M. Oanca M. Bancila English For Students in Theology PDF

Monica Oancă Maria Băncilă
English for Students in Theology

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Monica Oancă Maria Băncilă
English for Students

in Theology
- ediţia a doua revizuită şi adăugită -
2014
Referenţi ştiinţifici:
Academician Sabina Ispas
Prof. dr. Lucreţia Vasilescu
Conf. dr. Ruxandra Vasilescu
Şos. Panduri, 90-92, Bucureşti – 050663, România
Telefon/Fax: (0040) 021.410.23.84,

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Tehnoredactare computerizată: Florina Floriţă
Coperta I: Icoană a Sfinţilor Trei Ierarhi: Vasile cel Mare, Grigorie Teologul şi Ioan
Gură de Aur, sfinţii protectori ai Facultăţii de Teologie din Bucureşti.
Coperta IV: Icoană a Maicii Domnului din manscrisul miniat The Book of Kells
(început în insula Iona, 800), Folio 7; Copilăria Maicii Domnului (ulei pe pânză, 1848-9),
de Dante Gabriel Rossetti (reprezentant al şcolii de pictură: The Pre-Raphaelite
Brotherhood); Statuia Maicii Domnului din Catedrala Anglicană din Ely (expusă din 2000).
Foto: arhivă autor
Descrierea CIP a Bibliotecii Naţionale a României

OANCĂ, MONICA
English for students in theology / Monica Oancă,
Maria Băncilă. - Bucureşti: Editura Universităţii din Bucureşti, 2013
ISBN 978-606-16-0402-9
????????????????????????????????????????????????????????????
I. Băncilă, Maria
811.111:2
Autoarele doresc să mulţumească Doamnei Profesoare Lucreţia Vasilescu
care le-a susţinut constant şi le-a îndrumat de-a lungul întregii lor cariere
şi de asemenea Părintelui Profesor Mihail Săsăujan pentru tot ajutorul
acordat. Mulţumim şi studenţilor Facultăţii de Teologie pentru interesul
demonstrat faţă de terminologia religioasă a limbii engleze.
CONTENTS
1. The Daily Orthodox Prayers ......................................................................................... 9

2. Why Are Vigil Lamps Lit in Front of Icons? ............................................................. 15
3. How to Worship ......................................................................................................... 21
4. The Symbols of the Four Evangelists ......................................................................... 25
5. Psalm 50 ..................................................................................................................... 29
6. The Beatitudes ............................................................................................................ 33
7. The Creed ................................................................................................................... 37
8. The Nativity ................................................................................................................ 43
9. The Services of Christmas in the Orthodox Church .................................................. 49
10. The Decalogue ........................................................................................................... 57
11. Finding a Confessor ................................................................................................... 61
12. Jesus Prayer ............................................................................................................... 65
13. Elements of Church Architecture .............................................................................. 71
14. The Clergy and Their Sacred Vestments ................................................................... 77
15. Elements of Orthodox Christian Iconography ........................................................... 83
16. The Comparative Evolution of Sacred Art in the East and in the West .........................89
17. The Annunciation ....................................................................................................... 95
18. Partakers of the Divine Nature ................................................................................. 101
19. The Human Face of God .......................................................................................... 109
20. Holy Easter ............................................................................................................... 113
21 The Doctrine of the Trinity....................................................................................... 119
22. The Attributes of God ............................................................................................... 125
23. The Structure of the Romanian Patriarchate............................................................. 131
24. Answer Key .............................................................................................................. 135
25. Glossary of Religious Terms .................................................................................... 161
26. Reference Sources .................................................................................................... 195
Unit 1
The Daily Prayers

I. The Lord’s Prayer (commonly reffered to as Our Father) is preserved in two
forms in the New Testament: a longer version in Matthew 6:9-13 (part of the Sermon on
the Mount) and the other in Luke 11:2-4.
Our Father, Who art in Heaven, hallowed be Thy name. Thy

Kingdom come. Thy will be done on earth, as it is in Heaven. Give us
this day our daily bread. And forgive us our trespasses, as we forgive
those who trespass against us. And lead us not into temptation, but
deliver us from the evil one. For Thine is the Kingdom, and the power,
and the glory, of the Father, and of the Son, and of the Holy Spirit; now
and ever, and unto ages of ages. Amen.
Topics for Discussion
• Notice the old form of the verb “to be”: art – are. Are there any other old forms
in the text? What about: thy, thine? What is their modern equivalent? Can you
find a correspondence between them and the modern forms of another pronoun?
• What is the translation for the word “kingdom”? Is there a correspondence for
these two words in other contexts as well? What about for other words from the
same family (“king”, for instance)? What about the adjective “royal”? Find
synonyms for the words “trespass” and “glory”.
• What is the Romanian translation for “daily bread”? Why are there two
variants?
II. In the Gospels the Holy Spirit is also referred to as “the Spirit”, “Spirit of
God”, but also as the “Paraclete”, which is a correspondent of the Greek παράκλητος
(paráklētos) and which means “the one who consoles or comforts, in other words one who
encourages or uplifts; but also the one who intercedes on our behalf of the others as an
advocate in court. (The term appeared in Latin, too: “paracletus”.)
Heavenly King, Comforter, Spirit of Truth, Who art everywhere

present and fillest all things, treasury of good things and Giver of life:
Come and dwell in us, and cleanse us of all impurity, and save our souls,
O Good One.
10 Monica Oancă, Maria Băncilă
• What does “Comforter” mean? Can you form other words that have the same root (a
verb or an adjective)?
• Notice the word “cleanse”, and remember that it is used in the religious context.
• What is the role of the Holy Spirit according to this prayer?
III. The Trisagion (from Greek: “Thrice Holy”), sometimes called by its opening
line “Agios O Theos” or by the Latin “Tersanctus”, is a standard hymn of the Divine Liturgy
in the Eastern Orthodox Church and Roman Catholic Church.
Holy God, Holy Mighty, Holy Immortal, have mercy on us (thrice)
• When is this prayer sung in the

Orthodox Church?
• Is this prayer chanted in the Roman
Catholic Church?
• Compare it with the Latin version:
Sānctus Deus, Sānctus Fortis, Sānctus
Immortālis, miserēre nōbīs.
IV. There is another prayer that

invokes the Holy Trinity and it is also part
of the opening prayers (rugăciunile
începătoare):
Most Holy Trinity,

have mercy upon us;
“Scutum Fidei” is a traditional Western Christian
Lord, pardon our sins;
diagram, symbolising the Holy Trinity. (It is
Master, forgive our transgressions;
referred to as the “Shield of Faith” or more often Holy One, visit and heal our
the “Shield of the Trinity”.) infirmities, for Your name's sake.
• Who are the persons of the Holy Trinity? What is the significance of the words
used to address God: Lord, Master, Holy One?
• Have you encountered the term “Holy Ghost”? Why do you think it is still used
sometimes?
• What is the difference between the terms: pardon and forgive? What about the
terms “forget” and “forgive”? Can we forgive without forgetting? Can we forgive by
forgetting?
• What is the traditional representation of the Holy Trinity in Orthodox iconography?
What scene does it depict? Explain why it is named “The Old Testament Trinity”.
English for Students in Theology 11
V. The Virgin Mary is also mentioned

daily in our prayers. To the Virgin Mary we
offer hyperdulia or super-veneration, which is
less than the cultus latria (adoration/ worship),
which is due to God alone, but it is higher than
the cultus dulia (veneration), due to angels
and saints.
It is truly meet to bless thee,

O Theotokos, ever blessed, and most
pure, and the Mother of our God. More
honourable than the cherubim, and
beyond compare more glorious than the
seraphim. Without corruption thou
gavest birth to God the Word. True
Theotokos, we magnify thee.
• What is the meaning of the word Holy Trinity – Icon painted by Andrei
“Theotokos”? Why do you think the Rublev
Greek term is used? What is the (b. 1360s, d. 1427)
meaning of the word “magnify”?
• “Cherubim” and “Seraphim” are two plural forms. What are the singular forms?
What is the origin of these two words?
• What is the translation of the term “glorious”? What is the Romanian word with a
Latin origin that has approximately the same meaning? Why is there a preference
for the Slave-origin word?
VI. Phos Hilaron (Φῶς Ἱλαρόν) – translated into English as Hail Gladdening
Light or O Gladsome/Joyous Light – is an ancient Christian hymn (originally written in
Greek). It is often referred to by its Latin title Lumen Hilare.
O gladsome Light of the holy glory, of the immortal, heavenly,

holy, blessed Father: Jesus Christ. Now that we have come to the setting
of the sun and behold the light of evening, we praise God: the Father,
Son and Holy Spirit. For it is meet at all times to worship Thee with
voices of praise, O Son of God and Giver of Life; Therefore all the world
doth glorify Thee.
• Do you recognise the underlined expression? Was it used in another prayer that
you have learnt?
• This hymn is included in some modern Anglican and Lutheran liturgies. When is
it sung in the Eastern Orthodox Church?
• Provide synonyms for: “gladsome”, “behold”, “praise”.
• The icon of the Holy Trinity in which the Holy Spirit is a Dove, situated between
the Father and the Son is called “The New Testament Trinity”. Why is that?
VII. Jesus Prayer is one of the

most powerful prayers in the Orthodox
Church, and its origin is most likely
the Egyptian desert, where the Desert
Fathers dwelt in the 5th century.
Lord Jesus Christ, son of

God, have mercy on me, a sinner.1
• When is this prayer usually used?

• Does it have biblical grounds2?
• What do you know about the
duties of a publican in the Roman
Empire? What was a tax
collector?
Russian icon depicting the Holy Trinity, 19th cent.
VIII. The prayer of Saint Ephraim (Ephrem) the Syrian:

O Lord and master of my life! Take O Lord and Master of my life, a spirit of
from me the spirit of sloth, despair, idleness, despondency, ambition, and
lust of power, and idle talk. idle talking give me not (prostration)
(prostration) But give me rather the But rather a spirit of chastity, humble-
spirit of chastity, humility, patience, mindedness, patience, and love bestow
and love to Thy servant. (prostration) upon me Thy servant (prostration) O
O Lord and King! Grant me to see my Lord King, grant me to see my failings
own transgressions and not to judge and not condemn my brother; for
my brother, for blessed art Thou, unto blessed art Thou unto the ages of ages.
ages of ages. (prostration) (prostration)
• Saint Ephraim (Ephrem) the Syrian was born in Nisibis (Mesopotamia) in the early
4th century and he became a prolific Syriac-language hymnographer, renowned for
his inspirational sermons, prose biblical exegesis and his hymns. The following
prayer (presented in two variants) is always chanted during the Great Lent.
• Identify the synonymous terms.
• How do you interpret the Romanian phrase: “grijii de multe”.
• Compare the two versions of the same prayer. Which is closer to the Romanian
version?3
1
Κύριε Ἰησοῦ Χριστέ, Υἱὲ τοῦ Θεοῦ, ἐλέησόν µε τὸν ἁµαρτωλόν
2
Luke 18:10-14 – “O God, be merciful to me a sinner”
3
Doamne şi Stăpânul vieţii mele, duhul trândăviei, al grijii de multe, al iubirii de stăpânire si al grăirii
in desert nu mi-l da mie. (metanie) Iar duhul curăţiei, al gândului smerit, al răbdării şi al dragostei dăruieşte-l
mie, robului Tău. (metanie) Aşa, Doamne, împărate, dăruieşte-mi ca să-mi văd greşalele mele şi să nu osândesc
pe fratele meu, că binecuvântat eşti în vecii vecilor. Amin. (metanie)
Vocabulary Practice
1. Translate into English the following sentences:

a. Sfântul Duh este Mângâietorul sufletelor noastre.
b. Miluieşte-mă Dumnezeule, miluieşte-mă!
c. Toţi creştinii cred că scopul vieţii omului este să ajungă în Împărăţia lui
Dumnezeu.
d. Păcatele noastre sunt ca un zid între noi şi Hristos. Noi ne cunoaştem
greşelile dar nu ne cerem iertare.
e. Mântuieşte-mă Dumnezeule, că mult am păcătuit!
f. Împărăţia lui Dumnezeu este locul unde Îl vom vedea pe Dumnezeu.
g. Noi trebuie să-i iertăm pe cei care ne rănesc.
h. Harul lui Dumnezeu ne apără (protejează) în fiecare zi şi în fiecare clipă
(moment).
i. Noi trebuie să ne împotrivim (rezistăm) ispitelor trimise de diavol.
j. Iisus Hristos Se sălășluiește în noi prin Duhul Sfânt şi de aceea noi trebuie
să-L urmăm.
k. Mântuieşte Doamne sufletele noastre, că ne rugăm Ţie în fiecare duminică
şi în fiecare zi.
l. Maica Domnului este protectoarea tuturor fecioarelor şi i se cuvine
supravenerare.
2. Provide the correct adjectives, derived from the words in brackets:

a. He is a very ……… …… (skill) man.
b. We all like …………….. (amusement) films.
c. She does not have a …………………….. (pleasure) personality.
d. I cannot tell …………….. (fun) jokes.
e. She feels very …………. (tiredness), after her journey.
f. “You are a ……………… (loyalty) friend” said the young man.
g. He is a ………….. (faith) husband.
h. A Christian is ………… (piety) and he openly shows his love for God.
i. My parents always have a ……….. (friend) smile when they greet me.
j. I did not like this film, it was …………….. (horror).
3. Chose the correct word to complete the blanks

The Jesus Prayer is often used by Christians, especially by those who are 1….
(interesting /interested/ interest/ disinterested) in mystical theology. The hesychastic 2…
(practice/ practical/ apply/ application) of the Jesus Prayer is founded on the 3… (Bible/
biblical/ Gospel/ evangelical) view by which God's name is conceived as the place of His
presence. The most 4 … (importance/ important/ import/ unimportant) means to
consecrate one’s life to praying is to invoke unceasingly the name of Jesus. Practicing the
Jesus Prayer is 5…. (strong/ strength/ strengthen/ strongly) linked to mastering passions
of both soul and body, e.g. by fasting.
Saint John Climacus (Sfantul Ioan Scărarul), also known as John of the Ladder,
John Scholasticus and John Sinaites, was a 7th-century Christian monk at the 6… (abbey/
nunnery/ monastery/ priory) on Mount Sinai. He is revered as a 7... (saint/ sainthood/

saintly/ sanctified) by the Roman Catholic, Oriental Orthodox, Eastern Orthodox and
Eastern Catholic churches.
4. Fill in the gaps with the following words: BISHOP, DISCIPLE, THOUGHT,
DEATH, CHRISTIANS, EMACIATED, SEEN, CAN, INTENDED, APPEARS.
The idea that the world is for 1………………………….., if not a desert, at any rate
not their homeland, but a foreign country, penetrated deeply into the early Christian
consciousness. One of the first to hear the call of the desert was an Egyptian peasant who
came to be known as Anthony the Great. After his 2…………………, at the age of more than
a hundred, in 365, his life was written – the first of many saints’ lives – probably in Coptic
(the ordinary spoken language of Egypt) by a 3……………………..: but the version that
became well known was the Greek version, in which the great 4………………… of
Alexandria, St Athanasius, who also 5………………. of himself as a disciple of the great
ascetic, almost certainly had a hand.
When Anthony is 6………………………. by the people of Alexandria after
twenty years’ solitude, he 7……………………. in his “natural” state, in the form of
perfect manhood, maintaining a perfect balance between the contrary “unnatural”
extremes that the human form 8……………………… take: “neither obese from want of
exercise, nor 9………………….from his fastings and struggles with demons” (Life of
Saint Anthony). More precisely one can say that there is glimpsed in Anthony the natural
state of man, as God 10………………… it, in paradise, in the Garden of Eden. The
desert, for Anthony, has become a way to paradise, to the lost state of harmony and
perfection.
Unit 2
Why Are Vigil Lamps Lit in Front of Icons?

Saint Nikolai Velimirovich found eight reasons for lighting vigil lamps in front of
icons:
First – because our faith is light. Christ said: I am the light of the world (John
8:12). The light of the vigil lamp reminds us of that light by which Christ illumines our
souls.
Second – in order to
remind us of the radiant
character of the saint before
whose icon we light the vigil
lamp, for saints are called sons
of light (John 12:36; Luke
16:8).
Third – in order to
serve as a reproach to us for
our dark deeds, for our evil
thoughts and desires, and in
order to call us to the path of
evangelical light; and so that
we would more zealously try
to fulfill the commandments
of the Saviour: “Let your light
so shine before men, that they
may see your good works”
(Matthew 5:16).
Fourth – so that the
vigil lamp would be our small
sacrifice to God, Who gave
Himself completely as a
sacrifice for us, and as a small
sign of our great gratitude and A vigil lamp in front of icons on the wall
radiant love for Him from Whom we ask in prayer for life, and health, and salvation and
everything that only boundless heavenly love can bestow.
Fifth – so that terror would strike the evil powers who sometimes assail us even
at the time of prayer and lead away our thoughts from the Creator. The evil powers love
the darkness and tremble at every light, especially at that which belongs to God and to
those who please Him.
Sixth – so that this light would rouse us to selflessness. Just as the oil and wick
burn in the vigil lamp, submissive to our will, so let our souls also burn with the flame of
love in all our sufferings, always being submissive to God's will.
Seventh – in order to teach us that just as a vigil lamp cannot be lit without our
hand, so too, our heart, our inward vigil lamp, cannot be lit without the holy fire of God's
grace, even if it were to be filled with all the virtues. All these virtues of ours, after all,
are like combustible material, but the fire which ignites them proceeds from God.
Eighth – in order to remind us that before anything else the Creator of the world
created light, and after that everything else in order: And God said, let there be light: and
there was light (Genesis 1, 3). And it must be so also at the beginning of our spiritual life,
so that before anything else the light of Christ's truth would shine within us. From this light
of Christ's truth subsequently every good deed is created, springs up and grows in us.
May the Light of Christ illumine you as well!
• Compare the forms “May the light illumine you!” and “Let there be light!”
(Genesis 1:3).
• Explain in your own words why you think that light is an important concept in
Christianity.
• Is any of the above reasons familiar to you?
• Why is lighting a vigil lamp considered a sacrifice?
• Do you know which are the seven Holy Sacraments/ Mysteries? Identify them
in the following list and find the equivalents in Romanian: the Holy Baptism,
the Blessing of the house, the Holy Chrismation, the Holy Eucharist, the
Oblation, the Holy Confession, the lighting of a vigil lamp, the Holy
Matrimony, the prostration, the Great Entrance, the Holy Consecration
(Ordination), the Holy Unction, saying our daily prayers, the Holy Church.
Vocabulary Practice
1. Fill in the blanks with only one of the following words: VIGIL, CANDLES,
ICON, OIL, RECEIVED, DIDN’T, WICK, MORE, LIFE, MESSY
Yesterday I 1............. my floats in the mail. (They sent me enough wicking to
last me the rest of my 2.......... . I ordered a bit much. But I 3............ know how much I
would need.) Not quite a year ago I purchased a standing 4........... lamp in which one
could put either 5......... or a votive candle. For some time I've wanted to use an oil lamp
in my 6.......... corner (which is actually the mantel of our non-functioning fireplace),
but I was pretty sure the floating cork wick holders would be too big for my vigil lamp.
I even tried to get advice from our priest on how to use oil in a vigil lamp, but he
discouraged me from it saying that 7............ were plenty fine. And anyway, using oil
was 8........ , one had to take care to trim the 9 ......... , and so forth. So I have used
candles for 10 .......... than a year.
2. Correct the mistakes in the following sentences (there is one mistake in each
sentence):
a. The saints rejoice in the Empire of God.
b. The priest is saying his prayers every morning.
c. They celebrate the feast of Good News on the 25th of March.
d. A pious Christian thinks often about The Passions of the Lord.
e. Be quiet! The priest says a prayer.
3. Translate into English:

a. Lumina lui Hristos ne întăreşte şi ne ajută să învingem puterile răului.
b. Sfinţii reprezentaţi în icoane sunt exemple de generozitate.
c. Harul lui Dumnezeu ne luminează sufletele.
d. Focul care aprinde devoțiunea noastră către Dumnezeu vine de la Sfântul
Duh și ne ajută să facem voia lui Dumnezeu.
e. Dumnezeu ne arată că lumina adevărului trebuie să strălucească în noi.
f. Dumnezeu spune: Să fie lumină!
g. Dumnezeu Judecătorul vede virtuţile şi păcatele noastre.
h. Lumânările şi candelele sunt mica noastră jertfă şi arată evlavia noastră.
i. Sfântul Duh este Mângâietorul nostru, ne întărește și dă curajul de a
continua drumul spre mântuire.
j. Uneori vrăjmașul ne asaltează în timp ce ne rugăm și gândurile noastre
rătăcesc și nu ne putem concentra asupra rugăciunii.
k. Prin spovedanie ne curăţăm de toate păcatele.
4. Chose the correct word historic (having importance in history or having

influence on history)/historical (having taken place in history, from the past or pertaining
to history) to fill in the gaps:
a. From the perspective of mankind’s achievements, the Moon landing was a
historic/ historical event.
b. The jury cannot take historic/ historical convictions into consideration.
c. About 3000 people, including over 500 media crews, descended on the
desert to watch the historic/ historical flight.
d. Early morning parties were held across the city to mark the historic/
historical event.
e. Historical/ Historic fiction is currently enjoying a tremendous renaissance,
both in terms of literary and commercial recognition.
f. In addition to historical/ historic droughts and fires in Texas, record low
temperatures were chronicled in Seattle, and snow and flooding in the
Midwest.
5. Match the words with their synonyms or definition:
a. Faith 1. Glowing, beaming

b. Selfless 2. To awaken, to incite, to stimulate
c. Candles 3. To jog your memory, to trigger your memory
d. To remind 4. Conviction, belief, faithfulness
e. Vigil lamps 5. Oil lamp, a glass filled with oil, with a floating
cork and a wick, which is burnt during religious
services or private prayers
f. Selfish 6. Thin stick of wax, inside which there is a thick
thread which is burnt during religious services or
private prayers
g. Submissive 7. Inner, private, innermost, internal
h. Inward 8. Obedient, compliant, dutiful
i. Radiant 9. Egotistic, egocentric, self-interested
j. To rouse 10. Altruistic, generous, self-sacrificing
6. Fill in the gaps with the correct word derived from the words in brackets:
The ceremony, which awes the souls of Christians, takes place in the Church of
the Resurrection in Jerusalem. The date for Pascha is 1…………….
(DETERMINATION) anew for every year. It must be a first Sunday after the spring
equinox and Jewish Passover. Therefore, most of the time it 2…………….
(DIFFERENCE) from the date of Catholic and Protestant Easter, which is
3…………………….(DETERMINATION) using different criteria. The Holy Fire is the
most 4 ……………………. (KNOW) miracle in the world of Eastern Orthodoxy. It has
taken place at the same time, in the same manner, in the same place every single year for
centuries. No other miracle is known to occur so 5…………….. (regular) and so
6……………….. (STEADY) over time.
“I enter the tomb and 7………………. (KNEE) in holy fear in front of the place
where Christ lay after His 8………….. (DEAD) and where He rose again from the dead.”
Orthodox Patriarch Diodor continues his narrative: “I find my way through the 9………..
(DARK) towards the inner chamber in which I fall on my knees. Here I say certain
10…………………… (PRAY) that have been handed down to us through the centuries
and, having said them, I wait. Sometimes I may wait a few minutes, but normally the
miracle 11…………………… (HAPPENING) immediately after I have said the prayers.
From the core of the very stone on which Jesus lay an 12…………… (DEFINE) light
pours forth. It usually has a blue tint, but the colour may change and take many different
hues. It cannot be 13………………….. (DESCRIBE) in human terms. The light rises out
of the stone as mist may rise out of a lake — it almost looks as if the stone is
14………………….. (COVER) by a moist cloud, but it is light. This light each year
behaves differently. Sometimes it covers just the stone, while other times it gives light to
the whole sepulchre, so that people who stand outside the tomb and look into it will see it
filled with light. The light does not burn — I have never had my beard burnt in all the
sixteen years I have been Patriarch in Jerusalem and have received the Holy Fire. The
light is of a different 15……………………. (CONSIST) than normal fire that burns in an
oil lamp... At a certain point the light rises and forms a column in which the fire is of a
different nature, so that I am able to light my candles from it. When I thus have received
the flame on my candles, I go out and give the fire first to the Armenian Patriarch and
then to the Coptic. Hereafter I give the flame to all people present in the Church.”
7. Chose the correct word:

While the patriarch is inside the 1… (chapel /monastery/ friary/ aisle)
kneeling in front of the stone, there is darkness, but far from silence outside. One
hears a rather loud mumbling, and the atmosphere is very 2… (apprehensive/ worried/
tense/fearful). When the Patriarch comes out with the two candles lit and shining
brightly in the darkness, a roar of jubilation 3 … (hears/ resounds/ appears/ sounds)
in the Church.
The Holy Light is not only distributed by the Archbishop, but operates also by
itself. It is emitted from the Holy Sepulchre with a hue 4 … (almost/ possibly/
completely/ more or less) different from that of natural light. It sparkles, it flashes
like lightning, it flies like a dove around the tabernacle of the Holy Sepulchre, and
lights up the 5 … (new/ old/ lit/ unlit) lamps of olive oil hanging in front of it.
The miracle is not 6 … (confined/ banned/ restrained/ contained) to what
actually happens inside the little tomb, where the Patriarch prays. What may be even
more significant is that the blue light is reported to appear and be active outside the
tomb. Every year many believers claim that this miraculous light 7 … (fire/ lit/
ignites/ turns on) candles, which they hold in their hands, of its own initiative. All in
the church wait with candles in the hope that they may catch light 8 …
(premeditatedly/ spontaneously/ often/ obviously). Often unlit oil lamps catch light by
themselves before the eyes of the pilgrims. The blue flame is seen to move in 9 …
(other/ the same/ nice/ different) places in the Church. A number of signed 10 …
(testimonies/ witnesses/ observations/ proofs) by pilgrims, whose candles lit
spontaneously, attest to the validity of these ignitions.
8. Rewrite the next sentences so that the meaning remains the same, and use the
words in brackets:
a. I don’t want to talk to Mary.
(refuse)…………………………………………
b. You do not like this song at all.
(loathe) ..………….
c. I frown when I see the mess in your room.
(smile) …………………
d. They accepted my proposal last year.
(reject)………….
e. My friend was promoted last year.
(demote) …………………………………………
9. Complete the chart with the words that have the same lexical root:
Verb Noun Noun Noun Adjective

(the object used (The result of (the person who
to do the action) the action) does the action)
To cense
To cook
To pray
To believe
To advise
To employ
To worship
To prostrate
To invoke
To save
Unit 3
How to Worship
As we enter or leave the church, we should first face the altar and cross ourselves.
Before going to our place, we should venerate the icon of the Patron Saint or of current
Feast in the centre of the church and the icons of our Lord and the Theotokos (after
buying and lighting candles, if we so desire).
It is best to avoid traffic in and out of the church during services. Especially do
not enter or leave during a censing, an entrance, the Scripture readings, or the sermon;
coming and going is especially distracting at these times. Being late for services is a
common failing among Orthodox of all sorts, but it is not something we should be proud
of. Leaving services early without a very good reason is just as bad.
While in the temple, we should try to maintain an attitude of prayer and a spirit of
humility, like the tax collector
(the publican) of the Gospels
(Luke 18:10-14). Our purpose
for coming is to approach our
Lord and King in company
with our brothers and sisters;
we come together to
constitute God’s Church.
These facts should govern our
attitudes and behaviour.
We should avoid
conversation in the church
even if the service has not yet
begun. We should spend the
time before services preparing
for worship; necessary
conversation should be
conducted quietly so as not to
disturb the meditations of
others.
We will get more out An Orthodox Christian doing a prostration in front of the cross
of the services if we pray during the Great Lent
rather than merely attend them. Allow the hymns to enter your heart, and make their
words your own. Remember that the services are not a time for private prayers but for
sharing in the common worship of the Church.
Follow the service with your body as well as your mind. Orthodox piety is rich in
actions which enable the whole person to worship. We should cross ourselves at the proper
times (on hearing an invocation of the Trinity, and at any prayer or petition which personally
affects you). At censings and blessings the proper response is to bow to the priest (crossing
oneself is not necessary). During Great Lent there are times when we kneel or do prostrations;
follow the priest and altar servers in this matter. Kneeling is not proper on Sundays, since
each Sunday is a feast of the Resurrection, a weekly Pascha. (The reader or choir is exempted
from certain actions if performing them disrupts the service.)
Fr. Dimitri Cozby
(http://www.holy-trinity.org/liturgics/cozby.worship.html)
• What does the term “temple” refer to in this context? What other meanings can
it have? Is there another instance when this situation occurs?
• What is the most important service in the Orthodox Church?
• What is the proper attitude when you go for the first time into a church and you
realise that their custom is different than yours? Do you tell them that they must
behave according to your own rule? Do you do things your way, showing them
what to do? Do you follow their custom?
• The Sanctus (Latin: “Sanctus”, English: Holy, Romanian: “Sfânt, Sfânt,
Sfânt”) is a hymn from Christian liturgy (Order of Mass)
Sanctus, Sanctus, Sanctus Holy, Holy, Holy

Dominus Deus Sabaoth. Lord God of hosts.
Pleni sunt caeli et terra gloria tua. Heaven and earth are full of your glory.
Hosanna in excelsis. Hosanna in the highest.
Benedictus qui venit in nomine Blessed is he who comes in the name of
Domini. Hosanna in excelsis the Lord. Hosanna in the highest
Vocabulary Practice
1. Fill in the blanks with one word from the list: STEADFASTLY, PRAYER,
REGARD, HEEDLESSNESS, CONFESSION, UTTER, BEEN, ACCEPTABLE,
TRUST, BEST.
Spiritual friend in God, with 1.…………………. to your question to me how you
should govern your heart at times when you are praying, my answer, for what little it is
worth, is this. You must think 2………………… that if by the grace of God you can
distinctly 3………………. the words of your 4……………………….. and get through it
to the end, or if you die before you get to the end, so long as you do the
5……………………… you can, it will be acceptable to God as full amends for all your
6…………………….. from the beginning of your life up to that moment – I mean, given
that, guided by your knowledge and your conscience, you have previously
7……………….. duly absolved of your sins in 8………………. according to the
established rules of the Holy Church. Brief as it is, this short prayer will then be
9…………………….. to God for your complete salvation if you should die at that
moment, and for a great increase in perfection if you should live longer. Such is the
goodness of God, who, as the prophet says, forsakes none who truly
10…………………….. in him with the will to reform.
2. Match the words with their definition:

a. prostration i. a spice producing a sweet smell when burned
b. candle ii. a long bench with a back which is placed near the
walls of a church, where worshippers can sit
c.Great Entrance iii. cylinder or block of wax with a central wick, which
burns and gives light
d. incense iv. the act of appealing to a supernatural being and
asking for guidance or help
e. invocation v. a regular group of singer taking part in church
services
f. prayer vi. a solemn request or thanksgiving to God
g. pew vii. the action of bowing to the ground and of lying there
during a service or a private prayer.
h. choir viii. the part of a cathedral (or large church) between the
altar and the nave.
ix. the ritualistic movement of the priest during the Holy
Liturgy, when he proceeds with the chalice and the
diskos from the Table of Oblation into the church and
then through the Holy Doors inside the Altar again.
3. Find the adjectives according to the pattern: Beauty – beautiful

b. Use – e. Wonder –
c. Meaning – f. Help –
d. Skill – g. Faith –

a. Atunci când intrăm în biserică trebuie să ne facem cruce.
b. Nu trebuie să întârziem la slujbă, iar dacă venim mai târziu nu trebuie să-i
deranjăm pe ceilalţi.
c. Avem voie să plecăm de la slujbă mai devreme, dacă avem un motiv foarte
întemeiat (bun).
d. Noi venim la biserică ca să ne rugăm împreună cu fraţii şi surorile noastre
întru Hristos.
e. Ar trebui să evităm orice fel de conversaţie în biserică, chiar dacă slujba nu a
început.
f. Cei care pot cânta frumos pot să interpreteze cântările în timpul slujbei.
g. Slujbele de duminică nu sunt dedicate rugăciunii particulare, ci sunt
momente în care toţi credincioşii se închină împreună lui Dumnezeu.
h. Există mai multe acţiuni prin care ne putem arăta evlavia faţă de Dumnezeu
şi de sfinţii Lui.
i. Voi ar trebui să vă faceţi cruce atunci când auziţi numele Sfintei Treimi.
j. Ei ar trebui să se aplece atunci când preotul cădeşte.

k. Nu este nevoie să faceţi metanii atunci când intraţi în biserică.
l. Dacă nu putem să îngenunchem în timpul Liturghiei nu trebuie să fim
supăraţi, deoarece fiecare duminică este praznicul Învierii şi trebuie să fim
fericiţi.
m. Naşii copilului trebuie să fie creştini ortodocşi, altfel botezul nu poate avea
loc.
n. Naşii mirelui şi al miresei trebuie să fie cununaţi religios şi trebuie să fie
creştini ortodocşi, altfel Cununia nu poate fi săvârşită.
o. Taina Sfântului Maslu poate fi săvârşită de doi sau mai mulţi preoţi (şapte
este ideal).
p. Doar un episcop poate oficia Sfânta taină a Hirotoniei.
q. Sfânta Împărtăşanie este absolut necesară pentru mântuire.
5. Comment on the formation of the following words: confession, acceptable,

steadfastly, goodness, heedlessness.
6. Read this text by St Nikolai Velimirovich. Fill in the gaps with one word
derived from the word in the brackets:
Matter is not evil of itself as certain Christian 1…………………(HERESY), such
as the Manicheans and other 2…………………………(PHILOSOPHY) taught. Not only
is matter not evil, but matter is not the sole conduit of evil, but in as much as matter is a
conduit, so also is the spirit a conduit of evil. Every 3……………… (MATTER) thing is
melancholic4 and even 4…………………… (FEAR) because of man's sins, but matter is
not evil. Matter is 5………………………(CORRUPT), weak and nothingness in
comparison to the immortal spirit, but it is not evil of itself. And, if it were evil, would
our Lord Christ have instituted Holy Communion of Bread and Wine and would He call
the Bread and Wine His Body and His Blood? If matter, by itself, is evil, how then, would
men be 6…………………. (BAPTISM) with water? How would the Apostle James have
7…………………….. (COMMANDMENT) that the sick be 8………………….
(ANOINT) with oil? How would Blessed Water [Holy Water] remain beyond spoiling
and have miracle-working properties? How would the Cross of Christ have power? How
would the garment of Christ transmit the healing power of the
9………………………..(SAVE) by which the woman with the issue of blood was
healed? How would the relics of the saints and icons have performed so many miracles
and conveyed so much good to people from the 10……………………….(KING) of
Grace? Therefore, how, then could good come to man through evil? No, no; matter is
never evil of itself alone.
4
Melancholic (adj) – very sad; melancholy (noun and adj) – melancolie (There is melancholy in the
wind), melancolic (a letter with some melancholy news); melancholia - mental disorder.
Unit 4
The Symbols of the Four Evangelists

In iconography, the evangelists often appear in Evangelist portraits derived from
classical tradition, and are also often represented by the following symbols, which
originate from the four “living creatures” of the Book of Ezekiel (Chapter 1) and the
Book of Revelation (4.6-9 and following), though neither source links the creatures to the
Evangelists. The meanings of these symbols grew over centuries: there are three layers of
meaning for the beasts, as representing firstly the Evangelists, secondly the nature of
Christ, and thirdly the virtues required of a Christian for salvation.
Matthew, the author of the first gospel, is symbolized by a human (not an angel
as sometimes thought) – a figure of humanity and reason. The gospel of Matthew5 starts
with Jesus’ genealogy from Abraham; it represents Jesus’ Incarnation, and so Christ’s
Human nature. Christians should use their reason for salvation.
Mark, the author of the second gospel, is symbolized by a lion – a figure of
courage and monarchy. Mark has John the Baptist preaching “like a lion roaring” at the
beginning of his Gospel. It also represents Jesus’ Resurrection (because lions were
believed to sleep with open eyes, a comparison with Christ in the tomb), and Christ as
king. Christians should be courageous for salvation.
Luke, the author of the third gospel (and presumably the Acts of Apostles) is
symbolized by an ox bull or calf – a figure of sacrifice, service and strength. The gospel
of Luke starts on the temple duties of Zacharias in the temple; it represents Jesus’
sacrifice in the Passion, and Christ as priest (this also represents Mary’s obedience).
Christians should be prepared to sacrifice themselves for salvation.
John, the author of the fourth gospel, is symbolized by an eagle – a figure of the
sky, and believed to be able to look straight into the sun. John starts with an eternal
overview of Jesus the Logos and goes on to describe many things with a “higher” level of
theology than the other three Synoptic Gospels; it represents Jesus’ Ascension, and Christ’s
divine nature. Christians should look directly on eternity without flinching for salvation.
Each of the symbols is depicted with wings following the biblical sources (they
each have six in Revelation), but Matthew is a human not an angel, and Mark is a lion not
5
The Gospel according to Matthew (Gospel of Matthew or simply Matthew) is one of the four
canonical gospels and one of the three synoptic gospels.
a griffin. The symbols are shown

with or instead of the Evangelists in
early medieval Gospel Books, and
are the usual accompaniment to
Christ in Majesty in the same period,
reflecting the vision in Revelations.
They therefore represented one of the
most common motifs found on
church portals and apses, as well as
many other locations. When
surrounding Christ the man is usually
at top left – on Christ's right hand,
with the eagle on the other side, and
the two lower beasts below, the lion
Ravenna, Ceiling Mosaics of the Archepiscopal Chapel on the left taking precedence over the
– The Four Evangelists and Their Symbols
ox. This reflects both the medieval
idea of the order of “nobility” of
nature of the beasts, and the text of Ezekiel 1.10.
From the thirteenth century their use began to decline, as a new conception of
Christ in Majesty, showing the wounds of the Passion, began to take over. Sometimes in
Evangelists’ portraits the beasts appear to dictate to the writing evangelist. The attribution
of the four animals to individual evangelists has sometimes been disputed, although it has
been mostly regarded as settled for many centuries.6
• Are any of the evangelists represented by supernatural beasts? Why/ why

not? Has there been any controversy on this subject?
• Why do you think that the ox has the least importance according to “the
medieval idea of the order of nobility of nature of the beasts”? Is this situation in
any way reflected by the importance of Luke, the Evangelist or his gospel?
• Which is your favourite gospel? Why?
Vocabulary practice
1. Translate the next sentence: “Lions were believed to sleep with open eyes.”
Explain how it is formed and give another example. Re-write it so that the meaning
remains the same.
2. Translate the next sentence: “It was believed that eagles were noble birds.”
Re-write it so that the meaning remains the same.

a. Ei au alergat la biserică şi i-au spus preotului adevărul.
b. Noi am mers pe jos până la fermă şi am văzut vaci, boi, oi şi capre.
6
(http://en.wikipedia.org/wiki/Four_Evangelists)
c. Boul este un animal la fel blând ca mielul?

d. Evangheliile nu pot povesti întreaga viaţă a Mântuitorului, dar totuşi sunt
consemnate multe detalii.
e. De ce au suferit creştinii martiriul?
f. Care a fost primul martir creştin? Care a fost acuzaţia care i s-a adus?
g. Pedeapsa pentru blasfemie era moartea prin lovirea cu pietre.
h. Martiriul şi suferinţa au fost importante pentru definirea identităţii
creştine.
i. În Biserica primară peștele era considerat un simbol creştin.
j. Se credea că persecuţiile au dus la scrierea de apologii creştine şi au
ridicat probleme fundamentale despre natura bisericii, facilitând astfel
răspândirea rapidă a creştinismului.
4. Complete the expressions in the following sentences using these names of

animals (fly, cats, horse, fish, dogs, bear):
a. “I know you are sorry that Mary has a new boyfriend, but don’t worry,
there are plenty more ………… in the sea.”
b. You are Christians, so you must show some patience and you must stop
fighting like ……… and ………..
c. When he came back home from the trip, John was so hungry, he could
eat a …………...
d. My mother can be very strict and demanding, but she has never hurt me,
she wouldn’t hurt a ………
e. My parents were so happy to see me after six months of living abroad,
that they each gave me a ………….. hug.
5. The suffixes –ible and –able are used to form adjectives and they can also
receive a prefix (un- or in-) which makes them negative. Add the appropriate prefix or
suffix to the next words so that the sentences become meaningful (sometimes an adverb is
needed!).
a. Your friendship is very valu…… for me.
b. It is well-know that the weather in Britain is ….predict……, so don’t go
out without an umbrella!
c. Mary’s parents do not like her fiancé, although he is consider…… rich.
d. I do not want to change my position, since this chair is quite
comfort…….
e. I cannot treat my former school-mate with the same familiarity because
he is ….bear… proud since he became a star.
f. This road is only access…… to bicycles.
g. Your party remained quite a memor….. event. I haven’t had such great
fun since then. / Yes, you are right it was an ….forgett… experience,
when compared to it the other parties seem ….. believ…. boring.
h. Tonight’s performance was quite remark…..
i. I am afraid my sister is sick, as she is….cred… thin.

j. I do not believe your story, I think it is ….possib…. to fish such a big
fish.
6. Complete the well-knoun similes using the names of animals (bat, owl, mouse,
bee, peacock):
a. as quiet as a …………..
b. as proud as a …………….
c. as wise as a ……………
d. as busy as a ……………
as blind as a ………….
7. Fill in the correct word devrived from the words in brackets:

Those who are 1…………………. (THOROUGH) convinced of their misery and
danger by sin, would spare no cost to obtain the remission of it. But as they cannot make
2………………………. (SATISFY) for sin, so God cannot take any satisfaction in them,
otherwise than as expressing love and duty to him. The good work wrought in every true
penitent, is a broken spirit, a broken and a contrite heart, and sorrow for sin. It is a heart that
is tender, and pliable to God's word. God is 3……………………… (GRACE) pleased to
accept this; it is instead of all burnt-offering and sacrifice. The broken heart is acceptable to
God only through Jesus Christ; there is no true 4………………………….(REPENT)
without faith in him. Men despise that which is broken, but God will not. He will not
overlook it, he will not refuse or reject it; though it makes God no satisfaction for the wrong
done to him by sin. Those who have been in 5………………………..(SPIRIT) troubles,
know how to pity and pray for others afflicted in like manner. David was afraid lest his sin
should bring 6…………………………… (JUDGE) upon the city and 7
……………………(KING). No 8…………………….. (PERSON) fears or troubles of
conscience can make the soul 9……………………………. (CARE) about the interests of
the church of God. And let this be the continued joy of all the redeemed, that they have
redemption through the blood of Christ and the 10……………………….. (FORGIVE) of
sins. (after Matthew Henry, 1662 –1714)
8. Re-write the sentences using the word in capital letters so that the meaning
remains the same:
a. I have never seen St Sophia in Constantinople. (EVER)
b. You have no friends in this neighbourhood. (ANY)
c. I don’t believe anything you say. (NOTHING)
d. They go nowhere on foot. (ANYWHERE)
e. He must stay inside. (OUTSIDE)
f. She believes Mary is ugly. (BEAUTIFUL)
g. I think you gave the right answer. (WRONG)
h. We do not think that we can walk for ten hours. (CAN’T)
i. You must go and confess your sins. (HAVE TO)
Unit 5
Psalm 50
Psalm 50 has a different number (51) in some Western psalters7:
Have mercy on me, O God, according to Thy steadfast love;

according to Thy abundant mercy blot out my transgressions.
Wash me thoroughly from my iniquity, and cleanse me from sin.
For I know my transgressions, and my sin is ever before me.
Against Thee, Thee only, I have sinned,
and done which is evil in Thy sight,
so that Thou art justified in Thy sentence
and blameless in Thy judgment.
Behold, I was brought forth in iniquity,
and in sin did my mother conceive me.
Behold, Thou desirest truth in the inward being;
therefore teach me wisdom in my secret heart.
Purge me with hyssop, and I shall be clean;
wash me, and I shall be whiter than snow.
Fill me with joy and gladness;
let the bones which Thou hast broken rejoice.
Hide Thy face from my sins, and blot out all my iniquities.
7
The numbering of the Psalms differs (mostly by one digit) between the Hebrew (Masoretic) and
Greek (Septuagint) manuscripts. Eastern Orthodox translations use the Greek numbering, while Protestant
translations (Lutheran, Anglican, Calvinist) use the Hebrew numbering. Catholic official liturgical texts follow
the Greek numbering, but Catholic modern translations often use the Hebrew numbering (noting the Greek
number).
In the Hebrew numbering Psalms 9 and 10 are regarded as one: Psalm 9 in the Greek numbering, the
same situation occurs with 114 and 115 Psalms (in Hebrew numbering), which are psalm 113 (in Greek
numbering). Thus all Psalms between 10 and 113 will have one digit different. Psalm 50 (in Greek numbering) is
Psalm 51 (in Hebrew numbering). The situation is reversed with Psalm 116 in Hebrew numbering which is split
in 114 and 115 (in Greek numbering) and again, Psalm 147 (in Hebrew numbering) is made up by psalms 146
and 147 (in Greek numbering).
Create me in a clean heart, O God,

and put a new and right spirit within me.
Cast me not away from Thy presence,
and take not Thy Holy Spirit from me.
Restore me to the joy of Thy salvation,
and uphold me with a willing spirit.
Then I will teach transgressors Thy ways,
and sinners will return to Thee.
Deliver me from blood guiltiness,
O God, Thou God of my salvation,
and my tongue will sing aloud of Thy deliverance.
O Lord, open Thou my lips,
and my mouth shall show forth Thy praise.
For Thou hast not delight in sacrifice;
were I to give a burnt offering, Thou wouldst not be pleased.
The sacrifice acceptable to God is a broken spirit;
a broken and contrite heart, O God, Thou will not despise.
Do good to Zion in Thy good pleasure;
rebuild the walls of Jerusalem.
Then wilt Thou delight in sacrifices,
in burnt offerings and whole burnt offerings;
then bulls will be offered on Thy altar.
• When is the Psalm 50 chanted in the church?

• Who is the author of this psalm and why was it written?
• What does a penitent feel when he realises he needs to confess his sins? What
is the difference between attrition and contrition?
• Find synonyms for the words “salvation” and “sin”.
• What does a Christian do while he is inside the church, when there is no
religious service? What does he do during a service?
• Why is the Psalter, which is book of the Old Testament, used so much during
Orthodox worship?
Vocabulary Practice
1. Fill in the blanks in the commentary on Psalm 51:1-6 with the appropriate
words: ACCEPT, MERCY, REPENTANCE, OURSELVES, DONE, REPENT,
SINCERELY, WILFUL, WILL, WAS
David, being convinced of his sin, poured out his soul to God in prayer for mercy
and grace. He drew up, by Divine teaching, an account of the workings of his heart toward
God. Those that truly 1………………….. of their sins, will not be ashamed to show their
2…………………….. Also, he instructs others what to do, and what to say. David had not
only 3…………….. much, but suffered much in the cause of God; yet he flees to God's
infinite 4…………………, and depends upon that alone for pardon and peace. He begs the
pardon of sin. The blood of Christ, sprinkled upon the conscience, blots out the
transgression, and, having reconciled us to God, reconciles us to

5…………………………… . The believer longs to have the whole debt of his sins blotted
out, and every stain cleansed; he would be thoroughly washed from all his sins. David had
such a deep sense of his sin, that he was continually thinking of it, with sorrow and shame.
His sin 6……………………….. committed against God, whose truth we deny by
7……………………….. sin; with
him we deal deceitfully. And the
truly penitent will ever trace back
the streams of actual sin to the
fountain of original depravity. He
confesses his original corruption.
He is encouraged, in his repentance,
to hope that God would graciously
8………………. him. “Thou
desirest truth in the inward part” –
to this God looks, in a returning
sinner. Where there is truth, God
9……………………………….
give wisdom. Those who
10………………………….. During the Matins, the Holy Evangelion (or the Gospel
endeavour to do their duty shall be Book/ Book of Gospels) is put on display on an analogion
taught their duty; but they will (plural: analogia) also called icon stand and the Christians
expect good only from Divine grace can venerate it.
overcoming their corrupt nature.
2. Read the next Commentary on Psalm 51:7-15 and choose the correct word:
Purge me with hyssop, with the blood of Christ applied to my soul by a 1… lively/
alive/ life faith, as the water of 2 … clarity/ purification/ cleaning was sprinkled with a
bunch of hyssop. He asks not to be comforted, till he is first cleansed; if sin, the bitter 3 …
cloud/ sea/ root of sorrow, is taken away, he can pray in faith. And the believer desires
renewal to holiness as much as the joy of 4… beauty/ salvation/ happiness. David now saw,
more than ever, what an 5 … unclean/ uncleanness/ unclearly heart he had, and sadly
laments it; but he sees it is not in his own power to amend it, and therefore 6 … begs/
begged/ has begged God would create in him a clean heart. When the sinner feels this
change is necessary, and reads the promise of God to that purpose, he begins to ask it. He
knew he had, by his sin, grieved the Holy Spirit, and provoked him to withdraw. This he
dreads more than 7 … anything/ everything/ nothing. He prays that Divine comforts may be
restored to him. When we give ourselves cause to doubt our interest in salvation, how can
we expect the joy of it? This had made him weak; he prays, I am ready to fall, either into sin
or into 8 … despair/ a despair/ the despair, therefore uphold me with thy Spirit. Thy Spirit
is a free Spirit, a free Agent himself, working freely. And the more cheerful we are in our
duty, the more 9 … inconstant/ constant/ unpredictable we shall be to it. What is this but
the liberty wherewith Christ makes his people free, which is contrasted with the yoke of 10
… bondage/ oppression/ fear? (Galatians 5:1). Those to whom God is the God of
salvation, he will deliver from guilt; for the salvation he is the God of, is salvation from sin.
We may therefore plead with him, Lord, thou art the God of my salvation, therefore 11 …
delivering/ deliver/ deliverance me from the dominion of sin.
3. Find the words that complete the table:
Noun Adjective Adverb Verb

1 affective -
2 strength
3 long
4 widely
5 weighty weigh
6 heaviness -
7 beautify
8 colour
9 whiteness -
10 heighten

a. Atunci când avem multe păcate trebuie să ne spovedim.
b. Avem nevoie să ne cunoaștem greșelile pentru a le îndrepta.
c. Noi putem să ne rugăm şi atunci când nu suntem în biserică.
d. Unde pot pune această Psaltire?
e. Cine poate să-mi răspundă la această întrebare?
f. Noi nu trebuie să ne ascundem credinţa în Hristos, ci dimpotrivă trebuie să-l
mărturisim pe Hristos oricând avem ocazia.
g. Tu trebuie să ierţi greşelile aproapelui tău, și nu trebuie să te răzbuni pe el.
h. El trebuie să se roage pentru sănătatea lui şi a familiei lui, dar nu este
nevoie ca el să facă metanii în fiecare zi.
i. Ea are voie să alerge în curtea bisericii8, dar nu în interiorul bisericii.
j. De ce nu este nevoie ca el să se grăbească? Pentru că ar putea să cadă dacă
aleargă.
k. Eu nu cred că ar fi putut sa găsească lumânările fără puţin ajutor.
l. Cine ar fi putut să aprindă toate aceste candele?
m. De ce ai plecat ieri de la biserică înainte ca eu să pot vorbi cu tine?
n. Unde se află cădelniţa? Când ai folosit-o ultima dată?
8
A churchyard should not be confused with a graveyard or a cemetery. While churchyards were
historically often used as graveyards, they can also be any patch of land on church grounds, even without a place
of burial.
Unit 6
The Beatitudes
The Beatitudes have always been considered a consolation for those that suffer
on earth:
Blessed are the poor in spirit; for theirs is the Kingdom of Heaven.
Blessed are they that mourn; for they shall be comforted.
Blessed are the meek; for they shall inherit the earth.
Blessed are they that hunger and thirst after righteousness; for they shall be
filled.
Blessed are the merciful; for they shall obtain mercy.
Blessed are the pure in heart; for they shall see God.
Blessed are the peacemakers; for they shall be called the children of God.
Blessed are they that are persecuted for the sake of righteousness; for
theirs is the Kingdom of Heaven.
Blessed are you, when men shall revile you, and persecute you, and shall
say all manner of evil against you falsely for My sake.
Rejoice and be exceedingly glad; for great is your reward in Heaven.
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever,
and unto ages of ages. Amen.
• Jesus teaches new interpretations to instructions which were familiar to those

raised in the Old Testament tradition. What set of rules from the Old Testament
have been compared with the Beatitudes?
• What are the qualities that are mentioned by Jesus Christ?
• Where exactly in the Bible can The Beatitudes be found?
• When does a Christian feel more involved in the service: while he sings in the
choir or while he sits in a different place and he participates in the service
quietly?
• What/who does the word “the poor” refer to? What about the other underlined
phrases (“the merciful”; “the pure”; “the peacemakers”)?
• What is the central idea of the Beatitudes? And what greater sermon are they
part of?
• When do Christians hear the Beatitudes?

• What is the meaning of the term “righteousness”? Chose the synonyms from
the following list: rectitude, uprightness, wickedness, justice, malice, correctness,
blamelessness.
• Find synonyms for the word: “sinful”.
• What are Christ’s commandments as they are stated in the same sermon?
• The theological virtues mentioned by Saint Paul are: faith, hope, charity. Can
you point out which is considered the most important and why?
• In the Roman Catholic Church great importance is attached to the seven deadly
sins. Can you identify them from the following list: pride, cupidity / usuriousness
(love of money), beauty, fornication, meanness, ugliness, gluttony / greed, fear,
envy, betrayal, wrath, sloth, carelessness.
Vocabulary Practice
1. Fill in the blanks with

words derived from words in brakets:
Moral theology teaches us to
behave according to Christ’s
1............................(COMMAND).
One of the character flaws that we
have to get rid of is
2......................(SELF), but
sometimes it is really difficult for us
to be 3............................. (SELF). I
doubt a Christian
The Church of the Beatitudes is a Roman Catholic 4.....................(JOY) being evil, but
church and it is located by the Sea of Galilee near we have to 5...................(REAL) that
Capernaum, on a small hill overlooking the Sea of virtues need to be practised and
Galilee, and thus it is built on the traditional site of the although it might be difficult at first,
Sermon on the Mount after a few years we will have the
6........................(REVEAL) that we
have become kind and humble without even noticing it. There might be some
7.....................(MEMORY) occasions when we behaved horribly, and they will serve as
reminders of our sins, but all the 8.................................(DIFFICULT) that we might
encounter are not 9.................... .......(MOUNT). We might have the surprise to find out
that being a virtuous person is not only easy, but even 10.....................(JOY).

a. Iisus Hristos S-a dat pe sine ca jertfă pentru păcatele noastre.
b. Dumnezeu vede păcatele noastre.
c. Mihai simte dragostea lui Iisus Hristos atunci când se roagă.
d. Uite, Maria îşi face cruce, cred că vrea să plece din biserică!
e. Ei se gândesc la jertfa Mântuitorului nostru Iisus Hristos, de aceea se uită la
icoana Răstignirii.
f. Ana simte ceara lumânării în mâna ei. Bunica îi spune: - Ai grijă să nu o
rupi!
g. De ce mergeţi la biserică duminica?

h. Unde sunt lumânările? Simt miros de fum?
i. Cum se vor numi Făcătorii de pace?
j. Când ai vizitat mănăstirile din Moldova?
k. Cine a văzut mănăstirea Dealul vara trecută?
l. Pe cine ai văzut săptămâna trecută în pelerinajul la moaştele Sfântului
Dimitrie?
m. Cine a vorbit cu Mihai?
n. Cu cine a vorbit Mihai?
o. Răsplata voastră este că veţi fi numiţi fii ai lui Dumnezeu.
p. Unii creştinii vor fi milostivi doar când se apropie de Hristos.
q. Noi creştinii avem încredere că mila lui Dumnezeu este atât de mare încât
ne va ierta chiar dacă nu suntem suficient de puternici să rezistăm tuturor
ispitelor.
r. Este uşor să cazi în ispită. Așa că: Feriţi-vă! (Beware!)
s. Cei care au inima curată sunt milostivi şi blânzi se vor bucura în Împărăţia
lui Dumnezeu.
3. Complete the sentences:

a. God shows His love for mankind by.........................
b. Jesus Christs wants us to...................................
c. The most important commandments that we must obey are.................
d. The meek people are blessed because..............
e. We must be humble in our relations with the others because...............
f. The Kingdom of God is a place where................................................
g. Those that mourn...........................
h. When Christians are accused falsely for Christ’s sake.........................
i. We pray every day and we ask God to ...................................
j. We, the Christians are blessed, because............................................
4. Choose the correct word in order to complete the sentences:

These qualities give a picture of the 1... face/ character/ charm/ charisma of the
true people of God, those who are a part of his 2 … empire/ kingdom/ country/ city and
have His full blessings. Taken together they give the picture of the perfect 3 …
apprentice/ son/ friend/ disciple of Christ who is the heir of the promises. Jesus does not
here tell people how to become like this; that will come in subsequent teachings.
One of the most convincing descriptions of the 4 … meaning/ sense /
understanding/ reason of the Beatitudes at the beginning of this sermon is that they are
planned echoes of Isaiah 61:1-3, a passage which is certainly 5 … eschatology/
eschatological/ eschatologically/ eschaton in its orientation. Matthew constantly 6 …
presents/ tells/ shows/ wonders how Jesus came in the light of the fulfilment of Old
Testament 7 … forecast/ foresight/ predictions/ prophecies, and so this one would fit as
well. So as we study the passage we will have to look at Isaiah’s prediction of what the
Messiah and the Messianic kingdom will be like.
The Beatitudes are a little different to study than ordinary story-passages. Each
saying is proverb-like, cryptic, precise, and full of meaning. Each one includes a 8 …
topic/ idea/ insight/ clue that forms a major biblical theme. So you could 9 … waste/
spend/ earn/ occupy a lot of time on each one and that would be worth doing if you so
desired. But we will make this a 10 … introduction/ shortly/ theme/ brief introductory
Bible study on the passage.
5. Complete the gaps with one of the following words: HUMILITY, COMMAND,
IDEALS, SURE, OWNED, CONGREGATIONS, ELEVATES, PROMOTE, WORSHIP,
CONSISTS, NORMALLY.
It is easy to forget that among the early Christians almost no one
1………………… any portion of what is now considered Scripture. Even whole
2………………. were fortunate if they owned more than one of the Gospels. The only
access that ordinary Christians had to the Gospels and letters that now make up the New
Testament was public reading in 3…………… services. The public reader therefore
performed a ministry to the congregation far beyond what is 4………………….. the case
today (compare 1 Thess 5:27; Col 4:16). The Beatitude here is the author's way of saying,
"Make 5…………………………. you have this prophecy read in your worship
assemblies! Listen and pay attention to your reader! And above all, act on what you have
heard!" The urgency of the implied 6……………….. is accented by the decisive
statement that the time is near.
Each Beatitude 7………………… of two phrases: the condition and the result. In
almost all cases the phrases used are familiar from an Old Testament context, but in the
Sermon on the Mount Jesus 8………………… them to new levels and teachings.
Together, the Beatitudes present a new set of 9………………………….. that focus on
love and 10……………. rather than force and exaction. They echo the highest ideals of
Jesus' teachings on spirituality and compassion.
The peacemakers have been traditionally interpreted, not only as those who live
in peace with others, but also those who do their best to 11……………….. friendship
among mankind and between God and man. St Gregory of Nyssa interpreted it as “Godly
work”, which was an imitation of God’s love of man.
Unit 7
The Creed
I believe in one God, the Father Almighty, Maker of heaven and
earth, and of all things visible and invisible;
And in one Lord Jesus Christ, the Son of God, the Only-
Begotten, begotten of the Father before all ages, Light of Light, True God
of True God, begotten, not made; of one essence with the Father; by
Whom all things were made. Who for us men and for our salvation came
down from heaven and was incarnate of the Holy Spirit and the Virgin
Mary, and was made man;
And was crucified also for us under Pontius Pilate, and suffered
and was buried; The third day He rose again, according to the Scriptures;
And ascended into heaven, and sits at the right hand of the Father; And
He shall come again with glory to judge the living and the dead; Whose
Kingdom shall have no end.
And I believe in the Holy Spirit, the Lord and Giver of Life, Who
proceeds from the Father; Who with the Father and the Son together is
worshipped and glorified, Who spoke by the prophets.
And I believe in One Holy, Catholic, and Apostolic Church.
I acknowledge one Baptism for the remission of sins.
I look for the Resurrection of the dead and the life of the world to
come. Amen.
Nicaea (325 AD) and Constantinople (381 AD)
• What is the Romanian equivalent for the word “almighty”? Do you know why
such a difference has occurred? Do you know the Latin or the Greek words that
are used in the creeds?
• What is the term which describes the generation of the Son? Is there another
term used for our Saviour’s “generation” (when discussing the feast of
Nativity)? Notice the difference and comment on it. The term used for the
generation of the Holy Spirit is also different. Comment on this, too.
• There are some old words that still appear in the text (thy, thou art, etc.). Can
you find their modern correspondents? Why do you think they can still be
found in the text? Have you heard them before?
• The motto of the chapter “Holy Tradition: The Source of the Orthodox Faith”
in Bishop Kallistos Ware’s book is Guard the deposit (1 Tim. 6:20). What do
you think he refers to?
Vocabulary Practice
1. Read the following excerpt from the part called “Faith and Worship” from
Bishop Kallistos Ware’s The Orthodox Way and sum up the main ideas: Orthodox
history is marked outwardly by a series of sudden breaks: the capture of Alexandria,
Antioch, and Jerusalem by Arab Mohammedans; the burning of Kiev by the Mongols; the
two sacks of Constantinople9; the October Revolution in Russia. Yet these events, while
they have transformed the external appearance of the Orthodox world, have never broken
the inward continuity of the Orthodox Church. The thing that first strikes a stranger on
encountering Orthodoxy is usually its air of antiquity, its apparent changelessness. He finds
that Orthodox still baptize by threefold immersion, as in the primitive Church; they still
bring babies and small children to receive Holy Communion; in the Liturgy the deacon still
cries out: ‘The doors! The doors!’ — recalling the early days when the church’s entrance
was jealously guarded, and none but members of the Christian family could attend the
family worship; the Creed is still recited without any additions.
These are but a few outward examples of something which pervades every aspect of
Orthodox life. Recently when two Orthodox scholars were asked to summarize the distinctive
characteristic of their Church, they both pointed to the same thing: its changelessness, its
determination to remain loyal to the past, its sense of living continuity with the Church of
ancient times (See Panagiotis Bratsiotis and Georges Florovsky, in Orthodoxy, A Faith and
Order Dialogue, Geneva, 1960). Two and a half centuries before, the Eastern Patriarchs said
exactly the same to the Non-Jurors10:
“We preserve the Doctrine of the Lord uncorrupted, and firmly adhere to the Faith he
delivered to us, and keep it free from blemish and diminution, as a Royal Treasure, and a
monument of great price, neither adding any thing, nor taking any thing from it” (Letter of
1718, in G. Williams, The Orthodox Church of the East at the Eighteenth Century, p. 17).
This idea of living continuity is summed up for the Orthodox in the one word:
Tradition. ‘We do not change the everlasting boundaries which our fathers have set,’ wrote
John of Damascus, ‘but we keep the Tradition, just as we received it’ (On Icons, II, 12 (P. G.
XCIV, 1297B).
2. Fill in the blanks with a word deriving from the one in the brackets:
Sacred Tradition 1................................... (ORIGIN) from God, it is a Divine 2
………………………..(REVEAL), whereas human traditions 3………………… (ORIGIN)
from mankind, are 4……………. (PRODUCE) of the human mind. Christ Himself
5………………….. (EXPLICIT) distinguishes these two kinds of tradition, the Divine and
the human, when He 6……………. (APPROVAL) of the Scribes and Pharisees, because
they 7……………… (REGARD) the Divine Tradition and the Divine Teaching, while they
observe human traditions, saying: "Ye leave the commandments of God, and hold fast the
9
Constantinople was sacked first by the Crusaders in 1204 and then in 1453, when it fell to the Turks.
10
The Non-Jurors were a part of the Anglican Church who did not want to accept the authority of
King William III, who replaced James II (his father-in-law) as the King of England. They remained separated
from the main Church until the 19th century when there was no other Jacobite successor to the English throne.
They were in dialogue with the Bishops of the Orthodox Church, but no agreement has been signed.
tradition of men" [Mark 7:8]. And the Apostle Paul 8……….. (CLEAR) distinguishes these
two kinds of tradition, when he 9……………………. (ADVICE) the Colossians, saying:
"See to it that no one makes a prey of you by philosophy and empty deceit, according to
human tradition, according to the elemental spirits of the universe, and not according to
Christ" [Colossians 2,8]; also when he says to the Thessalonians: "Now we command you,
brethren, …that ye keep away from any brother who is living in idleness and not in accord
with the tradition that ye received from us" [2 Thessalonians 3,6]. From these passages, as
also from others, the 10………….. (DISTINCT) between Sacred Tradition and human
tradition is clear, as is the placing of Sacred Tradition on an 11…………..(compare) higher
level than human tradition.
3. Read another fragment of the text written by Bishop Kallistos Ware. The first
word is “Orthodox”, what does it refer to?
Orthodox are always talking about Tradition. What do they mean by the word? A
tradition, says the Oxford Dictionary, is an opinion, belief, or custom handed down from
ancestors to posterity. Christian Tradition, in that case, is the faith which Jesus Christ
imparted to the Apostles, and which since the Apostles’ time has been handed down from
generation to generation in the Church (Compare Paul in 1 Corinthians 15:3). But to an
Orthodox Christian, Tradition means something more concrete and specific than this. It
means the books of the Bible; it means the Creed; it means the decrees of the Ecumenical
Councils and the writings of the Fathers; it means the Canons, the Service Books, the
Holy Icons — in fact, the whole system of doctrine, Church government, worship, and art
which Orthodoxy has articulated over the ages. The Orthodox Christian of today sees
himself as heir and guardian to a great inheritance received from the past, and he believes
that it is his duty to transmit this inheritance unimpaired to the future.
Note that the Bible forms a part of Tradition. Sometimes Tradition is defined as
‘the oral teaching of Christ, not recorded in writing by his immediate disciples’ (Oxford
Dictionary). Not only non-Orthodox but many Orthodox writers have adopted this way of
speaking, treating Scripture and Tradition as two different things, two distinct sources of
the Christian faith. But in reality there is only one source, since Scripture exists within
Tradition. To separate and contrast the two is to impoverish the idea of both alike.
Orthodox, while reverencing this inheritance. from the past, are also well aware
that not everything received from the past is of equal value. Among the various elements
of Tradition, a unique pre-eminence belongs to the Bible, to the Creed, to the doctrinal
definitions of the Ecumenical Councils: these things the Orthodox accept as something
absolute and unchanging, something which cannot be cancelled or revised. The other
parts of Tradition do not have quite the same authority. The decrees of Jassy11 or
Jerusalem do not stand on the same level as the Nicene Creed, nor do the writings of an
Athanasius12, or a Symeon the New Theologian, occupy the same position as the Gospel
of Saint John.
11
The Synod of Iasi (also referred to as the Council of Jassy) was convened by Prince Vasile Lupu of
Moldavia and was held from September 15 to October 27, 1642. The purpose of the synod was to counter certain
Catholic and Protestant doctrinal errors which had infiltrated Orthodox theology and to offer a comprehensive
Orthodox statement on the truth of faith.
12
Athanasius of Alexandria (b. ca. 296-298 – d. 373), also referred to as St Athanasius the Great, is
counted as one of the four great Eastern Doctors of the Church in the Roman Catholic Church and in Eastern
Orthodoxy, he is labeled the "Father of Orthodoxy". Athanasius is also celebrated by many Protestants, who
label him “Father of The Canon”. He is venerated as a Christian saint, whose feast day is 2nd May in Western
Christianity, 15th May in the Coptic Orthodox Church, and 18th January in the other Eastern Orthodox Churches.
Not everything received from the past is of equal value, nor is everything
received from the past necessarily true. As one of the bishops remarked at the Council of
Carthage in 257: “The Lord said, I am the truth. He did not say, I am custom.” (The
Opinions of the Birhops On the Baptizing of Heretics, 30). There is a difference between
‘Tradition’ and ‘traditions:’ many traditions which the past has handed down are human
and accidental — pious opinions (or worse), but not a true part of the one Tradition, the
essential Christian message.
4. Choose one of the four words for each of the blanks:

The term “Tradition” is 1… usual/ uses/ used/ usage by the Fathers and other
ecclesiastical writers in a broader sense to indicate the 2… oral/ revelation/ written/
known Divine word, namely the Old Testament and the New Testament, and also the 3…
reveal/ spoken/ unwritten/ unknown Divine word of the Apostolic preaching, which is not
written in Holy Scripture, but was preserved in the Church and was written in the
Proceedings of the Synods and in the 4... grace/ books/ sainthood/ icons of the God-
bearing Fathers.
In a narrower sense, the term “Tradition” indicates only the unwritten Divine
word of the Apostolic 5… recollection/ memory/ epistles/ preaching. The Apostle Paul
uses the term "Tradition" in the 6… interesting/ broad/ clever/ unusual sense, when he
7… writer/ writings/ writes/ written to the Thessalonians: “Brethren, stand firm and hold
to the traditions which you were taught by us, either by word of mouth or by letter" [2
Thessalonians 2,15]. 8… Before/ If/ After/ Sometime the canon of the New Testament was
9… formation/ formed/ deform/ formative, the Fathers and Teachers of the Church called
Tradition the written and the unwritten Divine 10… word/ liturgy/ religion/ faith.
5. Read the last part of the text. What is Bishop Kallistos Ware’s advice?
It is necessary to question the past. In Byzantine and post-Byzantine times,
Orthodox have not always been sufficiently critical in their attitude to the past, and the
result has frequently been stagnation. Today this uncritical attitude can no longer be
maintained. Higher standards, of scholarship, increasing contacts with western Christians,
the inroads of secularism and atheism, have forced Orthodox in this present century to
look more closely at their inheritance and to distinguish more carefully between Tradition
and traditions.
The task of discrimination is not always easy. It is necessary to avoid alike the
error of the Old Believers and the error of the ‘Living Church’: the one party fell into an
extreme conservatism which suffered no change whatever in traditions, the other into a
Modernism or theological liberalism which undermined Tradition. Yet despite certain
manifest handicaps, the Orthodox of today are perhaps in a better position to discriminate
aright than their predecessors have been for many centuries; and often it is precisely their
contact with the west which is helping them to see more and more clearly what is
essential in their own inheritance.
True Orthodox fidelity to the past must always be a creative fidelity; for true
Orthodoxy can never rest satisfied with a barren ‘theology of repetition,’ which, parrot-
like, repeats accepted formulae without striving to understand what lies behind them.
Loyalty to Tradition, properly understood, is not something mechanical, a dull process of
handing down what has been received. An Orthodox thinker must see Tradition from
within, he must enter into its inner spirit. In order to live within Tradition, it is not enough
simply to give intellectual assent to a system of doctrine; for Tradition is far more than a
set of abstract propositions — it is a life, a personal encounter with Christ in the Holy
Spirit. Tradition is not only kept by the Church — it lives in the Church, it is the life of
the Holy Spirit in the Church. The Orthodox conception of Tradition is not static but
dynamic, not a dead acceptance of the past but a living experience of the Holy Spirit in
the present. Tradition, while inwardly changeless (for God does not change), is constantly
assuming new forms, which supplement the old without superseding them. Orthodox
often speak as if the period of doctrinal formulation were wholly at an end, yet this is not
the case. Perhaps in our own day new Ecumenical Councils will meet, and Tradition will
be enriched by fresh statements of the faith.
This idea of Tradition as a living thing has been well expressed by Georges
Florovsky: ‘Tradition is the witness of the Spirit; the Spirit’s unceasing revelation and
preaching of good tidings . . . . To accept and understand Tradition we must live within
the Church, we must be conscious of the grace-giving presence of the Lord in it; we must
feel the breath of the Holy Ghost in it . . . Tradition is not only a protective, conservative
Fragment from an Orthodox icon – depicting the Church as a sailing ship
principle; it is, primarily, the principle of growth and regeneration . . . Tradition is the
constant abiding of the Spirit and not only the memory of words (‘Sobornost: the
Catholicity of the Church,’ in The Church of God, edited E. L. Mascall, pp. 64-65.
Compare G. Florovsky, ‘Saint Gregory Palamas and the Tradition of the Fathers in the
periodical Sobornost, series 4, no. 4, 1961, pp. 165-76; and V. Lossky, ‘Tradition and
Traditions,’ in Ouspensky and Lossky, The Meaning of Icons, pp. 13-24.
Tradition is the witness of the Spirit: in the words of Christ, "When the Spirit of
truth has come, he will guide you into all truth" (John 16:13). It is this divine promise that
forms the basis of the Orthodox devotion to Tradition.
6. Choose the correct form: classic (something that is a good example of a

particular style; typical) or classical (pertaining of the classical period):
a. Writers and artists influenced by the classical/ classic tradition may name
their ancient models.
b. Classic/ classical philology seeks to recover “the meanings that ancient
texts had in their original contexts”.
c. A well-known and reliable procedure, which may be given as example,
could be described as classic/ classical.
d. I have always liked to listen to classical/classic music.
e. I think we all like classic/ classical architecture.
f. This short novel is a classic/ classical detective story.
g. He does not like inovations; so he wants a classical/ classic car.
Unit 8
The Nativity
I. Sermons have a different style than ordinary prose texts. Identify a few of their
characteristics in the following sermon written by St John of Kronstadt. Can you
explain why there are so many incomplete sentences?
A sermon on the Nativity of Christ (John 1, 14) – Word became flesh
The Word became flesh; that is, the Son of God, co-eternal with God the Father and
with the Holy Spirit, became human – having become incarnate of the Holy Spirit and the
Virgin Mary. O, wondrous, awesome and salvific mystery! The One Who had no beginning
took on a beginning according to humanity; the One without flesh assumed flesh. God
became man --- without ceasing to be God. The Unapproachable One became approachable
to all, in the aspect of a servant. Why, and for what reason, was there such a condescension
[shown] on the part of the Creator toward His transgressing creatures – toward humanity
which, through an act of its own will had fallen away from God, its Creator?
It was by reason of a supreme, inexpressible mercy toward His creation on the part of
the Master, Who could not bear to see the entire race of mankind – which, He, in creating, had
endowed with wondrous gifts – enslaved by the devil and thus destined for eternal suffering
and torment. And the Word became flesh!...in order to make us earthly beings into heavenly
ones, in order to make sinners into saints; in order to raise us up from corruption into
incorruption, from earth to heaven; from enslavement to sin and the devil – into the glorious
freedom of children of God; from death – into immortality, in order to make us sons of God
and to seat us together with Him upon the Throne as His royal children.
O, boundless compassion of God! O, inexpressible wisdom of God! O, great
wonder, astounding not only the human mind, but the angelic [mind] as well!
Let us glorify God! With the coming of the Son of God in the flesh upon the earth,
with His offering Himself up as a sacrifice for the sinful human race, there is given to those
who believe the blessing of the Heavenly Father, replacing that curse which had been
uttered by God in the beginning; they are adopted and receive the promise of an eternal
inheritance of life. To a humanity orphaned by reason of sin, the Heavenly Father returns
anew through the mystery of re-birth, that is, through baptism and repentance. People are
freed of the tormenting, death-bearing authority of the devil, of the afflictions of sin and of
various passions. Human nature is deified for the sake of the boundless compassion of the
Son of God; and its sins are purified; the defiled are sanctified. The ailing are healed. Upon
those in dishonour are boundless honour and glory bestowed. Those in darkness are
enlightened by the Divine light of grace and reason. The human mind is given the rational
power of God - we have the mind of Christ (Cor. 2, 16), says the Holy apostle Paul. To the
human heart, the heart of Christ is given. The perishable is made immortal. Those naked
and wounded by sin and by passions are adorned in Divine glory. Those who hunger and
thirst are sated and assuaged by the nourishing and soul-strengthening Word of God and by
the most pure Body and Divine Blood of Christ. The inconsolable are consoled. Those
ravaged by the devil have been – and continue to be – delivered.
What, then, O, brethren, is required of us in order that we might avail ourselves
of all the grace brought unto us from on high by the coming to earth of the Son of God?
What is necessary, first of all, is faith in the Son of God, in the Gospel as the salvation-
bestowing heavenly teaching; a true repentance of sins and the correction of life and of
heart; communion in prayer and in the mysteries [sacraments]; the knowledge and
fulfilment of Christ's commandments. Also necessary are the virtues: Christian humility,
alms-giving, continence, purity and chastity, simplicity and goodness of heart.
Let us, then, O brother and sister, bring these virtues as a gift to the One Who was
born for the sake of our salvation – let us bring them in place of the gold, frankincense and
myrrh which the Magi brought Him, as to One Who is King, God, and Man, come to die
for us. This, from us, shall be the most-pleasing form of sacrifice to God and to the Infant
Jesus Christ. Amen.
(http://www.orthodox.net/nativity/nativity-sjok-2.html)
• Identify a few characteristics of this sermon which help the priest to reach the
believers’ sensibilities and thus to achieve his purpose of awakening them to
God’s truth.
• How should a Christian prepare for celebrating Christmas?
• “Magi” is the plural for what noun? What other names are used for the Magi?
• Enumerate a few events which are connected with the Magi’s journey to
worship Infant Jesus Christ.
• Why do you think that in Byzantine art the Magi are usually depicted in Persian
clothing which includes breeches, capes, and Phrygian caps.
II. The Nativity Troparion:

Thy Nativity, O Christ our God, Has shone to the world the Light
of Wisdom! For by it, those who worshipped the stars were taught by a
star to adore Thee The Sun of Righteousness! And to know Thee, the
Orient from on high. O Lord, Glory to Thee!
III. Nativity Kontakion

Today the Virgin gives birth to the Transcendent One, and the
earth offers a cave to the Unapproachable One! Angels, with shepherds,
glorify Him! Wise men journey with the star! Since for our sake the
Eternal God was born as a little child!
• Who are those who

“worshipped the stars were
taught by a star to adore” Jesus
Christ, our God? Is there a
difference between “worship”
and “adoration”?
• Point out a few differences
between the content of the
kontakion and that of the
troparion. Which one is richer in
information and which one is
more poetic?
• What prompted the Magi to
return home on a different route? The Three Magi – Mosaic, ca. 565.
• Gregory the Great commented Basilica of Sant'Apollinare Nuovo, Ravenna Italy
on this change of itinerary saying
that having come to know Jesus we are forbidden to return by the way we came. In
what way do you understand this comment?
• Most modern biographies of Herod deny that the massacre took place, since if the
Massacre of the Innocents had taken place as reported in Matthew, it would have been
strange for Titus Flavius Josephus (also called Joseph ben Matityahu, a first-century
Romano-Jewish scholar) not to mention it.
IV. Choose the Twelve Great Feasts of the Orthodox Church from the
following celebrations:
The Nativity of the Theotokos – 8th September
The Exaltation of the Holy Cross13 – 14th September
The Protecting Veil of the Mother of God14 (Pokrov) – 1st October
The Entry of the Theotokos in the Temple/ The Presentation of the Mother of
God to the Temple – 21st November
Saint Nicholas of Myra (the Wonderworker) – 6th December
The Nativity of our Lord (Christmas) – 25th December
The Synaxis of the Mother of God15 – 26th December
The Baptism of our Lord (The Teophany or Epiphany) – 6th January
The Entry of the Lord in the Temple/ Presentation of the Lord (Jesus) to the
Temple – 2nd February
The Annunciation16 – 25th March
The Entry of our Lord into Jerusalem also called Flowery/ Willow/ Palm Sunday
– Sunday before Easter
The Resurrection / The Holy Easter
The Ascension of the Lord – forty days after Easter
13
Inălţarea Sfintei Cruci
14
Acoperământul Maicii Domnului
15
Soborul Maicii Domnului
16
Buna Vestire
The Descent of the Holy Spirit17 / the Pentecost – fifty days after Easter
The Holy Trinity - Monday after Easter
The Transfiguration of the Lord – 6th August
The Life-Giving Spring/Font of the Mother of God18 – the first Friday after Easter
The Sunday of Orthodoxy (The Feast of Orthodoxy)19 – the first Sunday of Lent
The Dormition/ Assumption of the Theotokos – 15th August
The Beheading of St John the Baptist20 – 29th August
• There are eight great feasts in honor of Jesus Christ, and four great feasts
honoring the Virgin Mary – the Theotokos.
• The Orthodox Liturgical Calendar begins on the 1st of September.
• Some of the feasts are fixed and others are movable and they depend on the date
of Easter, which is calculated according to a strict set of rules.
• Which is your favourite feast and how do you usually celebrate it?
Vocabulary Practice
1. Choose the most appropriate word to fill in the gaps:

Orthros is the Greek for 1 … dusk/ twilight/ fortnight/ daybreak or early dawn.
The word that’s used in the Roman Church is Matins, and it’s just the Latin for, or comes
from the Latin word which also means morning. Vespers is the Latin for 2 … noon/
midnight/ evening/ midday, but it also has a Greek root. But these are basically the
services that punctuate waking up and going to sleep, or at least light and darkness. The
practices of 3 … seeing/ noticing/ perceiving/ observing the hours came from the Jewish
practice of praying at specific times during the day. Canonically, there are seven 4 …
jobs/ offices/ workplaces/ occupations that we observe (if you exclude the midnight
office), but if the midnight office is counted there are eight canonical hours.
Vespers – this is when the day begins. When God created the heavens and the
earth, the Scripture says: “and evening and morning were the first day.” It really begins
the 5 … liturgically/ liturgical/ biblical/ dogmatically day, so that whatever the theme of
the day is (and every day in the week has a theme), whatever the theme is for that day, it
actually begins on the evening 6 … before/ after/ at the same time/ subsequent. There was
an ancient practice in the Jewish faith, a ceremony around the lighting of the 7 … lamps/
nightlights/ torches/ birthday candles, and the Church brought this over, and
commemorates this in Vespers, and as you know, if you’ve been to Vespers, the lighting
of the lamps is a very important moment in the Vespers service, and we 8 … chant/ utter/
sing/ recite O Gladsome Light.
Compline – that’s the religious service we say right before we go to bed. It’s the
theme of falling asleep, and also a meditation on our 9 … happiness/ sadness/ death/ life.
Midnight Office – the theme here is wakefulness, and the need to stay 10 …
alert/ asleep/ awake/ abed, and you think about it symbolically, that in the midst of a
dark, fallen world that we live, as Christians, we need to be alert.
17
Pogorârea Sf. Duh – Cincizecimea
18
Izvorul Tamaduirii - în prima vineri după Paşti
19
Duminica Ortodoxiei
20
Taierea capului Sf. Ioan Botezatorul
Orthros – the theme is darkness and the appearance of light, that is daybreak.
We’ve come through the night, and the sun begins to rise, and the day is filled with hope
and new possibilities. And so Orthros is the 11 … memory/ commemoration/
remembrance/ memorial of that transition and the expectation of light.
The First Hour (at 7:00 am) – the theme is creation and Adam and Eve’s 12 …
banisher/ banished/ banishing/ banishment from paradise, as well as Christ’s appearance
before Caiaphas.
The Third Hour (9:00 am) – the theme is the 13 … decline/ fall/ descent/ plunge
of the Holy Spirit at Pentecost. And in fact, that’s why those that weren’t Christians were
a little bit shocked when they heard these Christians, each 14 … proclaimed/
proclaiming/ proclamation/ proclame in their own tongue, the Gospel. They thought they
were drunk. And St Peter says, “These people are not drunk, as you suppose. It’s only
nine in the morning! / No, this is what was spoken by the prophet Joel:/ ‘In the last days,
God says, I will pour out my Spirit on all people.” (Acts 2:15-17) In other words: “We’re
not drunk. It’s only nine o’clock in the morning. We haven’t started drinking, yet. This
is the Holy Spirit.”
The Sixth Hour (noon) – the theme here is the Crucifixion of Christ.
Then the Ninth Hour, 3:00 pm, the theme is the death of Christ.
So, Vespers, Compline, the Midnight Office, Orthros, First Hour, Third Hour,
Sixth Hour, Ninth Hour, those are the eight 15 … secular/ religious/ canonical/ lay
offices, or daily offices as we call them in the Eastern Church.
(after Deacon Michael Hyatt, For the Life of the World: Part Eight,
podcast at Ancient Faith Radio)

a. Naşterea Domnului este una dintre cele mai importante sărbători ale
Creştinătăţii
b. Cea mai dificilă problemă pentru adolescenţi este să înţeleagă că mersul la
biserică îi ajută să-şi găsească pacea interioară.
c. Slujba de Paşti este mai impresionantă decât cea dintr-o duminică obişnuită.
d. Sfânta Împărtăşanie a fost de-a lungul secolelor un dar de la Dumnezeu, şi în
acelaşi timp a fost felul în care noi ne-am exprimat dragostea faţă de
Dumnezeu.
e. Creştinii au sărbătorit Naşterea lui Hristos încă din primele secole creştine.
f. Dumnezeu cunoaşte adevărul despre sufletele noastre şi ştie dinainte care vor
fi alegerile noastre.
g. Noi nu vom sărbători Sfânta Liturghie într-un loc nesfinţit, mai mult chiar
dacă o biserică este renovată sau restaurată, ea trebuie resfinţită.
h. Cine a văzut vreodată o biserică atât de impresionantă!?
i. Unde vei merge când vei călători în vacanţă?
j. Voi vizita cât mai multe oraşe vechi, deoarece îmi place stilul gotic şi aş dori
să văd cât mai multe catedrale.
3. Read the following text and place the correct words in the gaps: BLESSING,
COMMAND, APPETITES, TRUTH, BIBLE, LIKENESS, COMMUNION, WEDDING,
IDOLATRY, NATURE
Have you ever noticed that food often is at the centre of controversies, whether
it’s eating meat offered sacrificed to idols in Corinth, or figuring out how early Christians
from Jewish and Gentile backgrounds could eat together? What we put in our mouths and
stomachs can easily involve us in disputes.
We’ve probably blotted it out of our memory, but the 1…………….. tells us that
sin came into the world together with an unholy attitude toward food. Everything changed
when Adam and Eve could not control their 2………………….. They ate the fruit in
violation of God’s 3……………………., and we’re still following their bad example.
Food is good stuff; there’s nothing evil about it at all. The problem is that we use it for
purposes other than those for which God created it. We consume food and drink in ways
that do not help us grow in the divine 4…………………………., and instead make us
addicts to satisfying our disordered desires. The scary 5…………………….. is that how
we eat and drink reveals a great deal about how we relate to God, our neighbours, and
ourselves. We commit 6…………………….when we choose satisfying our self-centred
desires instead of living as partakers of the divine 7………………... With the rise of
cheap and plentiful fast food, we are more likely to eat alone, quickly, and without being
mindful of what we’re doing.
In contrast, Jesus Christ often used the 8…………………. feast—yes, a
celebratory meal—as a sign of the kingdom of God. He transformed the Passover dinner
into the Eucharist, our participation in the heavenly banquet. He restored the fruits of the
earth to their original purpose of sustaining our life in God when he fulfilled them as his
body and blood. Consequently, those nourished by Holy 9…………………… should view
all their eating and drinking in a new light. Self-centred indulgence should give way to a
Eucharistic life, in which our meals are truly a 10…………………., a sign of our salvation,
and an offering to the Lord of our bodies, our relationships, and the earth’s bounty.
Unit 9
The Services of Christmas in the Orthodox Church

As Orthodox Christians, we begin the celebration of the Nativity of Christ — on
December 25th — with a time of preparation. Forty days before the feast of the birth of
Our Lord we enter the period of the Christmas Fast: to purify both soul and body to
enter properly into and partake of the great spiritual reality of Christ’s Coming. This
fasting season does not constitute the intense liturgical season that is characteristic of
Great Lent; rather, Christmas Lent is more of an “ascetical” rather than “liturgical”
nature. Nevertheless, the Christmas fasting season is reflected in the life of the Church in
a number of liturgical notes that announce the coming feast.
Within the forty days preparation the theme of the approaching Nativity is
introduced in the services and liturgical commemorations, little by little. If the beginning of
the fast on November 15th is not liturgically marked by any hymn, five days later, on the
eve of the Feast of the Entrance of the Theotokos into the Temple, we hear the first
announcement from the nine hirmoi of the Christmas Canon: “Christ is born, glorify Him!”
With these words something changes in our life, in the very air we breathe, in the
entire mood of the Church’s life. It is as if we perceive far, far away, the first light of the
greatest possible joy: the coming of God into His world! Thus the Church announces the
coming of Christ, the Incarnation of God, His entrance into the world for its salvation.
Then, on the two Sundays preceding Christmas, the Church commemorates the
Forefathers21 and the Fathers: the prophets and the saints of the Old Testament who
prepared that coming, who made history itself into the expectation, the waiting for, the
salvation and reconciliation of mankind with God. Finally, on December 20th, the church
begins the Forefeast of the Nativity, whose liturgical structure is similar to the Holy
Week preceding Pascha; for the birth of the Son of God as child is the beginning of the
saving ministry which will lead Him, for the sake of our salvation, to the ultimate
sacrifice of the Cross.
The Eve
The liturgical services of December 24th, the Eve of the Nativity, are:
1. The Hours
2. Vespers, and
3. The Divine Liturgy of St Basil the Great.
21
Protopărinţii
Coming at the end of the Forefeast, and indeed of the entire Advent, the Hours
summarize all the themes of the feast and make them into a last and solemn announcement.
In the special psalms, hymns and biblical readings prescribed for each hour, the joy of
Christ’s Coming is proclaimed. It is one last meditation on the cosmical meaning of the
Nativity, on the decisive and radical change it performed in the entire creation.
Vespers, which usually follows the Hours, inaugurates the celebration of the feast
itself, for, as we know, the liturgical day begins in the evening. The tone of this
celebration is given by the five stichera on "Lord, I call...." What they really are is an
explosion of joy for the gift of Christ’s Incarnation, which is now fulfilled! Eight biblical
readings show that Christ is the fulfillment of all prophecies, that His Kingdom is the
Kingdom "of all ages," that all human history finds its meaning in it, and the entire
cosmos its center.
The Liturgy of St Basil which follows Vespers was in the past the baptismal
liturgy at which catechumens were
baptized, chrismated and integrated into
the Church, the Body of Christ.
The double joy of the feast, for the
newly-baptized and other members of the
Church, is reflected in the prokeimenon
of the day:
The Lord said to me: Thou art My

son, this day have I begotten Thee.
Ask of Me, and I shall give Thee
the nations for Thine inheritance, and the
ends of the earth as Thy possession.
Then, at the end of the Liturgy,

the celebrant, taking a lighted candle to
Table set with five loaves, wheat, wine and oil for the very centre of the Church, and
artoklassia (or lity). surrounded by the entire congregation,
intones the troparion and kontakion of
the Feast.
• Since the liturgical day begins at sunset, Vespers is the first service of the day,
and the hymns of Vespers introduce the themes of the upcoming day.
• The Liturgy of the Presanctified Gifts is combined with the first half of Vespers
(up to and including the Old Testament readings).
• The Lity or Litiyá (Greek: Λιτή, from litomai, “a fervent prayer” and also
Лития,'litiya' in Church Slavonic) is a festive religious service, which usually
takes place at the end of Great Vespers. Another term that describes it is
artoklasia (a term related to the Greek Greek word ἀρτοκλασία, meaning

“breaking of bread”).
The Vigil and the Liturgy
Since Vespers of the feast already have been celebrated, the Vigil begins with
Great Compline and the joyful proclamation from Isaiah "God is with us!" The order of
Matins is that of a great feast. Now, for the first time, the full Canon "Christ is born…,"
one of the most beautiful canons in Orthodox worship, is sung while the faithful venerate
the icon of Christ’s Nativity. The Praises follow, summarizing the joy and themes of the
entire feast:
Make glad, O you righteous! Greatly rejoice, O heavens!

Dance for joy, O mountains; for Christ is born!
The Virgin has become like the cherubic throne.
She carries at her bosom God the Word, made flesh.
Shepherds glorify the new-born child. Wise men offer the master gifts.
Angels praise Him and sing: O Lord, past understanding, glory to Thee!
Concluding the celebration of the Nativity of Christ is the Liturgy of the day
itself with its festal antiphons proclaiming:
The Lord will send Thee the scepter of power from Zion: "Rule in the
midst of Thine enemies." With Thee is dominion on the day of Thy birth,
in the radiance of holiness.
The Post-feast
On the second day of the feast, the Synaxis of the Theotokos22 is celebrated.
Combining the hymns of the Nativity with those celebrating the Mother of God, the
Church points to Mary as the one through whom the Incarnation was made possible. His
humanity — concretely and historically — is the humanity He received from Mary. His
Body is, first of all, her body; His life is her life. This feast, the assembly in honour of the
Theotokos, is probably the most ancient feast of Mary in the Christian tradition, the very
beginning of her veneration by the Church.
Six days of post-feast bring the Christmas season to a close on December 31st. At
the services of all these days, the Church repeats the hymns and songs glorifying Christ’s
Incarnation, reminding us that the source and the foundation of our salvation is only to be
found in the One Who, as God before the ages, came into this world and for our sake was
"born as a little Child."
Rev. Alexander Schmemann, The Services of Christmas: The Nativity of Our
Lord Jesus Christ, David Anderson and John Erickson, Dept. of Religious Education,
Orthodox Church in America, Syosset, New York, 1981.
22
Soborul Maicii Domnului
• Compline is the final church service of the day in the daily liturgical cycle,
prior to going to sleep. The English word Compline is derived from the Latin
completorium, as Compline is the completion of the working day.
• The Greek word for “Compline” is “Apodeipnon”, while the Slavonic
correspondent is “Povocherniya” (literally, "after-supper" prayer)
• The post-feast is a period of one to seven days (in case of the Easter 40 days),
while certain festal hymns continue to be sung, following a great feast, which
in some respects constitutes a continuation of the feast.
• Alexander Schemann (1921-1983) was born in Tallin, Estonia, to an
aristocratic family of Russian White émigrés. His grandfather had been a
senator and a member of the State Council and his father an officer of the
Imperial Life-Guards. His family moved to France, and from 1946-51, Fr
Schmemann taught church history at St Sergius. Later he was invited to join the
faculty of Saint Vladimir’s Orthodox Theological Seminary, then in New York
City, where he taught from 1951 onwards, and in 1962, Fr Schmemann
assumed the post of dean. His main academic interest was in liturgical theology
and he wrote: Great Lent: Journey to Pascha (1969), For the Life of the World:
Sacraments and Orthodoxy (1970), Liturgy and Life: Christian Development
Through Liturgical Experience (1974), Of Water and the Spirit: A Liturgical
Study of Baptism (1974), Introduction to Liturgical Theology (1975). Some of
his writings were published posthumously: The Eucharist: Sacrament of the
Kingdom (1988), Celebration of Faith: I Believe... (1991), etc.
Vocabulary Practice

a. Crăciunul este sărbătoarea cea mai încântătoare dintre toate momentele
anului bisericesc.
b. În primul secol creştin, Biserica primară nu a sărbătorit Crăciunul.
c. Noi nu mai participat la liturghie în această biserică. Este prima oară când
venim la această biserică.
d. Noi am postit tot postul şi acum vrem să ne împărtăşim.
e. Cine a fost la Ierusalim?
f. Mihai tocmai s-a dus acolo, şi cred că va sta încă două săptămâni.
g. Unde ai stat când ai fost în Constantinopol?
h. Am locuit la o cunoştință, pentru că era mai ieftin decât la hotel.
i. Eu nu am cunoscut o persoană mai veselă decât Elena, chiar dacă a avut
mereu probleme cu sănătatea.
j. Prietena mea predă religia de zece ani, şi nu a predat niciodată o altă
disciplină.
2. Choose the correct word:

On American Christmas, some of you 1 ……. celebrated/ celebrate/ celebration/
celebrating, have parties, give presents to each other, etc. Alas, American Christmas has
2 ……. acquire/ acquired/acquiring/acquirement a more and more pagan character: so
much time is wasted on shopping, often 3……. necessary/ necessarily/ unnecessary/

unnecessarily, for clothing, for everything exterior, while inner spiritual concerns remain
almost in 4… neglect/ oblivion/ obscurity/ forgetfulness.
The Nativity of the God-Child Christ, the 5 ……. Redemption/ Redeemed/
Redeemer/ Redeeming of mankind, is hardly given any thought whatsoever. The kind,
gentle image of Christ is 6……. planted/ unplanted/ supplanted/ implanted by that of
jolly old Santa Claus—a distressing, blasphemous caricature of one of God's greatest
saints: Saint Nicholas the Wonderworker of Myra. The psychology of the masses is
infectious. We, the zealots of religious piety, understand this and, in a fatherly way, for
the sake of love, look askance, although not without 7……. happiness/ unhappiness/
cheerfulness/ sadness, at this chaotic tribute in the country which gave shelter to our 8
….… flock/ group/ herd/ crowd. At the same time, we sincerely ask all members of our
Russian Church Abroad: having given notice to the secular world, when the embers of the
American festival have died, give some attention to your inner self: prepare yourself 9…
spirituality/ spiritual/ spiritually/ spiritualised, in the Orthodox way, for our Orthodox
Feast of the Nativity of Christ. First of all, for at least the remainder of Advent, fast! After
all, there are not many fast days left. Whoever is able, prepare yourselves with fasting. On
the 10…holy/ unholy/ holiness/ holiday eve of the feast, make certain that you come to
church: the Nativity services are so beautiful! On the day of Nativity, try your best to get
leave from work or school, even if you must lose a day’s wages. Give them to God!
(Archbishop Seraphim of Chicago († 1987), American Christmas and Orthodox Nativity)
3. Use the words in the brackets to form words that fit in the gaps:
Keep holy, sanctify in a special way, this whole day of the Great Mystery of the
1…………………………… (INCARNATE) of the Word of God. Do not do anything
2…………………….. (THOUGHT) on the Nativity. It is 3………………………….
(TRADITION) on this day to visit the clergy, family or friends, to somehow reinforce the
joy of the Festival. It is not 4………….. (SIN) on this day to have guests or go out, within
reason of course, so as not to lose the image of God, which we carry. It is certainly
blessed for families and those of means (who have more of this world's goods) to invite
people who are alone to their Nativity dinner, especially those in 5…………………..
(POOR), to warm them with 6………………… (KIND) and attention. How good this is
and pleasing to God!
On this great day we can and must celebrate, especially 7………….. (SPIRIT).
Too often this celebration is substituted with 8………………….. (CONTROL) drunken
parties. It is not a crime to be merry and celebrate a Festival, but not 9……… (WILD).
There the word “joy” appears nearly twenty times, but the word “gladness” appears only
once, and even then in conjunction with the word “joy”. I will introduce the text: But the
angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth
shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and
gladness; and many shall rejoice at his birth (Luke I, 13-14).
On the Feast day of the Nativity it has become 10………………….. (CUSTOM),
seemingly from the Three Wise Men, to give each other gifts, especially to the poor and
needy. This is a good and holy custom!
(Archbishop Seraphim of Chicago († 1987) American Christmas and Orthodox Nativity)
Have you known that:

In England there is an old tradition to celebrate The Twelve Days of Christmas.
Some of these traditions were adapted from the older pagan customs, including the
Roman Saturnalia and the Germanic Yuletide (a yule log is a large and very hard log,
which was often decorated with evergreens and sometimes sprinkled with grain or cider
before it was finally set alight. The Yule Log was believed to bring beneficial magic and
was kept burning for at least twelve hours and sometimes as long as twelve days)
The Twelve Days of Christmas are a festive period linking together two Great
Feasts of the Lord: Nativity and Theophany. During this period one celebration leads into
another. In Western Christianity the days are:
Day 1, 25 December: Christmas Day.
Day 2, 26 December: St Stephen's Day. (It is called also Boxing Day, a non-
religious holiday which occurs on the first day following Christmas. In
Ireland this day is also known as Wren Day.) The Orthodox Christians
celebrate the Synaxis of the Theotokos.
Day 3, 27 December: Feast of saint John the Evangelist and Apostle.
Day 4, 28 December: The Feast of the Holy Innocents, the young male children
ordered murdered in Bethlehem by King Herod, according to the Gospel of
Matthew.
Day 5, 29 December: The feast day of Saint Thomas Becket.
Day 6, 30 December: The feast of the Holy Family.
Day 7, 31 December: The feast of Saint Sylvester. (In many countries New
Year’s Eve is still referred to as Silvester. In Scotland this day is known as
Hogmanay.)
Day 8, 1 January: Feast of the Holy Circumcision of Jesus. (This day was
renamed after the Second Vatican Council (1960) to the Feast of the Holy
Name of Jesus. The current Catholic calendar lists this day as The
Solemnity of Mary, Mother of God.)
Day 9, 2 January: The feast day of St Basil the Great and St Gregory Nazianzen.
(In England, the Lichfield Martyrs are also celebrated on this day.)
Day 10, 3 January: Feast of Saint Genevieve or the most holy name of Jesus.
Day 11, 4 January: In medieval times this was The feast of Saint Simon Stylites.
The first American saint St Elizabeth Ann Seton is celebrated this day. (It
is also the octave day – odovania – of the feast of the Holy Innocents)
Day 12, 5 January: The rest of Europe feasted St Julian the Hospitaller on this
day. In the UK this was the Feast of St Edward the Confessor, King of
England. The modern church recognizes this as the feast day of St John
Neumann. The evening of the 5 January is also Twelfth Night.
The 6th of January is the Feast of the Epiphany (the Baptism of our Lord Jesus
Christ). The Orthodox celebrate The Synaxis of Saint John the Baptist (The Forerunner)
on the 7th of January, but The Roman Catholic Church commemorates him only on the
29th of August (The Beheading of St John the Baptist) and the 24th of June (the
Midsummer celebrations in the Anglo-Saxon tradition.)
4. Christmas Carols - the word “carol” is derived from the Old French word
carole (from the Latin choraula), meaning a circle dance accompanied by singers.
1. Joy to the World - words by English hymn writer Isaac Watts, based on Psalm
98 in the Bible while the music was adapted to Watts' lyrics by Lowell Mason in 1839
from an older melody (believed to have originated from Händel). It was first published in
1719 in Watts’ collection.
Joy to the world! The Lord is come23;

Let earth receive her King;
Let every heart prepare him room,
And heaven and nature sing,
And heaven and nature sing,
And heaven, and heaven, and nature sing.
Joy to the world! The Saviour reigns;24

Let men their songs employ;
While fields and floods, rocks, hills, and plains
Repeat the sounding joy,
Repeat the sounding joy,
Repeat, repeat the sounding joy.
No more let sins and sorrows grow,

Nor thorns infest the ground;
He comes to make His blessings flow
Far as the curse is found,
Far as the curse is found,
Far as, far as, the curse is found.
He rules the world with truth and grace,

And makes the nations prove
The glories of His righteousness,
And wonders of His love,
And wonders of His love,
And wonders, wonders, of His love.
2. Oh, Come You Faithful - The English translation of “O Come, All Ye

Faithful” from Latin (Adeste fideles) was made by the English Catholic priest Frederick
Oakeley (1802 –1880), who also enlarged the original four verses, which might have been
written by John Francis Wade (1711 – 1786) a Catholic layman, who lived with exiled
English Catholics in France, after the defeat of the last Jacobite Rising (1745). The tune
has been purported to be written by several musicians.
23
“The Lord has come” might seem more natural, but “The Lord is come” is correct. In Early
Modern English, verbs of movement such as "to go" and "to come" were used with the auxiliary verb "to be"
and not the present-day auxiliary verb "to have". Students of French will notice that older forms of English
are similar to modern-day forms in this language. The same situation applie to the verb “rise”, when used at
Easter: “Christ is risen”!
24
Watts wrote the words of "Joy to the World" as a hymn glorifying Christ's triumphant return at the
end of the age, rather than a song celebrating His first coming.
O come, all ye faithful, joyful and triumphant!

O come ye, O come ye to Bethlehem;
Come and behold him
Born the King of Angels:
O come, let us adore Him, (3x)
Christ the Lord.
God of God, light of light,
Lo, he abhors not the Virgin's womb;
Very God, begotten, not created:
Christ the Lord.
Yea, Lord, we greet thee, born this happy morning;
Jesus, to thee be glory given!
Word of the Father, now in flesh appearing!
Christ the Lord.
3. “Silent Night” (German: Stille Nacht, heilige Nacht) is a popular Christmas

carol, composed in 1818 by Franz Xaver Gruber, to lyrics by Joseph Mohr, in an Austian
small town.
Silent night, holy night

All is calm and all is bright
Round yon virgin mother and child
Holy infant so tender and mild
Sleep in heavenly peace
Sleep in heavenly peace

Shepherds quake at the sight
Glories stream from Heaven afar
Heavenly hosts sing halleluia
Christ the savior is born
Christ our savior is born

Son of God Loves pure light
Radiant beams from thy holy face
With the dawn of redeeming grace
Jesus Lord at thy birth
Jesus Lord at thy birth
Unit 10
The Decalogue
The Hebrew meaning of the word “Decalogue” is “the ten words”, “the ten
sayings” or “the ten matters”. The English name "Decalogue" is derived from Greek
δεκάλογος (dekalogos), which is the Greek translation of the Hebrew word (δέκα λόγους,
deka logous, “ten words”), found in the Septuagint at Exodus 34:28 and Deuteronomy 10:4.
The Ten Commandments:

1) I am the LORD your God, who brought you out of the land of Egypt, out of
the house of slavery. You shall have no other gods before me.
2) You shall not make for yourself an idol, whether in the form of anything that
is in heaven above, or that is on the earth beneath, or that is in the water
under the earth. You shall not bow down to them or worship them; for I the
LORD your God am a jealous God, punishing children for the iniquity of
parents, to the third and the fourth generation of those who reject me, but
showing steadfast love to the thousandth generation of those who love me
and keep my commandments.
3) You shall not make wrongful use of the name of the LORD your God, for the
LORD will not acquit anyone who misuses his name.
4) Remember the Sabbath day, and keep it holy. Six days you shall labour and
do all your work. But the seventh day is a Sabbath to the LORD your God;
you shall not do any work--you, your son or your daughter, your male or
female slave, your livestock, or the alien resident in your towns. For in six
days the LORD made heaven and earth, the sea, and all that is in them, but
rested the seventh day; therefore the LORD blessed the Sabbath day and
consecrated it.
5) Honour your father and your mother, so that your days may be long in the
land that the LORD your God is giving you.
6) You shall not murder.
7) You shall not commit adultery.
8) You shall not steal.
9) You shall not bear false witness against your neighbour.
10) You shall not covet your neighbour’s house; you shall not covet your
neighbour’s wife, or male or female slave, or ox, or donkey, or anything that
belongs to your neighbour.
• Can you group

the Ten Commandments in
two groups?
• In what book of
the Bible will you find the
Ten Commandments?
• Did Jesus Christ
abolish these commandments,
or are they transcended by the
new commandments given by
Him?
• When a person
uses the names God, Lord or
Jesus Christ and they are not
praying to God or talking to
someone about God, are they
using these Names in vain?
Do they exercise their
freedom of speech?
• The Sermon on
the Mount was one of the most
famous and representative of
the moments when Jesus The Sermon on the Mount by Carl Heinrich Bloch (part of 23
paintings for the Chapel at Frederiksborg Palace, painted
Christ exposes his teaching,
between 1865 and 1879)
and it can be found in the
Gospel of Matthew (chapters 5, 6 and 7). It is well know to Christians all over the world
and even if they are not devout they all agree that it contains clear “ethical” teachings for all
people of good will.
• There are two versions of this Sermon: the “Sermon on the Mount” (Mt. 5:3-
7:27) which contains 106 verses, and the “Sermon on the Plain” (Lk 6:20b-49) which
contains 29 verses. The term the “Sermon on the Mount” goes back to the title Augustine
gave to his important commentary on Matthew 5-7, De Sermone Domini in Monte, which
was probably written between 392 and 396. In spite of Augustine’s enormous influence
on many later Christian writers, Matthew 5-7 was not generally reffered as “the Sermon
on the Mount” until the 16th century. The term “Sermon on the Plain” is modern; it is
used primarily to distinguish Luke’s much shorter sermon from Matthew’s.
• The sayings of Jesus do not repeal the old Law, but rather, the new precepts
(as John Chrysostom says) “draw out and fill up its commands”.
• Augustine stressed the continuity of the “old Law”and the “new” in his work
against the Manichean Faustus. Yet, in other works he equally emphasises the sharp
discontinuity between the old Law and the new by distinguishing between the “lesser
precepts given by God through his holy prophets and servants to a people who still
needed to be bound by fear” (Israel before the coming of Christ) and “the greater precepts
given through His Son to a people now ready to be freed by love”. Comment on the
inconsistency.
• The earlier reformers wrote extensively on the Sermon. They all insisted that
Matthew ch. 5 to 7 represent the true interpretation of the Law of Moses.
(Dictionary of Jesus and the Gospels, 736-738)
• Do not forget that the Beatitudes are part of the “Sermon on the Mount”.
• Do not separate the Sermon from the rest of the Gospel, as its place in Matthew’s
narrative shows the importance of Jesus’ teaching for his community.
Vocabulary Practice
1. Fill in with the correct words: ETHICAL, PRESERVED, SHAPE,

INFLUENCE, PIECE, HAND, MONUMENT, SERMON, DISCIPLINE, OBSERVING,
GREATER, NEIGHBOUR.
The Ten Commandments are an excellent 1……………. of literature of the Old
Testament, which was given by God Himself, through Moses, to the people of Israel, and
which was destined to 2……………… the morals of the society of the world.
The Ten Commandments, also known as the Decalogue (deca, ten; logos, word),
constitute the 3……………….. code by which the human race is guided, on the one hand,
to believe in the true God, and, on the other 4…………… to sustain the godly society in
the attainment and application of God's will on earth. The Ten Commandments were kept
undefiled and handed down to us as a treasure and 5…………………. of Christian
civilization. The Christian Church has embodied the Ten Commandments as a basic
moral code of 6……………… toward God and toward men. There is probably no human
document which has exercised a greater 7…………….. upon, religion and morals than
the Ten Commandments.
The text of the Commandments is 8……………………… in the Old Testament
in two versions, one in Exodus 20:1-17, and the other in Deut. 5:6-18. The
Commandments, apart from the prohibition regarding images and the precept of
9………………. the Sabbath, contain rules of life that are the common property of
mankind. As such, the commandments have been deepened by our Lord's teachings in the
10………………….. on the Mount and summed up by Him in the precepts of love
toward God and one's 11……………………. , as it is mentioned in Mark (12:29-31),
"Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all
thy might" also, "thou shalt love your neighbour as yourself. There is no other
commandment 12…..………. than these." (cf Deut. 6:4-5; Lev. 19:18).
(after a text by Rev. George Mastrantonis, The Greek Orthodox Archdiocese of America)
2. Find the best synonyms for the underlined words.

Gregory, a fourth-century bishop from the Cappadocian city of Nyssa, points out
that if God 1 …divulges himself, he must 2 …unavoidably do so in that which he is not:
in the way Scripture 3 …declares, He is light shining in darkness, the Word revealed in
the flesh, life in 4 … demise. But then, Gregory notes, there is a further 5 … side to such
revelation: it is only when light shines in darkness that the darkness is known to be 6 …
black, yet at the same time it is illuminated, becomes 7 … bright. The Word becoming
flesh is only known once we no longer know the Word in the flesh; only after Christ’s
return to his Father do the 8 … supporters begin to know who he really is and proclaim
that the Word became 9 … body.
To use an image that Gregory and many others utilized: an iron sword is known
by 10 … aspects such as being cold, hard, and sharp; but when placed in a fire such that it
becomes red-hot. 11 … Admitting the matter itself remains the same, the 12 … aspects it
now exhibits are very different: it is hot, 13 … melted, and burns. And, finally, life and
death are 14 …inverted: life is not that which we think we have coming into the world,
subject as this is to the15 …obligation of death, but rather through death, no longer living
for oneself but for others, comes about a 16 … method of life which, because entered into
through “death,” is no longer subject to death and so alone can truly be called life.
(Father John Behr is Dean of St Vladimir’s Seminary, Professor of Patristics at St
Vladimir’s Seminary and Distinguished Lecturer in Patristics at Fordham University.)
3. Used one of the following prepositions (or adverbs) to fill in the gaps: IN, AS,
TO, BY, OF, NOT, INTO, OUTSIDE, A
So we go 1………….. church and we pray with the great congregation, we pray
within the body of Christ, we pray 2……….. one member of the people of God. We pray
being led 3……….. our bishops and our priests, we pray with all of the other baptized, and,
4………… that particular common worship, we worship according the biblical teaching
prefigured 5……. the Old Testament and fulfilled 6……….. the New. So all 7…. that is
fulfilled and that’s what we do as Church. And we have to enter 8………...that and bring
ourselves personally and alive and awake 9………. that
worship.
Then we go 10……………our room, we shut
the door, we say our prayers. We repeat the Lord’s
Prayer seven or eight times 11..………. day —that can
be done 12………… the heart too, 13………….the
room, 14…….. course, I’ll just say that 15……… a
minute. But 16………….. any case we do have some
kind 17………… a rule that we try to keep.
And also we have the constant prayer. St Paul
says, “Pray 18… ceasing.” St Paul says, “Be
constant 19… prayer.” St Paul says, “Whatever you do,
do with prayer to the glory of God.” So, ceaseless prayer
is a personal act. If we are not constantly praying we’re
not human beings. We are not a creature of God, we are
not believers, we are 20 … baptized persons.
(Fr. Thomas Hopko was Dean of Saint Vladimir’s
Orthodox Theological Seminary from September 1992 until The Orthodox Holy Mystery of
July 1, 2002 and since he retired, Confession
he carries the honorary title of Dean Emeritus.)
Unit 11
Finding a Confessor
There are occasional confessors who have access to unrevealed facts about
penitents which they could have, no usual way of knowing. The Holy Spirit allows them
to see things which the penitent hasn’t revealed. One such confessor was St John Vianney
the Curé of Ars – who was ordained a priest despite misgivings regarding his limited
academic ability. “Even more than learned priests, the Church needs holy priests”, one of
his sponsors argued. After some time spent assisting the pastor of his own parish, in 1825
he was sent to the remote French village of Ars-en-Dombes, an insignificant corner of the
diocese, but for the curé, it was a doorway to heaven. So devoted was he to his two
hundred and fifty neighbours that it slowly dawned on them that their salvation was of the
utmost importance to the humble priest who had come to care for them. Little by little
they began coming to him for confession. The curé had a rare gift for discovering the
penitents’ secrets and unspoken thoughts and clearing away obstacles in their relationship
with God.
Word of the saintly curé had spread. So many came to him for confession that he
would often be in the confessional ten or twelve hours a day or more. Toward the end of
his life, the railroad provided special trains to bring penitents to Ars. Having deserted
from the army in his youth, he was amused when the emperor, Napoleon III, sent him the
medal of the Legion of Honour. The curé refused to take it out of the box. “I don’t know
what I have done to deserve this except to be a deserter” he remarked.
A generation later, there was St Ambrose at the monastery in Optina, Russia.
Over the years countless thousands came to Optina, many of them walking for days or
even weeks to get there, to confess to him or seek his advice on marriages, disputes, or
questions that were troubling them – the kinds of scenes Dostoevsky describes in the early
pages of The Brothers Karamazov. Ambrose’s advice was often very simple. He might
point out to someone obsessed with material needs “that we are pilgrims on this earth and
that it befits us to enter the Kingdom of Heaven through many sorrows.” It was a
comment one could hear from any priest in Russia, yet there was something about
Ambrose’s attention to the person he was addressing that often made it possible for the
pilgrim, instead of dismissing the words as a cliché, to regard his life, priorities, and
vocation in a transfigured light.
God sends the occasional Curé of Ars and Staretz Ambrose, but such saints of
confession are rare. Perhaps a major part of their role is simply to inspire other priests to
be better confessors and to renew our attention to the sacrament of confession.

Thinking you need a saint to hear your confession can be a barrier rather than an
aid to spiritual growth. Fr. Alexis Vinogradov recalls how his father-in-law, the noted
theologian and teacher Fr. Alexander Schmemann, once complained in his journal about
seminary students who spend a lot of time searching for the perfect spiritual father. “He
recalled that in his youth, when he needed a confessor, he would run like fire to the
nearest priest, knowing that he needed to confess and knowing any priest was ordained to
hear it. What mattered was his own need to confess, not the qualities of the priest. He
likened this to the morning fog which awaits the sun to burn it off.”
Yet at times one may have to look beyond the parish. As one experienced priest
wrote me, a priest may be an excellent confessor for one person, yet not at all well
matched to another.
(Jim Forest25, Confession: Doorway to Forgiveness)
• Is it necessary for a Christian believer to have only one confessor or is it

advisable to have two (or even more) and talk to one or another according to
one’s mood? Explain your answer.
• Is age an important element when a confessor is selected by a believer?
Why/why not?
• Sometimes in Orthodox practice fasting is associated with confession. Explain
why.
• How often should a Christian confess his sins?
• What time do you go to church on a Sunday?
• Do we need to prepare ourselves before receiving the Holy Communion? How?
• How often should we receive the Holy Eucharist?
• Who can perform each of the Holy Sacraments? Is there a specific time and
place where they are performed?
Vocabulary Practice
1. Fill in the blanks with the correct word:

The Sacrament of Penance, commonly called Confession, is one of the seven 1 …
sins/ feasts/ sacraments/ virtues recognized by the Orthodox Church. Orthodox people (as
well as Roman Catholics) believe that all the sacraments were 2 … appointed/ named/
chosen/ instituted by Jesus Christ himself. Confession was instituted on Easter Sunday,
when Christ first appeared to the apostles after his Resurrection. 3 … Breathing/ Blowing/
Inhaling/ Exhaling on them, he said: “Receive the Holy Spirit. For those whose sins you
forgive, they are forgiven; for those whose sins you retain, they are retained” (John
20:22-23).
Therefore the 4 … scope/ idea/ meaning/ purpose of Confession is the
reconciling of man to God. When we sin, we deprive ourselves of God’s grace. And by
doing so, we make it even 5 … harder/ sooner/ easier/ faster to sin some more. The only
25
Jim Forest is the author of numerous Orthodox Christian books and he also serves as International
Secretary of the Orthodox Peace Fellowship.
way out of this downward cycle is to acknowledge our sins, to 6 … reject/ refuse/ deny/
repent of them, and to ask God’s forgiveness. Then, in the Sacrament of Confession, 7 …
grace/ virtue/ charm/ peace can be restored to our souls, and we can once again resist sin.

a. Taina botezului este de nedescris şi mintea omului este uimită de puterea
ei.
b. Jertfa lui Hristos ne arată mila nemărginită a lui Dumnezeu.
c. Dumnezeu ne-a înzestrat cu multe daruri şi ne-a mântuit de robia păcatului.
d. Hristos ne ridică din stricăciune şi ne așează lângă tronul său ca fiind fii
împărăteşti.
e. Păcatele şi patimile noastre ne-au făcut surzi la chemarea lui Dumnezeu,
dar prin pocăinţă ne vom mântui şi vom deveni moştenitori ai Împărăţiei lui
Dumnezeu.
f. Bolnavii se pot vindeca prin rugăciune dacă aceasta este voia lui
Dumnezeu. Cu cât ne rugăm mai mult cu atât devenim mai puternici.
g. Puterea rugăciunii depinde de implicarea noastră duhovnicească.
h. Multe rugăciuni se bazează pe texte scripturistice.
i. Cuvintele fără sens ne pot răni, dar în viaţă nu trebuie să ne afecteze
răutatea oamenilor.
3. Fill the gaps with words formed from the word in the brackets:
The value of Holy 1………………………. (CONFESS) is twofold. First,
through this 2………………………………….. (SACRAMENT) act of the
3………………………… (ORDINATION) priest and the Christian
4…………………….. (BELIEVE) we have the assurance of divine 5…………………
(FORGIVE), according to the words of Christ (Jn 20:23). Secondly, Holy Confession
provides the opportunity to talk about one's deep concerns, to receive counsel and to be
6……………… (COURAGE) toward spiritual 7……………… (GROW), all of which
are universally recognized as extremely beneficial to 8………………………...
(PERSON) life.
Holy Confession is appropriate whenever an Orthodox Christian feels the need
for it. It is also a part of our total spiritual 9……………… (PREPARE) during the fast
periods leading up to the great feasts of Easter, Christmas, the Dormition of the
Theotokos and the Feast of Twelve Apostles. However, Holy Confession is especially
10………………… (NECESSITY): when a serious sin has been committed; when a
habitual sin has overwhelmed a Christian, or when a Christian has stopped growing
spiritually and needs a re-examination of priorities.
4. Chose the correct word to fill in the gaps from the words in capitals:
HOLY SPIRIT, VIRTUE, REPENT, SIN, DISAPPOINTED, IMPERFECT, FEARS,
SINNER, COMMITTED, HELL
My brother 1……………., this is the preparation you must undergo before you
repent and go to confession. Know firstly that repentance, according to St John of
Damaskos, is a returning from the devil to God, which comes about through pain and
ascesis. So, my beloved, if you wish to 2………………… properly, you must depart
from the devil and from diabolical works and return to God and to the life proper to God.
You must forsake 3………….., which is against nature, and return to 4……………,
which is according to nature. You must hate wickedness so much, that you say along with
David: “Unrighteousness have I hated and abhorred” (Ps. 118:163), and instead, you must
love the good and the commandments of the Lord so much, that you also say along with
David: “But Thy law have I loved” (ibid.), and again: “Therefore have I loved Thy
commandments more than gold and topaz” (Ps. 118:127). In brief, the 5.…….……
informs you through the wise Sirach what in fact true repentance is, saying: “Turn to the
Lord and forsake your sins... Return to the Most High, and turn away from iniquity, and
hate abominations intensely” (Sir. 17:25-26) .
Know secondly that the aspects of repentance are three: contrition, confession,
and the acts of penance (epitimia). Contrition is sorrow and perfect grief of the heart,
which comes about in a person who, on account of the sins 6………………..,
disappointed God and transgressed His divine Law. This contrition comes only to the
perfect and those who are sons of God, because it only proceeds from the love for God,
just as a son repents simply because he 7…………………….. his father, and not because
he was deprived of his inheritance or because he will be ousted from his father’s house.
Concerning this the divine Chrysostom says: “Groan after you have sinned, not because
you are to be punished (for this is nothing), but because you have offended your Master,
one so gentle, one so kind, one Who loves you so much and longs for your salvation as to
have given even His Son for you. On account of this, groan.” Related to contrition is
affliction , which is also a sorrow and imperfect grief of the heart, which comes about, not
because a person disappointed God by his sins, but because that person was deprived of
divine grace, lost Paradise, and gained 8………….. This affliction belongs to the
9……………., that is, to the hired hands and slaves, because it proceeds not out of love
for God, but out of fear and out of love for themselves, just as a hired hand repents on
account of losing his wage and a slave repents because he 10 ……………. the disciplines
of his master.
(An excerpt from Exomologetarion: A Manual of Confession
by St Nikodemos the Hagiorite)
Unit 12
Jesus Prayer
The Jesus Prayer (Η Προσευχή του Ιησού) or “The Prayer” (Euchee, Greek:
Η Ευχή - the Wish), also called the Prayer of the Heart (Καρδιακή Προσευχή) and
Prayer of the Mind, or Nous (Νοερά Προσευχή), is a short, formulaic prayer often
uttered repeatedly. It has been widely used, taught and discussed throughout the history
of the Eastern Churches.The exact words of the prayer have varied from the simplest
possible involving Jesus' name to the more common extended form: Κύριε Ιησού
Χριστέ, Υιέ του Θεού, ελέησόν µε τον αµαρτωλόν: Lord Jesus Christ, Son of God, have
mercy on me, a sinner.
Prayer is for the Eastern Orthodox one of the most profound and mystical prayers
and it is often repeated continually as a part of personal ascetic practice. Its practice is an
integral part of the eremitic tradition of prayer known as Hesychasm (Greek: χεσυχάζω,
hesychazo, “to keep stillness”).
• Read the following text by Fr. Steven Peter Tsichlis, writing for the Greek
Orthodox Archidiocese of America:
The return to the Father through Christ in the Holy Spirit is the goal of all
Christian spirituality. It is to be open to the presence of the Kingdom in our midst. The
anonymous author of The Way of the Pilgrim reports that the Jesus Prayer has two very
concrete effects upon his vision of the world. First, it transfigures his relationship with the
material creation around him; the world becomes transparent, a sign, a means of
communicating God's presence. He writes:
"When I prayed in my heart, everything around me seemed

delightful and marvellous. The trees, the grass, the birds, the air, the
light seemed to be telling me that they existed for man's sake, that they
witnessed to the love of God for man, that all things prayed to God and
sang his praise."
Second, the Prayer transfigures his relationship to his fellow human beings. His
relationships are given form within their proper context: the forgiveness and compassion
of the crucified and risen Lord.
"Again I started off on my wanderings. But now I did not walk

along as before, filled with care. The invocation of the Name of Jesus
gladdened my way. Everybody was kind to me. If anyone harms me I

have only to think, 'How sweet is the Prayer of Jesus!' and the injury and
the anger alike pass away and I forget it all."
• Find antonyms for the following words: to forget, to diminish, to demote, to

comfort, to darken, to increase.
• Why do Christians need to say the Jesus Prayer? Is it only recommended for
the monks or hermits?
• Has the Jesus Prayer been a practice used by Christians who were not
Orthodox?
• What do you know about the work “The Way of the Pilgrim”?
Vocabulary Practice
1. Translate into English (after Fr. Steven Peter Tsichlis, writing for the Greek
Orthodox Archidiocese of America):
Pentru a aprofunda viaţa de rugăciune şi pentru a înţelege îndemnul Sfântului
Pavel de a ne ruga neîncetat, tradiţia ortodoxă propune rugăciunea lui Iisus, care este
uneori numită şi rugăciunea inimii. Rugăciunea lui Iisus reprezintă un mijloc de
concentrare, un punct de focalizare pentru viaţa noastră lăuntrică. Deşi există atât versiuni
mai scurte cât şi altele mai lungi, forma cea mai frecventă a rugăciunii lui Iisus este:
„Doamne Iisuse Hristoase, Fiul lui Dumnezeu, miluieşte-mă pe mine păcătosul
(păcătoasa).”
Această rugăciune, prin simplitatea şi claritatea ei îşi are temeiurile în Sfânta
Scriptură şi în noua viaţă dăruită de Sfântul Duh. Este în primul rând o rugăciune a Duhului
datorită faptului că rugăciunea se adresează lui Iisus ca Dumnezeu, Hristos şi Fiul lui
Dumnezeu. Iar aşa cum Sfântul Pavel ne spune: „nimeni nu poate să zică: Domn este Iisus,
decât în Duhul Sfânt” (1Cor.12,3).
2. Read the following text and fill the gaps with the appropriate words taken from
the next list: PARABLES, DISCIPLES, PRAYERS, ISSUES, GOOD, NEIGHBOUR,
PETITION, REMAINDER, PERSISTENCE, COMMUNAL.
Jesus’ teaching about prayer emphasises the following main 1…….. Firstly the
matter of trust is pointed out when Jesus reveals to His 2…….... that God knows their
needs before they ask (Mt. 6:8). He goes on assuring them that whatever they receive
from God will be 3………...
Secondly the idea of forgiveness is stressed, namely if one asks for forgiveness,
he must also be merciful with his 4 ………... This notion is reinforced by 5…………….
like that of the Pharisee and the tax collector, as well as that of the Prodigal Son.
Thirdly he insists on 6…………. in praying and this is made clear by the fact that
Lord’s Prayer as well as other 7 …………… are daily prayers. The parables of the unjust
judge (who is bothered by the widow) and of the sleeping neighbour (who is awakened by
the one asking for bread) seem to suggest that persistence will always get its way with
God even if the 8…………. is contrary to God’s will.
This 1425 illuminated manuscript

of the “The Desert of Religion”, a
poem in a northern English dialect,
has a depiction of Richard Rolle,
the Hermit of Hampole
(1290/1300-1349), on the margin.
He is shown sitting holding an
open book on his lap and gesturing
toward the golden letters “IHC”
(abbreviation of Jesus) on his chest
(which is shown “on fire”). In his
work “The Fire of Love” he
advises the Christians to pray and
repeat the name of Jesus, which is
called a “sacred name”. Therefore
he appears to be one of those who
practiced Jesus prayer.
The fourth theme is the fact that the prayer is 9 ………….., as the Lord’s Prayer
always speaks about us and not me. It is a 10………………. that God usually works
through a community of mutually interdependent and mutually supportive people.
(after Dictionary of Jesus and the Gospels, 623-624)
3. Translate the following text that comments on the Scriptural roots of Jesus
Prayer:
Rugăciunea lui Iisus are temeiuri scripturistice. Sfintele Scripturi dau rugăciunii
lui Iisus atât forma concretă cât şi conţinutul teologic. Rugăciunea lui Iisus este o
chemare a numelui lui Dumnezeu. În Sfintele Scripturi, puterea şi slava lui Dumnezeu
sunt cuprinse în numele Lui. În Vechiul Testament a invoca conştient şi cu atenţie
Numele lui Dumnezeu însemna a te afla în prezenţa Acestuia. Iisus, al cărui nume în
ebraică înseamnă „Dumnezeu mântuieşte”, este Cuvântul viu adresat omenirii. Iisus este
numele „care este mai presus de orice nume” şi este scris că „ întru numele lui Iisus tot
genunchiul să se plece.” (Filipeni 2, 9-10)26 În numele Lui diavolii sunt alungaţi (Luca
10, 17), rugăciunile sunt ascultate (Ioan 14, 13-14) şi cei bolnavi sunt vindecaţi (Fapte
3,6-7). Numele lui Iisus este putere duhovnicească.27
Cuvintele rugăciunii lui Iisus sunt bazate pe texte scripturistice: strigătul orbului care
stătea la marginea drumului lângă Ierihon, „Iisuse, Fiul lui David, miluieşte-mă” (Luca 18,
38)28, cei zece leproşi care I-au strigat „Iisuse, Învăţătorule, fie-Ţi milă de noi!” (Luca 17,
13)29, şi strigătul vameşului 30 “Dumnezeule, fii milostiv mie, păcătosului!” (Luca, 18, 14)31
26
Therefore God has highly exalted him and bestowed on him the name that is above every name, / So
that at the name of Jesus every knee should bow, in heaven and on earth and under the earth (Philipens 2:9-10)
27
Sometimes only the name of Jesus Christ is said repeatedly and it is this focus on the name of Jesus
which is mentioned by Richard Role, who is considered to be one of the most important of the English mystical
writers (besides him there are: Walter Hilton, Julian of Norwich, the author of the Cloud of Unknowing and,
with some reservations, Margery Kempe).
28
“Jesus, Son of David, have mercy on me” (Luke 18:38).
29
“Jesus, Master, take pity on us” (Luke 17:13)
Această rugăciune ne ajută să facem primul pas al călătoriei duhovniceşti:

recunoaşterea propriei noastre păcătoşenii, înstrăinarea noastră fiinţială32 de Dumnezeu şi de
oamenii din jurul nostru. Rugaciunea lui Iisus este o rugăciune prin care ne recunoaştem
starea, și totodată nevoia noastră disperată de un Mântuitor. Pentru că „Dacă zicem că păcat
nu avem, ne amăgim pe noi înşine şi adevărul nu este întru noi.” (1 Ioan 1,8)33
4. Read and decide which answer (A,B,C or D) best fits each gap:
The (1)…………….. teaching of the Gospel is that Jesus Christ died on the cross
in order to (2)…………………. sinners. It is a teaching held (3)……………. by all
Christians, but, nevertheless, an idea that makes no sense, and even seems foolish, to
those who don’t believe in Jesus. This should come as no surprise (4)……………….. us
as the apostle Paul indicated this almost two thousand years (5)…… “For the message of
the cross is foolishness to those who are perishing, but to (6) …………. who are being
saved it is the power of God.” (1 Corinthians 1:18) For those who believe in Christ, the
idea that he died in order to bring about (7) ………… salvation should not seem
mysterious or foolish.
Simply stated the Scriptures tell us that by means of the death of Jesus Christ on
the cross God is willing to forgive the sins of those who have (8)………………. in Jesus.
The forgiveness of our sins provides for our release (9)………….. the law of sin and
death and opens us up to the way of life. It is also what is presented as the work
(10)………………… salvation that Christ set out to accomplish.
1. A. meaning B. interesting C. pivotal D. important
2. A. save B. have saved C. saving D. having saved
3. A. uniform B. universe C. universal D. universally
4. A. for B. to C. at D. on
5. A. ago B. before C. from now D. afterward
6. A. we B. them C. their D.us
7. A. our B. us C. we D. ours
8. A. belief B. faith C. conviction D.
9. A. after B. in C. of D. from
10. A. of B. on C. for D. in
5. Complete the blanks with only one word: PREDECESSORS,

UNCONVENTIONAL, REPENTANCE, PROPHECIES, PURPOSE, CAPTIVITY,
ATTRIBUTED, BAREFOOTED, INFIDELITY, MASK.
Foolishness for Christ refers to behavior motivated by real or assumed
craziness, to serve a religious 1.................. in Christianity. The term fools for Christ is
2.................to Saint Paul. Saint Francis of Assisi and other saints acted the part of Holy
Fools, as have the yurodivy of Eastern Orthodox asceticism. Fools for Christ often
30
Publican – In antiquity publicans (Latin publicanus – singular; publicani – plural) were public
contractors, in which role they often supplied the Roman legions and military, managed the collection of port
duties, and oversaw public building projects. In addition, they served as tax collectors for the Republic (and later
the Roman Empire), bidding on contracts (from the Senate in Rome) for the collection of various types of taxes.
31
“God, be merciful to me, a sinner” (Luke 18:14).
32
„fiinţă” – nature, essence
33
“If we say we have no sin in us, we are deceiving ourselves and refusing to admit the truth” (1 John 1:8).
employ shocking, 3......................... behavior to challenge accepted norms, deliver

4................... or to 5................ their piety.
Some prophets of the Old Testament, who had signs of strange behaviour, are
considered to be 6............................ of "Fools for Christ". Prophet Isaiah walked naked
and 7................................. about three years predicting a forthcoming 8
...................................in Egypt; Ezekiel lay before a stone, which symbolized beleaguered
Jerusalem; Hosea married a harlot to symbolize the 9................................. of Israel before
God. The prophets were not counted as fools, as they just made separate actions to attract
people's attention and to awake their 10............................ . All the above actions were
reportedly inspired by God and corresponded to His will on prophet services.
6. Translate into English the last part of Fr Steven Peter Tsichlis’ text which
comments on the three levels of the prayer:
Deoarece rugăciunea este o realitate vie, o întâlnire personală și profundă cu
Dumnezeu cel viu, ea nu poate fi plasată în nicio clasificare dată sau analiză rigidă.
Totuşi, pentru a oferi nişte indicaţii generale celor interesaţi în practicarea Rugăciunii
lui Iisus pentru a-şi aprofunda viaţa lăuntrică, Teofan Zăvorâtul (Teofan Zatvornik)34,
un scriitor duhovnicesc rus din secolul al 19-lea, distinge trei etape în rostirea
rugăciunii:
Ea începe ca o rugăciune orală sau o rugăciune cu buzele, o simplă recitare pe
care Teofan o defineşte ca fiind „expresia şi forma verbală” a rugăciunii. Deşi foarte
important, acest nivel al rugăciunii este totuşi exterior nouă şi deci este doar primul pas,
deoarece „esenţa rugăciunii este în interiorul inimii şi minţii omului”.
Pe măsură ce interiorizăm rugăciunea, ajungem la a doua etapă, la care începem
să ne rugăm fără distragerea atenţiei. Teofan remarcă faptul că în acest moment, „mintea
este concentrată asupra cuvintelor” rugăciunii, „rostindu-le ca şi cum ar fi ale noastre”.
A treia şi ultima etapă este cea a rugăciunii inimii. La acest nivel rugăciunea nu
mai este ceva ce facem, ci ceea ce suntem. Asemenea rugăciune, care este darul
Duhului, înseamnă a te întoarce la Tatăl aşa cum a făcut fiul rătăcitor (Luca 15, 32).
Rugăciunea inimii este rugăciunea adoptării, când „a trimis Dumnezeu pe Duhul Fiului
Său în inimile noastre, care strigă: Avva, Părinte!” (Gal. 4,6).
7. Fill in the blanks with words that are formed by using the words in the
brackets:
According to Christian ideas, 1............................. (FOOL) included consistent
rejection of worldly cares and imitating Christ, who endured 2…………......... (MOCK)
and 3............................ (HUMILIATE) from the crowd. That's why 4 ............................
(SPIRIT) meaning of foolishness from the early ages of Christianity was close to
5.......................... (ACCEPT) of common social rules of 6......................... (HYPOCRIT),
7............................. (BRUTAL) and thirst for power and gains. By the words of Anthony
34
St Theophan the Recluse, also known as "Theophan Zatvornik" (Russian: Феофан Затворник),
(1815–1894) is a well-known saint in the Russian Orthodox Church. He was born George Vasilievich Govorov
and in 1841 he was ordained, became a monk, and adopted the name Theophan. He later became the Bishop of
Tambov.
the Great: "Here comes the time, when people will behave like madmen, and if they see
anybody who does not behave like that, they will rebel against him and say: ‘You are
mad’, - because he is not like them."
Part of the 8……….. (BIBLE) basis for it can be seen in the words of the Apostle
Paul in 1 Corinthians 4:10, which 9.................... (FAMOUS) says: "We are fools for
Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are
10.............................. (HONOUR), but we are 11…………… (DESPISE)." And also:
“For the 12............................ (WISE) of this world is 13............................. (FOOL) in
God's sight.” As it is written: “He catches the wise in their 14.............................
(CRAFT).” (1 Corinthians 3:19) “For the message of the cross is 15........................
(FOOL) to those who are perishing, but to us who are being saved it is the power of
God." (1 Corinthians 1:18) "For since in the 16............................. (WISE) of God the
world through its 17............................. (WISE) did not know him, God was pleased
through the 18........................... (FOOL) of what was 19 ........................ (PREACH) to
save those who believe.” (1 Corinthians 1:21). Fools for Christ are often given the title of
20 ....................... (BLESS), which does not 21........................... (NECESSARY) mean
that the individual is less than a saint (as in the Roman Catholic Church), but rather points
to the 22....................... (BLESS) from God that they are believed to have acquired.
God wants us to stop giving control of our lives over to our 23………. (SIN)
nature. He wants us to recognize that our 24………. (SIN) flesh is fit only for death and
to see that we are 25………… (WILL) to give it up and walk in a new way prepared by
His son.
When God sees these changes in us, when He sees that we are willing to give up
our lives, when He sees that we are willing to follow His son, then He is willing to
forgive us.
Unit 13
Elements of Church Architecture

In the long history of the Orthodox Church, a definite style of Church
architecture has developed to reveal the fundamental experience of Orthodox
Christianity: that GOD IS WITH US. The fact that Christ the Emmanuel (which
translated means 'God with us') has come, determines the form of the Orthodox church
building. God is with man in Christ through the Holy Spirit. The dwelling place of God is
with man. It is this conviction and experience that Orthodox Church architecture wishes
to convey. Churches are oriented so that the altar faces the East and sunrise, symbolizing
Christ, the Light. Orthodox Church architecture reveals that God is with all people,
dwelling in them and living in them through Christ and the Spirit. It does so by using the
dome, or the vaulted ceiling, to crown the Christian church building, the house of the
Church which is the people of God. Unlike the pointed arches which point to God far up
in the heavens, the dome or the spacious, all-embracing ceiling gives the impression that
in the Kingdom of God, and in the Church, Christ “unites all things in himself, things in
heaven and things on earth” (Ephesians 1:10) and that in Him we are all “filled with all
the fullness of God”. (Ephesians 3:19)
The interior of the Orthodox Church building is particularly styled to give the
experience of the unity of all things in God. It is not constructed to be simply a meeting hall
for people whose life exists only within the bounds of this earth. The church building is
patterned after the image of God's Kingdom in the Book of Revelation. Before us is the
altar table on which Christ is enthroned, both as the Word of God in the Gospels and as the
Lamb of God in the Eucharistic sacrifice. Around the table, there are angels and saints, the
servants of the Word and the Lamb who glorify Him – and through Him, God the Father –
in perpetual adoration inspired by the Holy Spirit. The faithful Christians on earth who
already belong to that holy assembly enter into the eternal worship of God’s Kingdom in
the Church. Thus, in Orthodox Practice, the Narthex or Vestibule symbolizes this world.
The nave is the place of the Church understood as the assembly and people of God. The
altar area, called the sanctuary or the holy place, stands for the Kingdom of God.
• In standard Greek usage, the word “ecclesia” (ἐκκλησία, ekklesía, literally

“assembly”, “congregation”, or the place where such a gathering occurs) was
retained to signify both a specific edifice of Christian worship (a “church”), and
the overall community of the faithful (the “Church”). This usage was also
retained in Latin and the languages derived from Latin (e.g. French église,
Italian chiesa, Spanish iglesia, Portuguese igreja, etc.), as well as in the Celtic
languages: eglwys (Welsh), eaglais (Irish), iliz (Breton), etc.
• What does the phrase “the pointed arches which point to God far up in the
heavens” refer to?
• Can you compare the form of a Catholic Gothic cathedral, with this Orthodox
structure?
• Find synonyms for the following words: dome, all-embracing, enthroned.
In Eastern Christianity an iconostasis (the plural is iconostases), also called the

templon, is a wall of icons separating the nave from the sanctuary in a church. Iconostasis
also refers to a portable icon stand that can be placed anywhere within a church. The
iconostasis evolved from the Byzantine templon, a process complete by the fifteenth
century. The word comes from the Greek εἰκονοστάσι(-ον) (still in common use in
Greece and Cyprus), which means “icon stand”.
The nave is the main body of the church where most of the worshippers stand,
and the sanctuary is the area around the altar, east of the nave. The sanctuary is usually
one to three steps higher than the nave. The Iconostasis does not sit directly on the edge
of the sanctuary, but is usually set a few feet back from the edge of the top step. This
forms a walkway in front of the iconostasis for the clergy, called a soleas. The
iconostasis, though often tall, rarely touches the ceiling. This permits the ekphoneses
(liturgical exclamations) of the clergy to be heard clearly by the faithful. In small, modern
churches the iconostasis may be completely absent: in such cases it is replaced by a few
small icons on lecterns, forming a virtual divide.
The iconostasis typically has three openings or sets of doors: the Holy Doors in
the center, and the North and South Doors to either side. The Holy Doors are sometimes
called Beautiful Gates or Royal Doors. They remain shut whenever a service is not being
held. During services they are opened and closed at specific times. The North and South
Doors are often called Deacon’s Doors because the deacons use them frequently. Icons of
sainted deacons are often depicted on these doors. Alternatively, they may be called
Angel’s Doors, and the Archangels Michael and Gabriel are often depicted there. The
South Door is typically the “entrance” door, and Michael is depicted there because he is
the “Defender”; the North Door is the “exit”, and Gabriel is depicted here because he is
the “Messenger” of God. These doors may also be casually referred to as the “side
doors”. The iconostasis or icon screen in the Orthodox Church exists to show our unity
with Christ, His mother and all the angels and saints. It exists to show our unity with God.
The altar table is placed behind the holy doors, between the icons of the Theotokos and
Child and the glorified Christ, showing that everything which happens to us in the Church
happens in history between Christ's coming as the Savior born of Mary, and his coming at
the end of the age as the King and the Judge.
The entire church building is centred around the altar table. The altar table does
not merely symbolize the table of the last supper. It is the symbolic and mystical presence
of the heavenly throne and table of the Kingdom of God. In Orthodox Tradition the altar
table is often carved in wood or stone. It is usually vested with material to show its divine
and heavenly character. On the altar table one always finds the antimension. This is the
cloth depicting Christ in the tomb which contains the signature of the local presiding
bishop and is the permission for the local community to gather as the Church. The Altar
table also contains relics of saints, which shows that the Church is built on the blood of
the martyrs and the lives of God's holy people. This custom comes from the early Church
practice of gathering and celebrating the Eucharist on the graves of those who have lived
and died for the Christian faith. Also found on the altar table is a tabernacle, in the shape
of a church building, which is a repository for the gifts of Holy Communion that are
reserved for the sick and the dying. There is also a small hand cross used for blessing and
for veneration by the faithful.
• The Orthodox church suggests the form of a ship. What is the Catholic
Cathedral associated to?
• What are the main parts of a Orthodox church?
• Why are holy relics buried into the Altar table?
• What is kept into the Tabernacle? Why?
• What icons are depicted on the Iconostasis?
• What is usually painted in the chancel on the wall behind the Altar?
Analyse the picture and find out the English for the following Romanian words:
strana credincioşilor şi strana cântăreţilor; iconostas şi tetrapod; potir, disc şi steluţă;
cădelniţă şi chivot.
1. What is the role of the pews?
2. What is the meaning of the term “Pantocrator”?

3. Does the “templon” have another name? What about the “Royal Doors”?
Who may enter through them?
4. What other name is given to the Table of Preparation? What is its role?
5. Is there another meaning for the word “choir” (besides Psalteria)?
6. Is the term Pantocrator found in the Creed?
7. Why are the Deacon’s Doors referred to as “Angel’s Doors”?
Vocabulary Practice
1. Choose the best word to fill in the gaps: LONG, FRONT, MANY,
TRADITION, NARTHEX, BUILT, AISLES, SQUARE, NOTABLY, THROUGHOUT.
Most cathedrals and great churches have a cruciform ground plan. In churches of
Western European 1……………………, the plan is usually longitudinal, in the form of
the so-called Latin Cross with a 2…………………. nave crossed by a transept. The
transept may be as strongly projecting as at York Minster or not project beyond the
3…………………….. as at Amiens Cathedral.
Many of the earliest churches of Byzantium have a longitudinal plan. At Hagia
Sophia, Istanbul, there is a central dome, framed on one axis by two high semi-domes and
on the other by low rectangular transept arms, the overall plan being 4………………...
This large church was to influence the building of 5………………………… later
churches, even into the 21st century. A square plan in which the nave, chancel and
transept arms are of equal length forming a Greek cross, the crossing generally
surmounted by a dome became the common form in the Orthodox Church, with many
churches 6……………. Eastern Europe and Russia being 7………………. in this way.
Churches of the Greek Cross form often have a 8……………… or vestibule which
stretches across the 9…………………………… of the church. This type of plan was also
to later play a part in the development of church architecture in Western Europe, most
10……………………… in Bramante's plan for St Peter's Basilica.
2. Choose the best word to fill in the gaps:

Eastern and western Christianity began to 1 … separate/ depart/ change/ diverge
from each other from an early date. Whereas the basilica was the most 2… uncommon/
uncommonly/ common/ commonly form in the West, a more compact centralised style
became predominant in the East. These churches were in origin martyria, constructed as
mausoleums housing the 3 … tombs/ friends/ relatives/ clothes of the saints who had died
during the persecutions which only fully ended with the 4 … words/ conversion/ favour/
letter of the Emperor Constantine. An important surviving example is the Mausoleum of
Galla Placidia in Ravenna, which has retained its 5 … painted/ stone/ gold/ mosaic
decorations. Dating from the 5th century, it may have been briefly used as an oratory
before it became a mausoleum.
These buildings 6 … inspired/ influenced/ copied/ impersonated pagan tombs and
were square, cruciform with shallow projecting arms or polygonal. They were roofed by
domes which came to symbolise 7 ... hell/ purgatory/ sheol/ heaven. The projecting arms
were sometimes roofed with domes or semi-domes that were lower and abutted the
central block of the building. Byzantine churches, although centrally planned 8 … in front
of/ around/ besides/ behind a domed space, generally maintained a definite axis towards
the apsidal chancel (the space around the altar) which generally extended further than the
other apses. This projection allowed for the erection of a(n) 9 … diptych/ picture/
iconostasis/ icon frame, a screen on which icons are hung and which conceals the altar
from the 10 … worshippers/ persecutors/ catechumens/ clergy except at those points in
the liturgy when its doors are opened.
3. Find synonyms for the words which are underlined and which fit the text better:
The architecture of Constantinople (Istanbul) in the 6th century produced basilicas
that effectively combined centralised and basilica plans, having semi-domes forming the
axis, and arcaded galleries on either flank. The church of Hagia Sophia (now a museum)
was the most substantial example and had an enormous guidance on both later Christian
and Islamic architecture, such as the Dome of the Rock in Jerusalem and the Umayyad
Great Mosque mosque in Damascus. Many later Eastern Orthodox churches, particularly
bulky ones, fuse a centrally planned, domed eastern end with an aisled nave at the west.
A variant form of the centralised church was developed in Russia and came to
distinction in the sixteenth century. Here the dome was replaced by a much thinner and
taller hipped or conical top which perhaps derived from the need to prevent snow from
remaining on roofs. One of the finest samples of these tented churches is St Basil's in Red
Square in Moscow.
4. Do you agree with the following statements? Why/ Why not?

a. Historians remain uncertain about Constantine's reasons for favouring
Christianity, and theologians and historians have argued about which form of Christianity
he subscribed to.
b. In February 313, Constantine met with
Licinius in Milan, where they developed the Edict
of Milan. A similar edict had been issued in 311
by Galerius.
c. Scholars debate whether Constantine
adopted his mother St Helena’s Christianity in his
youth, or whether he adopted it gradually over the
course of his life, but after his conversion he did
not display any pagan sign.
d. Saint Helena is not considered a saint
by the Roman Catholic Church.
e. Emperor Constantine the Great did not
support the Church financially, and he did not
grant financial privileges to clergy.
f. Constantine the Great did not promote
any Christians to high offices, and he did not build
any churches.
g In 306, while Constantius Chlor was one In Catholic liturgical art,
of the Caesars, Constantine campaigned with him, Helena is depicted as an empress,
in northern Britain against the Picts beyond holding a cross.
Hadrian’s Wall, but Constantius Chlor became severely sick and died in Eboracum
(York). Constantine was proclaimed full Augustus near York, in England and the troops,
loyal to Constantius’ memory, followed him.
h. The deacon cannot celebrate the Holy Eucharist by himself. The bishop, also,
requires some assistance for celebrating the Liturgy, as he must have a deacon to help him.
5. Fill in the blanks with words derived from the word in the brackets:
The antimension is a substitute for the altar table. A priest may celebrate the
Eucharist on the antimension even if the altar table is not (1)……………….. (PROPER)
consecrated. In emergencies, when an altar table is not available, the antimension serves a
very important pastoral need by (2) …………. (ABLE) the use of (3)……………….
(CONSACRATE) tables for divine services outside of churches or chapels. Formerly if
the priest celebrated at a consecrated altar, the sacred elements were placed only on the
eileton. However, in current practice the priest always uses the antimension, even on a
consecrated altar that has relics sealed in it.
After the Entrance, the chalice and diskos are placed on the antimension and the
Gifts (bread and wine) are consecrated. The antimension remains (4)…………………….
(FOLD) until after all have received Holy Communion and the chalice and diskos are
returned to the Table of oblation (Prothesis). The deacon (or, if there is no deacon, the
priest) must inspect very (5) ………………….. (CARE) the antimension to be sure there
are no crumbs left on it. Then, it is folded, followed by folding the eileton, and after
which the Gospel Book placed on top of it.
Unit 14
The Clergy and Their Sacred Vestments

Following the example of the Old Testament Church, which had its high priest,
priests, and Levites, the holy Apostles instituted bishops, priests, and deacons as the
priesthood of the New Testament Christian Church. They are all called members of the
clergy because, by means of the Mystery of the priesthood, they receive the Grace of the
Holy Spirit for sacred service in the Church of Christ. This enables them to celebrate the
divine services, to teach the laity the Christian faith and holy life, and to direct
ecclesiastical affairs.
The bishops comprise the highest rank in the Church, and therefore receive the
highest degree of Grace. Bishops are also called hierarchs, or leaders of the priests. They
may celebrate all the Mysteries and all ecclesiastical services. Bishops may serve the
usual Liturgy, but they alone may consecrate others into the priesthood, or consecrate
Holy Chrism and an Antimins. A bishop is sometimes given another bishop, called a
vicar bishop, to assist him in his duties.
In their degree of priesthood, bishops are all equal, though the senior and most
deserving of them are called archbishops. The bishops whose sees are centred in major
cities are termed metropolitans, after the Greek word for a large city, "metropolis." The
bishops of the ancient major cities of the Roman Empire, Jerusalem, Constantinople,
Rome, Alexandria and Antioch, and those of the capitals of certain Orthodox countries,
such as Belgrade and Moscow, are called patriarchs.
Priests comprise the second rank of the sacred ministry. With an episcopal
blessing, priests may serve all the Mysteries and ecclesiastical services, except the
Mystery of Ordination and the sanctification of Holy Chrism or an Antimins. The
congregation of Christians subject to the supervision of the priest is called his parish. The
more worthy and distinguished priests are granted the title of archpriest; the first among
these priests is called a protopresbyter.
If a priest is also a tonsured monk he is known as a hieromonk. Hieromonks
appointed to direct monasteries, are usually given the title of igumen or abbot. Those of a
higher rank are called archimandrites, and bishops are chosen from this rank.
Deacons form the third and lowest rank of the sacred ministry; in Greek,
"deacon" means a "server." Deacons assist a bishop or priest during the serving of the
Divine Liturgy, or other Mysteries and services, but they may not serve alone. The
participation of a deacon in the divine services is not obligatory, and therefore many
churches conduct services without them. Some deacons, particularly in cathedral

churches, are considered worthy of the title of protodeacon. Monks who have received the
rank of deacon are called hierodeacons, and the senior of them is called an archdeacon.
The subdeacons are also ordained, and help in the altar. They primarily take part in
episcopal services.
In addition to the three orders of sacred ministry, other lower orders of service in
the Church include the readers, or "psaltis" (Greek), and the sacristans, or "ecclesiarchs."
They belong to the ranks of church servers who are not ordained to their duties through
the Mystery of Ordination, but only through a short series of prayers with an Episcopal
blessing. Readers have the duty to read and chant with the choir during divine services,
and at homes when services are conducted by a priest. The sacristan is obliged to call the
faithful to the divine services with bell-ringing, to light the lamps and candles in the
church, to ready and to hand the censer to the serving priest, and to assist the readers in
the readings and chantings.
• Which are the three ranks of priesthood? Why does Christianity follow the
example of the Old Testament?
• Why cannot the priests celebrate some of the Mysteries?
• Women cannot be ordained, but can the reader and/or the sacristan be
women?
Those who conduct services must be dressed in vestments. These are special,
sacred robes which are made of suitable material, and adorned with crosses or other
symbolic signs.
The vestments of the diaconate are the sticharion (Greek στιχάριον), the orarion and
the cuffs. The sticharion is a long garment, open down the length of the sides for a deacon, but
entirely unslitted for servers. It is in the form of a cross with an opening for the head and has
wide sleeves. The deacon's sticharion may also be worn by subdeacons. The sticharion
signifies purity of soul, necessary for a person of ecclesiastical rank. The orarion is a long,
wide band of the same material as the sticharion. It is worn over the left shoulder, on top of
the sticharion. The orarion signifies the grace of God received by the deacon in the Mystery of
Ordination. The cuffs are of the same material as the sticharion. They remind those
conducting the services that they celebrate the Mysteries or partake of the Mysteries of the
Christian faith not by their own powers, but by the power and Grace of God. They also
remind us of the bonds that tied the hands of the Saviour during His passion.
The vestments of a priest include the sticharion, the epitrachelion, the belt, the cuffs
or epimanikia (Greek ἐπιµανίκια), and the phelonion. The epitrachelion (Greek
ἐπιτραχήλιον, "over the neck"), or stole, is similar to the deacon’s orarion, only it is worn
around the neck. The epitrachelion signifies the double portion of grace bestowed on a
priest (in comparison to that of a deacon), for the celebration of the Mysteries. The priest
may not conduct any service without his epitrachelion, just as a deacon must wear his
orarion. The belt or zone (Greek ζώνη) is worn over the epitrachelion. It signifies readiness
to serve the Lord. It also symbolizes the divine power that strengthens the priest during the
course of his serving. The belt also recalls the towel which the Saviour was given to wash
the disciples' feet at the Mystical Supper. The phelonion is worn over the other garments. It
is a long and wide cape without sleeves. In its form it resembles the purple mantle which
the Lord was given during His passion. In addition to this, the phelonion reminds all priests
of the garment of righteousness with which they must be vested as servants of Christ. A
priest wears a pectoral cross around his neck, over the phelonion.
The bishop is vested with all the vestments of a priest: the sticharion, epitrachelion,
belt and cuffs. However, for a bishop, the phelonion is replaced with the saccos; in addition,
a bishop wears the omophorion and the miter. The saccos is the outer vestment of a bishop
which resembles a deacon's sticharion, but is shorter so that the sticharion and epitrachelion
are visible. Like the phelonion, the saccos recalls the purple mantle of the Saviour. Around
the shoulders, over the saccos, a bishop wears the omophorion. This is a long, wide fabric,
usually adorned with crosses. It is wrapped around the shoulders of the bishop so that one
end falls in front and the other behind. Omophorion is a Greek word (ὠµοφόριον) meaning
“that which goes over the shoulders”, and is exclusively an episcopal vestment. As with the
priest and his epitrachelion, the bishop may not conduct any service without his
omophorion. It reminds the bishop that he must be concerned for the salvation of the fallen,
like the good shepherd who, when he has found the lost sheep, carries it home on his
shoulders. At all times, as part of his normal attire and for services, the bishop wears a
panagia around his neck in addition to a cross. The panagia, which means "all-holy" in
Greek, is a small, round icon of the Saviour or the Theotokos, sometimes adorned with
precious stones. The palitsa or epigonation (Greek ἐπιγονάτιον “over the knee”) which is a
diamond-shaped cloth, is worn on the right hip, and represents the spiritual sword, the Word
of God, with which the celebrant must battle disbelief and irreverence. When serving, the
bishop wears a miter or Mitre (Greek Μίτρα) on his head, adorned with small icons and
precious stones. Some say it signifies the crown of thorns which was placed on the head of
the Saviour, others, that it represents the Gospel of Christ to which the bishop always
remains subject. During the divine services, the bishops use a staff as a sign of ultimate
pastoral authority. A staff is also granted to archimandrites and abbots, as they are the heads
of monasteries.
The street clothing of a bishop, priest, or deacon includes a black cassock and
a riassa. Over the riassa the bishop wears a panagia and a cross, while a priest wears
only a cross.
(Fr. Seraphim Slobodskoy, Church of the Mother of God, New Jersey)
• What are the linguistic origins of the terms used to describe the clergy
vestments?
• Name some of the practical vestments, which are used to hold the other
vestments in place.
• What are the outer vestments for the three ranks of Orthodox clergy?
• Give some examples of symbolic meanings carried by some of the sacred
vestments mentioned above. What is the symbol of the mitre?
• Are there any specific vestments for the Patriarch? Does he wear any special
vestments when he is enthroned?
It is thought by
scholars that our current
Orthodox vestments
developed from first and
second-century Roman
secular dress. The
particular styles became
fixed and traditional in
the period of the
Byzantine Empire when
clergy-men were
officials of imperial rank
and thus were required
by law to wear some
sign of their office.
The vestments of the
Church are a beautiful
and glorious testament to
our tradition and our
unchanging faith and as
such they are well worth
consideration.
Vocabulary Practice
1. Read the text and fill in the blanks with the following words:
CELEBRATED, CENTRE, SIGNED, PROPERLY, MARTYR, COLLECT,
CROSS, CONSECRATED, CHRISM, SERVICES
The antimension (from the Greek: “instead of the table”) is a rectangular piece of
cloth, of either linen or silk, typically decorated with representations of the entombment
of Christ, the four Evangelists, and scriptural passages related to the Eucharist. A small
relic of a (1)…………. is sewn into it. The Eucharist cannot be (2)…..…… without an
antimension.
The antimension is placed in the (3) …………… of the altar table and is
unfolded only during the Divine Liturgy, before the Anaphora. At the end of the Liturgy,
the antimension is folded in thirds, and then in thirds again, so that when it is unfolded
the creases form a (4)…………………. When folded, the antimension sits in the centre of
another slightly larger cloth, the eileton (Slavonic: Ilitón) which is then folded around it
in the same manner (3 x 3), encasing it completely. A flattened natural sponge is also kept
inside the antimension, which is used to (5) ………………….any crumbs which might
fall onto the Holy Table. When the antimension and eiliton are folded, the Gospel Book is
laid on top of them.
The antimension must be (6) ………………. and (7) ……………….. by a
bishop. The antimension and the chrism are the means by which a bishop indicates his
permission for priests under his omophorion to celebrate the Divine Liturgy and Holy
Mysteries in his absence, being in effect the church’s license to conduct divine (8)
…………………………. If a bishop were to withdraw his permission to serve the
Mysteries, he would do so by taking back the antimension and (9) …………..from the
priest. Whenever a bishop visits a church or monastery under his omophorion, he will
enter the altar and inspect the antimension to be sure that it has been (10) …………….
cared for, and that it is in fact the one that he issued.
(http://orthodoxwiki.org/Antimension)

a. Preoţii sunt hirotoniţi de către episcopi, care au puterea de a săvârşi taina
Sfintei Hirotonii.
b. Episcopii, care se numesc şi ierarhi şi ale căror scaune episcopale se află în
diferite orașe, pot sluji toate tainele și slujbele bisericești.
c. Comunitatea de credincioşi creştini care se află sub supravegherea unui
preot reprezintă parohia lui.
d. Cele trei trepte ale preoţiei sunt: episcop, preot şi diacon.
e. Diaconul se îmbracă cu stihar, orar şi mânecuţe. Stiharul este o
îmbrăcăminte lungă, care semnifică curăţia sufletului clericului, iar orarul
este o fâşie lungă şi lată din același material ca şi stiharul şi semnifică harul
lui Dumnezeu, primit de diacon la taina hirotoniei.
f. Veşmintele unui preot sunt stiharul, epitrahilul, brâul, mânecuţele şi
felonul.
g. Omoforul este un cuvânt grecesc care însemnă „ceea ce se pune peste
umeri” şi este în mod exclusiv un veșmânt episcopal.
h. Omoforul este o un veşmânt lung şi larg, care de obicei este ornamentat cu
cruci, şi care se înfăşoară în jurul umerilor episcopului.
i. Bederniţa, care este o pânză sub forma unui romb, este purtată pe coapsa
dreaptă şi reprezintă o sabia duhovnicească.
j. Episcopul foloseşte o cârjă, care este semnul celei mai înalte autorităţi
pastorale. O cârjă asemănătoare se acordă şi arhimandriţilor sau stareţilor
deoarece coordonează mânăstirile.
3. Fill in the gaps by forming a word from the one in capitals:

How can one prepare for Holy Confession? Preparation for Holy Confession is a
prayerful 1…………….. (EXAMINE) of 2…………………. (FEELINGS), thoughts,
words, acts, attitudes, habits, values, priorities, goals, 3………………… (DIRECT) and
way of life. This 4………………… (PRAYER) self-examination includes not only the
5………………….. (PERSONAL), 6………………………… (RELIGION) life, but also
family 7…………………….. (RELATION), social activities, job conduct, business
8…………………….. (DEAL), political commitments and even recreational pursuits,
because our entire 9………………… (EXIST) should be lived in under the light of the
Holy Spirit is not to condemn ourselves, but to affirm our true selves in Christ who has
given us access to God's mercy and 10…………….. (FORGIVE) and who has taught us
to live for God's glory.
Pray and think about your 11………….. (CONFESS) over several days. Ask God to
help you perceive your sins and to make a thorough confession of them.
4. Read the next description of the building of the Greek Orthodox Church of
Huntsville, which is dedicated to the Holy Cross – Saints Constantine and Helena.
Some of the members of this community came from Britain, but were
Orthodox.The Huntsville communicants have been organized as an Orthodox Mission
since September, 1964 and the community was given Parish status in early 1967. The
Byzantine-style edifice was officially opened on Sunday, February 25, 1973, and was
named Holy Cross – Saints Constantine and Helena, Greek Orthodox Church of
Huntsville, Alabama.
The main characteristics of this style are the cruciform floor plan and the
Sanctuary apse, which is a large concave niche behind the Altar Table.
The Narthex has the function to prepare spiritually the worshippers for the Divine
Liturgy, consequently its walls were covered
with murals depicting scenes from the Old
Testament. The Nave, the largest area of the
church building, is where the faithful worship,
and its walls are covered with mural icons
depicting scenes from the New Testament, the
Four Evangelists, and other saints.
The Solea is the raised area in front of
the Iconostas, which is an ornate wooden
partition containing icons, separating the
Sanctuary from the Nave. The central opening
(traditionally screened by Royal Gates) may
be used only by clergymen during services,
while functionally, the north and south doors
provide access to the Sanctuary.
The Sanctuary corresponds to the
Holy of Holies of the Old Testament and
accordingly it is considered the most sacred
area of the church. It is here that the very
Body and Blood of Christ are prepared and
offered to the faithful in the form of the Holy
Eucharist. The Sanctuary holds the Altar
Table, upon which the Book of Gospels, a
The Architecture of the Huntsville
Blessing Cross, the Candelabra, a Vigil lamp, Church is in the style of the Basilica, the most
and the Tabernacle are kept. The Sanctuary ancient in Christian design.
mural icons depict the Theotokos and the 1. Icon Shrine
Christ Child. 2. Candle Holders
Another name given to the reader or 3. The Bishops Throne
4. The Cantor's Lectern
psaltis is cantor.
Unit 15
Elements of Orthodox Christian Iconography

The icon (gr. eikon, lat. imago - portret, representation) is a sacred image, in two
dimensions, that represents Jesus Christ, the Mother of God or the saints. It is possible to
paint icons because Jesus Christ, as well as the saints, each had human bodies and
furthermore we venerate the icons according to the principle: the praise given to the icon
passes on to the person represented there. As a pictorial representation, the icon has
historical, esthetic and archeological aspects. Together with the Holy Scriptures and Holy
Sacraments, the icon is a means to connect with the divine. The icon is not an ornament,
nor is it a picture or a figurative representation, but the visual communication of the
divine invisible reality, manifested in time and space. This is why the visual
contemplation has the same value for the reception of the mystery of God revealed in
history, as the oral and the written confession of the message of salvation have.
To Orthodox theology, the icon or the symbolic representation is based on the reality
of the Incarnation of the Son of God: "And the word was made flesh." (John 1:14). The
icon is a consequence of the Incarnation, because Jesus Christ is “the image of the invisible
God" (Col. 1:15). It is common knowledge that the Protestant sects still accuse Orthodox and
Catholics of idolatry because they venerate and love sacred images and pictures; sure proof
that one heresy leads to another and that Iconoclasm still persists in its cold, unchildlike,
unbending and heretical hold on hearts too proud to embrace a devotion so supremely human
and simple and loving, and, therefore, so infinitely pleasing to God.
The icons are not venerated in an idolatrous way as ‘gods’, but on the basis of the
relation of the image represented with the person whose name must be indicated on the
icon. Through the indication of the name of Jesus Christ or of the saint, the icon is
sanctified.
In the history of the Church, especially in the realm of mission, catechism and
religious instruction, the icons had a decisive role. The icon has: a didactic function, the
iconography being considered the catechism of the learned, as well as of those unlearned,
a contemplative function, because it suggests and attracts the spirit towards a transfigured
world, a function of intercession, because it imparts the invisible power of the person
depicted.
The predominant feature ascribed to saints by the Church is light. If the icon is to
make this visible, it must have its own language. Forms and colors must show the
metaphysical luminosity of the

persons represented. They must
display what the eye has not seen,
without suppressing all that is
human. For this purpose,
everything is represented in its
relation to the Divine. Naturalism
is put aside and man and
landscape are shown in a
transfigured state.
Iconography conveys the
truth that creation and humanity
are blessed with divine light (Ps.
4:6), which is the indestructible
light that the darkness cannot
cover (John 1:5). Thus all the
persons and other elements that
appear in the icons become
transparent and there is no
shadow on the icon. The stylistic
art form shows that the saints
have a transfigured nature, and
that they have become even in
this life part of the ‘new creation’.
The halo of light, golden or
yellow, symbolizes the elevation
of the person to the uncreated
Deisis (Greek: δέησις, “prayer” or “supplication”) Christ in grace. In fact, the person
Majesty (Christ Pantocrator) enthroned, carrying a book, and dominates the whole surface of
flanked by the Virgin Mary and St John the Baptist. the icon. The figure is brought to
the fore in order to establish a
direct, intimate relation with the onlooker. If there are two or three persons depicted in the
icon, the picture must convey the communion of love existent between them.
• Tertullian, in his De Pudentia (On Modesty) mentions the depiction of a

shepherd on Christian cups, calling to mind the parable of the Good Shepherd
and thus used as a symbol for Jesus. This is taken as an example (perhaps the
first) of an icon. Do you know which the first icon according to the Orthodox
tradition is?
• The first mention of an image of Mary painted during her lifetime appears in
the 5th century and the image was specified to have been “painted by the
Apostle Luke” (according to Theodorus Lector35, in his 6th-century History of
the Church).
35
Teodor Citetul (secolul al VI-lea) – The term lector is a synonym for reader.
• Find synonyms for: the verb to celebrate; the noun monastery; the adjective
ecclesiastical.
• Find antonyms for the following words: pious, kind, generous, tolerant,
pleasant.
The most important part of iconography is represented by the icons from the so
called “Dogmatic Cycle”: Jesus Christ as teacher, at the church entrance; the Pantocrator,
that is Jesus Christ in the fullness of Glory, clothed in white and gold, in the center of the
cupola; the Mother of God (Isaiah 7:14), who represents the plenitude of holiness and the
image of the Church, in the niche of the altar; the icon called Deisis, that represents Jesus
Christ having Virgin Mary on His right hand and Saint John the Baptist on His left, in an
attitude of intercession. Shown in profile, they both turn their faces towards Christ.
In the altar, the figures of the three Fathers authors of Liturgies – Saint John
Chrysostome, Saint Basil the Great and Saint Gregory Dialogos – are painted. The
iconostasis is a wall of icons that separates the nave from the altar. Before the second
century, the iconostasis was a simple demarcation in space, reserved for the movement
and procession of the liturgy. Up to the fourteenth and fifteenth centuries, the iconostasis
(pl. iconostases) did not impeach visual access to the altar of those in the nave. Its
architecture has evolved continuously since the sixteenth century, but although the
iconostasis is usually high, it does not touch the ceiling, which allows the ecphonises (sg.
ecphonesis) of the clergy to be heard by the worshippers.
The Annunciation is represented on the Royal Doors and the Mystical Supper (or
the Last Supper) is painted above them. There are also two other openings, the Deacons’
Doors, and either holy deacons or holy angels are depicted on them. On the iconostasis,
the icons are arranged in rows. The icon of the patron saint or of the feast of the Church is
placed at the right end of the first row of icons. On the right side of the Royal Doors,
there is an icon of Christ, blessing with his right hand and, on the left side of the Royal
Doors, there is an icon of the Mother of God.
The iconostasis plays an important role in the Liturgy. The priest and the deacon
recite prayers and cense the icons, especially those left and right of the royal doors,
showing that the presence of the Holy person is real. Therefore as the liturgy develops,
the function and the symbolism of the iconostasis becomes clear. The meaning of the
iconostasis is, consequently, not only didactic and symbolic, but it parallels the
interpretation of the liturgy. The believer participates in a very tangible way in the
communion of saints and the glory of the Kingdom of God.
Between the Latin and Greek theologians, there was a different understanding of
the meaning and purpose of icons. In the West, a representation of a holy person or event
remained a means of education, although the West knew wonder-working icons, too. A
different mindset is at work. While, the Western, is more concrete, and prefers to express
itself in stone rather than painting, the other, the Greek, is philosophical and abstract, and
favors a metaphysical interpretation of the icon. This difference explains the vital role the
icon has played in the Eastern Church. In the West, the artist was free to interpret the
religious episodes according to his own views and emotions. Moreover, although
sculptures, mostly of the Mother of God and saints, often became objects of liturgical
cult, the icon as such remained unknown to the West. Religious panels in Churches were
not considered revelations of a metaphysical reality. Even in Italy where for centuries
Byzantine art was greatly venerated and religious panels were produced much like
Byzantine icons, they remained religious paintings only. They lacked the encounter of
man with divinity. Moreover since the Gothic period, the West was interested in
presenting the state of one's emotions when one attempted to raise himself towards God.
In the East, the grace of a personal meeting with the Divine was bestowed upon
the faithful, through the icon. The icon and the religious panel made holiness present, and
expressed what people felt about the divinity. The icon developed and established itself in
Byzantium, and continued to be a source of spiritual life for the entire Orthodox Church
even after the fall of Constantinople. Through the Greeks, the direct heirs of Byzantium,
icon painting continued in the monasteries.
The holy icons are containers of grace. This is due to the connection between the
icon and its prototype, between what is represented and the representation itself. The
veneration of icons is relative because it refers to the Saint who is depicted and is not
limited to the reality of the icon or to its material. This fact is emphasized by the Fathers
of the 7th Ecumenical Council when they said: "The veneration of the icons passes on to
the original; he who bows before the icon, bows before the person that is depicted". The
worship of God and the veneration of the saints are spiritual actions that bring the
Christians closer to the Mysteries of God. Iconography renders perceptible that which is
mystically performed in worship. This art attempts with visible, empirical means to make
accessible the mystery of divine Economy to the human spirit.
(Inspired from http://www.suite101.com/article.cfm/orthodox_christianity/9990/10)
• Why is the Annunciation depicted on the Royal Doors? What does it

symbolize?
• What is the difference between the Western understanding of the purpose and
the meaning of icons and the Eastern one?
• What is the symbolic meaning of the iconostasis?
• Who are regarded as the direct heirs of Byzantium? Are they the only
iconographers whose icons are representative?
Vocabulary Practice
1. Complete the paragraphs below with only one word from the following list:
EVANGELISTS, CONNECTIONS, ADORATION, LITURGICAL, VENERATION,
ANGELS, SUPERVENERATION, APSES, GOD, ARCHES, MARTYRS.
The icon is an indispensable part of the Liturgy, which in its turn functions as an
‘icon’ revealing the divine presence to the faithful and uniting the celestial and terrestrial
Church. The first 1……………… function of the icon is to establish the contact between
the faithful and the world of 2…………. The heavenly Liturgy celebrated by the
3 ………….. is painted in the nave, at the base of the cupola. The four
4…………………… are painted in the 5…………….that maintain the cupola. Biblical
scenes, usually the Nativity and the Resurrection of the Lord, are represented on the
lateral 6………….. A gallery of saints and 7………. , sometimes even local saints, are
depicted on the walls of the nave and narthex.
The Orthodox Tradition distinguishes between: the latria, or 8……., given to
Christ himself as Lord creator of all things (and to the bread and wine transubstantiated in
the Body and Blood of the Lord); hyperdulia, or 9……………, accorded to the Mother of
God as Birth-giver of God, and the dulia, or 10……………. that is due to the saints on
the basis of their 11……………..with Christ.
2. Find synonyms for the words in the first column. There are two synonyms in
the second column for each word in the first:
1. meek a. humble
2. poor b. lament
3. mourn c. clean
4. merciful d. submissive
5. pure e. appeaser
6. peacemaker f. virtue
7. righteousness g. grieve
h. innocent
i. pacifier
j. deprived
k. compassionate
l. rectitude
m. lenient
n. underprivileged
3. Fill in the gaps with one word formed from the word given in capitals:
EVERYBODY, EXECUTED, ENGLAND, CALENDAR, HAVE, CHURCHMEN,
CAREFULLY, PERSON, STAINED, TREASON
Perhaps it has something to do with childhood or a fascination with bonfires, but
there can be few more memorable dates in Britain’s 1……….. than 5th November36. Had
the Gunpowder treason plot succeeded the King, the entire royal family, all his
36
Remember, remember the fifth of November/Gunpowder, treason and plot.
I see no reason why gunpowder, treason /Should ever be forgot…
ministers, the leading politicians, 2…………., judges, indeed almost 3………… who was
anybody in 4…………, would have been blown to smithereens by the blast. A recent
scientifically-controlled re-enactment demonstrated that it would 5…………….. killed
every 6……………………. in the Palace of Westminster and that no-one within 330 feet
of the blast could have survived. It is also certain that all of the 7…………………. glass
here in Westminster Abbey would have been shattered.
As it was a 8……………………. planned plot perpetrated by Englishmen against
it was clearly an act of 9…………………. and those responsible, once apprehended, were
duly 10………………… in the particularly barbaric manner of that time for despatching
traitors.
4. Choose the correct word to fill each gap:
Yet for some Guy Fawkes and his co-conspirators were seen as 1 … martyrs/
terrorists/ scapegoats/ killers for the Catholic Cause against an oppressive and 2 …
tolerant/ intolerant/ intolerantly/ tolerance Protestant government which for generations
had fined and taxed Catholics, and had executed 3 … the Pope/ friars/ papists/ priests for
ministering the Catholic sacraments.
Apart from its discovery leading to the apprehension and 4 … imprisonment/
fining/ exiling/ execution of its ringleaders, the effect of the Gunpowder Plot was the
exact opposite to what the conspirators had 5 … suspected/ feared/ perpetrated/ intended.
Fear and suspicion of Roman Catholics escalated, and the laws against them, which
imposed fines for not attending Church of England services, were enforced more 6 …
rigorous/ rigorousness/ rigorously/ rigour than ever before. The loyalty of Catholics was
regarded as 7 … unquestionably/ unquestionable/ questionable/ questionably because
they were suspected of being in league with foreign Catholic powers. Hence they were 8
… unable/ disable/ enable/ capable to sit in parliament, not allowed to go to 9 … school/
university/ high school/ library or to hold public office, 10 … uncivil/ civility/ civilly/ civil
or military. Full equality was not finally achieved until Catholic Emancipation in 1829,
some 224 years after the Gunpowder Treason Plot.
(after Abba Seraphim, of the The British Orthodox Church within the Coptic Orthodox Patriarchate)
Unit 16
The Comparative Evolution of Sacred Art

in the East and in the West
The gradual neglect of the Canons which govern iconography within the
Orthodox Church brought about serious consequences. As a result of this neglect, one can
notice an ineluctable decline and a slow asphyxia in icon painting. But if we take a
preliminary glance at what happened in the West, it will permit us to make quite an
interesting comparison.
The sacred art of both East and West expressed the same realities up to the eleventh
and twelfth centuries, with an identical impetus that sought to reveal those “things invisible”.
It was that marvelous period of Romanesque art which unveiled a world beyond the laws of
gravity, and even showed us how stone could be spiritualized. Splendid examples of
Romanesque are seen at Chartres, Berze-la-Ville and Saint Savin (France). We must also
mention the Irish, Spanish and Italian painting of that era, whose subtle notes were in
harmony with the Christian Orient – an Orient whose frontiers, let us not forget, extended
well beyond what this term includes today, since at that time it comprised also Ravenna and
Sicily. Byzantium was likewise going through a period of intense life, for we witness a
spectacular blossoming of art and of theology, despite the catastrophe of 1204 caused by the
arrival of the Crusaders.
In Italy, however, we see Cimabue, Giotto and Duccio di Buoninsegna form a
vanguard leading to a progressive departure from the art of the Eastern Church and
prompting the artistic “divorce” of the Renaissance. Turning their backs on the Byzantine
tradition, they initiate the “desacralization” of Western sacred art, opening the road
towards an uncompromising secularization. The art of the transcendent fades with their
introduction of such visuals as three-dimensional perspective, natural light and shadows,
the return to a realistic portrayal of people, and use of the emotional – in a word an art in
total opposition to the hieratic art of iconography. With newfound independence, sacred
art ceded to a form of “religious art” devoid of genuine transcendence. Until then, the
icon was oriented toward the faithful, open to them, but it now became a picture living its
own life; its scenes took place independently of those who contemplated it. A subjective
vision of art, projected by the artist, impaired its integration into the liturgical mystery.
Emotions then replaced spiritual communion; and finally, the sacred language of symbols
was lost.
Annunciation, by
Dante Gabriel Rossetti
Ecce Ancilla Domini (1850),
Annunciation – contemporary Greek icon Tate Britain, London
It is worth pointing out, as does Paul Evdokimov, that the Council of Trent
(1545-1563) and the “Council of the Hundred Chapters” of Moscow (1551) were held
within the same time span, and yet they came to divergent conclusions concerning the
nature of sacred art. While the Eastern Church remained faithful above all to the two-
dimensional iconographic surface which is more accessible to mystery, Western
Christianity, more liberal, took a different way and opened the door (in view of realism),
to three-dimensional sculpture, which is more individualistic and autonomous.
Yet sculptures in relief, though not as frequent as icons, were by no means
unimportant in traditionally Orthodox countries. We find numerous high and low relief
sculptures of Christ and the saints, particularly in Russia, already in the twelfth century. The
Topkapi Museum in Istanbul has a fine collection of such Byzantine liturgical sculptures.
(Michel Quenot’s The Icon. Window on the Kingdom)
• Explain in a few words why the insistence on the originality of the artist in the
West was the root of the “departure from the art of the Eastern Church”.
• Why does Western Christianity prefer sculptures to icons?
• Compare the following two paintings and identify the elements that define the
icon.
We should ponder the fact that in art the presence or the absence of volume either
includes or excludes a solid form or materialization. A choice between the two becomes a
determinant factor in iconic art. During about the same time span mentioned above, the
Protestant Reformation also opposed Roman Catholic symbolism. As a result, the
Protestants covered the frescoes and paintings found in Roman Catholic Churches with a
generous coat of whitewash. We might as well say that for them the problem of sacred art
was simply “conjured away”. But we can find similar reactions already as early as the
eleventh century. Let us be satisfied to name only Saint Bernard of Clairvaux, a great
figure of Christianity and prompter of the second crusade. Along with the Cluniac
reformers, he contested the intrusive art found in monasteries of his day. And what "art" it
was! Such pictorial exaggerations seemed to that ascetic monk to be hardly conducive to
interior contemplation. This art risked being a mundane distraction for monks, and his
reaction to it is still apparent in the austere character of Cistercian spirituality and
architecture in subsequent centuries. Whereas renowned Renaissance painters such as
Raphael, da Vinci, and others, offer us in their “religious subjects” a beauty that is more
physical than spiritual, where anatomical detail, perspective, and colours true to their
surroundings are of the greatest importance, an iconographer abandons every superfluous
detail, so as to “capture” the realm of the immaterial, the spiritual and the eternal, where
both time and space are lost and have no meaning.
We must understand that nothing at all distinguishes the religious art of the
Renaissance or the Baroque period from the secular art of the day, except for the
“religious” theme. The artistic forms are sentiments exactly the same, but the pious
sentiments of the artist do not suffice to render it “sacred”. An art becomes sacred only
when a spiritual outlook or vision becomes manifest in its forms, and when they in turn,
convey all authentic reflection of the spiritual world.
If a specific spiritual vision postulates an appropriate visual language or
expression, then an art with a sacred theme which reverts to using the classical expression
of secular art merits only the name of “religious” art. It cannot be called sacred or
theological art.
It would be at once erroneous and naive to compare Byzantine iconography with
certain schools of contemporary painting such as cubism, expressionism or abstract art,
which are characterized by an abandonment of anatomical precision and of that which is
natural. It can never be stressed sufficiently: the art of the icon demands a spiritual vision
that must be nourished at the very heart of the Church; only then can it become a vision
which embodies itself in forms and expressions that will remain faithful to holy, iconic
Tradition.
As for examples of contemporary art with crooked heads, crossed-eyes, twisted
bodies and bulging bosoms, they express more the “disintegrated” state of modern man
than his thirst for a reality beyond the material world. In such art, where do you find any
physical beauty, and—above all—where do you find any spiritual beauty? Is it not rather
an art which is a definite refusal to recognize and consider humanity in the image and
likeness of God.
What a contrast between iconography and Western religious art, which remains
superficial and is based on living models to represent Christ and His Mother! How many
sensually beautiful women, objects of passion for their painters, lent their features to pose
Annunciation – Paolo Veronese (1560) Annunciation

Museo Thyssen-Bornemisza, Madrid Dante Gabriel Rossetti, 1855
for paintings of the Mother of God? Holy texts replete with a spiritual vision describe Her
as being the most beautiful, the most pure among all women. She who is so radiant with
holiness sees Herself endowed with the natural features of an ordinary woman. What
incongruity!
Some well-known examples of this kind of art are found among numerous
painters, such as Filippo Lippi, Raphael, Titian and Rubens. The Sixth Ecumenical
Council (680) considers such reproductions as incompatible with the truth of the Faith
because of their sensual overtones. To paint Christ as an ordinary man implies the idea of
just His human nature, whereas He is both God and man in one and the same Person. The
chief task of an iconographer requires the contrary: to emphasize strongly that the fullness
of the Divinity dwells in the human body of Christ.
(Michel Quenot’s The Icon. Window on the Kingdom)
• What are the main artistic characteristics of icons?

• Why is it not good for an icon to present “a beauty that is more physical than
spiritual”?
• Compare the two paintings and say why they cannot be called icons. Name a
few similarities and a few differences. Which one do you prefer?
Vocabulary Practice
1. Fill in the blanks with one word derived from the one in capitals:
The truth of the matter is this: there exists a profound 1. ……………
(UNDERSTAND), or rather, a serious discrepancy between the
2………………………….. (CONCEPT) of sacred, 3……………………….
(THEOLOGY) art in the Eastern Church and the 4……………. (CONCEPT) of this same
art in the Western Church. A visible 5……………………… (EXPRESS) of the invisible,
the icon does not exist by itself, since it is a means to lead us to others: to Christ, the
Trinity, the Theotokos and the Saints. For the Orthodox, the icon is a true 6…………….
(SACRAMENT) and 7…………. (PERSON) presence, as the great Council of 869-870
declared: “What the Gospel proclaims to us by words, the icon also proclaims and renders
present for us by color.”
United for over ten centuries, our sister Churches were to separate
8……………….. (PROGRESS) and to develop divergent opinions about the
9………………… (ESSENCE) element of the icon: its theology of presence.
The Eastern Church, imitated by Romanesque art, devoted itself to celebrating
the glory of God, the dignity of Christ victorious over suffering and death, while the
Western Church remained attached to the foot of the Cross. As an example of this fact,
compare a Byzantine Pantocrator or the 10………………… (TRIUMPH) Christ of
Vezelay, or also of La Charite-sur-Loire, with the Grunewald reredos.
Certainly, we must recognize in that fact a consequence of the impact on the
Crusaders of the 11………… (SEE) of the Holy Land and the tomb of Christ. The
Eastern Christians had always lived in the vicinity of these sites and their understanding
of the tragic element transcended the particular phenomenon. For us, the icon of the
crucifixion reflects neither 12……….. (SAD) nor abandon, but witnesses above all to a
noble presence.

Într-o după amiază eram un grup de vreo zece închinători şi stăteam de vorbă cu
părintele în aer liber. Ne vorbea despre muncă. La un moment dat ne-a întrebat: “Ia
spuneţi-mi, de ce în Evanghelie Hristos o laudă pe Maria şi nu pe Marta? Oare fiindcă
Maria ar fi fost leneşă?” Întrebarea ne-a surprins şi nimeni dintre noi nu i-a răspuns.
Părintele a continuat: “Nu. Maria nu era leneşă. Maria era la fel de harnică precum era
Marta, însă avea ceva în plus faţă de ea, mult mai de preţ: ştia să-şi pună treburile într-o
ordine dreaptă, aşezându-le pe cele duhovniceşti mai presus de cele materiale. Ştia că e o
mare greşeală ca atunci când ne vorbeşte Hristos, noi să ne ocupăm de griji materiale.
Căci există un timp potrivit şi pentru acele treburi. Însă prima treabă în acel ceas era
ascultarea cuvintelor Domnului, care confereau valoare şi îngrijirii de cele materiale, ce
urmau după aceea.” La întoarcere, cugetam la aceste cuvinte ale Părintelui, ce-mi
dezvăluiau realităţi nevăzute la prima vedere. Şi nu numai oamenii de lume întorceau
spatele lui Hristos, ca să reuşească “să-şi cumpere ogor”, ci şi cei religioşi care se grăbeau
să-L întâlnească, dar nu-L ascultau. Destui creştini bine intenţionaţi au fost prinşi în plasa
unei activităţi exagerate pentru cele exterioare. Cu mulţumirea de sine a celor care se cred
îndreptăţiţi prin faptele lor, nu-L aud şi nu-L înţeleg pe Hristos şi protestează împotriva
celor ce acordă mai mult timp rugăciunii. Cum pot fi convinşi aceştia că sunt în primejdie
să se asemene fariseului, care-I enumera lui Dumnezeu faptele sale bune, necunoscându-
şi trufia?
(K. Yannitsiotis, Lângă Părintele Porfirie [Bairaktaris])
3. Fill in the blanks with the most appropriate word: BRUTALLY,

CRUCIFIED, EMPTINESS, GAZE, SUFFERING, INTENSITY, SIDE,
ICONOGRAPHY, THEATRICAL, FINISHED.
On the contrary, what feeling of 1……………. stirs within our hearts when we
2………………… for a while at the famous Renaissance altarpiece of Grunewald, which
expresses so 3……………… the subjection of Him who assumed our human nature. In
the Orthodox crucifixion you can sense the divine presence, while the art of the altarpiece
accentuates its absence!
The 4…………………….. Jesus of the icon does not have clenched, convulsive
hands; one sees a noble majesty and serenity dominating the scene rather than the
5……………………. of martyrdom. “I look at Christ crucified and see the King”,
exclaimed Saint John Chrysostom. The wide open arms, the head inclined to the
6………………....., and the curved body illustrate quite well the consummation of the
sacrifice of the Cross declared in His last words: “It is 7………….” (In 19: 30); earlier He
had proclaimed: “But I, when I am lifted from the earth, will draw all men to myself. He
said this to show the kind of death he was going to die” (In 12:32-33).
The Christ of the Grunewald reredos recalls a 8……………….. production of
dramatic 9…………………………., where the emotional dominates. Limp and
succumbing, from the weight of His wounded flesh, His body is even portrayed in a
colour of decomposition!
Let us return now to 10………………., which prefers not to resort to the
emotional, but to the spirit or rational instead, and emphasizes the kenosis —the
abasement—of the God-man whose physical purity.
(Fragment from Michel Quenot’s The Icon. Window on the Kingdom)
Unit 17
The Annunciation
I. This prophecy made by Isaiah (7:10-14; 8:10) has been interpreted as
referring to Virgin Mary:
Again the Lord spoke to Ahaz, "Ask a sign of the Lord your God; let it be deep as
Sheol or high as heaven." But Ahaz said, "I will not ask, and I will not put the Lord to the
test." And Isaiah said, "Hear then, O house of David! Is it too little for you to weary men,
that you weary my God also? Therefore the Lord Himself will give you a sign. Behold, a
young woman shall conceive and bear a Son, and shall call His name Immanuel. Take
counsel together, but it will come to nought; speak a word, but it will not stand, for God
is with us.
II. Read the Gospel according to Luke 1:26-38, a fragment which recounts the
Annunciation:
In the sixth month the angel Gabriel was sent from God to a city of Galilee
named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of
David; and the virgin's name was Mary. And he came to her and said, “Hail, full of grace,
the Lord is with you!” But she was greatly troubled at the saying, and considered in her
mind what sort of greeting this might be. And the angel said to her, “Do not be afraid,
Mary, for you have found favor with God. And behold, you will conceive in your womb
and bear a Son, and you shall call His name Jesus. He will be great, and will be called the
Son of the Most High; and the Lord God will give to Him the throne of His father David,
and He will reign over the house of Jacob for ever; and of His kingdom there will be no
end.” And Mary said to the angel, “How shall this be, since I have no husband?” And the
angel said to her, “The Holy Spirit will come upon you, and the power of the Most High
will overshadow you; therefore the Child to be born will be called holy, the Son of God.
And behold, your kinswoman Elizabeth in her old age has also conceived a son; and this
is the sixth month with her who was called barren. For with God nothing will be
impossible.” And Mary said, “Behold, I am the handmaid of the Lord; let it be done to me
according to your word.” And the angel departed from her.
III. The Orthodox Troparion of the Annunciation is the following. Compare it

with the Romanian version:
Today is the beginning of our salvation, and the revelation of the

eternal mystery! The Son of God becomes the Son of the Virgin, as
Gabriel announces the coming of Grace. Together with him let us cry to
the Theotokos:
Rejoice, O Full of Grace: The Lord is with You! 37
• In what way does the Troparion reflect the Biblical account?

• Why is Virgin Mary frightened by the Angel’s words?
• What is the theological significance of Mary’s words of acceptance ?
IV. Read the following text which discusses the Annunciation icons.
In the Eastern Orthodox Church, the Annunciation is typically depicted on the
Holy Doors. The story of the Annunciation in Luke 1:26-28 is elaborated in the
Protoevangelium of James, which adds a number of visual details that will appear in the
art. Mary steps outside the house to fill a pitcher with water. She hears the first words of
the angel's greeting and then returns inside, puts down the pitcher, takes a seat, and
returns to her work of spinning purple thread for the Temple. Then the angel Gabriel
appears and completes his message. Thus we have a number of elements that can be
included in the
composition: Mary, the
angel, the pitcher, the
spinning work, the seat,
the light, and the two
venues (outside the house
and inside). The Virgin
Mary will be seen either
sitting, standing, or
kneeling. In the East, she
either stands or sits
(sometimes with a piece of
cloth or spinning work on
her lap) to the right of the
angel. One early
Annunciation mosaic in
Rome follows the Eastern
usage of seating her in a The Greek Orthodox Church of the Annunciation, also known
throne-like chair. as the Church of St Gabriel or St Gabriel's Greek Orthodox Church,
In the West, Mary is an Eastern Orthodox church in Nazareth.
may express through
37
Astăzi este începutul mântuirii noastre şi arătarea tainei celei din veac. Fiul lui Dumnezeu, Fiu al
Fecioarei se face si Gavriil harul îl binevesteşte. Pentru aceasta şi noi, împreună cu dânsul, Născătoarei de
Dumnezeu să−i cântăm: Bucură−te cea plina de har, Domnul este cu tine!”
gesture her humility in response to the angel's message, and a growing number of images
show her reading or in prayer, often while kneeling at a kneeler that holds a volume of
scripture. Sometimes the volume is open to Isaiah's prophecy that a virgin will conceive and
bear a child. In late medieval images the kneeler may have a compartment holding more
volumes of scripture – the Word in written form, as the child in Mary's womb is the "Word
made flesh". Indeed, Annunciation images use a number of devices to emphasize that the
important aspect in what they are portraying is not the visit of an angel but the Incarnation.
Light will stream down from heaven in the direction of the Virgin. Sometimes a dove flies
down on this light or will hover above her head, representing the Holy Spirit and referring
to the line in the Nicene Creed that states, "by the power of the Holy Spirit He became
Man."
Rounding out the Trinity and reflecting Luke's reference to "the power of the
most high," medieval images add the Father, sometimes as a hand pointing down from the
heavens and sometimes as a face looking from the sky. The angel is conventionally seen
in the left half of the image, often strongly separated from Mary by architectural or other
elements. He usually has something in his hand – originally a messenger's staff, but this
evolves over time into a branch of lilies, or a palm branch. His words, Hail full of grace,
are often rendered in a scroll in or near his hand.
As time passed, Annunciation images discarded or adapted visual elements that
had no other reason beyond being in the Protevangelium. The spinning work disappears,
replaced by the kneeler or a book. The outdoor venue is also gradually displaced by the
indoor. The indoor venue has the advantage that the moment being contemplated is the
one in which the Incarnation actually occurs, with Mary's words "be it done unto me
according to thy word."
The pitcher, which was never very popular in eastern images, becomes in the
West a vase for lilies, symbols of Mary's purity.
Comment on Philip Sherrard’s words:
The icons are not portraits of men and women in their "fallen"
state. They are portraits of a deified humanity, of men and women who
have cleansed the divine image in themselves which had been obscured
and troubled by the Fall, and who participate here and now in the new
heaven and the new earth. What they represent is the state of being which
it is, or should be, the worshipper's desire to achieve his initiation into the
Christian mystery.
(The Sacred in Life and Art)
Vocabulary Practice

Ca şi istoria evanghelică (Luca 1, 26-38), icoana Bunei Vestiri este pătrunsă de
adâncă bucurie lăuntrică. Este bucuria împlinirii promisiunii Vechiului Testament, prin
Întruparea Izbăvitorului lumii. “Astăzi este începutul mântuirii noastre şi arătarea tainei
celei din veac; Fiul lui Dumnezeu Fiu Fecioarei se face, şi Gavriil darul bine vesteşte,
pentru aceasta şi noi împreuna cu dânsul Născătoarei de Dumnezeu să-i strigăm: Bucură-te
cea plina de dar, Domnul este cu tine.” Această bucurie se revărsă în culori, în redarea
detaliilor şi în atitudinea Arhanghelului. Acesta tocmai a coborât din cer, iar înfăţișarea lui
este înfăţişarea unei slugi pline de râvnă, credincioase în îndeplinirea misiunii pe care i-a
încredinţat-o Stăpânul sau. În multe icoane, îngerul este descris ca şi cum nu s-ar fi oprit
încă din zbor; deşi sta pe pământ, o aripa este ridicata, tot un simbol al mesagerului. Acest
simbol s-a transmis şi în slujbă, când diaconul, care, după tâlcuirea Sf. Ioan Hrisostom,
reprezintă un înger, repeta simbolic acest gest ridicându-si orarul cu mana dreaptă, de
fiecare data când îi cheamă pe credincioşi la rugăciune. Dar, în vreme ce la Buna Vestire
zborul îngerului este din cer pe pământ, în slujba dumnezeiască diaconul îi invită pe
credincioşi să se înalţe împreună cu el în rugăciune.
2. Change the underlined words with a synonym that fits better in the context:
The Greek Orthodox Cathedral of the Annunciation, also known as the
Church of St Gabriel or St Gabriel's Greek Orthodox Church, is positioned over an
underground source that according to Eastern Orthodox belief is where the Virgin Mary
was drawing water at the age of the Annunciation. Water from the spring still runs inside
the side of the church and also feeds the adjacent site of Mary's Well, located 150 yards
away. The spring was the parish of Nazareth's only water supply at the time the church
was assembled, and operated as a local watering hole for some three thousands years. The
spring inside the church is located at the end of a short arched cavern built by the
Crusaders in the twelfth century. Ancient Armenian tilework embellishes the walls of the
This is a view of the subterranean

chapel of the Greek Orthodox Church of the
Annunciation.
The Church is located over an
underground spring, which according to
Eastern Orthodox belief, is where the Virgin
Mary was drawing water at the time of the
Annunciation, and water from the spring,
which is mentioned in the writings of pilgrims
to Nazareth over the centuries, still runs inside
the apse of the subterranean church.
There are 18 churches of the
Annunciation in Nazareth. The Catholic
Basilica of the Annunciation is located over
the cave that is believed to have been Mary's
home. The Greek Orthodox Church of the
Annunciation is located over the spring where
it is believed that Mary first heard the angel
Gabriel's voice.
The original church was likely
constructed in the Byzantine era during the
rule of Constantine the Great.
cavern and there is a small recess with a shaft leading down to the spring where one can
lower a metal cup to pull water. The residue of the structure was built in 1769. Modern
decorative paintings cover the walls and the ceilings. A(n) templon hides the altar from
view, in keeping with Orthodox habit.

Maica Domnului apare fie așezată, evidenţiind superioritatea ei asupra îngerului,
fie stând în picioare, parcă ascultând porunca Împăratului. De obicei, icoana scoate în
evidenţă unul dintre cele trei momente ale evenimentului. Primul: apariţia Arhanghelului,
salutarea lui, tulburarea şi teama Sfintei Fecioare. În aceasta situaţie, ea se întoarce,
surprinsă. Al doilea moment: mirarea şi prudenţa Maicii Domnului: ”Cum va fi aceasta?”
Icoana reda acest lucru prin gestul mâinii pe care o ţine cu palma în afara - semn al
uimirii. Ca şi în slujba sărbătorii, începutul mântuirii noastre este alăturat cu începutul
căderii omului – din cauza căderii strămoaşei noastre Eva, Fecioara Maria este prudentă
şi nu primește îndată vestea extraordinară, ci pomenește de legea naturală. În sfârşit, alte
icoane înfăţişează consimţirea Maicii Domnului, plecându-şi capul – gest al supunerii.
”Iată roaba Domnului. Fie mie după cuvântul tău!” Mitropolitul Filaret al Moscovei
spune: ”În zilele facerii lumii, când Dumnezeu rostea puternicul şi dătătorul de viaţă
cuvânt ”Să Fie!”, acest cuvânt a adus în lume făpturile. Dar în acea zi unica din viaţa
lumii, când dumnezeiasca Maria a rostit "Fie", atunci cuvântul făpturii L-a adus pe
Făcător aici, jos, în lume.”
4. Rephrase the following sentences so that the meaning remains the same, but
make sure the word given remains unchanged:
a. Monica and Mary were arguing when I arrived. (ARGUMENT)
Monica ………………………………….. with Mary when I arrived.
b. They agreed to pay half the bill each. (AGREEMENT)
They ………………………………….. to pay half the bill each.
c. Has Lily explained her strange behaviour? (EXPLANATION)
Has Lily …………………………….. her strange behaviour?
d. Nicolae renamed his article, before presenting it in front of the class. (TITLE)
Nicolae ………… his article before presenting it in front of the class.
e. The teacher accused my daughter of several things when I talked to her.
(ACCUSATIONS)
The teacher …………………. against my daughter when I talked to her.
f. He threatened Mary and she got frightened. (THREAT)
He …………………………… against Mary and she got frightened
g. They said that the mistake was Christian’s fault, but it wasn’t. (BLAME)
Christian ………………………..for the mistake, but it wasn’t his fault.
5. Find the correct prepositions:

The Annunciation is very much a celebration 1.…………the Incarnation.
2………. St Maximus the Confessor (c.1470-1556) suggests, “Faith alone can embrace
these mysteries, 3……………….. it is faith that makes real 4………….. us things
5……… intellect and reason”. The challenge – both 6……. Mary, when the angel
Gabriel appeared 7…….. her, as well as 8……… us – is that God 9……….. “His divine
power has given 10……….. us all things that pertain 11……. life and godliness”
12……… order that we “may be partakers 13….. the divine nature” (2 Pt. 1. 3-4). The
services 14………. the feast 15 … the Annunciation clarify how this deification takes
place, both fully 16……….. the Theotokos and partially 17 .……. committed Christians.
Every authentic Annunciation is immediately followed 18……… Visitation – a
loving word 19……… act, as when Mary then visits Elisabeth 20…….. share the grace
she received (Luke 1,39). Thus the Feast 21…… the Annunciation links Gabriel’s
announcement 22… Mary with a response 23….. us 24…. either belief 25 …. unbelief,
action 26.…. inertia, worship 27….. its avoidance.
(after a lecture provided by Antiochian Orthodox Deanery of the United Kingdom and Ireland –
Lecture Access Points: The Feasts of the Theotokos)
Unit 18
Partakers of Divine Nature

The aim of the Christian life, which Seraphim described as the acquisition of the
Holy Spirit of God, can equally well be defined in terms of deification. Basil described
man as a creature who has received the order to become a god; and Athanasius, as we
know, said that God became man that man might become god. ‘In my kingdom, said
Christ, I shall be God with you as gods’ (Canon for Matins of Holy Thursday, Ode 4,
Troparion 3). Such, according to the teaching of the Orthodox Church, is the final goal at
which every Christian must aim: to become god, to attain theosis, ‘deification’ or
‘divinization.’ For Orthodoxy man’s salvation and redemption mean his deification.
Behind the doctrine of deification there lies the idea of man made according to
the image and likeness of God the Holy Trinity. ‘May they all be one,’ Christ prayed at
the Last Supper; "As Thou, Father, art in me and I in Thee, so also may they be in us"
(John 17:21). Just as the three persons of the Trinity ‘dwell’ in one another in an
unceasing movement of love, so man, made in the image of the Trinity, is called to
‘dwell’ in the Trinitarian God. Christ prays that we may share in the life of the Trinity, in
the movement of love which passes between the divine persons; He prays that we may be
taken up into the Godhead. The saints, as Maximus the Confessor put it, are those who
express the Holy Trinity in themselves. This idea of a personal and organic union
between God and man — God dwelling in us, and we in Him — is a constant theme in
Saint John’s Gospel; it is also a constant theme in the Epistles of Saint Paul, who sees the
Christian life above all else as a life ‘in Christ.’ The same idea recurs in the famous text:
“Through these promises you may become partakers of the divine nature” (2 Peter 1:4). It
is important to keep this New Testament background in mind. The Orthodox doctrine of
deification, so far from being unscriptural (as is sometimes thought), has a solid Biblical
basis, not only in 2 Peter, but in Paul and the Fourth Gospel.
The idea of deification must always be understood in the light of the distinction
between God’s essence and His energies. Union with God means union with the divine
energies, not the divine essence: the Orthodox Church, while speaking of deification and
union, rejects all forms of pantheism.
Furthermore, the mystical union between God and man is a true union, yet in this
union Creator and creature do not become fused into a single being. Unlike the eastern
religions which teach that man is swallowed up in the deity, Orthodox mystical theology
has always insisted that man, however closely linked to God, retains his full personal
integrity. Man, when deified, remains distinct (though not separate) from God. The
mystery of the Holy Trinity is a mystery of unity in diversity, and those who express the
Trinity in themselves do not sacrifice their personal characteristics. When Saint Maximus
wrote “God and those who are worthy of God have one and the same energy” (Ambigua,
P.G. 91, 1076C), he did not mean that the saints lose their free will, but that when deified
they voluntarily and in love conform their will to the will of God. Nor does man, when he
“becomes god,” cease to be human: “We remain creatures while becoming gods by grace,
as Christ remained God when becoming man by the Incarnation” (V. Lossky, The
Mystical Theology of the Eastern Church, p. 87). Man does not become God by nature,
but is merely a ‘created god,’ a god by grace or by status.
(“Partakers of the Divine Nature” – a fragment from Bishop Kallistos Ware’s The Orthodox Way)
• Is the doctrine of Deification a biblical one?

• How can you explain the difference between “God’s essence and His
energies”?
• What is specific for the mystical union as it is understood in Christianity when
it is compared with the Eastern mystical fusion?
• In what way the doctrine of Deification can be inferred in Saint Peter’s words
which refers to how people “may become partakers of divine love”
Deification is something that involves the body. Since man is a unity of body and
soul, and since the Incarnate Christ has saved and redeemed the whole man, it follows
that “man’s body is deified at the same time as his soul” (Maximus, Gnostic Centuries, 2,
88; P.G. 90, 1168A). In that divine likeness which man is called to realize in himself, the
body has its place. “Your body is a temple of the Holy Spirit”, wrote Saint Paul (1 Cor.
6:19). “Therefore, my brothers, I beseech you by God’s mercy to offer your bodies as a
living sacrifice to God” (Romans 12:1). The full deification of the body must wait,
however, until the Last Day, for in this present life the glory of the saints is as a rule an
inward splendour, a splendour of the soul alone; but when the righteous rise from the
dead and are clothed with a spiritual body, then their sanctity will be outwardly manifest.
‘At the day of Resurrection the glory of the Holy Spirit comes out from within, decking
and covering the bodies of the saints — the glory which they had before, but hidden
within their souls. What a man has now, the same then comes forth externally in the
body’ (Homilies of Macarius, 5, 9. It is this transfigured ‘Resurrection body’ which the
icon painter attempts symbolically to depict. Hence, while preserving the distinctive
personal traits in a saint’s physiognomy he deliberately avoids making a realistic and
‘photographic’ portrait. To paint men exactly as they now appear is to paint them still in
their fallen state, in their ‘earthy,’ not their ‘heavenly’ body). The bodies of the saints will
be outwardly transfigured by divine light, as Christ’s body was transfigured on Mount
Thabor. ‘We must look forward also to the springtime of the body’ (Minucius Felix, late
2nd century, Octavius, 34).
But even in this present life some saints have experienced the first fruits of this
visible and bodily glorification. Saint Seraphim is the best known, but by no means the
only instance of this. When Arsenius the Great was praying, his disciples saw him ‘just
like a fire’ (Apophthegmata, P.G. 65, Arsenius 27); and of another Desert Father it is
recorded: ‘Just as Moses received the image of the glory of Adam, when his face was
glorified, so the face of Abba Pambo shone like lightning, and he was as a king seated on
his throne’ (Apophthegmata (P.G. 65), Pambo 12. Compare Apophthegmata, Sisoes 14
and Silouanus 12). Epiphanius, in his Life of Sergius of Radonezh, states that the saint’s
body shone with glory after death. It is sometimes said, and with a certain truth, that
bodily transfiguration by divine light corresponds, among Orthodox saints, to the
receiving of the stigmata among Western saints. We must not, however, draw too
absolute a contrast in this matter. Instances of bodily glorification are found in the West,
for example, in the case of an English woman, Evelyn Underhill (1875-1941): a friend
records how on one occasion her face could be seen transfigured with light (the whole
account recalls Saint Seraphim: see The Letters of Evelyn Underhill, ed. Charles
Williams, London, 1943, p. 37). Similarly, in the east stigmatization is not unknown: in
the Coptic life of Saint Macarius of Egypt, it is said that a cherub appeared to him, ‘took
the measure of his chest,’ and ‘crucified him on the earth’. In the words of Gregory
Palamas: ‘If in the age to come the body will share with the soul in unspeakable
blessings, it is certain that it must share in them, so far as possible, even now’ (The Tome
of the Holy Mountain, P.G. 150, 1233C).
Because Orthodox are convinced that the body is sanctified and transfigured
together with the soul, they have an immense reverence for the relics of the saints. Like
Roman Catholics, they believe that the grace of God present in the saints’ bodies during
life remains active in their relics when they have died, and that God uses these relics as a
channel of divine power and an instrument of healing. In some cases the bodies of saints
have been miraculously preserved from corruption, but even where this has not happened,
Orthodox show just as great a veneration towards their bones. This reverence for relics is
not the fruit of ignorance and superstition, but springs from a highly developed theology
of the body.
Not only man’s body but the whole of the material creation will eventually be
transfigured: “Then I saw a new heaven and a new earth; for the first heaven and the
first earth had passed away” (Revelation 21:1). The redeemed man is not to be
snatched away from the rest of creation, but creation is to be saved and glorified
along with him (icons, as we have seen, are the first fruits of this redemption of
matter). “The created universe waits with eager expectation for God’s sons to be
revealed ... for the universe itself will be set free from its bondage to corruption and
will enter into the liberty and splendour of the children of God. We know that until
now the whole created universe has been groaning in the pangs of childbirth”
(Romans 8:19-22). This idea of cosmic redemption is based, like the Orthodox
doctrine of the human body and the Orthodox doctrine of icons, upon a right
understanding of the Incarnation: Christ took flesh — something from the material
order — and so has made possible the redemption and metamorphosis of all creation
— not merely the immaterial, but the physical.
• Does Orthodox theology consider the body to be an obstacle to man’s union

with God?
• Is the veneration of relics (especially the bones of the saint) connected in any
way with the Christian theology of the human body?
• Are there specific physical (or exterior) signs that show that a person has
known a close connection with God?
• The text asserts that several desert fathers attained deification. Do you agree
with this statement?
• In what way can angels help people to attain their deification?
• Are the terms salvation and deification synonyms?
This talk of deification and union, of the transfiguration of the body and of
cosmic redemption, may sound very remote from the experience of ordinary Christians;
but anyone who draws such a conclusion has entirely misunderstood the Orthodox
conception of theosis. To prevent any such misinterpretation, six points must be made.
First, deification is not something reserved for a few select initiates, but
something intended for all alike. The Orthodox Church believes that it is the normal goal
for every Christian without exception. Certainly, we shall only be fully deified at the Last
Day; but for each of us the process of divinization must begin here and now in this
present life. It is true that in this present life very few indeed attain full mystical union
with God. But every true Christian tries to love God and to fulfil His commandments; and
so long as a man sincerely seeks to do that, then however weak his attempts may be and
however often he may fall, he is already in some degree deified.
Secondly, the fact that a man is being deified does not mean that he ceases to be
conscious of sin. On the contrary, deification always presupposes a continued act of
repentance. A saint may be well advanced in the way of holiness, yet he does not
therefore cease to employ the words of the Jesus Prayer ‘Lord Jesus Christ, Son of God,
have mercy on me a sinner.’ Father Silouan of Mount Athos used to say to himself ‘Keep
your mind in Hell and despair not;’ other Orthodox saints have repeated the words ‘All
will be saved, and I alone will be condemned.’ Eastern spiritual writers attach great
importance to the ‘gift of tears.’ Orthodox mystical theology is a theology of glory and of
transfiguration, but it is also a theology of penitence.
In the third place, there is nothing esoteric or extraordinary about the methods
which we must follow in order to be deified. If a man asks ‘How can I become god?’ the
answer is very simple: go to church, receive the sacraments regularly, pray to God ‘in spirit
and in truth,’ read the Gospels, follow the commandments. The last of these items —
‘follow the commandments’ — must never be forgotten. Orthodoxy, no less than western
Christianity, firmly rejects the kind of mysticism that seeks to dispense with moral rules.
Fourthly, deification is not a solitary but a ‘social’ process. We have said that
deification means ‘following the commandments;’ and these commandments were briefly
described by Christ as love of God and love of neighbour. The two forms of love are
inseparable. A man can love his neighbour as himself only if he loves God above all; and
a man cannot love God if he does not love his fellow men (1 John 4:20). Thus there is
nothing selfish about deification; for only if he loves his neighbour can a man be deified.
‘From our neighbour is life and from our neighbour is death,’ said Anthony of Egypt. ‘If
we win our neighbour we win God, but if we cause our neighbour to stumble we sin
against Christ’ (Apophthegmata (P.G. 65), Anthony 9). Man, made in the image of the
Trinity, can only realize the divine likeness if he lives a common life such as the Blessed
Trinity lives: as the three persons of the Godhead ‘dwell’ in one another, so a man must
‘dwell’ in his fellow men, living not for himself alone, but in and for others. ‘If it were
possible for me to find a leper,’ said one of the Desert Fathers, ‘and to give him my body
and to take his, I would gladly do it. For this is perfect love’ (ibid, Agatho 26). Such is
the true nature of theosis.
Fifthly, love of God and of other men must be practical: Orthodoxy rejects all
forms of Quietism, all types of love which do not issue in action. Deification, while it
includes the heights of mystical experience, has also a very prosaic and down-to-earth
aspect. When we think of deification, we must think of the Hesychasts praying in silence
and of Saint Seraphim with his face transfigured; but we must think also of Saint Basil
caring for the sick in the hospital at Caesarea, of Saint John the Almsgiver helping the
poor at Alexandria, of Saint Sergius in his filthy clothing, working as a peasant in the
kitchen garden to provide the guests of the monastery with food. These are not two
different ways, but one.
Finally, deification presupposes life in the Church, life in the sacraments. Theosis
according to the likeness of the Trinity involves a common life, but only within the
fellowship of the Church can this common life of coinherence be properly realized.
Church and sacraments are the means appointed by God whereby man may acquire the
sanctifying Spirit and be transformed into the divine likeness.
• What are the six features of deification?

• What other term was used as a synonym for deification?
• How can a man achieve deification? Is it possible for any person?
• In what way is our deification related to the Christians around us?
• In what way is going to church and participating in the Church worship
important for our deification?
• Are there different ways to achieve deification?
• What are the practical means appointed by God to attain deification?
Vocabulary Practice:
1. Fill in the blanks with a word deriving from the one in the brackets:
Behind the doctrine of 1.............................(DEIFY) there lies the idea of man
made according to the image and 2…………………..( LIKE) of God the Holy Trinity.
‘May they all be one,’ Christ prayed at the Last Supper; "As Thou, Father, art in me and I
in Thee, so also may they be in us" (John 17:21). Just as the three persons of the Trinity
‘dwell’ in one another in an 3……………….. (CEASE) 4……………………. (MOVE)
of love, so man, made in the image of the Trinity, is called to ‘dwell’ in the
5……………………..(TRINITY) God. Christ prays that we may share in the life of the
Trinity, in the 6………………………(MOVE) of love which passes between the divine
persons; He prays that we may be taken up into the Godhead. The saints, as Maximus the
7……………………. (CONFESS) put it, are those who express the Holy Trinity in
themselves. This idea of a 8……………… (PERSON) and 9……………… (ORGAN)
union between God and man — God dwelling in us, and we in Him — is a constant
theme in Saint John’s Gospel; it is also a constant theme in the Epistles of Saint Paul,
who sees the Christian life above all else as a life ‘in Christ.’

Există în cuprinsul lumii europene de astăzi o tendinţă pe care nu o putem ignora.
E vorba de puternica atracţie exercitată, mai ales asupra tinerilor, de către formule
religioase ale Orientului: budismul, yoga, tantra, hinduismul, zenismul, taoismul. Acestea
toate ne îndeamnă să ne punem întrebarea esenţială: care este deosebirea caracteristică
între creştinism şi toate aceste mistici care în fapt au o viziune aproape comună asupra
marilor probleme finale ale omului. Mie unuia, marea deosebire mi se pare a fi aceasta:
creştinismul iubeşte şi proslăveşte viaţa iar budismul şi congenerele lui o dispreţuiesc şi
urmăresc, fiecare în felul lui, să o desfiinţeze. Tema aceasta, a deosebirii între creştinism
şi budism am discutat-o îndelung cu răposatul meu mare prieten Sergiu Al-George, foarte
interesat şi foarte atras şi el de misticile Orientului.
3. Fill in the blanks with a word from the list: SINGLE, ESSAY,
IMPOVERISHED, SERIOUSLY, CHARACTERISTICS, CLAIM, IDEAL, EXISTED,
SCHISMS, REFUSES.
The Church is one. Its unity follows of necessity from the unity of God”. So
wrote Khomiakov in the opening words of his famous 1………….. If we take
2……………the bond between God and His Church, then we must inevitably think of the
Church as one, even as God is one: there is only one Christ, and so there can be only one
Body of Christ. Nor is this unity merely 3………….. and invisible; Orthodox theology
4…………………….. to separate the ‘invisible’ and the ‘visible Church,’ and therefore it
refuses to say that the Church is invisibly one but visibly divided. No: the Church is one,
in the sense that here on earth there is a 5…………………… , visible community which
alone can 6……………………….. to be the one true Church. The ‘undivided Church’ is
not merely something that 7…………………………… in the past, and which we hope
will exist again in the future: it is something that exists here and now. Unity is one of the
essential 8……………………… of the Church, and since the Church on earth, despite
the sinfulness of its members, retains its essential characteristics, it remains and always
will remain visibly one. There can be 9…………………….. from the Church, but no
schisms within the Church. And while it is undeniably true that, on a purely human level,
the Church’s life is grievously …………………………… as a result of schisms, yet
such schisms cannot affect the essential nature of the Church.

Creştinismul făgăduieşte omului viaţa veşnică, iar budismul intrarea în neant şi
pierirea individualităţii. În creştinism omul mântuit va dobândi la judecata de apoi
învierea trupului şi viaţa veşnică pentru sufletul său şi pentru trupul său înduhovnicit. În
budism e cu totul altfel: eul (aşa-zisul eu) purificat va părăsi valea aceasta a plângerii
căreia îi spune samsara în mod definitiv şi se va pierde în nedefinitul nirvanei. Există deci
o deosebire totală între cele două sisteme, unul e al preamăririi vieţii, celălalt al
preamăririi lepădării de viaţă. Deosebit de dramatică şi de impresionantă mi se pare
descrierea în textele lamaiste a "stării intermediare" dintre moarte şi o eventuală nouă
întrupare a conştiinţei individuale. În bardo eul rătăceşte puternic solicitat şi ispitit de
numeroase şi felurite matrice care i se oferă ca mijloace de reintrare în samsara.
Conştiinţele evoluate resping însă solicitările acestea insidioase şi-şi caută refugiul şi
salvarea într-o lume de dincolo, care-i adevărata realitate, adică neantul. Creştinismul,
poate, este cel căruia i se potriveşte cel mai bine definiţia dată de Unamuno omului: fiinţa
care tinde spre, şi îşi doreşte în principal veşnicia. Mistica orientală îi propune omului cu
totul altceva: dispariţia veşnică, contopirea într-un tot în care nu mai există conştiinţa de
sine şi nu mai pot fi concepute "persoane diferite".
5. Choose one of the four words for each of the blanks:

An Orthodox Christian is vividly (1)…………………….of belonging to
community. ‘We know that when any one of us falls,’ wrote Khomiakov, ‘he falls alone;
but no one is (2)……………. alone. He is saved in the Church, as a member of it and in
union with all its other members.
Unlike Protestantism, Orthodoxy insists upon the hierarchical structure of the
Church, upon the Apostolic Succession, the episcopate, and the priesthood; it prays to the
(3)………………….. and intercedes for the (4)…………. . Thus far Rome and
Orthodoxy agree — but where Rome thinks in terms of the supremacy and the universal
jurisdiction of the Pope, Orthodoxy thinks in terms of the college of bishops and of the
Ecumenical Council; where Rome stresses Papal (5)…………………… , Orthodox stress
the infallibility of the Church as a whole. (6)………………….. neither side is entirely
fair to the other, but to Orthodox it often seems that Rome envisages the Church too much
in terms of earthly power and organization, while to Roman Catholics it often seems that
the more spiritual and (7)………………….. doctrine of the Church held by Orthodoxy is
vague, incoherent, and (8)…………… . Orthodox would answer that they do not neglect
the earthly organization of the Church, but have many strict and minute rules, as anyone
who reads the Canons can quickly (9)………………
Yet the Orthodox idea of the Church is certainly spiritual and mystical in this
sense, that Orthodox theology never treats the earthly aspect of the Church in (10)
………………….. , but thinks always of the Church in Christ and the Holy Spirit. All
Orthodox thinking about the Church starts with the special relationship which exists
between the Church and (11)………………… . Three phrases can be used to describe
this relation: the Church is A. the Image of the Holy (12)……………, B. the Body of
Christ, C. a continued (13)…………………... The Orthodox doctrine of the Church is
Trinitarian, Christological, and (14)…………………...
1. A. conscious B. interested, C. pious, D. righteous
2. A. left B. forgotten C. saved D. picked up
3. A. people B. saints C. departed D. neighbours
4. A. departed B. angels C. enemy D. unknown
5. A. state B. crown C. prerogative D. infallibility
6. A. Doubtless B. Changeless C. Recently D. Faultlessly
7. A. physical B. material C. mystical D. supernatural
8. A. incomplete B. interesting C. inadequately D. partially
9. A. believe B. doubt C. pray D. discover
10. A. unity B. collaboration C. loneliness D. isolation
11. A. persecutors B. God C. angels D. world
12. A. Priests B. Monasteries C. Mysteries D. Trinity
13. A. Pentecost B. Annunciation C. Resurrection D. Christmas
14. A. Transcendental B. Earthly C. Spiritual D. Pneumatological

Îi mai spuneam lui Sergiu Al-George că budismul mi se pare lipsit de acea iubire
care-i fundamentală în învăţătura creştină. Îmi răspundea dându-mi exemplul acelui
bothisatva care ar putea prin purificare să aibă acces la nirvana şi care totuşi nu o face şi
reintră în ciclul samsaric numai pentru a fi de ajutor semenilor săi să intre mai degrabă în
nirvana. Da, exemplul este emoţionant, însă nu rămâne mai puţin adevărată falia dintre cele
două viziuni. În creştinism viaţa este iubită şi înveşnicită, iar în budism este considerată ca
un blestem, o suferinţă şi un bucluc de care se cuvine să încercăm a scăpa cât mai iute.
Titlul unei cărţi de Cioran rezuma, cred, foarte bine lucrurile: Despre neajunsul de a fi fost
născut. Mai există şi proverbul indian binecunoscut: Mai bine este să şezi decât să stai, mai
bine este să stai culcat decât să şezi, mai bine este să dormi decât să stai culcat, mai bine
este să mori decât să dormi, dar cel mai bine este să nu te fi născut. Creştinismul gândeşte în
mod cu totul contrar. Pentru creştinism viaţa este un dar minunat şi Dumnezeu l-a creat pe
om nu atât pentru a fi slăvit de el (căci, fiind desăvârşit, nu are nevoie de preaslăviri), ci
pentru a-i da şi omului putinţa să se învrednicească de incomparabila bucurie a conjugării
verbului "a fi". Aceasta-i dilema: existenţa sau neexistenţa, a fi sau a nu fi, cum spune
Hamlet. Ce este creştinismul? Este religia lui "a fi".
(N. Steinhardt - Primejdia mărturisirii)
The Patriarchal Stavropegic Monastery of St John the Baptist is a monastic

community for both men and
women, directly under the
Ecumenical Patriarchate. It is
located in Tolleshunt Knights,
near Maldon, Essex, in England,
and is the oldest Orthodox
religious community in the UK.
The religious
community was founded in
1958 by Elder Sophrony, also
known as Archimandrite
Sophrony (Sakharov) (1896–
1993) the disciple and
biographer of St Silouan the
Athonite and compiler of his
works. Originally under the
jurisdiction of Metropolitan
Anthony, ruling Russian bishop
in England, the Monastery
moved under the direct
jurisdiction of the Ecumenical The new church of the Monastery of St John the Baptist
Patriarchate in 1965.
Unit 19
The Human Face of God

1. The following text was written by Andrew Louth, and it is a comment on the
topic of “God’s relation to death”.
The face of Christ that gazes38 down from the domes39 of our churches is a human
face, but the gaze40 is the gaze of God Himself. For we believe that in Jesus Christ, God
Himself took on a human form and came to live a human life. That is to say that in Christ
we encounter God living a human life, God with a human face.
It was not however, just a human life that he lived, he also endured a human
death. For the Orthodox, the fallen condition of
the world and humanity is manifest primarily in
the fact of death, rather than simply sin. It is
death that characterizes the fallen human
condition, that challenges every human
achievement, that threatens us with ultimate
meaninglessness.
Like all creatures, we humans were
created by God out of nothing. As the nineteenth-
century Metropolitan of Moscow, Philaret put it,
‘all creatures are balanced upon the creative Word
of God, as if upon a bridge of diamond; above
them is the abyss of divine infinitude, below them
that of their own nothingness’. In turning away
from God, the source of our being, there is
nowhere else to go than the abyss of nothingness
an ultimate diminishment in which all hopes,
longings and desires are swallowed up. We
experience this as death.
In creating humanity, God granted us Father Andrew Louth celebrating
freedom to be, and through human fallenness that the liturgy
38
to fix your eyes on, to look, to stare, to scrutinise, to gawk, to gape
39
vault, cupola, ceiling
40
stare, look, scrutiny
freedom has become self-destructive. It has become ordered towards death and in some
mysterious way we drag the whole created order into an abyss of meaninglessness.
Because we are free, however, God will not simply extinguish41 us and start
again. Instead, out of love for human kind God has opened up his very being to us. He is
the Father sending his Son to become a human being. A Son born of the Holy Virgin
through the Holy Spirit, sent to embrace all the conditions of fallen human life, including
death – death as a criminal on a cross. Death did not however, swallow him up – as it
does finite human beings – it swallowed itself up, in the abyss of the divine infinitude.
So death was overcome and on the third day Christ rose from the dead, the
conqueror over death. It is this event that we celebrate at Easter or Pascha, the Christian
Passover, singing over and over again: ‘Christ has risen from the dead, trampling on
death by death, and to those in the graves giving life!’ At Easter we also greet one another
with ‘Christ has risen! He has risen indeed!’
The divine taking on death and destroying it sounds like a myth but there has
always been the temptation to reduce Christian belief to a myth. Either by turning the
Incarnate Son of God into some semi-‘divine’ being, so dissolving the doctrine of the
Trinity. Or in some way diminishing the humanity of Christ as if the presence of the
divine must overshadow or diminish some aspect of his humanity, making him no longer
‘one of us’.
The first and last of the Seven Œcumenical Synods, both held at Nicaea (modern
Iznik in Turkey) and the others mostly held in Constantinople, sought to prevent this
blunting of the truth of Christ’s human victory over death. They remain for all Orthodox
Christians, an enduring witness to our faith in the human face of God that we encounter in
Christ through prayer, in the Divine Liturgy (as we call the Mass or Eucharist), and in the
face of every human being that turns to us seeking our love.
(published in New Statesman Magazine on 5th June 2007)
• What is the Christian conviction when thinking about death?

• When can a Christian find complete happiness?
• Who gave man the possibility to overcome death? How is this possible and in
what way?
Vocabulary practice
1. Discuss the formation of the following words (according to the model):

Meaninglessness – mean-ing-less-ness – verb →noun→ adjective →noun
• Achievement ● Wickedness
• Humanity ● Creativity
• Threaten ● Destructive
• Sinfulness ● Prayerful
• Unimaginative ● Faithlessness
41
Quench, dowse, turn off, switch off.
2. Fill in the blanks and decide which word (A,B,C or D) fits into each gap:
Andrew Louth is ordained a (1) …………….. of the Russian Orthodox
Patriarchal Diocese of Sourozh in 2003 and serves a parish in Durham. Fr. Louth's
collegiate (2) ……………. was at the Universities of Cambridge and Edinburgh where he
(3) ……………… Mathematics and Theology and prepared his dissertation
(4)………….. Karl Barth. After (5)……………. he taught early Christian Theology and
Patristics in the University of Oxford and early Medieval and Byzantine History at
Goldsmiths College in the University of London.
1. A. reader B. priest C. Christian D. Orthodox
2. A. education, B. friends C. accommodation D. lecture
3. A. researched B. travelled C. was interested D. studied
4. A. on B. in C. of D. about
5. A. young age B. later C. PhD dissertation D. graduation
3. Fill in the blanks with the appropriate word taken from the following list:
MODULE, COURSES, INCLUDES, ROMANIAN, EMPIRE, IN, ESPECIALLY,
CHURCH, IMPACT, EASTERN, EARLY.
Fr. Louth has been Professor of Patristic and Byzantine Studies at Durham
University since 1996. He teaches 1………… on the history and theology of the Christian
2……………. : an undergraduate module dealing with the 3…………….. of the rise of
Islam on mostly Greek Christianity in the 4……………… Mediterranean and a Master of
Arts 5……………… on the understanding of what it is to be human in 6……….
Christian theology.
His interests in research lie mostly in the history of theology 7……… the Greek
tradition, 8………………. in periods later than what is usually studied in the universities
of England; that is, after the fifth century during the period of the Byzantine 9……….. to
1453. He is also interested in later periods including the modern period; that is the
nineteenth century and later, where his research 10………. Russian and 11……..
Orthodox theology.
4. Join these sentences using the words in the brackets:

a. God loves us. The Word of God was incarnate. (because)
b. Men have forgotten about God. God has not forgotten His creation. (however)
c. God created Adam and Eve. He gave them everything they needed.
(furthermore)
d. Cain killed Abel. He had the opportunity. (as soon as)
e. We should love our neighbour and forgive him for his mistakes. God told us to
do this. (since)

Răspuns dat unui savant ortodox care întreabă de ce Ortodoxia nu are şi ea un papă.
Păi, are. Ortodoxia are şi ea un papă, mai vechi decât toţi papii şi patriarhii din
lume. L-a avut dintru început, şi-l va avea până la sfârşitul vremurilor. Este acelaşi papă
pe care l-au chemat şi toţi apostolii lui Hristos. Duhul Sfânt, Duhul înţelepciunii şi
înţelegerii, Duhul mângâierii şi puterii lui Dumnezeu – El e adevăratul papă al Bisericii
lui Hristos din veac şi până în veac, neînlocuit şi neschimbat, nevotat şi necontestat, fără
înaintaş şi fără urmaş. Iar în ce priveştr faptul că Apostolii l-au recunoscut pe Duhul Sfânt
ca verhovnic şi papă al lor, există din fericire un document scris – scris chiar de mâna lor.
La primul lor sinod, din Ierusalim, apostolii au scris vestitele cuvinte: Părutu-s-a Duhului
Sfânt şi nouă să fie aşa şi pe dincolo (Fapte 15, 28). Evident, Apostolii L-au pus pe Duhul
Sfânt înainte şi mai presus de sine. Înainte de acea întrunire şi de oricare alta, Lui I se
rugau, pe El Îl chemau, Lui I se supuneau necondiţionat. Oare nu fac astfel până în ziua
de astăzi mai-marii Bisericii Ortodoxe? De câte ori se adună în sinod, ei îşi aduc aminte
în primul rând să-L cheme pe infailibilul lor papă, pe Duhul Sfânt; pe Acesta Îl cheamă
cu frică şi cutremur înainte de începerea a tot lucrul, şi Lui I se supun necondiţionat. Dar
nu numai mai-marii bisericeşti, ci şi mai-marii lumeşti din ţările ortodoxe, miniştrii şi
aleşii poporului, dintotdeauna au purces mai întâi la chemarea Sfântului Duh, şi cu asta au
început lucrarea lor sinodală sau parlamentară. Acelaşi lucru l-au făcut şi-l fac mai-marii
din învăţământ. Ştiţi că la începutul anului şcolar ei merg cu elevii lor să Îl cheme pe
Duhul Sfânt. Şi Atotbunul, Atotputernicul şi Atotînţeleptul Duh Sfânt toate le îndrumă,
toate le întăreşte, toate le insuflă: şi Biserica, şi statul, şi educaţia. Şi stăpâneşte tot şi
toate, nu prin forţă, ca un dictator pământesc, ci ca un tată – prin înţelepciune şi dragoste.
El ne şi este tată prin botezul cu care suntem botezaţi. Iar Dvs. Ştiţi că în greceşte
cuvântul papa înseamnă părinte, tată. Aşadar, în înţelesul corect din punct de vedere
istoric şi moral Duhul Sfânt este tatăl nostru, este papă al nostru. Şi la ce i-ar mai trebui
Bisericii Ortodoxe încă un tată, altfel spus papă? Oare nu ne-a preîntâmpinat şi Însuşi
Domnul Hristos să ne ferim de papii – taţii – pământeşti? El ne-a poruncit acum 19
veacuri: Şi tată (a se citi: papă) să nu chemaţi vouă pe pământ, că Unul este Tatăl vostru
Cel din ceruri (Matei 23, 9).
(Sf. Nicolae Velimirovici, Răspunsuri la întrebări ale lumii de astăzi)
The Orthodox Community

of St Cuthbert and St Bede in
Durham (UK) is a mixed community
under the joined pastoral care of the
Ecumenical Patriarchate and the
Moscow Patriarchate.
Christians from different
Orthodox backgrounds, including
English, Greek, Romanian, Russian,
German, Bulgarian, Georgian and
Polish Orthodox Christians strengthen
their worship. They celebrate mainly in
The church of St Mary-the-Less, English, with hymns and readings also
South Bailey in Greek, Romanian and Slavonic.
Unit 20
Holy Easter
I. The following fragment of the Gospel of John (20:19-25) is read in several
languages on Sunday morning, the first day of Easter:
19
On the evening of that day, the first day of the week, the doors
being locked where the disciples were for fear of the Jews, Jesus came
and stood among them and said to them, "Peace be with you." 20When he
had said this, he showed them his hands and his side. Then the disciples
were glad when they saw the Lord. 21Jesus said to them again, "Peace be
with you. As the Father has sent me, even so I am sending you." 22And
when he had said this, he breathed on them and said to them, "Receive
the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them;
if you withhold forgiveness from any, it is withheld."
24
Now Thomas, one of the Twelve, called the Twin, was not with
them when Jesus came. 25So the other disciples told him, "We have seen
the Lord." But he said to them, "Unless I see in his hands the mark of the
nails, and place my finger into the mark of the nails, and place my hand
into his side, I will never believe."
• What do you know about Christ’s body after the Ressurection? Why do you
think he showed them the wounds from his Passion?
• What interpretation should be given to Thomas’ absence?
• What reason could Thomas have had for his doubt and for disbelieving the
other Apostles’ words? Will his doubt anger Jesus Christ?
• Why is this fragment relevant for the Easter Sunday?
II. The Paschal troparion and comment on the differences from the Romanian
version:
Christ is risen from the dead,
Trampling down death by death,
And upon those in the tombs,
Bestowing life!
III. The following hymn is one of

the most beautiful hymns sung on Easter?
The angel cried to the Lady full of

Grace, “Rejoice, rejoice, O pure Virgin!
Again I say, rejoice! Your Son is risen from
His three days in the tomb. With Himself
He has raised all the dead. Rejoice, rejoice,
O people! Shine! Shine! Shine, O new
Jerusalem! The glory of the Lord has shone
on you. Exult now, exult and be glad, O
Zion. Be radiant, O pure Theotokos, In the
Resurrection of your Son”.42
• Why do you think that the term

Theotokos was preserved in the English
religious terminology? Are there any
other words of Greek origin that are used?
• How do Christians celebrate Easter?
The Traditional Icon of the Ressurection Explain why this feast is considered the most
important in the Orthodox liturgical calendar.
• Who were the first people who found out about the Resurrection of the Lord?
Vocabulary Practice
1. Can you find synonyms for the words: to trample, tomb and dead.
2. Fill in the gaps with words taken from the list: DEATH, REMARKABLE,
ETERNITY, FULFILLMENT, ANCIENT, DAWN, FUNDAMENTAL, EMPTY,
KERYGMA.
The Holy Week comes to an end at sunset of Great and Holy Saturday, as the
Church prepares to celebrate her most 1 ….. and preeminent festival, Pascha, the feast of
feasts. The time of preparation will give way to a time of 2 ………. The glorious and
resplendent light emanating from the 3 ……... Tomb will dispel the darkness. All the
limitations of our createdness are torn asunder. 4 …….. is swallowed up in victory and
life is liberated. "For as by a man came death, by a man came also the resurrection of the
dead. For as in Adam all die, so also in Christ shall all be made alive" (I Corinthians
15:21-22). Pascha is the 5 ……… of the new and unending day. The Resurrection of
Jesus Christ is the 6 ………. truth and absolute fact of the Christian faith. It is the central
experience and essential 7………….. of the Church. It confirms the authenticity of
Christ's 8 ……. earthly life and vindicates the truth of His teaching. Christ's Resurrection
42
Îngerul a strigat, Catre cea plina de daruri, Curată Fecioară, bucură-te! Si iarasi zic, Bucură-te! Caci
Fiul tău a înviat a treia zi din mormant Si pe toti i-a ridicat, Veseliti-va popoarelor, popoarelor. Luminează-te,
luminează-te, noule Ierusalime, Ca Slava Domnului peste tine a răsărit! Saltă acum si te bucură Sioane, Iară tu,
curată Născătoare de Dumnezeu, Veseleste-te întru Invierea Celui născut, născut al tău.”
is the guarantee of our salvation. Together with His

Ascension it brings to perfection God's union with us
for all 9……
3. The following text is a fragment of a

lecture delivered by Metropolitan Kallistos Ware,
which is part of a series of lectures delivered at the
initiative of Ancient Faith Radio, together with the
Institute for Orthodox Christian Studies, located in
Cambridge, England. Read the text and point out the
main ideas:
St Gregory Palamas of the 14th Century
distinguishes three kinds of theologians. First, he
says, there are the saints. They are those who possess
personal experience; who have themselves beheld
the divine light, and these are the true theologians.
Secondly, there are those who lack such personal
experience but who trust the saints and learn from
them. And they too may be good theologians, albeit
Metropolitan Kallistos (Ware) of
Diokleia talks about “What is
on a lower level. Thirdly, there are those who lack
theology?” personal experience and who do not trust the saints,
and they are bad theologians.
Talking about theology, I’d like to think in terms of four words. The first is
charisma, meaning gift or grace. The second is mysterion, meaning mystery. The third is
catharsis, meaning purification. And the fourth key word is hesychia, meaning silence or
stillness of the heart.
Theology, in other words, signifies not our human inquiry into the being and life
of God, but rather God’s disclosure of Himself or His self-revelation. Theology is not so
much us searching out and examining God, but rather God searching us and examining
us. Another way of putting this would be to say that theology depends upon revelation.
We might make the same point by saying that theology is wisdom not just
scholarly inquiries and academic learning, but wisdom. The True Wisdom however is
always Christ Himself, living hypostatically; the Power of God; the Wisdom of God as
Paul says in 1 Corinthians 1:24. Christ Himself is theology. He is the Theologian. We are
theologians only by virtue of the charisma that we receive from Him. A genuine
theologian is always theodidaktos or taught by God.
Human reason is indeed essential if we are to theologize coherently. But our
human reason can be effectively exercised only within the context of faith. Here I might
recall the Western writer, Anselm of Canterbury who was not perhaps very sound on the
Filioque, but he had some good things to say. And one of his key remarks was Credo ut
intelligam or I believe in order to understand. So what comes first is belief and then out of
your belief comes understanding.
(http://www.ancientfaith.com/podcasts/cambridge/what_is_theology)
4. Read the Romanian text of the Easter homily by Saint John Chrysostom and
compare it with the English translation:
a) De este cineva credincios şi iubitor de Dumnezeu, să se bucure de acest

Praznic frumos şi luminat. De este cineva slugă înţeleaptă, să intre, bucurându-se, întru
bucuria Domnului său. De s-a ostenit cineva postind, să-şi ia acum răsplata. De a lucrat
cineva din ceasul cel dintâi, să-şi primească astăzi plata cea dreaptă. De a venit cineva
după ceasul al treilea, mulţumind să prăznuiască. De a ajuns cineva după ceasul al
şaselea, să nu se îndoiască nicidecum, căci cu nimic nu va fi păgubit. De a întârziat
cineva până în ceasul al nouălea, să se apropie, nicidecum îndoindu-se. De a ajuns cineva
abia în ceasul al unsprezecelea, să nu se teamă din pricina întârzierii, căci darnic fiind
Stăpânul, primeşte pe cel din urmă ca şi pe cel dintâi, odihneşte pe cel din al
unsprezecelea ceas ca şi pe cel ce a lucrat din ceasul dintâi; şi pe cel din urmă miluieşte
şi pe cel dintâi mângâie; şi aceluia plăteşte, şi acestuia dăruieşte; şi faptele le primeşte, şi
gândul îl ţine în seamă, şi lucrul îl preţuieşte, şi voinţa o laudă. Pentru aceasta, intraţi toţi
întru bucuria Domnului nostru: şi cei dintâi şi cei de-al doilea, luaţi plată. Bogaţii şi
săracii, împreună bucuraţi-vă. Cei ce v-aţi înfrânat şi cei leneşi, cinstiti ziua.
Cei ce aţi postit şi cei ce n-aţi postit, veseliţi-vă astăzi. Masa este plină, ospătaţi-vă
toţi. Viţelul este îngrăşat, nimeni să nu iasă
flămând. Gustaţi toţi din ospăţul credinţei:
împărtăşiţi-vă toţi din bogăţia bunătăţii. Să nu
se plângă nimeni de lipsă, că s-a arătat
împărăţia cea de obste. Nimeni să nu se
tânguiască pentru păcate, că din mormânt,
iertare a răsărit. Nimeni să nu se teamă de
moarte, că ne-a izbăvit pe noi moartea
Mântuitorului; şi a stins-o pe ea Cel ce a fost
ţinut de ea. Prădat-a iadul, Cel ce s-a pogorât în
iad; umplutu-l-a de amărăciune, fiindcă a gustat
din Trupul Lui.
Şi aceasta mai înainte înţelegând-o,
Isaia a strigat: Iadul s-a amărât întâmpinându-
Te pe Tine jos: amărâtu-s-a că s-a stricat. S-a
amărât că a fost batjocorit; s-a amărât că a fost
omorât, s-a amărât că s-a surpat, s-a amărât că
a fost legat. A prins un trup şi de Dumnezeu a
fost lovit. A prins pământ şi s-a întâlnit cu
cerul. A primit ceea ce vedea, şi a căzut prin
ceea ce nu vedea. Unde-ţi este moarte, boldul?
Unde-ţi este iadule, biruinţa? Înviat-a Hristos,
şi tu ai fost nimicit. Sculatu-s-a Hristos, şi au
căzut diavolii. Înviat-a Hristos şi se bucură
îngerii. Înviat-a Hristos şi viaţa stăpâneşte.
Layout of a traditional Catholic church, Înviat-a Hristos şi nici un mort nu este în
showing the main elements: the Narthex, groapă; că Hristos sculându-Se din morţi,
the nave, the transept and the Altar, as
începătură celor adormiţi S-a făcut. Lui se
well as the small chapels around the altar
area
cuvine slava şi stăpânirea, în vecii vecilor. Amin.

b) Let all pious men and all lovers of God rejoice in the splendour of this feast;
let the wise servants blissfully enter into the joy of their Lord; let those who have borne
the burden of Lent now receive their pay, and those who have toiled since the first hour,
let them now receive their due reward; let any who came after the third hour be grateful
to join in the feast, and those who may have come after the sixth, let them not be afraid
of being too late; and those who have tarried until the ninth hour, let them not hesitate;
but let them come too; and those who arrived only at the eleventh hour, let them not be
afraid by reason of their delay. For the Lord is gracious and He receives the last even as
the first. He gives rest to him who comes on the eleventh hour as well as to him who has
toiled since the first: yes, He has pity on the last and He serves the first; He rewards the
one and is generous to the other; he repays the deed and praises the effort. Come you all:
enter into the joy of your Lord. You the first and you the last, receive alike your reward;
you rich and you poor, dance together; you sober and you weaklings, celebrate the day.
You who have kept the fast and you who have not, rejoice today The table is
richly loaded: enjoy its royal banquet. The calf is a fatted one: let no one go away
hungry. All of you enjoy the banquet of faith; all of you receive the riches of his
goodness. Let no one grieve over his poverty, for the universal kingdom has been
revealed; let no one weep over his sins, for pardon has shone from the grave; let no one
fear death, for the death of our Saviour has set us free: He has destroyed it by enduring
it, He has despoiled Hell by going
down into its kingdom, He has
angered it by allowing it to taste of
his flesh.
Isaiah foresaw all this, he
cried out: O Hell, you have been
angered by encountering Him in the
nether world. Hell is angered because
frustrated, it is angered because it has
been mocked, it is angered because it
has been destroyed, it is angered
because it has been reduced to
naught, it is angered because it is
now captive. It seized a body, and
lo! it discovered God; it seized earth,
and, behold! it encountered heaven; it
seized the visible, and was overcome
by the invisible. O death, where is
your sting? O Hell, where is your
victory? Christ is risen and life is
freed, Christ is risen and the tomb is
emptied of the dead: for Christ, being
risen from the dead, has become the
Leader and Reviver of those who had
fallen asleep. To Him be glory and
power for ever and ever. Amen.
The Canon of Saint Andrew of Crete – Canonul Sfântului Andrei Criteanul
Ode 1 Cântarea 1, glasul al 6-lea:

A Helper and a Protector has become Ajutor şi acoperitor S-a făcut mie spre mântuire.
salvation to me. Acesta este Dumnezeul meu şi-L voi slăvi pe
This is my God, Whom I will glorify. God El; Dumnezeul părintelui meu şi-L voi înălţa pe
of my fathers, I will exalt Him for in glory El, căci cu slavă S-a preaslăvit
was He glorified.
Have mercy on me, O God, have mercy on Miluieşte-mă, Dumnezeule, miluieşte-mă.
me.
How shall I begin to mourn the deeds of my De unde voi începe a plânge faptele vieţii mele
wretched life? What can I offer as first fruits celei ticăloase? Ce începere voi pune, Hristoase,
of repentance? In Your compassion, O acestei tânguiri de acum? Ci ca un milostiv, dă-
Christ, forgive my sins. mi iertare greşealelor.
Come, my wretched soul, and confess your Vino, ticăloase suflete, împreună cu trupul tău, de
sins in the flesh to the Creator of all. From te mărturiseşte la Ziditorul tuturor. Şi
this moment forsake your former foolishness îndepărtează-te de acum de nebunia cea mai
and offer to God tears of repentance. dinainte şi adu lui Dumnezeu lacrimi de pocăinţă.
My transgressions rival those of first created Râvnind neascultării lui Adam celui întâi-zidit,
Adam, and because of my sins I find myself m-am cunoscut pe mine dezbrăcat de
naked of God and of His everlasting Dumnezeu, şi de împărăţia cea pururea fiitoare
kingdom. şi de desfătare, pentru păcatele mele.
Alas, my wretched soul, why are you so like Vai, ticăloase suflete! Pentru ce te-ai asemănat
Eve? You see evil and are grievously Evei celei dintâi? Că ai căzut rău şi te-ai rănit
wounded by it; you touch the tree and tasted amar; că te-ai atins de pom şi ai gustat cu
heedlessly of its deceiving fruit. îndrăzneală mâncarea cea nechibzuită.
Instead of the person Eve, I have within my În locul Evei celei trupeşti, făcutu-s-a mie Evă
inward being an "Eve" of passionate înţelegătoare gândul cel cu poftă trupească,
thoughts which though seemingly sweet arătându-mi cele plăcute, şi gustând pururea din
never lose their bitter taste. băutura cea amară.
For failing to observe just one of Your După dreptate a fost lepădat Adam din Eden,
commandments, O Savour, Adam was justly nepăzind singura Ta poruncă, Mântuitorule. Dar
exiled from Eden. What then shall I suffer eu, care am călcat totdeauna cuvintele Tale cele
for continually ignoring Your words of life? dătătoare de viaţă, ce voi pătimi?
O Lamb of God Who takes away the sins of Mielule al lui Dumnezeu, Cel ce ai ridicat păcatele
all, take from me the heavy burden of sin, tuturor, ridică de la mine lanţul cel greu al păcatului
and in Your compassion forgive me. şi, ca un milostiv, dă-mi lacrimi de umilinţă.
Now is the time for repentance and I come Vremea este a pocăinţei, iar eu vin către Tine,
to You, my Creator. Take from me the heavy Făcătorul meu; ridică de la mine lanţul cel greu
burden of sin, and in Your compassion al păcatului şi, ca un îndurat, dă-mi iertare de
forgive me. greşeale.

Unit 21
The Doctrine of the Trinity

In general, the doctrine of the Trinity may be stated thus: In the Godhead, three
distinct persons, three Hypostases, who are the same in substance and equal in power and
glory, subsist in a single indivisible essence. The three persons are one true eternal God,
the same in substance, equal in power and glory, although distinguished by their personal
properties. In the unity of the Godhead there are three persons of one substance, power,
and eternity. Putting the Church teachings in an orderly form, there are two particulars to
be noted.
a. The Godhead subsists in three persons. The names of these three persons are
the Father, the Son, and the Holy Spirit or Holy Ghost. These three are properly called
persons, because in the Scriptures the qualities of personality, such as individuality,
intelligence, and free agency, are ascribed alike to these three. In other words, self-
consciousness and self-determination, the elements of personality, are applied in the
Scriptures equally to the three persons of the Godhead. The Father stands first in the order
of being and operation. Hence, he is of none, neither begotten nor proceeding. Uniformly
he is spoken of as first in order. The Son always stands second in order, and is eternally
begotten of the Father. He is, and ever has been, the only-begotten and well-beloved Son
of the Father. The Holy Ghost, or Spirit, always stands third in order, and is represented
as eternally proceeding from the Father. On account of this order of subsistence and
operation, they are called the first, the second, and the third persons of the Godhead. But
this does not denote that there is any inferiority of essence, or any limitation of attributes,
in any of the three persons. It is only meant that there are eternal and abiding relations
subsisting between the three persons, in the indivisible essence of the Godhead.
b. The second point relates to the peculiar property pertaining to each person.
These personal properties are to be carefully distinguished from the divine attributes
already described. The attributes qualify either the essence, or the modes of the activity of
the essence. The personal properties are possessed by the three persons, and modify them
separately. The attributes pertain equally to all the persons, while the properties pertain
only to each of the several persons in order. This distinction must always be kept
carefully in mind.
First, the peculiar property of the Father is paternity, or fatherhood. The term is here
to be taken in its narrow sense, as expressing the relation of the Father to the Son. The
property of the Father is to beget the Son eternally. This does not imply the genesis of the Son
in time; it expresses an eternal relation between the first and second persons in the Godhead,
which relation may be suitably represented by analogy with the relation subsisting between a
father and a son among men, leaving out of view the fact of origin in time.
Secondly, the peculiar property of the Son is filiation or sonship. Sonship is to be
taken here in its special sense, as it bears upon the relation of the Son to the Father. The Son is
begotten eternally, which simply means that the Son from all eternity sustains that relation to
the Father, according to which the person of the second person is constituted and ever abides,
time not being taken into account at all. It is eternal constitution of person, and not temporal
communication of essence, which should be made prominent here.
Thirdly, the peculiar property of the third person is procession. This means that from
eternity the Holy Ghost holds the relation of one proceeding from the Father. It is to be
remembered here also that this relation does not imply a beginning in time of the third person.
It is rather an assertion that from eternity the third person sustains a certain inner constitutive
relation to the other persons, which the term procession, in a measure, denotes. There has
been much debate between the Latin and the Greek churches as to whether the Spirit proceeds
eternally from the Father and the Son, or from the Father only. This is the chief doctrinal
barrier between the Eastern and the Western churches to-day.
Having said these, it must be pointed out that divine names in various ways are
applied indiscriminately to each of the persons. This is done by the Scriptures in such a
way as to indicate the true deity and personality of each of the persons. In the Scriptures
names often indicate nature.
Divine attributes, such as omniscience, omnipresence, absolute rectitude, and
many others are applied equally to the three persons. This is done in such a way as to
imply community of essence and true deity in each case. Divine works, such as creation,
inspiration, working of miracles and regeneration, are connected with the agency of each
of the persons, and this again involves true deity and personal agency. Divine worship
and homage are to be given to each of the three persons. This is evident from the terms of
the apostolic benediction, and of the formula of baptism. If none but God is to be
worshipped, and if each of these three persons is to be reverenced as God, then each must
be truly of the essence of deity.
Essential deity and true personality belong to each of the persons, and the Father,
the Son, and the Holy Spirit are distinct divine persons. This is the doctrine of the Trinity.
A word may be added in regard to the modes in which the three persons stand related to
the divine activity in creation, in providence, and in redemption. In general, it may be said
that the Father works through the Son, by the Holy Ghost. Another statement is to the
effect that the Father and the Son operate through the Holy Spirit. Still another way to
state the same thing is to say that in all divine acts the three divine persons concur and
agree. This is true of all the activities of the Godhead, but especially of those which
pertain to redemption. Therein the Father originates the great and gracious plan by his
wisdom and his love. Then the Son, as the Mediator of the covenant and the Redeemer of
his people, works out its conditions and provides its benefits; and, finally, the Holy Spirit
brings sinful men into the personal possession of these benefits, and so he becomes the
executive of the Godhead in the souls of men.
• Which are the specific (peculiar) properties that differentiate the three persons
of the Holy Trinity?
• What are the activities of each of the three persons?
• Does one person work without the others?
• What do God’s names ususally indicate, when they are applied indiscriminately
to each of the persons as it is the case when they are mentioned in the
Scripture?
• Are there attributes which are applied equally to the three persons? What does
this fact imply?
Vocabulary Practice
1. Fill in the gaps with one of the following words: CONFESSION; SORROW;
WRONG; COMFORT; TIME; ASK; SERIOUS; SINNER; COMMUNITY; MANNER;
TELLING; REAFFIRM; FORGIVEN; OURSELVES; PAST.
In the epistle St Paul says to the Corinthians and to us: “In your faith you are
standing firm.” What does it mean to stand firm in our faith in Christ? Someone in the
Corinth community had done something 1 …………………, something inappropriate for
a Christian to do; but it is not clear who the particular 2 ………………. was or what he or
she did. What is clear is that the incident is 3 …………….; the person has been punished;
and now, says St Paul, later in Chapter 2, “forgive and 4 ……………………. [that
person], otherwise such a one might be overwhelmed by excessive 5 ………………. .
Wherefore I urge you to reaffirm your love for [that person].”
St Paul is 6 ………………….. us that we do not need to know precisely what
happened and what particular sin was committed by someone at such and such a 7
………………… in such and such a 8 ………………………. However, we do need to
understand the healing balm, the healing ointment that is to be applied both to the sinner
and to the 9 …………………... The sinner must not “be overwhelmed by excessive
sorrow.” The community must 10 ………………………. its love for the sinner. That
prescription applies at all times in all Christian communities, including our own parish
today. We are all sinners. We all need to admit our sins in 11 ………………….. and to
recognise that God has 12…………………..us. Indeed, it is because God has forgiven us
that we can then forgive 13 ………………… . We must not be “overwhelmed by
excessive sorrow” no matter how 14 ………………….. how sin might have been. We do
need to 15 ………………. forgiveness of God and of anyone we hurt; however, we must
also learn to forgive ourselves.
2. Fill in the gaps with words derived from those in brackets:

Often it is the 1 ………………… (AFFIRM) of love that wells up within our family,
and within the Christian 2 ………… (COMMUNE) that energises us, that 3 …………
(POWER) us to forgive ourselves. Once we admit a particular sin, and we have confessed it,
that sin is then forgiven by God. That sin is in fact forgotten by God. Therefore, we too can
each forget our past sins and 4 ………………………. (KNOW) that we have within us the
Christ-given power to implement the will of God in our own lives.
What is that will of God for each of us? The Beatitudes, set out today in the
Gospel of St Luke is a good place to start—especially Chapter 6, Verse 31: “Treat others
the same way you want them to treat you.” That is a challenge—we all know how we
would like to be treated—with love and 5 ………………….. (FAIR) and the opportunity
to exercise our talents—so it would be good if we could 6 ………………… (SLOW)
learn to treat others in the same manner. Perhaps we will not always succeed; perhaps at
times our own needs will grasp at their own 7 ……………….. (FULFIL) instead of
seeking to fulfil the hopes and needs of others. However, we can still seek to follow that
way of life given to us by Christ and by St Luke: “Treat others the same way you want
them to treat you.”
3. Choose the best word that fits the gap:

The fourth century preacher and teacher, St Ambrose, Bishop of Milan, has 1 …
promised/ uttered/ considered/ suggested that our example should be taken from the Song
of Songs, Chapter 2, verse 4, which is 2 … translation/ translating/translated/ translate
in the Septuagint as “array love over me.” That translation from the Greek suggests that
“array” spelled a-r-r-a-y, means to place “love as a signal over me.” That is powerful: if
we have love within us, that is indeed a signal to others that we are capable of 3 …
hatred/ friendship/ indifference/ wisdom, that we are capable of treating them as they
would like to be treated. St Ambrose’s own translation is even more powerful. In his
Exposition of the Gospel of Luke, St Ambrose asks Christ to “set in order love in me.”
To set love in order within 4 … us/we/ours/ourselves, we need to begin by loving
ourselves and then by treating others the way we would like to be 5 … treting/ treated/
maltreating/ maltreted. We begin by loving ourselves, because it is only when we respect
and love ourselves as we are, as 6 … unrepentant/ repentance repentant/ repented
sinners, then we can truly set love in order within ourselves and reach out to others. We
must learn to respect ourselves sufficiently, our 7 … sins/ weaknesses/ strengths/
advantages and our 8 …. sins/ weaknesses/ strengths/ advantages, that we then gain the
vision and the capacity to love others. Slowly, slowly, from experiences, both 9 …
hostile/ painful/joyous/ funny and 10 … hostile/ painful/ joyous/ funny, we learn to love
Christ and love ourselves as repentant sinners in 11 … unity/community/ communication/
solitude with Christ who has the power to forgive sin—even our own current sin that we
are perhaps still 12 … wriggling/ kicking/ struggling /wrestling to admit fully and to bring
to confession.

Răspuns dat studentului I.K. care întreabă despre cartea Ecclesiastului:
Nu înţelegi de ce cartea Ecclesiastului a fost pusă în Biblie. După a ta socotinţă,
această carte este expresia unui pesimism pur indian, întrucât neagă toate valorile, şi ca
atare se împotriveşte restului învăţăturii lui Dumnezeu. Însă, vezi tu, sfinţii bărbaţi care
au pus cartea Ecclesiastului în canonul biblic nu gândeau aşa. Ei au pus-o în rândul
cărţilor de învăţătură şi Biserica o priveşte şi o recomandă ca atare până astăzi.
Deşertăciunea deşertăciunilor, spune Ecclesiastul, toate sunt deşertăciune. Cine
este acest Ecclesiast? Cel mai înţelept, mai bogat şi mai fericit împărat din lume dinainte
de Hristos: Solomon, fiul lui David. Omul care a dobândit şi avea în cea mai mare măsură
toate cele după care poate înseta inima omenească pe pământ, numeşte deşertăciune şi
umbră toată avuţia şi cunoaşterea sa, toată strălucirea şi pompa, toată puterea şi măreţia sa
împărătească, toate cinstirile şi desfătările. Oare nu este aceasta o preţioasă învăţătură
pentru lume? Oare nu este acesta un duş rece spre trezirea acelor oameni care prin
nedreptate şi prin fărădelege, prin luptă împotriva lui Dumnezeu şi a oamenilor, prin
înăbuşirea propriei conştiinţe şi omorârea propriului suflet, aleargă ca nişte apucaţi după
tot ceea ce marele împărat, după ce a gustat din plin, numeşte deşertăciune, amăgire şi
nimicnicie? Dacă aceste cuvinte le-ar fi rostit vreun filosof indian desculţ, ele n-ar fi avut
nici pe departe nebiruita lucrare pe care o au când ies dintr-o gură preaplină de toată
dulceaţa pământească. Cine a mâncat şi s-a veselit asemenea mie? Şi aceasta este
deşertăciune şi chin al duhului. Aşa grăieşte omul cel mai bogat şi cel mai sătul (N.
Velimirovici, partea I).
5. The author, John Berh, discusses the issue of God relationship with the material
universe. Identify a few contrasting terms he uses, the words in bold are an example:
The relationship between God and the material universe—the world in which we
are born, live, and die, as embodied, material beings; and the universe beyond this world
with our increasing awareness of its immensity and, correspondingly, our smallness—is
truly a perennial question. What is the “reality,” if there is such, of this material world
that forms the horizon of our vision and our thinking? If there is a “God” (and we should
also be clear about which “God” we are speaking), how does he relate to that which he
has created, and how can we even speak of this?
The Christian tradition, with its fundamental convictions that God is the Creator
and that the Son of God was incarnate within this world, approaches this question by
holding its various elements together in a dynamic tension.
On the one hand, the claim that God created the world, understood to mean the
universe, underscores the radical otherness of God. If God is the creator of all that is, then God
is not part of “all that is”; God is not somewhere out there, beyond the limits of what we can see
or beyond the boundaries of the universe in a realm that we can’t see. And neither,
consequently, is God subject to the various limitations of created reality; God is not spatially and
temporally restricted. As one Eastern theologian from the Byzantine period, Gregory Palamas,
put it: “If God is being, we are not being, if we are being, God is not”. One cannot use the word
“is” of God and created reality synonymously or in parallel.
On the other hand, despite the apparently enormous difficulties that this seems to
raise for even speaking about God, a God who “is” not (at least as we use the word “is” for
things in this world), it also opens up a very dynamic space in which God can act. God and
created reality are not set in opposition to each other, as they would be if God were
somewhere “outside” the material universe. Nor does any particular aspect of created
reality, say the “spirit,” have any greater kinship with God than any other, for instance the
“flesh.” We might hold that one aspect of our being is higher, superior, or more noble or
supposedly “divine” than another, but all aspects of our being stand together on this side of
created reality, in distinction to the God who has created all things.
We cannot, then, begin with ourselves and project that aspect of ourselves that we
think of as more “divine” onto God in some kind of anthropomorphic manner. Such God
would be at most the best that we can think up within our own horizons yet just infinitely
greater — all-powerful, all-knowing, all-compassionate, where power, knowledge,

compassion are understood on our own terms.
Rather we must begin with God’s own revelation of himself. And here, another
Gregory, this time a fourth-century bishop from the Cappadocian city of Nyssa, takes us
further. He points out that if God reveals himself, he must necessarily do so in that which
he is not: in the way Scripture speaks, He is light shining in darkness, the Word revealed
in the flesh, life in death. But then, Gregory notes, there is a further aspect to such
revelation: it is only when light shines in darkness that the darkness is known to be dark,
yet at the same time it is illuminated, becomes light. The Word becoming flesh is only
known once we no longer know the Word in the flesh; only after Christ’s return to his
Father do the disciples begin to know who he really is and proclaim that the Word
became flesh.
To use an image that Gregory and many others utilized: an iron sword is known
by properties such as being cold, hard, and sharp; but when placed in a fire such that it
becomes red-hot, though the matter itself remains the same, the properties it now exhibits
are very different: it is hot, fluid, and burns. And, finally, life and death are reversed: life
is not that which we think we have coming into the world, subject as this is to the
necessity of death, but rather through death, no longer living for oneself but for others,
comes about a manner of life which, because entered into through “death,” is no longer
subject to death and so alone can truly be called life.
(From Is God Wholly Separate from the Material Universe? by Father John Behr, Dean of St
Vladimir’s Seminary, Professor of Patristics at St Vladimir’s Seminary and Distinguished Lecturer
in Patristics at Fordham University)
Unit 22
The Attributes of God

A difficulty will be felt in the confessional statement of the attributes in trying to
define and classify them. Some qualities which denote certain aspects of the essence are
regarded as attributes, and this increases the difficulty. In a general way an attribute may
be defined as some quality which pertains to the essence or activity of God. This supplies
a twofold general division of the attributes: the one essential, pertaining to the essence;
and the other determining, pertaining to the activity of God. But for the sake of
simplicity, it may be better to employ a fourfold division.
a. Attributes which pertain to the essential nature of God, and which qualify all
the other attributes. From this point of view God is immutable, or unchangeable, which
means that his essential nature is not subject to any mutation. Immensity is also an
attribute of the essence of God. This is the basis of his omnipresence, which means that
he is everywhere present. God is also eternal, which simply denotes the fact that his being
has had no beginning, and shall have no end. He is from everlasting to everlasting. Then
he is incomprehensible, which expresses the idea that the essential nature of God cannot
be fully understood. God is also almighty and glorious, which means that he possesses all
power, and is clad with all glory. This is the basis of his omnipotence, which is his power
over all things, boundless and free, rendering him all glorious. These are the chief
essential attributes of God.
b. Attributes which are chiefly intellectual in their nature come next. God knows
all things, for in his sight all things are open and manifest. His knowledge is infinite and
infallible. It is also independent of the creature, and cannot in any real sense be contingent
or uncertain. This is his omniscience. Then he is all-wise, which signifies that he not only
knows all things in all their connections and conditions, but that he has power to arrange
all events according to the counsel of his own will, and thereby to adapt means to
intended ends. This is the wisdom of God. Then God has absolute freedom. His doings
are not determined by anything apart from himself. All that he does in creating the world,
and in sustaining it, and all his gracious activity in the wide field of redemption, is freely
done. In a sense this brings into view the moral attributes. The absolute freedom of God is
the stepping-stone between the intellectual and the moral attributes.
c. Attributes which are mainly moral in their nature are now to be considered. No
clear line of separation is observed between the intellectual and the moral attributes of the
divine nature and modes of operation. He is most holy, which denotes the absolute purity
and moral perfection of his nature. He is also most righteous in all the exercises of his
holy will, which means that all his doings are in harmony with the rectitude of his moral
nature, as expressed in the moral law. He is also most just in all his dealings with his
moral creatures, rendering unto each according to his deserts. These three attributes of
holiness, righteousness, and justice are not to be entirely separated, for in a sense they are
different aspects of the same thing rather than three different qualities. He is holy in all
his counsels, in all his works, and in all his commands. This description is all-embracing.
As judge he administers his moral government in accordance with his holiness,
righteousness, and justice; and if terrible, he is also just in all his judgments. In like
manner God does, as he must from the very nature of the case, hate all sin. He cannot
look upon it with the least degree of allowance.
d. Attributes which are rather of the nature of emotions remain to be considered.
Speaking by way of analogy, what may be called qualities of the heart of God are to be
explained. It is well to remark, however, that while the term heart is used, the language is
taken from human analogies, for God has no such passions as human nature possesses.
Still, there are certain qualities exhibited by the divine activities which can only be
expressed by terms which denote human emotions. First of all, God is most loving,
patient and kind. This is a wide, all-comprehensive statement of the love of God in all its
aspects and exercises, as set forth in the Scriptures. God is also most gracious, showing
free and abundant favor to all his creatures, especially to those who are undeserving. In
like manner, he is most merciful, and so extends clemency, on righteous grounds, to the
guilty. He is longsuffering, too, bearing long with the wayward and hard-hearted; and to
emphasize the love, grace, mercy and patience of God, it is added that he is abundant in
goodness and truth. He also forgives iniquity, transgression and sin, and rewards those
who diligently seek him. While he hates sin, and will by no means clear the guilty,
showing mercy, he may be feared.
Such, in four particulars, is the portrait of God, as his being and modes of activity are
exhibited by his attributes; this portrait is true to Scripture, presenting God as a being alike
strong and tender, at once just and loving. Moreover, it is a portrait which fully justifies the
statement of the Confession that to God is due, from angels and men and every other creature,
whatsoever worship, service, or obedience he is pleased to require of them.
• What are the essential attributes of God as they are presented in the Orthodox
Creed?
• What is the nature of the divine attributes (in what categories can they be
grouped considering this criterion)?
• What is the basis of God’s omnipotence?
Vocabulary Practice
1. Fill in the gaps with only one word: OF, IN, IS, MY, IT, LIKE, DO, BE,
WILL, AT, GODS, HE, WHOLE.
Every part 1 ….. each one of us can be utterly transformed 2 …. Christ, namely
glorified; and, yes, this includes our bodies. This 3 … what St Simeon the New
Theologian says about this blessed ascended state:
“We become members of Christ – and Christ becomes our members,

Christ becomes my hand, Christ, my foot, of my miserable self,
and I, wretched one, am Christ’s hand, Christ’s foot!
I move 4 …….. hand, and my hand 5 ……..the whole Christ
since, do not forget it, God is indivisible 6 …….. His divinity;
I move 7 ……..foot, and behold it shines 8 ……..That one!
9 …….. not say that I blaspheme, but welcome such things,
and adore Christ who makes you such!
Since, if you so wish you 10 …….. become a member of Him,
and similarly all our members individually
will become members 11……..Christ and Christ our members,
and all which is dishonourable in us He 12 … make honourable
by adorning 13 ……..with His divine beauty and His divine glory,
and living with God 14 ……..the same time, we shall become 15……..
no longer seeing the shamefulness of our body 16……..all,
but made completely 17……..Christ in our whole body,
each member of our body will 18 …….. the whole Christ;
because, becoming many members, 19 …….. remains unique and indivisible, and
each part is He, the 20 …….. Christ.”
(Hymn 15: 141-171)
2. Choose the best words which fill in the gaps:

A sermon on the Transfiguration of our Lord and God and Saviour, Jesus Christ
by Our Venerable Father Ephrem the Syrian:
At that 1 … sound/ words/ voice/ noise the Apostles fell on their faces to the
ground; for there was a fearsome thunder, so that the earth shook at his voice, and they
fell to the ground. And the Father cried out, “This is my 2 … beloved/ esteemed/
courageous/ unloved Son, in whom I am well-pleased. Listen to him”. The Son was not
separated from the glory of the godhead, for the Father and the Son with the Holy Spirit
are one 3 … person/ hypostasis/ image/ nature, one power and once essence and one
kingship. And Mary called him ‘son’, not separated from the glory of his divinity by his
human nature; for he is one, God who appeared in a body to the world. His 4 … body/
glory power/ pantocrator revealed the divine nature that was from the Father, and his
body revealed his human nature that was from Mary; both natures coming together and
being united in one 5 … image/ essence/ ousia/ hypostasis. Only begotten from the
Father, and only begotten from Mary. And anyone who parts him will be parted from his
6 … kingdom/ empire/ benefits/ realm, and anyone who confounds his natures will perish
from his life. May anyone who denies that Mary gave birth to 7 … God/ man/ human/
godhead not see the glory of his divinity; and anyone who denies that he bore a sinless
body will be cast out from 8 … life/ death/ blessings/ salvation/ and from the life that has
been given through his body.
The facts themselves bear witness and his divine acts of 9 … magic/ power/
control/ mysticism teach those who doubt that he is true God, and his sufferings show that
he is true 10 … man/ manly/ unman/ manless.
3. Fill in the gaps with words derived from those in brackets:

The Deity being 1 ………………….(COMPREHEND) is also assuredly 2
……………….(NAME). Therefore since we know not His essence, let us not seek for a
name for His essence. For names are explanations of actual things. But God, Who is good
and brought us out of nothing into 3 ……………. (BE) that we might share in
His 4 ……………….. (GOOD), and Who gave us the faculty of 5 ………… (KNOW),
not only did not impart to us His essence, but did not even grant us the knowledge of His
essence. For it is 6 …………. (POSSIBLE) for nature to understand fully the
supernatural. Moreover, if knowledge is of things that are, how can there be knowledge of
the super-essential? Through His 7 ………………. (SPEAK) goodness, then, it pleased
Him to be called by names that we could understand, that we might not be altogether cut
off from the 8 ………………. (KNOW) of Him but should have some
notion of Him, however vague. Inasmuch, then, as He is incomprehensible, He is also
unnameable. But inasmuch as He is the cause of all and contains in Himself the reasons
and causes of all that is, He receives names drawn from all that is, even from 9
……………. (OPPOSE): for example, He is called light and darkness, water and fire: in
order that we may know that these are not of His essence but that He is super-essential
and 10 ………………(NAME): but inasmuch as He is the cause of all, He receives
names from all His effects.
Wherefore, of the divine names, some have a negative 11 …….. (SIGN) and
indicate that He is super-essential : such are “non-essential”, “timeless”, “without
beginning”, “invisible”: not that God is inferior to anything or 12 …………… (LACK)
in anything (for all things are His and have become from Him and through Him and endure
in Him ), but that He is pre-eminently separated from all that is. For He is not one of the
things that are, but over all things. Some again have an affirmative 13 …………….
(SIGN), as indicating that He is the cause of all things. For as the cause of all reason and
14 ………………. (WISE), of the rational and the wise, He is called both reason and
rational, and 15 ……………… (WISE) and wise. Similarly He is spoken of as Intellect and
Intellectual, Life and Living, Power and 16 …………… (POWER), and so on with all
the rest. Or rather those names are most appropriate to Him which are derived from what is
most precious and most akin to Himself. That which is immaterial is more precious and
more akin to Himself than that which is material, and the pure than the 17
…………..……. (PURE), and the holy than the 18 …………….(HOLY): for they have
greater part in Him. So then, sun and light will be more apt names for Him than 19
……………. (DARK), and day than night, and life than death, and fire and spirit and water,
as having life, than earth, and above all, 20 ………………….… (GOOD) than 21
………… (WICKED): which is just to say, being more than not being. For goodness is
existence and the cause of existence, but wickedness is the negation of goodness, this, of
22 …………………….… (EXIST). These, then, are the affirmations and the negations, but
the sweetest names are a 23 ………………… (COMBINE) of both: for example, the super-
essential essence, the Godhead that is more than God, the beginning that is above beginning
and such like. Further there are some affirmations about God which have in a pre-eminent
degree the force of 24 …………. (DENY): for example, 25 ……………… (DARK): for
this does not imply that God is darkness but that He is not light, but above light.
(St John of Damascus, Exposition of the Orthodox Faith,
from the chapter Concerning Divine Names)
4. Winchester Cathedral is a Church of England cathedral in Winchester,

Hampshire, England. It is one of the largest cathedrals in England, with the longest nave
and greatest overall length of any Gothic cathedral in Europe. Dedicated to the Holy
Trinity, Saint Peter, Saint Paul, and Saint Swithin, it is the seat of the Bishop of
Winchester and centre of the Diocese of Winchester.
Winchester Cathedral was founded in 1079, but it was not built all at once. On the
contrary, it is a living handbook of the main phases of English church architecture in the Middle
Ages.The Norman Cathedral, of which only the transept and the crypt are preserved, replaced an older
Anglo-Saxon cathedral, which was demolished in order to make way to a powerful symbol of
Norman authority over a conquered Saxon people.

Iar ce spui tu, că Ecclesiastul neagă toate valorile, este incorect. El nu neagă două
valori: Dumnezeu şi dreptatea. Şi tocmai acestea sunt cele două valori principale în
această lume a deşertăciunii. Dumnezeu este în cer, iar tu eşti pe pământ. Teme-te de
Dumnezeu, grăieşte Ecclesiastul. Dumnezeu va judeca pe drept şi pe necredincios, spune
el. De-ar face păcătosul rău de o sută de ori şi judecata i s-ar amâna, eu ştiu, totuşi, că le
va fi bine celor care se tem de Dumnezeu, care se tem de faţa Lui. El a văzut, aşadar, cum
pe pământ dreptul adeseori păţeşte ca şi necredinciosul, şi acesta este chin duhului, însă
are simţirea prorocească în inimă că dreptului îi va fi în cele din urmă bine. Ce fel de
bine, nu ştie să spună. Trebuie să ştii că Ecclesiastul a trăit cu o mie de ani înainte de
Hristos şi că nu avusese de unde să audă minunatele cuvinte ale Mântuitorului, nici de
unde să afle de o lume nouă, de Împărăţia lui Dumnezeu, pe care Domnul a descoperit-o
oamenilor. Astăzi, cel mai simplu dintre creştini ştie mai mult decât el, cel mai înţelept
dintre împăraţii care au fost înainte de Hristos. Creştinul ştie de la Hristos că dreptul va
moşteni viaţa veşnică, şi va străluci ca soarele în Împărăţia Tatălui său ceresc. Însă deşi
preaînţeleptul împărat nu ştia asta, el presimţea prin insuflare de sus că dreptului îi va fi
un mare bine, iar păcătosului un mare rău. Bucură-te, tânărule, de tinereţea ta, şi să se
veselească inima ta cât eşti tânăr, îţi spune înţeleptul împărat; mergi încotro te trage
inima ta şi încotro văd ochii tăi, dar să stii că pentru toate te va aduce Dumnezeu la
judecată... că toată fapta o va aduce Dumnezeu la judecată şi orice taină, bună sau rea.
Drept aceea, lăsând la o parte pesimismul indian, spune împreună cu Ecclesiastul:
„ Cu adevărat, toate sunt deşertăciune, afară de Dumnezeu şi de dreptatea
Dumnezeiască.” Şi îndreptează calea ta, aşa încât nici tu să nu calci dreptatea, nici
dreptatea pe tine. Dumnezeu să-ţi fie într-ajutor!
(N. Velimirovici, Răspunsuri la întrebări ale lumii de astăzi – partea a II-a)
Unit 23
The Structure of the Romanian Patriarchate

The Romanian Orthodox Church is organized as a Patriarchate, with the title of
“The Romanian Patriarchate”. The Romanian Patriarchate includes eparchies
(Archdioceses and Dioceses) grouped in Metropolitan Sees, as well as some other
church units inside and outside the Romanian borders.
Since the 1st September 2008, the Romanian Patriarchate has been made up of six
Metropolitan Sees in the country and three Metropolitan Sees abroad, with forty one
eparchies in all.
The highest authority of the Romanian Orthodox Church in all fields of activity is
the Holy Synod, made up of the Patriarch, as president, and of all the metropolitans,
archbishops, eparchial bishops, vicar bishops to the Patriarch, vicar bishops and vicar
hierarchs. Four synodal commissions are appointed for preparing the sessions of the Holy
Synod: the Pastoral, Monastic and Social Commission; the Theological, Liturgical and
Didactic Commission; the Canonical, Juridical and Disciplinary Commission; the
Commission for External Communities, the Inter-Orthodox, Inter-Christian and Inter-
Religious Relations Commission.
The Standing Synod is the central deliberative body, which functions between
the sessions of the Holy Synod. It is made up of: the Patriarch, as president, the
metropolitans and three hierarchs appointed by the Holy Synod every year (an archbishop
and two bishops).
The central deliberative body of the Romanian Orthodox Church for all
administrative, social, cultural, economical and patrimonial issues is the National Church
Assembly, made up of three representatives of every eparchy (one clergy and two lay
people), appointed by the respective assemblies for four years. The members of the Holy
Synod take part in the meetings of the National Church Assembly with deliberative vote.
On the 12th September 2007, the National Church College elected the new Patriarch, in the
person of His Beatitude Daniel, enthroned on the 30th September 2007.
The Patriarch is the Primate among the hierarchs of the Romanian Orthodox
Church and the President of its central deliberative and executive bodies. The full title of the
Patriarch of the Romanian Orthodox Church is His Beatitude Daniel, Archbishop of
Bucharest, Metropolitan of Wallachia and Dobruja, Locum tenens of the Throne of Caesarea
in Cappadocia and Patriarch of the Romanian Orthodox Church or Patriarch of Romania.
The central executive body of the Holy Synod and of the National Church
Assembly is the National Church Council, made up of twelve members of the National
Church Assembly (one clergy and one lay person representing every metropolitan see of
the country, appointed for four years). The members of the Holy Synod can participate
with deliberative vote in the meetings of the National Church Council. The Assistant
Bishops to the Patriarch are lawful members of the National Church Council, with
deliberative vote; the patriarchal administrative vicar, patriarchal counselors and the
general church inspector are standing members with consulting vote.
• The Central Deliberative Bodies of the Romanian Patriarchate are: The Holy
Synod, The Standing Synod and the National Church Assembly.
• The Central Executive Bodies of the Romanian Patriarchate are: The
Patriarch, The National Church Council and The Standing Meeting of the
National Chuch Council.
• The Central Administrative Bodies of the Romanian Patriarchate are: The
Office of the Holy Synod and The Patriarchal Administration.
Vocabulary Practice
1. Fill in the gaps with words from the following list: HOLY SYNOD,
PATRIARCH, METROPOLITAN, ARCHBISHOP, SEE, RECOGNISED, ADOPTED,
The Ecumenical Patriarchate of Constantinople officially 1………….. the
Metropolitanate of Muntenia and Dobruja in 1359, as the Metropolitanate of Wallachia,
seated in Curtea de Arges. The first 2.……………. was Iachint of Vicina, canonised by
the 3…………………… in 2008. In the course of time, the seat of the Metropolitan
4.………………….was moved from Curtea de Arges to Targoviste (1517), and then to
Bucharest (1668), where it is today. Its present name was 5.………………after 1990. The
Metropolitan is also the 6.……………… of Bucharest and 7………………. of the
Romanian Orthodox Church.
2. Find synonyms for the underlined words:

Lumina newspaper has been seen every day since 7th February 2005, as the only
Christian quotidian newspaper in Romania and the only Orthodox Christian daily
newspaper in the world. It is understood as a “family periodical”, read both by the young
fellows of the family, who pursue studies, by busy dynamic persons and by retired
people. This daily newspaper publishes bulletins, documentaries and exposures on
religious life, local, national and worldwide events.
The Basilica News Agency is planned to present the organisations, doings and
attitudes of the Romanian Orthodox Church, as well as of some other Churches, on
various topical topics. The news are selected and systematised in agreement with the
principles of Christian morals and the rules of journalistic deontology.
3. Fill in the correct prepositions:

The Trinitas radio station was set up 1 … 1996, 2 … the initiative and 3 … the
blessing 4 … His Beatitude Daniel, Patriarch 5 … the Romanian Orthodox Church, then
Metropolitan 6 … Moldavia 7 … Bukovina, 8 … he saw new methods 9 … missionary
work 10 … using the modern means 11 … communication. Trinitas radio station has
broadcasted 12 … the 92.7 MHz frequency, 13 … it started to transmit 14 … 17th April
1998, 15 … the Good Friday night, 16 … the studio set up 17 … the tower near Golia
Monastery 18 … Iasi.
4. Read the following test and answer the questions:

There are many Romanian Orthodox churches abroad and one of the best
known is the church of the Romanian Orthodox worshippers in London. St Dunstan-in-
the-West (Fleet Street, London) is the only church in England to share its building with
the Romanian Orthodox community and therefore, besides being an Anglican church, it is
home to the Romanian Orthodox
Church in London.
The church, which has a
long and illustrious history, looks
traditionally Neo-Gothic on the
outside, yet is octagonal inside.
The chapel to the left of the main
altar is closed off by a beautiful
iconostasis, formerly from Antim
Monastery in Bucharest, dedicated
in 1966.
Saint Dunstan was one of
the foremost saints of Anglo-Saxon
England; and he was also one of the
The iconostasis of St Dunstan-in-the-West, London
most venerated before the cult of St
Thomas Becket took hold of the popular imagination. He was born in 909 A.D. and was
taught by Irish monks at Glastonbury Abbey, Somerset, where he developed a reputation as a
formidable scholar. He then lived at Glastonbury as a hermit, before being appointed Abbot
there in 945. He was appointed as the Bishop of Worcester and then the Bishop of London,
before being elected Archbishop of Canterbury in 960. Dunstan sought peace with the Danes
and promoted monastic living, as well as establishing the library at Canterbury Cathedral,
where he was buried in 988. St Dunstan’s feast day is the 19th May and is still celebrated at
this church.
The original church of St Dunstan-in-the-West stood on the same site as today,
and it narrowly escaped the Great Fire of London in 1666. The wear and tear of time took
its toll, however, and St Dunstan’s was rebuilt in 1831. The tower was badly damaged by
German bombers in 1944, and was rebuilt in 1950.
Much of the internal fabric pre-dates the rebuilding of the church in the
1830s. The high altar and reredos are Flemish woodwork dating from the seventeenth
century. There are also a large number of monuments from the original church. Some of
the earliest are two bronze figures thought to date from 1530.
5. Answer the following questions:

1. What is unusual about the form of St Dunstan-in-the-West church?
2. Where is the iconostasis located and where did it come from?
3. What have you found out about St Dunstan?
4. When was the first church built and why was it necessary to rebuit it?
5. Are there objects from the original church inside?
ANSWER KEY
UNIT 1
I. The old forms have the following equivalents: are – art, thou – you, thy – your,
thine – yours, thee – you (Accusative). The forms of the personal pronoun for the first
person singular still retain forms reminiscent of the middle English: my (thy) – mine
(thine) – me (thee). Gradually the singular form, “thou” was replaced by the plural form
“you”, which was probably used as a polite form.
The Romanian equivalents for king and kingdom, when they appear in religious
texts, are Împărat și împărăție. This is due to the difference in political circumstances in
the periods when the two countries were Christianised. The Romanian terminology
adopted the Roman (Byzantine) one and retained the title of Împărat (Emperor) as the
highest title, whereas (in the 6th century, when the Christianisation of the Anglo-Saxons
began) the British political environment was fragmented and the highest authority was the
king, since the Western Roman Empire had been destroyed by Visigothic attacks. The
Romanian adjective for “royal” is împărătesc.
Trespass – transgress, disobey, go astray, break the rules, do wrong,
Glory (slava, mărire) – praise,
– magnificence, brilliance, splendour, beauty, etc.
The Romanian version of the prayer “Our Father” was originally translated from
the Greek one (which read: pâinea noastră cea spre ființă – τὸν ἄρτον ἡµῶν τὸν
ἐπιούσιον). Yet, as the Western (French) influence has increased since the 19th century,
the variant which translated the Latin version has prevailed (pâinea noastră cea de toate
zilele – panem nostrum quotidianum – our daily bread). In the first Christian centuries
the Latin and Greek versions coexisted and were not felt as different, because many
commentaries explained the phrase “daily bread” as having a spiritual meaning.
The term “Holy Ghost” may be found in prayers and religious services because it
creates an archaic, old, i.e. traditional atmosphere.
II. ‘Comforter’ is the translation of the Greek word ‘Paraclete’, a descriptive term
used in the Gospel of John which may be translated in English as “counsellor” or
“helper”. Other words derived from it are: comforting, comforted, comfort, but also (in a
different context) comfortable and uncomfortable, as well as comfortably and
uncomfortably.
Cleanse – purify, wash, rinse, clean
The role of the Holy Spirit is to bring peace and contentment into a Christian’s
life; he can blot out our transgressions and thus bring about salvation.
III. The Trisagion is is chanted immediately before the Prokeimenon and the
Epistle reading (in the Orthodox Liturgy). It is also included in a set of prayers named for
it, called the Trisagion Prayers, which forms part of numerous services (the Hours,
Vespers, Matins, and as part of the opening prayers for most services). It is also found in
the Order of the Mass.
The term pardon is of Latin origin and in the Middle Ages it had religious
connotations. According to the Roman Catholic custom a pardoner was a person who
sold indulgences, which people paid for in order to receive salvation and to have their
sins pardoned.
The traditional representation of the Holy Trinity is the one with the three angels
who came to Abraham and Sarah, but there is another representation of the three persons
in which God the Father is an eye and the Holy Spirit is a dove, a depiction which is not
accepted by the Orthodox Church.
IV Theotokos is the transliteration of the Greek phrase and it means Mother of

God. The singular forms of Cherubim and Seraphim are cherub and seraph, and they both
are of Hebrew origin.
Glorious – măreț (of Latin origin), slăvit (of Slav origin) The Slavic term is used
in the text with religious connotation because it is specific to religious terminology.
Magnify – a mări (Latin origin)
V. The hymn “O Gladsome Light” is usually sung during Vespers (the evening
service). The phrase It is meet can be found in the prayer dedicated to Virgin Mary, which
has the same name.
gladsome – heartening, elating, cheerful, delighting, pleasing.
VI. The Jesus Prayer is usually used in ascetic (or mystical) practice, when it is
supposed to be repeated unceasingly, but it can also be used by ordinary Christians. The
words are similar to those used by the publican (who was a tax collector) in the Parable of
the Publican and the Pharisee (Luke 18: 9-14).
VII. sloth – idleness; despair – despondency; lust for power – ambition; humility
– humble-mindedness; give me – bestow upon me; transgression – failings; judge –
condemn.
“Grija de multe” – should be interpreted as worring about too many things, an
attitude which leads to despair.
Vocabulary Practice
1. a. The Holy Spirit is the Comforter of our souls.

b. Have mercy on me, oh God, have mercy on me!
c. All Christians believe that the purpose of man’s life is to reach the
Kingdom of Heavens.
d. Our sins are like a wall between us and Christ. We are aware of our
mistakes, but we ask for forgiveness.
e. Have mercy on me God, for I have sinned so much!
f. The Kingdom of God is the place where we can see God.
g. We must forgive those who hurt us.
h. The grace of God protects us every day and every moment.
i. We must resist the temptations sent by the devil.
j. Jesus Christ dwells in us through the Holy Spirit and this is why we must
follow Him.
k. Save our souls, oh, Lord, because we worship you every Sunday and every
day.
l. The Mother of God is the protector of all virgins and it is meet to
supervenerate her/ she is due superveneration.
2. a. skilful; b. amusing; c. plesant; d. funny; e. tired f. loyal; g. faithful h. pious;
i. friendly j. horrible
3. 1 interested; 2 practice; 3 biblical; 4 important; 5 strongly; 6 monastery;
7 saint
4. 1 CHRISTIANS; 2 DEATH; 3 DISCIPLE; 4 BISHOP; 5 THOUGHT;
6 SEEN; 7 APPEARS; 8 CAN; 9 EMACIATED; 10 INTENDED.
UNIT 2
“May the Light of Christ illumine you” – expresses a wish and a hope (or an
aspiration); whereas “Let there be light” – is a command or an order.
The seven Holy Mysteries are: the Holy Baptism, the Holy Chrismation, the
Holy Eucharist, the Holy Confession, the Holy Matrimony, the Holy Consecration
(Ordination), the Holy Unction. They can be performed by the bishop, and with the
exception of the Holy Ordination, they can also be celebrated by a priest, although
sometimes (for the Holy Unction) two or even seven priests are necessary.
Vocabulary Practice
1. RECEIVED; 2 LIFE; 3 DIDN’T; 4 VIGIL; 5 OIL; 6 ICON; 7 CANDLES; 8

MESSY; 9 WICK; 10 MORE.
2. a. The saints rejoice in the Kingdom of God
b. The priest says his prayers every morning.
c. They celebrate the Annunciation on the 25th of March.
d. A pious Christian thinks often about The Passion of the Lord.
e. Be quiet! The priest is saying a prayer.
3. a Christ’s light strengthens us and helps us to defeat the powers of evil.
b. The saints represented in icons are examples of generosity.
c. God’s grace enlightens our souls.
d. The fire that lights our devotion to God comes from the Holy Spirit and
helps us (to) do God’s will.
e. God reveals to us that the light of truth must shine whithin us.
f. God says: Let there be light!
g. God the Judge sees our sins and virtues.
h. The candles and the vigil lamps are our humble sacrifice and show our
piety.
i. The Holy Spirit is our Comforter. He strengthens us and gives us the

courage to continue our progress towards salvation.
j. Sometimes the enemy assails us while we pray and our thoughts wander,
so we cannot focus on our prayer.
k. We cleanse our sins through confession.
4. a. historic; b. historic; c. historic; d historical; e historical; f historic

5. a – 4, b – 10, c – 6, d – 3, e – 5, f – 9, g – 8, h – 7, i – 1, j – 2
6. 1 – determined; 2 – differs; 3 – determined; 4 – renowned; 5 – regularly;
6 – steadily; 7 – kneel; 8 – death; 9 – darkness; 10 – prayers; 11 – happens;
12 – indefinable; 13 – described; 14 – covered; 15 – consistence.
7. 1 chapel; 2 tense; 3 resounds; 4 completely; 5 unlit; 6 confined; 7 ignites;
8 spontaneously; 9 different; 10 testimonies
8. a. I refuse to talk to Mary.
b. You loathe this song.
c. I don’t smile when I see the mess in your room.
d. They didn’t reject my proposal last year.
e. My friend was not demoted last year.
9.
Noun Noun Noun
Verb (the object (the result of the (the person Adjective
used to do the action) who does
action) the action)
to cense censer censing priest -
incense
to cook cooker food cook cooking (utensils)
cookable (recipee)
to pray - prayer suplicant prayerful
to believe - belief - beliefs believer
to advise - advice adviser advisable
(uncountable)
to employ employee (un)employment employer employable
(un)employed
to - worship worshipper worshipped
worship
to - prostration prostrater
prostrate
to invoke - invocation invoker invoked
invokable
to save - salvation Saviour saving
salvific
UNIT 3
The word “temple” refers to the church, namely the place where people go to
pray. It may refer to a pagan (Roman) temple or to the Hebrew temple in Jerusalem.
The most important service in the church is the Holy Eucharist, and when we
enter a church where the custom is different we should follow the local custom.
Vocabulary Practice
1. 1 REGARD; 2 STEADFASTLY; 3 UTTER; 4 PRAYER; 5 BEST;

6 HEEDLESSNESS; 7 BEEN; 8 CONFESSION; 9 ACCEPTABLE; 10 TRUST
2. a–vii; b–iii; c –ix; d–i; e–iv; f–vi; g–ii; h – v and viii.
3. use – useful; wonder – wonderful; meaning – meaningful; skill – skilful; help
– helpful, faith – faithful
4. a. When we enter the church we must cross ourselves.
b. We must not be late for the service, and if we arrive late, we must not
disturb the others.
c. We may (are allowed to) leave the church earlier only if we have a good
reason.
d. We come to church to pray together with our brothers and sisters in
Christ.
e. We should avoid any conversation in the church, even if the service has
not started yet.
f. Those who sing beautifully may perform the hymns during the service.
g. Sunday services are not dedicated to private prayers, but they are
instances when all believers worship God togther.
h. There are many deed we can do in order to show our piety towards God
and His saints.
i. You should cross yourselves when you hear the name of the Holy Trinity.
j. They should bow when the priest censes.
k. You do not need to do prostrations when you enter a church.
l. If we cannot kneel during the Holy Liturgy, we should not be upset,
because every Sunday is the feast of the Ressurection and we must
rejoice.
m. The child’s godparents must be Orthodox Christians, otherwise the
baptism cannot take place.
n. The bride and the groom’s godparents must be religiously wedded and
they must be Orthodox Christians, otherwise the wedding cannot be
celebrated.
o. The mystery of the Holy Unction can be officiated by two or more
priests; seven is the ideal number of priests.
p. Only a bishop can celebrate the Mystery of the Holy Ordination.
q. The Holy Communion is absolutely necessary for salvation.
5. confession (noun)– confess (verb) – ion (suffix)

acceptable (adj) – accept (verb) – able (suffix)
steadfastly (adv) – steadfast (adj) – ly (suffix specific for adverbv formation)
goodness (abstract noun) – good (adj) – ness (suffix)
heedlessness – heed (noun) – less (suffix for adj.) – ness (suffix for noun)
6. 1 heretics; 2 philosophers; 3 material; 4 fearful; 5 corruptible; 6 baptised; 7
commanded; 8 annointed; 9 Saviour; 10 Kingdom.
UNIT 4
The Four Evangelists are represented by natural winged beasts (or a man),
although there has been some controversy on this issue. The ox was the animal used for
agricultural works and therefore it was associated with the peasants, unlike the lion which
was free in the wild, the man who was a rational being or the eagle which could fly.
Vocabulary Practice
1. It was believed that lions slept with open eyes

They believed that lions slept with open eyes.
2. Eagles were believed to be noble birds.
3. a. They ran to the church and told the truth to the priest.
b. We walked to the farm and we saw cows, oxen, sheep and goats.
c. Is the ox as gentle an animal as the lamb?
d. The Gospels cannot comprise the whole of our Saviour’s life, but many
details are mentioned.
e. Why did Christians suffer martyrdom?
f. Who was the first Christian martyr? What was he blamed for?
g. The punishment for blasphemy was lapidation.
h. Martyrdom and sufferance were important for defining Christian identity.
i. The fish was considered a Christian symbol in the Early Church. / In the
Early Church it was believed (they believed) that the fish was a Christian
symbol.
j. It was believed that the persecutions prompted the writing of Christian
apologies and raised fundamental questions about the nature of the
church, and thus facilitated the rapid spread of Christianity.
4. a fish; b like cats and dogs; c horse; d fly; e bear.
5. a valuable; b unpredictable; c considerably; d comfortable; e unbearably;
f accessible; g memorable, unforgettable, unbelievably; h remarkable;
i incredibly; j impossible.
6. a. as quiet as a (church) mouse
b. as proud as a peacock
c. as wise as an owl
d. as busy as a bee
e. as blind as a bat
7. 1 thoroughly; 2 satisfaction; 3 graciously; 4 repentance; 5 spiritual;
6 judgements; 7 kingdom; 8 careless; 9 forgiveness.
8. a. I haven’t EVER seen St Sophia in Constantinople.
b. You haven’t got ANY friends in this neighbourhood.
c. I believe NOTHING you say.
d. They don’t go ANYWHERE on foot.
e. He mustn’t stay OUTSIDE.
f. She doesn’t believe Mary is BEAUTIFUL. (More politely said.)
g. I don’t think you gave the WRONG answer. (less certain)
h. We think that we CAN’T walk for ten hours.
i. You HAVE TO go and confess your sins.
UNIT 5
Psalm 50 is uttered during the Matins every Sunday (or even daily). It is a psalm
written by King David to show his repentance.
Attrition is the will to repent prompted by the feeling of fear of death and
damnation, while contrition is repentance prompted by the love of God, the feeling of
regret for the bad deeds, and the understanding that such behaviour hurts the soul and
jeopardies his salvation.
Salvation – redemption, deliverance, restoration, release, recovery, escape
Sin – iniquity, evil, wickedness, transgression, trespass, wrongdoing
Vocabulary Practice
1. 1 REPENT; 2 REPENTANCE; 3 DONE MUCH; 4 MERCY;

5 OURSELVES; 6 WAS; 7 WILFUL; 8 ACCEPT; 9 WILL;
10 SINCERELY.
2. 1 lively; 2 purification; 3 root; 4 salvation; 5 unclean; 6 begs; 7 anything;
8 despair; 9 constant; 10 bondage; 11 deliver.
3.
Noun Adjective Adverb Verb
1 affection affective - to affect
2 strength strong strongly strengthen
3 length long - to lengthen
4 width wide widely to widen
5 weight weighty weightily to weigh
weightiness
6 heaviness heavy heavily -

7 beauty beautiful beautifully to beautify
8 colour colourful coloufully to colour
9 whiteness white - to whiten
10 heigth high highly to heighten
4. a. When we have many sins we must confess them.

b. We need to know our sins in order to make amends.
c. We can pray when we are not inside the church.
d. Where can I put this Psalter?
e. Who can answer this question?
f. We shouldn’t hide our faith in Christ, but on the contrary, we must
confess Christ whenever we have the opportunity.
g. You must forgive our neighbour’s mistakes and you must not get revenge
on him.
h. He has to pray for his and his family’s health, but he needn’t do
prostrations every day.
i. She may run in the church yard, but not inside the church.
j. Why needn’t he run? / Why isn’t it necessary for him to run? Because he
might fall if he runs.
k. I do not believe that he could have found the candles without a little help.
l. Who could have lighted all these oil lamps?
m. Why did you leave the church yesterday, before I could talk to you?
n. Where is the censer? When did you last use it?
UNIT 6
The Beatitudes can be found in the Gospel according to Matthew 5:1-12, and are
part of the Sermon on the Mount. A shortened version can be found in Luke 6:20–22, as
part of the Sermon on the Plain (a rather recent term). They are sung in the church during
the liturgy, every Sunday.
Sinful – wicked, bad, corrupt, evil, immoral
Righteousness – rectitude, honesty, uprightness, virtue, blamelessness
The seven deadly sins are: pride – mândrie;
cupidity / usuriousness ( love of money) – avariție, zgârcenie;
fornication – desfrânare ; gluttony / greed – lăcomie;
envy – invidie; wrath – mânie; sloth – lene
Vocabulary Practice
1. 1 Commandment; 2 Selfishness; 3 selfless; 4 enjoy; 5 realise; 6 revelation;

7 memorable; 8 difficulties; 9 insurmountable; 10 enjoyable.
2. a. Jesus Christ gave Himself as a sacrifice for our sins.
b. God sees our sins

c. Mihai feels God’s love when he prays.
d. Look, Mary is crossing herself, so I think she is about to leave the church.
e. They are thinking about the sacrifice of our Saviour Jesus Christ and this is
why they are looking at the icon of the Crucifixion.
f. Ana feels the candle wax in her hand. Her Gandmother tells her: “Be
careful, so you don’t break it!”
g. Why do you go to church on Sunday?
h. Where are the candles? I can smell smoke.
i. What will the name of the Peacemakers be?
j. When did you visit the monasteries in Moldavia?
k. Who saw Dealu Nunnery last summer?
l. Who did you see last week when you went on pilgrimage to the relics of
Saint Demetrius?
m. Who talked to Mihai?
n. Who did Mihai talk to?
o. Your reward is that you will be called sons of God.
p. Some Christians will be merciful only when they get closer to Jesus.
q. We, Christians, trust that God’s mercy is so great that he will forgive us
even if we are not strong enough to resist all temptations.
r. It is easy to fall into temptation. So: Beware!
s. Those who have a pure heart and are merciful and gentle will rejoice in the
Kingdom of God.
4. 1 character; 2 kingdom; 3 disciple; 4 meaning; 5 eschatological; 6 shows;
7 prophecies; 8 topic; 9 spend; 10 brief.
5. 1 OWNED; 2 CONGREGATIONS; 3 WORSHIP; 4 NORMALLY;
5 SURE; 6 COMMAND; 7 CONSISTS; 8 ELEVATES; 9 IDEALS;
10 HUMILITY; 11 PROMOTE.
UNIT 7
The Romanian equivalent for almighty is atoțiitor. The difference in meaning

comes from the fact that these two words are translations from different original versions:
almighty is the equivalent of the Latin word: Omnipotentem (atotputernicul), while the
Romanian atotţiitorul translates the Greek word: παντοκράτορα (or Pantocrator).
The Son was begotten of the Father, while the Holy Spirit proceeded from the
Father. On the other hand Theotokos gave birth to Jesus Christ, who was born on
Christmas day.
The religious vows that the monk obeys are: poverty, chastity, obedience
Vocabulary Practice
2. 1 originates; 2 revelation; 3 originate; 4 products; 5 explicitly;

6 disapproves; 7 disregard; 8 clearly; 8 advises; 9 distinction; incomparably
4. 1 used; 2 written 3 unwritten; 4 books; 5 preaching; 6 broad; 7 writes;

8 Before; 9 formed; 10 word.
6. a classical; b classical; c classic; d classical; e classical; f classic; g classic.
UNIT 8
In a sermon the priest addresses the worshippers directly and thus he is very
straightforward and he seems to expect an answer. Sometimes the sermon is centred on a
certain topic (pride, humility, cupidity or almsgiving), a fragment of the Gospel (the one
that has been read earlier), or a specific feast, which is the case with this sermon. Very
often the priest uses a narrative style (which is quite appreciated today), but very often he
addresses his audience directly and expresses his opinion fervently demanding that his
parishioners improve their spiritual life.
The singular for “magi” is “magus” (a word of Latin origin). The Three Magi are
also called The Three Kings or The Three Wise Men. According to the biblical account
they came from the East (i.e. Persia or another country from the same area) and they
apparently had astronomical knowledge. Unwillingly they endangered Jesus Christ’s life
when they alked to Herod, who ordered the Massacre of the Innocents in order to kill “the
new born King”.
The Twelve Great Feasts are

1. The Nativity of the Theotokos
2. The Presentation of the Theotokos at the Temple
3. The Nativity of Christ/Christmas
4. The Baptism of Christ – also called Epiphany, Theophany
5. The Presentation of Jesus at the Temple
6. The Annunciation
7. The Dormition (Falling Asleep) of the Theotokos
8. The Transfiguration
9. Palm Sunday
10. The Easter
11. the Ascension of Christ
12. Pentecost
Vocabulary Practice
1. 1 daybreak; 2 evening; 3 observing; 4 offices; 5 liturgical; 6 before; 7

lamps; 8 sing; 9 death; 10 alert; 11 commemoration; 12 banishment; 13 descent; 14
proclaiming; 15 canonical.
2. a. The Nativity of the Lord is one of the most important Christian feasts.
b. The most difficult problem for teenagers is to understand that going to
church helps them (to) find inner peace.
c. The Easter service (liturgy) is more impressive than one on a common

Sunday.
d. The Holy Communion has been a gift from God over the centuries and,
at the same time, it has been the way in which we have expressed our
love for God.
e. Christians have celebrated the Nativity of Jesus Christ since the early
centuries.
f. God knows the truth about our souls and he knows our choices
beforehand.
g. We will not celebrate the Holy Liturgy in an unconsecrated place; what is
more, if a church is renovated or refurbished, it must be reconsacrated.
h. Who has ever seen such an impressive church!?
i. Where will you travel when you go on holiday?
j. I will visit as many old cities as possible, because I like the Gothic style
and I wish I would see as many cathedrals as possible.
3. 1 BIBLE; 2 APPETITES; 3 COMMAND; 4 LIKENESS; 5 TRUTH; 6
IDOLATRY; 7 NATURE; 8 WEDDING; 9 COMMUNION; 10 BLESSING
UNIT 9
When the post-feast lasts for a week, it is called an octave, and this is the
standard period for celebration after the feast.
Many of Alexander Schemann’s books were translated into Romanian: Din apa si
din Duh. Un studiu liturgic al botezului (Ed. Sophia, 2009), Biserica, lume, misiune (Ed.
Reintregirea, 2006), Tatal nostru (Ed. Sophia, 2009), Pentru viata lumii – Sfintele Taine
si Ortodoxia (Ed. Basilica, 2012), Introducere in teologia liturgica (Ed. Sophia, 2009),
Euharistia, taina Imparăției (Ed. Sophia, 2012) etc.
Vocabulary Practice
1. a. Christmas is the most delightful feast in the whole liturgical calendar.

(Christmas is the most delightful feast of all the moments of the church
year.)
b. In the first Christian century, the Early Church did not celebrate Christmas.
c. We have not participated in a liturgy in this church so far. It is the first
time when we have come to this church.
d. We have fasted for the whole period of Lent (this fast) and we would like
to receive the Holy Communion.
e. Who has been to Jerusalem?
f. Michael has just gone there and I think he is going to stay there for two
more weeks.
g. Where did you stay when you were in Constantinople?
h. I stayed with an acquaintance, because it was cheaper than in a hotel.
i. I have never met a more cheerful person than Helen, even if she has always
had health problems.
j. My friend has been teaching Religion for ten years, and she had never
taught another subject.
2. 1 celebrate; 2 is acquiring (a changing state); 3 unnecessarily; 4 oblivion;
5 Redeemer; 6 supplanted; 7 sadness; 8 flock; 9 spiritually; 10 holy.
3. 1 Incarnation; 2 thoughtless; 3 traditional; 4 sinful; 5 poverty; 6 kindness;
7 spiritually; 8 uncontrolled; 9 wildly; 10 customary.
UNIT 10
The Ten Commandments can be divided in two groups, the first five regulating
the relationship between man and God, while the last five are interdictions that focus on
the relations among people. The nine Beatitudes are seen as a completion of the
Decalogue, and they are sometimes called “the New Testament Decalogue”.
Vocabulary Practice
1. 1 PIECE; 2 SHAPE; 3 ETHICAL; 4 HAND; 5 MONUMENT;

6 DISCIPLINE; 7 INFLUENCE; 8 PRESERVED; 9 OBSERVING;
10 SERMON; 11 NEIGHBOUR 12 GREATER
2. 1 reveals; 2 necessarily; 3 speaks; 4 death; 5 aspect; 6 dark; 7 light;
8 disciples; 9 flesh; 10 properties; 11 Although; 12 properties; 13 fluid;
14 reversed; 15 necessity; 16 manner.
3. 1 TO; 2 AS; 3 BY; 4 IN; 5 IN; 6 IN; 7 OF; 8 INTO; 9 INTO; 10 INTO; 11 A; 12
IN; 13 OUTSIDE; 14 OF; 15 IN; 16 IN; 17 OF; 18 WITHOUT; 19 IN; 20. –
UNIT 11
A Christian should choose his confessor and go to confession as often as possible, at

least in the four annual fasting periods. One should also, if possible, receive the Holy
Communion once one has confessed one’s sins. A period of fasting, the confessing of sins and
repentance are necessary for the Christian to receive the Holy Communion.
Vocabulary Practice
1. 1 sacraments; 2 instituted; 3 Breathing; 4 purpose; 5 easier; 6 repent; 7 grace;

2. a. The mystery of baptism is ineffable (indescribable) and the human mind
is astonished at its power.
b. Jesus’ sacrifice shows us God’s boundless mercy.

c. God endowed us with many gifts and saved us from the bondage of sin.
d. Christ raises us from impurity and places us near His throne as royal children
(children of God).
e. Our sins and passions have made us deaf to God’s calling, but through
penance we will be saved and we will become heirs of the Kingdom of God.
f. The sick will be healed through prayer, if this is God’s will. The more we
pray, the stronger we will become.
g. The power of prayer depends on our spiritual commitment.
h. Many prayers are rooted in scriptural texts.
i. Meaningless words can hurt us, but in life, people’s meanness should not
affect us.
3. 1 Confession; 2 sacramental; 3 ordained; 4 believer; 5 forgiveness;
6 encouraged; 7 growth; 8 personal; 9 preparation; 10 necessary.
4. 1 SINNER; 2 REPENT; 3 SIN; 4 VIRTUE; 5 HOLY SPIRIT;
6 COMMITTED; 7 DISAPPOINTED; 8 HELL; 9 IMPERFECT; 10 FEARS.
UNIT 12
Jesus Prayer is used by all Christians as a means of focussing on God and their
spiritual life all the time. It is a mystical practice used by some Catholic mystics as well
especially in medieval times. The Way of the Pilgrim (Pelerinul Rus) is an anonymous
19th-century book, which was first published in Kazan in 1884, under the Russian title that
translates as “Candid Narratives of a Pilgrim to His Spiritual Father”. It is the story of the
journey of a mendicant pilgrim across Russia while practicing the Jesus Prayer. It is used
as an example of how to practice the ceaseless inner prayer and to be in constant
communion with God.
to forget – remember to comfort – to upset

to diminish – grow to darken – brighten
to demote – promote to increase – to decrease
Vocabulary Practice
1. In order to enter more deeply into the life of prayer and to understand St
Paul’s challenge to pray unceasingly, the Orthodox Tradition offers the Jesus Prayer,
which is sometimes called the prayer of the heart. The Jesus Prayer is offered as a means
of concentration, as a focal point for our inner life. Though there are both longer and
shorter versions, the most frequently used form of the Jesus Prayer is:
“Lord Jesus Christ, Son of God, have mercy on me, a sinner”.
This prayer, in its simplicity and clarity, is rooted in the Scriptures and the new
life granted by the Holy Spirit. It is first and foremost a prayer of the Spirit because of the
fact that the prayer addresses Jesus as Lord, Christ and Son of God; and as St Paul tells
us, “no one can say ‘Jesus is Lord’ except by the Holy Spirit” (1 Cor. 12:3).
2. 1 ISSUES; 2 DISCIPLES; 3 GOOD; 4 NEIGHBOUR; 5 PARABLES;
6 PERSISTANCE; 7 PRAYERS; 8 PETITION; 9 COMMUNAL;
10 REMAINDER.
3. The Jesus Prayer is rooted in the Scriptures. The Scriptures give the Jesus
Prayer both its concrete form and its theological content. The Jesus Prayer is rooted in the
Name of the Lord. In the Scriptures, the power and glory of God are present in his Name.
In the Old Testament to deliberately and attentively invoke God’s Name was to place
oneself in His Presence. Jesus, whose name in Hebrew means “God saves”, is the living
Word addressed to humanity. Jesus is “the Name which is above all other names” and it is
written that “all beings should bend the knee at the Name of Jesus” (Phil. 2:9-10). In this
Name devils are cast out (Luke 10:17), prayers are answered (John 14:13 14) and the
lame are healed (Acts 3:6-7). The Name of Jesus is spiritual power.
The words of the Jesus Prayer are themselves based on Scriptural texts: the cry of the
blind man sitting at the side of the road near Jericho, “Jesus, Son of David, have mercy on
me” (Luke 18:38); the ten lepers who called to him, “Jesus, Master, take pity on us” (Luke
17:13); and the cry of the publican, “God, be merciful to me, a sinner” (Luke 18:14).
This prayer helps us to take the first step of our spiritual journey: the recognition
of our own sinfulness, our essential estrangement from God and the people around us.
The Jesus Prayer is a prayer in which we admit our desperate need of a Saviour. For “if
we say we have no sin in us, we are deceiving ourselves and refusing to admit the truth”
(1 John 1:8).
4. 1 pivotal; 2 save; 3 universally; 4 to; 5 ago; 6 us; 7 our; 8 faith; 9 from; 10 of.
5. 1 PURPOSE; 2 ATTRIBUTED; 3 UNCONVENTIONAL; 4 PROPHECIES;
5 MASK; 6 PREDECESSORS; 7 BAREFOOTED; 8 CAPTIVITY;
9 INFIDELITY; 10 REPENTANCE.
6. Because prayer is a living reality, a profound and personal encounter with the
living God, it is not to be confined to any given classification or rigid analysis. However,
in order to offer some general guidelines for those interested in practicing the Jesus
Prayer to develop their inner life, Theophan the Recluse, a 19th-century Russian spiritual
writer, distinguishes three levels in the saying of the Prayer:
It begins as oral prayer or prayer of the lips, a simple recitation which Theophan
defines as the “verbal expression and shape” of the prayer. Although very important, this
level of prayer is still external to us and thus only the first step, for “the essence of prayer
is within a man’s mind and heart.”
As we enter more deeply into prayer, we reach a second level at which we begin
to pray without distraction. Theophan remarks that at this point, “the mind is focused
upon the words” of the Prayer, “speaking them as if they were our own”.
The third and final level is prayer of the heart. At this stage prayer is no longer
something we do, but who we are. Such prayer, which is a gift of the Spirit, is to return to
the Father as the prodigal son did (Luke 15:32). The prayer of the heart is the prayer of
adoption, when “God has sent the Spirit of his Son into our hearts, the Spirit that cries
‘Abba, Father’!” (Gal. 4:6)
6. 1 FOOLISHNESS; 2 MOCKERY; 3 HUMILIATION; 4 SPIRITUAL;
5 UNACCEPTANCE; 6 HYPOCRISY; 7 BRUTALITY; 8 BIBLICAL;
9 FAMOUSLY; 10 HONOURABLE; 11 DESPISED; 12 WISDOM;
13 FOOLISHNESS; 14 CRAFTINESS; 15 FOOLISHNESS; 16 WISDOM;

17 WISDOM; 18 FOOLISHNESS; 19 PREACHED; 20 BLESSED;
21 NECESSARILY; 22 BLESSINGS; 23 SINFUL; 24 SINFUL;
25 WILLING.
UNIT 13
The “pointed arches” refers to the Gothic Cathedral architecture which is

regarded as inducing a feeling of awe, rather than of comfort. Christians would feel
overwhelmed by and not reassured of the presence of God, who is perceived as far away
in a Western Cathedral, but descending close to us in an Orthodox dome vaulted church.
dome – vault, cupola ceiling, roof
enthroned – crowned, instated, installed, appointed, invested, ordained
all-embracing – wide-ranging, far-reaching, across-the-board, comprehensive
The Orthodox church building follows the form of a ship while the Catholic
cathedral follows the form of a cross.
The icon which is usually painted on the wall behind the altar is the icon of the
Virgin Mary praying to God. In the Tabernacle the priest keeps the Holy Communion for
the sick.
Vocabulary Practice
1. 1 TRADITION; 2 LONG; 3 AISLES; 4 SQUARE; 5 MANY; 6

THROUGHOUT; 7 BUILT; 8 NARTHEX; 9 FRONT; 10 NOTABLY.
2. 1 diverge; 2 common; 3 tombs; 4 conversion; 5 mosaic; 5 copied; 7
heaven; 8 around; 9 iconostasis; 10 worshippers.
3. basilicas – churches; flank – side; significant – substantial;
guidance – influence; bulky – large; fuse – combine;
distinction – prominence; top – roof; derived – originated;
samples – examples
4. a. Historians remain uncertain about Constantine’s reasons for favouring
Christianity, and theologians and historians have argued about which form of Christianity
he subscribed to. He was baptised late on his death bed, by an Arian (or semi-Arian)
bishop, yet on the other hand he supported Orthodox Christianity, whose doctrine was
put in writing at the First Ecumenical Council, in Nicaea, 325.
b. In February 313, Constantine met with Licinius in Milan, where they
developed the Edict of Milan. While it is true that a similar edict had been issued in 311
by Galerius, and Galerius’ edict granted Christians the right to practice their religion, it
did not restore any property to them. On the other hand, the Edict of Milan included
several clauses which stated that all confiscated churches would be returned, furthermore
there were other provisions for previously persecuted Christians.
c. Scholars debate whether Constantine adopted his mother St Helena's

Christianity in his youth, or whether he adopted it gradually over the course of his life,
but it is not true that after his conversion he did not display any pagan sign. On the
contrary, the (triumphal) Arch of Constantine, built to to celebrate his victory in the
Battle of the Milvian Bridge (312), was decorated with images of the goddess Victoria,
while at the time of its dedication, sacrifices to gods like Apollo, Diana, and even
Hercules were made. (At the same time any depictions of Christian symbolism are absent
from the Arch.) For some time after his conversion Constantine’s coinage continued to
carry the symbols of the sun, and even when Christian symbols replaced the pagan ones,
they were considered Constantine’s personal attributes, the χ-ρ (chi-rho) was depicted
between his hands and not on the coin itself.
d. Although Saint Helena is venerated as a saint by the Roman Catholic Church,
on the 18th August, Emperor Constantine is mostly venerated in the Orthodox Church.
e. This is not true, because throughout his rule, Emperor Constantine the
Great supported the Church financially, and granted privileges to clergy (e.g. exemption
from certain taxes).
f. This is not true, because Constantine the Great promoted Christians to
high offices and his most famous building projects include the Church of the Holy
Sepulchre, in Jerusalem and Old Saint Peter's Basilica, in the Vatican City, Rome (a
basilica, built over the historical site of the Circus of Nero, exactly where St Peter's
Basilica stands today and which was in existence between the 4th to 16th centuries).
g. True; h. True
5. 1 properly; 2 enabling; 3 unconsecrated; 4 unfolded; 5 carefully.
UNIT 14
The three ranks of priesthood are deacon, priest, and bishop, and only men can be
ordained. In some nunneries, old nuns have to perform the duties of the sacristan, and
they all usually sing in the choir performing the duties of the reader as well.
The terms used to describe the clergy vestments are of Greek origin. Some of
them like the belt (or zone) and the cuffs (or epimanikia) have a practical function.
Vocabulary Practice
1. 1 MARTYR; 2 CELEBRATED; 3 CENTRE; 4 CROSS; 5 COLLECT; 6

CONSECRATED; 7 SIGNED; 8 SERVICES; 9 CHRISM; 10 PROPERLY.
2. a. Priests are ordained by the bishops, who have the grace to celebrate the
mystery of the Holy Ordination.
b. Bishops, who are also called hierarchs and whose episcopal sees are in
different cities, can celebrate all the mysteries and the church services.
c. The community of Christian believers who are under the supervision of a

priest represents his parish.
d. The three ranks of the priesthood are the bishop, the priest and the
deacon.
e. The deacon is dressed with a sticharion, an orarion and cuffs. The
sticharion is a long garment, which signifies the purity of the cleric’s
soul, and the orarion is a long and wide band of the same material as the
sticharion and it signifies the grace of God which is received by the
deacon in the Mystery of Ordination.
f. The vestments of a priest are the sticharion, the epitrachelion, the belt,
the cuffs and the phelonion.
g. The omophorion is a Greek word which means “that which goes over the
shoulders”, and is exclusively an episcopal vestment.
h. The omophorion is a long and wide vestment, which is usually decorated
with crosses and it is wrapped around the bishop’s shoulders.
i. The palitsa or epigonation, which is a diamond-shaped cloth, is worn on
the right hip, and represents a spiritual sword.
j. The bishop uses a staff as a sign of ultimate pastoral authority. A similar
staff is granted to the archimandrites or the abbots because they supervise
the monasteries.
3. 1 EXAMINATION; 2 FEELINGS; 3 DIRECTION; 4 PRAYERFUL; 5
PERSONAL; 6 RELIGIOUS; 7 RELATIONSHIPS; 8 DEALINGS; 9
EXISTENCE; 10 FORGIVENESS; 11 CONFESSION.
UNIT 15
to celebrate – to conduct, to serve

monastery – convent, abbey, priory, religious foundation, religious house, friary,
nunnery, cloister
ecclesiastical – clerical, religious, priestly, church
pious – impious, irreverent
kind – cruel
generous – stingy, tight-fisted
tolerant – intolerant
pleasant – unpleasant
Vocabulary Practice
1. 1 LITURGICAL; 2 GOD; 3. ANGELS; 4 EVANGELISTS; 5 ARCHES;

6 APSES; 7 MARTYRS; 8 ADORATION; 9 SUPERVENERATION;
10 VENERATION; 11 CONNECTIONS.
2. 1. meek – submissive, humble; gentle
2. poor – underprivileged, deprived;

3. mourn – grieve, lament;
4. merciful – lenient, compassionate;
5. pure – innocent, clean;
6. peacemaker – pacifier, appeaser;
7. righteousness – virtue, rectitude;
3. 1 CALENDAR; 2 CHURCHMEN; 4 EVERYBODY; 5 ENGLAND;
6 HAVE; 7 STAINED; 8 CAREFULLY; 9 TREASON; 10 EXECUTED.
4. 1 martyrs; 2 intolerant; 3 priests; 4 execution; 5 intended; 6 rigorously;
7 questionable; 8 unable; 9 university; 10 civil.
UNIT 16
When the artist wanted to project his subjective vision of art, he was caught up in
his own ego and lost the divine point of reference. The icons were not anymore windows
through which man could see the divine reality, but rather a mirror in which he saw the
material world and the artist who painted it. While the East preferred traditional icons, in
the West the original paintings and sculptures were appreciated, as material, visible
nature was the point of reference (and of interest).
Vocabulary Practice
1. 1 MISUNDERSTANDING; 2 CONCEPTION; 3 THEOLOGICAL;

4 CONCEPTION; 5 EXPRESSION; 6 SACRAMENTAL; 7 PERSONAL;
8 PROGRESSIVELY; 9 ESSENTIAL; 10 TRIUMPHANT; 11 SIGHT; 12 SADNESS
2 One afternoon, there were about ten of us talking to (discussing with) the
Father outdoors. He was speaking about work. Suddenly he asked: “Tell me, why is it in
the Gospel that Christ praises Mary and not Martha? Was it because Mary was lazy
(idle)?” The question took us aback and no one answered it. The Father went on: “No.
Mary was not idle. Mary was just as hard-working (dilligent/ industrious) as Martha, but
there was something more to her, something much more valuable: she knew how to rank
her tasks in the right order, placing the spiritual matters above the material ones. She
knew (was aware) that it is a great mistake to care for material things, when Christ is
addressing us (talking to us). For there is a right time for those matters, too (as well). But
the most important thing at that time was to listen to Lord’s words, which lent value
(worth) to caring for material things, which came second.” On my way back, I meditated
on (thought about) Father’s words, which revealed to me truths I had not grasped at first
sight. Not only worldly people (It was not only worldly people who) turned their backs on
(turned away from) Christ, in order to manage to “purchase a field”, but also the religious
ones who hurried to meet Him, but would not listen to Him. Many well-meaning
Christians have been entrapped by exaggerated activity for exterior things. With the self-
importance of those who deem (consider) themselves justified by their deeds (are
convinced of their own righteousness), and do not hear and do not understand Christ and
protest against those who spend more time in prayer/praying. How can they be convinced
that they are in danger of resembling (run the risk to resemble) the pharisee, who listed
his good deeds before God, and ignored his own pride?
3. 1 EMPTINESS; 2 GAZE; 3 BRUTALLY; 4 CRUCIFIED; 5 SUFFERING;
6 SIDE; 7 FINISHED; 8 THEATRICAL; 9 INTENSITY;
10 ICONOGRAPHY.
UNIT 17
The troparion insists on the spiritual significance of the historical facts and it
associates the Nativity with the beginning of Salvation. Virgin Mary’s words of
acceptance show her willingness to sacrifice herself for humankind and to obey God’s
command, so she exercised her free will.
Vocabulary Practice
1. Like the scriptural account (Luke 1, 26-38), the icon of the Anunciation is
pervaded by deep spiritual joy. It is the joy caused by the fulfillment of the Old Testament
prophecy, through the incarnation of the Redeemer of the world. Today is the beginning
of our salvation and the revelation of the eternal mystery! The Son of God becomes the
Son of the Virgin, as Gabriel announces the coming of grace. Together with him let us cry
to the Theotokos: Rejoice, O Full of Grace: The Lord is with you!. This joy is expressed
in colors, in the way details are rendered, and the Archangel’s attitude. He has just
descended from heaven, in the stance of a zealous servant, faithfully accomplishing the
mission entrusted by his Master. Many icons depict the angel in movement, as if he were
still flying; while standing on the ground, one of his wings is lifted - a symbol of the
messenger. This symbolism has been adopted in the liturgical service where the deacon,
who according to St John Chrysostom represents an angel, reiterates this gesture by
lifting his orarion with his right hand, every time he calls the faithful to prayer. However,
the Annunciation angel flies down from heaven to earth, whereas in the divine service the
deacon invites the faithful to be elevated together with him in prayer.
2. Cathedral – Church; positioned – located; source – spring; age – time; side
– apse; parish – village; assembled – constructed; operated – served; short arched – low
vaulted; embellish – decorates; pull – draw; residue – remainder; paintings – murals;
habit – tradition.
3. The Holy Virgin is shown either seated, to highlight her superiority over the
angel, or standing, to receive the mandate of the King. The icon usually depicts one of the
three key moments of the event. The first one: the Archangel’s appearance, his greeting,
the Virgin’s surprise and fear. In this case she turns around in astonishment. The second
moment: the awe and caution of the Mother of God. The icon renders this through the
gesture of her hand, with the palm turned as a sign of astonishment. As the feast’s service
shows, the beginning of our salvation is associated to the beginning of man’s fall: because
of the fall of our ancestor Eve, the Virgin Mary is cautious and does not immediately
accept the extraordinary news, but mentions the natural law. Finally, other icons depict
the consent of the Mother of God, who bows her head in a gesture of submission and
obedience. Behold, I am the handmaid of the Lord. Let it be done to me according to your
word! Metropolitan Philaret of Moscow said: “When the world was made, when God
uttered his powerful and life-giving Fiat, this word brought creatures to life. But on that
unique day in the history of the world, when heavenly Mary uttered her Fiat, then the
word of the creature brought the Creator here, down on earth”.
4. a. Monica was having an argument with Mary when I arrived.
b. They reached an agreement to pay half the bill each.
c. Has Lily given any explanation for her strange behaviour?
d. Nicolae gave a new title to his article before presenting it in front of the
class.
e. The teacher made accusations against my daughter when I talked to her.
f. He made a treat against Mary and she got frightened.
g. Christian took the blame for the mistake, but it wasn’t his fault.
5. 1 OF; 2 AS; 3 FOR; 4 FOR; 5 BEYOND; 6 TO; 7 TO; 8 TO; 9 IN; 10 TO;
11 TO; 12 IN; 13 OF; 14 OF; 15 OF; 16 IN; 17 IN; 18 BY; 19 OR 20 TO;
21 OF; 22 TO; 23 FROM; 24 OF; 25 OR; 26 OR; 27 OR.
UNIT 18
The doctrine of deification has scriptural grounds in the Gospel according to

John, since he constantly mentions the personal union between God and man, and he talks
about God dwelling in us and we in Him. Saint Peter’s epistle also supports this idea,
since the idea of “partaker of divine love” actually refers to a personal connection with
God, and even more, a union. Naturally one must be aware of the distinction between
God’s essence and His energies, as the union with God is not a union with His divine
essence, but with His enegies.
Vocabulary Practice
1. 1 DEIFICATION; 2 LIKENESS; 3 UNCEASING; 4 MOVEMENT; 5
TRINITARIAN; 6 MOVEMENT; 7 CONFESSOR; 8 PERSONAL; 9 ORGANIC
2. Within today's European world, there is a tendency one cannot ignore toward
which we cannot remain indifferent. I have in mind the strong attraction exerted,
especially upon the youth, by Oriental religious formulas/religions of Oriental origin:
buddhism, yoga, tantra, hinduism, zen, taoism. All this prompts us to/ makes us ask
ourselves the essential question: which is the characteristic/specific difference between
Christianity and all these mystics/ mystical trends, whose vision upon the major, final
issues of mankind is actually almost the same? To me/as far as I am concerned, the great
difference seems to be the following: Christianity loves/ cherishes and celebrates life,
while buddhism and its fellow/ kindred religions despise it and seek, each in its own way,
to do away with it/ vanquish it. I discussed this issue/ matter, of the difference between
Christianity and buddhism, with my late great friend, S. Al- G, himself very/highly/
greatly interested in and attracted by the Oriental mystic.
3. 1 ESSAY; 2 SERIOUSLY; 3 IDEAL; 4 REFUSES; 5 SINGLE; 6 CLAIM;
7 EXISTED; 8 CHARACTERISTICS; 9 SCHISMS; 10 IMPOVERISHED.
4. Christianity promises eternal life to man, while buddhism - dissolution/
escape into the nothingness and the loss of individuality. In Christianity, the saved man
will acquire, at the Last Judgment, both the resurrection of his body and eternal life for
his soul and for his spiritualized body. It is different with the buddhism: the self (the so-
called self), once purified, will leave this valley of tears, called samsara, forever and will
lose itself /be incorporated/ absorbed into the void/ undefined/vagueness of nirvana. Thus,
there is a radical difference between the two systems, one of which celebrates life, the
other celebrating giving up life/the loss of life. The description by the lamaist texts of the
intermediate state between death and a possible new embodiment of the individual
consciousness seems to me especially/highly dramatic and impressive. In the bardo, the
self wanders/will wander wile being strongly lured/appealed to and tempted by endless,
various matrices offered to him as means of re-entering samsara. Highly
evolved/developed consciences, however, reject/ refuse these insidious appeals and seek
for refuge and salvation in the other world, which is the real one, that is – nothingness.
Christianity is, maybe/probably, the one which best fits/matches the definition given by
Unamuno to man: the being that tends towards, and desires and whose main desire is
eternity. The Oriental mystic proposes an altogether different notion/thing: eternal
dissolution, the absorption into a whole lacking any self-conscience and within which
“separate selves/persons” can no longer be conceived of.
5. (1) CONSCIOUS; (2) SAVED; (3) SAINTS; (4) DEPARTED;
(5) INFALLIBILITY; (6) DOUBTLESS; (7) MYSTICAL; 8 INCOMPLETE
(9) DISCOVER; (10) ISOLATION; (11) GOD; (12) TRINITY;
(13) PENTECOST; (14) PNEUMATOLOGICAL.
6. I also told S. Al-G that to me, buddhism seems to lack that love which is
essential in Christian teachings. He would reply by giving me the example of that
boddhisatva who could, by means of purification, have access/gain access to nirvana and
who nevertheless does not do it but re-enters the samsaric cycle, only to be able to help
his fellow people to gain nirvana sooner. Yes, it is a touching example, but the gap
between the two philosophies/visions/points of view/standpoints remains. Christianity
loves and endowes life with eternity, while buddhism sees it as a curse/misfortune, a
trouble and a source of suffering which one should try to get rid of as son as possible. The
title of one of C's books summarizes/ sums up things very eloquently/tellingly/
appropriately, I think/in my opinion: On the misery/ drawback/trouble/disadvantage of
having been born. There is also the well-known Indian/ Hindu saying: It is better to sit
than to stand, it is better to be lying than to sit, it is better to sleep than to be lying, it is
better to die than to sleep, but the best thing is not to have been born/not to be born.
Christianity has a radically opposite way of thinking. To Christianity, life is a wonderful
gift and God created man not so much as to be glorified by him - for, being perfect, He
does not need to be glorified/ any glorifying chants - but to enable man to reach the
incomparable/peerless/unique joy of being/ conjugating the verb “to be”. This is the
dilemma/question: existence or non-existence, to be or not to be, as H. puts it. What is
Christianity? It is the religion of “to be”.
UNIT 19
Christians believe that once they die they can see God and death is regarded as a
reunion with the Father. Christians do not just pass or depart from this world, but rather
“repose in the Lord”. Once they die they will be remembered, and during religious
services “Memory Eternal”is sung for them. Chritians do not fear death as it had been
defeated by Christ.
Vocabulary Practice
1. achieve (vb.) – ment (suffix) = achievement (noun)

human (adj.) – ity (suffix) = humanity (noun)
threat (noun) – en (suffix) = threaten (vb.)
sin (noun) – ful (suffix for an adj.) – ness (suffix) = sinfulness (noun)
un (prefix) – imagine (vb.) – ative (suffix) = unimaginative (adj)
create (vb.) – ive (suffix for an adj) – ity (suffix) = creativity (noun)
wicked (adj.) – ness (suffix) = wickedness (noun)
destruct (vb.) – ive (suffix, adj) – ness (suffix) = destructiveness (noun)
pray (vb.) – er (suffix noun) – ful (suffx) = prayerful (adj)
faith (noun) – less (suffix adj) – ness (suffix) = faithlessness (noun)
2. 1 priest; 2 education; 3 studied; 4 on; 5 graduation.
3. 1 COURSES; 2 CHURCH; 3 IMPACT; 4 EASTERN; 5 MODULE;
6 EARLY; 7 IN; 8 ESPECIALLY; 8 EMPIRE; 9 INCLUDES;
10 ROMANIAN.
4. a. We believe that God loves us because the word of God was incarnate.
b. Men have forgotten about God; however God has not forgotten His creation.
c. God created Adam and Eve and furthermore he gave them everything
they needed.
d. Cain killed Abel as soon as he had the opportunity.
e. We should love our neighbour and forgive him for his mistakes, since
God told us to do this.
5. To an Orthodox scientist who asks why Orthodoxy has no pope/ doesn’t have
a pope.
Actually, it does have one. Orthodoxy too has a pope, older than all popes and
patriarchs in the world. It has had one from the beginning, and it will have one to the end
of times. It is the same pope whom all Christ’s apostles invoked. The Holy Spirit, the
Spirit of wisdom and understanding, the Spirit of comfort and of God’s power – He is the
true pope of Christ’s Church onto ages of ages, un-replaced and unchanged, un-voted and
uncontested, having no predecessor and no successor. And as for the fact that the apostles
acknowledged the Holy Spirit as their leader and pope, there is, fortunately, a written
document – written by their very hand. At their first council, in Jerusalem, the apostles
wrote the well-known words: It has seemed good to the Holy Spirit and to us to do so and
so (Acts 15, 28). Obviously, the apostles put the Holy Spirit ahead and above themselves.
Before that meeting and before any other one, it was Him that they prayed to, it was Him
that they called, it was Him that they obeyed unconditionally. Is it not so to this day, with
the leaders of the Orthodox Church? Every time they gather in a council, their first
concern is to invoke/call on their infallible pope, the Holy Spirit; it is Him that they call
with awe before starting any work, and they obey Him unconditionally. Not only the
heads/leaders of the Church, but also the lay leaders in the Orthodox countries, the
ministers and those elected by the people, they have always proceeded to invoking the
Holy Spirit first, and with this they begin their work in the council or in the Parliament.
The heads of the education department do the same. You know that at the beginning of
the school year they take their pupils to call on the Holy Spirit. And the All-good,
Almighty and All-wise Holy Spirit leads everything, strengthens everything, inspires
everything: the Church, the State, the education. He rules over all and everything, not by
force, as an earthly dictator will do, but like a Father – through wisdom and love. He is, in
fact, our father through the baptism we have received. And you know that in Greek, the
word “papa” means father. Thus, in the historically and morally correct sense, the Holy
Spirit is our father, our pope. And what would be the use of another father, in other words
pope, for the Orthodox Church? Hasn’t our Lord Jesus Christ warned us to beware of the
earthly fathers – popes? He commanded us, 19 centuries ago: “And call no man your
father on earth, for you have one Father, Who is in heaven”.
awe = feeling of respect combined with fear or wonder
unfailing = constant; (unfailing patience, unfailing good humour or unfailing
devotion.
Proceed = to begin/continue sth; see the Creed: the Holy Spirit, Who proceeds
from the Father / to beware of = be cautious of, take care about
UNIT 20
Christ’s body after the Resurrection was both material (as He could eat), but
spiritualised (since He could pass through the closed doors). Thomas doubted the
Apostles’words because he had not seen the resurrected Christ.
Vocabulary Practice
1. to trample – crush, squash, tread on, walk over, stamp on

tomb – grave, sepulchre, catacomb, burial camber
dead – deceased, departed, lifeless, passed on
To die – to repose in the Lord
2. FUNDAMENTAL; 2 FULFILLMENT; 3 EMPTY; 4 DEATH; 5 DAWN;
6 KERYGMA 7 REMARKABLE; 8 ANCIENT; 9 ETERNITY.
UNIT 21
The specific (peculiar) property of the Father is paternity, the specific property of
the Son is filiation or sonship, and the peculiar property of the third person is procession,
which means that from eternity the Holy Ghost holds the property of being in a unique
relation with the Father, i.e. of proceeding from the Father.
Vocabulary Practice
1. 1 WRONG; 2 SINNER; 3 PAST; 4 COMFORT; 5 SORROW; 6 TELLING;

7 TIME; 8 MANNER; 9 COMMUNITY; 10 REAFFIRM;
11 CONFESSION; 12 FORGIVEN; 13 OURSELVES; 14 SERIOUS;
15 ASK;
2. 1 affirmation; 2 community; 3 empowers; 4 acknowledge; 5 fairness;
6 slowly; 7 fulfilment;
3. 1 suggested; 2 translated; 3 friendship; 4 ourselves; 5 treated; 6 repentant;
7 strengths; 8 weaknesses; 9 painful; 10 joyous; 11 unity 12 struggling.
4. Answer given to the student, I.K., who asks about the book of the
Ecclesiastes
You don’t understand why the book of the Ecclesiastes has been included in the
Bible. In your opinion, this book is the expression of purely Indian pessimism, since it
denies all values, and as such it runs counter the rest of God’s teachings. But, you see, the
holy fathers who introduced the book of the Ecclesiastes in the Biblical canon did not
think so. They placed it among the canonical books and the Church has regarded and
recommended it as such, to this day.
Vanity of vanities, says the Ecclesiastes (the Preacher), all is vanity. Who is this
Ecclesiastes? The wisest, the richest and the happiest emperor in the world before Christ:
Solomon, the son of David. The man who had acquired and who owned, to the highest
degree, everything that man’s heart can thirst for on earth, calls vanity and shadow all his
wealth and learning, all magnificence and pomp, all his imperial power and majesty, all
honours and delights. Is this not a valuable teaching for the world? Is this not a cold
shower able to awaken those who, through injustice and ill deeds, fighting against God
and against the people, muting their own conscience and killing their own soul, run like
mad after everything that the great emperor, having tasted to his heart’s content, calls
vanity, delusion and nothingness? If a barefooted Indian philosopher had uttered these
words (had it been a barefooted Indian philosopher who uttered these words), their effect
would have been far from the powerful one they have coming from a mouth full of all
earthly delights. Who has eaten and enjoyed himself like me? This also is vanity and
vexation to the spirit. This is how the richest and fullest man on earth speaks.
UNIT 22
God is almighty and creator of Heaven and Earth. God’s attributes may be
grouped in four categories: those pertain to His essential nature (He is immutable, or
unchangeable, as well as eternal and omnipresent); those which are intellectual (His
omniscience); those which are moral (holy, righteous, etc) and those which are emotional
(merciful, longsuffering, etc).
Vocabulary Practice
1. 1 OF; 2 IN; 3 IS; 4 MY; 5 IS; 6 IN; 7 MY; 8 LIKE; 9 DO; 10 WILL; 11 OF;
12 WILL; 13 IT; 14 AT; 15 GODS; 16 AT; 17 LIKE; 18 BE; 19 HE 20 WHOLE
2. 1 voice; 2 beloved; 3 nature; 4 glory; 5 hypostasis; 6 kingdom; 7 God; 8
salvation; 9 power; 10 man.
3. 1 incomprehensible; 2 nameless; 3 being; 4 goodness; 5 knowledge; 6
impossible; 7 unspeakable; 8 knowledge; 9 opposites; 10 unnameable; 11
signification; 12 lacking; 13 signification; 14 wisdom; 15 wisdom; 16
powerful; 17 impure; 18 unholy; 19 darkness; 20 goodness; 21 wickedness;
22 existence; 23 combination; 24 denial; 25 darkness.
5. And what you say, that the Ecclesiastes denies all values, is wrong. He does not
deny two values: God and justice. And these are precisely the two fundamental values in this
world of vanity. God is in heaven, and you upon earth; fear God, the Ecclesiastes says. God will
judge the righteous and the wicked, he says. Though a sinner does evil a hundred times and
prolongs his life, yet I know that it will be well with those who fear God, because they fear
before Him. So he has seen that on earth the righteous one is often afflicted just like the wicked
one, and this is a grievous evil and vexation to the spirit, but in his heart he has the prophetic
intuition that in the end, it will be well with the righteous. What kind of well, he cannot tell. You
must know that the Ecclesiastes lived one thousand years before Christ and thus he could not
hear the Saviour’s wonderful words, nor could he learn of a new world, of the Kingdom of God,
which the Lord revealed to the people. Today, the simplest of Christians knows much more than
him, the wisest of the emperors before Christ. The Christian knows from Christ that the
righteous one will inherit eternal life and will shine like the sun in the kingdom of his Heavenly
Father. However, although the wise emperor ignored this, he foresaw by divine inspiration that
it will be well with the righteous, and unwell with the wicked. Rejoice, o young man, in your
youth, and let your heart cheer you in the days of your youth, the wise emperor says; walk in the
ways of your heart and the sight of your eyes. But know that for all these things God will bring
you into judgment... that God will bring all deeds, and every secret, good or bad, into judgment.
Therefore, leaving Indian pessimism aside, say with the Ecclesiastes (the
Preacher): „Indeed, all is vanity, but for God and the Divine justice”. And make your
ways right, so that you will not break justice, nor will justice break with you.
May God help you!
UNIT 23
There are several Christian denominations in Romania but most of them are
Orthodox, so the Romanian Patriarchate has authority over them.
Vocabulary Practice
1. 1. RECOGNISED; 2. METROPOLITAN; 3. HOLY SYNOD 4. SEE 5.
ADOPTED; 6. ARCHBISHOP 7. PATRIARCH.
2. Lumina newspaper has appeared every day since 7th February 2005, as the
only Christian daily newspaper in Romania and the only Orthodox Christian daily
newspaper in the world. It is understood as a “family publication”, read both by the young
members of the family, who pursue studies, by busy active persons and by retired people.
This daily newspaper publishes news, documentaries and reportages on religious life,
local, national and international events.
The Basilica News Agency is designed to present the institutions, activities and
attitudes of the Romanian Orthodox Church, as well as of some other Churches, on
various topical issues. The news are selected and systematised in accordance with the
principles of Christian morals and the norms of journalistic deontology.
3. Trinitas radio station was set up 1 in 1996, 2 at the initiative and 3 with the
blessing 4 of His Beatitude Daniel, Patriarch 5 of the Romanian Orthodox Church, then
Metropolitan 6 of Moldavia 7 and Bukovina, 8 as he saw new methods 9 of missionary
work 10 by using the modern means 11 of communication. Trinitas radio station has
broadcast 12 on the 92.7 MHz frequency, 13 and it started to transmit 14 on the 17th April
1998, 15 on the Good Friday night, 16 in the studio set up 17 in the tower near Golia
Monastery 18 in Iasi.
Annex 1: Synonymous Terms
all-embracing all-encompassing, comprehensive, wide-raging, far-reaching

celebrate (v) serve, officiate,
consecrate (v) bless, sanctify, dedicate, reconsacrate
cupidity (n) usuriousness, acquisitiveness, avarice, avariciousness
greed, greediness, gluttony, covetousness
despair (n) despondency, hopelessness, desperateness dejection, bleakness
dome (n) vault, cupola, ceilling
faithful* (a) pious*, dedicated, devoted, trusyworthy, truthful, loyal
forgive (v) absolve, pardon, remit, liberate
gladsome (a) heartening, elating, cheerful, pleasing, delighting
glory (n) praise, devotion
magnificence, brilliance, splendour, beauty
humility (n) humble-mindedness, humbleness, self-effacement, meekness
light (v) ignite, kindle, set alight
magnify (v) praise, exalt, extol
amplify, expand
monastery (n) convent, abbey, priory, friary, nunnery, religious house
pious*(a) devout, religious, virtuous, reverent, faithful*
priest cleric, celebrant, minister, parson, vicar
remission (n) forgiveness, absolution, pardon, exoneration, pardon
repentance (n) contrition, attrition, regret, remorse, atonement, sorrow
sin* (n) trespass, iniquity, failing, wickedness, misdeed, transgression*
sloth (n) idleness, lazyness
indolence, lassitute dispiritedness, apathy
transgression* sin*, wrongdoing, misbehaviour, disobedience, crime, lapse
worshipper (n) believer*, Christian, member of congregation, celebrant
GLOSSARY OF RELIGIOUS TERMS
A
abis, s. – abyss; chasm; depth; pit

abjura, vb. – to abjure: abjure one’s errors; to renounce; to repudiate; to retract; to recant; to
forswear, forswore, forsworn
abluţiune, s. – ablution
absidă, s. – apse; absida altarului – chancel apse
absidiolă, s. – apsidiole
absolut, adj. – absolute
acatist, s. – akathist hymn; acatistier, s. – akathist book; book of akathists
acedie, s. – accidie/acedia; listlessness; sloth
acoperământ, s. – cover; (apărare) – protection; Acoperământul Maicii Domnului – The
Protection of the Mother of God/ Pokrov
acoperi, vb. – to cover
acoperăminte (pocroveţe), s. – veils
acorda/ da, vb. – to vouchsafe; to grant
acrivie, s. – akriveia: akriveia is the exact observance of canons
Acte martirice, s. – Martyrical Acta
adaos, s. – addition; adaosul Filioque – the Filioque addition
adăpost, s. – shelter; retreat; refuge; asylum; (locuinţă) – abode; adăposti, vb. – to shelter
adânc, adj. – deep; profound
ademeni, vb. – to ensnare; to tempt; to entice; to lure
adevăr, s. – truth; adevăruri de credinţă – doctrinal truths
adopţianism, s. – Adoptianism
adorare, s. – worship, adoration; adora, vb. – to worship; to adore
adormire, s. – dormition; falling asleep: Adormirea Maicii Domnului – The Dormition/ Falling
Asleep of the Theotokos
aducere (punere înainte), s. – oblation
adulter, s. – adultery; adulter, adj. – adulterous
adunare, s. – assembly, gathering, synaxis; adunare eparhială – archdiocesan assembly;
Adunarea Natională Bisericească – the National Church Assembly; Adunarea
eparhială a Arhiepiscopiei Bucureştilor – Diocesan Assembly of Bucharest
Archdiocese
aduna, vb. – to assemble; to collect; a-şi aduna gândurile – collect one’s thoughts
administra, vb. – to administer: the priests administers the Holy Eucharist
adventism, s. – Adventism; adventist, adj. – Adventist: Seventh-Day Adventist Church
Aer, s. – Aër: the Aër is placed over the Chalice and Diskos
afierosire – dedication; solemn profession; afierosi, vb. – to dedicate; lucruri afierosite – votive
offerings
aftartodochetism, s. – Aphtartodocetism
afurisenie, s. – excommunication; anathema
agapă, s. – agape: meal or feast in celebration of selfless Christian love
agheasmă, s. – holy water; Agheasma Mare – the Great Blessing/Sanctification of Waters;
Agheasma Mică – the Lesser Blessing/Sanctification of Water; a stropi cu agheasmă –
to sprinkle with holy water (using the sprinkling brush)
aghiorit, adj. – hagiorite; Athonite
Agneţ, s. – Lamb
ajun, s. – eve; forefeast; paramony; Ajunul Crăciunului – Christmas Eve
ajuna, vb. – to fast

ajutor, s. – help; aid; support
ajutător, s. – helper: grabnic ajutător – swift helper ; adj. – helpful
alabastru, s. – alabaster: an alabaster flask of ointment
alegorie, s. – allegory; alegoric, adj. – allegorical: allegorical interpretation of the Scriptures
aleluia, interj. – hallelujah; alleluia
alinare, s.– comfort; alina, vb. – to comfort
aliturgic, adj. – aliturgical: zi aliturgică – aliturgical day
altar, s. – altar, sanctuary; absida altarului – chancel
altruism, s. – selflessness; altruist, adj. – selfless; adv. - selflessly
alunga, vb. – drive away; cast out; a alunga/ scoate demonii – cast out devils
amiază, s. – noon
amin, interj. – amen
aminte/ luare aminte, s. – attention; să luăm aminte! – Let us attend!
amoral, adj. – amoral
amvon, s. – ambon; pulpit
anabaptism, s. – Anabaptism; anabaptist, adj. – Anabaptist
anafora, s. – Anaphora: The Anaphora is the most solemn part of the Divine Liturgy
anafură, s. – antidoron; holy bread
anahoret, s. – anchorite (fem. anchoress); anahoretic, adj. – anchoritic
analog (pupitru), s. – lectern; analogion
analogie, s. – analogy
anamneză, s. – anamnesis
anarghir, adj. – unmercenary
anastasimatar, s. – Anastasimatarion
anatemă, s. – anathema; anatematiza, vb. – to anathematize; to pronounce anathema (on
someone)
angelologie, s. – angelology
angelolatrie, s. – angelolatry
anglican, adj. – Anglican; anglicanism, s. – Anglicanism
anteriu (sutană) , s. – cassock; soutane
antifon, s. – antiphon; antifonic, adj. – antiphonal
antihrist, s. – the Antichrist
antimis, s. – antimension ( pl. antimensia)
antinomie, s. – antinomy
Antiohia – Antioch; antiohian, adj. – Antiochene: the Antiochene school
antropologie, s. – anthropology; antropologic, adj. – anthropological
apartenenţă, s. – belonging; membership; affiliation: apartenenţă religioasă – religious
affiliation; aparţine, vb. – to belong
apărare, s. – protection, defense; apărător s. – protector (fem. protectress); defender: defender of
the faith; apăra, vb. – to protect; to defend
Apocalipsa – the (book of) Revelation/Apocalypse; apocaliptic, adj. – apocalyptic
apocatastază, s. – apocatastasis/ apokatastasis
apocrif, adj. – apocryphal; cărţi apocrife – apocrypha
apofatism, s. – apophatism; apofatic, adj. – apophatic
apoftegmă, s. – apophtegm, pl. apophtegmata
apolinarianism, s. – Apollinarism/Apollinarianism
apolis, s. – v. otpust
Apologetică, s. – Apologetics/ Christian Apologetics; apologie, s. – apology; apologet, s.–
apologist
apostazie, s. – apostasy; apostat, s. – apostate; backslider; apostazia, vb. – to apostatize
apostol, s. – apostle; apostolat, s. – apostleship; apostolicitate, s. – apostolicity

apostolic, adj. – apostolic; succesiune apostolică – apostolic succession; Apostolul neamurilor –
Apostle to the Gentiles; Părinţii Apostolici – the Apostolic Fathers; nunţiu apostolic –
apostolic nuncio; deopotrivă/întocmai cu apostolii – equal to the apostles; Sinodul
Apostolic – Apostolic Council/Apostolic Conference (Jerusalem, 49 AD); canoane
apostolice – apostolic canons; epoca apostolică – apostolic age; Constituţiile
Apostolice – Apostolic Constitutions
aprinde, vb. – to kindle; to ignite; to light
aproapele, s. – neighbour
arătare, s. – (revelaţie) revelation; (a doua venire) – the Second Coming
arc triumfal, s. – triumphal arch
arde, vb. – to burn: burn incense; arzător, adj. – ardent, fervent: fervent faith; ardere de tot –
burnt offering
arginţi, s. – silver coins; pieces of silver: Judas betrayed Lord Jesus Christ for thirty pieces of
silver
arhanghel, s. – archangel
arhetip, s. – archetype; arhetipal, adj. – archetypal
arhidiacon, s. – archdeacon
arhiepiscop, s. – archbishop; arhiepiscopie, s. – archdiocese; archbishopric
arhiereu, s. – high priest
arhimandrit, s. – archimandrite
arhondaric, s. – guest house; guest chamber
arianism, s. – Arianism; Arie – Arius
aripă, s. – wing; înaripat, adj. – winged
armonie, s. – harmony; concord; armonios, adj. – harmonious; armoniza, vb. – to harmonize; to
reconcile
Artă Sacră – Sacred Arts
artos, s. – artos
asalta, vb. – to assail
ascet, s. – ascetic; ascetism, s. – asceticism; asceză, s. – ascesis; self-discipline; ascetic exercises;
ascetic practice; ascetic, adj. – ascetic/ascetical; Teologie Ascetică – Ascetic/Ascetical
Theology
ascultare, s. – obedience; asculta (a face ascultare), vb.– to obey
ascuns, adj. – hidden; ascunde, vb. – to hide, hid, hidden; pe ascuns/ în ascuns – secretly,
surreptitiously
asemănare (cu Dumnezeu), s. – likeness (to God); după asemănare – in God’s likeness
asistenţă socială, s. – social work
asprime, s. – harshness; aspru, adj. – harsh
astruca, vb. – to bury; to entomb
aşezăminte monahale, s. – monastic settlements
ateu, s. – atheist
atonit, adj. – athonite, hagiorite
atotputernic, adj. – omnipotent; Atotputernicul – the Almighty
atotştiinţă, s. – omniscience; atotştiutor, adj. – omniscient
Atotţiitor, s. – Pantocrator
atribui, vb. – to ascribe; to attribute (to)
atribut, s. – attribute
aur, s. – gold; foiţă de aur – gold leaf; aurit (poleit cu aur), adj. – gilded
aureolă, s. – halo; nimbus; aureole; glory
autocefalie, s. – autocephaly; autocefal, adj. – autocephalous
auto-determinare, s. – self-determination
autoritate, s. – authority
avva/ amma, s. – abba/ amma
axă (verticală/orizontală), s. – (vertical/horizontal) axis, pl. axes
axiologie, s. – axiology; axiologic, adj. – axiological
azil, s. – asylum; hospice
azimă, s. – unleavened bread; Sărbătoarea azimelor – the Feast (Days) of Unleavened Bread
azurit (albastru de Voroneţ), s. – azurite
baldachin, s. – canopy; ciborium

balsam, s. – balm; îmbălsăma, vb. – to embalm
baptist, adj. – Baptist: the Baptist Church
baptisteriu, s. – baptistery/baptistry
batjocură, s. – mockery, ridicule; batjocori, vb. – to mock; to deride; batjocoritor, adv. –
mockingly
bazileu, s. – basileus, pl. basileis
bazilică, s. – basilica
bătălie, s. – battle
bătrân, s. – elder (fem. eldress); starets; spiritual adviser; spiritual director
bârfă, s. – gossip; (calomnie) slander; bârfi, vb. – to gossip; to slander
belşug, s. – abundance
Biblia, s. – the Bible; biblic, adj. – biblical; Teologie Biblică – Biblical Theology; biblist, s. –
biblicist; concordanţă biblică – bible concordance
bici, s. – whip; scourge; biciui, vb. – to scourge
bigotism, s. – bigotry; bigot, s. – bigot; bigot, adj. – bigoted
bine, s. – good: good triumphs over evil; bine, adv. – well; a face binele – do good;om de bine –
righteous man
binecredincios, adj. – pious, most pious
binecuvântare, s. – blessing, benediction; binecuvânta, vb. – to bless; binecuvântat, adj. –
blessed
binefăcător, s. – benefactor; binefăcător, adj. – beneficial
bine intenţionat, adj. – well- meaning
bineplăcut/ bineprimit, adj. – acceptable: deeds acceptable to God
bioetică, s. – bioethics
biruinţă, s. – victory, triumph; biruitor, adj. – triumphant; victorious
biserică, s. – church; Biserica primară – early Church; biserica principală a unei mănăstiri –
katholikon; Biserica luptătoare/ triumfătoare – the Church triumphant/ the Church
militant
bisericesc, adj. – churchly; ecclesiastical
Bizanţ – Byzantium; bizantin, adj. – Byzantine; simfonia bizantină – the Byzantine symphony
bizantinologie/bizantinistică, s. – Byzantine Studies/ Byzantinology; bizantinist/ bizantinolog,
s. – Byzantinologist
blasfemie, s. – blasphemy; blasfemiator, adj. – blasphemous; blasfemia, vb. – to blaspheme
blândeţe, s. – gentleness; meekness; kindness; blând, adj. – gentle; meek; kind
blestem, s. – curse; blestemat, adj. – cursed/accursed; blestema, vb. – to curse
boală, s. – illness; disease; bolnav, adj. – ill; sick; cei bolnavi – the sick
bogăţie, s. – wealth; richness; bogat, adj. – wealthy; rich; bogatul nemilostiv şi săracul Lazăr –
Dives and Lazarus
bogomilism, s. – Bogomilism
bolniţă, s. – infirmary, church infirmary; hospital
boltă, s. – vault; (a cerului) – firmament; boltit, adj. – vaulted

botez, s. – baptism; christening; boteza, vb. – to baptize; to christen; veşmânt de botez –
christening gown/robe; botez prin afundare/turnare/stropire – baptism by submersion/
affusion/ aspersion; Botezul Domnului/ Boboteaza – The Baptism of our Lord/
Theophany/Epiphany
brâncovenesc, adj. – Brancovan
brâu, s. – zone; girdle; belt; a încinge cu brâu – to gird
broderie, s. – embroidery; needlework; brodat, adj. – embroidered
bucoavnă, s. – primer
bucurie, s. – joy; bucura, vb. – to rejoice; to enjoy; bucură-te! bucuraţi-vă! – rejoice!
bulă (papală), s. – (papal) bull
Bunavestire, s. – the Annunciation
bunătate, s. – goodness; bun, adj. – good; bine, s. – good
bună înţelegere, s. – concord; harmony
bunăstare, s. – welfare
bunăvoinţă/ bunăvoire, s. – goodwill; benevolence
burete, s. – sponge
calcedonian / necalcedonian, adj. – Chalcedonian, non-Chalcedonian

cale, s. – path; way; road
calendar, s. – calendar; calendar bisericesc – church/ liturgical calendar; calendar gregorian/
iulian – Gregorian/ Julian calendar; îndreptarea calendarului – calendar reform/
revision of the calendar
calvinism, s. – Calvinism; Reformed theology
camilafcă, s. – kamilavka
candelabru, s. – chandelier
candelă, s. – vigil lamp; sanctuary lamp; lampada
canon, s. – canon; canonic, adj. – canonical; canonicitate, s. – canonicity; Drept canonic –
Canon Law; necanonic, adj. – uncanonical
canon (epitimie), s. – penance/ epitemia; canon de rugăciune – supplicatory canon; canon de
pocăinţă – penitential canon
canon (imn) – canon: hymn composed of nine odes, or canticles; Canonul Sf Andrei Criteanul –
the Great Canon of St Andrew of Crete
canonizare, s. – canonization; canoniza, vb. – to canonize
capete, s. – chapters
caritate, s. – charity; acte de caritate, activităţi caritabile – charities
carte, s. – book; cărţi de slujbă – liturgical books; carte de rugăciuni – prayer book; book of
prayers; cărţi de meditaţii religioase – devotional books; carte de imnuri – hymnal
castitate, s. – chastity; cast, adj. – chaste
catacombă, s. – catacomb (pl. catacombs)
catafalc, s. – bier; catafalque
catafatism, s. – cataphatism; catafatic, adj. – cataphatic
catapeteasmă, s. – iconostasis (pl. iconostases)
catavasie, s. – katavasia
catedrală, s. – cathedral; Catedrala Patriarhală – the Patriarchal Cathedral; Catedrala
Mântuirii Neamului – the Cathedral of (Romanian) People’s Salvation/Cathedral of
National Salvation
cateheză, s. – catechesis (pl. catecheses); catehism, s. – catechism; catehiza, vb. - to catechize;
catehet, s. – catechist; catehumen, s. – catechumen
caterisire, s. – defrocking; unfrocking; laicization; caterisi, vb. – to defrock; to unfrock; to laicize

catismă, s. – kathisma (pl. kathismata): a kathisma is one of the twenty sections into which the
Psalter is divided
catolic, adj. – Catholic; catolicitate, s. – Catholicity; catolicism, s. – Catholicism
cazanie (predică), s. – homily; sermon; (carte de predici) – homiliary
călca, vb. – to trample: cu moartea pe moarte călcând – trampling down death by death
cădelniţă, s. – censer; thurible; cădi (cădelniţa, tămâia), vb. – to cense
cădere, s. – fall; cădea, vb. – to fall, fell, fallen; a cădea în ispită – fall into temptation; a cădea
de la credinţă – to lapse
căinţă, s. – repentance; compunction; contrition; attrition (NB: attrition is more selfishly motivated
by fear of punishment, while contrition is true repentance, heartfelt sorrow for offending
God and the others); căi, vb. – to repent
călătorie, s. – journey; călători, vb. – to travel; călător, s. – traveller; (drumeţ) – wayfarer
călăuză, s. – guide; călăuzire, s. – guidance; călăuzi, vb. – to guide; to lead; to direct
cărturar, s. – scholar; scribe: cărturarii şi fariseii – scribes and pharisees; cărturăresc, adj. –
scholarly
călugăr, s. – monk, friar; monastic; canon: Augustinian canons; călugăriţă, s. – nun; călugărie, s.
– monkhood; monasticism
căsătorie, s. – wedding; matrimony; wedlock; căsători, vb. – to wed/marry; căsătorit, adj. –
married (to); wedded: a wedded couple
căţuie, s. – incense burner; hand censer
cântare, s. – chant; plain chant; hymn; canticle; ode; church chanting; Cântarea Cântărilor – the
Canticle of Canticles/Song of Songs
cântăreţ, s. – chanter; cantor
cârjă, s. – crosier; (pastoral) staff: a bishop’s staff/ crosier
cârmuire, s. – rule; authority; cârmuitor, s. – ruler; head
ceas, s. – hour; Ceasuri – Hours; ceasul întâi/ al treilea/ al şaselea/ al nouălea – the first/ third/
sixth/ ninth hour; Ceasurile împărăteşti – the Royal Hours
ceaslov, s. – Horologion (pl. Horologia); Book of Hours; breviary
ceară, s. – wax; ceară de albine – beeswax
cedru, s. – cedar: cedar of Lebanon
celibat, s. – celibacy: clerical celibacy is an extremely rare practice in the Orthodox Church
cenotaf, s. – cenotaph
ceremonie/ceremonial, s. – ceremony; ceremonial (de ceremonie), adj. – ceremonial: ceremonial
vestments
cerere, s. – petition; rugăminte de cerere – prayer of petition; supplication
cer/ceruri, s. – heaven/s; ceresc, adj. – heavenly; divine; celestial
cerşetor, s.– beggar; mendicant; cerşi, vb. – to beg; to implore
cetate, s. – city; (întărită) stronghold; cetăţean, s. – citizen: cetăţeni ai Raiului – citizens of
Paradise
cezaropapism, s. – Caesaropapism
cheie de boltă, s. – capstone
chema, vb. – to invoke; to call: a chema numele Domnului – call on the name of the Lord
chemare, s. – (vocaţie) calling, vocation; (invocare) – invocation
chenoză, s. – kenosis; chenotic, adj. – kenotic
chilie, s. – cell
chinovie, s. – cenobitic /coenobitic monastery; chinovit, s. – cenobite
chip, s. – image; după chip şi asemănare – in the image and likeness (of God); chip cioplit –
graven image
chiparos, s. – cypress
chiriarhie, s. – kyriarchy; chiriarh, s. – hierarch; kyriarch
chirilic, adj. – Cyrillic: Cyrillic alphabet/ script; Cyrillic paleography

chivot, s. – tabernacle (artophorion); Chivotul Legii – the Ark of the Covenant
cimitir, s. – graveyard; cemetery; burial ground
cin, s. – rank; order
cină, s. – supper; Cina cea de Taină – the Last Supper; the Mystical Supper; foişorul Cinei de
Taină – the cenacle/ the upper room
Cincizecimea/Pogorârea Sf. Duh, s. – The Pentecost/ the Descent of the Holy Spirit
cinste, s. – honesty
cinstire, s. – honour/honours; homage; reverence; cinsti, vb. – to honor; to pay homage (to); to
revere: revere tradition
citeţ, s. – reader; lector
clemenţă, s. – clemency; clement (iertător), adj. – clement, lenient, merciful
cler, s. – clergy; cleric, s. – clergyman; cler superior/inferior – upper/lower clergy; clerul de
mir – lay clergy; clerical, adj. – clerical; clericalism, s. – clericalism
clopot, s. – bell; clopotniţă, s. –bell-tower (separat de biserică); belfry (turlă cu clopot); clopotar,
s. – bell-ringer; a bate clopotul – to ring/ toll the bell
colind, s. – carol; colindător, s. – caroler/carol singer; colindat, s. – carolling
colivă, s. – koliva/kollyva
comite, vb. – to commit: commit a sin/an error
compătimire, s. – pity; compassion; sympathy; compătimi, vb. – to pity; to commiserate (with);
to sympathize (with); compătimitor, adj. – compassionate; sympathetic
complăcere, s. (mulţumire de sine, suficienţă) – complacency
comportament, s. – behaviour; conduct
comuniune, s. – communion; fellowship
comunitate, s. – community; congregation
conciliu, s. – council
concupiscenţă, s. – concupiscence
condac, s. – kontakion (pl. kontakia)
condiţia omului – the human condition
condoleanţe, s. – condolence/condolences: he paid a visit of condolence to the grieving family
conferi, vb. – to lend; to impart: baptism imparts spiritual gifts
confesional, vb. – confessional: confessional schools, confessional education
confesiune, s. – denomination: confesiuni creştine – Christian denominations; (mărturisire) –
confession
conlucrare, s. – cooperation; conlucra, vb. – to cooperate
conservare, s. – preservation : restaurare şi conservare – restoration and preservation
consfinţi, vb. – to consecrate: a tradition consecrated by time
Consiliul Ecumenic al Bisericilor, s. – the World Council of Churches
consistoriu, s. – consistory; ecclesiastical court
Constituţiile Apostolice – the Apostolic Constitutions
conştiinţă, s. – conscience: conscience is the sense of right and wrong; (faptul de a fi conştient) –
awareness (of): awareness of sin; consciousness; a fi conştient de – to be aware of
contemplaţie, s. – contemplation; contempla, vb. – to contemplate; to gaze (at); contemplativ,
adj. – contemplative
contrafort, s. – buttress
Contrareforma – Counter-Reformation
controversă, s. – controversy; debate; controverse/polemici teologice – theological debates
convertire, s. – conversion; converti, vb. – to convert; convertit, s. – convert
convingere, s. – conviction; belief
convocare, s. – summoning; convoca, vb. – to summon; (a se întruni, aduna) to convene: The first
Ecumenical Council convened at Nicaea
copie, s. – holy spear; liturgical spear

copleşitor, adj. – overwhelming; copleşi, vb. – to overwhelm
cor, s. – choir; cântare corală – choir singing
corabie, s. – ship: The Church has been described as sailing ship
Cortul mărturiei – the Tabernacle; Sărbătoarea Corturilor – the Feast of Tabernacles
cosmic, adj. – cosmic; cosmologie, s. – cosmology; cosmologic, adj. – cosmological
crai, s. – king; cei trei crai de la Răsărit/Magii – the Magi; the Wise Men; the Three Kings of
Orient; închinarea magilor – the adoration of the Magi
Crăciun – Christmas; Yule
creaţie, s. – created world/creation; Creator, s. – Creator; creatură – creature/created being
creaţionism, s. – creationism: the belief that the account of creation in the Bible is true, and that
evolutionism is incorrect
credinţă, s. – faith; belief; devotion; (loialitate) – faithfulness; loyalty; fidelity; allegiance
credincios, s. – faithful, believer, worshipper; churchgoer; crede, vb. – to believe; credincios, adj.
– faithful
creştinism, s. – Christianity; creştinătate, s. – Christendom; creştin, s. – Christian; creştina, vb. –
to Christianize; (în)creştinare – Christianization; (botez) – christening
Crez, s. = Symbol of faith/Creed; Crezul Niceo-Constantinopolitan – The Nicene-
Constantinopolitan Creed; adj. - creedal
criptă, s. – crypt
cristelniţă, s. – baptismal font
cronică, s. – chronicle
cruce, s. – cross; rood (a large cross); a face cruce – to cross oneself; în formă de cruce, în
semnul crucii – crosswise; cruce greacă înscrisă (arh) – cross-in-square
cruciadă, s. – crusade; cruciat, s. – crusader
crucifix, s. – crucifix; rood
crucificare, s. – crucifixion; crucifica, vb. – to crucify
cruciform, adj. – cruciform
cruzime, s. – cruelty; crud, adj. – cruel; vicious
ctitorie, s. – foundation; ctitor, s. – founder; ctitori, vb. – to found
cucernicie, s. – piety; devotion; cucernic, adj. – pious; devout; saintly
cugetător, s. – thinker; adj. – noetic
cult, s. – worship; worship practices; cult; Secretariatul de Stat pentru Culte – the State
Secretariat for Religious Affairs; locaş de cult – place of worship
cuminecătură, s. – communion; Eucharist; cumineca, vb. – to commune; to receive Communion/
the Holy Eucharist
cumpătare, s. – moderation; cumpătat, adj. – moderate
cunoaştere, s. – knowledge; cunoaşte, vb. – to know, knew, known; cunoaşterea lui Dumnezeu
– the knowledge of God; cunoaştere de sine – self-awareness
cunună, s. – crown; wreath; încununa, vb. – to crown; cununa muceniciei – the crown of
martyrdom
cununie, s. – wedding, matrimony
cupolă, s. – dome; cupola
curăţie, s. – purity, chastity; curat, adj. – pure, clean; curăţi, vb. – to purge; to purify; to cleanse
cutremurător, adj. – awe-inspiring
cuvânt, s. – word; (învăţătură) saying; Cuvântul – the Logos; the Word (of God); cuvântare, s. –
speech; address
cuveni, vb. – (potrivi) to befit; to be due: Tie se cuvine toată slava, cinstea şi închinăciunea – all
glory, praise, and honour are due to you
cuviinţă, s. – propriety; decency; cuviincios, adj. – proper; decent
cuvios, adj. – pious; cuviosul… – blessed…
da, vb. – to give, gave, given; to impart; dătător de viaţă, adj. – life-giving, vivifying
dajdie, s. – tax; banul dajdiei – the tax coin
danie, s. – donation
dar, s. – gift; (binefacere, avantaj) boon; daruri – gifts; darurile Duhului Sfânt – the gifts of the
Holy Spirit; Sfintele Daruri – the Holy Gifts
dascăl, s. – (învăţător) teacher; cantor
datină, s. – custom; tradition
datorie, s. – (obligaţie morală) duty: to do one’s duty; debt; datora, vb. – to owe; datornic, s. –
debtor
dăinui, vb. – to endure; to last
dăunător, adj. – harmful; pernicious; dăuna, vb. – to harm, to affect
(a se) deda, vb. – to indulge (in)
Decalogul, s. – the Decalogue/ the Ten Commandments
decăzut, adj. – wretched
dedicare (consacrare), s. – dedication; dedica, vb. – to dedicate
defăimare, s. – defamation; defăima, vb. – to disparage; to defame
deism, s. – deism
demnitate, s. – dignity; (rang) – rank; demn, adj. – dignified; (vrednic) – worthy (of)
demonizat, s. – demoniac; possessed (by demons)
deofiinţă, adj. – consubstantial, coessential; deofiinţime, s. – consubstantiality, coessentiality
deplin, adj. – full; adv. – fully
depunere (din treaptă), s. – deposition; depune, vb. – (din treaptă) to depose; to demote; (un
jurământ) – take an oath; to vow; to pledge
desăvârşire, s. – perfection; desăvârşit, adj. – perfect; flawless; desăvârşi, vb. – to perfect, to
make perfect
descoperire, s. – revelation; descoperire minunată – divine revelation
desfătare, s. – pleasure: pursuit of pleasure
desfrânare, s. – fornication; desfrânat, adj. – dissolute, fornicator
deşart/deşert, adj. – vain, idle; gânduri deşarte/ vorbire deşartă – idle thoughts, idle talk; a lua
în deşert (numele Domnului) – take (the name of the Lord) in vain
deşertăciune, s. – vanity; deşertăciunea deşertăciunilor – vanity of vanities
Deuteronomul – Deuteronomy
dezbinare, s. – dissent; dissension;dezbina, vb. – to cause dissent; to divide
dezlegare (de păcate), s. – absolution; remission of sins; dezlega (de păcate), vb. – to grant
absolution; to absolve: The Lord will absolve you of your sins
deznădejde /descurajare, s. – despondency; despair; dejection; deznădăjdui, vb. – to lose heart;
to lose hope; deznădăjduit/descurajat, adj. – despondent
diacon, s. – deacon; diaconiţă, s. – deaconess; diaconie, s. – deaconate
diaconicon, s. – Diaconicon; Diakonikon (the south side of the altar apse)
dialog, s. – dialogue: engage in dialogue
diaspora, s. – diaspora
diavol, s. – devil; demon; diavolesc, adj. – devilish; demonic
dincolo, adv. – beyond
dioceză, s. – diocese
diortosire, s. – revision; diortosi, vb. – to revise
diptic, s. – diptych (pair of pictures on hinged panels)
disc, s. – diskos; paten
discernământ (dreaptă socotinţă), s. – discernment; discretion; sagacity; sound judgment
disciplină, s. – discipline; disciplinat, adj. – disciplined; disciplina, vb. – to discipline
discipol, s. – disciple; calitatea de discipol, ucenicie – discipleship

dispreţ, s. – contempt: Christian martyrs’ contempt for death; disdain; scorn; dispreţui, vb. – to
disdain; to despise; to scorn; to disregard
distragere (a atenţiei; împrăştiere a gândurilor), s. – distraction; distrage, vb. – to distract:
distract from prayer
divinitate, s. – divinity; divin, adj.– divine
divinaţie, s. – divination
dobândi, vb. – to acquire: the purpose of a Christian’s life is to acquire salvation; to gain; to
attain: the importance he attained as a theologian
doctor, s. – doctor; physician; doctori ai Bisericii – Church doctors; doctorii fără de arginţi –
unmercenary doctors; the holy unmercenaries; the benevolent physicians
doctrină, s. – doctrine; doctrinar, adj. – doctrinal
document, s. – document; documentele Sinoadelor Ecumenice – proceedings of Ecumenical
Councils
dogmă, s. – dogma; dogmatic, adj. – dogmatic
Dogmatică, s. – Dogmatic Theology
dojeni, vb. – to scold; to reprimand
doliu, s. – mourning
domnie, s. – reign
domn, s. – lord; master; doamnă – lady; Domnul – the Lord; Doamne fereşte! – God forbid!
Donatism, s. – Donatism
dospit, adj. – leavened: pâine dospită – leavened bread
doxologie, s. – doxology (praise to God); doxologic, adj. – doxological
dragoste, s. – love; dragoste frăţească – brotherly love; brotherly charity
Drept bisericesc – Canon law
drept, s., adj. – righteous: Dreptul Judecător – the Righteous Judge\; corturile drepţilor – the
tents of the righteous; dreapta credinţă – Orthodox faith, Orthodoxy; dreaptă socoteală
s. – discernment; humble thought; moderation
dreptate, s. – (corectitudine) righteousness; virtue; (justiţie) justice
dreptcredincios/dreptmăritor, adj. – Orthodox
duh, s. – spirit; Sfântul Duh – the Holy Spirit; the Holy Ghost
duhovnic, s. – confessor; spiritual director/father
duhovnicesc, adj. – spiritual; fii/fiice duhovniceşti – spiritual sons/daughters/children
dulceaţă, s. – sweetness; dulce, adj. – sweet
duminică, s. – Sunday; Duminica Ortodoxiei – The Sunday of Orthodoxy; The Triumph of
Orthodoxy
Dumnezeu, s. – God; Dumnezeire, s. – divinity; Godhead
dumnezeiesc, adj. – divine; godly; God-like
dveră, s. – altar curtain
eboşă, s. – draft
Ecclesiastul – Ecclesiastes
ecleziologie, s. – ecclesiology; ecleziologic, adj. – ecclesiological; eclezial, adj. – ecclesial;
ecleziastic, adj. – ecclesiastic
ecleziarh, s. – ecclesiarch
ecfonis, s. – ecphonesis
ectenie, s. – ectenia; litany
ecumenism, s. – ecumenism; ecumenicitate, s. – ecumenicity; ecumenic, adj. – ecumenical;
Patriarhia Ecumenică – the Ecumenical Patriarchate; patriarh ecumenic – ecumenical
patriarch; Mişcarea Ecumenică – the Ecumenical Movement
edificiu, s. – edifice
Editura Institutului Biblic şi de Misiune al BOR – The Publishing House of the Bible and
Mission Institute of the Romanian Orthodox Church
efigie, s. – effigy
efor, s. – church trustee; churchwarden; epitropos
elibera, vb. – to free; to set free; to release
elogiu, s. – eulogy; praise; elogia, vb. – to eulogize; to praise; to commend; elogios, adj. –
laudatory; commendatory
enciclică, s. – encyclical
energie, s. – energy; energii divine necreate – uncreated divine energies
enipostaziere, s. – enhypostasis
enoriaş, s. – parishioner
eparhie, s. – eparchy; adunare eparhială – eparchial assembly
epectază, s. – epektasis
epicleză, s. – epiclesis/epiklesis (calling on the Holy Spirit to consecrate the Eucharist)
epifanie, s. – epiphany
epitimie, s. – penance; expiatory penance; epitemia
episcop, s. – bishop; episcop eparhiot – diocesan bishop
episcopal, adj. – episcopal: episcopal authority; Biserica Episcopală – the Episcopal Church
episcopie, s. – bishopric; diocese; (scaun episcopal) – see; episcopat, s. – episcopacy
epistolă, s. – epistle; epistolă sobornicească – general epistle; epistolele Sf Pavel – Pauline
epistolography: the Epistle to the Romans/ Corinthians/ Galatians/ Ephesians/
Philippians/ Colossians/ Thessalonians/ Timothy/ Philemon/ Hebrews
epitaf, s. – funeral inscription; (obiect de cult) – epitaphion
epitrahil, s. – epitrachelion (pl. epitrachelia)
epitrop, s. – epitropos; churchwarden; church trustee
eră, s. – era; era creştină – the Christian era
eremit, s. – hermit; eremite; recluse; solitary
eres, s. – superstition
erezie, s. – heresy; eretic, s. – heretic; eretic, adj. – heretical: heretical beliefs
erminie, s. – hermeneutics of icons; icon painter’s manual
eshatologie, s. – eschatology; eshatologic, adj. – eschatological
etică, s. – ethics; etic, adj. – ethical
etos/ethos, s. – ethos
Euharistie, s. – the Holy Eucharist; euharistic, adj. – eucharistic
evanghelic, adj. – evangelic/al; sfaturi/porunci evaghelice – evangelic/al commandments;
Biserica Evanghelică – the Evangelical Church
Evanghelie, s. – Gospel; Evanghelia după… – the Gospel according to/ the Gospel of...
evanghelist, s. – evangelist
evanghelizare, s. – evangelization; evangheliza, vb. – to evangelize; evanghelic, adj. –
evangelical: the three evangelical counsels are poverty, chastity and obedience
evlavie, s. – piety; devotion; reverence; prayerfulness; a avea evlavie la/faţă de – to revere (a
saint)
evlavios, s. – pious; devout; godly
exarh, s. – exarch; exarhat, s. – exarchate; exarchy
excomunicare, s. – excommunication; excomunica, vb. – to excommunicate
exegeză, s. – exegesis (pl. exegeses); exeget, s. – exegete; exegetic, adj. – exegetic/exegetical
exil, s. – exile: the Babylonian exile; exila, vb. – to exile; to banish
existenţă, s. – existence
exorcism, s. – exorcism; exorciza, vb. – to exorcize
expiere, s. – expiation; expia, vb. – to expiate
extaz, s. – ecstasy; extatic, adj. – ecstatic

ezoterism, s. – esotericism; ezoteric, adj. – esoteric
Facerea/Geneza – Genesis
fanatism, s. – fanaticism; fanatic, s. – fanatic; fanatic, adj. – fanatical
faptă (bună/rea), s. – (good/bad) deed; cu cuvântul şi cu fapta – in words and deeds
Faptele Apostolilor – the Acts of the Apostles
fariseu, s. – Pharisee; fariseism, s. – Phariseeism
fast, s. – pomp; splendour
făcător de pace, s. – peacemaker
făgăduinţă, s. – promise; (legământ) covenant; Ţara/Pământul Făgăduinţei – the Promised
Land
fărădelege, s. – iniquity; misdeed; injustice
făţarnic, s. – hypocrite
Fecioara, Sf. Fecioară – the Holy Virgin
feciorie, s. – virginity; pururea feciorie – perpetual virginity; pururea Fecioara – the ever-
Virgin; fecioarele înţelepte/nebune – the wise/foolish virgins
felon, s. – phelonion
ferecat (îmbrăcat) în argint/argint aurit – overlaid with silver/gilded silver; silver-plated
feri, vb. – beware (of): beware of sin; feriţi-vă! – beware!; (a proteja, apăra) – to protect: protect
from all evil; Doamne fereşte! – God forbid!
fericire, s. – bliss; beatitude; joy; happiness; blessedness; Fericitul … - Blessed…;
Preafericitul… – His Beatitude…
Fericirile – the Beatitudes
feştilă, s. – wick
fervoare, s. – fervor; fervent (înfocat, înflăcărat), adj. – fervent; adv. – fervently
fiinţă, s. – substance, essence; (creatură) – being; creature; deofiinţă, adj. – consubstantial;
coessential
filantropie, s.– charity; philanthropy; filantropic, adj. – charitable: a charitable organization;
filantrop, s. philanthropist
Filocalia, s. – Philokalia; filocalic, adj. – philocalic
fin, fină, fini, s. – godson; goddaughter; godchildren
fire, s. – nature; firea divino-umană a lui Hristos – the divine-human nature of Christ
firidă, s. – niche
fiu, s. – son; filial/fiiesc, adj. – filial: filial respect; filiaţie, s. – filiation; sonship; Fiul Unul-
Născut – the Only-Begotten Son; Fiul Risipitor – the Prodigal Son
Florii/ Duminica Floriilor – Palm Sunday (Flowery/Willow Sunday)/ the Entry of our Lord into
Jerusalem
foc, s. – fire; înfocat/ înflăcărat, adj. – fervent; ardent; de foc – fiery: car de foc – fiery chariot;
stâlp de foc – fiery pillar
foişor, s. – watchtower; upper room
frate, s. – brother, pl. brothers/ brethren (într-o comunitate); frate întru Hristos – brother in
Christ
frăţie, s. – brotherhood; fellowship; fraternitate, s. – fraternity; frăţesc, adj. – brotherly
frescă, s. – fresco, pl. frescoes
frică, s. (de Dumnezeu) – fear (of God); cu frică şi cutremur – in fear and trembling
frumuseţe, s. – beauty; frumos, adj. – beautiful; înfrumuseţa, vb. – to embellish
fugi, vb. – to flee; fuga in Egipt – the flight into Egypt
funeralii, s. – funerals; funerar, adj. – funeral/ funerary; stâlp funerar – funeral pole; brad
funerar – funeral fir-tree
Galileea – Galilee
gând/gândire, s. – thought; gândi, vb. – to think; to meditate; to muse; gânditor, s. – thinker
genealogie, s. – genealogy; arbore genealogic – family tree
geneză, s. – genesis
gheena, s. – the pit of hell; Gehenna
glagolitic, adj. – Glagolitic: Glagolitic script/alphabet
glas, s. (muz) – tone: glasul al optulea – tone 8
glosolalie, s. – glossolalia; speaking in tongues
grabnic, adj. – swift; grabnic ajutător/ajutătoare – swift helper;grăbi, vb. – to hasten
giulgiu, s. – pall; shroud
gnoză, s. – gnosis
gnostic, s, adj. – gnostic; gnosticism, s. – gnosticism
gol, adj. – naked
grâu, s. – wheat; bob de grâu – grain of wheat
greşeală, s. – mistake, error, offense, trespass, failing; greşi, vb. – to make a mistake; to err; (a
greşi faţă de cineva) to offend
grijă, s. – care, pl. cares; grija lumească – earthly cares, worldly cares
grund, s. – prime colour; grunduit, adj. – primed
habotnic, adj. – bigoted

hagiograf/aghiograf, s. – hagiologist; hagiografie/hagiologie, s. – hagiography/hagiology
/hagiological
haos, s. – chaos
har, s. – grace; cu harul/din mila lui Dumnezeu – by the grace of God; those who are graced
with the Spirit – cei luminaţi de Sf. Duh; haric, adj. – full of grace
harfă, s. – harp
harismă, s. – charisma, pl. charismata; harismatic, adj. – charismatic
henoteism, s. – henotheism (the belief in and worship of a single God while accepting the
existence or possible existence of other deities that may also be worshipped)
hermetism, s. – hermeticism
hermeneutică, s. – hermeneutics
heruvim, s. – cherub, pl. cherubim; Heruvic – the Cherubic Hymn
hieratic, adj. – hieratic
hiliasm, s. – chiliasm; millenarianism
hirotonie/ hirotesie, s. – ordination: ordination to diaconate/ priesthood
hirotoni/ hirotesi, vb. – to ordain: he was ordained a priest/ to priesthood
horepiscop, s. – chorbishop/ chorepiscopos (pl. chorepiscopi); country bishop
hram, s. – dedication feast; patron saint feast; feast of title; patronage; biserică cu hramul… –
church dedicated to…; under the patronage of…
hrisov, s. – charter
hristic, adj. – Christical; Christ-like
hristocentrism, s. – Christocentrism
hristograma (ChiRo; IC XC), s. – Christogram; Chrismon
hristologie, s. – Christology; hristologic, adj. – Christological
Hristos – Christ; înainte de Hristos – B.C. (Before Christ); după/de la Hristos – A.D. (Anno
Domini), the Christian era
hulă, s. – blasphemy; huli, vb. – to blaspheme; to utter blasphemy; hulitor, s. – blasphemer; de
hulă – blasphemous: blasphemous thoughts
iad, s. – hell; Sheol; de iad – hellish

Iair – Jairus
iată…!, interj. – Behold…!
icoană, s. – icon; icoane praznicare – festal icons; poală de icoană – icon cloth
iconar, s. – icon painter, iconographer
iconografie, s. – iconography; iconografic, adj. –iconographic/iconographical
iconoclasm, s. – iconoclasm; iconoclast, s. – iconoclast; iconoclast, adj. – iconoclastic
iconodulie, s. – iconodulism (active support for the veneration of icons); iconodul, s. – iconodule;
iconophile
iconolatrie, s. – iconolatry (the veneration of icons); iconolatru, s. – iconolater
iconomie, s. – economy; iconomia mântuirii/ iconomia dumnezeiască – economy of salvation/
divine economy
iconom, s. – steward; iconomul necredincios – the unjust steward; iconom stavrofor –
stavrophore
iconostas, s. – iconostasis (pl. iconostases); templon; altar screen; icon screen
ideal, s. – ideal; idealist, s. – idealist; idealist, adj. – idealistic; idealism, s. – idealism
idiomelă, s. – idiomelon, (pl. idiomela)
idioritmic, adj. – idiorrhythmic: idiorrhythmic monasticism
idol, s. – idol; idolatrie, s.– idolatry; idolatru, s. – idolater; idolatru, adj. – idolatrous; idolatriza,
vb. – to idolize
Iehova – Jehovah
ierarh, s. – hierarch; ierarhie, s. – hierarchy; ierarhic, adj. – hierarchic/hierarchical
Ierihon – Jericho
ierodiacon, s. – hierodeacon
ieromonah, s. – hieromonk
Ieronim – Jerome
iertare, s. – forgiveness; absolution; pardon; iertarea păcatelor – remission of sins; ierta, vb. – to
forgive, forgave, forgiven; to absolve; to pardon; to remit one’s sins; iertător, adj. –
forgiving
ierurgie, s. – hierurgy
Ierusalim – Jerusalem
iesle, s. – manger
Ieşirea – Exodus
ignoranţă, s. – ignorance; ignorant, adj. – ignorant
Iisus Hristos – Jesus Christ
iliton, s. – eileton (cloth folded around the antimension)
imaculat, adj. – immaculate; Imaculata Concepţiune – the Immaculate Conception
imanenţă, s. – immanence; imanent, adj. – immanent
imn, s. – hymn; carte de imnuri – hymnal
imnograf, s. – hymnographer
imoral, adj. – immoral; corrupt; depraved
implora, vb. – (a cere fierbinte) to beseech: We beseech you to hear us, O Lord!; to implore; to
beg
incintă, s. – precincts: the precincts of the monastery
indelebil (caracter indelebil), adj. – indelible making (marks that cannot be removed)
indiction, s. – indiction
indulgenţă, s. – clemency, lenience; indulgent, adj. – lenient; clement; indulgenţe (teol.
catolică), s. – indulgences
infailibil, adj. – infallible; infailibilitate, s. – infallibility
inferior, adj. – lower: clerul inferior – lower clergy

iniţiere, s. – initiation; iniţia, vb. – to initiate; iniţiat, s. – initiate
institui, vb. – to institute: Lord Jesus Christ instituted the Holy Eucharist
inspiraţie/insuflare, s. – inspiration; inspira/insufla, vb. – to inspire
integritate (morală), s. – righteousness; rectitude; uprightness
interconfesional, adj. – interdenominational
interdicţie, s. – prohibition; interdict; interzice, vb. – to forbid, forbade, forbidden; to prohibit
Intrarea în Biserică a Maicii Domnului – The Presentation of the Mother of God to the Temple/
The Entry of the Theotokos in the Temple
invidie, s. – envy; invidia, vb. – to envy; invidios, adj. – envious
invocare, s. – invocation; invoca, vb. – to invoke; to conjure; to call: call on the name of the Lord
ioaneic, adj. – Johannine
Iordan – Jordan
Iov – Job
ipodiacon, s. – subdeacon
ipostas, s. – hypostasis (pl. hypostases); ipostazia, vb. – to hypostasize; ipostatic, adj. –
hypostatic: unire ipostatică – hypostatic union
irmos, s. – irmos/heirmos
Irod – Herod
isihasm, s. – hesychasm; isihast, s. – hesychast; isihie, s. – hesychia
ison, s. (muz.) – ison; drone note; a ţine isonul – hold/ sing the ison
isop, s. – hyssop
ispăşire, s. – atonement; expiation; ispăşi, vb. – to atone (for); to expiate: expiate one’s sins
ispită/ispitire, s. – temptation; allurement; ispiti, vb. – to tempt
israelit, s. – Israelite
istorie, s. – history; istoric, s. – historian; istoric, adj. – historic/ historical; Istoria Lausiacă –
Lausiac History/Lavsaicon; Teologie Istorică – Historical Theology
istoriografie, s. – historiography
iubire, s. – love; iubire de oameni – loving-kindness: God’s loving-kindness; iubitor de oameni
– lovingkind; manbefriending; iubire de arginţi – cupidity; usuriousness; iubire/ sete de
putere – lust for power; ambition
iubit, adj. – beloved; preaiubit – well-beloved; iubiţi fraţi şi surori – beloved brethren and
sisters; dearly beloved
iudaism, s. – Judaism; iudeu, s. – Jew; iudaic, adj. – Jewish, Judaic
izbăvire, s. – deliverance; izbăvi, vb. – to deliver; izbăvitor, s. – deliverer
izbândă, s. – victory; izbândi, vb. – to succeed
izgoni, vb. – banish; izgonirea din Rai – the expulsion from Paradise; the fall
izvor, s. – spring, source; izvor de viaţă/izvorul vieţii – stream of life; izvorî, vb. – to stream;
izvorâtor de mir – myrrh-streaming; myrrh-streamer; Izvorul Tămăduirii – The Life-
Giving Spring/Font of the Mother of God
îmbălsăma, vb. – to embalm

îmblânzi, vb. – to propitiate; to conciliate
împăcare, s. – reconciliation; peace; împăca, vb. – to reconcile; (a îmbuna, îmblânzi) to
propitiate
Împărăţia lui Dumnezeu/Cerurilor – the kingdom of God/heaven
împărtăşire, s. – partaking (of): theosis is partaking of the divine nature through grace;
împărtăşi, vb. – (a lua/face parte;) to partake (of); to share (in); a aduce la cunoştinţă – to
share; a se împărtăşi – to receive the Holy Eucharist; to communicate; a administra
împărtăşania – give out Communion; cei care se împărtăşesc – communicants
Împărtăşanie – the Holy Eucharist; the Holy Communion

împietrit, adj. – callous; hard-hearted
împlinire– fulfilment; împlini/îndeplini, vb. – to fulfill
împodobi, vb. – to adorn
împotrivă, adv. – against
împotrivire, s. – opposition; potrivnic, s. – opponent; enemy; potrivnic, adj. – hostile
împrăştiere (a gândurilor), s. – distraction
împrejurări, s. – circumstances: we are aware of God’s help in our life circumstances
împreună-slujire, s. – concelebration; împreună-slujitori, s. – fellow-ministers; concelebrants
înaintaş, s. – predecessor; ancestor
înaintemergător, s. – forerunner: St John the Baptist and Forerunner of Christ
înainteprăznuire, s. – forefeast
înaintevăzător, adj. – seer
înainte-vedere, s. – foreknowledge; prescience
înalt (elevat), adj. – lofty; înălţător, adj. – uplifting; inspirational
înălţa, vb. – to exalt; elevate: elevated to the rank of… – înălţat la treapta de…; (glorifica) to
glorify; to lift: lift your heart and mind to the Lord in prayer ; (a urca) to ascend
înălţare, s. – ascension: Înălţarea Domnului – The Ascension of the Lord/the Lord’s Ascension;
exaltation: Înălţarea Sfintei Cruci – The Exaltation/ Elevation of the Holy Cross;
înălţare cu trupul la cer – assumption; a se înălţa la cer cu trupul – to be assumed into
heaven
înălţime, s. – height
încercare, s. – difficulty; hardship; tribulation; affliction; trial; a pune la încercare – to test
încercat (cu experienţă), adj. – experienced: an experienced confessor
închinare, s. – veneration (of saints, relics, icons)/ worship (of God); închina, vb. – (a face cruce)
to cross oneself; (la icoane) to venerate (the icons)
închinare a unei mănăstiri – ceding of a monastery; mănăstiri închinate – ceded/ dependent
monasteries
închinovia, vb. – join a monastic community/monastery
închipui, vb. – ( a simboliza) to symbolize; to represent; (a imagina) – to imagine
îndărătnicie, s. – stubbornness; obstination; îndărătnic, adj. – stubborn; obstinate
îndelungă-răbdare, s. – endurance/ patient endurance; patience; îndelung-răbdător, adj. –
longsuffering
îndemn, s. – exhortation; urging; îndemna, vb. – to exhort; to urge
îndrăzneală, s. – courage; boldness; îndrăzni, vb. – to dare: Îndrăzniţi! – Dare! Take courage!;
îndrăzneţ, adj. – bold; daring; fearless
îndreptare, s. – justification; moral improvement; (normă, regulă) – statute; îndreptarea
calendarului – revision of the calendar
îndrepta, vb. – (corecta) to make amends; to mend one’s ways; (călăuzi) – to guide; a se îndrepta
spre… – to head (towards)
îndreptăţire, s. – justification; îndreptăţi, vb. – to justify
îndumnezeire, s. – theosis; deification; îndumnezei, vb. – to deify/ to be deified
îndurare, s. – mercy; îndurător, adj. – merciful; clement
înfiere, s. – adoption: adoption to sonship (Romans 8:15); înfia, vb. – adopt
înfrânare, s. – abstinence; abstention; temperance; înfrâna (abţine), vb. – to abstain (from); a trăi
în înfrânare/curăţie – abstemious living
înfrângere, s. – (a inimii) contrition; (în luptă) – defeat; înfrânt, adj. (cu duhul umilit/cu mare
căinţă) – contrite; înfrânge/învinge, vb. – to defeat; to conquer; to vanquish
înfricoşat/înfricoşător, adj. – terrible; dread/dreadful: înfricoşata judecată – the Dread
Judgment
îngenunchere, s. – kneeling; genuflection; îngenunchea, vb. – to kneel, knelt, knelt
înger, s. – angel; îngeresc, adj. – angelic; înger păzitor – guardian angel; cetele îngereşti – the
angelic hosts/ celestial powers
îngrijire, s. – care; îngriji, vb. – tend to; to care (for)
îngrozi, vb. – to terrify; îngrozitor, adj. – terrifying; terrible
înjosire, s. – abasement; înjosi, vb. – to abase; to lower
înluminuri, s. – ilumination; manuscrise cu înluminuri – illuminated manuscripts
înmormântare, s. – burial; entombment; interment; funeral service/funerals; înmormânta, vb. –
to bury; to entomb; to inter
înnăscut, adj. – innate: innate goodness
înnoire, s. – renewal; înnoi, vb. – to renew; înnoitor, adj. – renewing
înscăunare, s. – installation; enthronement; înscăuna, vb. – to install; to enthrone
însuşire, s. – attribute; quality: communication of attributes in the Person of Christ
înşelare, s. – (spiritual) delusion; deception; deceit; înşela, vb. – to deceive
întări, vb. – to strengthen
întâmpina, vb. – greet
Întâmpinarea Domnului – The Presentation of the Lord to the Temple/ The Entry of the Lord in
the Temple
întinare, s. – stain; întina, vb. – to stain
întâietate, s. – primacy; precedence (over)
întâistătător, s. – head
întreit, adj. – triple; thrice: thrice holy;threefold: întreita slujire a lui Hristos – the threefold
office of Christ (priest, prophet, king)
întristare, s. – sorrow
întronizare, s. – enthronement; întroniza, vb. – to enthrone
întruchipa, vb. – to epitomize; to embody
Întrupare, s. – Incarnation; întrupat, adj. – incarnate
înţelepciune, s. – wisdom; înţelept, adj. – wise
învăţa, vb. – to learn; (pe alţii) – to teach, taught, taught; to instruct; învăţat, s. – scholar
învăţăcel, s. – disciple; pupil
învăţământ, s. – education; învăţământ teologic – theological education
învăţătură, s. – doctrine; învăţături, s. – teachings; sayings; învăţături de credinţă – teachings
of the faith/ faith teachings
învestitura, s. – investiture; învesti, vb. – to invest
Înviere, s. – resurrection; Învierea cea de a treia zi – third-day resurrection; învia, vb. – (d.
Hristos) to resurrect; to rise, rose, risen; (a ridica din morţi/ pe cei morţi) to raise from the
dead/ raise he dead
învingător, s. – conqueror; învinge, vb. – to vanquish; to defeat
învinuire, s. – blame; învinui, vb. – to blame
înzestra, vb. – to endow
jale, s. – grief; sorrow; (doliu) mourning; jeli, vb. – to mourn; to grieve; to lament
jertfă, s. – offering; sacrifice; jertfă nesângeroasă – unbloody sacrifice; jertfă de mulţumire –
sacrifice of thanksgiving; jertfă de ispăşire – propitiation; jertfa de laudă – offering of
praise
jertfelnic, s. – altar; altar table; table of oblation; jertfelnic, adj. – sacrificial: sacrificial attitude
Joia Mare – Maundy Thursday; Great and Holy Thursday
jubileu, s. – jubilee
judecată, s. – judgment/judgement; Înfricoşata judecată – the Dread Judgement; Judecata de
apoi – the Last Judgment; judecata particulară/ generală – the particular/ general (last)
judgment; înfricoşătorul scaun de judecată al lui Hristos – the dread judgment seat of
Christ
judeca, vb. – to judge; to pass judgment

Judecătorii (carte) – Judges
jug, s. – yoke
jura, vb. – to swear; a jura strâmb – to swear falsely; to bear false witness
jurământ, s. – vow; oath; pledge
kenoză – v. chenoză
lacrimă, s. – tear; lăcrima, vb. – to weep; lacrimi de pocăinţă – tears of repentance

laic, adj. – lay; laicat, s. – laity; laymen; laypeople; laicizare, s. – laicization; secularization
lapidare, s. – stoning; lapidation; lapida, vb. – to stone to death; to lapidate
laudă, s. – praise; Laude – Lauds: the seven Lauds; lăuda, vb. – to praise; to commend;
(preaînălţa, slăvi) – to extol; demn de laudă/ întru tot lăudat – praiseworthy
lavră, s. – lavra
lăcaş (de cult), s. – sanctuary; place of worship; shrine
lăcomie, s. – gluttony; greed; lacom, adj. – greedy
Lăsata secului de carne – Meatfare; Lăsata secului de brânză – Cheesefare
lăuntric, adj. – inward; inner; interior: inner/interior life
leac, s. – cure; remedy; lecui, vb. – to cure; to heal
leagăn, s. – cradle
legalism, s. – legalism
legământ, s. – covenant; promise
lege, s. – law; legea veche/Vechiului Testament – Old Testament law; legea nouă/a Noului
Testament – New Testament law
legiuit/ legitim, adj. – legitimate; lawful
lepădare, s. – renunciation; denial; lepăda, vb. – to forsake, forsook, forsaken; to renounce;
lepădare de sine – self-effacement; lepădare de lume – anchoretism; withdrawal; retreat
lepră, s. – leprosy; lepros, s. – leper
lespede, s. – slab; lespede de mormânt – tomb slab
letopiseţ, s. – chronicle
levit, s. – levite
Leviticul – Leviticus
libertate, s. – freedom; liberty; liber, adj. – free; liber-cugetător – freethinker; liber arbitru –
free will; free agency
Limonariul – The Spiritual Meadow
linguriţă, s. – spoon
linguşire, s. – flattery; linguşi, vb. – to flatter; linguşitor, s. – flatterer
linişte, s. – silence; (seninătate) peace of mind; serenity; quietness; quietude
litie, s. – lity/litiya; artoklasia
liturghie, s. – Liturgy/liturgical service; Liturghia darurilor mai inainte sfinţite – Liturgy of the
Presanctified Gifts/ Presanctified Liturgy
liturghier, s. – Liturgy book/Liturgikon;
liturgică, s. – Liturgics/ Liturgical Theology; liturgist (specialist în Liturgică), s. – liturgist;
liturgic, adj. – liturgical
liturghisi, vb. – to liturgize; liturghisitor, s. – celebrant; coliturghisitor – concelebrant
Locurile Sfinte / Ţara Sfântă – the Holy Land
logodnă, s. – bethrothal; logodnic/logodnică, s. – fiancé/ fiancée; logodi, vb. – to betroth
Logos – Logos; the Word of God

luare-aminte, s. – heed; a lua aminte – to heed/to give heed; Să luăm aminte! – Let us attend!
luceafăr, s. – evening star
lucrare, s. – work; lucrarea mântuitoare a lui Hristos – the salvific work of Christ
lucrător, s. – worker; lucrătorii nevrednici (parabola) – the wicked tenants
lumânare, s. – candle; taper
lume, s. – world; lumea cealaltă/ de apoi – the afterworld; lumesc, adj. – worldly; earthly;
mundane
lumină, s. – light; lumina necreată – uncreated light; lumina, vb. – enlighten; luminat, adj. –
enlightened
luminândă, s. – expostilarion
lut, s. – clay
luteran, adj. – Lutheran; luteranism, s. – Lutheranism
Macabei – Maccabees
Mahramă (Sfânta Mahramă) – the Holy Veil; Mandylion
Maica Domnului – the Mother of God; the Theotokos; the Holy Virgin
mană, s. – manna
mandorlă, s. – mandorla (elliptical halo around a holy person)
maniheism, s. – Manichaeism
mantie, s. – mantle; cloak
manuscris, s. – manuscript
marcionism, s. – Marcionism
mariologie, s. – Mariology; marial, adj. – Marian
maronit, adj., s. – Maronite: the Maronite Church
martir, s. – vezi mucenic
martirologiu, s. – martyrology
Martorii lui Iehova – Jehovah’s Witnesses
maslu, s. – Holy Unction
materie, s. – matter; material, adj. – material
materialism, s. – materialism; materialist, adj. – materialistic
mădular, s. – member: members of the community/the Church
mănăstire, s. – monastery; friary; abbey; cloister; mănăstire de maici – nunnery; convent;
mănăstire cu viaţă de sine/de obşte – idiorrhythmic/cenobitic monastery
măreţie, s. – greatness; majesty; măreţ, adj. – great; majestic
mări, vb. – to magnify
mărinimie, s. – magnanimity; generosity; mărinimos, adj. – magnanimous; generous
mărire (putere), s. – might
mărturie, s. – testimony; mărturisi, vb. – to testify (to); to bear witness; a mărturisi strâmb – to
bear false witness; (credinţa) to confess; mărturisitor, s. – confessor
mărturisire, s. – confession; mărturisire de credinţă – confession of faith
mătănii, s. – (şirag de mătănii/metanier) prayer cord/prayer rope/ prayer beads
mâhnire, s. – dejection; despondency
mândrie, s. – pride; mândru, adj. – proud
mânecuţe, s. – epimanikia; cuffs
mângâietor, s. – Comforter; mângâietor, adj. – comforting
mânie, s. – wrath: the wrath of God; anger
mântuire, s. – salvation; Mântuitorul – the Saviour; mântuitor, adj. – salvific; mântui, vb. – to save
meditaţie, s. – meditation; musings; medita, vb. – to meditate; to muse; to think
melod, s. – hymnographer; melodist

menoniţi, s. – Mennonites
merit, s. – merit; worth
Mesia – Messiah; mesianism, s. – messianism; mesianic, adj. – messianic
metafizică, s. – metaphysics; metafizic, adj. – metaphysical
metanie, s. – (aplecare, închinăciune) bow; (pînă la pământ) prostration
metanoia, s. – conversion of life; metanoia
metoc, s. – metochion (pl. metochia); succursal monastery; dependency (of a monastery)
metodism, s. – Methodism
mezonoptica, s. – Midnight Office
miel, s. – lamb; Mielul lui Dumnezeu – the Lamb of God
mijlocitor, s. – intercessor (for someone/before God); mediator; mijlocire, s. – intercession;
rugăciune de mijlocire – intercessory prayer; mijloci, vb. – to intercede; to mediate
milă/milostivire, s. – mercy; milostiv, adj. – merciful; gracious; compassionate
milostenie (pomană), s. – alms/almsgiving; a face milostenie – to give alms
milui, vb. – have mercy: God, have mercy; (da pomană) give alms
minciună, s. – lie; mincinos, adj. – false: profeţi mincinoşi – false prophets; mincinos, s. – liar
minei, s. – menology; menaion
minte, s. – mind; intellect; nous; mintal (în minte), adj. – mental/mentally: to pray mentally
minuna, vb. – to marvel (at): they marvelled at what was said
minune, s. – miracle; wonder; făcător de minuni, s. – wonder-worker; miracle-worker; făcător
de minuni, adj. – wonderworking: a wonderworking icon; minunat, adj. – wonderful
mir, s. – myrrh; sfântul şi marele mir – chrism; izvorâtor de mir – myrrh-streaming
mire, s. – bridegroom (groom); mireasă, s. – bride
mirean, s. – layman; mireni – laity; laypeople
mireasmă, s. – scent; fragrance; mireasmă bine mirositoare – sweet-smelling fragrance
miride, s. – particles
mirodenii, s. – spices
mironosiţe, s. – myrrh-bearing women/holy myrrhbearers
mirungere, s. – unction; chrismation
misă, s. – mass
misiune, s. – mission; missionary work; missionar, s. – missionary; misiologie, s. – missiology;
specialist în Misiologie – missiologist
mistic, s. – mystic; mistic, adj. – mystical; Teologie Mistică – Mystical Theology; misticism, s. –
mysticism
mistui, vb. – to consume: the Burning Bush was burning, yet it was not consumed; mistuitor, adj.
– consuming
Mişcarea Ecumenică – the Ecumenical Movement
mişcător, adj. – touching, impressive
mit, s. – myth; mitologie, s. – mythology; mitologic, adj. – mythological; mitic, adj. – mythical
mitră, s. – miter/ mitre
mitropolit, s. – metropolitan; mitropolie, s. – metropolitanate, metropolis
moarte, s. – death; muri, vb. – to die; a suferi/primi moarte martirică – die a martyrical death;
muritor, adj. – mortal; nemuritor, adj. – immortal; nemurire, s. – immortality
moaşte, s. – relics; aducerea/mutarea moaştelor – translation/deposition/transposition of relics;
moaşte neputrezite – incorrupt relics
modalism, s. – Modalism
moliftă/molitvă, s. – molitva; moliftele Sf. Vasile – exorcisms (of St Basil)
molitfelnic, s. – Euchologion
monah/ monahie, s. – monk/nun; monastic; monahal/monahicesc, adj. – monastic; monahism
(viaţă monahală), s. – monasticism; monastic life; monkhood; aşezăminte monahale –
monastic settlements; ordine monahale – monastic orders; monahism
răsăritean/apusean – Eastern/ Western monasticism
monarhie, s. – monarchy
monofizitism, s. – monophysitism; monofizit, adj. – monophysite
monoteism, s. – monotheism
montanism, s. – Montanism; montanist, adj. – Montanist
morală, s. – morals; ethics; moralitate, s. – morality; moral, adj. – moral; Teologie Morală –
Moral Theology
mormânt, s. – tomb; grave; sepulchre; Sf. Mormânt – the Holy Sepulchre
mormoni, s. – Mormons (the Latter-Day Saints movement)
moştenire, s. – inheritance; legacy; moşteni, vb. – to inherit; moştenitor, s. – heir: Heirs to the
Kingdom
mozaic, s. – mosaic
mucarniţă, s. – snuffer, candlesnuffer
mucenic/martir, s. – martyr; mucenicie/martiriu, s. – martyrdom; martiriza, vb. – to martyrize;
martiric/ mucenicesc, adj. – martyrical: suffer martyrical death
mulţime (de oameni), s. – crowd; multitude
mulţumire, s. – thanksgiving; (satisfacţie) contentment; mulţumire de sine – self-contentment;
self-satisfaction; complacency
muritor, s. – mortal
mustra, vb. – to reprimand; to scold; to rebuke; mustrare de cuget – qualms of conscience;
compunction
naos, s. – nave
naş/ naşă/ naşi, s. – godfather/ godmother/ godparents
naştere, s. – nativity, birth; (naşterea lui Hristos din Tatăl) begetting; Fiul Unul-Născut – the
Only-Begotten Son; naşte, vb. – to give birth; to beget
Naşterea Domnului – The Nativity of our Lord
Naşterea Maicii Domnului – The Nativity of the Theotokos
natură (fire), s. – nature: the divine-human nature of Jesus Christ
nazarinean, s. – Nazarene
nazireu, s. – Nazirite
nădejde, s. – hope; expectation; nădăjdui, vb. – to hope
năpastă, s. – misfortune; tribulation
Născătoarea de Dumnezeu – Theotokos
neajuns, s. – difficulty; obstacle; hindrance; impediment; (scădere, slăbiciune) – failing
neamestecat, neschimbat, neîmpărţit şi nedespărţit (despre firea divină şi cea umană a
Mântuitorului) - the divine and human natures of Christ unconfused, unchanged,
undivided and unseparated; the two natures in Christ, united without confusion, change,
division and separation)
neamuri, s. – gentiles; Apostolul Neamurilor – the Apostle to the Gentiles
neascultare, s. – disobedience; insubordination; a nu asculta – to disobey; neascultător/
nesupus, adj. – disobedient
nebunie, s. – foolishness; nebun, adj. – fool; nebun pentru Hristos – fool for Christ
necazuri, s. – afflictions; tribulations
necinstire, s. – (lipsă de respect) disrespect; (profanare) profanation, desecration; necinsti, vb. – to
disrespect; to desecrate
neclintit/ neşovăitor, adj. – steadfast; unfailing
necreat, adj. – uncreated: energii necreate – uncreated energies/light
necrolog, s. – obituary
necugetat, adj. – heedless; thoughtless; inconsiderate
necuprins/nemărginit, adj. – boundless: the boundless love of God; Cel Necuprins – the
Uncircumscribed One; necuprins cu mintea (mai presus de înţelegere, de nepătruns, de
nedescris) – ineffable; inconceivable; incomprehensible; indescribable
necurat, adj. – impure; unclean: duhuri necurate – unclean spirits
nedreptate, s. – injustice; nedrept, adj. – unjust; unfair; nedreptăţi, vb. – to wrong (somebody);
to do injustice to (somebody)
negrăit, adj. – unspeakable; ineffable
neîmpărtăşit (înainte de moarte), adj. – unhouseled
neîncredere, s. – disbelief
nelinişte, s. – anguish; anxiety
nemilos, adj. – ruthless; merciless; adv. – ruthlessly, mercilessly
nemurire, s. – immortality; nemuritor/ fără de moarte, adj. – immortal
nenorocire, s. – (încercare, împrejurări grele) tribulation; misfortune; disaster
nepătimire, s. – impassibility; detachment; dispassion
neprihănire, s. – purity; innocence; blamelessness; neprihănit, adj. – blameless
neschimbător, s. – immutable; unchangeable
nestorianism, s. – Nestorianism
nestricăciune, s. – incorruption; nestricat, adj. – incorrupt
nevinovăţie, s. – innocence; nevinovat, adj. – innocent; blameless
nevoie, s. – necessity; need; nevoi/ necazuri, s. – tribulations
nevoinţă, s. – struggle; nevoi, vb. – to struggle; nevoitor, s. – struggler
nevrednic, adj. – unworthy; undeserving
nimb, s. – halo; nimb cruciger – cruciform halo
nimicnicie, s. – nothingness
nişă, s. – niche; recess
nous, s. – nous
novice, s. – novice; postulant; noviciat, s. – novitiate
Numerii – Numbers
numinos, s. – numinous
nuntă, s. – wedding; marriage: Nunta din Cana – the Wedding at Cana/ Marriage at Cana
nutri, vb. – to nurture; to foster
oaie, s. – sheep (pl. sheep); oaia cea pierdută – the lost sheep
oaspete, s. – guest
oaste/oştire, s. – army; host; oştile cereşti – heavenly hosts; oştile îngereşti – angelic hosts
obârşie, s. – origins
oblăduire, s. – authority; rule
obroc, s. – bushel: men do not light a lamp and put it under a bushel
obşte, s. – (faith) community; congregation
ocară, s. – insult
ocrotire, s. – protection; ocrotitor, s. – protector (fem. protectress); ocrotitor, adj. – protecting
octogon, s. – octagon; octogonal, adj. – octagonal
ocultism, s. – occultism; ocult, adj. – occult
odihnă, s. – repose; rest: The Holy Spirit will rest upon you; aici odihneşte… – here lies…
odinioară, adv. – times past; the days of yore
odoare, s. – holy vessels; holy things
odovanie, s. – octave/octave day (the 8th day feast or 8th day following the feast)
odraslă, s. – offspring
oficia, vb. – to officiate; to celebrate; to perform
ofrandă, s. – oblation; offering
omagiu, s. – tribute
omenire, s. – mankind; the human race
omilie, s. – homily; Omiletică, s. – Homiletics
omotimie (egalitate în cinstire), s. – homotimia; equality of honor
omniprezenţă, s. – omnipresence; ubiquity
onomastică, s. – name day
opaiţ, s. – oil lamp
oraţie, s. – oration
Ortodoxie, s. – Orthodoxy; ortodox, adj. – Orthodox; panortodox, adj. – pan-Orthodox
ortopraxie, s. – orthopraxy
osana, interj. – hosanna; Osana întru cei de sus! – Hosanna in the highest!
osândă, s. – sentence; condemnation; damnation; osânda veşnică – eternal damnation; osândi, vb.
– to sentence; (a judeca) – to judge; to condemn
osârdie, s. – zeal
oseminte, s. – earthly remains; bones
ospăţ, s. – feast; ospăta, vb. – to feast
ospitalitate, s. – hospitality; ospitalier, adj. – hospitable; primitor de oaspeţi – hospitaller
ostie, s. – hostia/ host; altar bread; Communion bread
osuar, s. – ossuary
otpust, s. – dismissal
pace, s. – peace; (linişte lăuntrică) peace of mind/soul; serenity; tranquility; paşnic, adj. –
peaceful; Pace ţie/vouă! – Peace be unto/upon/ with you!
Palamism, s. – Palamism; Palamite theology (uncreated divine energies)
paleografie, s. – paleography
panegiric, s. – panegyric
pangar, s. – chandlery
pan-ortodox, adj. – Panorthodox
panou, s. – panel; panou de lemn – wooden panel
Pantocrator – Pantocrator/Pantokrator
papă, s. – pope; papalitate, s. – papacy
parabolă, s. – parable
Paraclet – Paraclete; Comforter
paraclis, s. – (clădire) chapel; (rugăciune) – paraklesis/supplicatory canon (e.g. The supplicatory
canon to the Most Holy Theotokos – paraclisul Maicii Domnului)
paracliser, s. – sacristan /sexton
paradigmă, s. – paradigm
Paradis, s. – Paradise; Eden; paradisiac, adj. – paradisiacal
parastas, s. – panikhida; memorial service; office of the dead
parohie, s. – parish; paroh, s. – parish priest
Parusia – the Second Coming/Parousia
pastorală, s. – (predică) pastoral letter; Pastorală – Pastoral Theology; pastoraţie, s. – pastoral
work; pastorate
pascal, adj. – paschal; omilie pascală – Easter Homily
Paşte/ Învierea Domnului – Holy Easter; Pascha / the Resurrection of the Lord
Paştele iudaic/ evreiesc – Passover
Pateric – Patericon/Paterikon
paternitate, s. – fatherhood; paternity
patimă, s. – suffering; (viciu) vice; Patimi/ pătimire, s. – Passions; pătimi, vb. – to suffer
patriarh, s. – patriarch; patriarhie, s. – patriarchate: The Ecumenical Patriarchate; patriarhal,
adj. – patriarchal
patrie, s. – homeland
patrimoniu, s. – patrimony; obiecte de partimoniu – patrimonial assets; patrimoniu eclezial –
ecclesial patrimony
patristică, s. – Patristic Theolgy/ Patristics/Patrology; patristic, adj. – patristic
patrologie, s. – Patrology
paulinic, adj. – Pauline; epistole pauline – Pauline epistles
pavecerniţă, s. – compline; apodeipnon
păcat, s. – sin; trespassing; transgression; păcatul strămoşesc – original/ancestral sin; mulţimea
păcatelor – the multitude of sins; fără de păcat – sinless; nepăcătuire – sinlessness;
păcat de moarte – mortal sin
păcătui, vb. – to sin
păcătos, s. – sinner; păcătos, adj. – sinful; păcătoşenie, s. – sinfulness
păgân, s. – pagan; heathen; (neamuri) – Gentiles; păgânism, s. – paganism
pământ, s. – earth; pământesc, adj. – earthly; mundane
părere de rău, s. – sorrow; regret
Păresimi – Lent
părinte, s. – father; Sfinţii Părinţi – Holy Fathers; Părinţii Bisericii – Church Fathers; Părinţii
Apostolici – the Apostolic Fathers; Părinţii Capadocieni – the Cappadocian Fathers;
protopărinţi, s. – forefathers; părinţi neptici – neptic fathers
păstor, s. – shepherd; păstori, vb. – to shepherd; Păstorul cel Bun – the Good Shepherd;
păstorire/pastoraţie, s. – pastorate
părtăşie, s. – union; partaking (of)
pătrundere, s. – insight; pătruns (de), adj. – imbued with; pervaded with: a sermon pervaded
with joy
păzi, vb. – to guard; to keep; to preserve: we ask God to preserve the Church; (a se supune) to
observe; paznic, s. – guardian; keeper; a păzi poruncile – obey/ keep/observe the
commadments; paza minţii/ gândurilor – watchfulness
pâine, s. – bread; pâine (ne) dospită – (un)leavened bread; pâinea de pe altar, pâinile punerii
înainte – showbread/ shewbread: unleavened bread placed upon a table which stood in
the sanctuary together with the seven-branched candlestick.
pâlc, s. – cluster
pântece, s. – womb
pârgă, s. – first fruits: Christ has been raised from the dead, the first fruits of those who have
fallen asleep (1 Cor. 15, 20)
pecete, s. – seal; pecetlui, vb. – to seal
pedagogie, s. – pedagogy; pedagogic, adj. – pedagogical
pedeapsă, s. – punishment; chastisement; pedepsi, vb. – to punish; to chastise
pelerin, s. – pilgrim; pelerinaj, s. – pilgrimage
penitent, s. – penitent
pentarhie, s. – pentarchy (the five major sees of Rome, Constantinople, Alexandria, Antioch,
Jerusalem)
penticostal, adj. – Pentecostal; the Pentecostal Church
Penticostar – Pentecostarion
pericopă, s. – pericope; (scriptural) lection
perihoreză, s. – perichoresis: mutual indwelling within the threefold nature of the Trinity
periodeut, s. – itinerant priest
persoană, s. – person; caracter de persoană – personhood; personalitate, s. – personality;
personalism, s. – personalism
pescar, s. – fisherman; pescui, vb. – to fish; pescuirea minunată – miraculous fishing
peşteră, s. – cave
piatră, s. – rock; stone; piatra din capul unghiului – cornerstone; piatra de temelie – foundation
stone; piatră de poticnire (sminteală) – stumbling block
pictură, s. – painting; pictură murală – mural painting

pieire, s. – destruction; ruin; death; pieri, vb. – to die; to perish; pieritor, adj. – perishable;
transient
pietism, s. – Pietism; pietist, adj. – pietist
pildă, s. – example; (parabolă) – parable; a vorbi în pilde – to speak in parables; Pilde (cartea) –
Proverbs
pietate, s. – piety; devotion; pios, adj. – pious; devout
piron, s. – nail; pironi, vb. – to nail (to the cross); to crucify
pisanie, s. –votive inscription; dedicatory inscription
plăsmuire, s. – creation; making; plăsmui, vb. – to create
pleca/apleca, vb. – bow: bow one’s head; (a îndoi) bend: a-şi pleca genunchii – to bend one’s
knees
plinătate/ plenitudine, s. – pleroma; plenitude; fullness; completeness
pnevmatomahie, s. – pneumatomachy: denial of the divinity of the Holy Spirit
pocăinţă, s. – contrition; attrition; penance; repentance; compunction; remorse; pocăi, vb. – to
repent; de pocăinţă, adj. – penitential, canon de pocăinţă: penitential canon
pocăit, s. – penitent
pocrovăţ, s. – veil
podoabă, s. – ornament; adornment; împodobi, vb. – to adorn
poftă, s. – (lăcomie) greed; poftă trupească – lust; pofti, vb. – to covet; to crave; pofticios/
lacom, adj. – covetous
pogorământ, s. – dispensation
Pogorârea la iad (icoană) – the Harrowing of hell
polemică, s. – polemic; polemic, adj. – polemical
policandru, s. – chandelier
polieleu, s. – polyeleos (psalm of "much oil" or "many mercies")
politeism, s. – polytheism
pom, s. – tree; pomul vieţii – tree of life; pomul cunoştinţei – tree of knowledge (of good and
evil)
pomelnic, s. – diptych; anamnesis list
pomenire, s. – commemoration; memory; remembrance; pomeni, vb. – to remember; to
commemorate; veşnica pomenire – memory eternal; … de fericită pomenire – of
blessed memory
pontif, s. – pontiff; pontificat, s. – pontificate; pontifical, adj. – pontifical
popor, s. – people; folk; poporul ales – the chosen people
portar, s. – usher; doorkeeper; gatekeeper
porumbel, s. – dove; Noah’s dove
poruncă, s. – commandment; cele 10 porunci – the Ten Commandments/the Decalogue; ca
trimitere – mandate; porunci, vb. – to instruct; to command; to order
post, s. – fast/fasting; posti, vb. – to fast; Postul Mare/al Paştilor – the Great Lent (adj. lenten) ;
postul Crăciunului – Nativity Fast/Advent; post negru – absolute fast
posteritate, s. – posterity
postum, adj. – posthumous; adv. – posthumously
poticnire, s. – setback; piatră de poticnire – stumbling block; poticni, vb. – to stumble (against)
potir, s. – chalice
Potopul, s. – the Flood; the Great Deluge
povară, s. – burden; împovăra, vb. – to burden (with); a purta o povară – bear a burden;
împovărat, adj. – burdened (with)
povaţă/ povăţuire, s.– advice; counsel; (îndemn) exhortation; povăţui, vb. – to advise; to exhort
povestiri morale – exempla
pradă, s. – prey; a cădea pradă – to fall prey (to)
prag, s. – threshold
prapor/ prapur, s. – processional banner; labarum; khorugv

practicant, adj. – devout: he is a devout Orthodox; practicant, s. – churchgoer
pravilă, s. – law; rule; pravilă de rugăciune – rule of prayer/ prayer rule
praznic, s. – celebration, feast; prăznui, vb. – to celebrate; Praznicele împărăteşti – the Great
Feasts of the Church; praznicar, adj. – festal; icoane praznicale: festal icons
preacinstire, s. – superveneration/hyperveneration
preaînălţa, vb. – to exalt; Cel Preaînalt – the Most High
preaînţelept, adj. – all-wise
preamări, vb. – to exalt; to magnify: magnify the name of God
precept, s. – precept
Precista – the Most Pure (Mother of God)
preda, vb. – to surrender: surrender to the will of God
predanie, s. – tradition
predestinare, s. – predestination; predestinat, adj. – predestined; predetermined; fated;
preordained: the belief that our actions are governed by a perordained destiny
predică, s. – sermon; predica, vb. – to deliver a sermon; to preach; to preach a sermon; Predica
de pe munte – the Sermon on the Mount
predicator/propovăduitor, s. – preacher
prefacere, s. – transformation; change; preface, vb. – to turn into, change, transform, become;
prefacere euharistică – transubstantiation
predoslovie, s. – foreword
Preobrajenie (Schimbarea la Faţă) – the Transfiguration
prefigurare/ preînchipuire, s. – prefiguration, foreshadowing; prefigura/preînchipui, vb. – to
prefigure; to foreshadow
pregustare, s. – foretaste; pregusta, vb. – to foretaste
prelat, s. – prelate
preot, s. – priest (non-Orthodox see also: curate, minister, parson, rector); presbyter; preot de
mir – secular priest; preot paroh – parish priest; preoţesc, adj. – priestly; preoţi, vb. – to
ordain
preoţie, s. – priesthood; preoţie universală – universal priesthood
prescură, s. – prosphoron (pl. prosphora)
presimţire, s. – premonition
prestol, s. – altar table; table of oblation
prevedea, vb. – to foresee
prevestire, s. – foretelling; (cunoaştere dinainte – foreknowledge); prevesti, vb. – to foretell;
prevestitor, adj. – premonitory
prezbiter, s. – presbyter
priceasnă, s. – kinonikon
pricepere, s. – (înţelegere) understanding, knowledge; skill; priceput, adj. – skilled, skilful
pridvor, s. – porch
prigoană, s. – persecution; prigoni, vb. – to persecute; prigonitor, s. – persecutor
prihană, s. – stain; blame; prihăni, vb. – to defile; fără prihană – blameless
primar (de început), adj. – early; creştinism primar – early Christianity; Biserica primară – the
early Church
primat, s. – (întâietate) primacy; primat papal – papal primacy; primat, s., adj. – primate:
mitropolit primat – primate metropolitan
primejdie, s. – danger; peril; primejdios, adj. – dangerous; perilous
principiu, s. – principle
prinos, s. – offering; oblation
priveghere, s. – vigil
priveghi (funerar), s. – wake/ death watch
privi, vb. – (contemplativ) to gaze
procesiune, s. – procession; procesiune cu cruce – crucession

prochimen, s. – prokimenon
profan, adj. – profane; lay
profanare, s. – profanation; desecration; profana, vb. – to profanate; to desecrate
profet/ a profeţi/ profetic – vezi proroc
program iconografic – iconographic programme
prohod, s. – funeral service; Prohodul Domnului – the Lamentation; prohodi, vb. – to take to the
grave, to celebrate the funeral service
prolog, s. – prologue; introduction; Proloage – Prologue: collection of lives of saints and spiritual
teachings
pronaos, s. – narthex
propovăduire, s. – preaching; ministry; propovădui, vb. – to preach
proroc/profet, s. – prophet; profeţii mari/mici – major/minor prophets; profeţie, s. – prophecy;
profeţi/proroci, vb. – to prophesize; profetic, adj. – prophetic
Pronie/providenţă, s. – providence; the hidden design of God; proniator, adj. – provider
prosternare, s. – prostration; prosterna, vb. – to prostrate oneself; to bow
proscomidie, s. – proskomede/ proskomedia (prima parte a Sf. Liturghii); proscomidiar, s. –
(firida) – Prothesis, Table of oblation
protestant, adj. – Protestant; protestantism, s. – Protestantism
protoiereu/protopop, s. – archpriest; protopope; protopresbyter; protoierie, s. – deanery
protopărinţi, s. – forefathers
protosinghel, s. – protosyncellos
prototip, s. – prototype
prozelit, s. – proselyte; prozelitism, s. – proselytism; a face prozelitism – to proselytize
prunc, s. – infant; babe; pruncul Iisus – infant Jesus; pruncie, s. – infancy; uciderea pruncilor –
the Slaughter/Massacre of the Innocents
psalm, s. – psalm; Psaltire, s. – the Psalter/ Psalm book; psalmodie, s. – psalmody; chant
psalt, s. – chanter; psaltis; protopsalt, s. – protopsaltis
punerea mâinilor – imposition/ laying on of hands; cheirothesia
punerea în mormânt – entombment (of Christ)
purcedere, s. – (a Duhului Sfânt) procession; spiration; purcede, vb. – to proceed (from): The
Holy Spirit proceeds from the Father
purpură, s. – purple
purta, vb. – to bear; purtător, s. – bearer; de Dumnezeu purtător – God-bearing
pururea/ pururi, adv. – ever, forever: acum şi pururea – now and ever; pururea Fecioara – the
ever-Virgin
pustie, s. – desert; Părinţii pustiei – desert fathers/mothers
pustnic, s. – solitary; hermit; recluse
putere, s. – strength; power; might; puternic, adj. – strong; powerful; mighty; a da putere – to
empower, to strengthen
rabin, s. – rabbi; rabinic, adj. – rabbinical

raclă, s. – shrine; reliquary; a pune în raclă (moaşte) – to enshrine
rai, s. – paradise; Eden; Grădina Raiului – the garden of Eden
ramură, s. – branch: palm branches
rană, s. – wound; răni, vb. – to wound; (afecta) to harm; to afflict
rasă, s. – rhason/riassa
rasofor, s. – rhasophore/rassophore monk
raţiune, s. – reason; raţional, adj. – rational; raţiunile lucrurilor – the logoi of creation/ of things
rază, s. – ray; beam of light
răbdare, s. – endurance; patience; răbda, vb. – to endure; to bear

rămăşiţă, s. – remnant; remainder
răpire, s. (în duh) – ecstasy
răposa, vb. – to depart to the Lord; to repose in the Lord; răposatul… – the late…; the departed..
răsărit, s. – East; Orient; răsăritean, adj. – Eastern
răscumpărare, s. – redemption; răscumpăra, vb. – to redeem; Răscumpărător, s. – Redeemer;
răscumpărător, adj. – redemptive: opera răscumpărătoare a lui Hristos – the
redemptive work of Christ
răsplată, s. – reward; răsplăti, vb. – to reward; răsplata cea dreaptă – the just reward; răsplata
cuvenită (fie mântuire fie osândă) – the just deserts: All will be judged and receive their
just deserts
răstignire, s. – crucifixion; răstigni, vb. – to crucify
rătăcire, s. – wandering; (greseala) error; rătăci, vb. – to wander: wander in the wilderness; to go
astray; rătăcit, adj. – stray; wayward
rău, s. – evil; cel rău – the evil one; rău, adj. – evil; bad; wicked; răutate, s. – wickedness
război, s. – war/warfare; războiul nevăzut – spiritual warfare
rânduială, s. – rule/rules; prescription; rândui, vb. – to prescribe: certain psalms are prescribed
for each Hour
recapitulare, s. – recapitulation; recapitula, vb. – to recapitulate
reciproc, adj. – mutual: mutual aid
recitare, s. – recitation; recita, vb. – to recite
reculegere, s. – meditation; a păstra un moment de reculegere – to hold a moment of silence
recunoştinţă, s. – gratitude; recunoscător, adj. – grateful
Reforma – the Reformation
registru, s. (al iconostasului) – tier; registrul icoanelor împărăteşti – the Sovereign tier
regulă, s. – rule; regulile vieţii monahale – rules of monastic life (e.g. Rules of St Basil)
religiozitate, s. – devoutness; religiosity
respect, s. – reverence; esteem; respect; respecta, vb. – to respect; to esteem; (a se supune) to
observe; to keep; to abide (by): keep commandments; observe tradition; abide by the
rules
restaurare, s. – restoration; restaurator, s. – restorer; restaura, vb. – to restore
retorică, s. – rhetoric; retor (ritor), s. – rhetor; rhetorician; orator
revărsa (asupra), vb. – to bestow (upon)
revelaţie, s. – revelation; revela, vb. – to reveal; revelat, adj. – revealed
rit, s. – rite: the Byzantine rite; de rit vechi, adj. – old-rite: Old-Rite Church
ritual, s. – ritual
roade, s. – fruits; rodi/aduce roade, vb. – to bear fruit
robie, s. – slavery; bondage: the bondage of sin; rob, s. – slave; robul/roaba lui Dumnezeu – the
servant of God/ the handmaid of God
rosti, vb. – to utter: utter a prayer
ruga, vb. – to ask; a ruga stăruitor – to beseech; a se ruga – to pray
rugăciune, s. – prayer; rugăciune de cerere – supplication; petition/ prayer of petition;
rugăciune de mulţumire – thanksgiving; rugăciune de mijlocire – intercessory prayer;
stare de rugăciune – prayerfulness; rugăciunea lui Iisus/a inimii – Prayer of Jesus/of
the heart; Rugăciunea Domnească – Lord’s Prayer ; rugăciune la masă – grace;
rugăciune rostită cu voce tare/ în minte – vocal/mental prayer; rugător, adj. –
prayerful
Rugul Aprins – the Burning Bush
Rusalii, s. – Whitsunday; Pentecost
ruşine, s. – shame; ruşinos, adj. – shameful; ruşinat, adj. – ashamed; abashed
Sabat, s. – Sabbath; sabatic, adj. – Sabbatical

Sabelianism, s. – Sabellianism; modalism
sacerdot, s. – (high) priest; sacerdoţiu, s. – priesthood; sacerdotal, adj. – priestly; sacerdotal:
sacerdotal robes
sacrament, s. – sacrament; sacramental, adj. – sacramental; sacramentalitate/caracter
sacramental, s. – sacramentality
sacrilegiu, s. – sacrilege
sacristie, s. – sacristy
sacralitate, s. – sacrality; sacru, adj. – sacred; hallow; holy
sarcofag, s. – sarcophagus (pl. sarcophagi)
Savaot – Sabaoth
saduchei, s. – Sadducees
samaritean, s. – Samaritan; samariteanul milostiv – the Good Samaritan
sanctuar, s. – sanctuary
sălăşluire, s. – dwelling/ indwelling: indwelling of God in people; sălăşlui, vb. – abide (in
someone); to dwell
săptămână, s. – week; Săptămâna Mare – the Great Week/ Holy Week; Săptămâna Patimilor –
Passion Week; Săptămâna Luminată – Bright Week/ Renewal Week; Săptămâna
Brânzei (ultima înainte de Postul Mare) – Cheesefare Week/ Butter Week
sărăcie, s. – poverty; sărăcie de bunăvoie – voluntary poverty; sărac, adj. – poor; sărac cu
duhul – poor in spirit
sărbătoare, s. – feast; zi de sărbătoare – feast day; holiday; sărbători, vb. – to celebrate;
sărbătoresc, adj. – festive
sărman, adj. – poor
săvârşire, s. – celebration; săvârşi, vb. – to celebrate; to perform; to conduct; to officiate; (a
îndeplini) – to fulfil; săvârşitor, s. – celebrant
sânge, s. – blood; sângera, vb. – to bleed; însângerat, adj. – bleeding; sângeros, adj. – bloody
scăldătoare, s. – pool: the pool of Bethesda
schimă monahală, s. – schema; schimonah/schimonahie, s. – schema-monk/ schema-nun;
ieroschimonah, s. – hieroschemamonk
Schimbarea la faţă a Domnului – The Transfiguration of the Lord
schismă, s. – schism; schismatic, adj. – schismatic
schit, s. – hermitage; skete
scolastică, s. – Scolastics; scholasticism; scolastic, adj. – scholastic
scolii, s. – scholia, marginalia; commentaries
Scriptură, s. – the Holy Scripture; the Holy Writ; (ne)scripturistic, adj. – (un)scriptural
scutece, s. – swaddle clothes, swaddling; înfăşat (în scutece), adj. – swaddled
secătui, vb. – to sap
seceriş, s. – harvest
secetă, s. – drought
sectă, s. – sect; sectar, adj. – sectarian
secularizare, s. – secularization; secularism, s. – secularism; secular/secularizat, adj. – secular;
secularizarea averilor mănăstireşti – impropriation of monastery estates
sedealnă, s. – sedalen; sessional hymn
semănător, s. – sower; semăna, vb. – to sow; parabola semănătorului – the parable of the sower
semeni, s. – fellow people
seminar teologic – Theological Seminary; seminarist, s. – seminarian
semn, s. – sign
seninătate, s. – peace of mind; equanimity
Septuaginta – Septuagint
serafim, s. – seraph (pl. seraphim)
sfat, s. – advice; counsel; sfătui, vb. – to advise; to counsel
sfânt, s. – saint; sfânt, adj. – holy; hallow; saintly; preasfânt – most holy; sfânt ocrotitor –
patron saint; sfinţenie, s. – sanctity; saintliness; holiness; sfinţi, vb. – to sanctify; to
consecrate; sfinţire, s. – sanctification, consecration
Sfânta Sfintelor – Holy of Holies
sfeşnic, s. – candlestick; candelabrum (pl. candelabra); candelabra; (suport lumânări) – candelaria
sfeştanie, s. – blessing of the house
sfită (veşmânt), s. – chasuble
sicriu, s. – coffin; casket
sigiliu/pecete, s. – seal; sigila/pecetlui, vb. – to seal; sigilografie, s. – sigillography/ sphragistics
(the study of seals)
sihastru, s. – v. pustnic
sihăstrie, s. – hermitage
simbol, s. – symbol; simbolic, adj. – symbolic; simboliza, vb. – to symbolize; Teologie
Simbolică – Symbolic Theology
simonie, s. – simony
sinagogă, s. – synagogue
sinaxă, s. – synaxis
sinaxar, s. – synaxarion (pl. synaxaria)
sincretism, s. – syncretism
sinedriu, s. – council
sinergie, s. – synergy
singhiliu, s. – decree
singurătate, s. – solitude; seclusion; isolation
sinod, s. – synod; council; Sinod Ecumenic – Ecumenical Council; Sf. Sinod – the Holy Synod;
sinodal, adj. – synodal/synodical; conciliary; sinodal, s. – Synod member; sinodalitate,
s. – synodality
sinoptic, adj. – synoptic; Evangheliile sinoptice – synoptic Gospels/synoptic accounts
Sion, s. – Zion
slăbiciune, s. – weakness; slab, adj. – weak; slăbi, vb. – to weaken
slavă, s. – glory; majesty: Christ in majesty; slavă deşartă – vainglory; slăvi, vb. – to glorify; to
extol; Slavă Domnului! – Thank God!; Slavă întru cei de sus lui Dumnezeu – Glory to
God in the highest
slăbănog, s. – infirm; paralytic; Vindecarea slăbănogului – healing of the paralytic
slujbă, s. – service/divine service; office; sluji, vb. – to celebrate; to perform/conduct a divine
service; to officiate
slujire, s. – ministry, office; întreita slujire a lui Hristos – the threefold office of Christ (as
teacher/prophet, high priest, king)
smerenie, s. – humility; humble-mindedness; smerit, adj. – humble
smirnă, s. – myrrh
smochin, s. – fig tree; smochinul neroditor – the barren fig tree
sobor, s. – synaxis: Soborul Maicii Domnului – The Synaxis of the Mother of God
sobornicesc, adj. – catholic; sobornicitate, s. – catholicity; sobornost
solee, s. – soleas
solemnitate, s. – solemnity; solemn, adj. – solemn
soteriologie, s. – soteriology; soteriologic, adj. – soteriological
soţ/soţie/soţi, s. – husband; wife; spouse(s)
spiritualitate, s. – spirituality; spiritual, adj. – spiritual
sporire (duhovnicească), s. – (spiritual) growth; spiritual progress; spiritual improvement spori,
vb. – to grow, grew, grown
sperjur, s. – perjury
sprijin, s. – succour; support; aid; assistance; sprijini/ susţine, vb. – to support; to uphold
stareţ/stareţă, s. – prior/prioress; abbot/abbess; hegumen; (bătran) – elder/eldress
stavrofor, s. – stavrophore
stavropighie, s. – stavropegic monastery
Steluţă, s. – Asterisk
stăpân, s. – master
stăpânire, s. – reign; dominion: To Him be the glory and the dominion forever and ever
stâlp, s. – pillar; pilaster; Stâlpii – vigil service
stâlpări, s. – palm branches
stâlpnic (stilit), s. – stylite
sterp, adj. – barren; (pământ) – wasteland
stigmat, s. – stigma (pl. stigmata)
stihar, s. – sticharion
stihiră, s. – sticheron (pl. stichera)
strană, s. – (cântăreţi) choir; (a credincioşilor) pew
strălucire, s. – radiance; splendour; magnificence; străluci, vb. – to shine
strămoş, s. – ancestor
străpungerea inimii – compunction
stricăciune, s. – corruption; stricăcios, adj. – corruptible
stropi, vb. – to sprinkle (cu agheasmă – sprinkle holy water)
subzista, vb. – to subsist
succesiune, s. – succession: apostolic succession
suferinţă – suffering; pain; (morală) – grief; suferi, vb. – to suffer; to grieve; (a suporta) – to bear
suflet, s. – soul
sufragan, adj. – suffragan
suiş, s. – ascent;ascension
sul, s. – scroll: sul de pergament – parchment scroll
suliţă, s. – spear
suprafiresc, adj. – transcendent
suprarational, adj. – meta-logical
suprem, adj. – ultimate; supreme
sutană, s. – cassock; soutane
sutaş, s. – centurion
şovăire, s. – wavering; hesitation; şovăitor, adj. – wavering; hesitant; şovăi, vb. – to waver, to
hesitate
şterge, vb. (păcatele) – blot out: blot out our iniquities
tabernacul, s. – tabernacle (ornamental container for storing Communion bread and wine)
Tablele Legii –Tables of the Law
taină, s. – mystery; Sf. Taine – Holy Mysteries; Holy Sacraments
tainic, adj. – mysterious; (de neexprimat) – ineffable
talant, s. – talent; a înmulţi/ îngropa talantul – to multiply/ bury the talent
tanatologie, s. – thanatology
Tatăl Nostru – Our Father
taumaturg, s. – thaumaturge
tăcere, s. – silence
tăiere a capului – beheading; Tăierea capului Sf. Ioan Botezătorul – The Beheading of St John
the Baptist
tăiere împrejur – circumcision

tălmaci, s. – interpreter; tălmăci, vb. – to explain;to interpret
tămăduitor, s. – healer; tămădui/ vindeca, vb. – to heal; to cure
tămâie, s. – incense; frankincense; tămâiere, s. – censing; tămâia, vb. – to cense
tărâm, s. – realm
tărie, s. – (putere) strength; might; (cer) – heaven
tâlhar, s. – thief; tâlharul cel bun – the good thief/ the penitent robber
târnosire, s. – consecration; târnosi, vb. – to consecrate
teandrie, s. – theantropic union; teandric, adj. – theandric
teism, s. – theism
temelie, s. – foundation
teocraţie, s. – theocracy; teocratic, adj. – theocratic
teodicee, s. – theodicy
teofanie, s. – theophany
teologie, s. – theology; teolog, s. – theologian; teologic, adj. – theological
teologhisire, s. – theologizing; teologhisi, vb. – to theologize
temniţă, s. – prison, jail; întemniţat, adj. – imprisoned; întemniţare, s. – imprisonment
ticălos, adj. – (decăzut) miserable; wretched: Woe to tee, miserable soul – vai, ticăloase suflete!
timpan, s. (arhitect.) – tympanum (plural, tympana) is the semi-circular or triangular decorative
wall surface over an entrance.
tipic, s. – typikon (pl. typica – a liturgical book with instructions about the order of the Orthodox
office and hymns of the Liturgy).
tâlc, s. – meaning; significance; plin de tâlc – meaningful; tâlcuire, s. – exegesis; explanation
tâmplă, s. (iconostas) – templon; iconostasis
teofor, s. – theophoros; God-bearer
teologumena, s. – theologumenon (pl. theologumena)
terapeutic, adj. – therapeutic
tetrapod, s. – icon stand; analogion
toacă, s. – semantron; a bate toaca – to strike the semantron
toiag, s. – staff ;rod
Toma Necredinciosul – Doubting Thomas
tomos, s. – tomos: tomos sinodal – synodal tomos
tradiţie, s. – tradition; Sf. Tradiţie – the Holy Tradition; tradiţie populară – folk tradition;
(obicei) custom; tradiţional, adj. – traditional; customary
transcendenţă, s. - transcendence; transcendent, adj. – transcendent
transept, s. – transept
transfigurare, s. – transfiguration; transfigura, vb. – to transfigure
transsubstanţiere, s. – transubstantiation: miraculous changing of bread and wine into Christ’s
body and blood
trapeză, s. – refectory
tratat, s – treatise
trăda, vb. – to betray; trădător, s. – traitor
trăire, s. – experience; trăit (viu), adj. – living: living faith
trândăvie, s. – sloth; idleness; trândav, adj. – slothful; sluggish; idle
treaptă (cin), s. – rank
trecător, adj. – transitory; transient
Trei Ierarhi, sf. – the Three Holy Hierarchs
Treime, (Prea Sf). Treime – (Most Holy) Trinity; Dumnezeu Unul în Treime – Triune God;
treimic/trinitar, adj. – trinitarian
trestie, s. – reed
trezvie, s. – watchfulness; nepsis; sobriety (mental ascesis against tempting thoughts); guard of the
mind
Triod, s. – Triodion
Trisaghion, s. – Trisagion; Thrice Holy
triteism, s. – tritheism (belief that the members of the Trinity are separate gods)
troiţă, s. – wayside cross; roadside cross; troiţă de jurământ – oath cross
tropar, s. – troparion (pl. troparia)
trufie, s. – pride; trufaş, adj. – haughty; proud
trup, s. – body; flesh; trupesc, adj. – bodily; carnal
tulburare, s. – trouble; (agitaţie, tumult) – turmoil; tulburat, adj. – troubed; tulburător, adj. –
troubling; tulbura, vb. – to trouble
tundere, s. – tonsure; tunde, vb. – (monahism) to tonsure: he was tonsured
turlă, s. – steeple; tower
turmă, s. – flock; (comunitate) – fold
ţap ispăşitor – scapegoat
Ţara Sfântă – Holy Land
ţarină, s. – field; ţarină arată – ploughed field
tărână, s. – dust
Ţările Române – Romanian Principalities
ţârcovnic, s. – cantor
ţine (respecta), vb. – to keep; to observe: observe a custom, keep the Sabbath; (a păzi) – preserve:
we ask God to preserve His holy Church; a ţine o predică – deliver/give a sermon; a ţine
o slujbă – conduct; celebrate; perform the service; a ţine o cuvântare – make a speech
ţinut, s. – realm
ţinută, s. – (atitudine, postură) bearing: a solemn bearing; (veşminte) – attire
ubicuitate, s. – omnipresence; ubiquity

ucenic, s. – disciple; follower
uciderea pruncilor – the Slaughter of the Innocents; Innocents’ day
ulei, s. – oil; ulei pe pânză – oil on canvas
umbră, s. – shadow; shade; umbri, vb. – to overshadow: the power of the Highest will
overshadow you; overshadowed by grace
ungere, s. – anointing; unge, vb. – to anoint
uniatism, s. – Uniatism
unime, s. – oneness
unire, s. – union; unity; oneness
unitarianism s. – Unitarianism
ură, s. – hatred; loath; abhorrence; urî, vb. - to hate; to loathe; to abhor: I abhor violence
urmaş, s. – successor; descendant; (adept) follower
uscăciune, s. – dryness; uscat, adj. – dry
Uşile Împărăteşti – the Holy Doors; the Royal Gates; the Beautiful Gates
Uşile Raiului – the Gates of Paradise
utrenie, s. – Orthros; Matins
vai!, interj. – woe!

vameş, s. – publican; tax collector
vas, s. – (sacred) vessel; vas ales – chosen vessel
văduvă/ văduv, s. – widow/ widower; văduvie, s. – widowhood
văl, s. – veil
vămile văzduhului, s. – (aerial) toll-houses/toll stations
văzut/nevăzut, adj. – visible/ invisible

vecernie, s. – Vespers
veac, s. – age; eon/aion; veacul ce va să vină – the age to come
veci, s. – ages; în vecii vecilor – unto ages of ages/forever; în veci de veci – from everlasting to
everlasting
vechi, adj. – old; ancient; Cel vechi de zile – the Ancient of Days
vedere, s. – sight; vedere cu duhul – prophetic intuition; a vedea în duh – to behold in revelation
veghe, s. – (rugăciune de noapte) vigil
venerare, s. – veneration; latria/ doulia; veneraţie, s. – reverence; venera, vb. – to venerate (e.g.
venerate the relics); (respecta) to revere
venerabil, adj. – venerable
verset, s. – verse
veste, s. – news; vestea cea bună – good tidings; Bunavestire – Annunciation; vestitor, s. –
messenger; herald; vesti, vb. – to announce; to proclaim
veşmânt, s. – garment; attire; (clerical/holy) vestment/s; habit; înveşmânta, vb. – to vest:
înveşmântat, adj. – vested; veşmântar/veşmântărie, s. – vestry
veşminte liturgice – liturgical vestments: brâu – belt; mânecuţe - cuffs/epimanikia; epitrahil –
epitrachelion; stihar – sticharion; orar – orarion; felon – phelonion; bederniţa –
epigonation/palitsa; omofor – omophorion; mitră – miter
veşnicie, s. – eternity; veşnic, adj. – eternal; veşnica pomenire! – memory eternal!
viaţă, s. – life; viaţă de obşte/de sine – cenobitic/ eremitic lifestyle; viaţa veşnică/de veci –
eternal life; life everlasting; viaţa de după moarte – afterlife; the hereafter
vieţui, vb. – to dwell; vieţuitor, s. – (in a monastery) votary; dweller
viciu, s. – vice; vicios, adj. – depraved
vie, s. – vineyard; viţă de vie, s. – vine
vină/vinovăţie, s. – guilt, blame; vinovat, adj. – guilty
Vinerea Mare – Good Friday
virtute, s. – virtue; virtuos, adj. – virtuous
vitraliu, s. – stained glass, stained glass panel
viu, adj. – alive; living; cei vii, viii – the living
viziune, s. – vision
vlădică, s. – bishop
vlăstar, s. – (urmaş) offspring; (mlădiţă) – sprout; branch
vocaţie, s. – calling; vocation
vohod, s. – entrance
voie/voinţă, s. – will; voia lui Dumnezeu – God’s will; cu voia Celui de Sus – God willing
voievod, s. – prince; voivode: the Holy Voivode Stephen the Great
vorbi, vb. – speak; talk; a vorbi cu dispreţ/ de rău – to disparage; (calomnia) to slander
vorbire deşartă – idle talk; vorbire în limbi – speaking in tongues; glossolalia
voscresne, s. – Orthros (Matins) hymns
votiv, adj. – votive; tablou votiv – votive painting
vot, s. – vow; voturi monahale – monastic vows; a depune voturile – to pronounce/make the
four vows (stability, obedience, poverty, chastity)
vrăjmăşie, s. – enmity; vrăjmaş, s. – enemy; foe
vrednic, adj. – worthy; deserving; Vrednic este! – Axios! (He is) worthy! nevrednic – unworthy
(of); vrednicie, s. – worthiness, nevrednicie, s. – unworthiness
zapis, s. – covenant
zăcea, vb. – to lie, lay, lain
zămislire, s. – conception; Neprihănita Zămislire – (according to the Roman-Catholic tradition)
the Immaculate Conception; zămisli, vb. – to beget; to conceive
zăvorât (sf), s. – recluse

zdrobire (a inimii), s. – contrition
zeciuială, s. – tithe
zel, s. – seal; zelot, s. – zealot
zestre, s. – dowry; înzestra, vb. – to endow (with)
zeu/zeitate, s. – god
zgârcenie, s. – avarice; usuriousness; cupidity; zgârcit, adj. – stingy; mean; tight-fisted
zi, s. – day; Ziua Domnului – Sunday, Lord’s Day; zilele de pe urmă – the end time/end times;
last days; latter days; end of the age
zid, s. – wall; zidărie, s. – masonry; Zidul plângerii (Ierusalim) – Wailing Wall
zidire (sufletească), s. – (spiritual) edification; zidire (creatură), s. – creature; ziditor, adj. –
edifying
Ziditorul (Dumnezeu) – the Creator, the Maker
Liturgical Books: Anastasimatar – Anastasimatarion; Apostolul – Epistle Book; Ceaslov –

Horologion; Chinovnic – Archieratikon; Evangheliar – Gospel Book/ Tetraevangelion;
Minei –Menaion; Octoih – Octoechos /Oktoikh; Penticostar – Pentecostarion; Psaltire –
Psalter; Sinaxar – Synaxarion; Slujebnic – Hieratikon; Tipic – Typikon; Trebnic –
Euchologion; Triod – Triodion; Sbornic – Anthologion
Sfintele Taine/ The seven Holy Mysteries: the Holy Baptism, the Holy Chrismation, the Holy
Eucharist, the Holy Confession, the Holy Matrimony, the Holy Ordination (Priesthood),
the Holy Unction
Cetele îngereşti/The Celestial Powers: Thrones (Tronurile), Dominions (Domniile),

Principalities (Începătoriile), Authorities (Stăpâniile), Powers (Puterile), Cherubim
(Heruvimii), Seraphim (Serafimii), Archangels (Arhanghelii), Angels (Îngerii)
Darurile Duhului Sfant/ The gifts of the Holy Spirit (Isaiah 11, 1-5)
The spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge
and the fear of the Lord, and his delight shall be in the fear of the Lord.
Voturile monahale/ Religious vows: poverty, chastity, obedience
Păcatele capitale/ The seven deadly sins: 1) pride 2) cupidity / usuriousness (= love of money) 3)
fornication 4) gluttony / greed 5) envy 6) wrath 7) sloth
Virtuţile teologice/The theological virtues: faith, hope, charity
Titluri şi moduri de adresare/ Titles and styles:

A deacon is referred to as "The Reverend Deacon" (or Hierodeacon, Archdeacon, Protodeacon,
according to ecclesiastical elevation), while in spoken use the title is "Father" (sometimes
"Father Deacon").
A married priest is "The Reverend Father"; a monastic priest is "The Reverend Hieromonk"; a
protopresbyter is "The Very Reverend Father"; and an archimandrite is either "The Very
Reverend Father" (Greek practice) or "The Right Reverend Father" (Russian practice).
All are simply addressed as "Father".
Abbots and abbesses are styled "The Very Reverend Abbot/Abbess" and are addressed as "Father"
and "Mother", respectively.
A bishop is referred to as "The Right Reverend Bishop" and addressed as "Your Grace" (or "Your
Excellency").
An archbishop or metropolitan is styled "The Most Reverend Archbishop/Metropolitan" and
addressed as "Your Eminence".
Heads of autocephalous and autonomous churches are styled differently, according to their rank
and seniority: usually "Beatitude" but exceptionally "All-Holiness".
Preafericitul Părinte Daniel, Arhiepiscopul Bucureştilor, Mitropolitul Munteniei şi

Dobrogei, Locţiitorul Tronului Cezareei Capadociei şi Patriarhul Bisericii Ortodoxe
Române – His Beatitude Daniel, Archbishop of Bucharest, Metropolitan of Wallachia
and Dobrogea, Locum Tenens of the throne of Caesarea of Cappadocia and Patriarch of
the Romanian Orthodox Church
Prea Fericitul/ Preafericirea Sa – His Beatitude

Înalt Prea Sfinţitul – His Eminence
Prea Sfintitul – His Grace
Prea Sfintia Sa – the Right Reverend
Cuviosia Sa / Preacucernicul parinte – Reverend Father
Bibliografie:
Surse electronice
‘A Sermon on the Nativity of Christ’, St Nicholas Russian Orthodox Church, McKinney, Dallas
Texas, <http://www.orthodox. net/nativity/nativity-sjok-2.html>
‘American Christmas and Orthodox Nativity’, Orthodox Christianity Information Centre,
<http://orthodoxinfo.com/praxis/americanchristmas.aspx>
‘An Exact Exposition of the Orthodox Faith’, St John Damascene,
<https://archive.org/details/AnExactExpositionOfTheOrthodoxFaith>
‘Antimension’, Orthodoxwiki, <http://orthodoxwiki.org/Antimension>
‘Elements of Orthodox Christian Iconography’, The Eastern Orthodox Church Worldwide and in
the UK, http://suite101.com/article.cfm/orthodox_christianity/9990/10>
‘For the Life of the World’, Ancient Faith Radio,
<http://www.ancientfaith.com/podcasts/series/for_the_life_of_the_world>
‘Four Evangelists’, Wikipedia, <http://en.wikipedia.org/wiki/Four_Evangelists>
‘How to Worship’, Holy Trinity Cathedral, San Francisco, California <http://www.holy-
trinity.org/liturgics/cozby.worship.html>
‘Jesus Prayer’, Wikipedia, < http://en.wikipedia.org/wiki/Jesus_Prayer>
‘The Being, the Attributes, and the Persons of the Godhead’, Francis R. Beattie, Westminster
Shorter Catechism Project,
<http://www.shortercatechism.com/resources/beattie/wsc_be_004-006.html>
‘The Clergy and Their Vestments’, Fr. Seraphim Slobodskoy, Church of the Mother of God, Mays
Landing, New Jersey, <http://churchmotherofgod.org/articleschurch/articles-about-the-
orthodox-church/1101-the-clergy-and-their-vestments.html>
‘The Commandments of the Gospel’, Fr. Thomas Hopko, Speaking the Truth in Love
<http://www.ancientfaith.com/podcasts/hopko/the_commandments_of_the_gospel>
‘The Human Face of God’, Andrew Louth, New Statesman,
<http://www.newstatesman.com/blogs/the-faith-column/2007/06/human-face-death-god-
christ.>
‘The Jesus Prayer’, Fr. Steven Peter Tsichlis, The Greek Orthodox Archdiocese of America,
<http://www.goarch.org/ourfaith/ourfaith7104>
‘Westminster School: 5 November 2012’, Abba Seraphim, The Glastonbury Review: Issue 123
<http://britishorthodox.org/glastonburyreview/issue-123-westminster-school>
Surse tipărite
The Holy Bible, King James Version, printed at the Oxford University Press, 2000.
*** Dictionary of Jesus and the Gospels, Inter-Varsity Press, Nottingham, 1992.
*** The Romanian Patriarchate: Mission – Organization – Activities, Basilica, București, 2009.
Behr, Fr John, “The Paschal Foundation of Christian Theology”, St Vladimir’s Seminary
Quarterly, Athens Printing Company, New York, 2001, 115-136.
Forest Jim, Confession: Doorway to Forgiveness, Orbis Books, Maryknoll, NY, 2002.
Forest Jim, Praying with Icons, Orbis Books, Maryknoll, NY, 2001.
Louth, Andrew, The Wilderness of God, Darton, Longman and Todd, London, 2003.
Quenot Michel, The Icon: Window on the Kingdom, St Vladimir's Seminary Press, New York,
1991.
Schmemann Alexander, The Services of Christmas: The Nativity of Our Lord Jesus Christ, Dept.
of Religious Education, Orthodox Church in America, Syosset, New York, 1981.
Sf. Nicolae Velimirovici, Răspunsuri la întrebările lumii de azi, Ed. Sofia, București, 2002.
Sherrard, Philip, The Sacred in Life and Art, Golgonooza Press, Ipswich, 1990.
Sokolof, Archpriest Dmtry, A Manual of The Orthodox Church's Divine Services, Holy Trinity
Monastery, Jordanville, New York, 2001.
St Nikodemos the Hagiorite Exomologetarion: A Manual of Confession Published by Uncut
Mountain Press, Thessalonica, Greece, 2006.
Steinhardt, Nicolae, Primejdia mărturisirii, Editura Dacia, București, 2002.
Vasilescu Lucreția, Limba Franceza. Curs practic, Editura Universitatii din București, București,
2002.
Vasilescu Lucreția, Franceza pentru teologi. Le francais a l'usage des theologiens, Bucuresti,
Sofia, 2005.
Ware, Metropolitan Kallistos, The Orthodox Way, St Vladimir’s Seminary Press, New York, 1979.
Yannitsiotis Konstantinos, Lângă Părintele Porfirie, Ed Bunavestire, Bacau, 2002.
Tiparul s-a executat sub cda 3563 /2014
la Tipografia Editurii Universităţii din Bucureşti

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1. The Daily Orthodox Prayers ......................................................................................... 9

The Daily Prayers

Our Father, Who art in Heaven, hallowed be Thy name. Thy

Topics for Discussion

Heavenly King, Comforter, Spirit of Truth, Who art everywhere

Topics for Discussion

Holy God, Holy Mighty, Holy Immortal, have mercy on us (thrice)

Topics for Discussion

• When is this prayer sung in the

IV. There is another prayer that

Most Holy Trinity,

Topics for Discussion

V. The Virgin Mary is also mentioned

It is truly meet to bless thee,

Topics for Discussion

O gladsome Light of the holy glory, of the immortal, heavenly,

Topics for Discussion

VII. Jesus Prayer is one of the

Lord Jesus Christ, son of

Topics for Discussion

• When is this prayer usually used?

VIII. The prayer of Saint Ephraim (Ephrem) the Syrian:

Topics for Discussion

1. Translate into English the following sentences:

2. Provide the correct adjectives, derived from the words in brackets:

3. Chose the correct word to complete the blanks

nunnery/ monastery/ priory) on Mount Sinai. He is revered as a 7... (saint/ sainthood/

Why Are Vigil Lamps Lit in Front of Icons?

Topics for Discussion

3. Translate into English:

4. Chose the correct word historic (having importance in history or having

5. Match the words with their synonyms or definition:

a. Faith 1. Glowing, beaming

7. Chose the correct word:

Verb Noun Noun Noun Adjective

Topics for Discussion

Sanctus, Sanctus, Sanctus Holy, Holy, Holy

2. Match the words with their definition:

3. Find the adjectives according to the pattern: Beauty – beautiful

4. Translate into English:

j. Ei ar trebui să se aplece atunci când preotul cădeşte.

5. Comment on the formation of the following words: confession, acceptable,

The Symbols of the Four Evangelists

a griffin. The symbols are shown

Topics for Discussion

• Are any of the evangelists represented by supernatural beasts? Why/ why

3. Translate into English:

c. Boul este un animal la fel blând ca mielul?

4. Complete the expressions in the following sentences using these names of

i. I am afraid my sister is sick, as she is….cred… thin.

7. Fill in the correct word devrived from the words in brackets:

Have mercy on me, O God, according to Thy steadfast love;

Create me in a clean heart, O God,

Topics for Discussion

• When is the Psalm 50 chanted in the church?