The history of the Eastern Orthodox Church is the formation, events, and transformation of the Eastern Orthodox Church through time. According to the Eastern Orthodox tradition, the history of the Eastern Orthodox Church is traced back to Jesus Christ and the Apostles.[1]

The Apostles appointed successors, known as bishops, and they in turn appointed other bishops in a process known as Apostolic succession. Over time, five Patriarchates were established to organize the Christian world, and four of these ancient patriarchates remain Orthodox today. Orthodox Christianity reached its present form in late antiquity (in the period from the 3rd to the 8th century), when the ecumenical councils were held, doctrinal disputes were resolved, the Fathers of the Church lived and wrote, and Orthodox worship practices settled into their permanent form (including the liturgies and the major holidays of the Church).

In the early medieval period, Orthodox missionaries spread Christianity towards the north, to the Bulgarians, Serbs, Russians and others. Meanwhile, a gradual process of estrangement took place between the four Eastern Patriarchates and the Latin Church of Rome, culminating with the Great Schism in the 11th century, in which Orthodoxy and the Latin Church (later called the Roman Catholic Church) separated from each other. In the Late Middle Ages, the Fall of Constantinople brought a large part of the world's Orthodox Christians under Ottoman Turkish rule. Nevertheless, Orthodoxy continued to flourish in Russia, as well as within the Ottoman Empire among the latter's Christian subject peoples. As the Ottoman Empire declined in the 19th century and several majority-Orthodox nations regained their independence, they organized a number of new autocephalous Orthodox churches in Southern and Eastern Europe.

The Eastern Orthodox jurisdictions with the largest number of adherents in modern times are the Russian and the Romanian Orthodox churches. The most ancient of the Eastern Orthodox communities existing today are the churches of Jerusalem, Antioch, Alexandria, Constantinople, and Georgia.[2][3][4]

Early Christianity

Apostolic era

Christianity first spread in the predominantly Greek-speaking eastern half of the Roman Empire. The Apostles traveled extensively throughout the empire, establishing communities in major cities and regions, with the first community appearing in Jerusalem, followed by communities in Antioch, Ethiopia and others. Early growth also occurred in the two political centers of Rome and Greece, as well as in Byzantium (initially a minor centre under the Metropolitan of Heraclea, but which later became Constantinople). Orthodoxy believes in the apostolic succession that they believe was established by the Apostles in the New Testament; this played a key role in the communities' view of itself as the preserver of the original Christian tradition. Historically the word "church" did not mean a building or housing structure (for which Greek-speakers might have used the word "basilica") but meant a community or gathering of like peoples (see ekklesia). The earliest Ecclesiology would posit that the Eucharistic assembly, under the authority and permission of a Bishop, is what constitutes a Church. As St. Ignatius of Antioch said, "Let no man do anything connected with the Church without the bishop. Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church. It is not lawful without the bishop either to baptize or to celebrate a love-feast."[5]

The original church or community of the East before the Great Schism comprised:

The church of Rome in the West by tradition was founded by both Saint Peter and Saint Paul.

Systematic persecution of the early Christian church caused it to become an underground movement. The first above-ground legal churches were built in Armenia (see Echmiadzin). Armenia became the first country to adopt Christianity as a state religion (traditionally in 301 AD) under King Tiridates III. However, illegal churches before "Christian legalization" are mentioned throughout church history; for example, in the City of Nisibis during the persecutions of Diocletian. Of the underground churches that existed before legalization, some are recorded to have existed in the catacombs of Europe i.e. Catacombs of Rome and also in Greece (see Cave of the Apocalypse, The Church of St George and the church at Pergamon) and also in the underground cities of Anatolia such as Derinkuyu Underground City (also see Cave monastery and Bab Kisan). Also noteworthy are the Church of St Peter in Antioch and the Cenacle in Jerusalem.

Patristic Age

Much of the official organizing of the ecclesiastical structure, clarifying true from false teachings was done by the bishops of the church. Their works are referred to as Patristics. This tradition of clarification can be seen as established in the saints of the Orthodox Church referred to as the Apostolic Fathers, bishops themselves established by apostolic succession. This also continued into the age when the practice of the religion of Christianity became legal (see the Ecumenical Councils).

The Biblical canon began with the officially accepted books of the Koine Greek Old Testament (which predates Christianity). This canon, called the Septuagint or seventy, continues to be the Old Testament of the Orthodox faith, along with the New Testament's Good news (gospels), Revelations and Letters of the Apostles (including Acts of the Apostles and the Epistle to the Hebrews). The earliest text of the New Testament was written in common or Koine Greek. The texts of the Old Testament had previously been translated into a single language, Koine Greek, in the time of Ptolemy II Philadelphus in 200 BC.[6]

The early Christians had no way to have a copy of the works that later became the canon and other church works accepted but not canonized. Much of the original church liturgical services functioned as a means of learning these works. Orthodox Church services today continue to serve this educational function. The issue of collecting the various works of the eastern churches and compiling them into a canon, each being confirmed as authentic text was a long protracted process. Much of this process was motivated by a need to address various heresies. In many instances, heretical groups had themselves begun compiling and disseminating text that they used to validate their positions, positions that were not consistent with the text, history and traditions of the Orthodox faith.

Divine Liturgy

Liturgical services, especially the Eucharist service, are based on repeating the actions of Jesus ("do this in remembrance of me"), using the bread and wine, and saying his words (known as the words of the institution). The church has the rest of the liturgical ritual being rooted in Jewish Passover, Siddur, Seder, and synagogue services, including the singing of hymns (especially the Psalms) and reading from the Scriptures (Old and New Testament). The final uniformity of liturgical services became solidified after the church established a Biblical canon, being based on the Apostolic Constitutions and Clementine literature.

Bible

In the Orthodox view, the Bible represents those texts approved by the church for the purpose of conveying the most important parts of what it already believed. The oldest list of books for the canon is the Muratorian fragment dating to c. 170 (see also Chester Beatty Papyri). The oldest complete canon of the Christian Bible was found at Saint Catherine's Monastery (see Codex Sinaiticus) and later sold to the British by the Soviets in 1933.[7] Parts of the codex are still considered stolen by the Monastery even today.[7] These texts (as a whole) were not universally considered canonical until the church reviewed, edited, accepted and ratified them in 368 AD (also see the Council of Laodicea). Salvation or Soteriology from the Orthodox perspective is achieved not by knowledge of scripture but by being a member of the church or community and cultivating phronema and theosis through participation in the church or community.[8][9]

Pentarchy

By the 5th century, Christian ecclesiology had organized a hierarchical "pentarchy", or system of five sees (patriarchates), with a settled order of precedence. The first four of the patriarchs were located in the largest cities of the Roman Empire, while the fifth was in Jerusalem, a city deriving its importance from being the place where the Christian Church was founded, despite its relatively small size. All five locations also had Christian communities who traced their lineage back to one or several Apostles.

Thus, in order of precedence, the five patriarchates (and the Apostles claimed as founders by each patriarchate) were as follows:

Two patriarchates are noted to have been founded by St Peter, the patriarchate of Rome and the patriarchate of Antioch. The Eastern churches accept Antioch as the church founded by St Peter (see the Greek Orthodox Church of Antioch and the Syriac Orthodox Church).

Byzantine period

The Hagia Sophia in Constantinople (now Istanbul) was built by the Eastern Roman emperor Justinian the Great in 532–537.[10]

It was in the establishment of the Eastern Roman Empire by Emperor Constantine the Great that Christianity was legalized (Edict of Milan, 313). It was not until then that systematic Roman persecution of Christians stopped, although it did resurface later, though temporarily, under Roman paganism (Emperor Julian the Apostate). Christianity was not established as the state religion in the eastern part of the Roman Empire until Theodosius I convened the First Council of Constantinople (or the second ecumenical council) in 381. This council put an end to the Arian controversy by establishing the Trinitarian doctrine.

Legalization included the calling of the ecumenical councils to resolve disputes and establish church dogma on which the entire church would agree, thus defining what it means to be a Christian in a universal or broad sense of the word (the Greek word for universal being katholikós or catholic).[dubious – discuss] According to the Orthodox Church, these councils were the continuation of church council tradition that predated legalization (see Synod). According to Joseph Raya, "Byzantine culture and Orthodoxy are one and the same.".[11]

In the 530s the second Church of the Holy Wisdom (Hagia Sophia) was built in Constantinople under emperor Justinian I, to become the center of the ecclesiastical community for the rulers of the Eastern Roman Empire or Byzantium. The first church had been destroyed during the Nika riots.

Ecumenical councils

These pre-Ecumenical councils include the Council of Jerusalem c. 50, Council of Rome (155), Second Council of Rome 193 AD, Council of Ephesus 193 AD, Council of Carthage (251), Council of Iconium 258 AD, Council of Antioch (264), Councils of Arabia 246–247 AD, Council of Elvira 306 AD, Council of Carthage (311), Synod of Neo-Caesarea c.314 AD Council of Ancyra 314 AD, Council of Arles (314). The first ecumenical council in part was a continuation of Trinitarian doctrinal issues addressed in pre-legalization of Christianity councils or synods (for examples see Synods of Antioch between 264–269AD and Synod of Elvira). As such, they constitute a permanent standard for an Orthodox understanding of the Trinity, the person or hypostasis of Christ, the incarnation.[12]

The tradition of councils within the church started with the apostolic council of Jerusalem, but this council is not numbered as an ecumenical council. It was convened to address the Abrahamic tradition of circumcision and its relation to converted Gentiles (Acts 15). Its decisions are accepted by all Christians,[13] and later definitions of an ecumenical council to conform to this sole Biblical council.

The first seven Ecumenical Councils were held between 325 (the First Council of Nicaea) and 787 (the Second Council of Nicaea), which the Orthodox recognize as the definitive interpretation of Christian dogma.

First Council of Nicaea (Nicaea, 325)
convoked by the Roman Emperor Constantine, condemning the view of Arius that the Son is a created being inferior to the Father.
Second Ecumenical Council (Constantinople, 381)
defining the nature of the Holy Spirit against those asserting His inequality with the other persons of the Trinity. Under Theodosius I this council marks the end of the Arian conflict in the Eastern Roman Empire.
Third Ecumenical Council (Ephesus 431)
affirmed that Mary is truly "Birth giver" or "Mother" of God (Theotokos), contrary to the teachings of Nestorius.
Fourth Ecumenical Council (Chalcedon, 451)
affirmed that Jesus is truly God and truly man, without mixture of the two natures, contrary to Monophysite teaching.
Fifth Ecumenical Council (Constantinople, 553)
interpreting the decrees of Chalcedon and further explaining the relationship of the two natures of Jesus; it also condemned the teachings of Origen on the pre-existence of the soul, and Apocatastasis.
Sixth Ecumenical Council (Constantinople, 681)
declaring that Christ has two wills of his two natures, human and divine, contrary to the teachings of the Monothelites.
Seventh Ecumenical Council (Nicea, 787)
called under the Empress Regnant Irene, it affirmed the making and veneration of icons, while also forbidding the worship of icons and the making of three-dimensional statuary. It reversed the declaration of an earlier council that had called itself the Seventh Ecumenical Council and also nullified its status (see separate article on Iconoclasm). That earlier council had been held under the iconoclast Emperor Constantine V. It met with more than 340 bishops at Constantinople and Hieria in 754, declaring the making of icons of Jesus or the saints an error, mainly for Christological reasons.

The Orthodox Church also recognizes the Fourth Council of Constantinople in 879 as Ecumenical, and continues to participate in dogmatically binding councils.

Confronting Arianism

Eusebius of Caesarea

The First Ecumenical Council was convened to address the divinity of Christ once more (see Paul of Samosata and the Synods of Antioch) but this time through the teachings of Arius, an Egyptian presbyter from Alexandria, who taught that Jesus Christ was created, albeit divine, and not God in essence: both the Father and the Son where of "like" essence or being (see homoiousia) but not of the same essence or being (see homoousia). Much of the controversion was over the kenotic phrasing that Christ expressed in the New Testament to express submission to God the Father.[14] This Ecumenical council declared that Jesus Christ was distinct from God in existence (hypostasis or persona). Jesus was God in essence, being and nature (ousia or substantia).

The first council did not end the conflict. When Emperor Constantine I was baptized, the baptism was performed by an Arian bishop and relative, Eusebius of Nicomedia. Also the charges of Christian corruption by Constantine (see the Constantinian shift) ignore the fact that Constantine deposed Athanasius of Alexandria and later restored Arius, who had been branded a heresiarch by the Nicene Council.[15] After his death, Constantine I was succeeded by two Arian Emperors Constantius II (son of Constantine I) and Valens. It was not until the co-reigns of Gratian and Theodosius that Arianism was effectively wiped out among the ruling class and elite of the Eastern Empire. Theodosius' wife St Flacilla was instrumental in his campaign to end Arianism. This later culminated into the killing of some 300,000 Orthodox Christians at the hands of Arians in Milan in 538AD.[16][better source needed]

Iconoclasm

Andrei Rublev's Trinity (1425)

The Iconoclasm (730–787 and 813–843) was a movement within the Byzantine church to assert that the Christian culture of portraits (see icon) of the family of Christ and subsequent Christians and biblical scenes were not of a Christian origin and therefore heretical.[17][better source needed] The group destroyed much of the Christian churches' art history,[18] until it was later defined as heretical itself under the Seventh Ecumenical council. The iconoclasts considered the tradition of icons as contrary to the ban on 'graven images',[19] interpreted in a narrow sense as 'engraved or carved'. This forbade many of the ornaments that Moses was commanded to create in the passages right after the commandment was given, i.e., cherubim.,[20] as well as the Cross and other holy artifacts. The Orthodox Church understands this in a wider sense as a ban on no carved images: the people of God are not to create idols and then worship them.

Tensions with the Papacy

Furthermore, the loss of the Patriarchate of Alexandria following the schism regarding the Council of Chalcedon (451), which led to the separation between the Byzantine Church and the Alexandrian Coptic Church, as well as the fall of the Patriarchates of Antioch and Jerusalem following the conquest of Palestine and Syria during the rise of Islam, made the theory of the Pentarchy more of a simple theory, than a practical reality. These events also led to the Patriarch of Constantinople centralizing more power in his office, acting alone as the sole Patriarch remaining in the East until the fall of the Byzantine Empire in 1453.

Two basic problems—the primacy of the bishop of Rome and the procession of the Holy Spirit—were involved. These doctrinal differences were first openly discussed during the patriarchate of Photius I.

Rome interpreted her primacy among the Pentarchy of five sees in terms of sovereignty, as a God-given right involving universal jurisdiction in the Church. Some churches of the East believed that the Roman See had a primacy of honour but not supremacy, i.e. the Pope being the first among equals, not an absolute authority with the ability to make infallible statements.[21][22][23][24]

Photian schism

Photius refused to accept the supremacy of the pope in Orthodox matters, or accept the Filioque clause that had been added to the Nicene Creed by the Latin church, and was later the theological breaking point in the ultimate Great Schism in the 11th century. The controversy also involved ecclesiastical jurisdictional rights in the Bulgarian church.

Photios did provide concession on the issue of jurisdictional rights concerning Bulgaria, and the papal legates made do with his return of Bulgaria to Rome. This concession, however, was purely nominal, as Bulgaria's return to the Byzantine rite in 870 had already secured for it an autocephalous church. Without the consent of Boris I of Bulgaria, the papacy was unable to enforce any of its claims.

Mission to Great Moravia

Prince Rastislav

In Great Moravia, the two brothers Saints Cyril and Methodius encountered Frankish missionaries from Germany, who represented the Latin branch of the Church, more particularly representing the Holy Roman Empire as founded by Charlemagne, and committing to linguistic and cultural uniformity. They insisted on the use of the Latin liturgy, and regarded Moravia as their rightful mission field.

Conversion of Eastern and Southern Slavs

Orthodox churches in Vologda, Russia

In the 9th and 10th centuries, Christianity made great inroads into Eastern Europe: first in Bulgaria and Serbia, then followed by Kievan Rus'. For a period of time, there was a real possibility that all of the newly baptized South Slav nations, Bulgarians, Serbs, and Croats would join the Western church, but in the end, only the Croats joined.

The Serbs were baptised during the reign of Heraclius (610–641) by "elders of Rome" according to Constantine Porphyrogenitus in his annals (r. 913–959).[25] The forming of Christianity as state religion dates to the time of the Eastern Orthodox missionaries (Saints) Cyril and Methodius during Basil I (r. 867–886), who baptised the Serbs sometime before helping Knez Mutimir in the war against the Saracens in 869, after acknowledging the suzerainty of the Byzantine Empire.

A Serbian bishopric (Diocese of Ras) may have been founded in Stari Ras in 871 by Serbian Knez Mutimir, confirmed by the Council of Constantinople in 879–80.[26][27] The Serbs and Bulgarians adopt the Old Slavonic liturgy instead of the Greek.[25][28]

In 863, a mission from the Patriarch of Constantinople converted King Boris I of Bulgaria to Christianity. Boris realized that the Christianization of his subjects by the Byzantine mission would facilitate the undesired spread of Byzantine influence in Bulgaria, as the liturgy was carried out in the Greek language, and the newly established Bulgarian Church was subordinate to the Church of Constantinople. A popular revolt against the new religion prompted the King to request that the Bulgarian Church be granted independence, which was refused by Constantinople. Boris turned to the Pope, and the arrival of the Roman clerical mission concluded the activity of the Byzantine mission, which was ordered by the King to leave Bulgaria.

Constantinople nervously watched the events taking place in their northern neighbour, because a pro-Rome Bulgaria threatened its immediate interests. A religious council was held in the summer of 867 in the Byzantine capital, during which the Roman Church's behaviour was harshly condemned. As a personal culprit, Pope Nicholas I was anathematized. In a letter to Boris, the Byzantine emperor Michael III expressed his disapproval of Bulgaria's religious reorientation and used offensive language against the Roman Church. The old rivalry between the two Churches burned with new power.

The Roman mission's efforts were met with success and King Boris asked Pope Nicholas I to appoint Formosa of Portua as Bulgarian Archbishop. The Pope refused, and his successor Pope Adrian II turned out to be even more disinclined to comply, so Boris turned again to Constantinople. This resulted in the creation of an autonomous national (Bulgarian) Archbishopric. In the next 10 years, Pope Adrian II and his successors made desperate attempts to reclaim their influence in Bulgaria, but their efforts ultimately failed.

The foundations of the Bulgarian national Church had been set. The next stage was the implementation of the Glagolitic alphabet and the Slavonic language as official language of the Bulgarian Church and State in 893 AD. St. Clement, St. Naum and St. Angelaruis returned to Bulgaria, where they managed to instruct several thousand future Slavonic clergymen in the rites using the Slavic language and the Glagolitic alphabet. In 893 AD, Bulgaria expelled its Byzantine clergy and proclaimed the Slavonic language as the official language of the Bulgarian Church and State.

Great Schism

In the 11th century the East–West Schism took place between Rome and Constantinople, resulting in a separation between the Catholic Church and the Orthodox Church (with both claiming to represent the sole legitimate continuation of the original Church). There were doctrinal issues like the filioque clause and the authority of the Pope involved in the split, but these were exacerbated by cultural and linguistic differences between Latins and Greeks. Prior to that, the Eastern and Western halves of the Church had frequently been in conflict, particularly during the periods of iconoclasm and the Photian schism.[29] The Orthodox Byzantine Greeks perceived the Papacy as taking on monarch type characteristics that were not inline with the Church's historical tradition as can be seen in the words of Archbishop Niketas of Nicomedia of the 12th century: