What Is the Orthodox Church? A Layman’s Look at the Centerpiece of the Faith

by S. P. Stamatis. M.A.

Steven P Stamatis

Many years ago, an Orthodox bishop of Great Britain was asked this question during a gathering. His reply was simple, but profound:

“It’s the Church that Celebrates the Divine Liturgy”
                                    –Bishop Timothy “Kallistos” Ware 

On the surface, this statement by Bishop Ware suggests that it’s the primary mission of the Church. But before we allow the 1960s song “Is That All There Is?” to fall from our lips, let’s take a closer look at the Holy Rite from a lay perspective.

Indeed, the bishop’s focus showcased the Liturgy as the “Main Event” that defines the Orthodox Faith, even though today, few are fully aware of its redemptive features. If it’s performed in New Testament Greek, many struggle to understand the words. And if it’s performed in English, many struggle to understand the meaning of the words.

As we all know, in addition to the Liturgy, other community ministries are delivered to meet the needs of parishioners. Clergy also perform the Sacraments including, Baptism, Chrismation, Eucharist, Unction, Marriage and Confession—although appointments for confession, in recent years, have been few.

In short, Orthodox churches, in general, continue to focus much of their energy on delivering numerous ceremonies and rituals. In the Greek Orthodox jurisdiction most are performed in New Testament Greek, with added English translations in some areas. So, from a lay perspective, the key phrase which characterizes the Church’s primary role is: “It Performs Services.”

Many reading this characterization are ready to revise the wording and insist the Liturgy is a “Celebration,” not a performance. This is true, but today, it’s difficult to participate in a service when it’s delivered in a foreign language, especially for many younger faithful which includes a growing number of non-Greek converts. So, they look upon it as a performance, much like an Italian opera. Even though they don’t understand the language, they love the “arias,” the music, “costumes” and setting. But they also believe that just being there, in the midst of the Liturgy, they do receive Divine Grace. That’s why they still come to Church!

                        “It’s the Liturgy!” a retired priest and close friend once told me.
                        “That’s where everything is—and that’s all you need…to grow
                        spiritually. You not only listen to it and follow along, but you must
                        experience it, over and over again. Everything else is talk!” 

I believe that’s what Bishop Ware meant! It’s true, the Liturgy represents the complete focal point of Orthodox worship. But how many of us truly embrace its spiritual message? The content is basically the same each week, except for adjustments in commemorative celebrations, Gospel readings and Epistles, as well as the tonal mode of the day.

The priest was correct. St. John Chrysostom and St. Basil were divinely inspired to pen their respective works of spiritual genius that stand as the quintessential appeal for salvation and eternal life. The prominent feature of the Liturgy offers a spiritual journey, a multi-level journey that carries the faithful through a series of petitions, psalms and prayers; and it’s performed as a mystical drama, buoyed by incense, chants, hymns, processions and recitations—ultimately imploring God to touch simple grape wine and transform it into the Blood and Body of Christ. Final appeals are offered to make us worthy of receiving the sacred host.

Deciphering and Understanding—a Modern Challenge

The monastics, hierarchy and clergy have embraced the Liturgy and celebrate it world-wide for 2,000 years. And they understand and feel its impact every time they perform it! Clearly, they view the Liturgy as a sacred gift for any and all human appeals for worthiness to approach and seek the Lord’s blessing. They understand the language and the Theology of a service that is whole and self-revealing—and for them, requires no translation, explanation or sermon.

But, what works for monks and clergy may not necessarily work
for the faithful, especially in the Greek Orthodox Church, especially
in America and especially today.

Today, that experience is savored by those learned few. Unfortunately, most younger faithful do not appear connected to the inner workings of the Liturgy, and as such, are not deeply involved in it. And it’s not that they’re not capable. Notwithstanding language issues, they continue to search for a lasting transformative experience through a Medieval Rite in the language of that period—which hasn’t changed.

In addition, concentration and ability to focus are just not developed much today with technology leading the way to overwhelm our culture with a million distractions. Nevertheless, they recognize the pageantry, sounds and scents of the service; but according to the priest’s  observations, they fail to grasp its redemptive features.

“I remember one Sunday during the Liturgy, when I turned
toward the congregation… I looked at many faces…and I
worried…I didn’t see any deep engagement or participation.” 

Today, the internet, as well as TV networks, provide services for many holding a cup of coffee, while still in their pajamas. Many Orthodox churches also deliver Sunday morning Liturgy online—and not only for shut-ins. Still, others decry the lack of relevance in rituals and admit disinterest to repetitive services and sermons. In addition to technology fostering isolation, more attendees today revert to personal meditation during a lengthy Byzantine-style service. And, in the absence of a meaningful connection, they tend to fashion their own brand of forgiveness and redemption.

Certainly, the recent pandemic of 2020, has driven people to seek their respective hiding places—and many are still hiding. This has dampened the spirit of Community, a vital component of Orthodox worship. A recent poll reveals rituals and ceremonies are also losing their attraction for many and no longer provide traditional comfort and relevance.

Recently, my son visited us with his long-time friend, John, (they’re both in their fifties) who is the son of my close friend from church. Following the initial greeting, he brought me up to date with his life and his law practice. Then I asked him where he attends church.

“I really don’t go much anymore,” he said. “Why not,” I asked. “You grew up in the Church.”

“Sorry,” he said apologetically, “but…I just don’t get anything from a 2-hour-long service I don’t understand—and the English translations are difficult to follow. You’re reading one language…and listening to another!”

In addition, another curious revelation comes to focus:

Our church doesn’t seem to require much from us…prayers and
petitions ring out on our behalf…and the Eucharist is offered to
us…everything is said and done for us…what do we get to do to
deserve His Grace? And how do we prepare to be worthy when
there’s a cognitive disconnect between us and the Holy Rite?

Nonetheless, by following the English translation, we’ve come to know the organization, follow and anticipate all the steps culminating in the Divine Transformation of the wine…leading to the Sacrament of Holy Communion. We pick up on the signals to cross ourselves, stand and kneel and when to recite the Lord’s Prayer and the Creed. We visually and mechanically respond with these actions, but I fear the Divine Gifts embedded therein escape most of us.

As American life becomes more complicated and secularized, many Greek Orthodox Christians relate to the traditional Liturgy and other services with benign indifference and complacency. Clearly, they desire from their Church more than ceremonies and rituals—an unspoken expectation among younger faithful.

What does this say about the Greek Orthodox today? Do we really believe that common sweet grape wine is miraculously transformed into the Blood and Body of Jesus Christ? Following the Sanctification of the Gifts, some of us who partake of the Eucharist, privately admit there’s no change, that it tastes the same. As a result, we miss out on the sacred essence of the transformation because we think nothing has really happened; that it’s the identical unaltered wine. And it’s true, it is!

…but we fail to realize the metamorphosis occurs not physically,
but mystically, by Divine Act. And this represents a profound
spiritual oversight on our part. 

Should Clergy Do Much More than “Perform” a Liturgy?

Some are quick to say they already do, with numerous programs! This may be true, but the focus here is on Sunday morning Liturgy, the “Main Event” that brings the faithful to church; and how it can offer more inspiration, hope and comfort. More and more Orthodox are looking to their clergy to apply more deeply the Theology and message of the Gospel into a meaningful takeaway for today’s life in America.

We often wonder why most priests do not relate the stories revealed in gospel readings and epistles to modern life and its ethical challenges. They focus on church saints, historical figures and commemorative events. Through years of attending church, we have become familiar with the Bible stories and parables, martyrs and saints; but today, require more pastoral insight into their relevance.

For example, during services in several GOA churches in recent months, I noticed hardly anything is mentioned from the pulpit about two painful wars going on right now—no special prayers for the loss of life numbering into the thousands, especially in Ukraine among our Orthodox brothers and sisters; or anything about Illegal migrants flooding our country by the millions; or the seeds of anti-Semitism and anti-Christian trends blossoming within our borders; or the increasing number of homeless living in streets and airports; or the growing numbers displaying their distress with signs across their chest at busy intersections.

How would Jesus expect us to apply the Good Samaritan ethic today? This is the world we live in now and the Church often avoids, even denies the social ethos around us. We all know, there are bad players out there, on the internet, social media, industry, business, education and politics. Social “Pied Pipers” cleverly attract followers, scam and lure them over the moral cliff, even corrupt their core beliefs. In short, trust has taken a back seat to suspicion, today. This societal trend represents a reversal of Jesus’ cry: “Come, follow me…and I will make you fishers of men.” (Matthew 4:19)

Surely there are parallels of behavior that prevail throughout the ages! Human flaws like greed, envy, betrayal, anger, pride, gluttony and other more serious indiscretions, weigh heavily on mankind for thousands of years. Clearly, to connect these dots today, clergy would be expected to do a lot more to bridge the chasm between a structured Liturgy we have trouble connecting to and moral trappings we encounter in the real world.

It seems Church offers itself as a sanctuary of safety, disconnected
from a cruel and wayward society, instead of a lighthouse in the
midst of a stormy sea around us; instead of a beacon to steady
our moral compass and guide us through perilous straights of life. 

Raising the Bar on English Translations

As stated earlier, clergy would agree, the Divine Liturgy is perfect as written: in a poetic, lyrical rhythm with language that flows and sustains the sense of awe in addressing God. The GOA English translation, however, is not poetic, lyrical nor inspiring in many places. I can’t help feeling, when comparing the texts, the English rendering appears to have used common word replacements, in a hasty attempt to satisfy those who don’t understand Greek.

Just as the Greek language enjoys the common vernacular, to the puristic, to the Biblical, to the ancient form, the English language also has several levels of expression. From its Germanic roots, it enjoys centuries of shaping, primarily in the British Isles and America and it has become a universal language across the world. The English language can be provincial, common, scientific, academic, and yes, even rising to lyrical levels—as English and American writers and poets have shown. To be sure, inspiring words are still there, waiting to be harnessed by Theologians, clergy, professors, writers and poets. Also, musicians would be ready to assist in reshaping the musical notes to the language.

A literary example that comes to mind is Nikos Kazantzakis’ The Odyssey: A Modern Sequel, published in 8th Century B.C. Homeric Greek in 1938. The author boldly continued the poetic epic from Homer’s Odyssey, publishing several versions of the iconic adventure. I realize the Church did not (and does not) approve of the author’s views of Jesus’ ministry as expressed in several novels. I mention it only as a great example of a project that required not only a “translation” but an artistic rendering to depict the passion of the historic saga!

A dozen years later Kazantzakis built a professional relationship with Kimon Friar, an American poet and translator. Together, they spent over four years in a collaborative effort to render this work in the English language. So, when the project was completed in 1958, it was not merely a task of translation, but rather, a re-writing endeavor of a literary epic, a poetic rendering, true to the original text.

This is the spirit and struggle we must engage in, under the pastoral
guidance of hierarchy, to transcribe the original Divine Liturgy
and achieve a mirror image of its sacred message in the English
language. It can be done, without sacrificing the most subtle nuance.

Once church leaders realize the importance of this initiative and take action, it would be a major  step in delivering the “Good News” of the Liturgy in a language the faithful recognize; in a language that can truly express the Divine nature of the Liturgy. The next step would be to  understand the Theological foundation of the service. Some may argue that we don’t have to be Theologians to partake of Orthodox worship. This is true, but wouldn’t this understanding enhance Participation in the Liturgical experience, especially among younger faithful?

The Future We Spoke of in the 1980s Has Arrived 

We realize that fifty years ago the GOA acted as a catalyst to keep immigrants together in a foreign and sometimes intimidating land. Ethnic solidarity became just as important as religion. In fact, many embraced the Orthodox Faith they inherited and took it for granted, while turning their attention to retaining their language and culture. In the early years, there was little reinforcement to build the Faith, beyond celebrating the Liturgy. This dynamic may be true of other Orthodox jurisdictions. Consequently, at the time, ethnic values were strengthened more than spiritual ones. But today, we see that era disappearing quickly.

Today’s congregation is composed primarily of English-speaking descendants of European immigrants and their children who may very well be in their 40s and 50s and raising their own children. Many are educated professionals who are making an effort to retain a faith they inherited. Still others have distanced themselves from ceremonies and rituals they don’t understand.

The immigrant generation of Greeks in diaspora, has for the most part passed on and church leaders continue to cast a blind eye to that reality. They still yield to an out-of-touch minority that insists on building and maintaining an ethnic brand on the Faith while visible numbers to support it are dwindling.

Today, we look to the Church to re-focus its agenda to keeping
the Faithful together in a sea of anti-Christian headwinds from a
growing secular America and its social godheads.

For example, consider all the Greek societies (Somatia) that flourished in the 1960s, 70s and 80s. I remember organizations like the Kalamata Society, Association Kosmiton, Sparta and many others flourished with regular meetings and events, some raising money for their respective villages. They were formed to maintain connection to their ancestral home. Well, most of them diminished through the years as founders past away; and their American-born descendants would claim little affiliation.

In spite of evolving assimilation of 2^nd, 3^rd and 4^th generation Greeks in America, the Liturgy continues to be the main course, offered every week to the faithful on the Greek Orthodox table. Unfortunately, only the few language savvy and theologically erudite are able to appreciate and savor its essence. At best, most have embraced only the sounds, bells and scents of the service and are concerned about the absence of a lasting takeaway message.

As one of many concerned Orthodox Christians and in view of a general retreat on display from Christian churches today, I can only raise alarm at the growing gulf between Greek descendants and their Faith, a condition that church leaders could have addressed more than 30 years ago. To be sure, many areas still need to be explored and discussed.

Greece Involved in GOA Governance

A good beginning ought to include serious discussions about the continuing role and influence of the Greek government, Greek language and culture on the Church in America. Clearly, Phyletism is alive and well in the 21^st Century. In view of pressure and control from the Patriarchate and Athens, it’s time to finally reassess this alliance that has outlived its original purpose!

At present, according to the July, 2024 edition of the National
Herald, the Greek Prime Minister is in serious talks with the
Patriarch about replacing Archbishop Elpidophoros of America.

This startling revelation begs the question: what authority does the Greek Government have on matters of church governance in the United States? And what has the archbishop done to earn such disfavor from abroad? The article doesn’t explain. Perhaps this collusion may shed light on the main reason Greek language and culture are still delivered to American citizens through the Greek Orthodox Church.

We also learn from the National Herald that during the Clergy-Laity congress in San Diego (June 30 – July 4), the Greek government donated the equivalent of $2.1 million to the archdiocese “for the promotion of the Greek language and Hellenism.” I’m dying to find out how the Church plans to allocate these funds at a time when many parishes are struggling financially—and facing the prospect of increasing “Fair Share” contributions to the Archdiocese.

It is a fact that many younger faithful today do not speak Greek, nor do they care about Greek politics or the rift between the Greek government and Turkey, even the rift with the Church of Greece. They may exchange some words they remember from Greek school, or shout “Oppa” in a Greek restaurant when the waiter ignites the saganaki. They may even participate in line-dancing at fewer Greek weddings that occur. But that’s about as Greek as most of them get. I know, my own sons fit this description.

In short, though they enjoy a tepid sense of pride about their ancestry, most have grown up with an American identity amid a distant affinity to the home of their forefathers. And to paraphrase the late Sociologist, Charles Moskos of 30 years ago, the longer church leaders deny the power of generational assimilation, the sooner the GOA may diminish into an obscure cult for the very few—or worse, suffer extinction.

Facing the Present…in Real Time 

Those of us who have lived through the Greek migrations of the 1950s and 60s, have a crystal clear view of where the Church has been and where it ought to be today. We want to see our Faith endure, grow and prosper in America. We pray church leaders, both lay and clergy, finally address the unexpressed expectations of modern faithful. Instead of focusing on the status quo to satisfy a narrow vision, it’s time to take action and construct a bridge to connect the sacred Codex of Orthodox teachings to Greek descendants and others who are drawn to Orthodoxy. It has already been established that this country is no longer a diaspora, a home away from home. This is where children of immigrants were born, grew up, live and work.

The inheritor of the Greek Orthodox Faith in 2025 bears little resemblance to his counterpart of 1964. Today, the Church can no longer “Ride Shotgun” as it were, on the stagecoach of Hellenism. It’s time to switch places with the reinsman, seize the reins of leadership and re-focus on a destination of delivering the Orthodox Faith to the faithful who understand and speak English; who are ready to embrace the Faith and whose connection to a Hellenic heritage is acknowledged and valued—but not lionized or venerated.

In short, the GOA no longer belongs under the umbrella of Hellenism, simply because Greek-speaking people in America are diminishing quickly; many believe it didn’t belong there in the first place. The Hispanics and Muslims numbering in the millions, have established bourgeoning sub-cultures in America and celebrate language and customs that keep assimilation at bay—for the time being. Sadly, we no longer have the numbers to enjoy that advantage. But other steps can be taken to revitalize the Church’s agenda and usher in a new renaissance of Orthodox worship where the ministry serves non-Greeks whom Orthodoxy attracts as well as Americans of Greek descent—instead of Greek-Americans.

The Orthodox Faith is its own Ecclesial category with foundational
authority that transcends all ethnic characteristics. As the shroud of
Hellenism slowly dissolves over the Faith in America, the Church can
redirect its ministry with all cylinders to new Orthodox generations;
or it may soon find itself serving an homogeneia that’s no longer here. 

The Continuing Struggle toward Orthodox Unity

In addition, fruitful discussions should continue on unity so that one day, the Orthodox Christian community can claim a single voice in America. Many believe this action is vital and would be a precursor to a single self-governing Church. Orthodox Christian Laity (OCL) has been beating this drum for 40 years.

To be sure, serious hurdles need to be overcome including jurisdiction, Mother Churches in foreign lands, geo-political concerns, self-governance and other administrative issues. But the first phase of the unity process ought to be confined to the United States and Mother Churches abroad ought to let their “Children” in far-a-away outposts govern themselves like Russia did over 100 years ago. Why? Because they’ve “grown up” and minister in a different country with different language and customs. At present, Orthodox splinter groups by themselves are not even a blip on the Religion Radar Screen, compared to other major faiths.

The last attempt to bring together the 14 Autocephalous Churches of the Global Orthodox family occurred more than eight years ago in Crete when The Holy and Great Council convened in June of 2016 under the guidance of the Ecumenical Patriarchate. One would have to go back to the archives 1200 years to locate the previous council.

According to event planners, this council had been in the planning stage since 1961, over half a century ago—just to bring everyone together. The six major themes under consideration included: Mission of the Church, Orthodox Diaspora, Proclaiming Autonomy, Sacrament of Marriage, Fasting and Relations with other Christian Churches. On the surface, the list appears conciliar enough, but you-know-who may be lurking in the details!

Well, 14 Churches were invited and up until the last moment, ten actually attended and participated: The Ecumenical Patriarchate, the Patriarchates of Alexandria, Jerusalem, Serbia and Romania; the Churches of Cyprus, Greece, Poland, Albania and the Czech Lands and Slovakia.

The holdouts included the Bulgarian Orthodox Church, followed by the Georgian Church. Then the Patriarchate of Antioch pulled out followed by the Russian Orthodox Church. The reasons varied but pointed to jurisdictional, political differences and the unacceptable specter of Ecumenism, especially for the Church of Georgia.

Regrettably, these four Churches comprise over 94 million
Orthodox faithful who were not represented in this council. 

Clearly, hope of growing an Orthodox ministry here, will depend on unification into One Holy Christian Orthodox Church of America. If the GOA, the largest Orthodox Church in the U.S., is given self-rule, or declares itself Independent, (a status earned many years ago), it will be able to collaborate with the sister Church of OCA which achieved self-rule in 1970. If these two churches can initiate talks and achieve administrative unity, it can create a foundation for building a unified Church. As we know, they already have Theological unity.

The new alliance can reach out to the Antiochian jurisdiction to discuss unification. The latter enjoyed self-rule briefly in 2003, but pressured to relinquish its short-lived authority back to the Church of Antioch. So, we still have two original Christian Orthodox Patriarchates anchored in Turkey, a 99.5% Sunni-Muslim country: the Patriarchate of Constantinople (Istanbul) and the Patriarchate of Antioch (Antakya). Both Churches function under strict regulations (often times under siege) from the alien host country.

Of course, any action toward unity would entail trudging through uncharted and contentious paths of Autonomy / Autocephaly protocols in dealing with Mother Churches. It’s clear, reluctance to grant self-rule is rooted in their financial dependence because without support from America, they could not exist on historical soil abroad, especially in hostile lands. We pray the Church of Antioch reconsiders restoration of Self-Rule to allow unity and growth of the Church here while still earning its fidelity and support.

Both historic Churches in Turkey ought to think deeply about the importance of granting Independence and allow “Success through Unity” to take root, for everyone’s sake. It would be a win, win! We also pray we have a GOA archbishop whose heart is in America, not in Greece or Anatolia; and has the courage to do the right thing. It is long overdue!

Unification of these three Churches would represent more than 1.7 million faithful and build a foundation to invite the other jurisdictions in America to continue the unity process. If  successful, with an estimated 3+ million Orthodox faithful, the Church can deliver the Faith in the English language. The “New” Orthodox Church will be free to “Celebrate” the spiritual over the ethnic, teach the deeper meaning of the Liturgical experience and establish relevance to life in America.

To insist on Global Church unity is a leap too great at this time. There are simply too many obstacles that would surface as they did in Crete. Perhaps a successful unified Church in America can inspire our children to continue the effort toward global unity.

In response to the song question “Is that all there is?” I must answer a resounding No! There is so much more the Orthodox Faith can reveal. The key challenge lies in its delivery format and the exposure of spiritual enlightenment hidden in the Holy Writings of our Church Fathers.

When we make progress in these areas, I’m confident Bishop Kallistos Ware (of blessed memory) will cast a wide glance at the Orthodox community in America, smile and declare:

“It’s the Church that also celebrates the Divine Liturgy.”