Welcome to the Official Website of The Companions of Christ Orthodox Catholic Mission in. We are an Eastern Orthodox Catholic Christian mission, headed by an Archbishop Metropolitan.
We are part of the Orthodox Patriarchate of Nations.

Our mission is committed to proclaim the Gospel to those who have not heard it, to do charity work to those who are in need regardless of: background, age, disability, gender, race, religion and belief and to foster according to Gospel values; peace, justice and the integrity of the creation worldwide, to defend the human rights of every individual and to work for unity between the Orthodox and other Christians.

The Companions of Christ Orthodox Mission was founded in 2005. The mission is dedicated to the national and international exchange of knowledge within the context of the Orthodox tradition.

We are also active in humanitarian aid work, food banks and homeless projects.

We invite you to be a part of the movement that began with Christ’s last command to His disciples to “make disciples of all nations”. For 2000 years, this has been the mission of the Orthodox Church. This work continues with you!

We believe that the living Tradition of the Church and the principles of concord and harmony are expressed through the common mind of the universal episcopate as the need arises. In all other matters, the internal life of each independent Church is administered by the bishops of that particular Church.

Our Eastern Christian Tradition places us within the One, Holy, Catholic and Apostolic Church of God. We hold as sacred the Holy Scriptures, the ancient Creeds of the Church, the Seven Sacraments and governance through valid Episcopal Orders.

We draw on the rich Eastern Christian Traditions of the Holy Orthodox Church spirituality to help ourselves and others to discern God’s presence in our lives. As contemplatives in action, we bring this spirituality into the wider human context as we strive for social justice, charity work, peace, education, dialogue and Church unity.

We are dedicated to Orthodox evangelism. Our goal is to bring together Orthodox faithful into a unified and coordinated effort, to spread the truth of Orthodoxy in our modern time, in other words; Orthodox Christianity in the 21st Century.

Our Mission was established in an effort to answer and deal with the following concerns:
How do we deal with Poverty, Homeless Issues, Refugees, Food Banks etc…
How does the modern culture of acceleration affect Orthodox Christianity in our time?
Can or should Orthodoxy follow this rhythm of life, even if this is the modern path to transmit its own message?
Can this happen without having an impact on the “eternal” nature of the sacred?
What is at stake here?
Is the relationship between the Orthodox Church and the present social order and its response to the ever-increasing calls for change?
Without ignoring the differences between the various theological currents of Orthodoxy, is the Orthodox Church delivering its message to society with all the challenges that this age is facing?

The Great Commission:

"Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age."
Our Vision:
That all people may come to know the saving love of our Lord: Father, Son and Holy Spirit.
Our Values:
We value proclaiming and witnessing Christ to all people with priority given to those who have never heard or accepted the Gospel.
We value sharing the love of Christ for the care of the total person – spiritual and physical.
We value ministry in the language and culture of the people.
We value our people – well-trained Missionaries, Staff, Supporters, Indigenous Leadership and those being served.
We value communities, parishes, and individuals that are mission-minded and have active mission involvement.
We value being an open and transparent mission that values the gifts of stewardship provided to us by the faithful.
We are guided by the following principles:
Gospel: To believe in the Gospel of Jesus Christ, and to adhere to His commandments, as expressed in the life and teachings of the Orthodox Church.
Communication: To acknowledge our responsibility to communicate Orthodox Christianity to the world and to invite all to partake of the fullness of the faith.
Education: To take a holistic approach to theological education and spiritual formation—integrating study, work, worship, and personal discipline.
Values: To manifest Orthodox Christian love, service, worship, and learning in the life of the community and beyond.
Unity: To be committed to Christian unity.
Transparent: To be open, transparent, and responsible stewards of the resources entrusted to us.
Participation: To encourage every member of the community to be a full and active participant in our mission.
Charity Work & Commitments: To be committed to the Holy Church teachings, to be also committed to fairness, justice, respect, and hospitality for all members of the community and our wider society, regardless of their background or beliefs.

Seeking to respond to the needs of the times and under the inspiration of the Holy Spirit as well as by human insight, the intention of our Mission is to embrace a way of life which, by profession of the Evangelical Counsels, follows Christ and becomes an outstanding sign of the Heavenly Kingdom.

hierarch  imagehierarch  image

His All Holiness  Nicholas,
Patriarch of the Orthodox Patriarchate of Nations.

His Holiness Patriarch Nicholas was born in France on March 30, 1952. He entered monastic life in 1982 and was ordained Deacon in 1983, and a priest on April 9, 1985, at the Monastery of Saint Michel du Var.

His theological studies were taken at the Institute Saint Sarge in Paris. He was consecrated to the episcopate on September 1, 2001 as Bishop of Paris in charge of missions, he entered the Ukrainian Church in exile, in the United States, and in 2003 he was elevated o the rank of Archbishop. In 2005, he served as chief consecrator for the solemn consecration of Patriarch Moses in Saint Sophia Cathedral in Kyiv. Along with the Western Bishops, he left the Kyiv Patriarchate in 2006 to enter into a relationship with the American Orthodox Catholic Church in the United States.

Obtaining the status of autocephalous, he became Archbishop Primate of the Synod in 2007. On October 9, 2001, he was elected and consecrated Patriarch by the twenty one Bishops of the Holy Synod.

The Church has now adopted the name Autocephalous Orthodox Church in Europe. Many other Bishops had then joined the Church and at the 2014 General Synod in Italy, the Church, now present on five continents, took the name of Orthodox Patriarchate of Nations, thus signifying it’s catholicity and affirming its global presence.

The Orthodox Patriarchate of Nations currently has more than a hundred Bishops who represent it throughout the world.


The Most Rev. George,
Archbishop of London, Metropolitan of Great Britain & Arabic Diaspora.

The Most Reverend Archbishop Metropolitan George read Theology in the USA where he attained a Master Degree in Divinity. He also holds a Master Degree in Business Administration from Cornell University as well as and a Doctorate Degree in Eastern Theology. On the 22nd of April 1991, on the Vigil of the feast of Saint George the Great Martyr, he formally took the monastic vows in accordance to the Eastern Rite Tradition. On the 23rd of April 1991 at the Divine Liturgy, he was ordained to the Holy Deaconate. On the 23rd of April 1992, he was ordained to the Holy Priesthood. In June 1995, he was consecrated to the episcopate.

Archbishop Metropolitan George founded The Companions of Christ Orthodox Catholic Mission in 2005. The Mission is dedicated to Charity Work and the national and international exchange of knowledge within the context of the Orthodox tradition.

H.E. Lived and worked in the Middle East, USA, Asia, Africa and Europe. He had the opportunity to work closely with many International Humanitarian Organizations and was successful in the many projects he was overseeing.

In 2016, after spending three years in Central Equatoria and East Africa where he worked closely with refugees camps, orphanages and field hospitals, Archbishop Metropolitan George moved to the United Kingdom to continue the mission.

On October 2021, Archbishop Metropolitan George was received into the Orthodox Patriarchate of Nations by the blessing of His Holiness Patriarch Nicholas. He was elevated to the rank of Archbishop of London  Metropolitan of  Great Britain & Arabic Diaspora.

What does CCOCM stands for?

It stands for: The Companions of Christ Orthodox Catholic Mission.

What is your Mission?
Our mission and values draw directly from the Orthodox Christian teachings; Scripture, Liturgy, the Gospel and the Tradition of the Church. These Christian Orthodox values / visions are at the heart of what we do and who we are.

The Companions of Christ Orthodox Catholic Mission serve also the homeless and the near homeless, the disenfranchised and marginalized, the poorest of the poor, the unseen, the unheard, and the unwanted.

Since we believe each person is made in the image and likeness of God and has inherent dignity, we work with those living in poverty to have access to food, water, housing and other basic amenities which many of us can often take for granted.

Which do you believe in, the Bible or Tradition?
A good short answer to this question is “Yes!” The question implies precisely a kind of polarity (i.e., “Bible verses Tradition”) which is not found in the Orthodox Christian worldview.

“Tradition” or in Greek paradosis, is used very often in the New Testament both as a verb and a noun. (I Corinthians 11:23, where literally translating the original Greek, Paul says “for I received of the Lord that which I also have traditioned to you . . . .” See also 1 Corinthians 11:2, and II Thessalonians 2:15 and 3:6.)

Tradition means “that which is handed over.” The New Testament carefully distinguishes between “traditions of men” and The Tradition, which is the Faith handed over to us by Christ in the Holy Spirit. That same Faith was believed and practiced several decades before the New Testament Scriptures were set down in writing and given canonical (i.e., official) status. We experience the Tradition as timeless and ever timely, ancient and ever new.

We distinguish between The Tradition (“with a capital T”) which is the Faith/Practice of the Undivided Church, and traditions (“with a little t”) which are local or national customs. Due to changing circumstances, sometimes cherished traditions must be altered or respectfully laid aside for the sake of The Tradition.

The New Testament Scriptures are the primary written witness to the Tradition. Orthodox Christians therefore believe the Bible, as the inspired written Word of God, is the heart of the Tradition. In the New Testament all basic Orthodox doctrine and sacramental practice is either specifically set forth, or alluded to as already a practice of the Church in the first century A.D.
The Tradition is witnessed to also by the decisions of the Seven Ecumenical Councils, the Nicene Creed, the writings of the Fathers of the Church, by the liturgical worship and iconography of the Church, and in the lives of the Saints.

Why do you have all those pictures in your churches?
They are called Icons, they are not pictures in the sense of naturalistic representations. They are rather stylized and symbolic expressions of divinized humanity. (II Peter 1:4; I John 3:2.) Icons for the Orthodox are sacramental signs of God’s Cloud of Witnesses (Hebrews 12:1). We do not worship icons. Rather, we experience icons as Windows into Heaven. Like the Bible, icons are earthly points of contact with transcendent Reality.

In the original Greek of the New Testament Christ is called several times the icon (image) of God the Father. (II Corinthians 4:4; Colossians 1:15; Hebrews 1:3.) Man himself was originally created to be the icon of God (Genesis 1:27).

If God is One, how can Christians have so many varying and even conflicting positions on theological, social, and moral issues?
Although the answer to this question is simple, it is not easily accepted, except by the humble. Quite simply: God is truly one, but we are not yet fully one with Him. As St. Dorotheus of Gaza once said, we are as points along the perimeter of a circle and God is at the very centre. As we draw closer to Him, we draw closer to one another, until finally we arrive at perfect union with Him and one another. The fact that we have conflicting positions on theological, social, and moral issues, should indicate to us that we need to draw closer to God, who alone can bring us closer together and make us one. This is the mission and activity of the Church, which has the Lord Jesus Christ as its centre, focal point, and means of unity.

What is the Doctrine of the Incarnation and why is it important?
The doctrine of the Incarnation is that the uncreated the Son of God has entered into creation, taking on flesh and becoming the prophesied Son of Man, the Savior of the world. The doctrine says that Christ is a single person with two natures, divine and human; being both perfectly and fully God, while at the same time perfectly and fully man.

The term used in the Nicene Creed to describe the relationship between God the Father and the Son of God is homoousios – meaning of the same substance. In other words, as the Father is truly God, so is the Son truly God – both being fully divine. In taking on our human nature, being like us in everything except sin (which is simply a deformation of our humanity), the Son of God, becomes also now truly man, taking the name Jesus Christ, and therefore homoousios (of the same substance) with us. And so, as we are fully human, Christ is likewise fully human. And so in Christ, we see the perfect union of the divine and human natures. The Incarnate Christ now serves as the perfect and only vehicle (only mediator) for humanity’s return and reunion with God, who is the eternal Life from which man has fallen. In the Church, we are joined to Christ’s Body, becoming one with Him, and being reconciled through and in Him to God, saved from our sin (separation from God) and from death (separation from life).

Can you please explain how Christ can be both God and man?
There are many who questioned how this can be, how this could have taken place, how this can be intellectually comprehended, articulated, explained, etc.. And each attempt to bring this divine mystery down to the human level and dissect it under the faulty microscope of the imperfect mind has resulted in heresy. This is because the human mind has limitations – the greatest being the ironic lack of awareness of those very limitations (i.e. pride). And so, some said that Christ couldn’t be fully God, others that He could be fully man. The Arians thought the Son of God unequal to the Father and not fully God. The Docetists said that He only appeared to be man and really wasn’t so. But the Fathers in humility preserved and codified the Apostolic doctrine of the Incarnation, not explaining the “how” (which we can never comprehend) but expounding upon the “why”, which is for us men and our salvation. You see the Fathers knew that if Christ were not truly God and truly man at the same time, then He could not be the mediator and Savior, He could not reunite us with God, who is life, and we would remain dead in our sins.

Why is the Nativity of Christ celebrated on December 25th?
There are two main explanations as to why the Church chose to celebrate the Nativity of Christ on December 25th.

The first says that the day was chosen to oppose the great pagan feast of the sun god, which was celebrated near December 22nd at the Winter Solstice, the time of year when the days started to get longer again (at least in the northern hemisphere). It is believed that the Church chose December 25th, because it ensured that Christians would be fasting during the pagan celebration and would therefore not easily be tempted to participate. And also because it would help the pagan peoples to leave off worshiping the false sun god and instead celebrate the coming of the True God, “the Sun of Righteousness”.

The second explanation says that the day was chosen in relation to the feast of the Annunciation, which was celebrated on March 25th commemorating the supernatural conception of the Lord in the womb of the Virgin Mary. The Annunciation was celebrated on this day because of the belief in the ancient world that great men died on the same day as they were conceived. Since the Lord was believed to have been crucified on March 25th, it also came to be believed that He was likewise conceived on this day. And since it followed that the Lord’s birth would be nine months after His conception, the feast of His Nativity was set on December 25th.

Why did God give man free will, if He knew that man would choose evil?
We recall that God created the world good, and man very good. He also gave the commandment not to come to the knowledge of good and evil. In other words, man was commanded to know only goodness, and more than this, man was to grow in the participation of God – who alone is truly and infinitely good. This was God’s will – that man might share in everything that He Himself has as God – love, wisdom, life, light, etc.. And for this to happen, man needed to be like God, free. Man needed free will.

In His infinite foreknowledge, God knew that man would misuse this free will and choose evil. Yet, God permitted this because by so doing, man could come to understand the difference between good and evil, light and darkness, truth and falsehood, life and death. By personal experience, man was to grow in the realization that everything truly good can be found only in God, while everything truly evil can be found only in separation from and rejection of God. The Lord permitted man to misuse his freewill so that he might educate himself by this experience and come to spiritual maturity.

Of course, we might say that the easier path would have been simply to trust God and to listen to His commandment not to know evil. However, by allowing man to choose evil, God opened a way to show His compassion, forgiveness, mercy and love to measures beyond what man could have seen in the Garden of Eden. Man was now able to see the “love of God in that while we were yet sinners Christ died for us.” (Romans 5:8) When Christ hung on the Cross – the Creator rejected and put to death by His creation – He revealed the Father in a way beyond imagination or comprehension. He revealed the unfathomable depth of God’s loving-kindness. In so doing, by being lifted up on the Cross, He draws all men to Himself for truly nothing is more beautiful or desirous than self-sacrificial, unconditional love, even for one’s enemies. This is the love that conquers hatred, the light that the darkness could not overcome/comprehend, and the life that overthrows the power of death.

As Christians, it is our hope that all might be saved and come to the knowledge of the Truth – that all might have eternal life. “And this is eternal life, that they might know You, O heavenly Father, and Jesus Christ, Whom You have sent.” (John 17:3) It is our hope that even those who have sinned in the most horrid of fashions, might be changed by this love of God in Christ Jesus – a love which is and remains unconditional, all-powerful, and eternal. What man can withstand, overcome or outlast God’s infinite loving-kindness and patience?

Truly, the time is coming when “every knee will bow and every tongue will confess that Jesus Christ is Lord to the glory of God the Father.” Then no one will ask the question: Why did God give man free will? The answer will be obvious: So that God might reveal His infinite goodness, which is extended even to those who would crucify Him, and by the beauty of this love He might draw all of mankind to freely enjoy and share in His very being and life.

And so, the God Who was hidden, veiled, and invisible throughout the Old Testament, simply saying, “I AM Who I AM”, has now revealed Himself, showing Himself visibly in the Son who redeems man from his fall through the Cross, the Holy Spirit who sanctifies man by His indwelling presence, and the Father who shares not only His kingdom with His created sons but also His very Self. This was, after all, the plan from the beginning: that man might see the infinite beauty, love, and goodness of God, and having seen his Creator, that he might freely choose to share by grace in everything which God has by nature through the revelation and gift of the Holy Trinity.

What do you teach about abortion?
In the eyes of the Church all life is viewed as being sacred and we respect life on "both sides" of the birth canal. We consider conception to be the very beginning and moment when that life is formed. In fact, the Church even commemorates the conceptions of our Lord (March 25), the Blessed Virgin Mary (December 9), and St. John the Forerunner (September 23).

Based upon the Bible, our Theology, and Dogma, we considers abortion to be sinful and wrong.
Why are non - Christians unable to receive the Sacrament of Holy Communion in your Mission?
According to the earliest teachings of the Church, the Eucharist (Holy Communion) can only be administered to those who are Baptized and Chrismated into the Faith. A second century writing known as the Didache instructed believers to “let no one eat or drink from your Eucharist except those who are baptized in the Lord's Name.” In fact, so protective were the early Christians that, there were even restrictions implemented which prevented non-believers from entering churches or attending service.

Do you offer Communion to Christians who are not of the Orthodox faith?
We invite every baptised Christian to partake from the banquet of the Lord, our stand is if the Christian approaches the Holy Chalice with the Fear of God, Faith and Love he or she are welcome to partake.

What's your understanding to Marriage?
Marriage is a solemn and public covenant between a male and a female, establishing between themselves a partnership of the whole of life, and is ordered by its nature to the good of the spouses. The union of spouses, in heart, body, and mind, is intended by God for their mutual joy; for the help and comfort given one another in prosperity and adversity. The spouses must engage themselves, to make their utmost effort to establish this relationship and to seek God's help thereto.

On gender issues, many in the Orthodox Christian countries have conservative views, where do you stand on LGBTQ matters?
Everyone is welcome to our mission regardless of their; background, age, disability, gender, race and sexual orientation.
Our stand is on issue is that Christ came to save everyone, as we read, He “desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:4). Our mission welcomes all with open arms because we are all as humans are made in the image of God.

Do you consider yourself a liberal Orthodox Mission?
We consider ourselves neither liberal nor conservative (two modern terms that are irrelevant to the Church mission). Our mission is to bring the good news to all mankind and preach the Gospel of our Lord. We believe the mission of the Church is to embrace and invite all individual to know Christ.

What do you stand on Ordination of Women to the Priesthood and Episcopacy?

We precludes the ordination of women to the priesthood and episcopacy. It is a matter of Holy Tradition.

While Orthodoxy has not accepted the ordination of women, it does laud a woman, the Theotokos, as the one who is “more honourable than the cherubim and more glorious beyond compare than the seraphim” and holds her up as a model for all of God’s People, male and female alike. In this light, salvation, not ordination, is the goal of Christian life.

What is the Mission General Governance?
We are headed by an Archbishop Metropolitan and governed by the Synod of Bishops.
The Archbishop Metropolitan is the ultimate authority within the Mission, and bears the ultimate responsibility for all the members. His position is for life unless he resigns in favour of another who shall be elected by the Synod of Bishops. He shall always remember that although he is first he should also be servant of the servants of God and truly a Father to all.

What is your understanding to Tradition?
We are clear in our believes on Traditions; they are the oral Traditions that were handed to us through the Holy Apostles and the Early Church Fathers on matters regarding the Faith. However, we are clear to acknowledge that there are also traditions (“t") that we ought to evaluate at all times since in most cases, these traditions ("t") are based on ethnic and cultural practises and are not based on Theological and Dogma matters. We confirm that we are serious on Traditions with regards to matters of the Faith and we are sceptic about traditions (“t”) that divides communities and confuse the faithful, traditions (“t”) that relate to ethnic social culture.

Do you only help Christians?
Absolutely not, we help all those who are in need regardless of: background, age, disability, gender, race, religion and belief.

How do you support yourself and your missionary work?
As Saint Paul supported himself by making tents, in order to support his ministry of witnessing to Christ (Acts 18:1-4), so do we as members of the CCOM, we support ourselves and the Society by working secular jobs. We do not ask for any donations or any financial support.

What is your understanding on the Virgin Mary?
The Virgin Mary, the Theotokos (in Greek word that means “God-bearer or Birth-giver to God”, the mother of Jesus Christ, the Son and Word of God. She conceived by the power of the Holy Spirit. It is our belief and tradition that the holy Virgin was a virgin before, during and after the birth of Christ.

Our devotion to the Virgin Mary the Theotokos is not merely a matter of popular piety. It is also an expression of the central teaching of the Catholic Church, the doctrine of the Incarnation of Christ.

Mary to us represents the submission of humanity to the will of God.

What about Advent?
The Orthodox Eastern - Right Liturgical year does not use the Roman Catholic structure and terminology for cretin seasons; we do not have Advent or Ordinary time. In out Orthodox Tradition, the season prior to Christmas, known in the Latin Church as Advent, is called in the Eastern Orthodox tradition the Nativity Fast.

You talk about the Church as unity in the truth and love of God. What do you mean by this?
We believe that the life of the Church is life in communion with God Himself, in the Truth and Love of Christ, by the Holy Spirit. We believe that Christ is the Son of God. We believe that He reveals the truth about God and man. We believe that we can know this truth by the Spirit of Truth, the Holy Spirit that He gives to us. The greatest truth shown to us by Christ is that God is Love, and that the only true way of living is by following Christ who called Himself, the Way, the Truth, and the Life. Christ gave the great commandment and the great example of perfect love. Thus the greatest truth is love. This is our conclusion. And life in this truth which is love is the life of faith, the life of the Holy Church. Of course there are deviations and betrayals and sins all around. Clergy and laymen alike are guilty. But the Church itself, despite the sins of its members, is still the union with the Truth and Love of God given to men in Jesus Christ, made present and accessible in the Holy Spirit, who lives in those who believe.

What is your religious habits and your liturgical vestments?

+ Our formal religious habit are with accordance to the tradition of either the Greek Orthodox or Russian Orthodox Church habits.
+ Our Liturgical vestment is Byzantine vestment.

The Companions of Christ Orthodox Catholic Mission work harder these days to help those in-need.

Christ brings more folks to be served at our mission doors every day. We are rewarded more with thanks and by seeing in their faces, the face of Christ.

We serve the homeless and the near homeless, the disenfranchised and marginalized, the poorest of the poor, the unseen, the unheard, and the unwanted.

Our mission and values draw directly from the Orthodox Christian teachings; Scripture, Liturgy, the Gospel and the Tradition of the Church. These Christian Orthodox values / visions are at the heart of what we do and who we are.

Since we believe each person is made in the image and likeness of God and has inherent dignity, we work with those living in poverty to have access to food, water, housing and other basic amenities which many of us can often take for granted.

How could we possibly be an apostles of the Kingdom – Thy Kingdom Come! Without wanting to go where Christ's good news is hardly known? We are "generalists" when it comes to ministry, and so from the beginning we have wanted to travel abroad to work in the "emerging Churches": in Africa, Middle East, Far East, Europe and America … Now these missions are forming their own clergy and becoming in turn missionaries.

It is thought to be virtuous not to have any preferences, but we at The Companions of Christ Orthodox Mission, we have one nonetheless. It's a preference for poor, in response to the Gospel and to the Church calling us today to be on their side. For us too, it’s a consequence of our own vow to live as poor men. Some will dedicate themselves full-time to this work: with marginalized people of every kind, in hospitals and in prisons, "worker priests" or volunteers in different organizations … But all of us try to live in union with the poor, because "the poor will always be with us", because the poor are too often neglected even within the Church.

We are part of the One Holy Catholic Apostolic Church conforms to that of the undivided Orthodox Catholic Church of the first millennium of its existence. It is expressed in the ancient Symbol of Faith of the Nicene Creed, promulgated by the Council of Nicaea in AD 325 and enlarged by the Council of Constantinople in AD 381:

"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 only begotten Son of God, begotten of the Father before all ages, God of God, 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 by the Holy Spirit and the Virgin Mary; and became man; He was crucified for us under Pontius Pilate, suffered, and was buried, and the third day He rose again, according to the Scriptures; and ascended into Heaven, and is seated 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 in the Holy Spirit, the Lord and giver of life, Who proceed from the Father; Who with the Father and the Son together is worshipped and glorified; Who spoke by the prophets, and 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".

We believe that the source of the Orthodox Catholic Faith is fully expressed in the Nicene Creed (based on Sacred Scripture and Sacred Tradition).

We believe that Sacred Scripture (the Bible),which comprises the Old Testament (including the deuterocanonical/apocryphal books) and the New Testament, contains God’s revelation to us, particularly that concerning His Son, Our Lord Jesus Christ, and that in matters essential to our salvation it is inerrant.

On The Bible:
We do not consider the Bible to be a source of information concerning science or any other human discipline. Its purpose is to teach us about God and about His Son Jesus Christ. It does that within the cultural environment of its time and place, hence the need for careful study to understand its message correctly.

We believe that Sacred Scripture itself is part of Sacred Tradition, that process by which God’s revelation is passed on to us from the Apostles, and unto the Church Fathers and to the unbroken succession of Bishops through the centuries. This handing on occurs through the prayers and liturgy of the Church, through preaching, teaching, catechesis, devotions, doctrines, and the Bible itself.

We believe that Church Tradition is a collection of Orthodox practices and beliefs, from the earliest of days, which makes Sacred Tradition an inerrant source of God’s revelation in matters essential to our faith and our Christian life. A very important part of Sacred Tradition is the teaching of the Ecumenical Councils.

We believe that the doctrinal definitions of the first seven Ecumenical Councils, that is those which took place within the undivided Catholic Church, were guided by the Holy Spirit and it accepts them as part of its faith. Those seven Ecumenical Councils are the Councils of Nicaea in AD 325, Constantinople in AD 381, Ephesus in AD 431, Chalcedon in AD 451, Constantinople II in AD 533, Constantinople III in AD 680, and Nicaea II in AD 787.These Councils were concerned essentially with defining the true Catholic faith, in the Holy Trinity and in Jesus Christ the Son of God made man: God is triune, a single God in three Persons, Whom the Saviour Himself named as Father, Son and Holy Spirit. Jesus Christ is the Son of God, uniting in His single Person both the divine and the human natures.

We believe that equally important in Sacred Tradition are the Seven Sacraments. We believe that these Sacraments, which are Baptism and Eucharist, both of which are particularly attested to in Sacred Scripture; Confirmation (or Chrismation), Penance (or Reconciliation), Matrimony, Holy Orders and Unction (or Anointing of the Sick and the Dying), are effective signs of the Lord’s continuing presence and action within His Church and efficacious channels of his Grace. Among the Sacraments, the Holy Eucharist holds prominence of place.

We believe that Our Lord Jesus Christ is really and truly present, in His humanity and in His Divinity, in the species of bread and wine that have been consecrated in the Eucharistic Liturgy of the Holy Mass, and that in Holy Communion we receive Him into ourselves to nourish the very life of the soul: ‘Those who eat My Flesh and drink My Blood have eternal life, and I will raise them up on the last day’, (John 6:54).

We believe that in Our Lord Jesus’ plan for His Church, the Apostles and the Bishops hold a special place.

We believe that the Bishops, canonically and liturgically consecrated in the unbroken line of Apostolic Succession are the successors of the Apostles and that they are responsible, as were the Apostles, for the ministry of service to the Church, consisting of preaching and teaching, of sanctifying and of governing, but most of all, for the safeguarding and the handing-on intact, of the Deposit of Faith and Sacred Tradition of the Church under the divine command.
On The Blessed Virgin Mary, the Theotokos:

We believe that Mary, the Mother of Our Lord Jesus Christ, the Theotokos, the Mother of God, the Mother of the Church and the Queen of Heaven and earth, holds a special place in the faith, the lives and the liturgy of the our Church.

On the Immaculate Conception:
As most Orthodox we reject the dogma of the Immaculate Conception as unnecessary and wrong. We do not see ancestral sin as an inheritance of guilt or a stain, there is no reason for the miraculous removal of either. Nevertheless as per the Orthodox Tradition we hold that the Theotokos remained free of personal sin.

On Dormition of the Theotokos:
We believe that the Dormition of Our Blessed Lady and Her ascension into Heaven, are held in accordance with Sacred Tradition, the Church Fathers and the Sacred Liturgy from the earliest of times; and in oneness with the Orthodox Church of the East and the Latin Roman Church in the West.

On the Saints:
We believe in the Communion of Saints, and the fellowship of the whole Church in Glory, the Church Militant and the Church Suffering. It holds to the honouring of Saints, and the prayers for their intercession for both the Church Militant and Suffering.

On Life after Death:
Each person is subject to what is called "private judgment" and to what is called "general judgment”.

The private judgment is what an individual receives immediately after death.
The souls of the righteous, who have received a "positive" private judgment have a certain "foretaste" of Heaven, and the souls of unrepentant sinners who received a "negative" private judgment have a "foretaste" of hell.

However, neither Paradise nor the Inferno even exist yet, because the final division of all humans into those who are saints and those who are damned will occur only after the Second Coming of Christ and the general resurrection of the dead (Matthew 25: 31-46).

Even though a person whose soul is separated from his/her body is not able to repent anymore, and thus cannot change the private judgment by him- or herself, the prayers of others, the prayers of the Church, and especially the prayers of the Most Holy Mother of God the Theotokos still can change the destiny of those who received a negative private judgment.
On the Filioque Position:

We maintain, as does the whole Eastern Orthodox Church, the solid and unquestioning beliefs as set out in the Creed of Nicaea/Constantinople of AD 381. We maintain that, whilst theological debate may continue regarding the Filioque clause, no Church and no Bishop or Bishops, nor successive Synods or Councils may change, alter, add to, or take away from, a Creed once it is proclaimed by a legitimate General Ecumenical Council, and that such Sacred Tradition is held as absolute by the Augustinians Fathers.

On the Divine Liturgy:
The authorized Eucharistic Liturgies we use are: John Chrysostom, Basil the Great and Gregory the Theologian, Pope of Rome.

On the Seven Sacraments of the Church:
The Seven Sacraments: We recognize and affirm the seven Mysteries or Sacraments of the Church:

First place among the Sacraments of the Orthodox Church is Holy Baptism, by which a man/women, who has come to believe in Christ, by being immersed three times in water in the Name of the Holy Trinity (Father, Son and Holy Spirit) is cleansed through Divine Grace of all sins (Original Sins and personal sins) and is reborn into a new holy, and spiritual life. Baptism serves as the door through which man enters into the House of Eternal Wisdom - the Church - for, without it, a man cannot be united completely with the Saviour, become a member of His Church, receive other Sacraments, and be the heir to Eternal Life. As the Lord Himself said, in His discourse with Nicodemus, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the Kingdom of God." (St. John 3:5)

Chrismation (Confirmation):
In the Sacrament of Baptism man is called out of spiritual darkness into the light of Christ and is initiated into the economy of salvation by the Son of God. This initiation is effected, however, in the Sacrament of Holy Chrismation.

"Repent, and be baptized every one of you in the Name of Jesus Christ," the Apostle Peter preached to the people on Pentecost, "and you shall receive the gift of the Holy Spirit." (Acts 2:38) Since that time the Divine Gift of the Holy Spirit is bestowed upon each person who rises from the baptismal font. And everything the Holy Spirit touches receives the seal of an invaluable treasure, a ray of eternal light, the reflection of Divine action. It awakens in the soul that inner, spiritual thirst to grow toward the Heavenly, to the eternal and to the perfect as Temples of the Holy Spirit.

Communion (Holy Eucharist):
The central place among the Sacraments of the Orthodox Church is held by the Holy Eucharist - the Precious Body and Blood of our Lord, God and Saviour Jesus Christ. The Saviour Himself said, "I am the Bread of Life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst...If anyone eats of this Bread he will live forever; and the Bread which I shall give for the life of the world is My flesh." (St. John 6:35, 51) At the Last Supper, "Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, 'Take, eat; this is My Body.' And He took a cup, and when He had given thanks He gave it to them, saying, 'Drink of it, all of you; for this is My Blood of the new covenant, which is poured out for many for the forgiveness of sins.' " (St. Matthew 26:26-28; cf. St. Mark 14:12-16; St. Luke 22:7-13; 1 Corinthians 11:23-30.)

Holy Ordination:
In the Orthodox Church there are to be found three "Major Orders" - Bishop, Priest and Deacon - and two "Minor Orders" - Subdeacon and Reader. The Holy Apostles appointed seven men (Church Tradition calls them "Deacons') to perform a special serving ministry (Acts 6:2-6) and in his first letter to the Corinthians, St. Paul speaks of various ministries in the Church (1 Cor. 12:28). Likewise, he address his Letter to the Philippians, "To all the saints in Christ Jesus who are at Philippi, with the bishops and deacons" (Phil. 1:1}. In his first Letter to Timothy, the Holy Apostle also speaks of the qualifications of Bishops and Deacons (1 Tim. 3:1-13), as well as in his Letter to Titus (1.5-9). Ordinations are accomplished by the Laying-on of Hands and intercession of the Holy Spirit. Bishops and Priests must be men. From Apostolic Times, as witnessed in Sacred Scripture and in the Ordination Rites of the Great Church of Constantinople, men and women have been ordained as Deacons. Being married has never been an impediment to the reception of Holy Orders.

Penance (Confession):
The Sacrament of Repentance developed early in the Church's history in the time of persecutions of the 3rd and 4th Centuries, when many people, giving to the threats of persecutors, apostasized and fell away from the Church. Apostacy was considered to be a very serious sin; many held the extreme position that such could not be received back into the Church in their lifetime, while others held that those who had lapsed should be re-baptized - that is, their sins should be washed away by a second baptism. Moderation, in the course of time, prevailed and a penitential discipline - the Sacrament of Repentance - developed, taking on the meaning of Second Baptism. In the Sacrament, the Priest is "only the witness" and pronounces the absolution. "If we confess our sins, [God] is faithful and just, and will forgive our sins and cleanse us from all unrighteousness." (St. John 1:9)

Holy Matrimony (Marriage):
In the theology of the Orthodox Church man is made in the Image of the Most-holy Trinity, and, except in certain special cases (such as the calling to monasticism), he is not intended by God to live alone, but in a family situation. Just as Almighty God blessed the first humans, Adam and Eve, to live as a family, to be fruitful and multiply, so too the Church blesses the union of two people. Marriage is a state of Grace requiring a gift or charism from the Holy Spirit - this give being conferred in the Sacrament of Holy Matrimony.

Holy Unction (Anointing of the Sick):
This Sacrament is described in Holy Scripture by St. James the Brother of the Lord: "Is any among you sick? Let him call for the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven." (St. James 5:14-15) From the text, we can see that this Sacrament has a twofold purpose - bodily healing and the forgiveness of sins. The two are joined, for man is a unity of body and soul and there can be no sharp distinction between bodily and spiritual sickness. Of course, the Church does not believe that this anointing is automatically or magically followed by recovery of health, for God's will and not man's prevails in all instances. Sometimes the sick person is healed and recovers after receiving the Sacrament, but in other cases he does not recover, but the Sacrament, nonetheless, gives him the spiritual strength to prepare for death. We must note that this Sacrament is NOT only for those on their deathbed, but for anyone who is sick. It may also be performed over the healthy as well (as is the custom on Holy Wednesday) and in some traditions it is often performed over the healthy before Holy Communion, since the rite also contains elements of repentance, although it should be noted that this does not replace the Sacrament of Penance.


Facebook: Christ Companions

Twitter: @OrthodoxArchdi1