Orthodoxy or Orthodox Christianity (Greek meaning descendant of the earliest Christian communities founded by the apostles of Jesus in the eastern provinces of the Roman Empire and has some 350 million faithful. It is organized into numerous territorial churches (not national) which together form the "Orthodox Church" or "Communion Orthodox faithful to the theology of the seven councils of the first Christian millennium and canon law that follows. Until the schism of 1054 , the Western churches (Catholic Church included) were also Orthodox , that is to say, according to theology and canon law of the seven councils of the first millennium.

Churches loyal to the seven councils, so orthodox, are present in ancient Greek culture area, that is to say, in the eastern basin of the Mediterranean , Palestine , Lebanon , Egypt , Turkey , Iraq , Syria , Ethiopia , Armenia , Sudan , see ( Portal: Eastern Christians ). These churches are also concentrated in settlements Slavic ( Russia , Ukraine , Belarus , Bulgaria , Serbia , Montenegro , Macedonia ) and in Georgia , in Romania and of course Greece. They are distributed worldwide through the diaspora communities of origin and through converts. This group of Churches (or rather, these churches in inter-communion) shared understanding, education and offices following the rite of the Roman Empire of the East ^Definitions

The name "Orthodox Church" can mean many different things, at least three.

The Orthodox Church

The Orthodox Church (= Orthodox Communion ) is the first official name of a church body founded by the apostles and organized by the Fathers of the Church, their successors from the earliest days of Christianity. The supreme body of this communion is the ecumenical council, the sole authority to decide on dogmatic formulations. The instance is immediately below the synod of primates that meets to address the other Christian communities. Then come the 14 autocephalous churches, each headed by a synod presided over by the Primate.

The Orthodox Church is thus all the councils of the seven churches which are in communion with each other. The communion is embodied in several ways and in particular the Eucharistic community, the communion of faith and the concelebrations clergy, by the diptychs and honorary order of each autocephalous churches (see List of Orthodox Churches )

Orthodox Christianity

The Orthodox Christianity (= Orthodox, Church of the Seven Councils) is sometimes confused with a simple orthodox cultural community, which is false. This confusion from a common mistake, which considers the fourteen Orthodox churches are completely independent of each other and do not constitute a single body. Yet it is the case, even in the absence of a proper land absolute leader like Pope and centralized administration as the Vatican. Indeed, the Orthodox churches do not consider forming one body whose head is none other than Christ himself, and is the communion of faith prevails and makes unnecessary a common administration.

Other independent Eastern Churches of Rome

Another common mistake qualifies any Orthodox Eastern Church independent of Rome. This is not the case. There are indeed three different denominations not affiliated with the Catholic Church: here.

To recognize more easily the various theological orientations that gave them birth, the tables presented in the following links:

1. Churches of the two councils , the Assyrian Church or East Syriac sometimes called Nestorian ;
2. Three councils of churches or Monophysite communion , also called pre-Chalcedonian;
3. Churches of the seven councils or strictly Orthodox Church.

These official expressions as well as technical refer to the Christological councils which they accept the findings. View Christian Faith.

Origin of the Orthodox Church

Christ foretells the founding of his church by using an architectural metaphor, "I will build my Church" (Greek : ecclesia, the community, in Mat. 16, 13-20).

Basic principles

The bishop is the successor of the Apostles

The Orthodox Church sees itself as the Christian Church "origins," "one, holy, catholic and apostolic." Thus, all other churches (or denominations), including Roman Catholic, are members or potential members, although separations were able, temporarily or permanently, prevent communion. An Orthodox Church also designs all Christians residing in its canonical territory as part of its pastoral responsibility even though some of them do not recognize it as their spiritual homeland. Thus it with more or less surprise many evangelical denominations, open on its own sector of Churches parallel. This surprise is also evident for the Evangelization Catholic Orthodox inserted in the middle. In this context, the papacy, when it ceases to appear as archbishop of Rome or the Patriarchate of the West to act super-diocese world, becomes an obstacle to meeting the churches: for the Orthodox, it is indeed collegiality in the apostolic meeting should take place. Of political and economic interests perpetuate these differences: for example, in the formerly communist , the Eastern Rite Catholic churches were confiscated their property to Orthodox churches, and litigation and appeared remains unresolved.

For Orthodox Bishops is the highest rank of the hierarchy: the bishop has the fullness of Christian priesthood, it is this image of Christ, the only high priest and the only priest of the New Covenant. Each bishop is the successor of the twelve apostles and the estate is evidenced by the apostolic succession , by the consecration of any bishop by other bishops themselves consecrated bishops by lines that go back through the centuries up to an apostle.

The Orthodox Church does not confuse this sacramental tradition, inherent to the episcopal dignity, with different uses for honorific seniority and recall the apostolic origin of this or that particular church. It is indeed said that the Pope Rome or that of Alexandria respectively successors are Peter or Mark , the bishop of Antioch is also the successor of Peter, they are mere politeness, historical memories, while important but do not detract from the dignity of other bishops. The Orthodox Church is consistent on this point with the recommendations of St. Gregory I , Pope of Rome, which feared a grandiloquent title Episcopal bishop back to glory and to belittle the powers of others (Book V, letter 8).

The territoriality of the Church

There is also a common mistake to confuse the territoriality with nationality. In reality, the Orthodox Churches are not ethnic but territorial and titulatures bishops do not relate to people but to places. The first ecumenical council, Nicaea I said already widely applied this principle since the apostles, in a given place, a bishop and one is to guarantee both the unity and communion of all Christians of the place and the unity and communion with churches of other places. Each local Church gathered around their bishop, in communion with churches of other places. There is no Church "Finnish" but a Church of Finland Orthodox bringing together the place they are Finns, Russians and Swedes.

This principle accommodates traditional three exceptions, minor and tolerable, because very specific:

• the extraterritorial status of Metohija (dependencies) of the monasteries,
• status stavropigie some monasteries (free)
• status of extraterritoriality exarchate (representations of some primates in cities under the jurisdiction of another primate).

This principle has, however, nowadays several significant deviations.

• Since the beginning of the ^twentieth century , due to conflict and political upheaval, ideological and demographic, many churches have set up parallel parishes and dioceses of "stacked" in countries that are not traditionally Orthodox, ie, say in the Diaspora (Western Europe, the Americas, Southeast Asia and East, Australia and Oceania). This is true of almost all Russians who fled the revolution Bolshevik. Africa has escaped this fragmentation because the Patriarch of Alexandria is well identified as the primacy of place.
• Since the fall of the Soviet Union in 1990, there are several countries in Eastern Europe (Baltic states, Moldova , Ukraine ) double or even triple membership court, the local Orthodox claiming for themselves the principle of territoriality in the borders of their states or newly independent again, while the Moscow Patriarchate continues to refer to the territoriality of the former Soviet Union.

With these parishes, in the same city or even country, come here and there a bishop of another, or possibly another autocephalous Church, the Orthodox Church is facing a real challenge. Either policy approach prevails and she will freeze in a situation of conflict in relation to its founding principles, or spiritual approach takes over and she has the courage to live the tradition that is his, for find acceptable solutions tailored to the various pastoral situations.

The collegiality and tradition

"Where two or three are gathered in my name, saith the Lord, I am there among them." The rule, in the Orthodox Church is not to decide alone and to always seek the advice of his peers and decide with them, "the Holy Spirit and we decided that ... "It is for this reason that the Orthodox Church can not accept that the Pope of Rome came out of the episcopal college and isolated as head solitary, collegiality is a necessary but not sufficient guarantee of orthodoxy. In applying this principle, a time, so enlightened that it can be believed, must not act and decide without putting himself in harmony with previous eras: the principle of tradition that governs the life of the Orthodox Church.

The harmony between the temporal and spiritual power

Much has criticized the Church of the Byzantine Empire to have been submitted to the Emperor ^{The harmony between the monastic tradition and secular life}

The balance between the economy and acrivie

Organization

The Orthodox Church is a communion of independent churches in terms of organization and discipline and intimately linked to the dogmatic level. Each is autocephalous, that is to say, led by its own synod empowered to choose its primacy. They all share a common faith, common principles of political and religious organization and a common liturgical tradition. Besides the languages used in worship, only minor traditions differ from country to country. The bishops primacy to the head of these churches can be called autonomous patriarchs or archbishops. These primates President episcopal synods, which, in each church, are the canonical authority, doctrinal and administrative highest. There exists among the various Orthodox Churches, a hierarchy of honor, determined by history rather than their actual numbers.

Ordination and Priesthood

The Sacrament of Holy Orders has three stages. The first step is the diaconate, the second the priesthood and the episcopate the third. The bishops are chosen from the monks, while priests and deacons may be married before being ordained but can not marry once ordained.

The patriarch, Archbishop Primate or Metropolitan as primus inter pares, president of the bishops assembled, followed by the bishops (Greek episkopos, that is to say, supervisor, inspector), priests (from the Greek Presbyteros, former ), then the deacons (Greek diakonos, ie aid or assistant).

The hierarchy is also sub-deacons, readers, readers or cantors ordained sacrament without specific and without special obligation to discipline. These offices have their origins in the primitive liturgies, and those who received these orders in part to perform functions other than those suggested by their name. The deaconesses also belong to the group of services without computers but with special blessing from the bishop. They are mainly responsible for the preparation of the baptism of women, their role is, however, became insignificant with the acceptance of adult baptisms, so that they disappear completely at the end of the Byzantine Empire. Deaconesses not ever participated in the office and can not be considered a "female diaconate."

Unlike Western churches, in the Orthodox Churches are the most traditional theologies and teaching is largely in the hands of Churches; there are also many lay theologians and, conversely, the majority of priests are not theologians.

It does not ordain women and we do not admit girls to the altar service. However the wife of the priest has a special position in the community and a specific title:

• Greek presbytera or Papadia ("priestess" or "priest's wife")
• Romanian Preoteasa ("Priestess")
• Russian matouchka ("little mother")
• Arabic khouria (Women's Hellenism Kyrios , "Lord").

Ineligible to serve as the altar, women can, in principle, perform many functions in the community, elected as the church council, choir directors, catechists for children and adults alike, icon painters. Women's participation in community life, however, is different depending on the local culture.

The Ecumenical Councils

The synod of primates

On some occasions, the orthodox primates gather. This is particularly the case when to assert orthodox position against other Christian denominations. This was the case in 1848. Orthodox patriarchs wrote an encyclical warning against the Roman papacy's draft doctrine on "papal infallibility".

The autocephalous and autonomous Churches

Autocephalous churches, a legal perspective and spiritual, are completely independent and choose their own primate. They may have jurisdiction over other churches, saying only autonomous because they do not mean only their primate.

Because of its influence or its historical importance, an autocephalous Church may use the title of patriarchy or archdiocese and is then directed respectively by a patriarch or archbishop. At the head of an autonomous church, has an archbishop.

Churches and religious communities Russian Orthodox (7 councils) in France and in the diaspora in general depend on case to case, the Patriarchate of Moscow or that of Constantinople. The Patriarchate of Kiev is a division of the Russian Church not recognized by all other Orthodox Churches of the Communion.

The Russian Orthodox Church outside borders (or Russian Synodal) split from the Russian Church during the October Revolution. It was a dissent until the Eucharistic communion and unity are restored canonical Moscow May 17, 2007. The ROCOR, which the synod headquarters in New York, meanwhile had split in two, and there is another church outside Russian borders that do not recognize the meeting.

In the Orthodox Churches, all Bishops are equal legally and spiritually: a patriarch, archbishop or a metropolitan have no more authority or courts of law than any other bishop in the canonical territory of a neighboring bishop. However, they run collegially with the bishops of the synod, with the title of primus inter pares ("first among equals") and represent the church outside.
Resolutions committing a whole Church can not be taken by the community of bishops at a council or a synod. In his diocese, each bishop has the full episcopal jurisdiction.

• See List of canonical autocephalous Orthodox Churches in full communion,
• See Organization of the Orthodox Church in Greece
• For other jurisdictions, see List of Orthodox churches

Spirituality

Sacrament

Orthodox Churches know seven sacraments (although the concept of the 7 sacraments is very late), more accurately called Mysteries:

• Baptism
• chrismation (which immediately succeeds the baptism)
• the Eucharist (also given the first time directly after baptism), the Holy Gifts
• confession (reconciliation or forgiveness)
• Ordination
• Marriage
• the sacrament of the sick - anointing the sick (not reserved for the dying)

The seven sacraments are very similar to those of the Catholic Church: the only Chrismation differs, the seventh is the sacrament of Confirmation in the Roman Church. The difference is that in the Orthodox Church, the 7 sacraments are not dogmatically fixed as is the case in the Catholic Church since the Council of Trent ). Thus, the demarcation is not clear between sacrament and sacramental (eg. Undulation or a funeral).

Unlike most world religions, the Orthodox churches do not celebrate any ritual transition from child to adult, but many traditions are practiced by young and belong to this type of celebration: in Greece, for example , diving into a river or the sea and bring back the cross that the priest is thrown during the celebration of the Baptism of Christ, January 6.

Liturgy

• The heart of Orthodox spirituality is rich, mainly in the singing of the liturgy highly symbolic, whose current form, at least partly rooted in the time of Constantine ( ^fourth century ).
• The first part of the liturgy, called the Liturgy of the catechumens with prayer and Bible readings refer, as the cult synagogue , as Jesus had to know, the second part, the Liturgy of the faithful who celebrate the Eucharist, is specifically Christian origin. The name of each part refers to the time when all the candidates not baptized had to leave the church after the first part and when they closed the doors locked.

• The original liturgy lasted five hours, the Basilian Liturgy lasts about two hours, the Liturgy of John Chrysostom lasts about an hour and a half and is one that is celebrated most Sundays while for certain occasions (Sundays from Lent, the Feast of St. Basil) the typicon provides the liturgy of St. Basil.

With the Orthros (Matins), the wee hours, prayers before and after Communion, the Sunday service can last three hours or longer holidays. In addition, the use of Agrypnie or night watchman has been preserved, not only for Easter, as in the West, but also for other parties and especially for fiestas, votive or eulogy. In some large monasteries, the celebration of the festival can last all night. Thus, all the faithful not be the beginning to the end of the celebrations. The antiphon Kyrie eleison (Lord have mercy), frequent, as is typical of liturgical prayer as individual prayer.

• the song has a special importance in the Russian Orthodox liturgy. The songs are understood as prayer in its own right and should not therefore be produced by human voices. The use of instruments is not permitted in Russian Orthodox churches because the instruments can not pray.

In other Orthodox churches, instrumental music is rare. Theory, considering the aversion against instrumental music, the closer to the usual orchestras in the circus games Roman Christians consider the circus, where they were sometimes the victims, as a worship idolatrous.

In the Orthodox liturgy, we sign whenever the Trinity is mentioned. The sign of the cross takes place in a movement from right to left: forehead, chest, right shoulder, left shoulder. The thumb, index and middle fingers are bound to represent the Trinity, while the ring finger and little finger are folded into the palm to signify the dual nature. There are also signs enjoying an icon with or without prayer and in countless other occasions, at the discretion of the believer.

The believer is, in principle, standing at the office, many churches have seating along the walls as the elderly or debilitated. The kneeling position is infrequent, Sunday, we know some great prostrations in the churches of Europe Central or Egypt.

Calendar

See the corresponding chapter in the article: Orthodox liturgical calendar.

Liturgical Celebrations

See the corresponding chapter in the article: Orthodox liturgical calendar

Saints

Differences with the latest Christian denominations

The two western confessions (the Catholicism and Protestantism ) appeared by and since the schism of 1054 , are the source of several innovations theological and canonical that differentiate them from the Orthodox Church:

• Adding to the credo of the word filioque , that the Orthodox Church refused for three reasons:
  • this addition would not be consistent with the text of the Gospel (John 15, 26).
  • it would alter the relations between persons of the Trinity and belittle the Holy Spirit.
  • it implies that God can save that Christian souls, which could legitimize abuses such as forced conversions and the Inquisition.

• The doctrine Augustine on grace, that the Orthodox Church refused for two reasons:
  • this doctrine, very personal, not shared by the community of the Church Fathers , both East and West (the principle of collegiality).
  • it destroys the freedom of man: if it is grace that does everything, what is the part of man? (Cf. the many considerations of the fathers of the Church)

• Without immersion baptism. The Orthodox Church baptizes by immersion for three reasons:
  • it is the evangelical tradition from the beginning.
  • the very meaning of the word baptism in Greek.
  • it symbolizes the total adherence to Christ and being "put on Christ."

• The concept of 'hospitality Eucharist , "The Orthodox Church does not know that for three reasons:
  • At the Last Supper is Christ himself "who offers and is offered, which receives and distributes" as repeat every liturgy. No priest, no bishop, no Patriarch has the right to come between Christ and the conscience of the faithful.
  • If a person of faith in communion with the Church (of Christ who is fully expressed in Orthodoxy), that itself freely to the process of becoming a member, and this approach will sealed by the Holy Communion.
  • If another person is not in communion with the Church, that his conscience is respected and not abused, it will not receive communion without conviction and that no false ritual does come obscure his relationship with God.

• The Orthodox Church allows the ordination of married men (but not the marriage of priests already ordained). Only monks who live apart from society in Orthodox monasteries must take a vow of sexual abstinence. It is among them are chosen as bishops.

• The Orthodox Church considers the Pope as the Patriarch of Rome , he has a place of primacy in the event of Ecumenical Council , Christ is head of the Church for these two denominations. If Catholics see the pope as the only successor of Peter and Vicar of Christ at the head of a href = "Corps_mystique" class = "new" title = "Mystical Body (non-existent page)"> mystical body of the Church , Orthodox, however, have a more restricted view of the primacy of Peter: the primacy of honor is justified by seniority, but incurs no real authority. Nothing, for the Orthodox, nor n'taye Dictatus dad nor the dogma of papal infallibility.

The Orthodox churches, most of them are members of the World Council of Churches , joined in 1961. They also maintain an ecumenical dialogue with the Catholic Church and the Anglican Communion. However, they are not ready, even if a decision is passed by majority vote, to consider adopting the concepts and practices non-traditional (Chair of pasteurine during a joint celebration, the evolution of liturgical language , theological liberalism etc.).

Conditions for the meeting of Orthodox churches and Orthodox or Catholic "That they all be one ... "(John 17: 21)

• The Donation of Constantine is considered by Constantinople (Orthodox Church) as a common service to fake a fraud organized in the ninth century to the benefit of the interests of Rome. What is now recognized by the Catholic Church. This condition is fulfilled today.
• Dropped Dictatus dad (for a single Orthodox Ecumenical Council may have such an authority) and the dogma of papal infallibility.
• Review of the Gregorian Reform : Eastern Christians see it as a form of authoritarianism and spiritual traditions gradual reversal. This reform requires among others the celibacy of priests. Note, however, that the Catholic Church has always accepted the maintenance of traditional orthodox discipline regarding celibacy (celibacy imposed only to monks and bishops) for all the Eastern churches joining the Catholic Church. This condition could be met relatively easily.
• Organization in Rome of ^EighthEcumenical Council to restore unity.

History

The apostolic times (from the beginning to 90)

The term "apostolic" refers to an apostle (or several) that is behind a church. This is for example the case of the Armenian Apostolic Church was founded by the apostles Thaddeus and Bartholomew.

The provincial organization (90-325)

The ecumenical councils and the patriarchal organization (325-787)

Failure of the West (787-1204)

The reasons for this progressive failure are to be found among both doctrinal and liturgical differences simmering between the Church of the West and those of the East since the ^eighth century , and as regards the political rivalry between the Western states that are beginning to assertive, and the Byzantine Empire whose power declined in the ^twelfth century. According to most authors, the first schism in 787 and 863, have two main causes:

• the declining influence of the Eastern Roman Empire in Italy, in favor of the Lombards , and the desire of the papacy to reconcile these geographically closer;
• doctrinal divergence about the Holy Spirit (Filioque see Schism of Photius ): According to the Bishop of Rome , it derives much of Christ as the Father: so only a Christian soul can be saved and therefore the duty the Church is to convert all unbelievers, as the rest of the Church remained faithful to the Nicene-Constantinople and thus according to the Patriarchs Orthodox, the Holy Spirit derives only from the Father and it can save whomever He wants , irrespective of religion.

But these schisms were ephemeral. The final break in 1054 the bishop of Rome at the time Leo IX , with the rest of the Pentarchy originated:

• the disappearance of the influence of the Eastern Roman Empire in Italy, in favor of Franks and Normans , and the concern of the papacy to strengthen his spiritual authority over these powerful neighbors;
• political rivalry between Leo IX and Patriarch of Constantinople Michael Cerularius the first interpreting its status Primus inter pares in the sense of a canonical authority over the other Patriarchs, the second refuting this interpretation;
• the pope's desire to standardize the way in Latin rites in the southern Italy , recently conquered by the Normans, the Byzantines , who faces opposition from the same Cerularius Michel (Keroularios), equally anxious to uniformity in the Greek sense, the stumbling block was the use of unleavened bread (the dough was not lifted) in the West.

There followed an exchange of letters unkind which is discussed in the ecumenicity the patriarchate of Constantinople. The intransigence of both players leads to rupture, while the Emperor Constantine IX was in favor of an alliance with Rome and wants to be conciliatory. Pope Leo IX sent to Constantinople the legates Moyenmoutier Humbert , Frederick of Lorraine (later pope under the name of Stephen IX ) and Pietro Amalfi. Michel Humbert and Cerularius are equally likely as the other. Michel Cerularius questions the validity of the appointment of legates. The discussion turns to the exchange of insults. Humbert raises the problem of the Filioque. On 16 July 1054 , Humbert and deposit the legates bull of excommunication on the altar of Michael's Cathedral St. Sophia , come out and shake the dust off their shoes ^{From Empire to Eastern Europe (1204-1453)}

The era of neo-martyrs (1453-1831)

The assertion of a national organization (1831-1914)

The persecutions of the twentieth ^century (1914-1990)

For over seventy years, the political authorities of the USSR attempted to eradicate the Orthodox faith, held responsible for the alienation of the masses and found to have sustained for centuries, the Tsarist empire. However, the position of the Soviet authorities was not immutable. In the years following the Russian Revolution of February 1917 and the coup Bolshevik October, the authority takes a position clearly anticlerical. Then they burn churches and relics. The seizure of church property is ordered in 1934 , ostensibly to fight against the Great Famine. With the Great Patriotic War , which begins with the Operation Barbarossa in 1941 , Soviet policy vis--vis the Orthodox religion is changing: to weld the population around the regime, it is no longer to persecute, but to exploit the Church. This is experiencing a new beginning with the election of a new patriarch (the latter had not been replaced at his death). Stalin is for the radio to citizens rather than using the term "comrades" () but that of "brothers" (). Certainly, the influence of the Church on society is quite limited compared to what it once was. But practicing Orthodoxy no longer leads the Gulag , and even members of the Party and the nomenklatura eventually indulge them, especially after the establishment of the "transparency" (: glasnost) and "reshaping" ( : Perestroika) in 1985.

Today (since 1990)

Long suppressed by the communist regimes, the Orthodox faith has taken breath despite the conflicts faced by churches, long subservient to communism , then to the nationalism of the nomenklatura.

Nearly twenty years after the fall of the Soviet regime, which restores full freedom of worship, thousands of churches were built or rebuilt and many citizens of former communist countries are returning to religion. Besides a spiritual search, many Orthodox are probably in the religion back to their historical roots, the affirmation of an ancient culture of the country Slavic east and south, and the Romanian countries , which has not been erased by the political police.

On Tuesday, November 30, President Dmitry Medvedev announced that he had signed the law on restitution of church property. The law provides go to church many Orthodox monasteries and churches often turned into museums. This relates to 6584 religious sites.

References

See also

Bibliography

• Alexis Obolensky, Luke Svetchine, Pierre Antoine Gatier The Russian churches Clair Honore de Nice 2010
• Stella Ghervas, Reinventing tradition. Alexander Stourdza and Eastern Europe the Holy Alliance, Honore Champion, Paris , 2008 ( ISBN 978-2-7453-1669-1 )
• John Meyendorff, The Orthodox Church yesterday and today, Seuil, Paris , 1995 ( ISBN 2-0202-3537-4 )
• Jean-Claude Roberti Being Orthodox in France today, Hachette, Paris , 1998 ( ISBN 2-0123-5342-8 )
• Timothy Ware, The Orthodox, the Church of the seven Councils, Descle de Brouwer, Paris , 1997 ( ISBN 2-2200-4022-4 ) ^{(2nd ed.,} 1st ed. in French in 1968)

Related articles

• Orthodoxy
• Orthodox liturgical calendar

External Links

• The Orthodox Church by Olivier Clement , professor of moral theology and church history at the Institut Saint-Serge.
• The Orthodox Church of Greece by Olivier Stavrou, Professor of Greek at the Orthodox Theological Institute of St Sergius (Paris).
• Faculty Pavel Florensky University Distance Education in Orthodox theology.
• the Orthodox Church in Belgium on Wikinations.be
• Directory of Orthodox Internet
• Introductory text PDFs of Bishop Hilarion Alfeyev (Orthodox Catechism), Father Lev Gillet (Introduction to the Orthodox Faith, the Creed of Nicea-Constantinople) and St. John Damascene (The Orthodox Faith and Holy Defense of Icons, translated by Dr. Emmanuel Ponsoye)