Orthodox Self-Catechization Program

Contents:

Guide for Those Entering the Church

• The Meaning of Life. Happiness
• Religion and Science. Miracles. Religious Experience
• What Is Religion? History and Comparison of Religions. The Distinctiveness of Orthodoxy
• On the Church and the Temple
• The Historical Path of Orthodoxy
• Sacred Scripture and Sacred Tradition
• The Hierarchy of Christian Values, Canons, and Dogmas
• Fundamentals of Orthodox Doctrine. The Creed, God’s Commandments
• The Sacraments of the Church. Baptism
• Priesthood and Spiritual Guidance
• Christian Anthropology. Spirit, Soul, Body
• Repentance. The Sacrament of Confession
• The Sacrament of the Eucharist
• The Sacrament of Marriage. Family, Children, Health. The Sacrament of Unction
• A Christian’s Life in the Modern World. Mission and Service
• Spiritual Life

Guide for Entering Church Life

Hello! If you’ve come to this site, visit it often, or read Christian literature, it may be because God has touched your heart—you want to be with Him, to live with Him and for Him—but you don’t yet know how to do this properly. Yet faith itself cannot be taught, just as love cannot be taught. Books can nurture the seed of faith already within you and add intellectual understanding of how to properly build your relationship with God, but they cannot grant the experiential knowledge of the Living God, which is acquired in a mysterious (mystical) way. So if you already consider yourself an Orthodox Christian, a believer, and wish to grow deeper in faith—this page is for you. If not, you may prefer to return to the homepage and simply explore materials that interest you for now.

From Scripture and Christians’ lived experience, we know God has willed that the fullness of life with Him and in Him comes through a special means: the Church. Unfortunately, not everyone correctly understands this word. It has multiple meanings, but here we speak of the Church as the Body of Christ (Col. 1:24)—the mystical, invisible unity of all believers abiding in the Holy Spirit. If I am with God and in God, and you are with God and in God—then you and I are together and cannot be separate. The process of joining the Church (through Baptism) and thus to God, returning to the Church (through Confession and Communion), or deepening one’s life in it (if previously only formal)—this is called churching (воцерковление). It is a complex process, but we can offer «instructions»—advice drawn from the experience of those who’ve walked this path before, including the Holy Fathers—and compile this guide.

Today, a person seeking to enter church life can find an abundance of important and fascinating materials about God and the Church online. However, these resources are often presented without any hierarchical structure, making it difficult to know where to begin, in what order to study various topics, or how to distinguish between essential and secondary matters. This is particularly crucial for the Church because when secondary issues take precedence in people’s lives, church life—that is, life with God—becomes distorted, and a person loses their grace-filled connection with Him, which always leads to sorrowful consequences. Ideally, someone seeking to enter the Church—someone who wishes to become Orthodox—needs a structured course, a system of learning and transmitting the experience of churching. Through such a system, experienced members of the Church, who have long strived to live in and with God, could pass on their knowledge, whether personally or through books, to those just beginning this journey. In ancient times, this was the norm: there were so-called «catechumen schools» for those preparing for Baptism. In our country, however, such opportunities were absent for a long time, leading to widespread religious illiteracy and superstitious beliefs on the fringes of church life. Now, thank God, the institution of catechesis—systematic churching—is beginning to revive and develop. Sunday schools and catechetical courses for adults are appearing in parishes and monasteries, and Orthodox educational institutions are being established. Of course, as someone entering church life, it would be best for you to find such courses in your area and enroll in them. You cannot learn to swim or ride a bicycle just by reading books. You need experienced helpers nearby, you need to start practicing, to take real action—even when it feels difficult. How much more does this apply to the most complex science of all: communion with God. It is nearly impossible to succeed in this as a self-taught individual. Even the greatest saints always had teachers. As in any human endeavor, any field of study, or any aspect of life with God, everything depends on two factors: talent and diligence. If the first is given by God, the second depends entirely on us. And as we know from the Gospel, the Lord will hold even those who received the smallest gift to strict account (Mt. 25:14–30).

However, unfortunately, not everyone has the opportunity to find a catechetical school at a local church and begin studying there right away. For such cases, online catechesis courses come to our aid. Thank God, these are now becoming available and, with the development of modern interactive technologies, offer excellent opportunities for distance learning. Unlike traditional correspondence courses, they enable ongoing fruitful communication among Christians entering church life.

One of the first such online catechetical schools, the «Orthodox Internet Course» (azbyka.ru/pravkurs), works closely with the Orthodox portal «Azbyka Veri» (Alphabet of Faith) and regularly enrolls new students. For those who missed enrollment in this course or find it unsuitable for any reason, the catechists of «Pravkurs» offer an approximate program for self-guided catechesis. On this page, you’ll find a list of 16 key topics, each linked to corresponding sections of «Azbyka Veri.» From the vast wealth of our Orthodox encyclopedia, we’ve selected—and arranged in the most digestible order—only those topics most essential for proper churching.

We encourage you to begin studying these materials strictly sequentially, in the given order. You don’t need to read everything in each section—focus at least on what interests you most. We suggest dedicating a set amount of time to each topic, but no more than a week. Don’t worry if you can’t cover all the material right now. At this stage, it’s more important to gain a general understanding of church life; deeper study can always come later. However, we must warn you of a potential danger: the illusion that simply studying these materials—even all of them—is enough for a full life with God or for true churching. This is certainly not the case. First, what you’re reading is quite complex and may not always be correctly interpreted without guidance from experienced believers. Second, reading alone is not enough—you must act. Recall the analogy of swimming or riding a bicycle: you could know all the religious literature by heart, even memorize the Bible, and still remain infinitely far from God. That’s why we strongly recommend enrolling in catechetical courses—online or, ideally, in-person—as soon as possible. Don’t hesitate! Visit nearby Orthodox churches and monasteries in your area and ask if they offer courses or discussions for those entering church life.

Finally, we present to you a list of daily practices essential for those striving toward God:

— Struggle against your laziness and false humility. Force yourself to do good and useful deeds, and maintain active engagement in life. From the materials provided, you will learn that man is a being who, though drawn to God, is constantly weighed down by burdens, grows weary, becomes lazy, and desires to sin. Resisting these tendencies often brings pain, discomfort, and unease. Therefore, we must learn to continually overcome ourselves for higher purposes, to develop ironclad patience and wise self-denial. Without these, as we know, it is impossible to achieve success not only in religious life, but also in sports, arts, and science.

«No time for God’s work?» This simply means there is time for other things—that we love something more than God, thereby violating the first commandment (Mt. 22:37) and deceiving ourselves when we claim to desire union with Him.

— (Mt. 22:37-39). If we read these holy words daily, even if just a little, while striving to embody them in life, then gradually, over the years, we will draw ever closer to the Christian ideal.

For those who find it difficult to believe in God, the Holy Fathers recommend trying to force yourself to live according to God’s commandments—then God will clearly reveal Himself to you. «Blessed are the pure in heart, for they shall see God» (Mt. 5:8).

— Read Sacred Tradition. Sacred Tradition is not any single book, but the writings of all the Holy Fathers — those who, by God’s grace, embodied the Christian ideal and demonstrated this through various gifts of the Holy Spirit: spiritual discernment, miracles, prophecies, and the like. If even in seemingly simple matters like learning to read and count we need teachers of Russian or mathematics, and sometimes the notebooks of brighter classmates, it would be utterly foolish to neglect the «notes of our elder classmates» in the only truly important matter of this life — the salvation of our souls. Again, we must read them daily, even if just a little, for we must constantly «keep watch, because you do not know on what day your Lord will come» (Matthew 24:42).

— Pray. Prayer is conversation with God, Whom we perhaps do not yet know very well. But He knows us better than anyone and hears every word addressed to Him, especially those joined with sincere heartfelt feeling. This is what Apostle Paul calls all people to do (not just saints, monks or priests): «Pray without ceasing» (1 Thessalonians 5:17). For how can we be with God, Whom we love, without communicating with Him? But as with anything, we start small — so we should begin praying at least using prayer book texts, at least twice daily (morning and evening), and once weekly — communally, in Church.

— Participate in the Church Sacraments (desire this daily, and partake more or less regularly as possible). First and foremost — in Communion of the Holy Body and Blood of Christ, preceded by Repentance. The Sacraments are sacred rites of the Church through which a person most profoundly communes and unites with God — especially in the Sacrament of Communion. Therefore, the Sacraments have always been the most essential aspect of the Church’s life, for it is impossible to love God without striving for union with Him. Of course, participation in the Sacraments implies regular attendance at public worship services in church, which we must learn to know and love, because the Church is the unity of all in love for God.

— Perform Works of Mercy. The holy Apostle James says, «Faith without works is dead» (James 2:20), emphasizing what the Savior always taught. And the Apostle Paul rebukes: «If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing» (1 Corinthians 13:2). Therefore, if we wish to be Christians, we must tear ourselves away from screens, leave our cozy rooms, and go to those who are suffering, in pain, or lonely. First — to our own family and neighbors. If they are doing relatively well — then to hospitals, nursing homes, and the like, helping not «virtually» (with money or donations) but personally — looking into their eyes, speaking to their troubled souls. Now, thank God, many cities have established charitable ministries, and nearly every social institution has a volunteer group that organizes aid for those in need. Find one — and join. If none exists, what stops you from going to the nearest church (or monastery) and offering the priest your help? Only your own laziness. Usually, parishioners at every church are engaged in some form of charity — helping the sick, the homeless, or the church itself. If you don’t find such efforts in one parish, go to another. Propose organizing something similar — take initiative.

The Meaning of Life

1. On the Meaning of Life
2. On the Nature of Evil
3. On God
4. On Faith and Unbelief
5. Life After Death

On the Meaning of Life

Man was created for happiness and blessedness. True happiness and beatitude are possible only in union with God — the sole inexhaustible Source of all good.

The meaning of human earthly life consists in revealing within oneself the features of God’s image, rightly using Divine gifts, and growing in spiritual maturity. It involves attaining love for God and neighbor, acquiring knowledge of God and communion with Him, ultimately reaching the Kingdom of God and inheriting eternal blissful life.

God’s plan for humanity corresponds to theosis (deification), which implies both becoming like God and entering into grace-filled communion with Him. This transformation is accomplished not by human effort alone but through Divine grace, which empowers and sanctifies the believer, conforming them ever more perfectly to the image of Christ. Thus, theosis is a sacred synergy—God’s unmerited gift working in cooperation with man’s free will—leading toward ultimate union with the Creator.

Inheriting God’s Kingdom presupposes man’s conformity to this Kingdom—his readiness and ability to live according to the standards of the saints. For this purpose, God established His Church as the ship of salvation, endowing it with all necessary grace-filled means to prepare humanity for the Kingdom of glory. Through the Sacraments, divine services, and sermons, the Church works to sanctify its members, guiding them toward theosis and preparing them for eternal life in communion with God.

About the meaning of life, Jesus Christ Himself says:
«I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die» (John 11:25-26);
«I am the way, the truth, and the life» (John 14:6).

A believer seeks the meaning of life not only with his mind but also with his heart. For a Christian this is by no means an abstract philosophical question, but a need of the soul.

The main meaning of a Christian’s life cannot be what is given only temporarily, what is easily taken away, destroyed, or comes to an end.

A Christian strives to attain imperishable gifts, to «store up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal» (Matthew 6:20).

To know the meaning of life means to have an objective, rational understanding of one’s calling and purpose. Christians know what this meaning consists of, while many philosophers, scientists, writers, and artists are only searching for it (for some it consists in leaving descendants, for others in leaving historical memory of themselves, for others in great deeds for the benefit of society, for others in something else).

Besides the main meaning of earthly human life, one can identify particular meanings related to the realization of particular ideas, plans and tasks. However, articulating particular meanings as the main one is fraught with grave consequences.

On the Nature of Evil

1. Evil is not some primordial essence co-eternal and equal to God.
2. Evil has no intrinsic essence whatsoever, unlike God’s creations. It was not created by God but emerged as a consequence of the abuse of free will by rational-free creatures (Lucifer [Satan], the angels who followed Lucifer, and humans).
3. Evil does not exist independently. Just as darkness or shadow have no being of their own but are merely the absence of light, so evil is but a deficiency of good — much like illness is a deficiency of health (evil parasitizes on good).
4. Although evil has no essence, it is real; evil is the totality of forms of opposition to the Divine will, resistance to Good.
5. God created the world free from evil. Angels, humans, the material world — none of these are evil by nature. Angels or humans become evil only through morally wrong choices against God.
6. Man’s ability to freely and consciously choose evil demonstrates his perfection as God’s creation. Without this ability, he could not become virtuous (virtue implies free and conscious striving for Good).
7. In His providence over the world, God permits evil only to the extent that it serves His Divine plan. Evil can only be overcome by good.
8. The Church is endowed with all necessary grace-filled means to help people successfully combat sin and evil.
9. At the Second Coming of the Savior, the kingdom of evil will be overthrown. Those who did good will resurrect to eternal blessed life, while those who did evil will be condemned to eternal torment.

On God

God is the most perfect Spirit—boundless, simple, self-existent, unchangeable, eternal, immeasurable, all-wise, all-knowing, almighty, perfectly free, all-blessed, holy, good, just, and full of love. God is one. In God, we distinguish: Persons (Hypostases), Essence (nature, being), Energies (actions).

God is one in essence and triune in Persons: The Father, The Son, The Holy Spirit.

Each Person of the Holy Trinity possesses the fullness of divine perfections—each is God. Yet the Father, Son, and Holy Spirit are not three Gods but one, a Trinity consubstantial and indivisible. The three Persons of the Holy Trinity are distinguished only by their personal (hypostatic) properties, or modes of existence: God the Father is neither begotten nor proceeds from anyone but eternally begets the Son and brings forth the Holy Spirit. God the Son is eternally begotten of the Father. God the Holy Spirit eternally proceeds from the Father.

God is the Creator and Provider of the world. God in His Essence is incomprehensible. He can be known only in part—only as much as He Himself wills to reveal Himself to His creatures, and only to the extent they are capable of receiving His Revelation. Though God is triune in Persons, divine action is not the sum of separate actions of the Father, Son, and Holy Spirit. It is always one, always proceeds from the Father through the Son, and is manifested in the Holy Spirit.

On Faith and Unbelief

1. The concept of «faith in God» can be understood in different ways: As intellectual acceptance of God’s existence; As acknowledgment of truths about God and His relationship with the world; As trust in God, expressed not only through belief in His existence and revealed truths, but through active striving for union with Him in accordance with man’s highest calling and purpose.
2. In Orthodoxy, faith in its highest sense encompasses not only the recognition of God’s existence and belief in the truth of His Revelation but also a deep trust in Him, expressed through the active fulfillment of His holy will and unwavering fidelity to God. True faith is thus both confessional and dynamic—an assent of the mind, a surrender of the heart, and a commitment of the will, all working in harmony to unite the believer with the Divine.
3. What is commonly called «Orthodox faith» often refers to the Orthodox religion itself.
4. True and salvific faith is that which aligns with the Truth and serves as the pledge of salvation. This faith is characteristic of Orthodox Christians. It is acquired and strengthened by a person consciously and freely (Mark 11:23; Mark 16:16; John 7:38), with the assistance of divine grace (Acts 17:28; John 15:5; Romans 12:3; Ephesians 2:8).
5. The acquisition of true faith implies both recognition and assimilation by the person of those fundamental dogmatic and moral truths revealed by God.
6. The faith of a true believer manifests in one’s worldview, perception of existence, and experience of life — expressed through morally significant personal thoughts, desires, behavior, and actions.
7. Three Stages of Spiritual Ascent
   There are three distinct levels in a believer’s journey toward God, corresponding to three archetypes:
   As a slave — where spiritual progress is primarily motivated by fear of punishment;
   As a hired servant — driven by desire for heavenly rewards;
   As a son — acting solely out of love for God, for Good, and for neighbor.
8. Entry into Christ’s Faith
   This occurs through: Internalizing Gospel teachings; Joining the True Church; Faithfully keeping God’s commandments.
9. The Essence of Being Christian
   To be a believer—a Christian in the truest sense—means to live the fullness of Christian life, integrating faith into every aspect of existence.
10. The Danger of Empty Faith
    A faith reduced to mere intellectual acknowledgment of God’s existence—devoid of warmth or transformation—resembles the «faith of demons» (James 2:19), who believe but tremble without submission or love.
11. Faith Without Knowledge Leads to Error
    Faith unsupported by deeper understanding may breed delusions, fostering false notions of God and creating mental idols—imaginary substitutes for the true Divine.
12. For Seekers: How to Find Faith
    To those who do not yet believe but desire to: Ask God for a personal encounter. Watch attentively for His response. God will answer sincere prayer—whether through life circumstances, other people, or directly in the heart (Jeremiah 29:13).
13. Roots of Unbelief
    Unbelief may stem from: Spiritual indifference (passive disregard). Active resistance to abandoning sinful habits.
14. Unbelief as Fertile Ground for Sin
    A life without faith becomes breeding ground for manifold transgressions, as rejection of God’s light permits darkness to flourish.

Life After Death

1. The death of humans and animals is the result of the fall of the first humans.
2. Death is a means of preventing the boundless multiplication of evil in the world and in humans, because evil is not only an act but also a state.
3. The death of a person is the temporary destruction of their body due to the separation of soul and body; the soul of every person is immortal. Death is not a dead end—death is a door.
4. By «the death of the soul,» they mean a state of God-forsakenness. Ignoring the commandments leads to this state.
5. The bodies of all people will be restored by God before His Second Coming and will become incorruptible and immortal.
6. A person cannot be saved from eternal death without the help of the Creator.
7. God became incarnate and potentially saved all who desire it from eternal death—through His life, teachings, death on the cross, and resurrection (1 Cor. 15:21-23).
8. Those who wish to be saved must partake of the granted salvation within the bosom of the Church.
9. Our life is not limited by the death of the earthly body and is fleeting compared to the future eternity.
10. A Christian has three birthdays: physical birth, spiritual birth (in Baptism), and the day of death (birth into blessed eternal life).
11. It is not death that is terrible, but unpreparedness for eternity.
12. Before the Last Judgment, the final posthumous fate of sinners is not yet determined, and we can still help them.