Orthodox Christianity: History, Beliefs and Traditions Explained

Orthodox Christianity: History, Beliefs and Traditions Explained

Orthodox Christianity is one of the world's oldest continuous Christian traditions.

Its worship developed from the Christianity of the eastern Roman and Byzantine worlds, while its theology, liturgy, monastic traditions, icons and church architecture preserve practices that reach back through many centuries of Christian history.

Today, Orthodox Christians can be found across Eastern and South-Eastern Europe, the Middle East, Africa, the Americas, Australia and increasingly across Britain.

The Orthodox world is not organised around one equivalent of the Pope. Instead, it consists of a family of self-governing churches that share the same core faith, sacraments and liturgical tradition while being organised through different patriarchates, archdioceses and national or regional jurisdictions.

For someone entering an Orthodox church for the first time, the experience can feel noticeably different from many British Anglican, Catholic or Protestant churches.

There may be no rows of fixed pews.

Incense fills the church.

Icons cover walls and screens.

Worshippers stand for much of the service.

The priest may disappear and reappear through the doors of an iconostasis.

People cross themselves repeatedly, light candles and venerate icons.

Chant may continue for long periods without instrumental accompaniment.

These features are not simply decorative customs. They form part of an integrated theological and liturgical tradition.

This introduction explains what Orthodox Christianity is, how it developed, what Orthodox Christians believe, how they worship and how Orthodox communities have become part of Britain's modern religious landscape.

For places where this tradition can be experienced directly, see our guide to the best Orthodox churches in the UK.

What is Orthodox Christianity?

Orthodox Christianity is a branch of Christianity rooted in the historic churches of the eastern Mediterranean and Byzantine world.

The word Orthodox comes from Greek and is commonly understood in this context as referring to "right belief" or "right worship".

Orthodox Christians generally understand their church not as a later denomination created after the early Christian period, but as a direct continuation of the ancient Christian Church.

That claim is also made in different ways by Roman Catholic Christianity, which helps explain why questions of authority, church continuity and the events surrounding the eventual separation of Eastern and Western Christianity are so important.

Orthodox Christianity places particular emphasis on:

• continuity with the early Church
• Scripture within Holy Tradition
• the Nicene Creed
• the Trinity
• the Incarnation of Christ
• Christ's death and resurrection
• the Eucharist
• bishops in apostolic succession
• the writings of the Church Fathers
• the decisions of the early Ecumenical Councils
• liturgical worship
• icons
• monastic spirituality
• prayer and fasting
• the transformation of human life through communion with God

Orthodox Christians often describe salvation not simply in legal terms but as healing, restoration and participation in divine life.

The theological term theosis, or deification, is particularly important.

This does not mean human beings becoming gods by nature. It refers to humanity being transformed by divine grace and growing into communion with God.

The Eastern Orthodox Church

The term Eastern Orthodox Church normally refers to the communion of churches that recognise the theological and conciliar inheritance of the Byzantine Orthodox tradition.

It includes churches such as those associated with:

• Constantinople
• Alexandria
• Antioch
• Jerusalem
• Russia
• Serbia
• Romania
• Bulgaria
• Georgia
• Cyprus
• Greece
• Albania
• Poland
• the Czech Lands and Slovakia

There are also newer or disputed questions surrounding the recognition of particular autocephalous churches, most notably the Orthodox Church of Ukraine.

The Orthodox world therefore combines theological unity with a decentralised administrative structure.

There is no single Orthodox institution controlling every parish internationally.

The Ecumenical Patriarch of Constantinople holds a position traditionally described as first among equals among Orthodox bishops, but this does not provide the same centralised governing authority exercised by the Pope within the Roman Catholic Church.

Orthodox jurisdictions are often shaped by history, geography, ethnicity, migration and politics.

That can make the structure appear complicated, particularly in countries such as Britain where several Orthodox jurisdictions operate alongside one another.

A single British city might contain Greek, Romanian, Russian, Serbian, Antiochian and Ukrainian Orthodox parishes, each belonging to a different bishop while sharing broadly the same Orthodox faith and sacramental life.

Origins of Orthodox Christianity

Orthodox Christianity traces its origins to the earliest Christian communities.

The first Christians emerged in the eastern Mediterranean world, where Greek was widely used alongside local languages.

Jerusalem, Antioch and Alexandria became major Christian centres.

Constantinople later rose to enormous importance after Emperor Constantine established his new imperial capital there in the fourth century.

Early Christianity developed within a world of intense theological debate.

Christians debated questions such as:

• Who is Jesus Christ?
• How are Christ's human and divine natures related?
• What is the relationship between the Father, Son and Holy Spirit?
• Which writings constitute authoritative Scripture?
• How should church authority operate?
• How should Christians worship?

Councils of bishops played a central role in resolving major doctrinal controversies.

Orthodox Christianity particularly identifies with the decisions of the first seven Ecumenical Councils, beginning with the First Council of Nicaea in 325 and ending with the Second Council of Nicaea in 787.

These councils addressed fundamental questions concerning the Trinity, Christology and icons.

The Nicene Creed

One of the clearest expressions of Orthodox Christian belief is the Nicene-Constantinopolitan Creed, commonly called the Nicene Creed.

Its basic form emerged from the Councils of Nicaea in 325 and Constantinople in 381.

The Creed affirms belief in:

• one God
• God the Father
• Jesus Christ as the divine Son
• Christ's incarnation
• crucifixion
• resurrection
• ascension
• future return
• the Holy Spirit
• one holy, catholic and apostolic Church
• one baptism
• resurrection of the dead
• the life of the world to come

It remains recited during the Orthodox Divine Liturgy.

The wording relating to the Holy Spirit later became one of the theological disputes between Eastern and Western Christianity.

Western churches eventually added the Latin expression Filioque, meaning "and the Son", to the clause describing the procession of the Holy Spirit.

The Orthodox Church did not accept this addition to the Creed.

The Filioque controversy became one of several issues contributing to the eventual division between Eastern Orthodoxy and Roman Catholicism.

Our article on Eastern Orthodox and Catholic Christianity examines those differences in greater depth.

Constantinople and the Byzantine world

Constantinople became one of the great centres of Christianity.

As capital of the Eastern Roman, or Byzantine, Empire, it exercised enormous influence over theology, architecture, music, art and liturgy.

Many features now strongly associated with Orthodox Christianity developed within this Byzantine environment.

These include:

• domed church architecture
• elaborate liturgy
• icon screens
• devotional icons
• Byzantine chant
• monastic traditions
• theological writing
• imperial church ceremonies

Constantinople also played a major role in spreading Christianity into the Slavic world.

Missionaries associated with Saints Cyril and Methodius helped develop Christian literary culture among Slavic peoples during the ninth century.

Byzantine Christianity later became central to the conversion of Kyivan Rus'.

For the history of that tradition, see our detailed article on the history of Ukrainian Orthodox Christianity.

The Great Schism

Eastern and Western Christianity did not suddenly divide on one specific day.

The separation developed gradually over centuries.

Differences emerged in language, politics, theology, liturgy and the understanding of church authority.

The Latin-speaking Christian West increasingly centred on Rome.

The Greek-speaking Christian East developed around Constantinople, Alexandria, Antioch, Jerusalem and other regional churches.

Several major issues created friction.

These included:

• papal authority
• the Filioque clause
• liturgical practices
• clerical discipline
• political rivalry
• jurisdictional disputes

The year 1054 is conventionally used as the date of the Great Schism because representatives of Pope Leo IX and Patriarch Michael Cerularius of Constantinople exchanged excommunications.

Modern historians generally treat 1054 as an important episode rather than a single moment when all Christians instantly recognised an irreversible division.

Relations continued afterwards, but subsequent events deepened the separation.

The sack of Constantinople by Western crusaders during the Fourth Crusade in 1204 created particularly profound hostility.

Over time, Eastern Orthodox Christianity and Roman Catholic Christianity developed as clearly separate ecclesiastical communions.

What Orthodox Christians believe

Orthodox Christianity shares the central beliefs of historic Christianity.

Orthodox Christians believe in:

• one God
• the Holy Trinity
• Jesus Christ as fully divine and fully human
• the Virgin Birth
• Christ's crucifixion
• bodily resurrection
• ascension
• the Holy Spirit
• the Church
• baptism
• resurrection of the dead
• eternal life

Orthodox theology strongly emphasises the Incarnation.

Christianity is not understood simply as following the teachings of Jesus.

Christ is understood as God becoming genuinely human while remaining genuinely divine.

His death and resurrection are seen as the defeat of sin and death.

The Orthodox approach to salvation therefore frequently emphasises transformation, healing and participation in divine life.

Theosis

One of the most characteristic terms in Orthodox theology is theosis.

Theosis describes the transformation of the human person through communion with God.

An often-cited patristic idea is that God became human so that humanity might participate in divine life.

Orthodox Christianity does not mean that a human being becomes identical with God or shares God's divine essence.

Instead, Orthodox theology distinguishes between God's essence and the ways in which human beings participate in divine grace or energies.

Prayer, sacraments, repentance, fasting, charity and participation in the Church are all understood as parts of this process.

The goal of Christian life is therefore not merely moral improvement.

It is communion with God.

Scripture and Holy Tradition

Orthodox Christianity accepts the Bible as Holy Scripture.

However, Scripture is not ordinarily understood as existing independently from the historic life of the Church.

The Bible emerged within the Christian community and is interpreted within Holy Tradition.

Tradition in this context does not simply mean customs passed down because they are old.

It includes the continuing life of the Church expressed through:

• Scripture
• liturgy
• Ecumenical Councils
• writings of the Church Fathers
• iconography
• hymnography
• canon law
• monastic tradition
• lives of the saints
• established patterns of worship

Orthodox theology therefore generally rejects a strict distinction in which Scripture and Tradition are treated as competing sources.

Scripture exists within the Church's living Tradition.

The Divine Liturgy

The Divine Liturgy is the central act of Orthodox Christian worship.

It is centred on the Eucharist, or Holy Communion.

The Orthodox Church in America describes the Divine Liturgy as the common action of the Church gathered to worship, hear Scripture, offer thanksgiving and receive Holy Communion.

The most commonly celebrated form is the Divine Liturgy of St John Chrysostom.

The Liturgy of St Basil the Great is used on particular feast days and during parts of the liturgical year.

A typical Divine Liturgy contains:

• litanies
• psalms and hymns
• Scripture readings
• Gospel reading
• sermon
• Great Entrance
• Nicene Creed
• Eucharistic prayer
• invocation of the Holy Spirit
• Lord's Prayer
• Holy Communion
• prayers of thanksgiving

Orthodox worship can feel highly ceremonial, but the ceremonies are not understood merely as historical theatre.

They express theology through words, movement, sound, incense, images and sacramental action.

The Eucharist

Holy Communion occupies the centre of Orthodox sacramental life.

Orthodox Christians believe that the bread and wine offered in the Eucharist truly become the Body and Blood of Christ.

The Church does not normally attempt to define this mystery through exactly the same philosophical terminology used historically within Western Catholic theology.

The Eucharist is understood as genuine participation in Christ.

The Orthodox Church in America describes Holy Communion as the "sacrament of sacraments" within Orthodox life.

Communion is normally reserved for Orthodox Christians who are properly prepared according to the practice of their church.

Visitors to an Orthodox Divine Liturgy should not assume that an open Communion policy applies.

Orthodox sacraments or mysteries

Orthodox Christians commonly use the word Mysteries for what Western Christianity often calls sacraments.

Seven are frequently listed:

1. Baptism
2. Chrismation
3. Eucharist
4. Confession
5. Marriage
6. Holy Orders
7. Holy Unction

However, the Orthodox tradition historically did not always insist on an exact number of seven.

The Orthodox Church in America notes that the fixed number of seven became common relatively late and that Orthodox theology understands the whole life of the Church sacramentally.

Baptism

Orthodox baptism traditionally involves immersion in water in the name of the Father, Son and Holy Spirit.

Infants as well as adults are baptised.

Chrismation

Chrismation normally follows baptism immediately.

The newly baptised person is anointed with holy chrism as the seal of the gift of the Holy Spirit.

Eucharist

Even infants who have been baptised and chrismated may receive Holy Communion in Orthodox practice.

This differs from Western traditions where First Communion may occur years after baptism.

Confession

Orthodox Christians confess sins in the presence of a priest.

The priest is understood as witness and pastoral guide rather than the ultimate source of forgiveness.

Marriage

Marriage is celebrated as a sacramental union.

One of its most distinctive features is the crowning of the bride and groom.

Holy Orders

Bishops, priests and deacons form the three principal degrees of ordained ministry.

Holy Unction

Anointing with oil is associated with prayer for healing and forgiveness.

The Orthodox Church in America describes unction as the Church's sacramental prayer for healing.

Orthodox church buildings

An Orthodox church building is designed around worship rather than passive observation.

The most distinctive feature is often the iconostasis, the icon-covered screen separating the nave from the sanctuary.

At its centre are the Royal Doors.

Icons of Christ and the Theotokos normally occupy important positions near these doors.

The interior may also include:

• icons covering walls
• candle stands
• hanging lamps
• incense
• frescoes
• domes
• a bishop's throne
• choir areas
• relics
• processional crosses

The sanctuary contains the altar and is normally entered only by clergy and designated servers during services.

Our article on Orthodox church architecture, icons and the iconostasis explains these features in detail.

Icons

Icons are one of the most visible features of Orthodox Christianity.

They depict:

• Christ
• the Virgin Mary
• angels
• saints
• biblical events
• major feast days

Orthodox Christians distinguish between veneration and worship.

Worship is due to God alone.

Icons are venerated because of the person or event represented.

This theological distinction became central during the Byzantine Iconoclast controversy.

The Second Council of Nicaea in 787 defended the veneration of icons and is recognised in Eastern Orthodoxy as the seventh Ecumenical Council.

Orthodox theology links icons directly with the Incarnation.

Because Christ genuinely became human and could be seen, touched and depicted, sacred imagery is understood as compatible with Christian faith.

Icons therefore function as theology expressed visually.

The Theotokos

Mary occupies a particularly prominent place in Orthodox worship and devotion.

Orthodox Christians commonly call her Theotokos, a Greek title meaning "God-bearer" or "Mother of God".

The title was affirmed in the context of early Christian debates about the identity of Christ.

Calling Mary Theotokos was ultimately a statement about Jesus: the person born from her is genuinely God incarnate.

Orthodox churches contain numerous icons of the Theotokos.

Major feasts associated with Mary include:

• Nativity of the Theotokos
• Presentation of the Theotokos
• Annunciation
• Dormition

Orthodox veneration of Mary can look similar to Catholic devotion from the outside, but theological formulations differ in several areas.

Our article on Orthodox and Catholic Christianity examines these distinctions.

Saints

Saints occupy an important place in Orthodox Christianity.

They are understood as people whose lives reveal the transforming effect of communion with God.

Orthodox Christians ask saints to pray for them in much the same way Christians may ask living members of the Church for prayer.

The calendar contains saints from every period of Christian history.

Important figures include:

• apostles
• martyrs
• bishops
• theologians
• monks and nuns
• missionaries
• rulers
• ascetics
• confessors of the faith

Local Orthodox churches often have particularly strong devotion to saints associated with their own history.

Greek, Serbian, Romanian, Russian, Ukrainian, Georgian and other Orthodox traditions therefore share universal saints while also preserving local calendars.

Relics

The veneration of relics has deep roots in Christianity.

Orthodox churches may preserve the physical remains of saints or objects associated with them.

Relics may be placed:

• beneath altars
• inside reliquaries
• within icons
• in monasteries
• at pilgrimage shrines

The practice reflects the Orthodox understanding that the human body participates in sanctification.

Christian salvation is not understood as escape from physical existence.

The resurrection of the body is a central Christian belief.

Prayer

Prayer in Orthodox Christianity includes both corporate liturgical worship and private prayer.

Common forms include:

• morning prayers
• evening prayers
• psalms
• intercessions
• prayers before meals
• prayers before Communion
• prayers to saints requesting intercession
• the Jesus Prayer
• Akathist hymns
• canons

One of the most widely recognised Orthodox prayers is the Jesus Prayer:

"Lord Jesus Christ, Son of God, have mercy on me."

It is particularly associated with monastic spirituality and the practice known as hesychasm.

Prayer may be accompanied by a prayer rope.

Our dedicated article on Orthodox prayer, worship and traditions explores prayer ropes, fasting, icon corners and devotional practices in greater depth.

The prayer rope

The Orthodox prayer rope is commonly known as a komboskini in Greek or chotki in Slavic traditions.

It usually consists of knotted wool.

Common sizes include:

• 33 knots
• 50 knots
• 100 knots
• larger monastic prayer ropes

Its purpose is not simply counting prayers mechanically.

It provides a physical aid to concentration and repeated prayer, particularly the Jesus Prayer.

Prayer ropes should not be treated simply as Orthodox equivalents of rosary beads because their devotional traditions and forms developed differently.

Fasting

Fasting is an important part of Orthodox spiritual life.

It is intended to be connected with prayer, repentance and charity rather than reduced to dietary restriction.

Major fasting periods generally include:

• Great Lent
• Holy Week
• Nativity Fast
• Apostles' Fast
• Dormition Fast

Many Orthodox Christians also observe Wednesday and Friday fasts during much of the year.

Traditional fasting disciplines may restrict:

• meat
• dairy
• eggs
• fish on stricter days
• wine
• oil

Actual pastoral practice varies.

The Orthodox Church in America lists four major fasting seasons in addition to regular Wednesday and Friday fasting, while also noting local variations in application.

Fasting rules should therefore not be treated simply as a universal menu imposed identically on every Orthodox Christian.

The Orthodox calendar

Orthodox Christianity follows an annual liturgical cycle.

Major feasts include:

• Nativity of Christ
• Theophany
• Presentation of Christ
• Annunciation
• Palm Sunday
• Pascha
• Ascension
• Pentecost
• Transfiguration
• Dormition of the Theotokos
• Nativity of the Theotokos
• Exaltation of the Cross

Pascha, the Orthodox celebration of Easter, stands at the centre of the liturgical year.

The date often differs from Western Easter because of differences in calendar calculation.

Some Orthodox churches use the Julian calendar for fixed feasts.

Others use the Revised Julian calendar, which currently corresponds with the Gregorian calendar for many fixed dates.

This is why Orthodox Christians do not all celebrate Christmas on the same civil date.

Some observe Christmas on 25 December, while others observe the corresponding Julian date, currently 7 January on the Gregorian calendar.

Pascha

Pascha is the principal feast of Orthodox Christianity.

The celebration centres on Christ's resurrection.

Holy Week contains lengthy and distinctive services.

On the night of Pascha, congregations often gather in darkness before processing outside the church.

The resurrection proclamation is then made and the church becomes brightly illuminated.

The Paschal greeting:

"Christ is risen!"

is answered:

"Indeed He is risen!"

in the languages used by different Orthodox communities.

Food traditionally avoided during Lent may be blessed and shared after the service.

National traditions vary enormously.

Greek, Romanian, Serbian, Ukrainian, Russian, Georgian, Arab and other Orthodox communities each combine common liturgy with distinctive local customs.

Orthodox monasticism

Monasticism has played a central role in Orthodox Christianity.

Monks and nuns traditionally devote themselves to:

• prayer
• worship
• fasting
• spiritual discipline
• manual work
• hospitality
• contemplation

Mount Athos in Greece is perhaps the best-known Orthodox monastic centre.

Other major historic traditions developed in:

• Egypt
• Palestine
• Sinai
• Constantinople
• Serbia
• Romania
• Bulgaria
• Georgia
• Russia
• Ukraine

Monasteries frequently became centres of:

• manuscript production
• theological scholarship
• icon painting
• pilgrimage
• education
• cultural preservation

Britain also has Orthodox monasteries today.

Bishops, priests and deacons

Orthodox church government is episcopal.

Bishops are understood as successors of the apostles within the historic ministry of the Church.

A bishop ordinarily oversees a diocese or similar territory.

Priests lead parish communities and celebrate most sacraments.

Deacons assist bishops and priests, particularly during liturgical worship.

Unlike Roman Catholicism, Eastern Orthodox churches commonly ordain married men to the priesthood.

Marriage must ordinarily take place before ordination.

Bishops are normally chosen from unmarried or monastic clergy.

This produces the familiar Orthodox pattern of married parish priests alongside celibate bishops.

Autocephaly and autonomy

Understanding Orthodox organisation requires two important terms.

Autocephaly

An autocephalous church governs itself through its own highest ecclesiastical authority.

Examples include the Churches of Serbia, Romania and Bulgaria.

Autonomy

An autonomous church possesses substantial self-government but retains a defined relationship with another autocephalous church.

The exact list of autocephalous churches is not accepted identically by every Orthodox jurisdiction.

Questions surrounding autocephaly have therefore sometimes produced serious disputes.

The modern Ukrainian question is the clearest current example.

Our history of Ukrainian Orthodox Christianity explains the creation and recognition of the Orthodox Church of Ukraine in greater detail.

Major Orthodox jurisdictions

The traditional Orthodox world developed around ancient patriarchates and later national churches.

Major jurisdictions include:

Ecumenical Patriarchate of Constantinople

Historically associated with Constantinople, now Istanbul.

The Ecumenical Patriarch holds a primacy of honour in Eastern Orthodoxy.

Greek Orthodox Church

Orthodox Christianity in Greece is primarily represented by the autocephalous Church of Greece, while various Greek communities abroad may belong to the Ecumenical Patriarchate.

Russian Orthodox Church

One of the largest Orthodox churches by population.

It became particularly influential after the decline of Constantinople and developed extensive jurisdictions beyond Russia.

Romanian Orthodox Church

Romania contains one of Europe's largest Orthodox populations.

Romanian communities have grown substantially in Britain.

Serbian Orthodox Church

The Serbian Church has played a major role in the religious and national history of Serbia and neighbouring regions.

Bulgarian Orthodox Church

An ancient Slavic Orthodox tradition with its own patriarchate.

Georgian Orthodox Church

Georgia adopted Christianity in antiquity and developed one of the world's oldest distinctive Christian cultures.

Patriarchate of Antioch

The historic Church of Antioch has strong roots in the Middle East.

Its modern communities include Arabic-speaking Christians as well as large diasporas.

Patriarchate of Jerusalem

Centred on the Holy Land and closely connected with Christianity's principal pilgrimage sites.

Western Rite Orthodoxy

Not all Orthodox Christians worship exclusively according to the Byzantine liturgical tradition.

Western Rite Orthodoxy refers to Orthodox communities using approved forms of historic Western Christian liturgy while remaining within Eastern Orthodox ecclesiastical jurisdiction.

Western Rite communities are relatively small.

They can be found particularly within parts of the Antiochian Orthodox and Russian Orthodox traditions.

Their existence illustrates an important distinction:

Orthodoxy does not necessarily define itself as identical with Byzantine culture.

The claim is theological and ecclesiastical rather than simply ethnic or liturgical.

Nevertheless, Western Rite Orthodoxy remains unusual compared with the overwhelming predominance of Byzantine worship.

Old Believers

The Old Believers emerged from a major dispute within Russian Orthodoxy during the seventeenth century.

Patriarch Nikon introduced reforms intended to bring Russian liturgical books and practices into closer alignment with contemporary Greek usage.

Some Russian Christians rejected these changes.

Disputes included matters such as:

• making the Sign of the Cross with two rather than three fingers
• spelling of the name of Jesus
• liturgical texts
• procession directions
• ritual details

The resulting split is known as the Raskol, or schism.

Old Believers experienced periods of severe persecution.

Some communities migrated to remote areas or outside Russia.

Old Believer traditions survived and continue today.

Britannica dates the movement to resistance against Nikon's reforms in the seventeenth-century Russian Church.

Eastern Orthodox and Oriental Orthodox Christianity

One of the most common sources of confusion is the distinction between Eastern Orthodox and Oriental Orthodox churches.

They are not simply alternative names for the same communion.

Eastern Orthodox Christianity includes churches such as:

• Greek Orthodox
• Russian Orthodox
• Romanian Orthodox
• Serbian Orthodox
• Bulgarian Orthodox
• Georgian Orthodox

Oriental Orthodox churches include:

• Coptic Orthodox Church
• Armenian Apostolic Church
• Syriac Orthodox Church
• Ethiopian Orthodox Tewahedo Church
• Eritrean Orthodox Tewahedo Church
• Malankara Orthodox Syrian Church

The division developed following disputes associated with the Council of Chalcedon in 451.

Eastern Orthodox churches accepted Chalcedon.

The churches now called Oriental Orthodox did not.

Modern theological dialogue has demonstrated substantial agreement in how both traditions understand Christ, but the churches remain institutionally separate.

This distinction matters particularly in Britain because Greek, Russian or Romanian Orthodox churches and Coptic, Ethiopian or Armenian churches may all describe themselves as Orthodox while belonging to different ecclesiastical communions.

Orthodox Christianity and nationality

Orthodox Christianity is sometimes incorrectly treated as though each national group has a different religion.

Greek Orthodox, Serbian Orthodox and Romanian Orthodox Christians do not represent different denominations in the same sense as Anglican, Baptist and Methodist churches.

They ordinarily belong to the same Eastern Orthodox communion while being organised into different local churches.

National identity nevertheless became strongly intertwined with Orthodoxy in many regions.

Churches often helped preserve:

• language
• literature
• music
• national history
• community organisation
• cultural traditions

This became particularly significant under foreign rule or within migrant communities.

The same pattern can now be seen in Britain, where Orthodox parishes often function simultaneously as religious and cultural centres.

Orthodox Christianity in Britain

Orthodox Christianity has much older connections with Britain than modern immigration alone would suggest.

The pre-Schism Christian traditions of Britain developed before the definitive division between Eastern and Western Christianity.

Modern organised Eastern Orthodox communities, however, largely developed through migration and diplomatic connections.

Greek Orthodox communities became particularly significant.

Russian, Serbian and other Orthodox congregations followed.

During the twentieth and twenty-first centuries, migration from Eastern Europe expanded the Orthodox presence considerably.

Britain now contains communities associated with:

• Greek Orthodoxy
• Russian Orthodoxy
• Romanian Orthodoxy
• Serbian Orthodoxy
• Bulgarian Orthodoxy
• Georgian Orthodoxy
• Antiochian Orthodoxy
• Ukrainian Orthodoxy
• other Orthodox jurisdictions

Romanian migration in particular has substantially increased the number of Orthodox Christians worshipping in Britain.

Some congregations occupy purpose-built Orthodox churches.

Others worship in former Anglican, Catholic or Nonconformist buildings adapted for Orthodox use.

Orthodox churches in Britain

Orthodox churches can be found across London and many major British cities.

London contains perhaps the greatest concentration, reflecting the city's international population.

Elsewhere substantial communities exist in cities including:

• Birmingham
• Manchester
• Liverpool
• Leeds
• Sheffield
• Edinburgh
• Glasgow
• Bristol
• Oxford
• Cambridge

The buildings themselves vary enormously.

Some were constructed specifically for Orthodox worship.

Others began as churches belonging to other Christian traditions and were later fitted with iconostases and Orthodox furnishings.

Our guide to the best Orthodox churches in the UK explores notable churches from different Orthodox traditions and explains what visitors can see.

For Britain's wider Christian architectural heritage, see our guides to the best cathedrals in the UK and best abbeys and monastery ruins in the UK.

Visiting an Orthodox church for the first time

Visitors are generally welcome at Orthodox services, though local practices vary.

A few practical points help.

Arrive before the service

The Divine Liturgy is a continuous act of worship rather than a programme designed around late arrival.

Expect to stand

Many Orthodox churches contain some seating, but standing remains a major part of traditional worship.

Dress respectfully

There is no universal Orthodox dress code across Britain, but modest clothing is appropriate when visiting any active place of worship.

Do not assume Communion is open

Holy Communion is normally for Orthodox Christians who have prepared according to church discipline.

Visitors should remain in place unless explicitly advised otherwise.

Icons may be venerated

Worshippers may kiss icons, bow or make the Sign of the Cross.

Visitors are not expected to imitate these practices.

Photography rules vary

Do not photograph worshippers or services without permission.

Services can be lengthy

A Sunday Divine Liturgy may last considerably longer than some British visitors expect.

Major feasts can involve additional services lasting several hours.

Why Orthodox worship feels different

For visitors accustomed to modern Western church services, Orthodox worship can initially feel unfamiliar because relatively little is designed around explanation or audience convenience.

There may be:

• no projected lyrics
• no band
• few spoken introductions
• long periods of chant
• repeated litanies
• incense
• frequent movement by clergy
• processions
• extensive standing

This reflects a different underlying idea of worship.

Orthodox liturgy is not primarily conceived as a presentation delivered by clergy to a congregation.

It is the common worship of the Church.

The Orthodox Church in America describes the Divine Liturgy as the common action of the assembled Church rather than a private devotional service.

Frequently asked questions

Explore Orthodox and Christian heritage

Continue with these Best in Britain Religious Heritage resources:

A Brief History of Ukrainian Orthodox Christianity
From the baptism of Kyivan Rus' through Petro Mohyla, Soviet rule, Ukrainian independence and modern autocephaly.

Orthodox Prayer, Worship and Traditions
A deeper look at prayer ropes, fasting, the Jesus Prayer, icon corners and Orthodox devotional practice.

Orthodox Church Architecture, Icons and the Iconostasis
Understand Royal Doors, sanctuary design, icons and the visual structure of an Orthodox church.

Eastern Orthodox and Catholic Christianity
Explore the principal historical, theological and institutional differences between the traditions.

The Tree of Life in Christianity
Explore one of Christianity's oldest biblical symbols, from Genesis to Revelation.

Best Orthodox Churches in the UK
Discover notable Orthodox churches, cathedrals and communities across Britain.

Best Cathedrals in the UK
Explore Britain's major cathedral buildings and their religious, historical and architectural significance.

Best Abbeys and Monastery Ruins in the UK
Visit some of Britain's most important surviving monastic landscapes.

Final thoughts

Orthodox Christianity can initially appear complicated because its history does not fit neatly into the denominational structures familiar in Britain.

There is no single global Orthodox headquarters.

There is no universal earthly leader equivalent to the Pope.

Different languages, calendars, national histories and church jurisdictions exist alongside one another.

Yet beneath that diversity lies a recognisable common tradition.

The Divine Liturgy, Eucharist, icons, episcopal ministry, saints, fasting, prayer and the theology inherited from the early councils connect Orthodox communities from Greece and Romania to Serbia, Georgia, Ukraine, the Middle East and Britain.

Its history reaches back to the formative centuries of Christianity.

Its worship continues to preserve traditions shaped by Constantinople and the Byzantine world.

And its presence in Britain is no longer marginal.

Orthodox churches now form an increasingly visible part of Britain's religious and cultural landscape, preserving ancient forms of Christian worship while also reflecting the country's modern Greek, Romanian, Ukrainian, Serbian, Russian, Arab and other communities.

For the most direct introduction, visiting an active Orthodox church respectfully is often more illuminating than reading about the tradition in isolation.

Our guide to the best Orthodox churches in the UK is the natural place to continue.