Patron Saint Troparion
Saint John Orthodox Church

The memory of the righteous is celebrated with songs of praise, but the Lord's testimony is sufficient for thee, O Forerunner. Thou wast shown indeed to be the most honorable of the prophets, for in the waters thou didst baptize him who had been proclaimed. After suffering in behalf of the truth, thou didst proclaim even to those in Hades the God who appeared in the flesh, who takes away the sin of the world and grants us the Great Mercy.


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Welcome to the official website of St. John Orthodox Church of Levittown NY. We intend to make it an educational tool to all who seek to use it. This website can be used for information on our church. We are located on a spacious private property with our own parking lot on 80 Water Lane North in Levittown, NY. Our Sunday Divine Liturgy begins at 10:30 AM. All are welcome.

- Pastor


The Orthodox Church


CHURCH HISTORY

Almost two thousand years ago, Jesus Christ, the Son of God, came to earth and founded the Church, through His Apostles and disciples, for the salvation of man. In the years which followed, the Apostles spread the Church and its teachings far; they founded many churches, all united in faith, worship, and the partaking of the Mysteries (or as they are called in the West, the Sacraments) of the Holy Church. The churches founded by the Apostles themselves include the Patriarchates of Constantinople, Alexandria, Antioch, Jerusalem, and Rome. The Church of Constantinople was founded by St. Andrew, the Church of Alexandria by St. Mark, the Church of Antioch by St. Peter, the Church of Jerusalem by St. James, and the Church of Rome by St. Paul. Those founded in later years through the missionary activity of the first churches were the Churches of Sinai, Russia, Greece, Serbia, Bulgaria, Romania, and many others. Each of these churches is independent in administration, but, with the exception of the Church of Rome, which finally separated from the others in the year 1054, all are united in faith, doctrine, Apostolic tradition, sacraments, liturgies, and services. Together they constitute and call themselves the Orthodox Church.

The teachings of the Church are derived from Holy Scripture, and, Sacred Tradition, within which the Scriptures came to be, and within which they are interpreted. Much teaching transmitted orally by the Apostles has come down to us in Sacred Tradition. The word Orthodox literally means Right Teaching or Right Worship, being derived from two Greek words: orthos (right) and doxa (teaching or worship). As the false teachings and divisions multiplied in early Christian times, threatening to obscure the identity and purity of the Church, the term Orthodox quite logically came to be applied to it. The Orthodox Church carefully guards the truth against all error and schism, both to protect its flock and to glorify Christ whose body the Church is. An astonishing number of religious groups today claim to be the successors of the early Church. Certainly we all have the right to believe whatever we choose. But it is also just good sense to be acquainted with the options before we make our final choices. It is our hope that this outline of our beliefs will help introduce you to the Christianity espoused and instituted by the Apostles of Jesus Christ. This is the measure of truth by which our choices in Christianity need to be measured.

CHURCH TEACHING

The Father: is the fountainhead of the Holy Trinity. The Scriptures reveal the One God is Three Persons - Father, Son, and Holy Spirit - eternally sharing the One Divine Nature. From the Father the Son is begotten before all ages and all time (Psalm 2:7; II Corinthians 11:31). It is from the Father that the Holy Spirit eternally proceeds (John 15:26). God the Father created all things through the Son, in the Holy Spirit (Genesis 1 and 2; John 1:3; Job 33:4), and we are called to worship Him (John 4:23). The Father loves us and sent His Son to give us everlasting life (John 3:16).

Jesus Christ: is the Second Person of the Holy Trinity, eternally born of the Father. He became man, and thus He is at once fully God and fully man. His coming to earth was foretold in the Old Testament by the prophets. Because Jesus Christ is at the heart of Christianity, the Orthodox Church has given more attention to knowing Him than to anything or anyone else.

Incarnation: refers to Jesus Christ coming “in the flesh.” The eternal Son of God the Father assumed to Himself a complete human nature from the Virgin Mary. He was and is one divine Person, fully possessing from God the Father the entirety of the divine nature, and in His coming in the flesh fully possessing a human nature from the Virgin Mary. By His Incarnation, the Son forever possesses two natures in His one Person. The Son of God, limitless in His divine nature, voluntarily and willingly accepted limitation in His humanity in which He experienced hunger, thirst, fatigue - and ultimately, death. The Incarnation is indispensable to Christianity—there is no Christianity without it. The Scriptures record,“Every spirit that does not confess that Jesus Christ has come in the flesh is not of God” (I John 4:3). By His Incarnation, the Son of God redeemed human nature, a redemption made accessible to all who are joined to Him in His glorified humanity.

The Holy Spirit: is one of the Persons of the Holy Trinity and is one in essence with the Father. He is called the “promise of the Father” (Acts 1:4), given by Christ as a gift to the Church, to empower the Church for service to God (Acts 1:8), to place God's love in our hearts (Romans 5:5), and to impart spiritual gifts (I Corinthians 12:7-13) and virtues (Galatians 5:22, 23) for Christian life and witness. Orthodox Christians believe the biblical promise that the Holy Spirit is given through Chrismation (anointing) at Baptism (Acts 2:38). We are to grow in our experience of the Holy Spirit for the rest of our lives.

Sin: Literally means to “miss the mark.” As St. Paul writes, “All have sinned and fall short of the glory of God” (Romans 3:23). We sin when we pervert what God has given us as good, falling short of His purposes for us. Our sins separate us from God (Isaiah 59:1, 2), leaving us spiritually dead (Ephesians 2:1). To save us, the Son of God assumed our humanity, and being without sin “He condemned sin in the flesh”(Romans 8:3). In His mercy, God forgives our sins when we confess them and turn from them, giving us strength to overcome sin in our lives. “If we confess our sins, He is faithful and just to forgive our sins and to cleanse us from all unrighteousness” (I John 1:9).

Salvation: is the divine gift through which men and women are delivered from sin and death, united to Christ, and brought into His eternal kingdom. Those who heard St. Peter's sermon on the day of Pentecost asked what they must do to be saved. He answered, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit”(Acts 2:38). Salvation begins with these three steps: 1) repent, 2) be baptized, and 3) receive the gift of the Holy Spirit. To repent means to change our mind about how we have been, to turn from our sin and to commit ourselves to Christ. To be baptized means to be born again by being joined into union with Christ. And to receive the gift of the Holy Spirit means to receive the Spirit Who empowers us to enter a new life in Christ, to be nurtured in the Church, and to be conformed to God's image. Salvation demands faith in Jesus Christ. People cannot save themselves by their own good works. Salvation is“faith working through love.” It is an ongoing, life-long process. Salvation is past tense in that, through the death and Resurrection of Christ, we have been saved. It is present tense, for we are “being saved” by our active participation through faith in our union with Christ by the power of the Holy Spirit. Salvation is also future, for we must yet be saved at His glorious Second Coming.

Baptism: is the way in which a person is actually united to Christ. The experience of salvation is initiated in the waters of Baptism. The Apostle Paul teaches in Romans 6:1-6 that in Baptism we experience Christ's death and resurrection. In it our sins are truly forgiven and we are energized by our union with Christ to live a holy life. The Orthodox Church practices Baptism by full immersion. Some consider baptism to be only an “outward sign” of belief in Christ. This innovation has no historical or biblical precedent. Others reduce it to a mere perfunctory obedience to Christ's command (Matthew 28:19-20). Still others, ignoring the Bible completely, reject baptism as a vital factor in salvation. Orthodoxy maintains that these contemporary innovations rob sincere people of the most important assurances that baptism provides—namely, that they have been united to Christ and are part of His Church.

New Birth: is receipt of new life. It is how we gain entrance into God's kingdom and His Church. Jesus said, “Unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5). From its beginning, the Church has taught that the water is the Baptismal water and the Spirit is the Holy Spirit. The new birth occurs in Baptism where we die with Christ, are buried with Him, and are raised with Him in the newness of His resurrection, being joined into union with Him in His glorified humanity (Acts 2:38; Romans 6:3-4). The idea that being “born again” as a religious experience disassociated from Baptism is a recent one and has no biblical basis whatsoever.

Justification: is a word used in the Scriptures to mean that in Christ we are forgiven and actually made righteous in our living. Justification is not a once-for-all, instantaneous pronouncement guaranteeing eternal salvation, regardless of how wickedly a person might live from that point on. Neither is it merely a legal declaration that an unrighteous person is righteous. Rather, justification is a living, dynamic, day-to-day reality for the one who follows Christ. The Christian actively pursues a righteous life in the grace and power of God granted to all who continue to believe in Him.

Sanctification: is being set apart for God. It involves us in the process of being cleansed and made holy by Christ in the Holy Spirit. We are called to be saints and to grow into the likeness of God. Having been given the gift of the Holy Spirit, we actively participate in sanctification. We cooperate with God, we work together with Him, that we may know Him, becoming by grace what He is by nature.

The Bible: is the divinely inspired Word of God (II Timothy 3:16), and is a crucial part of God's self-revelation to the human race. The Old Testament tells the history of that revelation from Creation through the Age of the Prophets. The New Testament records the birth and life of Jesus as well as the writings of His Apostles. It also includes some of the history of the early Church and especially sets forth the Church's apostolic doctrine. Though these writings were read in the Churches from the time they first appeared, the earliest listings of all the New Testament books exactly as we know them today is found in the 33RD Canon of a local council held at Carthage in 318, and in a fragment of St. Athanasius of Alexandria's Festal Letter in 367. Both sources list all of the books of the New Testament without exception. A local council, probably held at Rome in 382, set forth a complete list of the canonical books of both the Old and the New Testaments. The Scriptures are at the very heart of Orthodox worship and devotion.

Worship: is the rendering of praise, glory, and thanksgiving to God: the Father, the Son, and the Holy Spirit. All humanity is called to worship God. Worship is more than listening to a sermon or singing a hymn. God can be known in His creation, but that does not constitute worship. As helpful as sermons may be, they can never offer a proper substitute for worship. Most prominent in Orthodox worship is the corporate praise, thanksgiving, and glory given to God by the Church. This worship is consummated in intimate communion with God at His Holy Table. As is said in the Liturgy, “To Thee is due all glory, honor, and worship, to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen.” In that worship we touch and experience His eternal kingdom, the age to come, and we join in adoration with the heavenly hosts. We experience the glory of fulfillment of all things in Christ, as truly all in all.

Liturgy: is a term used to describe the shape or form of the Church's corporate worship of God. The word “liturgy” is derived from a Greek word which means “the common work.” All the biblical references to worship in heaven involve liturgy. In the Old Testament, God ordered a liturgy, or specific pattern of worship. We find it described in detail in the books of Exodus and Leviticus. In the New Testament we find the Church carrying over the worship of Old Testament Israel as expressed in both the synagogue and the temple, adjusting them in keeping with their fulfillment in Christ. The Orthodox Liturgy, which developed over many centuries, still maintains that ancient shape of worship. The main elements in the Liturgy include hymns, the reading and proclamation of the Epistle, the Gospel, Prayers, Responses, and the Eucharist itself.

Eucharist: literally means thanksgiving and became a synonym for Holy Communion. The Eucharist is the center of worship in the Orthodox Church. Because Jesus said of the bread and wine at the Last Supper, “This is my body,” and“This is my blood,” and “Do this in remembrance of Me” (Luke 22:19-20), His followers believe—and do—as instructed. In the Eucharist, we partake mystically of Christ's Body and Blood, which impart His life and strength to us. The celebration of the Eucharist has been a regular part of the Church's life from its beginning.

Communion of Saints: When Christians depart this life, they remain a vital part of the Church, the body of Christ. They are alive in the Lord and “registered in heaven” (Hebrews 12:23). They worship God (Revelation 4:10) and inhabit His heavenly dwelling places (John 14:2). In the Eucharist we come “to the city of the living God” and join in communion with the Saints in our worship of God (Hebrews 12:22). They are that “great cloud of witnesses” which surrounds us, and we seek to imitate them in running “the race set before us” (Hebrews 12:1). Rejecting or ignoring the communion of saints is a denial of the fact that those who have died in Christ are still part of his Holy Church.

Confession: is the open admission of known sins before God and man. It means literally “to agree with” God concerning our sins. St. James the Apostle admonishes us to confess our sins to God before the elders, or priests, as they are called today (James 5:16). We are also exhorted to confess our sins directly to God (I John 1:9). The Orthodox Church has always followed the New Testament practices of confession before a priest as well as private confession to the Lord. Confession is one of the most significant means of repenting, and receiving assurance that even our worst sins are truly forgiven. It is also one of our most powerful aids to forsaking and overcoming those sins.

Discipline: is necessary to maintain purity and holiness in the Church and to encourage repentance in those who have not responded to the admonition of brothers and sisters in Christ, and of the Church, to forsake their sins. Church discipline often centers on exclusion from receiving communion (excommunication). The New Testament records how St. Paul ordered the discipline of excommunication for an unrepentant man involved in sexual relations with his father's wife (I Corinthians 5:1-5). The Apostle John warned that we are not to receive into our homes those who willfully reject the truth of Christ (II John 9 & 10). Throughout its history, the Orthodox Church has exercised discipline when it is needed, with compassion, always to help bring a needed change of heart and to aid God’s people to live pure and holy lives, never as a punishment.

Mary: is called Theotokos, meaning “God-bearer” or “the Mother of God,” because she bore the Son of God in her womb and from her He took His humanity. Elizabeth, the mother of John the Baptist, recognized this reality when she called Mary, “the Mother of my Lord” (Luke 1:43). Mary said of herself, “All generations shall call me blessed” (Luke 1:48). So we, Orthodox, in our generation, call her blessed. Mary lived a chaste and holy life, and we honor her highly as the model of holiness, the first of the redeemed, the Mother of the new humanity in her Son. It is bewildering to Orthodox Christians that many professing Christians who claim to believe the Bible never call Mary blessed, nor honor her, who bore and raised God the Son in her human flesh.

Prayer to the Saints: is encouraged by the Orthodox Church. Why? Because physical death is not a defeat for a Christian: It is a glorious passage into heaven. The Christian does not cease to be a part of the Church at death. God forbid! Nor is he set aside, idle until the Day of Judgment. The True Church is composed of all who are in Christ—in heaven and on earth. It is not limited in membership to those presently alive. Those in heaven with Christ are alive, in communion with God, worshipping God, doing their part in the body of Christ. They actively pray to God for all those in the Church. So we pray to the saints who have departed this life, seeking their prayers, even as we ask Christian friends on earth to pray for us.

Apostolic Succession: has been an issue since the second century, not as a mere doctrine, but as crucial to the preservation of the faith. Certain false teachers would appear, insisting they were authoritative representatives of the Christian Church. Claiming authority from God by appealing to special revelations, some were even inventing lineages of teachers supposedly going back to Christ or the Apostles. In response, the early Church insisted there was an authoritative apostolic succession passed down from generation to generation. They recorded that actual lineage, showing how its clergy were ordained by those chosen by the successors of the Apostles chosen by Christ Himself. Apostolic succession is an indispensable factor in preserving Church unity. Those in the succession are accountable to it, and are responsible to ensure all teaching and practice in the Church is in keeping with its apostolic foundations. Mere personal conviction that one’s teaching is correct can never be considered adequate proof of accuracy. Today, critics of apostolic succession are those who stand outside that historic succession and seek a self-identity with the early Church only. The exploding number of denominations in the world can be accounted for, in large measure, by a rejection of apostolic succession.

Councils of the Church: A monumental conflict (recorded in Acts 15) arose in the early Church over legalism, the keeping of Jewish laws by Christians, as means of salvation. “So the apostles and elders came together [in council] to consider the matter” (Acts 15:6). This council, held in Jerusalem, set the pattern for the subsequent calling of councils to settle problems. There have been hundreds of such councils—local and regional—over the centuries of the history of the Church, and seven councils were specifically designated Ecumenical, that is, considered to apply to the whole Church in the whole world. Aware that the Holy Spirit has spoken through the Ecumenical Councils, the Orthodox Church looks particularly to them for authoritative teaching in regard to the faith and practice of the Church.

Creed: comes from the Latin Credo, “I believe.” From the earliest days of the Church, creeds have been living confessions of what Christians believe and not simply formal, academic, Church pronouncements. Such confessions of faith appear as early as the New Testament. The creeds were approved by Church councils, usually to give a concise statement of the truth in the face of the invasion of heresy. The most important creed in Christendom is the Nicene Creed, the product of two Ecumenical Councils in the fourth century. It contains the essence of New Testament teaching about the Holy Trinity, guarding that life-giving truth against those who would change the very nature of God and reduce Jesus Christ to a created being, rather than God in the flesh. The creeds give us a sure interpretation of the Scriptures against those who would distort them to support their own religious schemes. Called the “Symbol of Faith” and confessed in many of the services of the Church, the Nicene Creed constantly reminds the Orthodox Christian of what he personally believes, keeping his faith on track.

Spiritual Gifts: When the young Church was getting under way, God poured out His Holy Spirit upon the Apostles and their followers, giving them spiritual gifts to build up the Church and to serve each other. Among the specific gifts of the Spirit mentioned in the New Testament are: Apostleship, prophecy, evangelism, pastoral care, teaching, healing, helps, administrations, knowledge, wisdom, tongues, and interpretation of tongues. These and other spiritual gifts are recognized in the Orthodox Church. The need for them varies with the times. The gifts of the Spirit are most in evidence in the liturgical and sacramental life of the Church.

Second Coming: Amid the current speculation in some corners of Christendom surrounding the Second Coming of Christ and how it may come to pass, it is comforting to know that the beliefs of the Orthodox Church are basic. Orthodox Christians confess with conviction that Jesus Christ “will come again to judge the living and the dead,” and that His “kingdom shall have no end.” Orthodox preaching does not attempt to predict God's prophetic schedule, but to encourage Christian people to have their lives in order so that they might be confident before Him when He comes (I John 2:28).

Heaven: is the place of God's throne, beyond time and space. It is the abode of God's angels, as well as of the saints who have passed from this life. We pray, “Our Father, who art in heaven.” Though Christians live in this world, they belong to the kingdom of heaven, and that kingdom is their true home. But heaven is not only for the future. For the Orthodox, heaven is part of Christian life and worship. The very architecture of an Orthodox Church building is designed so that the building itself participates in the reality of heaven. The Eucharist is heavenly worship, heaven on earth. St. Paul teaches that we are raised up with Christ in heavenly places (Ephesians 2:6), “fellow citizens with the saints and members of the household of God” (Ephesians 2:19). At the end of the age, a new heaven and a new earth will be revealed (Revelation 21:1).

Hell: unpopular as it is to modern people, is real. The Orthodox Church understands hell as a place of eternal torment for those who willfully reject the grace of God. Our Lord challenged the religious hypocrites with the question: “How can you escape the condemnation of hell?” (Matthew 23:33). His answer is, “God did not send His Son into the world to condemn the world, but that the world through Him might be saved” (John 3:17). There is a day of judgment coming, and there is a place of punishment for those who have hardened their hearts against God. It does make a difference how we will live this life. Those who of their own free will reject the grace and mercy of God must forever bear the consequences of that choice.

Creation: Orthodox Christians confess God as Creator of heaven and earth (Genesis 1:1, & the Nicene Creed). Creation did not just come into existence by itself. God made it all. “By faith we understand that the worlds were framed by the word of God” (Hebrews 11:3). Orthodox Christians do not believe the Bible to be a science textbook on creation, as some mistakenly maintain, but rather to be God's revelation of Himself and His salvation. Also, we do not view science textbooks, helpful though they may be, as God's revelation. They may contain both known facts and speculative theory, but they are not infallible. Orthodox Christians refuse to build an unnecessary and artificial wall between science and the Christian faith. Rather, they understand honest scientific investigation as a potential encouragement to faith, for all truth is from God.

The Orthodox Faith is Evangelical, but not Protestant. It is orthodox, but not Jewish. It is catholic, but not Roman. It is not denominational, it is pre-denominational. Orthodox Christianity has been believed, taught, preserved, defended, lived and died for since AD 33.

 

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