The Congregation of Eastern Churches for Unity
the congregation of eastern churches for unity
The Congregation of Eastern Churches for Unity is an institution established by the Pope, Primate of the Unity Church. The mandate and mission of the Congregation is to seek unity among the Eastern Churches in particular and to work for unity among the other world Churches. Altimetry, the main mission of the Congregation is to promote for Unity among Christians.
One of its mission is to be in contact with the Eastern Churches and to build bridges for the sake of assisting their development, protecting their rights and to help alongside the liturgical, disciplinary and spiritual patrimony of the Eastern Rite |Churches, and to protect the heritage of the various Eastern Christian traditions.
The Congregation is headed by a Cardinal designated by the Pope. He is assisted by appointed Bishops and Priests. Members by right are the Patriarchs and the Major Archbishops of the Eastern Churches.
The Congregation recognise all the complex issue rooted in shared faith and tradition, with a focus on the concept of "sister churches" and a desire for greater communion, while acknowledging distinct liturgical rites and theological emphases. Nevertheless, it sees not but to maintain cordial relations with all Christian churches and communities and participates in joint efforts with them to recover the visible unity of all God’s people.
The Congregation is responsible for all matters pertaining to the Eastern Churches, relations between the Western and Eastern Churches, and all issues arising from the implementation of the code of canons of the Eastern Churches and the production of liturgical texts. These faculties are exercised without derogating from the traditional jurisdictional rights of Patriarchs and their Holy Synods in such matters.
the unity church
The Unity Church
The official name of the Unity Church in French is Église de l’Unité, we are a Church founded on the Church of St. Peter the Apostle, which intends to restore its unity through the Charter of the United Churches.The Unity Church is an independent Church which aims the union of all the Churches. It is the only Church where the Catholic, Orthodox, and Protestant clergy con-celebrate together and commune in the Body and Blood of Christ in accordance with the data of its constitutional rules and it’s Code of Canon Law.All Christians are invited to come together in a real partnership with His Holiness Pope Jean Pierre, Primate and with all the Churches who are presiding together the United Church Organisation.The aim of the Unity Church is to remove the obstacles placed by the Church's division so that the Catholic, Orthodox and Protestant clergy, who have received the sacrament of priesthood on the basis of a true apostolic lineage, can sanctify together and receive the Body and Blood of Christ with one heart and one spirit as the apostles did. In the Unity Church, the Catholic remains Catholic, the Orthodox remains Orthodox, and the Protestant remains Protestant, noting that the Protestant priest who joins the Unity Church is ordained an evangelical deacon and a priest before participating in the Divine Liturgy with his brothers in the Catholic and Orthodox priesthood.Enough with the nonsense, quarrels and careless words on social media networks that distance us from each other. The request of Christ, our Lord, God and Saviour, is that we be "one", which will be fulfilled according to the constitution and laws of the Unity Church. The Unity Church consists of three branches:
1) The Catholic Church of Unity.
2) The Orthodox Church of Unity,
3) The Protestant Church of Unity.
The three above-mentioned Churches are no longer schismatic and their clergy celebrates the Eucharist and communion together in the Body and Blood of Christ. The canonical and constitutional institutions have allowed this communion indispensable to the true union between the Churches. The Protestant Churches are becoming more and more Apostolic: their pastors have requested and obtained the sacrament of the Order."The term ""unity"" comes from the Lord Himself who prayed for the unity of the believers."Through history, Christians always tried to agree with each other, but the constitutional and legal rules of Churches sadly prevented them from doing so. The Unity Church has put an end to the many rules that divide the Christian people.
This diverse blend creates a unique spiritual community that affirms the unity of the churches in the face of all the challenges they face.
our leadership
Our Leadership
His Holiness Pope Jean Pierre I,
Primate of Unity Church
His Holiness Pope Jean Pierre I, Primate of Unity Church. His Holiness Pope Jean Pierre I, was born in 1960. He is the brother of six boys and five girls. The northern town of Aydamoun , it is the third most educated Lebanese town. In addition to the fact that it is a small Lebanon.
His Holiness, completed his primary studies at the Eidmoun Public School and his complementary studies at the Marmoura Al-Qubayat School, Akkar, Lebanon, in the North. Then he joined the Latin Seminary in Beit Jala in occupied Palestine, where he completed his secondary studies, as well as the first year of philosophy. In 1980 His Holiness entered the Jesuit University in Innsbruck, Austria, where he completed his philosophical and theological studies. His Holiness holds a BA in philosophy and a BA in theology. In 1992, he entered the Faculty of Law in Bordeaux / France and obtained a DEA degree at the Faculty of Law at the University of Perpignan, France. In 1998, he completed his degree in Belgium. In in 2002 he obtained a Bachelor of Laws degree.
His Holiness completed his doctoral thesis on marriage and its abolition in Islamic doctrines. He translated several books from the Great Blog by Judge Sahnoun bin Saeed into French.
On April 14, 1985, Pope Jean Pierre I, was ordained to the Holy Priesthood in the Greek Catholic Church of Saints Peter and Paul, on April 9, 1988, by the laying on of the hand of His Eminence Elias Najma, the Greek Catholic Archbishop of Tripoli and North, he was elevated to the rank of Archimandrite (senior among the priests).He served as a Priest in the parishes of Shudra and Eidmon. He taught at the Freres School in Tripoli and was sanctified in the Latin rite of the brothers. After completing his postgraduate studies in France and Belgium. His Holiness returned again to serve his parish in Shudra and Eidmon, Lebanon, and manage the St. Therese of the Child Jesus School in Shudra. He left his parish in Eidmon permanently on Easter Sunday 2015.
His Holiness was consecrated a Bishop in Paris by the laying of the hand of His Holiness Patriarch Nicholas I, Patriarch of the Orthodox Church of the Nations. On May 21, 2015, as a result, he founded the Unity Church, which is an independent Church that combines the Catholic and Byzantine Orthodox ecclesiastical heritage.
The Unity Church have many churches all over the world, in addition to being the only Church that allows Catholic and Orthodox Bishops and Priests who belong to a valid apostolic succession, it gives the right to actively participate in the Divine Liturgy with their Bishops and Priests, and to receive with them the holy mysteries with one heart and one spirit.
On June 20, 2015, His Holiness was installed as Archbishop of Brussels and First President of the Supreme Court of the Unity Church. On September 14, 2017, He was elevated to the rank of Metropolitan.
On November 10, 2017, the Holy Synod of the Unity Church, composed of 42 Bishops at the time, representing Dioceses from various parts of the world, elected His Holiness, Patriarch taking the name Benjamin I. In July 2019, the Holy Synod elected His Holiness Pontiff General of Unity Church.
On August 14th and 15th in 2019, His Holiness drew up the Charter of the United Church and invited all the Heads of the Churches for its ratification.
On July 23rd, 2024, the Collage of Cardinals elected His Holiness Pope and Primate of the Unity Church. His Holiness chose the name Jean Pierre I, Primate. This election represents a huge step for the Church of Unity, as Pope Jean Pierre I, becomes one of the five Popes currently serving in the world. Other Popes include His Holiness Pope Francis (Pope of the Catholic Church and Bishop of Rome), His Holiness Pope Tawadros II (Pope of the Copts and Archbishop of Alexandria), His Highness Apostolic Rutherford I, Pope of the Ruthenian Church, known as the Prince Bishop, and His Holiness Pope Peter III (Head of one of the churches in Spain).This highlights the fact that the title of Pope is not limited to the Roman Catholic Church and the Vatican State, because in fact, this title simply means "Father".This diverse blend creates a unique spiritual community that affirms the unity of the churches in the face of all the challenges they face. Through this papal election, the Unity Church demonstrates its commitment to promoting dialogue and cooperation among different Christian traditions. The new Pope will play a crucial role in leading the church and promoting the message of unity and reconciliation.
The role of the Pope in the Unity Church as the newly elected Pope is to continue to provide spiritual leadership and guidance to the clergy and faithful, represent the Unity Church in interfaith dialogues and ecumenical initiatives to promote the unity of the world’s churches, and oversee the dissemination of its new constitution, constitutional norms, and canon law. The Importance of Multiple Popes. The presence of multiple Popes in the Christian world may seem unusual to some, but it reflects the diversity and complexity of the Christian community worldwide. Each Pope represents a particular tradition or branch of Christianity, and his roles and responsibilities vary accordingly.
As the Unity Church continues to grow and evolve, Pope Jean Pierre I leadership will undoubtedly play a crucial role in shaping its future and promoting a message of unity and reconciliation, first among all Christians and later with other faiths.
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His Eminence Cardinal George
Head of the Congregation of Eastern Churches for Unity
His Eminence Cardinal George, Head of the Congregation of Eastern Churches for Unity read Theology in the USA where he attended Saint Vladimir's Orthodox Theological Seminary. His Eminence hold a Master Degree in Divinity. He also holds a Master Degree in Business Administration from Cornell University as well and a Doctorate Degree in Theology. On the 22nd of April 1991, the Vigil service feast of Saint George the Great Martyr, he formally took the monastic vows in accordance to the Eastern Rite. On the 23rd of April 1991, he was ordained to the Holy Deaconate. On the 23rd of April 1992, he was ordained to the Holy Priesthood where he served in many parishes in the USA. In August 1994 he was elevated to the rank of Archimandrite. In June 1995 he was consecrated Titular Bishop. In 1998, Bishop George was asked to take on reinvigorating the missionary work in Eastern Africa. His mission was to create a strong Christian community mission work and education system in this part of the world. In 2005, he established a missionary school in Elegu, a town in Northern Region of Uganda. It sits across the international border from the town of Nimule, South of Sudan. In an effort to aid the children who lost their parents during the civil war, Bishop George founded in 2014, an Orphanage in Juba, South of Sudan The Orphanage took care of 52 children and sheltered displaced women. Working in Africa, Bishop George had the opportunity to work closely with many International Humanitarian Organizations and was successful in the many projects he was overseeing. In 2016, after spending many years in Central Equatoria and East Africa where he worked closely with Refugees’ Camps, Orphanages and Field Hospitals, Bishop George left Africa leaving a legacy through his efforts to assimilate with the indigenous Christians and empower them to embrace Christianity as their own. Bishop George moved to the United Kingdom to continue his mission and work in the vineyard of our Lord.
On Sunday April 1st 2018, Easter Sunday, Bishop George founded; Together For Christ (TFC), a Christen Association For Unity, it's mission is to promote Christian Unity & Faith. Part of the mission is to engage with national and international conferences and facilitate group research projects; and to seek partnership with people and institutions both locally and around the world in order to contribute to their mission of teaching and transmitting the faith; the aim of work is to engage contemporary culture in light of Eastern Christian traditions. His Eminence very much desires to contribute to the growth and renewal of the Eastern Churches by extending an open invention to all. Bishop George was received by the Orthodox Church of America, Ukrainian Autocephalous Orthodox Church, he was elevated to the rank of Metropolitan Archbishop of Great Britain.
In 2022, he was awarded by the Sovereign Hospitaller Order of Saint John of Jerusalem, Knights of Malta the Ukrainian Relief Medal of Honour in recognition to his aid and support to the refugees of Ukraine.
In 2023, His Eminence was received into the Unity Church by His Holiness Pope Jean Pierre I, Primate of Unity Church. He was elevated to the rank of a Cardinal and was assigned to head The Congregation of Eastern Churches for Unity; an institution established by the Pontiff General, Primate of the Unity Catholic Church.
His Eminence is proficient in: English, Arabic, Patristic Greek, Classical Hebrew and Aramaic.
our beliefs
We are part of the One Holy Catholic Apostolic Church conforms to that of the undivided Orthodox Catholic Church of the first millennium of its existence. We follow the Eastern Rite Tradition. It is expressed in the ancient Symbol of Faith of the Nicene Creed, promulgated by the Council of Nicaea in AD 325 and enlarged by the Council of Constantinople in AD 381:
"I believe in one God, the Father Almighty, maker of Heaven and earth, and of all things visible and invisible, and in one Lord, Jesus Christ, the only begotten Son of God, begotten of the Father before all ages, God of God, Light of Light, true God of true God; begotten, not made; of one essence with the Father, by Whom all things were made, who, for us men, and for our salvation, came down from Heaven, and was incarnate by the Holy Spirit and the Virgin Mary; and became man; He was crucified for us under Pontius Pilate, suffered, and was buried, and the third day He rose again, according to the Scriptures; and ascended into Heaven, and is seated at the right hand of the Father; and He shall come again with glory, to judge the living and the dead; whose Kingdom shall have no end, and in the Holy Spirit, the Lord and giver of life, Who proceed from the Father; Who with the Father and the Son together is worshipped and glorified; Who spoke by the prophets, and in One, Holy, Catholic and Apostolic Church. I acknowledge one Baptism for the remission of sins; I look for the resurrection of the dead, and the life of the world to come. Amen".
We believe that the source of the Orthodox Catholic Faith is fully expressed in the Nicene Creed (based on Sacred Scripture and Sacred Tradition).
We believe that Sacred Scripture (the Bible),which comprises the Old Testament (including the deuterocanonical/apocryphal books) and the New Testament, contains God’s revelation to us, particularly that concerning His Son, Our Lord Jesus Christ, and that in matters essential to our salvation it is inerrant.
On The Bible:
We do not consider the Bible to be a source of information concerning science or any other human discipline. Its purpose is to teach us about God and about His Son Jesus Christ. It does that within the cultural environment of its time and place, hence the need for careful study to understand its message correctly.
We believe that Sacred Scripture itself is part of Sacred Tradition, that process by which God’s revelation is passed on to us from the Apostles, and unto the Church Fathers and to the unbroken succession of Bishops through the centuries. This handing on occurs through the prayers and liturgy of the Church, through preaching, teaching, catechesis, devotions, doctrines, and the Bible itself.
On Tradition:
We believe that Church Tradition is a collection of orthodox practices and beliefs, from the earliest of days, which makes Sacred Tradition an inerrant source of God’s revelation in matters essential to our faith and our Christian life. A very important part of Sacred Tradition is the teaching of the Ecumenical Councils.
On the first Seven Ecumenical Councils & other Church Canonical Councils:
We believe that the doctrinal definitions of the first seven Ecumenical Councils, that is those which took place within the undivided Catholic Church, were guided by the Holy Spirit and it accepts them as part of its faith. Those seven Ecumenical Councils are the Councils of Nicaea in AD 325, Constantinople in AD 381, Ephesus in AD 431, Chalcedon in AD 451, Constantinople II in AD 533, Constantinople III in AD 680, and Nicaea II in AD 787.These Councils were concerned essentially with defining the true Catholic faith, in the Holy Trinity and in Jesus Christ the Son of God made man: God is triune, a single God in three Persons, Whom the Saviour Himself named as Father, Son and Holy Spirit. Jesus Christ is the Son of God, uniting in His single Person both the divine and the human natures.
On Christ Humanity & Divinity:
We believe that Our Lord Jesus Christ is really and truly present, in His humanity and in His Divinity, in the species of bread and wine that have been consecrated in the Eucharistic Liturgy of the Holy Mass, and that in Holy Communion we receive Him into ourselves to nourish the very life of the soul: ‘Those who eat My Flesh and drink My Blood have eternal life, and I will raise them up on the last day’, (John 6:54).
On Hierarchy:
We believe that in Our Lord Jesus’ plan for His Church, the Apostles and the Bishops hold a special place. We believe that the Bishops, canonically and liturgically consecrated in the unbroken line of Apostolic Succession are the successors of the Apostles and that they are responsible, as were the Apostles, for the ministry of service to the Church, consisting of preaching and teaching, of sanctifying and of governing, but most of all, for the safeguarding and the handing-on intact, of the Deposit of Faith and Sacred Tradition of the Church under the divine command.
On The Blessed Virgin Mary, the Theotokos:
We believe that Mary, the Mother of Our Lord Jesus Christ, the Theotokos, the Mother of God, the Mother of the Church and the Queen of Heaven and earth, holds a special place in the faith, the lives and the liturgy of the our Church.
On the Saints:
We believe in the Communion of Saints, and the fellowship of the whole Church in Glory, the Church Militant and the Church Suffering. It holds to the honouring of Saints, and the prayers for their intercession for both the Church Militant and Suffering.
On Life after Death:
Each person is subject to what is called "private judgment" and to what is called "general judgment”.
The private judgment is what an individual receives immediately after death.
The souls of the righteous, who have received a "positive" private judgment have a certain "foretaste" of Heaven, and the souls of unrepentant sinners who received a "negative" private judgment have a "foretaste" of hell.
However, neither Paradise nor the Inferno even exist yet, because the final division of all humans into those who are saints and those who are damned will occur only after the Second Coming of Christ and the general resurrection of the dead (Matthew 25: 31-46).
Even though a person whose soul is separated from his/her body is not able to repent anymore, and thus cannot change the private judgment by him- or herself, the prayers of others, the prayers of the Church, and especially the prayers of the Most Holy Mother of God the Theotokos still can change the destiny of those who received a negative private judgment.
On the Divine Liturgy:
In the Byzantine Eastern Rite, the authorized Eucharistic Liturgies used are: John Chrysostom, Basil the Great and Gregory the Theologian, Pope of Rome.
The Mystery of Our Faith:
We believe in One God in the Holy Trinity - Father, Son, and Holy Spirit. In fact, the doctrine of the Trinity professed by all Catholic today was hammered out in the Christian East over the course of four centuries.
In response to fierce debates over how the Father, Son, and the Holy Spirit could all be called one God, the Church held two Ecumenical Councils first in Nicaea, then in Constantinople. Together, these Councils worked out the Church's understanding of God as a Trinity of Persons. It is also from these Councils that we get the Creed we pray every Sunday.
On Creation:
At the very beginning of the Nicene Creed we say, " I believe in one God, the Father Almighty, Creator of heaven and earth..."As Catholic Christians we believe that God created "all things visible and invisible", and gave to His creation a proper order. Through His creation, God reveals Himself to us because He Himself is "the Lord, the Creator of Life". All of creation speaks in some way of God's truth, goodness, and beauty. This is particularly true of man, whom God created in His image and likeness as male and female, revealing that we are made for friendship with Him. In addition, He gave mankind dominion and custody over all creation.
On the Fall of Man:
Christ came into the world "for us mean and for our salvation." Man was created by God in a state of original innocence and place in the garden of Paradise, where he enjoyed a special relationship with God and the rest of creation. But man disobeyed God's only command: "You are free to eat from any of the trees of the garden except the tree of the knowledge of good and evil. From that tree you shall not eat; when you eat from it you shall die" (Genesis 2:16-17).Because they distrusted their relationship with God and sought instant gratification, the first man and woman disobeyed God's command and were cast out of the Garden of Eden. This first sin has infected all of subsequent mankind with the sickness of sin.
On Sin:
In its original Greek, "sin" means simply "missing the mark," like an archer missing his target. We often think of sin as the violation of a law that is external to us - imposed on us arbitrarily by a God who is remote from us. But God is not remote from us. He is closer to us than we are to ourselves, and He knows the innermost yearnings of our hearts. He created us for Himself. Sin is, therefore, always connected with death - a separation from God.
On Human Suffering:
In one form or another we encounter suffering every day of our life. Suffering always brings many why questions. It forces us to look for the answers. God is not the Author of Suffering. He does not want us to suffer. Suffering, aging, and death entered human history with sin. Catholic tradition, following the teaching of St. Paul, teaches us that all suffering is a participation in the suffering of Christ on His Cross. If we unite our suffering with that of Christ, it can have a redemptive and salvific meaning. Suffering is meant not only to help us enter into Christ's passion, but also to strip us of attachment to all that is not God. God doesn't want just part of us, but all of us. So often we allow our passions and desires to fixate on the things of this world, even the good things of this world. But, as the Byzantine Liturgy reminds us, we are called to "set aside all earthly cares" so that we can be more fully attached to God and His love for us. The ultimate answer to all human suffering can be found in the person of Jesus Christ. We can consider suffering like a tool that is used to conform us to the image of Christ. With God as the sculptor, we are formed into something beautiful though the process itself may include smoothing, shaping, and purification.
On the Prophets:
The prophets prepared for the coming of Christ in two ways. Morally, the discerned God's plan in their contemporary situations, called people to obey God's will, and predicted the consequences for obedience and rebellion. They also made remarkable predications which were fulfilled in the events of the life, death and resurrection of Jesus Christ.
On the Incarnation:
The Gospel of John states that "the Word was made flesh and dwelt among us" (John 1:14), and we profess in the Creed, "For us men and for our salvation he [Jesus] came down from heaven, and by the Holy Spirit was incarnate of the Virgin Mary, and became man."
On Jesus Christ:
Every Sunday, as we recite the Creed at the Divine Liturgy, we confess, "I believe in one Lord Jesus Christ, the only-begotten Son of God, born of the Father before all ages."As Catholics we believe that Jesus is the only-begotten Son of God, consubstantial with the Father, and therefore the true God. We further profess that, at a specific point in history, "the Word was made flesh and dwelt among us" (John 1:14) for our salvation. Jesus is, therefore, fully God and fully man. He is the fullness of God's self-revelation to us.
On Theosis:
One of the central themes of Byzantine spirituality is the theme of "theosis" (divinization) - the process of transformation through which we become more and more like God. Through the reception of the Sacraments/Mysteries, various ascetic practices, and with the aid of an experienced spiritual father or mother, we are purified of our disordered passions that keep us tied to this world and impede our union with God. This process of purification leads us eventually to "theosis," a complete unity between the individual soul and God whereby we contemplate Him without concepts of images.
On the Theotokos (Virgin Mary):
Meaning: The one who gave birth to God. Doctrine: This doctrine asserts that the one person conceived and carried in Mary's womb (Christ) was, from the moment of conception, fully and truly both God and man. Council of Ephesus: The doctrine was officially proclaimed.
On Miracles:
Throughout his public ministry Jesus performed many "signs and wonders" to demonstrate for us that He is, in fact, truly God even while being truly man. The first of these miracles - performed at the intercession of Jesus' mother, Mary - is when Jesus change water into wine at the wedding feast in Cana (cf. John 2:1-11).That first miracle inaugurated a stream of miracles that ranged from healing sick, cleansing lepers, multiplying food, commanding the weather, and even raising the dead! Many of these miracles were prophesied as the marks of the Messiah. But the greatest miracle of all is the one that is most difficult to see - Jesus' power to forgive sins. In fact, the many miraculous healing that Jesus performed were often mean to be a physical sign of the spiritual healing that He brought through the forgiveness of sins (cf. Luke 5:17-26). The physical healings Jesus performs (blind, deaf, mute, leprous, paralyzed, and dead) all point a deeper spiritual illness that needs to be healed. These maladies - and especially demonic possession - all point to the power of sin.
On Parables & the Teaching of Jesus:
The point of the parables is to stimulate conversion - to think, see, hear, and feel differently. Parables are almost always about the Kingdom: how is starts small, includes the mystery of good and evil, and will be fully revealed only at the second coming, for which we must always be vigilant. Some of Jesus's most popular parables are the parable of the Good Samaritan (Luke 10:30-37), the parable of the Sower (Matt 13.3-23; Mark 4:1-20), the parables of the Lost Sheep (Matt 18:12-14); Luke 15:3-7), and the parable of the Prodigal Son (Luke 15:1-32).Each one of Jesus's parables deserves to be prayed over for hours.
On the Resurrection:
In the Creed we profess that Christ "rose again on the third day according to the Scriptures." The bodily resurrection of Jesus is attested to by many eyewitnesses (1 Corinthians 15). Having passed through death as a sacrifice for us, Jesus rose from the dead with new life - no longer threatened by death. This new life is shared with us in Baptism and lived out by choosing to "walk in newness of life" (Romans 6:4) in imitation of Christ. We look forward to experiencing that new life completely: I expect the Resurrection of the dead and the life of the world to come.
On the Church:
The Fathers of the Church referred to the Church as the "communion of the Holy Spirit." We are the fellowship of believers, built up by God, made His children, called to be His people, and joined to Him through this community of believers. As the Body of Christ, the continuation of His physical presence on earth, the Church is called to carry on the mission of Jesus to proclaim the Good News of our salvation, and to witness to God's love for mankind. All members of the Church, laity and clergy alike, are called, therefore, to be evangelists - to carry God's saving message to others.
On the Last Judgement:
The Catechism tells us that "The Last Judgement will come when Christ returns in glory. Only the Father knows the day and the hour; only he determines the moment of its coming. Then through his Son Jesus Christ he will pronounce the final word on all history. We shall know the ultimate meaning of the whole work of creation and of the entire economy of salvation and understand the marvellous ways by which his Providence led everything towards its final end." The last four things we will experience are death, judgement, and, depending on our particular judgement, damnation to hell or inheritance of the kingdom.
On the Holy Mysteries:
The Seven Holy Mysteries continue God's saving plan to "bring everything together under Christ" (cf. Ephesians 1:9-10). Each one of these Mysteries, therefore, makes that saving action present to us here and now (cf. Colossians 1:27).
On the Seven Sacraments:
We recognize and affirm the Seven Mysteries or Sacraments of the Church: Baptism,
Chrismation (Confirmation), Communion (Holy Eucharist), Penance (Confession), Holy Unction ( Anointing of the sick), Holy Matrimony (Marriage) and Holy Orders (Holy Ordination).
Mysteries of Initiation:
Baptism
Baptism initiates us into Christ's Kingdom, making us heirs to that Kingdom. Through Baptism we die to sin and rise to life in Christ (Galatians 3:27), are reborn of water and spirit (John 3:5-6), cleansed of sin (Acts 22:16, and enlightened by the gift of faith (Acts 8:37).
Chrismation
In the Byzantine Eastern Rite, Chrismation immediately follows Baptism and seals us heirs of the Kingdom, giving us "the gift of the Holy Spirit," which helps us live lives worthy of the Kingdom (cf. Hebrews 6:2; Acts 8:14-17; 19:6).
Eucharist
Christ nourishes us with His Body and Blood, helping us to mature in His image and grow in His likeness (John 6:51-58; Luke 22:19-20; Mark 14:22-25; Matthew 26:26-29).Unlike the Roman tradition, the Eastern Rite tradition does not separate the three Mysteries of Initiation, but celebrates them simultaneously, whether the candidate is an infant or an adult.
Mysteries of Healing:
Confessions & Repentance
Proverbs 24:16 tells us that even virtuous people fall seven times. But Christ has given us the Mystery of Repentance to make His mercy and forgiveness always available (cf. John 20:21-23; James 5:14-17). Jesus' sacrifice on the Cross is the only source of forgiveness for sin. Jesus entrusted that ministry of forgiveness to the Apostles (Matthew 18:18; John 20:22-23). Jesus offers forgiveness of sin, but we need to admit we are sinners in order to claim it (1 Timothy 1:15). Public confession of sins and reconciliation of sinners have been practiced in one form or another since the first days of the Church (James 5:16; 1 Corinthians 2:1-11). the sacrament of Repentance is often called a "second baptism. "All Catholics may approach a Byzantine Catholic priest for the Sacrament of Repentance.
Holy Unction or Anointing of the Sick
The Mystery of Holy Anointing was given to us so that our suffering in this life can be put in its proper perspective - the mystery of Christ's victory over death (cf. James 5:14-15; Mark 6:13). The East has always offered the Mystery of Holy Anointing to any person suffering from illness of body, mind, or spirit. The Sacrament not only increases sanctifying grace in the soul of the sick person, but also delivers him from the remnants of sin.
Mysteries of Service:
Holy Matrimony (Marriage)
Marriage is a natural relationship instituted by God from the beginning. But in Christ we see its deeper mystery as a revelation of Christ's relationship to the Church, and as a living icon of the Holy Trinity (Gensis 2:24; Matthew 19:1-12; Ephesians 5:21-33). The Bride and Groom are crowned to symbolize their God-given dominion (Genesis 1:28) over the "domestic Church" of their home and to challenge them to a sacrificial love that imitates Christ's love for His Church (Ephesians 5:25-32). Such love is always free, total, faithful, and fruitful.
Holy Orders (Holy Ordination)
Christ established the priesthood so that the fruits of His death and Resurrection, made available through the Mysteries, would be made available to all mankind throughout the ages (Lk 22:19; Mt. 28:18; John 20:22-23).The East has maintained the ancient practice of ordaining married men to the Priesthood, choosing to reserve the call to celibacy "for the sake of the kingdom" for the monastic life. Bishops are celibate. By the laying on of the Bishop's hands, a man receives the Sacrament of Holy Orders. By the grace of this Sacrament, a Priest carries on Christ's saving work, becoming more fully a steward of God's mysteries "rightly dividing the word of truth." It is the Priests duty to administer the Sacraments, preach the Gospel, and be a source of spiritual teaching and consolation for this flock.
q&a
What is the Unity Church?
The Unity Church is an independent Church combines Catholic, Orthodox, and Protestant fitful. The Unity Church have many followers around the world. Since it is a Unity Church, Catholic, Orthodox and Protestant Priests and Bishops who have an apostolic succession are permitted to celebrate together the Divine Liturgy and to partake in one heart and soul from the from the Holy Eucharist.
Who is the Head of the Unity Church?
Our Lord and Saviour Jesus Christ is the Head of the Church. Christ the Lord has instituted in His Church various ministries which tend to the good of the whole Mystical Body. Jesus Christ, Eternal Shepherd, built up the Holy Church by sending His Apostles (cf. Jn 20:21). The successors of these Apostles are the Bishops endowed with apostolic filiation. The Episcopate is one and undivided since the Head of the Church is Her Founder Jesus Christ. His Holiness Pope Jean Pierre I, is the Primate of the Unity Church.
Do you recognize the Pope of Rome?
Yes, we recognizes the authority of the Pope, but refuses to be a Roman Catholic Church, we chose to remain at the same distance from all Churches and to ensure that all obstacles between them are removed. The Unity Church has its own Church structure and organization and leaves the freedom to choose liturgical rites to its clergy.
What is your Church structure?
His Holiness Pope Jean Pierre I, is the Primate of the Unity Church. His Holiness He is number 142 of the direct apostolic succession of St. Peter the Apostle. He is the first Bishop in the Unity Church and the guarantor of the unity of the Church and the unity of Christians. The Unity Church consists of all Churches whose Bishops live in partnership with His Holiness the Pontiff General. The Hierarchy of the Unity Church consists of Cardinals, Patriarchs, Archbishops, Bishops, Priests, and Deacons. Priests and Deacons work under the authority of the local Bishops. The local Synod brings together Bishops from one country and aims to establish strong relations with all the churches scattered throughout the geographical area of this synod. The Pope is a moral and international legal entity whose goal is to unite all Churches and to mediate in some conflicts.
What is the Congregation of Eastern Churches for Unity?
The Congregation of Eastern Churches for Unity is an institution established by His Holiness Pope Jean Pierre, Primate of the Unity Church. The mandate and mission of the Congregation is to seek unity among the Eastern Churches in particular and to work on unity among the other world Churches. The Congregation is made up of a Cardinal appointed by His Holiness Pope Jean Pierre Primate. He is assisted by Bishops and Priests. Members by right are the Patriarchs and the Major Archbishops of the Eastern Churches.
How do understand the universality of the Church?
All men are called to be part of the Church, hence the salvific plan of God to gather together His scattered children in unity (cf. Jn 11:52). It is for this purpose that God became Man to take possession of the universe and snatch us from the power of the rebellious angels who, however, believe in Him and tremble (cf. Jas 2:19). The Holy Spirit who is God and who gives life is, for the whole Church, for each and every one of the believers, the principle of their gathering and their unity in the doctrine of the Apostles, and the fraternal communion, in the fraction bread and prayers (cf. Acts 2:42). The people of God cannot be divided as long as they allow themselves to be guided by the Holy Spirit and therefore the need for reconciliation in the Holy Spirit is essential in order to eradicate all the divisions which have struck the Church. All the faithful, in fact, scattered throughout the world, are, in the Holy Spirit, in communion with others. But since the Kingdom of Christ is not of this world (cf. Jn 18:36), the Church remembers that it must act as a unifier with this King to whom the nations have been given as an inheritance (cf. . . Ps 2, 8) and in whose city gifts and presents are brought (cf. Ps 71 [72], 10; Is 60, 4-7; Rev 21, 24). The members of the People of God are called to share their goods and to each of the Churches the words of the Apostle also apply: "Let each put at the service of others the gift he has received, as befits good dispensers of divine grace which is so diverse” (cf. 1 Pet 4, 10). Thus, to that unity of the People of God which prefigures and promotes universal peace, all Christians are called, to do so.
What do you say about the Apostles?
The twelve disciples/apostles of Jesus were the foundation stones of His church, several even wrote portions of the Bible. As we study these courageous first-century lives, and what discipleship meant in the time of Jesus, we may expect to be aided in developing a Spirit-directed twenty-first-century discipleship as Christ must have meant it to be. Although we remember each of the Twelve Apostles at different times throughout the year, on June 30th we celebrate the Synaxis of the 12 Apostles, a general remembrance for all of them with liturgical services and hymns that honour their contributions to the Church.
What is your Divine Liturgy?
The Divine Liturgy is the central experience of Faith in the Byzantine tradition. Through it, we participate in the supernatural life, receive inspiration for our spiritual lives, and are catechized in a profound and foundational way. Simply meditating on the prayers of the Divine Liturgy totally immerses one in the mysteries of salvation and the teaching of the Church.
The Liturgy connects the whole Church - Her past, present, and future, uniting us with all the saints and angels, as well as the believers from all times (the Pilgrim Church, Suffering Church, and Glorified Church).
The Divine Liturgy is composed of three main parts:
- The Prothesis (or proskomedia), the service preparing the holy gifts
- The Liturgy of the Catechumens, or the Liturgy of the Word
- The Liturgy of the Faithful, or Liturgy of the Eucharist
We have three Liturgies that are used throughout the year:
- The Divine Liturgy of St. John Chrysostom, celebrated on most Sundays throughout the year and most weekdays
- The Divine Liturgy of St. Basil, celebrated only ten times during the liturgical year, most notably on the first five Sundays of Lent and Christmas Eve
- The Divine Liturgy of St. Gregory the Dialogist, also known as the Liturgy of the Presanctified Gifts, celebrated during the weekdays of Lent especially on Wednesdays and Fridays.
In the Unity Church any Catholic, Orthodox and Protestant (who have an apostolic succession) may attend Divine Liturgy and receive Holy Communion, and fulfil their Sunday Obligation or Feast Day Obligation.
The Five Cycles:
How do you celebrate the Paschal Mystery?
In the Byzantine tradition we celebrate the Paschal Mystery (the life, death, and resurrection of our Lord) through five important cycles:
The Great Cycle of a Christian's Life:
From birth to death, the life of a Christian is infused with the grace of God through the Holy Mysteries (Sacraments) and prayer. In this cycle of life, men and women journey towards union with God (Theosis) and his promise of eternal life. This journey towards God's Kingdom begins at Baptism and Chrismation and ends with death. In the course of this journey men and women are strengthened by the Eucharist meal, the Body and Blood of our Lord, received in Holy Communion at each Divine Liturgy, the central aspect of Byzantine Catholic worship.
The Daily Cycle:
The Daily Cycle, also known as the Divine Praises, are prayers prayed by the Church all day long. Through the recitation of these prayers, the Church sanctifies the hours of our day as well as directs our attention to God. These prayers are offered in monasteries and can also be offered in parishes where clergy and faithful gather to pray. The Christian person also receives many other sacramental blessings to help him or her fulfil his or her earthly human vocation and spread the love of God and the light of faith to all.
The Weekly Cycle:
Each week of the Weekly Cycle is centred on the Eight Tones (the basis for Byzantine Church music), and each week has its appointed Tone. On Saturday Evening of Bright Week (the Eve of St. Thomas Sunday), the cycle of Tones begins with Tone One, and week by week, the sequence continues through the successive Tones, One to Eight, changing to a new Tone every Saturday Evening, throughout the year. Each day of the Weekly Cycle is devoted to specific individual memorials.
Sunday is dedicated to Christ's Resurrection, Monday honours the Holy Bodiless Powers (Angels, Archangels, etc.)Tuesday is dedicated to the prophets and especially the greatest of the Prophets, St. John the Forerunner and Baptist of the Lord, Thursday honours the Holy Apostles and Hierarchs, especially St. Nicholas, Bishop of Myra in Lycia, Friday is also dedicated to the Cross and recalls the day of the Crucifixion, Saturday is dedicated to all Saints and Faithful Departed.
The Annual Cycle of Moveable Feasts:
The annual cycle or liturgical year brings to our attention the principal events in the life of Our Lord Jesus, and his Mother, the Holy Theotokos, the accomplishments of the Saints, and the theological doctrines of the Faith through special feasts, fasts, and commemorations. The annual cycle is divided into moveable feasts and fixed feasts. The moveable feasts are also known as the Paschal cycle because the date of their celebration is dependent on the central feast of the liturgical cycle which is Pascha (Easter). The liturgical year or annual cycle begins in the Byzantine Catholic tradition on September 1 (induction).
The Annual Cycle of Fixed Feasts:
The fixed annual cycle is composed of memorials celebrated each year on the same date. Each day of the year is dedicated to the memory of particular Christian events or Saints, their particular feast or memorial is celebrated always on the same calendar date each year. Thus, in honour of each event or Saint(s), special hymns have been composed which are added to the usual hymns and prayers of the day.
The Liturgical Year:
The Byzantine liturgical year begins on September 1 by recognizing God as the Creator and Sustained of all:
O maker of all creation, under whose control are the seasons and the years, being Our Lord, bless the beginning of the year with abundance and, through the intercession of the Mother of God, preserve our Country and the people in peace and save us.
The Byzantine liturgical calendar is inherited from the Old Testament and can be divided into three "seasons." The Season of the Nativity is "fixed," meaning that its dates do not change from one year to another. The Seasons of Pascha (Easter) and Pentecost are "moveable," meaning that they vary from year to year depending on the date determined for Easter.
Although each Feast Day is an opportunity to enter more fully into the mystery of our salvation, these 12 have particular significance.
Three of the Feasts are dependent on the date of Pascha:
Palm Sunday, The Ascension of Our Lord, Pentecost.
The other nine Feasts are part of the "fixed cycle": The Nativity of the Theotokos, The Exaltation of the Holy Cross, The Presentation of the Theotokos, The Nativity of the Lord (Christmas)Theophany of the Lord, The Presentation of the Lord, The Annunciation, The Transfiguration, The Dormition.
You'll notice that we do not include Pascha in our list of twelve Great Feasts. This is because Pascha is above all feast days. Click here to view the liturgical calendar. And here to learn more about the Liturgical Year!
The Dormition Fast: the 14 day fasting period before the Dormition, August 1 - August 14.
What types of Fasting you have?
Simple fast of abstinence: forbids the use of meat or meat products, but not of eggs or dairy. It is observed on all Wednesdays and Fridays of the Great Fast.
Simple abstinence or equivalent penance is observed on all Fridays of the year except during the festive observances as found in Typicon.
Strict fast: forbids the use of meat, eggs, and dairy products and is to be observed on Pure Monday and Great Friday.
Dispensations: Expectant and nursing mothers, infants and those who are in poor health are exempt from the laws of strict fast. Pastors, for a just cause, may grant to individuals and families a dispensation or commutation on the prescribed strict or simple fasts to another equivalent penance.
Non-Fasting Periods
- The week following the Sunday of the Publican and Pharisee
- Bright Week (Week following Pascha)
- Pentecost Week
- The Post-Feast of the Nativity of the Lord, December 25 - January 4
- Major feasts of the Lord and the Theotokos if they fall on a fast day
What do say about the Saints?
The Church Fathers included the commemoration of many Martyrs and other Saints in the liturgical year. The Second Vatican Council reminds us that the Martyrs and Saints, being “raised to holiness by abundant graces of God and already in possession of their eternal salvation, sing constant praises to God in heaven and offer prayers for us” (ct. Decree on the Liturgy, n. 104). By celebrating the passage of the Saints from the earth to heaven, the Church also proposes them to us as so many examples of genuine Christian living. The veneration of the Saints has a similar purpose. This began in the first century, first the Veneration of the Martyrs and then of the Apostles. Soon other Saints were added. Between the fourth and the fifth centuries the veneration of the Saints became a general practice, ceding the first place to St. John the Baptist (after the Blessed Mother and the Angels), in view of Christ’s testimony: “There is no one greater than John!” (Lk. 7:28). The Saints usually are commemorated on the anniversary of their death, since the departure of those “that died in the Lord” (Rom. 14:8) was considered by the Christians as a day of birth to a new and happy life with God.
On Icons & Iconography
Icons play a central role in the liturgical and spiritual lives of Byzantine tradition. They adorn the walls and sanctuaries of our Churches and are frequently carried in processions. It is not uncommon for a Byzantine Christian to have an "icon corner" in their home designated for prayer.
Rich theology of icons manifests to us something of the hidden spiritual realities that they represent. Icons are windows into the spiritual world. They help us to look into eternity and they make the historical events of our salvation, as revealed in Scripture, present to us. They are truly "theology in colour."
Through their many symbols, icons allow us to touch the mysteries they represent. They tells us the story of what happened in the events they depict. It is common to hear of someone "writing icons" rather than "painting" them.
We do not worship the icons, but only persons they depict. As a picture of a loved one helps us to keep him or her close to our heart, so too do the icons help in our prayer to be in the presence of God, to feel close to Him, the Mother of God, and all the saints and angels. They help us to know that God, the Theotokos, and the saints and angels are always close to us.
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