I have been doing some research, after somehow managing to get on the topic of suicide with my Catholic friend. It made me curious as to what my church, The Orthodox Church in America, has to say on that subject.
Here is where I found this info
Birth Control
The possible exception to the above affirmation of continuity of teaching is the view of the Orthodox Church on the issue of contraception. Because of the lack of a full understanding of the implications of the biology of reproduction, earlier writers tended to identify abortion with contraception. However, of late a new view has taken hold among Orthodox writers and thinkers on this topic, which permits the use of certain contraceptive practices within marriage for the purpose of spacing children, enhancing the expression of marital love, and protecting health.
'mixed marriage
Though the Church would prefer that all Orthodox Christians would marry Orthodox Christians, it does not insist on it in practice. Out of its concern for the spiritual welfare of members who wish to marry a non-Orthodox Christian, the Church will conduct a "mixed marriage." For this purpose, a "non-Orthodox Christian" is a member of the Roman Catholic Church, or one of the many Protestant Churches which believe in and baptize in the name of the Holy Trinity. This means that such mixed marriages may be performed in the Orthodox Church. However, the Orthodox Church does not perform marriages between Orthodox Christians and persons belonging to other religions, such as Islam, Judaism, Buddhism, Hinduism, or any sectarian and cult group, such as Christian Science, Mormonism, or the followers of Rev. Moon.
Other christians
First, it has meant that Orthodoxy has sought to influence other churches, primarily through the ecumenical movement, to renounce systematic proselytizing programs. The opposition to such organized "sheep-stealing" programs has been generally accepted in the ecumenical movement and they are not now widely practiced.
Second, the Orthodox do not themselves practice "proselytism" in the sense that they do not actively seek to cause the disaffection of others from their non-Orthodox Christian faiths. This does not mean, however, that anyone seeking to learn about the Orthodox Faith will be turned away. Converts are not readily accepted unless they learn as much as possible about the Orthodox Faith before they make a decision to join it. Following instruction, close examination, and the expression of strong willingness to convert, they may be received into the Orthodox Church, some merely by declaration and repetition of the Creed, and others (the majority), by means of the sacrament of Holy Anointing (Chrismation).
Third, if an Orthodox Christian is formally received into membership by another (non-Orthodox) Church and receives Holy Communion in that Church, he or she becomes an apostate (apostates). Such a person is not considered to be an Orthodox Christian any longer, and may not receive Holy Communion in the Orthodox Church, nor serve at a baptism or wedding as a sponsor. Should such persons seek to return to the Orthodox Church, they are received back into the Church through a profession of faith, and the sacrament of Chrismation.
Suicide:
Suicide is the taking of one's own life. The Orthodox Church has, over the centuries, taught that we do not have the right to take our own lives, since life is a gift from God which we are called upon to preserve and enhance. Hence, the Church considers direct suicide, when a person destroys his or her life with his or her own hand, to be the most serious kind of murder, because there is no opportunity for repentance. The canons and practice of the Church thus prohibit a Church burial to a person who has committed suicide. However, if it can be shown that the person who has committed suicide was not mentally sound, then, upon proper medical and ecclesiastical certification, the burial can be conducted by the Church. In cases, however, where the deceased held a philosophical view affirming the right to suicide, or allowed despair to overcome good judgment, no such allowance can be made.
Morally speaking, there is also the case of indirect suicide, in which people harm their health through abusive practices such as excessive smoking, excessive drinking of alcoholic beverages, and unnecessary risk-taking. The Orthodox Church teaches that we are obligated to care for our health, so these kinds of practices in fact are looked upon as immoral. However, they do not carry the same negative implications which the direct taking of one's own life has.
I decided to have this posted at the beginning of lent. What a better time then now to learn more about religion?
P.S. I hope you had a wonderful St. Patrick's day!!
Here is where I found this info
Birth Control
The possible exception to the above affirmation of continuity of teaching is the view of the Orthodox Church on the issue of contraception. Because of the lack of a full understanding of the implications of the biology of reproduction, earlier writers tended to identify abortion with contraception. However, of late a new view has taken hold among Orthodox writers and thinkers on this topic, which permits the use of certain contraceptive practices within marriage for the purpose of spacing children, enhancing the expression of marital love, and protecting health.
'mixed marriage
Though the Church would prefer that all Orthodox Christians would marry Orthodox Christians, it does not insist on it in practice. Out of its concern for the spiritual welfare of members who wish to marry a non-Orthodox Christian, the Church will conduct a "mixed marriage." For this purpose, a "non-Orthodox Christian" is a member of the Roman Catholic Church, or one of the many Protestant Churches which believe in and baptize in the name of the Holy Trinity. This means that such mixed marriages may be performed in the Orthodox Church. However, the Orthodox Church does not perform marriages between Orthodox Christians and persons belonging to other religions, such as Islam, Judaism, Buddhism, Hinduism, or any sectarian and cult group, such as Christian Science, Mormonism, or the followers of Rev. Moon.
Other christians
First, it has meant that Orthodoxy has sought to influence other churches, primarily through the ecumenical movement, to renounce systematic proselytizing programs. The opposition to such organized "sheep-stealing" programs has been generally accepted in the ecumenical movement and they are not now widely practiced.
Second, the Orthodox do not themselves practice "proselytism" in the sense that they do not actively seek to cause the disaffection of others from their non-Orthodox Christian faiths. This does not mean, however, that anyone seeking to learn about the Orthodox Faith will be turned away. Converts are not readily accepted unless they learn as much as possible about the Orthodox Faith before they make a decision to join it. Following instruction, close examination, and the expression of strong willingness to convert, they may be received into the Orthodox Church, some merely by declaration and repetition of the Creed, and others (the majority), by means of the sacrament of Holy Anointing (Chrismation).
Third, if an Orthodox Christian is formally received into membership by another (non-Orthodox) Church and receives Holy Communion in that Church, he or she becomes an apostate (apostates). Such a person is not considered to be an Orthodox Christian any longer, and may not receive Holy Communion in the Orthodox Church, nor serve at a baptism or wedding as a sponsor. Should such persons seek to return to the Orthodox Church, they are received back into the Church through a profession of faith, and the sacrament of Chrismation.
Suicide:
Suicide is the taking of one's own life. The Orthodox Church has, over the centuries, taught that we do not have the right to take our own lives, since life is a gift from God which we are called upon to preserve and enhance. Hence, the Church considers direct suicide, when a person destroys his or her life with his or her own hand, to be the most serious kind of murder, because there is no opportunity for repentance. The canons and practice of the Church thus prohibit a Church burial to a person who has committed suicide. However, if it can be shown that the person who has committed suicide was not mentally sound, then, upon proper medical and ecclesiastical certification, the burial can be conducted by the Church. In cases, however, where the deceased held a philosophical view affirming the right to suicide, or allowed despair to overcome good judgment, no such allowance can be made.
Morally speaking, there is also the case of indirect suicide, in which people harm their health through abusive practices such as excessive smoking, excessive drinking of alcoholic beverages, and unnecessary risk-taking. The Orthodox Church teaches that we are obligated to care for our health, so these kinds of practices in fact are looked upon as immoral. However, they do not carry the same negative implications which the direct taking of one's own life has.
I decided to have this posted at the beginning of lent. What a better time then now to learn more about religion?
P.S. I hope you had a wonderful St. Patrick's day!!
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