The Holy Scripture of the Old Testament conceives and interprets a name as an expression of the inner state of a being and its reflection on the personality of the holder of the name.

In ancient Greece, the name was an extension of the person. In addition, the ancient Greeks believed that the name is a magical force and that the name determines the fate of its bearer.

The Holy Fathers reveal that it was a time when there was no name for God, and there will be a time when there will be no names for Him. These words indicate that no name of God is coeternal with Him, that, unlike God, all names have a beginning and an end.

Among the Jews, the sense of the size of the name of God was so strong that the name Yahweh (tetragrammaton “YHWH”), was not pronounced in the synagogue in a audible voice. The name of the Almighty was a terrible force, so no-one dared mention it.

Jesus Christ is mercy and truth of God, as is the name of the Father. The Son of God is the glory of the name of God, that is, of the Father, due to which Apostle Paul calls Him “reflection of the Father’s glory.”

Those people who live daily as disciples in Christ’s name, receive the gifts they deserve, enlightening through Christ’s name: one receives the spirit of reason, another that of vision, the third that of force, some receive the gift of healing, some other the gift of leadership, some the gift of learning, some gift of the fear of God. The name of Jesus rests in the centre of all the liturgical life of the Christian Church.

One of the most famous prayers in Orthodoxy is the Jesus Prayer: “Lord Jesus Christ, Son of God, have mercy on me.” Although usually associated with the deepest Orthodox mysticism, the prayer of Jesus is not reserved only for particularly dedicated monastic orders. On the contrary, it is used by all who long for Christ and it allows everyone to communicate with Him, regardless of education and age. As the foundation of spiritual life, it is recommended for all and everywhere.

We can not accurately assess the significance of the Jesus Prayer for the spirituality of Orthodoxy, without feeling the power and might which the divine Name holds in itself. If the Jesus Prayer is more gracious than others, the reason is that it contains the name of God, that it is based on the very name of God.

The name written on the holy icons, on the one hand, associates the icon with its model, and transfers onto it God’s grace and holiness – it consecrates it with name of God, and on the other hand, helps an Iconodule to properly understand which saintly person is depicted, so that in this way we can eschew doubt and unwanted substitution of characters iconically depicted in icons.

Each symbol, in the liturgical sense, contains a certain presence of the symbolised. God is present in his Name, the place of the highest Epiphany. Both the name of God, as well as icon “are identical in meaning, a link in the constructed religious thought of a series of symbols, which signify the One Who is above names, and icons too, above all possible symbols.” The symbol does not simply refer to a reality, but actually announces that reality, brings association with it.

Orthodoxy recognises many miraculous icons. The faithful who prayed before these icons have experienced and still experience miraculous healings, reconciliation of people in feud, finding of lost family members. The icons helped during wartime invasions of foreign armies.

A miracle is an expression of love, omnipotence, wisdom and thoughtfulness of the Triune God on the entire creation, and especially on man as the crown of God’s creation. Miracle is a reality that characterizes the Orthodox Church of Christ, and only in the Church a miracle is properly grasped. Among other things, the very incarnation of God the Logos, the Word of God, was a miracle by which human kind was declared that He is the Son of God.

A miracle, therefore, is not so much a supernatural thing, as it is a sign and omen, a symbolic form of revelation.

According to the Orthodox Christian teaching, all holy icons are miraculous because they possess God’s immaterial grace, whereas it is erroneous to believe that only certain icons are miraculous. The presence of the grace of the Holy Spirit in icons made with hands makes them miraculous and holy and this was precisely the reason for the opinion that icons need not be consecrated by special acts (such as prayers). Icons are already sacred because they are sanctified by the depicted image of the Saint, which is to say by God through the image of the Saint.

The most famous miracle-working icons are dedicated by specific dates in the church calendar.