Diaconate a Call to Humble Service
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The Tradition of the Female Deacon in the Eastern Churches
The Tradition of the Female Deacon in the Eastern Churches Valerie Karras, Th.D., Ph.D. and Caren Stayer, Ph.D. St. Phoebe Center Conference on “Women and Diaconal Ministry in the Orthodox Church: Past, Present, and Future” Union Theological Seminary, New York, NY December 6, 2014 PURPOSE OF HISTORY SESSION • To briefly review the scholarship on the history of the deaconess, both East and West • To lay the groundwork for discussions later in the day about the present and future • To familiarize everyone with material you can take with you • Book list; book sales • We ask you to share and discuss this historical material with others in your parish TIMELINE—REJUVENATION FROM PATRISTIC PERIOD (4TH -7TH C.) • Apostolic period (AD 60-80): Letters of Paul (Rom 16:1 re Phoebe) • Subapostolic period (late 1st/early 2nd c.): deutero-Pauline epistles (I Tim. 3), letter of Trajan to Pliny the Younger • Byzantine period (330-1453) − comparable to Early, High, and Late Middle Ages plus early Renaissance in Western Europe • Early church manuals (Didascalia Apostolorum, late 3rd/early 4th c.; Testamentum Domini, c.350; Apostolic Constitutions, c.370, Syriac) • 325-787: Seven Ecumenical Councils • Saints’ lives, church calendars, typika (monastic rules), homilies, grave inscriptions, letters • 988: conversion of Vladimir and the Rus’ • 12th c. or earlier: office of deaconess in Byz. church fell into disuse • Early modern period in America • 1768: first group of Greek Orthodox arrives in what is now Florida • 1794: first formal Russian Orthodox mission arrives in what is now Alaska BYZANTINE EMPIRE AND FIVE PATRIARCHATES CIRCA 565 A.D. -
Compassion for Animals in the Orthodox Church
International Journal of Orthodox Theology 10:2 (2019) 9 urn:nbn:de:0276-2019-2025 His Eminence Kallistos Ware, Metropolitan of Diokleia Compassion for Animals in the Orthodox Church Abstract In this article, His Eminence Metro- politan Kallistos Ware deals with the question about the place of animals in the liturgical and theological world of the Orthodox Church. “The art of the icon is par excellence a liturgical art.” Therefore, if we can find icons with animals and plants or stars and all nature, we might understand this as an eschatological view of the uni- verse. “We humans are not saved from the world but with the world; and that means, with the animals.” Another meaningful question of this article is: “Do animals have souls?” “Even if animals are not ensouled, yet they are undoubtedly sentient. They are responsive and vulnerable. (…) As His Eminence Kallistos living beings, sensitive and easily Ware, Metropolitan of hurt, they are to be viewed as a Diokleia 10 His Eminence Kalistos Ware, Metropolitan of Diokleia 'Thou', not an 'It', (…) not as objects to be exploited and manip- ulated but as subjects, capable of joy and sorrow, of happiness and affliction. They are to be approached with gentleness and tenderness; and, more than that, with respect and reverence, for they are precious in God's sight.” Keywords Compassion, animals, Orthodox Church, worship, soul What is a merciful heart? It is a heart on fire for the whole of creation, for humankind, for the birds, for the animals, for the demons, for all that exists. St Isaac the Syrian (7th century) 1 A place for animals in our worship? As I sit writing at my table, I have before me a Russian icon of the martyrs St Florus and St Laurus. -
Orthodox Books
Orthodox Books Orthodoxy:Introductions and Overviews Ancient Faith Topical Series Booklets Cclick here^ The Cambridge Companion to Orthodox Christian Theology - Cambridge Companions to Religion, Mary Cunningham & Elizabeth Theokritoff Eastern Orthodox Christianity: A Western Perspective, Daniel B. Clendenin Encountering the Mystery: Understanding Orthodox Christianity Today, Ecumenical Patriarch Bartholomew Introducing Eastern Orthodox Theology, Fr Andrew Louth Introducing the Orthodox Church-Its Faith and Life, Fr. Anthony Coniaris The Orthodox Church: An Introduction to its History, Doctrine, and Spiritual Culture, Fr John McGuckin The Orthodox Faith Series, Fr Thomas Hopko The Orthodox Way, Metropolitan Kallistos Ware Doctrine After Death, Vassilios Bakoyiannis The Deification of Man, Georgios Mantzaridis The Mystery of Christ, Fr. John Behr The Mystery of Death, Nikolaos Vassiliadis The Mystical Theology of the Eastern Church, Fr Vladimir Lossky The Nicene Faith, vols 1 and 11, Fr. John Behr Church History The Christian Tradition 2: The Spirit ofEastern Christendom 600-1700,Jaroslav Pelikan The Great Church in Captivity: A Study of the Patriarchate of Constantinople from the Eve of the Turkish Conquest to the Greek War ofIndependence, Steven Runciman History of the Byzantine State, George Ostrogorsky The Lives of Orthodox Saints, Ormylia Monastery The Orthodox Church, Metropolitan Kallistos Ware Liturgy and Sacraments The Divine Liturgy: A Commentary in the Light of the Fathers, Hieromonk Gregorios and Elizabeth Theokritoff The Eucharist: -
The Korean-American Methodists' Response to the UMC Debate Over
religions Article Loving My New Neighbor: The Korean-American Methodists’ Response to the UMC Debate over LGBTQ Individuals in Everyday Life Jeyoul Choi Department of Religion, University of Florida, Gainesville, FL 32611, USA; [email protected] Abstract: The recent nationwide debate of American Protestant churches over the ordination and consecration of LGBTQ clergymen and laypeople has been largely divisive and destructive. While a few studies have paid attention to individual efforts of congregations to negotiate the heated conflicts as their contribution to the denominational debate, no studies have recounted how post-1965 immigrants, often deemed as “ethnic enclaves apart from larger American society”, respond to this religious issue. Drawing on an ethnographic study of a first-generation Korean Methodist church in the Tampa Bay area, Florida, this article attempts to fill this gap in the literature. In brief, I argue that the Tampa Korean-American Methodists’ continual exposure to the Methodist Church’s larger denominational homosexuality debate and their personal relationships with gay and lesbian friends in everyday life together work to facilitate their gradual tolerance toward sexual minorities as a sign of their accommodation of individualistic and democratic values of American society. Keywords: homosexuality and LGBTQ people; United Methodist Church; post-1965 immigrants; Korean-American evangelicals Citation: Choi, Jeyoul. 2021. Loving My New Neighbor: The Korean-American Methodists’ Response to the UMC Debate over 1. Introduction LGBTQ Individuals in Everyday Life. The discourses of homosexuality and LGBTQ individuals in American Protestantism Religions 12: 561. https://doi.org/ are polarized by the research that enunciates each denomination’s theological stance 10.3390/rel12080561 and conflicts over the case studies of individual sexual minorities’ struggle within their congregations. -
Episcopal Church Style Guide
Episcopal Church Style Guide The official name of the church is The Episcopal Church. When writing about the Episcopal Church, please follow these guidelines: * In the first reference, the full name of the church is preferred: The Episcopal Church. * When referring to church members, the term “Episcopalians” is preferred. We elect a Presiding Bishop, who is our chief pastor and primate of the church. Chosen by the House of Bishops from one of its members, the Presiding Bishop serves for nine years, or until normal retirement age, if that occurs first. In formal usage, he or she is known as “The Most Reverend”,” usually abbreviated to “The Most Rev.” His or her first name (or preferred forename) is always used, together with an initial if applicable (e.g., “The Most Rev. John A. Smith”, or “The Most Rev. A. John Smith”). All other bishops should be addressed as above, but using the form “The Rt. Rev.” Priests and deacons are referred to as “The Rev.” Our church is organized into dioceses, and there is at least one diocese in each state. However, some states have two or more dioceses. For example, we have a Diocese of New Jersey, but in the northern part of the state there is a Diocese of Newark. Likewise, there is a Diocese of Texas, but there are several other dioceses in that state. The Bishop with jurisdiction of a diocese is usually known as the “diocesan bishop”, and is sometimes known as the “Ordinary.” He or she may have other bishops to assist, who are referred to as “bishops suffragan” and are elected in the same way that bishops are, by representatives of the members of the diocese. -
When You Consider Ordination
WHEN YOU CONSIDER ORDINATION CONSERVATIVE CONGREGATIONAL CHRISTIAN CONFERENCE April 2017 CONTENTS Ff When Considering Ordination • What is the call to Christian Ministry? • Who Should be Ordained? • The Local Church’s Responsibility The Candidate for Ordination • Preparation of Ordination Paper • Recommended Resources for Theological Development The Examination by the Vicinage Council • Some Suggested Forms WHEN CONSIDERING ORDINATION TO CHRISTIAN MINISTRY Ff It is a great and awesome privilege to be ordained or to help someone prepare for ordination. This pamphlet has been designed with candidates for ordination and ordaining churches in mind to help them understand what is involved in the ordina- tion process. To candidates, God’s Word says, “If anyone sets his heart on being an overseer, he desires a noble task” (I Tim.3:1). Our prayer is that God would raise up and call many into His service who are scripturally qualified, Spirit-filled, and zealous for His name. To churches, God’s Word says, “Everything should be done in a fitting and orderly way” (I Cor. 14:40). When we follow this Biblical admonition, we are a model to the candidate, and we reflect the importance we place on ordination. According to By-law VI, Section 2 of our Constitution and By-laws, “A candidate for Ordination to the Christian Ministry and subsequent ministerial membership in this Conference will be expected to have a life which is bearing the fruit of the Spirit, and which is marked by deep spirituality and the best of ethical practices. The candidate may be disqualified by any habits or WHEN YOU CONSIDER ORDINATION practices in his life which do not glorify God in his body, which belongs to God, or which might cause any brother in Christ to stumble.” By-law IV, Section 2, states: “A ministerial standing in this Conference shall require: (1) A minimum academic attainment of a diploma from an accredited Bible institute or the equivalent in formal education or Christian service. -
Courtesy and Protocal
WHAT IS THE PROPER DRESS FORMS OF ADDRESS CODE OF A MASON? In referring to a Member of a Lodge, the A Mason's personal appearance in proper form is "Brother" (in the plural Lodge is normally a mark of his respect for "Brethren"). MASONIC COURTESY AND the Fraternity. PROTOCOL The form used when addressing the The proper attire for attending a Lodge Worshipful Master of a Lodge is Masonic Courtesy or Etiquette refers to meeting is normally a coat and tie and "Worshipful Master". A Past Master is those social graces that Distinguish street shoes. Do not let this prevent you referred to as "Worshipful Brother". It Masonic Fellowship. may be termed a from attending Lodge if you don't have a system of formality, which sets Masonry coat or suit. Wear the most appropriate In Lodge Assembled, each Officer is apart from contemporary customs. clothing you own. addressed by the title "Brother" and the title of the station he occupies. Example: The authority of the Worshipful Master If you are taking part in a Degree or an and proper form when entering or retiring Installation, wear the best clothing that you "Brother Senior Warden". from the Lodge are to be observed. can afford. Others may wear tuxedoes for Improper movement of the Brethren about these and other special events, but that Each Brother on the sidelines is the Lodge room is disrespectful and is not does not require you to rush out and buy addressed as "Brother Smith" or "Brother to be tolerated by the Worshipful Master. one "Unless you can afford it and wish to Kenneth", not just as "Pete" or "Joe". -
Deacon Dennis Formation Forum “God, Come to My Assistance, Lord, Make Haste to Help Me.” My Favorite Prayer, Right from the Liturgy of the Hours
Archdiocese of Atlanta 2401 Lake Park Drive Smyrna, GA 30080 404-920-7325 Summer 2021 404.920.7326 F My Dear Brothers, As we prepare to celebrate the July 4th holiday it seems to me that this is an excellent time to think back on all the ways that the world has changed since the last time we were able to gather for all of the traditions so associated with Independence Day. Just the idea of being in person with family and friends is a sea change. Gathering for cookouts and fireworks will be a great joy. We are blessed to live in a country with the many freedoms that we sometimes take for granted. One of our greatest gifts is religious liberty. It is not lost on me that having spent nearly a year and a half in so much isolation due to the pandemic, the fact that we can come together and worship, praising God in our communities is no small thing. Receiving the news from the Archbishop that we will once again host the Eucharistic Congress on June 17-18, 2022, the 25th Archdiocesan Congress, has been a real cause for celebration. Y’all will be hearing more from me on that soon! As we begin this Summer, my prayer is that all of you and your families will be safe. I pray that you will have time to gather with others to catch up and rekindle relationships that may have been strained with the stresses of the last many months. I imagine that many of you, like me and mine, will be heading to the beach or mountains for some rest and relaxation. -
ORDINATION 2021.Pdf
WELCOME TO THE CATHEDRAL OF SAINT PAUL Restrooms are located near the Chapel of Saint Joseph, and on the Lower Level, which is acces- sible via the stairs and elevator at either end of the Narthex. The Mother Church for the 800,000 Roman Catholics of the Archdiocese of Saint Paul and Minneapolis, the Cathedral of Saint Paul is an active parish family of nearly 1,000 households and was designated as a National Shrine in 2009. For more information about the Cathedral, visit the website at www.cathedralsaintpaul.org ARCHDIOCESE OF SAINT PAUL AND MINNEAPOLIS SAINT PAUL, MINNESOTA Cover photo by Greg Povolny: Chapel of Saint Joseph, Cathedral of Saint Paul 2 Archdiocese of Saint Paul and Minneapolis Ordination to the Priesthood of Our Lord Jesus Christ E Joseph Timothy Barron, PES James Andrew Bernard William Duane Duffert Brian Kenneth Fischer David Leo Hottinger, PES Michael Fredrik Reinhardt Josh Jacob Salonek S May 29, 2021 ten o’clock We invite your prayerful silence in preparation for Mass. ORGAN PRELUDE Dr. Christopher Ganza, organ Vêpres du commun des fêtes de la Sainte Vierge, op. 18 Marcel Dupré Ave Maris Stella I. Sumens illud Ave Gabrielis ore op. 18, No. 6 II. Monstra te esse matrem: sumat per te preces op. 18, No. 7 III. Vitam praesta puram, iter para tutum: op. 18, No. 8 IV. Amen op. 18, No. 9 3 HOLY MASS Most Rev. Bernard A. Hebda, Celebrant THE INTRODUCTORY RITES INTROITS Sung as needed ALL PLEASE STAND Priests of God, Bless the Lord Peter Latona Winner, Rite of Ordination Propers Composition Competition, sponsored by the Conference of Roman Catholic Cathedral Musicians (2016) ANTIPHON Cantor, then Assembly; thereafter, Assembly Verses Daniel 3:57-74, 87 1. -
A Dictionary of Orthodox Terminology Fotios K. Litsas, Ph.D
- Dictionary of Orthodox Terminology Page 1 of 25 Dictionary of Orthodox Terminology A Dictionary of Orthodox Terminology Fotios K. Litsas, Ph.D. -A- Abbess. (from masc. abbot; Gr. Hegoumeni ). The female superior of a community of nuns appointed by a bishop; Mother Superior. She has general authority over her community and nunnery under the supervision of a bishop. Abbot. (from Aram. abba , father; Gr. Hegoumenos , Sl. Nastoyatel ). The head of a monastic community or monastery, appointed by a bishop or elected by the members of the community. He has ordinary jurisdiction and authority over his monastery, serving in particular as spiritual father and guiding the members of his community. Abstinence. (Gr. Nisteia ). A penitential practice consisting of voluntary deprivation of certain foods for religious reasons. In the Orthodox Church, days of abstinence are observed on Wednesdays and Fridays, or other specific periods, such as the Great Lent (see fasting). Acolyte. The follower of a priest; a person assisting the priest in church ceremonies or services. In the early Church, the acolytes were adults; today, however, his duties are performed by children (altar boys). Aër. (Sl. Vozdukh ). The largest of the three veils used for covering the paten and the chalice during or after the Eucharist. It represents the shroud of Christ. When the creed is read, the priest shakes it over the chalice, symbolizing the descent of the Holy Spirit. Affinity. (Gr. Syngeneia ). The spiritual relationship existing between an individual and his spouse’s relatives, or most especially between godparents and godchildren. The Orthodox Church considers affinity an impediment to marriage. -
Glocal Religion and Feeling at Home: Ethnography of Artistry in Finnish Orthodox Liturgy
religions Article Glocal Religion and Feeling at Home: Ethnography of Artistry in Finnish Orthodox Liturgy Tatiana Tiaynen-Qadir Faculty of Social Sciences, University of Turku, Turku 20014, Finland; tatiana.tiaynen@ttaq.fi Academic Editors: Victor Roudometof and Peter Iver Kaufman Received: 19 December 2016; Accepted: 9 February 2017; Published: 13 February 2017 Abstract: This paper adapts a glocalization framework in a transnational, anthropological exploration of liturgy in the Orthodox Church of Finland (OCF). It draws on long-term ethnographic fieldwork and interviews with participants of liturgy from Finnish, Russian, and Greek cultural and linguistic backgrounds. The main argument of the paper is that generic processes of nationalization and transnationalization are not mutually exclusive in practitioners’ experiences of liturgy in OCF, but rather generate a glocal space that incorporates Finnish, Russian, Karelian, and Byzantine elements. Individuals artistically engage with glocal liturgy on sensorial, cognitive, social, and semantic levels. What is important for the participants is a therapeutic sense that comes from a feeling of ‘being at home’, metaphorically, spiritually, and literally. People’s ongoing, creative work constitutes Orthodoxy as their national and transnational home. Keywords: glocal religion; Orthodox Christianity; glocalization; transnational anthropology; artistry; liturgy; home; therapeutic 1. Introduction Most contemporary Orthodox churches across the world are divided into national or diasporic churches; the latter of which is often organized alongside ethno-national and linguistic lines. National churches include, for example, those of Greece and Cyprus, where histories of entanglement between Orthodoxy and nationalization date back to the 19th century. In Russia, Orthodox Christianity emerged as a signifier of individual and collective national identity after the Soviet collapse [1]. -
The Liturgical Movement and Reformed Worship 13
The Liturgical Movement and Reformed Worship 13 The Liturgical Movement and Reformed Worship COMING across a certain liturgical monstrosity, a Scottish Churchman asked : " What Irishman perpetrated this ? " Greatly daring therefore, the writer, though Irish, because the Irishman turned out to be an American, confines his remarks in this paper to the Scottish Eucharistic Rite, as limitations of space prevent discussion of other Reformed movements on the Continent, in England, Ireland, America, and elsewhere. The aim of the Reformers concerning the Eucharistic Rite was threefold : (i) Reform of the rite. The earliest Reformed rites were based on the Hagenau Missal, and their lineage through Schwarz, Bucer, Calvin, and Knox is traced by Hubert, Smend, Albertz, and W. D. Maxwell. (ii) That the worshippers should be active participants in the rite. This was achieved principally by the use of the vernacular and the introduction of congregational singing. (iii) Weekly communion. This ideal failed because of medieval legacy and the interference of civil authority, so that quarterly communion became the general practice. Public worship, however, when there was no celebration, was based on the eucharistic norm. The second half of the seventeenth century, and the eighteenth century, proved to be a period of decline and poverty in worship, and liturgical renewal in Scotland only began in the nineteenth century. This falls into four periods. (a) Prior to 1865, when it was principally the work of individuals. (b) After 1865, when the Church Service Society was founded and the principal leaders were G. W. Sprott and Thomas Leishman, both of whom knew their history.