DOCSLIB.ORG

Jennifer Hedda, His Kingdom Come. Orthodox Pastorship and Social Activism in Revolutionary Russia

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Jennifer Hedda, His Kingdom Come. Orthodox Pastorship and Social Activism in Revolutionary Russia Book Reviews / CHRC . () – Jennifer Hedda, His Kingdom Come. Orthodox Pastorship and Social Activism in Revolutionary Russia. Northern Illinois University Press, Dekalb , ix + pp. isbn . us. Jennifer Hedda’s book begins with one of the most familiar images in Russia’s modern history: the Orthodox priest, Father Georgii Gapon, leading tens of thousands of impoverished workers to the Winter Palace in St. Petersburg on Sunday, January , . Bearing icons and religious banners, Gapon and his followers marched with a petition to present to the tsar, voicing their desperation and demands for social change and political freedoms. When the palace guards fired upon the unarmed crowd, the universal outrage provoked by the ‘Bloody Sunday’ massacre served as the immediate catalyst for the Revolution of . Given the close relationship between the Orthodox Church and the autoc- racy, the revolutionary role played by the young priest Gapon has often been understood as either unintentional or exceptional. In her study of the parish clergy of St. Petersburg, however, Hedda rejects both interpretations; although Father Georgii’s actions on January were unprecedented, she argues, his pas- sionate commitment to social justice—as manifested in his efforts to improve the lives of the capital’s poor through charity, education and community-based self-help—was not unique to him, but very much in line with the ideals and actions of his generation. Drawing primarily on the clergy’s published works as well as Church archives, Hedda’s book documents the institutional and social context from which progressive clergy like Gapon emerged, and analyzes the evolution of their intellectual and practical engagement with Petersburg soci- ety between the period of the Great Reforms in the s through . In doing so, it suggests that the Orthodox Church was far more responsive to the challenges of modernity than previously thought. After a helpful introduction to the Petersburg diocese, Hedda’s narrative begins in the reform-minded s, when a few members of the clergy, like the Archimandrite Fedor (Bukharev), openly questioned the traditionally ‘ascetic’ view that the church should “hold itself apart from the world so that it would not become contaminated by worldly temptations and sins” (p. ), and that the role of the clergy should be limited to tending to their parishioners’ rit- ual needs. Although church authorities quickly silenced Bukharev (sending him to a monastery), a new pastoral ideal centered on preaching and service nonetheless came to dominate in the post-reform period. The St. Petersburg Spiritual Academy, responsible for educating ninety percent of the diocese’s clergy (including Gapon), was key to this development. Though focused on © Koninklijke Brill NV, Leiden, DOI: 10.1163/187124110X506716 Book Reviews / CHRC . () – scholarship, the Academy was not an ‘ivory tower’; rather, through its courses and widely read publications, it served as a bridge between the church and lay society, and as a center for dialogue about religious approaches to the issues confronting Russian society. In this way, it encouraged the clergy’s redefinition of its role from that of ‘sviashchennik’ (priest) to ‘pastyr’ (shepherd). Articu- lated most thoroughly in Father Vladimir Pevnitskii’s three volume guide to pastorship (the standard text in the academies by the s), the new set of priorities for the modern clergyman was based on the idea that the salvation of his parishioners depended less on his performance of sacramental rites than on his ability to tend to both their spiritual and material needs, and to act as their ‘moral leader and cultivator’, preparing them for the Kingdom of God by helping them to live according to the Gospels. With respect to the practical application of the new pastoral ideal, Hedda examines the work of the parish curatorships and charities established in s, and the broad mission to the St. Petersburg laity founded in under the auspices of the extra-parochial Society for Moral-Religious Enlightenment (ORRP). Based on an unprecedented degree of cooperation between clergy and lay activists, the ORRP was committed to enlightening the public in a true Orthodox perspective through its active press, extra-liturgical lectures and discussions, and libraries. Regularly sponsored meetings brought local clergy together to ‘think critically’ about current moral-religious issues as well. The ORRP’s daughter temperance organization, the Aleksandr Nevskii Society, succeeded in reaching out to , predominantly working class members by , promoting ‘evangelical consciousness’ through its network of edu- cational and social services, including libraries, classes, schools, clinics, cafete- rias and day-care centers. While seeking “to effect the moral transformation of individuals through pastoral care, preaching, and parish-based charity work,” the mission—inspired in part by the example of America—aimed even more ambitiously to “transform Russian society into a community suffused by the Christian spirit and responsive to the church’s leadership” (p. ). As discussed in the second half of the book, by some Petersburg clergy embraced a more revolutionary model of pastoral leadership. In addition to Father Gapon and the archimandrite Mikhail (Semenov), Hedda focuses on the radical and prolific priest Grigorii Petrov, who called upon fellow clergy to act as ‘the people’s saviors’ not only by praying and preaching, but also by advocating for them before the people and institutions that oppressed them. In the same spirit, Petrov publicly chastised Orthodox authorities for their silence and inaction in the face of widespread poverty and exploitation, and challenged the church to free itself from the state in order to assume its true mission:.
Load more

Recommended publications
  • Commencement Program
    2010 commencement o f St Vladimir’s Orthodox Theological Seminary 0 SATURDAY MAY 22, 2010 2 : 0 0 P M St Vladimir’s Seminary 575 Scarsdale Road, Yonkers, NY saturday, may 22, 2010 Commencement Exercises Moleben Processional Opening Prayer: “Troparion for the Three Hierarchs” Opening of the Commencement Exercises His Beatitude, Metropolitan Jonah, President of the Board of Trustees Welcoming Remarks The Very Rev. Dr John Behr, Dean Conferral of Honorary Degrees Commencement Address Mr Albert P. Foundos: “Where My Treasure Is” Conferral of Degrees to the Class of 2010 The Saint Basil the Great Award for Academic Achievement Fr Andrew Cuneo, Christopher Evan McGarvey, Fr Theophan Whitfield Valedictory Address Fr Andrew Cuneo Introduction into the Alumni Association The Very Rev. David Barr, Association President Salutatory Address Michael Soroka Concluding Remarks The Very Rev. Dr Chad Hatfield, Chancellor Closing of the Commencement Exercises His Beatitude, Metropolitan Jonah, President of the Board of Trustees Closing prayer: “It is truly meet” Recessional Commencement Reception on the Lawn Class of 2010 Candidates for the Master of Divinity degree Sdn Justin Ajamian Fr Ephraim Alkhas Fr John Ballard (cum laude) Fr Peter Carmichael “The Meek Shall Inherit the Land” (Psalm 37:11): A Theological Essay on Morality and Land Tenure Economics Fr Benedict Churchill (cum laude) Fr Andrew Cuneo (Valedictorian, summa cum laude) A Commentary on the Rites of the Divine Liturgy by Nicholas Cabasilas: The “Lesser Commentary” Justin Dumoulin Christopher Eid The Antiochian-Syriac Pastoral Agreement of 1991 Fr Simeon B. Johnson Slavophiles and Their Legacy: A Nineteenth Century Movement and Its Continued Impact Fr Sean A.
    [Show full text]
  • Our Holy Father RAPHAEL Was Born in Syria in 1860 to Pious Orthodox Parents, Michael Hawaweeny and His Second Wife Mariam
    In March of 1907 Saint TIKHON returned to Russia and was replaced by From his youth, Saint RAPHAEL's greatest joy was to serve the Church. When Archbishop PLATON. Once again Saint RAPHAEL was considered for episcopal he came to America, he found his people scattered abroad, and he called them to office in Syria, being nominated to succeed Patriarch GREGORY as Metropolitan of unity. Tripoli in 1908. The Holy Synod of Antioch removed Bishop RAPHAEL's name from He never neglected his flock, traveling throughout America, Canada, and the list of candidates, citing various canons which forbid a bishop being transferred Mexico in search of them so that he might care for them. He kept them from from one city to another. straying into strange pastures and spiritual harm. During 20 years of faithful On the Sunday of Orthodoxy in 1911, Bishop RAPHAEL was honored for his 15 ministry, he nurtured them and helped them to grow. years of pastoral ministry in America. Archbishop PLATON presented him with a At the time of his death, the Syro-Arab Mission had 30 parishes with more silver-covered icon of Christ and praised him for his work. In his humility, Bishop than 25,000 faithful. The Self-Ruled Antiochian Orthodox Christian Archdiocese of RAPHAEL could not understand why he should be honored merely for doing his duty North America now has more than 240 U.S. and Canadian parishes. (Luke 17:10). He considered himself an "unworthy servant," yet he did perfectly Saint RAPHAEL also was a scholar and the author of several books.
    [Show full text]
  • Chapter 2 Orthodox Church Life A. Church Etiquette an Orthodox
    chapter 2 Orthodox Church Life A. Church Etiquette The Church is the earthly heaven in which the heavenly God dwells and moves. An Orthodox Church is that part of God’s creation which has been set apart and “reclaimed” for the Kingdom of God. Within its walls, the heavenly and earthly realms meet, outside time, in the acts of worship and Sacrifice offered there to God. Angels assist the Priest during the Divine Liturgy, and Saints and members of the Church Triumphant participate in the Ser- vices. The Blessed Theotokos, the Mother of God, is also present and, of course, our Lord Jesus Christ is invisibly present wher- ever two or three gather in His Name, just as He is always present in the reserved Eucharist preserved on the Holy Table of most Orthodox Churches. Given these very significant spiritual realities, we should al- ways approach an Orthodox Church with the deepest attitude of reverence. Even when passing an Orthodox Church on foot or in a car, we always cross ourselves out of respect for the presence of God therein. It is, indeed, unthinkable that we should ever pass in front of an Orthodox Church without showing such rev- erence. Therefore, it is obvious that we must approach our meeting with the heavenly realm during Divine Services with careful and proper preparation. When preparing for Church, we should always dress as we would for a visit to an important dignitary. After all, we are about to enter into the very presence of God. Therefore, casual apparel is not appropriate. For example, shorts should never be St.
    [Show full text]
  • Archimandrite Sebastian Dabovich. Archimandrite Sebastian Dabovich
    Photo courtesy Alaska State Library, Michael Z. Vinokouroff Collection P243-1-082. Archimandrite Sebastian Dabovich. Sebastian Archimandrite Archimandrite Sebastian Dabovich. Archimandrite Sebastian Dabovich SERBIAN ORTHODOX APOSTLE TO AMERICA by Hieromonk Damascene . A A U S during the presidency of Abraham Lincoln, Archimandrite B Sebastian Dabovich has the distinction of being the first person born in the United States of America to be ordained as an Orthodox priest, 1 and also the first native-born American to be tonsured as an Orthodox monk. His greatest distinction, however, lies in the tremen- dous apostolic, pastoral, and literary work that he accomplished dur- ing the forty-eight years of his priestly ministry. Known as the “Father of Serbian Orthodoxy in America,” 2 he was responsible for the found- ing of the first Serbian churches in the New World. This, however, was only one part of his life’s work, for he tirelessly and zealously sought to spread the Orthodox Faith to all peoples, wherever he was called. He was an Orthodox apostle of universal significance. Describing the vast scope of Fr. Sebastian’s missionary activity, Bishop Irinej (Dobrijevic) of Australia and New Zealand has written: 1 Alaskan-born priests were ordained before Fr. Sebastian, but this was when Alaska was still part of Russia. 2 Mirko Dobrijevic (later Irinej, Bishop of Australia and New Zealand), “The First American Serbian Apostle—Archimandrite Sebastian Dabovich,” Again, vol. 16, no. 4 (December 1993), pp. 13–14. THE ORTHODOX WORD “Without any outside funding or organizational support, he carried the gospel of peace from country to country….
    [Show full text]
  • The Eastern Mission of the Pontifical Commission for Russia, Origins to 1933
    University of Wisconsin Milwaukee UWM Digital Commons Theses and Dissertations August 2017 Lux Occidentale: The aE stern Mission of the Pontifical Commission for Russia, Origins to 1933 Michael Anthony Guzik University of Wisconsin-Milwaukee Follow this and additional works at: https://dc.uwm.edu/etd Part of the European History Commons, History of Religion Commons, and the Other History Commons Recommended Citation Guzik, Michael Anthony, "Lux Occidentale: The Eastern Mission of the Pontifical ommiC ssion for Russia, Origins to 1933" (2017). Theses and Dissertations. 1632. https://dc.uwm.edu/etd/1632 This Dissertation is brought to you for free and open access by UWM Digital Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of UWM Digital Commons. For more information, please contact [email protected]. LUX OCCIDENTALE: THE EASTERN MISSION OF THE PONTIFICAL COMMISSION FOR RUSSIA, ORIGINS TO 1933 by Michael A. Guzik A Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in History at The University of Wisconsin-Milwaukee August 2017 ABSTRACT LUX OCCIDENTALE: THE EASTERN MISSION OF THE PONTIFICAL COMMISSION FOR RUSSIA, ORIGINS TO 1933 by Michael A. Guzik The University of Wisconsin-Milwaukee, 2017 Under the Supervision of Professor Neal Pease Although it was first a sub-commission within the Congregation for the Eastern Churches (CEO), the Pontifical Commission for Russia (PCpR) emerged as an independent commission under the presidency of the noted Vatican Russian expert, Michel d’Herbigny, S.J. in 1925, and remained so until 1933 when it was re-integrated into CEO.
    [Show full text]
  • (CE:192B-194A) ARCHIMANDRITE, a Term of Greek Origin (Archein, to Rule, and Mandra, Fold, Byre) Denoting the Superior of a Monastery
    (CE:192b-194a) ARCHIMANDRITE, a term of Greek origin (archein, to rule, and mandra, fold, byre) denoting the superior of a monastery. Although its precise application is the subject of controversy, one thing is certain: it was a higher-ranking term than others such as father, PROESTOS, and HEGUMENOS. The title "archimandrite" emerged in the Syrian and Mesopotamian regions during the course of the fourth century and subsequently became part of the terminology employed by Eastern Christianity as a whole. Undoubtedly, its precise application changed from one country or period to another. The oldest examples of the use of the title in texts referring to Egypt are to be found in the Historia Lausiaca of PALLADIUS and the letters of ISIDORUS OF PELUSIUM (c. 360-440). The Historia lausiaca, written around 410, contains the recollections of the author's stay in Egypt at the end of the fourth century. PACHOMIUS (7.6) and an anonymous superior of a monastic community from which the young Cronius escaped (21.1) are described as archimandrites. The second example could prove that the word was universally used in reference to "ordinary" superiors, and not only to such personalities as Pachomius, if we could only be certain that Palladius really heard it from his collocutor. This cannot be ascertained. Isidorus, the author of numerous letters, among which are some addressed to an archimandrite (Epistles I, 49, 117, 258, 283, 298, 318, 392), also uses the term hegumenos; this clearly proves that these words were differentiated. In later literary texts, both Coptic and Greek, the title archimandrite is applied to Pachomius and later superiors of the whole Pachomian congregation, as also to SHENUTE and his successors.
    [Show full text]
  • The St Raphael Clergy Brotherhood of the Diocese of Wichita and Mid-America Antiochian Orthodox Christian Archdiocese of North America
    The St Raphael Clergy Brotherhood of the Diocese of Wichita and Mid-America Antiochian Orthodox Christian Archdiocese of North America "Grace proceeds from all that is good, but above all from brotherly love." (St Silouan the Athonite) Visit our Brotherhood's web site for helpful Liturgical Resources www.dowama.org and The DOWAMA Web Site at www.antiochian.org/DOWAMA Reflecting changes through August 2018 # = Full-time Chaplain (military, prison, hospital, etc.) * = Retired Clergy of DOWAMA : = On-loan to DOWAMA < = Attached > = Leave-of-Absence + = Deceased Spouse Bishop (1) (ESSEY), Bishop BASIL – St George Cathedral/Wichita KS [email protected] Archimandrites (4) (DAVIS), Archimandrite Jeremy – Holy Ascension/Norman,, OK [email protected] *EVANS, Archimandrite Michael – St Antony/Tulsa, OK [email protected] *GRIFFITH, Archimandrite Daniel – St Tikhon Monastery/South Canaan, PA [email protected] *KELLER, Archimandrite Daniel – Holy Spirit/Huntington, WV [email protected] Hieromonks (2) (PHILLIPS), Hieromonk Theodore – St Laurence Monastery/Tallahassee Creek, CO [email protected] (VREELAND), Hieromonk Philip (+Lilija) St Silouan Monastery House/Wichita, KS [email protected] Protopresbyter (1) O'CALLAGHAN, Protopresbyter Paul (Jeannie) St George Cathedral/Wichita, KS [email protected] Archpriests (35) BARR, Archpriest David (Luanne) St Elias/Austin, TX [email protected] BETHANCOURT, Archpriest John (Photina) Holy Trinity/Santa Fe, NM [email protected] * BUNDY, Archpriest Lester Michael (Suzanne) St
    [Show full text]
  • Ecumenism and Trust: a Pope on Mount Athos
    Ecumenism and Trust: A Pope on Mount Athos Andreas Andreopoulos (abstract) The usual way to address interdenominational differences and even the question of the (re)union between the Eastern and the Western Church is usually modelled after legal or political negotiations, i.e. with meetings at higher levels of clergy, with extensive references to the canonical tradition, which aim to achieve some sort of theological illumination, clarity, and eventually agreement or compromise. Nevertheless, the distance between the Eastern and the Western Church today (as well as between other similar historical rifts, as well as rifts that are being formed today) is more a question of psychology and (the lack of) trust, rather than politics and philosophical theology. This pursuit of trust would necessarily include the monastic tradition (Athonite monasticism in particular), which is quite influential in the way the ecumenical movement is received in the Orthodox world. To this end, along with the ongoing theological interdenominational dialogue, it is necessary to establish ways to address the lack of trust between the Eastern and the Western Church, and to recognize the pastoral need to include the contribution and voice of monasticism in the process of rapprochement between them. Interdenominational dialogue has passed through several phases since the (somewhat elusively defined) separation of the Greek East and the Latin West, where 1054 AD is usually referred to, in a somewhat arbitrary way as the year of the formal separation, or perhaps since the less formal alienation of the two ecclesial cultures, which took place gradually, over several centuries. In the historical context of the last few centuries, we can recognize that in addition to the various doctrinal differences between the two sides, there are a few other factors that have contributed significantly to their separation.
    [Show full text]
  • Archimandrite Serge (Keleher)
    “GLORY BE TO GOD FOR ALL THINGS.” NEWSLETTER OF THE SOCIETY OF SAINT JOHN CHRYSOSTOM, YOUNGSTOWN-WARREN OHIO CHAPTER VOLUME 10, NUMBER 6, NOVEMBER-DECEMBER, 2011 VITO R. CARCHEDI, EDITOR, 35 SCHENLEY AVE. STRUTHERS, OH 44471 TELEPHONE: 330-755-5635 E-MAIL: [email protected] WEBSITE: www.byzcath.org/stjohnchrysostom/ FROM THE EDITOR… present. The Orthodox presence in a Church Hall, a Hall Dear Members and Friends, I send along my best that they owned, was quite remarkable considering the wishes for a Holy Nativity season and a Happy New fact that Fr Serge’s book was about the Year. Our first regular meeting of 2012 will be suffering/persecuted Greek Catholic Church in Ukraine. at St. Mary’s Byzantine Catholic Church, 7782 Once again Fr Serge stood out, as it were, by wearing his Kamelevikon and veil; neither of the Orthodox Bishops Glenwood Ave., Boardman, Oh 44512-582 wore theirs.. At some stage during the gathering http://www.stmarysbyzantine.org Phone/Fax: Metropolitan Kallistos also spoke. He started his talk in (330) 726-8573. St. Mary’s is our chapter’s home his own very English humorous way as follows: “God is base. a mystery; therefore because man is made in the image The meeting will be Tuesday January 10 at 7 of God, he too is a mystery; but there is no greater p.m. Father George Gages, pastor of St. Mary’s mystery than Archimandrite Serge Kelleher!” will speak on “The Miracle of Damascus, Church In addition, many years ago, when the Society of St John Unity: Priority or Apathy?.” Chrysostom in England had almost ceased to exist, there Please mark your calendar for two other regular was a meeting held downstairs in the Ukrainian Catholic meetings: Tuesday, March 13, 7 p.m., Bishop John of Cathedral in London attended by Fr Serge, the late Fr the Ukrainian Greek Catholic Eparchy of Parma and Graham Woolfenden, the late Joe Farrelly, myself and Tuesday, May 8,, 7 p.m., Dr.
    [Show full text]
  • Archimandrite Amvrosii Papers
    http://oac.cdlib.org/findaid/ark:/13030/kt2j49r4z1 No online items Register to the Archimandrite Amvrosii papers Finding aid prepared by Vladimir von Tsurikov Hoover Institution Archives 434 Galvez Mall Stanford University Stanford, CA, 94305-6010 (650) 723-3563 [email protected] © 2008, 2014 Register to the Archimandrite 2008C45 1 Amvrosii papers Title: Archimandrite Amvrosii papers Date (inclusive): 1920-1977 Collection Number: 2008C45 Contributing Institution: Hoover Institution Archives Language of Material: Russian Physical Description: 6 microfilm reels(0.9 linear feet) Abstract: Correspondence, speeches and writings, and photographs, relating to the Russian Orthodox Church and to Russian émigré affairs. Physical location: Hoover Institution Archives, Stanford University Creator: Amvrosii, Archimandrite (Konovalov), 1890-1971. Access The collection is open for research Publication Rights For copyright status, please contact the Hoover Institution Archives Preferred Citation [Identification of item], Archimandrite Amvrosii (Konovalov) Papers, [Box no.], Hoover Institution Archives. Acquisition Information Acquired by the Hoover Institution Archives in 2008 Alternative Forms of Material Available A portion of the collection is available on Microfilm Location of Original Materials Holy Trinity Orthodox Seminary, Jordanville, New York 1890 Born Victor Andreevich Konovalov, St. Petersburg, Russia 1920 Evacuated to Constantinople 1963 Author, Istina i apostasiia 1971 Died, Jordanville, NY Scope and Content of Collection This collection contains the papers of Viktor Andreevich Konovalov, a self-proclaimed missionary of Canada in emigration, and later a Russian Orthodox monk and abbot of the Pokrov Skete in Bluffton, Alberta, Canada. Konovalov's rich Correspondence includes letters to and from prominent hierarchs of the Russian diaspora, located throughout the world, and provides a significant source for information on Russian Orthodoxy in North America in the Interwar years as well as in the immediate aftermath of World War II.
    [Show full text]
  • The Acolyte Service Handbook
    St. Demetrios Greek Orthodox Church 815 NE 15th Street • Fort Lauderdale, FL 33301 PHONE (954)-467-1515• FAX (954)-467-0212 THE ACOLYTE SERVICE HANDBOOK Thank You to Fr. Christos Mars for creating such a wonderful resource for Acolytes and allowing us to customize it for our use here at St. Demetrios. 2 Acolyte PLEDGE HEAVENLY HIGH PRIEST JESUS CHRIST— I, an Acolyte of the Annunciation Cathedral, solemnly promise to serve You faithfully, obediently, and reverently. Let nothing separate me from You. If I am weak in my faith, strengthen me. Help me to devote myself to Your Holy Gifts. Guide me in the path that leads to Your Kingdom. Teach me to become a better Christian so that I may wear the Altar Boy’s robe worthily and in humility. My prayer is to serve You in all my thoughts, words and deeds and to become a better Orthodox Christian so that in all I do I may testify to Your glory. For blessed is the Holy Trinity, the Father and the Son and the Holy Spirit now and forever and unto the ages of ages Amen. 3 FOR THOSE SERVING IN THE HOLY ALTAR 1. Remember that you serve in the holiest and most sacred part of the Church. Being in the Altar is a rare honor and privilege. You are close to Jesus Christ and His Holy Angels. You are at the Altar Table where the sacrificial offering of the precious Body and Blood of Christ is made. 2. Christ wants those who serve Him in the Altar to be reverent and clean in body and soul.
    [Show full text]
  • SEIA NEWSLETTER on the Eastern Churches and Ecumenism ______Number 196: January 31, 2012 Washington, DC
    SEIA NEWSLETTER On the Eastern Churches and Ecumenism _______________________________________________________________________________________ Number 196: January 31, 2012 Washington, DC The International Catholic-Oriental attended the meal. turies, currently undertaken by the com- Orthodox Dialogue The Joint Commission held plenary mission since January 2010, is perhaps sessions on January 18, 19, and 21. Each expected to establish good historical un- day began with Morning Prayer. At the derstanding of our churches. We think HE NINTH MEETING OF THE INTER- beginning of the meeting Metropolitan such technical and scholarly selection of NATIONAL JOINT COMMISSION FOR Bishoy congratulated one of the Catholic items for discussion will bring many more THEOLOGICAL DIALOGUE BETWEEN T members, Rev. Fr. Paul Rouhana, on his outstanding results beyond the initially THE CATHOLIC CHURCH AND THE recent election as General Secretary of the expected purpose of the Joint Commis- ORIENTAL ORTHODOX CHURCHES TOOK Middle East Council of Churches. sion. Therefore, this theological and spir- PLACE IN ADDIS ABABA, ETHIOPIA, FROM The meeting was formally opened on itual contemplation will not only unveil JANUARY 17 TO 21, 2012. The meeting was hosted by His Holiness Abuna Paulos the morning of January 18 by His Holi- the historical and theological facts that I, Patriarch of the Ethiopian Orthodox ness Patriarch Paulos. In his address to exist in common but also will show us the Tewahedo Church. It was chaired jointly the members, the Patriarch said, “It is with direction for the future. The ninth meeting by His Eminence Cardinal Kurt Koch, great pleasure and gratitude we welcome of the Joint Commission in Addis Ababa President of the Pontifical Council for you, the Co-chairs, co-secretaries and is expected to bring much more progress Promoting Christian Unity, and by His members of the Joint International Com- in your theological examinations of enor- Eminence Metropolitan Bishoy of Dami- mission for Theological Dialogue between mous ecclesiastical issues.
    [Show full text]