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Atlas of American Orthodox Christian Monasteries
Atlas of American Orthodox Christian Monasteries Atlas of Whether used as a scholarly introduction into Eastern Christian monasticism or researcher’s directory or a travel guide, Alexei Krindatch brings together a fascinating collection of articles, facts, and statistics to comprehensively describe Orthodox Christian Monasteries in the United States. The careful examina- Atlas of American Orthodox tion of the key features of Orthodox monasteries provides solid academic frame for this book. With enticing verbal and photographic renderings, twenty-three Orthodox monastic communities scattered throughout the United States are brought to life for the reader. This is an essential book for anyone seeking to sample, explore or just better understand Orthodox Christian monastic life. Christian Monasteries Scott Thumma, Ph.D. Director Hartford Institute for Religion Research A truly delightful insight into Orthodox monasticism in the United States. The chapters on the history and tradition of Orthodox monasticism are carefully written to provide the reader with a solid theological understanding. They are then followed by a very human and personal description of the individual US Orthodox monasteries. A good resource for scholars, but also an excellent ‘tour guide’ for those seeking a more personal and intimate experience of monasticism. Thomas Gaunt, S.J., Ph.D. Executive Director Center for Applied Research in the Apostolate (CARA) This is a fascinating and comprehensive guide to a small but important sector of American religious life. Whether you want to know about the history and theology of Orthodox monasticism or you just want to know what to expect if you visit, the stories, maps, and directories here are invaluable. -
Divine Liturgy
THE DIVINE LITURGY OF OUR FATHER AMONG THE SAINTS JOHN CHRYSOSTOM H QEIA LEITOURGIA TOU EN AGIOIS PATROS HMWN IWANNOU TOU CRUSOSTOMOU St Andrew’s Orthodox Press SYDNEY 2005 First published 1996 by Greek Orthodox Archdiocese of Australia 242 Cleveland Street Redfern NSW 2016 Australia Reprinted with revisions and additions 1999 Reprinted with further revisions and additions 2005 Reprinted 2011 Copyright © 1996 Greek Orthodox Archdiocese of Australia This work is subject to copyright. Apart from any use permitted under the Copyright Act 1968, no part may in any form or by any means (electronic, mechanical, photocopying, recording or otherwise) be reproduced, stored in a retrieval system or transmitted without prior written permission from the publisher. Enquiries should be addressed to the publisher. National Library of Australia Cataloguing-in-Publication Data The divine liturgy of our father among the saints John Chrysostom = I theia leitourgia tou en agiois patros imon Ioannou tou Chrysostomou. ISBN 0 646 44791 2. 1. Orthodox Eastern Church. Liturgy of St. John Chrysostom. 2. Orthodox Eastern Church. Prayer-books and devotions. 3. Prayers. I. Greek Orthodox Archdiocese of Australia. 242.8019 Typeset in 11/12 point Garamond and 10/11 point SymbolGreek II (Linguist’s Software) CONTENTS Preface vii The Divine Liturgy 1 ïH Qeiva Leitourgiva Conclusion of Orthros 115 Tevlo" tou' ÒOrqrou Dismissal Hymns of the Resurrection 121 ÆApolutivkia ÆAnastavsima Dismissal Hymns of the Major Feasts 127 ÆApolutivkia tou' Dwdekaovrtou Other Hymns 137 Diavforoi ÓUmnoi Preparation for Holy Communion 141 Eujcai; pro; th'" Qeiva" Koinwniva" Thanksgiving after Holy Communion 151 Eujcaristiva meta; th;n Qeivan Koinwnivan Blessing of Loaves 165 ÆAkolouqiva th'" ÆArtoklasiva" Memorial Service 177 ÆAkolouqiva ejpi; Mnhmosuvnw/ v PREFACE The Divine Liturgy in English translation is published with the blessing of His Eminence Archbishop Stylianos of Australia. -
What Is a Church of Christ? Silenced
An international newspaper Our mission: To inform, for Churches of Christ inspire and unite Vol. 75, No. 3 | March 2018 www.christianchronicle.org IMAGE VIA PIXABAY, LETTERING BY LYNDA SHEEHAN Sexual abuse victims ‘fed up’ with silence SOCIAL MEDIA advocacy empowers survivors, molester’s son says. GRAPHIC BY CHELLIE ISON VIA WordcloUDS.com BY BOBBY ROSS JR. | THE CHRISTIAN CHRONICLE or far too long, victims have been What is a Church of Christ? silenced. Finally, they have an outlet to spot- AS NUMBERS DECLINE in the U.S., Christians ponder a fellowship’s identity light their painful ordeals. FThat’s how Jimmy Hinton character- BY ERIK TRYGGESTAD | THE CHRISTIAN CHRONICLE leadership, baptism by immersion single cup and an undivided loaf. izes the social media movements — first and a cappella worship. In recent years, other Churches #MeToo and now #ChurchToo — where t should be love.” But in 2018, a clear definition of Christ have added instrumental sexual abuse survivors are recounting That was Jeff Cash’s of those who strive to be simply worship services, ministered their real-life nightmares. answer to the question, Christian is anything but simple. alongside denominational groups “Quite simply, millions “What would you say Survey respon- and changed their name, though of abuse survivors are ‘Idefines a Church of Christ?” dents noted a they still identify with the fellow- fed up with the church Cash, an American missionary widening variety ship of autonomous congregations. protecting abusers while serving in Fort Portal, Uganda, of practices taking The word “autonomy” itself shaming the victims,” was one of more than 640 respon- place in buildings eludes definition, survey respon- said Hinton, minister for dents to a Christian Chronicle that bear the name dents said. -
Greek Orthodox Church of the Holy Trinity
Ecumenical Patriarchate of Constantinople: www.patriarchate.org Greek Orthodox Archdiocese of America Website: www.goarch.org Greek Orthodox Metropolis of Atlanta Website: www.atlanta.goarch.org St. Christopher Hellenic Orthodox Church Website: www.saintchristopherhoc.org St. Christopher Hellenic Orthodox Church 313 Dividend Drive, Suite 210 Peachtree City, Georgia 30269 Very Rev. Fr. George J. Tsahakis, Chancellor Liturgical Guide for Sunday, March 8, 2020 ON THIS DAY, THE FIRST SUNDAY OF GREAT AND HOLY LENT WHICH WE REFER TO AS THE SUNDAY OF ORTHODOXY, WE CALL TO MIND THE RESTORATION OF THE BLESSED AND VENERABLE ICONS BY THE BLESSED EMPEROR OF CONSTANTINOPLE, MICHAEL, AND HIS MOTHER THEODORA, DURING THE REIGN OF THE PATRIARCH, ST. METHODIOS, THE CONFESSOR (SEE TRIODION INSERT ON NEXT PAGE). WE ALSO COMMEMORATE Theophylact the Confessor, Bishop of Nicomedia; Hermas the Apostle of the 70; Paul the Confessor; Dometios the Righteous; and Felix of Burgundy, Enlightener of East Anglia. Through their holy intercessions, O God, have mercy on us and save us. Amen. Welcome, Visitors and Newcomers, to our Parish! We invite you to enter your name, mail/email addresses in our Guest Register (near the entrance) if you are interested in joining and assisting with our mission’s development. We want to keep you informed of our schedule and location of services. You and your family are welcome; we look forward to knowing you. We invite you and your family to join and assist us often! Please consider that only baptized and chrismated Orthodox Christians in canonical good standing may approach for Holy Communion. All are invited to partake of the Antidoron ("instead of the gifts") distributed at the conclusion of today’s Divine Liturgy. -
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. -
The Development of the Church of God Abrahamic Faith
6 THE DEVELOPMENT OF THE CHURCH OF GOD ABRAHAMIC FAITH The Development of the Church of God Abrahamic Faith: 1845-1921 JAN STILSON, B.TH., B.S., M.A.L.S. Introduction Gary Land of Andrews University wrote, “After Christ failed to come in 1844 the Millerites splintered into several groups.”1 It is with those groups that we wish to begin and one of those groups will be the focus of this article. The non-Millerite groups that emerged after the Bitter Disappointment were primarily those who had not attended the Albany Conference, called by William Miller to salvage the splintered Adventist movement. The people who formed these groups had been part of the Adventist movement, but now wished to disassociate themselves from it. It might also be noted that the Millerite movement did not fail because “Christ failed to come.” Christ had not failed; rather, men erred by setting dates for his return. What were these groups? Several historians have defined and discussed them2 but this article is principally interested in the emerging groups as detailed by LeRoy Froom. Froom identifies three movements arising out of the Adventist movement: 1. The inheritors of the Millerite tradition, the Advent Christians; 2. Extremists from New England who eventually disappeared; 3. The Seventh Day Adventists who gained strength through the visions of Ellen White. I contend that there is a fourth branch, which Froom alluded to but did not thoroughly discuss. This branch began as the Age to Come movement, also 1 Gary Land, “Strangers Together: Adventism’s American Experience,” Newsletter of the Adventist Movements Historical Association, Pilot Issue 1993, Morrow, GA: Atlanta Bible College. -
Considering a New Church Covenant in the United Church Of
x Basic Resources for Considering a New Church Covenant Exploring the United Church of Christ in the Events x x Association and Conference meetings x Worship in local churches of the Association x Training events sponsored by the UCC for church leaders, educators, United Church of Christ clergy, new and renewing pastors, and lay leaders x Public events sponsored by the churches of the Association; Evangelism Ministry Team, others Web sites A Process for Exploring, Developing, x <www.ucc.org>: includes the Constitution and Bylaws, the book “Hidden Histories in the UCC,” links to your Conference Web and Affirming New Relationships site, and much more. x <www.stillspeaking.org>: general information on the UCC, its history and identity. x <www.spiritseasons.com>: the UCC participates in the design of this lectionary-based curriculum. Denominational Resources x Catalogs are available from United Church of Christ Resources, 1-800-325-7061. Some resources may be available on loan from the Conference or Association. xThe United Church of Christ Desk Calendar lists national Covenanted Ministries and their resources. x The Leaders’ Box has information for lay leaders and clergy on traditional church roles and structure. Links to Pilgrim Press and the United Church Press are also available on-line. A Multiracial, Multicultural, Open & Affirming, Accessible to All Church Designed and printed by Resource Design and Production Services, Local Church Ministries PLL304 “Covenant” in the Constitution of the UCC Church Covenant in the UCC x The word “covenant” is at the heart and foundation of the polity, Welcome! practice, history, and theology of the United Church of Christ. -
St Nicholas Greek Orthodox Cathedral SUMMER COFFEE HOURS! Cordially Invites
August 1, 2017 Father’s Message Beloved Brothers and Sisters in Christ: Greetings in our Lord and Savior Jesus Christ! St. At the heart of the worship life of Orthodox Christians is the celebration of the Divine Liturgy. And at the heart of the Divine Liturgy is the celebration of the Holy Eucharist. This ritual is the most Nicholas ancient and universal in the history of our Church, going back all the way to our Lord and Savior Jesus Greek Christ, who instituted it at His last meal with His disciples before His death, called the “Mystical Supper” in our tradition. He declared the bread to be His Body, and the wine to be His Blood. We make this Orthodox miracle real again every time we repeat His words, and invoke God the Father to send down His Holy Cathedral Spirit to effect the change. How exactly this happens, our Church does not attempt to analyze; it is the “mystery” at the heart of the Mystical Supper. All we know is that it is the Lord’s ardent desire that we be united to Him and to one another not just spiritually, but also in a material, tangible way, through receiving AUGUST 2017 Holy Communion. In this manner, we are invited to experience a foretaste of God’s Kingdom already in this life, “for remission of sins and life everlasting.” Newsletter When the priest invokes the Holy Spirit, the prayer focuses on more than the bread and wine. The exact words are: “Once again we offer to you this spiritual worship without the shedding of blood, and we ask, pray, and entreat you: send down Your Holy Spirit upon us and upon these gifts here present- Points of ed.” The blessing, the sanctification is intended not just for what is in the chalice, but also on everyone Interest Inside: who is present for the worship service. -
Christian Churches, Churches of Christ, & Community of Christ
Christian Churches, Churches of Christ, & Community of Christ Copyright © 2021 - The Fig Tree Tree Fig The © 2021 - Copyright CHRISTADELPHIANS Selah Christian 697-8579 Grandview Church of Christ Valley Church of Christ christadelphia.org 112 N Wenas Ave, Selah 98942 116 Fir St, Grandview 98930 17221 E Broadway 928-4084 FB: thechristianchurchatselah FB: grandviewcoc 882-3119 Greenacres 99016 valleycofc.org grandview-churchofchrist.com [email protected] Kennewick Eccelsia Spokane Church of Christ [email protected] Walla Walla Church of Christ Contact: Scott Stewart 2825 E 33rd, 99223 208-277-7950 Kennewick Church of Christ spokanechurchofchrist.org 3926 W Kennewick Ave 1556 Hobson St, Walla Walla 99362 Kennewick 99336 783-4013 wallawallachurchofchrist.com Montana (406) Sunrise Church of Christ [email protected] Kennewickcoc on FB Pastor: Darius Morris 525-1980 4718 N Ash St, 99205 327-3344 kennewickcoc.com Bozeman Ecclesia sunrisechurchspokane.com Minister: Dustin McCrickard Idaho (208) [email protected] Pastors: Troy Bruns, Chad Mark Bittinger Gothmann [email protected] King’s Orchard Church of Christ Boundary County Christians 1610 Orchard Ave 663-0768 6957 Evergreen St 267-2731 Westgate Christian 327-6337 PO Box 1019, Wenatchee 98801 Bonners Ferry 83805 CHRISTIAN [email protected] boundarycoc.org 7111 N Nine Mile Rd, 99208 99202 - 509-535-4112 WA Allen, #215. - Spokane EFLC, 631 S Richard CHURCHES mywestgatechurch.com kingsorchard.org cctoday.com churchunion.us Pastor: Adam Price Dalton Gardens Church of Christ -
Assumption Greek Orthodox Church 430 Sheep Pasture Road Port Jefferson, New York 11777
ASSUMPTION GREEK ORTHODOX CHURCH 430 SHEEP PASTURE ROAD PORT JEFFERSON, NEW YORK 11777 631-473-0894 430 SHEEP PASTURE ROAD PORT JEFFERSON, NEW YORK 11777 THE WORD "ICON" AS IT OCCURS IN THE SCRIPTURES CALL OUR OFFICE FOR DONATION TO SPONSOR THIS ICON Iconography (from Greek: εικoνογραφία) refers to the making and liturgical Saint John the Evangelist (Άγιος Ιωάννης ο Εύαγγελιστής) use of icons, pictorial representations of Biblical scenes from the life of Jesus Christ, historical events in the life of the Church, and portraits of the saints. Images have always been a vital part of the Church, but their place was the subject of the Iconoclast Controversy in the 8th and 9th centuries, especially in the East. The icons found in Orthodox Churches are a celebration of the fact that Jesus Christ is indeed the Word of God made flesh and that anyone who has seen Jesus has seen the Father (John 12:45 and 14:8-12). As the 7th Ecumenical Council held in the city of Nicea in 787 AD proclaimed, icons are in color what the Scriptures are in words: witnesses to the incarnation, the fact that God has come among us as a person whom we can see, touch and hear. In fact, in the traditional language of the Church, icons are not painted but written and an iconographer is literally "one who writes icons." "Written" or "Painted"? The most literal translation of the Greek word εικονογραφία (eikonographia) is "image writing," leading many English-speaking Orthodox Christians to insist that icons are not "painted" but rather "written." From there, further explanations are given that icons are to be understood in a manner similar to Holy Scripture—that is, they are not simply artistic compositions but rather are witnesses to the truth the way Scripture is. -
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.