Reclaiming the Deep Ecology of Christian Tradition
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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: -
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. -
Abraham (Hermit) 142F. Aristode 160 Acacius (Bishop Atarbius (Bishop Of
INDEX Abraham (hermit) 142f. Aristode 160 Acacius (bishop Atarbius (bishop of Caesarea) 80f., 86f., of Neocaesarea) 109f., 127 91 Athanasius 63, 67ff., 75 Acacius (bishop Athanasius of Balad 156, 162 of Beroea) 142ff. Athenodorus (brother Aelianus 109 of Gregory al-Farabi 156 Thaumaturgus) 103, 105, Alexander (bishop 133 of Comana) I 26f., 129, Athens 120 132 Augustine 9-21, 70 Alexander (of the Cassiciacum Dialogues 9, 15ff. "Non-Sleepers" Corifessions 9-13, 15, monastery) 203, 211 18, 20f. Alexander (patriarch De beata vita 16ff. of Antioch) 144 De ordine 16ff. Alexander of Retractions 19 Abonoteichos 41 Soliloquies 19f. Alexander Severus Aurelian (emperor (emperor 222-235) 47 270-275) 121 Alexandria 37, 39f., 64, Auxentios 205 82, 101, 104, 120, Babai 172 n. II, 126f., 129 173ff. n. 92, 143, Babylas 70 156, 215 Baghdad 156 Alexandrian Christology 68 Bardesanism/Bardesanites 147 Amaseia 128 Barhadbeshabba 'Arbaya 145 Ambrose 70, 91 Barnabas 203 n. 39 Basil of Caeserea 109f., 117, Anastasios (monk) 207 121ff., 126f., Anastasius (= Magundat) 171 131, 157, Ancyra 113 166 Andrew Kalybites 207 Basilides 32, 37ff. Andrew the Fool 203 Beroea 141, 142 Annisa 112f. Berytus 101, 103f., Antioch 82, 105, 120 I I If., 155, 160, 215 Caesarea (Cappadocia) 129 Antiochene theology 72f., 143 Caesarea (Palestine) 80ff., 87, Antiochos the African 205 91, 92, 100, Antony 63,69f., 101, 103ff., 75f. 120 Antony / Antoninus Cappadocia 46ff., 53, (pupil of Lucian) 65 122 Apelles 51 Carpocrates 32, 39, 41 Arius/ Arianism/ Arians 65ff., 80ff., Carthage 47,49, 51, 92, 148 53ff., 57f. 224 INDEX Cataphrygian(s) 50ff., 56, 59 David of Thessalonike 205 Chaereas (comes) 140 Dcmosthenes (vicarius Chalcedon 75 of Pontica) III Chosroes II 17Iff., 175, Diogenes (bishop 177, I 79f., of Edessa) 144 182, 184, Dionysius (pope 259~269) 106 188 Doctrina Addai 91 n. -
A Possible Filiation Between A. Khomiakov and Lev Karsavin Françoise Lesourd
A possible filiation between A. Khomiakov and Lev Karsavin Françoise Lesourd To cite this version: Françoise Lesourd. A possible filiation between A. Khomiakov and Lev Karsavin. Alexei Khomiakov : We are sobornost’ integral life in slavophile thought as an answer to modern fragmentation. The church, empire and the modern state, In press. hal-01792373 HAL Id: hal-01792373 https://hal-univ-lyon3.archives-ouvertes.fr/hal-01792373 Submitted on 15 May 2018 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. 1 A Possible Filiation Between Alexei Khomiakov and Lev Karsavin Françoise Lesourd Université Jean Moulin Lyon 3 Khomiakov exerted a certain influence on Lev Karsavin, one of the leading Russian philosophers of religion of the twentieth century. Lev Karsavin was born in Saint Petersburg in 1882. His family belonged not to the intelligentsia, but to the artistic milieu: his father was principal dancer at the Mariinsky Theatre, the Saint Petersburg opera house, and his sister Tamara Karsavina became a famous ballerina and went on to dance with Nijinsky 1 . Karsavin himself studied at the Faculty of History and Philology under the distinguished professor Ivan Mikhailovitch Grevs, and was to become one of the most outstanding historians of the Saint Petersburg school, and a specialist on medieval Western spirituality. -
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. -
Beyond Stewardship: Toward an Agapeic Environmental Ethic
Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (1934 -) Projects Beyond Stewardship: Toward an Agapeic Environmental Ethic Christopher J. Vena Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Ethics in Religion Commons, Philosophy Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Vena, Christopher J., "Beyond Stewardship: Toward an Agapeic Environmental Ethic" (2009). Dissertations (1934 -). 16. https://epublications.marquette.edu/dissertations_mu/16 BEYOND STEWARDSHIP: TOWARD AN AGAPEIC ENVIRONMENTAL ETHIC by Christopher J. Vena, B.A., M.A. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin December 2009 ABSTRACT BEYOND STEWARDSHIP: TOWARD AN AGAPEIC ENVIRONMENTAL ETHIC Christopher J. Vena, B.A., M.A. Marquette University, 2009 One of the unfortunate implications of industrialization and the rapid expansion of global commerce is the magnification of the impact that humans have on their environment. Exponential population growth, along with growing technological capabilities, has allowed human societies to alter their terrain in unprecedented and destructive ways. The cumulative effect has been significant to the point that the blame for widespread environmental degradation must be pinned squarely on human shoulders. Because of our dependence on these systems for survival, the threat to the environment is a threat to human life. The root of the ecological crisis is found in human attitudes and behaviors. In the late 1960’s it was suggested that Christianity was a key source of the problem because it promoted the idea of human “dominion” over creation. -
Sergei Bulgakov and the Search for the Ecumenical Future
The Hour is Coming, and is Now Come: Sergei Bulgakov and the Search for the Ecumenical Future by Scott Allan Sharman A Thesis submitted to the Faculty the University of St. Michael’s College and the Theological Department of the Toronto School of Theology In partial fulfilment of the requirements for the degree of Doctor of Philosophy in Theology awarded by the University of St. Michael’s College © Copyright by Scott Sharman 2014 The Hour is Coming, and is Now Come: Sergei Bulgakov and the Search for the Ecumenical Future Scott Sharman Doctor of Philosophy in Theology University of St. Michael’s College 2014 ABSTRACT This dissertation draws upon the lived and written ecclesiology of Sergei Nikolaevich Bulgakov (1871-1944) in order to make theological and methodological contributions to the current debates surrounding the future of the Christian ecumenical movement. Part I lays the groundwork for the subsequent chapters. It begins with a brief introduction to Bulgakov’s personal history and context, as well as an identification of the most relevant primary and secondary sources on the topics of Church and ecumenism. This is followed by a short survey of the origins and significant highlights of the ecumenical movement in the twentieth century, and an identification of certain challenges which have emerged in the latter part of the century. Part II represents the heart of the study. It sets out to engage in an in-depth examination of the key features of Bulgakov’s ecumenical thought and career. Initial attention is given to both the personal and intellectual influences which shaped Bulgakov’s vision of Christian unity. -
The Fourth Crusade Was No Different
Coastal Carolina University CCU Digital Commons Honors College and Center for Interdisciplinary Honors Theses Studies Fall 12-15-2016 The ourF th Crusade: An Analysis of Sacred Duty Dale Robinson Coastal Carolina University Follow this and additional works at: https://digitalcommons.coastal.edu/honors-theses Part of the History Commons Recommended Citation Robinson, Dale, "The ourF th Crusade: An Analysis of Sacred Duty " (2016). Honors Theses. 4. https://digitalcommons.coastal.edu/honors-theses/4 This Thesis is brought to you for free and open access by the Honors College and Center for Interdisciplinary Studies at CCU Digital Commons. It has been accepted for inclusion in Honors Theses by an authorized administrator of CCU Digital Commons. For more information, please contact [email protected]. Robinson 1 The crusades were a Christian enterprise. They were proclaimed in the name of God for the service of the church. Religion was the thread which bound crusaders together and united them in a single holy cause. When crusaders set out for a holy war they took a vow not to their feudal lord or king, but to God. The Fourth Crusade was no different. Proclaimed by Pope Innocent III in 1201, it was intended to recover Christian control of the Levant after the failure of past endeavors. Crusading vows were exchanged for indulgences absolving all sins on behalf of the church. Christianity tied crusaders to the cause. That thread gradually came unwound as Innocent’s crusade progressed, however. Pope Innocent III preached the Fourth Crusade as another attempt to secure Christian control of the Holy Land after the failures of previous crusades. -
Archaeology and History of Lydia from the Early Lydian Period to Late Antiquity (8Th Century B.C.-6Th Century A.D.)
Dokuz Eylül University – DEU The Research Center for the Archaeology of Western Anatolia – EKVAM Colloquia Anatolica et Aegaea Congressus internationales Smyrnenses IX Archaeology and history of Lydia from the early Lydian period to late antiquity (8th century B.C.-6th century A.D.). An international symposium May 17-18, 2017 / Izmir, Turkey ABSTRACTS Edited by Ergün Laflı Gülseren Kan Şahin Last Update: 21/04/2017. Izmir, May 2017 Websites: https://independent.academia.edu/TheLydiaSymposium https://www.researchgate.net/profile/The_Lydia_Symposium 1 This symposium has been dedicated to Roberto Gusmani (1935-2009) and Peter Herrmann (1927-2002) due to their pioneering works on the archaeology and history of ancient Lydia. Fig. 1: Map of Lydia and neighbouring areas in western Asia Minor (S. Patacı, 2017). 2 Table of contents Ergün Laflı, An introduction to Lydian studies: Editorial remarks to the abstract booklet of the Lydia Symposium....................................................................................................................................................8-9. Nihal Akıllı, Protohistorical excavations at Hastane Höyük in Akhisar………………………………10. Sedat Akkurnaz, New examples of Archaic architectural terracottas from Lydia………………………..11. Gülseren Alkış Yazıcı, Some remarks on the ancient religions of Lydia……………………………….12. Elif Alten, Revolt of Achaeus against Antiochus III the Great and the siege of Sardis, based on classical textual, epigraphic and numismatic evidence………………………………………………………………....13. Gaetano Arena, Heleis: A chief doctor in Roman Lydia…….……………………………………....14. Ilias N. Arnaoutoglou, Κοινὸν, συμβίωσις: Associations in Hellenistic and Roman Lydia……….……..15. Eirini Artemi, The role of Ephesus in the late antiquity from the period of Diocletian to A.D. 449, the “Robber Synod”.……………………………………………………………………….………...16. Natalia S. Astashova, Anatolian pottery from Panticapaeum…………………………………….17-18. Ayşegül Aykurt, Minoan presence in western Anatolia……………………………………………...19. -
The Ecumenical Patriarchate of Constantinople1
STEFANOS ATHANASIOU The Ecumenical Patriarchate of Constantinople1 A Religious Minority and a Global Player Introduction In the extended family of the Orthodox Church of the Byzantine rite, it is well known that the Ecumenical Patriarchate of Constantinople takes honorary prece- dence over all other Orthodox autocephalous and autonomous churches.2 The story of its origins is well known. From a small church on the bay of the Bos- porus in the fishing village of Byzantium, to the centre of Eastern Christianity then through the transfer of the Roman imperial capital from Rome to Constantinople in the fourth century, and later its struggle for survival in the Ottoman Empire and Turkey. Nevertheless, a discussion of the development of the Ecumenical Patriarchate of Constantinople is required to address the newly- kindled discussion between the 14 official Orthodox autocephalous churches on the role of the Ecumenical Patriarchate in today’s Orthodox world. A recalling of apposite historical events is relevant to this discussion. As Karl Löwith remarks, “[H]istorical consciousness can only begin with itself, although its intention is to visualise the thinking of other times and other people. History must continually be recalled, reconsidered and re-explored by each current living generation” (Löwith 2004: 12). This article should also be understood with this in mind. It is intended to awaken old memories for reconsideration and reinterpretation. Since the fall of Constantinople in 1453, the Ecumenical Patriarchate has taken up the role of custodian of the Byzantine tradition and culture and has lived out this tradition in its liturgical life in the region of old Byzantium (Eastern Roman Empire) and then of the Ottoman Empire and beyond. -
The Great and Holy Synod and Why It Is Important for Orthodoxy
The Great and Holy Synod And Why It is Important for Orthodoxy Background Information—The Ecumenical Councils In the year 325, the Emperor Constantine convened the First Ecumenical Council in Nicea. Why? To put order where there was chaos. In the first three centuries of Christianity, the church was underground and persecuted. When Christianity became the legal religion of the Roman Empire in the early 4th century, as the churches of the various cities began communicating openly, there was disagreement, even scandal and heresy, because there was not agreement on basic tenets of the faith. The First Ecumenical Council gathered all the bishops of all the churches together, and after deliberation and prayer, the result of this Council was the Nicene Creed (our confession of faith) and the Canon of Scripture. Between 325 and 787, seven such Councils were held, which have given us the backbone of our Orthodox theology and praxis. For a Council to be truly “Ecumenical”, it means that all the churches are involved. Following the Great Schism in 1054, and now the further fracturing of Christianity into thousands of denominations, it is not possible to have a Council that is truly “Ecumenical.” The Autocephalous Churches In the Ancient Church, there were five “Patriarchates”—Rome, Constantinople, Jerusalem, Antioch and Alexandria. It is not the Orthodox “tradition” to have one “pope” who speaks infallibly for the whole church. Rather, our system of governance is “collegial” or “synodical.” There were, in the beginning, five autocephalous, or self- governing churches, each being led by a “Patriarch.” The Patriarch of Constantinople is recognized as the “Ecumenical Patriarch.” While he does not have administrative authority over the “Autocephalous” Churches, when all the churches gather together, he sits as the “first among equals.” The Seven Ecumenical Councils, or Synods, were convened under the “synodical” system that was the “tradition” among the ancient Patriarchates.