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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. -
The Daily Eucharist at the Council As Stimulus and Test Case for Liturgical Reform
QL 95 (2014) 28-51 doi: 10.2143/QL.95.1.3030644 © 2014, all rights reserved THE DAILY EUCHARIST AT THE COUNCIL AS STIMULUS AND TEST CASE FOR LITURGICAL REFORM In order to study the contribution of Vatican II to liturgical reform, most scholars spontaneously will turn to the redaction history of Sacrosanctum Concilium. In this paper I am more interested in the question of how the daily Eucharist celebrated at the beginning of each of the General Congregations was experienced by those present. Were these celebrations experienced as an illustration of the reforms proposed in the Constitution on the Liturgy, or rather as a counter-witness to the sorely needed liturgical reform? My major sources are council diaries, at least those that are attentive to this aspect of the Council’s life. I especially rely on accounts of their liturgical experiences offered by two Latin rite Catholic “observers” of the Council liturgies, the French Dominican, Yves Congar and the Irish journalist and Redemptorist, Xavier Rynne; one Oriental rite Catholic Council father, the Melkite archbishop, Neophytos Edelby; and two “real” observers: the United Church of Christ representative, Douglas Horton and the Presbyterian minister, Robert McAfee Brown. It will soon become clear that two types of Eucharistic celebrations received most attention in their diaries and chronicles: the divine liturgies celebrated in rites other than the Latin one and the opening and concluding ceremonies of each session. Especially in the first session the exposure of the mostly Latin-rite Council Fathers to liturgies celebrated by Byzantine and Oriental Catholic Council Fathers may have cured them of some of their prejudices concerning important issues of liturgical debate such as concelebration, the vernacular and communion under both species. -
Handbook of Religious Beliefs and Practices
STATE OF WASHINGTON DEPARTMENT OF CORRECTIONS HANDBOOK OF RELIGIOUS BELIEFS AND PRACTICES 1987 FIRST REVISION 1995 SECOND REVISION 2004 THIRD REVISION 2011 FOURTH REVISION 2012 FIFTH REVISION 2013 HANDBOOK OF RELIGIOUS BELIEFS AND PRACTICES INTRODUCTION The Department of Corrections acknowledges the inherent and constitutionally protected rights of incarcerated offenders to believe, express and exercise the religion of their choice. It is our intention that religious programs will promote positive values and moral practices to foster healthy relationships, especially within the families of those under our jurisdiction and within the communities to which they are returning. As a Department, we commit to providing religious as well as cultural opportunities for offenders within available resources, while maintaining facility security, safety, health and orderly operations. The Department will not endorse any religious faith or cultural group, but we will ensure that religious programming is consistent with the provisions of federal and state statutes, and will work hard with the Religious, Cultural and Faith Communities to ensure that the needs of the incarcerated community are fairly met. This desk manual has been prepared for use by chaplains, administrators and other staff of the Washington State Department of Corrections. It is not meant to be an exhaustive study of all religions. It does provide a brief background of most religions having participants housed in Washington prisons. This manual is intended to provide general guidelines, and define practice and procedure for Washington State Department of Corrections institutions. It is intended to be used in conjunction with Department policy. While it does not confer theological expertise, it will, provide correctional workers with the information necessary to respond too many of the religious concerns commonly encountered. -
“The Order of Divine Services”
Excerpts from the “The Order of Divine Services” According to the usage of the Russian Orthodox Church. By Peter Fekula and Matthew Williams Please get the printed copy at the Saint John of Kronstadt Press, Liberty, TN USA 1997, http://www.sjkp.org/ Content: 1. Sunday services. General Outline. Simple Service (§1A). Double Service (§1B). Six-Stichera or Doxology Service (§1C). Polyeleos Service (§1D) Vigil Service (§1E). Sunday Services during Forefeasts and Afterfeasts (§1F). Simple, Double, Six-Stichera, or Doxology Service (§1F1). Polyeleos or Vigil Rank Service (§1F2). The Apodosis of a Great Feast (§1F3). 2. Weekday services. (From the Monday after All Saints until the Friday before Meatfare Sunday). General Outline. Simple Service (§2A). Double Service (§2B). Six-Stichera Service (§2C). Doxology Service (§2D). Polyeleos Service (§2E). Vigil Service (§2F). Weekday Services During Forefeasts and Afterfeasts (§2G). Simple, Double, Six-Stichera, or Doxology Service (§2G1). Polyeleos or Vigil Service (§2G2) The Apodosis of a Feast of the Lord or Theotokos (§2G3). Apodosis of a Feast together with a Vigil Service (§2G4). 3. Services of the Triodion. The Order of Lenten Weekday Services (§3A). Saturday and Sunday services are treated in (§3B). Simple Service (§3A1). Double Service (§3A2). Specific Services of the Triodion (§3B). The Sunday of the Publican and the Pharisee (§3B1). The Sunday of the Prodigal Son (§3B2). The Saturday of Meatfare (§3B3). Commemoration of the Departed. The Sunday of the Last Judgment (§3B4). Meatfare Sunday. Monday of Cheesefare week (§3B5). (Simple or double Service). Tuesday of Cheesefare week (§3B6). (Simple or Double Service). Wednesday of Cheesefare week (§3B7). -
On Church Etiquette and Its Meaning
On Church Etiquette and its Meaning Deacon Colin Bower For the inquirer who first enters an Orthodox Church, much of what he sees comes across as foreign and exotic. Despite this feeling of otherness, however, what makes him truly feel out of place or uncomfortable is seeing what Orthodox Christians are doing during the services. We cross ourselves, bow, venerate icons, stand for long periods of time, and other peculiarities that clearly delineate between a newcomer and an experienced churchgoer. What must be understood is that our actions during Church, strange as they may seem, flow from our faith and have been handed down to us by our forefathers. These actions are full of meaning, and it is through engaging in the physical aspects of Orthodox worship that the faithful pray and direct their minds from that which is worldly to that which is Divine. The Sign of the Cross The Sign of the Cross is the most common movement in Orthodox worship. It is an act in which the believer, holding his right thumb, pointer and middle finger together,, with the ring and little finger touching the palm, touches his head, stomach, right then left shoulders. This act is in itself a prayer, during which we say the Jesus Prayer (Lord Jesus Christ, Son of God, have mercy on me a sinner) and a confession of the saving work of Christ, who accomplished our salvation through the cross. The three fingers represent the Trinity, who is One God in Three Persons, and the two fingers touching the palm symbolizes the Incarnation of Christ, who took upon Himself our nature and was fully God and Man. -
The Hieratikon
THE HIERATIKON THE HIERATIKON IS THE PRIEST’S HANDBOOK FOR THE DIVINE SERVICES OF: THE NINTH HOUR VESPERS LITTLE COMPLINE THE MIDNIGHT OFFICE MATTINS THE ORDERING OF THE HOLY AND DIVINE LITURGY THE DIVINE LITURGY OF ST. JOHN CHRYSOSTOM THE DIVINE LITURGY OF ST. BASIL THE GREAT THE DIVINE LITURGY OF THE PRESANCTIFIED Together with THE ORDERING FOR THE COMMEMORATION OF SAINTS THE MEMORIAL SERVICE PRAYERS OF THANKSGIVING THE GREAT BLESSING OF THE WATERS And other Prayers and Hymns. i THE HIERATIKON HOW TO USE THE HIERATIKON The Hieratikon, being the Priest’s book for the divine services, is to be used together in accord with the corresponding Choir’s Handbook for the Divine Services. Various colours are used for easy use. RED IN CAPITAL LETTERS are used to specify who says what e.g. PRIEST, DEACON, CHOIR, READER. Red in lower case are used for giving directions on what to do or other information that might be useful to the Priest or Deacon or where options are given e.g. city [monastery], or our Archbishop [Name] etc. The words in the services that are spoken or sung are in black print beginning with the first letter in large Blue or large Green. Those said by the Priest or the Deacon begin with Blue. Those said by the choir or the reader begin with Green. If a Priest shall minister without a Deacon he shall not say on his account the words appointed to the Deacon which are in grey print neither those words appointed to the Priest that are in grey print but begin with a Blue letter. -
Synodum Constantinopolitanum – Canones the Canons of The
0691-0691 – Synodum Constantinopolitanum – Canones The Canons Of The Council in Trullo; Often Called The Quintisext Council. this file has been downloaded from http://www.ccel.org/ccel/schaff/npnf214.html NPNF (V2-14) Philip Schaff 355 THE CANONS OF THE COUNCIL IN TRULLO; OFTEN CALLED THE QUINISEXT COUNCIL. A.D. 692. Elenchus. Introductory Note. The Canons with the Ancient Epitome and Notes. Excursus to Canon VI., On the Marriage of the Clergy. Introductory Note. 356 From the fact that the canons of the Council in Trullo are included in this volume of the Decrees and Canons of the Seven Ecumenical Councils it must not for an instant be supposed that it is intended thereby to affirm that these canons have any ecumenical authority, or that the council by which they were adopted can lay any claim to being ecumenical either in view of its constitution or of the subsequent treatment by the Church of its enactments. It is true that it claimed at the time an ecumenical character, and styled itself such in several of its canons, it is true that in the mind of the Emperor Justinian II., who summoned it, it was intended to have been ecumenical. It is true that the Greeks at first declared it to be a continuation of the Sixth Synod and that by this name they frequently denominate and quote its canons. But it is also true that the West was not really represented at it at all (as we shall see presently); that when the Emperor afterwards sent the canons to the Pope to receive his signature, he absolutely refused to have anything to do with them; and it is further true that they were never practically observed by the West at all, and that even in the East their authority was rather theoretical than real. -
Euchology: a Manual of Prayers of the Holy Ortho- Dox Church
Euchology: A Manual of Prayers of the Holy Ortho- dox Church Author(s): Shann, G. V. Publisher: CCEL i Contents Euchology 1 Initial Stuff 1 PREFACE 2 ii This PDF file is from the Christian Classics Ethereal Library, www.ccel.org. The mission of the CCEL is to make classic Christian books available to the world. • This book is available in PDF, HTML, and other formats. See http://www.ccel.org/ccel/shann/euchology.html. • Discuss this book online at http://www.ccel.org/node/3480. The CCEL makes CDs of classic Christian literature available around the world through the Web and through CDs. We have distributed thousands of such CDs free in developing countries. If you are in a developing country and would like to receive a free CD, please send a request by email to [email protected]. The Christian Classics Ethereal Library is a self supporting non-profit organization at Calvin College. If you wish to give of your time or money to support the CCEL, please visit http://www.ccel.org/give. This PDF file is copyrighted by the Christian Classics Ethereal Library. It may be freely copied for non-commercial purposes as long as it is not modified. All other rights are re- served. Written permission is required for commercial use. iii Euchology InitialEuchology Stuff EUCHOLOGY A MANUAL OF PRAYERS OF THE HOLY ORTHODOX CHURCH DONE INTO ENGLISH By G. V. SHANN. AMS PRESS Reprinted from the edition of 1891, Kidderminster First AMS EDITION published 1969 Manufactured in the United States of America Library of Congress Catalogue Card Number: 75-82260 AMS PRESS INC TO THE VERY REVEREND, THE ARCHPRIEST EUGENE SMIRNOFF, CHAPLAIN TO THE IMPERIAL RUSSIAN EMBASSY IN LONDON, THIS EUCHOLOGY IS GRATEFULLY INSCRIBED BY THE TRANSLATOR. -
The Agape Service
Christ is Risen! N The Paschal Vespers as sung in Church on the eve of Holy and Blessed Pascha (commonly called the “Agape Service”) Compilation © Copyright 1999, 2000 by the Spruce Island Foundation, 510 Sunnymount Sunnyvale, CA 94086 U.S.A. +1 (408) 730-4545 Unaltered copies of this service may be produced and distributed for any non-profit use without obtaining prior permission from the Spruce Island Foundation. Commercial reproduction and use is forbidden without express, written consent. Printed in the United States of America N The Paschal Vespers Opening (The Faithful stand. The Priest holds a lighted candle and the censer.) PRIEST: Glory to the Holy, consubstantial, life-creating and undivided Trinity, always, now and ever, and to the Ages of Ages. CHOIR: Amen. Resurrection Hymn PRIEST & CHOIR: Christ has risen from the dead, trampling down death by death, and upon those in the tombs bestowing life. Great Ectenia DEACON: In peace let us pray to the Lord. CHOIR: Lord, have mercy. DEACON: For the peace from above, and the salvation of our souls, let us pray to the Lord. CHOIR: Lord, have mercy. DEACON: For the peace of the whole world, the good estate of the holy churches of God, and the union of all, let us pray to the Lord. CHOIR: Lord, have mercy. ©1999, 2000 Spruce Island Foundation 1 THE PASCHAL VESPERS (Agape Service) DEACON: For this holy temple, and for those who with faith, reverence and the fear of God enter herein, let us pray to the Lord. CHOIR: Lord, have mercy. DEACON: For the Orthodox episcopate of the Russian Church Abroad [substitute your jurisdiction here]; for the Very Most Reverend Metropolitan Vitaly [substitute your hierarch here]; for the Most Reverend Archbishop Anthony [substitute your bishop here]; for the venerable priesthood, the diaconate in Christ, for all the clergy and the people, let us pray to the Lord. -
5Th Sunday in Great Lent Commemoration of Our Holy Mother Mary of Egypt
1 5th Sunday in Great Lent Commemoration of our Holy Mother Mary of Egypt VESPERS: Tone 1 P. Regular Beginning C. Lord I have cried... 1. Accept our evening prayers, O Holy Lord,/ and grant us remission of our sins,/ for only Thou hast shown forth unto the world// the Resurrection. 2. Walk about Zion, ye people,/ and encompass her./ Give glory therein to Him Who is risen from the dead./ For He is our God// Who hath delivered us from our iniquities. 3. Come ye people, praise and worship Christ,/ glorifying His Resurrection from the dead:/ for He is Our God, Who hath delivered the world// from the beguiling of the enemy. 4. Ye heavens be glad, sound the trumpets,/ ye foundations of the earth./ Shout for joy ye hills, for lo!/ Emmanuel hath nailed our sins to the Cross,/ and He, the Giver of life, hath put death to death by raising Adam up,// because He loveth mankind. 5. Let us praise Him Who of His own Will/ was crucified for us in the flesh;/ and suffered, was buried, and rose from the dead,/ and let us say:/ "Keep Thy Church in the true faith and bring peace to our lives, O Christ,// for Thou art good and lovest mankind." 6. As we, unworthy, stand before Thy sepulcher that held life,/ we raise, O Christ our God, a hymn of praise to Thine ineffable compassion,/ for Thou Who art without sin,/ hast accepted the Cross and death/ in order to grant the world resurrection,// because Thou lovest mankind. -
Service of Supplication
Service Of Supplication For the Conversion of Those Who Have Departed into Error To be sung on the Sunday of Orthodoxy and on other needful occasions The Most Holy Governing Synod, by decision to print the Service of Supplication for the Conversion of Those Who Have Departed into Error, to be sung on the Sunday of Orthodoxy and on other needful occasions, has decreed that this service of supplication be served in monastery, city, and village churches on the first Sunday of Great Lent, and has blessed missionaries to sing it: 1. when they are sent to conduct discussions with schismatics and sectarians, 2. when they unite to the Orthodox Church converts to the way of truth, and 3. Before opening regional and diocesan missionary conferences, and on other like occasions. St. Petersburg Synodal Typographia 1902. By blessing of the Most Holy Governing Synod [Slavonic text re-] Printed by Blessing of the Most Reverend Averky, Archbishop of Syracuse and Holy Trinity Print Shop of St. Job of Pochaev Holy Trinity Monastery, Jordanville, NY, U.S.A. 1967 Translation by Fr. George Lardas, St. Vladimir's Russian Orthodox Church, Houston, TX 1993 Service of Supplication for those in Error After the end of the Liturgy, the clergy come out of the Altar, and making three bows, begin thus: The Deacon saith : Bless, Master. Priest: Blessed is our God always, now and ever, and unto the ages of ages. People: Amen. And they chant: O Heavenly King … Reader: Trisagion. Our Father; Lord, have mercy, 12 times. O come, let us worship… Psalm 74 We will confess Thee, O God, we will confess Thee, and we will call upon Thy Name. -
Service Schedule for Great Lent 2Nd Through the 6Th Week
Service Schedule for Great Lent 2nd through the 6th Week Monday: Thursday: 4:45 AM Midnight Office 4:45 AM Midnight Office Matins Matins Hours Hours 12 Noon Canon to St. John 12 Noon Canon to St. John 1:00 PM 9th Hour 1:00 PM 9th Hour Typica Typica Presanctified Liturgy Presanctified Liturgy 3:00 PM Trapeza 3:00 PM Trapeza 6:30 PM Great Compline & 6:30 PM Great Compline & Akathist Akathist after Compline: Reading after Compline: Reading of Psalter for novices of Psalter for novices Tuesday: Friday: 4:45 AM Midnight Office 4:45 AM Midnight Office Matins Matins Hours Hours 12 Noon Canon to St. John 12 Noon Canon to St. John 1:00 PM 9th Hour 1:00 PM 9th Hour Typica Typica Presanctified Liturgy Presanctified Liturgy 3:00 PM Trapeza 3:00 PM Trapeza 6:30 PM Great Compline & 7:00 PM Small Compline, Akathist Akathist Canon and after Compline: Reading Akathist of Psalter for novices Wednesday: 4:45 AM Midnight Office Matins Hours 12 Noon Canon to St. John 1:00 PM 9th Hour Typica Presanctified Liturgy 3:00 PM Trapeza 6:30 PM Great Compline & Akathist after Compline: Reading of Psalter for novices Service Schedule for Great Lent 2nd through the 6th Week Fifth Week - Amendment Sixth Week - Amendment Wednesday: Thursday: 12:45 PM 9th Hour 4:45 AM Midnight Office Typica Matins Presanctified Liturgy Hours 6:30 PM Matins 1:00 PM 9th Hour Great Canon Typica 1st Hour Presanctified Liturgy Thursday: (Vespers of Annunciation) 8:30 AM 3rd and 6th Hours 6:30 PM Small Compline Liti 1:00 PM 9th Hour Matins Typica st Presanctified Liturgy 1 Hour 6:30 PM Great Compline Friday: rd th Friday: 7:00 AM 3 & 6 Hours Divine Liturgy of Annunciation 4:45 AM Midnight Office followed by Trapeza Matins Hours 2:00 PM Vespers of Lazarus Saturday 4:00 PM Evening Trapeza 12:45 PM 9th Hour Typica 6:30 PM Small Compline Presanctified Liturgy with Canon for St.