Chapter 12- Orthodox Christianity Teaching Tips Approach To
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Limbo's Not a Thing, Right?
Limbo’s Not a Thing, Right? Is Limbo just another name for purgatory? Nope! So what is Limbo, and what does the Church say about it? Let’s find out! Purgatory and Limbo can sound like the same Church teaching—but they’re not. Purgatory is a state of purification for those who have died imperfect but in a state of grace. Once they are purified, they enter the joy of heaven. This is a doctrine of the Church—which means that all Catholics are required to believe it. So what’s Limbo? Limbo is a speculation that some theologians began to suggest as early as the Medieval Ages, as a “place” where the souls of unbaptized infants might go after death. This theory honored two fundamental Catholic teachings: 1) that God desires salvation for all and 2) that to enter heaven, one must be free from original sin. Because Limbo was speculation, not doctrine, the Church never defined it as official teaching nor does she officially use the term “Limbo” in any of her documents. In his book What Catholics Really Believe: 52 Answers to Common Misconceptions About the Catholic Faith, Karl Keating says that most theologians today (Pope Benedict XVI, for example) “see no need for limbo, suggesting that God provides some way for unbaptized infants to make a decision for or against him immediately after death.” What we do know for certain is that our God is a God of mercy and love who wants every one of His children to join Him in Heaven. We can trust everything and everyone to Him. -
Paradise - Purgatory - Perdition
PARADISE - PURGATORY - PERDITION A short time before the Lord Jesus Christ went to the cross of Calvary to put away sin by the sacrifice of Himself, He said, concerning His disciples: “While I was with them in the world, I kept them in Thy name: those that Thou gavest Me I have kept, and none of them is lost, but the son of PERDITION: that the Scripture might he fulfilled:” John 17:12. Judas Iscariot was “the son of perdition.” Then note II Thessalonians 2:3: “Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of PERDITION.” The coming of the “man of sin” will also be “the son of perdition.” Then note Revelation 17:8: “The beast that thou sawest was and is not; and shall ascend out of the bottom less pit, and go into PERDITION: and they that dwell on the earth shall wonder, whose names were not written in the Book of Life from the foundation of the world, when they, behold the beast that was, and is not, and yet is.” Then we read in Hebrews 10:39 and II Peter 3:7 concerning some who shall go to perdition: “But we are not of them who draw back unto PERDITION; but of them that believe to the saving of the soul.” “But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and PERDITION of ungodly men.” PARADISE When the Lord Jesus was dying on the cross, a thief near by on another cross called on Him. -
Holy Chrismation
Holy Chrismation In the Sacrament of Baptism man is called out of spiritual darkness into the light of Christ and is initiated into the economy of salvation by the Son of God. This initiation is effected, however, in the Sacrament of Chrismation. Repent, and be baptized every one of you in the Name of Jesus Christ, the Apostle Peter preached to the people on Pentecost, and you shall receive the gift of the Holy Spirit (Acts 2:38). Since that time the Divine Gift of the Holy Spirit is bestowed upon each person who rises from the baptismal font. And everything the Holy Spirit touches receives the seal of an invaluable treasure, a ray of eternal light, the reflection of Divine action. The Sacrament of Chrismation awakens in the soul that inner, spiritual thirst which does not let one grow satisfied solely with the earthly and material, but always summons us to the Heavenly, to the eternal and the perfect. It makes the baptized person the possessor of the Spirit bearing beauty and a partaker of sanctity, of the Unwaning Light and Divine Life. It is for this reason that in Chrismation the new member of the Church not only receives the Spirit within, but is outwardly encompassed by Him, being robed henceforth as if in special spiritual garments. The Prayer at Anointing with the Holy Chrism contains an assertion that the one who has been graced to receive the seal of the Gift of the Holy Spirit receives aid to remain indomitable, unchanging, unharmed, untouched, unoppressed, safe from the designs of the Evil One, to abide in the Faith and to await the heavenly rewards of life and the eternal promises of our Lord and Savior Jesus Christ. -
The Sacramental Life of the Church (Part 1)
Greek Orthodox Church of the Assumption Studies in the Faith The Sacramental Life of the Church (Part 1) Greek Orthodox C hu rc h o f t he A ssu m pti on 1804 Thirteenth Avenue Seattle, Washington 98122-2515 Phone: 206-323-8557 Fax: 206-323-1205 Email: officemanager@ assumptionseattle.org Presented by Fr. Dean Kouldukis Page 2 Studies in the Faith THE SACRAMENTAL LIFE OF THE CHURCH "Growth in prayer has no end," Theophan informs us. "If this growth ceases, it means that life ceases." The way of the heart is endless be- cause the God whom we seek is infinite in the depths of His glory. The Jesus Prayer is a signpost along the spiritual journey, a journey that all of us must take. (From The Jesus Prayer by Fr. Steven Tsichlis) READING ASSIGNMENTS The Orthodox Church: by Timothy Ware, Pages 99-121 and 257-272. The Sacramental Life of the Church: by Fr. Alciviadis Calivas, Th.D., Pages 9-20 of this booklet. SACRAMENTS: AN EASTERN ORTHODOX UNDERSTANDING To begin with, the word sacrament is found nowhere in the Scriptures. The Latin term sacramentum, meaning "to make holy", was a legal term belonging to the language of Roman jurisprudence. It referred to the oath tak- en by a Roman soldier upon his enlisting in the army. Given the above, Tertullian (160-225 AD) applied the word to Baptism, asserting that each Christian's reception of the rite thus enlists him in Christ's army. While the use of the word sacrament came to be widely accepted in the West, Eastern Christianity did not ac- cept Tertullian's application of it. -
Canon Law of Eastern Churches
KB- KBZ Religious Legal Systems KBR-KBX Law of Christian Denominations KBR History of Canon Law KBS Canon Law of Eastern Churches Class here works on Eastern canon law in general, and further, on the law governing the Orthodox Eastern Church, the East Syrian Churches, and the pre- Chalcedonean Churches For canon law of Eastern Rite Churches in Communion with the Holy See of Rome, see KBT Bibliography Including international and national bibliography 3 General bibliography 7 Personal bibliography. Writers on canon law. Canonists (Collective or individual) Periodicals, see KB46-67 (Christian legal periodicals) For periodicals (Collective and general), see BX100 For periodicals of a particular church, see that church in BX, e.g. BX120, Armenian Church For periodicals of the local government of a church, see that church in KBS Annuals. Yearbooks, see BX100 Official gazettes, see the particular church in KBS Official acts. Documents For acts and documents of a particular church, see that church in KBS, e.g. KBS465, Russian Orthodox Church Collections. Compilations. Selections For sources before 1054 (Great Schism), see KBR195+ For sources from ca.1054 on, see KBS270-300 For canonical collections of early councils and synods, both ecumenical/general and provincial, see KBR205+ For document collections of episcopal councils/synods and diocesan councils and synods (Collected and individual), see the church in KBS 30.5 Indexes. Registers. Digests 31 General and comprehensive) Including councils and synods 42 Decisions of ecclesiastical tribunals and courts (Collective) Including related materials For decisions of ecclesiastical tribunals and courts of a particular church, see that church in KBS Encyclopedias. -
2015 Liturgical Books Order Form
Antiochian Orthodox Christian Archdiocese Publications Center & AV Bookstore 140 Church Camp Trail Bolivar, PA 15923 724-238-3677, ext. 406 FAX 724-238-2102 2015 Liturgical Books Order Form Price Quantity Total Cost For Office Use GENERAL SERVICE BOOKS The Divine and Holy Gospel Book 100.00 The Book of the Epistles – An Orthodox Lectionary 60.00 The Liturgikon: Book of Divine Services for the Priest and Deacon 50.00 Service Book of the Archdiocese 15.00 Divine Prayers and Services (Nassar) 35.00 Service Book of the Orthodox Church (Hapgood) 30.00 Western Rite Service Book 25.00 The Divine Liturgy for Clergy and Laity 10.00 The Funeral Service Book – Winfrey 9.00 The Pocket Prayer Book – Paperback 4.00 The Pocket Prayer Book – Red Vinyl ~ or ~ Black Vinyl 5.00 Antiochian Village Camp Music Service Book 12.00 Old and New Testament—Today’s English Version (TEV) 15.00 SPECIAL SERVICE BOOKS Evening Divine Liturgies – Phase I (10 Volumes) 35.00 Evening Divine Liturgies – Phase II (12 Volumes) 40.00 Individual Copies for Christmas 4.00 Individual Copies for Epiphany 4.00 The Office of the Typika 4.00 My Daily Orthodox Prayer Book 8.95 Our Father Among the Saints, Raphael – Hardcover 15.00 Our Father Among the Saints, Raphael – Softbound 12.00 Supplication Service to Our Father Among the Saints Raphael 5.00 The Complete Service of St. Raphael – Audio CD 15.00 Service of Chrismation of Converts into the Orthodox Faith 3.00 LENTEN SERVICE BOOKS The Service of Holy Unction –New Edition 4.00 The Little Compline and Akathist Hymn – Textbook Only 4.00 The Little Compline and Akathist Hymn –Text & Music 10.00 9th Hour, Typika & Presanctified Liturgy—Music Book 12.00 The Presanctified Liturgy of St. -
Eastern Orthodox Theology
EASTERN ORTHODOX THEOLOGY I. INTRODUCTION AMONG all the secondary disciplines and auxiliary sciences of Sacred Theology, probably none is so widely neglected as that branch of Comparative Theology which treats of the differences of faith and practice between Catholics and Eastern Orthodox. There are multiple reasons for such neglect, and the neglect has not been very conscious or intentional. Some reasons why this branch has been neglected in the past are: seminary schedules are already very crowded; the the- ology professors are often burdened with other assignments of teach- ing, preaching or parochial activities, leaving a minimum of leisure for research in matters not immediately pertinent to their classes; and up to now there has been no treatise in this field written in Eng- lish —in fact, any depth of research in Oriental Theology will involve the reading of source material in the more recondite tongues such as Modern Greek, Russian and Roumanian. While it is true that fundamentally the Orthodox are very close to the Catholics and that only a few points of disagreement between them are of importance, yet there is a fairly wide area of discrepancy in view-point, in emphasis, in accidentals that provides material for controversy between the theologians of both churches. A course in all these matters is given by the present writer in Fordham's Russian In- stitute. It is a thirty-hour course, that is, two hours a week for one semester. It is obvious therefore that in a paper of this kind it will not be possible to do more than give a survey of the points of contro- versy and go more thoroughly into a few of the most important questions. -
Coptic Interpretations of the Fourth Ecumenical Council of Chalcedon
1 1 Coptic interpretations of the Fourth Ecumenical Council Table of contents 1 The Chalcedon Crisis and Monophysitism 1.1 Introduction 1.2 Misunderstanding 1.3 Common Declaration 1.4 Monophysitism and the Council of Chalcedon 1.5 Two Different Traditions 1.6 Mia Physis 1.7 Mia Physis and Soteriology 1.8 Common Faith 1.9 Recent Efforts for Unity 1.10 Conclusion 2 Agreed Official Statements on Christology with the Catholic and Eastern Orthodox Churches 2.1 Eastern Orthodox Opponents of the Chambesy Union 3 Article by Fr. John S. Romanides 4 Chalcedon (An Analysis) 5 After Chalcedon - Orthodoxy in the 5th/6th Centuries 6 Pope Saint Dioscorus I of Alexandria (Coptic POV) 6.1 Related Saint: St. Timothy Aelurus of Alexandria 6.1.1 The Consecration of St. Timothy 6.1.2 The Murder of Proterius 6.1.3 The Exile of St. Timothy 6.1.4 The Return of St. Timothy from Exile 6.1.5 The Christology of St. Timothy of Alexandria 6.2 Related Event: The Martyrdom of Thirty Thousand Christians in Alexandria 6.3 Related Saint: St. Acacius, Patriarch of Constantinople 6.4 Pope Timothy III of Alexandria, Empress Theodora, and Patriarch Anthimus I of Constantinople 7 The Orthodox Christology of St. Severus of Antioch 8 The Humanity of Christ (What Oriental Orthodox Believe) 9 The One Will and the One Act, By HH Pope Shenouda III of Alexandria 10 Additional/Miscellaneous Notes 2 2 The Chalcedon Crisis and Monophysitism Monophysitism: Reconsidered Mia-Physis By Fr. Matthias F. Wahba St. Antonius Coptic Orthodox Church Hayward, California USA Introduction The Coptic Orthodox Church of Alexandria, in which I am a priest, is one of the Oriental Orthodox Churches. -
Purgatory and Theosis
Comparing and Contrasting Purgatory of the Latin/Roman Tradition with the Eastern Tradition of Final Theosis • INTRODUCTION: • AN EXAMINATION OF THE ISSUE OF PURGATORY IN THE LATIN CHURCH AND FINAL THEOSIS IN THE EASTERN CHURCHES, HIGHLIGHTS THE THEOLOGICAL ROLLAR- COASTER BETWEEN EAST AND WEST. • IN THE FIRST MILLENNIUM THERE IS A SHARED SEARCH FOR UNDERSTANDING BY THE FATHERS OF THE CHURCH. • IN THE MEDIEVAL PERIOD UNDER THE INFLUENCE OF SCHOLASTICISM IN THE WEST A DIVERGENCE OF DEFINITION OCCURS. REVEALING THE PATRISTIC AND MONASTIC INFLUENCED APPROACH OF THE EAST AND THE ARISTOTELIAN AND ACADEMIC (SCHOOLMEN) APPROACH OF THE WEST. • IN THE MODERN PERIOD A LESS MEDIEVAL APPROACH IN THE LATIN CHURCH THAT RE-AFFIRMS A MORE PATRISTIC UNDERSTANDING, WHILE MAINTAINING THE MEDIEVAL TERM “PURGATORY”. BIBLICAL REFERENCES: PURGATORY "And making a gathering, he [Judas] sent twelve thousand drachms of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well and religiously concerning the resurrection, (For if he had not hoped that they that were slain should rise again, it would have seemed superfluous and vain to pray for the dead,) And because he considered that they who had fallen asleep with godliness, had great grace laid up for them. It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins.” Second Maccabees 12:43-46 The previous quote from the Second Book of Maccabees is usually cited as the foundational Scriptural reference for the doctrine of Purgatory. Judas Maccabee the great liberator of the Jewish people from foreign dominance, sends a stipend to the Jewish priests for his deceased soldiers whom he loved, and who died fighting for the law of God, so that their sins may be forgiven and they might receive resurrection from the abode of Sheol (the shadowy place of the dead). -
Visions of Gehenna: the Biblical and Apocryphal Underworlds and Hells Behind the Inferno Scott Cameron Huron University College
Liberated Arts: A Journal for Undergraduate Research Volume 3, Issue 1 Article 1 2017 Visions of Gehenna: The Biblical and Apocryphal Underworlds and Hells behind the Inferno Scott Cameron Huron University College Follow this and additional works at: https://ojs.lib.uwo.ca/index.php/lajur Recommended Citation Cameron, Scott M. (2017) "Visions of Gehenna: The Biblical and Apocryphal Underworlds and Hells behind the Inferno," Liberated Arts: a journal for undergraduate research: Vol. 3: Iss. 1, Article 1. Liberated Arts is an open access journal, which means that its content is freely available without charge to readers and their institutions. All content published by Liberated Arts is licensed under the Creative Commons License, Attribution- NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0). Readers are allowed to read, download, copy, distribute, print, search, or link to the full texts of the articles in this journal without seeking prior permission from Liberated Arts or the authors. For more information, please contact [email protected]. Visions of Gehenna: The Biblical and Apocryphal Underworlds and Hells behind the Inferno Scott Cameron, Huron University College Abstract: This paper argues that Dante’s Inferno should not be read exclusively in the Classical humanist tradition by contextualising his work within a long history of apocryphal Christian representations of Hell. Jerome’s Vulgate Bible rendered Hell as an abstract site for the realisation of theological principles, rather than a physical place readily comprehensible in human terms. In failing to describe Hell in literal terms, the Vulgate invited curiosity, and apocryphal visions of Hell proliferated to fill this gap. -
Sunday, March 25 Sunday of Annunciation of the Theotokos V
Sunday, March 25 Sunday of Annunciation of the Theotokos Bilingual Liturgy 2nd Antiphon First Antiphon Σῶσον ἡμᾶς Υἱὲ Θεοῦ, ὁ δι' ἡμᾶς σαρκωθείς, ψάλλοντάς σοι, Ἀλληλούϊα. O God, give Your judgment Save us O Son of God, who became incarnate for us, sing we to You Alleluia. the king, and Your Apolytion for the Annunciation Σήμερον τῆς σωτηρίας ἡμῶν τὸ Κεφάλαιον, καὶ τοῦ ἀπ' αἰῶνος Μυστηρίου ἡ φανέρωσις, ὁ Υἱὸς τοῦ Θεοῦ, righteousness to the Υἱὸς τῆς Παρθένου γίνεται, καὶ Γαβριὴλ τὴν χάριν εὐαγγελίζεται. Διὸ καὶ ἡμεῖς σὺν αὐτῷ τῇ Θεοτόκῳ king’s son. βοήσωμεν· Χαῖρε Κεχαριτωμένη, ὁ Κύριος μετὰ σοῦ. Let the mountains and the Today is the beginning of our salvation, and the revelation of the age-old mystery. For the Son of God becomes the Son of the Virgin, and Gabriel announces the good news of grace. Therefore, let us join hills raise peace to Your him, and cry aloud to the Theotokos: "Rejoice, Maiden full of grace! The Lord is with you." people. Isodikon Proclaim the salvation of our Εὐαγγελίζεσθε ἡμέραν ἐξ ἡμέρας τὸ σωτήριον τοῦ Θεοῦ ἡμῶν. Σῶσον ἡμᾶς Υἱὲ Θεοῦ, ὁ ἀναστὰς ἐκ νεκρῶν, ψάλλοντάς σοι, Ἀλληλούϊα. God from day to day. Proclaim from day to day the salvation of our God. Save us, O Son of God, who is risen from the dead, Second Antiphon sing we to You. Alleluia. He shall come down as rain Resurrection Apolytikion Τοῦ λίθου σφραγισθέντος ὑπὸ τῶν Ἰουδαίων, καὶ στρατιωτῶν φυλασσόντων τὸ ἄχραντόν σου Σῶμα, upon a fleece, and as ἀνέστης τριήμερος Σωτήρ, δωρούμενος τῷ κόσμῳ τὴν ζωήν· διὰ τοῦτο αἱ Δυνάμεις τῶν οὐρανῶν ἐβόων drops falling upon the σοι ζωοδότα. -
The Mystery of Chrismation ~
~ The Mystery of Chrismation ~ Chrismation is the second of the three Holy Mysteries of Christian initiation. It is through chrismation — an anointing with chrism, a mixture of olive oil with fragrant spices which has been blessed by the bishop — that a baptized Christian receives the gifts of the Holy Spirit. The Meaning of Chrismation When the Gospel was first preached in Jerusalem, the holy apostle Peter told the crowds: "Repent and be baptized... and you will receive the Holy Spirit." (Acts 2:38). This was the same Spirit that our Lord, during his earthly ministry, had promised to send to all those who would believe in Him (John 7:39). At first, the apostles bestowed the Holy Spirit on new believers through the laying-on of hands (Acts 8:17). Over time, this was supplanted by an anointing with blessed oil. Anointing is an ancient symbol of kingship and priesthood; likewise, in the Old Testament, altars were anointed with oil, a symbol of richness, healing, and strength. The mystery of holy chrismation completes and perfects the mystery of baptism. In baptism, the believer is granted a shared in the death and resurrection of Christ. In chrismation, the baptized believer, washed clean of sin, is given a share in the ministry of Christ as priest, prophet, and king. For the believer, chrismation is Pentecost. In holy chrismation, God imparts to the believer those gifts of the Holy Spirit necessary for his or her own sanctification, and for whatever work or ministry God has appointed that person to carry out. As Nicholas Cabasilas, the noted 14th century Byzantine writer put it: "if any spiritual energy..