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Clergy Personnel Manual Archdiocese of Portland Preface to the 2014 Edition of the Clergy Personnel Manual
CLERGY PERSONNEL MANUAL ARCHDIOCESE OF PORTLAND PREFACE TO THE 2014 EDITION OF THE CLERGY PERSONNEL MANUAL On December 8, 1979 Archbishop Cornelius Power promulgated the Clergy Personnel Manual. This Manual was the product of extensive study and consultation by the Clergy Personnel Board and finally a vote of the entire presbyterate. Since the original promulgation of the Manual, some chapters have been revised. This edition prints all the chapters in a uniform format. The organization and position titles within the Pastoral Center have changed. This edition references positions of offices that coincide with our current Pastoral Center organization. This 2014 edition of the Clergy Personnel Manual reflects our current personnel policies and structure. Members of the Clergy Personnel Board: Rev. Todd Molinari, Most Rev. Alexander K. Sample, Most Rev. Peter Smith, Rev. Jeff Eirvin, Rev. James Coleman, Rev. Ronald Millican, Rev. Richard Thompson, Rev. Michael Vuky, Rev. Angelo Te. Vicar for Clergy: Rev. Todd Molinari Archbishop of the Archdiocese of Portland: Most Rev. Alexander K. Sample i PREFACE TO THE 1995 EDITION OF THE CLERGY PERSONNEL MANUAL On December 8, 1979, Archbishop Power promulgated the Clergy Personnel Manual. This Manual was the product of extensive study and consultation by the Clergy Personnel Board and finally a vote of the entire presbyterate. Since the original promulgation of the Clergy Personnel Manual, some chapters, like the one on area vicars, have been added; others, like the one on pastors, have been revised. This edition prints all the chapters in a uniform format and notes the date each chapter was promulgated or revised. -
The Beginnings of the Romanian Autocephalous Orthodox Church
Proceedings of SOCIOINT 2019- 6th International Conference on Education, Social Sciences and Humanities 24-26 June 2019- Istanbul, Turkey THE BEGINNINGS OF THE ROMANIAN AUTOCEPHALOUS ORTHODOX CHURCH Horia Dumitrescu Pr. Assist. Professor PhD., University of Piteşti, Faculty of Theology, Letters, History and Arts/ Centre for Applied Theological Studies, ROMANIA, [email protected] Abstract The acknowledgment of autocephaly represents a historical moment for the Romanian Orthodox Church, it means full freedom in organizing and administering internal affairs, without any interference or control of any church authority from outside. This church act did not remove the Romanian Orthodox Church from the unity of ecumenical Orthodoxy, but, on the contrary, was such as to preserve and ensure good relations with the Ecumenical Patriarchate and all other Sister Orthodox Churches, and promote a dogmatic, cult, canonical and work unity. The Orthodox Church in the Romanian territories, organized by the foundation of the Metropolis of Ungro-Wallachia (1359) and the Metropolis of Moldavia and Suceava (1401), became one of the fundamental institutions of the state, supporting the strengthening of the ruling power, to which it conferred spiritual legitimacy. The action of formal recognition of autocephaly culminated in the Ad Hoc Divan Assembly’s 1857 vote of desiderata calling for “recognition of the independence of the Eastern Orthodox Church, from the United Principalities, of any Diocesan Bishop, but maintaining unity of faith with the Ecumenical Church of the East with regard to the dogmas”. The efforts of the Romanian Orthodox Church for autocephaly were long and difficult, knowing a new stage after the Unification of the Principalities in 1859 and the unification of their state life (1862), which made it necessary to organize the National Church. -
A Report of the Study Concerning the Ordination of Women
A Report of the Study Concerning the Ordination of Women Undertaken by the Anglican Mission in America (A Survey of the Leading Theological Convictions) Submitted by: Women’s Ordination Study Team The Rt. Rev. John H. Rodgers, Jr., Chairman July 31, 2003 © 2003 Anglican Mission in America Women’s Ordination Study 2 Women’s Ordination Study Table of Contents Introductory Matters Aim of the Study and Report .................................................................................................... 4 Historical Background ............................................................................................................ 4 Controversial Nature ............................................................................................................. 5 Scope and Limitations ............................................................................................................ 6 Presuppositions .................................................................................................................... 8 Structure ........................................................................................................................... 8 Report Part 1: The primary reasons for the ordination of women to the priesthood/ presbyterate and their consecration as bishops .......................................................................................................................... 9 Part 2: The primary reasons for a male priesthood/presbyterate and episcopate and against the ordination of women as priests/presbyters -
Globalization and Orthodox Christianity: a Glocal Perspective
religions Article Globalization and Orthodox Christianity: A Glocal Perspective Marco Guglielmi Human Rights Centre, University of Padua, Via Martiri della Libertà, 2, 35137 Padova, Italy; [email protected] Received: 14 June 2018; Accepted: 10 July 2018; Published: 12 July 2018 Abstract: This article analyses the topic of Globalization and Orthodox Christianity. Starting with Victor Roudometof’s work (2014b) dedicated to this subject, the author’s views are compared with some of the main research of social scientists on the subject of sociological theory and Eastern Orthodoxy. The article essentially has a twofold aim. Our intention will be to explore this new area of research and to examine its value in the study of this religion and, secondly, to further investigate the theory of religious glocalization and to advocate the fertility of Roudometof’s model of four glocalizations in current social scientific debate on Orthodox Christianity. Keywords: Orthodox Christianity; Globalization; Glocal Religions; Eastern Orthodoxy and Modernity Starting in the second half of the nineteen-nineties, the principal social scientific studies that have investigated the relationship between Orthodox Christianity and democracy have adopted the well-known paradigm of the ‘clash of civilizations’ (Huntington 1996). Other sociological research projects concerning religion, on the other hand, have focused on changes occurring in this religious tradition in modernity, mainly adopting the paradigm of secularization (in this regard see Fokas 2012). Finally, another path of research, which has attempted to develop a non-Eurocentric vision, has used the paradigm of multiple modernities (Eisenstadt 2000). In his work Globalization and Orthodox Christianity (2014b), Victor Roudometof moves away from these perspectives. -
The Body of Christ: Prophet, Priest, Or King? . . . Gerry Breshears
JETS 37/1 (March 1994) 3-26 THE BODY OF CHRIST: PROPHET, PRIEST, OR KING? GERRY B R E S H E A R S * David Fisher has helped me to see that the flurry of ecclesial articles and books describe activity rather than define essence. Even theologians reflect on the Church more organizationally and functionally than ontolog- ically and missiologically. We do word studies of qähäl and ekklësia, speak quickly of a few Biblical analogies, and move on to organization and ordi- nances of the Church. Our pragmatic preoccupation with the nitty-gritty running of the Church forces our ecclesiology to suffer from a lack of tran- scendence.1 We must reflect first on the essence of the Church. The Church is essence taking form. I propose to begin the process by defining the essence of the Church in terms of carrying on the mission of Jesus. I will develop this following the paradigm of the offices Jesus fulfilled while he was on earth. The prelimi- nary level of my thinking means that this will be more an agenda with ex- amples than a finished product. I. THE HE4RT OF THE CHURCH The key concept of the Church is that it is a Spirit-led people of God who carry out Christ's mission in the world. It works because he is present. Matthew's gospel begins (1:18) and ends (28:20) with the presence of Christ. The people who make up the Church are the concretely living body of Christ, which is his person turned outward in action. -
A Concise Glossary of the Genres of Eastern Orthodox Hymnography
Journal of the International Society for Orthodox Church Music Vol. 4 (1), Section III: Miscellanea, pp. 198–207 ISSN 2342-1258 https://journal.fi/jisocm A Concise Glossary of the Genres of Eastern Orthodox Hymnography Elena Kolyada [email protected] The Glossary contains concise entries on most genres of Eastern Orthodox hymnography that are mentioned in the article by E. Kolyada “The Genre System of Early Russian Hymnography: the Main Stages and Principles of Its Formation”.1 On the one hand the Glossary is an integral part of the article, therefore revealing and corroborating its principal conceptual propositions. However, on the other hand it can be used as an independent reference resource for hymnographical terminology, useful for the majority of Orthodox Churches worldwide that follow the Eastern Rite: Byzantine, Russian, Bulgarian, Serbian et al., as well as those Western Orthodox dioceses and parishes, where worship is conducted in English. The Glossary includes the main corpus of chants that represents the five great branches of the genealogical tree of the genre system of early Christian hymnography, together with their many offshoots. These branches are 1) psalms and derivative genres; 2) sticheron-troparion genres; 3) akathistos; 4) canon; 5) prayer genres (see the relevant tables, p. 298-299).2 Each entry includes information about the etymology of the term, a short definition, typological features and a basic statement about the place of a particular chant in the daily and yearly cycles of services in the Byzantine rite.3 All this may help anyone who is involved in the worship or is simply interested in Orthodox liturgiology to understand more fully specific chanting material, as well as the general hymnographic repertoire of each service. -
Engagement Guidelines: Orthodox Christian Leaders
Tip Sheets: Engaging Faith Communities V1.2 Engagement Guidelines: Orthodox Christian Leaders Religion Called: Orthodox Christianity Adherents Consider Themselves: Christian and are called Orthodox Christians House of Worship: Church or Cathedral First Point of Contact: Senior parish priest a.k.a. pastor Religious Leader: Priest or Deacon Spoken Direct Address: Use “Father” Physical Interaction: Handshake O.K. across sexes HOUSE OF WORSHIP Churches are local houses of worship. A parish refers to the congregation of a particular church. Parishes often have non-sacred spaces such as multipurpose rooms, schools, gyms, or offices. Cathedrals are large centers of worship for an entire regional area run by a Diocese or Archdiocese. Monasteries and convents house monks and nuns (respectively), and may include a chapel and areas for instruction/work. RELIGIOUS LEADERS Ordained/Commissioned/Licensed Leaders Orthodox Christian leadership is hierarchical with each national/ethnic branch having its own structure and leadership. Regional leadership generally falls to bishops (or archbishops, catholicos, or metropolitans). Priests and deacons provide sacramental and spiritual leadership; priests often are in charge of a local parish. Both priests and deacons are permitted to marry. Holy Orders and Lay Leaders Monks and nuns are non-ordained (lay) leaders (except for hiermonks who are ordained priests or deacons) who have usually taken a vow of poverty, celibacy, and obedience and often live an active vocation of both prayer and service. Many monks, nuns, and laypersons have important leadership positions —avoid assumptions based on title. Some U.S. parishes have lay administrators who take on many of the roles once the exclusive domain of clergy. -
Greek Orthodox Church of the Assumption
H.O.P.E. ANNIVERSARY PARTY Greek Orthodox Church of the Assumption BELLINGHAM Helping Orthodox Holy Nativity of the Sunday, September 8, 2019 GREEK FESTIVAL Theotokos Antiochian Parents Educate THE DIVINE LITURGY OF ST. JOHN CHRYSOSTOM WILL BE CELEBRATED TODAY Orthodox Mission HOPE is a ministry for babies Today 11:00 AM - 8:00 PM th Sunday, September 15 and children ages 40 days to preschool. They meet every 5:00 PM to 9:00 PM 8 FEAST: St. Sophia GOC Tuesday at 10:00 AM at St. De- The Nativity of our Most Holy Lady, the Theotokos; 6402 226th St. SW 510 E. Sunset Dr. metrios GOC for Fellowship Sunday preceding the Elevation of the Holy, Mountlake Terrace, WA Bellingham, WA and a lesson about our Ortho- Precious and Life -Giving Cross. dox faith. Questions? Email RSVP to Diane (425) 246-7486 www.bellinghamgreekfest.org Arianna Dumont at Presale Tickets only [email protected]. Adults: $45 ~ Children: $20 WELCOME TO OUR CHURCH CLOUD OF It is with great joy that we welcome all visitors and guests who are ST. DEMETRIOS ROMANIAN worshiping with us today. Whether you are an Orthodox Christian WITNESSES FESTIVAL 2019 GREEK FESTIVAL or this is your first visit to an Orthodox Church, we are pleased to Grief Support Group have you with us! Although Holy Communion and other Sacra- September 28-29 September 20, 21, 22 Priest: ments are offered only to baptized and chrismated (confirmed) Holy Apostles GOC Monday evenings, Sept. 23rd Rev. Fr. Dean Orthodox Christians, all are invited to receive the antidoron St. -
(Zacharias) and Jesus' Birth
Scholars Crossing The Second Person File Theological Studies 10-2017 A Levitical Priest (Zacharias) and Jesus' Birth Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/second_person Part of the Biblical Studies Commons, Christianity Commons, Practical Theology Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "A Levitical Priest (Zacharias) and Jesus' Birth" (2017). The Second Person File. 24. https://digitalcommons.liberty.edu/second_person/24 This The Birth of Jesus Christ is brought to you for free and open access by the Theological Studies at Scholars Crossing. It has been accepted for inclusion in The Second Person File by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. THE PHYSICAL BIRTH OF JESUS CHRIST A LEVITICAL PRIEST (ZACHARIAS) AND JESUS’ BIRTH THE ZACHARIAS FILE STATISTICS ON HIS LIFE Spouse: Elisabeth Son: John the Baptist First mention: Luke 1:5 Final mention: Luke 3:2 Meaning of his name: “God remembers” Frequency of his name: Referred to eight times Biblical books mentioning him: One book (Luke) Occupation: Priest Important fact about his life: He was the father of John the Baptist STORY OF HIS LIFE • Two authors aptly introduce the opening event in his life: On an October morning, Zecharias, a country priest on his half-yearly turn of duty in the Temple at Jerusalem, and the other priests on duty were gathered to await the casting of lots that would determine which of them would have the honor of offering the incense. -
The Concept of “Sister Churches” in Catholic-Orthodox Relations Since
THE CATHOLIC UNIVERSITY OF AMERICA The Concept of “Sister Churches” In Catholic-Orthodox Relations since Vatican II A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy © Copyright All Rights Reserved By Will T. Cohen Washington, D.C. 2010 The Concept of “Sister Churches” In Catholic-Orthodox Relations since Vatican II Will T. Cohen, Ph.D. Director: Paul McPartlan, D.Phil. Closely associated with Catholic-Orthodox rapprochement in the latter half of the 20 th century was the emergence of the expression “sister churches” used in various ways across the confessional division. Patriarch Athenagoras first employed it in this context in a letter in 1962 to Cardinal Bea of the Vatican Secretariat for the Promotion of Christian Unity, and soon it had become standard currency in the bilateral dialogue. Yet today the expression is rarely invoked by Catholic or Orthodox officials in their ecclesial communications. As the Polish Catholic theologian Waclaw Hryniewicz was led to say in 2002, “This term…has now fallen into disgrace.” This dissertation traces the rise and fall of the expression “sister churches” in modern Catholic-Orthodox relations and argues for its rehabilitation as a means by which both Catholic West and Orthodox East may avoid certain ecclesiological imbalances toward which each respectively tends in its separation from the other. Catholics who oppose saying that the Catholic Church and the Orthodox Church are sisters, or that the church of Rome is one among several patriarchal sister churches, generally fear that if either of those things were true, the unicity of the Church would be compromised and the Roman primacy rendered ineffective. -
Jesus As Priest in the Gospels Nicholas Perrin
Jesus as Priest in the Gospels Nicholas Perrin Nicholas Perrin is the Franklin S. Dryness Chair of Biblical Studies at Wheaton Grad- uate School and the former Dean of Wheaton Graduate School at Wheaton College. He earned his PhD from Marquette University. Most recently, he is the author of Jesus the Priest (SPCK/Baker Academic, 2018) and will also be publishing The Kingdom of God (Zondervan) in early 2019. A husband and the father of two grown sons, Dr. Perrin is a teaching elder in the Presbyterian Church in America. To the extent that New Testament (NT) theology is concerned to convey the theologies of the NT writings as these have been critically interpreted, the project by nature entails a good deal of interpretative retrieval, that is, an up-to-date recounting of standard arguments and familiar paradigms for understanding the discrete canonical texts. One such “familiar paradigm,” easily demonstrable from the past hundred years or so of scholarly literature, holds that the Epistle to the Hebrews is unique by virtue of its emphasis on Jesus’ priesthood. From here, especially if one prefers to date Hebrews after the destruction of the temple, it is a straightforward move to infer that the concept of Jesus’ priesthood was entirely a post-Easter theologoumenon, likely occasioned by the destruction of the Jerusalem temple, and almost certainly limited in importance so far as first-century Christian belief was concerned. Whatever factors “in front of” the biblical text may have helped pave the way for this recurring interpretative judgment (here one may think, for example, of the fierce anti-sacerdotal character of so much nineteenth- and twenti- eth-century Protestant theology), it almost certainly mistaken. -
Orthodox Mission Methods: a Comparative Study
ORTHODOX MISSION METHODS: A COMPARATIVE STUDY by STEPHEN TROMP WYNN HAYES submitted in fulfilment of the requirements for the degree of DOCTOR OF THEOLOGY in the subject of MISSIOLOGY at the UNIVERSITY OF SOUTH AFRICA Promoter: Professor W.A. Saayman JUNE 1998 Page 1 ACKNOWLEDGMENTS I would like to thank the University of South Africa, who awarded the Chancellor's Scholarship, which enabled me to travel to Russia, the USA and Kenya to do research. I would also like to thank the Orthodox Christian Mission Center, of St Augustine, Florida, for their financial help in attending the International Orthodox Christian Mission Conference at Holy Cross Seminary, Brookline, MA, in August 1996. To Fr Thomas Hopko, and the staff of St Vladimir's Seminary in New York, for allowing me to stay at the seminary and use the library facilities. The St Tikhon's Institute in Moscow, and its Rector, Fr Vladimir Vorobiev and the staff, for their help with visa applications, and for their patience in giving me information in interviews. To the Danilov Monastery, for their help with accom modation while I was in Moscow, and to Fr Anatoly Frolov and all the parishioners of St Tikhon's Church in Klin, for giving me an insight into Orthodox life and mission in a small town parish. To Metropolitan Makarios of Zimbabwe, and the staff and students of the Makarios III Orthodox Seminary at Riruta, Kenya, for their hospitality and their readiness to help me get the information I needed. To the Pokrov Foundation in Bulgaria, for their hospitality and help, and to the Monastery of St John the Forerunner in Karea, Athens, and many others in that city who helped me with my research in Greece.