The Holy See
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Brief of Appellee, Protestant Episcopal Church in the Diocese of Virginia
Record No. 120919 In the Supreme Court of Virginia The Falls Church (also known as The Church at the Falls – The Falls Church), Defendant-Appellant, v. The Protestant Episcopal Church in the United States of America and The Protestant Episcopal Church in the Diocese of Virginia, Plaintiffs-Appellees. BRIEF OF APPELLEE PROTESTANT EPISCOPAL CHURCH IN THE DIOCESE OF VIRGINIA Bradfute W. Davenport, Jr. (VSB #12848) Mary C. Zinsner (VSB #31397) [email protected] [email protected] George A. Somerville (VSB #22419) Troutman Sanders LLP [email protected] 1660 International Drive, Suite 600 Troutman Sanders LLP McLean, Virginia 22102 P.O. Box 1122 (703) 734-4334 (telephone) Richmond, Virginia 23218-1122 (703 734-4340 (facsimile) (804) 697-1291 (telephone) (804) 697-1339 (facsimile) CONTENTS Table of Authorities .................................................................................... iiii Introduction ................................................................................................. 1 Facts ........................................................................................................... 2 Assignment of Cross-Error .......................................................................... 5 Argument .................................................................................................... 5 Standard of Review ........................................................................... 5 I. The Circuit Court correctly followed and applied this Court’s -
The Diocese of Minsk, Its Origin, Extent and Hierarchy
177 The Diocese of Minsk, its Origin, Extent and Hierarchy BY Č. SIPOVIČ I Those who would wish to study the history of Christianity in Byelorussia should certainly pursue the history of the Orthodox and Catholic churches, and to a lesser extent, that of various groups of Protestants. One must bear in mind that the Catholic Church in Byelorussia followed and still follows two Rites: the Latin and the Oriental-Byzantine. It is acceptable to call the latter by the name Uniate. In Byelorussia it dates back to the Synod of Brest-Litoŭsk in the year 1596. But here we propose to deal exclusively with the Catholic Church of the Latin Rite, and will further limit ourselves to a small section of its history, namely the foundation of the diocese of Minsk. Something also will be said of its bishops and admin istrators. Exactly how and when the Latin form of Catholicism came to Byelorussia is a question which has not been sufficiently elucidated. Here then are the basic historical facts. From the beginning of the acceptance of Christianity in Byelo russia until the end of the 14th century, the population followed the Eastern Rite and until the end of the 12th century it formed part of the universal Christian Church. After the erection of a Latin bishopric in Vilna in 1387, and after the acceptance of Christianity in the Latin Rite by the Lithuanians, this episcopal see itself and its clergy started to propagate this rite. It is well-known that Jahajła had virtually the same relations with the pagan Lithuanians as with Orthodox Ukrainians and Byelo russians. -
The Great and Holy Synod and Why It Is Important for Orthodoxy (Continued)
The Great and Holy Synod And Why It is Important for Orthodoxy (continued) The Great and Holy Council—June 2016 There are significant logistics associated with a meeting like this. First, each “Autocephalous” Church will be allowed to be represented by up to 24 Bishops. So, that means 24 Bishops under the jurisdiction of the Ecumenical Patriarch will participate, and 24 (out of more than 800) bishops under the Patriarchate of Moscow will participate, etc. Thus, there can be equal representation from all the churches. (Oriental Orthodox Churches will not be participating in this Synod because they are not in communion with the Ecumenical Patriarchate). There will also be observers from the Roman Catholic and some Protestant Churches. With the potential of hundreds of hierarchs and their delegations, with translators, researchers, writers, etc., and with the need to record these events for posterity, there is a lot of infrastructure issues to be worked through. There were initially ten agenda items to be discussed, with sub-items under each topic. These topics had been discussed in gatherings of Orthodox Bishops beginning in 1977. The initial ten items included: a. Orthodox Diaspora b. Autocephaly and its manner of proclamation c. Autonomy and its manner of proclamation d. The Diptychs e. The matter of a common calendar f. Impediments of marriage g. Adaptation of church regulations on fasting h. Relations of the Orthodox Churches with the rest of the Christian world i. Orthodoxy and the Ecumenical Movement j. Contribution of the local Orthodox Church to the prevalence of the Christian ideals of peace, liberty, brotherhood and love among people, and the lifting of racial and other discrimination. -
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. -
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. -
The Ecumenical Councils of the Catholic Church
The Ecumenical Councils of the Catholic Church The Ecumenical Councils of the Catholic Church A History Joseph F. Kelly A Michael Glazier Book LITURGICAL PRESS Collegeville, Minnesota www.litpress.org A Michael Glazier Book published by Liturgical Press Cover design by David Manahan, OSB. Painting in Kiev, Sofia. Photo by Sasha Martynchuk. © Sasha Martynchuk and iStockphoto. Scripture texts in this work are taken from the New American Bible with Revised New Testament and Revised Psalms © 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, DC, and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner. © 2009 by Order of Saint Benedict, Collegeville, Minnesota. All rights reserved. No part of this book may be reproduced in any form, by print, microfilm, microfiche, mechanical recording, photocopying, translation, or by any other means, known or yet unknown, for any purpose except brief quotations in reviews, without the previ- ous written permission of Liturgical Press, Saint John’s Abbey, PO Box 7500, Col- legeville, Minnesota 56321-7500. Printed in the United States of America. 123456789 Library of Congress Cataloging-in-Publication Data Kelly, Joseph F. (Joseph Francis), 1945– The ecumenical councils of the Catholic Church : a history / Joseph F. Kelly. p. cm. “A Michael Glazier book”—T.p. verso. Includes bibliographical references (p. ) and index. ISBN 978-0-8146-5376-0 (pbk.) 1. Councils -
The Russian Orthodox Church Under Patriarch Aleksii II and the Russian State: an Unholy Alliance?
The Russian Orthodox Church under Patriarch Aleksii II and the Russian State: An Unholy Alliance? LESLIE L. MCGANN ike most present-day Russian institutions, the Russian Orthodox Church is in L the process of defining a role for itself amidst the political, social, and eco- nomic turbulence of postcommunist Russia. The Russian Orthodox Church is unique, however, because it enjoys an unrivaled degree of respect and legitima- cy as the embodiment of Russia’s spiritual past and is invested with a national historic tradition that carries great mythical power. This respect and legitimacy have been supplied and acknowledged by the population at large and by the polit- ical elite, and have been reinforced by the collective memory of seventy years of systematic and often brutal repression suffered by the church at the hands of the Soviet state. But to what ends is the church hierarchy, under the leadership of Patriarch Aleksii II, using the immense power that it wields in today’s Russia? How, and to what ends are secular authorities taking advantage of that power? Anyone attempting an assessment of the church’s present role will almost imme- diately have his or her attention drawn to the large number of press articles on the church’s dealings with political powers. The sheer amount of publicity and high- profile political activity surrounding Patriarch Aleksii in particular and the Russian Orthodox Church in general makes one wonder whether the church does indeed stand above the political fray, as its hierarchs claim, or whether it is in fact deeply enmeshed in that fray as merely another champion of its own vested interests. -
Heresy Handout: a Convenient Guide to Eternal Damnation
Heresy Handout: A Convenient Guide to Eternal Damnation Christianity from its inception had difficulty maintaining its tenets in a population as diverse as Europe's. Strange mutations of Christianity kept popping up and they had to be reintegrated into the mainstream church. The "official" standard of belief is orthodoxy. On the other hand, heresy (or heterodoxy) refers to "unofficial" beliefs conflicting with the doctrine of the church fathers. Heresy becomes an actual crime under the Theodosian Code (438 A.D.), and being a heretic means damnation according to medieval thinkers. Most heresies fall into four general tendencies: (1) Dualistic heresies argued that two equally powerful spirits--a benevolent deity and a malevolent counterpart--were in constant warfare to control the universe. In orthodox medieval Christianity, the church fathers interpreted Satan as a being inferior to God. The devil--though rebellious--is merely a fallen angel who carries out God's will (i.e., he only torments or tempts humanity when God allows him to, á la Job). Dualistic heresies tended to see the two forces as equals, and many argued that the material world was entirely evil, in contrast with the orthodox position that the creation of God was “good, but fallen.” (2) Antinomianism covers any heresy that suggests an individual's religious experience outweighs the authority of church hierarchy, its scripture, or canon law. Arguing the scriptures are self-contradictory is also considered antinomianism. (3) Docetism occurs in any heresy that suggests that Christ was a being of pure spirit rather than having a corporeal body. Thus he never really "died" on the cross. -
From Investiture to Worms: a Political Economy of European Development and the Rise of Secular Authority∗
From Investiture to Worms: A Political Economy of European Development and the Rise of Secular Authority∗ Bruce Bueno de Mesquitay Ethan Bueno de Mesquitaz July 15, 2018 Abstract The endogenous consequences of competition between the Roman Catholic Church and secular rulers set into motion by the Investiture Controversy contribute new insights into European economic development, the rise of secular political authoriy, and the decline of the Catholic Church's political power. In particular, the resolution of the Investiture Controversy in the Concordat of Worms (1122) resulted in a significant increase in the bargaining power of secular rulers in wealthier polities relative to poorer polities. This created an institutional environment in which the Catholic Church had incentives to limit economic development while secular rulers could expand their political control by promoting development within their domain. Empirical evidence shows that the behavior of popes and of secular rulers changed in ways consistent with these incentives. The evidence indicates that the incentives created at Worms played a central role, starting hundreds of years before the Protestant Reformation, in the rise of secular political authority and its association with economic prosperity. ∗We have benefited from feedback from Scott Ashworth, Chris Berry, Wioletta Dziuda, Mark Fey, Alexan- der Fouirnaies, Anthony Fowler, Rose McDermott, Adam Przeworski, James Robinson, Shanker Satyanath, Alastair Smith, and Thomas Zeitzoff. Sasha Daich, Katie Jagel, Matt Osubor, and Andrew Peterson pro- vided excellent research assistance. yThe Wilf Family Department of Politics, NYU, email: [email protected] zHarris School of Public Policy, University of Chicago, email: [email protected] At least since the seminal work of Weber(1930), discussions of the political and economic development of Europe have sought to understand the linkage between economic prosperity, the rise of secular authority, and the decline of the Catholic Church as a political power. -
Adams County Historical Society Church Records Collection
Adams County Historical Society Church Records Collection Vol # Town/Township County State Church or Pastor Years Covered Northumberlan 376 Aaronsburg (near) PA Evangelical Lutheran 1794-1854 d 376 Aaronsburg (near) Centre PA Wolf's Chapel ????-???? 1 Abbottstown Adams PA Abbottstown Reformed [now Emanuel Reformed (UCC)] 1768-1880 Immaculate Heart of Mary Roman Catholic (Brandtsburgh 2 Abbottstown Adams PA 1830-1956 Chapel) 3 Abbottstown Adams PA St John Evangelical Lutheran 1884-1920 4 Abbottstown Adams PA St John Lutheran (See also #6) 1837-1850 St John Lutheran (See also #6)(all records alphabetical by 5 Abbottstown Adams PA 1850-1877 name) 6 Abbottstown Adams PA St John Lutheran (see also #4) 1837-1850 St John Lutheran (see also #5)(all records alphabetical by 6 Abbottstown Adams PA 1850-1877 name) Johannes (see St Matthew Evangelical Lutheran, Hanover, 237 Abbottstown Adams PA 1831-1833 Book 2, Vol 2 mentioned) 323 Abbottstown Adams PA Abbottstown Reformed [now Emanuel Reformed (UCC)] 1775-1800 327 Abbottstown Adams PA St John Lutheran 1884-1920 327 Abbottstown Adams PA St John Lutheran, Books I & II 1837-1877 422 Adams Snyder PA St Henry Lutheran (Union) (Musser's Valley) 1860-1878 422 Adams nr Troxelville Snyder PA St James Lutheran (Messiah Lutheran) 1880-1927 254 Adamstown Lancaster PA Muddy Creek 1730-1813 Muddy Creek Lutheran (included in Trinity Evangelical 354 Adamstown Lancaster PA 1730-1813 Lutheran Vol I) Northumberlan Zion Lutheran and Reformed, (Stone) includes thermofax 189 Agustaville PA 1806-1843 d copies 1 Schumacher, -
Reviving Orthodoxy in Russia: Four Factions in the Orthodox Church
TITLE: REVIVING ORTHODOXY IN RUSSIA: FOUR FACTIONS IN THE ORTHODOX CHURCH AUTHOR: RALPH DELLA CAVA, Queens College, CUNY THE NATIONAL COUNCIL FOR SOVIET AND EAST EUROPEAN RESEARCH TITLE VIII PROGRAM 1755 Massachusetts Avenue, N.W. Washington, D.C. 20036 PROJECT INFORMATION:1 CONTRACTOR: Queens College, CUNY PRINCIPAL INVESTIGATOR: Ralph Della Cava COUNCIL CONTRACT NUMBER: 810-02 DATE: December 6, 1996 COPYRIGHT INFORMATION Individual researchers retain the copyright on work products derived from research funded by Council Contract. The Council and the U.S. Government have the right to duplicate written reports and other materials submitted under Council Contract and to distribute such copies within the Council and U.S. Government for their own use, and to draw upon such reports and materials for their own studies; but the Council and U.S. Government do not have the right to distribute, or make such reports and materials available, outside the Council or U.S. Government without the written consent of the authors, except as may be required under the provisions of the Freedom of Information Act 5 U.S.C. 552, or other applicable law. 1 The work leading to this report was supported in part by contract funds provided by the National Council for Soviet and East European Research, made available by the U. S. Department of State under Title VIII (the Soviet-Eastern European Research and Training Act of 1983, as amended). The analysis and interpretations contained in the report are those of the author(s). CONTENTS Abstract 1 The Ultranationalists 3 The Ecumentists 4 The Institutionalists 5 Intra-Orthodox Division & External Religious Threat 6 Symbolic Responses 8 Organizational Responses 9 The Four New Departments 11 The Pastoralists 15 Conclusion 20 Endnotes 22 REVIVING ORTHODOXY IN RUSSIA: FOUR FACTIONS IN THE RUSSIAN ORTHODOX CHURCH Ralph Delia Cava Abstract Orthodoxy today is Russia's numerically largest confession and has for more than a millennium remained one and indivisible with the culture of the Eastern Slavs (including Byelorussians and Ukrainians). -
The Primary Sources of the Particular Law of the Ukrainian Catholic
CHAP TER ONE DOCUMENTS OF THE APOSTOLIC SEE OF ROME INTRODUCTION The primary sources of the particular law of the Ukrainian Catholic Church in Canada promulgated by the Apostolic See of Rome are: 1) the apostolic letter Officium supremi apostolatus issued by Pope Pius X in 1912 to erect the Apostolic Exarchate for the Ukrainian Catholic faithful in Canada; 2) the decree Fidelibus ruthenis promulgated by the Sacred Congregation for the Propagation of the Faith for the Affairs of the Eastern Rite in 1913 to regulate mutual disciplinary relations between the Ukrainian bishop and the Latin bishops of Canada and their clerics and faithful; 3) the decree Graeci-rutheni ritus promulgated by the Sacred Congregation for the Eastern Church in 1930 to revise the decree Fidelibus rutbenis, and 4) the apostolic constitutions which reorganized the Canadian Ukrainian Catholic Church, namely, Pope Pius XII's Omnium cuiusvis ritus, dividing the Apostolic Exarchate into Central, Western, and Eastern Exarchates in 1948; De Ruthenorum, further dividing the Central Exarchate into the Exarchates of Manitoba and Saskatchewan in 1951; Hane apostolicam, elevating each Exarchate to an Eparchy and erecting an ecclesiastical province in 1956; and Pope Paul Vi's Cum territorii amplitudo, erecting the Eparchy of New Westminster in 1974. These sources are studied here as they constitute an integral part of the canonical-historical development of the Ukrainian Catholic Church in Canada and demonstrate the Apostolic See's desire to provide spiritual care for Ukrainian Catholics living outside Ukraine. These sources are best understood in light of the canonical principle that the Latin Church exercises jurisdiction over those Eastern Catholic faithful lacking their own hierarchy.