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Open Letter to His Holiness Pope Benedict Xvi
In the Name of God, the Compassionate , the Merciful, And may Peace and Blessings be upon the Prophet Muhammad OPEN LETTER TO HIS HOLINESS POPE BENEDICT XVI In the Name of God, the Compassionate , the Merciful, Do not contend with people of the Book except in the fairest way …. (The Holy Qur’an, al-Ankabut , : ). Your Holiness, September th , we thought it appropriate, in the spirit of open exchange, to address your use of a debate between the Emperor Manuel II Paleologus and a “learned Persian” as the starting point for a discourse on the relationship between reason and faith. While we applaud your efforts to oppose the dominance of positivism and materialism in human life, we must point out some errors in the way you mentioned Islam as a counterpoint to the proper use of reason, as well as some mistakes in the assertions you put forward in support of your argument. There is no Compulsion in Religion You mention that “according to the experts ” the verse which begins, There is no compulsion in religion (al-Baqarah : ) is from the early period when the Prophet “was still powerless and under threat,” but this is incorrect. In fact this verse is acknowledged to belong to the period of Quranic revelation corresponding to the political and military ascendance of the young Muslim community. There is no compulsion in religion was not a command to Muslims to remain steadfast in the face of the desire of their oppressors to force them to renounce their faith, but was a reminder to Muslims themselves, once they had attained power, that they could not force another’s heart to believe. -
Sergei A. Mudrov
View metadata, citation and similar papers at core.ac.uk brought to you by CORE SERGEI A. MUDROV THE CONFRONTATION, INTIMIDATION AND NEW DIVISIONS? A CONTROVERSIAL PATH TO THE CREATION OF THE AUTOCEPHALOUS ORTHODOX CHURCH IN UKRAINE Sergei A. Mudrov Polotsk State University, Department of Social Communications, Belarus. Email: [email protected] Abstract: This article analyses the establishment of the autocephalous Orthodox Church in Ukraine. It explains the main steps that were taken in Ukraine towards obtaining auto- cephaly for the Orthodox Church, namely for two non-canonical groups — ‘Ukrainian Autocephalous Orthodox Church’ and ‘Ukrainian Orthodox Church -- Kiev Patriarchate’, which formally merged in December 2018. A special attention is devoted to the analysis of the events in 2018, starting from the April 2018 request of the Ukrainian President Petro Poroshenko, addressed to the Ecumenical Patriarch Bartholomeos. I argue that the move towards autocephaly was dictated primarily by politico-ideological reasons and was accom- panied by the rise of confrontation and a lack of cooperation. The majority of Orthodox, belonging to the Ukrainian Orthodox Church (Moscow Patriarchate), opposed this process, which made them the subject of intimidation campaigns. It appears that in Ukraine there is an ongoing process of constructing a “radical other”, and much effort is being devoted to making the Ukrainian Orthodox Church this “radical other”, since the actions of this Church have been often interpreted in the most negative ways. Overall, the move towards autocephaly, instead of uniting Ukrainians, has brought about new dividing lines in Ukraine and has contributed to the split in global Orthodoxy. Key words: Orthodox Church; identity; religion; Ukraine; autocephaly; Ecumenical Patri- archate; Moscow Patriarchate. -
Stabilisation of Movable Feasts
[Communicated to the Council and the Members of the League.] Official N o.: C. 335. M. 154. 1934. VIII. Geneva. August 3rd, 1934. LEAGUE OF NATIONS ORGANISATION FOR COMMUNICATIONS AND TRANSIT STABILISATION OF MOVABLE FEASTS SUMMARY OF REPLIES FROM RELIGIOUS AUTHORITIES TO THE LETTER FROM THE SECRETARY-GENERAL OF THE LEAGUE OF NATIONS COMMUNICATING THE ACT REGARDING THE ECONOMIC AND SOCIAL ASPECTS OF FIXING MOVABLE FEASTS I. — COMMUNICATION OF THE ACT TO THE RELIGIOUS AUTHORITIES. According to the instructions of the Council, the Secretary-General brought the Act regarding the economic and social aspects of fixing movable feasts, adopted by the Fourth General Conference on Communications and Transit, to the notice of the Christian Religious Authorities, asking them to consider as favourably as possible what action they could “take in the matter. As far as the Holy See is concerned, the Act was communicated by letter from the Secretary-General of the League to the Secretary of State of His Holiness on November 16th, As regards Christian Churches other than the Roman Catholic Church, a request was addressed on November 16th, 1932, to the President of the Universal Christian Council for Life and Work, to which all these Churches are affiliated, asking him to bring the above-mentioned Act to their knowledge and to inform the Secretary-General of the League of the views expressed by the Churches in the matter. II. — RESULTS OF THE ENQUIRY. 1. — Attitude of the Holy See. By letter dated December 30th, 1932, Cardinal Pacelli informed the Secretary-General that the Holy bee maintains the point of view already expressed in previous communications — i.e., that the stabilisation of Easter is a pre-eminently religious question which falls within the competence of the Holy See and that, for reasons of higher spiritual concern, the Holy ?>ee cannot contemplate a change in this matter. -
CTSA Proceedings 65 / 2010
144 CTSA Proceedings 65 / 2010 THEOLOGY AND THE NATURAL SCIENCES Topic: “Is Richard Dawkins a Prophetic Voice?” Convener: Vincent A. Pizzuto, University of San Francisco Moderator: Ilia Delio, Woodstock Theological Center, Georgetown University Presenter: James Wiseman, The Catholic University of America Respondent: Michael Barnes, University of Dayton After acknowledging the defi ciencies in Richard Dawkins’ best-selling book The God Delusion , James Wiseman selected three topics from that work that could usefully lead theologians to refl ect on the way they deal with them themselves. Concerning miracles, Wiseman clarifi ed his use of the term with reference to the three-part defi nition offered by John Meier in his multi-volume study of the his- torical Jesus. With that clarifi cation in place, he asked fi rst whether one could defi ne “miracle” in such a way that a cure deemed miraculous might also, in prin- ciple, be open to a medical explanation. He next inquired about the practical implications (especially for preaching) of the fact that certain New Testament accounts crucial for earlier dogmatic formulations are now understood very differently. On the topic of divine simplicity, he suggested that we would do well to take seriously Philip Hefner’s point that we cannot assume “the God’s-eye view” that would reveal the exact way in which divine being interacts with matter. Wiseman rightly acknowledged that such theological views would certainly not satisfy Dawkins, but made clear that in the fi nal analysis both he and his fellow atheists are faced with ultimate mystery no less than are theologians. -
274 Publishers, Inc., 1974, Pp. 637, $ 15.00. This Is the First Volume
274 Reviews of Books Andrei Oţetea, Ed., The History of the Romanian People, Boston, Mass., Twayne Publishers, Inc., 1974, pp. 637, $ 15.00. This is the first volume in the National Histories Series, edited by Professor Sherman D. Spector (of the Russell Sage College, well known to us as the author of Spector-Rene Ristelhueber, A History of the Balkan Peoples, New York, Twayne, 1971), whose intent is «to present the historical evolution of a nation as that nation’s historians see it. In this way, indigenous historians can present contemporary interpretations of their national history, and American readers may gain new perspectives and insights not generally avail able in the West». The original work —Istoria Poporului Român—was prepared for a Romanian audience, and «its success has led to its appearance in an English-language translation». Prepared by 14 Romanian authorities, its 23 chapters, divided into 4 parts (Ancient History, Medieval History, Modern History and Contemporary History), are the best available presentation of the «revised» Romanian history from the contemporary Marxian (socialist) point of view. There are no footnote references, and the bibliography (pp. 618 - 623) refers nearly entirely to Romanian studies. Quite interesting and valuable are 11 color and 144 black and white illustrations. Spector recommends this history «to those dispassionate and objective American readers who wish to acquire an appreciation of the struggles Romanians have endured since they were swept up into the whirlwind of international politics». We heartily agree with his recommendation, although the presentation is not «dispassionate and objective», being a frankly ideological version of the present regime’s views of the «forms of social and na lional struggle whose crowning glory was the insurrection of August 23, 1944, raised to a higher stage in our days by the Romanian Communist Party which serves the noblest causes of our people» (p. -
The 12Th Day of November Commemoration of Our Father
The 12th Day of November Commemoration of our Father among the Saints, John the Merciful, < Patriarch of Alexandria, the Almsgiver; and the Commemoration of our Venerable Father Nilus the Faster, of Sinai. Evening Service At “Lord, I have called...,” 6 stikhera: 3 stikhera of the holy father, in Tone 4: To the melody, “Thou hast given a sign....” Thou didst emulate the compassion of the merciful Máster, / O wondrous fáther John, / Thou didst distríbute thy bread to the needy in charity, O hóly one. / Therefore, thy memory abides truly, foréver, / And those who celebrate it with faith are delivered from trials and afflíctions, /// O most richly-bless’t híerarch. As He who sees all sécret things / Beheld the purity and ríghtness of thy mind / And the inspired náture of thy character and wáy of life / He anointed thee with myrrh and elevated thee to a magníficent throne / And entrusted thee with the guídance of thy flock /// Which thou didst lead to the harbor of divine grace, O holy fáther John. The Lord granted thee all the prayers of thy heart, O truly wóndrous one, / For thou didst keep all His saving commándments. / Trúly, thou didst love God with thy entire being and thy neíghbor as thyself / And thou didst give help to those in need, O thou who art bléss’t by God, /// Therefore, we honor thee today, O holy fáther John. And 3 stikhera of the venerable father, in Tone 8: To the melody, “What shall we call thee?….” Whát shall we call thee, O hóly one? / A river flowing from the spiritual páradise? / A channel carrying to us the many gífts províded by God? / A flowing tide filled with the teáchings of grace? / A vessel of wisdom, divine knowledge and understánding? / A fervent instructor and an árdent intercéssor? /// Pray now that our sóuls may be saved! What náme shall we give thee, O vén’rable one? / Worker in the grove of immortálity? / Blessèd gardener of the spíritual páradise? / Learnèd student of the láws of God? / Teacher of the dóctrines divine? / 1 RLE. -
Between Forgiveness and Indulgence: Funerary Prayers of Absolution in Russia
BETWEEN FORGIVENESS AND INDULGENCE: FUNERARY PRAYERS OF ABSOLUTION IN RUSSIA Nikolaos Chrissidis The custom o f placing a written prayer of absolution in the hands o f the deceased right before burial is attested in Russia since medieval times. The text of the prayer varied even after the appearance o f printed litur gical books. The essay analyzes the text o f the prayer as it crystallized by the 19th century (and is in use to this day) and compares it to Eastern Orthodox synchorochartia (patriarchal letters of absolution). The conclu sion is that since the late 19th century (if not before) Russians have been When Tsar Fedor Alekseevich died on 27 April 1682, the funeral rites were conducted by Patriarch loakim (in office 1674-1690) with all the customary pomp and circumstance befitting the exalted deceased. Towards the end of the burial rite, and just before the interment o f the body in the Archangel Michael Cathedral of the Moscow Kremlin, Patriarch loakim deposited a prayer of absolution (molitvu proshcheniia) into the hands of the departed. Shortly thereafter the body was carried to its final resting place.1 loakim’s last action reflected an ancient Russian custom, which gave the 1 “O prestavlenii i pogrebenii Gosudaria Tsaria i Velikogo Kniazia Feodora Alekseevicha,” 211-212. Tapestry of Russian Christianity: Studies in History and Culture. Nickolas Lupinin, Donald Ostrowski and Jennifer B. Spock, eds. Columbus, Ohio: Department of Slavic and East European Languages and Cultures and the Resource Center for Medieval Slavic Studies, The Ohio State University, 2016,261-293. N ik o l a o s C h r is s id is spiritual father (or presiding clergyman) a last opportunity to plead for divine pardon on behalf of the dead person through a written prayer. -
19630628.Pdf
THE CRITERION, JUNE ?8, I963 PAGE THRES - SupremeCourt decision Help t'or aging - Cotugo Ar home ::31:r""::-T,.ll:..^l: l.l:: ll^".111",.^11.1groups ha\,e brought:.:l'J...111"..,:.'.'li*i?ll' aboul Ihtr "thr.otrgh improvement conlol'- cnces ancl an cxchangc ol in{or'- " nration. Abroad I LONDON-]'he luling l,abor' I'arty in Australia rvill not butlgc ft'ortt its opposition to g.rveln- nrent aid to Catholic antl othcr' privatc schools, thc ptlty's lcatlcr. has rleclaletl hcrc. Arthur' (.lal- well insisted that sialc glants lo non.public schools are not. pos- sible undel the plesent. Cornrnon. wcalth eonstitution. Cnln'el[. rvho is a Catholic, said thal. clenton- stlations by Catholic pa|cnts agaittst the govet'nmcnt's policl'. Office of Education here, de- f \ rvhich inclrrtlctl ntass tt'attsfcls ol scribed lhe school siluation ar , I "dismal." stttdents fronr Catholic to public The strike involves I I "no schools, rvoukl have lusting 37,500 leachers and rffecls | ^ - ^ | c[[cct''intlrosc[rooldisettssit.rtrs'morelhanami||ionpupi|s.i}fl-l o\%u,j*tAMOUNT TO BETREPAIoBE REPAIO ovERlOVER I I sAN'ro DotttN(;o. Dotttitticurt ; l-1 I YOU Fro |lr,lrrrlrlit,-|l|irslltrt.a..;i:i;l';;i#|eohi-ow|ro-o".|romoo,|z|mos.|!BORROW 36m 30 moo. 2l mos. li.:;',lllill:,:i':lt:i';',llli.'li:|.llll|isll!llJr/ohffil$ 600 29.00 000 40,00 48.3i1 lilll;\,:]l:'T;ll.'i]l.ll,.:lli:1"iil,jliitT'rUlH"fA1500 $51.66 60.00 72.50 rclij.tion u,ilI cvcntuaIlv disappenr'. -
April, 2018 Eastern Churches News: Edited by Fr
APRIL, 2018 EASTERN CHURCHES NEWS: EDITED BY FR. RON ROBERSON SEIA NEWSLETTER On the Eastern Churches and Ecumenism Number 271: April 30, 2018 Washington, DC The Holy Synod of the Ecumenical Patriarchate Considers Requests for Ukrainian Autocephaly PRESIDENT OF UKRAINE PETRO POROSHENKO ON TUESDAY, APRIL 17, ANNOUNCED THE START OF THE PROCEDURE FOR THE CREATION OF A UNIFIED UKRAINIAN ORTHODOX CHURCH. The relevant agreement was reached at 7-hour long negotiations between Poroshenko and Ecumenical Patriarch Bartholomew and Synod members held during a presidential visit to Turkey, Poroshenko said at a meeting with heads of parliamentary factions on Tuesday. "Ukraine is as close as ever to the emergence of its own Unified Orthodox Church," the president said, adding that he cannot elaborate on all details of the agreements reached. A number of elements are needed for the process to see success, including, a corresponding appeal from UOC of the Kyiv Patriarchate and Ukrainian Autocephalous Orthodox Church, which has already been signed to Ecumenical Patriarch Bartholomew in a rare united move of the two churches, according to Poroshenko. Poroshenko expressed hope that the new UOC would be created before the 1030th anniversary of baptism of the Kyiv Rus and called on Parliament to support the appeal to Constantinople. The president called the developments around a possible creation of a United Orthodox Church which would not be subordinate to Moscow a "historic event." The president ruled out the possibility of banning any other churches in Ukraine and noted that the state will remain separated from church. – Unian, April 17. TODAY, APRIL 19, UKRAINIAN PARLIAMENTARIANS UPHELD THE PETITION OF PETRO POROSHENKO TO THE ECUMENICAL PATRIARCH ASKING HIM TO GRANT THE TOMOS OF AUTOCEPHALY TO THE ORTHODOX CHURCH IN UKRAINE. -
On His Holiness, Pope Benedict XVI Communiqué of the General House of the Priestly Fraternity of St
On His Holiness, Pope Benedict XVI Communiqué of the General House of the Priestly Fraternity of St. Peter On Ash Wednesday, February 13, 2013, the Priestly Fraternity of St. Peter had the opportunity to personally express its profound gratitude, and to assure the Sovereign Pontiff of its prayers, through one of its priests. Fr. Martin Ramm, FSSP, was able to greet the Pope on behalf of all of his community. Our conferee, who was received in general audience by His Holiness, presented him with an edition of the traditional Roman Missal recently published by the Fraternity of St. Peter as a gesture of filial devotion and of great gratitude for the promulgation of the Motu Proprio Summorum Pontificum. For nearly eight years, Benedict XVI has, with great humility and courage, guided the Bark of Peter - facing great storms – with the greatest concern to always lead souls to safe port. Giving an example of a profound interior life, he refocused the attention of the Catholic faithful upon the fundamentals of the Faith, putting them on guard against every form of relativism; and explaining the more recent Magisterium in the light of Tradition. Ever mindful of the restoration of the sacred, he reconciled the Roman Church with its two- thousand year liturgical patrimony. As a tireless apostle of Church unity, he was particularly engaged in dialogue with the Society of Pius X, in order to achieve the full reconciliation of the latter. The care given to this, on the part of the Holy Father, is particularly dear to us; and reminds us of the care he extended to our own foundation in 1988, when he assisted John Paul II in his role as Prefect for the Congregation of the Doctrine of the Faith. -
The Text of the Apostolos in Athanasius of Alexandria the New Testament in the Greek Fathers
THE TEXT OF THE APOSTOLOS IN ATHANASIUS OF ALEXANDRIA The New Testament in the Greek Fathers Edited by Roderic L. Mullen Number 8 THE TEXT OF THE APOSTOLOS IN ATHANASIUS OF ALEXANDRIA Gerald J. Donker THE TEXT OF THE APOSTOLOS IN ATHANASIUS OF ALEXANDRIA Gerald J. Donker Society of Biblical Literature Atlanta THE TEXT OF THE APOSTOLOS IN ATHANASIUS OF ALEXANDRIA Copyright © 2011 by the Society of Biblical Literature All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by means of any information storage or retrieval system, except as may be expressly permitted by the 1976 Copyright Act or in writing from the publisher. Requests for permission should be addressed in writing to the Rights and Permissions Office,S ociety of Biblical Literature, 825 Houston Mill Road, Atlanta, GA 30329, USA. Library of Congress Cataloging-in-Publication Data Donker, Gerald J. The text of the Apostolos in Athanasius of Alexandria / by Gerald J. Donker. p. cm. — (Society of Biblical Literature New Testament and the Greek fathers ; no. 9) Includes bibliographical references (p. ) and index. ISBN 978-1-58983-550-4 (pbk. : alk. paper) — ISBN 978-1-58983-551-1 (electronic format) 1. Orthodox Eastern Church. Apostolos. 2. Athanasius, Saint, Patriarch of Alexandria, d. 373. 3. Orthodox Eastern Church—Liturgy—Texts—History and criticism. I. Title. BX375.A65D66 2011 225.6’6—dc22 2011016328 Printed on acid-free, recycled paper conforming to ANSI/NISO -
The Routledge Companion to Christianity in Africa Christianity In
This article was downloaded by: 10.3.98.104 On: 30 Sep 2021 Access details: subscription number Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: 5 Howick Place, London SW1P 1WG, UK The Routledge Companion to Christianity in Africa Elias Kifon Bongmba Christianity in Egypt Publication details https://www.routledgehandbooks.com/doi/10.4324/9781315890012.ch2 Youhanna Nessim Youssef Published online on: 21 Dec 2015 How to cite :- Youhanna Nessim Youssef. 21 Dec 2015, Christianity in Egypt from: The Routledge Companion to Christianity in Africa Routledge Accessed on: 30 Sep 2021 https://www.routledgehandbooks.com/doi/10.4324/9781315890012.ch2 PLEASE SCROLL DOWN FOR DOCUMENT Full terms and conditions of use: https://www.routledgehandbooks.com/legal-notices/terms This Document PDF may be used for research, teaching and private study purposes. Any substantial or systematic reproductions, re-distribution, re-selling, loan or sub-licensing, systematic supply or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The publisher shall not be liable for an loss, actions, claims, proceedings, demand or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material. 2 Christianity in Egypt The Coptic Church Youhanna Nessim Youssef The word “Copt” originated from the Greek word “Aigyptius,”“Egyptian” which is the name of the sanctuary near Memphis “Het-Ka-Ptah,”“The dwelling of the ‘Ghost’(ka) of Ptah” and was disfigured by the Arabs to “Copt.” Nowa- days, for a visitor to the Middle East, the word “Coptic” may signify a lot of meanings – like Christian Egyptians, mostly Orthodox – but there is a minority of Catholics and Protestants, or Christian Nubians from the seventh to eleventh centuries or Ethiopians living in Abyssinia.