DOCSLIB.ORG

Canadian Orthodox Church History Project

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Canadian Orthodox Church History Project Canadian Orthodox Church History Project Some Historical Details about the Dioceses of the Orthodox Church in Canada Introduction, Early Beginnings, Bishops who served in Canada Contents: The bishops, jurisdictions and events presented here are not given in exact chronological order, in part because of overlapping and repetition. The presentation nevertheless attempts to provide an approximately chronological order. The initials after each name indicate to which diocese, jurisdiction, patriarchate the hierarch belongs. The presentation begins at the very beginning, and concludes with the present (with the intention that this “present” will be kept current after 2013). Introduction Requests for further contributions and corrections Uncertain Origins A Tangent to Uncertain Beginnings Bishops: (the abbreviations are explained after the list) 1 Bishop Joasaph (Bolotov) of Kodiak (1761-1799) (RusM/MP) 2 Saint Innocent (Venyaminov), Metropolitan of Moscow (1797-1879) (RusM/MP) 3 Bishop Nicholas (Ziorov) of the Aleutians (1851-1915) (RusM/MP) 4 Saint Tikhon (Belavin), Patriarch of Moscow and all Rus’ (1865-1925) (RusM/MP) 5 Saint Raphael (Hawaweeny), Bishop of Brooklyn (1860-1915) (RusM/MP) 6 Metropolitan Platon (Rozhdestvensky) of New York (1866-1934) (ROGCCNA) 7 Metropolitan Theophilus (Pashkovsky) of San Francisco (1874-1950) (ROGCCNA) 8 Archbishop Evdokim (Meschersky) of the Aleutians (New York) (1869-1935) (RusM/MP) 9a The Ukrainian Orthodox Church of Canada (UGOCC, UOCC) 10 Archbishop Alexander (Nemolovsky) of the Aleutians (1876-1960) (ROGCCNA, RusM/MP) 11 Metropolitan Germanos (Shehadi) of Zahle (?-19?) (AP/UGOCC) 12 (Archbishop) Aftimios Ofiesh (1880-1966) (ROGCCNA) 13 Bishop Emmanuel (Abo-Hatab) of Brooklyn (1890-1933) (ROGCCNA) 14 Archbishop Alexander (Demoglou) of Rodostolou (18?-19?) (GOA-EP) 15 Archbishop Adam (Philipovsky) (1886-1956) (RusM/ROGCCNA/MP) 16 Archbishop Apollinary (Koshevoy) of Winnipeg (later San Francisco) (1874-1933) (ROGCCNA/ROCOR) 17 Archbishop Arseny (Chahovtsov) of Winnipeg and Canada (1866-1945) (ROGCCNA) 18 Archbishop Athenagoras (Spyrou) of North and South America (1886-1972) (GOA-EP) 19 Archbishop Jeronim (Chernov) of Detroit and Flint (1878-1957) (ROGCCNA/ROCOR) 20 Archbishop Joasaph of Edmonton (1888-1955) (ROGCCNA/ROCOR) 21 Bishop Polycarp (Morusca) of Detroit (1883-1958) (ROEA) 22 Bishop Anthony (Tereshchenko) of Montréal and Eastern Canada (1884 -1947) (ROGCCNA) 23 Metropolitan Leonty (Turkevich) of New York and America (1876-1965) (ROGCCNA) 24 Patriarch Mstyslav (Skrypnyk) of Kyiv (1898-1993) (UGOCC) 25 Metropolitan Polikarp (Sikorski) of Winnipeg (1875-1953) (UGOCC) 26 Bishop Platon (Artemiuk) of Toronto (1891-1951) (UGOCC) 27 Metropolitan Ilarion (Ohienko) of Winnipeg and Canada (1882-1972) (UGOCC) 28 Metropolitan Michael (Khoroshy) of Toronto (1885-1977) (UGOCC) 29 Archbishop Nikon (de Grève) of Toronto (later of Brooklyn) (1895-1983) (ROGCCNA) 30 Metropolitan Vitaly (Ustinov) Archbishop of Montréal and Canada (1910-2006) (ROCOR) 31 Archbishop Panteleimon (Rudyk) of Edmonton (18?-1968) (MP) 31a Parishes of the Moscow Patriarchate in Canada (MP) 32 Metropolitan Makary (Svistun) of Vinnytsia and Mohilev-Podilsk, (1938-2007) (MP) 33 Metropolitan Job (Tyvoniuk), formerly of Chelyabinsk and Zlatoust, retired (1938- ) (MP) 34 Metropolitan Ireney (Seredniy) of Dnepropetrovsk and Pavlohrad (1939- ) (MP) 35 Metropolitan Kliment (Kapalin) of Kaluga and Borovsk (1949- ) (MP) 36 Metropolitan Nikolai (Shkrumko) of Izhevsk and Udmurt (1927- ) (MP) 37 Metropolitan Paul (Ponomarev) of Ryazan and Mikhailov (1952- ) (MP) 38 Archbishop Mark (Petrovtsiy) of Khoust and Vinohradiv (1951-) )MP) 39 Bishop Job (Smakouz) of Kashira (1964- ) (MP) 40 Metropolitan Ireney (Bekish) of New York (1892-1981) (ROGCCNA/OCA) 41 Bishop Sava (Saraèeviæ) of Edmonton (1902-1973) (ROCOR) 42 Archbishop Iakovos (Coucouzis) of North and South America (1911-2005) (GOA-EP) 43 Archbishop Athenagoras (Kokkinakis) of Elaia (1912-1979) (GOA-EP) 44 Bishop Timotheos (Haloftis) of Rodostolou (?-1981) (GOA-EP) 45 Bishop Theodosios (Sideris) of Ancona (Toronto) (1903-after 1973) (GOA-EP) 46 Bishop Anatoly (Apostolov) of Montréal (?-?) (ROGCCNA) 47 Archbishop Sylvester (Haruns) of Montréal and Canada (1914-2000) (ROGCCNA/OCA) 48 Bishop Joasaph (Antoniuk) of Edmonton (1897-1978) (ROGCCNA/OCA) 49 Metropolitan Vladimir (Nagosky) of San Francisco (1922-1997) (OCA) 50 Archbishop Valerian (Trifa) of Detroit (1914-1987) (ROEA-OCA) 51 Archbishop Nathaniel (Popp) of Detroit and the Romanian Episcopate (1940- ) (ROEA-OCA) 52 Bishop Irineu (Duvlea) of Dearborn Heights (1962-) (ROEA-OCA) 53 Archbishop Victorin (Ursache) Archbishop of Detroit (1913-2001) (ROAA) 54 Archbishop Nicholae (Condrea) of Chicago (1967- ) (ROAA) 55 Bishop Ioan (Casian) of Vicina (1969- ) (ROAA) 56 Metropolitan Theodosius (Lazor) of Washington (1933- ) (ROGCCNA/OCA) 57 Archbishop Kyrill (Yonchev) of Toledo and of Pittsburgh (1920-2007) (BD-OCA) 58 Metropolitan Archbishop Sotirios (Athanassoulas) of Toronto (1936- ) (GODT-EP) 59 Bishop Christophoros (Rakintzakis) of Andida (19?- ) (GODT-EP) 60 Metropolitan Wasyly (Fedak) of Winnipeg (1909-2005) (UOCC) 61 Metropolitan John (Stinka) of Winnipeg (1935- ) (UOCC) 62 Bishop Georgije (Ðjokiæ) of Canada (1949- ) (SP) 63 Archbishop Lazar (Puhalo) of Ottawa (19?- ) (OCA) 64 Bishop Varlaam (Novakshonoff) of Vancouver (19?- ) (OCA) 65 Archbishop Vsevolod (Maidanski) of Skopelos (1927-2007) (UOCUSA-EP) 66 Metropolitan Nicholas (Smisko) of Amissos (1936 -2011) (ACROD-EP) 67 Metropolitan Yurij (Kalistchuk) of Winnipeg (1951- ) (UOCC) 68 Bishop Ilarion (Rudnyk) of Edmonton and the Western Eparchy (1972- ) (UOCC) 79 Bishop Andriy (Pleshko) of the Eastern Eparchy (1972- ) (UOCC) 70 Bishop Alexander (Mufarraj) of Ottawa, Eastern Canada and Upstate New York (1956- ) (AOCA-AP) 71 Archbishop Gabriel (Chemodakov) of Montreal and Canada (1961- ) (ROCOR-MP) 72 Archbishop Seraphim (Storheim) of Ottawa and Canada (1946- ) (OCA) 73 Bishop Irénée (Rochon) of Québec City (1948- ) (OCA) Abbreviations: ACROD=American Carpatho-Russian Orthodox Diocese AOCA=Antiochian Orthodox Christian Archdiocese of North America AP=Antiochian Patriarchate BD=Bulgarian Diocese EP=Ecumenical Patriarchate GOA=Greek Orthodox Archdiocese of America GODT=Greek Orthodox Diocese of Toronto MP=Moscow Patriarchate OCA= Orthodox Church in America ROAA=Romanian Orthodox Archdiocese of America ROCOR=Russian Orthodox Church Outside of Russia ROEA=Romanian Orthodox Episcopate of America ROGCCNA=Russian Orthodox Greek Catholic Church of North America RusM=Russian Mission in North America SP=Serbian Patriarchate UGOCC=Ukrainian Greek Orthodox Church of Canada UOCC=Ukrainian Orthodox Church of Canada UOCUSA=Ukrainian Orthodox Church of the USA Introduction: Within The Orthodox Church in America, the Archdiocese of Canada is the legitimate descendant in Canada of the missionary societies of the Russian Empire in North America, as blessed by the Holy Synod of Russia. That mission began in North America in 1794 in Alaska, when the first monks arrived from Valaam Monastery in Russia. From the beginning, this missionary effort encountered many obstacles and many a difficulty. It took almost a year to walk across Siberia and then sail to Kodiak, Alaska. The entrepreneurial activities and work of the Russian-American Company caused misery in the lives of the aboriginal people, who were exploited mercilessly. In 1796, one of the priest-monks, Father Juvenaly, became the first Orthodox martyr and therefore saint of North America. In 1799, the first bishop, one of the missionaries, perished with other monks in a shipwreck on his return as bishop. This occurred not far from Kodiak. Nevertheless, by the Grace of God, from this mission in Alaska, the presence of the Orthodox Church spread southwards to California, and then eastwards to New York with the arrival of more and more immigrants from Europe. The Canadian diocese, whose immigrating peoples began to organise themselves for worship in the 1890s, was first founded and incorporated by Saint Tikhon, Patriarch of Moscow and all Rus’, in 1903, while he was the Bishop of North America. This was achieved in the Northwest Territories, now Alberta and Saskatchewan. Following this incorporation, Saint Tikhon proceeded to travel across Canada (by rail, by horse-and- wagon, by horse) and to bless the establishment of new communities, and to consecrate many newly-constructed temples. These communities included peoples from all sorts of Orthodox national origins: Russia, Ukraine, Romania, Bulgaria, Serbia, Greece, Palestine, Syria and other Orthodox lands. Although they are not Orthodox in recent origin, another particular group of immigrants is important to be kept in mind: the Doukhobors. The participants in this sect prefer to be understood simply as those Christians who wrestle along with the Holy Spirit. Mostly Russian-speakers, they are pacifists. Like some Protestants, they accept only the Bible, and reject all inherited ecclesiastical organisation, and icons. As a result of their attitude and disposition, they were repeatedly exiled by the Russian imperial government. Sometimes it was exile to remote parts of the empire, and sometimes they were expelled from the imperial territory. With the help of Leo Tolstoy and others, in 1899 they emigrated and made their way to Saskatchewan, where they settled. Many have intermarried with Orthodox Christians and some others since that time. Yet another, very much smaller group is to be kept in mind: the Russian
Load more

Recommended publications
  • Archdiocesan History FINAL
    A History of the Archdiocese of Pittsburgh and Western Pennsylvania Kristie Bosko Mertz, Ph.D. “…the more I study the history of the Orthodox Church in this land, the more convinced I become that our task here is God’s task, that God Himself helps us.” 1 — St. Patriarch Tikhon, Farewell Address, March 7, 1907 Introduction The history of our archdiocese is inextricably bound to the larger history of Orthodoxy in America. What is now known as the Archdiocese of Pittsburgh and Western Pennsylvania began in 1916 with the tonsuring and consecration of Fr. Alexander Dzubay as Bishop Stephen, within the former North American Diocese of the Russian Orthodox Church. His situation, in terms of being an immigrant of Carpatho-Russian ethnicity and a convert to Orthodoxy from the Byzantine Catholic (Greek Catholic) faith, was in no way unique at that time. However, it provides us with a glimpse of the evolving religious landscape and the foundation that was laid for the creation of the archdiocese and for its subsequent development. The Beginning of Orthodoxy in America Orthodoxy in America began in 1794, when Russian missionaries from Valaam Monastery arrived at Kodiak Island in the Aleutian Islands.1 The beginning of Orthodoxy in this country was found mainly in the future state of Alaska (which was a part of Russia) and in California, but very quickly grew up in the industrial areas of the United States such as Minnesota, Ohio, Pennsylvania, Connecticut, New York, and West Virginia. The entirety of North America and Canada was one large diocese with very scattered Orthodox communities.
    [Show full text]
  • 'Traditional' Churches in Independent Ukraine
    Ukraine twenty years after independence ISBN 978-88-548-7765-8 DOI 10.4399/97888548776586 pag. 55–74 (febbraio 2015) ‘Traditional’ Churches In Independent Ukraine In Search of Common Identity F. Iwan Dacko, F. Oleh Turii It is general knowledge that the year 1989 marked a significant change in the public life of Eastern European countries. Ukraine was no exception. After the celebrations of the millennium of Baptism of Kyivan Rus’ (1988) one can even speak of a resurrection (Keleher 1993; 1997, Gudziak 1997, p. 49–72) of political, and particularly reli- gious life in Ukraine, which ultimately lead to the proclamation of its independence on 24 August 1991 and disintegration of Soviet Union. When we compare statistics they speak for themselves. In 1985 there were 16 religious confessions registered in the Ukrainian SSR, whereas in 2011 the number had risen to 120. In 1985, on the other hand, 6.2 thousand religious communities were oYcially recorded in Ukraine, whereas in 2011 they were 34.5 thousand, tendency increasing (Tserkva i suspil’stvo 2000–2001, p. 207)1. Objectively one has to admit that with such increase, there were tensions and conflict situations within these communities. This fact has been widely noted, especially among the Western mass media, frequently exaggerated and overestimated on all sides. Furthermore, there were and are tendencies to overemphasize these facts and politicize them. Today, however, after more than twenty years, we dare to express the opinion that basically it was, and still is the search towards self identification, or rather identity, of each religious community.
    [Show full text]
  • Monuments.Pdf
    © 2017 INTERPARLIAMENTARY ASSEMBLY ON ORTHODOXY ISBN 978-960-560 -139 -3 Front cover page photo Sacred Monastery of Mount Sinai, Egypt Back cover page photo Saint Sophia’s Cathedral, Kiev, Ukrania Cover design Aristotelis Patrikarakos Book artwork Panagiotis Zevgolis, Graphic Designer, HELLENIC PARLIAMENT | Publications & Printing Directorate Editing George Parissis, HELLENIC PARLIAMENT | International Affairs Directorate Maria Bakali, I.A.O. Secretariat Lily Vardanyan, I.A.O. Secretariat Printing - Bookbinding HELLENIC PARLIAMENT | Publications & Printing Directorate Οι πληροφορίες των κειμένων παρέχονται από τους ίδιους τους διαγωνιζόμενους και όχι από άλλες πηγές The information of texts is provided by contestants themselves and not from other sources ΠΡΟΛΟΓΟΣ Η προστασία της παγκόσμιας πολιτιστικής κληρονομιάς, υποδηλώνει την υψηλή ευθύνη της κάθε κρατικής οντότητας προς τον πολιτισμό αλλά και ενδυναμώνει τα χαρακτηριστικά της έννοιας “πολίτης του κόσμου” σε κάθε σύγχρονο άνθρωπο. Η προστασία των θρησκευτικών μνημείων, υποδηλώνει επί πλέον σεβασμό στον Θεό, μετοχή στον ανθρώ - πινο πόνο και ενθάρρυνση της ανθρώπινης χαράς και ελπίδας. Μέσα σε κάθε θρησκευτικό μνημείο, περι - τοιχίζεται η ανθρώπινη οδύνη αιώνων, ο φόβος, η προσευχή και η παράκληση των πονεμένων και αδικημένων της ιστορίας του κόσμου αλλά και ο ύμνος, η ευχαριστία και η δοξολογία προς τον Δημιουργό. Σεβασμός προς το θρησκευτικό μνημείο, υποδηλώνει σεβασμό προς τα συσσωρευμένα από αιώνες αν - θρώπινα συναισθήματα. Βασισμένη σε αυτές τις απλές σκέψεις προχώρησε η Διεθνής Γραμματεία της Διακοινοβουλευτικής Συνέ - λευσης Ορθοδοξίας (Δ.Σ.Ο.) μετά από απόφαση της Γενικής της Συνέλευσης στην προκήρυξη του δεύτερου φωτογραφικού διαγωνισμού, με θέμα: « Καταστροφή των μνημείων της Χριστιανικής Ανατολής ». Επι πλέον, η βούληση της Δ.Σ.Ο., εστιάζεται στην πρόθεσή της να παρουσιάσει στο παγκόσμιο κοινό, τον πολιτισμικό αυτό θησαυρό της Χριστιανικής Ανατολής και να επισημάνει την ανάγκη μεγαλύτερης και ου - σιαστικότερης προστασίας του.
    [Show full text]
  • Oleh Gerus Fonds (MSS 367)
    University of Manitoba Archives & Special Collections Finding Aid - Oleh Gerus fonds (MSS 367) Generated by Access to Memory (AtoM) 2.4.1 Printed: May 11, 2020 Language of description: English University of Manitoba Archives & Special Collections 330 Elizabeth Dafoe Library Winnipeg Manitoba Canada R3T 2N2 Telephone: 204-474-9986 Fax: 204-474-7913 Email: [email protected] http://umanitoba.ca/libraries/archives/ http://umlarchives.lib.umanitoba.ca/index.php/oleh-gerus-fonds Oleh Gerus fonds Table of contents Summary information ...................................................................................................................................... 3 Administrative history / Biographical sketch .................................................................................................. 3 Scope and content ........................................................................................................................................... 4 Notes ................................................................................................................................................................ 5 Access points ................................................................................................................................................... 5 Series descriptions ........................................................................................................................................... 5 - Page 2 - MSS 367 Oleh Gerus fonds Summary information Repository: University of Manitoba
    [Show full text]
  • A PARISH RESOURCE for REINTEGRATING ORTHODOX SOLDIERS and VETERANS RETURNING from WAR by the Rever
    GROWING FROM DRAGON TO MAN: A PARISH RESOURCE FOR REINTEGRATING ORTHODOX SOLDIERS AND VETERANS RETURNING FROM WAR by The Reverend James Parnell Growing from Dragon to Man: A Parish Resource for Reintegrating Orthodox Soldiers and Veterans Returning from War Originally submitted on April 25, 2013 in partial fulfillment of the requirements of the Master of Divinity in St. Vladimir’s Orthodox Theological Seminary, Yonkers, New York. Copyright © 2013 by James Parnell All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the author, except in the case of brief quotations embodied in critical reviews and certain other noncommercial uses permitted by copyright law. For permission requests, write to the author, addressed “Attention: Permissions,” at the address below. James Parnell 575 Scarsdale Road Yonkers, NY 10707 Printed in the United States of America First Printing, 2013 ABSTRACT After over ten years of war (not to mention the numerous wars and conflicts that stretch back over fifty years), there is growing concern about the frighteningly high number of soldiers and veterans who develop post-traumatic stress disorder (PTSD) in the United States. Massive spikes in the rate of suicides, sexual assaults, fratricides, and homicides among service members and veterans are symptomatic of a deeper problem: spiritual trauma. This reality is also referred to in terms of “moral injuries” or “soul wounds.” Numerous mental health professionals and specialists in related fields have begun advocating for rites of return and reintegration for soldiers and veterans.
    [Show full text]
  • The Split Within the Poale Zion's Left Wing
    Serhiy Hirik SERHIY HIRIK The Split within the Poale State Research Institution Zion’s Left Wing: Two Versions “Encyclopedia Press” of Jewish National Communism1 National University of Kyiv-Mohyla Academy [email protected] Abstract The organizations of the Jewish Social Demo- cratic Workers’ Party (Poale Zion) in Ukraine and Belarus have experienced two major splits during the revolutionary events of the 1917–1920. The first of them was a classical form of the division into a left and a right wings. In 1917, the left one was formed although it did not become a separate par- ty then. In 1919, the leaders of the Poale Zion’s right wing, who were sympathetic to the authority of the Ukrainian People’s Republic, had moved to Kamianets-Podilskyi and later to Tarnów in Poland together with the leaders of the Directorate of Ukraine. Unlike them, the representatives of the par- ty’s left wing remained on the territory controlled by the Red Army. These groups received the status of a Soviet party. Thereby their activity in Soviet Ukraine and Belarus became legal. In 1919, the second split took place. The left wing of the JSDWP(PZ) was divided into two groups both considering themselves as leftist. The first one was the Jewish Communist Party (Po- ale Zion). In 1922, it has merged with the Bolsheviks. The other group has changed its name to the Jewish Communist Workers’ Party (Poale Zion) in 1923 and operated until 1928. These two parties had major ideological distinctions. We trace them in our paper basing on archival sources and the press published by these groups, as well as the documents of the Bolshe- viks and some of Ukrainian national communist parties.
    [Show full text]
  • Traditional Religion and Political Power: Examining the Role of the Church in Georgia, Armenia, Ukraine and Moldova
    Traditional religion and political power: Examining the role of the church in Georgia, Armenia, Ukraine and Moldova Edited by Adam Hug Traditional religion and political power: Examining the role of the church in Georgia, Armenia, Ukraine and Moldova Edited by Adam Hug First published in October 2015 by The Foreign Policy Centre (FPC) Unit 1.9, First Floor, The Foundry 17 Oval Way, Vauxhall, London SE11 5RR www.fpc.org.uk [email protected] © Foreign Policy Centre 2015 All rights reserved ISBN 978-1-905833-28-3 ISBN 1-905833-28-8 Disclaimer: The views expressed in this publication are those of the authors alone and do not represent the views of The Foreign Policy Centre or the Open Society Foundations. Printing and cover art by Copyprint This project is kindly supported by the Open Society Foundations 1 Acknowledgements The editor would like to thank all of the authors who have kindly contributed to this collection and provided invaluable support in developing the project. In addition the editor is very grateful for the advice and guidance of a number of different experts including: John Anderson, Andrew Sorokowski, Angelina Zaporojan, Mamikon Hovsepyan, Beka Mindiashvili, Giorgi Gogia, Vitalie Sprinceana, Anastasia Danilova, Artyom Tonoyan, Dr. Katja Richters, Felix Corley, Giorgi Gogia, Bogdan Globa, James W. Warhola, Mamikon Hovsepyan, Natia Mestvirishvil, Tina Zurabishvili and Vladimir Shkolnikov. He would like to thank colleagues at the Open Society Foundations for all their help and support without which this project would not have been possible, most notably Viorel Ursu, Michael Hall, Anastasiya Hozyainova and Eleanor Kelly.
    [Show full text]
  • Wisconsin's Job Posting Policy and Procedures
    Final 07/05/2018 Wisconsin's Job Posting Policy and Procedures https://dwd.wisconsin.gov/jobservice/joborder/ Reviewed June 2018 Some links in this document have restricted access. An approved user name and password is required to access these areas. Department of Workforce Development, Division of Employment and Training, Job Service Bureau Preface This policy document takes effect immediately and is in effect until further notice. This policy document replaces previous Job Posting Policy and Procedures documents. For assistance in answering questions, refer to the Contact Information in Section C of this document. Introduction This document provides direction on Job Center of Wisconsin (JCW) job posting policies and procedures. Use this document as the first source of technical assistance when questions arise regarding official policy or procedures about Job Center of Wisconsin job postings. If this document does not answer a job posting- related question, consult the Job Posting Policy Contact listed in Section C of this document. The Job Center of Wisconsin system, built and maintained by the Division of Employment and Training (DET), is the cornerstone of the labor exchange system in Wisconsin. It is important that accurate job postings are listed on Job Center of Wisconsin so job seekers and employers are connected in a proper and timely fashion. Job seekers and employers must trust the information found on Job Center of Wisconsin. If not, job seekers will seek other methods of finding employment and employers will go elsewhere to recruit qualified applicants for their job openings. A quality job posting will provide complete, accurate and factual information about the position.
    [Show full text]
  • 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.
    [Show full text]
  • St. Innocent Orthodox Church Z Founded in 1967 Z Moscow Patriarchal Parishes Z 23300 W
    St. Innocent Orthodox Church Z Founded in 1967 Z Moscow Patriarchal Parishes Z 23300 W. Chicago _ Redford, MI 48239 _ 313-538-1142 _ Fax: 313-538-8126 Church Website: www.stinnocentchurch.com _ E-Mail: [email protected] St. Innocent Monastic Community: 9452 Hazelton, Redford, MI 48239 _ 313-535-9080 PASTOR: Rt. Rev. Mitered Archpriest ROMAN STAR _ Cell: 313-319-0590 Dean, Central States Deanery, Patriarchal Parishes April 3, 2016 ASSISTANT PRIEST: Rev. DANEIL SHIRAK _ 313-295-3073 EPISTLE: Hebrews 4:14 - 5:6 (#311) DEACON: Rev. Dn. Michael Comerford GOSPEL: St. Mark 8:34 - 9:1 (#37) SUBDEACON: Dr. Joshua Genig TONE: 3 ATTACHED: Sister Ioanna CHOIR DIRECTOR: Elizabeth Star Hatfield READERS: Robert Joseph Latsko & George Hanoian Z 3rd Sunday of Great Lent Z Cross-Veneration Sunday Z _ 9:15am— HOURS, CANON, AKATHIST & CONFESSIONS _ _ 10am—DIVINE LITURGY OF ST. BASIL THE GREAT _ COMMEMORATED TODAY: Veneration of the Holy Cross. Ven. Nicetas the Confessor, Abbot of Medikion (824). Virgin Martyr Theodosia of Tyre, and Martyr Irene (307-308). St. Illyricus of Mt. Myrsinon in the Peloponnesus. Martyrs Elpidephorus, Dius, Bithonius and Galycus. Icon of the Most-holy Theotokos “THE UNFADING BLOOM”. FOR THE REPOSE OF: Estelle & Joseph Star; Anna & John Witkowski; Michael Sr. & Margaret Rusko; Mary, Andrew, Daniel, Michael & Lottie Yakuber; Ross & Margaret Falsetti; Helen, John & Carole Andrayko; Peter & Theresa Harvilla; Marc Dade; Betty Martell; Frances & Todd Smoly; Peter Glover; Irene Adams; Ethel Elizabeth & Wayne Joshua deVyver; David Horka; Michael Rusko, Anna Lichagina, Yelena & Zinaïda Korniyevskaya, Joseph Nossal, Michelle Tucker, Todd Comerford ALSO FOR: Fr.
    [Show full text]
  • Reichskommissariat Ukraine from Wikipedia, the Free Encyclopedia
    Create account Log in Article Talk Read Edit View history Reichskommissariat Ukraine From Wikipedia, the free encyclopedia During World War II, Reichskommissariat Ukraine (abbreviated as RKU), was the civilian Navigation occupation regime of much of German-occupied Ukraine (which included adjacent areas of Reichskommissariat Ukraine Main page modern Belarus and pre-war Poland). Between September 1941 and March 1944, the Reichskommissariat of Germany Contents Reichskommissariat was administered by Reichskommissar Erich Koch. The ← → Featured content administration's tasks included the pacification of the region and the exploitation, for 1941–1944 Current events German benefit, of its resources and people. Adolf Hitler issued a Führer Decree defining Random article the administration of the newly occupied Eastern territories on 17 July 1941.[1] Donate to Wikipedia Before the German invasion, Ukraine was a constituent republic of the USSR, inhabited by Ukrainians with Russian, Polish, Jewish, Belarusian, German, Roma and Crimean Tatar Interaction minorities. It was a key subject of Nazi planning for the post-war expansion of the German Flag Emblem state and civilization. Help About Wikipedia Contents Community portal 1 History Recent changes 2 Geography Contact Wikipedia 3 Administration 3.1 Political figures related with the German administration of Ukraine Toolbox 3.2 Military commanders linked with the German administration of Ukraine 3.3 Administrative divisions What links here 3.3.1 Further eastward expansion Capital Rowno (Rivne) Related changes 4 Demographics Upload file Languages German (official) 5 Security Ukrainian Special pages 6 Economic exploitation Polish · Crimean Tatar Permanent link 7 German intentions Government Civil administration Page information 8 See also Reichskommissar Data item 9 References - 1941–1944 Erich Koch Cite this page 10 Further reading Historical era World War II 11 External links - Established 1941 Print/export - Disestablished 1944 [edit] Create a book History Download as PDF Population This section requires expansion.
    [Show full text]
  • A History of the UOCC
    A BRIEF HISTORY OF THE UKRAINIAN ORTHODOX CHURCH OF CANADA UOCC Cathedral pictureThe seed of the Orthodox Faith was sowed on the Canadian land, not by missionaries, but by simple peasants, who came from Ukraine and established themselves on the Canadian prairies. It is indeed on this simple, but at the same time deep, faith of the Ukrainian peasants-pioneers that the Ukrainian Orthodox Church of Canada was established. Most of the first Ukrainian settlers came to Canada from Halychyna (where they were Greek Catholics) and from Bukovyna (where they belonged to the Orthodox Church). The Halychany, settling in Canada, where visited once in awhile by Greek-Catholic priests, but the Vatican wished to attached them to the Roman-Catholic Church already in existence, which would have assimilated them. The Bukovynians arriving in North America usually incorporated themselves into the Russian Orthodox Mission, which was already in existence. Nevertheless, the Ukrainian immigrants desired to have a Church with a Ukrainian character, which would be closer to the spiritual and cultural needs of the Ukrainian people, and this led to the formation of the Ukrainian Orthodox Church of Canada. In July 1918 a confidential conference of disenchanted lay Catholics from Manitoba, Saskatchewan and Alberta created a Ukrainian Orthodox Brotherhood — its goal — to organize the Ukrainian Greek Orthodox Church of Canada. Although the Ukrainian settlers who took part in the organization of this Church body were not theologians, they were conscious of the canon law that a Church body cannot exist without a bishop. Thus, the brotherhood contacted Archbishop Alexander, an ethnic Ukrainian in the Russian Orthodox Mission in North America, who initially accepted to become the temporary bishop of the Ukrainian Greek Orthodox Church of Canada (U.G.O.C.C.) and to preside at its first Sobor, but later refused.
    [Show full text]