Belarusian Orthodox Church®
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
A Short History of the Western Rite Vicariate
A Short History of the Western Rite Vicariate Benjamin Joseph Andersen, B.Phil, M.Div. HE Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America was founded in 1958 by Metropolitan Antony Bashir (1896–1966) with the Right Reverend Alex- T ander Turner (1906–1971), and the Very Reverend Paul W. S. Schneirla. The Western Rite Vicariate (WRV) oversees parishes and missions within the Archdiocese that worship according to traditional West- ern Christian liturgical forms, derived either from the Latin-speaking Churches of the first millenium, or from certain later (post-schismatic) usages which are not contrary to the Orthodox Faith. The purpose of the WRV, as originally conceived in 1958, is threefold. First, the WRV serves an ecumeni- cal purpose. The ideal of true ecumenism, according to an Orthodox understanding, promotes “all efforts for the reunion of Christendom, without departing from the ancient foundation of our One Orthodox Church.”1 Second, the WRV serves a missionary and evangelistic purpose. There are a great many non-Orthodox Christians who are “attracted by our Orthodox Faith, but could not find a congenial home in the spiritual world of Eastern Christendom.”2 Third, the WRV exists to be witness to Orthodox Christians themselves to the universality of the Or- thodox Catholic Faith – a Faith which is not narrowly Byzantine, Hellenistic, or Slavic (as is sometimes assumed by non-Orthodox and Orthodox alike) but is the fulness of the Gospel of Jesus Christ for all men, in all places, at all times. In the words of Father Paul Schneirla, “the Western Rite restores the nor- mal cultural balance in the Church. -
Khrushchev Lied
Chapter 14. Snyder’s Accusations of Soviet Anti-Semitism in Bloodlands Chapter 11 What is the Truth? И вдруг на этом обсуждении премий Сталин, обращаясь к членам Политбюро и говорит: - У нас в ЦК антисемиты завелись. Это безобразие! - Так это было. Тихон Хренников о времени и о себе. М.: «Музыка» 1994, с. 179. Translated: And suddenly during this discussion of the prizes Stalin turned towards the members of the Politburo and said: - Antisemites have turned up in our Central Com- mittee. It is a disgrace! -Thus It Was. Tikhon Khrennikov about His Times and Himself. Moscow: “Muzyka” 1994, p. 179. The Lie That Stalin Was Anti-Semitic Snyder’s book is subtitled “Europe Between Hitler and Stalin.” He speaks of “twelve years, between 1933 and 1945, while both Hitler and Stalin were in power.” (vii) Hitler committed suicide in April 1945. So why does Snyder have a chapter that deals with events in the USSR from 1948 to 1952, when Hitler was long dead? The reason, presumably, is that Snyder cannot find any anti-Semitism by Stalin, the Soviet government, or pro-Soviet forces like the Polish com- munist-led People’s Army (Armia Ludowa, AL). On the contrary: all Chapter Fourteen. Snyder’s Accusations of Soviet Anti-Semitism 487 the anti-Semitism between 1933 and 1945, aside from the Nazis, was by anticommunist forces like the Polish government-in-exile, its underground Home Army and Ukrainian nationalists. And their anti-Semitism was immense! Snyder supports, and is supported by, the political forces in pre- sent-day Poland and Ukraine that are fiercely anticommunist — Snyder approves of that — but are also anti-Semitic in their un- guarded moments. -
Our Holy Father RAPHAEL Was Born in Syria in 1860 to Pious Orthodox Parents, Michael Hawaweeny and His Second Wife Mariam
In March of 1907 Saint TIKHON returned to Russia and was replaced by From his youth, Saint RAPHAEL's greatest joy was to serve the Church. When Archbishop PLATON. Once again Saint RAPHAEL was considered for episcopal he came to America, he found his people scattered abroad, and he called them to office in Syria, being nominated to succeed Patriarch GREGORY as Metropolitan of unity. Tripoli in 1908. The Holy Synod of Antioch removed Bishop RAPHAEL's name from He never neglected his flock, traveling throughout America, Canada, and the list of candidates, citing various canons which forbid a bishop being transferred Mexico in search of them so that he might care for them. He kept them from from one city to another. straying into strange pastures and spiritual harm. During 20 years of faithful On the Sunday of Orthodoxy in 1911, Bishop RAPHAEL was honored for his 15 ministry, he nurtured them and helped them to grow. years of pastoral ministry in America. Archbishop PLATON presented him with a At the time of his death, the Syro-Arab Mission had 30 parishes with more silver-covered icon of Christ and praised him for his work. In his humility, Bishop than 25,000 faithful. The Self-Ruled Antiochian Orthodox Christian Archdiocese of RAPHAEL could not understand why he should be honored merely for doing his duty North America now has more than 240 U.S. and Canadian parishes. (Luke 17:10). He considered himself an "unworthy servant," yet he did perfectly Saint RAPHAEL also was a scholar and the author of several books. -
'The True Orthodox Church of Russia
'The True Orthodox Church of Russia VLADIMIR MOSS For the last 60 years or more, the existence of the True Orthodox Church has been one of the best-kept secrets of Soviet 'reality'. The 'True Orthodox', or 'Catacomb', or 'Tikhonite' Church claims to be the direct descendant of the Russian Orthodox Church as it existed before the revolution and in the first decade after the revolution under Patriarch Tikhon and his successor, the locum tenens of the patriarchal throne, Metropolitan Petr of Krutitsy. In 1927, however, the True Orthodox argue, power in the Russian Church was usurped by one of the senior hierarchs, Metropolitan Sergi of Nizhni Novgorod, who issued a declaration in which he thanked the Soviet state for its great services to Orthodoxy, declared that the Soviet state's joys were the church's joys and its sorrows the church's sorrows, and placed himself in more or less unconditional submission to the atheist state. This declaration was rejected not only by Metropolitan Petr, the lawful head of the Russian Orthodox Church (in prison at that time), but also by most of the senior bishops of the church and a large proportion of the faithful (90 per cent of the parishes in the Urals, for example). The schism thus created was vigQlously exploited and deepened by the KGB, who sent to the camps or shot any bishop or priest who did not accept the declaration of Metropolitan Sergi, and with the active support of Sergi, who denounced his opponents as 'counter-revolutionaries' - the equiva lent of a death sentence in those terrible times. -
Aspects of Political Theology in the Spiritual Autobiography of Saint John of Kronstadt (1829–1908)
HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 5 Original Research Aspects of political theology in the spiritual autobiography of Saint John of Kronstadt (1829–1908) Authors: It has been often said nowadays that since the fall of Constantinople, the Eastern-Orthodox 1,2 Iuliu-Marius Morariu Church has not been concerned with political theology. In this research, we will try to show Affiliations: that aspects of the aforementioned topic can be found even in works like the spiritual 1Faculty of Orthodox autobiographies from that space. Therefore, our analysis will focus on the diaries of an Theology, Babeş-Bolyai important Russian Orthodox priest, Saint John of Kronstadt, who lived in the second half of University, Romania the 19th century and in the first decade of the 20th century. An important personality of his time, he was a great priest who developed the Eucharistic life, highlighting the relevance of the 2Department of Dogmatics and Christian Ethics, Faculty Holy Liturgy in the Christian life, the social life, offering accommodation, food, money and a of Theology and Religion, place to work for the poor people from his parish and abroad. At the same time, he had a University of Pretoria, political and intellectual life, being in a good relationship with the tsar and his family, and South Africa wrote in his diaries, published during his lifetime and translated into English, his spiritual Research Project experiences, his daily life ones and his teaching and opinions on different topics and so on. By Registration: highlighting and investigating here episodes like his attitude towards the failed attempt for Project Leader: T. -
The Eastern Mission of the Pontifical Commission for Russia, Origins to 1933
University of Wisconsin Milwaukee UWM Digital Commons Theses and Dissertations August 2017 Lux Occidentale: The aE stern Mission of the Pontifical Commission for Russia, Origins to 1933 Michael Anthony Guzik University of Wisconsin-Milwaukee Follow this and additional works at: https://dc.uwm.edu/etd Part of the European History Commons, History of Religion Commons, and the Other History Commons Recommended Citation Guzik, Michael Anthony, "Lux Occidentale: The Eastern Mission of the Pontifical ommiC ssion for Russia, Origins to 1933" (2017). Theses and Dissertations. 1632. https://dc.uwm.edu/etd/1632 This Dissertation is brought to you for free and open access by UWM Digital Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of UWM Digital Commons. For more information, please contact [email protected]. LUX OCCIDENTALE: THE EASTERN MISSION OF THE PONTIFICAL COMMISSION FOR RUSSIA, ORIGINS TO 1933 by Michael A. Guzik A Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in History at The University of Wisconsin-Milwaukee August 2017 ABSTRACT LUX OCCIDENTALE: THE EASTERN MISSION OF THE PONTIFICAL COMMISSION FOR RUSSIA, ORIGINS TO 1933 by Michael A. Guzik The University of Wisconsin-Milwaukee, 2017 Under the Supervision of Professor Neal Pease Although it was first a sub-commission within the Congregation for the Eastern Churches (CEO), the Pontifical Commission for Russia (PCpR) emerged as an independent commission under the presidency of the noted Vatican Russian expert, Michel d’Herbigny, S.J. in 1925, and remained so until 1933 when it was re-integrated into CEO. -
Putin Pays Homage to Ilyin Publication: Eurasia Daily Monitor
Putin Pays Homage to Ilyin Publication: Eurasia Daily Monitor Volume: 6 Issue: 106 June 3, 2009 02:55 PM Age: 135 days By: Yuri Zarakhovich http://www.jamestown.org/single/?no_cache=1&tx_ttnews%5Btt_news%5D=35075 Russian Prime Minister Vladimir Putin lays flowers to the tomb of writer Alexander Solzhenitsyn On May 24 Russian Prime minister Vladimir Putin visited the Sretensk Monastery's cemetery in Moscow, laying flowers on the graves of the White Russian generals Anton Denikin and Vladimir Kappel; emigre nationalist philosopher and the leading ideologist of the White cause Ivan Ilyin, emigre writer Ivan Shmelyev and Aleksandr Solzhenitsyn. The remains of Denikin, Ilyin, Shmelev and Kappel had been reinterred in Moscow in the 2000's from graves in the United States, Switzerland, France and China respectively in a symbolic gesture of healing the Russian civil war rift. Putin was accompanied on his visit to the cemetery by Archimandrite Tikhon Shevkunov, the father superior of the Sretensk Monastery. Shevkunov is a leader of the most conservative, nationalist and monarchist wing within the Russian Orthodox Church (ROC), close to the new Patriarch Cyril. He has also been known for his close links to Putin. In fact, Putin had chosen him to prepare the reunification of the ROC and the Russian Orthodox Church Outside Russia (ROCOR) which took place in May 2007, with the ROCOR becoming part of the ROC. Shevkunov has neither confirmed nor denied persistent rumors that he is Putin's confessor, but he has emphasized his allegiance to him. In 2001 Shevkunov said: "Vladimir Putin is indeed an Orthodox Christian believer...who confesses, takes Communion and realizes his responsibility to God for the high service entrusted him, and for his immortal soul...He who really loves Russia and wishes it well, can only pray for Vladimir, placed at the head of Russia by God's will" (Izvestia, December 8, 2001). -
The Second Church Schism
The Second Church Schism Outline h Review: First Schism h Chalcedonian Orthodox Churches h Second Schism h Eastern Orthodox Churches h Unity Between the 2 Orthodox Families The First Schism h Eutychus’ heresy: > One divine nature (monophysitism) h St. Dioscorus; (St. Cyril’s teachings): > “One nature of God the Word incarnate” (miaphysitism) > “Divine nature and Human nature are united (μία, mia - "one" or "unity") in a compound nature ("physis"), the two being united without separation, without mixture, without confusion, and without alteration.” h Council of Chalcedon (451 A.D.) > Non-Chalcedonian (East): Alexandria, Jerusalem, Antioch > Chalcedonian (West): Rome and Constantinople Non-Chalcedonian Orthodox Churches h Coptic Orthodox h Syrian Orthodox h Armenian Orthodox h Indian Orthodox h Ethiopian Orthodox h Eritrean Church h All these churches are one family, one in faith, and in the communion of the mysteries. Chalcedonian Orthodox Churches h Group of Churches, which recognize the council of Chalcedon and its canons. >2 Major Sees: Rome, Constantinople >Adopts the formula "in two natures" (dyophysitism) in expressing its faith in the Lord Christ. >Remained united until the eleventh century AD. Chalcedonian Orthodox Churches h They held four additional major councils which they consider ecumenical. >Chalcedonian Orthodox consider seven ecumenical councils as authoritative teaching concerning faith and practice: • Nicea, 325 AD; • Constantinople, 381 AD; • Ephesus, 431 AD; • Chalcedon, 451 AD; • 2nd Constantinople, 553 AD; • 3rd Constantinople, 68O-681 AD; • 2nd Nicea, 787AD. Council in Trullo (Quinisext) in 692 h Held under Byzantine auspices, excluded Rome >Took the practices of the Church of Constantinople as “Orthodox”, condemned Western practices: • using wine unmixed with water for the Eucharist (canon 32), • choosing children of clergy for appointment as clergy (canon 33), • eating eggs and cheese on Saturdays and Sundays of Lent (canon 56) • fasting on Saturdays of Lent (canon 55). -
The Pittsburgh Shooter Between Christian White Supremacist and Islamicist Agitation
Theo-Web. Zeitschrift für Religionspaedagogik 18 (2019), H.1 18. Jahrgang 2019, Heft 1 THEO-WEB Zeitschrift für Religionspädagogik Academic Journal of Religious Education 18. Jahrgang 2019, Heft 1 ISSN 1863-0502 Thema: „ Antisemitism as a Challenge for Religious Education. International and Interdisciplinary perspectives“ Lange, A. (2019). The Religious Memory of Antisemitism –The Pittsburgh Shooter between Christian White Supremacist and Islamicist Agitation. Theo-Web, 18(1), 6– 17. DOI: https://doi.org/10.23770/tw00xy Dieses Werk ist unter einer Creative Commons Lizenz vom Typ Namensnennung-Nichtkommerziell 4.0 International zugänglich. Um eine Kopie dieser Lizenz einzusehen, konsultieren Sie http://creativecommons.org/licenses/by-nc/4.0/ oder wenden Sie sich brieflich an Creative Commons, Postfach 1866, Mountain View, California, 94042, USA. Theo-Web. Zeitschrift für Religionspaedagogik 18 (2019), H.1, 6–17 The Religious Memory of Antisemitism – The Pittsburgh Shooter between Christian White Supremacist and Islamicist Agitation by Armin Lange Abstract Based on the example of the Pittsburgh shooting at October 27th 2018, this article argues that antisemitism is based on a set of religious symbols which began to evolve in antiquity and which incite people to violent acts of hatred against Jews. The religious symbols of antisemitism are anchored in the religious and cultural memories of the Western und Muslim worlds. Eradication of antisemitism will only be possible, if these religious symbols of Antisemitism are neutralized in both heritages. Keywords: Pittsburgh shooting, Antisemitism In the morning of October 27th, Robert Bowers entered Pittsburgh’s Tree of Life Synagogue during Sabbath service. He shouted “all Jews must die” 1 and shot seventeen people. -
The Russian Orthodox Church As Reflected in Orthodox and Atheist Publications in the Soviet Union
Occasional Papers on Religion in Eastern Europe Volume 3 Issue 2 Article 2 2-1983 The Russian Orthodox Church as Reflected in Orthodox and Atheist Publications in the Soviet Union Alf Johansen Follow this and additional works at: https://digitalcommons.georgefox.edu/ree Part of the Christianity Commons, and the Eastern European Studies Commons Recommended Citation Johansen, Alf (1983) "The Russian Orthodox Church as Reflected in Orthodox and Atheist Publications in the Soviet Union," Occasional Papers on Religion in Eastern Europe: Vol. 3 : Iss. 2 , Article 2. Available at: https://digitalcommons.georgefox.edu/ree/vol3/iss2/2 This Article, Exploration, or Report is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Occasional Papers on Religion in Eastern Europe by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. THE RUSSIAN ORTHODOX CHURCH AS REFLECTED IN ORTHODOX AND ATHEIST PUBLICATIONS IN THE SOVIET UNION By Alf Johansen Alf Johansen , a Lutheran pastor from Logstor, Denmark, is a specialist on the Orthodox Churches . He wrote the article on the Bulgarian Orthodox Church in OPREE Vol . 1, No . 7 (December , 1981). He wrote a book on the Russian Orthodox Church in Danish in 1950, and one entitled Theological Study in the Russian and Bulgarian Orthodox Churches under Communist Rule (London : The Faith Press, 1963). In addition he has written a few articles on Romanian , Russian , and Bulgarian Orthodox Churches in the Journal of Ecumenical Studies as well as articles in Diakonia. He has worked extensively with the typescripts of licentiates ' and masters ' theses of Russian Orthodox authors , una va ilable to the general public. -
Eastern Christianity and Politics: Church-State Relations in Ukraine
CAMBRIDGE INSTITUTE ON RELIGION & INTERNATIONAL STUDIES Eastern Christianity and Politics: Church-State Relations in Ukraine Lucian N. Leustean | 11 January 2016 Cambridge Institute on Religion & International Studies Clare College Trinity Lane CB2 1TL Cambridge United Kingdom CIRIS.org.uk This report was commissioned by CIRIS on behalf of the Transatlantic Policy Network on Religion and Diplomacy (TPNRD). CIRIS’s role as the secretariat for the TPNRD is a partnership with George Mason University and is funded by the Henry Luce Foundation. 1 Eastern Christianity and Politics: Church-State Relations in Ukraine On 23 June 2001, Pope John Paul II arrived in Kyiv for a five-day state visit on the invitation of President Leonid Kuchma. Upon arrival, his first words uttered in Ukrainian were: ‘Let us recognise our faults as we ask forgiveness for the errors committed in both the distant and recent past. Let us in turn offer forgiveness for the wrongs endured. Finally, with deep joy, I have been able to kiss the beloved soil of Ukraine. I thank God for the gift that he has given me today’.1 The Pope’s words, which combined religious diplomacy with political reconciliation, were received with scepticism by his counterparts in Kyiv and Moscow. A few weeks earlier, Metropolitan Vladimir, head of the largest Ukrainian Orthodox Church (Moscow Patriarchate), asked the Pope to cancel his visit, an unusual request which was regarded as breaching the Vatican protocol. Furthermore, Patriarch Aleksii II of the Russian Orthodox Church declined meeting the Pope either in Moscow, or in Kyiv, as long as ‘the Greek-Catholic war continues against Orthodox believers in Ukraine and until the Vatican stops its expansion into Russia, Belarus and Ukraine’.2 The Patriarch’s reference to ‘a war’ between Orthodox and Catholics, and continuing religious tension in Ukraine, are part of the wider and complex trajectory of church- state relations within the Eastern Christian world which has developed after the end of the Cold War. -
Provisional Governing Council As Part of the Impact of State Authorities on the Functioning of the Polish Autocephalous Orthodox Church (1948 – 1951)
vol. 48/2015, pp. 263–278 ISSN 1505-2192 www.athenaeum.umk.pl DOI: 10.15804/athena.2015.48.17 PROVISIONAL GOVERNING COUNCIL AS PART OF THE IMPACT OF STATE AUTHORITIES ON THE FUNCTIONING OF THE POLISH AUTOCEPHALOUS ORTHODOX CHURCH (1948 – 1951) Stefan Dudra* — ABSTRACT — On April 26, 1948, the Provisional Governing Council of PAKP was formed on the basis of minister of public administration Edward Osóbka- Morawski’s directive. The decision was a consequence of the removal of Metropolitan Dionizy (Waledyński) from his position as the head of the Orthodox Church. It left the de facto function of the board of trustees in charge of the Orthodox Church. Provisional Governing Council had de facto the function of the receivership management in charge of the Orthodox Church. It took over all matters and documents of the Warsaw Orthodox Theological Consistory and the entire property of the Church in Poland. The state authorities appointed the Provisional Governing Council two main tasks to solve. They concerned: the problem of autocephaly and election of a new superior. The Council was also to solve the problem of deposed Metropolitan Dionizy (the expulsion outside Warsaw) and the reorganization of the administrative structure of the Church. Until July 1951, these tasks were completed. — KEYWORDS — Orthodox Church, Council of Bishops, Provisional Governing Council * University of Zielona Góra, Institute of Political Science. 264 ATHENAEUM vol. 48/2015 Polish Political Science Studies INTRODUCTION On April 26th, 1948 Provisional Governing Council of Polish Autocephalous Orthodox Church (PAKP) was formed on the basis of minister of public adminis- tration Edward Osóbka-Morawski’s directive.