| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf Appendix Orthodox Churches of the World (1996) The Church of Constantinople His All-Holiness Bartholomew I, Archbishop of Constantinople, New Rome and Ecumenical Patriarch The Church of Alexandria His Beatitude Parthenios, Pope and Patriarch of Alexandria and All Africa The Church of Antioch His Beatitude Ignatius IV, Patriarch of Antioch and All the East The Church of Jerusalem His Beatitude Diodoros, Patriarch of the Holy City of Jerusalem and All Palestine The Church of Russia His Holiness Aleksy II, Patriarch of Moscow and All Russia The Church of Georgia His Holiness Ilia, Catholicos-Patriarch of All Georgia, Archbishop of Mtshet and Tbilisi The Church of Serbia His Holiness Pavle, Archbishop of Pech, Metropolitan of Belgrade-Karlovci and Patriarch of Serbia The Church of Romania His Beatitude Teoctist, Patriarch of All Romania, Locum Tenens of Caesarea in Cappadocia, Metropolitan of Ungro-Vlachia, Archbishop of Bucharest The Church of Bulgaria His Holiness Maksim, Patriarch of Bulgaria The Church of Cyprus His Beatitude Chrysostomos, Archbishop of New Justiniana and All Cyprus The Church of Greece His Beatitude Seraphim, Archbishop of Athens and All Greece The Church of Albania His Beatitude Anastasios, Archbishop of Tirana and All Albania The Church of Poland His Beatitude Basil, Metropolitan of Warsaw and All Poland The Church of Czech and Slovakia His Beatitude Dorotheus, Archbishop of Prague, Metropolitan of the Czech and Slovak Republics The Orthodox Church in America His Beatitude Theodosius, Archbishop of Washington, Metropolitan of All America and Canada Autonomous Churches The Church of Sinai His Beatitude Damian, Archbishop of Sinai and Raithu The Church of Finland His Eminence John, Archbishop of Karelia and All Finland The Church of Japan His Eminence Theodosius, Archbishop of Tokyo, Metropolitan of All Japan Bibliography Contents I. General A. Bibliographies, Dictionaries, and Encyclopedias B. Survey Works C. Periodicals D. Yearbooks, Annuals, and Newspapers |
| Archbishop Mark of Berlin and Germany Issues an Open Letter to the German Assembly of Canonical Orthodox Bishops Source: ROCOR Archbishop Mark of Berlin and Germany, First Vice President of the Synod of Bishops of the Russian Orthodox Church Outside of Russia and ruling bishop of the German Diocese, appealed to his brother hierarchs of the German Assembly of Canonical Orthodox Bishops in which he objects to the one-sided coverage of events in Ukraine. Vladyka Mark points to the intolerable pressure being exerted upon the traditional Ukrainian Orthodox Church under its canonical leader, His Beatitude Metropolitan Onouphry of Kiev and All Ukraine. The letter also mentions the political pressure being placed on other Local Orthodox Churches. At the same time, the hierarch of the oldest Orthodox diocese in Germany urges open dialog between the members of the Assembly of Bishops in Germany, which has suffered serious harm, as has all of Orthodox Christianity throughout the world, from the unilateral actions of the Constantinople Patriarchate. Vladyka Mark stresses that the Church must not be drawn into the sphere of political conflict and division, which does not serve the matter of peace. Archbishop Mark also mentions the peace-making experience of his own diocese, which made an active contribution towards the overcoming of the old division within the Russian Orthodox Church, which directly contradicts the processes that are in play initiated by the enemies of the Church. Dialog must be held, in his opinion, in the proper way under today’s circumstances, a challenge to the President of the Assembly of Bishops, Metropolitan Augustine, whose signature under the “tomos” is mentioned critically and with sorrow: An open letter to all members of the Assembly of Orthodox Bishops in Germany Munich, January 30/February 12, 2019 The Feast of the Three Hierarchs: John Chrysostom, Gregory the Theologian and Basil the Great Your Eminences and Excellencies: It is with a saddened heart that I, as archbishop of the Russian Orthodox Diocese of Berlin and Germany (ROCOR), take this opportunity to clarify our diocese’s position on the current developments among the Orthodox. |
| Archive Пн Commentary by Patriarchal advisor archpriest Nikolai Balashov on the statement by the president of Latvia 7 September 2022 year 15:27 Archpriest Nikola Balashov, advisor to the Patriarch of Moscow and All Russia Kirill, commented upon the statement by the president of Latvia Egils Levits on the amendments he has made in the Latvian Saeima to the law on the Latvian Orthodox Church. This commentary was published on 7 th September 2022 on the official site of the Moscow Patriarchate. ‘I have studied in detail the statement by the Latvian president Egils Levits on the amendments to the law on the Latvian Orthodox Church that have been made in the Latvian Saeima. One is taken aback by how inadequately informed the head of state is regarding the history of his own country. It is true, as he states, that independence in the administration of the Orthodox Church in Latvia was granted by the Patriarch of Moscow and All Russia Saint Tikhon in the summer of 1921. This independence, however, was once more confirmed by the Patriarch of Moscow and All Russia Alexy II and the Holy Synod of the Russian Orthodox Church, and on 22nd December Patriarch Alexy signed the relevant tome on self-administration. This is precisely the same status which the Latvian Orthodox Church enjoyed under archbishop John (Pommer) and enjoys today, and for which no new laws are required. The provisions concerning the position of the Orthodox Church, which the president mentions (the bill was drawn up by archbishop John himself), were on 8th October 1926 passed into law by the Latvian government and for their time were a positive achievement in that as a result of these new laws the Latvian Orthodox Church acquired the status of judicial entity. But the laws provided for the “rights to self-administration and self-determination”, and not for autocephaly, as Mr. Levits erroneously suggests. In enjoying in ecclesiastical matters complete freedom of internal self-administration, the Latvian Orthodox Church has retained and continues to retain her spiritual connection with the fullness of the Russian Orthodox Church and has not been cut off fr om her. This was the legacy of archbishop Saint John, who paid the highest price possible – the price of his own life – for his fidelity to church unity. |
| The Synodal Residence in New York hosts the Council of Bishops of the Russian Orthodox Church Outside of Russia Source: ROCOR Photo: synod.com On Tuesday, 13 September, 2022, the members of the Council of Bishops of the Russian Orthodox Church Outside of Russia, led by His Eminence Metropolitan Mark of Berlin and Germany, celebrated Divine Liturgy at the Synodal Cathedral of Our Lady “of the Sign” in New York City. At the end of divine services, the archpastors performed a moleben for the opening of the Council, invoking the Holy Spirit to help in their work. Attending the Council of Bishops were Metropolitan Mark; His Eminence Archbishop Kyrill of Western America and New York; His Eminence Archbishop Gabriel of Montreal and Canada; His Eminence Archbishop Peter of Chicago and Mid-America; His Grace Bishop John of Caracas and South America; His Grace Bishop Irenei of London and Western Europe; His Grace Bishop Nicholas of Manhattan; His Grace Bishop Theodosius of Seattle; His Grace Bishop Luke of Syracuse; His Grace Bishop Alexander of Vevey and His Grace Bishop Job of Stuttgart. His Grace Bishop George of Canberra participated electronically. After a trapeza luncheon in the large hall of the Synodal Residence, the Council of Bishops opened. During his keynote address, Metropolitan Mark noted: “In very difficult circumstances, we must proceed to elect a new First Hierarch. We are in need of a calm hand to steer the ship of our Church in a storm-tossed sea. For this we require first of all genuine collegiality, through which, after exhaustive deliberation, we will make decisions in the spirit of conciliarity.” Archbishop Kyrill was then elected Vice Chairman, and elected as Secretaries of the Council were Bishop Nicholas, Bishop Theodosius and Bishop Job. Elected as members of the Counting Committee were Bishop Irenei and Bishop Luke. Then, after commemorating the reposed Primates of the Russian Church Abroad in the Cathedral, the hierarchs commenced electing a new First Hierarch. First to vote was Metropolitan Mark, followed by the other members of the Council of Bishops. Having heard the second round of voting, the archpastors exclaimed “Axios” [“he is worthy”] for Bishop Nicholas, after which litanies “for our Master Bishop Nicholas, Elected Primate of the Russian Church Abroad,” followed by the singing of “Many Years.” |
| Metropolitan HIlarion of Eastern America and New York: War always leads to more war Source: ROCOR Epistle of the Council of Bishops of the Russian Orthodox Church Outside of Russia. We, the hierarchs of the Russian Orthodox Church Outside of Russia, having convened a regular session of the Council of Bishops in the God-preserved city of San Francisco, hereby mark an important spiritual event in Church history. It was here, where by God’s will, the oldest cathedra of the Russian Church Abroad was established, and which is now the last hierarchal cathedra according to the world clock, once occupied by St John, Archbishop of Shanghai and then of San Francisco. We celebrate the 20 th anniversary of his glorification this year . Here also lie the holy relics of St John, here thousands and thousands of pilgrims gather. During these days, the All-Diaspora Russian Orthodox Youth Conference is convening, in which our hierarchs are also participating. Marking this anniversary on Sunday , June16/29, during Divine Liturgy at the Cathedral of the Mother of God “Joy of All Who Sorrow,” the nominee of the Council of Bishops, Archimandrite Nicholas (Olhovsky), was consecrated to the episcopacy as Vicar of the Eastern American Diocese, with the title of Bishop of Manhattan. The Council of Bishops congratulates His Grace Bishop Nicholas and wishes him Divine aid in his archpastoral service to the Holy Church, and asks the God-loving flock to remember the new Bishop Nicholas in their prayers. St John, the wonderful miracle-worker and Righteous saint of God was fated to become the first glorified Russian saint who shone outside of the borders of Russia, outside the borders of our Fatherland. The Lord manifested through him miracles of healing, here the love-filled heart of St John prayed for us with utter empathy, rejecting no one. The descendant of the southern Russian noble family of the Maximoviches, which had already given Rus a holy hierarch, Metropolitan John of Tobolsk, Vladyka John of Shanghai and San Francisco never forgot his earthly homeland—Kievan Rus. In his childhood and youth, he more than once visited Dormition of the Mother of God Lavra of Svyatogorsk, where in our days, almost within its very walls, blood is spilt by those who die in internecine war. |
| St. Euthymius the Bishop of Novgorod Commemorated on March 11 Saint Euthymius, in Baptism John, was born in answer to the fervent prayers of the presbyter Micah and his wife Anna. For many years they had been childless, and they vowed that if they had a son, they would dedicate him to God. The boy read priestly books and frequently attended church services, often helping his father in the small church of Saint Theodore. All this sanctified young John’s soul. In the year 1411, he left his parental home for a monastery at the age of fifteen. Twelve versts from Novgorod, in a wilderness spot named Vyazhisch, three monks, Euphrosynus, Ignatius and Galacteon, settled in the forests and the swamps. They were soon joined by the priest Pimen, who was tonsured with the name Pachomius. Here they lived in complete solitude at a wooden chapel they built in honor of Saint Nicholas. They lived in unceasing prayer and struggled with the severe conditions of nature in the northern regions. The young John also came to these ascetics seeking salvation. The igumen Pachomius accepted him fondly and tonsured him into monasticism with the name Euthymius. His tonsure at such a young age is an indication of the young ascetic’s outstanding spiritual traits. During this time the See of Novgorod was occupied by Archbishop Simeon, a simple monk who became a hierarch. The virtuous life of Saint Euthymius became known to the archbishop. Saint Euthymius was summoned to Novgorod and after a long talk with Archbishop Simeon, he was appointed as the archbishop’s steward. At that time the Archbishops of Novgorod occupied a unique position. Independent of princely authority, they were elected directly by the assembly and they assumed a large role in secular matters. Moreover, they administered vast land-holdings. Under these conditions, an archbishop’s steward had to combine administrative talent with the utmost non-covetousness and deep Christian humility. Saint Euthymius fervently entreated the archpastor to send him back to Vyazhisch, but then he agreed to stay. |
| His Holiness Patriarch Kirill Calls Local Orthodox Churches to Not Recognize the New “Orthodox Church of Ukraine” Source: DECR A deep wound has been inflicted on the canonical Orthodoxy in Ukraine and worldwide, His Holiness Patriarch Kirill of Moscow and All Russia wrote in the letters addressed to the Primates of the Local Orthodox Churches. The messages were sent to His Beatitude Pope and Patriarch Theodore II of Alexandria, His Beatitude Patriarch John X of Antioch, His Beatitude Patriarch Theophilos III of Jerusalem, His Holiness and Beatitude Catholicos-Patriarch Ilia II of All Georgia, His Holiness Patriarch Irinej of Serbia, His Beatitude Patriarch Daniel of Romania, His Holiness Patriarch Neophytos of Bulgaria, His Beatitude Archbishop Chrysostomos II of Cyprus, His Beatitude Archbishop Ieronymos II of Athens and All Greece, His Beatitude Archbishop Anastasios of Tirana and All Albania, His Beatitude Metropolitan Sawa of Warsaw and All Poland, His Beatitude Metropolitan Rastislav of the Czech Lands and Slovakia, and His Beatitude Metropolitan Tikhon of All America and Canada. As His Holiness Patriarch Kirill informed them, on December 15, a gathering of “hierarchs,” “clergy” and laity of two Ukrainian schismatic groups took place in Kiev with the direct involvement and under the direct patronage of the government authorities of Ukraine. The participants in that unlawful assembly at the historical Sophia Cathedral in Kiev proclaimed themselves “unification council.” That so-called unification was, in fact, a merger between two schismatic organizations which formed one. Taking part in the “council” were false bishops of the schismatic “Kievan patriarchate” and of another uncanonical structure – “Ukrainian autocephalous orthodox church.” “Meanwhile, the canonical Ukrainian Orthodox Church led by His Beatitude Metropolitan Onufry of Kiev and All Ukraine, recognized in the entire Orthodox world, refused, in accordance with the decision of its Holy Synod of December 7, to participate in this event, considering it an “unlawful gathering.” Despite the fact that the archpastors of the Ukrainian Orthodox Church were brought under enormous pressure, out of its 90 hierarchs only 2 (one diocesan and one vicar) took part in the pseudo-council. For falling into the schism and flagrantly violating the episcopal oath they both were relieved of their posts and suspended from serving by the decision of the Holy Synod of the Ukrainian Orthodox Church of December 17,” the letters said. |
| Patriarch John X: We are Helping Everyone, Muslims and Christians, without Asking for Their Names Source: Antiochian Orthodox Christian Archdiocese of North America. Patriarch John X Interviewed on the Church in Syria, Abducted Archbishops, and More The Syrian newspaper al-Thawra Online met with His Beatitude Patriarch John X Yazigi, Greek Orthodox Patriarch of Antioch and All the East and conducted an open discussion with him that touched upon general issues and the crisis that our country is experiencing. As is his custom, Patriarch Yazigi addressed these issues with all frankness, clarity and transparency. Here follows the text of the discussion: English translation of an interview published by the Patriarchate of Antioch on October 4, 2014: What role does the Antiochian Orthodox Church play as a part of the social fabric of Syria? What has it done and what will it do? To start, we would like to direct our warmest greetings to the Syrian people as a whole and our Muslim brothers in particular on the occasion of Eid el-Adha. Many happy returns. The Patriarchate and our Orthodox Christian people are a fundamental part of our country. We are Syrians, the children of this nation. We were born here, as were our fathers and grandfathers. Christianity started out here and we feel that we are one family with all the country’s communities. Throughout history, the Patriarchate has been—and we hope it shall remain—a fundamental factor for common life in dignity, for reinforcing all the national and historical foundations that have brought us together ever since Christianity appeared in these lands. Ever since the coming of Islam, we have lived together and have built a common history. There is no doubt that our future is one. From your following the situation and on several levels, is there anything new in the case of the two kidnapped bishops? Unfortunately, there is no certain news about our brother bishops. There is much hearsay and many stories. Our prayer for them is that they and all those who have been kidnapped throughout the world are in peace and health of body. We hope that they will be released soon and be among us. Now, after almost a year and a half, amidst this total blackout, it is causing us to wonder and to address the international community, governments, organizations, international bodies, all of them, all concerned parties: where are the slogans about human rights when it comes to the complete indifference to dealing with this issue, this total silence? Most of the accounts and reports that reach us are baseless. It’s like the expression, “It is as though the earth opened up and swallowed them.” Nevertheless, there is no doubt that we are following up on the issue with concerned parties without despair and with all persistence. |
| John Anthony McGuckin Western Europe, Orthodoxy in JOHN A. MCGUCKIN Orthodoxy in Western Europe remains a small, but significant, church minority and presence. Though there were earlier Orthodox visitors, the establishment of a permanent and noticeable Orthodox presence in Western Europe (chiefly France, Britain, and Germany) really came about as a result of two specific waves of Orthodox immigration in the early and the late 20th century. In both cases the Orthodox presence was in the form of “diaspora” communities. The diaspora consists of the Orthodox faithful of the patriarchal, autocephalous, or autonomous Orthodox Churches (often referred to as “the jurisdictions”) who have moved elsewhere in the world and are, in their new countries, looked after by bishops appointed by the home synods of their originating churches. Only in America has there been any move to establish an indigenous Orthodox Church out of a diaspora community (the Orthodox Church of America). Throughout Western Europe the Orthodox institutional presence entirely relates back to missionary communities of the older churches. All Greeks (including Cypriots) living in the diaspora (a large number indeed) now fall under the jurisdictional care of the patriarchate of Constantinople, which has exarchates and missions in most western countries, given that the modern Greeks (like their ancient forebears) traveled far and wide. The Russian Orthodox also had a large diaspora population, especially after the great political upheavals caused by the Russian Revolution. Its diaspora institutions have also been profoundly complicated by those political troubles. The other larger churches that had a considerable number of faithful living abroad either set up pastoral missions for them, or knew that they could be pastorally cared for by the existing Greek and Russian ecclesiastical provisions. In more recent times, following on the collapse of totalitarian communist regimes in Eastern Europe, and also on the lifting of border restrictions within the parameters of the European Union, there has been considerable mobility in Western Europe among younger Romanians and naturally an extension of the pastoral provision for Romanian Orthodox in Europe and America has followed. It has been organized by the Patriarchal Synod of Romania, with specific reference to the pastoral needs of the Romanians in the diaspora, with an archbishop in Western and Central Europe, respectively, and also one in America. All of them are members of the Patriarchal Synod. |
| Selected Decrees and Instructions of St. John of Shanghai and San Francisco On the day on which we celebrate the memory of St. John the Wonderworker, Archbishop of Shanghai and San Francisco, we offer the following selection of decrees (ukazy) and instructions written by him. Although written in the formal tone of official documents, upon careful reading they reveal a great deal about the saint’s pastoral approach and general sensibility. Decree on the Commemoration of the Non-Orthodox Decree No. 39, September 23, 1951. Clergy are reminded that only persons belonging to the Orthodox Church are to be commemorated at the Divine Liturgy, inasmuch as such commemoration makes the persons commemorated participants of the divine service, in which only Orthodox Christians may participate. Similarly, those who have consciously committed suicide may not be commemorated, as they have left the Church of their own will. The same should be said about funerals, panikhidas, and other services intended to be performed for Orthodox faithful, as is clear from the very words and expressions used therein. As an exception for those persons who during their lives demonstrated goodwill towards the Orthodox faith and took part in its life to the best of their abilities, a prayer for the reposed [ zaupokoinoe molenie ] may be served, consisting of the chanting or reading of the seventeenth kathisma (Psalm 118) with the addition of a short litany for the repose of the departed and [the chanting of] “Eternal Memory.” In their private prayers, however, Orthodox Christians may pray to God for all, hoping in God’s mercy. Decree on the Veneration of Ancient Saints of the West Decree No. 223, April 23, 1953. Sojourning in the diaspora in countries where, in olden times, holy God-pleasers labored and were celebrated for their suffering or other ascetic struggles and have been revered by the Orthodox Christian Church from ancient times, it is fitting for us to honor and turn to them, without at the same time growing cold towards those holy God-pleasers to whom we have previously turned in prayer. |
|
|
