| 220 . Художникова Н. О судьбах «Зарубежной Церкви»//Вестник РХД. Париж-Нью-Йорк-Москва. 1987. 151. С. 242–248. 221 . Хулап Владимир. Не библейская величина в христианской пасхалии: к вопросу о роли весеннего равноденствия//Страницы. 2005. 2. С. 222–229. 222 . Цыпин Владислав , протоиерей. О календарных спорах и церковных канонах/Календарный вопрос: Сборник статей. М., 2000. С. 96–102. 223 . Чапнин Сергей. О церковном сознании некоторых общин и мирянских групп в современной России/Богословская конференция Русской Православной Церкви «Православное учение о Церкви». Москва, 17–20 ноября 2003 года. Материалы. М., 2004. С. 259–274. 224 . Явление знамения Честного Креста Господа нашего Иисуса Христа в окрестностях Афин (14.09.1925)//Вестник Германской Епархии Русской Православной Церкви Заграницей. Мюнхен. 1998. С. 4–5. 225 . About the Authors/The Old Calendar Orthodox Church of Greece. Etna, California: CTOS, 1994. P. 3–4. 226 . mbrose, bishop of Methoni . The Old Calendar Greek Church: A Brief History/The Old Calendar Orthodox Church of Greecc. Etna, California: CTOS, 1994. P. 20–47. 227 . mbrose, bishop of Methoni. Blessed Metropolitan Chrysostomos. A Short Life/The Old Calendar Orthodox Church of Greecc. Etna, California: CTOS, 1994. P. 94–96. 228 . Archimandrite Varlaam consecrated bishop of Vancouver//The Canadian Orthodox Missionary 1994. 166. P. 2. 229 . Attivita del Metropolita Antonio. 16 Ottobre 2006//La Voce Ortodossa. 2006. Dicembre. P. 12. 230 . Auxentios, bishop of Photiki. The Old Calendar Greek Church: A Personal Testimony/The Old Calendar Orthodox Church of Greece. Etna, California: CTOS, 1994. P. 82–94. 231 . Basilio Grillo Miceli, l’Arcivescovo di Firenze. La necessita di un’Ortodossia italiana//La Voce Ortodossa. Aprilia. 2008. P. 3. 232 . Canadian Orthodox Church elevated to archdiocese//The Canadian Orthodox Missionary. 1994. 163. P. 21. 233 . Chrysostomos, bishop of Etna . The Old Calendar Greek Church: A Critical Evaluation/The Old Calendar Orthodox Church of Greece. Etna, California: CTOS, 1994. P. 48–81. |
| Greek Orthodox Cathedral of Saint George: The Oldest Church in the City of Beirut Lebanon, March 19, 2012 The Greek Orthodox Cathedral of Saint George holds a special place in the hearts of many Lebanese because of its unique location overlooking Parliament Square right in the heart of Beirut’s city center. The Cathedral of Saint George is the Mother Cathedral of Beirut’s Greek Orthodox community. It’s the “Thronos”, the throne of the Greek Orthodox Metropolitan of Beirut and its dependencies. The Cathedral is the oldest church in the city of Beirut, and one of the oldest in the region. The first Christian temple ever built in the very location goes back to the mid sixth century AD and it’s closely associated with Beirut’s famous Law School. Close links have developed between the Law School of Beirut and the Church. The bishop of Beirut Eustathius (Eustache), by decree of the Byzantine Emperor Theodosius II in the year 449 or 450, managed to give the city of Beirut, the title of “Metropolis”, a privilege that until then belonged the city of Tyre which was the capital of Phoenicia. Efstathius also built in Beirut a large cathedral, the church of the Resurrection (Anastasis Church), which bordered on the “auditoria”, the classrooms of the Law School of Beirut where Christian students worshiped in the afternoon after their lessons. The Anastasis church was destroyed in 551 AD by a massive earthquake that devastated Beirut. After the earthquake of 551, the Anastasis cathedral was build again around the twelfth century. In 1759 the cathedral was again shaken by another earthquake. It was then destroyed again to be rebuilt with a single altar, this time dedicated to Saint George. Ultimately the design turned out to be untenable; the cathedral collapsed again three years later after it was rebuilt. Finally in 1772 it was erected once more with three new altars as it still stands today. During the Lebanese civil war, the Cathedral suffered many attacks of theft and vandalism, as well as effects of nature’s impact in a region considered a war zone and confrontation line. In 1998, the restoration multi-phase project started on the 15th of December, 2003, when the Cathedral once again opened its doors to the faithful. Greek Reporter 19 марта 2012 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Orthodox Health Plan announces open enrollment period through December 30 Syosett, NY, November 28, 2011 In a memo issued recently by Priest Constantine L. Sitaras, Chairperson of the Joint Orthodox Health Plans Committee, it was announced that clergy and other qualified lay Church workers may join the Orthodox Health Plan Groups during the current open enrollment period that runs through December 30, 2011, with an effective date of coverage of January 1, 2012. The Orthodox Health Plan [OHP] is the official health plan for the clergy of the Orthodox Church in America, as well as the Greek Orthodox Archdiocese of America, the Antiochian Orthodox Christian Archdiocese of North America, the Diocese of the Armenian Church, the Serbian Orthodox Church, and the Russian Orthodox Church Outside of Russia. Archpriest Eric G. Tosi, OCA Secretary, represents the OCA on OHP’s board. “The Orthodox Health Plan is a PPO Plan which offers our clergy and lay employees the broadest and most flexible coverage and includes prescription, vision, and dental benefits,” Father Constantine notes in his memo. “Our health insurance carrier is Aetna, one of the single largest healthcare providers in the nation. Some of the advantages of your enrollment are broad medical coverage, prescription drugs benefits, parish transfer without interruption of coverage, just to name a few. You can find a full description of the plan, participating physicians and hospitals, at the web site . A PDF of enrollment forms and plan details may be downloaded here . “It is important to stress that you should not discontinue any coverage you currently have until you have received confirmation that your participation has been approved,” Father Constantine continues. “In order to be accepted, your completed enrollment form with your first month’s premium must reach the Plan Administrator no later than the 30th of December. If you parish will be paying your monthly premiums, we will also need a dated, signed letter on church letterhead stating to bill them. All completed enrollment material must be returned to the Orthodox Health Plan, 929 Kings Highway East, 1st Floor, Fairfield, CT 06825, in advance of the deadline. OCA clergy who may have questions and concerns are invited to direct them to Father Eric at egtosi@oca.org ; 516-922-0550. For additional general information on the plan, enrollment forms, or related matters, please call the Plan Administrator at the GDC Financial Group at 1-203-367-4070, or visit OHP’s web site . Official website of the Orthodox Church in America 29 ноября 2011 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Rev. John D. Romas, who experienced the complete and total destruction of his home parish of St. Nicholas Greek Orthodox Church in New York City passed away on January 24th and was buried at a special service celebrated by Archbishop Demetrios, head of the Greek Orthodox Archdiocese of America. An immigrant from Dorvitsa, a village in central Greece, he emigrated to the United States in 1952. He was ordained a priest in 1984 and three years later, was appointed by then Archbishop Iakovos to lead the tiny community in Lower Manhattan, which was one of the first churches founded in the city by Greek immigrants who settled in the neighborhood’s tenement houses. He led the parish, comprised mainly of descendants of those early immigrants, until the church was destroyed. So connected to St. Nicholas were his approximately 50 parishioners, that they traveled on Sundays from other parts of New York, even far out in the suburbs, to attend the parish their parents and grandparents had founded. Fr. Romas preserved St. Nicholas as a parish, serving the needs of his parishioners, but also transformed the church into a retreat and sanctuary during the week for thousands of Orthodox Christians who worked in the vicinity of Wall Street and New York’s bustling financial district. Fr. John wasn’t in the church on Tuesday morning, September 11, when the attack occurred. The church was crushed from falling debris, making it the only house of worship destroyed on 9/11. Shortly after the terrorist attacks, he managed to enter the condemned space and collect what ws left of the church, including part of the wooden kouvouklion, or funeral bier that is used in Greek Orthodox Churches during Good Friday services to commemorate the funeral procession of Jesus Christ. The Rev. John D. Romas, center, holding an icon of St. Nicholas in December 2001 at a ceremony at ground zero in Lower Manhattan memorializing St. Nicholas Greek Orthodox Church, which was destroyed on Sept. 11. Credit James Estrin/The New York Times He also discovered a metal cross that was part of the church decor. He served as the early face of the efforts to rebuild the community for years following the disaster until the Archdiocese took over the campaign. Construction finally commenced last year for the rebuilding of St. Nicholas, which sadly, Fr. John will never see. But his memory will live on, as the community plans to house a new kouvouklion in the church, dedicated to their beloved Fr. John Romas. The Pappas Post 2 февраля 2016 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Jerusalem Meets Russian Patriarch Kirill Jerusalem, November 10, 2012 The head of the Russian Orthodox Church, Patriarch Kirill of Moscow and All Russia, who arrived in Jerusalem on Friday, was accompanied by a solemn procession of clerics and laypeople on his way from the Jaffa Gate to the Church of the Holy Sepulchre inside the Old City. Thousands of believers gathered in front of the church, which is the holiest site for Christians across the world, to greet Patriarch Kirill and Greek Orthodox Patriarch of Jerusalem Theophilos III, who met him. The two patriarchs held a short divine service. The Church of the Holy Sepulchre has for centuries been one of the most important pilgrimage destinations for millions of Christians as the purported site of the crucifixion and resurrection of Jesus Christ. Patriarch Theophilos III addressed Patriarch Kirill, for whom it is the first visit to the Holy Land since he was elected to head the Russian Orthodox Church in 2009, with a solemn speech, in which he noted the importance of brotherly relations between the two Orthodox Churches. Patriarch Kirill said each Christian dreams of visiting the Holy Land. “For the first time I have come to the Holy Land to offer prayers on behalf of the entire Russian Church that chose me as its Primate,” the patriarch said, adding that he will in particular pray for peace around the world. During his six-day stay, Patriarch Kirill is expected to visit Christian holy sites in Israel, the Palestinian territories and Jordan. The Church of the Holy Sepulchre earlier in November threatened to close its doors as its bank account was frozen over a debt to an Israeli water company. The church had been exempt from water charges in a tacit agreement with Jerusalem authorities for decades but the Hagihon company, which took over water supply to Jerusalem in the late 1990s, recently demanded payment of a million bill dating back 15 years, including interest. Theophilos III even wrote letters to the leaders of Russia, Israel, the United States, Greece, Cyprus and Jordan with an appeal to intervene with the standoff and put a stop “to this flagrant act against the church.” Russian President Vladimir Putin’s spokesman Dmitry Peskov said the presidential administration will thoroughly study Theophilos " s request for help. The Greek Orthodox Patriarchate of Jerusalem shares control of the church with the Armenian Orthodox Patriarchate and the Roman Catholic Franciscan Order through complicated arrangements essentially unchanged for centuries. The site, located within the Christian Quarter of the walled Old City of Jerusalem, attracts more than 1 million pilgrims annually. RIA Novosti 12 ноября 2012 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Шутак Г. Пребывание Его Высокопреосвященства, Высокопреосвященнейшего Тихона, Архиепископа Алеутского и Северо-Американского, в Штате Колорадо//АПВ, 1905, т. IX, 15, с. 288–291. Щедрый дар//АПВ, 1901, т. V, 5, с. 106. Щенснович Э.Н. Письмо Его Преосвященству, Преосвященнейшему Тихону, Епископу Алеутскому и Северо-Американскому, от Командира броненосца «Ретвизана» Э.Н. Щенсновича//АПВ, 1904, т. VIII, 12, с. 243. Я. К истории созыва Всероссийского Церковного Собора. М.: Синод, тип., 1917. Bensin В. М. Russian Orthodox Church in Alaska 1794–1967... Sitka: Published by the Russian Orthodox Greek Catholic Church of North America, Diocese of Alaska, 1967. Benzin B.M . My recollections//Orthodox America 1794–1976. Development of the Orthodox Church in America/Ed. Constance J. Tarasar, John H. Erickson. Syosset: OCA. Department of History and Archives, 1975. P. 112. Christmas at the Graeco-Russian Church...//The San Francisco Call. – 1899. – 7 January. Detailed Timeline Vita of Archbishop Arseny. S. 1.: The Canonization Committee of the Orthodox Church in Canada, 2004. Doumouras A. Greek Orthodox Communities in America Before World War I//St. Vladimir’s Seminary Quarterly, 1967, v. 11, 4, p. 172–192. Easter celebrated by devout Russians...//The San Francisco Call. – 1900. – 23 April. Greet Russian Archbishop. His First Service Since Moving His Headquarters Here//The New York Times. – 1905. – 9 October. Gregersen С.Е. The architecture of Holy Trinity Cathedral//A history of Holy Trinity Russian Orthodox Cathedral of Chicago. 1892–1992/Edited by Anatoly Bezkorovainy. Chicago: Holy Trinity Russian Orthodox Cathedral, 1992. P. 131– 140. Head of the Russian Church in America...//The San Francisco Call. – 1898. – 14 December. Jeffrey J. In the Presence of the Saint. Saint Mark’s Parish, Denver and Saint Tikhon, Enlightener of North America...//The Lion. Unofficial Newsletter for Members Only of St. Mark’s Parish, Denver, Colorado, 2004, v. C X X IX , 4/5, p. 1–2. Kishkovsky L. Archbishop Tikhon and the North American Diocese 1898–1907//Orthodox America 1794–1976. Development of the Orthodox Church in America/Ed. Constance J. Tarasar, John H. Erickson. Syosset: OCA. Department of History and Archives, 1975. P. 83–101. |
| Israeli Greek Orthodox Church denounces Aramaic Christian nationality September 28, 2014 The Greek Orthodox Christian Patriarchate says Israel is attempting to divide the Palestinian minority. The Greek Orthodox Christian Patriarchate in east Jerusalem has expressed its disdain for the Israeli law that considers Aramaic Christians as a nationality; stating Israel is attempting to divide the Palestinian minority. While many Israeli Christians agree with this new law, the Greek Orthodox Church believes the law further divides minorities living within Israel, by separating Christians from the Arabs.The Church further believes that this division weakens Palestinians. Christian Orthodox Church spokesman Father Issa Musleh warned the draft law to recruit Arab Palestinian Christians to join the Israeli Defense Forces is part of a ploy to foster internal divisions and tensions among Palestinian Christians, as well as between Muslims, Palestinians and Christian Arabs. Father Musleh also stated that Greek Orthodox Patriarch Theophilus the Third issued instructions to counter attempts to recruit Christians to the Israeli army. “Palestinian Christians are an important part of the Arab and Palestinian nations; we are proud of the Aramaic identity as it reflects history and culture shaped by Arab Muslims and Christians,” Father Musleh said. “Our roots as Palestinian Christians are deeply engraved in history, no one and no group can erase them.” The law in question, which was passed on September 18, decreed that there is a difference between Christians and Arab Muslims living in Israel, thus creating a separate Christian minority group. Interior Minister Gideon Saar ordered that the population registry recognize Christians as Aramean. This move gives Christians their own representation on the Advisory Committee for Equal Opportunity in Employment Commission. At the time the bill was passed, MK Yariv Levin (Likud) said “I don’t try to change the reality; the reality is there. There is a big difference between Christians and Muslims, and they deserve recognition and separate representation.” 1 октября 2014 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Brooklyn Dave 7 октября 2016, 19:00 For the Israelis to do this is a stretch, including motivations that definitely wish to split the Palestinians. First of all, in Israel/Palestine, most of the Christians have immigrated. A bare 2% or so are Christians. Unlike some Christians in Syria or the majority of Christians in Iraq, Aramaic has not been a living language among Palestinian Christians for maybe a millennia or more. In reality those using Aramaic (like the Chaldeans of Iraq) have a right to claim an " Aramaic nationality " . Fr. Musleh is right on the money. Мы в соцсетях Подпишитесь на нашу рассылку |
| Orthodox Christians mark Christmas Eve across region/Православие.Ru Orthodox Christians mark Christmas Eve across region Source: Middle East Eye Celebrations in Egypt " s Minya and Sinai were muted due to recent violence but celebrations went off as planned in Palestine and Damascus. Egypt " s Coptic leader Pope Tawadros on Orthodox Christmas Eve (AA) Christian Orthodox communities around the Middle East gathered to celebrate Christmas Eve on Tuesday, ahead of full Christmas Day celebrations the next day. The height of the festivities as always was marked in Bethlehem’s Church of the Nativity which some believe was built above Jesus " birthplace. The majority of Palestinian Christians are Orthodox, with local and international worshipers descending on the West Bank town to take part in the holiday marches, with drums and bagpipes – a remnant of British mandate rule over historic Palestine – booming out since the early hours. Despite cold weather and a snowstorm expected to descend upon the region, the Syrian Orthodox archbishop, the Greek Orthodox patriarch of Jerusalem, Coptic Orthodox archbishop and Ethiopian Orthodox archbishop, all turned out to attend Christmas Eve prayers. " Because we have the Church of the Nativity, this is why it [Christmas] is special here. The patriarchs come to here, during the Latin [Catholic] Christmas and during our Christmas [the Orthodox],” Bethlehem resident Hiam Banora told The Jerusalem Post . “This is the most joyful Holiday because it is when Jesus was born, " Banora said. Celebrations held across the region Outside of Palestine, Orthodox Christians from Egypt to the Gulf, and even in war-torn Syria, also gathered to mark the day. In icy waters off Turkey, priests dove to retrieve wooden crosses in an act said to mark the Epiphany, the moment that the Bible says Jesus was revealed to be the son of God. The festivities came just days after Turkey announced that it would allow the first church in a century to be built in the country. Serving Turkey " s tiny Syriac community, the church will be housed in the Istanbul suburb of Yesilkoy, on the shores of the Sea of Marmara, which already has Greek Orthodox, Armenian and Catholic churches. |
| Nissiotis, N. A. An Orthodox View of Modern Trends in Evangelism//The Ecumenical World of Orthodox Civilization, Russia and Orthodoxy. Vol. 3 of Essays in Honour of Georges Florovsky, p. 181–192. Edited by Andrew Blane. The Hague: Mouton & Co., 1974. Rochcau, Vsevolod. Saint Herman of Alaska and the Defense of Alaskan Native Peoples//St. Vladimir’s Theological Quarterly 16 (1972): 17–39. Schneirla, W. Conversion in the Orthodox Church//St. Vladimir’s Seminary Quarterly 11 (1967): 87–95. Stylios, Efthimios. The Missionary as an Imitator of Christ//Porefthendes 5 (1963): 8–10. Voulgarakis, Elias. The Greek Orthodox Missionary, Philotheos//Porefthendes 10 (1968): 2–4, 41–46, 55–62. Voulgarakis, E. Language and Mission//Porefthendes 4 (1962): 42–44. Yannoulatos, A. Initial Thoughts toward an Orthodox Foreign Mission//Porefthendes 10 (1968): 19–23, 50–52. Yannoulatos, A. A Letter from the Other Hemisphere//Porefthendes 6 (1964): 40–41. Yannoulatos, A. Various Christian Approaches to the Other Religions. Athens: Porefthendes, 1971. К главе 9 Bedis, George. The Valamo Consultation//The Greek Orthodox Theological Review 23 (1978): 167–168. Confessing Christ Tiday: Reports of Groups at a Consultation of Orthodox Theologians//International Review of Mission 64 (1975): 74–94. См. также в St. Vladimir’s Theological Quarterly 18 (1974): 193–212. Consultation on Orthodox Diaspora’//Porefthendes 10 (1968): 29–31. The Ecumenical Nature of Orthodox Witness: Report of the Consultation of Orthodox Theologians, New Valamo, Finland//Eastern Churches Review 10 (1978): 141–144. Harakas, Stanley. Living the Orthodox Christian Faith in America//Lutheran World 23 (1976): 192–199. Mastrantonis, George. A New-Style Catechism on the Eastern Orthodox Faith for Adults. St. Louis, Mo.: Ologos Mission, 1969. Mourouka, Sophia. A Beginning//Porefthendes 1 (1959), no. 1:6–7. The Orthodox Church in America. Mission: The Fourth All-American Council, Working Papers and Documents. Syosset, N. Y.: American Orthodox Church, 1975. |
| Ware, Timothy. The Orthodox Church. Baltimore, Md.: Penguin Books, 1963. Zernov, Nicholas. Orthodox Encounter: The Christian East and the Ecumenical Movement. London: James Clarke and Co., 1961. Zoe Brotherhood, eds. A Sign of God, Orthodoxy 1964: A Pan-Orthodox Symposium. Athens: Zoe, 1964. К главе 2 Androutsos, Chrestos. Dogmatika tes Orthodoxos Anatolikes Ekklesias (Dogmas of the Eastern Orthodox Church). Athens: Al. & E. Papademetrios, 1956. Benz, Ernst. The Eastern Orthodox Church: Its Thought and Life. Translated by Richard and Clara Winston. Garden City, N. Y.: Doubleday, Anchor Books, 1963. Bradow, Charles. The Career and Confession of Cyril Loukaris: The Greek Orthodox Church and Its Relations with Western Christians (1543–1638)//Unpublished Ph. D. dissertation, Ohio State University, 1960. Bratsiotis, Panagiotis. The Greek Orthodox Church. Translated by Joseph Blenkinsopp. Notre Dame, Ind.: University of Norte Dame Press, 1968. Calian, Carnegie Samuel. Cyril Lucaris: The Patriarch Who Failed//Journal of Ecumenical Studies 10 (1973): 319–335. Calian, Carnegie Samuel. Icon and Pulpit: The Protestant-Orthodox Encounter. Philadelphia: Westminster Press, 1968. Constantelos, Demetrios J. The Evangelical Character of the Orthodox Church//Journal of Ecumenical Studies 9 (1972): 544–555. Emhardt, Wm. C. ; T. Burgess; R. T. Lau. The Eastern Church in the Western World. Milwaukee, 1928; reprint ed., New York: AMS Press, 1970. Evdokimov, Paul. L’Orthodoxie. Neuchatel: Delachaux et Niestlé, 1959. Florovsky, George. Bible, Church, Tradition: An Eastern Orthodox View. Vol. l of The Collected Works of George Florovsky. Belmont, Mass.: Nordland Publishing Co., 1974. Florovsky, G. Christianity and Culture. Vol. 2 of The Collected Works of George Florovsky. Belmont, Mass.: Nordland Publishing Co., 1974. Florovsky, G. Creation and Redemption. Vol. 3 of The Collected Works of George Florovsky. Belmont, Mass.: Nordland Publishing Co., 1976. Florovsky, G. Ways of Russian Theology, Part One. Vol. 5 of The Collected Works of George Florovsky. Belmont, Mass.: Nordland Publishing Co., 1979. |
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