| All of this had to have been done prior to 1357, for since that date the Shroud has a clearly documented and uninterrupted history. And even now, with all the scientific and technical skills at our command, our scientists and artists cannot duplicate the Shroud, " In view of these overwhelming odds against the Shroud being the work of an artist, it is hard to believe that there are still those who insist that it must be a clever forgery on the part of the medieval Roman Catholic Church simply because that Church once had a dark period in which some relics were fabricated (a fact freely admitted by Catholic authorities today), Contrary to popular opinion, the Turin Shroud has not been the property of the Church of Rome until quite recently when, following the death of ex-King Umberto of the House of Savoy in 1983, it finally passed into the hands of that Church. Prior to that, the Shroud was owned and possessed by two important families--one of which (the House of Savoy) had been vehemently anti-papal in its time; in fact, the wife of the late Umberto was herself not sure of the Shroud's authenticity! The general mental climate of Roman Catholicism in the last generation has gone stridently in the direction of de-mythologization. Catholic scholars have raced headlong to strip their Church of anything that cannot be absolutely authenticated through objective documentation and evidence. In this extreme and anti-traditionalist stand one sees saints being " de-canonized , " relics discarded, and, in general, any notion of the supernatural de-emphasized. Were it not for the extensive scientific research on the Shroud in the last twenty years, it is possible that this long strip of linen might now be confined to the same oblivion where now rest various embarrassments of the medieval Roman Church. Also, the cooperation of the Cardinal Archbishop of Milan(the guardian but not the owner of the Shroud) in allowing a scientific investigation, shows the readiness of that Church to accept the possibility of forgery. |
| The Translation of St. Raphael's Thesis Saint Raphael's thesis was only recently translated from its original Greek into English, thanks to the generous gift of time and expertise provided by Rev. Dr. Patrick Viscuso, Professor of Canon Law at the Antiochian House of Studies, and a priest of the Greek Orthodox Archdiocese of America. Working from a scan of the original 39-page manuscript, Fr. Patrick transcribed the cursive Greek handwriting into Greek text, and then translated the complex theological work into English. Later, based on Fr. Patrick's English translation, the thesis was translated into Arabic by Dr. Adnan Trabulsi, a pediatrician and member of St. George Antiochian Orthodox Church in Houston, Texas. Brief excerpts in all four versions – the handwritten Greek, Greek text, English, and Arabic – are presented in the museum's touchscreen exhibit. Thesis To Be Published Fr. Patrick Viscuso's English translation and Greek transcription, accompanied by an extensive introduction and appendices, is slated for publication later this year, and will be available through the Antiochian Village Bookstore. The Arabic translation is included in Dr. Adnan Trabulsi's new, three-volume publication on the Arabic works of St. Raphael, which presents many of St. Raphael's articles, sermons, and teachings, and will certainly be of interest to the Arabic-speaking faithful. New Digital Resource for Library In September, during this year's 35th Anniversary celebration of the Antiochian House of Studies, the Antiochian Heritage Library presented a new digital resource that offers the complete text of St. Raphael's thesis in all four language formats: its original handwritten Greek, the Greek text, English, and Arabic. The resource is housed on a dedicated computer at the Antiochian Heritage Library, where scholars may select a preferred language for viewing the manuscript, and then have the option to add another language format for side-by-side comparison. Due to copyright restrictions, this unique digital resource is currently only available on-site at the Antiochian Heritage Library. |
| At the same time, Bishop Basil also informed us that Archimandrite Raphael Hawaweeny, who later became Bishop Raphael, came to Monongahela in 1899 to help organize the Syrian church for this Mon Valley.” A 1992 story in The Valley Independent, announced that the new site of worship for the St. Michael congregation “is the former St. Anthony of Padua Roman Catholic Church “on Patton Avenue), which was purchased by St. Michael's after 78 years at its former location of 533 Ninth St. This February, the Very Rev. George Alberts, present pastor, along with the Rev. Dennis Sheehy, pastor of the Epiphany of Our Lord Roman Catholic Church; John Karnack, St. Michael parish Council president; and Frank D. Magone, Esq., St. Michael solicitor, finalized the purchase of the new house of worship. The parishioners, like the founders who preceded them, took on the task of refurbishing their new house of worship.” “It took us six weeks, and we were able to celebrate our first service in the new church on March 15, 1992,” Essey said. “Our beloved son, Bishop Basil, returned for St. Michael Day in November 1992 to officially consecrate the church, and it was one of the most glorious week-end of activities ever held in St. Michael's history.” Serving the parish as president of the Parish Council have been the following: Barket Elias, 1925-28, 30-32, 35-36, 41-46, 48, 56-59, 62: Abdo Esper, 1929: Mike Johns, 1933-34: Esper Essey, 1937-38: Slabey Essey, 1939: Elias Namie, 1940: John (Bill) Solomon, 1947: Albert Mucy, 1949-50: Mike Namie, 1951-53: Frank Ellis, 1954-55: George Esper Essey, 1960 and 1985: Edward Essey, 1961: George Solomon, 1963-1978: James Nard, 1978: Norman Solomon, 1979 and 2010 to 2012: Harry Ellis, 1980-84: John Karnack, 1986 to 2009: Jodie Haddad, 2013. Serving as cantors since its beginning have been Tom Albert, Elias Dahma, Elias George, Esa Kuzma, Frank Joseph, Slabey Essey, Esper Essey, Louis Isaacs, Mike Namie, George E. Essey, Larry Whaley (who was later ordained as a Deacon of the church), Miriam Secleter, Cynthia Solomon and George Langan. |
| 144 Vincent, Abel. JN. p. 40–300; Coüasnon Ch. The Church of the Holy Sepulchre. Jerusalem, London 1974; Corbo V. II Santo Sepolchro di Gerusalemme, I–III. Jerusalem, 1981; Patrich J. The Church of the Holy Sepulchre: History and Architecture//Tsafrir, Safrai (eds.), Jerusalem, p. 353–381; Biddle M. The Tomb of Christ. Phoenix Mill, 1999 145 Vincent, Abel. JN, p. 205–248; Corbo V. Scavo archeologico a ridosso della basilica dell’Ascensione//Liber Annuus 10 (1959–1960), p. 205–248. 146 Richmond E. T. Basilica of the Nativity, Bethlehem//QDAP 5 (1936), p. 75–81; Idem. The Church of the Nativity, the Plan of the Constantinian Building//QDAP 6 (1938), p. 63–66; Vincent H. Bethléem le sanctuaire de la Nativité d’après les fouilles recentes//RB 45 (1936), p. 551–74, 46 (1937), p. 93–121; Bagatti B. Gli antichi edifici sacri di Betlemme. Jerusalem, 1951. 147 Magen Y. The Church of Mary Theotokos on Mt. Gerizim//Ancient Churches Revealed/Ed. Y. Tsafrir. Jerusalem, 1993, p. 83–89. 148 Holum K. G. The Temple Platform: Progress Report on the Excavations//K. G. Holum, A. Raban and J. Patrich (eds.), Caesarea Papers 2 (Journal of Roman Archaeology, Supplement 35), p. 13–34. 149 Corbo V. C. Cafamao, I. Jerusalem, 1975, p. 59–111; Idem. The House of Saint Peter at Capharnaum. Jerusalem, 1972; Idem. The Church of the House of St. Peter at Capernaum//Ancient Churches Revealed, p. 71–76. 150 Avner R. Jerusalem, Mar Elias – The Kathisma Church//Excavations and Surveys in Israel, 20 (2000), p. 101–103. 151 See the drawing of the Vienna Ms. 458 in: Meehan D. Adamnan’s De Locis Sanctis. Dublin, 1958 (frontispiece). 152 Theophanes. Chronographia. A. M. 5920/Ed. De Boor, I, Leipzig 1883, p. 86–87; on the translation of the relics to and within Jerusalem and the building of the church of St. Stephen see: Lagrange M. J. Saint Etienne et son sanctuaire à Jérusalem. Paris, 1894; Vincent, Abel. JN, p. 43–104. 153 Holum K. G., Vikan G. The Trier Ivory, Adventus Ceremonial, and the Relics of St. Stephen//DOP 33 (1979), p. 113–133; Idem. Theodosian Empresses – Woman and Imperial Dominion in Late Antiquity. Berkeley, Los Angeles and London, 1982, p. 103–109. |
| Considerable and fruitful work has been carried out together with the Russian World Foundation. We seek to give support to applicants whose projects are of ecclesial and public significance. In recent times, we have developed cooperation with other structures concerned, such as the Federal Agency for the CIS, Expatriates and International Humanitarian Cooperation, Moscow Government, Moscow House of the Expatriate, the St. Andrew the First-Called Foundation, Solzhenitsyn House of the Russian Diaspora, Jordan Foundation for Aid to the Cadets, Commission for Coordination and Cooperation with Expatriates under the United Russia Party Presidium. Among the important results of the joint efforts of the Church and state in supporting expatriates was the Law on Amendments to the Federal Law on the Policy of the State with Regard to Expatriates signed by President Medvedev in July 2010. For the first time, through the common church-state efforts, the role of religious organizations in the task of giving spiritual support to expatriates was legalized and the work of religious organizations was described as socially significant. As far as prospects for church work to support expatriates is concerned, the DECR sees as its basic task to deepen cooperation between all parties concerned and to implement, together with governmental and public structures, the projects which promote consolidation between expatriates. Q. Many of our Orthodox compatriots live abroad (both as a result of the collapse of the USSR and due to migration processes). Tell us please about the efforts made by the DECR to increase the number of parishes and institutions of the Moscow Patriarchate abroad. What has been achieved and what is planned by the DECR? A. The increase in the number of our compatriots abroad has resulted in an increase in the number of church structures outside the canonical territory of the Moscow Patriarchate. At present, we have at our disposal over 400 parishes in 52 far abroad countries, this not counting the parishes of the Russian Church Outside Russia. The geography of our parishes is vast. It includes countries with Christian tradition in which Christianity is part of the national culture and identity, first of all in Europe and in the American continent. But our Church also has parishes in the countries where Christianity comprises a minority. Among them are Thailand, Mongolia, India, Nepal, Iran, UAE, and many others. |
| No Longer the House of God. New Life of Italian Churches (+Photos) In the Orthodox Christian tradition, a church that has been consecrated by a bishop must remain in use as a church. This is not something taken lightly, and is the reason why a bishop may not consecrate a church if he is not entirely sure that the building will always be used as such. It is also why the Russian Orthodox Church is endeavoring where at all possible to restore the churches in Russia that were destroyed by the godless Communist regime. The Roman Catholic Church, however, has a rite called “desanctification” that “frees” the church to sell its property to entirely secular concerns, and this, unfortunately, is what is happening in many Western countries. In some places the Catholic authorities try according to conscience to find new owners that will put the property to a charitable purpose, as in the Netherlands. In that country, you will now find many former Catholic convents used as clinics, sanatoriums, schools, and even as Orthodox monasteries—a highly commendable policy for which the Dutch Orthodox are very thankful. In other places, unfortunately, you will find quite a different picture. In Italy, for example, there are some church properties for which title conferred to the families of benefactors, and the Church no longer has control over their sale. In some cases, the Church itself sells the property after “desantification.” One such example is a monastery in the tourist town of Taormina in Sicily, where an old monastery now functions as a five star hotel. There are many other such hotels in Italy, presumably because there were once many working monasteries. This article was translated from the German website SPIEGEL-ONLINE , which made no comment from the religious standpoint other than a somewhat ironic tone, although a good deal of reader commentary appeared on the original page. To our great dismay, most of those who left comments were in favor of such use, mainly for purely pragmatic reasons. One lone comment lamented the decline of Christian sensibility in Europe, and expressed fear for the future. OrthoChristian.com would be very interested to hear what our readers have to say about this issue. |
| Aune, «Magic» Aune, David Edward. «Magic in Early Christianity.» ANRW 23.1:1505–57. Part 2, Principat, 23.1. Edited by H. Temporini and W. Haase. New York: de Gruyter, 1980. Aune, «Matrix» Aune, David Edward. «The Social Matrix of the Apocalypse of John.» Biblical Research 26 (1981): 16–32. Aune, «Problem» Aune, David Edward. «The Problem of the Genre of the Gospels: A Critique of C. H. Talbert " s What Is a Gospel?» Pages 9–60 in Studies of History and Tradition in the Four Gospels. Vo1. 2 of Gospel Perspectives. Edited by R. T. France and David Wenham. Sheffield: JSOT Press, 1981. Aune, Prophecy Aune, David Edward. Prophecy in Early Christianity and the Ancient Mediterranean World. Grand Rapids: Eerdmans, 1983. Aune, «Religion» Aune, David Edward. «Religion, Greco-Roman.» Pages 917–26 in Dictionary of New Testament Background. Edited by Craig A. Evans and Stanley E. Porter. Downers Grove, 111.: InterVarsity, 2000. Aune, «Response» Aune, David Edward. «Orthodoxy in First Century Judaism? A Response to N. J. McEleney. "/S/7 (1976): 1–10. Aune, Revelation Aune, David E. Revelation. 3 vols. WBC 52. Dallas: Word, 1997. Auwers, «Nuit» Auwers, Jean-Marie. «La nuit de Nicodème (Jean 3,2; 19,39) ou l " ombre du langage.» RB 97 (1990): 481–503. Avery-Peck, «Argumentation» Avery-Peck, Alan J. «Rhetorical Argumentation in Early Rabbinic Pronouncement Stories.» Semeia 64 (1993): 49–71. Avigad, «Burnt House» Avigad, Nahman. «The Burnt House Captures a Moment in Time.» BAR 9, no. 6 (November/December 1983): 66–72. Avigad, «Flourishing» Avigad, Nahman. «Jerusalem Flourishing–a Craft Center for Stone, Pottery, and Glass.» BAR 9, no. 6 (November/December 1983): 48–65. Avigad, Jerusalem Avigad, Nahman. Discovering Jerusalem. Nashville: Nelson, 1980. Avigad, «Wealthy» Avigad, Nahman. «How the Wealthy Lived in Herodian Jerusalem.» BAR 2, no. 4 (December 1976): 1, 23–35. Avi-Yonah, «Geography» Avi-Yonah, Michae1. «Historical Geography of Palestine.» Pages 78–116 in Safrai and Stern, Jewish People. |
| Apostle and Evangelist Matthew Commemorated on November 16 The Holy Apostle and Evangelist Matthew, was also named Levi (Mark 2:14; Luke 5:27); he was one of the Twelve Apostles (Mark 3:18; Luke 6:45; Acts 1:13), and was brother of the Apostle James Alphaeus (Mark 2:14). He was a publican, or tax-collector for Rome, in a time when the Jews were under the rule of the Roman Empire. He lived in the Galilean city of Capernaum. When Matthew heard the voice of Jesus Christ: “Come, follow Me” (Mt. 9:9), left everything and followed the Savior. Christ and His disciples did not refuse Matthew’s invitation and they visited his house, where they shared table with the publican’s friends and acquaintances. Like the host, they were also publicans and known sinners. This event disturbed the pharisees and scribes a great deal. Publicans who collected taxes from their countrymen did this with great profit for themselves. Usually greedy and cruel people, the Jews considered them pernicious betrayers of their country and religion. The word “publican” for the Jews had the connotation of “public sinner” and “idol-worshipper.” To even speak with a tax-collector was considered a sin, and to associate with one was defilement. But the Jewish teachers were not able to comprehend that the Lord had “come to call not the righteous, but sinners to repentance” (Mt. 9:13). Matthew, acknowledging his sinfulness, repaid fourfold anyone he had cheated, and he distributed his remaining possessions to the poor, and he followed after Christ with the other apostles. St Matthew was attentive to the instructions of the Divine Teacher, he beheld His innumerable miracles, he went together with the Twelve Apostles preaching to “the lost sheep of the house of Israel” (Mt. 10:6). He was a witness to the suffering, death, and Resurrection of the Savior, and of His glorious Ascension into Heaven. Having received the grace of the Holy Spirit, which descended upon the Apostles on the day of Pentecost, St Matthew preached in Palestine for several years. At the request of the Jewish converts at Jerusalem, the holy Apostle Matthew wrote his Gospel describing the earthly life of the Savior, before leaving to preach the Gospel in faraway lands. |
| Sobornost, Incorporating Eastern Churches Review (London: Fellowship of St. Alban and St. Sergius). V. 1 (1979)-. Semiannual. Formed by the union of Sobornost and Eastern Churches Review. SOP: service orthodoxe de presse et d’information (Paris: Comite Inter-episcopal orthodoxe en France). N. 1 (Oct. 1975)-. Monthly. Other title: Service orthodoxe de presse et d’information. Sourozh: A Journal of Orthodox Life and Thought (Oxford, England: Russian Patriarchal Diocese of Sourozh). N. 1 (Aug. 1980)-. Quarterly. Founder and editor-in-chief: 1980-, Metropolitan Anthony of Sourozh. Star of the East: An Ecumenical Journal Dealing Specially with the Oriental and Eastern Orthodox Churches (Kottayam, India: K. M. George). V. 1, n. 1 (Jan. 1979)-. Quarterly continues Star of the east (Sasthamkotta, India). Studie ricerche sull’Oriente cristiano (Rome). anno 1 (genn».apr. 1978)-. Three nos. a year. Studia patristica et liturgica (Regensburg: Kommissionsverlag Friedrich Pustet). Fasc. 1 (1967)-. “Quae edidit Institutum Liturgicum Ratis-bonense.” Texts and Studies (London: Thyateira House, Foundation for Hellenism in Great Britain). 1982–1988. 7 v. English or Greek. Theologia (Athens, Greece). Tomos 1 (1923)-. Quarterly. Suspended 1941–47 (tomos 19 covers 1941–48). Beginning with v. 4, some issues have whole numbering: teuchos 13-. V. 18 called also periodos B ser.], tomos 1. Has supplement: Hellenike theologike vivliographia. West-Ostlicher Weg (Kattern bei Breslau). Jahrg. 1 (1928)-. D. Yearbooks, Annuals, and Newspapers Calendarul credinta. (Detroit: Romanian Orthodox Missionary Archdiocese in America and Canada). 1976-. Faith almanac. Spine title: Credinta “The Faith” Calendar. Issues for 1978– have English title: Faith almanac. In Romanian and English. Vol. for 1976 issued by Romanian Orthodox Missionary Archdiocese in America and Canada. Continues Calendarul ortodox credinta. Church and Theology (London: Thyateira House). V. 1 (1980)-. Annual. Greek title: Ekklesia kai theologia [ekklesiastike kai theologike epeteris tes Hieras Archiepiskopes Thyateiron kai Megales Vretannias], 1981-. Text in English, French, and Greek. |
| “Now the country could offer its experiences and special experts to help other countries.... UNFPA is going to employ some of [China’s family planning experts] to work in other countries and popularize China’s experience in population growth control and family planning.” Sadik made good on her promise. With the help of the UNFPA, the Chinese model of population control was implemented virtually in its entirety in Vietnam, and used to enhance the brutal effectiveness of the antihuman efforts in many other countries, from Bangladesh and Sri Lanka to Mexico and Peru. Meanwhile, many other countries have similarly grim stories. The Indonesian population control program was extensive and coercive; Betsy Hartmann has recounted a case in 1990 in which “family planning workers accompanied by the police and army went from house to house and took men and women to a site where IUDs were being inserted. Women who refused had IUDs inserted at gunpoint.” The Indonesian government’s longstanding commitment to population control meant that other areas of health care were not prioritized, which is why the country’s infant mortality rate is double that of neighboring Malaysia and Thailand. The misallocation of scarce health resources is even more apparent in sub-Saharan Africa. Health care professionals and programs that should be dedicated to fighting malaria and other deadly diseases are instead dedicated to population control. As Dr. Stephen Karanja, former secretary of the Kenyan Medical Association, wrote in 1997: Our health sector is collapsed. Thousands of the Kenyan people will die of malaria, the treatment of which costs a few cents, in health facilities whose shelves are stocked to the ceiling with millions of dollars’ worth of pills, IUDs, Norplant, Depo-Provera, and so on, most of which are supplied with American money.... Special operating theaters fully serviced and not lacking in instruments are opened in hospitals for the sterilization of women. While in the same hospitals, emergency surgery cannot be done for lack of basic operating instruments and supplies. |
|
|
