| СОВРЕМЕННОЕ ИЗДАНИЕ: Beck 1970b. P. 1–40. РУКОПИСИ: British Library Add. 14573 (VI saec.), Vatican. syr. 117 (XII ann.), Dublin B. 5.18 (1625 ann.). СОВРЕМЕННЫЙ ПЕРЕВОД: Beck 1970 b. S. 1–53. ИССЛЕДОВАНИЯ: Brock S. Ephrem’s verse homily on Jonah and the Repentance of Nineveh: notes on the textual tradition//Philohistôr. Miscellanea in honorem Caroli Laga/Ed. A. Schoors, P. van Deun. Louvain, 1994. P. 71–86 (OCA 60); De Halleux A. A propos du sermon éphremien sur Jonas et la pénitence des Ninevites//Lingua Restituta Orientalis: Festgabe für A. Assfalg/Ed. R. Schulz, M. Görg. Wiesbaden, 1990. S. 155–160 (Ägypten und Altes Testament 20). ПРИМЕЧАНИЯ: единственный подлинный сирийский текст, для которого существует полный греческий перевод (CPG 4082; изд.: Hemmerdinger-Iliadou D. St. Éphrem le Syrien: Sermon sur Jonas//Le Muséon. 80. 1967. P. 47–74). АУТЕНТИЧНОСТЬ: определенно аутентичен. 11 . ТЕКСТ: На слова: «И сия рек, гласом великим воззва: “Лазарь, гряди вон”» ( Ин. 11, 43 ). НОМЕР РОСПИСИ: 584. РУССКИЙ ПЕРЕВОД: ТСО 18. Кн. 4. С. 289–301 (V, 92–103). ИСТОЧНИК: Editio Romana Syr. II. P. 387–395. БИБЛИОГРАФИЯ: § 120 (Mmr on Joh. 11, 43). СОВРЕМЕННОЕ ИЗДАНИЕ: – РУКОПИСИ: Vatican. syr. 117 (XII saec.). СОВРЕМЕННЫЙ ПЕРЕВОД: – ИССЛЕДОВАНИЯ: – ПРИМЕЧАНИЯ: – АУТЕНТИЧНОСТЬ: не определена. 12 . ТЕКСТ: Песнопения на Рождество Христово. НОМЕР РОСПИСИ: 585. РУССКИЙ ПЕРЕВОД: ТСО 18. Кн. 4. С. 302–363 (V, 103–156). ИСТОЧНИК: Editio Romana Syr. II. P. 396–436. БИБЛИОГРАФИЯ: § 32 (Hymns on the Nativity). СОВРЕМЕННОЕ ИЗДАНИЕ: Beck 1959. P. 1–143 (цикл из 28 гимнов). РУКОПИСИ: Vatican. syr. 112 (551 ann.), British Library Add. 14506 (IX saec.), Add. 14571 (519 ann.) и ряд более поздних рукописей литургического содержания. СОВРЕМЕННЫЙ ПЕРЕВОД: Beck 1959. S. 1–130; Cassingena-Trévedy 2001; McVey 1989. P. 61–218; Св. Ефрем Сирин . Гимн (Мадраша) на Рождество/Пер. с сир., вступ. статья прот. Л. Грилихеса //БВ. 5–6. 2005–2006. С. 17–41 (пер. гимна 1). ИССЛЕДОВАНИЯ: De Halleux A. Le comput ephrémien du cycle de la Nativité//The Four Gospels: Festschrift Frans Neirynck/Ed. F. Van Segbroeck, C. M. Tuckett, G. Van Belle, J. Verheyden. Leuven, 1992. Р. 2369–2382 (BETL 100). |
| Три трактата против Паламы: Brevis expositio nefandarum haereseum Palamae ( κθεσις πτομος τν το Παλαμ πονηροττων αρσεων) (cod. Monac. 223, f. 16–26); Altera expositio et confutatio nefandarum haereseum Gregorii Palamae ( τρα κθεσις κα νεσκευ τν το Παλαμ πονηροττων αρσεων (cod. Monac. 223, f. 65–124); Quinque dissertationes antirrheticae adversus Palamam ( ντιρρητικο λγοι κατ τν ατν πονηροττων αρσεων), [dissertatio prima] (cod. Monac. 223, f. 124–163). Ост. четыре слова изданы Надалом 6 .1479). Confutatio epistolae Palamae ad Acindynum e Thessalonica missae ( πιστολ το Παλαμ νεσκευασμνη, ν π Θεσσαλονκης πσταλεν τ κινδν) (cod. Monac. 223, f. 32–51). Письмо св. Григория Паламы , послужившее предметом опровержения, изд. Мейендорфом 6 .933). Adversus Barlaam libri V (cod. Mon. 223, листы утеряны?; Marc. gr. 155). Завещание (Marc. gr. 155, f. 17r-34v). Письма 1483 . Karpozilos A. Seventeen letters of Gregorios Akindynos (Cod. Monac. Gr. 223)//Collectanea Byzantina. Roma 1977. 65–117. (OCA 204). [Ориг., англ. пер., комм.]. 1484 . Loenertz R. Gregorii Acindyni epistulae selectae IX//EEBS 1957. 27. 89–109. 1485 . Letters of Gregory Akindynos. Greek text and English translation by Hero A. C. Washington, DC 1983. LIII, 465. (Corpus fontium historiae Byzantinae 21: Dumbarton Oaks Texts. 7). [Парал. англ. пер.; греч. текст=TLG 3192/1]. Morris R.//JThS 1985. 36. 503; Papadakis A.//Spec 1985 (Oct.). 60:4. 932; Beyer H.-V.//BZ 1987. 80. 378–384. 1486 . Loenertz R. Dix-huit lettres de Grégoire Acindyne analysées et datées//OCP 1957. 23. 114–144. же://LoenByz 6 .583). 1. 81–110. Приписываемое соч. Περ οσας κα νεργεας принадлежит Прохору Кидонису (см. 6 .1878). Утерянные антипаламитские соч. 1487 . Phanourgakis В. γνωστα ντιπαλαμικ συγρμματα το Γρηρορου κνδνου// Κληρονομ α. 1972. 4. 285–302. [Автор исходит из несоответствия цитат из Акиндина у св. Григория Паламы дошедшим соч. Акиндина и обосновывает гипотезу о том, что Палама цитирует 4 несохранившихся произв.: Гомилия к собору, Λιβλλος, О благодати, Об энергии в главах божеств. Максима. См., однако, выше, с. 383–384]. Исследования |
| 1764 . Lot-Borodine M. L " Eucharistie chez Nicolas Cabasilas//Dieu vivant. 1953. 24. 123–134. 1765 . Lukman F. K. Nikolaj Kabasilas in Simeon Solunski о epiklezi//Богословни вестник. 1927. 1. 1–14. 1766 . Matsoukas Ν. Α. διδασκαλα το Νικολου Καβασιλα γι τ μυστρια τς κκλησας// Πρακτικ. 1984. 6 .1643). 117–132. 1767 . Mayer P. Die Früchte der Eucharistie nach der Lehre des Nikolaos Kabasilas//OS 1956. 5. 177–195. 1768 . Mellis L. Die eucharistische Epiklese in den Werken des Nikolaos Kabasilas und des Symeon von Thessaloniki. Roma 1977. XXVIII, 296. 1769 . Miquel P. L’expérience sacramentale selon Nicolas Cabasilas//Irénikon. 1965. 38. 176–182. 1770 . Noret J. La confirmation selon Nicolas Cabasilas: Traduction annotée du Livre III du traité «Sur la Vie en Christ»//La Maison-Dieu. 1986. 168:4. 33–46. 1771 . Remmers J. Sakrament als μυστριον bij Nicolas Kabasilas//Jubileumbundel G. Kreling. Nijmegen 1953. 268–285. 1772 . Salaville S. De cultu SS. Eucharistiae in Oriente//Acta primi Conventus pro studiis orientalibus. Ljubljana 1925. 62–69. 1773 . Sava-Popa G. Le Baptême dans la tradition orthodoxe et ses implications oecuméniques (Cahiers oecuméniques 25). Freiburg 1994. 1774 . Schulz H.-J. Die byzantinische Liturgie. Vom Werden ihrer Symbolgestalt (Sophia 5). Freiburg i. Br. 1964. 202–212. 1775 . Soteropoulos Ch. Εχαριστα κα θωσις κατ τν γ. Μξιμον τν μολογητν κα τν Νικλαον Καβσιλαν. θναι 1974. [Оттиск из жури. κκλησα]. 1776 . Taft R. F. A History of the Liturgy of St John Chrysostom. V. The Precommumon Rites (OCA 261). Roma 2000. 1777 . Tsirpanlis C. N. The liturgical theology of Nicolas Cabasilas// Θεολογα. 1975. 46. 183–197, 429–445, 543–555, 836–850; 1976. 47. 85–104. Rexine J. E.//GOTR 1977. 22:3. 348; Špidlik T.//OCP 1982. 48. 268; BSI 1977. 38. 286. 1778 . Völker W. Die Sakramentsmystik des Nikolaus Kabasilas. Wiesbaden 1977. XV, 167. Merendino E.//RSLR 1981. 17. 127–128; Biedermann Η. M.//BZ 1980. 73. 353–354; Suttner E. Ch.//JÖB 1980. 29. 406–408; Ν. E.//Irénikon. 1978. 51. 582–583. |
| 1366 . Candal Е. Opus ineditum Nili Cabasilae de Spiritus Sancti processione contra Latinos//OCP 1943. 9. 245–306. 1367 . Failler A. Une réfutation de Balsamon par Nil Kabasilas//REB 1974. 32. 211–223. 1368 . Liakouras Κ. ναντι το Αγουστνου θεολογικ θση το Νελου Καβσιλα περ τ Filioque//EEThSTh 1997. 32. 497–517. 1369 . Liakouras Κ. περ τς κπορεσεως το γου Πνεματος διδασκαλα το Νελου Καβσιλα. θνα 1997. 287. Pheidas V. I.// Θεολογα. 1998. 69(1). 197–198. 1370 . Schirm G. Il paradosso di Nilo Cabasila//SBN 1957. 9. 362–388. 1371 . Spourlakou C. Μα περπτωση πιπηδσεως πισκπου τν ιδ ανα. Σχλια στορικ κα κανονικ//EEThSTh 1996. 31. 613–640. 1372 . Spourlakou-Eutucbiadou S. Τ 49 Κεφλαια πρ το Filioque στ ργο το Νελου Καβσιλα.// νθη Χαρτων. Institut grec d’études byzantines et post-byzantines de Venise. Βιβλιοθκη 18./Ed. Panagiotakis Ν. Βενετα 1998. 661–695. 1373 . Thesis Th. T θεολογικν ργον το Θεσσαλονικως ρχιεπισκπου Θεσσαλονκης Νελου Καβσιλα// Χριστιανικ Θεσσαλονκη. Παλαιολγειος ποχ. Θεσσαλονκη 1989. 89–109. Макарий Хрисокефал (Macarius Chrvsocephalus) CSGL 13676; PG 150; TLG 9008; DS 10.6–10; DThC 9/2. 1445–1449; PLP 31138 Ок. 1300–1382. Митроп. Филадельфийский (1336–1382). Антипаламит до 1345, паламит с 1346. Анализ отношения Хрисокефала к паламитским спорам и истор. канву см.: Passarelli 6 .1375). 30–45. Согл. данному источнику (р. 44), Хрисокефал оставался «колеблющимся»: хотя его привлекала паламитская мистика, ему претили богосл. терминология и полемика. Сочинения Гомилии 14 гомилий. Editio princeps: Kosmopolis s. a. (1793?). Новейшее изд.: 1374 . Μακαρου Χρυσοκεφλου, Λγοι πανηγυρικο ΙΔ/ Εσαγωγ ρχιμ. Ερηναου Δεληδμου. Θεσσαλονκη [Год изд. уст. не удалось]. BHG 129, 194, 1971, 1394е, 422s, 932, 852, 1991, 860, 417, Auct. 1092u. 1375 . Passarelli G. I. Macario Crisocefalo (1300–1382). L’omelia sulla festa dell’Ortodossia e la basilica di S. Giovanni di Filadelfia//OCA 1980. 210. 198. [Греч. текст слова в крит. изд. (машинопись): 101–152, итал. пер. с коммент.: 155–188. Библ.: Paverd F.van de//OS 1981. 30. 170; Paparozzi М.//StudMed. 1982. 23:1. 283; Špidlik Т.//OCP 1982. 48. 245–247; Mazal О.//BZ 1985. 78. 110; Christou P. К.// Κληρονομα. 1980. 12. 449–452. |
| IOCC Responds To Humanitarian Needs Of Gaza Families November 21, 2012 Yusef and his grandsons proudly tend the tomato crop daily in his newly rehabilitated greenhouse. The proceeds from the sale of the tomatoes will help support his family and provide seed money to grow more produce. Unrest in the region could impact families like Yusef’s who are trying to break free of the cycle of poverty that engulfs so many in Gaza. photo: Rada Tierney/IOCC The rising hostilities between Israel and Gaza has claimed at least 100 lives – more than half of them Palestinian civilians – and left 600 more injured in Gaza. While the world watches to see whether the tension continues to escalate, International Orthodox Christian Charities (IOCC) is on the ground in Gaza, assessing the most urgent humanitarian needs of Palestinian families caught in the conflict. Country Director, Sam Dunlap, oversees IOCC field offices in both Jerusalem and in the Gaza Strip. Dunlap says access to food, medical care for the injured, and trauma counseling for children that have been exposed to the violence are quickly emerging as the most pressing problems facing families in Gaza. “Our staff in Gaza is canvassing the affected areas, assessing the immediate needs of those most severely impacted by the conflict – families with small children, female-headed households, and the elderly.” IOCC has a history of humanitarian service in Gaza, providing agricultural training and support to impoverished families in the region since 1997, and delivering emergency humanitarian relief to Palestinians following a military conflict in 2009. “We pray that the looming humanitarian crisis can be avoided without further loss of life,” said Dunlap. “Regardless of what transpires, IOCC staff stands ready to respond to the immediate and long-term humanitarian needs of affected families in Gaza.” ABOUT INTERNATIONAL ORTHODOX CHRISTIAN CHARITIES IOCC is the official humanitarian aid agency of the Assembly of Canonical Orthodox Bishops in North and Central America. Since its inception in 1992, IOCC has delivered more than million in relief and development programs to families and communities in 50 countries. IOCC is a member of the ACT Alliance, a global coalition of more than 130 churches and agencies engaged in development, humanitarian assistance and advocacy. To learn more about how you can help vulnerable families around the world, please visit www.iocc.org . Media contact: Rada K. Tierney, IOCC Media Relations, 443-823-3489, rtierney@iocc.org OCA.org 26 ноября 2012 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Сокращения AL=Analecta Liturgica (S. Anselmo, Rome) BBGG=Bolletino della Badia Greca di Grottaferrata BELS=Bibliotheca Ephemerides Liturgicae, Subsidia CCOr=ContaCOr, Collegium Orientale Eichstätt und Oriens Occidens e. V., Eichstätt, Germany DOP=Dumbarton Oaks Papers ECJ=Eastern Churches Journal EOC=«Edizioni Orientalia Christiana» (Rome, PIO) EOrans=Ecclesia Orans LMD=La Maison-Dieu Logos=Logos: A Journal of Eastern Christian Studies/Revue des études de l’Orient chrétien OC=Oriens Christianus OCA=Orientalia Christiana Analecta OCP=Orientalia Christiana Periodica OKS=Ostkirchliche Studien PIO=Pontificio Istituto Orientale (Rome) POC=Proche-orient chrétien REN=Renasterea (Cluj, Romania) SA=Studia Anselmiana (S. Anselmo, Rome) SL=Studia Liturgica SOC=Studi sull’Oriente cristiano TS=Theological Studies Контакты: Rt. Rev. Archimandrite Robert F. Taft, S.J. Professor Emeritus PONTIFICIO ISTITUTO ORIENTALE Piazza S. Maria Maggiore 7 00f185 Roma, ITALIA Tel. +39-06-44741-7139 FAX +39-06-446-5576 Наследие священника Роберта Тафта настолько значительно, что ни один человек, серьезно заинтересованный в истории православной Литургии, не может позволить себе проигнорировать его работы. В публикуемом интервью знаменитый ученый, исследователь византийских литургических творений рассказывает о своих давних отношениях с представителями Русской Православной Церкви – как из России, так и из диаспоры, и о своем отношении к самому православию. Какое значение для западной науки имеет литургическое достояние Востока? Какую роль православная Литургия играет в экуменическом диалоге католиков и православных? Каковы перспективы русской богословской школы? На эти и другие вопросы отвечает известный литургист, профессор Папского Восточного института священник Роберт Тафт. В наши дни жизнь священнослужителя, занятого возложенной на него пастырской деятельностью и заботой о приходе, столь насыщена, что иногда приводит к уверенности, что существует своего рода дихотомия между пастырской деятельностью и индивидуальной молитвенной жизнью священника. |
| St. Alexis, a Resolute Zealot for Orthodoxy/Православие.Ru St. Alexis, a Resolute Zealot for Orthodoxy Archimandrite Luke (Murianka) " On May 6, 2014 Archimandrite Luke delivered a lecture at St. Mary " s Cathedral (OCA) in Minneapolis, MN. The talk was part of an annual Saint Alexis (Toth) lecture series sponsored by the St. Mary " s Boriss-Hansen Committee. St. Mary " s plays a significant role in the history of Orthodoxy in America. The Cathedral altar was consecrated by St. Patriarch Tikhon and St. Alexis was the pastor of the church. The parish hall, next to the church, is located where the first Russian Orthodox seminary once stood. St. Alexis is one of the great missionary confessors of the Orthodox Church and is lauded as such in Father Luke " s talk. " Text of Archimandrite Luke " s Lecture: St/Alexis (Toth) St. Alexis, a Resolute Zealot for Orthodoxy In light of contemporary ecumenical exchanges, dialogues, theological commissions, and dramatic statements frequently confusing and scandalizing the Orthodox faithful, we need to pause a moment and refresh our memory with the image of a prophet zealous for the Lord " s truth found in the person of St Alexis, who not only resembles an Old Testament prophet but is equal in spirit to great luminaries such as Sts. Athanatious the Great, Cyril of Alexandria, Photios the Great, and Averky of Jordanville. Some might favor a different reading of his life, by excusing his words and actions as the result of a misunderstanding, an overreaction to circumstances, which we now might better understand through the prism of unfortunate historical events. What really inspired Fr. Alexis " actions and how would he would have reacted to the presentation of the facts of his life through our compromising contemporary attitudes, may be discerned from his life and writings. “St. Alexis was born in a Carpatho-Rusyn family of priests, both his father and brother were priests and his uncle was a bishop. Like most Carpatho-Rusyns of the time, the Toths were Eastern Rite-Uniate Catholics. After completing his seminary education, he married Rosalie Mihalich, the daughter of a priest in 1878, was ordained to the priesthood and assigned as the second priest in a Greek Catholic parish. While serving there, his wife and their only child died. The critical time of Father Toth " s life began with his arrival in America in November, 1889 to become the first pastor of the new Greek Catholic church in Minneapolis. Five weeks after his arrival, Father Toth met the local Roman Catholic bishop, Archbishop John Ireland. Learning that Father Toth had been married, the Archbishop refused to recognize him as a legitimate Catholic priest and forbade him to function as a priest anywhere in the Diocese. |
| H. Каптерев, Патриарх Никон и царь Алексей Михайлович. Сергиев Посад, 1909–1912. В 2-х томах. A. Lambrechts, Les Vieux-Croyants en U. R. S. S.//Irénikon, 59 (1986). P. 314–337. B. Marchadier, Raskol//DS 13 (1988). Col. 127–134 . W. Palmer, The Patriarch Nikon. London, 1871–1876. 6 vol. P. Pascal, Avvakum et les débuts du Raskol. Paris, 1938. P. Pascal, La personnalité dAvvakum//A. BLANE (ed.). The Religious World of Russian Culture. The Hague; Paris, 1975. P. 207–222. Архим. Павел, Краткое руководство к познанию правоты святой Церкви и неправоты раскола. Москва, 1894. V. Rochcau, Avvakum fut-il ип martyr?//Irénikon, 54 (1981). P. 351–373. D. Stiernon, Nicéphore Théotoke 11 (1982). Col. 208–214 . H. Субботин, Материалы для истории раскола. Москва, 1875–1895. В 9-ти тт. М. Зызыкин, Патриарх Никон . Варшава, 1931–1938. В 3-х тт. Русское мессианство N. Berdiaeff, Dialectique existentielle du divin et de lhumain. Paris, 1947. P. 205–222: Messianisme et lhistoire. Русское издание: H. Бердяев, Экзистенциальная диалектика божественного и человеческого. Париж, 1952. G. Guariglia, Il messianismo russo//Universale studium 47. Roma, 1956. G. Guariglia, Messianismo//EnFil III. Col. 530–532 . M. dHerbigny, Lavvenire religioso russo nel pensiero di Vladimir Solovev. Brescia, 1928. A. Koyré, La philosophic et le probléme national en Russie au début de XIX е siécle. Paris, 1929. G. Piovesana, Storia. P. 213 ff.: Panslavismo. E. Sarkisyanz, Russland und der Messianismus des Ostens. Sendungsbewusstsein und politischer Chilianismus des Ostens. Tübingen, 1955. B. Schultze, Profetismo e messianismo russo religioso. Essenza, origine e rappresentanti principali//ОСР 22 (1956). P. 172–197. B. Schultze, Pensatori russi di fronte a Cristo. Vol. I-II. Firenze, 1947–1949; Russische Denker. Wien, 1950. D. Stremooukhov, Vladimir Soloviev et son o_euvre messianique. Paris, 1935. N. Zernov, The three Russian Prophets. Khomiakov, Dostoevsky, Soloviev. London, 1944. Славянофилы P. Baron, Un théologien laïc orthodoxe russe au XIX е sie Alexis Stepanovich Khomiakov (1804–1860). Son ecclésiologie. Exposé et critique//OCA 127. Roma, 1940. |
| Interview: The Church of the Czech Lands and Slovakia Archpriest Eric G. Tosi During the last week of August 2011, His Grace, Bishop Benjamin of San Francisco and the West and Archpriest Eric G. Tosi, OCA Secretary, visited the Orthodox Church of the Czech Lands and Slovakia. His Beatitude, Metropolitan Jonah, was to have joined them, but due to the repose of His Eminence, Archbishop Dmitri, he remained in the US. Below, Father Eric shares his impressions of the visit with oca.org. OCA.ORG: Father Eric, could you explain the context of the trip to the Church of the Czech Lands and Slovakia? FR. E: It is customary that the Primate of an autocephalous Church visit the Sister Orthodox Churches after his election and enthronement. Metropolitan Krystof, the Primate of the Czech-Slovak Church, was among those who extended invitations to Metropolitan Jonah to make a fraternal visit and to share the Eucharist. While Metropolitan Jonah remained in the United States, due to the repose of retired Archbishop Dmitri of Dallas, Bishop Benjamin and I represented the OCA on the official visit. Also participating was Mr. Barry Migyanko, Bishop Benjamin’s assistant. Such fraternal visits are important for the OCA in order to develop and strengthen contacts with the Sister Orthodox Churches. The Czech-Slovak Church is especially close to the OCA, as many of the OCA’s faithful – including Barry and me – trace their ancestry to the Carpathian area of central Europe, much of which is in today’s Slovakia. In addition, we are finding that there is much in common between our two churches. Both are minority churches in our respective countries. Both are multi-national, the OCA embracing parishes in the US, Canada, and Mexico, while the Czech-Slovak Church embraces faithful in the Czech Republic and Slovakia. And both are multi-ethnic, with the OCA serving faithful of virtually every ethnic origin, while the Czech-Slovak Church, in addition to serving faithful of Czech and Slovak origin, also serves faithful of Moravian, Carpatho-Rusyn, Bohemian, Lemko, Russian, Ukrainian, Hungarian, Serbian, Romanian, and other backgrounds. And both Churches have substantial numbers of converts to the faith. While our visit focused on Bohemia and Moravia, we did meet with a bishop and clergy from Slovakia. |
| With the blessing of His Beatitude, Metropolitan Tikhon, a meeting between the Orthodox Church in America [OCA] and the Anglican Church in North America [ACNA] was held at Immaculate Conception Seminary here on Wednesday and Thursday, August 17-18, 2016. Metropolitan Tikhon welcomes ACNA representatives to OCA Chancery. Shortly after its establishment in 2009 by traditionalist former members of the Episcopal Church in the USA and the Anglican Church of Canada, the ACNA entered into informal conversations with the OCA. His Eminence, Archbishop Melchisedek of Pittsburgh and Western Pennsylvania delivered the main dialogue paper, titled “The Universe of Christian Discourse,” which set out to reestablish a common methodology and vocabulary for fruitful and reconciliatory discussions. Priest John Parker, Chair of the OCA’s Department of Evangelization, delivered a talk on the holy priesthood from the Orthodox Christian perspective. ACNA Bishop Keith Ackerman delivered a similar talk from the Anglican perspective. Also present at the meeting was Protopresbyter Leonid Kishkovsky, OCA Director of External Affairs , who offered a perspective on the June 2016 Orthodox Council held in Crete. “The OCA conversations with the ACNA are valuable because we are discovering significant theological affinities as well as identifying some significant theological differences,” Father Leonid said. On Thursday, August 18, Metropolitan Tikhon welcomed Archbishop Foley Beach, ACNA Primate, and members of his delegation at the OCA Chancery. While they had been introduced informally at the 18th All-American Council in Atlanta, GA in 2015, the occasion marked their first formal meeting. OCA and ACNA representatives presented Metropolitan Tikhon and Archbishop Beach with icons of Saints Tikhon of Moscow, John Kochurov and Sebastian Dabovich, which were blessed in the Chancery’s Saint Sergius of Radonezh Chapel. The three saints had participated in a significant Anglican/Orthodox gathering in Fond du Lac, WI in the early 1900s. |
|
|
