| Tweet Нравится Book Launch of Fr. Peter Heers " " The Ecclesiological Renovation of Vatican II: An Orthodox Examination of Rome’s Ecumenical Theology Regarding Baptism and the Church " On Wednesday December 9, 2015 the Canadian Hellenic Orthodox Missionary Fraternity of Toronto of Apostle Paul held a book launch in their Toronto Apostle Paul Orthodox Christian Bookstore for Protopresbyter Peter Heers' new book " The Ecclesiological Renovation of Vatican II: An Orthodox Examination of Rome’s Ecumenical Theology Regarding Baptism and the Church, " which examines in depth in light of Orthodox Patristic teaching both the historical and theological road leading to the new ecclesiology promulgated at the Vatican II Council and the ecclesiology of the Council itself. A video of the book launch can be viewed below, as well as the words of several important and notable Orthodox Church personalities today in praise of Fr. Peter's essential new book, available from Uncut Mountain Press : Fr. Peter Heers’ book, The Ecclesiological Renovation of Vatican II , is remarkable in every way. . . . I want to congratulate the author, for he labored on his subject with objectivity and sobriety and has presented us with an important work which assists us all, especially when, due to our lack of time and many responsibilities, we are unable to have access to the sources. The book is written in an academic manner, that is, objectively, as the tradition of the Fathers of the Church designates. Father Peter worked methodically, examining both the theological currents which preceded the Second Vatican Council and the context within which the council itself labored. Moreover, he studied in depth the texts of the council and the analyses of various theologians that followed the council. Having read this as a dissertation many times and as closely as possible, I have come to understand how papal theology became estranged from Orthodox patristic theology and tradition; how the views of papal theologians with regard to baptism and ecclesiology developed from Blessed Augustine, Thomas Aquinas, and subsequent theologians; and how this line of thinking evolved through a variety of decisions and finally arrived at the Second Vatican Council, which then produced a new ecclesiology. |
| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy Metropolitan Hilarion’s interview to National Catholic Register How important for the Orthodox Church is the Pan-Orthodox Council planned for 2016? Is it to be seen as something similar to Vatican II in the history of the Catholic Church? The Pan-Orthodox Council is important in that, after the era of Ecumenical Councils, it will be the first Council representing all the Orthodox Churches recognized today. For the last 12 centuries, there were Councils of various levels attended by representatives of various Churches, but this one will be the first Pan-Orthodox Council to be convened in this period. This Council is a fruit of long work carried out by Local Orthodox Churches for over 50 years. It is hardly appropriate to compare it with Vatican II because their agendas are utterly different. Besides, we do not expect it to introduce any reforms making a substantial impact on the life of Orthodoxy. Patriarch Kirill said that the Pan-Orthodox Council should deal with such issues as expulsion of Christians from the Middle East and North Africa regions, cult of consumerism, destruction of the moral foundations and the family, cloning and surrogate motherhood. How important are these issues for you, and would you like to have other themes, such as unity with the Catholic Church, included in the Council’s agenda? These statements by His Holiness Patriarch Kirill reflect the position of the Russian Orthodox Church whereby the Pan-Orthodox Council’s agenda needs to be supplemented with themes topical for today’s society and requiring a response from the world Orthodoxy. Besides, there is a list of ten themes on which documents have been drafted by the Local Orthodox Churches during the many years of preparatory pre-Council work. All Orthodox Churches have already reached unanimity on eight of them and, after some improvement, these documents will be submitted to the Council. Among them is also the theme of the Orthodox Church’s attitude to the continuation of dialogue with other Christian confessions including Catholicism. |
| 3. Christ, the Spirit and the Church I. Introduction One of the fundamental criticisms that Orthodox theologians expressed in connection with the ecclesiology of Vatican II concerned the place which the council gave to Pneumatology in its ecclesiology. In general, it was felt that in comparison with Christology, Pneumatology did not play an important role in the council’s teaching on the Church. More particularly, it was observed that the Holy Spirit was brought into ecclesiology after the edifice of the Church was constructed with Christological material alone. This, of course, had important consequences for the teaching of the council on such matters as the sacraments, ministry and ecclesial institutions in general. This criticism may be on the whole a valid one, but when we come to the point of asking what its positive aspect is, namely what the Orthodox would in fact like to see the council do with Pneumatology in its ecclesiology, then we are confronted with problems. In one of his articles Fr Congar quotes two Orthodox observers to the council, whose names he politely refrains from mentioning, as having said to him that “if we must propose a schema De Ecclesia, two chapters would suffice: one on the Holy Spirit and another on Christian man.” 198 This quotation is in itself a clear indication that Orthodox theology needs to do a great deal of reflection on the relationship between Christology and Pneumatology, and that the actual state of Orthodox theology in this respect is by no means satisfactory. A quick look at the history of modern Orthodox theology concerning this subject leads us back to the critique of Western thought by Khomiakov in the previous century and the famous idea of sobornost which resulted from it. 199 Khomiakov was not explicit on the problem we are discussing here, but his views can make sense only if a strong dose of Pneumatology is injected into ecclesiology. In fact this dose – which, by the way, had already been generously given to ecclesiology by Khomiakov’s Roman Catholic contemporary Johannes Möhler through his work Die Einheit 200 – was so strong as to make of the Church a “charismatic society” rather than the “body of Christ.” This led later Orthodox theologians, notably the late Fr Georges Florovsky, to reiterate with particular emphasis that the doctrine of the Church is “a chapter of Christology.” 201 By so doing Florovsky indirectly raised the problem of the synthesis between Christology and Pneumatology, without however offering any solution to it. In fact there are reasons to believe that far from suggesting a synthesis, he leaned towards a Christological approach in his ecclesiology. |
| Botte=Botte B. From Silence to Participation: An Insiders View of Liturgical Renewal. Washington, 1988. Botte. Foreword=Botte B. Foreword to the third edition//Baumstark A. Comparative Liturgy. London, 1958. Botte. The Short Anaphora=Botte B. The Short Anaphora//The New Bouyer. Liturgical Piety=Bouyer L. Liturgical Piety. Indiana, 1955. Bouyer. Liturgy and Architecture=Bouyer L. Liturgy and Arhcitecture. Indiana, 1967. Bouyer. The Decomposition=Bouyer L. The Decomposition of Catholicism. London, 1970. Bouyer. The Eucharist=Bouyer L. Eucharist: Theology and Spirituality of the Eucharistic Prayer. Indiana, 1968. Bouyer. The Liturgy Revived=Bouyer L. The Liturgy Revived: A Doc trinal Commentary of the Conciliar Constitution on the Liturgy. Indiana, 1964. Bouyer. The Third Eucharistic Prayer=Bouyer L. The Third Eucharistic Prayer IIThe New Liturgy. Bria=Bria I. The Liturgy after the Liturgy. Geneva, 1966. Brightman=Brightman F.E. Liturgies Eastern and Western. Vol. I: Eastern Liturgies. Oxford 1896. Bugnini=Bugnini A. The Reform of the Liturgy: 1948–1975. Collegeville, Minnesota. 1990. Busch=Busch W. The Liturgical Movement (Letter to the Editor)//Commonwealth. November 4, 1925. Cabrol=Cabrol F. The Mass of the Western Rite. ID. http://www.ewtn.com/library/liturgy/mass.txt. Calivas=Calivas A.C. The Penthekte Synod and Liturgical Reform//Holy Cross Conference: The Council «in Trullo»: Basis for Ecclesiastical reform? A Conference Commemorating the 1300 Anniversary of the Penthekte Ecumenical Council «in Trullo»//The Greek Orthodox Theological Review. 1–2. 1995. Casel. Neue Zeugnisse=Casel O. Neue Zeugnisse fur das Kultmysterium HJahrbuch fur Liturgiewissenschaft. XIII. 1933. Casel. The Mystery=Casel O. The Mystery of the Christian Worship and Other Writings. London, 19632. Champlin=Champlin J.M. The proper Balance: A Practical Look at Liturgical Renewal. Indiana, 1981. Chrichton=Chrichton J.D. The Church s Worship: Considerations on the Liturgical Constitution of the Second Vatican Council. London- Dublin, 1966. |
| Ecumenical means “belonging to or accepted by the Christian Church throughout the word; as such, this term reflects the rule of faith given by St. Vincent of Lérins: Christian truth is that “which has been believed everywhere, always, and by all.” Thus is the correct dictionary definition of the word and the only patristic definition of it. Unfortunately, ‘ecumenical” has come to mean something quite different in the latter part of the 20th century. Under the influence of the World Council of Churches and the policy of aggiornamento in the Church of Rome, “ecumenical” has come to mean the following: the unity of Christ’s Church has been shattered through the centuries; all Christian Churches are pretty much equal, and each has a “share” of the truth; therefore, all denominations must be united in order to recapture the “whole-ness” that once existed. This is modern-day ecumenism. A superb example of the first and original kind of ecumenist is St. Mark of Ephesus, a 15th century champion of orthodoxy, sometimes called “The conscience of Orthodoxy.” The following information is condensed from a series of three articles in “The Orthodox Word” (1967), written by Archimandrite Amvrossy Pogodin: When the foundations of Byzantium were crumbling, diplomats redoubled their efforts to find a possibility of union with Western powers for a battle against the common adversary of Christianity, Islam. Attempts were made to conclude treaties with the Turks, but these were unsuccessful. The only hope lay in the West. For this it was necessary above all to make peace with the Vatican. A Council was convened in 1437, which established a committee of Latin and Greek theologians with the Pope and the Byzantine Emperor acting as heads. The Pope, Eugenius IV, had a very exalted idea of the papacy and aimed at subjecting the Orthodox Church to himself. Prompted by the straitened circumstances of Byzantium, the Emperor pursued his aim: to conclude an agreement profitable for his country. Few gave thought to the spiritual consequences of such a union. Only one delegate, the Metropolitan of Ephesus, St. Mark, stood in firm opposition. |
| Закрыть itemscope itemtype="" > Начинается новая священная война под флагом Ватикана О частно-государственном партнёрстве, свободных гражданах и независимом государстве 13.01.2021 6132 Время на чтение 11 минут В своей статье «Оглушительный триумф Ватикана» Мария Мономенова рассказала о создании глобального альянса между Ватиканом, крупнейшими мировыми банками, международными корпорациями и глобалистскими фондами. Альянс получил название «Совет по инклюзивному капитализму с Ватиканом» (The Council for Inclusive Capitalism with the Vatican) и цель – создание «более сильных, справедливых и совместных экономик и обществ». На сайте Совета вовсю идёт формирование соответствующего всемирного движения со своей иерархией. Думается, что волна восторженных комментариев о Совете вскоре накроет и некоторые российские СМИ, как уже накрыла СМИ западные. Помощник главного редактора «Русской народной линии» Павел Вячеславович Тихомиров беседует с нашим постоянным автором, Валерием Николаевичем Новоскольцевым , исполнительным директором «Международного Христианского Фонда Десницы святого Иоанна Крестителя» (г. Белград, Сербия). Тихомиров П.В.: Валерий Николаевич, что Вы думаете об этой статье, в целом? Новоскольцев В.Н.: Статья Марии Мономеновой, конечно, и полезная, и познавательная, но с выводом автора (предлагаемой стратегией) я согласиться никак не могу. Речь идёт о следующем утверждении: «России нужно стоять особняком от этого движения по всеобщему распределению " благ " , так как за ним прячется всеохватывающая кабала, рабство и отупение миллионов, миллиардов людей по всему миру». Поскольку Россия во всех смыслах является значимой частью мирового сообщества, «постоять в сторонке» от движения, которое возможно станет мейнстримом всего западного мира, никак не получится. Папа Франциск фактически заявил о новой идеологии, под знамёна которой встанет большая часть Запада. Своя, альтернативная, идеология в этом отношении просматривается и у Китая. Какова же нынешняя программа развития у России? И есть ли она? |
| Скачать epub pdf No one can doubt that nowadays there is a malaise in the Orthodox world regarding the position which must be adopted vis-B-vis Ecumenism, namely with our involvement in the organized Ecumenical Movement (World Council of Churches) and the dialogue with the Roman Catholic Church. This situation is the result of circumstantial factors and unsolved substantive questions. Both of them are so intricate that disentangling them is very difficult. This situation, moreover, is not something new because it has existed from the twenties of our century when the Ecumenical Movement was sketched. The problem became more acute when it had definitely taken shape after the Second World War. In both cases ecclesiastical politics played a role probably more important than ecclesiological considerations and this ambivalence has ever since lasted. In the twenties a widespread atmosphere of optimism prevailed and led to a conciliatory attitude in inter-church relations. Suffice it to bear in mind the recognition by Economy of the validity of Anglican Orders by some Orthodox Churches during the twenties and thirties. By that time, however, two different factors affected the Orthodox world, namely the lack of involvement of the Russian Church because of the Bolshevik persecution and the weakening of the Constantiopolitan Patriarchate after the treatise of Lusanne in 1923. Shortly before, in 1920, the Ecumenical Patriarchate had made a proclamation favoring the organization of the various Christian Churches modeled on that of The League of Nations. It is also noteworthy that with the exception of Fr. Geroges Florovsky, the majority of the Orthodox theologians supporting Ecumenism belonged to a liberal tendency and accepted relativistic views on the oneness of the Church (branch theory). The strongest reaction against ecumenism came later in a completely different historical context: In 1948, the resolutions adopted by the Moscow Conference of the Autocephalous Churches contained an unconditional condemnation of the goal and method of the WCC and consequently turned down any participation in its activities. Furthermore this conference expressed its hostile feelings toward the Vatican. Those negative positions were brought about by an unholy alliance between the Soviet government intending to isolate the Eastern block from the West and the most retrograde elements of the Orthodox Church. Actually only the Churches located behind the Iron Curtain followed strictly this line. |
| Tweet Нравится Patriarch Bartholomew awarded for commitment to ecumenism December 6, 2016 His All-Holiness Ecumenical Patriarch Bartholomew has been granted the Ecumenical Award of St. Nicholas of Myra by the theological faculty of Alupia, in southern Italy. The ceremony will take place today, December 6, on the New Calendar feast of St. Nicholas, reports Vatican Radio . In his letter for the occasion, Pope Francis calls the honorary award an “important recognition” and “sign of gratitude” for the patriarch’s contribution “to the work of strengthening unity between all believers in Christ.” According to Orthodox teaching, unity of believers requires unity of belief and only truly happens when believers in Christ unite themselves in His true Body, the Orthodox Church. Such union is a necessary presupposition before common prayer and worship can happen, according to the Orthodox conscience. Meanwhile, in his letter the pope entrusts the patriarch, his “dear brother Bartholomew,” to the protection of St. Nicholas in common prayer for the sake of “the desired achievement of full unity amongst Christians.” Such ecumenical overtures often draw heavy criticism from many Orthodox hierarchs, monastics, and laity. The award was named in honor of St. Nicholas because he is venerated in many different Christian confessions, thus the theological faculty uses his memory as a symbol of unity. As the Orthodox Church recalls, St. Nicholas was a grace-filled hierarch who strictly defended the divinity of Christ at the First Ecumenical Council, not allowing for any deviation in theology. 6 декабря 2016 г. Квитанция Реквизиты для юридических лиц Реквизиты для переводов из-за границы Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты Квитанция Реквизиты для юридических лиц Реквизиты для переводов из-за границы Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты |
| VATICAN CITY - A Vatican spokesman said it’s premature to suggest a gathering between Catholic and Orthodox faiths to mark the 1700th anniversary of the first church council held in Nicea in 325 A.D. Despite cordial meetings between Pope Francis and Ecumenical Patriarch Bartholomew of Constantinople during the pontiff’s visit to Jerusalem in May, the Vatican has rejected media reports that a 2025 event had been confirmed. “Several news agencies, publications and individuals have reported on this gathering as a fait accompli,” said the Rev. Thomas Rosica, a Vatican spokesman, in a statement. “No formal announcement of or convocation of this event has come from the Vatican. It is very early to jump to conclusions.” The two faiths have been estranged for 1,000 years but hopes for a reconciliation have grown since Francis and Bartholomew, the head of the Orthodox Church, prayed together during the pope’s three-day trip to the Holy Land. One of the primary reasons for Francis’ visit was to mark the 50th anniversary of the significant meeting between former Patriarch Athenagoras and Pope Paul VI in Jerusalem. Bartholomew is reported to have told Asia News: “We agreed to leave as a legacy to ourselves and our successors a gathering in Nicea in 2025, to celebrate together, after 17 centuries, the first truly ecumenical synod.” Nicea, now known as Iznik, is in northwestern Turkey. In 325, Emperor Constantine met more than 300 bishops from the Eastern and Western traditions there. Bartholomew hopes this will be repeated in 11 years’ time. Nicea was one of the most important councils in church history and a commemoration would be desirable if “fears and suspicions created by historical experience” could be overcome, said the Rev. Tom Reese, a Vatican expert and journalist. “Not only will the meeting be significant if it brings together Orthodox and Catholics, but the study and discussions leading up to it will lead to greater understanding and reconciliation,” he said. Code for blog |
| Metropolitan Hilarion meets with Pope Emeritus Benedicts XVI and Russia’s Ambassador to Vatican Source: DECR On October 6, 2014, Metropolitan Hilarion of Volokolamsk, head of the Moscow Patriarchate’s department for external church relations visited Pope Emeritus Benedict XVI at his residence in the Vatican. Photo: mospat.ru The DECR chairman is in Rome for the Extraordinary Assembly of the Synod of Catholic Bishops, with the blessing of His Holiness Patriarch Kirill of Moscow and All Russia. The DECR chairman conveyed to the honorary pontiff best regards from Patriarch Kirill. During their talk, in which Cardinal Kurt Koch, president of the Pontifical Council for Promoting Christian Unity, participated, they touched upon a number of topics including the Orthodox-Catholic theological dialogue, as well as the situation in Ukraine. Metropolitan Hilarion shared his impressions of the participation in the work of the Synod of Bishops devoted to the family and pointed to the timeliness of comprehensive discussion on problems involved in the institution of the family and the need to protect traditional family values. On his part, Pope Emeritus Benedict XVI shared his remembrances of meetings with Patriarch Kirill of Moscow and All Russia when he was Metropolitan of Smolensk and Kaliningrad and DECR chairman. He conveyed to Patriarch Kirill best wishes of good health and underlined that he prayed everyday for peace in the Ukrainian land. As a token of the meeting, Metropolitan Hilarion presented the honorary pontiff with a bust of one of his predecessors, Pope Benedict XV, executed by Russian sculptor A. Burganov. It was this pope who Patriarch Tikhon addressed with a letter written in Latin during the severe famine in 1921. On the same day, Metropolitan Hilarion met with Russia’s Ambassador to the Vatican, A. Avdeyev. During a long talk, they exchanged opinions on a broad range of issues of mutual concern. They were joined by Archimandrite Antony (Sevryuk), secretary of the administration of the Moscow Patriarchate parishes in Italy. |
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