| Editorial The purpose of St Vladimir’s Seminary Quarterly is to serve our English-speaking Orthodox Communicants in America in the fields of theological knowledge and religious education... The aim of the Quarterly is, on the one hand, to introduce to the English-speaking Orthodox (and other Christians) the rich Tradition of the Church; and on the other hand, to interpret the current issues of the day in the light of our Holy Faith and Tradition. This paragraph in the «Foreword» to the inaugural issue – Fall of 1952 – of St Vladimir’s Seminary Quarterly (renamed St Vladimir’s Theological Quarterly in 1969) is remarkable for describing and prescribing a balance between fidelity to the dogmatic, liturgical, and spiritual inheritance of Orthodoxy and responsible engagement with the challenges of the time. It is noteworthy, too, that the «Foreword» presents the Quarterly as both «a continuation of and successor to the academic theological journals of Old Russia» and a vehicle for «spreading knowledge and understanding of our Orthodox Faith, History, and Spirituality in America». At the time, this was the first English-language Orthodox theological journal in the world 2 , an expression of Fr Georges Florovsky’s vision for academic rigor and fertile theological reflection at the Quarterly’s sponsoring institution, St Vladimir’s Seminary. Eminent Orthodox theologians have followed Florovsky as editors over the decades – beginning with Frs Alexander Schmemann and John Meyendorff and ending with Fr John Behr and Professor Paul Meyendorff 3 – and made the Quarterly «a world-class scholarly journal» and the «flagship periodical of Orthodox scholarship» 4 . Much has changed since 1952 in the Church and in the world. Evidently, much has also changed for St Vladimir’s Orthodox Theological Seminary and its Quarterly. In this day and age, the stature and vision of a single individual are not sufficient for the task at hand. Reflecting an ongoing shift towards collaboration and team work at the Seminary, SVTQ will be led, beginning with this first double issue of 2020, by an editorial team of three professors at St Vladimir’s Orthodox Theological Seminary, who also rely on a stellar Advisory Board for deep and broad theological expertise. |
| 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 Primacy and Synodality from an Orthodox Perspective Paper presented at St Vladimir " s Theological Seminary on 8 November 2014 on the occasion of conferring an honorary degree of Doctor of Divinity Your Beatitude, Your Eminences and Graces, dear fathers, brothers and sisters, distinguished guests! First of all I would like to express my profound gratitude to St Vladimir " s Theological Seminary for awarding me the honorary degree of Doctor of Divinity. It has been a great privilege for me to have been a friend of the Seminary for many years, to have known its deans and chancellors, beginning with Fr John Meyendorff of blessed memory, to having had my books published by the Seminary press and to have served on the Seminary " s board. At a time when relations between Russia and America are once again strained, I find it particularly important to develop strong relations between the Russian Orthodox Church and American Orthodoxy. I believe that St Vladimir " s Seminary with its broad inter-Orthodox outreach may play a crucial role in the restoration of trust between different parts of the globe. Today I would like to speak on the issue of synodality and primacy. This topic has acquired particular importance in recent years owing to the work of the International Joint Commission on the Dialogue between the Roman Catholic Church and the Orthodox Church. This matter is also relevant to Inter-Orthodox relations, especially in the context of preparations for the Great and Holy Council of the Orthodox Church. More particularly, it is relevant because of the way that primacy is exercised currently in the Orthodox Church at the universal level, whereby hierarchs and theologians from the Orthodox Church in America participate neither in the Catholic-Orthodox dialogue nor in the preparations for the pan-Orthodox Council. |
| Accettare Il sito utilizza i cookie per aiutarvi a visualizzare le informazioni più aggiornate. Continuando ad utilizzare il sito, l " utente acconsente all " uso dei metadati e dei cookie. Gestione dei cookie Primato e sinodalità Relazione presentata dal metropolita Hilarion di Volokolamsk al Seminario Teologico ortodosso di San Vladimir (New York) l " 8 novembre 2014 in occasione dell’ottenimento del titolo honoris causa di Doctor of Divinity. Beatitudine, Eminenze e Eccellenze, reverendi Padri, cari fratelli e sorelle, illustri ospiti, vorrei prima di tutto esprimere la mia profonda gratitudine al Seminario Teologico di San Vladimir per avermi voluto conferire il titolo onorario di Doctor of Divinity . E’ per me un grande privilegio essere stato un amico del Seminario per molti anni, aver conosciuto i suoi presidi e rettori, a cominciare da padre John Meyendorff di beata memoria, aver avuto i miei libri pubblicati dalla casa editrice del Seminario e avere collaborato col Seminario. In un tempo in cui i rapporti tra la Russia e l " America sono ancora una volta messi a dura prova, trovo particolarmente importante favorire lo sviluppo di solide relazioni tra la Chiesa ortodossa russa e l’Ortodossia americana. Credo che il Seminario di San Vladimir, con la sua ampia attività educativa inter-ortodossa può svolgere un ruolo fondamentale nel ripristino della fiducia tra le diverse parti del globo. Oggi vorrei parlare del tema della sinodalità e del primato. Questo argomento ha acquisito particolare importanza negli ultimi anni per via del lavoro della Commissione Mista Internazionale per il Dialogo tra la Chiesa cattolica romana e la Chiesa ortodossa. La questione è rilevante anche per i rapporti inter-ortodossi, in particolare nel contesto della preparazione del Grande e Santo Concilio della Chiesa ortodossa. Più in particolare, è rilevante relativamente al modo in cui il primato viene esercitato oggi nella Chiesa ortodossa a livello universale: per via della situazione creatasi, i gerarchi e teologi della Chiesa Ortodossa in America non partecipano né al dialogo cattolico-ortodosso, né nella preparazione del Concilio pan-ortodosso. |
| Metropolitan Hilarion of Volokolamsk: Primacy and Synodality from an Orthodox Perspective Source: DECR Paper presented by Metropolitan Hilarion of Volokolamsk at St Vladimir’s Theological Seminary on 8 November 2014 on the occasion of conferring an honorary degree of Doctor of Divinity. Your Beatitude, Your Eminences and Graces, dear fathers, brothers and sisters, distinguished guests! First of all I would like to express my profound gratitude to St Vladimir’s Theological Seminary for awarding me the honorary degree of Doctor of Divinity. It has been a great privilege for me to have been a friend of the Seminary for many years, to have known its deans and chancellors, beginning with Fr John Meyendorff of blessed memory, to having had my books published by the Seminary press and to have served on the Seminary’s board. At a time when relations between Russia and America are once again strained, I find it particularly important to develop strong relations between the Russian Orthodox Church and American Orthodoxy. I believe that St Vladimir’s Seminary with its broad inter-Orthodox outreach may play a crucial role in the restoration of trust between different parts of the globe. Today I would like to speak on the issue of synodality and primacy. This topic has acquired particular importance in recent years owing to the work of the International Joint Commission on the Dialogue between the Roman Catholic Church and the Orthodox Church. This matter is also relevant to Inter-Orthodox relations, especially in the context of preparations for the Great and Holy Council of the Orthodox Church. More particularly, it is relevant because of the way that primacy is exercised currently in the Orthodox Church at the universal level, whereby hierarchs and theologians from the Orthodox Church in America participate neither in the Catholic-Orthodox dialogue nor in the preparations for the pan-Orthodox Council. Let me begin with clarifying the meaning of the terms. The term synodality, or conciliarity, is a translation of the Russian sobornost’, itself coined by nineteenth-century Slavophiles such as Kireevsky and Khomyakov to designate the communion of all believers throughout the globe within the bosom of one Church. This communion included both the living and the dead. According to Kireevsky, ‘the sum total of all Christians of all ages, past and present, comprise one indivisible, eternal living assembly of the faithful, held together just as much by the unity of consciousness as through the communion of prayer’¹. |
| Protopresbyter Thomas Hopko, Dean Emeritus of Saint Vladimir’s Orthodox Theological Seminary, Crestwood, NY, and noted Orthodox Christian priest, theologian, preacher, and speaker, fell asleep in the Lord on the afternoon of March 18, 2015. Protopresbyter Thomas Hopko, Dean Emeritus of Saint Vladimir’s Orthodox Theological Seminary, Crestwood, NY, and noted Orthodox Christian priest, theologian, preacher, and speaker, fell asleep in the Lord on the afternoon of March 18, 2015. Father Thomas was the beloved husband of Matushka Anne [Schmemann] Hopko. They were married on June 9, 1963. Together, Father Thomas and Anne are the parents of five children, sixteen grandchildren, and three great-grandchildren. Thomas John Hopko was born in Endicott, NY, on March 28, 1939, the third child and only son of John J. Hopko and Anna [Zapotocky] Hopko. He was baptized and raised in Saint Mary’s Carpatho-Russian Orthodox Greek Catholic Church and educated in Endicott public schools, graduating from Union-Endicott High School in 1956. Father Thomas graduated from Fordham University in 1960 with a bachelor’s degree in Russian studies. He graduated with a theological degree from Saint Vladimir’s Orthodox Theological Seminary in 1963, from Duquesne University with a master’s degree in philosophy in 1969, and earned his doctorate degree in theology from Fordham University in 1982. Ordained to the Holy Priesthood in August 1963, Father Thomas served the following parishes as pastor: Saint John the Baptist Church, Warren, OH (1963–1968); Saint Gregory the Theologian Church, Wappingers Falls, NY (1968–1978); and Saint Nicholas Church, Jamaica Estates, NY (1978–1983). Father Thomas was honored with the clerical rank of Archpriest in 1970 and the rank of Protopresbyter in 1995. Beginning in 1968, Father Thomas began his long service to Saint Vladimir’s Orthodox Theological Seminary. Over the years, Father Thomas held the following positions: Lecturer in Doctrine and Pastoral Theology, 1968–1972; Assistant Professor of Dogmatic Theology, 1972–1983; Associate Professor of Dogmatic Theology, 1983–1991; Professor of Dogmatic Theology, 1991–1992; Dean, Rector of Three Hierarchs Chapel, and Professor of Dogmatic Theology, 1992–2002. |
| Thomas E. FitzGerald BIBLIOGRAPHIC ESSAY This essay is intended to be a guide for further investigation into aspects of Orthodox Christianity in general and the Orthodox in America in particular. It is not meant to be an exhaustive bibliography. Special attention is given to the writings of American Orthodox theologians and church historians. GENERAL HISTORIES AND INTRODUCTIONS TO ORTHODOX THOUGHT General introductions to the history of the Orthodox Church can be found in John Meyendorff " s The Orthodox Church (Crestwood, NY: St. Vladimir " s Seminary Press, 1981) and Alexander Schmemann " s The Historical Road of Eastern Orthodoxy (Crest-wood, NY: St. Vladimir " s Seminary Press, 1977). The most popular general history, and often more accessible than the two books previously mentioned, is from the British Orthodox bishop Timothy (Kallistos) Ware, The Orthodox Church (New York: Penguin Books, rev. ed., 1993). For studies dealing with particular historical periods of the Orthodox Church, see John Meyendorff, Imperial Unity (Crestwood, NY: St. Vladimir " s Seminary Press, 1989) and Byzantium and the Rise of Russia (Crestwood, NY: St. Vladimir " s Seminary Press, 1989); Richard Haugh, Photius and the Carolingians (Belmont, MA: Nordland, 1975); Anthony-Emil Tachiaos, Cyril and Methodios of Thessalonica: The Acculturation of the Slavs (Thessaloniki: Rekos, 1989); Demetrios Constantellos, Byzantine Philanthropy and Social Welfare (New Brunswick, NJ: Rutgers University Press, 1968); J. M. Hussey, The Orthodox Church in the Byzantine Empire (Oxford: Clarendon Press, 1986). Among the best general histories of the Byzantine period are George Ostrogorsky, History of the Byzantine State (Oxford: Oxford University Press, 1968) and Dimitri Obolinsky, The Byzantine Commonwealth: Eastern Europe, 500–1453 (London: Cardinal, 1971). Issues related to the schism between Eastern and Western Christianity are discussed in John Meyendorff " s Byzantine Theology (New York: Fordham University Press, 1974). Some aspects of the church under Ottoman rule are covered in Steven Runciman " s The Great Church in Captivity (Cambridge: Cambridge University Press, 1968). |
| The Life of Holy Hieromartyr Hilarion (Troitsky), Archbishop of Verey One of the most eminent figures of the Russian Orthodox Church in the 1920s was Archbishop Hilarion of Verey, an outstanding theologian and extremely talented individual. Throughout his life he burned with great love for the Church of Christ, right up to his martyric death for her sake. His literary works are distinguished by their strictly ecclesiastical content and his tireless struggle against scholasticism, specifically Latinism, which had been influencing the Russian Church from the time of Metropolitan Peter Moghila [of Kiev]. His ideal was ecclesiastical purity for theological schools and theological studies. His continual reminder was: There is no salvation outside the Church, and there are no Sacraments outside the Church. Archbishop Hilarion (Vladimir Alexeyevich Troitsky in the world) was born on September 13, 1886, to a priest’s family in the village of Lipitsa, in the Kashira district of Tula Province. A longing to learn was awakened in him at an early age. When he was only five years old, he took his three-year-old brother by the hand and left his native village for Moscow to go to school. When his little brother began to cry from fatigue, Vladimir said to him, “Well, then, remain uneducated.” Their parents realized in time that their children had disappeared, and quickly brought them home. Vladimir was soon sent to theology school, and then to seminary. After completing the full seminary course, he entered the Moscow Theological Academy, and graduated with honors in 1910 with a Candidate degree in Theology. He remained at the Academy with a professorial scholarship. It is worth noting that Vladimir was an excellent student from the beginning of theology school to the completion of the Theological Academy. He always earned the highest marks in all subjects. In 1913 Vladimir received his master’s degree in theology for his fundamental work, “An Overview of the History of the Dogma of the Church.” |
| D. Oliver Herbel BIBLIOGRAPHY Introduction Agadjanian, Alexander and Victor Roudometof, «Introduction: Eastern Orthodoxy in a Global Age – Preliminary Considerations.» In Eastern Orthodoxy in a Global Age: Tradition Faces the Twenty-First Century, edited by Victor Roudometof, Alexander Agadjanian, and Jerry Pankhurst, 1–26. Walnut Creek, California: AltaMira Press, 2005. Behr, John. The Mystery of Christ: Life in Death. Crestwood, New York: St. Vladimir " s Seminary Press, 2006. Berger, Peter L. «Orthodoxy and the Pluralistic Challenge.» In The Orthodox Parish in America: Faithfulness to the Past and Responsibility for the Future, edited by Anton C. Vrame, 33–42. Brookline, Massachusetts: Holy Cross Orthodox Press, 2003. Bicha, Karel D. «Hunkies: Stereotyping the Slavic Immigrants, 1890–1920.» Journal of American Ethnic History 2:1 (1982), 16–38. Bjerring, Nicholas. «Which the True Church: A Roman Catholic Savant Renounces Rome.» The Sun, January 12, 1870. Bozeman, Theodore Dwight. To Live Ancient Lives: The Primitivist Dimension in Puritanism. Chapel Hill: University of North Carolina Press, 1988. Breck, John. Scripture in Tradition: the Bible and its Interpretation in the Orthodox Church. Crestwood, New York: St. Vladimir " s Seminary Press, 2000. Brookline, Massachusetts. «Some Further Thoughts on Religion and Modernity.» Sociology 49(2012), 313–316. Calhoun, Craig, Mark Jurgensmeyer, and Jonathan VanAntwerpen. Rethinking Secularization. New York: Oxford University Press, 2011. Cherry, Conrad ed. God " s New Israel: Religious Interpretation of American Destiny. Revised edition, Chapel Hill: University of North Carolina Press, 1998. Ferencz, Nicholas. American Orthodoxy and Parish Congregationalism. Piscataway, New Jersey: Gorgias Press, 2006. Fisch, Thomas, ed. Liturgy and Tradition: Theological Reflections of Alexander Schmemann. Crestwood, New York: St. Vladimir " s Seminary Press, 1990. Gallaher, Brandon. « " Waiting for the Barbarians»: Identity and Polemicism in the Neo-Patristic Synthesis of Georges Florovsky.» Modern Theology 27:4 (2011), 659–691. |
| С.В. Голованов Реферат по книге П.И. Мейендорфа «Россия, обряд и реформа: Литургические реформы Никона в XVII веке» Источник Об авторе Павел Иванович Мейендорф родился в 1950 г. в Париже. Его отец – известный православный богослов протопресвитер Иоанн Мейндорф (1926–1992). В 1959 г. семья переехала в США, где Павел окончил Тринити-колледж в Хартфорде (1972), Свято-Владимирскую семинарию (юрисдикция Православной Церкви в Америке) в Крествуде (1975) и теологический факультет католического Университета Нотр-Дам, где защитил докторскую диссертацию под руководством проф. Роберта Тафта (1987). Заместитель председателя Богослужебного отдела Православной Церкви в Америке (1989). Председатель комиссии «Вера и церковное устройство» Национального Совета Церквей Америки (1996–1999, с 2000 г. заместитель председателя комиссии). Состоит в Богослужебном отделе Православной Церкви Америки, член Международного Литургического общества (Societas Liturgica) и Общества Восточной литургики (SOL), редактор изданий Свято-Владимирской семинарии. Секретарь (1999), вице-президент (1999), президент (2001) Православного богословского общества Америки. Ныне занимает должность профессора литургического богословия Свято-Владимирской семинарии (должность им. Александра Шмемана ) и читает лекции в качестве приглашенного профессора в Университете Нотр-Дам и Йельской теологической школе. Автор множества публикаций на темы исторической литургики. Книги St Germanus of Constantinople on the Divine Liturgy Мягкая обложка: 107 стр. Издатель: St Vladimirs Seminary Press Выход в свет: 1 апреля 1985 г. Язык: английский ISBN-10:0881410381 ISBN-13:978–0881410389 Россия, обряд и реформа: Russia, Ritual, and Reform: The Liturgical Reforms of Nikon in the 17th Century Мягкая обложка: 235 стр. Издатель: St Vladimirs Seminary Press Выход в свет: 1 января 1991 г. Язык: английский ISBN-10:088141090X ISBN-13:978–0881410907 Елеопомазывание The Anointing of the Sick Мягкая обложка: 186 стр. Издатель: St Vladimirs Seminary Press |
| Seminar on Pan-Orthodox Council takes place at Ss Cyril and Methodius Theological Institute of Postgraduate Studies Source: DECR On 11 March 2016, with the blessing of His Holiness Patriarch Kirill of Moscow and All Russia, Ss Cyril and Methodius Theological Institute of Postgraduate Studies hosted a seminar on the Pan-Orthodox Council due to take place on the island of Crete in June this year. Photo: http://mospat.ru/ Metropolitan Emmanuel of France (Patriarchate of Constantinople), President of the Assembly of Orthodox Bishops of France, and Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations, chairman of the Synodal Biblical and Theological Commission, rector of the Institute of Postgraduate Studies, were keynote speakers at the meeting. Among those who took part in the seminar were Metropolitan Arseniy of Istra, Patriarchal first vicar for Moscow; Archbishop Yevgeny of Vereya, chairman of the Education Committee of the Russian Orthodox Church; Bishop Feofilakt of Dmitrov, abbot of the Monastery of St Andrew in Moscow; Bishop Sergiy of Solnechnogorsk, head of the Administrative Secretariat of the Moscow Patriarchate; Bishop Panteleimon of Orekhovo-Zuyevo, chairman of the Synodal Department for Church Charity and Social Ministry; Bishop Savva of Voskresensk, abbot of the Novospassky Monastery in Moscow; Archimandrite Seraphim (Shemyatovsky), representative of the Orthodox Church of the Czech Lands and Slovakia at the Patriarch of Moscow and All Russia; Archimandrite Alexander (Pihach), representative of the Orthodox Church in America at the Patriarch of Moscow and All Russia; archpriest Nikolai Balashov, DECR vice-chairman; archpriest Sergiy Privalov, acting chairman of the Synodal Department for Relations with the Armed Forces and Law-Enforcement Agencies; archpriest Vladimir Vorobyev, rector of St Tikhon’s Orthodox University; and Mr. Andrey Shishkov, secretary of the Synodal Biblical and Theological Commission. |
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