| ROC Holy Synod Holds Two-Day Session A number of important decisions have been made concerning the internal and external activities of the Russian Orthodox Church. Photo: foto.patriarchia.ru A number of important issues concerning the internal and external activities of the Russian Orthodox Church were resolved by the Holy Synod under the chairmanship of His Holiness Patriarch Kirill of Moscow and All Russia at a two-day session on September 23 and 24, 2021. The session took place in the Throne Hall of the Patriarchal and Synodal Residence in the Danilov Monastery in Moscow. Permanent member of the Synod, His Beatitude Metropolitan Onuphry of Kiev and All Ukraine, took part in the meeting via video communication. During the session, the Synod discussed the visit of Patriarch Bartholomew of Constantinople to the capital of Ukraine, which took place on August 20-24, 2021. The Synod considered the arrival of Patriarch Bartholomew to Kiev without an invitation from the Patriarch of Moscow and All Russia, the Metropolitan of Kiev and All Ukraine and the legitimate bishops of the Ukrainian Orthodox Church as a gross violation of the canons and noted its purely political nature, revealing the dependence of the Patriarch of Constantinople on forces external to the Church. The Synod noted that by supporting the schism in Ukraine, Patriarch Bartholomew lost the trust of millions of believers and no longer has the right to speak on behalf of the entire world Orthodoxy and represent himself as its leader. The Synod confirmed the loyalty of the Moscow Patriarchate to the canons and generally recognized principles of inter-Orthodox cooperation, and also stressed that the responsibility for undermining church unity rests entirely with Patriarch Bartholomew as a result of his anti-canonical actions. The Synod expressed support to His Beatitude Metropolitan Onuphry, archpastors, pastors and the entirety of the Ukrainian Orthodox Church in their standing for the truth, in loyalty to the canonical unity of the Church. |
| Dnu Mnstireanu Introduction The importance of studying the implications of an appeal to tradition on the interpretation of Scripture is underlined by at least two facts: 1. The renewed interest for the study of tradition in modern scholarship For centuries the sola scriptura principle of the Reformation has been an unchallenged basis for Western scholarship. This brought about a concentration on the text of Scripture alone and a neglect of the Sitz im Leben in which the books of the New Testament have originated. However, as comments Von Herder, one of the first to do so, in 1796–97, did not begin with books, but with oral preaching». 2 The progress made in folklore research and the birth of Formgeschichte with scholars such as Dibelius 3 and Bultmann 4 in the twenties has in turn brought about a new appreciation of the different literary forms in the Gospels and the role they played in the oral stage of the Gospel tradition. Later on, in the fifties, the redaction criticism schools of Conzelmann, 5 Marxsen 6 and Bornkamm 7 corrected the fragmented approach of the form-critics, concentrating on the Gospels as literary units and on the Gospel writers as theologians representing the concerns of the early Christian communities. This for a tradition within and behind the received text», says Jaroslav Pelikan, responsible for an entire new era in the long history of biblical interpretation». 8 Commenting on the oral background of the Biblical text, Gerhardsson describes in the following words the implications of this fact in the area of hermeneutics: Awareness of the fact that the gospel is by nature a spoken word is essential for a sound interpretation of the holy scriptures of the church. It is a guard against the tendency – not uncommon within Protestantism – to think that the church believes in the Bible, not in the triune God, and it counteracts dead ecclesiastic routine, legalism and rationalistic literalism in interpretation. 9 The renewed worldwide interest in the study of tradition proved to be a the right occasion for Orthodoxy to make an impact on the modern ecumenical movement. 2. The new insights on tradition provided by the involvement of the Eastern Orthodox Church in ecumenical dialogue |
| Munich: Interview of Archbishop Mark of Berlin and Germany: " Attaining Church Unity is a Spiritual Podvig " Archbishop Mark of Berlin In late December 2005, an Orthodox Conference of the Diocese of Berlin and Germany of the Russian Orthodox Church Outside of Russia was held. Sergei Chapnin, Editor-in-Chief of Tserkovnij Vestnik [ " Church Messenger " ], participated in the Conference at the invitation of Archbishop Mark of Berlin and Germany. His Eminence spoke to him of the attitudes in the Russian Church Abroad, and about the work of the Synodal Commission on talks with the Moscow Patriarchate in an interview with Tserkovnyj Vestnik: -Your Eminence, at what stage are the talks between the Russian Orthodox Church Outside of Russia and the Russian Orthodox Church of the Moscow Patriarchate? Which problems have been resolved and which remain before the Commissions during this period before the convening of the All-Diaspora Council? - The Commissions of each Church examined all the fundamental questions set before us at the meeting of His Eminence Metropolitan Laurus and the delegation of our Church with His Holiness Patriarch Alexy and several members of his Synod. The following problems were on the agenda for years: the glorification of the New Martyrs, the relationship between the Church and state, Orthodoxy and ecumenism. In these areas we managed to achieve a great deal of complicated work. The fundamental positions were often diametrically opposed, but we still found a common tongue. As a whole, the hierarchies of both sides accepted the documents we prepared. I will note: this does not mean that the documents have been adopted by the entire Church, but by the hierarchies. In this regard I can immediately state what the desired conclusion of this process is: we foresee that the All-Diaspora Council will examine these documents and summaries of the work that was done, and only after this will the Council of Bishops make its decisions. Whether they will be adopted in the form we propose or whether changes will be required I cannot predict. |
| The message of His Beatitude Daniel, Patriarch of Romania, on the occasion of the International Theological Congress “The Relation Between Parish and School in the Life and Mission of the Church in the Contemporary Context,” Bucharest, Dumitru Stniloae National Centre for Continuing Formation, 18-21 October 2015: In the context of the year 2015, declared by the Romanian Patriarchate as the Solemn Year of Parish and Monastery Missions Today and the Commemorative Year of Saint John Chrysostom and of the Great Spiritual Shepherds, the Theological and Educational Department of the Patriarchal Administration, in cooperation with the Patriarch Justinian Faculty of Orthodox Theology within the University of Bucharest, and with the support of the State Secretariat for Religious Cults has organized the International Theological Congress entitled “The Relation Between Parish and School in the Life and Mission of the Church in the Contemporary Context.” This academic event represents an occasion for numerous hierarchs, priests, and professors from home and abroad to meet and analyze and deepen the understanding and systematize different aspects regarding the relation between parish and school within the wider frame of Church missions today. The works of this year’s International Theological Congress is divided into five parts, as follows: 1. The specific role played by religious and theological education in the context of parish missions today: challenges, priorities and perspectives; 2. Religious Education – a catalyst for the partnership between parish and school; 3. The missionary and ecclesial perspective assumed and developed by theological education in the contemporary context of parish missions; 4. Structuring and promoting a specific mission of the Church for today’s youth; 5. Developing a specific missionary strategy for the diaspora. At the 6 th Congress of the Faculties of Orthodox Theology in Romania (Arad, September 21—23 2014), entitled “Theology and Mission. The Role of the faculties of Theology in the Context of Parish Missions,” the coordinates for the improvement of the missionary dimension of university theological education had already been set, taking into the account the current needs of the life of the Church. |
| ‘An Extraordinary Experience of Holiness’: Pilgrimage Through Orthodox Ireland Successfully Concludes Source: Orthodox Europe The castle and church atop the ancient Rock of Cashel. Photo: orthodox-europe.org The first pilgrimage through Ireland organised within the Diocese of Great Britain and Western Europe concluded successfully on Sunday, bringing to a close a full week of prayerful visits to sites associated with the numerous Orthodox Saints who have shone forth on the island of Ireland. Organised by the Mission Parish of St John the Wonderworker in Belfast, Northern Ireland, the pilgrimage was well-subscribed despite the instability of international travels, with over twenty participants from various parts of the world, including Europe, the UK, the United States of America and the Russian Federation. The pilgrimage was pleased to welcome participants not only from the Diocese of Great Britain and Western Europe, but also the German Diocese and American Dioceses of the Russian Church Abroad, as well as various dioceses of the Moscow Patriarchate in Europe, and the Orthodox Church in America. After commencing with Confession and the Divine Liturgy in the parish of St Colman in Stradbally last Sunday, on the summer feastday of St Seraphim of Sarov, the pilgrimage group set out by coach for the first of its visits – to Glandalough and various holy sites associated with St Kevin, the great ascetic and monastic founder, including the ‘monastic city’ of Glandalough and the near and far lakes where the saint practiced his asceticism. His Grace Bishop Irenei of London and Western Europe joined the pilgrims, together with clergymen who were themselves pilgrims – Archpriest Michael Carney and Priest Patrick Burns – and spoke to the participants about the saints they were encountering and the sites on which they would set foot, as well as leading the group in various Divine Services and prayers at each. Following Glandalough, the southern-most holy well of St Patrick, the Apostle to Ireland, was visited and the Blessing of Waters performed there – participated in both by pilgrimage participants as well as local residents who came out to take part. The pilgrims then travelled to Ardmore, where the great St Declan founded his monastery, praying for the repose of their departed loved ones in its remains and before the site of the saint’s original grave – as well as visiting his far hermitage and holy well. At the remote lake hermitage of St Finbarr, the pilgrims again blessed the waters of a holy well and served a moleben upon the ruins of the saint’s cell – a prayerful pattern then repeated in the monastery of St Finian on Inishfallen Island, to which the pilgrims voyaged by way of a short boat journey. |
| Representative of the ROC Spoke at the 19th All-American Council Meeting Source: DECR Pravmir.com team 16 August 2018 The 19 th All-American Council of the Orthodox Church in America was held from July 23 6to 27, 2018, in St. Louis, Missouri. Its opening was preceded by a solemn thanksgiving presided over by His Beatitude Tikhon, Metropolitan of All America and Canada. The sessions were attended by members of the Holy Synod of the Orthodox Church in America, hierarchy, clergy and laity from all over North America. Among the guests were hierarchs of the Orthodox Churches of Constantinople and Alexandria, the Serbian Orthodox Church, the Orthodox Church of the Czech Lands and Slovakia, as well as the Finnish Autonomous Orthodox Church. With a blessing of His Holiness Kirill, Patriarch of Moscow and All Russia, the Russian Orthodox Church was represented by Bishop Flavian of Cherepovets and Belozersk. The theme of the 19 th All-American Council, ‘For the Life of the World’, was based on the work of the same name by Protopresbyter Alexander Schmemann. The history of the writing of this book, loved by many Christians, was told to the Council by Father Alexander’s son Serge. In his introductory speech, His Beatitude Tikhon reminded the gathering that in his numerous works, St. Tikhon the Patriarch of All Russia, when he was a bishop in North America in the period from 1897 to 1907, often called people ‘to be partakers of the Body of Christ’. His Beatitude reminded the gathering that this call is relevant in our days as well. Metropolitan Tikhon also spoke on several urgent problems facing the Church today and reminded the Council of the Orthodox Church in America’s calling to the evangelical mission. Bishop Flavian brought greetings to the Council on behalf of the Russian Orthodox Church and Patriarch Kirill of Moscow and All Russia. He noted in particular, ‘The Russian Orthodox Church has never weakened her communion in prayer with her beloved sister – the Orthodox Church in America. |
| Patriarch of Jerusalem: The Annunciation of the Theotokos Announces the infinite love of God Photo: en.jerusalem-patriarchate.info On Wednesday, April 7, 2021, the Patriarchate of Jerusalem celebrated the feast of the Annunciation of our Most Holy Lady Theotokos in the city of Nazareth, at the holy shrine where this event took place. On this feast, the whole Orthodox Church in joy and gratitude towards God, commemorates according to Saint Luke the Evangelist (Ch. 1:26-36), that Archangel Gabriel was sent by God to the Virgin Mary and announced that She was going to conceive by the Holy Spirit and bear in the flesh His Only Begotten Son. With Mary’s reply, “behold the maiden of the Lord, let it be done unto me according to thy word”, the Bodiless was made flesh, He became incarnate, for the sake of the rebirth, renovation, and salvation of the humankind from the corruption of death. This festive divine service was officiated by Patriarch Theophilos of Jerusalem, during which the Patriarch of Jerusalem delivered the following sermon : “O sing unto the Lord a new song: sing unto the Lord, all the earth. Sing unto the Lord, bless his name; shew forth his salvation from day to day” (Psalm 95:1-2), Prophet-King David chants. Beloved Brethren in Christ, Noble Christians “Today there is the true joy and gleefulness of the whole world,” Saint John Damascene says, praising the Annunciation to the Theotokos by Archangel Gabriel, in the holy place where the grace of the Holy Spirit has gathered us all to celebrate in Eucharist the annunciation of the “salvation of God”, the joyful message of the incarnation of God the Word by the pure flesh of the Ever-Virgin Mary in the city of Nazareth. “Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women” (Luke 1:28) the Archangel Gabriel exclaimed. The interpreters of Evangelist Luke’s testimony on this say: “because God told Eve she was going to bear children in sorrows, Eva’s sorrow is dispelled through this joy”. “Through ‘Hail’, Christ came to dispel the sorrow”. “He called her ‘full of grace’, as she was granted the grace beyond logic”. And “because the snake brought Eve the sorrow, rejoice, because the Lord is with Thee”. “One should know that at the time of the annunciation the Virgin conceived immediately paradoxically”. |
| The Greek government has been the cause of several recent scandals, including an attack on religious education , and notably the legalization of gay civil parternships just days before the great feast of the Nativity of Christ. The country has also been involved in an ongoing struggle over the issue of cremation. The city of Athens recently put out an invitation for bids for a building to house the first crematorium, and the western port city of Patra is now planning the same. Thankfully, through all these troubles, hierarchs of the Church of Greece have raised their voices and proclaimed the eternal truths of Orthodox Christianity. In regards to this latest battle over the dignity of the human body, Met. Seraphim of Piraeus, ever-faithful and never fearful to boldly stand for Orthodox salvific truths, has released a missive to his diocese, published on the website of the Monastery of the Pantacrator near Thessaloniki, explaining the Orthodox respect for the body, and the Church's consequent stand against cremation. Given the firmness of Orthodox conviction on the matter, Met. Seraphim declares that neither funeral nor memorial service be permitted in his diocese for one who has chosen cremation for himself. It is a known fact that certain indigenous circles of internationalist mockery, who, ignoring the long-standing Christian tradition of our spotless faith have been penetrating every form of mass media and through them, the conscience of contemporary man, poisoning it and buckling the foundations of the faith. As such, the indifference regarding the faith and Christian traditions, under the influence of the aforementioned, is putting down roots in the morally listless and religiously sick consciences. Having perceived the signs of the times, and the twists and turns of those moving suspiciously against Her, and in order to safeguard Orthodox tradition today now that the procedure of cremation of the deceased is being fully materialized and suitably prepared, our Holy Church, as a caring mother, has enlightened Her Christ-named flock in an appropriate manner (with Her Encyclical No. 2959/29.10.2014), for the instruction of the saints and the edification of the Body of Christ—per the God-inspired words of the Apostle Paul (Eph. 4:12)—and has stressed to Her members the spiritual dimensions and consequences of such a choice in the spiritual life of the faithful, by having rejected the cremation of the deceased as an act that is incompatible to Her tradition, thus demarcating Her faith and Her respect for the human person, and by extension, for the human body, which is a temple and a dwelling of the Most Holy Spirit. |
| Presenting his report to the Bishops’ Council of the Russian Orthodox Church, which opened on February 2 in Moscow, His Holiness Patriarch Kirill of Moscow and All Russia spoke on the preparations for the Holy and Great Council of the Orthodox Church. Photo: http://www.patriarchia.ru/ ‘We believe that the Church of Christ is One, Holy Catholic and Apostolic, as the Creed clearly states. The Church is one by her nature. The existence of many autocephalous Churches in the world is a form of the Church’s existence in history most suitable for carrying out her salvific mission. We also know that the Church’s decision-making important for the Orthodox Plenitude has always required the participation if not of all the Orthodox hierarchs then at all events representatives of each Local Church. In this sense, Ecumenical Councils and some other Councils of pan-Orthodox significance are a visible expression of the Unity of the Church, her conciliar nature, a reflection of her self-awareness as one body in Christ (sf. Rom. 12:5). ‘The reception by the whole Church of a particular Council has always been gradual and, ‘as church history shows, no Council could impose its decisions on the Church if they proved to be rejected by the people of God, if there was no all-church reception of a Council’s resolutions’. For this reason, no Ecumenical Council became such only by the fact of its convocation: its real significance became clear only after some, sometimes very long time. ‘We do not call Ecumenical the forthcoming Holy and Great Council of the Orthodox Church. Unlike ancient Ecumenical Councils, it is not called to make decisions on doctrinal issues because such were made long ago and are not subject to revision. It is not called either to introduce any innovation in the liturgical life of the Church and her canonical order. Nevertheless, it may, if prepared correctly, become an important factor in consolidating the inter-church unity and cooperation and contribute to the clarification of the responses that the Orthodox Church gives to challenges of today on the basis of her age-old Tradition’. |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf SCRIPTURE SCRIPTURE. The liturgical, including the homiletical, use of Scripture or the Word of God (q.v.) in the Orthodox Church occupies a preeminent place over the written word, used for personal devotion and study. To enjoy the fullness of Scripture and all it refers to, the average Orthodox Christian looks to the parish and monastic liturgical practice for living Holy Tradition (q.v.). What a Biblical text means today is controlled largely by church liturgical usage and homilies about the text rather than by pronouncement. For the Bible to be alive in Holy Tradition, it must be heard and experienced liturgically. Whether it exists in a particular printed form or occupies hierarchical attention in edicts is only relative to the Word living among all the people, hierarchy and laity, now and throughout the ages. To say it differently, the living Word of God is seen manifest in the Old Testament, in Jesus Christ and his words, in those who repeated Jesus’ words before they were written down, in the Church and her liturgical use of a written, “canonical” text, in the Fathers and Mothers of the Church, in contemporary congregations, etc. The Bible and its interpretation in the Orthodox Church includes such topics as textual tradition, the commentaries of the Church Fathers (q.v.), the history of the canon, the use of the historical-critical method, as well as the liturgical use and interpretation of the text, etc. The Orthodox understand that Scripture originated orally as the liturgy (q.v.) of the people of God and then was written down. For the specialist, the Sitz im Leben of Scripture was the Temple liturgy of Jerusalem and the liturgy of the Church-along with their respective hierarchies. Still, the historical question-what the text meant within its own context-and historical facticity are important. The Orthodox agree with Paul that if Christ was not raised from the dead, then Christian faith is in vain. The Nicene-Constantinopolitan Creed (q.v.) also maintains a similar historical perspective. |
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