| The items officially approved for referral to and adoption by the Holy and Great Council are: The Mission of the Orthodox Church in the Contemporary World , The Orthodox Diaspora , Autonomy and its Manner of Proclamation , The Sacrament of Marriage and its Impediments , The Significance of Fasting and its Application Today , and Relations of the Orthodox Church with the Rest of the Christian World . By decision of the Primates, all approved documents will be published. The Primates also discussed and determined the establishment of a Panorthodox Secretariat, the by-laws of the Council, the participation of non-Orthodox observers in the opening and closing sessions, and the budgetary costs related the Council. Moreover, the Primates expressed their support for the persecuted Christians of the Middle East and their ongoing concern for the abduction of the two Metropolitans, Paul Yazigi of the Patriarchate of Antioch and Gregorios Yohanna Ibrahim of the Syriac Archdiocese. The proceedings of the Synaxis of the concluded on Wednesday evening, January 27th, 2016, with the closing address by its President, His All-Holiness Ecumenical Patriarch Bartholomew. At the Orthodox Center of the Ecumenical Patriarchate in Chambésy-Geneva, 27th January, 2016 From the Secretariat of the Sacred Synaxis The Ecumenical Patriarchate of Constantinople 28 января 2016 г. Смотри также Комментарии John-Albert Dickert 30 января 2016, 09:00 I humbly invoke the grace and blessing of the Holy Trinity and fervently invite the prayers of the fullness of the Church, clergy and laity, for the period leading to and the sessions of the Holy and Great Council. My prayers and fasts will be made in the hope that we find understanding in our differences and unity in our similarities. For we all share in the common faith that Christ has died, risen, and will come again in judgement of the living and the dead Blessings to You All John-Albert Dickert Church of Our Savior Episcopal Church Cincinnati, Ohio USA 45219 |
| “I would like to point out that according to this decision, it is impossible to canonize New Martyrs merely as local saints,” stressed the Primate of the Russian Orthodox Church. The Holy Council of the Russian Orthodox Church of April 5 (18), 1918, decreed: “To establish throughout Russia the annual commemoration on January 25 or the immediate Sunday following of all those reposed in this terrible year of persecutions of confessors and martyrs.” More recently, the Council of Bishops in 1992 determined: “To establish the celebration of the Host of New Martyrs and Confessors of Russia on January 25 (old style, should it fall on a Sunday), or on the nearest following Sunday.” Also, the Council of Bishops of the Russian Orthodox Church Outside of Russia of 1981 decreed: “The general feast day of the New Martyrs and Confessors of Russia is established on the Sunday between January 22 and 28 according to the Orthodox calendar.” “As a result, the celebration of the Host of New Martyrs and Confessors of Russia has been designated differently from year to year in the calendars of the Russian Church Abroad and the Church in the Fatherland. The Synodal Liturgical Commission, having studied this matter, has supported the practice established by the Council of 1981. Accordingly, if January 25 falls on a Monday through Wednesday, the celebration of the Host of New Martyrs and Confessors of Russia is celebrated on the previous Sunday, and if January 25 falls on a Thursday, Friday or Saturday, it is celebrated on the following Sunday. This system, which has precedence in the Church Ustav, specifically allows us to avoid the celebration of the Host of New Martyrs falling on the feast day of St Basil the Great, St Gregory the Theologian and St John Chrysostom (January 30),” concluded His Holiness, submitting the matter to the Holy Council for deliberation. Press Service of the Council of Bishops Official Website of the Russian Orthodox Church Abroad 4 февраля 2013 г. ... Комментарии Мы в соцсетях |
| The office of canonization of Schema-Archbishop Anthony (Abashidze; +1942) as a locally venerated saint was performed during the divine service. Archbishop Alexander read out the decision of the Holy Synod of the Ukrainian Orthodox Church of 14 June 2011 (minutes 21) to enter the name of Schema-Archbishop Anthony into church calendar. Archbishop Antoniy of Borispol told all those present about the life of the saint. His icon was brought to the middle of the church, and His Beatitude, archpastors, clergymen and laymen venerated the relics of the newly canonized saint, reports the website of the Ukrainian Orthodox Church. Schema-Archbishop Anthony (secular name David Iliych Abashidze) was born in Georgia in 1847. He graduated with distinction from the Law Department of the Novorossiysk Imperial University in Odessa in 1891 and that same year entered the theological academy. He was tonsured with the name of Dimitry at the age of twenty-four. In 1897 he was appointed inspector of the Kutaisi theological seminary, and in 1898 – inspector of the Tbilisi theological seminary. It was he who expelled Joseph Dzhugashvili, better known as Stalin, from the seminary. Bishop Dimitry was appointed Bishop of Tauris and Simferopol in 1912. When he was in Moscow for the Local Council of 1917-18, he would walk along the streets with his first-aid kit and give help to those wounded in the battle for Moscow. Bishop Dimitry was arrested and exiled from the Crimea in 1923 and settled in the Kitayevsky Hermitage which belonged to the Lavra of the Caves in Kiev and was located some nine kilometers from it. He made a vow of silence and took the Great Schema with the name of Anthony. He was revered as a great ascetic, a man of prayer and clairvoyant elder. Orthodox Christians from Russia, Ukraine, Belarussia and Georgia came to him for advice. He died in 1942 and was buried behind the sanctuary wall of the Church of the Elevation of the Cross at the entrance to the Near Caves. mospat.ru Другие публикации на портале: |
| The priests go on to write of nearly a century of what they view as a blurring of the lines between Orthodoxy and other Christian confessions, but that they hope that now with the help of God and the Theotokos, holy fathers will rise up, breathing the grace of the Holy Spirit, to scatter the clouds of the pan-heresy of ecumenism, as did the holy fathers in the days of Iconoclasm, the defeat of which is celebrated on the Sunday of Orthodoxy. In conclusion, the fathers appealed to Canon 15 of the First-Second Council, held in 861 in Constantinople under the chairmanship of St. Photios the Great, which states that if a bishop openly declares a heresy previously condemned, a priest may cease to commemorate him without ecclesiastical sanction. This “walling off” is not considered a schism, but the same canon states that if a priest ceases to commemorate a bishop over a heresy not previously condemned, then his action is considered one of schism. They also note that when Mt. Athos ceased commemorating Ecumenical Patriarch Athenagoras he chose not to sanction them, thus avoiding a schism. For its part, the Crete Holy Synod called upon the priests to cease their protest, calling it “erroneous behavior,” and to restore commemoration of their bishops, as the site of the Crete Church reports. A three-member committee was formed by unanimous Synodal decision to meet and discuss with the priests in the coming days. The committee consists of His Eminence Metropolitan Gerasimos of Petra and Cherronesos, Archimandrite Philotheos Spanoudakis, and Protopresbyter Zacharias Adamakis, the president of the clergy union of Crete. The Holy Synod has hope in these meetings and looks forward to positive results, guided by the holy canons of the Orthodox Church. 17 марта 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Philip Mugadizi 18 марта 2017, 01:00 It is interesting to note that it is increasingly becoming possible for the majority of the Orthodox clergy to be heretics in a way or the other. In fact, if you engage most of the orthodox theologians deeply, you might find them more heretical. In most of these situations, the church seems to ignore much. |
| Metropolitan Anthimos had previously instructed Fr. Theodore to cease speaking out against the Crete Council, considering his words as fomenting schism. Following his announcement of ceasing commemoration, the bishop suspended Fr. Theodore from serving or speaking publicly in any of the churches of his metropolis. He has also summoned Fr. Theodore to spiritual court, excommunicated him from the holy chalice, and stripped him of his honorary title as “Archpriest.” For his part, Fr. Theodore has described these penalties as “unjust, hasty, and anti-canonical,” noting that such sanctions have been placed on him before the proceedings of the ecclesiastical court, and arguing that Canon 15 of the First-Second Council states that priests taking action such as him “shall be deemed worthy to enjoy the honor which befits them among Orthodox Christians.” Fr. Theodore urged Metropolitan Anthimos to reverse his decision and to allow him the opportunity to serve in his parish of St. Anthony the Great, without commemoration, according to his conscience. 16 марта 2017 г. скрыть способы оплаты скрыть способы оплаты Смотри также Комментарии Caj Eric Ilotuuli 10 апреля 2017, 00:00 Father Zisis ! You are a great inspiration in the way you serve Christ and the Orthodox faith . Pray for me that I , a layman , can be worthy to suffer for Christ . Caj Eric Konstantin Ilotuuli , Stockholm , Sweden Isidora 30 марта 2017, 11:00 The preachers of NEW DOCTRINES are the heretics, not the defenders of Orthodoxy. Our times and the struggle against Ecumenism is no different than the struggle against other heresies the Orthodox Church has defeated. It is typical that the deluded promoters of heresy use excommunication as their last resort. But it is an honor to be excommunicated by them. Remember that the idolatrous pope excommunicated all of the Orthodox... it is an honor to be recognized as their enemy. GOD BLESS Father Zisis!! Remember him in prayers. michael jovanovich 18 марта 2017, 07:00 Orthodox are obligated NOT to follow heretical Bishops! Decades ago Orthodox writers warned that the day would come when those who defend the truth would face excommunication. So be it. The faithful HAVE NO CHOICE! God sees all and will judge all of us, clergy and laity, alike. If anything, heretical clergy will be judged more harshly. For many, many years now Orthodoxy has been infiltrated and incremental changes, bad ones, have been unfolding. Anyone who can " t see and FEEL this is either in denial or has been sleeping for years. Clearly, the Patriarch of Constantinople is a heretic and many have ceased to follow him and rightly so! There will be many bad days ahead but " those who endureth to the end will be saved. " |
| At a council of bishops, Saint Niphon declared that he would not approve the consecration without the permission of the Patriarch of Constantinople. He reminded the other bishops that this was contrary to the tradition of the Russian Church, for Russia had received the Orthodox Faith from Constantinople. Starting in 1448, however, the Russian Church began to elect its own primate without seeking confirmation from Constantinople. The uncanonical consecration took place despite the objections of Saint Niphon. Metropolitan Clement tried to force the saint to serve the Divine Liturgy with him, but he refused. He called Clement a wolf rather than a shepherd, for he had unjustly assumed an office which he did not deserve. Saint Niphon refused to serve with Clement, or to commemorate him during the services. In his fury, Clement would not permit Saint Niphon to return to Novgorod. Instead, he had the saint held under house arrest at the Kiev Caves Monastery. When Isaiaslav was defeated by Prince George, Saint Niphon returned to Novgorod, where the people welcomed him with great joy. The Patriarch of Constantinople sent a letter praising Saint Niphon for his steadfast defense of church teachings. He also sent Metropolitan Constantine to Rus in order to depose Metropolitan Clement, and to assume the see of Kiev himself. Saint Niphon prepared to journey to Kiev to meet Metropolitan Clement. Saint Niphon again took up residence in the Kiev Caves Monastery, where he became ill. Thirteen days before his death, he revealed to the brethren that he had had a wondrous dream. Saint Theodosius (May 3) appeared to him and announced his imminet departure from this world. Saint Niphon reposed in peace on April 8, 1156. Now he stands before the throne of God, interceding for us before the All-Holy Trinity, to Whom be all glory, honor, and worship forever. скрыть способы оплаты скрыть способы оплаты Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| However, I was recently informed that the texts on these subjects were completed by the Special Inter-Orthodox Commission and were already submitted to the Holy and Great Synod, without the knowledge of the Hierarchy of our Church, and I do not know if they were seen by the Permanent Holy Synod. I respectfully point out that H.E. Metropolitan Jeremiah of Switzerland, Secretary of Preparations for the Holy and Great Council, presented Your Beatitude, the draft texts On the Mission of the Orthodox Church as a witness of love in service and On the importance of fasting and its observance today and submitted the request that you, before the end of July (2015), send " any comments and suggestions of your most holy Church on the formation of the dossier and its submission to forthcoming, amended Fifth Pre-conciliar Pan-Orthodox Meeting, which will approve and submit them to the Holy and Great Synod in their final form.” However, from what we were informed at the Synod, the Sacred Synod did not send its observations. As a member of the Permanent Holy Synod, I requested in December of 2015 that we be given the text, which they gave us in January of 2016. I thereafter studied the completed texts in conjunction with the texts drawn up [previously] by the four Pre-conciliar Pan-Orthodox Meetings and found that there were differences, due to the revisions and merging of the texts. This gives rise to different questions: Your Beatitude, The questions I pose are serious and need answers, which must be sent to all the Hierarchs of our Church, because the present Permanent Synod is not able to take on such a great responsibility. This is particularly important because at one point it was written: “The Orthodox Church believes that any attempts to shatter Church unity, undertaken by individuals or groups under the pretence of preserving or defending true Orthodoxy, must be condemned” ( Relationship of the Orthodox Church with the rest of the Christian world §22). In other words, if decrees are made by the Holy and Great Synod of the Orthodox Church, which the hierarchs, monks and theologians ignore, and which are contradictory to the Patristic vision, they will be held responsible and subject to judgement and condemnation if they refuse to implement them? |
| The participants adopted a series of decisions on matters pertaining to the organization of the forthcoming Holy and Great Council of the Orthodox Church. A consensus in principle was reached on the method of adoption of all decisions at the Council, as well as on various phases of its organization. Presiding over the Pan-Orthodox Council will be the Ecumenical Patriarch and his brethren, the Primates of the Local Autocephalous Churches, who will be seated to the right and left. Each autocephalous Church will be represented by its primate and no more than 24 bishops in all, while Churches which have fewer than 24 bishops will be represented by its primate and all their bishops. Every autocephalous Church will have one vote. The participating primates and representatives of the Local Orthodox Churches decided to form a special Inter-Orthodox Commission consisting of one bishop and one advisor from each autocephalous Church. The commission will begin its work in September 2014, and will conclude its work before Holy Pascha in 2015. Among its tasks will be reviewing a series of documents prepared by the Pre-Conciliar process, and also editing as needed the texts of documents already adopted relating to the agenda of the Holy and Great Council, such as “The Calendar Question,” “Obstacles to Matrimony” and “The Meaning of Lent and Contemporary Observance.” It was decided to convene a Pre-Council Pan-Orthodox Conference in the first half of 2015 with the aim of adopting, in addition to the other reviewed materials, a document titled “Autonomy in the Orthodox Church and the Order of Its Proclamation,” a draft version of which was composed by the Inter-Orthodox Preparatory Committee in December 2009. Two other topics discussed during the preparatory period, “Autocephaly in the Orthodox Church and the Order of Its Proclamation” and “Diptychs,” will be subject to further review within the framework of the Preparatory Commission. In case a consensus is reached on these two topics, they will be submitted for review by the Pan-Orthodox Pre-Conciliar Conference in 2015, and then by the Pan-Orthodox Council. |
| Also something else of relevance and exceptional severity. I carefully read the recently published, “Organization and Working Procedure of the Holy and Great Council” and have to put before you an observation of mine of a theological-dogmatic character. In particular, Article 12, on the subject of “Voting and Approval of Texts,” makes the following important note: The voting on the results of a discussion or review of a Council’s text on an agenda item: 1. shall be effected by autocephalous Orthodox Churches, not by each particular member of the delegations represented at the Council, in accordance with the unanimous decision of the Meeting of the Primates of Orthodox Churches; 2. the voting of a Church at the Council, not a member of a delegation, does not exclude the possibility for one or a few hierarchs in the delegation of a particular autocephalous Church to take a negative position towards introduced amendments or a text in general. The fact of disagreement shall be registered in the Minutes of the Council; 3. the evaluation of such disagreement is an internal affair of that Church to which the hierarchs belong. The Church may vote from the principle of internal majority expressed by its primate and for this reason it should be accorded the place and time necessary for considering this issue within the delegation. We see in this article that the consensus of the Great Synod is limited to one vote for each Local Autocephalous Church. Individual disagreements—should it happen that these constituted a minority within the Local Churches—are left aside as “their internal affair,” something which is ecclesiologically unacceptable to the particular Pan-Orthodox Synod, when, indeed, the disagreement is over a subject of a doctrinal nature. And this is very likely to be the case. For example, the subject of the self-awareness and identity of the Church, which is dealt with in the document: “Relations of the Orthodox Church with the rest of the Christian World” is a matter of ecclesiology; in other words, eminently theological. Consequently, it is not theologically permissible for a document recommended for adoption to, on the one hand, essentially recommend the Protestant “branch theory”—legitimizing by the acceptance thereof the existence of many Churches with many different doctrines—while, on the other hand, the “Rules of Organiation and Operation of the Synod” in effect ignores the inevitable minority vote of hierarchs of individual Local Churches and does not take into account the theological concerns of their episcopal conscience. |
| The closing ceremony took place on 31 August at the Congress Center in Karlsruhe. Among the topics dealt with by the Assembly were Christian solidarity and mutual aid in face of persecutions against Christians in various parts of the world, the situation of Christians in the Holy Land and peaceful co-existence in Europe. On the agenda were also problems of economic and social injustice in modern society, racism and xenophobia, violations of human right and issues concerning ecology and consequences of the COVID-19 pandemic. In total, the forum was attended by over two thousand delegates from various countries and continents. After the first day of the assembly, Metropolitan Anthony of Volokolamsk held a conference with members of the Russian Orthodox Church delegation. His Eminence conveyed to them best wishes from His Holiness Patriarch Kirill of Moscow and All Russia and called upon the delegates to take an active part in the work of committee and to keep the firm expression of the Russian Orthodox Church’s position on all the issues raised at the Assembly. He also made comments on the statement of President of Germany F.-W. Steinmeier, who, speaking at the opening of the forum, questioned the relevance of the participation of a delegation of the Russian Orthodox Church in the assembly. On September 1, a meeting was held between the World Council of Churches leaders and a delegation of the Moscow Patriarchate. It was stressed that the WCC should remain an open platform for dialogue for all Christians and any isolation of the Russian Orthodox Church’s delegation at the General Assembly is out of question. On the side-lines of the Assembly the DECR chairman had meetings with His Holiness John X, Patriarch of Great Antioch and All the East, head of the Church of England Archbishop of Canterbury Justin Welby, a delegation of the Coptic Church, General Secretary of the World Evangelical Alliance T, Schirrmacher, and Archbishop of the Evangelical-Lutheran Church of Estonia Urmas Viilma. In addition, he had talks with hierarchs of the Russian Church Outside of Russia Metropolitan Mark of Berlin and Germany and Bishop Job of Stuttgart, as well as Administrator of the Diocese of Berlin and Germany Archbishop Tikhon of Ruza. |
|
|
