OrthodoxWiki - User contributions [en]

Anglican Communion

2019-09-02T15:39:38Z

Cristianm:

The '''Anglican Communion''' is a confederation of regional churches, each considered independent, yet sharing [[full communion]] or, in some cases, impaired communion, with one another and the [[Archbishop of Canterbury]], who is the spiritual (although not administrative) head of the Communion. The Anglican Communion maintains the traditional three-fold hierarchy of clergy: Bishops, Priests and Deacons. In some member churches, women have been admitted to one or more of these orders, whereas some member churches have maintained an all-male clergy. Beyond the three-fold order the administration and leadership of each regional church is decided by that particular church. In the Church of England, for example, the Queen appoints Bishops. In the Episcopal Church (USA), on the other hand, bishops are elected by diocese and then confirmed by the triennial General Convention, or standing committees of advice in the majority of the diocese (depending on when a bishop-elect is chosen by a diocese).

Of particular interest to Orthodox inquirers is the current [[Archbishop of Canterbury]] the Most Reverend and Right Honourable Rowan Williams, formerly Archbishop of Wales. Dr. Williams, an academic, has written two books on the spirituality of [[iconography]] (''The Dwelling of the Light: Praying With Icons of Christ'' and ''Ponder These Things: Praying With Icons of the Virgin'') and did his doctoral thesis on the theology of Orthodox theologian [[Vladimir Lossky]].

Other major thinkers to come out of the Anglican Communion have been reformers and founders of the Methodist Church John and Charles Wesley, convert to [[Roman Catholic Church|Roman Catholicism]] Cardinal John Henry Newman, social activist Archbishop Desmond Tutu, and authors Dorothy Sayers and [[C. S. Lewis]].

==Relationship with Orthodox Christians==
===Anglican/Orthodox Organizations===
Largely through the initiative and work of Oxford Movement figure Father John Mason Neale, in 1863 there was formed the '''Anglican and Eastern Churches Association'''. This organization publishes a journal (''Eastern Churches News Letter'')and encourages interaction of Anglican and Orthodox Christians, particularly through encouraging pilgrimages. In 1928 an organization with similar goals, the '''[[Fellowship of St. Alban and St. Sergius]]''' was formed and also publishes a journal (''Sobornost''). In the 1960s an international commission of Orthodox and Anglican clergy and theologians entitled the Anglican-Orthodox Joint Doctrinal Commission was formed and has issued two historic statements which will be addressed below.

[[Raphael of Brooklyn]] was for two years the Vice President of the "Anglican and Eastern Orthodox Association", but resigned in protest following a series of events that led him to examine Anglican doctrine, and conclude it was incompatible with that of Eastern Orthodoxy. Specifically, Anglican clergy, on the basis of his membership in the association, had been poaching members of Antiochian Orthodox Parishes, citing the existence of the association as proof of a non-existent episcopal endorsement from St. Raphael, and encouraging members thereof to take the sacraments exclusively at Anglican churches. In response to this unethical behavior, St. Raphael of Brooklyn undertook an extensive review of Anglican doctrine, and concluded it was fundamentally incompatible with that of Orthodoxy, and in an encyclical, [http://www.allmercifulsavior.com/Liturgy/Raphael.html forbade his parishioners from attending Anglican and other non-Orthodox services].

===Agreed statements===
In the 1960s, largely through the ecumenical work of Archbishop of Canterbury Michael Ramsey and Patriarch [[Athenagoras I (Spyrou) of Constantinople]], both the Anglican Communion and the Orthodox Churches established commissions to consider Anglican-Orthodox relations. Between 1973 and 1976 an "Anglican-Orthodox Joint Doctrinal Commission" met which led to the '''Moscow Agreed Statement''' which dealt with "the Knowledge of God, the Inspiration and Authority of Holy Scripture, Scripture and Tradition, the Authority of the Councils, the ''Filioque'' Clause, the Church as the Eucharistic Community, and the Invocation of the [[Holy Spirit]] in the Eucharist."

In 1984 the Commission again produced a joint doctrinal work entitled '''Dublin Agreed Statement'''. This one dealt with the Mystery of the Church, the Holy Trinity and worship and tradition.

Another report was released by the Commission in 2006, including all of the interim agreements since 1989. It is entitled '''The Church of the Triune God: The Cyprus Agreed Statement'''.

At the time of the first agreed statement, the hope of the Commission had been for the eventual reunion of the Anglican and Orthodox Churches. However, in between the two, a major development in Anglicanism changed the direction of the Commission. In 1978 both the [[Episcopal Church U.S.A.]] and the Lambeth Conference put forth positions accepting the ordination of women. This drastically changed the understanding of the Commission. Following the Lambeth Conference in 1978, it had now come to be seen, in the words of co-chairman Archbishop Athanagoras, "simply as an academic and informative exercise, and no longer as an ecclesial endeavour aiming at the union of the two churches."

As there is much theological variation within Anglicanism, Bishop [[Kallistos (Ware) of Diokleia]] has explained rightly when he writes, "The Orthodox Church, however deep its longing for reunion, cannot enter into closer relations with the Anglican communion until Anglicans themselves are clearer about their own beliefs" (Ware, p. 321).

==Anglican-Orthodox Resources==
The following resources may be of interest to the Orthodox Christian who wants to know more about Anglicanism, or the Anglican who wants to know more about Orthodoxy.

* ''Anglican-Orthodox Dialogue: The Dublin Agreed Statement 1984'' (ISBN 0881410470)
* ''The Church of the Triune God: The Cyprus Agreed Statement 2006'' (ISBN 6000000061)
* Billerbeck, Franklin. ''Anglican-Orthodox Pilgrimage'' (ISBN 0962271357)
* Pinnington, Judith. ''Anglicans and Orthodox: Unity and Subversion (1559-1725)''. Forward by Rowan Williams. (ISBN 0852445776)
* ''St. Andrew Service Book''. Antiochian Orthodox Christian Archdiocese, 1996. (This is the service book for the [[Western Rite]] Vicarate, which includes the [[Liturgy of St. Tikhon of Moscow|Liturgy of St. Tikhon]] and Matins and Vespers, which are based upon the old Anglican liturgies)
* Williams, Rowan. ''The Dwelling of the Light: Praying With Icons of Christ'' (ISBN 0802827780)
* Williams, Rowan. ''Ponder These Things: Praying With Icons of the Virgin'' (ISBN 1580511244)

==Sources==
*''Anglican-Orthodox Dialogue: The Dublin Agreed Statement 1984''. Crestwood, NY: St. Vladimir's Seminary Press, 1985.
*Bede. ''Ecclesiastical History of the English People.'' New York: Penguin, 1990.
*Bernadin, J.B. ''An Introduction to the Episcopal Church'' (Rev. Ed.). Harrisburg, PA: Morehouse, 1983.
*''The Book of Common Prayer''. New York: Church Hymnal Corporation, 1979.
*''Lesser Feasts and Fasts 2003''. New York: Church Hymnal Corporation, 1993.
*Ware, Timothy. ''The Orthodox Church'' (New Edition). New York: Penguin, 1997.

==External links==
* [http://www.anglicancommunion.org/ The Anglican Communion Secretariat]
* [http://www.ecusa.anglican.org/ The Episcopal Church USA]
* [http://www.anglicansonline.org/ Anglicans Online]
* [http://www.archbishopofcanterbury.org/ Official Website of the Archbishop of Canterbury]
* [http://www.sobornost.org/ The Fellowship of St. Alban and St. Sergius]
* [http://justus.anglican.org/resources/pc/orthodoxy/index.html Project Canterbury: Writings on Anglicanism & Orthodoxy]
* [http://justus.anglican.org/resources/pc/nonjurors/langford1.html The Non-Jurors and the Eastern Orthodoxy] by the Rev. H. W. Langford
* [http://www.orthodoxinfo.com/inquirers/inq_anglican.aspx The Orthodox Christian Information Center: Page for Anglican Inquirers into Orthodoxy]
* [http://www.orthodoxinfo.com/ecumenism/hawaweeny.aspx Pastoral Direction and Instruction on Orthodox/Episcopal Relations and Ministrations in America (1912)] by St. [[Raphael of Brooklyn]]
* [http://www.episcopalchurch.org/6947_9598_ENG_HTM.htm Statement on the Anglican-Orthodox Dialogue from the Episcopal Church Office of Ecumenical and Interfaith Relations]

[[Category:Non-Orthodox]]

[[ro:Comuniunea Anglicană]]

Pimen (Izvekov) of Moscow

2019-08-24T09:35:30Z

Cristianm:

[[Image:Patriarch pimen1.jpg|frame|Patriarch Pimen I]]
'''Patriarch Pimen''' (Russian: Патриарх Пимен), born '''Sergey Mikhailovich Izvekov''' ([[July 23]], 1910 - [[May 3]], 1990), was the 15th [[List of primates of Russia|Patriarch of Moscow]] and the head of the [[Russian Orthodox Church]].

He was born in the town of Bogorodsk near Moscow. In 1925, Pimen Izverkov became a [[monk]] at [[Bogoyavlensky Monastery]] in Moscow. He also spent years in various Russian [[monastery|monasteries]] and [[cathedral]]s in Murom, Odessa and [[Pskov]]. In 1954, Pimen became head of [[Troitse-Sergiyeva Lavra]].

November 17, 1957 in Odessa he was consecrated bishop of Balta, vicar of the Diocese of Odessa.

Since December 26, 1957 he was bishop of Dmitrov, vicar of the Moscow diocese.

From July 1960 to November 14, 1961 he was Chancellor of the Moscow Patriarchate.

November 23, 1960 he was elevated to the rank of [[archbishop]].

Since March 16, 1961 he was archbishop of Tula and Belyov.

On [[November 14]], 1961 he was appointed [[Metropolitan]] of Leningrad and Ladoga. After the death of [[Alexei I (Simansky) of Moscow|Patriarch Alexei I]] [[Metropolitan]] Pimen was elected Patriarch Pimen of Moscow and all of Russia in 1971.

Pimen's task thus became to lead a Christian church in a state ruled by an officially atheist Communist party. At his post he worked closely with the authorities: participated in numerous 'peace movement' conferences sponsored by the government. Pimen was awarded the Soviet Peace Fund Medal (1969, 1971) and in 1970 Golden medal "Борцу за мир" ("For Fighter for Peace") by the 'Soviet Committee for the Defence of Peace'. Pimen was member of World Peace Council from 1963 onwards. In 1961, Pimen was awarded Order of the Red Banner of Labour (орден Трудового Красного Знамени), one of the higher rewards of the time. The Soviet state tried to limit and control all religious activity and Pimen tried to struggle just to ensure the survival of the Russian Orthodox Church.

At the end of his difficult term as the head of the Russian Orthodox Church he organized the celebration of the 1000th anniversary of the [[Baptism of Rus']] in Russia in 1988. This event became the historic moment that marked the end of persecution of Orthodox Christianity in the Soviet Union.

{{start box}}
{{succession|
before=Gury (Yegorov|
title=[[Eparchy of St. Petersburg|Metropolitan of Leningrad and Ladoga]]|
years=1961-1963|
after=[[Nikodim (Rotov) of Leningrad and Novgorod|Nikodim (Rotov)]]}}
{{succession|
before=[[Alexei I (Simansky) of Moscow |Alexei I (Simansky)]]|
title=[[Church of Russia|Patriarch of Moscow]]|
years=1971-1990|
after=[[Alexei II (Ridiger) of Moscow|Alexei II (Ridiger)]]}}
{{end box}}

==Source==
*[[w:Patriarch Pimen I|Wikipedia: Patriarch Pimen I]]

[[Category:Bishops]]
[[Category:Patriarchs of Moscow]]
[[Category:20th-century bishops]]

[[es:Pimen I (Izvekov) de Moscú]]
[[ro:Pimen I (Izvekov) al Moscovei]]

Archdiocese of Accra

2019-08-23T08:37:43Z

Cristianm:

The Holy '''Archdiocese of Accra''' is a [[diocese]] under the [[jurisdiction]] of the Greek Orthodox [[Church of Alexandria|Patriarchate of Alexandria]] and All Africa. Its territory includes the [[parish]]es and missions located in the nations of [[Ghana]], Ivory Coast, Liberia, [[Sierra Leone]], Senegal, Mali, Burkina Faso, Guinea, Guinea Bissau, and Gambia.

The missionary origins of the archdiocese date from the establishment of the Holy Metropolis of Accra and West Africa on [[January 23]], 1959.[[http://www.patriarchateofalexandria.com/index.php?module=news&action=list&catid=001]] The archdiocese was initially established as the '''Diocese of Ghana''' by a Patriarchal and Synodal decree in 1997. On [[November 30]], 1999, Bishop Panteleimon was elected the first [[bishop]] of Ghana and took up residence in the diocese on [[January 18]], 2000. In 2004, Bishop Damaskinos succeeded him as the diocesan bishop.

On [[June 26]], 2008, His Beatitude Theodoros II, Pope and Patriarch of Alexandria and All Africa opened the [[Seminary]] of the Holy Metropolis of Ghana to serve the theological education needs of the [[metropolis]].

The Diocese of Ghana was elevated to an [[archdiocese]] with the title of Archdiocese of Accra by a Patriarchal decree on [[October 6]], 2009.

==Archdiocese structure==
The archdiocese is divided into five hierarchal districts:
*The region of the broader area of Accra.
*The region of central Ghana.
*The region of eastern Ghana.
*The region of Ashanti and Volta.
*The region of the Ivory Coast.

==Ruling Bishops==
*Efstathios Efstathopoulos 1959 - 1975
*[[Irenaeus (Talambekos) of Pilousion|Irenaeus (Talambekos)]] 1976 - 1990
*[[Petros VII (Papapetrou) of Alexandria|Petros Papapetrou]] 1990 - 1997
*[[Panteleimon (Lampadarios) of Antinoe|Panteleimon (Lampadarios)]] 1997 - 2004.
*[[Damaskinos (Papandreou) of Accra |Damaskinos (Papandreou)]] 2004 - 2010.
*[[George (Vladimirou) of Accra|George (Vladimirou)]] 2010 – Present

==Sources==
*[http://www.patriarchateofalexandria.com/index.php?module=content&cid=004001 Patriarchate of Alexandria Diocese website]
*[http://www.orthodoxresearchinstitute.org/resources/hierarchs/alexandria/current/bio_panteleimon_lampadarios_bishop_ghana.htm ORI: Bishop Panteleimon (Lampadarios) of Ghana]
*[http://www.digitaljournal.com/article/298657 New Orthodox Archbishop of Johannesburg and Pretoria 8 October 2010]
*[http://orthodoxghana.org/ Holy Archbishopric of Accra] Archdiocese web site

==External link==
*[http://www.ocmc.org/news.php?sub=news&action=topic&id=4 OCMC News item]

[[Category:Orthodoxy in Africa|Accra]]
[[Category: Dioceses|Accra]]
[[Category: Alexandria Patriarchate Dioceses|Accra]]

[[ro:Mitropolia de Accra]]

Anastasia the Deliverer from Potions

2019-03-22T12:48:03Z

Cristianm:

[[Image:Anastasia of Sirmium.jpg|right|thumb|Great Martyr Anastasia the Deliverer from Potions.]]
The '''Great Martyr Anastasia the "Deliverer from Potions"''', also ''' ''Anastasia the Healer'' ''' or ''' ''Anastasia of Sirmium'' '''<ref group="note">"Hagiographical research suggests that there have been at least four saints named Anastasia, two of them martyrs in Rome in the 250s, one martyred in Sirmium of Pannonia (modern Serbia) in the late third or early fourth century, and one a patrician woman from the time of Justinian. The careers and multilayered conflations of the three (or perhaps two) martyrs named Anastasia have been studied in detail (by [[w:Hippolyte Delehaye|Hippolyte Delahaye]], Paul Devos and François Halkin); the history is convoluted...; the three martyrs as commonly distinguished are:
 
#[[October 12]]: Anastasia "the Roman," virgin martyr under Diocletian and Valerian.
#October 28/[[October 29|29]] (also 12 October, 25 December): [[Anastasia the Roman|Anastasia "the Virgin"]], martyr under Diocletian.
#[[December 22]]: Anastasia ''pharmakolytria'' "Poison-Curer," widow and martyr in Sirmium/Sirmio, and her companions." 
::(Jane Baun. ''[http://books.google.ca/books?id=ycg3F3xH444C&printsec=frontcover#v=onepage&q&f=false Tales from Another Byzantium: Celestial Journey and Local Community in the Medieval Greek Apocrypha].'' Cambridge University Press, 2007. p.117.)</ref> was martyred in Sirmium (Sremska Mitrovica, Serbia), and is known by the Greek term ''"the'' ''' ''Pharmakolitria'' '''", since she has long been venerated by the church as a healer and [[Exorcism|exorcist]]. She is commemorated by the church [[December 22]].

== History==
Anastasia was from Rome. She was the daughter of Praepextatus and Fausta and was beautiful in appearance, virtuous and from a wealthy family. Her mother instructed her in the faith of [[Christ]]. After her mother's death, she was given in marriage to a pagan named Publius Patricius. He subjected his wife to beatings and would keep her slaved in the house. She endured these torments for a short time since Publius drowned early in their marriage.

As a young widow, she never remarried and secretely dedicated her time to the poor, those in prisons and served their needs daily. She would wash their wounds and especially console them during their anguish.

Through her intercessions and prayers, she healed many from the effects of potions, poisons, spells and other harmful substances. This is how she received the honour of '''Deliverer of Potions'''. Her deeds and miracles spread throughout the area and her fame brought about her arrest under Diocletian's persecutions. She was tortured and endured many torments and was eventually put to death by fire in the year 290.

In the fifth century the relics of the saint were transferred to [[Constantinople]], where a church was built and dedicated to her. This was the church where St. [[Andrew the Fool-for-Christ]] was brought to be cured from his ''foolishness'', there St. Anastasia appeared to him in a dream and encouraged him to continue his ascetic feat.

Later her head and one of her hands were transferred to the [[Monastery of St. Anastasia the Pharmokolitria, Chalkidiki]] of Greece.

== Hymns ==
''[[Kontakion]]'' in the Second Tone
When they that are found in trials and adversities flee unto thy church O Anastasia, they receive the august and wondrous gifts of divine grace which doth abide in thee; for at all times, O Saint of God, thou pourest forth streams of healings for the world.

;[[Kontakion]] in the Second Tone

Those in temptations and afflictions hasten to your templeAnd are restored by the grace that dwells in you,For you ever pour forth healings for all the world,O great Martyr Anastasia!

;Troparion in the Fourth Tone

Your lamb Anastasia, calls out to You, O Jesus, in a loud voice:"I love You, my Bridegroom, and in seeking You I endure suffering.In baptism I was crucified so that I might reign in You, and I died so that I might live with You.Accept me as a pure sacrifice,for I have offered myself in love."Through her prayers save our souls, since You are merciful.

;Troparion in the Fifth Tone

As a martyr you emulated the deeds of the martyrs,To whom you ministered,And, striving valiantly, you overcame the enemy.You are an abundant and overflowing source of graceFor all who come to you, O godly-minded Anastasia!

==See also==
* [[Monastery of St. Anastasia the Pharmokolitria (Chalkidiki, Greece)]]
* [[Anastasia the Roman]]

==Notes==
<div class="small"><references group="note" /></div>

[[Category:Martyrs]]
[[Category:Saints]]
[[Category:Ante-Nicene Saints]]
[[Category:Serbian Saints]]
[[Category:Wonderworkers]]
[[Category:3rd-century saints]]

[[ro:Anastasia din Sirmium]]

Moses the Black

2018-12-20T08:26:50Z

Cristianm:

{{Oriental}}
The power of repentance has transformed this infidel slave, '''St. Moses the Black''' (330-405 A.D.), who was a murderer, adulterer and robber into a great Desert Father, teacher, comforter, and [[priest]], who wrote rules for the [[monks]], and a [[martyr]]-saint whose name continues to be mentioned on the [[altar]] and in our prayers.

His [[feast day]] is on [[August 28]].

== Life and martyrdom ==
[[Image:Stmoses.gif|thumb|Classic Coptic icon of 'The Strong St. Moses the Black']] On 24 [http://www.geocities.com/remenkimi/monthsnames.htm Baounah (Paoni - Coptic month)], St. Moses the Black, whose life story is remarkable, was martyred. This saint took the Kingdom of Heaven by force, exactly as our Lord Jesus Christ said: "The Kingdom of Heaven suffers violence, and the violent take it by force." (Matthew 11:12). In his early life, St. Moses was a slave to people who worshiped the sun. He was a mighty man who loved to eat and drink excessively. He killed, robbed and committed all evil. No one could stand up before him, or challenge him. On many occasions, he lifted up his eyes to look to the sun and to talk to it saying, "O Sun!! if you are God, let me know it." Then he said, "And you O God whom I do not know, let me know you." One day, he heard someone saying to him, "The monks of Wadi El-Natroun know the real God. Go to them and they will tell you." Instantly, he rose up, girded his sword and went to the wilderness of Shehet (Skete). He met St. Esidorous (Isidore) the priest, who was frightened when he saw him, because of his appearance. St. Moses comforted him by saying that he came to the monks so that they might let him know the real God. St. Esidorous took him to St. [[Macarius the Great]], who preached to him, taught him the faith and baptized him. He accepted St. Moses as a monk and taught him to live in the wilderness. St. Moses dashed in many [[worship]]s, and fought a spiritual fight, which was greater than that fought by many saints. However, the Devil fought him intensively with his old habits of excessive eating, drinking, and fornication. He informed St. Esidorous about everything which came upon him in his fight with the Enemy. He comforted him and taught him how to overcome the snares of the Devil. It was told about him, that when the elders of the Monastery slept, he used to go round to their cells and take their water pots and fill them with water, which he brought from a well at a far distance from the monastery. After many years in spiritual struggle, the Devil envied him, and struck him with a sore on his foot which made him sick and bed-ridden. When he knew that this was from the Devil, he increased in his asceticism and worship, until his body became as a burnt wood. God looked to his patience, healed his illness, and removed all his pains. The blessing of the Lord came upon him. After a while, he became the Father and the spiritual guide of 500 brothers, who elected him to be [[ordination|ordained]] a priest. When he came before the [[Patriarch]] to be ordained, the Patriarch wanted to test him by asking the elders, "Who brought this black here? Cast him out." He obeyed, and left saying to himself, "It is good what they have done to you, O black colored one. The Patriarch, however, called him back and ordained him a priest, and said to him, Moses, all of you now has become white."

One day, he went with some elders to St. Macarius the Great, who said to them, "I see among you one to whom belong the crown of martyrdom." St. Moses answered him, "Probably it is me, for it is written: 'For all they that take with the sword, shall perish with the sword.'" (Matt. 26:52). After they returned to the [[monastery]], it did not take long until the Berbers attacked the monastery. He told the brethren, "Whoever wants to escape, let him escape." They asked him, "And you O father, why do you not also escape?" He replied that he had waited for this day for long time. The Berbers entered the monastery and killed him with seven other brothers. One of the brethren was hiding, and saw the angel of the Lord, with a crown in his hand standing by and waiting for him. He went out from his hiding place to the Berbers and he was also martyred.

His body is now located at Virgin Mary's Coptic Orthodox Monastery of El-Baramous in Egypt.

== Source ==
[http://www.copticchurch.net/synaxarium/10_24.html#1 Coptic Orthodox Synaxarium (Book of Saints)]

== External links ==
* Saint Antony Monastery: [http://www.stantonymonastery.org/index.php?option=com_content&view=category&id=21:saints&Itemid=5&layout=default Saint Moses]
* GOARCH: [http://www.goarch.org/chapel/saints_view?contentid=181 Moses the Black of Scete]
* Great [[Synaxarion]]: {{el icon}} ''[http://www.synaxarion.gr/gr/sid/476/sxsaintinfo.aspx Ὁ Ὅσιος Μωϋσῆς ὁ Αἰθίοπας].'' 28 Αυγούστου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.

[[Category:Desert Fathers]]
[[Category:Martyrs]]
[[Category:Saints]]
[[Category:Byzantine Saints]]
[[Category:Egyptian Saints]]
[[Category:5th-century saints]]

[[ro:Moise Arapul]]

Nicholas I of Rome

2018-12-20T08:23:51Z

Cristianm:

Pope '''Nicholas I of Rome''', also '''Nicholas the Great''', was the [[Pope]] of the [[Church of Rome]] from 858 to 867. His assertions that the pope of Rome has suzerain authority over all Christians in matters of faith and morals brought strong opposition from the Eastern Church. His support of Patriarch [[Ignatius of Constantinople|Ignatius]], who had been removed from office in favor of Patr. Photius seriously strained relations between Rome and Constantinople.

==Life==
Nicholas was born about the year 800, the son of the Defensor Theodore. Having received education at the Lateran, Nicholas entered the service of the church at an early age. He was made a [[subdeacon]] by [[Sergius II of Rome|Pope Sergius II]] and [[ordination|ordained]] a [[deacon]] by [[Leo IV of Rome|Leo IV]]. After the death of Pope [[Benedict III of Rome|Benedict III]] on [[April 7]], 858, Nicholas was elected pope on [[April 24]] while Holy Roman Emperor Louis II was present in Rome and exerted his influence upon the election. The emperor was also present for Nicholas' [[consecration]] and [[enthronement]] in St. Peter's [[Basilica]].

Nicholas became pope in a western Europe that was loosing its integrity, approaching anarchy, and in an environment in which even Christian morality was despised. In this world Pope Nicholas appeared as a conscientious representative of the primacy in the Church, filled with a high conception of his mission for the vindication of Christian morality and the defense of God's law against powerful [[bishop]]s. Against erring hierarchs, Pope Nicholas took firm action to forced their recognition of the prerogatives of the papal [[see]], using [[excommunication]] when necessary.

Notable were his actions against [[Archbishop]] John of Ravenna who, in addition to harsh treatment of his subordinate bishops and [[priest]]s, resorted to forging documents to support his claims against the Roman see. Brought before a [[synod]] of bishops in Rome, John submitted, but soon again colluded with the archbishops of Trier and Cologne, forcing another excommunication before submitting again. Against Archbishop Hincmar of Reims, Nicholas asserted his right to hear final appeals from bishops who were in conflict with the see of Reims concerning important legal causes (''causae majores''). In 861, Bp. Rothad of Soissons appealed to Pope Nicholas his [[deposition]] by the Synod of Soissons over the objections of Abp. Hincmar, who finally acknowledged the prerogatives of the papal see.

Nicholas maintained the same zeal in other efforts to maintain ecclesiastical discipline, especially as regarding marriage laws. Among the aristocracy, he had placed Count Boso's wife Ingiltrud, who deserted him, under ban after she refused the command by Pope Nicholas to return to her husband.

In the midst of the controversies between the emperor and patriarchs of Constantinople, Nicholas placed himself as the divinely appointed ruler of the Church when, in 857, Photius was enthroned after Patriarch Ignatius was allegedly deposed. Calling the action illegal, he called upon the eastern patriarchs and all their bishops to refuse recognition to Photius. Then, in April, 863, he called a Roman [[synod]] that excommunicated Patr. Photius. According to [[Francis Dvornik|Dvornik]], Patr. Ignatius had actually resigned, making Patr. Photius a legitimate patriarch.

Nicholas encouraged the [[missionary]] activity of the Roman Church. In the Balkans in 863, he encouraged Prince Boris of Bulgaria, who had been converted with his people to Christianity by Greek missionaries, to come under the Roman see. But, in the end Boris joined the Eastern Church.

In his own personal life, Nicholas was guided by a spirit of earnest Christian [[asceticism]] and piety. He rebuilt and endowed several [[church]]es and was esteemed by the Roman citizens.

Pope Nicholas died on [[November 13]], 867.

{{start box}}
{{succession|
before=Benedict III|
title=[[List of Popes of Rome|Pope of Rome]]|
years=858 - 867|
after=[[Adrian II of Rome|Adrian II]]}}
{{end box}}

==Sources==
*[http://www.newadvent.org/cathen/11054a.htm Catholic Encyclopedia: Pope St. Nicholas I]
*[[Wikipedia: Pope_Nicholas_I]]
*[http://www.cfpeople.org/Books/Pope/POPEp106.htm St. Nicholas I, the Great]

==External links==
*[http://www.orthodoxchristianity.net/index.php?option=com_content&view=article&catid=14:articles&id=22:which-councils-are-ecumenical Francis Dvornik: Which Councils are Ecumenical?]

[[Category: Bishops]]
[[Category: Popes of Rome]]
[[Category:9th-century bishops]]

[[ro:Nicolae I al Romei]]

Timeline of Orthodox Church and Roman Catholic relations

2018-12-20T08:21:29Z

Cristianm:

This '''timeline of Orthodox Christian and [[Roman Catholic Church|Roman Catholic]] relations''' chronicles major dates which concern the relationship between the two communions.

==Apostolic and Ante-Nicene Era==
*ca. 37-53 Episcopacy of [[Apostle Peter]] in Antioch.
*64 Martyrdom of Peter in Rome.
*67 Election of [[Linus of Rome|Linus]], first bishop of Rome.
*135 First recorded use of title Pope by a Roman bishop (Hyginus).
*210 [[Hippolytus of Rome]], bishop and martyr and last of the Greek-speaking fathers in Rome, writes ''[[w:Refutation of all Heresies|Refutation of All Heresies]]'' (''Philosophumena''), and ''Apostolic Tradition''.
*255 [[Cyprian of Carthage]] rejects Pope [[Stephen I of Rome|Stephen I]]'s ruling on the [[Donatism|Donatist]] controversy.

==Conciliar Era==
*325 Original [[Nicene Creed]] ratified at [[First Ecumenical Council]].
*330 Founding of Constantinople as New Rome, renaming the city of Byzantium.
*357 Pope [[Liberius of Rome|Liberius]] signs [[Semi-Arianism|Semi-Arian]] creed (possibly under duress).
*379 Emperor Gratian permits Roman pope authority over neighboring bishops.
*381 Nicene Creed expanded at [[Second Ecumenical Council]].
*382 First use of papal title ''[[w:Pontifex Maximus|Pontifex Maximus]]'', as Emperor [[w:Gratian|Gratian]] relinquishes the former pagan imperial religious title and bestows it on Pope [[w:Pope Damasus I|Damasus I]] of Rome.<ref>Alan Cameron. ''Gratian's Repudiation of the Pontifical Robe.'' '''The Journal of Roman Studies'''. Vol.58, Parts 1 and 2. 1968. pp.96-102.</ref><ref group="note">Although it was not until the fifteenth century that ''"Pontifex Maximus"'' became a regular title of honour for Popes.</ref>
*395-405 Series of correspondences between Augustine of Hippo and Jerome, where [[Augustine of Hippo|Augustine]] maintains the validity of the [[Septuagint]], while [[Jerome]] favours the Hebrew (Rabinnical) Bible which becomes the OT basis for the Latin [[Vulgate]].<ref group="note">See: ''Letters of Augustine'' (No. 28, 71, 81) and the ''Letters of Jerome'' (No. 112), in: 
''A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Translated into English with Prolegomena and Explanatory Notes under the Editorial Supervision of Henry Wace and Philip Schaff''. Oxford: Parker; New York: Christian Literature Co., 1890-1900.</ref>
*410 Rome sacked by Visigoth invaders.
*417 Pope [[Zosimus of Rome|Zosimus]] waffles on [[Pelagianism]].
*447 Pope [[Leo the Great|Leo I]] wrote to the bishops of Sicily, rebuking them for permitting [[baptism]] at [[Epiphany]], as the Greeks did, and ordering them to observe the Roman custom of baptizing on [[Pascha|Easter]] and [[Pentecost|Whitsunday]].<ref name=SICILY>White, Lynn, Jr.. ''"The Byzantinization of Sicily."'' '''The American Historical Review.''' Vol. 42, No. 1 (Oct., 1936). p.5.</ref>
*451 [[Fourth Ecumenical Council]] notes that Rome's [[primacy]] is because it was "the imperial city"; ''Tome'' of Pope St. [[Leo of Rome|Leo I]] endorsed by Council after review.
*455 Rome sacked by Vandals.
*476 Fall of the Western Roman Empire as [[w:Romulus Augustulus|Romulus Augustulus]], the last Western Roman emperor, is deposed by the German Odoacer, leaving the emperor in the Greek East as the sole imperial authority, and an unstable political environment in the West where the [[Church of Rome]] slowly developed a centralized structure, concentrating religious as well as secular authority in the office of the [[Pope]], the Bishop of Rome.<ref group="note">After the fall of the Western Empire, the terms "Greek East" and "Latin West" are applied to areas that were formerly part of the Eastern or Western Empires, and also to areas that fell under the Greek or Latin cultural sphere but which had never been part of the Roman Empire. In this sense, particular attention is given to differences in Christianity in the two parts, specifically between Western Christianity and Eastern Christianity.</ref>
*ca. 537 Pope [[Vigilius of Rome|Vigilius]] allegedly writes letter endorsing [[Monophysitism]].
*537-752 [[w:Byzantine Papacy|Byzantine Papacy]].
*589 Insertion of ''[[Filioque]]'' into Nicene Creed by local council in Toledo, Spain.
*ca. 590-604 Pope St. [[Gregory the Great]] rejects the title of "universal bishop" for any bishop.
*663-668 The island of Sicily passed to the [[Byzantine Rite|Greek rite]] during the six years when [[Constans II]] made Syracuse his residence and the capital of the [[Byzantine Empire]].<ref name="SICILY"/>
*680-681 [[Sixth Ecumenical Council]] [[anathema]]tizes Pope [[Honorius I of Rome|Honorius]] as a [[Monothelitism|Monothelite]] [[heresy|heretic]].<ref group="note">This [[anathema]] was later one of the main arguments against Papal infallibility in the discussions surrounding the First Vatican Council of 1870, but ultimately it was not regarded as being contrary to the proposed dogma.</ref>
*692 The [[Pentarchy]] form of government of universal Christendom by five patriarchal sees received formal ecclesiastical sanction at the [[Quinisext Council|Council in Trullo]], held in Constantinople, which ranked the five sees as ''Rome, Constantinople, Alexandria, Antioch'', and ''Jerusalem''.
*710 Last papal visit to Constantinople until 1967.
*ca. 750 Forging of the ''[[w:Donation of Constantine|Donation of Constantine]]'', a false document claiming to be from St. [[Constantine the Great|Constantine]] granting universal secular power to the Pope and his successors.
*732-33 Byzantine Emperor Leo the Isaurian transfers the territories of Southern Italy (Sicily and Calabria), Greece, and the Aegean away from the jurisdiction of the Pope to that of the [[Church of Constantinople|Ecumenical Patriarch]] in response to Pope St. [[Gregory III of Rome]]'s support of a revolt in Italy against [[iconoclasm]], in effect throwing the Papacy out of the Empire.
*752 Founding of Papal States (lasting until 1870).

==Estrangement and Schism==
*792 Charlemagne accuses "Greeks" of deleting ''Filioque'' from original Creed.
*800 Usurpation of Western Roman Empire by Charlemagne.
*809 Pope [[Leo III of Rome|Leo III]] forbids addition of Filioque to Creed and has original Creed in both Greek and Latin inscribed on silver tablets displayed in Rome.
*869-870 [[Robber Council of 869-870]] deposes St. [[Photius the Great]].
*870 Gradual collapse of the [[w:Great Moravia|Moravian]] mission beginning with the death of Prince [[Rastislav of Moravia|Rostislav of Moravia]], who is captured and deposed by his nephew, [[w:Svatopluk I|Svátopulk]], who favours more the Latin liturgy and Bavarian clergy represented by the Frankish Bp. Wiching of Nitra (consecrated in 880 as the first Bp. of Nitria);<ref group="note">In Moravia, as in Bulgaria, the Greek mission clashed with German missionaries at work in the same area. Traces of the Slavonic mission lingered on in Moravia for two centuries more, but were eventually eradicated; and Christianity in its western form, with Latin culture and the Latin language (and the filioque), became universal. The attempt to found a Slavonic national Church in Moravia came to nothing. After its collapse in Moravia, the work of the Slavic apostles was saved for the Slavs and Europe by Bulgaria when its ruler Boris, in his endeavor to establish a national church, protected and encouraged the Slavic missionaries who sought refuge in his land. Thus, the Cyrillo-Methodian tradition was preserved and further cultivated in [[Autonomous Archdiocese of Ohrid|Ochrid]] and [[w:Preslav|Preslav]], two great and dissimilar centers which created a rich literature and culture Byzantine in inspiration, yet Slavic in language and ideology. Therefore other countries, where the brothers had not themselves preached, benefited from their work, most notably [[Church of Bulgaria|Bulgaria]], [[Church of Serbia|Serbia]], and [[Church of Russia|Russia]].</ref>
*874 The [[w:Great Moravia|Great Moravian]] king [[w:Svatopluk I|Svátopulk]] subjugated the [[w:Vistulans|Vistulan]] tribe of [[w:Lesser Poland|Lesser Poland]], resulting in the Christianization of Little Poland in the Orthodox Cyrillo-Methodian style, (as opposed to the Western Bohemian style), as early as the end of 9th century, before the conversion of Polish King [[w:Mieszko I of Poland|Mieszko I]] in 966;<ref group="note">Antoni Mironowicz. ''[http://www.slonko.com.pl/the-orthodox-church-in-poland.html The Orthodox Church in Poland].'' Sonca.org. 2010.</ref>
*879-880 [[Eighth Ecumenical Council|Council in Constantinople]] (endorsed by papacy) reinstates St. Photius and anathematizes any changes to Nicene Creed, including the [[Filioque]].<ref group="note">"The Council of 879-880 in Constantinople, under the Ecumenical Patriarch, Archbishop of Constantinople and New Rome, Saint [[Photios the Great]], Equal to the Apostles, which condemned as heretical the teaching of the [[Filioque]], and is considered by the consciousness of the Church to be the '''8th Ecumenical Council''', because in it were representatives of all the Patriarchates, including the then Orthodox Pope of Rome, [[John VIII of Rome|John the 8th]], and because the decisions of this council were universally accepted."
:* [[Andrew (Trempelas) of Dryinoupolis|Andrew of Dryinoupolis, Pogoniani and Konitsa]], and, [[Seraphim (Mentzelopoulos) of Piraeus|Seraphim of Piraeus and Faliro]]. ''[http://orthodoxinfo.com/ecumenism/epistle-to-pope-francis.pdf A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy].'' HOLY AUTOCEPHALOUS ORTHODOX CATHOLIC CHURCH OF GREECE (THE HOLY METROPOLIS OF DRYINOUPOLIS, POGONIANI AND KONITSA, and, THE HOLY METROPOLIS OF PIRAEUS AND FALIRO). April 10, 2014. p. 4.</ref>
*962 Founding of Holy Roman Empire.
*966 [[w:Mieszko I of Poland|Mieszko I]], the first historical ruler of Poland, accepts Baptism, after marrying the Christian princess [[w:Dobrawa of Bohemia|Dobrawa]] in 965, who as a Czech, had strong Orthodox connections.<ref group="note">Their palace was in Ostrov Tumski, where the royal couple worshipped in a chapel before Christianity became the official religion. It is the foundations of this chapel, marking the beginning of Christian life in Poland, which archaeologists think that they have now uncovered. Its pre-Romanesque structure shows the Orthodox architectural style of Western Europe before the schism. We should recall that in southern Poland, along the Moravian border which had been ruled by [[Rastislav of Moravia|St Rostislav]], Slav Orthodox missionaries had begun their task of spiritual enlightenment well before Mieszko’s marriage to Dobrawa. This discovery will surely lead the spiritually sensitive in Poland to realise that '''the origins of Poland's Christian faith are in Orthodoxy, and not in late eleventh-century Roman Catholicism. This was imported from Germany, and only developed to any great extent in Poland in the twelfth century.''' (''Orthodox England. [http://www.orthodoxengland.org.uk/poland.htm Orthodox Europe: Poland uncovers its original Orthodoxy].'')</ref>
*996 After the repose of Pope John XV (985-996), the Frankish King Otto III installs his cousin Bruno of Carinthia as Pope Gregory V (996–999), the first German (non-Roman) Pope, marking the point at which the Roman papacy is converted to a Frankish organization.<ref>Stavros L. K. Markou. ''[http://prophecyhistory.com/?q=printpdf/307 An Orthodox Christian Historical Timeline].'' Retrieved 2013-02-15.</ref><ref group="note">"At this point, the once Roman papacy converts to a Frankish organization and becomes a simple pawn of the autocracy. Due to the Frankish control of the papacy, the rulings of the [[Eighth Ecumenical Council]] of 879 (of which [[John VIII of Rome|Pope John VIII]] had participated) are uncanonically rejected. This allows the [[filioque]] to be introduced into the [[Church of Rome]], as well as the papal claims of world domination (heretical views condemned by the Eighth Ecumenical Council). The new Frankish papacy also begins to reject the title of "Ecumenical Patriarch" for the Archbishop of Constantinople (New Rome), an historic title bestowed upon the latter as early as 7th century. A Roman Orthodox party in the West rejects the new Frankish Germanic pope and elects a truly Roman and Orthodox Pope, [[John XVI of Rome|John XVI]]." 
:* Stavros L. K. Markou. ''[http://prophecyhistory.com/?q=printpdf/307 An Orthodox Christian Historical Timeline].'' Retrieved 2013-02-15.</ref>
*1009 Patr. [[Sergius II of Constantinople]] removes name of [[Sergius IV of Rome|Pope Sergius IV]] from the [[diptychs]] of Constantinople, because the pope had written a letter to the patriarch including the [[Filioque]].<ref>Rev. Andrew J. Barakos. ''[http://www.assumptionaz.org/about/church_history/299 The Great Schism].'' Assumption Greek Orthodox Church, Scottsdale, Arizona. Retrieved: 2013-02-15.</ref><ref group="note">"From 1009, the [[w:Franks|Franks]] controlled the succession to the papal throne and Latin orthodoxy dropped its resistance to the innovations devised at the court of of Charlemagne, making it official doctrine." 
:* [[Christos Yannaras]]. ''Orthodoxy and the West: Hellenic Self-Identity in the Modern Age.'' Transl. Peter Chamberas and Norman Russell. Brookline: Holy Cross Orthodox Press, 2006. p.18.</ref>
*1014 First use of ''Filioque'' by Pope of Rome, at coronation of Holy Roman Emperor Henry II.
*1022 At a Council of Pavia, Pope [[w:Pope Benedict VIII|Benedict VIII]] officially reaffirmed the celibacy of the clergy (first documented at the Synod of Elvira in Spain, ca. 306 AD), banning marriages and concubines for priests.<ref>Fr. Alphonse De Valk ([[w:Congregation of St. Basil|C.S.B.]]). ''"Priestly celibacy."'' '''Catholic Insight'''. Vol. 5, Number 3, Apr. 1997, pp.20-24.</ref><ref group="note">Clerical celibacy was officially reaffirmed once again by [[w:Pope Innocent II|Pope Innocent II]] in 1139 at the [[w:Second Council of the Lateran|Second Lateran Council]], and finally at the end of 1563 at the Council of Trent.</ref>
*1054 Excommunication of Ecumenical Patriarch [[Michael I Cerularius of Constantinople|Michael Cerularius]] by Cardinal Humbertus, papal legate, the conventional date point of the [[Great Schism]]. Michael returns the favor by [[excommunication|excommunicating]] the Pope (who had died, rendering his legate's authority null).
*1059 Beginning of the use of the term ''transubstantiation'' in West.
*1066 Invasion of England by Duke William of Normandy, carrying papal banner and with papal blessing as a crusade against the "erring English church," engineered by Hildebrand, archdeacon of Rome.
*1073-1085 Hildebrand becomes Pope [[Gregory VII of Rome|Gregory VII]] and institutes [[Gregorian Reforms]], the largest increase of papal power in history, including the claim to be able to depose secular rulers.
*1075 Pope Gregory VII issues ''Dictatus papae'', an extreme statement of papal power.
*ca. 1078-80 Council of Burgos reorganizes national Church of Spain as Roman Archbishopric, replaces use of Mozarabic rite with Roman. Sentences Bishops who refuse to recognize decrees to imprisonment.
*1095-1272 [[Crusades]] promise salvation to warriors from the West.
*1098 Abp. [[w:Anselm of Canterbury|Anselm of Canterbury]] completes ''[[w:Cur Deus Homo|Cur Deus Homo]]'', marking a radical divergence of Western theology of the atonement from that of the East; Pope [[w:Pope Urban II|Urban II]] called the [[w:Council of Bari|Council of Bari]], attended by more than 180 Roman Catholic bishops, including noted theologian Anselm of Canterbury (the founder of rationalistic Western Scholasticism) who defended the ''[[filioque]]'' clause, with the result that the Roman Catholic-dominated council affirmed the ''filoque'' and anathematized those who were opposed to it.<ref>Rev. A. H. Hore. ''[http://www.archive.org/details/cu31924029361890 Eighteen centuries of the Orthodox Greek Church].'' London: James Parker & Co. 1899. pp. 413-414.</ref><ref>[[w:Claude Fleury|Claude Fleury]]. ''"Histoire Ecclesiastique".'' t. XIII, p. 625.</ref>
*1139 [[w:Pope Innocent II|Pope Innocent II]] declared all priestly marriages annulled and declared clerical [[celibacy]] the rule for all Roman Catholic priests from that day forward ([[w:Second Council of the Lateran|Second Lateran Council]], canons 6 and 7).
*1170 Council of Constantinople, attended by many Eastern and Western Bishops, on the reunion of the Eastern and Latin Churches, without effect.<ref name=MCCLINTOCKandSTRONG491>Rev. John McClintock (D.D.),and James Strong (S.T.D.). ''Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature.'' Vol. II - C, D. New York: Harper & Brothers Publishers, 1868. p. 491.</ref><ref name=PIRAEUSandDRYINOUPOLIS4>[[Andrew (Trempelas) of Dryinoupolis|Andrew of Dryinoupolis, Pogoniani and Konitsa]], and, [[Seraphim (Mentzelopoulos) of Piraeus|Seraphim of Piraeus and Faliro]]. ''[http://orthodoxinfo.com/ecumenism/epistle-to-pope-francis.pdf A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy].'' HOLY AUTOCEPHALOUS ORTHODOX CATHOLIC CHURCH OF GREECE (THE HOLY METROPOLIS OF DRYINOUPOLIS, POGONIANI AND KONITSA, and, THE HOLY METROPOLIS OF PIRAEUS AND FALIRO). April 10, 2014. p. 4.</ref>
*1180 Last formal reception of Latins to communion at an Orthodox altar, in Antioch.
*1182 [[Maronite Catholic Church|Maronites]] (formerly [[Monothelitism|Monothelite]] heretics) submit to Rome.
*1187 [[w:Saladin|Saladin]] retakes Jerusalem after destroying crusader army at [[w:Battle of Hattin (1187)|Battle of Hattin]], and returns Christian holy places to the [[Church of Jerusalem|Orthodox Church]].
*1204 [[Fourth Crusade]] sacks Constantinople; Crusaders set up Latin Empire and Patriarchate of Constantinople (lasting until 1261).<ref group="note">Speros Vryonis in ''Byzantium and Europe'' gives a vivid account of the sack of Constantinople by the Frankish and Venetian Crusaders of the Fourth Crusade:
<blockquote>
The Latin soldiery subjected the greatest city in Europe to an indescribable sack. For three days they murdered, raped, looted and destroyed on a scale which even the ancient Vandals and Goths would have found unbelievable. Constantinople had become a veritable museum of ancient and Byzantine art, an emporium of such incredible wealth that the Latins were astounded at the riches they found. Though the Venetians had an appreciation for the art which they discovered (they were themselves semi-Byzantines) and saved much of it, the French and others destroyed indiscriminately, halting to refresh themselves with wine, violation of nuns, and murder of Orthodox clerics. The Crusaders vented their hatred for the Greeks most spectacularly in the desecration of the greatest Church in Christendom. They smashed the silver iconostasis, the icons and the holy books of [[Hagia Sophia (Constantinople)|Hagia Sophia]], and seated upon the patriarchal throne a whore who sang coarse songs as they drank wine from the Church's holy vessels. The estrangement of East and West, which had proceeded over the centuries, culminated in the horrible massacre that accompanied the conquest of Constantinople. The Greeks were convinced that even the Turks, had they taken the city, would not have been as cruel as the Latin Christians. The defeat of Byzantium, already in a state of decline, accelerated political degeneration so that the Byzantines eventually became an easy prey to the Turks. The Crusading movement thus resulted, ultimately, in the victory of Islam, a result which was of course the exact opposite of its original intention. (Vryonis, Speros. ''Byzantium and Europe''. Harcourt, Brace & World, New York, 1967. pp.152); (Philip Hughes. [http://www.ewtn.com/library/CHISTORY/HUGHHIST.TXT "History of the Church Vol II"], ''Innocent III & the Latin East''. Sheed & Ward, 1948. pp.372.)</blockquote></ref>
*1205 Latins annex Athens and convert the Parthenon into a Roman Catholic Church - ''Santa Maria di Athene'', later ''Notre Dame d'Athene''.
*1211 Venetian crusaders conquer Byzantine Crete.
*1224 The Byzantines recover Thessaloniki and surrounding area, liberated by the Greek ruler of Epirus Theodore Ducas Comnenus.
*1231 Monk-martyrs and Confessors of the Monastery of Panagia of [[w:Kantara Castle|Kantara]], on Cyprus, who suffered under the Latins (1231).<ref>''[http://days.pravoslavie.ru/en/Days/20110519.htm May 19/June 1].'' Orthodox Calendar (PRAVOSLAVIE.RU).</ref><ref>Great Synaxaristes: {{el icon}} ''[http://www.synaxarion.gr/gr/sid/3267/sxsaintinfo.aspx Οἱ Ἅγιοι Βαρνάβας, Γεννάδιος, Γεράσιμος, Γερμανός, Θεόγνωστος, Θεόκτιστος, Ἱερεμίας, Ἰωάννης, Ἰωσήφ, Κόνων, Κύριλλος, Μάξιμος καὶ Μάρκος οἱ Ὁσιομάρτυρες].'' 19 Μαΐου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.</ref>
*1234 Delegates of the two churches met first at [[Nicaea]] and then at [[w:Nymphaion_(Ionia)#History|Nymphaeum]] (Asia Minor), negotiating the issues related to the union of the Churches, including dogmatic issues, however the dialogue came to a dead end.<ref name=BANEV>Banev Guentcho. ''[http://asiaminor.ehw.gr/forms/fLemmaBodyExtended.aspx?lemmaID=9275 John III Vatatzes].'' Transl. Koutras, Nikolaos. '''Encyclopaedia of the Hellenic World, Asia Minor (EHW)'''. 12/16/2002.</ref>
*1236 Pope [[w:Pope Gregory IX|Gregory IX]] issued a crusading bull authorizing a crusade against the Byzantines under Emperor [[John III Doukas Vatatzes|John Vatatzes]], on the occasion of the joint Byzantine-Bulgarian siege of Latin Constantinople.<ref name="BANEV"/>
*1259 Byzantines defeat Latin [[w:Principality of Achaea|Principality of Achaea]] at the [[w:Battle of Pelagonia|Battle of Pelagonia]], marking the beginning of the Byzantine recovery of Greece.
*ca.1259-80 Martyrdom by Latins of monks of [[Iviron Monastery (Athos)|Iveron Monastery]].<ref>Great Synaxaristes {{el icon}} ''[http://www.synaxarion.gr/gr/sid/3155/sxsaintinfo.aspx Οἱ Ἅγιοι Ἰβηρίτες Ὁσιομάρτυρες].'' ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.</ref><ref>[http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=205449 Martyrs killed by the Latins at the Iveron Monastery on Mt. Athos]. OCA - Feasts and Saints.</ref><ref>[http://www.antiochian.org/1102802723 May]. Self-Ruled Antiochian Orthodox Christian Archdiocese of North America.</ref><ref group="note">The Crusaders demanded that the Iveron monks convert to Catholicism and acknowledge the primacy of the Roman pope. But the monks condemned their fallacies and anathematized the doctrine of the Catholics. According to the [[Patericon]] of Athos, the Iveron monks were forcibly expelled from their monastery. Nearly two hundred elderly monks were goaded like animals onto a ship that was subsequently sunk in the depths of the sea. The younger, healthier monks were deported to Italy and sold as slaves to the Jews. Some sources claim this tragedy took place in the year 1259, while others record that the Georgian monks of the Holy Mountain were subject to the Latin persecutions over the course of four years, from 1276 to 1280.</ref>
*1260-1571 Subjugation of [[Church of Cyprus]] to the [[Roman Catholic Church]].
*1261 End of Latin occupation of Constantinople and restoration of Orthodox patriarchs; Emperor Michael VIII Palaiologos makes [[Mystras]] seat of the new [[w:Despotate of Morea|Despotate of Morea]], where a Byzantine renaissance occurred; Pope Urban IV endeavoured without success to stir up a crusade to restore the Latin Empire of Constantinople.
*1263 Roman Catholic theologian Thomas Aquinas writes ''[[w:Contra Errores Graecorum|Contra Errores Graecorum]]'' (''Against the Errors of the Greeks'').
*1264 The festival of [[w:Corpus Christi (feast)|Corpus Christi]] ("the Body of Christ") is instituted by Pope Urban IV.
*1269 Orthodox patriarch returns to Antioch after a 171-year exile and usurpation by Latin patriarch.
*1274 [[Councils of Lyons|Council of Lyons]] fails to force Orthodox capitulation to papacy.
*1281 [[w:Pope Martin IV|Pope Martin IV]] authorizes a Crusade against the newly re-established [[Byzantine Empire]] in Constantinople, excommunicating Emperor Michael VIII Palaiologos and the Greeks and renouncing the union of 1274; French and Venetian expeditions set out toward Constantinople but are forced to turn back in the following year due to the [[w:Sicilian Vespers|Sicilian Vespers]].
*1282 Death of 26 [[Zographou martyrs|martyrs of Zographou monastery]] on [[Mount Athos]], martyred by the Latins.
*1287 Last record of, [[Amalfion]], Benedictine monastery on Mount Athos.
*1300-1400 The ''"[[w:Chronicle of the Morea|Chronicle of Morea]]"'' (Το χρονικό του Μορέως) narrates events of the establishment of Western European feudalism in mainland Greece, mainly in the Morea/Peloponnese, by the Franks following the Fourth Crusade, covering a period from 1204 to 1292.
*1302 Papal bull ''Unam Sanctam'' declares submission to pope necessary for salvation.
*1379 Beginning of Western "Great Schism," during which there are eventually 3 rival popes.
*1341-1351 [[Ninth Ecumenical Council|Councils in Constantinople]] vindicate [[Gregory Palamas|Palamite]] theology of hesychasm against [[Barlaam of Calabria|Barlaamist]] philosophy.
*1409 [[w:Council of Pisa|Council of Pisa]] is convened and presided over by [[w:Gui de Maillesec|Cardinal de Malesset]], [[w:Roman Catholic Suburbicarian Diocese of Palestrina|Bishop of Palestrina]], and attended by 4 Latin patriarchs, 22 cardinals, 80 bishops and hundreds of lower clergy, whereby both reigning Popes Gregory XII of Rome and Benedict XIII of Avignon were deposed as heretics, being a recognition of the fact that Patriarchs and Popes were subordinate to the Councils of the Church.<ref>Stavros L. K. Markou. ''[http://prophecyhistory.com/?q=printpdf/307 An Orthodox Christian Historical Timeline].'' Retrieved: 25 February 2015.</ref><ref>Rev. A. H. Hore. ''[https://archive.org/details/cu31924029361890 Eighteen centuries of the Orthodox Greek Church].'' London: James Parker & Co. 1899. p. 464.</ref>
*1414-1418 Council of Constance ends Western "Great Schism;" this council emphasized the [[w:Conciliarism|Conciliar Movement]] over the authority of the pope.
*1415 The 13th Session of the [[w:Council of Constance|Council of Constance]] (June 15, 1415) decreed that the administering of the [[w:Communion under both kinds|Eucharist in Both Kinds]] to the [[Laity]] was to be forbidden, and that the [[Laity]] should receive the [[Eucharist]] under one kind only, that of the Bread, even though the Council itself noted that: ''"[[Christ]] instituted and administered to his disciples this venerable sacrament under both kinds of bread and wine; and that it was received by the faithful in the primitive church under both kinds."''<ref>Prof. Archibald Bower (Esq.) and Rev. Samuel Hanson Cox (D.D.). ''[http://books.google.ca/books?id=NSbSAAAAMAAJ&source=gbs_navlinks_s The History of the Popes: From the Foundation of the See of Rome to A.D. 1758, Volume 3].'' Philadelphia: Griffith & Simon, 1845. pp.188-190.</ref><ref>Papal Encyclicals Online. [http://www.papalencyclicals.net/Councils/ecum16.htm Council of Constance 1414-18: SESSION 13 - 15 June 1415].</ref><ref group="note">The Council also stated that no priest, under pain of excommunication, may communicate the people under the forms of both bread and wine: 
:This holy synod also decrees and declares, regarding this matter, that instructions are to be sent to the most reverend fathers and lords in Christ, patriarchs, primates, archbishops, bishops, and their vicars in spirituals, wherever they may be, in which they are to be commissioned and ordered on the authority of this sacred council and under pain of excommunication, to punish effectively those who err against this decree. 
Papal Encyclicals Online. [http://www.papalencyclicals.net/Councils/ecum16.htm Council of Constance 1414-18: SESSION 13 - 15 June 1415].</ref><ref group="note">The XXI session of the [[w:Council of Trent|Council of Trent]] (July 1562) further discussed the "The Doctrine Of Communion Under Both Kinds And The Communion Of Little Children". Besides declaring that "communion under either form is sufficient for salvation", and "the Church may, according to circumstances, times and places, determine or change whatever she may judge most expedient", reinforces the decree from the Council of Constance: 
:"...the reasons which moved the holy Catholic Church to decree that laymen and priests not celebrating are to communicate under the one species of bread only, are so stringent that under no circumstances is the use of the chalice to be permitted to anyone" 
EWTN Global Catholic Network. ''"Canons On Communion Under Both Species And That Of Little Children."'' [http://www.ewtn.com/library/COUNCILS/TRENT21.HTM THE COUNCIL OF TRENT. Session XXI - The fifth under the Supreme Pontiff, Pius IV, celebrated on the sixteenth day of July, 1562].</ref>
*1423-24 [[w:Council of Siena|Council of Siena]] in the Roman Catholic Church was the high point of [[w:Conciliarism|conciliarism]], emphasizing the leadership of the bishops gathered in council, but the conciliarism expressed there was later branded as a heresy.
*1433 [[w:Nicholas of Kues|Nicolas of Cusa]] writes his major work on church government, ''The Catholic Concordance'' (''De concordantia catholica''), a manifesto of [[w:Conciliarism|conciliarism]], advancing the notion of a constitutional papacy subject to the authority of a council representative of the different parts of Christendom, balancing hierarchy with consent.
*1439 [[Council of Florence]] fails to force Orthodox capitulation to papacy and confesses Purgatory as dogma; St. [[Mark of Ephesus]] courageously defended Orthodoxy at the Council of Florence, being the only Eastern bishop to refuse to sign the decrees of the council, regarded as a '''Pillar of Orthodoxy''' by the Church.<ref group="note">Saints [[Photius the Great]], [[Mark of Ephesus]], and [[Gregory Palamas]], have been called the '''Three Pillars of Orthodoxy'''.</ref>
*1444 Catholic priest Lorenzo Valla proves ''Donation of Constantine'' a forgery.
*1450 Council of Constantinople convoked by Emperor [[Constantine XI Palaiologos]] declined to accept the resolutions passed by the [[Council of Florence]] which were in favor of the union of the Greek and Latin churches.<ref name=MCCLINTOCKandSTRONG491/><ref name=PIRAEUSandDRYINOUPOLIS4/>
*1452 Unification of [[Roman Catholic Church|Roman Catholic]] and [[Greek Orthodox]] Churches in the [[cathedral]] of [[Hagia Sophia (Constantinople)|Hagia Sophia]] on [[December 12]], five months before the city fell, on the West's terms, when Emperor [[Constantine XI Palaiologos]], under pressure from Rome, allows the union to be proclaimed by the former Metropolitan of Kiev [[w:Isidore of Kiev|Isidore]] (who had participated in the [[Council of Florence]] and was now a cardinal in the Roman Catholic church) who read the solemn promulgation of union and celebrated the union liturgy, including the name of the [[pope]], arousing the greatest agitation among the population of the city.<ref>[[w:George Ostrogorsky|Georgije Ostrogorski]]. ''[http://books.google.ca/books?id=Ir7CKnBxRXwC&source=gbs_navlinks_s History of the Byzantine State].'' Rutgers University Press, 1969. p.568.</ref><ref name="Hinson">E. Glenn Hinson. ''[http://books.google.ca/books?id=cY1SymrAGeEC&source=gbs_navlinks_s The Church Triumphant: A History of Christianity up to 1300].'' Mercer University Press, 1995. p.443.</ref><ref group="note">Although some of the Greek party, especially [[w:Basilios Bessarion|Bessarion, Metropolitan of Nicaea]], and [[w:Isidore of Kiev|Isidore]], former Metropolitan of Kiev and all all Rus', showed real concern for unity, they could not rally support for it in the East. The Patriarchates of [[Church of Alexandria|Alexandria]], [[Church of Antioch|Antioch]], and [[Church of Jerusalem|Jerusalem]] and the churches of [[Church of Russia|Russia]], [[Church of Romania|Romania]], and [[Church of Serbia|Serbia]] all rejected it immediately. In Byzantium only a small minority accepted it. Emperors John VIII and and [[Constantine XI Palaiologos|Constantine IX]] (1448-1453) proved unable to force their will on the Church. Most Byzantines felt betrayed. (E. Glenn Hinson. ''[http://books.google.ca/books?id=cY1SymrAGeEC&source=gbs_navlinks_s The Church Triumphant: A History of Christianity up to 1300].'' Mercer University Press, 1995. p.443.)</ref>

==Renaissance and Modern Era==
*1453 Fall of Constantinople to Ottoman Turks;<ref group="note">[[w:Loukas Notaras|Loukas Notaras]] the last [[w:Megas doux|Megas Doux]] of the Byzantine Empire, had remarked: ''"better the turban of the Turk than the tiara of the Pope!"'' This was typical of the sentiment among the monastic party, opposed to the Council of Ferrara-Florence, of whom the future Patriarch [[Gennadius Scholarius]] was the leader.</ref> numerous Greek scholars flee to West, triggering European Renaissance.
*1463 Greek scholar and pro-unionist [[w:Basilios Bessarion|Basilios Bessarion]], formerly an Orthodox Metropolitan, later becoming a Roman Catholic Cardinal, is given the purely ceremonial title of ''[[w:Latin Patriarch of Constantinople|Latin Patriarch of Constantinople]]'' by Pope Pius II.
*1472 Decrees of the Council of Ferrara-Florence repudiated by [[Church of Constantinople|Patriarchate of Contantinople]]; martyrdom of [[Isidore of Yuriev]] and 72 companions for refusing to convert to Roman Catholicism.
*1484 [[Council of Constantinople (1484)|Synod of Constantinople]] with all four Patriarchs in attendance, calling itself "ecumenical", officially repudiated the union of the Greek and Latin churches discussed at Florence in 1439, and determined that Latin converts to Orthodoxy should be received into the Church by [[Chrismation]].
*1518 The Greek Orthodox [[Church of Saints Peter and Paul of the Greeks (Naples, Italy)|Church of Saints Peter and Paul]] is founded in Naples, Italy, to serve the needs of Orthodox faithful who became refugees after the [[Fall of Constantinople]].
*1539 The Greek Orthodox [[San Giorgio dei Greci (Venice, Italy)|Cathedral of Saint George in Venice]] is founded in Venice Italy (completed in 1573), to serve the needs of Orthodox faithful in the West.
*1545-63 Council of Trent answers charges of Protestant Reformation.
*1568 Pope Pius V recognizes four Great [[w:Doctor of the Church|Doctors]] of the Eastern Church, [[John Chrysostom]], [[Basil the Great]], [[Gregory the Theologian|Gregory of Nazianzus]], and [[Athanasius of Alexandria|Athanasius]].
*1569 [[w:Union of Lublin|Union of Lublin]] unites Kingdom of Poland and Grand Duchy of Lithuania into a single state, the [[w:Polish-Lithuanian Commonwealth|Polish-Lithuanian Commonwealth]], placing the [[w:Ruthenians|Ruthenian]] Orthodox lands of Belarus, and modern Ukraine under direct Roman Catholic rule.
*1573 [[w:Pope Gregory XIII|Pope Gregory XIII]] establishes Congregation for the Greeks, a committee of cardinals who addressed issues relating to the Greeks in southern Italy and Sicily in the hope of resolving tensions between Greeks and Latins.
*1576 [[w:Pope Gregory XIII|Pope Gregory XIII]] establishes Pontifical Greek College of St. Athanasius (popularly known as the '[[w:Greek_Pontifical_College#Collegio_Greco|Greek College]]') in Rome, which he charged with educating Italo-Byzantine clerics.
*1582 Institution of [[Gregorian Calendar]].
*1583 Arrival of the first Jesuits in Constantinople and constant proselytization by the Roman Catholic Church in the Ottoman Empire.<ref name=VRASIDAS158>Vrasidas Karalis. "Greek Christianity After 1453." In: Ken Parry (Ed.). ''The Blackwell Companion to Eastern Christianity.'' Blackwell Publishing Ltd., 2007. p. 158.</ref><ref group="note">Orthodox dioceses were divided between Roman Catholic Venetian rulers and the Ottoman sultanate. Whereas under the latter they enjoyed relative freedom of religious expression, this was not the case in the Venetian-ruled areas. There all Orthodox bishops and metropolitans were replaced by Latin representatives of the pope.</ref>
*1595-1596 Pope [[w:Pope Clement VIII|Clement VIII]] declared in his Constitution ''Magnus Dominus'' (23 Dec. 1595), which announced the [[Union of Brest-Litovsk|Union of Brest]], that Orthodox [[Chrismation|Chrism]] was not valid and had to be repeated by a Roman Catholic bishop and that all Orthodox clergy had to accept the union;<ref group="note">The document shows that membership in the Church of God was seen as essentially conditioned by communion with the Pope of Rome. Those who do not belong to the Roman-Catholic Church cannot be saved because they are not members of the Church of God as such. Membership in the Roman Catholic Church was thus thought of as the only possible way of attaining salvation.
:* Wacław Hryniewicz. ''[https://books.google.ca/books?id=y7dq4-Xvn0EC&pg=RA1-PA27&lpg=RA1-PA27&dq=1595+Magnus+Dominus&source=bl&ots=A1xlh5wz2G&sig=uBq2B9mH1j3F2RY1RRdLg--yIqI&hl=en&sa=X&ei=TobuVNu4ONOmyASLyILoDA&ved=0CDMQ6AEwAw#v=onepage&q=1595%20Magnus%20Dominus&f=false The Challenge of Our Hope: Christian Faith in Dialogue].'' Volume 32 of Cultural Heritage and Contemporary Change. CRVP, 2007. p. 227.</ref> [[Union of Brest-Litovsk]] and creation of the [[Unia]] (Eastern/Byzantine/Greek Catholics);<ref group="note">"The origins of the [[Unia]] are found in the Lateran Council of 1215 and in the Bull of “Pope” Innocent IV. Officially, however, two Jesuits, [[w:Antonio Possevino|Antonio Possevino]] (1533-1611) and [[w:Piotr Skarga|Peter Skarga]] (1536-1612), created the Unia in Poland. These two monks put Unia in practice in Poland. They did this in order to [[Latinization|Latinize]] the Orthodox of Poland and Northwestern Russia. The King of Poland, Sigismund III, whom the two Jesuits had raised, helped them in this."
:* [[Andrew (Trempelas) of Dryinoupolis|Andrew of Dryinoupolis, Pogoniani and Konitsa]], and, [[Seraphim (Mentzelopoulos) of Piraeus|Seraphim of Piraeus and Faliro]]. ''[http://orthodoxinfo.com/ecumenism/epistle-to-pope-francis.pdf A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy].'' HOLY AUTOCEPHALOUS ORTHODOX CATHOLIC CHURCH OF GREECE (THE HOLY METROPOLIS OF DRYINOUPOLIS, POGONIANI AND KONITSA, and, THE HOLY METROPOLIS OF PIRAEUS AND FALIRO). April 10, 2014. p. 31.</ref> after initially having supported rapproachement with Rome, Bp. [[Hedeon (Balaban) of Lviv]] opposed the Union of Brest until his death; in Italy, the Greek language was forbidden in the liturgy and the [[w:Greek Pontifical College of Saint Athanasius|College of St Athanasius]] (formally established in Rome in 1577) became one of the main centres of anti-Orthodox propaganda;<ref name=VRASISAS>Vrasidas Karalis. "Greek Christianity After 1453." In: Ken Parry (Ed.). The Blackwell Companion to Eastern Christianity. Blackwell Publishing Ltd., 2007. pp. 158, 160-161.</ref> Pope [[w:Pope Clement VIII|Clement VIII]] also replaced all Orthodox bishops with his own people, a policy that alienated local Orthodox populations, who yearned for the religious tolerance enjoyed by Ottoman subjects.<ref name=VRASISAS/>
*1597 Death of Nicephorus, the [[Protosyngellos]] of the Patriarch of Constantinople, who had supported the Orthodox synod at Brest (against the Uniate synod), and was sentenced to prison by the high court of Poland on charges of espionage.
*1611 [[w:Gallicanism|Gallican]] French theologian [http://www.answers.com/topic/edmond-richer Edmund Richer] (1559-1631), author of ''De ecclesiastica et politica potestate,'' held the view that [[w:Conciliarism|ecclesiastical councils]], not the papacy, was the method by which doctrinal truth was established, but his work was censured at the Council of Aix-en-Provence in 1612; this ‘richérisme’ strongly influenced 18th century Jansenism.
*1620 [[Council of Moscow (1620)|Council of Moscow]] presided over by Patr. [[Philaret (Romanov) of Moscow|Philaret of Moscow]] insisted that only Orthodox [[Baptism]] by triple immersion was valid, and that all Latin converts had to be rebaptized.
*1623 Death of turbulent Uniate Bp. [[w:Josaphat Kuntsevych|Josaphat Kuntsevych]] who openly persecuted the Orthodox to such a degree that he was even rebuked by the Lithuanian chancellor Leo Sapiega, the representative of the Polish king himself.<ref name="Ivanov">Deacon Herman Ivanov-Treenadzaty. ''[http://www.orthodoxinfo.com/ecumenism/vatican_russia.aspx The Vatican and Russia].'' '''Orthodox Life''', Vol.XL, No.2 [March-April 1990], pp. 8-24.</ref><ref group="note">The most convincing condemnation of Kuntsevich's character is found in a letter dated March 12, 1622, one and a half years before his death, from the Lithuanian chancellor Leo Sapiega, clearly a Roman Catholic, the representative of the Polish king himself: 
::"By thoughtless violence you oppress the Russian people and urge them on to revolt. You are aware of the censure of the simple people, that it would be better to be in Turkish captivity than to endure such persecutions for faith and piety. You write that you freely drown the Orthodox, chop off their heads, and profane their churches. You seal their churches so the people, without piety and Christian rites, are buried like non-Christians. In place of joy, your cunning Uniatism has brought us only woe, unrest, and conflict. We would prefer to be without it. These are the fruits of your Uniatism." 
These words are not the fantasies or the slanders of a fanatically-tempered Orthodox, but the contents of a historical letter from the head of a Roman Catholic state, the Chancellor of the Grand Duchy of Lithuania, written on behalf of the Polish King to a turbulent Uniate bishop. (Deacon Herman Ivanov-Treenadzaty. ''[http://www.orthodoxinfo.com/ecumenism/vatican_russia.aspx The Vatican and Russia].'' '''Orthodox Life''', Vol.XL, No.2 [March-April 1990], pp. 8-24.) 
See also: 
:Fr. [[w:Lev Gillet|Lev Gillet]]. Review of: ''S. Josaphat Hieromartyr. Documenta romana beatifications et canonizationis, I, 1623-1628. By Athanasius G. Welykyj, OSBM. Analecta OSBM,Series II. Rome, 1952. xxv + 306 pages.'' '''The Slavonic and East European Review.''' Vol.31, No.77, Jun., 1953. p.596.</ref>
*1633 Ethiopian emperor [[w:Fasilides of Ethiopia|Fasilides]] expels Jesuits and other Roman Catholic missionaries from Ethiopia.
*1646 [[w:Union of Uzhhorod|Union of Uzhhorod]] joins 63 Ruthenian Orthodox priests from the Carpathian Mountains to Roman Catholic Church on terms similar to [[Union of Brest]].
*1648 Martyrdom of Igumen [[Athanasius of Bretsk|Athanasius of Brest-Litovsk]] due to his very strong opposition to the [[Union of Brest]].
*1671 French Roman Catholic nun [[w:Marguerite Marie Alacoque|Margaret Mary Alacoque]] promoted devotion to the Cult of the [[w:Sacred Heart|Sacred Heart]] of Jesus in its modern form.<ref group="note">Marguerite Marie Alacoque was briefly preceeded in establishing the devotion to the Sacred Hearts by her contemporary Fr. [[w:Jean Eudes|Jean Eudes]] (canonized in 1925), a French missionary who was founder of the [[w:Congregation of Jesus and Mary|Congregation of Jesus and Mary]], of the [[w:Sisters of Our Lady of Charity of the Refuge|Sisters of Our Lady of Charity of the Refuge]], and author of the Propers for Mass and Divine Office of the Sacred Hearts of Jesus and Mary. The feast of the [[w:Immaculate Heart of Mary|Holy Heart of Mary]] was celebrated for the first time in 1648, and that of the [[w:Sacred Heart|Sacred Heart of Jesus]] in 1672.</ref>
*1672 [[w:Synod of Jerusalem|Synod of Jerusalem]] convened by Patr. [[Dositheus II Notarius of Jerusalem|Dositheos Notaras]], refuting article by article the Calvinistic confession of [[Cyril Lucaris]], defining Orthodoxy relative to Roman Catholicism and Protestantism, and defining the Orthodox Biblical canon; acts of this council are later signed by all five patriarchates (including Russia).
*1722 Council in Constantinople, in which Athanasios of Antioch (+1724) and Chrysanthos of Jerusalem (1707-1731) participated, decided for the re-baptism of the Latins.<ref name=PIRAEUSandDRYINOUPOLIS4/><ref>Fr. George Dragas. ''[http://www.myriobiblos.gr/texts/english/Dragas_RomanCatholic_2.html#25_bottom The Manner of Reception of Roman Catholic Converts into the Orthodox Church].'' Myriobiblos Library. Retrieved: 2014-05-09.</ref>
*1724 [[Melkite]] [[Schism]], in which many [[Church of Antioch|Antiochian Orthodox]] become Greek Catholics; Old Catholic Schism: on October 15, 1724 Roman Catholic Bp. Dominique (Varlet) of Baghdad consecrated the first dissident bishop of Utrecht, Bp. Cornelius van Steenhoven (elected in 1723), as the [[w:Old Catholic Church of the Netherlands|Church of Holland]], (or [[w:Old Catholic Church of the Netherlands|Church of Utrecht]]) broke with Rome under its own archbishop and hierarchy, becoming the mother church of the Old Catholic Churches.<ref group="note">The Old Catholic Church of the Netherlands headquartered at the city of Utrecht in the Netherlands was [[w:Ultrajectine|Ultrajectine]] in tradition, rejecting papal infallibility and holding to the belief that only the Church in Ecumenical Council may speak infallibly; it was Roman Catholic in liturgy and belief, but refused to submit to Papal abuses.</ref>
*1740 [[w:Pope Benedict XIV|Pope Benedict XIV]] (Prospero Lorenzo Lambertini) promulgated the encyclical ''Pastoralis Romani Pontificis'' on March 30, in which he enforced and declared that he, his predecessors, and all his successors hold Papal Infallibility, and that [[Ecumenical Councils|ecumenical councils]] should be discouraged, as they can undermine one of the principle pillars of the papacy - infallibility.
*1755 [[Synod of Constantinople (1755)|Synod of Constantinople]] declares Roman Catholic baptism invalid and ordered baptism of converts from Roman Catholicism.
*1763 The [[w:Jansenism|Jansenist]] Provincial Council of Utrecht, seed of the future [[w:Old Catholic Church|Old Catholic]] movements, affirmed every Roman Catholic dogma and pronounced the Orthodox Faith to be schismatic and false, signalling not so much a rapprochement with Orthodoxy, but rather a refusal to drift yet further from her, as much of the Roman fold was doing.
*1767-1815 [[w:Suppression of the Society of Jesus|Suppression of the Jesuits]] in Roman Catholic countries, subsequently finding refuge in Orthodox nations, particularly in Russia.
*ca.1770 About 1,200 Kiev region Uniate churches return to Orthodoxy under political pressure from Russia.
*1779 Death of New Hieromartyr and Equal-to-the-Apostles [[Cosmas of Aetolia|Kosmas Aitolos]], who prophecied that Christians should condemn the position of the Pope since he will be the root of many catastrophes: ''‘You should curse the Pope, because he will be the cause of harm.’''<ref group="note">{{el icon}}: “Τον Παπα να καταράσθε, διότι αυτός θα είναι η αιτία του κακού”. See: 
:* Saint [[Cosmas of Aetolia|Kosmas (ho Aitōlos)]], Fr. Nomikos Michael Vaporis. ''Father Kosmas, the Apostle of the Poor: The Life of St. Kosmas Aitolos, together with an English translation of his teaching and letters.'' Holy Cross Orthodox Press, 1977. 164pp. ISBN 9780916586102</ref>
*1793-95 Over 2,300 Uniate churches became Orthodox under Tsarina Catherine the Great.
*1798 Patriarch [[Anthimus of Jerusalem]] contended in the ''Paternal Teaching'' (''Dhidhaskalia Patriki'') that the [[w:Ottoman Empire|Ottoman Empire]] was part of the [[w:Divine Providence|Divine Dispensation]] granted by [[God]] to protect [[Orthodoxy]] from the taint of [[Roman Catholic Church|Roman Catholicism]] and of Western [[w:Secularism|secularism]] and [[w:Irreligion by country|irreligion]].<ref>"Greece, history of." Encyclopædia Britannica. ''Encyclopædia Britannica 2009 Ultimate Reference Suite''. Chicago: Encyclopædia Britannica, 2009.</ref><ref>Richard Clogg. ''The 'Dhidhaskalia Patriki' (1798): An Orthodox Reaction to French Revolutionary Propaganda.'' '''Middle Eastern Studies''', Vol.5, No.2 (May, 1969), pp. 87-115.</ref><ref group="note">The ''Dhidhaskalia Patriki'' or ''Paternal Teaching,'' attributed to the Patriarch Anthimos of Jerusalem, and published in Istanbul in 1798, described the attitude of the Orthodox hierarchy during the late eighteenth century to the influence of Western ideas in the Greek world. The ''Dhidhaskalia Patriki'' has in fact achieved a certain notoriety among historians as one of the more extreme examples of ecclesiastical anti-Westernism, and its significance was not lost on contemporaries.</ref>
*ca.1830 [[w:Slavophile|Slavophile movement]] co-founded by [[Alexei Stepanovich Khomiakov|Alexei Khomiakov]] and [[w:Ivan Kireyevsky|Ivan Kireyevsky]] in Russia, drawing on the works of Greek patristics, Russian poets and literary critics to reinforce Orthodox Christian values and Slavic cultural traditions, denouncing "westernizations" by Peter the Great and Catherine the Great, and stressing Russian mysticism over Western rationalism.<ref group="note">For a discussion of Khomyakov see: 
:Joseph L. Wieczynski. ''Khomyakov's Critique of Western Christianity.'' '''Church History'''. Vol.38, No.3, Sep., 1969. pp.291-299.</ref>
*1838 [[Council of Constantinople (1838)|Council of Constantinople]] held, attended by Patriarchs Gregory VI of Constantinople and Athanasius V of Jerusalem, whose main theme was the [[Eastern Catholic Churches|Unia]], and the extermination of Latin dogmas and usages, in particular [[Absolution Certificates]].<ref name=PIRAEUSandDRYINOUPOLIS4/><ref>Sergei Govorun. ''[http://www.pravoslavie.ru/english/7185.htm Indulgences in the history of the Greek Church].'' Transl. by Bishop Tikhon of San Francisco & the West. 25/11/2004.</ref>
*1842 Russian diplomat [[w:Ivan Gagarin|Ivan Sergeyevich Gagarin]] converted to the Roman Catholic Church and joined the Jesuit Order, becoming dedicated to union between the Orthodox and Roman Catholic churches.<ref group="note">Despite the failure of his unionist activity, Gagarin exerted important influence on such contemporary and later Roman Catholic and Russian thinkers as [[w:Pope Pius IX|Pope Pius IX]], [[w:Aleksey Khomyakov|Alexei Khomiakov]] and [[w:Vladimir Solovyov (philosopher)|Vladimir Solovev]].</ref>
*1847 Restoration of [[w:Latin Patriarch of Jerusalem|Latin Patriarchate of Jerusalem]] by Pope Pius IX; [[w:1847 Agreement between the Holy See and Russia|1847 Agreement between the Holy See and Russia]].
*1848 ''[[Encyclical of the Eastern Patriarchs]]'' sent by the primates and synods of the four ancient patriarchates of the Orthodox Church, condemning the [[Filioque]] as [[heresy]], declaring the [[Roman Catholic Church]] to be [[heresy|heretical]], [[schism]]atic, and in [[apostasy]], repudiating [[Ultramontanism]] and referring to the Photian Council of 879-880 as the "[[Eighth Ecumenical Council]]."
*1853-56 [[w:Crimean War|Crimean War]] is fought between Russia on the one hand, and the Ottoman Empire, Britain, France, and (later) Sardinia on the other, ostensibly over which church would be recognized as the "sovereign authority" of the Christian faith in the [[Holy Land]], and over Russia's claim of protection over the Greek Christians in the Turkish Empire; the French Catholic Abp. of Paris [[w:Marie-Dominique-Auguste Sibour|Marie-Dominique-Auguste Sibour]] pronounded that this was a [[w:Just War|holy war]] against the Orthodox.<ref group="note">"It is a sacred deed, a God-pleasing deed, to ward off the Photian heresy [Orthodoxy], subjugate it and destroy it with a new crusade. This is the clear goal of today's crusade. Such was the goal of all the crusades, even if all their participants were not fully aware of it. The war which France is now preparing to wage against Russia is not a political war but a holy war. It is not a war between two governments or between two peoples, but is precisely a religious war, and other reasons presented are only pretexts." (Deacon Herman Ivanov-Treenadzaty. ''[http://www.orthodoxinfo.com/ecumenism/vatican_russia.aspx The Vatican and Russia].'' '''Orthodox Life''', Vol.XL, No.2 [March-April 1990], pp. 8-24.); (In: Monseigneur [[w:Charles Journet|Charles Journet]]. ''[http://books.google.ca/books?id=EjPENynt2E0C&printsec=frontcover#v=onepage&q&f=false "Exigences chretiennes en politique"].'' Ed. L.V.F. Paris, 1945. p.274.)</ref>
*1854 Declaration of Immaculate Conception of Mary as [[dogma]].
*1857-66 [[w:Jacques Paul Migne|J.P. Migne]] produces the ''[[w:Patrologia Graeca|Patrologia Graeca]]'' in 161 volumes, including both the Eastern Fathers and those Western authors who wrote before Latin became predominant in the Western Church in the 3rd century.
*1863 Abbé [[Vladimir Guettée]], a French [[Roman Catholic]] priest who converted to the [[Orthodox Church]], writes ''"[http://books.google.com/books?id=VcEOAAAAYAAJ&printsec=frontcover&source=gbs_navlinks_s#v=onepage&q=&f=false The Papacy: Its Historic Origin and Primitve Relations with the Eastern Churches]",'' a strong criticism of the Papacy.
*1870 Declaration of Papal Infallibility to be dogma at First Vatican Council.
*1875 Uniate diocese of [[w:Chełm|Chelm]] in modern day Poland incorporated into [[Church of Russia|Russian Orthodox Church]] under Alexander II, with all of the local Uniates converted to Orthodoxy.
*1889 Roman Catholic priest Fr. [[Julius of Goa|Antonio Francisco Xavier Alvares]] (Julius of Goa) and hundreds of Goan Catholic families (approximately 5000 Roman Catholics) left the [[w:Roman Catholic Archdiocese of Goa and Daman|Roman Catholic Archdiocese of Goa and Daman]] and joined the [[Church of India|Malankara Orthodox Syrian Church]] as the ''[[Brahmavar (Goan) Orthodox Church|Independent Catholic Church of Ceylon, Goa and India]],'' with Fr. Antonio being ordained as the first (Latin-Rite) Oriental-Orthodox Metropolitan of Goa-Ceylon (1889-1923).<ref group="note">Fr. [[w:Antonio Francisco Xavier Alvares|Antonio Francisco Xavier Alvares]] (Mar Julius I) was consecrated in 1889 by St. [[w:Gheevarghese Mar Gregorios of Parumala|Gregorios of Parumala]], Metr. Athanasius Paulos of Aluva, and Malankara Metr. [[w:Pulikkottil Joseph Mar Dionysious II|Dionysius Joseph II]]; this church maintained relations with the Syrian Orthodox Patr. of Antioch Mar [[w:Ignatius Peter IV|Ignatius Peter III]], and was permitted to continue its Latin or Western rite liturgical practices.</ref>
*1894 ''[[w:Praeclara Gratulationis Publicae|Praeclara Gratulationis Publicae]]'' (''on the Reunion of Christendom''), an Encyclical Letter of Pope Leo XIII promulgated on [[June 20]], called for the reunion of Eastern and Western churches into the "Unity of the Faith", while also condemning Freemasonry; criticized by Ecumenical Patriarch Anthimus VII in 1895; Pope Leo XIII issues ''[[w:Orientalium Dignitas|Orientalium Dignitas]],'' a papal encyclical concerning the [[Eastern Catholic Churches]] including a prohibition aganist [[Latinization|Latinizing]] influences among Eastern Catholics.
*1895 Council of Constantinople, convened and presided over by Patriarch [[Anthimus VII (Tsatsos) of Constantinople|Anthimus VII]], and attended by 13 bishops, condemns all the [[w:Levantines (Latin Christians)|Franco-Latin]] [[Heresy|heresies]], including the new false dogma of the so-called [[Immaculate Conception]] of the Virgin Mary by St. Anne, and the blasphemous teaching that the pope is supposedly [[Papal Infallibility|infallible]] and undeposable.<ref name=PIRAEUSandDRYINOUPOLIS4/><ref>Stavros L. K. Markou. ''[http://prophecyhistory.com/?q=printpdf/307 An Orthodox Christian Historical Timeline].'' Retrieved 2013-02-05.</ref>
*1908 English Roman Catholic priest and Byzantine scholar Dr. [[w:Adrian Fortescue (priest)|Adrian Fortescue]] writes ''[http://www.archive.org/details/orthodoxeasternc00fortuoft The Orthodox Eastern Church],'' written to teach Roman Catholics and people in the West about the [[Orthodox Church]].
*1914 Martyrdom of Fr. [[Maxim Sandovich]], Protomartyr of the [[w:Lemkos|Lemko]] people.
*1918 The "St. Sophia Redemption Committee" is formed in Britain after the [[w:Armistice Day|Armistice]], whose members included two future Foreign Secretaries and many prominent public figures, seeking to restore [[Hagia Sophia (Constantinople)|Hagia Sophia]] into an Orthodox Church (1918-1922);<ref>Prof. Erik Goldstein. ''Holy Wisdom and British Foreign Policy, 1918-1922: The St. Sophia Redemption Agitation''. In '''Byzantine and Modern Greek Studies''' Vol.15 (1991): pp.36-64.</ref> Roman Catholic opposition to the St Sophia Redemption Committee included Msgr. Manuel Bidwell (Chancellor of the Archdiocese of Westminster) who was on the initial committee, Roman Catholic British MP Sir [[w:Stuart Coats|Stuart Coats]] also on the committee, Cardinal [[w:Pietro Gasparri|Pietro Gasparri]] the [[w:Cardinal Secretary of State|Papal Secretary of State]], and the Vatican who wished to block [[Hagia Sophia (Constantinople)|Hagia Sophia]] from becoming a Greek Orthodox Church again according to the [[w:Grand Vizier|Grand Vizier]] of Constantinople who had an offer of Papal support.<ref>Prof. Erik Goldstein. ''Holy Wisdom and British Foreign Policy, 1918-1922: The St. Sophia Redemption Agitation''. In '''Byzantine and Modern Greek Studies''' Vol.15 (1991): pp.46,47,59.</ref><ref group="note">
[[w:Stuart Coats|Coats]] pointed out that in 1453 Constantinople had officially been in communion with Rome as a [[Eastern Catholic Churches|Uniate]] church. As such, he argued, St. Sophia should continue as a Greek Rite Uniate Church. Cardinal [[w:Pietro Gasparri|Gaspari]] gave an interview to the French press while in Paris to observe the peace negotiations, explaining that from Rome's viewpoint the great church had been catholic longer than anything else, being only in schismatic hands from the time of [[Michael I Cerularius of Constantinople|Michael Cerularius]] to the [[Council of Florence]]. The Grand Vizier of Constantinople indicated to the British that he had an offer of Papal support, as the Vatican wished to block St. Sophia becoming a Greek Orthodox Church. The Rev. J.A. Douglas, a member of the Redemption Committee reported that: 
:" 'The traditional diplomacy of the Vatican has certainly laboured for decades under the influence of what would happen if the Oecumenical Patriarch, a dangerous witness against Roman claims, even when half-buried in the slum of the Phanar and paralysed by Turkish tyranny, should emerge and be the symbol of a great and progressive Communion which functioned with glorious St. Sophia as its mother church.' " 
(Prof. Erik Goldstein. ''Holy Wisdom and British Foreign Policy, 1918-1922: The St. Sophia Redemption Agitation''. In '''Byzantine and Modern Greek Studies''' Vol.15 (1991): p.48.)</ref>
*1924-26 [[Cathedral of Alexander Nevsky (Warsaw)]] is demolished by Polish authorities less than 15 years after its construction.
*1923 [[w:Pope Pius XI|Pope Pius XI]] proclaimed the controversial Uniate Bp. [[w:Josaphat Kuntsevych|Josaphat Kuntsevych]] a "hieromartyr" on the 300th anniversary of his death, in the encyclical ''Ecclesiam Dei'' (''The Church of God'').
*1925 [[w:Concordat of 1925|Concordat of 1925]] between Poland and the Holy See included recognition of the [[Eastern Catholic Churches|Uniate Church]] in Poland.<ref>D. Doroshenko. ''The Uniat Church in Galicia (1914-17).'' '''The Slavonic and East European Review'''. Vol.12, No.36, April 1934. pp.622-627.</ref>
*1926 The Benedictine monastery [[w:Chevetogne Abbey|Chevetogne Abbey]] is founded in Belgium, dedicated to Christian unity, being a ‘double rite’ monastery having both Western (Latin rite) and Eastern (Byzantine rite) churches holding services every day; the [http://orientale-lumen.blogspot.com/ Society of St. John Chrysostom] is founded to promote awareness and friendship in the Christian West for Christians of the East, through prayer and liturgy, conferences and lectures, and praying for the unity of the Churches of East and West; [[w:Pope Pius XI|Pope Pius XI]] decides to attempt the establishment of a provisional hierarchy for the Roman Catholic Church without the knowledge of the Soviet government;<ref group="note">The Pope's plans were set down in the [[w:Papal rescripts|rescript]] ''Plenitudine Potestatis'' and the decree ''Quo aptius'', and involved the establishment of [[w:Apostolic Administrator|Apostolic Administrators]] in metropolitan centres, to replace the diocesan structures that had existed in Tsarist times. (Christopher Lawrence Zugger. ''The Forgotten: Catholics of the Soviet Empire from Lenin Through Stalin.'' Syracuse University Press. 2001. p.229.)</ref> French Jesuit scholar and Roman Catholic bishop [[w:Michel d'Herbigny|Michel d'Herbigny]] receives episcopal ordination in secret and behind closed doors from Eugenio Pacelli (the future [[w:Pope Pius XII|Pope Pius XII]]) in the failed attempt to establish a clandestine hierarchy for the Catholic Church in the Soviet Union during the religious persecutions of the 1920s.
*1929 Papacy and the Kingdom of Italy ratify the [[w:Lateran Treaty|Lateran Treaty]], recognizing sovereignty of Papacy within the new state of the [[w:Vatican City|Vatican City]], bringing to an end the so-called "[[w:Roman Question|Roman Question]]";<ref group="note">The [[w:Politics of Vatican City|Politics of Vatican City]] takes place in a framework of an '''absolute [[w:Theocracy|theocratic]] monarchy''', in which the head of the [[Roman Catholic Church]], the [[Pope]], exercises ex officio supreme legislative, executive, and judicial power over the '''State of the Vatican City''' (an entity distinct from the '''Holy See'''), a rare case of non-hereditary monarchy. According to the text of the treaty the Holy See characterizes itself as a neutral State, with a declaration of intent to remain outside any territorial competition (''[http://www.vaticanstate.va/NR/rdonlyres/3F574885-EAD5-47E9-A547-C3717005E861/2528/LateranTreaty.pdf Lateran Treaty], Art.24, para.1,2'').</ref> [[w:Collegium Russicum|Russicum]] (Russian College or 'College of St. Therese') founded in Vatican City by Pope Pius XI and run by the [[w:Society of Jesus|Jesuits]]; Papal Bull ''Cum data fuerit'' regulates Uniate clergy in the US, mandating [[celibacy]], resulting in the return of several parishes back to Orthodoxy in 1938.
*1930 A Pan-Orthodox Consultation in [[Mount Athos]] concluded that the only possible relations on the part of the Orthodox toward the Roman Catholics was "Relations of defense on the part of the Orthodox toward Roman Catholic [[Proselytism]]."<ref name="NICON">Rev. Nicon D. Patrinacos. ''A Dictionary of Greek Orthodoxy - Λεξικον Ελλινικης Ορθοδοξιας.'' Light and Life Publishing, 1984. p.323.</ref>
*1937 [[w:Pope Pius XI|Pope Pius XI]] issued the encyclical ''[[w:Divini Redemptoris|Divini Redemptoris]]'', condemning Communism and the Soviet regime; the [[Church of Serbia|Serbian Orthodox Church]] led by Patr. [[Varnava (Rosic) of Serbia]] and Bp. [[Nikolai Velimirovic]] fiercely resisted the attempt by the government of Yugoslavian Prime Minister [[w:Milan Stojadinović|Milan Stojadinović]] to implement a [[w:Concordat|Concordat]] with the [[w:Holy See|Vatican]], which would have virtually established the [[Roman Catholic Church]] in Yugoslavia and granted it privileges denied to the Orthodox Church, resulting in the proposal never being ratified.<ref group="note">This treaty would have given enormous priviledges to the Roman Catholic Church which was actually a minority church in Yugoslavia (according to the 1931 census 48.7% of population were Orthodox, while 38% were Roman Catholic). The Serbs felt this to be an attack on the Orthodox Church, and the Church together with virtually all the Serbian people mounted unprecedented resistance to the proposed agreement. In the midst of the crisis Patriarch [[Varnava (Rosic) of Serbia|Varnava (Rosic)]] died. His health had suffered under the strain of the controversy, and it was even rumored that he had been poisoned. The concordat was passed by the parliament on the very day the patriarch died, and was immediately followed by the [[excommunication]] of those Serbian deputies who voted in favor of it. There was also a demonstration organized by the Church and headed by bishops and clergy that set out from the cathedral in Belgrade and was violently broken up by the police. The prime minister had a serious crisis on his hands and withdrew the proposal.</ref>
*1938 In the [[w:Volhynia|Volhynia]] region of modern day Western Ukraine, by 1938 the Polish government had overseen the destruction of 190 Orthodox churches and converted a further 150 churches to Roman Rite Catholicism, despite its Ukrainian majority, and despite Pope Leo XIII's encycical ''[[w:Orientalium Dignitas|Orientalium Dignitas]]'' of 1894; the few Orthodox churches that were permitted to stay open were forced to use the Polish language in their liturgies.<ref name="Kania">Dr. Andrew Thomas Kania. ''[http://www.catholicukes.org.au/tiki-read_article.php?articleId=785 Moral Hemophilia: Concept and Reality (cf. Luke 10: 29 – 37)].'' Fri 28 of Aug., 2009 11:13 EST;</ref> [[American Carpatho-Russian Orthodox Diocese]] founded, when a group of 37 Carpatho-Russian [[Eastern Catholic Churches|Eastern Catholic]] parishes, under the leadership of Fr. [[Orestes (Chornock) of Agathonikeia|Orestes Chornock]], were received into the jurisdiction of the [[Church of Constantinople|Ecumenical Patriarchate]].

==WWII and Post-WWII Era==
*1939 The last remaining Orthodox Church in [[w:Lutsk|Lutsk]], the Volhynian capital was converted by Polish State decree to [[Roman rite|Roman Rite]] Catholicism.<ref name="Kania"/>
*1941-45 Croatian [[w:Ustaše|Ustasa]]<ref group="note">A Croatian fascist, anti-Yugoslav separatist movement, whose ideological movement was a blend of fascism, Nazism, Croatian ultranationalism, and Roman Catholic [[w:Clerical fascism|Clericalist]] [[w:Fundamentalist Christianity|Fundamentalism]]. (Palmer Domenico, Roy. ''[http://books.google.com/books?id=Z8ZixRcQfV8C&dq=inauthor:%22Roy+P.+Domenico%22&source=gbs_navlinks_s Encyclopedia of Modern Christian Politics]''. Greenwood Publishing Group. 2006. ISBN 0313323623).</ref> terrorists, part of whose ideology included Roman Catholic [[w:Clerical fascism|Clericalist Fundamentalism]], kill 500,000 Orthodox Serbs, expel 250,000 and force 250,000 to convert to [[Roman Catholic Church|Catholicism]];<ref group="note">According to the [[w:Simon Wiesenthal Center|Simon Wiesenthal Center]] (citing the ''[[w:Encyclopedia of the Holocaust|Encyclopedia of the Holocaust]]''). The United States Holocaust Memorial Museum states that "Ustaša units, often encouraged by Catholic clergy, carried out a program of compulsory conversion of Orthodox Serbs to Catholicism; resistance often resulted in murder. Some Serbs, particularly members of the elite, were not even offered the option of conversion to avoid being killed." (''[http://www.ushmm.org/museum/exhibit/online/jasenovac/frameset.html Holocaust Era in Croatia 1941-1945 JASENOVAC: History: II Targeted Populations].'' [http://www.ushmm.org/ United States Holocaust Memorial Museum]). The late Bishop [[Nikolai Velimirovic|Nikolai (Velimirovich)]] inscribed into the Church calendar by his own hand the following notation for the date August 31 (O.S.): ''"The 700,000 who suffered for the Orthodox faith at the hands of the Roman crusaders and Ustasi during the time of the Second World War. These are the New Serbian Martyrs."''</ref> the Orthodox in Croatia were forced to wear the Cyrillic letter "P" for Provoslavets, or Orthodox, like the Jews who were forced to wear the Star of David during World War II; <ref name="Ivanov"/> martyrdom of Bp. [[Sava of Gornji Karlovac]], and Fr. [[Djordje Bogic]].
*1943-44 Hundreds of Orthodox priests of the [[Church of Ukraine|Ukrainian Orthodox Church]] eliminated, tortured and drowned by Organization of Ukrainian Nationalists - [[w:Ukrainian Insurgent Army|Ukrainian Rebel Army]], aided by [[Eastern Catholic Churches|Uniate]] Metr. Josyf Slipyj who was a spiritual leader of Nazi military units<ref>-----. ''[http://www.interfax-religion.com/?act=news&div=4850 Kharkov pensioners break a memorial desk to the SS spiritual guide].'' Interfax-Religion. 25 June 2008, 16:30.</ref><ref>-----. ''[http://www.interfax-religion.com/?act=news&div=4334 Yushchenko decorates Cardinal Husar with the highest Ukrainian award].'' Interfax-Religion. 27 February 2008, 15:03</ref><ref group="note">[[w:14th Waffen Grenadier Division of the SS (1st Ukrainian)|SS-Galicia division]] (Galizien/Galichina) and the Wehrmacht [[w:Nachtigall Battalion|Nachtigall battalion]].</ref> that were later condemned by the Nuremberg tribunal, and who was imprisoned by Soviet authorities for aiding the UPA; zenith of the [[w:Papist|Papist]]<ref group="note">'''Papist''' is a term, usually regarded as a disparaging or an anti-Catholic slur, referring to the Roman Catholic Church, its teaching, practices or adherents. It was coined during the English Reformation to denote a Christian whose loyalties were to the Pope, rather than to the Church of England. Over time, however, it came to mean one who supported [[w:Papal supremacy|Papal authority over all Christians]]. A similar term, "papalism", is sometimes used.</ref> persecution in Poland against Orthodox faithful in the region of Helm and Podlaskia - [http://www.impantokratoros.gr/F110A235.en.aspx Holy Poles martyred by the Papists].
*1946 Metr. John of Kiev received Fr. [[Gabriel Kostelnik]] and twelve other priests from the [[Unia]] to Orthodoxy; state-sponsored synod held in Lviv Ukraine dissolves the Union of Brest-Litovsk and integrates the Ukrainian Greek Catholic Church into the Russian Orthodox Church, with Soviet authorities arresting resisters or deporting them to Siberia; Croatian Roman Catholic Abp. of Zagreb [[w:Aloysius Stepinac|Aloysius Stepinac]] is tried and found guilty of collaboration with the fascist Ustaše movement and complicity in allowing the forced conversions of Orthodox Serbs to Catholicism;<ref>Dr. [[w:Carl Kosta Savich|Carl Savich]] ([[w:Juris Doctor|J.D.]]). ''[http://www.balkanalysis.com/2005/04/09/another-side-of-the-pope-john-paul-iis-balkan-legacy/ Another Side of the Pope: John Paul II’s Balkan Legacy].'' Balkanalysis.com. April 9, 2005.</ref><ref group="note" name="STEPINAC">"After World War II, Stepinac was arrested by the Communist regime and tried and convicted for his complicity in war crimes and mass murder. Of course, this trial is dismissed by neo-Ustasha propaganda and the official history as a Communist show trial meant to discredit Roman Catholicism. Stepinac served 5 years in prison as a convicted war criminal for complicity in genocide. He died in 1960 under house arrest. The theory of [[w:Command responsibility|command responsibility]] cited today by the Hague and international war crimes law experts was employed in the postwar trial of Archbishop Stepinac. He was found guilty according to this theory. A 1947 publication, ''The Trial of Stepinac'', relates the findings of the Yugoslav War Crimes Commission." (Dr. [[w:Carl Kosta Savich|Carl Savich]] ([[w:Juris Doctor|J.D.]]). ''[http://www.balkanalysis.com/2005/04/09/another-side-of-the-pope-john-paul-iis-balkan-legacy/ Another Side of the Pope: John Paul II’s Balkan Legacy].'' Balkanalysis.com. April 9, 2005.) See also: Dr. Srdja Trifkovic. ''[http://www.orthodoxytoday.org/OT/view/shades-of-grey-the-record-of-archbishop-stepinac Shades of Grey: The Record of Archbishop Stepinac].'' '''OrthodoxyToday.org'''. June 8th, 2011.</ref>
*1947 Death of [[Alexis (Kabaliuk) of Carpathia|Alexei Kabalyiuk]], Apostle of Carpatho-Russia, who played a major role in reviving Orthodoxy in Transcarpathia in the early 20th century.
*1948 Martyrdom of Carpatho-Russian priest Protopresbyter [[Gabriel Kostelnik]].
*1949 Papal [[w:Decree against Communism|Decree against Communism]] by [[w:Pope Pius XII|Pope Pius XII]] excommunicates all Catholics collaborating in communist organizations.
*1950 Declaration of Bodily Assumption of Mary as dogma.
*1952 Ecumenical Patr. [[Athenagoras I (Spyrou) of Constantinople|Athenagoras]] officially visited, for the first time in the last one thousand years, the Papal representative in [[Constantinople]], who returned the visit.<ref name="NICON"/>
*1958 Pope John XXIII and Ecumenical Patr. [[Athenagoras I (Spyrou) of Constantinople|Athenagoras]] exchanged formal letters calling for peace among the Christian churches.<ref name="NICON"/>
*1962 The secretive [[w:Metz Accord|Metz Accord]] is made between the Holy See and the U.S.S.R. (attended by Metr. [[w:Metropolitan Nikodim (Rotov) of Leningrad|Nikodim (Rotov) of Leningrad]]) at Metz, France, on 13 August 1962, renewing the previous pacts of 1942 and 1944 concerning the [[w:Ostpolitik|Vatican's Ostpolitik]], by which Eastern Orthodox participation in the Second Vatican Council was authorized in exchange for a non-condemnation of atheistic communism during the conciliar assemblies.<ref>Chiron, Yves. ''Paul VI: Le pape écartelé.'' Perrin, Paris, 1993. ISBN 226200952X pp.186,246.</ref><ref>Interview with Paul-Joseph Schmitt, Archbishop of Metz, in Le Lorrain, 9 March 1963.</ref>
*1962-1965 Vatican II institutes major reforms, especially liturgical, into Roman Catholic Church; Patr. [[w:Maximos IV Sayegh|Maximos IV Sayegh]] of the [[w:Melkite Greek Catholic Church|Melkite Greek Catholic Church]] urged reconciliation between the Catholic and Eastern Orthodox churches, spoke forcefully against the [[Latinization]] of the [[Eastern Catholic Churches]], and championed the Eastern tradition of Christianity, winning a great deal of respect from Eastern Orthodox observers at the council and the approbation of the Ec. Patr. [[Athenagoras I (Spyrou) of Constantinople|Athenagoras I]].
*1963 Pope [[Paul VI of Rome|Paul VI]] announced the relaxation of the Roman Catholic ban on cremation in a confidential letter to bishops and issued his Instruction on 5 July, 1963.<ref>Douglas James Davies, Lewis H. Mates. ''[http://books.google.ca/books?id=BdhDM6Qcl1IC&printsec=frontcover#v=onepage&q&f=false Encyclopedia of Cremation].'' Ashgate Publishing, Ltd., 2005. p.141.</ref>

==Era of Dialogue==
*1964 Mutual lifting of excommunications by Patr. [[Athenagoras I (Spyrou) of Constantinople|Athenagoras I]] and Pope [[Paul VI of Rome|Paul VI]].
*1965 The [[w:North American Orthodox-Catholic Theological Consultation|North American Orthodox-Catholic Theological Consultation]] is founded, meeting twice yearly; the office of ''[[w:Latin Patriarch of Constantinople|Latin Patriarch of Constantinople]]'' is officially abolished; Professor John Karmiris wrote about the Vatican’s plan to promote the union of the Orthodox and [[w:Papist|Papist]], stating: ''"Pope [[Paul VI]] and his circle of Papist theologians worked out a well-researched and broad program of Rome-centered [[Ecumenism]], in agreement with Latin [[Primacy and Unity in Orthodox Ecclesiology|Ecclesiology]]."''<ref name=PIRAEISandDRYINOUPOLIS35>[[Andrew (Trempelas) of Dryinoupolis|Andrew of Dryinoupolis, Pogoniani and Konitsa]], and, [[Seraphim (Mentzelopoulos) of Piraeus|Seraphim of Piraeus and Faliro]]. ''[http://orthodoxinfo.com/ecumenism/epistle-to-pope-francis.pdf A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy].'' HOLY AUTOCEPHALOUS ORTHODOX CATHOLIC CHURCH OF GREECE (THE HOLY METROPOLIS OF DRYINOUPOLIS, POGONIANI AND KONITSA, and, THE HOLY METROPOLIS OF PIRAEUS AND FALIRO). April 10, 2014. p. 35.
:* citing: {{el icon}} ΙΩΑΝΝΗΣ ΚΑΡΜΙΡΗΣ, ''Ὀρθοδοξία καί Ρωμαιοκαθολικισμός,'' vol. ΙΙ, Ἀθήναι 1965, p. 170.</ref><ref group="note">"Fr. [[John S. Romanides|John Romanidis]], of blessed memory, revealed that a Papist “bishop” had confided to him that, according to the Vatican’s plan, the union would not happen from the top, that is to say, from the bishops, the theologians and the dialogues, but rather from the so-called grassroots [[ecumenism]], that is to say, through the mutual association between the two sides and the gradual implementation of sacramental intercommunion (intercommunio), which is already being put into effect by Rome and the Orthodox Ecumenists."
:* {{el icon}} ΑΡΧΙΜ. ΓΕΩΡΓΙΟΣ ΚΑΨΑΝΗΣ, ''Ἡ κρίσις Θεολογίας καί Οἰκουμενισμοῦ ἐν Η.Π.Α.'', Ἀθήναι 1968, pp. 17-20.</ref>
*1966 Translation of the sacred [[relics]] of the Holy [[Apostle Titus]] of Crete, from Venice (which took them in 1669), back to the Greek Orthodox [[Archdiocese of Crete]].<ref>[http://www.synaxarion.gr/gr/sid/3192/sxsaintinfo.aspx Ἀνακομιδὴ Τιμίων Λειψάνων Ἁγίου Ἀποστόλου Τίτου]. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.</ref>
*1966-67 Pope Paul VI continued John XXIII's policy of dialogue with Soviet leaders in order to reduce persecutions against local Christians ([[w:Ostpolitik|Ostpolitik]] policy), receiving Foreign Minister [[w:Andrei Gromyko|Andrei Gromyko]] and USSR President [[w:Nikolai Podgorny|Nikolai Podgorny]]; however while the Soviet officials considered themselves calling on the pope as the head of the [[w:Vatican City|Vatican City State]], the Vatican announced the visit as made to the Holy Father as supreme pastor of the [[w:Holy See|Holy See]].<ref>Francis X. Murphy. ''Vatican Politics: Structure and Function.'' '''World Politics'''. Vol.26, No.4 (July 1974). p.554.</ref>
*1968 The Pope removed from the Calendar of Saints the Great-Martyr St. [[George the Trophy-bearer]], as well as erasing thirty other Saints with him, including Saint [[Nicholas of Myra|Nicholas]], Saint [[Christopher of Lycia|Christopher]], Saint [[Barbara of Heliopolis|Barbara]], and Saint [[Catherine of Alexandria|Catherine]], being some of the chief Saints of [[Orthodox Church|Orthodoxy]].<ref>[[Andrew (Trempelas) of Dryinoupolis|Andrew of Dryinoupolis, Pogoniani and Konitsa]], and, [[Seraphim (Mentzelopoulos) of Piraeus|Seraphim of Piraeus and Faliro]]. ''[http://orthodoxinfo.com/ecumenism/epistle-to-pope-francis.pdf A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy].'' HOLY AUTOCEPHALOUS ORTHODOX CATHOLIC CHURCH OF GREECE (THE HOLY METROPOLIS OF DRYINOUPOLIS, POGONIANI AND KONITSA, and, THE HOLY METROPOLIS OF PIRAEUS AND FALIRO). April 10, 2014. p. 11.</ref> visit to [[Patriarchate of Alexandria]] by Vatican representatives, who give Patr. [[Nicholas VI of Alexandria|Nicholas VI]] a part of the relics of [[Apostle Mark|St Mark]] from Venice, on behalf of Pope [[Paul VI of Rome|Paul VI]]; the [[w:Centro Pro Unione|Centro Pro Unione]] center is founded by the [[w:Society of the Atonement|Society of the Atonement]] (Graymoor Friars and Sisters) as an ecumenical research and action center;
*1969 The new Roman Missal ''Institutio Generalis Missalis Romani'' or ''[[w:General Instruction of the Roman Missal|General Instruction of the Roman Missal]] (GIRM)'' is issued, indicating a preference for the liturgical orientation in which the priest celebrates the Liturgy "[[w:Versus populum|Versus Populum]]" ("towards the people"), rather than "[[w:Ad orientem|Ad Orientem]]" ("towards the east"), becoming the new pattern worldwide in Roman Catholic parishes.<ref group="note">According to Fr. Uwe Michael Lang: 
:"The most important directive is found in paragraph 262 of the ''Institutio Generalis Missalis Romani,'' the General Instruction of the new Roman Missal, issued in 1969. That says, 'It is better for the main altar to be constructed away from the wall so that one can easily walk around the altar and celebrate facing the people (''versus populum'').' The General Instruction of the Missal issued in 2002 retained this text unaltered except for the addition of the subordinate clause, 'which is desirable wherever possible'. This was taken in many quarters as a hardening of the 1969 text to mean that there was now a general obligation to set up altars facing the people 'wherever possible'. This interpretation, however, was rejected by the [[w:Congregation for Divine Worship and the Discipline of the Sacraments|Congregation for Divine Worship]] on 25 September 2000, when it declared that the word '' 'expedit' '' ('is desirable') did not imply an obligation but only made a suggestion." 
(Fr. Uwe Michael Lang. ''[http://books.google.com/books?id=r9GLP8GMixEC&printsec=frontcover#v=onepage&q&f=false Turning Towards the Lord: Orientation in Liturgical Prayer].'' Ignatius Press, 2004. pp.9-10,25-26.)</ref><ref group="note">According to Pope [[Benedict XVI]]: 
:"...The liturgical renewal in our own century took up this alleged model and developed from it a new idea for the form of the liturgy. The Eucharist - so it was said - had to be celebrated ''versus populum'' (toward the people). The altar - as can be seen in the normative model of St. Peter's - had to be positioned in such a way that priest and people looked at each other and formed together the circle of the celebrating community. This alone - so it was said - was compatible with the meaning of the Christian liturgy, with the requirement of active participation. This alone conformed to the primordial model of the Last Supper. These arguments seemed in the end so persuasive that after the Council [Vatican II] (which says nothing about "turning toward the people") new altars were set up everywhere, and today celebration ''versus populum'' really does look like the characteristic fruit of Vatican II's liturgical renewal." 
(Pope [[Benedict XVI]]. ''[http://books.google.ca/books?id=Wf0llOhrfY4C&source=gbs_navlinks_s The Spirit of the Liturgy].'' Transl. John Saward. Ignatius Press, 2000. p.77.)</ref>
*1974 The Venerable [[Justin Popovich|Justin Popović]] wrote ''"The Orthodox Church and Ecumenism"'', noting that: ''"Ecumenism is a common name for the false Christianities of the false churches of Western Europe. Within it is found the heart of European Humanism with [[w:Papist|Papism]] as its head. All of these false Christianities and false churches are nothing other than one heresy next to the other. Their common evangelical name is pan-heresy."''<ref>[[Andrew (Trempelas) of Dryinoupolis|Andrew of Dryinoupolis, Pogoniani and Konitsa]], and, [[Seraphim (Mentzelopoulos) of Piraeus|Seraphim of Piraeus and Faliro]]. ''[http://orthodoxinfo.com/ecumenism/epistle-to-pope-francis.pdf A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy].'' HOLY AUTOCEPHALOUS ORTHODOX CATHOLIC CHURCH OF GREECE (THE HOLY METROPOLIS OF DRYINOUPOLIS, POGONIANI AND KONITSA, and, THE HOLY METROPOLIS OF PIRAEUS AND FALIRO). April 10, 2014. p. 29.</ref>
*1978 Through the efforts of Metr. [[Panteleimon (Chrysofakis) of Thessalonica]], the sacred relics St. [[David of Thessalonica]] were triumphantly returned to Thessaloniki from Milan, Italy, after having been taken by Crusaders in 1236 AD.
*1979 [[w:Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church|Joint Commission of Orthodox and Roman Catholic Churches for Theological Dialogue]] established.
*1980 Extraordinary [http://www.impantokratoros.gr/conference-mountathos.en.aspx Joint Conference of the Sacred Community of Mount Athos], April 9-22, resolved publicly to state the opinion of the Athonite fathers on the subject of dialogue with the heterodox;<ref group="note">"..."Orthodoxy is not one of the churches, but The Church herself. She has preserved precisely and authentically the teaching of [[Jesus Christ|Christ]] in its pristine splendor and in all its purity. Over and above a simple, unbroken historical continuity and consistency there exists in her a spiritual and ontological authenticity. The same Faith, the same Spirit, the same life. It is this which constitutes the distinguishing feature of Orthodoxy and which justifies her claim that she is and remains The Church" (''Episkepsis'', #227, March 15, 1980)...From the Orthodox point of view there is no justification for Optimism in regard to the dialogue, and for this reason no haste should be exhibited concerning it. The Roman Catholics are pressing the dialogue, hoping to strengthen themselves by annexing Orthodoxy to themselves, for they are confronted by very powerful internal disturbances and crises, as is well known. The number of former Roman Catholics who have converted to Orthodoxy also disturbs them. But Orthodoxy has no reason to hasten towards dialogue since the papists remain so obdurate and immovable as regards infallibility, uniatism, and the rest of their pernicious teachings. Hastening the dialogue under such conditions is equivalent to spiritual suicide for the Orthodox." (''[http://www.impantokratoros.gr/conference-mountathos.en.aspx The Announcement of the Joint Conference of the Abbots of Mount Athos]. April 9-22, 1980.)</ref> [[w:Greece – Holy See relations|Greece and the Vatican City State]] formally established diplomatic relations; Pope [[John Paul II]] called the first officially recognized synod of the [[Ukrainian Greek Catholic Church]] (UGCC), presided over by controversial wartime Metr. (now Cardinal) Josyf Slipyj.<ref>''[http://www.encyclopediaofukraine.com/pages/S/L/SlipyYosyf.htm Slipy, Yosyf].'' '''Encyclopedia of Ukraine''', Vol. 4, 1993.</ref>
*1982 Orthodox-Roman Catholic Joint Commission publishes in Munich first official common document, ''"The Mystery of the Church and of the Eucharist in Light of the Mystery of the Holy Trinity."''
*1984 Martyrdom of Bp. [[Paul (de Ballester-Convallier) of Nazianzus]] in Mexico.
*1985 Joseph Cardinal Ratzinger (later Pope [[Benedict XVI]]) issues ''[http://books.google.ca/books?id=bSZtm0DWz_cC&pg=PA162&lpg=PA162&dq=ratzinger+orthodox+static+petrified&source=bl&ots=vesTi9UlXO&sig=pU8wHogd9sO3GEEgFQ1o_QWxxqY&hl=en&ei=rwq5TdGuMMnr0gHshJDdDw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBkQ6AEwAA#v=onepage&q&f=false The Ratzinger Report: An Exclusive Interview on the State of the Church],'' where he caricatures all [[Orthodox Church|Eastern Orthodox Churches]] as doctrinally "static" and "petrified as it were."<ref group="note">'We have already referred indirectly to the Eastern Orthodox Churches. What are relations like with them? "Contacts with them are only superficially easier; in reality we are faced with grave problems. These Churches have an authentic doctrine, but it is static, petrified as it were. They remain faithful to the tradition of the first Christian millenium, but they reject later developments on the grounds that Catholics decided upon these developments without them. For them, questions of faith can only be decided by a 'really ecumenical' council, i.e., one which includes all Christians. Therefore they regard as invalid what Catholics have declared since the split..."' (Joseph Cardinal Ratzinger with Vittorio Messori. ''[http://books.google.ca/books?id=bSZtm0DWz_cC&pg=PA162&lpg=PA162&dq=ratzinger+orthodox+static+petrified&source=bl&ots=vesTi9UlXO&sig=pU8wHogd9sO3GEEgFQ1o_QWxxqY&hl=en&ei=rwq5TdGuMMnr0gHshJDdDw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBkQ6AEwAA#v=onepage&q&f=false The Ratzinger Report: An Exclusive Interview on the State of the Church].'' Ignatius Press, 1985. pp.161-162.)</ref>
*1987 Orthodox-Roman Catholic Joint Commission in Bari issues common document ''"Faith, Sacraments and the Unity of the Church."''
*1988 Orthodox-Roman Catholic Joint Commission in Valamo publishes common document ''"The Sacrament of Order in the Sacramental Structure of the Church;"'' Pope [[John Paul II]] addressed the European Parliament urging unity with the East.<ref>William D. Montalbano. ''[http://articles.latimes.com/1988-10-12/news/mn-3301_1_john-paul Ulster's Paisley Disrupts Talks: Pope Urges W. Europeans to Seek Unity With East].'' LA Times. October 12, 1988.</ref><ref group="note">"...as the Pope began to speak, the Rev. Ian Paisley, the hard-line Protestant clergyman and a member of Parliament from Northern Ireland, rose to heckle him. ''"I renounce you as the anti-Christ! I renounce you and all your cults and creeds!"'' Paisley shouted from the rear of the chamber, quoting Thomas Cranmer, a pope-hating [[Archbishop of Canterbury]] who was burned at the stake in 1556." (William D. Montalbano. ''[http://articles.latimes.com/1988-10-12/news/mn-3301_1_john-paul Ulster's Paisley Disrupts Talks: Pope Urges W. Europeans to Seek Unity With East].'' LA Times. October 12, 1988.)</ref>
*1989 Joseph Cardinal Ratzinger (later Pope [[Benedict XVI]]) publishes "''[http://www.ewtn.com/library/curia/cdfmed.htm Letter to the Bishops of the Catholic Church on Some Aspects of Christian Meditation],''" where he rehearses historical [[Heresy|heretical]] arguments against [[hesychasm]] (in sections 26-28), caricaturing [[hesychasm]] as a "psychological-corporal method" with numerous inherent dangers.
*1990 The Soviet Union and Holy See established official relations 15 March 1990.
*1993 Orthodox-Roman Catholic Joint Theological Commission meets in Balamand, Lebanon, issuing common document ''"Uniatism: Method of Union of the Past, and Present. Search for Full Communion"'' (the "[[Balamand document]]"); the Balamand Document declared that what has been called "uniatism" ''"can no longer be accepted either as a method to be followed nor as a model of the unity our Churches are seeking".''<ref>Orthodox Christian Information Center. ''[http://www.orthodoxinfo.com/ecumenism/balamand_txt.aspx Full Text of the Balamand Statement].'' Originally published in: '''Eastern Churches Journal''', Vol. 1, No. 1, pp. 17-27. Section 12.</ref>
*1995 Pope [[John Paul II]] issues Apostolic Letter ''[http://www.vatican.va/holy_father/john_paul_ii/apost_letters/documents/hf_jp-ii_apl_02051995_orientale-lumen_en.html Orientale Lumen]'' ("Light from the East") on May 2, encouraging East-West union; Pope John Paul II issues Encyclical ''[http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_25051995_ut-unum-sint_en.html Ut Unum Sint]'' ("That they may be one") on May 25, reiterating that unity of these two [[w:Sui iuris|sui juris]] churches is essential (as well as further dialogue with the Protestant churches), showing that the [[Roman Catholic Church]] is officially moved to unity.
*1997 Beginning of the annual series of [http://www.olconference.com/ Orientale Lumen Conferences], a grassroots movement among lay persons and clergy providing a common forum for Eastern Orthodox, Eastern Catholics and Roman Catholics to meet and learn about eachother's traditions; "Orientale Lumen I" is held in Washington D.C.
*1998 Pope John Paul II beatified Zagreb's controversial wartime Abp. and later Cardinal [[w:Aloysius Stepinac|Aloysius Stepinac]].<ref>BBC News. ''[http://news.bbc.co.uk/2/hi/europe/185655.stm Controversial cardinal beatified].'' Saturday, October 3, 1998 Published at 17:53 GMT 18:53 UK.</ref><ref>Prof. Arthur Noble. ''[http://www.ianpaisley.org/article.asp?ArtKey=stepinac Pope beatifies a Mass Murderer – after canonising another].'' European Institute of Protestant Studies. 1/8/1999.</ref><ref group="note" name="STEPINAC"/>
*2000 Orthodox-Roman Catholic Joint Theological Commission meets in Baltimore, but is suspended after an acrimonious meeting, in particular due to the issues of [[w:Primacy of the Roman Pontiff|papal primacy]] and the role of [[Eastern Catholic Churches]], with the Commission not resuming again for six years;<ref>Jonathan Luxmoore. ''"Orthodox-Catholic relations at an impasse after Baltimore talks: 'Bitter differences' lead to dead-end, Polish ecumenist says."'' Ecumenical News International. (Distributed as Note #6146 by PCUSA NEWS on 2000-AUG-9).</ref> in view of the celebration of the Roman Catholic [[w:Great Jubilee|Great Jubilee]] year (''Jubilaeum''), on Sunday March 12 in his ''"[http://www.vatican.va/jubilee_2000/jubilevents/events_day_pardon_en.htm Day of Pardon]"'' homily Pope [[John Paul II]] formally asked forgiveness for the various sins committed by the Roman Catholic Church over the last two millennia.<ref>''[http://news.bbc.co.uk/2/hi/europe/674246.stm Pope apologises for church sins].'' BBC News. Sunday, 12 March, 2000, 19:48 GMT.</ref><ref group="note">"...we cannot fail to recognize the infidelities to the Gospel committed by some of our brethren, especially during the second millennium. Let us ask pardon for the divisions which have occurred among Christians, for the violence some have used in the service of the truth and for the distrustful and hostile attitudes sometimes taken towards the followers of other religions." (''HOMILY OF THE HOLY FATHER. "[http://www.vatican.va/holy_father/john_paul_ii/homilies/documents/hf_jp-ii_hom_20000312_pardon_en.html DAY OF PARDON]".'' Sunday, 12 March 2000).</ref>
*2001 Pope [[John Paul II]] apologizes to Orthodox for [[Fourth Crusade]], on the first trip to Greece by a Pope since AD 710;<ref group="note">"...Some memories are especially painful, and some events of the distant past have left deep wounds in the minds and hearts of people to this day. I am thinking of the disastrous sack of the imperial city of Constantinople, which was for so long the bastion of Christianity in the East. It is tragic that the assailants, who had set out to secure free access for Christians to the Holy Land, turned against their own brothers in the faith. The fact that they were Latin Christians fills Catholics with deep regret. How can we fail to see here the mysterium iniquitatis at work in the human heart? To God alone belongs judgement, and therefore we entrust the heavy burden of the past to his endless mercy, imploring him to heal the wounds which still cause suffering to the spirit of the Greek people. Together we must work for this healing if the Europe now emerging is to be true to its identity, which is inseparable from the [[w:Christian humanism|Christian humanism]] shared by East and West." (''[http://www.vatican.va/holy_father/john_paul_ii/speeches/2001/documents/hf_jp-ii_spe_20010504_archbishop-athens_en.html ADDRESS OF JOHN PAUL II TO HIS BEATITUDE CHRISTODOULOS, ARCHBISHOP OF ATHENS AND PRIMATE OF GREECE].'' Friday, 4 May 2001.)</ref> a day earlier some 1,000 Orthodox conservatives took to the streets to denounce his visit; Pope John Paul II goes on a controversial visit to Ukraine during which he was fiercely opposed by that country's largest Orthodox Church, where he beatified 28 [[Eastern Catholic Churches|Greek Catholics]], including 27 martyrs, most of whom were killed by the Soviet secret police.<ref>-----. ''[http://edition.cnn.com/2001/WORLD/europe/06/27/pope.ukraine/index.html Pope home from disputed Ukraine tour].'' CNN.com. June 27, 2001 Posted: 10:00 PM EDT (0200 GMT).</ref>
*2002 Patr. [[Bartholomew I (Archontonis) of Constantinople]] and Pope [[John Paul II]] co-sign Venice Declaration of Environmental Ethics; problem of Vatican [[proselytism]] is highlighted in its decision to upgrade its four [[w:Apostolic Administrator|Apostolic Administrations]] in Moscow, Saratov, Novosibirsk and Irkutsk to fully fledged Diocese status, and elevate the former Apostolic Administrator, Msgr. [[w:Tadeusz Kondrusiewicz (archbishop)|Tadeusz Kondrusiwicz]], to Metr.-Abp. of Moscow, drawing a storm of protest from Patr. [[Alexei II (Ridiger) of Moscow|Alexei II]] and the Holy Synod of Russia who described the move as "unfriendly" claiming the [[Roman Catholic Church]] saw Russia as a field for missionary activity.<ref>
Greg Watts. ''[http://www.timesonline.co.uk/tol/comment/faith/article1019375.ece Russia and Rome Rethink Relations].'' [[w:The Sunday Times|The Sunday Times]]. February 14, 2004.</ref><ref group="note">In his first interview with Western journalists since 2002, Patriarch [[Alexei II (Ridiger) of Moscow|Alexei II]] reiterated Orthodox complaints against Catholics. "Unfortunately relations are not at their best today because the [[proselytism|proselytising]] activity of the [[Roman Catholic Church]] is being carried out in both Russia and in CIS (Commonwealth of Independent States) countries. Many missionary orders work in Russia today, especially in the shelters and orphanages, where children who have been [[Baptism|baptised]] in Orthodoxy are being converted to Catholicism." Deep wounds have been inflicted by [[Eastern Catholic Churches|Uniate Catholics]] in the western area of Ukraine, he added. (Greg Watts. ''[http://www.timesonline.co.uk/tol/comment/faith/article1019375.ece Russia and Rome Rethink Relations].'' [[w:The Sunday Times|The Sunday Times]]. February 14, 2004.)</ref><ref group="note">"Orthodox leaders have always complained bitterly about the various Eastern Rite churches, which follow many Orthodox traditions but are loyal to the Vatican. They are widely perceived as Vatican infiltrators trying [[Proselytism|to lure away Orthodox followers]] and erode Orthodox churches." (Brian Murphy. ''Tale of two Europes: Political unity advances while ancient religious rifts persist.'' [[w:Times-Colonist|Times-Colonist]]. January 25, 2003. p.25.)</ref>
*2003 Holy Synod of the [[Church of Poland]] canonizes the [http://www.impantokratoros.gr/F110A235.en.aspx Holy Polish Saints and Martyrs] of the eparchy of Helm and Podlaskia, martyred by the [[w:Papist|Papists]] during the zenith of the persecutions in 1944.<ref group="note">"It is decided that the assembly of the Holy Martyrs and Confessors of the eparchy of Helm and Podlaska shall be on the first Sunday of the month of June. They are ranked in the chorus of the Saints:
* a) [http://www.impantokratoros.gr/72F75F01.en.aspx Protopresbyter Basil] (martyred in the village of Teratin on the 4th May 1945).
* b) [http://www.impantokratoros.gr/474F45C5.en.aspx Protopriest Paul Svaiko and his matushka Joanna] (martyred at the village of Graboviets on the 28th August 1943).
* c) Priest [http://www.impantokratoros.gr/2B509C1A.en.aspx Nicholas Holts] (martyred at Novosiolski on 2nd April 1944).
* d) Priest [http://www.impantokratoros.gr/31E2FBDF.en.aspx Leon Corobtsuk] (martyred at Laskof on 10th May 1944).
* e) Priest [http://www.impantokratoros.gr/CF590B76.en.aspx Peter Ochrisko] (martyred at Tsartoviets on 10th April 1944).
* f) Priest Sergius Zahartsuk (martyred at Nabruz on 6th May 1943).
* g) Monk [http://www.impantokratoros.gr/70435C17.en.aspx Ignatius] (martyred at the Monastery of Saint Onouphrios at Giobletsna on 10 Aug 1942)."</ref>
*2004 Return of relics of Ss. [[John Chrysostom]] and [[Gregory the Theologian]] to Constantinople from Rome (after having been stolen by Crusaders); the [http://www.olconference.com/OL_PastConEE1.html Orientale Lumen EuroEast I] conference is held in Istanbul, May 10-13, 2004;<ref group="note">This was the 11th of a series of Orientale Lumen Conferences, since they began in 1997. ''Orientale Lumen EuroEast I'' was jointly announced by the [[Church of Constantinople|Ecumenical Patriarchate of Constantinople]], the [[w:Pontifical Oriental Institute|Pontifical Oriental Institute]], the [http://orientale-lumen.blogspot.com/ Catholic and Orthodox Society of St. John Chrysostom], and [http://ecpubs.com/ Eastern Christian Publications]. The thematic focus of the 80 participants of [http://findarticles.com/p/articles/mi_hb3236/is_2_41/ai_n29153469/?tag=content;col1 Orientale Lumen Euro-East I] was ''"Liturgy as the Foundation of Dialogue."'' The meeting transpired over the anniversary of the founding of Constantinople on May 11,330 A.D.</ref> the [http://www.moehlerinstitut.de/sites/eng/12orthoe/12akie.html Saint Irenaeus Joint Orthodox-Catholic Working Group] is established at Paderborn (Germany), composed of 26 theologians, 13 Orthodox and 13 Roman Catholics, attempting to go through Church history chronologically to understand and analyze the development of the interrelationship between [[Primacy and Unity in Orthodox Ecclesiology|primacy and synodality]] in terms of both theology and [[praxis]].<ref group="note">Since its foundation in 2004, the [http://www.moehlerinstitut.de/sites/eng/12orthoe/12akie.html Saint Irenaeus Joint Orthodox-Catholic Working Group] has held annual meetings at: Paderborn (2004), Athens (2005), Chevetogne (2006), Belgrade (2007), Vienna (2008), Kiev (2009), and Magdeburg (2010).</ref>
*2005 Major controversy in Ukraine involving the almost exclusively western Ukraine-based [[Eastern Catholic Churches|Uniate]] Greek Catholic Church moving its administrative centre on from Lviv to Kiev, constructing a large cathedral there, and its plans to establish a patriarchate, criticized by the Orthodox [[Church of Ukraine]] and other Orthodox; in his first major policy statement as pope, Pope [[Benedict XVI]] issued [http://www.vatican.va/roman_curia/congregations/ccatheduc/documents/rc_con_ccatheduc_doc_20051104_istruzione_en.html an instruction] barring actively [[Homosexuality|gay]] priests from seminaries, the only exception being for those with a "transitory problem" that had been overcome at least three years prior to ordination to the diaconate.<ref>CONGREGATION FOR CATHOLIC EDUCATION. ''[http://www.vatican.va/roman_curia/congregations/ccatheduc/documents/rc_con_ccatheduc_doc_20051104_istruzione_en.html Instruction Concerning the Criteria for the Discernment of Vocations with regard to Persons with Homosexual Tendencies in view of their Admission to the Seminary and to Holy Orders].'' Rome, 4 November 2005, Memorial of St Charles Borromeo, Patron of Seminaries. Cardinal Zenon Grocholewski (Prefect).</ref><ref>IAN FISHER and LAURIE GOODSTEIN. ''[http://www.nytimes.com/2005/09/22/international/europe/22vatican.html New Vatican Rule Said to Bar Gays as New Priests].'' NY Times. September 22, 2005.</ref><ref>Peter Gould. ''[http://news.bbc.co.uk/2/hi/europe/4479466.stm Vatican fuels gay clergy debate].'' BBC News. Monday, 28 November 2005, 18:33 GMT.</ref><ref>''[http://www.msnbc.msn.com/id/28677174/ Less gay behavior in seminaries, Vatican says].'' MSNBC (Associated Press). 1/15/2009 2:26:40 PM ET.</ref><ref>PAUL VITELLO. ''[http://www.nytimes.com/2010/05/31/nyregion/31gay.html?_r=1 Prospective Catholic Priests Face Sexuality Hurdles].'' NY Times. May 30, 2010.</ref>
*2006 Pope Benedict XVI drops title ''Patriarch of the West'';<ref>''"[http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/general-docs/rc_pc_chrstuni_doc_20060322_patriarca-occidente_fr.html Communiqué concernant la suppression du titre «Patriarche d’Occident» dans l'Annuaire pontifical 2006]".'' Vatican.va. Retrieved 2010-09-26.</ref><ref group="note">From 1863 until 2005, the ''Annuario Pontificio'' included also the title "Patriarch of the West". This title was first used by [[w:Pope Theodore I|Pope Theodore I]] in 642, and was only used occasionally. Indeed, it did not begin to appear in the pontifical yearbook until 1863. On 22 March 2006, the Vatican released a statement explaining this omission on the grounds of expressing a "historical and theological reality" and of "being useful to ecumenical dialogue". The title Patriarch of the West symbolized the pope's special relationship with, and jurisdiction over, the Latin Church—and the omission of the title neither symbolizes in any way a change in this relationship, nor distorts the relationship between the Holy See and the Eastern Churches, as solemnly proclaimed by the Second Vatican Council.</ref> Pope Benedict XVI visits Ecumenical Patriarchate, drawing criticism from the common Assembly of the twenty Sacred Monasteries of [[Mount Athos]];<ref>''[http://www.orthodoxinfo.com/ecumenism/athos_popevisit2006.aspx The Official Statement from Mt. Athos on the Pope's Visit to the Phanar].'' [[Karyes (Athos)|Karyae]], 30 December 2006.</ref> in Ephesus, during the 2006 visit of [[Benedict XVI]] to Turkey and to the [[Phanar]], he supported the [[Unia]], stating ''"according to him the best way to unity in the Church is that of [[Unia]]."''<ref>[[Andrew (Trempelas) of Dryinoupolis|Andrew of Dryinoupolis, Pogoniani and Konitsa]], and, [[Seraphim (Mentzelopoulos) of Piraeus|Seraphim of Piraeus and Faliro]]. ''[http://orthodoxinfo.com/ecumenism/epistle-to-pope-francis.pdf A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy].'' HOLY AUTOCEPHALOUS ORTHODOX CATHOLIC CHURCH OF GREECE (THE HOLY METROPOLIS OF DRYINOUPOLIS, POGONIANI AND KONITSA, and, THE HOLY METROPOLIS OF PIRAEUS AND FALIRO). April 10, 2014. p. 34.</ref> Abp. [[Christodoulos (Paraskevaides) of Athens]] visits Vatican, the first head of the [[Church of Greece]] to visit the Vatican, reciprocating the Pope's visit to Greece in 2001, and signing a ''[http://www.vatican.va/holy_father/john_paul_ii/speeches/2001/documents/hf_jp-ii_spe_20010504_joint-declaration_en.html Joint Declaration on the importance of the Christian roots of Europe]'' and protecting fundamental human rights; the [[Church of Russia|Russian Orthodox]] and [[Roman Catholic Church|Roman Catholic]] Churches confronted [[w:Secular humanism|Secular Humanism]] at the conference ''"[http://www.pro-oriente.at/?site=ps20060511124020 Giving a Soul to Europe]"'' (Vienna, May 3-5, 2006),<ref group="note">The conference was organized jointly by the [[w:Pontifical Council for Culture|Pontifical Council for Culture]] and the [http://www.mospat.ru/en/department/today/ Department for External Church Relations of the Moscow Patriarchate].</ref> discussing the challenges facing Christianity, specifically materialism, consumerism, agnosticism, secularism and relativism, all based on liberal humanist ideology, constituting a real threat to Christianity today;<ref group="note">From the perspective of the Church [[w:Secular humanism|Secular Humanism]] is defined as a religious philosophical worldview based on [[atheism]], [[w:Naturalism (philosophy)|naturalism]], [[evolution]], and [[w:Moral relativism|ethical relativism]], attempting to function as a civilized society with the total exclusion of [[God]] and His moral principles. At the conference Bishop [[Hilarion (Alfeyev) of Vienna|Hilarion Alfeyev]] called in most resolute terms for '''an institutionalized Orthodox-Catholic alliance''', without which, he said, it would not be possible to defend traditional values in Europe: ''"What we are witnessing is the final attack of militant secularism on the remains of Christian civilization in Europe."'' Note that at its 50th anniversary World Humanist Congress in 2002, the [[w:International Humanist and Ethical Union|International Humanist and Ethical Union]] (IHEU) published its ''"[[w:Amsterdam Declaration|Amsterdam Declaration]]",'' the defining statement of worldwide secular Humanism, embracing Humanist, atheist, rationalist, secular, skeptic, Ethical Culture, freethought and similar organisations worldwide.</ref> Pope [[Benedict XVI]] met with Bp. Agathangelos of Fanarion and Greek Orthodox Seminarians from the [[Apostoliki Diakonia]] theology college in Greece who were visiting Rome, urging them to confront the challenges that threaten the faith by working to unify all Christians.
*2007 Orthodox-Roman Catholic Joint Commission meets in Ravenna, Italy, 10th plenary, led by co-presidents Cardinal [[w:Walter Kasper|Walter Kasper]] and Metr. [[John (Zizioulas) of Pergamon]], agreeing upon a joint document consisting of 46 articles providing an ecclesiastical road map in discussing union ("[http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/ch_orthodox_docs/rc_pc_chrstuni_doc_20071013_documento-ravenna_en.html Ravenna Document]");<ref>Ruth Gledhill, Religion Correspondent and Paul Bompard in Rome. ''[http://www.timesonline.co.uk/tol/comment/faith/article2880038.ece Vatican joins historic talks to end 950-year rift with Orthodox church].'' [[w:The Sunday Times|The Sunday Times]]. November 16, 2007.</ref><ref>Ian Fisher. ''[http://www.nytimes.com/2007/11/15/world/europe/15briefs-orthodox.html Vatican City: Catholic-Orthodox Accord on Papal Primacy].'' [[w:The New York Times|NY Times]]. November 15, 2007. A10.</ref> Russian delegation walks out of Ravenna talks in protest of presence of Estonian delegation ([[Church of Constantinople|EP]]); the Vatican issued a 16-page document prepared by the ''[[w:Congregation for the Doctrine of the Faith|Congregation for the Doctrine of the Faith]]'', restating its belief that the Catholic Church is the only true church of Jesus Christ, also stating that although Orthodox churches are true churches, they are defective because they do not recognize the [[w:Papal supremacy|primacy of the Pope]];<ref>''[http://www.cbc.ca/world/story/2007/07/10/vatican-church.html Catholic Church only true church, Vatican says].'' CBC News. Tuesday, July 10, 2007.</ref> [http://www.olconference.com/OL_PastCon_EE_II.html Orientale Lumen EuroEast II] conference, May, 2007 in Istanbul; the Vatican formally [http://en.wikinews.org/wiki/Vatican_abolishes_Limbo reconsiders doctrine of Limbo];<ref>''[http://www.cbc.ca/canada/story/2007/04/20/limbo-in-limbo.html Catholic Church sees 'hope' for unbaptized babies].'' CBC News. Friday, April 20, 2007 | 4:16 PM ET.</ref> Pope [[Benedict XVI]] issues the Apostolic Letter ''[[w:Summorum Pontificum|Summorum Pontificum]],''<ref>[http://www.vatican.va/holy_father/benedict_xvi/motu_proprio/documents/hf_ben-xvi_motu-proprio_20070707_summorum-pontificum_lt.html Latin text on the Holy See's website]. Published officially in ''[[w:Acta Apostolicae Sedis|Acta Apostolicae Sedis]]'' XCIX (2007), 777-781. Available also with an [http://www.sanctamissa.org/en/resources/summorum-pontificum.html English translation in a parallel column].</ref> granting greater freedom to use the [[w:Tridentine Mass|Tridentine Mass]] in its 1962 form and for administering most of the [[sacraments]] in the form that they had before the liturgical reforms following the Second Vatican Council, being well received by supporters of the Tridentine Mass and Traditionalists.
*2009 Led by three senior archbishops, a group of Orthodox clergy in Greece published a manifesto, ''[http://www.impantokratoros.gr/FA9AF77F.en.aspx A Confession of Faith Against Ecumenism],'' pledging to resist all ecumenical ties with Roman Catholics and Protestants, amongst its signatories including six metropolitans,<ref group="note">Metr. [[Panteleimon (Lampadarios) of Antinoe]]; Metr. Seraphim (Stergioulis) of [[Metropolis of Kythira|Kythira]]; Metr. Kosmas (Papachristos) of [[Metropolis of Aitolia and Akarnania|Aitolia and Akarnania]]; Metr. [[Seraphim (Mentzelopoulos) of Piraeus]]; Metr. Dr. [http://www.kosovo.net/artemy.html Artemije (Radosavljevic)] of Raska and Prizren, Kosovo and Metohia; Bp. [[George (Schaefer) of Mayfield]], Abbott of the [[Hermitage of the Holy Cross (Wayne, West Virginia)]].</ref> as well as 49 archimandrites, 22 hieromonks, and 30 nuns and abbesses, as well as many other priests and church elders; Orthodox-Roman Catholic Joint Commission meets in Paphos, Cyprus, 11th plenary, studying the theme ''"The Role of the Bishop of Rome in the Communion of the Church in the First Millennium;"'' first-ever Russian Orthodox church is consecrated in Rome; Russia and the Holy See upgraded their diplomatic relations to full ambassadorial relations in 2009, following improvements in the working relationship between the Holy See and the Orthodox Patriarchate of Moscow;<ref>''[http://news.bbc.co.uk/2/hi/europe/8394079.stm Russia and the Vatican establish full diplomatic ties].'' BBC News. 20:59 GMT, Thursday, 3 December 2009.</ref> at the invitation of Cardinal Walter Kasper, Abp. [[Hilarion (Alfeyev) of Volokolamsk]] visited Pope [[Benedict XVI]] and several officials of the Roman Curia who have key roles in the Roman Catholic ecumenical dialogue;<ref>''[http://www.interfax-religion.com/?act=news&div=6464 Archbishop Hilarion shares with Pope his concern about Orthodox dioceses in Ukraine destroyed by the Uniates].'' Interfax-Religion. 21 September 2009, 13:19.</ref> the [[North American Orthodox-Catholic Theological Consultation]] issues ''"[http://www.usccb.org/seia/RavennaResponse.pdf A Common Response]"'' to the Ravenna Document of 2007, identifying a number of criticisms.
*2010 Patr. [[Bartholomew I (Archontonis) of Constantinople|Bartholomew]] firmly addressed the opponents of the Orthodox theological dialogues in the ''[http://www.ec-patr.org/docdisplay.php?lang=gr&id=1168&tla=en Patriarchal and Synodal Encyclical on the Sunday of Orthodoxy],'' signed by 12 Bishops in addition to the Ecumenical Patriarch;<ref group="note">"...These dialogues, together with every effort for peaceful and fraternal relations of the Orthodox Church with other Christians, are unfortunately challenged today in an unacceptably fanatical way – at least by the standards of a genuinely Orthodox ethos – by certain circles that exclusively claim for themselves the title of zealot and defender of Orthodoxy. As if all the Patriarchs and Sacred Synods of the Orthodox Churches throughout the world, who unanimously decided on and continue to support these dialogues, were not Orthodox. Yet, these opponents of every effort for the restoration of unity among Christians raise themselves above Episcopal Synods of the Church to the dangerous point of creating schisms within the Church...moreover, union is not decided by theological commissions but by Church Synods...Beloved children in the Lord, Orthodoxy has no need of either fanaticism or bigotry to protect itself. Whoever believes that Orthodoxy has the truth does not fear dialogue, because truth has never been endangered by dialogue..." (''[http://www.ec-patr.org/docdisplay.php?lang=gr&id=1168&tla=en Patriarchal and Synodal Encyclical on the Sunday of Orthodoxy],'' February 21, 2010.)</ref> first ever visit by a pope to Cyprus, as Pope Benedict went on a sensitive three-day day visit to the divided island; Cardinal Walter Kasper stated that there can be no full integration of eastern and western Europe without ecumenical dialogue and the contribution of the eastern European Orthodox churches; at the ''“[http://www.fordham.edu/mvst/conference10/orthodox/index.html Orthodox Constructions of the West]”'' conference at Fordham University (June 28-30), keynote speaker Fr. Robert F. Taft, (S.J) delivered the address ''"Perceptions and Realities in Orthodox-Catholic Relations Today,"'' calling on Catholic and Orthodox Churches to Restore Communion;<ref group="note">Eastern-rite Jesuit scholar Rev. Robert Taft made a similar appeal for union when he delivered the annual Kelly Lecture at the University of Toronto's St. Michael's College in 2000. (''Jesuit slams Catholic-Orthodox rift.'' [[w:Times-Colonist|Victoria Times Colonist]]. December 16, 2000. A12.)</ref> Pope [[Benedict XVI]] proclaims the [[w:Pontifical Council for the Promotion of the New Evangelisation|Pontifical Council for the Promotion of the New Evangelisation]]; [http://www.olconference.com/OL_FutCon_EuroEast_III Orientale Lumen EuroEast III] conference, July 5-8, 2010 in Istanbul; Orthodox-Roman Catholic Joint Commission meets in Vienna, Austria, 12th plenary, studying the theme ''"The Role of the Bishop of Rome in the Communion of the Church in the First Millennium;"'' [[North American Orthodox-Catholic Theological Consultation]] meets in Washington DC, issuing two statements: ''[http://www.scoba.us/articles/2855.html Steps Towards A Reunited Church: A Sketch Of An Orthodox-Catholic Vision For The Future].,''<ref>The [[North American Orthodox-Catholic Theological Consultation]]. ''[http://www.scoba.us/articles/2855.html Steps Towards A Reunited Church: A Sketch Of An Orthodox-Catholic Vision For The Future].'' Georgetown University, Washington, DC. October 2, 2010.</ref> and ''[http://www.scoba.us/articles/2856.html Celebrating Easter/Pascha Together].''<ref>The [[North American Orthodox-Catholic Theological Consultation]]. ''[http://www.scoba.us/articles/2856.html Celebrating Easter/Pascha Together].'' Georgetown University, Washington, DC. October 1, 2010.</ref> Croatian Roman Catholic Archdiocese of Zadar gives cherished relic of St. [[Simeon the God-receiver|Simeon]] to the [[Church of Jerusalem|Greek Orthodox Patriarchate of Jerusalem]];<ref group="note">The mummified body of St. [[Simeon the God-receiver|Simeon]] was taken from Jerusalem to Constantinople in the 13th century, and was apparently destined for Venice when a storm on the Adriatic Sea forced the ship off course toward what is now Croatia. The saint’s remains have been venerated in Zadar since that time. In 2007, during a pilgrimage to the [[Holy Land]], Archbishop Ivan Prendja of Zadar met with the Greek Orthodox Patriarch [[Theophilus III (Giannopoulos) of Jerusalem|Theophilus III of Jerusalem]], and agreed to provide a relic of St. Simeon to be venerated in an Orthodox monastery dedicated to the saint. Archbishop Prendja died in January of this year, but his successor, Archbishop Zelimir Puljic, carried out his promise in a ceremony in Zadak, turning over the relic to representatives of the Orthodox patriarchate. (''[http://www.catholicculture.org/news/headlines/index.cfm?storyid=7917 Croatian archdiocese gives cherished relic to Greek Orthodox Patriarchate of Jerusalem].'' CatholicCulture.org. October 13, 2010).</ref> over half a million Guatemalan Indians of the "Orthodox Catholic Church of Guatemala" (OCCG), a branch of the "[[w:Orthodox-Catholic Church of America|Orthodox-Catholic Church of America]]" (OCCA), are received in their entirety into the Ecumenical Patriarchate's [[Greek Orthodox Metropolis of Mexico, Central America, Columbia, Venezuela, and the Caribbean Islands|Holy Metropolis of Mexico (Central America)]];<ref>''[http://www.secretariat.orthodoxtheologicalinstitute.org/index.php?option=com_lyftenbloggie&view=lyftenbloggie&category=secretariat%20news&Itemid=50 PRESS RELEASE].'' '''General Secretariat for Pan-Orthodox Ministries'''. FROM THE OFFICE OF THE HOLY METROPOLIS, Mexico City, April 7th 2010.</ref><ref group="note">In announcing this exciting development, His Eminence Metropolitan [[Athenagoras (Aneste) of Mexico]] expressed his great pleasure in welcoming the OCCG which was received in its entirety, including their former clergy, seminarians, lay ministers, catechists and affiliated membership into the canonical family of the [[Orthodox Church]], under the guidance of [[Protosyngellos|Archiepiscopal Vicar]] [[Archimandrite]] Dr. [[Andrew (Vujisić) of Tralles]]. Following their official reception, the leaders of OCCG, Messrs. [[Andrew Girón]] and [[Michael Castellanos]] traveled to Mexico City where on the weekend of March 19-21, they were ordained to the Holy Priesthood, receiving the title of [[Archimandrite]]. The OCCG has an approximate membership of 527,000 faithful and catechumens, overwhelmingly indigenous, with 334 churches in Guatemala and southern Mexico, with 12 (formerly OCCG) clergymen and 14 seminarians, who are assisted in their pastoral ministry by 250 lay ministers and 380 catechists.</ref> renowned Swiss theologian and Patristics scholar Hieromonk [[Gabriel Bunge]] ([[w:Order of Saint Benedict|O.S.B.]]) is received into the [[Orthodox Church]].
*2011 The [[w:United States Conference of Catholic Bishops|United States Conference of Catholic Bishops]] (USCCB) releases a revised edition of the ''[[w:New American Bible Revised Edition|New American Bible]]'' which further departs from the authority of the [[Septuagint]], in favour of the later Masoretic text, most controversially in [[Isaiah|Isaias]] 7:14, revising the NAB from ''"the virgin shall be with child"'' to ''"a young woman shall be with child"'', essentially serving to undermine the doctrines of the Perpetual Virginity of the [[Theotokos]], and the Virginal Conception of [[Christ]];<ref>Alexandra Silver. ''[http://newsfeed.time.com/2011/03/04/controversial-bible-revision-about-that-virgin-thing/ Controversial Bible Revision: About That 'Virgin' Thing...].'' TIME NewsFeed. 2011-03-04.</ref><ref group="note">This single act assists, what appears to conscientious Orthodox Christians, as the further Protestantization of the Roman Church by ''progressive'' bishops and theologians.</ref> official introduction of the new English-language translation of the Roman Missal in most English-speaking countries, on the first Sunday of Advent (November 27, 2011), representing a translation that more faithfully tracks the original Latin.<ref>Sharon Otterman. ‘’[http://www.nytimes.com/2011/11/28/nyregion/for-catholics-the-word-was-a-bit-different-amen.html New Translation of Catholic Mass Makes Its Debut].’’ NY Times. Sunday November 27, 2011.</ref><ref group="note">The [http://www.icelweb.org/ International Commission for English in the Liturgy] prepared a new English translation of the Roman Missal, the completed form of which received the [http://www.icelweb.org/news.htm approval of the Holy See in April 2010]. Some of the revisions are: 
:* The [[Nicene Creed]] now starts with ''“I believe in one God”'' instead of ''“We believe in one God.”'' 
:* Jesus is now ''“consubstantial with the Father”'' rather than ''“one in Being with the Father.”'' 
:* Communion begins with the words, ''“Lord, I am not worthy that you should enter under my roof,”'' instead of ''“Lord, I am not worthy to receive you.”'' 
:* The response ''“And also with you,”'' is now rendered ''“And with your spirit.”''</ref>
*2012 The Assembly of Catholic Ordinaries of the Holy Land (ACOHL) issues a directive stating that within two years (by 2015) all Eastern Catholics and the [[w:Latin Patriarch of Jerusalem|Latin Patriarchate in the Holy Land]] will officially adopt the Greek Orthodox Julian calendar date for the celebration of [[Pascha]].<ref>Christophe Lafontaine. ''[http://en.lpj.org/2012/10/23/latin-patriarchate-will-celebrate-easter-2013-according-to-the-julian-calendar/ Latin Patriarchate will celebrate Easter 2013 according to the Julian Calendar].'' Latin Patriarchate of Jerusalem. Oct 23, 2012.</ref><ref>Judith Sudilovsky. ''[http://www.catholicnews.com/data/stories/cns/1300518.htm Tale of two Easters: Holy Land Catholics, Orthodox to celebrate as one].'' Catholic News Service. Feb-7-2013.</ref><ref group="note">For Easter 2015 and the following years, a decree formulated by the ACOHL will be submitted to the Holy See for approval. This decree is to state that all the Catholic Churches of the Holy Land will permanently adopt the Julian calendar for the celebration of Easter with the consequential adjustment of the liturgical calendar for the beginning of Lent and the feast of Pentecost. Meanwhile, the Bishops of the Catholic Churches of the Holy Land have the option of starting the implementation in 2013. This is the case with the Latin Patriarchate of Jerusalem.</ref>
*2014 Metropolitans [[Seraphim (Mentzelopoulos) of Piraeus|Seraphim of Piraeus]] and [[Andrew (Trempelas) of Dryinoupolis|Andrew of Dryinoupolis]], of the [[Church of Greece]], write a ''[http://orthodoxinfo.com/ecumenism/epistle-to-pope-francis.pdf lengthy epistle]'' sent to to [[Pope]] Francis on April 10, 2014, concerning his past, the abysmal State of Papism, and a plea to return to Holy Orthodoxy.<ref>[[Andrew (Trempelas) of Dryinoupolis|Andrew of Dryinoupolis, Pogoniani and Konitsa]], and, [[Seraphim (Mentzelopoulos) of Piraeus|Seraphim of Piraeus and Faliro]]. ''[http://orthodoxinfo.com/ecumenism/epistle-to-pope-francis.pdf A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy].'' HOLY AUTOCEPHALOUS ORTHODOX CATHOLIC CHURCH OF GREECE (THE HOLY METROPOLIS OF DRYINOUPOLIS, POGONIANI AND KONITSA, and, THE HOLY METROPOLIS OF PIRAEUS AND FALIRO). April 10, 2014. 87 pp.</ref><ref>{{el icon}} ὁ Δρυϊνουπόλεως, Πωγωνιανῆς καί Κονίτσης ΑΝΔΡΕΑΣ, καί ὁ Πειραιῶς ΣΕΡΑΦΕΙΜ. ''[http://www.imp.gr/images/Epikairothta_2014/PAPAS%20EPISTOLH%20ellhnika.pdf Επιστολή προς τον Πάπα].'' ΑΥΤΟΚΕΦΑΛΟΣ ΟΡΘΟΔΟΞΟΣ ΚΑΘΟΛΙΚΗ ΕΚΚΛΗΣΙΑ ΤΗΣ ΕΛΛΑΔΟΣ - (ΙΕΡΑ ΜΗΤΡΟΠΟΛΙΣ ΔΡΥΪΝΟΥΠΟΛΕΩΣ ΠΩΓΩΝΙΑΝΗΣ & ΚΟΝΙΤΣΗΣ καί ΙΕΡΑ ΜΗΤΡΟΠΟΛΙΣ ΠΕΙΡΑΙΩΣ). Tῇ 10ῃ Ἀπριλίου 2014. 121 pp.</ref>

==See also==
*[[Church of Rome]]
*[[Roman Catholic Church]]
*[[Heterodoxy]]
*[[Anti-Orthodox#Roman_Catholic_Polemics|Anti-Orthodox - Roman Catholic Polemics]]

*[[Great Schism]]
*[[Ecclesiology]]
*[[Primacy and Unity in Orthodox Ecclesiology]]

*[[Orthodox - Old Catholic Dialogue]]
*[[Timeline of Church History]]
*[[Timeline of Schisms]]

==External Links==
'''Wikipedia'''
*[[w:Roman Catholic–Eastern Orthodox theological differences|Roman Catholic–Eastern Orthodox theological differences]]
*[[w:Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church|Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church]]
*[[w:North American Orthodox-Catholic Theological Consultation|North American Orthodox-Catholic Theological Consultation]]
*[[w:Pontifical Council for Promoting Christian Unity|Pontifical Council for Promoting Christian Unity]]
*[[w:Pontifical Oriental Institute|Pontifical Oriental Institute]] (The premier center for the study of Eastern Christianity in Rome, Italy).
*[[w:Catholic Church and ecumenism|Catholic Church and ecumenism]]
----
*[[w:Catholic–Orthodox Joint Declaration of 1965|Catholic–Orthodox Joint Declaration of 1965]]
*[[w:Declaration of Ravenna|Declaration of Ravenna]] (2007)
----
*[[w:Catholic Church|Roman Catholic Church]]
*[[w:Latin Rite|Latin Church]]
*[[w:Latin liturgical rites|Latin liturgical rites]]
*[[w:Liturgical Movement|Liturgical Movement]]
*[[w:Roman Curia|Roman Curia]]
*[[w:Eastern Catholic Churches|Eastern Catholic Churches]]
----
*[[w:Vatican City|Vatican City]]
*[[w:Politics of Vatican City|Politics of Vatican City]]
*[[w:Economy of Vatican City|Economy of Vatican City]]
*[[w:Holy See – Soviet Union relations|Holy See – Soviet Union relations]]
*[[w:Pope Benedict XV and Russia|Pope Benedict XV and Russia]]
*[[w:Pope Pius XII and Russia|Pope Pius XII and Russia]]
*[[w:Holy See – Russia relations|Holy See – Russia relations]]
*[[w:Greece – Holy See relations|Greece – Holy See relations]]
*[[w:Holy See – Romania relations|Holy See – Romania relations]]
----
*[[w:Protos (monastic office)|Protos]]
*[[w:Irenicism|Irenicism]]
*[[w:Full communion|Full communion]]
*[[w:Communion of Saints|Communion of the Saints]]
*[[w:Greek East and Latin West|Greek East and Latin West]]
----
'''Other'''
* The "Ravenna Document", at Vatican.va (The Holy See) - ''[http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/ch_orthodox_docs/rc_pc_chrstuni_doc_20071013_documento-ravenna_en.html ECCLESIOLOGICAL AND CANONICAL CONSEQUENCES OF THE SACRAMENTAL NATURE OF THE CHURCH: ECCLESIAL COMMUNION, CONCILIARITY AND AUTHORITY].'' Ravenna, 13 October 2007.

==Notes==
<references group="note" />

==References==
<div><references/></div>

==Further reading==
===Orthodox===
* [[Vladimir Guettée|Abbé Guettée]] (D.D.). ''[http://books.google.com/books?id=VcEOAAAAYAAJ&printsec=frontcover&source=gbs_navlinks_s#v=onepage&q=&f=false The Papacy: Its Historic Origin and Primitve Relations with the Eastern Churches].'' Transl. from the French, with an introduction by [[w:Arthur Cleveland Coxe|Arthur Cleveland Coxe]] (Bp. of Western NY). New York; London: S Low, Son & Co.. 1867. 383 pp. ''(Also online [http://www.pravoslavieto.com/books/papacy_abatt_guette.htm here])''
* Andrew J. Ekonomou. ''[http://books.google.ca/books?id=zomZk6DbFTIC&printsec=frontcover#v=onepage&q&f=false Byzantine Rome and the Greek Popes: Eastern Influences on Rome and the Papacy from Gregory the Great to Zacharias, A.D. 590-752].'' Lexington Books, 2007. 347 pp.
* Rev. Dr. [[Andrew Louth]]. ''[http://books.google.ca/books?id=WlpPjOlVzQwC&printsec=frontcover&source=gbs_summary_r&cad=0 Greek East and Latin West: The Church, AD 681-1071]''. '''The Church in History Vol. III'''. Crestwood, N.Y. : St. Vladimirs Seminary Press, 2007. 382pp.
* Aristeides Papadakis, (with John Meyendorff). ''The Christian East and the Rise of the Papacy: The Church 1071-1453 A.D.'' '''The Church in History Vol. IV'''. Crestwood, N.Y. : St. Vladimirs Seminary Press, 1994.
* Bishop of Nazianzus, [[Paul (de Ballester-Convallier) of Nazianzus|Paul de Ballester]]. ''[http://www.stjohnsbookstore.com/node/1563 My Exodus From Roman Catholicism].'' Transl. from Greek by Constantine Zalalas. Bethlehem, PA: St. Nicodemos Publications. 2011. 144pp. ISBN 0-9831396-0-7
* Deno John Geanakoplos. ''[http://www.librarything.com/work/1938791 Byzantine East and Latin West: Two worlds of Christendom in Middle Ages and Renaissance: Studies in Ecclesiastical and Cultural History].'' Oxford, [[w:Basil Blackwell|B. Blackwell]], 1961. 206pp.
* Dr. Clark Carlton. ''[http://books.google.ca/books?id=oA53PQAACAAJ&dq=inauthor%3A%22Michael%20Whelton%22&source=gbs_similarbooks The Truth: What Every Roman Catholic Should Know about the Orthodox Church].'' Regina Orthodox Press, 2007. 268pp.
* Fr. Alexey Young. ''The Rush to Embrace.'' Nikodemos Orthodox Publication Society. 1996. 95pp.
* Fr. Dan Suciu. ''[http://www.light-n-life.com/shopping/order_product.asp?ProductNum=ORTH198 Orthodoxy: Catholicism Without Additions, Protestantism Without Subtractions].'' 36pp.
* Fr. [[John Meyendorff]]. ''[http://books.google.ca/books?id=hMjoJx8FD2wC&source=gbs_navlinks_s The Primacy of Peter: Essays in Ecclesiology and the Early Church].'' [[St. Vladimir's Orthodox Theological Seminary (Crestwood, New York)|St Vladimir's Seminary Press]], 1992. 182pp.
* Fr. John Meyendorff. ''[http://books.google.ca/books?id=-PxVklqRBgUC&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false Rome, Constantinople, Moscow: Historical and Theological Studies].'' [[St. Vladimir's Orthodox Theological Seminary (Crestwood, New York)|St Vladimir's Seminary Press]], 1996. 201pp.
* Fr. [[w:John H. Erickson|John H. Erickson]] and John Borelli (Eds.). ''[http://books.google.ca/books?id=VTHQscemlKYC&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false The Quest for Unity: Orthodox and Catholics in Dialogue: Documents of the Joint International Commission and Official Dialogues in the United States, 1965-1995].'' [[St. Vladimir's Orthodox Theological Seminary (Crestwood, New York)|St Vladimir's Seminary Press]] (SVS) and United States Catholic Conference (USCC), 1996. 251pp.
* Fr. [[w:Laurent Cleenewerck|Laurent Cleenewerck]]. ''[http://books.google.ca/books?id=oeKOUb6OcG4C&source=gbs_navlinks_s His Broken Body: Understanding and Healing the Schism Between the Roman Catholic and Eastern Orthodox Churches].'' [[w:EUCLID (Euclid University)|Euclid University]] Press, 2008. 448pp.
* Irene Economides. ''[http://www.stamoulis.gr/ViewShopProduct.aspx?Id=378647 Differences Between the Orthodox Church and Roman Catholicism].'' 16th Ed. Athens: Nektarios D. Panagopoulos, 2004. 112pp.
* Michael Whelton. ''[http://books.google.ca/books?id=xCUlAQAAIAAJ&source=gbs_navlinks_s Popes and Patriarchs: An Orthodox Perspective on Roman Catholic Claims].'' Conciliar Press, 2006. 177pp.
* Michael Whelton. ''[http://books.google.ca/books?id=1QAJAAAACAAJ&dq=inauthor:%22Michael+Whelton%22&hl=en&ei=B925TNW5D8alngfshbi3DQ&sa=X&oi=book_result&ct=result&resnum=2&ved=0CC0Q6AEwAQ Two Paths: Papal Monarchy - Collegial Tradition: Rome's Claims of Papal Supremacy in the Light of Orthodox Christian Teaching].'' Regina Orthodox Press, 2002. 215pp.
* [[Philip Sherrard]]. ''[http://deniseharveypublisher.gr/books/church-papacy-and-schism Church, Papacy, and Schism: A Theological Enquiry].'' Denise Harvey, 1978. 3rd. Ed., 2009. 134pp.
* Philip Sherrard. ''[http://deniseharveypublisher.gr/books/the-greek-east-and-the-latin-west The Greek East and the Latin West: A Study in the Christian Tradition].'' Oxford University Press, 1959. Updated Ed., Denise Harvey, 2002. 222pp.
* Prof. Jοhn Ν. Karmiris. ''[http://www.myriobiblos.gr/texts/english/roman_church.htm The Schism of the Roman Church].'' Transl. by Z. Xintaras. '''Theologia Review'''. Athens 1950, pp.400-587.
* Prof. [http://www.religion.rutgers.edu/faculty-navmenu-117/core-faculty/186-tia-m-kolbaba-associate-professor Tia M. Kolbaba]. ''[http://www.amazon.com/Byzantine-Lists-Illinois-Medieval-Studies/dp/025202558X The Byzantine Lists: Errors of the Latins].'' 1st Ed. Urbana and Chicago: University of Illinois Press, 2000. 248pp.
:'''Articles'''
:* Abp. [[Michael (Konstantinides) of America]] (1949-58). ''[http://www.orthodoxresearchinstitute.org/articles/church_history/michael_theschism.htm The Schism of the Roman Catholic Church from the Eastern Orthodox: 1054-1954].'' Orthodox Research Institute. 1954.
:* [[w:Aleksey Khomyakov|Alexei Khomyakov]]. ''[http://www.myriobiblos.gr/texts/english/komiakov_essay.htm Essay on the Unity of the Church: The Church is One].'' In: W.J. Birkbeck, (Ed.). '''[http://www.archive.org/details/russiaandtheengl00birkiala Russia and the English Church During the Last Fifty Years].''' Volume I. London: Rivington, Percival & Co. 1895. (''Correspondence between [[w:William Palmer (theologian)|William Palmer]] and M. Khomiakoff, in the Years 1844-1854'')
:* Archim. [[Augustinos (Kantiotes) of Florina|Augustinos Kantiotes]]. ''[http://www.augoustinos-kantiotis.gr/?p=13944 WHAT IS PAPISM?]'' 1956.
:* Bp. [[Hilarion (Alfeyev) of Volokolamsk|Hilarion (Alfeyev)]]. ''[http://orthodoxeurope.org/page/7/1/2.aspx Bishop Hilarion Alfeyev: Prospects of Orthodox-Catholic Relations].'' '''Orthodox Europe (DECR-MP)'''. Paper delivered on 7 October 2002 at the University of St Thomas (St Paul, Minessota, USA); repeated on 9 October 2002 at the Catholic University of America (Washington D.C).
:* Dcn. Herman Ivanov-Treenadzaty. ''[http://www.orthodoxinfo.com/ecumenism/vatican_russia.aspx The Vatican and Russia].'' '''Orthodox Life''', Vol.XL, No.2 [March-April 1990], pp. 8-24. ''
:* Deno J. Geanakoplos. ''The Council of Florence (1438-1439) and the Problem of Union between the Greek and Latin Churches.'' '''Church History'''. Vol.24, No.4. Dec., 1955. pp.324-346.
:* Dr. Srdja Trifkovic. ''[http://www.orthodoxytoday.org/OT/view/shades-of-grey-the-record-of-archbishop-stepinac Shades of Grey: The Record of Archbishop Stepinac].'' '''OrthodoxyToday.org'''. June 8th, 2011.
:* Fr. [[George Dragas]]. ''[http://jbburnett.com/resources/dragas_baptism.pdf The Manner of Reception of Roman Catholic Converts into the Orthodox Church with Special Reference to the Decisions of the Synods of 1484 (Constantinople), 1755 (Constantinople), and 1667 (Moscow)].'' Prepared for and read at the [[North American Orthodox-Catholic Theological Consultation|Orthodox/Roman Catholic Dialogue (USA)]] in 1998.
:* Fr. Dr. Michael Azkoul. ''[http://www.ocf.org/OrthodoxPage/reading/ortho_cath.html WHAT ARE THE DIFFERENCES BETWEEN ORTHODOXY AND ROMAN CATHOLICISM?]'' The Orthodox Christian Witness, Vol. XXVII (48), Vol. XXVIII (6) and (8), 1994.
:* Fr. Dr. [http://www.duq.edu/theology/faculty/bordeianu.cfm Radu Bordeianu]. ''"[http://www.duq.edu/theology/_pdf/faculty-publications/artBordeianuOrthSp.pdf Orthodox-Catholic Dialogue: Retrieving Eucharistic Ecclesiology]."'' '''Journal of Ecumenical Studies'''. 44.2 (2009): pp.239+.
:* Hierodeacon [[Paul (de Ballester-Convallier) of Nazianzus|Paul de Ballester-Convallier]]. ''[http://www.saintjohnthebaptist.org/articles/Paul_de_Ballester_Why_I_became_Orthodox.htm Why I abandoned Papism].'' '''Kivotos''' magazine. July 1953, pp.285-291; December 1953 pp.483-485.
::''(Scroll down past the Greek section to get to the English version. Bishop Paul's article which explains why and how he was converted to Orthodoxy from Roman Catholicism. )''
:* John L. Boojamra. ''[[Athanasius I of Constantinople|Athanasios of Constantinople]]: A Study of Byzantine Reactions to Latin Religious Infiltration.''''' Church History'''. Vol.48, No.1. Mar., 1979. pp.27-48.
:* Joseph L. Wieczynski. ''[[w:Aleksey Khomyakov|Khomyakov]]'s Critique of Western Christianity.'' '''Church History.''' Vol.38, No.3, Sep., 1969. pp.291-299.
:* Joachim Wertz. ''[http://www.orthodoxinfo.com/ecumenism/serbian_newmartyrs.aspx On the Serbian Orthodox New Martyrs of the Second World War: A Brief Historical Background].'' '''Orthodox Life''', Vol.33, No.1 (Jan.-Feb. 1983). pp.15-22.
:* Metr. [[Kallistos (Ware) of Diokleia]]. ''"The Ravenna document and the future of Orthodox-Catholic dialogue. (The 1983 Code of Canon Law: Twenty Five Years Later)."'' '''The Jurist'''. 69.2 (Summer 2009): 766-789.
:* Metr. [[Seraphim (Mentzelopoulos) of Piraeus]]. ''[http://www.impantokratoros.gr/2B2CE92A.en.aspx Letter of Metropolitan Seraphim to Roman Catholic Bishop of Syros Island].'' November 9, 2007.
:* Very Rev. Fr. Victor Potapov. ''[http://www.stjohndc.org/Russian/orthhtrdx/e_00_OrthH_title.htm Orthodoxy and Heterodoxy].'' Russian Orthodox Cathedral of St. John the Baptist. Washington, DC. 1996-1998.
:* Very Rev. Leonid Kishkovsky. ''[http://www.oca.org/Docs.asp?ID=186&SID=12 Primacy theme of Catholic-Orthodox dialogue].'' '''The Orthodox Church''' (News Magazine). Volume 43. Nativity/Theophany 2007.
:* -----. ''[http://www.zenit.org/article-12668?l=english Russian Orthodox Official Hopeful for a Prompt Beatification. A Great Pope, Bishop Hilarion Says of John Paul II].'' '''ZENIT News'''. 2005-04-05.

===Heterodox===
* [[w:Aidan Nichols|Aidan Nichols]] ([[w:Dominican Order|Order of Preachers]]). ''[http://books.google.ca/books?id=Hje62q52XNsC&printsec=frontcover#v=onepage&q&f=false Rome and the Eastern Churches].'' 2nd Ed. [[w:Ignatius Press|Ignatius Press]], 2010. 350pp.
* Abp. [[w:John R. Quinn|John R. Quinn]]. ''[http://www.amazon.com/Reform-Papacy-Ut-Unum-Sint/dp/0824518268 The Reform of the Papacy: The Costly Call to Christian Unity].'' [[w:Ut Unum Sint|Ut Unum Sint]]: Studies on Papal Primacy. New York: The Crossroad Publishing Company, 1999. 189pp.
* Cardinal [[w:Yves Congar|Yves Congar]]. ''[http://books.google.ca/books?id=ha-UVSbrOYMC&printsec=frontcover#v=onepage&q&f=false After Nine Hundred Years: The Background of the Schism Between the Eastern and Western Churches].'' Fordham Univ Press, 1959. 155pp.
* Cardinal [[w:Charles Journet|Charles Journet]]. ''[http://books.google.ca/books?id=EjPENynt2E0C&printsec=frontcover#v=onepage&q&f=false Exigences Chrétiennes en Politique].'' (First printed: Paris, Egloff, 1945). Editions Saint-Augustin, 1990. 590pp.
* Cardinal [[w:Walter Kasper|Walter Kasper]] (Ed.). ''[http://books.google.ca/books?id=K0sbuf37A_UC&printsec=frontcover#v=onepage&q&f=false The Petrine Ministry: Catholics and Orthodox in Dialogue: Academic Symposium Held at the Pontifical Council for Promoting Christian Unity].'' Transl. Pontifical Council for the Promotion of Christian Unity. The Newman Press (Paulist Press Imprint), 2006. 257pp.
* Dr. [http://www.bc.edu/schools/cas/theology/faculty/sbrown.html Stephen F. Brown] and Dr. [http://www.bc.edu/schools/stm/faculty/anatolios.html Khaled Anatolios]. ''[http://books.google.ca/books?id=3KePZKSVUgwC&printsec=frontcover#v=onepage&q&f=false Catholicism & Orthodox Christianity].'' 3rd Ed. NY: Chelsea House (Infobase Publishing), 2009. 144pp. (''ca. Grades 6-9'')
* Dr. [http://www.as.uky.edu/academics/departments_programs/Philosophy/Philosophy/FacultyResearch/Faculty/DavidBradshaw/Pages/default.aspx David Bradshaw]. ''[http://books.google.ca/books?id=xZPsSG75uCUC&printsec=frontcover#v=onepage&q&f=false Aristotle East and West: Metaphysics and the Division of Christendom].'' Cambridge University Press, 2004.
* Fr. Dr. [[w:Adrian Fortescue (priest)|Adrian Fortescue]]. ''[http://www.archive.org/details/orthodoxeasternc00fortuoft The Orthodox Eastern Church].'' 2nd Ed. London: Catholic Truth Society, 1908. 498pp.
* Jeffrey Bruce Beshoner. ''[[w:Ivan Gagarin|Ivan Sergeevich Gagarin]]: The Search for Orthodox and Catholic Union.'' University of Notre Dame Press, 2002. 321pp.
* Patriarch [[w:Maximos IV Sayegh|Maximos IV Sayegh]] ([[w:Melkite Greek Catholic Church|Melkite Greek Catholic Church]], 1947-1967), Ed.. ''The Eastern Churches and Catholic Unity.'' Transl. John Dingle. Herder, Freiburg. 1963. 237pp.
* Prof. [[w:Henry Chadwick (theologian)|Henry Chadwick]]. ''[http://books.google.ca/books?id=staKxp3zWVEC&pg=PA168&dq=bibliogroup:%22Oxford+history+of+the+Christian+church%22&hl=en&ei=sTfGTOTpDMeinQfu5YGOAQ&sa=X&oi=book_result&ct=result&resnum=4&ved=0CDIQ6AEwAzge East and West: The Making of a Rift in the Church: From Apostolic Times Until the Council of Florence].'' Oxford history of the Christian Church. Oxford University Press, 2003. 316pp.
* Prof. [[w:James Likoudis|James Likoudis]]. ''[http://www.worldcat.org/title/eastern-orthodoxy-and-the-see-of-peter-a-journey-towards-full-communion/oclc/69681445&referer=brief_results Eastern Orthodoxy and the See of Peter: A Journey Towards Full Communion].'' Waite Park, MN: POS Inc., 2006. 174pp.
* Prof. James Likoudis. ''[http://www.amazon.com/Ending-Byzantine-Greek-Schism-Containing/dp/1879860015 Ending the Byzantine Greek Schism: Containing: the l4th c. Apologia of Demetrios Kydones for Unity With Rome & the 'Contra errores Graecorum' of St. Thomas Aquinas].'' Rev'd Ed. Benedictus Books, June 1992. 231pp.
* Richard A. Mattiussi. ''[https://ssl.webvalence.com/ecpubs/images/products/ecp/e72.jpg The Ratzinger Formula: A Catalyst for the Unfolding Dialogue Between the Catholic and Orthodox Churches on “Conciliarity and Primacy”].''
* Scott Butler, Norman Dahlgren, David Hess. ''[http://www.queenship.org/productdetails.cfm?PC=5647 Jesus, Peter & the Keys: A Scriptural Handbook on the Papacy].'' Queenship Publishing Co., 1996. 431pp.
* Stephen K. Ray. ''[http://books.google.ca/books?id=RnQiVgUn728C&source=gbs_navlinks_s Upon This Rock: St. Peter and the Primacy of Rome in Scripture and the Early Church].'' Modern Apologetics Library. [[w:Ignatius Press|Ignatius Press]], 1999. 331pp.
:'''Articles'''
:* Dr. [[w:Anthony Kenny|Anthony Kenny]]. ''[http://entertainment.timesonline.co.uk/tol/arts_and_entertainment/the_tls/article5843760.ece Follies of Roman Catholicism: How the Catholic Church failed to save itself from the Reformation].'' '''[[w:The Sunday Times|The Sunday Times]]''' (From The Times Literary Supplement). March 4, 2009.
:* Blair Worden. ''"Pioneer for Unity: [[Metrophanes (Kritopoulos) of Alexandria|Metrophanes Kritopoulos]] (1589-1639) and Relations Between the Orthodox, Roman Catholic and Reformed Churches."'' '''The Journal of Ecclesiastical History.''' 41.3 (1990): p.524.
:* F. Dvornik. ''The Photian Schism in Western and Eastern Tradition.'' '''The Review of Politics'''. Vol.10, No.3, July 1948. pp.310-331.
:* Joseph A. Loya, [[w:Augustinians|O.S.A]]. ''[http://findarticles.com/p/articles/mi_hb3236/is_2_41/ai_n29153469/?tag=content;col1 Orientale Lumen Euro-East I Conference in Istanbul].(ECUMENICAL EVENTS)(Conference news).'' '''Journal of Ecumenical Studies''' 41.2 (Spring 2004). pp.287-288.
:* Prof. Richard B. Rose. ''Church Union Plans in the Crusader Kingdoms: An Account of a Visit by the Greek Patriarch Leontios to the Holy Land in A.D. 1177-1178.'' '''The Catholic Historical Review.''' Vol. 73, No. 3 (Jul., 1987), pp.371-390.
:* Fr. Dr. [http://www.wtu.edu/about/facultyresults.asp?ID=16 Russel Murray] (OFM, PhD). ''"Mirror of experience: [[Gregory Palamas|Palamas]] and [[w:Bonaventure|Bonaventure]] on the experience of God--a contribution to Orthodox-Roman Catholic dialogue."'' '''Journal of Ecumenical Studies.''' 44.3 (2009): pp.432+.
:* [[w:Sandro Magister|Sandro Magister]]. ''[http://thevaticanlobby.blogspot.com/2010/07/ukraine-obstacle-to-catholic-orthodox.html Ukraine an Obstacle to Catholic-Orthodox Unity].'' '''The Vatican Lobby'''. Thursday, July 1, 2010.

[[Category:Timelines]]
[[Category:Church History]]
[[Category: Schisms]]
[[Category:Inter-Christian]]
[[Category:Non-Orthodox]]

[[ro:Relaţiile dintre Biserica Ortodoxă şi Romano-Catolicism (cronologie)]]

Laicization

2018-12-20T08:20:48Z

Cristianm:

'''Laicization''', also '''defrocking''', is an action within the Orthodox Church whereby the rights are removed of members of the [[clergy]] to exercise the functions of their offices. In the process of laicization, or defrocking, the status of [[ordination]] is completely removed. All sacred actions, beginning from the time of laicization, of a former cleric are normally considered invalid.

Laicization may come as a result of a personal request for removal from the [[Holy Orders]], or as an ecclesiastical punishment. In the first case, very often, the cleric may ask to be laicized in order to enter a second marriage after the divorce or the death of the spouse. In this case, the man remains in good standing with the Church as a layman but is no longer a member of the clergy.

According to canonical procedure, a member of the clergy, who is found guilty of violation of ecclesiastical discipline, can be suspended by the ruling [[bishop]] from exercising all clerical functions. If he disregards his [[suspension]] and continues to serve or does not repent of his actions, he may be permanently [[deposition|deposed]] from the Holy Orders. Such a forced laicization or removal from Holy Orders (defrocking) is a form of ecclesiastical punishment imposed in accordance with canonical procedures of those clergy who has been found guilty of an infringement of a sacred vow, unrepentant [[heresy]], breaking of [[canon law]], or violating ecclesiastical discipline. Strictly speaking, deposition can be appealed to the [[ecclesiastical court]], but, in modern practice, the bishop's decision is usually final. Laicization proceedings of hierarchs is normally conducted by an ecclesiastical court of hierarchs.

Laicization as an ecclesiastical punishment may carry with it [[excommunication]], that is placing the former cleric 'out of communion' from the church for a certain period, or indefinitely, but still a member of the church, or with the [[anathema]], that is expulsion from the church. Such actions are usually imposed by the decision of a [[synod]] of bishops or a ecclesiastical court. In such cases, this not only defrocks the former cleric but also banishes him from entering an Orthodox church, receiving the [[Eucharist]] and other sacraments, or being blessed by a [[priest]].

==Source==
*[[Wikipedia: Laicization]]

==External link==
*[http://www.oca.org/DOCstatute.asp?SID=12&ID=11 OCA: Article XI - Church Courts and Canonical Procedures ]

[[Category: Liturgics]]

[[ro:Caterisire]]

Russian Orthodox Mission in China

2018-12-05T06:36:49Z

Cristianm:

[[Image:RusMissionChina.jpg|right|thumb|300px|Compound of the Russian Orthodox Mission in Beijing, China]]

The '''Russian Orthodox Mission in China''', also known as the '''Russian Ecclesiastical Mission''', was the effort by [[Church of Russia]] to bring Orthodox Christianity to China. The mission originated in the seventeenth century after the forces of Chinese Emperor Kangxi (Kang Hsi) brought Russian captives, including an Orthodox [[priest]], to Beijing, China after the capture of the Russian fortress Albasin. The Mission continued until the [[Church of China]] formed in 1956 after the Communist Chinese government required the departure of non-Chinese church officials.

==History==
{{OrthodoxyinChina}}
The Russian Orthodox Mission in China had its beginnings with the capture of forty-five Russians when the Chinese Emperor Kangxi (Kang Hsi), of the Qing dynasty, captured Albasin, a Russian fortress on the Amur River. Among those captured was Fr. [[Maxim Leontev]], an Orthodox priest. He was brought with the prisoners to Beijing late in the year 1685. There he settled in the ambassadorial quarters in the north eastern section of the city and served his small community for twenty years, using a converted Chinese temple as his [[chapel]]. The [[chapel]] was [[consecration of a church|consecrated]] to the [[Holy Wisdom]] of God. In 1695, Fr. Maxim received documentation from the [[Metropolitan]] of Tobolsk recognizing the consecration of the church and directed Fr. Maxim to commemorate the Chinese emperor and to begin preaching to the Chinese. Fr. Maxim reposed in 1712, thus ending his informal mission.

With Fr. Maxim’s passing, a formal Orthodox Mission was formed that acted as the official representative of the Russian government. The activities of the mission were subordinated to the Russian government diplomatic and political interests. This period lasted until 1860. During this period the composition and head of the mission changed about every ten years and was generally composed of four [[clergy]] and six [[laity|laymen]]. The laymen were usually students whose duty was to learn the Chinese and Manchu languages and then became interpreters and eventually consuls for the Ministry of Foreign Affairs. The mission was financed by, and received direction from the government. This situation directly affected the [[missionary]] activities of the clergy. As the relations between Russia and China were defined formally, the work of each member of the mission was clearly defined. Under such circumstances, the missionary efforts of the Mission were greatly hindered and the number of conversions, evident in the small number of baptisms, was not significant.

Each change of the head of the mission has been identified serially. During the period to 1860 the number of changes was thirteen. Beijing being on the end of a long caravan route, communications with Russia were infrequent, only two to four times each year. This hampered the receipt of funds for the operation of the Mission.

Although hampered as missionaries by the political limitations, the succession of [[archimandrite]]s and [[bishop]]s who headed the Mission successfully introduced the cultural, ethnographical, and statistical information to Europeans through translations of Chinese literature. Among these works were the translations and compositions of Fr. [[Iakinf (Bichurin) of Beijing|Ioakinf (Bichurin)]] and a Chinese dictionary by Fr. Daniel Siviloff. During this 150 year period the Russian Orthodox Mission was confined to the mission center in Beijing. This confinement resulted in less than two hundred conversions of Chinese which included many who were descendants of the Albasin prisoners.

The Treaty of Tianjin (Tientsin) in 1858 changed the situation of the Beijing mission radically. The treaty admitted to China representatives of foreign governments and rights of residence in China to Christian missionaries. In the new period diplomatic and religious activities of the Beijing Mission were separated. Translations of the Scriptures began to appear. The Mission head, Archimandrite [[Gury (Karpov)]], participated actively in the negotiations of the Beijing Treaty of 1860 under which Russia gained lands along the Amur River. Having studied Chinese for many years he was active also in translating the New Testament into Chinese, as well as collecting earlier translations of Orthodox books for re-translation into the Chinese spoken language. He expanded preaching and lecturing in church, reaching areas beyond Beijing.
[[Image:MitrophanJiJul1882.jpg|left|thumb|150px|Fr Mitrophan Ji at the All Japan Council of 1882 after his ordination as priest]]

While the literary and translation efforts continued through most of the later part of the nineteenth century, the missionary work in the later part of the century lagged due to inadequate funding for preaching outside of Beijing, as well as the arrival of new missionaries whose Chinese language skills were inadequate. The era of an all-Russian [[clergy]] ended when a Chinese priest, Fr. Mitrophan Ji, was [[ordination|ordained]] in Japan by [[Nicholas of Japan|Bp. Nicholas]] of Tokyo on [[June 29]], 1882. Fr. Mitrophan died a [[martyr]] in the [[June 11]], 1900 Boxer uprising in China. The nearly 500 baptisms that had been performed by the Mission and the establishment of two new churches, one each in Hankou and Kalgan (Zhangjiakou) had not contributed significantly to the Mission’s missionary efforts.

With the arrival of Archimandrite [[Innocent (Figurosky) of Beijing|Innocent]] in March 1897 the situation changed abruptly. Fr. Innocent immediately undertook reforms in the Mission: he established a monastery, instituted daily services in Chinese, established support for Albasins with business abilities, organized parish activities, dispatched preachers to the hither lands outside Beijing to spread the [[Gospel]], and established charity efforts among the local poor. While Fr. Innocent’s arrival began a period of active missionary efforts, the beginning of the twentieth century also brought serious troubles for the Russian Orthodox Mission, as it did for other Christian missions. The Boxer (Yihetuan Movement) revolt in 1900 resulted in the destruction of the buildings in Beijing, Dongdingan, and Kalgan (Zhangjiakou). The riots caused the death of more than 200 Orthodox faithful. The losses also included the extensive library in the Beijing compound begun by Archimandrite Peter during the tenth mission. The Mission survived, and by 1902 there were 32 churches in China with nearly 6,000 members

Rising out of the ruins of the Boxer revolt, a new Mission attitude was established through the efforts of Fr. Innocent and with the support of the [[Holy Synod]] in Russia. Having been recalled to St. Petersburg for consultations concerning the mission, Fr. Innocent was consecrated bishop and returned to Beijing as Bishop of Beijing in August 1902, with jurisdiction over all the churches along the Chinese-Eastern Railway.

Rebuilding the mission began immediately, funded by the Chinese government as compensation for the damages caused by the Boxer Revolt. Additionally, nearly all of China was opened to missionary work. New churches and chapels began to appear. A church and school were opened in Yongpingfu in Zhili province. Also in Zhili province some twenty chapels were opened by a Chinese priest. In Weihuifu, a church and school were founded through the gratitude of a Henan province official who had received protection from Russians during the revolt.

By 1916, the Russian Orthodox Mission in China had grown greatly. In Beijing, three monasteries were established: Dormition Monastery, the Hermitage of the Exaltation of the Cross in Xishan (Western Hills near Beijing), and a women’s monastery. There were nineteen churches including four in Beijing and 32 missions including 14 in Zhili province, 12 in Hebei, four in Henan, one in Xi’anfu, and one in Mongolia. The Mission also controlled 17 schools for boys and three for girls. In addition the Mission maintained a number of institutions relating to the publication of books, and various work shops.

Evangelization of Chinese increased, and by 1916 the number of baptized Chinese numbered 5,587, including 583 who were baptized in 1915. The vast majority of teachers in the Mission schools were Chinese.

Following the Bolshevik revolution in Russia in 1917, the Mission lost its support base and had to fend for itself. At the same time the arrival of many Russian refuges in China greatly increased the number of Orthodox believers. The number of churches also increased, largely to support the Russian arrivals. This led to the establishment of new dioceses. In China, dioceses were established around the cities of Shanghai and Tianjin, in addition to Beijing. A diocese in Harbin had developed out of support for the Russian colony associated with the Eastern China Railway.

During the years after the Bolshevik Revolution many of the Orthodox bishops joined with the exile [[Russian Orthodox Church Outside of Russia]], that was initially headquartered in Karlovci, Yugoslavia, but later in Munich, Germany and then New York in the United States. At the end of World War II, and with the arrival of Soviet forces, particularly in Manchuria, the Moscow Patriarchate gained [[jurisdiction]] over the Russian bishops in China and Harbin.

In 1949, after establishment of the People’s Republic of China that was under the control of the Chinese Communist Party, treaties between the Soviet and Chinese governments led to transfer of jurisdiction of the Russian churches to the Chinese. While many of the Russian expatriates were arrested by the communists for return to the Soviet Union, many returned voluntarily. Other families and clergy escaped to the non-communist world, many under the leadership of Bishop [[John Maximovitch|John of Shanghai]].

In 1956, in fulfillment of agreements between the Soviet Union and Communist China, the Moscow Patriarchate granted autonomy to the Church of China formally ending the Russian Mission in China. At that time the Church of China had two Chinese bishops, a number of priests, and an estimated 20,000 faithful. Having remained under the jurisdiction of the Moscow Patriarchate, Abp. Victor of Beijing, the last Russian bishop in China and leader of the last Spiritual Mission departed for the Soviet Union in 1956, closing the three hundred year old Russian Orthodox Mission in China.

Currently, the site of the mission in the district of Dongzhimen (Eastern Straight Gate) of Beijing is occupied by the Embassy of Russia.

==Heads of mission==
===Period of diplomatic representatives===
*First mission (1716-1728). Archimandrite [[Ilarion (Lezhaisky)]] Reposed in Beijing in 1717.
*Second mission (1729-1735). Archimandrite Antony (Platkovsky).
*Third mission (1736-1745). Archimandrite Illarion (Trusov). Reposed in Beijing in 1741.
*Fourth mission (1745-1755). Archimandrite Gervasy (Lintsevsky).
*Fifth mission (1755-1771). Archimandrite Amvrosy (Yumatov). Reposed in Beijing in 1771.
*Sixth mission (1771-1781). Archimandrite Nikolai (Tsvet).
*Seventh mission (1781-1794). Archimandrite Ioakim (Shishkovsky).
*Eighth mission (1794-1807). Archimandrite Sofrony (Gribovsky).
*Ninth mission (1807-1821). Archimandrite [[Iakinf (Bichurin) of Beijing|Iakinf (Bichurin)]]. Reposed in 1853.
*Tenth mission (1821-1830). Archimandrite Peter (Kamensky). Reposed in 1845.
*Eleventh mission (1830-1840). Hieromonk (later Archimandrite) Veniamin (Morachevich).
*Twelfth mission (1840-1849). Archimandrite Policarp (Tugarinov).
*Thirteenth mission (1850-1858). Archimandrite [[Pallady (Kafarov) of Beijing|Pallady (Kafarov)]]. Also led the fifteenth mission.

===Period of limited missionary activities===
*Fourteenth mission (1858-1864). Archimandrite Gury (Karpov). In 1866, consecrated vicar Bishop of Cheboksary, Kazan Eparchy; In 1867, Bishop of Tauria and Simferopol; 1881, Archbishop; Reposed in 1882.
*Fifteenth mission (1865-1878). Archimandrite Pallady (Kafarov). Reposed in 1878 in Marseilles during return to Russia due to illness.
*Sixteenth mission (1879-1883). Archimandrite [[Flavian (Gorodetsky) of Kiev and Galich|Flavian (Gorodetsky)]]. In 1885, consecrated vicar bishop in the Don Diocese; In 1892, elevated to archbishop when ruler of the Diocese of Kholmsky and Warsaw; In 1903, elected Metropolitan of Kiev and Galicia; Reposed in 1915.
*Seventeenth mission (1884-1896). Archimandrite Amfilohy (Lutovinov).

===Period of active mission===
*Eighteenth mission (1896-1931). Archimandrite [[Innocent (Figurovsky) of Beijing|Innocent (Figurovsky)]]. In 1902 - elevated to the rank of Bishop of Pereyaslav, vicar of the Vladimir Eparchy; later elevated to Metropolitan of Beijing and China; Reposed in Beijing in 1931.
*Nineteenth mission (1931-1933). Archbishop [[Simon (Vinogradov) of Beijing|Simon (Vinogradov)]]; In 1919, consecrated Bishop of Shanghai; Reposed in Beijing in 1933.
*Twentieth mission (1933-1956). Bishop [[Victor (Svyatin) of Krasnodar and Kuban|Victor (Svyatin)]]. In 1932 consecrated Bishop of Shanghai; In 1938 he was elevated to the rank of archbishop and to Metropolitan in 1961. Reposed [[September 18]], 1966.

==See also==
*[[Church of China]]

==External links==
*[[w:Albazinians]]
*[http://www.orthodox.cn/index_en.html Orthodoxy in China]
*[http://www.orthodox.cn/localchurch/1685-1745.txt Russian Mission in China 1685-1745 ]
*[http://www.orthodox.cn/localchurch/beijing/18thcentmission2_en.txt Russian Mission in China 1745-1755]

==Further Reading==
* Eric Widmer. [http://books.google.ca/books?id=3ZjnRS1g6zkC The Russian ecclesiastical mission in Peking during the eighteenth century]. Harvard Univ Asia Center, 1976. 262 pp.
: (ISBN 0674781295; ISBN 9780674781290)

==Sources==
*[http://orthodox.cn/localchurch/1610romc_en.htm Russian Orthodox Mission in China]
*[http://www.cs.ust.hk/faculty/dimitris/metro/orth_china.html Orthodoxy in China]
*[http://en.wikipedia.org/wiki/Orthodoxy_in_China Wikipedia: Chinese Orthodox Church]

[[Category: Dioceses]]
[[Category: Church History]]
[[Category: Orthodoxy in China]]

[[ro:Misiunea Ortodoxă Rusă în China]]

American Orthodox Catholic Church

2018-12-03T18:04:02Z

Cristianm:

{{orthodoxyinamerica}}
The '''American Orthodox Catholic Church''' (in full, '''The Holy Eastern Orthodox Catholic and Apostolic Church in North America''') was the first attempt by mainstream Orthodox canonical authorities at the creation of an [[autocephaly|autocephalous]] Orthodox church for North America. It was chartered in 1927 by Metropolitan [[Platon (Rozhdestvensky) of New York|Platon (Rozhdestvensky)]], primate of the Russian [[Orthodox Church in America|Metropolia]] and his [[holy synod]], and its history in any real sense as part of the mainstream [[Orthodox Church]] ended in 1934. During its short existence, it was mainly led by [[Aftimios Ofiesh]], [[Archbishop]] of Brooklyn.

==A Promising Beginning==
Fr. Serafim Surrency's book, ''The Quest for Orthodox Church Unity in America'' (1973) begins its account of the formation of this body thus:

:Starting in 1927 the first move was initiated to found a canonical American Orthodox Church with the blessing of the Council of Bishops of the Russian Orthodox Greek Catholic Church and with the hope that world Orthodoxy would recognize the legitimacy of the new body. The initiative for this attempt belonged to Bishop [[Aftimios Ofiesh|Aftimios (Ofiesh) of Brooklyn]] and a member of the Council of Bishops in his capacity as Diocesan for the Syrians (Arabs) which acknowledged the authority of the Russian Church (pp. 32-33).

In this project, Aftimios had the assistance of two American-born Orthodox [[clergy|clerics]] who had been ordained to the [[priest]]hood in the early 1920s, [[Hieromonk]] Boris (Burden) and Priest Michael Gelsinger. Both men were particularly concerned about the loss of Orthodox young people to the [[Roman Catholic Church|Roman Catholic]] and [[Episcopal Church U.S.A.|Episcopal]] churches in the US—the Episcopal Church was of special concern, as it was a liturgical church in some ways similar to Orthodoxy and generally enjoyed a special status of prestige in American society.

At the outset, the new venture appeared quite successful—within the space of only four years, with the support of the synod of the Russian [[OCA|Metropolia]], four [[bishop]]s were consecrated and an impressive charter was granted from said synod, titled ''An Act of the Synod of Bishops in the American Dioceses of the Russian Orthodox Church''.

The charter itself—referencing the authority of a letter from Metr. [[Sergius I (Stragorodsky) of Moscow|Sergius]] (''[[locum tenens]]'' of the Patriarchate of Moscow) which indicated that autonomous Orthodox churches could be founded outside Russia—granted to the new church body the full name ''The Holy Eastern Orthodox Catholic and Apostolic Church in North America'', with ''The American Orthodox Catholic Church'' as its "short name." Additionally,

:We hereby, on this 2nd day of February (new Style) in the year 1927, charge one of our number, His Eminence the Most Reverend Aftimios, Archbishop of Brooklyn, with the full responsibility and duty of caring and providing for American Orthodoxy in the especial sense of Orthodox Catholic people born in America and primarily English-speaking or any American residents or parishes of whatever nationality or linguistic character or derivation not satisfactorily provided with proper and canonical Orthodox Catholic care, ecclesiastical authority, teaching and ministrations of the Church or who may wish to attach themselves by the properly and legally provided means to an autonomous, independent, American Orthodox Catholic Church.... a distinct, independent, and autonomous branch of the Orthodox Catholic Church... (pp. 34-35).

Signed by the entire Metropolia synod at the time—Metr. [[Platon (Rozhdestvensky) of New York|Platon]], Aftimios, [[Theophilus (Pashkovsky) of San Francisco|Theophilus]], Amphilohy, [[Arseny (Chagovtsov) of Winnipeg|Arseny]], and Alexy—it further named Aftimios as the [[primate]] of the new church and elected and gave order for "the Consecration of the Very Reverend Leonid Turkevitch to be Bishop in the newly-founded [church]... as assistant to its Governing Head..." (p. 35). Fr. Leonid eventually did get consecrated to the episcopacy, though not in the new church body, and is better known as Metr. [[Leonty (Turkevich) of New York]], primate of the Russian Metropolia. His refusal at the time was based mainly on a "press of family obligations" which led to his insistence on "a specific stipulated salary which could not be met" (p. 36). To replace Fr. Leonid as the first assistant to Aftimios, Platon chose Archimandrite [[Emmanuel (Abo-Hatab) of Brooklyn|Emmanuel (Abo-Hatab)]], who was consecrated on [[September 11]], 1927, by Aftimios, assisted by Theophilus and Arseny.

The constitution which was drawn up for the church by the Metropolia is twenty-eight pages long and quite detailed, indicating a great deal of thought went into its drafting. Though it was dated [[December 1]] of 1927, it was not made public until the following spring. Two significant passages are noted by Fr. Serafim in his book. From Article III: "This Church is independent (autocephalous) and autonomous in its authority in the same sense and to the same extent as are the Orthodox Patriarchates of the East and the Autocephalous Orthodox Churches now existing." From Article IV: "This Church has original and primary jurisdiction in its own name and right over all Orthodox Catholic Christians of the Eastern Churches and Rite residing or visiting in the United States, and Alaska and the other territories of the United States, in Canada, Mexico, and all North America" (p. 37). Fr. Serafim then comments:

:"To anyone knowledgeable in Canon Law, these two sections just quoted are absurd. Not only did the Russian Bishops under Metr. Platon—whose own relationship to the Mother Church was abnormal—not only have not have any authority to set up an autocephalous Church but obviously by the logic of the 2nd Section quoted, Metr. Platon and his Bishops should have subordinated themselves to the new Head of the North American Church, Archbishop Aftimios... One can safely say that Metr. Platon (perhaps with the exception of Archbishop Aftimios) and his Bishops never had any intention of granting any such broad and unlimited authority and jurisdiction and indeed this may well have been a factor which turned Metr. Platon against the new Church soon after its very inception (ibid.).

==Reaction and Opposition==
[[Image:Aftimios Ofiesh.gif|right|frame|Archbishop Aftimios Ofiesh]]
The reaction against the establishment of the new church was "swift and negative," especially from the [[ROCOR|Karlovsty Synod]] (ROCOR), with whom the Metropolia had broken ties shortly before in 1926 and who viewed itself as the Metropolia's rightful canonical authority. (''See: [[ROCOR and OCA]].'')

:In letters dated the 27th of April and the 3rd of May 1927, the Synod made clear their unalterable opposition to the formation of the new Church both on the grounds that Metr. Platon and his Bishops had no power or authority to authorize the founding of the new Church (it must be kept in mind that for almost two years now there had been a break between Metr. Platon and the Exile Synod) as well as on the grounds that there was no justification or rationale for the establishment of an American Orthodox Church, at that time or at any time in the foreseeable future (p. 37).

Aftimios himself answered in June with "an equally forceful reply," denouncing the Karlovsty synod as "the uncanonical pseudo-Synod of the Outlandish Russian Orthodox Church," forbidding his clergy and faithful from having anything to do with them (ibid.). Like his estranged former associates in ROCOR, Metr. Platon himself almost immediately turned his back on his ecclesiastical daughter and became "increasingly unreliable in supporting the new Church," mainly because of its continual publication of "hard line" articles in the ''Orthodox Catholic Review'' (edited by Hieromonk Boris and Priest Michael) aimed at the Episcopal Church. In a letter to Aftimios, Platon wrote: "'I must attest before Your Eminence that without their (American Episcopalian) entirely disinterested and truly brotherly assistance our Church in America could not exist' and concluded his letter by asking Abp Aftimios to order Father Boris to cease his 'steppings out' against the Protestant Episcopalians" (p. 38).

To further worsen matters, in 1924, Archbishop [[Victor (Abo-Assaley) of New York|Victor (Abo-Assaley)]] was sent to America by the [[Church of Antioch]] and then began to encourage Orthodox Arabs to come under Antiochian jurisdiction rather than that of the Russians or the new American church. He did not, however, make much headway in his endeavors. In 1928, Aftimios and his group mainly focussed on the establishment of their church's legal status and had some initial success. On [[May 26]], another bishop was consecrated, [[Sophronios (Beshara) of Los Angeles|Sophronios (Beshara)]] as bishop of Los Angeles, given responsibility "not only for the parishes who still considered themselves within the jurisdiction of the Russian Mission but also those parishes who comprise a part of the new Church and as a Missionary Bishop as well he was responsible for all territory west of the Mississippi River" (ibid.). However,

:With three Bishops the fledgling Church would appear to have achieved a solid foundation—but such was not the case. It became more and more apparent that Metr. Platon had changed his mind about the wisdom of attempting to establish an American Orthodox Catholic Church. Not only were some of his Episcopalian allies against the new venture but it was increasingly clear that no recognition for the new Church would be forthcoming from any Autocephalous Church. In any case it is known that Metr. Platon categorically forbade Archpriest Leonid Turkevitch to accept consecration in the new Church (pp. 38-39).

Early in 1929, Aftimios attempted to gain support with the Greek archbishop [[Alexander (Demoglou) of Rodostolou|Alexander (Demoglou)]], the first primate of the newly formed [[Greek Orthodox Archdiocese of America|Greek Orthodox Archdiocese of North and South America]]. The archbishop's response was that he had authority over not only all the Greek Orthodox in America but over all Orthodox Christians there. They were apparently "vexed over the fact that the Reverend Demetrius Cassis, an American of Greek parentage, had been ordained by Abp Aftimios for the new American Church" (p. 38).

==Open Hostility==
Fr. Serafim believes that Platon's opposition to the new church had shifted from veiled to "quite open and above board," because Aftimios, in a letter dated [[October 4]], 1929, declared that:

:"His Eminence, the Most Reverend Platon (Rozhdestvensky), the Metropolitan of Khersson and Odessa, has no proper, valid, legal, or effective appointment, credentials or authority to rule the North American Archdiocese of the Russian Orthodox Church in any capacity. Such being the case it follows that from the departure of His Eminence Archbishop Alexander (Nemolovsky) that the lawful and canonical ruling headship of the Archdiocese of the Aleutian Islands and North America in the Patriarchal Russian Church has naturally been vested in the First Vicar and Senior Bishop in this Jurisdiction" therefore "the title and position of 'Metropolitan of North America and Canada' has no canonical existence in the Russian Church." It is signed by "Aftimios, First Vicar and Senior Bishop in the Archdiocese of the Aleutian Islands and North America" (p. 39).

Aftimios no doubt had in mind as he wrote such a letter that Platon had, at least in writing, already given him authority over all Orthodox Christians in North America. Fr. Serafim continues and says that Aftimios's denunciation of Platon's authority had "little or no effect" in the Russian parishes and on their clergy; "presumably they knew of the 1924 [[Ukaz]] of Patriarch Tikhon suspending Platon but specifying that he was to continue to rule the Archdiocese until such time as a Bishop was sent to relieve him" (ibid.). The announcement also had a negative effect on some members of the American Orthodox Catholic Church, as well, because two weeks after its being made public, Bp. Emmanuel (Abo-Hatab) requested [[canonical release]] from Aftimios (who reluctantly gave it) and then went over to Platon and with his direction tried to bring Syrian parishes away from Aftimios and back under the Metropolia.

Despite these troubles Aftimios nevertheless explored new opportunities and began negotiations to bring Bp. [[Theophan (Noli) of Durres|Fan (Noli)]] to the US from Germany to serve as a bishop in his church with jurisdiction over Albanian Orthodox Christians. (Bp. Fan eventually did come to America, but under the auspices of the Metropolia.) Aftimios continued to attempt to shore up his jurisdiction's legitimacy:

:Deserted by the Russian Bishops under Metr. Platon, with two rival Syrian Bishops, we find Abp Aftimios appealing to the successor of Greek Archbishop Alexander, Archbishop Damaskinos "as the special Representative and Exarch of the Ecumenical Throne of Constantinople" in view of the "present chaotic and helpless state of the Church of Russia" that the "Holy Great Church which you represent" could "bring about a united and disciplined Orthodoxy in America for greater and more profit to Orthodoxy than any other settlment of the Hellenic divisions in this country" (p. 40).

At nearly the same time (October of 1930), Aftimios sent a letter to his clergy indicating they were to keep their distance from Bp. [[Germanos (Shehadi) of Zahle]], who had come from Antioch (without its authorization) mainly to attempt to gather funds from Arabic Orthodox parishes but had also worked at encouraging such parishes to come under Antioch's jurisdiction. While in America, he also accepted under his [[omophorion]] one Archpriest Basil Kherbawi, "one of the most zealous and loyal priests of the Syrian Mission of the Russian jurisdiction who had been suspended by Abp Aftimios for disloyalty" (ibid.).

==Disintegration==
In 1932, by a decision of a New York State court, Aftimios's cathedral was taken from him and given over to the Metropolia, as its charter stated that it could only be used by a hierarch subject to the authority of the Russian church. Nevertheless, Aftimios consecrated two more bishops, [[Ignatius (Nichols) of Washington|Ignatius (W.A.) Nichols]] (a former Episcopal cleric who had become an Old Catholic ''[[episcopi vagantes|episcopus vagans]]''), and [[Joseph (Zuk) of New Jersey|Joseph (Zuk)]] for the Ukrainians, who had the allegiance of perhaps a half dozen such parishes.

Armed with new bishops at his side but probably quite discouraged over the state of his jurisdiction both internally and externally, Aftimios then made the decision which probably was the death-knell for the American Orthodox Catholic Church:

:...on the 29th of April 1933 Abp Aftimios, in defiance of all Orthodox Tradition and Canon Law... married in a civil ceremony to a young Evangelical Syrian girl born in America [she was actually a member of the Syrian Orthodox parish in Wilkes-Barre, Pennsylvania]—and despite all the efforts of responsible parties, he refused to resign as Archbishop of the new Church (p. 41).

Three days after Aftimios's wedding, the two new bishops of the church, Ignatius and Joseph, held a "synod meeting" by themselves, and believing that Aftimios had resigned, elected Joseph as the new "President Archbishop of the Church" with Ignatius being his designated successor. They further voiced their support of Aftimios's marriage, stating that "'inasmuch as it is merely a Canon of the European and Asiatic branches of the Holy Eastern Orthodox Church, that a Bishop should not be married, such has no valid weight on the American Church where conditions are dramatically opposite' and 'therefore the Holy North American Synod congratulates His Eminence on the moral courage in the step he has taken'" (ibid.). Fr. Serafim then observes: "This new thunderbolt was sufficient to effectively eliminate any authority the new Church might still claim to have—particularly when there were only six parishes by the summer of 1933 still adhering to the new Church" (ibid.).

Joseph later denied making the agreement with Ignatius, "but he was already a sick man (and died on the 23rd of February 1934)" (ibid.). Ignatius then got married himself in June of 1933 and began entering into relations with the representatives of the [[Living Church]] in America (the Soviet-sponsored pseudo-church), which had been competing (especially legally) with the jurisdiction of the Metropolia and the ROCOR. He eventually broke relations even with the Living Church and returned to being an ''episcopus vagans'', dying as the pastor of a small Community Church in Middle Springs, Vermont, but not before starting multiple small religious bodies, many of whom claim [[apostolic succession]] from him.

[[Image:Raphael of Brooklyn grave.jpg|right|300px|thumb|Burial place of St. Raphael of Brooklyn, Bp. Emmanuel (Abo-Hatab), and Bp. Sophronios (Beshara), [[Antiochian Village]]]]
The only bishop left to the American Orthodox Catholic Church was Sophronios (Beshara), who then appealed to Platon for assistance and had also intended to contact Emmanuel (Abo-Hatab), but was deterred from doing so when Emmanuel died on [[May 29]], 1933, being buried by Platon (his gravestone reads [[May 30]]). "Bp Sophronius, despite all the setbacks, seemed to take his new post as 'President Locum Tenens of the American Holy Synod' quite seriously, and although he wished to restore relations with Metr. Platon, he wanted to be accepted as an equal Head of a Church" (p. 42). Platon was focussed primarily at that point on the arrival from Russia of the representative of the Patriarchate, Bp. [[Benjamin (Fedchenkov) of Saratov|Benjamin (Fedchenkov)]], who had been sent to investigate the ecclesiastical status of Orthodox America. Thus Platon "felt he could not concern himself with the crumbling new Church and so the remaining priests and parishes wandered from one authority to another or became completely independent," with the exceptions of Hieromonk Boris and Priest Michael, who were received back into the authority of Moscow and the Metropolia, respectively.

Later in 1933, Sophronios officially removed and suspended Aftimios in October and deposed Ignatius in November. He still refused to submit to Platon or the Patriarchate, however: "Despite the efforts of Bishop Benjamin and Hieromonk Boris, Bp Sophronius refused to consider being subordinate to Bishop Benjamin although he would have been allowed a considerable amount of independence and would have been permitted to continue to live on the West Coast" (ibid.).

The end of the "Holy Eastern Orthodox Catholic and Apostolic Church in North America" came when Sophronios died in 1934 in Los Angeles. (Fr. Serafim gives the date of his death as 1934, though his gravestone reads 1940.) He is now buried at the [[Antiochian Village]] in Pennsylvania alongside St. [[Raphael of Brooklyn]] and Emmanuel (Abo-Hatab).

==Analysis==
Fr. Serafim's analysis of the failure of this church is as follows:

:There can be no question that while the movers of the new Church were sincere and highly motivated that nonetheless they were fostering an idea whose time had not yet come, or to use more appropriate phraseology: Almighty God in his infinite wisdom did not see fit to bless this first attempt to have an American Orthodox Church. On the human level it is clear why the movement did not succeed. The Orthodox in America were still in their own particular ghettos... [the church] was unable to attract or find clergy theologically trained in the Orthodox tradition and able to communicate with the young people with immigrant parents (p. 33).

External pressures on the movement also contributed to its demise:

:While the Russian Council of Bishops gave initial support, it was only moral support, and the first person elected to be a Hierarch of the new Church in fact turned down the nomination because it was not possible to guarantee him any kind of salary—which is indicative of another primary deficiency of the movement, no adequate financing.... [The] new Church lost its most important supporter, Metr. Platon, because of antagonism of the clergy initiators towards the Protestant Episcopal Church.... [some of whose authorities] resented the American Orthodox Church as being a challenge to... the "senior Orthodox Church in America" [i.e., the Episcopal Church], and that pressure was put on Metr. Platon to withdraw his support or the financial assistance he was receiving from the Episcopal Church... would be cut off and perhaps he would be deprived of the use, on a temporary basis, of Episcopal churches (pp. 33-34).

Nevertheless,
:...it would be most unjust to blame the failure of the "Holy Eastern Orthodox Catholic and Apostolic Church in North America" solely or even primarily on Protestant Episcopal opposition. One can state it more strongly: the various Orthodox groups in America at that time simply were not ready in terms of church consciousness for the establishment of an American Orthodox Church (p. 34).

==Epilogue==
Aftimios Ofiesh lived in relative obscurity with his wife Mariam Namey Ofiesh, fathering a son named Paul, who eventually became a Presbyterian elder in Mountaintop, Pennsylvania.[http://www2.epix.net/~pbychmt/elders.html] After living in Wilkes-Barre and New Castle, towns in Pennsylvania, the Ofiesh family finally settled in Kingston (near Wilkes-Barre). In 1937 he was asked by parishioners in Allentown to return to active leadership in the Orthodox Church and made one unsuccessful effort in response. Members of his wife's family in Wilkes-Barre record that he continued to dress as a bishop and was called by some of them "Uncle [[Sayedna]]." He died in Kingston on [[July 24]], 1966, a few months before his 86th birthday, leaving instructions that he should be buried quietly without any clergy.

[[Image:Mariam Ofiesh grave.jpg|right|thumb|250px|Grave of Mariam Namey Ofiesh]]
In 1995, an [[Independent Orthodox churches|independent]] group claiming the corporate rights to the names "The Holy Eastern Orthodox Catholic and Apostolic Church in North America" (THEOCACNA) and "American Orthodox Catholic Church" (AOCC), regarding the church itself as having been "held in Locum Tenens due to lack of clergy" from 1966 to 1995[http://www.geocities.com/theocacnainc/trace.htm], formed a new holy synod and included Mariam Namey Ofiesh (whom they regarded as the ''[[locum tenens]]'') among the members of its board of directors. It has since declared itself successively a metropolitanate (1997) and then a patriarchate (2003). In 1999 it suffered a major internal schism when four of its bishops broke from it and claimed the name for themselves. In the same year, Mrs. Ofiesh retired from the board and departed this life the following year.

In 2007, the group threatened canonical punishment against those who hold the mainstream interpretation of the history of the American Orthodox Catholic Church (i.e., that Aftimios was deposed, the jurisdiction dissolved, etc.)[http://www.geocities.com/theocacna/Decree.htm]. Much of the group's website is dedicated to claims of their legal and canonical authenticity and especially to their registration of various names and service marks.

==Sources==
*Damick, Rev. Andrew Stephen. ''The Archbishop's Wife: Archbishop Aftimios Ofiesh of Brooklyn, the American Orthodox Catholic Church, and the Founding of the Antiochian Archdiocese (1880-1943)'' (M.Div. thesis, St. Tikhon's Orthodox Theological Seminary, 2007).
*Gabriel, Archpriest Antony. ''The Ancient Church on New Shores: Antioch in North America'' (San Bernardino, California: St. Willibrord's Press, 1996), 44-55.
*LaBat, Sean J. ''The Holy Eastern Orthodox Catholic and Apostolic Church in North America - 1927-1934, A Case Study in North American Missions'' (M.Div. thesis, St. Vladimir's Orthodox Theological Seminary, 1995).
*Ofiesh, Mariam Namey. ''Archbishop Aftimios Ofiesh (1880-1966): A Biography Revealing His Contribution to Orthodoxy and Christendom'' (Sun City West, AZ: Abihider Co., 1999). (ISBN 0966090810)
*Surrency, Archim. Serafim. ''The Quest for Orthodox Church Unity in America'' (New York: Sts. Boris and Gleb Press, 1973), 32-42.
*[http://www.geocities.com/theocacnainc/abpofieshx.htm The Life of Archbishop Aftimios Ofiesh], from the 1995 THEOCACNA group (an altered form of an article by Fr. John W. Morris which appeared in the February and March 1981 issues of ''The Word'')

==External link==
*[http://www.theocacna.us/ THEOCACNA], the 1995 group

[[Category:Church History]]
[[Category:Featured Articles]]
[[Category:Jurisdictions]]

[[ro:Biserica Catolică Ortodoxă Americană]]

Baptists

2018-12-03T17:47:36Z

Cristianm:

'''Baptists''' are a variety of Evangelical [[Protestantism]]. Baptists claim 90 million members worldwide, approximately seventy percent of which reside in the United States. It should be noted that Baptist members are those who have reached the "age of reason" and been baptized. Baptists do not count infants and young children as members. The primary theological differences between Baptists and Orthodox Christianity are the autonomy of each individual church, with no supervisory episcopal authority, a rejection of the sacramental nature of all seven Orthodox sacraments ([[Baptism]], [[Chrismation]], [[Confession]], the [[Eucharist]], [[Marriage]], [[Holy Orders]] and [[Unction]] (and indeed, neither Chrismation nor Confession nor Unction are practiced by the Baptists even symbolically), and furthermore by their adherence to the heresy of "Believers Baptism", in which only adults (and children who have reached the "age of reason) are baptized, as a symbol, but in most Baptist conventions, also a prerequisite to partaking of the "Lord's Supper" (the also purely symbolic and non-Sacramental imitation of the Eucharist). These views will be expounded upon in the article.

==Historical origins==
Baptists cannot trace their denomination's beginnings to any one founder. Most reputable historians teach that John Smyth and Thomas Helwys, two Englishmen connected to the separatist movement from the [[Anglican Communion|Church of England]], gave this group its general ideas, though. Smyth and Helwys disagreed with the Church of England on doctrines such as infant baptism (hence the name Baptist), ecclesiastical authority, and church-state relations, among other things. Since the separatist movement was persecuted by the English government, Smyth exiled himself to the Netherlands and established the first Baptist church there in 1609. Helwys, however, stayed in England and started the first English Baptist church two years later. Today, this schismatic group is referred to as the General Baptists. Years later, though, the Particular Baptists, who shared a more Calvinist theology, arose. They offically emerged in 1644 with their London Confession of Faith.

Some also believe the Baptists got their start from the Anabaptists. However, this is unlikely, due to the fact that Baptists and Anabaptists disagree on many issues (such as practices and doctrines relating to church discipline and pacifism).

Another view known as [[Wikipedia:Landmarkism|Landmarkism]] teaches that the first Baptists were the discples of St. John the Baptist. This, however, is extremely unlikely as Baptism espouses many doctrines that developed either in post-schism Catholicism or in other Protestant sects, more than a millennium after Christ. The most notable denomination that holds this view is the American Baptists.

==Beliefs==
Since there are at least sixty-five Baptist bodies with no structured ecclesiology, it's hard to precisely define their doctrines. Nevertheless, there are some points common to all Baptists. For example, most adherents place strong emphasis on the independence of the individual person ("individual soul liberty"), independence of each church, affirmation of believer's baptism, and distinctively American concepts such as freedom of religion and separation of church and state.

==Worship Services==
Baptist services are substantially less formal than the Orthodox Divine Liturgy; at traditional Baptist churches, one may sing hymns, accompanied by an organ, there may be a traditional choir, and this might be followed by The Lord's Supper, as they refer to the [[Eucharist]], Bible readings, and as the main event, a long sermon. At less traditional Baptist churches, the traditional hymns, choir and organ are disposed of and replaced by a "Praise Band", which performs blasphemous "Christian Rock" music and other acts of impiety. Another feature of less traditional Baptist churches is the [[Wikipedia:Altar Call|Altar Call]], a blasphemy in which worshippers are called to the front of the church to confess their sins and proclaim their faith. Churches where this occurs usually lack a traditional "Lord's Table" as it is referred to in Baptist parlance.

==Incompatibility with Orthodox Christianity==

===Church authority===
Baptists are part of the "congregationalist" heresy, meaning that they don't have bishops or any traditional ecclesiological structures. Instead, Congregationalist church governance gives autonomy to individual local churches in areas of policy, polity and doctrine. Baptist churches are not under the direct administrative control of any other body, such as a national council, or a leader such as a [[bishop]] or [[pope]]. Administration, leadership and doctrine are usually decided democratically by the lay members of each individual church, which accounts for the variation of beliefs from one Baptist church to another. Such a system allows for each person to decide independently to believe whatever they wish, making it effectively impossible for a single Tradition or the [[One Holy Catholic and Apostolic Church]] to be preserved. The various Baptist conferences set guidelines for membership, which include systems of belief, and other requirements, that member churches must maintain, however, since each individual congregation is independent, the only penalty the conference can impose on a congregation that drifts from its official doctrine is to expel it, which is not a very compelling ecclesiastic penalty given that no one owns the rights to the word "Baptist", and thus, a Baptist church that is separated from its former conference can continue operating as before, without any substantially visible changes. One interesting fact that one might observe, would be that if Baptists were in fact, the true form of the ancient Church, as is claimed, the [[Council of Nicea]] would never have occurred, and Arius would have been completely unrestrained in spreading his heresy, as there would have been no Pope [[Alexander of Alexandria]] to take action against him.

The Baptists also have an anti-sacerdotal interpretation of "The Priesthood of All Believers", and in theory grant each individual the right to read and interpret the Bible for themselves, without reference to Church tradition. In fact, the majority of Baptists in a given congregation typically accept without criticism the Biblical interpretation posited by "the Preacher", essentially admitting an inability to interpret the scriptures on their own. The danger, from an Orthodox perspective, of Baptism, compared to Orthodoxy, is that, especially in light of the fact that Baptist services center around the Sermon, which can be up to an hour in length, as the main event, it is easy and possible for the congregation to be led radically astray by a rogue pastor, who is not kept in check by any form of episcopal supervision. In contrast to an Orthodox [[Priest]], whose primary responsibility is to lead the congregation in the celebration of the [[Divine Liturgy]], of which the [[Eucharist]] is the main event, while at the same time, guiding the Orthodox life of the congregation through the hearing of confessions, and other forms of pastoral care, the role of a Baptist Pastor or Preacher, as they are usually called, is primarily to preach an interesting or elucididating Sermon; these tend to be substantially longer than the Orthodox homilies, and are generally unregulated by any fixed lectionary; some Baptist preachers engage in "expositional preaching", where they offer their own hermeneutical interpretation of each book of the Bible, whereas others take a different approach, condemning what they perceive to be the moral failings of modern society, or indeed their own congregants.

===Scripture===
Baptists firmly believe in sola Scriptura (Scripture alone). Properly understood, this is the concept of Scripture as a unified whole, utilizing literary criticism called "historical Biblical scholarship," which was pioneered in the late 19th century, while rejecting the previous two millennia of commentaries by the [[Holy Fathers]].
Orthodoxy, however, knows [[Holy Tradition]] to hold and interpret the [[Holy Scripture|Bible]] within itself.
Like all Protestants, Baptists reject the [[Deuterocanon|deuterocanonical]] books of the [[Old Testament]], considering them to be less than divinely inspired. Biblical inerrancy is yet another common heresy among fundamentalist Baptists. This has lead, in various Baptist communities, to the proliferation of unpleasant heresies that stem from a literal and uneducated interpretation of selective bible passages, most prominently, Pre-Millenial Dispensationalism, which is popular in the Baptist community. Because each Baptist church is independent, however, the particular heretical interpretations vary from church to church.

===[[Baptism]]===
Baptism, commonly referred to as "believer's baptism" among Baptists, is an ordinance that according to Baptist doctrine plays no role in salvation. That is, the act of baptism does not actually save a person or cleanse him from all his sins. Instead, it is merely an outward observance, properly performed only after salvation, which occurs when a person professes Jesus Christ as Lord and Savior. This completely opposes Orthodoxy, which regards baptism as a real supernatural transformation, through which the believer dies and rises again with [[Jesus Christ|Christ]] in a very real manner.

Through Anabaptist influence, Baptists reject the practice of pedobaptism, or infant baptism, because they believe parents cannot make a decision of salvation for an infant. Related to this doctrine is the disputed concept of an "age of accountability" when God determines that a mentally capable person is accountable for their sins and eligible for baptism. In contrast, reason and mental capacity are not essential factors in either Orthodox baptism or [[Eucharist|Holy Communion]]. This "tradition" arose from the legalistic, overly rationalistic theology of the [[Roman Catholic Church]], which puts the rational intellect above all else, whereas Orthodoxy places the noetic faculty above all.

===[[Holy Communion]]===
While denying the sacramental nature of the [[Eucharist]], the Baptists do consider it to be one of two quasi-sacraments, referred to as Ordinances in Baptist terminology (the other being Baptism itself). Referring to it as the Lord's Supper (and likewise, the Altar or Holy Table becomes the Lord's Table, in the more formal congregations), Baptists deny the transubstantiation of the elements into the very body and blood of [[Christ]], instead interpreting it as a purely symbolic act, one which is nonetheless reserved for believers.

===[[Soteriology]]===
Baptists, like nearly all Protestants, hold a ''sola fide'' soteriology. This is an interpretation contrary to the Fathers, placing central emphasis of a Calvinist reading of Ephesians 2:8 ("For by grace you have been saved through faith, and this is not your own doing; it is the gift of God"). Their interpretation states that a person must only willfully repent of sin, accept the substitutionary payment of his own sin by faith in Christ's death, and declares that Jesus is Lord in order to attain salvation. Like most Western Christians, there is a dichotomy placed between "faith" and "works." Thus, any mention of the necessity of "works" such as fasting, prayer, or charity being necessary or even helpful for the soul are anathema. However, it should be noted that most Baptists, like other evangelical Christians, believe that a reformed life and continued spiritual growth following conversion are important proofs that one's conversion was genuine. When an individual claims to have placed faith in Christ but does not show spiritual and moral growth, the sincerity of that individual's conversion is doubted. Baptists, like other Western Christians, do not speak of [[theosis]] like the Orthodox. Like other evangelical Christians, most Baptists do speak of sanctification, a process whereby the saved individual is gradually reformed by the interior action of the Holy Spirit to become more and more like Christ.

==The Risk and Benefit of Ecumenical Relations==

Having occupied an extreme theological position largely driven by anti-Catholicism, the Baptists have made themselves, from a theological and ecclesiological perspective, the denomination most removed from Orthodox Christianity. Their church polity, their views on the nature of the Sacraments, and their views on the interpretation of Scripture, are completely incompatible with Orthodox theology; the Baptist churches do not recognize the validity of baptisms other than the "believer's baptism", and thus while a Baptist baptized using the trinitarian formula might be accepted into some Orthodox churches via chrismation, a cradle Orthodox could not be accepted into membership or communion at a Baptist church without rebaptism. This fundamental incompatibility is difficult to resolve, and ecumenical discussions of any theological nature are thus most likely fruitless, however, an individual Baptist church could in theory vote to disassociate itself from its membership, ascribe to all Orthodox doctrines, submit itself to the jurisdiction of an Orthodox Bishop, and be received into Orthodoxy in that manner; stranger things have happened, such as the epic Journey to Orthodoxy of the New Covenant Apostolic Order, see [[Evangelical Orthodox Church]].

That being said, there is possible ground for cooperation between some Baptist groups and the Orthodox on social issues. The Southern Baptist Convention in the United States is the largest non-Catholic denomination to forbid the ordination of women, oppose homosexual marriage, abortion, and other practices that are anathema to Orthodox Christians. Thus, political cooperation between that convention and the Orthodox churches could be highly fruitful. However, it is important that such cooperation be coordinated purely between the Orthodox episcopacy and the Baptist leadership, and that co-mingling of any sort between the congregations be avoided.

It should be noted that some aggressive, modern, Evangelical Baptist or ex-Baptist churches (of the "praise band and altar call" variety) are known for actively proselytizing against traditional "ethnic Churches", including all of the various Eastern and Oriental Orthodox jurisdictions, and the Assyrian Church of the East, as well as various ethnic Catholic congregations. Their strategy typically involves sending congregants who have a particular ethnicity, who grew up in an "ethnic church", back to that church, to attempt to recruit away from that church its parishioners. In the use of this strategy, they are following similarly aggressive and reprehensible tactics also used by the [[Mormons]], the [[Seventh Day Adventists]], and other [[Heretics]].

==Source==
[[w:Baptist|Wikipedia: Baptist]]

[[Category:Non-Orthodox]]

[[ro:Baptiști]]

Emily

2018-12-03T17:14:26Z

Cristianm:

[[Image:Emily.jpg|right|frame|St. Emily]]
The holy and righteous '''Emily''' (also ''Emmelia'' or ''Emilia''), is the mother of Saint [[Basil the Great]] and several other children who are saints of the [[Church]]. Churches of the Russian tradition keep her feast on [[January 1]], along with her son Basil. Greek churches keep her feast on [[May 30]] or [[May 8]], along with her husband Saint [[Basil the Elder]] and her mother-in-law, Saint [[Macrina the Elder]].

__TOC__

== Life ==

There are precious few descriptions of Saint Emily's life. She was the daughter of a [[martyr]] and the daughter-in-law of Macrina the Elder. Along with her husband Basil the Elder, she gave birth to ten children. She instilled the Orthodox faith in her children, teaching them to pray and devote their lives to the service of the [[Church]]. As a result of her zealous yet maternal instruction of her children, five of them are commemorated as [[saint]]s on the calendar of the Church: Saints [[Macrina the Younger|Macrina]], [[Basil the Great|Basil]], [[Peter of Sebaste]], [[Gregory of Nyssa]], and [[Theosebia the Deaconess|Theosebia]], a deaconess. Therefore, Saint Emily is often called without exaggeration "the mother of saints."

When her son Naucratius suddenly died at the age of twenty-seven, she was consoled by her eldest daughter Macrina. Macrina reminded her that it is not befitting to a Christian to "mourn as those who have no hope" and inspired her to hope courageously in the [[resurrection]] vouchsafed to us by the [[Pascha]] of the [[Lord]].

After her children left home, Saint Emily was persuaded by Macrina to forsake the world. Together they founded a [[monastery]] for women. Emily divided the family property among her children and freed her slaves. Retaining only some meager possessions, she and Macrina withdrew to a secluded family property in Pontus, picturesquely located on the banks of the Iris River and not far from Saint Basil's wilderness abode. A number of liberated female slaves desired to join the pair, and a [[convent]] was formed. They lived under one roof and held everything in common: They ate, worked, and prayed together, serving the Lord in with a singular purpose. They were so eager to advance in virtue that they regarded fasting as food and poverty as riches. The harmony of this model community of women was unspoiled by anger, jealousy, hatred, or [[pride]]. Indeed, as the [[Church]] sings of [[monastics]], they lived like [[angel]]s in the [[flesh]].

Living in this manner for many years, Emily reached old age. When an illness signaled her departure from this world, her son Peter came to her side. Together with Macrina, he tended to his mother in her last days. As the oldest and the youngest, Macrina and Peter held a special place in Emily's heart.

Before committing her soul to the Lord, she raised her voice to heaven, saying, "To you, O Lord, I give the first fruits and the [[tithe]] of the fruit of my womb. The first fruit is my first-born daughter, and the tithe is this, my youngest son. Let these be for you a rightly acceptable [[sacrifice]], and let your [[holiness]] descend upon them!" Saint Emily was buried as she had requested, with her husband in the [[chapel]] of their estate in Annesi, where Naucratius had also been laid to rest.

== Sources ==

This article was drawn from various sources, including the [[hagiography]] of Saints [http://www.roca.org/StMacrina/Stmacrina.htm Macrina the Elder], [http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=100003 Basil the Great], and two articles on Macrina the Younger: [http://www.roca.org/OA/141/141g.htm Macrina the Younger at ROCA.org] and [http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=102055 Macrina the Younger at OCA.org].

== External links ==

* [http://blog.kevinbasil.com/2004/11/26/saint-emily/ Article on Saint Emily] on which this article was based.
* [http://www.comeandseeicons.com/e/rsb02.htm Icon of St. Emily]
* [[w:Emmelia of Caesarea|Emmelia of Caesarea]]. Wikipedia.

[[Category:Saints]]
[[Category:Byzantine Saints]]
[[Category:4th-century saints]]

[[ro:Emilia]]

Amphibalus

2018-12-03T13:05:12Z

Cristianm:

'''Amphibalus''' according to tradition was sheltered by St. [[Alban]], who was converted by him, as a consequence of which Alban was [[martyr]]ed. He is commemorated [[June 25]].

==Life==
Christians in Britain were persecuted by Romans and during this time Alban sheltered Amphibalus in his home, and was [[conversion|converted]] to Christianity by him. When the Roman soldiers came in search of the priest, Alban and Amphibalus exchanged cloaks, and Alban was arrested instead of Amphibalus. Alban was executed on the current site of St. Albans Cathedral.

It is unlikely that Amphibalus was the genuine name of the priest - it is likely to be [[Geoffrey of Monmouth]]'s misunderstanding of the Latin word used for the cloak, ''amphibalus'', passed to Alban. Similarly, other details concerning the life of Amphibalus should be approached with historical caution. He is believed to have come from Caerleon, and to have converted numerous Britons to Christianity, including [[Socrates and Stephanus]] with whom he fled to Wales. He was later caught by the Romans, and returned to Verulamium where he was executed.

Remains identified as of Amphibalus were discovered at Redbourn in Hertfordshire, England, near the town of St Albans, in 1178, and placed in the Abbey Church. The first shrine to Amphibalus was destroyed when the roof of the abbey collapsed. A new shrine was built circa 1350, but was destroyed during the "[[Dissolution of the Monasteries]]", and the remains of Amphibalus were dispersed. Fragments of the shrine were found in the nineteenth century and can be found in St Albans Cathedral.

==See also==
*[[w:Amphibalus]]

[[Category:Saints]]
[[Category:Ante-Nicene Saints]]
[[Category:Saints of the British Isles]]
[[Category:Pre-Schism Western Saints]]
[[Category:4th-century saints]]

[[ro:Amfibal]]

Heterodoxy

2018-11-29T09:39:38Z

Cristianm:

'''''Heterodoxy''''', as opposed to Orthodoxy, is the belief in something other (''hetera doksa or ετέρα δόξα'') than the Orthodox Christian faith. In some senses, it is synonymous with ''[[heresy]]'' in that it is a departure from Orthodoxy, but it is distinct in that ''heresy'' by definition technically includes a specific choice to embrace and teach heterodox [[doctrine]], usually accompanied by a formal [[anathema]] (condemnation) from a [[synod]].

In the Roman Catholic tradition, heterodoxy is simply teaching which is considered questionable but not truly against the church. The Roman Catholics consider the Orthodox to be heterodox.

''Heterodoxy'' may also be used to refer to all Christian confessions which are not the [[Orthodox Church]].

[[Category:Theology]]
[[Category:Non-Orthodox]]
[[Category:Heresies]]

[[el:Ετεροδοξία]]
[[ro:Heterodoxie]]

Islam

2018-11-29T09:36:37Z

Cristianm:

'''Islam''' is a [[heresy]], according to [[Saint]] [[John of Damascus]] in his [http://orthodoxinfo.com/general/stjohn_islam.aspx "Critique of Islam"]:

:"There is also the superstition of the Ishmaelites which to this day prevails and keeps people in error, being a forerunner of the [[Antichrist]]. They are descended from [[w:Ishmael#Ishmael_in_Genesis|Ishmael]], who was born to [[w:Abraham|Abraham]] of [[w:Hagar_%28biblical_person%29#Hagar_in_Genesis|Agar]], and for this reason they are called both Agarenes and Ishmaelites. They are also called [[w:Saracen|Saracens]], which is derived from Sarras kenoi, or destitute of [[w:Sarah|Sara]], because of what Agar said to the angel: 'Sara hath sent me away destitute.' These used to be idolaters and worshiped the [[w:morning_star|morning star]] and [[w:Aphrodite|Aphrodite]], whom in their own language they called Khabár, which means great. And so down to the time of [[w:Heraclius|Heraclius]] they were very great idolaters. From that time to the present a false prophet named [[w:Mohammed|Mohammed]] has appeared in their midst. This man, after having chanced upon the Old and New Testaments and likewise, it seems, having conversed with an [[Arianism|Arian]] monk, devised his own '''heresy'''. Then, having insinuated himself into the good graces of the people by a show of seeming piety, he gave out that [[w:Quran|a certain book]] had been sent down to him from heaven. He had set down some ridiculous compositions in this book of his and he gave it to them as an object of veneration."

Islam is one of the major world religions with an estimated 1.3 billion followers worldwide [http://www.adherents.com/Religions_By_Adherents.html]. The name ''Islam'' comes from an Arabic term meaning ''submission'', a reference to the central belief that the goal of religion, or of a true believer, is submission to God's will. Adherents of Islam are referred to as '''Muslims'''.

Islam teaches that [[God]] (in Arabic, ''Allah'') revealed his direct word and commands for mankind to Muhammad (c. 570–632) in the form of the Qur'an (also ''Koran''), and to other [[prophet]]s (including [[Adam]], [[Abraham]], [[Moses]], and [[Jesus]]), many of whom are [[Bible|Biblical]] figures shared with Christianity and [[Judaism]]. Despite admitting the ministry of prophets earlier than Muhammad, Islam asserts that the primary written record of God's revelation to humankind is the Qur'an, which Muslims believe to be flawless, immutable, and the final revelation of God.

Islam has been termed one of the three Abrahamic religions, along with Christianity and Judaism. At times, the [[Bahá'í Faith]] is also included.

Islam teaches that parts of the [[Bible]] have been forgotten, misinterpreted, or distorted by Christians and Jews. Given this perspective, Islam views the Qur'an as corrective of Jewish and Christian scriptures.

Muslims do not hold the divinity of [[Jesus Christ]] and his unique salvific role, and the teachings of Islam in this respect have been likened to a compound heresy composed of elements of [[Arianism]], [[Nestorianism]], and [[Docetism]] ("''...They did not kill him [Jesus] and they did not crucify him, but it was made to seem so to them...''" Qur'an, 4:157), with some [[Pelagianism|Pelagian]] and also [[Monarchianism|Monarchianistic]] (i.e., anti-Trinitarian)] elements.

Muslims hold that Islam is essentially the same belief as that of all the messengers sent by God to mankind since [[Adam]], with the Qur'an (the one definitive text of the Muslim faith) codifying the final revelation of God. Islam views Judaism and Christianity as incomplete derivatives of the teachings of certain prophets—notably Abraham—and therefore acknowledges their Abrahamic roots, whilst the Qur'an calls them People of the Book.

According to the Qur'an Jesus is the Christ, the son of Mary, the Messenger of God. Further, that Jesus was given the Gospel as a Book from God, and Jesus came to confirm the Torah, and also to permit some of what was prohibited upon the sons of Israel for some reasons. It also teaches the Jesus the Christ is a Word from God, and a Messenger sent by Him.

Islam has three primary branches of belief, based largely on a historical disagreement over the succession of authority after Muhammad's death. These are known as Sunni, Shi'ite, and Kharijite.

==Orthodoxy and Islam==
The rise of Islam presented a major challenge to Orthodoxy. Beginning in the seventh century, major portions of the Orthodox heartlands (in Syria and Egypt) fell under Muslim rule. By the fifteenth century, most traditionally Orthodox lands were controlled either by Muslim or Roman Catholic rulers, with the exception of northeastern Russia (the Grand Principality of Moscow) and the Ethiopian highlands. The Orthodox generally accepted rule by non-Orthodox governments, provided that freedom of worship was guaranteed. In Ottoman lands, governed under the ''[[w:Millet (Ottoman Empire)|millet]]'' system (by which people were grouped by religion rather than nationality), Orthodox bishops also served as ''Ethnarchs'' (political rulers of their communities).<ref>Dr. Catharine Cookson, (J.D., Ph.D., 1952-2004). [http://books.google.ca/books?hl=en&id=R0PrjC1Ar7gC&dq=encyclopedia+or+religious+freedom&printsec=frontcover&source=web&ots=8wJLZH8mcI&sig=CpzOJuISIQXQRgEowBQe-iz1QO8&sa=X&oi=book_result&resnum=6&ct=result Encyclopedia of Religious Freedom]. Published by Taylor & Francis, 2003. pp.313.</ref> Ottoman implementation of the [[w:Devşirme|devsirme tax]] system witnessed Orthodox children of the rural populations of the Balkans, the flower of Orthodox Christendom, conscripted before adolescence and brought up as Muslims. As their empire declined, the Ottoman Muslims became decreasingly tolerant of Orthodox Chrstians.

==See also==
* [[A History of Orthodox Missions Among the Muslims]]
* Saints of the Orthodox Church who converted from Islam: St. [[Serapion of Kozheozero]], St. [[Constantine Hagarit]], St. [[Ahmed the Deftedar]], St. [[Abu of Tbilisi]], St. [[Peter and Stephan of Kazan]].
* Orthodox Women Saints and Islam
* Christodoulos (Paraskevaides) of Athens on "Islam: The Extent of the Problematics”
* [[Zakaria Botros]]
* [[Roman Silantyev]]
* [[Daniel (Bambang Dwi) Byantoro]]
* [[Ottoman rule and Eastern Christianity]]
* New Martyr Fr. [[Daniel Sysoev]]

==External Links==
* [http://www.orthodoxinfo.com/general/gen_islam.aspx Orthodoxy and Islam] at Orthodox Christian Information Center.
* [http://www.orthodoxinfo.com/general/stjohn_islam.aspx St. John of Damascus' Critique of Islam]. Orthodox Christian Information Center.
* [http://www.spiegel.de/international/spiegel/0,1518,437587,00.html "Islam is a Different Culture"]. SPIEGEL ONLINE: Interview with [[w:Walter Kasper|Cardinal Walter Kasper]], September 18, 2006.
* [http://orthodoxengland.org.uk/islamwes.htm Islam and the West: Towards an Anti-Civilization]. Russian Orthodox Church Outside Russia: Diocese of Great Britain and Ireland website. ''(Argues that the so-called ‘clash of civilizations’ between the “west” and “islam” is not the real issue, rather, due to pervasive secularism, it is the clash between between “civilization” and “anti-civilization” that is the real threat).''
* World Council of Churches. [http://www.oikoumene.org/en/news/news-management/eng/a/browse/1/article/1722/living-in-community-the.html Living in Community: The Goal of Christian-Muslim Dialogue]. October 20, 2008.
* Hilary Kilpatrick. [http://incommunion.org/?p=730 Orthodox-Muslim Relations: The Search for Truth]. In Communion: Website of Orthodox Peace Fellowship.
* [http://www.wikiislam.net/wiki/Islam_and_the_People_of_the_Book Islam and the People of the Book]. WikiIslam: critical articles dealing with Islam and its relationship with Christians and Jews.
* [[w:Sandro Magister|Sandro Magister]]. ''[http://chiesa.espresso.repubblica.it/articolo/46115?eng=y Christians, Islam and the Future of Europe].'' [http://chiesa.espresso.repubblica.it/?eng=y Chiesa News]. 20.2.2006.

'''Human Rights and Persecution of Christians'''
* Rev. Fr. Raphael Moore. [http://fr-d-serfes.org/orthodox/memoryof.htm In Memory Of The 50 Million Victims Of The Orthodox Christian Holocaust]. Compiled by Rev. Archimandrite Nektarios Serfes. Boise, Idaho, USA. October 1999.
* [http://www.persecution.org/suffering/news.php Persection.org] (News on Christian Persecution).
* [[w:Muslim persecution of Christians|Muslim Persecution of Christians]] at Wikipedia.
* [[w:Armenian Genocide|Armenian Genocide]] at Wikipedia.
* [[w:Pontic Greek genocide|Pontic Greek Genocide]] at Wikipedia.
* [[w:Assyrian Genocide|Assyrian Genocide]] at Wikipedia.
*Dr. Otmar Oehring. [http://www.forum18.org/Archive.php?article_id=1206 TURKEY: Turkish Nationalism, Ergenekon, and Denial of Religious Freedom]. Forum 18 News, 21 October 2008.
:(Dr. Otmar Oehring is Head of the Human Rights Office of the German Catholic charity Missio. A trial has begun in Turkey of influential people alleged to be part of an ultra-nationalist group, Ergenekon. The court case reveals 86 members, ranging from the Turkish police, army, business, politics, and the mass media, are alleged in '''a plan to assassinate the Ecumenical Patriarch''', along with the murder of two Turkish Christians. Ergenekon members are alleged to have maintained deathlists of people, including Christians with a missionary background. The Malatya murder trial is revealing plausible links between Ergenekon, the "deep state" and the murders.)
* Luca Galassi (peacereporter.net). [http://groups.yahoo.com/group/OrthodoxNews/message/10198 Iraq, The Pogrom of the Christians]. Oct 27, 2008.
* Michael Coren. [http://network.nationalpost.com/np/blogs/fullcomment/archive/2008/10/23/michael-coren-the-jihad-on-egypt-s-christians.aspx Michael Coren: The Jihad on Egypt's Christians]. The National Post, Canada, October 23, 2008.
* Directions to Orthodoxy. [http://directionstoorthodoxy.org/mod/news/view.php?article_id=232 Eritrea Imposes New Controls on Orthodox Church]. 26 Dec, 2006.

==Further Reading==
* Abdullah Al-Araby. ''The Islamization of America: The Islamic Strategies and the Christian Response.'' Published by Booklocker.com, 2003. ISBN 978-0965668378
* Alvin J. Schmidt. ''The Great Divide: The Failure of Islam and the Triumph of the West.'' Regina Orthodox Press, 2004. ISBN 9781928653196
* Dr. N.L. Geiser and Abdul Saleeb. ''Answering Islam: The Crescent in Light of the Cross''. 2nd edition. Baker Publishing, 2002. ISBN 9780801064302
* Bat Ye'or. ''[http://books.google.ca/books?id=C2GgHl9Rls0C&printsec=frontcover&dq=%22Decline+of+Eastern+Christianity+under+Islam%22&source=gbs_summary_r&cad=0 The Decline of Eastern Christianity Under Islam: From Jihad to Dhimmitude: Seventh-Twentieth Century]''. Translated by Miriam Kochan. Published by Fairleigh Dickinson Univ Press, 1996. 522pp. ISBN 9780838636886
* Christopher Deliso. ''[http://books.google.ca/books?id=xeW3_R0LePAC&source=gbs_navlinks_s The Coming Balkan Caliphate: The Threat of Radical Islam to Europe and the West].'' Greenwood Publishing Group, 2007. ISBN 9780275995256
* David Gaunt, Jan Bet-Şawoce, Racho Donef. ''[http://books.google.ca/books?id=4mug9LrpLKcC&source=gbs_navlinks_s Massacres, resistance, protectors: Muslim-Christian relations in Eastern Anatolia during World War I].'' Gorgias Press LLC, 2006. ISBN 9781593333010
:Pioneering historical investigation of the genocide of the Assyrian, Chaldean, and Syrian Christians of Upper Mesopotamia during World War I uses primary sources of Turkish, Russian, German, French, and Arabic origin, and oral histories by survivors and their descendants.
* Fr. [[John Meyendorff]]. ''"Byzantine Views of Islam."'' '''Dumbarton Oaks Papers.''' Vol. 18 (1964), pp.113-132.
* Fr. Nomikos Michael Vaporis. ''[http://books.google.ca/books?hl=en&id=wTdz-34tZ4sC&dq=%22Witnesses+for+Christ%22&printsec=frontcover&source=web&ots=95xDXrAvzW&sig=wwfJEpZuBFhL3duFdlqtp_vXLkg&sa=X&oi=book_result&resnum=5&ct=result Witnesses for Christ: Orthodox Christian Neomartyrs of the Ottoman Period 1437-1860]''. St Vladimir's Seminary Press, 2000. 377 pp. ISBN 9780881411966
* Fr. [[w:Samir Khalil Samir|Samir Khalil Samir]] (S.J.), Giorgio Paolucci, and Camille Eid. ''[http://books.google.ca/books?id=fkZAnNDuNvsC&printsec=frontcover 111 Questions on Islam: Samir Khalil Samir on Islam and the West].'' Transl. by Wafik Nasry and Claudia Castellani. Ignatius Press, 2008. 200 pp. ISBN 9781586171551
:(Fr. Samir Khalil Samir, is an Islamic scholar, Semitologist, Orientalist and a Jesuit Catholic Theologian, based in Lebanon).
* Fr. (Dr.) Theodore Pulcini. ''Face to Face: A Guide for Orthodox Christians Encountering Muslims''. Light and Life Pub Co.
* George Weigel. ''Faith, Reason, and the War Against Jihadism: A Call to Action.'' Doubleday, 2007. ISBN 9780385523783
* Nahed Mahmoud Metwalli. ''Islam Encounters Christ: A Fanatical Muslim's Encounter with Christ in the Coptic Orthodox Church.'' Transl. by Gamal Scharoubim. Light & Life Pub Co., 2002. ISBN 9781880971758
* Philip H. Lochhaas. ''How to Respond to Muslims.'' Concordia Publishing House, 1995. ISBN 9780570046776
* Prof. [[w:Bernard Lewis|Bernard Lewis]]. ''[http://pages.pomona.edu/~vis04747/h124/readings/Lewis_roots_of_muslim_rage.pdf The Roots of Muslim Rage].'' '''The Atlantic Monthly'''. Sep. 1990. pp.47-60 (pdf)
: ("In a hallmark essay in 1990 called “The Roots of Muslim Rage”, Bernard Lewis, an Anglo-American commentator on Islam, blamed a mentality twisted by history. He cited the obligation of holy war, dating from the faith’s turbulent birth and shaped by centuries of setbacks ranging from the retreat from Europe to Western imperialism, and even the challenge to Muslim male authority from rebellious children and emancipated women. The result was an inferiority complex, in which humiliation was compounded by Western ignorance." (''[http://www.economist.com/node/21562960 Why they won’t calm down].'' '''The Economist'''. Sep 15th 2012.))
* Prof. Efraim Karsh. ''Islamic Imperialism: A History.'' Yale University Press, 2006. 288 pp. ISBN 9780300106039
* Robert I. Burns, S.J.. ''Christian-Islamic Confrontation in the West: The Thirteenth-Century Dream of Conversion.'' '''The American Historical Review.''' Vol.76, No.5, Dec. 1971. pp.1386-1434.
* [[w:Srđa Trifković|Serge Trifkovic]]. ''Defeating Jihad''. Regina Orthodox Press, 2006. 480pp. ISBN 192865326X
* Serge Trifkovic. ''The Sword of the Prophet: The Politically Incorrect Guide to Islam: History, Theology, Impact on the World.'' Regina Orthodox Press, 2002. 300pp. ISBN 9781928653110
* Stuart Robinson and Peter Botross. ''[http://www.vocations4life.com.au/shop/products/Defying-Death-%28Zakaria-Botross-%252d-Apostle-to-Islam%29.html Defying Death: Zakaria Botross - Apostle to Islam].'' CityHarvest Publications: Upper Mt Gravatt, Australia. 2008. 152 pp.
* The Orthodox Christian-Muslim Symposium. ''Orthodox Christians and Muslims''. Edited by Fr. N.M. Vaporis. Holy Cross Orthodox Press, Brookline, Massachusetts, 1986. ISBN 0917651340

==References==
<div class="small"><references/></div>

==Sources==
* Dr. Catharine Cookson, (J.D., Ph.D., 1952-2004). [http://books.google.ca/books?hl=en&id=R0PrjC1Ar7gC&dq=encyclopedia+or+religious+freedom&printsec=frontcover&source=web&ots=8wJLZH8mcI&sig=CpzOJuISIQXQRgEowBQe-iz1QO8&sa=X&oi=book_result&resnum=6&ct=result Encyclopedia of Religious Freedom]. Published by Taylor & Francis, 2003. 555 pp.



[[Category: Heresies]]
[[Category:Non-Orthodox]]
[[Category:Orthodoxy and Islam]]

[[ro:Islam]]

Paganism

2018-11-29T09:33:25Z

Cristianm:

'''Paganism''' is a term that is used to refer to a broad set of practices and beliefs outside the [[Abraham]]ic [[Monotheism|monotheistic]] religions, particularly [[Christianity]]. The range of practices ascribed as paganism includes religions from antiquity on to today’s ''neopaganism''. A practitioner of paganism is referred to as a '''pagan'''.

The word pagan has its origins in the Latin word ''paganus'' meaning ''country dweller'', which referred to people living in the countryside as compared to living in towns. The early growth of Christianity was in populated areas, whereas the beliefs of the country people, paganus, remained that of the old, polytheistic, religions. This structural difference led the term for the country resident to be applied to the religions of people that covered a broad set of spiritual, [[cult]]ic, folk religion, and polytheistic practices. Orthodox Christianity generally ascribed the term paganism to religions other than Christianity. In recent years the term pagan has been adopted by adherents of Neopaganism.

==External links==
*[[w:Paganism]] Wikipedia: Paganism
*[http://www.newadvent.org/cathen/11388a.htm Catholic Encyclopedia: Paganism]
*[http://www.religioustolerance.org/paganism.htm Meaning of Paganism and Pagan]

[[Category:Heresies]]

{{stub}}

[[ro:Păgânism]]

Union of Brest

2018-11-29T08:19:24Z

Cristianm:

The '''Union of Brest''' was the 1595-1596 decision of a number of Orthodox bishops in the region of what is modern Ukraine, Poland and Belarus ("Rus'") to depart from the Orthodox Church and place themselves under the [[Roman Catholic Church|Pope of Rome]] in order to avoid being ruled by the newly established [[Church of Russia|Patriarch of Moscow]]. Thus was formed the '''Unia''', from whence derives the term '''''Uniate'''''.

At the time, the church in the area included most Ukrainians and Belarusians, under the rule of the Polish-Lithuanian Commonwealth. The [[hierarch]]s of the Kievan church gathered in [[synod]] in the city of Brest to compose the union's 33 articles, which were then accepted by the [[Roman Catholic]] pope. At first widely successful, within several decades it lost much of its initial support. In Austrian Galicia, however, the church fared well and remains strong to this day, most notably in the Ukrainian Greek Catholic Church.

The union was strongly supported by the king of Poland and grand duke of Lithuania, Sigismund III Vasa, but opposed by some [[bishop]]s and prominent nobles of Rus' and perhaps most importantly by the nascent Cossack movement for Ukrainian self-rule. The result was "Rus' fighting against Rus'" and the splitting of many traditionally Orthodox Christian people from their ancestral Church.

==Background==
A large area in the southwest of the Rusyn Empire became absorbed by Lithuania and Poland after the destruction of Kievan power by the Tartars. This southwestern part of Rus' was known as ''Little Rus''' (which in Latin became ''Ruthenia''); this is the territory that is present day Ukraine. In 1386, the kingdoms of Poland and Lithuania were united under a single ruler. The monarch of the united realm was Roman Catholic, and a substantial minority of the population were Orthodox. These Orthodox were in a difficult situation because the Patriarch of Constantinople, to whose [[jurisdiction]] they belonged, could exercise no control in Poland, as the former Byzantine capital had fallen to the Muslim Turks. The bishops were appointed not by the Church but by the Roman Catholic king of Poland.

The authorities in Poland always tried to make the Orthodox submit to the pope to reunify Christianity. With the arrival of the Jesuits in 1564, pressure on the Orthodox increased. The state of the church in the area was poor; clergy were uneducated and the bishops were without the funds they needed to properly run the church. Many priests were ordained without basic training and new rites were developing that were neither Latin nor Greek in their character. Constantinople was under Muslim rule and Moscow had recently been elevated to the status of patriarchate. The bishops of the Rus' were stuck between a population converting to Roman Catholicism on the West and a rising Muscovite force in the East.

At the synod in Brest six out of eight Orthodox bishops—including the Metropolitan of Kiev, Michael Ragoza—supported the union, but the remaining three bishops from the extreme west of Ukraine and eastern Poland (Lviv, Lutsk, and Przemyśl) would not join the union until later (1700, 1702, and 1693 respectively). The Cossack forces of Ukraine felt the union was a betrayal to the Polish rulers and united with the Russian Empire to fight against Poland and all who supported the empire, including the Greek-Catholics.

In 1620 Patriarch [[Theophanes III of Jerusalem]] arrived in Kiev and consecrated an Orthodox hierarchy, including [[Job (Boretsky) of Kiev|Job (Boretsky)]] as Metropolitan of Kiev, for the church and thus there emerged a situation of both Orthodox and Eastern Catholic bishops coexisting in the same territory in Ukraine from that point onwards.

==Sources==
* ''The Orthodox Church'', 2nd ed., by Bishop [[Kallistos (Ware) of Diokleia|Kallistos Ware]]
* [http://en.wikipedia.org/wiki/Union_of_Brest Wikipedia:Union of Brest]
* ''Crisis and Reform: The Kyivan Metropolinate, the Patriarchate of Constantinople, and the Genesis of the Union of Brest'' by Borys A. Gudziak. Harvard University Press, 2001. (ISBN 0-916458-92-X)
*[http://www.encyclopediaofukraine.com/pages/B/O/BoretskyYov.htm Encyclopedia of Ukraine - BoretskyYov]
*[http://www.novelguide.com/a/discover/eemw_03/eemw_03_00594.html Kiev]

==External link==
* [http://jbburnett.com/resources/union-of-brest.html Articles of the Union of Brest]

[[Category:Church History]]
[[Category:Non-Orthodox]]

[[ro:Unirea de la Brest-Litovsk]]

Mark of Ephesus

2018-11-29T08:16:50Z

Cristianm:

[[Image:Mark of Ephesus.jpg|right|frame|St. Mark of Ephesus]]
Our father among the saints '''Mark Evgenikos''' (Greek: Μάρκος Ευγενικός), [[Archbishop]] of [[Ephesus]], was famous for his courageous defense of Orthodoxy at the [[Council of Florence]] (1439 A.D.) in spite of the Byzantine emperor [[John VIII Palaeologus]] and the [[pope]] of Rome Eugenius IV. He held Rome to be in [[schism]] and [[heresy]] for its acceptance of the [[Filioque|''Filioque'' clause]] added to the [[Nicene-Constantinopolitan Creed]] and for the claims of the [[papacy]] to universal jurisdiction over the [[Church]], and was thus the only Eastern [[bishop]] to refuse to sign the decrees of the council.
Sometimes he is called "the conscience of Orthodoxy."

He died peacefully in the year 1444 A.D. On his deathbed, Mark implored Gregory, his disciple, and later Patriarch [[Gennadius Scholarius|Gennadius II of Constantinople]], to be careful of the snares of the West and to defend Orthodoxy.

For his efforts at the Council of Florence and his defense against: the addition of the [[Filioque]], the primacy of the Pope, and purgatorial fire purification, the [[Orthodox Church]] considers him a [[saint]], calling him a '''Pillar of Orthodoxy'''. His [[feast day]] is [[January 19]].

== Quotations ==
"It is impossible to recall peace without dissolving the cause of the schism—the primacy of the Pope exalting himself equal to God." [http://constans_wright.tripod.com/romans.html]

"The Latins are not only schismatics but heretics... we did not separate from them for any other reason other than the fact that they are heretics. This is precisely why we must not unite with them unless they dismiss the addition from the Creed ''filioque'' and confess the Creed as we do." [http://constans_wright.tripod.com/romans.html]

"Our Head, Christ our God... does not tolerate that the bond of love be taken from us entirely." [http://www.orthodoxresearchinstitute.org/encyclicals/greece/christodoulos_address_john_paul2_2001.htm]

"We seek and we pray for our return to that time when, being united, we spoke the same things and there was no schism between us." [http://www.orthodoxresearchinstitute.org/encyclicals/greece/christodoulos_address_john_paul2_2001.htm]

"The Symbol of the Faith must be preserved inviolate, as at its origin. Since all the holy doctors of the Church, all the Councils and all the Scriptures put us on our guard against heterodoxy, how dare I, in spite of these authorities, follow those who urge us to unity in a deceitful semblance of union—those who have corrupted the holy and divine Symbol of Faith and brought in the Son as second cause of the Holy Spirit" (s.v. Jan 19th in ''The [[Synaxarion]]'', ed. Hieromonk Makarios of Simonas Petra, and trans. Christopher Hookway; Ormylia: Holy Convent of The Annunciation of Our Lady, 2001).

"The souls of the departed can indeed benefit to their 'advancement,' and even the damned to a relative 'relief' of their lot, thanks to the prayers of the Church and through the infinite mercy of God; but the notion of a punishment prior to the Last Judgment and of a purification through a material fire is altogether foreign to the tradition of the Church" (ibid.).

==Death, Miracle and Canonization==
He died peacefully at the age of 52 on [[June 23]], 1444, after an excruciating two-week battle with intestinal illness. On his death bed, Mark implored [[Gennadius Scholarius|Georgios Scholarios]], his former pupil, to be careful of the snares of the West and to defend Orthodoxy. According to his brother John, his last words were "Jesus Christ, Son of the Living God, into Thy hands I commit my spirit." Mark was buried in the Mangana Monastery in [[Constantinople]].

There is an account of a posthumous [[miracle]] performed by St. Mark of [[Ephesus]]. Doctors gave up on trying to save the life of the terminally ill sister of Demetrios Zourbaios, after their efforts had worsened her condition. After losing consciousness for three days she suddenly woke up to the delight of her brother, who asked her why she woke up drenched in water. She related that a [[bishop]] escorted her to a fountain and washed her and told her, "Return now; you no longer have any illness." She asked him who he was and he informed her, "I am the [[Metropolitan]] of Ephesus, Mark Eugenikos." After being miraculously healed, she made an [[icon]] of St. Mark and lived devoutly for another 15 years.

In 1734 the Holy [[Synod]] of the [[Church of Constantinople]] under [[Patriarch]] [[Serapheim I of Constantinople|Seraphim I]] [[glorification|glorified]] Mark of Ephesus as a saint, stating:
:"All of us of the holy Eastern Church of Christ acknowledge the holy Mark Evgenikos of Ephesus. We honor and receive this saintly, God-bearing and righteous man as a zealot of ardent piety, who was a champion of all our sacred dogmas and correct piety. He is an emulator and equal to the holy theologians, and those that adorned the Church of ancient times." (''The Lives of the Pillars of Orthodoxy'', p. 500, via [http://www.ephesus.com/Orthodox/St.Mark-of-Ephesus.txt])

{{stub}}
==Hymns==
[[Troparion]] (Tone 4)
:By your profession of faith, O all-praised Mark
:The Church has found you to be a zealot for truth.
:You fought for the teaching of the Fathers;
:You cast down the darkness of boastful [[pride]].
:Intercede with Christ God to grant forgiveness to those who honor you!
[[Kontakion]] (Tone 3)
:Clothed with invincible armor, O blessed one,
:You cast down rebellious pride,
:You served as the instrument of the Comforter,
:And shone forth as the champion of Orthodoxy.
:Therefore we cry to you: "Rejoice, Mark, the boast of the Orthodox!"

{{start box}}
{{succession|
before=?|
title=Archbishop of Ephesus|
years= 1438-1444 |
after=?}}
{{end box}}
==External links==
*[http://www.orthodoxinfo.com/ecumenism/stmark.aspx St. Mark of Ephesus and the False Union of Florence]
*[http://www.roca.org/OA/26/26f.htm St. Mark of Ephesus: A True Ecumenist]
*[http://www.stjohnthebaptist.org.au/articles/mark.html Address of St. Mark of Ephesus on the Day of His Death]
*[http://www.comeandseeicons.com/m/nbo02.htm Icon and Story of St. Mark of Ephesus]
*[http://www.ephesus.com/Orthodox/St.Mark-of-Ephesus.txt St. Mark of Ephesus]
*[http://goarch.org/chapel/saints/394 Mark, Bishop of Ephesus] ([[GOARCH]])
*[http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=100228 St Mark the Archbishop of Ephesus] ([[OCA]])
*[http://www.markoseugenikos.gr Ο Άγιος Μάρκος ο Ευγενικός] Center of Patristic Studies - St. Markos Eugenikos (Greek)

[[Category:Bishops]]
[[Category:Bishops of Ephesus]]
[[Category:15th-century bishops]]
[[Category:Church Fathers]]
[[Category:Greek Saints]]
[[Category:Nicene and Post-Nicene Fathers]]
[[Category:Saints]]
[[Category:Byzantine Saints]]
[[Category:Quotes]]
[[Category:15th-century saints]]

[[el:Μάρκος ο Ευγενικός]]
[[fr:Marc d'Éphèse]]
[[it:Marco d'Efeso]]
[[ro:Marcu al Efesului]]

John I of Antioch

2018-11-29T08:10:48Z

Cristianm:

'''John I of Antioch''' was [[bishop]] of [[Church of Antioch|Antioch]] A.D. 429-441 and led a group of moderate Eastern bishops during the [[Nestorianism|Nestorian]] controversy. He is sometimes confused with St. [[John Chrysostom]], who is occasionally also referred to as ''John of Antioch''.

John gave active support to his friend [[Nestorius]] in the latter's dispute with St. [[Cyril of Alexandria]]. In the year 431, he arrived too late for the opening meeting of the [[Third Ecumenical Council|Council of Ephesus]]. Cyril, suspecting John of using [[Fabian]] tactics to support Nestorius, decided not to wait and convened the council without John and his supporters, condemning Nestorius. When John reached Ephesus a few days after the council had begun, he convened a counter-council which condemned Cyril and vindicated Nestorius.

Two years later, in 433 John reconciled with Cyril based on the [[Formula of Reunion]], a theological formula devised as a compromise. In the process, John lost many of his own supporters within his patriarchate.

Some of his letters are extant.

== Sources ==
*''The Oxford Dictionary of the Christian Church'' (3rd ed.), p. 887. ISBN 0-19280-290-9
*[[John Anthony McGuckin|McGuckin, John A.]], St. Cyril of Alexandria and the Christological Controversy. Crestwood, NY: St. Vladimir's Seminary Press, 2004. ISBN 0-88141-259-7

[[Category:Bishops]]
[[Category:5th-century bishops]]
[[Category:Patriarchs of Antioch]]

[[ro:Ioan I al Antiohiei]]

Apostasy

2018-11-29T08:01:46Z

Cristianm:

'''Apostasy''', Greek: ἀποστασία - (rebellion, abandonment, state of apostasy, defection) , in Orthodox Christianity is the rejection of [[Christ]] and His saving power after [[baptism]], a falling away. An '''apostate''' is a person who has entered into apostasy, that is, has abandoned the Church.

The Greek noun ''apostasia'' is found twice in the [[New Testament]], (Acts 21:21; 2 Thessalonians 2:3).

==See also==
*[[Heresy]]

==External link==
*[[Wikipedia: Apostasy]]

[[Category:Church Life]]
[[Category:Heresies]]

[[ro:Apostazie]]

Byzantine Rite

2018-11-29T07:52:16Z

Cristianm:

The '''Byzantine Rite''', also known as the '''Rite of Constantinople''' or '''Constantinopolitan Rite''', is the [[Liturgy|liturgical rite]] currently used by the [[Eastern Orthodox Church]] and some other churches. Its development began during the third century in [[Constantinople]] and it is now the second most-used rite in [[Christendom]] after the [[Roman Rite]].

The rite consists of the [[Divine Liturgy|divine liturgies]], [[canonical hours]], forms for the administration of [[sacred mysteries]] ([[sacrament]]s) and the numerous [[prayer]]s, [[Blessing (Roman Catholic Church)|blessing]]s and [[exorcism]]s developed by the [[Ecumenical Patriarchate of Constantinople|Church of Constantinople]].

Also involved are the specifics of [[architecture]], [[icon]]s, [[liturgical music]], [[vestments]] and traditions which have evolved over the centuries in the practice of this rite. Traditionally, the congregation stands throughout the whole service, and an [[iconostasis]] separates the sanctuary from the nave of the church. The faithful are very active in their worship, making frequent [[poklon|bows and prostrations]], and feeling free to move about the [[temple]] (church building) during the services. Also, traditionally, the major clergy and monks neither shave nor cut the hair or beards.

Scripture plays a large role in Byzantine worship, with not only daily readings but also many quotes from the Bible throughout the services. The entire [[psalter]] is read each week, and twice weekly during [[Great Lent|great lent]].

Fasting is stricter than in the West. On fast days, the faithful give up not only meat, but also dairy products, and on many fast days they also give up fish, wine and the use of oil in cooking. The rite observes four fasting seasons: [[Great Lent]], [[Nativity Fast]], [[Apostles' Fast]] and [[Dormition Fast]]. In addition, most Wednesdays and Fridays throughout the year are fast days and many [[monastery|monasteries]] also observe Monday as a fast day.

==External links==
*[http://en.wikipedia.org/wiki/Byzantine_Rite Wikipedia:Byzantine Rite]

[[Category: Liturgics]]

[[fr:Rite byzantin]]
[[ro:Ritul bizantin]]

Gregory the Enlightener

2018-11-29T07:49:41Z

Cristianm: /* Sources */

Our father among the [[saint]]s '''Gregory the Enlightener''' also '''Gregory the Illuminator''' (Armenian: Գրիգոր Լուսաւորիչ translit. ''Grigor Lusavorich'', Greek: ''Γρηγόριος Φωστήρ or Φωτιστής'', ''Gregorios Phoster'' or ''Photistes''), Equal of the Apostles and Enlightener of Armenia, was the religious leader credited with forging the Christian identity of Armenia through conversion from [[paganism|pagan]] beliefs. Armenia became the first country to establish itself as a Christian nation, an event traditionally dated to 301 though now believed by most scholars to have occurred somewhat later, but before 314. He is commemorated on [[September 30]].

==Life==
Gregory was born about 257. His father Anak, a Parthian prince, was put to death for assassinating his kinsman King Khosrov while Gregory was still an infant. To escape execution, Gregory was taken by his nurse to [[Caesarea]] in Cappadocia where he was raised as a Christian. He married and had two sons. One son, Orthanes, would later become a [[priest]] and the other, Aristaces became, first, an [[monk]], then later a [[bishop]] who attended the [[First Ecumenical Council|Council]] in [[Nicea]]. About 280, Gregory returned to Armenia and entered the service of King Tiridates III, the son of the assassinated Khosrov. However, Tiridates was intolerant of Christianity and demanded that Gregory renounce his Christian faith which he refused to do. Gregory was imprisoned and subjected to many tortures during his imprisonment of some thirteen years including enduring imprisonment in a pit with venomous snakes. In the meanwhile Tiridates continued to pursue his anti-Christian campaign. He executed St. [[Rhipsime of Armenia|Rhipsime]], the [[abbess]] Gaiana, and 35 virgins of a [[monastery]] in Asia Minor. During these times, Tiridates developed a serious ailment and suffered disfiguration. However, his heart soften after he was cured through Gregory’s prayers.

In 297, Tiridates, in gratitude, released Gregory from his tortures, who then began to preach to the people, urging them to reject the worship of idols and to follow Christ. Soon, Tiridates, repenting his crimes and, with most of the people of Armenia, answered Gregory’s call and became converts to Christianity. Tiridates was [[baptism|baptized]] by Gregory in 301. In that year, Tiridates adopted Christianity as the religion of his country. With the conversion of Armenia, the temples to idols were destroyed and churches to God were built.

In 302, Gregory was [[consecration of a bishop|consecrated]] bishop of all the Armenians, to be their [[Catholicos]], by Leontius of Caesarea. In 303, Gregory built the [[Cathedral]] of Etchmiadzin near Mount Ararat which still is the [[see|seat]] of the Amenian Catholicos. In 318, Gregory named his son, Aristaces, as his successor and charged his grandson, Grigoris, to spread the [[Holy Gospel|Gospel]] of Christ throughout the Caucasus and Anatolia. Gregory then retired to a [[monastery]] near Mount Sebuh in the Daralia province of Upper Armenia where he reposed about 331.

==Hymns==
[[Troparion]] (Tone 4)

By sharing in the ways of the Apostles,
you became a successor to their throne.
Through the practice of virtue, you found the way to divine contemplation, O inspired one of God;
by teaching the word of truth without error, you defended the Faith, even to the shedding of your blood.
Hieromartyr Gregory entreat Christ God to save our souls.

[[Kontakion]] (Tone 2)

Today, let us the faithful, praise with songs and hymns
the admirable hierarch Gregory as an initiate in the sacred mysteries.
He was a contender for the truth, a vigilant pastor and teacher,
a light for the whole world,
interceding with Christ that our souls may be saved!

==Sources==
*[[w: Gregory_the_Illuminator]]
*[http://ocafs.oca.org/FeastSaintsLife.asp?FSID=102818 Hieromartyr Gregory the Bishop of Greater Armenia]
*[http://www.newadvent.org/cathen/07023a.htm Gregory the Illuminator]
*[http://satucket.com/lectionary/Gregory_Illuminator.htm Gregory the Illuminator]
*[http://www.bookrags.com/research/gregory-the-illuminator-eorl-06/ Gregory the Illuminator]

[[Category: Armenian Saints]]
[[Category: Bishops]]
[[Category:4th-century bishops]]
[[Category:Catholicoses of All the Armenians]]
[[Category:Catholicoses of Echmiadzin]]
[[Category:Oriental Orthodox]]
[[Category: Saints]]
[[Category:Byzantine Saints]]
[[Category:4th-century saints]]

[[ro:Grigorie Luminătorul]]

Gregory the Enlightener

2018-11-29T07:49:03Z

Cristianm:

Metochion

2018-11-29T07:40:08Z

Cristianm:

A '''metochion''' (Russian: подворье, ''podvorie''; English: representation church) is an ecclesiastical embassy church, usually from one [[autocephaly|autocephalous]] or [[autonomy|autonomous]] church to another. The term is also used to refer to a [[parish]] representation (or dependency) of a [[monastery]].

==Ecclesiastical embassy church==
In the former case, the local territorial church grants a plot of land or a [[church]] building for the use of the foreign church being represented, and the location is then considered to belong canonically to the foreign church. Services held there are often in the language appropriate to the church being represented, and the congregation is often made up of immigrants or visitors from the nation associated with that church. Typically, a metochion presence on the territory of an autocephalous church is limited to only a few parishes at most. For example, the [[Russian Orthodox Church]] has a Podvorie in Tokyo, Japan. <ref> [http://www.sam.hi-ho.ne.jp/podvorie/ Podvorie of the Russian Orthodox Church in Japan] (in Russian) </ref>

==Dependency of a monastery==
In the case of a monastic metochion, such a parish church is a dependency on a particular [[monasticism|monastic]] community, perhaps receiving [[clergy]] from that community or other forms of support.

Metochion is currently employed, as well, to refer to a dependent [[Monasticism|monastery]], [[skete]], [[Cell|kellion]] or monastic society that is being given the blessing and support to develop into an [[Autonomy|autonomous]] monastery, skete, kellion or society. For an example, ''Wawasinno Ki'chi Wa Mali'i Waabanowigaan'' -- the ''[[Hesychasm|Hesychastic]] Society of the [[Theotokos|Most Holy Mary]]'' -- is a Canadian Orthodox hesychastic society founded for (but not to be exclusively of) Aboriginal and Autistic Orthodox, and which is classified as a metochion of the [http://www.oca.org/DIRlisting.asp?SID=9&KEY=oca-ca-spembs Monastic Society of St. Silouan the Athonite] ([[Orthodox Church in America|OCA]], [[Archdiocese of Canada (OCA)|Archdiocese of Canada]]).<ref group="note">"On 22 March 2009, the Archbishop ([[Seraphim (Storheim) of Ottawa]]) blessed the establishment of the Hesychastic Society of the Most Holy Mary (an aboriginal brotherhood), as part of the Monastic Community of St Silouan the Athonite." (''[http://www.archdiocese.ca/news/com/203.pdf CANADIAN ORTHODOX MESSENGER].'' Summer/Ité 2009. p.18.)</ref>

==Notes==
<references group="note" />

[[Category:Churches]]

[[ro:Metoc]]

Macarius I of Jerusalem

2018-11-29T07:25:39Z

Cristianm:

Our father among the [[saint]]s '''Macarius I of Jerusalem''' was Bishop of Jerusalem from 312 to 334. He was a strong opponent of Arius and [[Arianism]]. His [[feast day]] is [[March 10]].

==Life==
Little of the life of Bp. Macarius is known. According to [[Eusebius of Caesarea]], he became [[bishop]] of Jerusalem in 312. Bp. Macarius took part in the [[First Ecumenical Council|Council at Nicea]] in 325 during which he took a strong stand against the Arian formula, a position noted abusively by Arius in a letter to [[Eusebius of Nicomedia]] <ref>Theodoret, Church History I.4</ref>. St. [[Athanasius of Alexandria|Athanasius]], in one of his speeches against Arianism, refers to Macarius as an example of "the honest and simple style of apostolical men."

Bp. Macarius' name appears first among the [[bishop]]s from Palestine who subscribed to the acts of the Council of Nicea; Eusebius of Caesarea's name appears fifth. At the council Macarius apparently contended with Eusebius of [[Caesarea]] concerning the rights of their respective [[see]]s as the seventh canon of the council noted, "As custom and ancient tradition show that the bishop of Aelia (Jerusalem) ought to be honored, he shall have precedence: without prejudice, however, to the dignity which belongs to the Metropolis," a vague statement that suggests a compromise.

St. Theophanes in his ''Chronography'' reported that, at the end of the Council at Nicea, the emperor [[Constantine the Great|Constantine I]] directed Bp. Macarius to search in Jerusalem for the sites of the Savior's [[Passion]] and [[Resurrection]] and for the [[True Cross]]. As confirmation of his direction, excavations in the city began shortly after the council and, contrary to expectations, the monument of our Savior's Resurrection was found under the remains of the temple of Venus. After hearing of the discovery, Constantine directed Macarius to erect a [[church]] (the [[Church of the Holy Sepulchre (Jerusalem)|Holy Sepulchre]]) on the site. Also about 325, St. [[Helen]], the mother of Constantine, was accompanied by Bp. Macarius on her journey to Jerusalem, during which time she discovered the True [[Cross]].

Sozomen <ref> Sozomen (Church History II.20</ref> relates an attempt by Macarius to have a popular [[priest]] of Jerusalem, Maximus, installed as Bishop of Lydia (Diospolis), but Macarius' plan was forestalled by the people of Jerusalem, who did not want Maximus to leave their city. Maximus would eventual succeed Macarius to the see of Jerusalem.

Bp. Macarius most probably reposed in 334, as [[Maximus III of Jerusalem|Maximus III]], his successor, was present at the Council of Tyre in 335.

==References==
<references/>

{{start box}}
{{succession|
before=Ermon|
title=[[List of Patriarchs of Jerusalem|Bishop of Jerusalem]]|
years= 312-334 |
after=[[Maximus III of Jerusalem|Maximus III]]}}
{{end box}}

==Sources==
*[http://www.newadvent.org/cathen/09482a.htm Macarius]
*[[Wikipedia:Macarius of Jerusalem]]

==External links==
*[http://www.ccel.org/ccel/schaff/npnf202.iii.vii.xx.html Maximus, who succeeded Macarius in the See of Jerusalem.]
*[http://www.svspress.com/product_info.php?products_id=3597 Macarius of Jerusalem: Letter to the Armenians, AD 335]

[[Category: Saints]]
[[Category:Byzantine Saints]]
[[Category: Bishops]]
[[Category:4th-century bishops]]
[[Category: Patriarchs of Jerusalem]]
[[Category:4th-century saints]]

[[ro:Macarie I al Ierusalimului]]

October 30

2018-11-28T17:18:21Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 30}}

[[Category:Calendar days]]

[[fr:30 octobre]]
[[ro:30 octombrie]]

October 29

2018-11-28T17:17:55Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 29}}

[[Category:Calendar days]]

[[fr:29 octobre]]
[[ro:29 octombrie]]

October 28

2018-11-28T17:17:36Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 28}}

[[Category:Calendar days]]

[[fr:28 octobre]]
[[ro:28 octombrie]]

October 27

2018-11-28T17:17:14Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 27}}

[[Category:Calendar days]]

[[fr:27 octobre]]
[[ro:27 octombrie]]

October 26

2018-11-28T17:16:51Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 26}}

[[Category:Calendar days]]

[[fr:26 octobre]]
[[ro:26 octombrie]]

October 25

2018-11-28T17:16:31Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 25}}

[[Category:Calendar days]]

[[fr:25 octobre]]
[[ro:25 octombrie]]

October 24

2018-11-28T17:16:10Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 24}}

[[Category:Calendar days]]

[[fr:24 octobre]]
[[ro:24 octombrie]]

October 23

2018-11-28T17:15:52Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 23}}

[[Category:Calendar days]]

[[fr:23 octobre]]
[[ro:23 octombrie]]

October 20

2018-11-28T17:15:32Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 20}}

[[Category:Calendar days]]

[[fr:20 octobre]]
[[ro:20 octombrie]]

October 22

2018-11-28T17:15:17Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 22}}

[[Category:Calendar days]]

[[fr:22 octobre]]
[[ro:22 octombrie]]

October 20

2018-11-28T17:14:57Z

Cristianm:

==Feasts==
{{October 20}}

[[Category:Calendar days]]
{{DaysOctober}}
[[fr:20 octobre]]
[[ro:20 octombrie]]

October 31

2018-11-28T17:14:37Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 31}}

[[Category:Calendar days]]

[[fr:31 octobre]]
[[ro:31 octombrie]]

October 21

2018-11-28T17:14:16Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 21}}

[[Category:Calendar days]]

[[fr:21 octobre]]
[[ro:21 octombrie]]

October 19

2018-11-28T17:13:50Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 19}}

[[Category:Calendar days]]

[[fr:19 octobre]]
[[ro:19 octombrie]]

October 18

2018-11-28T17:13:27Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 18}}

[[Category:Calendar days]]

[[fr:18 octobre]]
[[ro:18 octombrie]]

October 17

2018-11-28T17:13:05Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 17}}

[[Category:Calendar days]]

[[fr:17 octobre]]
[[ro:17 octombrie]]

October 16

2018-11-28T17:12:43Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 16}}

[[Category:Calendar days]]

[[fr:16 octobre]]
[[ro:16 octombrie]]

October 15

2018-11-28T17:12:23Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 15}}

[[Category:Calendar days]]

[[fr:15 octobre]]
[[ro:15 octombrie]]

October 14

2018-11-28T17:12:04Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 14}}

[[Category:Calendar days]]

[[fr:14 octobre]]
[[ro:14 octombrie]]

October 13

2018-11-28T17:11:41Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 13}}

[[Category:Calendar days]]

[[fr:13 octobre]]
[[ro:13 octombrie]]

October 12

2018-11-28T17:11:21Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 12}}

[[Category:Calendar days]]

[[fr:12 octobre]]
[[ro:12 octombrie]]

October 11

2018-11-28T17:11:02Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 11}}

[[Category:Calendar days]]

[[fr:11 octobre]]
[[ro:11 octombrie]]

October 10

2018-11-28T17:10:40Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 10}}

[[Category:Calendar days]]

[[fr:10 octobre]]
[[ro:10 octombrie]]

October 9

2018-11-28T17:10:15Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 9}}

[[Category:Calendar days|October 01]]

[[fr:9 octobre]]
[[ro:9 octombrie]]

October 8

2018-11-28T17:09:55Z

Cristianm:

{{DaysOctober}}

==Feasts==
{{October 8}}

[[Category:Calendar days|October 08]]

[[fr:8 octobre]]
[[ro:8 octombrie]]