OrthodoxWiki - User contributions [en]

Confession

2013-05-17T12:17:28Z

Frjohnwhiteford: /* Confidentiality */

{{cleanup}}

{{spirituality}}
'''Confession''' (or '''repentance''') is one of the [[holy mysteries]] (or sacraments) in the Orthodox Church, as well as many other Christian traditions. Through it, the penitent receives the divine forgiveness of Christ for any [[sin|sins]] that are confessed. Confession is typically given to a Spiritual Father (usually a parish priest or monastic). Confession can be individual or general. The frequency of required confession (as well as whether or not general confession is permissible) can vary from [[parish]] to parish, and from [[jurisdiction]] to jurisdiction.
==Historical Development==
{{stub}}

===Confession In the Bible===

====Old Testament====

"he shall confess his sin that he has committed. And he shall make full restitution for his wrong, adding a fifth to it and giving it to him to whom he did the wrong." Num. 5:7

"Those of Israelite descent separated themselves from all foreigners, and they stood and confessed their sins and the guilt of their fathers. While they stood in their places, they read from the book of the law of the LORD their God for a fourth of the day and spent another fourth of the day in confession and worship of the LORD their God." Nehemiah 9:2-3

"And read out publicly this scroll which we send you, in the house of the LORD, on the feast day and during the days of assembly: 'Justice is with the LORD, our God; and we today are flushed with shame, we men of Judah and citizens of Jerusalem, that we, with our kings and rulers and priests and prophets, and with our fathers, have sinned in the LORD'S sight and disobeyed him. We have neither heeded the voice of the LORD, our God, nor followed the precepts which the LORD set before us.'" Baruch 1:14-18

====John the baptist====

John the baptist practiced confession

"Confessing their sins, they were baptized by him in the Jordan River." Matthew 3:6

"And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." Mark 1:5

====The Church====

"Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective." James 5:16

"Also many of those who were now believers came, confessing and divulging their practices." Acts 19:18

"Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses." 1 Timothy 6:12

"If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness." 1 John 1:9

==Preparing for Confession==

Reflection on the [[Ten Commandments]] is often recommended as part of an examination of conscience.

===See also:===

*[http://www.orthodox.net/articles/confession-and-communion.html The relationship between Confession and Communion]

==Frequency of Confession==

==Confidentiality==
From "Guidelines for Clergy" ([[Orthodox Church in America]]):

:"The secrecy of the Mystery of [[Penance]] is considered an unquestionable rule in the entire Orthodox Church. Theologically, the need to maintain the secrecy of confession comes from the fact that the priest is only a witness before God. One could not expect a sincere and complete confession if the penitent has doubts regarding the practice of confidentiality. Betrayal of the secrecy of confession will lead to canonical punishment of the priest.

:St. [[Nicodemus the Hagiorite]] exhorts the Spiritual Father to keep confessions confidential, even under strong constraining influence. The author of the Pedalion (the Rudder), states that a priest who betrays the secrecy of confession is to be deposed. The Metropolitan of Kos, Emanuel, mentions in his handbook (Exomologeteke) for confessors that the secrecy of confession is a principle without exception."<ref>From the [http://aggreen.net/guidelines/guide03.html ''Guidelines for Clergy'' (Orthodox Church in America)]</ref>

In St. [[Nicodemus the Hagiorite]]'s Exomologitarion, he writes:
:"Nothing else remains after confession, Spiritual Father, except to keep the sins you hear a secret, and to never reveal them, either by word, or by letter, or by a bodily gesture, or by any other sign, even if you are in danger of death, for that which the wise Sirach says applies to you: "Have you heard a word? Let it die with you" (Sir. 19:8); meaning, if you heard a secret word, let the word also die along with you, and do not tell it to either a friend of yours or an enemy of yours, for as long as you live. And further still, that which the Prophet Micah says: "Trust not in friends... beware of thy wife, so as not to commit anything to her" (Mic. 7:5).

:For if you reveal them, firstly, you will be suspended or daresay deposed completely by the Ecclesiastical Canons, and according to political laws you will be thrown in jail for the rest of your life and have your tongue cut out. Secondly, you become a reason for more Christians not to confess, being afraid that you will reveal their sins, just as it happened during the time of Nektarios of Constantinople when the Christians did not want to confess on account of a Spiritual Father who revealed the sin of a woman. The divine Chrysostom both witnessed these things and suffered because of them on account of his trying to convince the people to confess. It is impossible for me to describe in words how much punishment this brings upon you, who are the cause of these things."<ref>St. Nicodemos the Hagiorite, ''Exomologitarion: A Manual of Confession'', trans. Fr. George Dokos (Greece: Uncut Mountain Press, 2006), p. 191f.</ref>

St. [[John of the Ladder]] writes:

:"At no time do we find God revealing the sins which have been confessed to Him, lest by making these public knowledge, He should impede those who would confess and so make them incurably sick."<ref>St. John of the Ladder, ''The Ladder of Divine Ascent'', trans. Fr. Lazarus Moore (Brookline, MA: Holy Transfiguration Monastery, 1979), p. 243.</ref>

The Byzantine [[Nomocanon]] states, in Canon 120:

:""A spiritual father, if he reveals to anyone a sin of one who had confessed receives a penance: he shall be suspended [from serving] for three years, being able to receive Communion only once a month, and must do 100 prostrations every day."<ref>translated by Fr. Alexander Lebedeff from the [http://www.synaxis.info/synaxis/8_law/f_byzantine/nomokanon.html Slavonic text]</ref>

==General Confession==

===Sources===
* [http://www.schmemann.org/byhim/confessionandcommunion.html Confession and Communion] - by Protopresbyter [[Alexander Schmemann]](Accepted and Approved by the Holy Synod of Bishops of the Orthodox Church in America, February 17, 1972)
* [http://www.schmemann.org/byhim/reflectionsonconfession.html Some reflections on Confession] - by Protopresbyter Alexander Schmemann (Paper discussed at the Alumni Retreat, St. Andrew’s Camp, June 20-22, 1961)

==Jurisdictional Resources==

===Antiochian Orthodox Christian Archdiocese===
*[http://www.antiochian.org/1101907399 Parish Handbook for Confession] - Fr. Isaac Henke

===Greek Orthodox Resources===
*[http://www.goarch.org/en/ourfaith/articles/article8493.asp Repentance and Confession] - An introduction by John Chryssavgis
*[http://www.goarch.org/en/ourfaith/articles/article8476.asp Preparation for Holy Confession] - from the Greek Orthodox Department of Religious Education
*[http://www.goarch.org/en/ourfaith/articles/article7074.asp Young People and Confession] by Fr. Milton Efthimiou
*[http://www.goarch.org/en/multimedia/video/ GOARCH Multimedia - Sacraments Series - The Sacrament of Penance] - in RealMedia format

*[http://home.it.net.au/~jgrapsas/pages/Communion.htm Preparing to Receive Holy Communion] - Greek Orthodox Archdiocese of Australia

===Orthodox Church in America===
*[http://www.oca.org/OCchapter.asp?SID=2&ID=54 Penance] - in ''The Orthodox Faith'' by Fr. [[Thomas Hopko]]

===Russian Orthodox Church Abroad (ROCOR)===
*[http://www.roca.org/OA/151/151m.htm Church Rules for Confession and Holy Communion] - by Priest Gregory Naumenko, in ''Orthodox America''
*[http://www.roca.org/OA/87/87b.htm How to Make a Confession] in ''Orthodox America''
*[http://www.orthodox.net/confess/index.html The Sacrament Of Confession] - from St Nicholas Russian Orthodox Church, Dallas Texas (ROCOR)

==Notes==
<div class="references-small">
<references />
</div>

==Other Resources==
*''Confession with Examination of Conscience and Common Prayers'' compiled and annotated by Paul N. Harrilchak (Reston, VA: Holy Trinity Church (OCA), 1996) ISBN 0930055012 (cloth) / ISBN 0930055020 (pbk.)

*[http://www.orthodoxinfo.com/praxis/pr_confession.aspx Articles on Confession] from OrthodoxInfo.com
*[http://tmatt.gospelcom.net/tmatt/freelance/mercy.html The Mercy Of Confession] by Terry Mattingly. publised in ''Again Magazine'' (2000)
*[http://southern-orthodoxy.blogspot.com/2007/02/confession-time-space-age.html Confession: Time, Space & Age] by Fr. Joseph Huneycutt

==In Literature==
*[http://www.eldritchpress.org/ac/inpassionwk.htm In Passion Week] - by Anton Chekhov
*[http://www.fomacenter.ru/english/index.php?issue=5&section=48&article=586 A Siberian Grandmother on Confession] in ''FOMA: An Orthodox Christian Journal for Doubting Thomases''

==External Links==
*[http://web.ukonline.co.uk/ephrem/canon_for_confession.htm CANON OF SUPPLICATION TO THE MOST HOLY MOTHER OF GOD AT THE CONFESSION OF A SINNER]. (Canon in preparation for Confession is to be found in the Greek ''Great Euchologion'')

[[Category:Sacraments]]

[[el:Μυστήριο της Μετανοίας]]
[[fr:Confession]]
[[ro:Spovedania]]
[[ru:Исповедь]]

Confession

2013-05-17T11:38:28Z

Frjohnwhiteford: /* Confidentiality */

{{cleanup}}

{{spirituality}}
'''Confession''' (or '''repentance''') is one of the [[holy mysteries]] (or sacraments) in the Orthodox Church, as well as many other Christian traditions. Through it, the penitent receives the divine forgiveness of Christ for any [[sin|sins]] that are confessed. Confession is typically given to a Spiritual Father (usually a parish priest or monastic). Confession can be individual or general. The frequency of required confession (as well as whether or not general confession is permissible) can vary from [[parish]] to parish, and from [[jurisdiction]] to jurisdiction.
==Historical Development==
{{stub}}

===Confession In the Bible===

====Old Testament====

"he shall confess his sin that he has committed. And he shall make full restitution for his wrong, adding a fifth to it and giving it to him to whom he did the wrong." Num. 5:7

"Those of Israelite descent separated themselves from all foreigners, and they stood and confessed their sins and the guilt of their fathers. While they stood in their places, they read from the book of the law of the LORD their God for a fourth of the day and spent another fourth of the day in confession and worship of the LORD their God." Nehemiah 9:2-3

"And read out publicly this scroll which we send you, in the house of the LORD, on the feast day and during the days of assembly: 'Justice is with the LORD, our God; and we today are flushed with shame, we men of Judah and citizens of Jerusalem, that we, with our kings and rulers and priests and prophets, and with our fathers, have sinned in the LORD'S sight and disobeyed him. We have neither heeded the voice of the LORD, our God, nor followed the precepts which the LORD set before us.'" Baruch 1:14-18

====John the baptist====

John the baptist practiced confession

"Confessing their sins, they were baptized by him in the Jordan River." Matthew 3:6

"And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." Mark 1:5

====The Church====

"Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective." James 5:16

"Also many of those who were now believers came, confessing and divulging their practices." Acts 19:18

"Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses." 1 Timothy 6:12

"If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness." 1 John 1:9

==Preparing for Confession==

Reflection on the [[Ten Commandments]] is often recommended as part of an examination of conscience.

===See also:===

*[http://www.orthodox.net/articles/confession-and-communion.html The relationship between Confession and Communion]

==Frequency of Confession==

==Confidentiality==
:"The secrecy of the Mystery of [[Penance]] is considered an unquestionable rule in the entire Orthodox Church. Theologically, the need to maintain the secrecy of confession comes from the fact that the priest is only a witness before God. One could not expect a sincere and complete confession if the penitent has doubts regarding the practice of confidentiality. Betrayal of the secrecy of confession will lead to canonical punishment of the priest.

:St. [[Nicodemus the Hagiorite]] exhorts the Spiritual Father to keep confessions confidential, even under strong constraining influence. The author of the Pedalion (the Rudder), states that a priest who betrays the secrecy of confession is to be deposed. The Metropolitan of Kos, Emanuel, mentions in his handbook (Exomologeteke) for confessors that the secrecy of confession is a principle without exception."<ref>From the [http://aggreen.net/guidelines/guide03.html ''Guidelines for Clergy'' (Orthodox Church in America)]</ref>

In St. [[Nicodemus the Hagiorite]]'s Exomologitarion, he writes:
:"Nothing else remains after confession, Spiritual Father, except to keep the sins you hear a secret, and to never reveal them, either by word, or by letter, or by a bodily gesture, or by any other sign, even if you are in danger of death, for that which the wise Sirach says applies to you: "Have you heard a word? Let it die with you" (Sir. 19:8); meaning, if you heard a secret word, let the word also die along with you, and do not tell it to either a friend of yours or an enemy of yours, for as long as you live. And further still, that which the Prophet Micah says: "Trust not in friends... beware of thy wife, so as not to commit anything to her" (Mic. 7:5).

:For if you reveal them, firstly, you will be suspended or daresay deposed completely by the Ecclesiastical Canons, and according to political laws you will be thrown in jail for the rest of your life and have your tongue cut out. Secondly, you become a reason for more Christians not to confess, being afraid that you will reveal their sins, just as it happened during the time of Nektarios of Constantinople when the Christians did not want to confess on account of a Spiritual Father who revealed the sin of a woman. The divine Chrysostom both witnessed these things and suffered because of them on account of his trying to convince the people to confess. It is impossible for me to describe in words how much punishment this brings upon you, who are the cause of these things."<ref>St. Nicodemos the Hagiorite, ''Exomologitarion: A Manual of Confession'', trans. Fr. George Dokos (Greece: Uncut Mountain Press, 2006), p. 191f.</ref>

St. [[John of the Ladder]] writes:

:"At no time do we find God revealing the sins which have been confessed to Him, lest by making these public knowledge, He should impede those who would confess and so make them incurably sick."<ref>St. John of the Ladder, ''The Ladder of Divine Ascent'', trans. Fr. Lazarus Moore (Brookline, MA: Holy Transfiguration Monastery, 1979), p. 243.</ref>

The Byzantine [[Nomocanon]] states, in Canon 120:

:""A spiritual father, if he reveals to anyone a sin of one who had confessed receives a penance: he shall be suspended [from serving] for three years, being able to receive Communion only once a month, and must do 100 prostrations every day."<ref>translated by Fr. Alexander Lebedeff from the [http://www.synaxis.info/synaxis/8_law/f_byzantine/nomokanon.html Slavonic text]</ref>

==General Confession==

===Sources===
* [http://www.schmemann.org/byhim/confessionandcommunion.html Confession and Communion] - by Protopresbyter [[Alexander Schmemann]](Accepted and Approved by the Holy Synod of Bishops of the Orthodox Church in America, February 17, 1972)
* [http://www.schmemann.org/byhim/reflectionsonconfession.html Some reflections on Confession] - by Protopresbyter Alexander Schmemann (Paper discussed at the Alumni Retreat, St. Andrew’s Camp, June 20-22, 1961)

==Jurisdictional Resources==

===Antiochian Orthodox Christian Archdiocese===
*[http://www.antiochian.org/1101907399 Parish Handbook for Confession] - Fr. Isaac Henke

===Greek Orthodox Resources===
*[http://www.goarch.org/en/ourfaith/articles/article8493.asp Repentance and Confession] - An introduction by John Chryssavgis
*[http://www.goarch.org/en/ourfaith/articles/article8476.asp Preparation for Holy Confession] - from the Greek Orthodox Department of Religious Education
*[http://www.goarch.org/en/ourfaith/articles/article7074.asp Young People and Confession] by Fr. Milton Efthimiou
*[http://www.goarch.org/en/multimedia/video/ GOARCH Multimedia - Sacraments Series - The Sacrament of Penance] - in RealMedia format

*[http://home.it.net.au/~jgrapsas/pages/Communion.htm Preparing to Receive Holy Communion] - Greek Orthodox Archdiocese of Australia

===Orthodox Church in America===
*[http://www.oca.org/OCchapter.asp?SID=2&ID=54 Penance] - in ''The Orthodox Faith'' by Fr. [[Thomas Hopko]]

===Russian Orthodox Church Abroad (ROCOR)===
*[http://www.roca.org/OA/151/151m.htm Church Rules for Confession and Holy Communion] - by Priest Gregory Naumenko, in ''Orthodox America''
*[http://www.roca.org/OA/87/87b.htm How to Make a Confession] in ''Orthodox America''
*[http://www.orthodox.net/confess/index.html The Sacrament Of Confession] - from St Nicholas Russian Orthodox Church, Dallas Texas (ROCOR)

==Notes==
<div class="references-small">
<references />
</div>

==Other Resources==
*''Confession with Examination of Conscience and Common Prayers'' compiled and annotated by Paul N. Harrilchak (Reston, VA: Holy Trinity Church (OCA), 1996) ISBN 0930055012 (cloth) / ISBN 0930055020 (pbk.)

*[http://www.orthodoxinfo.com/praxis/pr_confession.aspx Articles on Confession] from OrthodoxInfo.com
*[http://tmatt.gospelcom.net/tmatt/freelance/mercy.html The Mercy Of Confession] by Terry Mattingly. publised in ''Again Magazine'' (2000)
*[http://southern-orthodoxy.blogspot.com/2007/02/confession-time-space-age.html Confession: Time, Space & Age] by Fr. Joseph Huneycutt

==In Literature==
*[http://www.eldritchpress.org/ac/inpassionwk.htm In Passion Week] - by Anton Chekhov
*[http://www.fomacenter.ru/english/index.php?issue=5&section=48&article=586 A Siberian Grandmother on Confession] in ''FOMA: An Orthodox Christian Journal for Doubting Thomases''

==External Links==
*[http://web.ukonline.co.uk/ephrem/canon_for_confession.htm CANON OF SUPPLICATION TO THE MOST HOLY MOTHER OF GOD AT THE CONFESSION OF A SINNER]. (Canon in preparation for Confession is to be found in the Greek ''Great Euchologion'')

[[Category:Sacraments]]

[[el:Μυστήριο της Μετανοίας]]
[[fr:Confession]]
[[ro:Spovedania]]
[[ru:Исповедь]]

Confession

2013-05-17T11:37:36Z

Frjohnwhiteford: /* Confidentiality */

{{cleanup}}

{{spirituality}}
'''Confession''' (or '''repentance''') is one of the [[holy mysteries]] (or sacraments) in the Orthodox Church, as well as many other Christian traditions. Through it, the penitent receives the divine forgiveness of Christ for any [[sin|sins]] that are confessed. Confession is typically given to a Spiritual Father (usually a parish priest or monastic). Confession can be individual or general. The frequency of required confession (as well as whether or not general confession is permissible) can vary from [[parish]] to parish, and from [[jurisdiction]] to jurisdiction.
==Historical Development==
{{stub}}

===Confession In the Bible===

====Old Testament====

"he shall confess his sin that he has committed. And he shall make full restitution for his wrong, adding a fifth to it and giving it to him to whom he did the wrong." Num. 5:7

"Those of Israelite descent separated themselves from all foreigners, and they stood and confessed their sins and the guilt of their fathers. While they stood in their places, they read from the book of the law of the LORD their God for a fourth of the day and spent another fourth of the day in confession and worship of the LORD their God." Nehemiah 9:2-3

"And read out publicly this scroll which we send you, in the house of the LORD, on the feast day and during the days of assembly: 'Justice is with the LORD, our God; and we today are flushed with shame, we men of Judah and citizens of Jerusalem, that we, with our kings and rulers and priests and prophets, and with our fathers, have sinned in the LORD'S sight and disobeyed him. We have neither heeded the voice of the LORD, our God, nor followed the precepts which the LORD set before us.'" Baruch 1:14-18

====John the baptist====

John the baptist practiced confession

"Confessing their sins, they were baptized by him in the Jordan River." Matthew 3:6

"And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." Mark 1:5

====The Church====

"Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective." James 5:16

"Also many of those who were now believers came, confessing and divulging their practices." Acts 19:18

"Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses." 1 Timothy 6:12

"If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness." 1 John 1:9

==Preparing for Confession==

Reflection on the [[Ten Commandments]] is often recommended as part of an examination of conscience.

===See also:===

*[http://www.orthodox.net/articles/confession-and-communion.html The relationship between Confession and Communion]

==Frequency of Confession==

==Confidentiality==
:"The secrecy of the Mystery of [[Penance]] is considered an unquestionable rule in the entire Orthodox Church. Theologically, the need to maintain the secrecy of confession comes from the fact that the priest is only a witness before God. One could not expect a sincere and complete confession if the penitent has doubts regarding the practice of confidentiality. Betrayal of the secrecy of confession will lead to canonical punishment of the priest.

:St. [[Nicodemus the Hagiorite]] exhorts the Spiritual Father to keep confessions confidential, even under strong constraining influence. The author of the Pedalion (the Rudder), states that a priest who betrays the secrecy of confession is to be deposed. The Metropolitan of Kos, Emanuel, mentions in his handbook (Exomologeteke) for confessors that the secrecy of confession is a principle without exception."<ref>From the [http://aggreen.net/guidelines/guide03.html ''Guidelines for Clergy'' (Orthodox Church in America)]</ref>

In St. [[Nicodemus the Hagiorite]]'s Exomologitarion, he writes:
:"Nothing else remains after confession, Spiritual Father, except to keep the sins you hear a secret, and to never reveal them, either by word, or by letter, or by a bodily gesture, or by any other sign, even if you are in danger of death, for that which the wise Sirach says applies to you: "Have you heard a word? Let it die with you" (Sir. 19:8); meaning, if you heard a secret word, let the word also die along with you, and do not tell it to either a friend of yours or an enemy of yours, for as long as you live. And further still, that which the Prophet Micah says: "Trust not in friends... beware of thy wife, so as not to commit anything to her" (Mic. 7:5).

:For if you reveal them, firstly, you will be suspended or daresay deposed completely by the Ecclesiastical Canons, and according to political laws you will be thrown in jail for the rest of your life and have your tongue cut out. Secondly, you become a reason for more Christians not to confess, being afraid that you will reveal their sins, just as it happened during the time of Nektarios of Constantinople when the Christians did not want to confess on account of a Spiritual Father who revealed the sin of a woman. The divine Chrysostom both witnessed these things and suffered because of them on account of his trying to convince the people to confess. It is impossible for me to describe in words how much punishment this brings upon you, who are the cause of these things."<ref>St. Nicodemos the Hagiorite, ''Exomologitarion: A Manual of Confession'', trans. Fr. George Dokos (Greece: Uncut Mountain Press, 2006), p. 191f.</ref>

St. [[John of the Ladder]] writes:

:"At no time do we find God revealing the sins which have been confessed to Him, lest by making these public knowledge, He should impede those who would confess and so make them incurably sick."<ref>St. John of the Ladder, ''The Ladder of Divine Ascent'', trans. Fr. Lazarus Moore (Brookline, MA: Holy Transfiguration Monastery, 1979), p. 243.</ref>

The Byzantine Nomocanon states, in Canon 120:

:""A spiritual father, if he reveals to anyone a sin of one who had confessed receives a penance: he shall be suspended [from serving] for three years, being able to receive Communion only once a month, and must do 100 prostrations every day."<ref>translated by Fr. Alexander Lebedeff from the [http://www.synaxis.info/synaxis/8_law/f_byzantine/nomokanon.html Slavonic text]</ref>

==General Confession==

===Sources===
* [http://www.schmemann.org/byhim/confessionandcommunion.html Confession and Communion] - by Protopresbyter [[Alexander Schmemann]](Accepted and Approved by the Holy Synod of Bishops of the Orthodox Church in America, February 17, 1972)
* [http://www.schmemann.org/byhim/reflectionsonconfession.html Some reflections on Confession] - by Protopresbyter Alexander Schmemann (Paper discussed at the Alumni Retreat, St. Andrew’s Camp, June 20-22, 1961)

==Jurisdictional Resources==

===Antiochian Orthodox Christian Archdiocese===
*[http://www.antiochian.org/1101907399 Parish Handbook for Confession] - Fr. Isaac Henke

===Greek Orthodox Resources===
*[http://www.goarch.org/en/ourfaith/articles/article8493.asp Repentance and Confession] - An introduction by John Chryssavgis
*[http://www.goarch.org/en/ourfaith/articles/article8476.asp Preparation for Holy Confession] - from the Greek Orthodox Department of Religious Education
*[http://www.goarch.org/en/ourfaith/articles/article7074.asp Young People and Confession] by Fr. Milton Efthimiou
*[http://www.goarch.org/en/multimedia/video/ GOARCH Multimedia - Sacraments Series - The Sacrament of Penance] - in RealMedia format

*[http://home.it.net.au/~jgrapsas/pages/Communion.htm Preparing to Receive Holy Communion] - Greek Orthodox Archdiocese of Australia

===Orthodox Church in America===
*[http://www.oca.org/OCchapter.asp?SID=2&ID=54 Penance] - in ''The Orthodox Faith'' by Fr. [[Thomas Hopko]]

===Russian Orthodox Church Abroad (ROCOR)===
*[http://www.roca.org/OA/151/151m.htm Church Rules for Confession and Holy Communion] - by Priest Gregory Naumenko, in ''Orthodox America''
*[http://www.roca.org/OA/87/87b.htm How to Make a Confession] in ''Orthodox America''
*[http://www.orthodox.net/confess/index.html The Sacrament Of Confession] - from St Nicholas Russian Orthodox Church, Dallas Texas (ROCOR)

==Notes==
<div class="references-small">
<references />
</div>

==Other Resources==
*''Confession with Examination of Conscience and Common Prayers'' compiled and annotated by Paul N. Harrilchak (Reston, VA: Holy Trinity Church (OCA), 1996) ISBN 0930055012 (cloth) / ISBN 0930055020 (pbk.)

*[http://www.orthodoxinfo.com/praxis/pr_confession.aspx Articles on Confession] from OrthodoxInfo.com
*[http://tmatt.gospelcom.net/tmatt/freelance/mercy.html The Mercy Of Confession] by Terry Mattingly. publised in ''Again Magazine'' (2000)
*[http://southern-orthodoxy.blogspot.com/2007/02/confession-time-space-age.html Confession: Time, Space & Age] by Fr. Joseph Huneycutt

==In Literature==
*[http://www.eldritchpress.org/ac/inpassionwk.htm In Passion Week] - by Anton Chekhov
*[http://www.fomacenter.ru/english/index.php?issue=5&section=48&article=586 A Siberian Grandmother on Confession] in ''FOMA: An Orthodox Christian Journal for Doubting Thomases''

==External Links==
*[http://web.ukonline.co.uk/ephrem/canon_for_confession.htm CANON OF SUPPLICATION TO THE MOST HOLY MOTHER OF GOD AT THE CONFESSION OF A SINNER]. (Canon in preparation for Confession is to be found in the Greek ''Great Euchologion'')

[[Category:Sacraments]]

[[el:Μυστήριο της Μετανοίας]]
[[fr:Confession]]
[[ro:Spovedania]]
[[ru:Исповедь]]

Confession

2013-05-17T11:36:43Z

Frjohnwhiteford: /* Confidentiality */

{{cleanup}}

{{spirituality}}
'''Confession''' (or '''repentance''') is one of the [[holy mysteries]] (or sacraments) in the Orthodox Church, as well as many other Christian traditions. Through it, the penitent receives the divine forgiveness of Christ for any [[sin|sins]] that are confessed. Confession is typically given to a Spiritual Father (usually a parish priest or monastic). Confession can be individual or general. The frequency of required confession (as well as whether or not general confession is permissible) can vary from [[parish]] to parish, and from [[jurisdiction]] to jurisdiction.
==Historical Development==
{{stub}}

===Confession In the Bible===

====Old Testament====

"he shall confess his sin that he has committed. And he shall make full restitution for his wrong, adding a fifth to it and giving it to him to whom he did the wrong." Num. 5:7

"Those of Israelite descent separated themselves from all foreigners, and they stood and confessed their sins and the guilt of their fathers. While they stood in their places, they read from the book of the law of the LORD their God for a fourth of the day and spent another fourth of the day in confession and worship of the LORD their God." Nehemiah 9:2-3

"And read out publicly this scroll which we send you, in the house of the LORD, on the feast day and during the days of assembly: 'Justice is with the LORD, our God; and we today are flushed with shame, we men of Judah and citizens of Jerusalem, that we, with our kings and rulers and priests and prophets, and with our fathers, have sinned in the LORD'S sight and disobeyed him. We have neither heeded the voice of the LORD, our God, nor followed the precepts which the LORD set before us.'" Baruch 1:14-18

====John the baptist====

John the baptist practiced confession

"Confessing their sins, they were baptized by him in the Jordan River." Matthew 3:6

"And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." Mark 1:5

====The Church====

"Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective." James 5:16

"Also many of those who were now believers came, confessing and divulging their practices." Acts 19:18

"Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses." 1 Timothy 6:12

"If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness." 1 John 1:9

==Preparing for Confession==

Reflection on the [[Ten Commandments]] is often recommended as part of an examination of conscience.

===See also:===

*[http://www.orthodox.net/articles/confession-and-communion.html The relationship between Confession and Communion]

==Frequency of Confession==

==Confidentiality==
:"The secrecy of the Mystery of [[Penance]] is considered an unquestionable rule in the entire Orthodox Church. Theologically, the need to maintain the secrecy of confession comes from the fact that the priest is only a witness before God. One could not expect a sincere and complete confession if the penitent has doubts regarding the practice of confidentiality. Betrayal of the secrecy of confession will lead to canonical punishment of the priest.

:St. [[Nicodemus the Hagiorite]] exhorts the Spiritual Father to keep confessions confidential, even under strong constraining influence. The author of the Pedalion (the Rudder), states that a priest who betrays the secrecy of confession is to be deposed. The Metropolitan of Kos, Emanuel, mentions in his handbook (Exomologeteke) for confessors that the secrecy of confession is a principle without exception."<ref>From the [http://aggreen.net/guidelines/guide03.html ''Guidelines for Clergy'' (Orthodox Church in America)]</ref>

In St. [[Nicodemus the Hagiorite]]'s Exomologitarion, he writes:
:"Nothing else remains after confession, Spiritual Father, except to keep the sins you hear a secret, and to never reveal them, either by word, or by letter, or by a bodily gesture, or by any other sign, even if you are in danger of death, for that which the wise Sirach says applies to you: "Have you heard a word? Let it die with you" (Sir. 19:8); meaning, if you heard a secret word, let the word also die along with you, and do not tell it to either a friend of yours or an enemy of yours, for as long as you live. And further still, that which the Prophet Micah says: "Trust not in friends... beware of thy wife, so as not to commit anything to her" (Mic. 7:5).

:For if you reveal them, firstly, you will be suspended or daresay deposed completely by the Ecclesiastical Canons, and according to political laws you will be thrown in jail for the rest of your life and have your tongue cut out. Secondly, you become a reason for more Christians not to confess, being afraid that you will reveal their sins, just as it happened during the time of Nektarios of Constantinople when the Christians did not want to confess on account of a Spiritual Father who revealed the sin of a woman. The divine Chrysostom both witnessed these things and suffered because of them on account of his trying to convince the people to confess. It is impossible for me to describe in words how much punishment this brings upon you, who are the cause of these things."<ref>St. Nicodemos the Hagiorite, ''Exomologitarion: A Manual of Confession'', trans. Fr. George Dokos (Greece: Uncut Mountain Press, 2006), p. 191f.</ref>

St. [[John of the Ladder]] writes:

:"At no time do we find God revealing the sins which have been confessed to Him, lest by making these public knowledge, He should impede those who would confess and so make them incurably sick."<ref>St. John of the Ladder, ''The Ladder of Divine Ascent'', trans. Fr. Lazarus Moore (Brookline, MA: Holy Transfiguration Monastery, 1979), p. 243.</ref>

The Byzantine Nomocanon states, in Canon 120:

:""A spiritual father, if he reveals to anyone a sin of one who had confessed receives a penance: he shall be suspended [from serving] for three years, being able to receive Communion only once a month, and must do 100 prostrations every day."<ref>translated by Fr. Alexander Lebedeff from the [Slavonic text http://www.synaxis.info/synaxis/8_law/f_byzantine/nomokanon.html]</ref>

==General Confession==

===Sources===
* [http://www.schmemann.org/byhim/confessionandcommunion.html Confession and Communion] - by Protopresbyter [[Alexander Schmemann]](Accepted and Approved by the Holy Synod of Bishops of the Orthodox Church in America, February 17, 1972)
* [http://www.schmemann.org/byhim/reflectionsonconfession.html Some reflections on Confession] - by Protopresbyter Alexander Schmemann (Paper discussed at the Alumni Retreat, St. Andrew’s Camp, June 20-22, 1961)

==Jurisdictional Resources==

===Antiochian Orthodox Christian Archdiocese===
*[http://www.antiochian.org/1101907399 Parish Handbook for Confession] - Fr. Isaac Henke

===Greek Orthodox Resources===
*[http://www.goarch.org/en/ourfaith/articles/article8493.asp Repentance and Confession] - An introduction by John Chryssavgis
*[http://www.goarch.org/en/ourfaith/articles/article8476.asp Preparation for Holy Confession] - from the Greek Orthodox Department of Religious Education
*[http://www.goarch.org/en/ourfaith/articles/article7074.asp Young People and Confession] by Fr. Milton Efthimiou
*[http://www.goarch.org/en/multimedia/video/ GOARCH Multimedia - Sacraments Series - The Sacrament of Penance] - in RealMedia format

*[http://home.it.net.au/~jgrapsas/pages/Communion.htm Preparing to Receive Holy Communion] - Greek Orthodox Archdiocese of Australia

===Orthodox Church in America===
*[http://www.oca.org/OCchapter.asp?SID=2&ID=54 Penance] - in ''The Orthodox Faith'' by Fr. [[Thomas Hopko]]

===Russian Orthodox Church Abroad (ROCOR)===
*[http://www.roca.org/OA/151/151m.htm Church Rules for Confession and Holy Communion] - by Priest Gregory Naumenko, in ''Orthodox America''
*[http://www.roca.org/OA/87/87b.htm How to Make a Confession] in ''Orthodox America''
*[http://www.orthodox.net/confess/index.html The Sacrament Of Confession] - from St Nicholas Russian Orthodox Church, Dallas Texas (ROCOR)

==Notes==
<div class="references-small">
<references />
</div>

==Other Resources==
*''Confession with Examination of Conscience and Common Prayers'' compiled and annotated by Paul N. Harrilchak (Reston, VA: Holy Trinity Church (OCA), 1996) ISBN 0930055012 (cloth) / ISBN 0930055020 (pbk.)

*[http://www.orthodoxinfo.com/praxis/pr_confession.aspx Articles on Confession] from OrthodoxInfo.com
*[http://tmatt.gospelcom.net/tmatt/freelance/mercy.html The Mercy Of Confession] by Terry Mattingly. publised in ''Again Magazine'' (2000)
*[http://southern-orthodoxy.blogspot.com/2007/02/confession-time-space-age.html Confession: Time, Space & Age] by Fr. Joseph Huneycutt

==In Literature==
*[http://www.eldritchpress.org/ac/inpassionwk.htm In Passion Week] - by Anton Chekhov
*[http://www.fomacenter.ru/english/index.php?issue=5&section=48&article=586 A Siberian Grandmother on Confession] in ''FOMA: An Orthodox Christian Journal for Doubting Thomases''

==External Links==
*[http://web.ukonline.co.uk/ephrem/canon_for_confession.htm CANON OF SUPPLICATION TO THE MOST HOLY MOTHER OF GOD AT THE CONFESSION OF A SINNER]. (Canon in preparation for Confession is to be found in the Greek ''Great Euchologion'')

[[Category:Sacraments]]

[[el:Μυστήριο της Μετανοίας]]
[[fr:Confession]]
[[ro:Spovedania]]
[[ru:Исповедь]]

Confession

2013-05-16T23:32:33Z

Frjohnwhiteford: /* Confidentiality */

{{cleanup}}

{{spirituality}}
'''Confession''' (or '''repentance''') is one of the [[holy mysteries]] (or sacraments) in the Orthodox Church, as well as many other Christian traditions. Through it, the penitent receives the divine forgiveness of Christ for any [[sin|sins]] that are confessed. Confession is typically given to a Spiritual Father (usually a parish priest or monastic). Confession can be individual or general. The frequency of required confession (as well as whether or not general confession is permissible) can vary from [[parish]] to parish, and from [[jurisdiction]] to jurisdiction.
==Historical Development==
{{stub}}

===Confession In the Bible===

====Old Testament====

"he shall confess his sin that he has committed. And he shall make full restitution for his wrong, adding a fifth to it and giving it to him to whom he did the wrong." Num. 5:7

"Those of Israelite descent separated themselves from all foreigners, and they stood and confessed their sins and the guilt of their fathers. While they stood in their places, they read from the book of the law of the LORD their God for a fourth of the day and spent another fourth of the day in confession and worship of the LORD their God." Nehemiah 9:2-3

"And read out publicly this scroll which we send you, in the house of the LORD, on the feast day and during the days of assembly: 'Justice is with the LORD, our God; and we today are flushed with shame, we men of Judah and citizens of Jerusalem, that we, with our kings and rulers and priests and prophets, and with our fathers, have sinned in the LORD'S sight and disobeyed him. We have neither heeded the voice of the LORD, our God, nor followed the precepts which the LORD set before us.'" Baruch 1:14-18

====John the baptist====

John the baptist practiced confession

"Confessing their sins, they were baptized by him in the Jordan River." Matthew 3:6

"And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." Mark 1:5

====The Church====

"Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective." James 5:16

"Also many of those who were now believers came, confessing and divulging their practices." Acts 19:18

"Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses." 1 Timothy 6:12

"If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness." 1 John 1:9

==Preparing for Confession==

Reflection on the [[Ten Commandments]] is often recommended as part of an examination of conscience.

===See also:===

*[http://www.orthodox.net/articles/confession-and-communion.html The relationship between Confession and Communion]

==Frequency of Confession==

==Confidentiality==
:''The secrecy of the Mystery of [[Penance]] is considered an unquestionable rule in the entire Orthodox Church. Theologically, the need to maintain the secrecy of confession comes from the fact that the priest is only a witness before God. One could not expect a sincere and complete confession if the penitent has doubts regarding the practice of confidentiality. Betrayal of the secrecy of confession will lead to canonical punishment of the priest.''

:''St. [[Nicodemus the Hagiorite]] exhorts the Spiritual Father to keep confessions confidential, even under strong constraining influence. The author of the Pedalion (the Rudder), states that a priest who betrays the secrecy of confession is to be deposed. The Metropolitan of Kos, Emanuel, mentions in his handbook (Exomologeteke) for confessors that the secrecy of confession is a principle without exception.''
::From the [http://aggreen.net/guidelines/guide03.html ''Guidelines for Clergy'' (Orthodox Church in America)]

In St. [[Nicodemus the Hagiorite]]'s Exomologitarion, he writes:
:"Nothing else remains after confession, Spiritual Father, except to keep the sins you hear a secret, and to never reveal them, either by word, or by letter, or by a bodily gesture, or by any other sign, even if you are in danger of death, for that which the wise Sirach says applies to you: "Have you heard a word? Let it die with you" (Sir. 19:8); meaning, if you heard a secret word, let the word also die along with you, and do not tell it to either a friend of yours or an enemy of yours, for as long as you live. And further still, that which the Prophet Micah says: "Trust not in friends... beware of thy wife, so as not to commit anything to her" (Mic. 7:5).

:For if you reveal them, firstly, you will be suspended or daresay deposed completely by the Ecclesiastical Canons, and according to political laws you will be thrown in jail for the rest of your life and have your tongue cut out. Secondly, you become a reason for more Christians not to confess, being afraid that you will reveal their sins, just as it happened during the time of Nektarios of Constantinople when the Christians did not want to confess on account of a Spiritual Father who revealed the sin of a woman. The divine Chrysostom both witnessed these things and suffered because of them on account of his trying to convince the people to confess. It is impossible for me to describe in words how much punishment this brings upon you, who are the cause of these things."<ref>St. Nicodemos the Hagiorite, ''Exomologitarion: A Manual of Confession'', trans. Fr. George Dokos (Greece: Uncut Mountain Press, 2006), p. 191f.</ref>

St. [[John of the Ladder]] writes:

:"At no time do we find God revealing the sins which have been confessed to Him, lest by making these public knowledge, He should impede those who would confess and so make them incurably sick."<ref>St. John of the Ladder, ''The Ladder of Divine Ascent'', trans. Fr. Lazarus Moore (Brookline, MA: Holy Transfiguration Monastery, 1979), p. 243.</ref>

==General Confession==

===Sources===
* [http://www.schmemann.org/byhim/confessionandcommunion.html Confession and Communion] - by Protopresbyter [[Alexander Schmemann]](Accepted and Approved by the Holy Synod of Bishops of the Orthodox Church in America, February 17, 1972)
* [http://www.schmemann.org/byhim/reflectionsonconfession.html Some reflections on Confession] - by Protopresbyter Alexander Schmemann (Paper discussed at the Alumni Retreat, St. Andrew’s Camp, June 20-22, 1961)

==Jurisdictional Resources==

===Antiochian Orthodox Christian Archdiocese===
*[http://www.antiochian.org/1101907399 Parish Handbook for Confession] - Fr. Isaac Henke

===Greek Orthodox Resources===
*[http://www.goarch.org/en/ourfaith/articles/article8493.asp Repentance and Confession] - An introduction by John Chryssavgis
*[http://www.goarch.org/en/ourfaith/articles/article8476.asp Preparation for Holy Confession] - from the Greek Orthodox Department of Religious Education
*[http://www.goarch.org/en/ourfaith/articles/article7074.asp Young People and Confession] by Fr. Milton Efthimiou
*[http://www.goarch.org/en/multimedia/video/ GOARCH Multimedia - Sacraments Series - The Sacrament of Penance] - in RealMedia format

*[http://home.it.net.au/~jgrapsas/pages/Communion.htm Preparing to Receive Holy Communion] - Greek Orthodox Archdiocese of Australia

===Orthodox Church in America===
*[http://www.oca.org/OCchapter.asp?SID=2&ID=54 Penance] - in ''The Orthodox Faith'' by Fr. [[Thomas Hopko]]

===Russian Orthodox Church Abroad (ROCOR)===
*[http://www.roca.org/OA/151/151m.htm Church Rules for Confession and Holy Communion] - by Priest Gregory Naumenko, in ''Orthodox America''
*[http://www.roca.org/OA/87/87b.htm How to Make a Confession] in ''Orthodox America''
*[http://www.orthodox.net/confess/index.html The Sacrament Of Confession] - from St Nicholas Russian Orthodox Church, Dallas Texas (ROCOR)

==Notes==
<div class="references-small">
<references />
</div>

==Other Resources==
*''Confession with Examination of Conscience and Common Prayers'' compiled and annotated by Paul N. Harrilchak (Reston, VA: Holy Trinity Church (OCA), 1996) ISBN 0930055012 (cloth) / ISBN 0930055020 (pbk.)

*[http://www.orthodoxinfo.com/praxis/pr_confession.aspx Articles on Confession] from OrthodoxInfo.com
*[http://tmatt.gospelcom.net/tmatt/freelance/mercy.html The Mercy Of Confession] by Terry Mattingly. publised in ''Again Magazine'' (2000)
*[http://southern-orthodoxy.blogspot.com/2007/02/confession-time-space-age.html Confession: Time, Space & Age] by Fr. Joseph Huneycutt

==In Literature==
*[http://www.eldritchpress.org/ac/inpassionwk.htm In Passion Week] - by Anton Chekhov
*[http://www.fomacenter.ru/english/index.php?issue=5&section=48&article=586 A Siberian Grandmother on Confession] in ''FOMA: An Orthodox Christian Journal for Doubting Thomases''

==External Links==
*[http://web.ukonline.co.uk/ephrem/canon_for_confession.htm CANON OF SUPPLICATION TO THE MOST HOLY MOTHER OF GOD AT THE CONFESSION OF A SINNER]. (Canon in preparation for Confession is to be found in the Greek ''Great Euchologion'')

[[Category:Sacraments]]

[[el:Μυστήριο της Μετανοίας]]
[[fr:Confession]]
[[ro:Spovedania]]
[[ru:Исповедь]]

Confession

2013-05-16T23:23:49Z

Frjohnwhiteford: /* Confidentiality */

{{cleanup}}

{{spirituality}}
'''Confession''' (or '''repentance''') is one of the [[holy mysteries]] (or sacraments) in the Orthodox Church, as well as many other Christian traditions. Through it, the penitent receives the divine forgiveness of Christ for any [[sin|sins]] that are confessed. Confession is typically given to a Spiritual Father (usually a parish priest or monastic). Confession can be individual or general. The frequency of required confession (as well as whether or not general confession is permissible) can vary from [[parish]] to parish, and from [[jurisdiction]] to jurisdiction.
==Historical Development==
{{stub}}

===Confession In the Bible===

====Old Testament====

"he shall confess his sin that he has committed. And he shall make full restitution for his wrong, adding a fifth to it and giving it to him to whom he did the wrong." Num. 5:7

"Those of Israelite descent separated themselves from all foreigners, and they stood and confessed their sins and the guilt of their fathers. While they stood in their places, they read from the book of the law of the LORD their God for a fourth of the day and spent another fourth of the day in confession and worship of the LORD their God." Nehemiah 9:2-3

"And read out publicly this scroll which we send you, in the house of the LORD, on the feast day and during the days of assembly: 'Justice is with the LORD, our God; and we today are flushed with shame, we men of Judah and citizens of Jerusalem, that we, with our kings and rulers and priests and prophets, and with our fathers, have sinned in the LORD'S sight and disobeyed him. We have neither heeded the voice of the LORD, our God, nor followed the precepts which the LORD set before us.'" Baruch 1:14-18

====John the baptist====

John the baptist practiced confession

"Confessing their sins, they were baptized by him in the Jordan River." Matthew 3:6

"And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." Mark 1:5

====The Church====

"Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective." James 5:16

"Also many of those who were now believers came, confessing and divulging their practices." Acts 19:18

"Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses." 1 Timothy 6:12

"If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness." 1 John 1:9

==Preparing for Confession==

Reflection on the [[Ten Commandments]] is often recommended as part of an examination of conscience.

===See also:===

*[http://www.orthodox.net/articles/confession-and-communion.html The relationship between Confession and Communion]

==Frequency of Confession==

==Confidentiality==
:''The secrecy of the Mystery of [[Penance]] is considered an unquestionable rule in the entire Orthodox Church. Theologically, the need to maintain the secrecy of confession comes from the fact that the priest is only a witness before God. One could not expect a sincere and complete confession if the penitent has doubts regarding the practice of confidentiality. Betrayal of the secrecy of confession will lead to canonical punishment of the priest.''

:''St. [[Nicodemus the Hagiorite]] exhorts the Spiritual Father to keep confessions confidential, even under strong constraining influence. The author of the Pedalion (the Rudder), states that a priest who betrays the secrecy of confession is to be deposed. The Metropolitan of Kos, Emanuel, mentions in his handbook (Exomologeteke) for confessors that the secrecy of confession is a principle without exception.''
::From the [http://aggreen.net/guidelines/guide03.html ''Guidelines for Clergy'' (Orthodox Church in America)]

In St. [[Nicodemus the Hagiorite]]'s Exomologitarion, he writes:
:"Nothing else remains after confession, Spiritual Father, except to keep the sins you hear a secret, and to never reveal them, either by word, or by letter, or by a bodily gesture, or by any other sign, even if you are in danger of death, for that which the wise Sirach says applies to you: "Have you heard a word? Let it die with you" (Sir. 19:8); meaning, if you heard a secret word, let the word also die along with you, and do not tell it to either a friend of yours or an enemy of yours, for as long as you live. And further still, that which the Prophet Micah says: "Trust not in friends... beware of thy wife, so as not to commit anything to her" (Mic. 7:5).

:For if you reveal them, firstly, you will be suspended or daresay deposed completely by the Ecclesiastical Canons, and according to political laws you will be thrown in jail for the rest of your life and have your tongue cut out. Secondly, you become a reason for more Christians not to confess, being afraid that you will reveal their sins, just as it happened during the time of Nektarios of Constantinople when the Christians did not want to confess on account of a Spiritual Father who revealed the sin of a woman. The divine Chrysostom both witnessed these things and suffered because of them on account of his trying to convince the people to confess. It is impossible for me to describe in words how much punishment this brings upon you, who are the cause of these things."<ref>St. Nicodemos the Hagiorite, ''Exomologitarion: A Manual of Confession'', trans. Fr. George Dokos (Greece: Uncut Mountain Press, 2006), p. 191f.</ref>

==General Confession==

===Sources===
* [http://www.schmemann.org/byhim/confessionandcommunion.html Confession and Communion] - by Protopresbyter [[Alexander Schmemann]](Accepted and Approved by the Holy Synod of Bishops of the Orthodox Church in America, February 17, 1972)
* [http://www.schmemann.org/byhim/reflectionsonconfession.html Some reflections on Confession] - by Protopresbyter Alexander Schmemann (Paper discussed at the Alumni Retreat, St. Andrew’s Camp, June 20-22, 1961)

==Jurisdictional Resources==

===Antiochian Orthodox Christian Archdiocese===
*[http://www.antiochian.org/1101907399 Parish Handbook for Confession] - Fr. Isaac Henke

===Greek Orthodox Resources===
*[http://www.goarch.org/en/ourfaith/articles/article8493.asp Repentance and Confession] - An introduction by John Chryssavgis
*[http://www.goarch.org/en/ourfaith/articles/article8476.asp Preparation for Holy Confession] - from the Greek Orthodox Department of Religious Education
*[http://www.goarch.org/en/ourfaith/articles/article7074.asp Young People and Confession] by Fr. Milton Efthimiou
*[http://www.goarch.org/en/multimedia/video/ GOARCH Multimedia - Sacraments Series - The Sacrament of Penance] - in RealMedia format

*[http://home.it.net.au/~jgrapsas/pages/Communion.htm Preparing to Receive Holy Communion] - Greek Orthodox Archdiocese of Australia

===Orthodox Church in America===
*[http://www.oca.org/OCchapter.asp?SID=2&ID=54 Penance] - in ''The Orthodox Faith'' by Fr. [[Thomas Hopko]]

===Russian Orthodox Church Abroad (ROCOR)===
*[http://www.roca.org/OA/151/151m.htm Church Rules for Confession and Holy Communion] - by Priest Gregory Naumenko, in ''Orthodox America''
*[http://www.roca.org/OA/87/87b.htm How to Make a Confession] in ''Orthodox America''
*[http://www.orthodox.net/confess/index.html The Sacrament Of Confession] - from St Nicholas Russian Orthodox Church, Dallas Texas (ROCOR)

==Notes==
<div class="references-small">
<references />
</div>

==Other Resources==
*''Confession with Examination of Conscience and Common Prayers'' compiled and annotated by Paul N. Harrilchak (Reston, VA: Holy Trinity Church (OCA), 1996) ISBN 0930055012 (cloth) / ISBN 0930055020 (pbk.)

*[http://www.orthodoxinfo.com/praxis/pr_confession.aspx Articles on Confession] from OrthodoxInfo.com
*[http://tmatt.gospelcom.net/tmatt/freelance/mercy.html The Mercy Of Confession] by Terry Mattingly. publised in ''Again Magazine'' (2000)
*[http://southern-orthodoxy.blogspot.com/2007/02/confession-time-space-age.html Confession: Time, Space & Age] by Fr. Joseph Huneycutt

==In Literature==
*[http://www.eldritchpress.org/ac/inpassionwk.htm In Passion Week] - by Anton Chekhov
*[http://www.fomacenter.ru/english/index.php?issue=5&section=48&article=586 A Siberian Grandmother on Confession] in ''FOMA: An Orthodox Christian Journal for Doubting Thomases''

==External Links==
*[http://web.ukonline.co.uk/ephrem/canon_for_confession.htm CANON OF SUPPLICATION TO THE MOST HOLY MOTHER OF GOD AT THE CONFESSION OF A SINNER]. (Canon in preparation for Confession is to be found in the Greek ''Great Euchologion'')

[[Category:Sacraments]]

[[el:Μυστήριο της Μετανοίας]]
[[fr:Confession]]
[[ro:Spovedania]]
[[ru:Исповедь]]

Confession

2013-05-16T23:07:13Z

Frjohnwhiteford: Adding notes section

{{cleanup}}

{{spirituality}}
'''Confession''' (or '''repentance''') is one of the [[holy mysteries]] (or sacraments) in the Orthodox Church, as well as many other Christian traditions. Through it, the penitent receives the divine forgiveness of Christ for any [[sin|sins]] that are confessed. Confession is typically given to a Spiritual Father (usually a parish priest or monastic). Confession can be individual or general. The frequency of required confession (as well as whether or not general confession is permissible) can vary from [[parish]] to parish, and from [[jurisdiction]] to jurisdiction.
==Historical Development==
{{stub}}

===Confession In the Bible===

====Old Testament====

"he shall confess his sin that he has committed. And he shall make full restitution for his wrong, adding a fifth to it and giving it to him to whom he did the wrong." Num. 5:7

"Those of Israelite descent separated themselves from all foreigners, and they stood and confessed their sins and the guilt of their fathers. While they stood in their places, they read from the book of the law of the LORD their God for a fourth of the day and spent another fourth of the day in confession and worship of the LORD their God." Nehemiah 9:2-3

"And read out publicly this scroll which we send you, in the house of the LORD, on the feast day and during the days of assembly: 'Justice is with the LORD, our God; and we today are flushed with shame, we men of Judah and citizens of Jerusalem, that we, with our kings and rulers and priests and prophets, and with our fathers, have sinned in the LORD'S sight and disobeyed him. We have neither heeded the voice of the LORD, our God, nor followed the precepts which the LORD set before us.'" Baruch 1:14-18

====John the baptist====

John the baptist practiced confession

"Confessing their sins, they were baptized by him in the Jordan River." Matthew 3:6

"And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." Mark 1:5

====The Church====

"Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective." James 5:16

"Also many of those who were now believers came, confessing and divulging their practices." Acts 19:18

"Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses." 1 Timothy 6:12

"If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness." 1 John 1:9

==Preparing for Confession==

Reflection on the [[Ten Commandments]] is often recommended as part of an examination of conscience.

===See also:===

*[http://www.orthodox.net/articles/confession-and-communion.html The relationship between Confession and Communion]

==Frequency of Confession==

==Confidentiality==
:''The secrecy of the Mystery of [[Penance]] is considered an unquestionable rule in the entire Orthodox Church. Theologically, the need to maintain the secrecy of confession comes from the fact that the priest is only a witness before God. One could not expect a sincere and complete confession if the penitent has doubts regarding the practice of confidentiality. Betrayal of the secrecy of confession will lead to canonical punishment of the priest.''

:''St. [[Nicodemus the Hagiorite]] exhorts the Spiritual Father to keep confessions confidential, even under strong constraining influence. The author of the Pedalion (the Rudder), states that a priest who betrays the secrecy of confession is to be deposed. The Metropolitan of Kos, Emanuel, mentions in his handbook (Exomologeteke) for confessors that the secrecy of confession is a principle without exception.''
::From the [http://aggreen.net/guidelines/guide03.html ''Guidelines for Clergy'' (Orthodox Church in America)]

==General Confession==

===Sources===
* [http://www.schmemann.org/byhim/confessionandcommunion.html Confession and Communion] - by Protopresbyter [[Alexander Schmemann]](Accepted and Approved by the Holy Synod of Bishops of the Orthodox Church in America, February 17, 1972)
* [http://www.schmemann.org/byhim/reflectionsonconfession.html Some reflections on Confession] - by Protopresbyter Alexander Schmemann (Paper discussed at the Alumni Retreat, St. Andrew’s Camp, June 20-22, 1961)

==Jurisdictional Resources==

===Antiochian Orthodox Christian Archdiocese===
*[http://www.antiochian.org/1101907399 Parish Handbook for Confession] - Fr. Isaac Henke

===Greek Orthodox Resources===
*[http://www.goarch.org/en/ourfaith/articles/article8493.asp Repentance and Confession] - An introduction by John Chryssavgis
*[http://www.goarch.org/en/ourfaith/articles/article8476.asp Preparation for Holy Confession] - from the Greek Orthodox Department of Religious Education
*[http://www.goarch.org/en/ourfaith/articles/article7074.asp Young People and Confession] by Fr. Milton Efthimiou
*[http://www.goarch.org/en/multimedia/video/ GOARCH Multimedia - Sacraments Series - The Sacrament of Penance] - in RealMedia format

*[http://home.it.net.au/~jgrapsas/pages/Communion.htm Preparing to Receive Holy Communion] - Greek Orthodox Archdiocese of Australia

===Orthodox Church in America===
*[http://www.oca.org/OCchapter.asp?SID=2&ID=54 Penance] - in ''The Orthodox Faith'' by Fr. [[Thomas Hopko]]

===Russian Orthodox Church Abroad (ROCOR)===
*[http://www.roca.org/OA/151/151m.htm Church Rules for Confession and Holy Communion] - by Priest Gregory Naumenko, in ''Orthodox America''
*[http://www.roca.org/OA/87/87b.htm How to Make a Confession] in ''Orthodox America''
*[http://www.orthodox.net/confess/index.html The Sacrament Of Confession] - from St Nicholas Russian Orthodox Church, Dallas Texas (ROCOR)

==Notes==
<div class="references-small">
<references />
</div>

==Other Resources==
*''Confession with Examination of Conscience and Common Prayers'' compiled and annotated by Paul N. Harrilchak (Reston, VA: Holy Trinity Church (OCA), 1996) ISBN 0930055012 (cloth) / ISBN 0930055020 (pbk.)

*[http://www.orthodoxinfo.com/praxis/pr_confession.aspx Articles on Confession] from OrthodoxInfo.com
*[http://tmatt.gospelcom.net/tmatt/freelance/mercy.html The Mercy Of Confession] by Terry Mattingly. publised in ''Again Magazine'' (2000)
*[http://southern-orthodoxy.blogspot.com/2007/02/confession-time-space-age.html Confession: Time, Space & Age] by Fr. Joseph Huneycutt

==In Literature==
*[http://www.eldritchpress.org/ac/inpassionwk.htm In Passion Week] - by Anton Chekhov
*[http://www.fomacenter.ru/english/index.php?issue=5&section=48&article=586 A Siberian Grandmother on Confession] in ''FOMA: An Orthodox Christian Journal for Doubting Thomases''

==External Links==
*[http://web.ukonline.co.uk/ephrem/canon_for_confession.htm CANON OF SUPPLICATION TO THE MOST HOLY MOTHER OF GOD AT THE CONFESSION OF A SINNER]. (Canon in preparation for Confession is to be found in the Greek ''Great Euchologion'')

[[Category:Sacraments]]

[[el:Μυστήριο της Μετανοίας]]
[[fr:Confession]]
[[ro:Spovedania]]
[[ru:Исповедь]]

Ambo

2013-04-04T11:39:34Z

Frjohnwhiteford: Redirect

#REDIRECT [[Ambon]]

Amvon

2013-04-04T11:38:52Z

Frjohnwhiteford: Redirect

#REDIRECT [[Ambon]]

Aerial Toll-Houses

2013-03-26T01:13:38Z

Frjohnwhiteford: Edit contrary to fact, and undocumented. Undo revision 115220 by Criostoir1971 (talk)

[[Image:tollhouses.jpg|right|thumb|350px|An Iconographic depiction of the Toll Houses]]
The teaching of '''Aerial Toll-Houses''' regards the soul's journey after its departure from the body, and is related to the [[w:particular judgment|particular judgment]]. In its most general form, it refers to the idea that after death, the demons attempt to find a basis for taking the soul to Hades, while the angels and the prayers of the living defend the soul if it can be defended. Whether the soul is finally seized by the demons, or taken to heaven depends on the state of the soul at death. In either case, the soul then experiences a foretaste of what it can expect after the [[w:final judgment|final judgment]]. According to Fr. Thomas Hopko, the teaching of the Toll Houses is found in virtually every Father of the Church .<ref>Fr. Thomas Hopko on the Toll-houses, http://audio.ancientfaith.com/illuminedheart/hopko_tolls.mp3</ref>

==Patristic evidence==

In [http://www.orthodoxinfo.com/death/vita-antony.aspx the life of St. Anthony the Great], he saw a vision of souls rising towards heaven and some being stopped by a large demon and cast down. Likewise [http://www.fordham.edu/halsall/basis/bede-book1.html St. Bede] recorded certain visions of a Celtic Saint who saw a soul arising and fighting off demons with the help of angels and his reposed wife's soul.

In the Philokalia, St. Diadochos of Photiki (ca 400 – 486 a.d.) states:

:"If we do not confess our involuntary sins as we should, we shall discover and ill-defined fear in ourselves at the hour of our death. We who love the Lord should pray that we may be without fear at that time; for if we are afraid then, we will not be able freely to pass by the rulers of the nether world. They will have as their advocate to plead against us the fear which our soul experiences because of its own wickedness. But the soul which rejoices in the love of God, at the hour of its departure, is lifted with the angels of peace above all the hosts of darkness. For it is given wings by spiritual love, since it ceaselessly carries within itself the love which 'is the fulfilling of the law' (Rom. 13:10)."<ref>Philokalia, Volume I, p. 295</ref>

In the Alphabetical Sayings of the Desert Fathers, Theophilus of Antioch (who reposed in 412 a.d.) we find:

:"The same Abba Theophilus said, "What fear, what trembling, what uneasiness will there be for us when our soul is separated from the body. Then indeed the force and strength of the adverse powers come against us, the rulers of darkness, those who command the world of evil, the principalities, the powers, the spirits of evil. They accuse our souls as in a lawsuit, bringing before it all the sins it has committed, whether deliberately or through ignorance, from its youth until the time when it has been taken away. So they stand accusing it of all it has done. Furthermore, what anxiety do you suppose the soul will have at that hour, until sentence is pronounced and it gains its liberty. That is its hour of affliction, until it sees what will happen to it. On the other hand, the divine powers stand on the opposite side, and they present the good deeds of the soul. Consider the fear and trembling of the soul standing between them until in judgment it receives the sentence of the righteous judge. If it is judged worthy, the demons will receive their punishment, and it will be carried away by the angels. Then thereafter you will be without disquiet, or rather you will live according to that which is written: “Even as the habitation of those who rejoice is in you.” (Ps. 87.7) Then will the Scripture be fulfilled: “Sorrow and sighing shall flee away.” (Isaiah 35.10).
:"Then your liberated soul will go on to that joy and ineffable glory in which it will be established. But if it is found to have lived carelessly, it will hear that terrible voice: "Take away the ungodly, that he may not see the glory of the Lord." (cf. Isaiah 26.10) Then the day of anger, the day of affliction, the day of darkness and shadow seizes upon it. Abandoned to outer darkness and condemned to everlasting fire it will be punished through the ages without end. Where then is the vanity of the world? Where is the vain-glory? Where is carnal life? Where is enjoyment? Where is imagination? Where is ease? Where is boasting? Riches? Nobility? Father, mother, brother? Who could take the soul out of its pains when it is burning in the fire, and remove it from bitter torments?" <ref>The Sayings of the Desert Fathers: The Alphabetical Collection, translated by Benedicta Ward, p. 81-82)</ref>

St. Mark of Ephesus wrote:
:"But if souls have departed this life in faith and love, while nevertheless carrying away with themselves certain faults, whether small ones over which they have not repented at all, or great ones for which – even thought they have repented over them – they did not undertake to show fruits of repentance: such souls, we believe, must be cleansed from this kind of sin, but not by means of some purgatorial fire or a definite punishment in some place (for this, as we have said, has not been handed down to us). But some must be cleansed in they very departure from the body, thanks only to fear, as St. Gregory the Dialogist literally shows; while others must be cleansed after the departure from the body, either while remaining in the same earthly place, before they come to worship God and are honored with the lot of the blessed, or – if their sins were more serious and bind them, for a longer duration – they are kept in hell [i.e., Hades], but not in order to remain forever in fire and torment, but as it were in prison and confinement under guard." <ref>First Homily: Refutation of the Latin Chapters concerning Purgatorial Fire, by St. Mark of Ephesus. Qtd. In "The Soul After Death, p 208f)</ref>

==Liturgical Evidence==

In both the Greek and Slavonic Euchologion, in the canon for the departure of the soul by St. Andrew , we find in Ode 7: "All holy angels of the Almighty God, have mercy upon me and save me from all the evil toll-houses."

Likewise, in the Canon of Supplication at the Parting of the Soul in ''The Great Book of Needs'' are the following references to the struggle of a soul passing through the toll-houses:
:"Count me worthy to pass, unhindered, by the persecutor, the prince of the air, the tyrant, him that stands guard in the dread pathways, and the false accusation of these, as I depart from earth." (Ode 4, p. 77).
:"Do thou count me worthy to escape the hordes of bodiless barbarians, and rise through the aerial depths and enter into Heaven…" (Ode 8, p. 81).
:"[W]hen I come to die, do thou banish far from me the commander of the bitter toll-gatherers and ruler of the earth…" (Ode 8, p. 81).

In the Octoechos, there are many references to the Toll Houses:

:"When my soul is about to be forcibly parted from my body's limbs, then stand by my side and scatter the counsels of my bodiless foes and smash the teeth of those who implacably seek to swallow me down, so that I may pass unhindered through the rulers of darkness who wait in the air, O Bride of God." [http://www.anastasis.org.uk/weekday_vespers1.htm Octoechos, Tone Two, Friday Vespers]

:"Pilot my wretched soul, pure Virgin, and have compassion on it, as it slides under a multitude of offences into the deep of destruction; and at the fearful hour of death snatch me from the accusing demons and from every punishment." [http://www.anastasis.org.uk/weekday_vespers1.htm Ode 6, Tone 1 Midnight Office for Sunday]

In the [http://www.saintjonah.org/services/midnightdoc.doc Saturday Midnight Office], the prayer of St. Eustratius, contains the following:

:"And now, O Master, let Thy hand shelter me and let Thy mercy descend upon me, for my soul is distracted and pained at its departure from this my wretched and filthy body, lest the evil design of the adversary overtake it and make it stumble into the darkness for the unknown and known sins amassed by me in this life. Be merciful unto me, O Master, and let not my soul see the dark countenances of the evil spirits, but let it be received by Thine Angels bright and shining. Glorify Thy holy name and by Thy might set me before Thy divine judgment seat. When I am being judged, suffer not that the hand of the prince of this world should take hold of me to throw me, a sinner, into the depths of hades, but stand by me and be unto me a savior and mediator..." <ref>See The Unabbreviated Horologion or Book of the Hours, ed. Fr. Laurence Campbell (Jordanville, NY: Holy Trinity Monastery, 1995), p. 34, and The Great Horologion (Boston, MA: Holy Transfiguration Monastery, 1997), p. 48</ref>

==The Number of the Toll Houses==

The most detailed version of the toll-houses occurs in a vision of Gregory of Thrace, apparently from the 10th century. The demons accuse the soul at each toll-house of sins. In some cases the demon might accuse the soul of sins that they tempted her with, but it didn't comply with, or of sins that she repented for, and in that cases one of the angels, the one which was the persons guardian angel, speaks for the person, saying that those are lies, and that payment is not necessary, taking the soul to the next toll-house. If a person has unrepented sins, and does not have enough good deeds and prayers of the living to pay for them, the demons of the corresponding toll-house grab him, and take him to hades to await the final judgment. This vision recounts the toll-houses in the following order:

* At the first aerial toll-house, the soul is questioned about sins of the tongue, such as empty words, dirty talk, insults, ridicule, singing worldly songs, too much or loud laughter, and similar sins.
* The second is the toll-house of lies, which includes not only ordinary lies, but also the breaking of oaths, the violation of vows given to God, taking God's name in vain, hiding sins during confession, and similar acts.
* The third is the toll-house of slander. It includes judging, humiliating, embarrassing, mocking, and laughing at people, and similar transgressions.
* The fourth is the toll-house of gluttony, which includes overeating, drunkenness, eating between meals, eating without prayer, not holding fasts, choosing tasty over plain food, eating when not hungry, and the like.
* The fifth is the toll-house of laziness, where the soul is held accountable for every day and hour spent in laziness, for neglecting to serve God and pray, for missing Church services, and also for not earning money through hard, honest labor, for not working as much as you are paid, and all similar sins.
* The sixth toll-house is the toll-house of [[theft]], which includes stealing and robbery, whether small, big, light, violent, public, or hidden.
* The seventh is the toll-house of covetousness, including love of riches and goods, failure to give to charity, and similar acts.
* The eight is the toll-house of usury, loan-sharking, overpricing, and similar sins.
* The ninth is the toll-house of injustice- being unjust, especially in judicial affairs, accepting or giving bribes, dishonest trading and business, using false measures, and similar sins.
* The tenth is the toll-house of envy.
* The eleventh is the toll-house of pride- vanity, self-will, boasting, not honoring parents and civil authorities, insubordination, disobedience, and similar sins.
* The twelve is the toll-house of anger and rage.
* The thirteenth is the toll-house of remembering evil- hatred, holding a grudge, and revenge.
* The fourteenth is the toll-house of murder- not just plain murder, but also wounding, maiming, hitting, pushing, and generally injuring people.
* The fifteenth is the toll-house of magic- divination, conjuring demons, making poison, all superstitions, and associated acts.
* The sixteenth is the toll-house of lust- fornication, unclean thoughts, lustful looks, unchaste touches.
* The seventeenth is the toll-house of adultery.
* The eighteenth is the toll-house of sodomy: bestiality, homosexuality, incest, masturbation, and all other unnatural sins.
* The nineteenth is the toll-house of heresy: rejecting any part of Orthodox faith, wrongly interpreting it, apostasy, blasphemy, and all similar sins.
* The last, twentieth toll-house is the toll-house of unmercifulness: failing to show mercy and charity to people, and being cruel in any way.

==Are They Literal?==
Many of the Orthodox who accept the doctrine of the toll-houses do not take the form or all the teachings from the vision of Gregory literally. Thus for example Fr. Thomas Hopko maintains that one should not try to associate a particular time after death to the process, nor should one take the toll-houses as being literally "in the air," or necessarily twenty in number. Likewise, he makes no mention in his argument for them of the doctrine of bargaining for sins (which is similar in some ways to the Latin doctrine of merits). Instead, his description, drawing on St. John Chrysostom and the Fifty Homilies of St. Macarius of Egypt, among others, takes the toll-house encounters to describe the attempt of the demons to assault the soul with its own vulnerability to sin, or to entice it away from God, and describes passing through the toll-houses as the purification of the soul.<ref>Fr. Thomas Hopko on the Toll-houses, http://audio.ancientfaith.com/illuminedheart/hopko_tolls.mp3</ref>. St. Theophan the Recluse likewise said that what the demons are seeking is "passions," and suggested that, although the toll-houses are often depicted as frightening, the demons might equally well try to entice the soul by appealing to one of its weaknesses. Some others go so far as to say that the demons and angels are metaphors for the sins and virtues of the soul.

==Controversy==
[[Image:puhalo.jpg|right|thumb|350px|Archbishop Lazar Puhalo, censing an icon of Fr. Seraphim (Rose)]].
There is disagreement in certain circles regarding the status of this teaching within the Orthodox Church. Some, including [[Archbishop]] [[Lazar (Puhalo) of Ottawa]], consider this teaching controversial, even false (describing it as gnostic or of pagan origin). These accusations were later declared to be wrong by the Holy Synod of the Russian Church Abroad.<ref name="orthodebatelink">[http://www.orthodoxinfo.com/death/tollhouse_debate.aspx Holy Synod of the Russian Church Abroad]</ref> The traditional proponents of the teaching argue that it appears in the hymnology of the Church,<ref>January 27, The Recovery of the Holy Relics of our Father among the Saints John Chrysostom, Troparion 1, Ode 5 of Orthros: "Grant me to pass untroubled through the host of noetic satraps and the tyrannic battalion of the lower air in the hour of my departure..."</ref> <ref>Parakletike, Friday Vespers, Second Mode: "When my soul is about to be separated violently from the members of the body, then, O Bride of God, come to my aid; scatter the counsels of the fleshless enemies and shatter their millstones, by which they seek to devour me mercilessly; that, unhindered, I may pass through the rulers of darkness standing in the air."</ref> in stories of the lives of saints (for example, the Life of St. [[Anthony the Great]], written by [[Athanasius of Alexandria|St. Athanasius the Great]], the life of St. [[Basil the New]], and St. [[Theodora]]), in the homilies of St. [[Cyril of Alexandria]]<ref> St. [[Cyril of Alexandria]] ''Ephesi praedicata depoito Nestorio, ACO''.14(5<sup>2</sup>.405D) as referenced by Lampe, G.W.H., ''A Patristic Greek Lexicon'', Oxford University Press, Oxford, 1961, p.1387</ref> in the Discourses of [[Abba Isaiah]],<ref>''The Twenty-nine Discourses of our Holy Father Isaiah,'' Volos, 1962, p. 37 (in Greek): "[Live] every day having death before your eyes, and concerning yourselves with how you will come out from the body, how you will pass by the powers of darkness what will meet you in the air, and how you will answer before God..."</ref> the [[Philokalia]], the [[Ladder of Divine Ascent]], and the [[Dogmatics of the Orthodox Church]] by Blessed [[Justin Popovich]]. Several contemporary Church figures speak about toll-houses.<ref>[http://orthodoxinfo.com/death/soul_taxing.aspx The Taxing of Souls] by Metropolitan Hierotheos (Vlachos)</ref> <ref>[http://orthodoxinfo.com/death/critic.aspx Answer to a Critic, Appendix III from The Soul After Death] by Father [[Seraphim Rose]] of Platina</ref> <ref>Vid. Ephraim, Elder, [http://www.amazon.com/Counsels-Holy-Mountain-Selected-Homilies/dp/0966700023 ''Counsels from the Holy Mountain,''] St. Anthony's Greek Orthodox Monastery, Arizona, 1999, pp. 436, 447.</ref> <ref>Cavarnos, Constantine, ''[http://www.amazon.com/Future-Life-According-Orthodox-Teaching/dp/0911165061 The Future Life According to Orthodox Teaching,]'' Center for Traditionalist Orthodox Studies, Etna, California, 1985, pp. 24-26.</ref> Secondly, not a single Church Father ever wrote even one sentence expressing doubt about this teaching (which is present in its most general form in the Church since at least fourth century), although their discussions of the topic are always about general struggles with "tax-collector" demons, lacking the details present in Gregory's vision (apart from one pseudo-Makarian story which also mentions numerous toll-houses and a bargaining over sins at each one). Thirdly, some of the greatest modern authorities of the Orthodox Church, such as St. Ignatius Brianchaninov<ref>A Word on Death, chapter "Aerial toll-houses"</ref> and St. [[Theophan the Recluse]],<ref>What is spiritual life, and how to obtain it, chapter "Perfect preparation for the Mystery of Repentance"</ref> insisted not only on the truthfulness, but on the necessity of this teaching in the spiritual life of a Christian.

==Reference==
<references />

==See also==
*[[Purgatory]]

==External links==

===Wikipedia===
* http://en.wikipedia.org/wiki/Aerial_toll-houses

===Discussion===
*[http://www.stlukeorthodox.com/html/evangelist/2000/deathtoll.htm Death and the Toll House Contraversy] by Dn. Andrew Werbiansky
*[http://www.orthodoxinfo.com/death/tollhouse_debate.aspx The Debate Over Aerial Toll-Houses] Extract from the Minutes of the Session of the Synod of Bishops of the Russian Orthodox Church Outside of Russia (1980)

===Support===
*[http://www.saintjonah.org/articles/tollhouses.htm Evidence for the Tradition of the Toll Houses found in the Universally Received Tradition of the Church]
*[http://stmichaelacademy.org/theo/stjd.htm State of the Soul After Death According to the Teachings of Saint John Damascene] by Hieromonk Dionysios
*[http://www.orthodoxchristianbooks.com/articles/214/death-toll-houses/ Death and the Toll-Houses] by Vladimir Moss
*[http://www.orthodox.net/articles/life-after-death-john-maximovitch.html Life After Death] by St. [[John Maximovitch]]
*[http://www.orthodoxinfo.com/death/tollhouse_pomaz.aspx On the Question of the "Toll-Houses": Our War is not Against Flesh and Blood] by Fr. [[Michael Pomazansky]]
*[http://orthodoxinfo.com/death/soul_taxing.aspx The Taxing of Souls] by Metropolitan Hierotheos (Vlachos)
*[http://orthodoxinfo.com/death/critic.aspx Answer to a Critic (Deacon Lev Puhalo), Appendix III from The Soul After Death] by Father Seraphim Rose of Platina
*[http://www.pelagia.org/htm/b24.en.life_after_death.01.htm The Parable of the Rich Man and Lazarus About Life After Death. From Life After Death,] by Metropolitan [[Hierotheos (Vlachos) of Nafpaktos|Hierotheos (Vlachos)]]
*[http://audio.ancientfaith.com/illuminedheart/hopko_tolls.mp3 Illumined Heart Podcast Interview of Fr. Thomas Hopko]
*[http://audio.ancientfaith.com/postcards/pfg_2009-06-10.mp3 Fr. Seraphim Rose in Greece (Postcards From Greece Podcast, by Fr. Peter Heers)]
*[http://www.doaks.org/publications/doaks_online_publications/DOP55/DP55ch06.pdf “To Sleep, Perchance to Dream”: The Middle State of Souls in Patristic and Byzantine Literature] by Nicholas Constas
*[http://oldbelieving.wordpress.com/2012/03/01/from-repose-to-resurrection-the-intermediate-state-of-souls/ From Repose to Resurrection: The Intermediate State of Souls] by Jesse Dominick. This paper, written for St. Tikhon's Seminary, examines in part the teaching of the toll-houses, including modern Saints, elders, and theologians who have taught the toll-house doctrine and responses to several criticisms of the toll-house teaching.

===Opposition===
*[http://constans_wright.tripod.com/notolls.html Against the Gnostic Story of the Judging Demons - the "Toll-Houses"]
*[http://www.rickross.com/reference/ephraim/ephraim11.html Two troubling teachings reported] by Archbishop Lazar Puhalo
*[http://www.new-ostrog.org/toll_main.html Regarding the Toll Houses] various articles by Archbishop Lazar, Fr. Michael Pomazansky, and others
*[http://www.orthodoxcanada.org/qa.html Questions and Answers: Archbishop Lazar Puhalo]

[[Category:Theology]]

[[ro:Vămile văzduhului]]

User:Frjohnwhiteford

2013-02-14T03:12:00Z

Frjohnwhiteford:

[[Image:Frjohnwhiteford.jpg|right|Fr. [[John Whiteford]]]]

My name is Fr. John Whiteford, and I pastor [http://www.saintjonah.org St. Jonah Orthodox Church], in [[w:Spring, Texas|Spring, Texas]].

I was born in [[w:Riverside, California|Riverside, California]] in 1966, and lived in [[w:Grand Terrace, California|Grand Terrace, California]]. My family moved to [[w:Murray, Kentucky|Murray, Kentucky]] in 1976, and then to [[w:Houston, Texas|Houston, Texas]] in 1978.

I was raised in [[w:Church of the Nazarene|the Church of the Nazarene]], but began studying Orthodoxy while working on my B.A. in Theology at [[w:Southern Nazarene University|Southern Nazarene University]] in [[w:Bethany, Oklahoma|Bethany, Oklahoma]]. I decided to convert not long after graduating from there in 1990. I was baptized at [http://www.russianorthodoxoklahoma.org/ St. Benedict Orthodox Church] in [[w:Oklahoma City|Oklahoma City]] on November 10th, 1990.

I wrote an article entitled [http://orthodoxinfo.com/inquirers/tca_solascriptura.aspx Sola Scriptura: In the Vanity of Their Minds], which laid out many of the theological reasons for my conversion. This article was published in the Christian Activist in 1995, and then was published in a revised and somewhat expanded form by [[Conciliar Press]] in 1996, under the title [http://www.conciliarpress.com/products/Sola-Scriptura.html Sola Scriptura: An Orthodox Analysis of the Cornerstone of Reformation Theology]. This essay has been translated into [http://www.saintjonah.org/articles.htm Russian, Serbo-Croat, Romanian, Bulgarian, Portuguese, Italian, Chinese, Arabic, and Swedish]. The Russian text was published as a [http://www.anb.nnov.ru/book/catalog.pdf booklet] by the [http://www.anb.nnov.ru/ Brotherhood of St. Alexander Nevsky in Nizhny Novgorod], in 2000.

I married Wendy Woo in 1988, who was baptized in 1991 and took the name "Patricia". I now have two daughters, Elizabeth and Catherine, and you can see them all in [http://saintjonah.org/pics/freliaswen.jpg this photo] with Fr. [[Elias Wen]] (who turned 110 in 2006, reposed on June 9th, 2007, and was the oldest living priest in the Orthodox Church at that time).

I was ordained a deacon by [[Hilarion (Kapral) of Sydney|Metropolitan Hilarion]] on March 4th, 1995, and a priest by [[Gabriel (Chemodakov) of Manhattan|Bishop Gabriel]] on January 14th, 2001.

I was a representative of the [[ROCOR]] [http://www.chicagodiocese.org/ Diocese of Chicago and Mid-America] at [[Act of Canonical Communion with the Moscow Patriarchate|the signing of the Act of Canonical Communion between the Moscow Patriarchate and the Russian Orthodox Church Outside of Russia, in Moscow, on May 17, 2007]]. For more on that trip, you can [http://www.saintjonah.org/moscowpilgrimage.htm click here].

I currently am the general editor of the [http://www.stinnocentpress.com/products/liturgical_calendar.html St. Innocent Liturgical Calendar], and also post [http://www.saintjonah.org/services/ liturgical texts on our parish web site].

You can read some articles I have written over the years by [http://www.saintjonah.org/articles.htm clicking here], and listen to sermons by [http://www.saintjonah.org/podcasts/sermons.htm clicking here].

You can read my spiritual autobiography: "A Pilgrim's Podvig" by [http://www.saintjonah.org/articles/pilgrims_podvig.html clicking here].

You can hear an interview I did on the subject of Sola Scriptura on the Illumined Heart Podcast by [http://ancientfaith.com/podcasts/illuminedheart/speaking_of_sola_scriptura_faith_alone clicking here].

You can hear a discussion on the same show on the issue of Orthodoxy, Socialism, and Capitalism by [http://ancientfaith.com/podcasts/illuminedheart/orthodox_christianity_and_capitalism_revisited clicking here].

You can also hear a discussion on Ancient Faith today on the issue of Gay "Marriage" by [http://ancientfaith.com/podcasts/aftoday/same_sex_marriage clicking here].

{{Template:User ROCOR}}
{{Template:User clergy}}
{{Template:User en}}
{{Template:User ru-0}}
[[Category:User Pages|{{PAGENAME}}]]

John (Maximovitch) the Wonderworker

2013-02-11T03:23:59Z

Frjohnwhiteford: /* External links */

[[Image:John Maximovitch.jpg|right|thumb|200px||St. John Maximovitch]]
[[Image:John_mx.jpg|right|thumb|200px|Photo of St. John Maximovitch]]
[[Image:JohnMaximovitch.jpg|right|thumb|200px|Relics of the Saint, USA]]
Our father among the saints '''John (Maximovitch), Archbishop of Shanghai and San Francisco''' (1896-1966), was a [[diocese|diocesan]] [[bishop]] of the [[Russian Orthodox Church Outside Russia]] (ROCOR) who served widely from China to France to the United States.

He departed this life on [[June 19]] ([[Julian Calendar|O.S.]]) / [[July 2]] ([[Revised Julian Calendar|N.S.]]), 1966, and was officially [[glorification|glorified]] by the Russian Orthodox Church Abroad on [[July 2]], 1994. His glorification was later recognized for universal veneration by the Patriarchate of Moscow on July 2, 2008.

==Life==
The future St. John was born on [[June 4]], 1896, in the southern Russian village (current day Ukraine) of Adamovka in Kharkiv province to pious aristocrats, Boris and Glafira Maximovitch. He was given the [[baptism]]al name of Michael, after the Holy [[Archangel Michael]]. In his youth, Michael was sickly and had a poor appetite, but he displayed an intense religious interest. He was educated at the Poltava Military School (1907-14), Kharkiv Imperial University, from which he received a law degree (in 1918), and the University of Belgrade (where he completed his theological education in 1925).

He and his family fled their country as the Bolshevik revolutionaries descended on the country, emigrating to Yugoslavia. There, he enrolled in the Department of Theology of the University of Belgrade. He was [[tonsure]]d a [[monk]] in 1926 by [[Metropolitan]] [[Anthony (Khrapovitsky) of Kiev|Anthony (Khrapovitsky) of Kharkov]] (later the first [[primate]] of the Russian Orthodox Church Outside of Russia). Metr. Anthony later in 1926 [[ordination|ordained]] him hierodeacon. Bishop Gabriel of Chelyabinsk ordained him [[hieromonk]] on [[November 21]], 1926. Subsequent to his ordination he began an active life of teaching in a Serbian high school and serving, at the request of local Greeks and Macedonians, in the Greek language. With the growth of his popularity, the [[bishop]]s of the Russian Church Aboard resolved to elevate him to the [[episcopate]].

Hieromonk John was [[Consecration of a bishop|consecrate]]d [[bishop]] on [[May 28]], 1934, with Metr. Anthony serving as principal consecrator, after which he was assigned to the Diocese of Shanghai. Twelve years later he was named Archbishop of China. Upon his arrival in Shanghai, Bp. John began working to restore unity among the various Orthodox nationalities. In time, he worked to build a large [[cathedral]] [[church]] that was dedicated to ''Surety of Sinners [[Icon]] to the [[Mother of God]]'', with a bell tower and large [[parish]] house. Additionally, he inspired many activities: building of churches, hospitals, and orphanages among the Orthodox and Russians of Shanghai. He was intensely active, constantly praying and serving the daily cycle of services, while also visiting the sick with the [[Holy Gifts]]. He often would walk barefooted even in the coldest days. Yet to avoid the appearance of secular glory, he would pretend to act the fool.

With the end of World War II and the coming to power of the Communists in China, Bp. John led the exodus of his community from Shanghai in 1949. Initially, he helped some 5,000 refugees to a camp on the island of Tubabao in the Philippines, while he travelled successfully to Washington, D.C., to lobby to amending the law to allow these refugees to enter the United States. It was while on this trip that Bp. John took time to establish a [[parish]] in Washington dedicated to St. [[John the Forerunner]].

In 1951, Abp. John was assigned to the Archdiocese of Western Europe with his [[cathedra]] in Paris. During his time there, he also served as archpastor of the [[Orthodox Church of France]], whose restored [[Gallican Rite|Gallican liturgy]] he studied and then celebrated. He was the principal consecrator of the Orthodox Church of France's first modern bishop, [[Jean-Nectaire (Kovalevsky) of Saint-Denis]], and ordained to the priesthood the man who would become its second bishop, [[Germain (Bertrand-Hardy) of Saint-Denis]].

In 1962, Abp. John was assigned to the Diocese of San Francisco, succeeding his long time friend Abp. Tikhon. Abp. John's days in San Francisco were to prove sorrowful as he attempted to heal the great disunity in his community. He was able to bring peace such that the new cathedral, dedicated to the ''Joy of all Who Sorrow Icon of the Mother of God'', was completed.

Deeply revering [[John of Kronstadt|St. John of Kronstadt]], Abp. John played an active role in preparation of his canonization.

He reposed during a visit to Seattle on [[July 2]], 1966, while accompanying a tour of the Kursk-Root Icon of the Mother of God. He was laid to rest in a crypt [[chapel]] under the main altar of the new cathedral.

{{start box}}
{{succession|
before=[[Victor (Svyatin) of Krasnodar and Kuban|Victor (Svyatin)]]|
title=Bishop of Shanghai|
years=1934-1946|
after=[[Symeon (Du) of Shanghai|Symeon (Du)]]}}
{{succession|
before=?|
title=Archbishop of Shanghai<br>(ROCOR)|
years=1946-1949|
after=?}}
{{succession|
before=Nathanael (Lvov)|
title=Bishop of Western Europe<br>(ROCOR)|
years=1951-1962|
after=Anthony (Bartosevich)}}
{{succession|
before=[[Tikhon (Troitsky) of San Francisco|Tikhon (Troitsky)]]|
title=Archbishop of San Francisco<br>(ROCOR)|
years=1962-1966|
after=[[Anthony (Medvedev) of San Francisco|Anthony (Medvedev)]]}}
{{end box}}

==External links==
*[http://saintjohnwonderworker.org/ Saint John Maximovitch Eastern Orthodox Web Page]
*[http://www.fatheralexander.org/booklets/english/johnmx1.htm Life and miracles of St. John Maximovich] - By Bishop [[Alexander (Mileant) of Buenos Aires|Alexander (Mileant)]]
*[http://www.zeitun-eg.net/stcyril6/stjohnmaximovitch.exe St. John Maximovich: e-book for Windows® with Internet Explorer]
*[http://www.serfes.org/lives/stjohn.htm Life of St. John Maximovitch the Wonderworker - Compiled by Fr Demetrios Serfes]
*[http://www.stmaryofegypt.org/library/st_john_maximovich/on_veneration_of_the_theotokos.htm ''Orthodox Veneration of Mary, the Mother of God''], written by St. John the Wonderworker himself, published with a foreword by [[Seraphim Rose]].
*[http://www.stmaryofegypt.org/library/st%5Fjohn%5Fmaximovich/ Homilies and Other Writings of Saint John the Wonderworker of Shanghai and San Francisco].
*[http://orthodox.cn/saints/johnmaximovitch_en.htm St John the Wonderworker, Archbishop of Shanghai]
*[http://www.saintjohnwonderworker.org/akathist.htm Akathist to our Holy Hierarch John]
*[http://www.roca.org/OA/108/108e.htm Remembering Vladika John, By Hieromonk Peter Loukianoff]
*[http://saintjohnwonderworker.org/trial1.htm A Saint's Final Golgotha: The Trial of St. John Maximovitch in Public Court (1963)]
*[http://orthodoxinfo.com/ecumenism/decline.aspx The Decline of the Patriarchate of Constantinople (from St. John Maximovitch's report to the 1938 All-Diaspora Sobor of the ROCOR)]
*[http://ancientfaith.com/podcasts/features/remembrances_of_st._john_of_shanghai Remembrances of St. John by Bishop Peter (Loukianoff), an AFR podcast]

===YouTube and Other Videos===
Note: Videos are ''not'' necessarily in English
*[http://au.youtube.com/watch?v=s--yoov4knI Images and voice over of Saint John (Maximovitch) of Shanghai and San Francisco]
*[http://au.youtube.com/watch?v=LkZ9w5R7hyk Canonizarea Sfântului Ioan Maximovici]
*[http://au.youtube.com/watch?v=GkfdJtsj75w PS Ambrozie despre Sf. Ioan Maximovici şi Vlădica Averchie]
* [http://www.orthodox.cn/multimedia/stjohn_en.htm Video: St John Maximovich's church in downtown Shanghai]

[[Category:Russian Saints]]
[[Category:American Saints]]
[[Category:Serbian Saints]]
[[Category:Bishops]]
[[Category:20th-century bishops]]
[[Category:Bishops of Shanghai]]
[[Category:Bishops of San Francisco]]
[[Category:Orthodoxy in China]]
[[Category:Wonderworkers]]
[[Category:Modern Saints]]
[[Category:20th-century saints]]

[[ro:Ioan Maximovici]]

Peter (Loukianoff) of Cleveland

2013-02-11T03:21:21Z

Frjohnwhiteford: /* External links */

[[Image:Bishop_Peter.jpg|right|thumb|350px|His Grace, Bishop Peter (Loukianoff) of Cleveland]]
His Grace, '''Bishop Peter (Loukianoff)''' is [[bishop]] of Cleveland, [[vicar]] for the administration of the Diocese of Chicago and Midwest America for the [[Russian Orthodox Church Outside of Russia]].

== Life ==
The future bishop, in the world Pavel Andreyevich Loukianoff, was born [[August 9]], 1948 in San Francisco, California. There he studied at the Ss. Cyril and Methodius Russian Church gymnasia and school. On [[August 19]], 1965 he was [[tonsure]]d [[reader]] by St. [[John (Maximovitch) of San Francisco]]. He served as an [[acolyte]] for St. John and assisted him in archpastoral duties. In September 1966 he enrolled in [[Holy Trinity Orthodox Seminary (Jordanville, New York)|Holy Trinity Orthodox Seminary]] in Jordanville, New York. Between 1971 and 1976 he worked at the Synod of Bishops as an aide to Bp. [[Laurus (Skurla) of New York|Laurus of Manhattan]]. After completing [[seminary]], he graduated from Norwich University and the department of theology of Belgrade university. In 1988 he was [[tonsure]]d a [[monk]] and [[ordination|ordained]] a [[hierodeacon]] by Abp. Laurus On [[April 25]], 1989 he was ordained a [[hieromonk]]. He then worked as an instructor of Church history and world history at Holy Trinity Seminary as well as holding the position of the seminary's inspector. In 2000 he was appointed director of the Russian Ecclesiastic Mission in Jerusalem and in 2002, administrator of the [[Diocese of Chicago and Detroit (ROCOR)|Diocese of Chicago and Detroit]] (now Chicago and Mid-America). In 2003 the [[Synod]] of Bishops approved his consecration as Bishop of Cleveland.

The consecration was appointed for [[July 12]], 2003, the feast of the Holy Apostles Peter and Paul. It took place at the Protection of the Theotokos [[cathedral]] in Des Plaines, Illinois. At the conclusion of the All-Night Vigil, the order of naming was performed by Metropolitan Laurus assisted by Abp. [[Alypy (Gramanovich) of Chicago|Alypy of Chicago and Detroit]] and Bp. [[Kyrill (Dmitrieff) of San Francisco|Kyrill of San Francisco and Western America]]. The next morning, at the [[Divine Liturgy]], the bishop-elect presented his confession of faith and the consecration took place and was performed by the same bishops. Present at the Liturgy were Archbishop [[Job (Osacky) of Chicago|Job of Chicago and the Midwest]] ([[OCA]]) and representatives of other local churches. Also present was Her Royal Highness Princess Maria Louisa, sister of King Simeon of Bulgaria with representatives of the Bulgarian Royal house, which was commemorated at the Great Entrance.

In 2008, Bp. Peter became a permanent member of the Synod of Bishops. In September 2009, he was appointed Treasurer of the Synod of Bishops.

==Source==
*[http://www.russianorthodoxchurch.ws/synod/engrocor/enbio_bppeter.html Bishop Peter]

== External links ==
*[http://www.roca.org/OA/108/108e.htm Remembering Vladika John, By Hieromonk Peter Loukianoff]
*[http://ancientfaith.com/podcasts/features/remembrances_of_st._john_of_shanghai Remembrances of St. John (AFR podcast)]
{{start box}}
{{succession|
before=[[Alypy (Gramanovich) of Chicago|Alypy (Gamanovich)]]|
title=Bishop of Cleveland (ROCOR)|
years=2003-present|
after=—}}
{{end box}}

[[Category:Bishops]]
[[Category:Bishops of Cleveland]]
[[Category:21st-century bishops]]

Luke (Murianka)

2013-02-06T04:34:43Z

Frjohnwhiteford: Created page with "Archimandrite '''Luke (Murianka)''' is a monastic of the Russian Orthodox Church Outside Russia and current abbot of [[Holy Trinity Monastery (Jordanville, New York)|H..."

Archimandrite '''Luke (Murianka)''' is a monastic of the [[Russian Orthodox Church Outside Russia]] and current [[abbot]] of [[Holy Trinity Monastery (Jordanville, New York)|Holy Trinity Monastery]], Jordanville, New York.

==Life==

The future [[Archimandrite]] Luke was born November 10th, 1951 in Philadelphia, Pennsylvania. His emigrant parents, Peter and Olga Murianka, raised him in the Orthodox Church from infancy. He received the name of the Holy Apostle Mark in baptism and faithfully attended the Orthodox Church of St. Michael the Archangel in Philadelphia. He became acquainted with Holy Trinity Monastery while a student at Hartwick College. Upon acceptance and arrival at Holy Trinity Seminary, he petitioned to become a novice in the Monastery. This was granted to him on the feast of St. Moses the Hungarian, whose true ethnicity was also Carpatho-Russian. Archbishop and later Metropolitan Laurus, of blessed repose, and also of Carpatho-Russian descent, received Mark as a novice.

As a novice he was given obediences in the garden by Fr. Hermogen, in the bookbindery, and later in the icon studio with the resident iconographer Archimandrite Cyprian, his first spiritual father. Fr. Luke attributes his monastic formation to Fr. Hermogen with a gratitude prevailing to this day. This current monastery abbot, seminary rector and dean, has received Synodal and administrative appointments once carried out by notable predecessors, of blessed repose Metropolitan Laurus, the First Hierarch of the Russian Church Abroad Metropolitan Hilarion, and the previous dean of Holy Trinity Seminary Evgenii Iosifovich Klar. Currently teaching Patrology, he also writes articles on theology and literature. Most notable however is Fr. Luke’s increased involvement in English language publishing in the Monastery’s St. Job of Pochaev Press.

[[Category:Monastics]]

Living Church

2012-11-29T11:54:27Z

Frjohnwhiteford: /* See also */ No reason why schismatic groups should be referenced here.

The '''Living Church''' (also called '''Renovated Church''' or ''Obnovlencheskaya Tserkov'') was a theoretical, reformed "Orthodox church" set up in the old Soviet Union by the Bolshevik government after it confiscated all property of the [[Church of Russia]]. It was disbanded in 1943 when Stalin was desperate to bolster the morale of the Russian people in the Second World War.

This church had almost no following among the people, and a number of [[clergy]] who had been in the movement in good faith repented and returned to the Orthodox Church. The few who tried to exist in the state run church of the atheistic government were used by the state against those faithful to Patriarch [[Tikhon of Moscow|Tikhon]]. The government knew the renovation (reformation) would cause division and weakening to government opposition. As the leader of the party said, "I will smite the shepherd and scatter the sheep," Patriarch Tikhon was arrested and isolated from the populace and the Church was given to the wolves. But even by the late twenties, it became of little use to the state.

The legacy of this movement, is that now all change is seen to be renovation of the faith. The Living Church used modern Russian, the revised calendar, and non monastic Bishops.
==History==
After the revolution of February 1917, the Russia Orthodox Church saw opportunity for the church reform long hoped for by many churchmen but delayed by the tsarist regime. In the [[All-Russian Church Council of 1917-1918]], called together in Moscow, the patriarchate that was abolished by Peter the Great, was restored.

The new patriarch, Tikhon, had an independent approach toward the communist regime that had overthrown the provisional government. Under the official pretext that there was starvation in large sections of the country, the government in 1922 decided to confiscate all church valuables. The patriarch cooperated, but insisted on control of some church property such as the sacred vessels, and other liturgical items. For this, Patriarch Tikhon was placed under house arrest and the offices of the patriarchate were closed.

A group of [[priest]]s including [[Aleksandr Vvedensky]] and [[Vladimir Krasnitsky]], organized a ''Temporary Higher Church Administration'', which turned into a group aimed at deposing the patriarch and introducing radical church reforms. Some [[bishop]]s supported the ''Temporary Administration'', but mostly the support came from married clergy who were excluded from the [[Bishop|episcopacy]] by [[canon law]], progressive intellectuals, and the government.

The Renovated Church [[deposition|deposed]] Patriarch Tikhon at one of its councils, and reestablished the [[Holy Synod]] (originally proclaimed by Peter the Great in 1721 to replace the patriarchate) to rule the church. It introduced controversial reforms to the episcopate and to the liturgy.

The undoubtedly deceitful nature of the Church takeover was evident to the faithful. The Living Church struggled much against the [[patriarch]] and his followers. Living Church leaders cooperated with the secret police having hundreds of "Tikhonite" clergy executed as counterrevolutionaries.

In an apparent attempt to relieve the harsh pressures on the Church, Patriarch Tikhon publicly repented his anti-Soviet actions, and assured the regime of his loyalty. On [[June 25]], 1923 he was set free. Worshippers flocked to the churches that had remained faithful to him, and the [[schism]] of the Living Church lost much ground. Only by government support did it keep going.

The schism collapsed completely during World War II, when Joseph Stalin changed his religious policies and allowed the election of a successor to Tikhon. Except for Vvedensky, the leaders of the Renovated Church repented, and its churches returned to the Patriarch.

==See also==
*[[Russian Orthodox Church Outside Russia]]
*[[Church of Russia]]

==Links==
*[http://query.nytimes.com/mem/archive-free/pdf?_r=1&res=9F00E0DD1E39EF3ABC4A53DFB6678389639EDE&oref=slogin New York Times]
*[http://www.russianorthodoxchurch.ws/english/pages/articles/pattikhontrial.html The Trial of Patriarch Tikhon]
==External links==
*[[w:Living Church|Wikipedia]]
*[http://regels.org/TRCcont.htm Tragedy of Russian Church. 1917-1953. Lev Regelson. Afterword by John Meyendorff.]
[[Category:Church History]]
[[Category: Schisms]]
[[Category:Jurisdictions]]

Lazar (Puhalo) of Ottawa

2012-07-25T11:02:20Z

Frjohnwhiteford: Undo revision 109968 by Kristradamus (talk), per Met. Hierotheos, Fr. Thomas Hopko, et al.

[[Image:Lazar (Puhalo) of Ottawa-Bible.JPG|thumb|250px|Archbishop Lazar presenting a homily]]
His Eminence, the Most Reverend '''Lazar (Puhalo) of Ottawa''', is a retired hierarch of the [[Orthodox Church in America]], and is the founding [[abbot]] of the [[Monastery of All Saints of North America (Dewdney, British Columbia)|Monastery of All Saints of North America]], Canada.

Archbishop Lazar is known for his prolific (and, at times, controversial) theological writings, particularly regarding his criticism of the aerial toll house teaching of the Orthodox Church.

==Biographical timeline==
In 1968, Visiting [[Mount Athos|Mt Athos]], Lev Puhalo and [[Varlaam (Novakshonoff) of Vancouver|Vasili Novakshonoff]] discussed idea of founding a Canadian Orthodox [[monastery]]. Some [[monk]]s on Mt Athos advise them not to delay. Struggle begins in a tiny hut with a dirt floor east of Rosedale, BC. Vasili continued employment at a library to finance both the monastery and missionary work.
*1969 ~Nov: Platform of scrap lumber built over half of the floor.
*1969-70: A damp and cold winter found the roof with many leaks, and the hut poorly constructed. Two sheets of plastic, stretched over a rope line, with a kerosene burner between them, became the first cells. Kitchen was on the dirt part of the hut, consisting of a Coleman stove and a tap with cold water.
*Translations of books began, with the ''Life of St Theophil the Fool for Christ of the Kiev Caves'', the ''Life of St Xenia of St Petersburg'' (published at Jordanville) and a significant portion of the ''History of Russian Imperial Coronations'' for the Russian Orthodox Youth Committee.
*1970: Symposium held by monastery at a local auditorium, entitled ''Forgotten Voices, Women in the Early Church''.
*1972: Lev [[ordination|ordained]] to [[diaconate]] in the [[Russian Orthodox Church Outside Russia]] (ROCOR).
*1973: Deacon Lev assigned to serve a [[parish]] in the United States.
::Second monastery site, of better quality, is found south of Chilliwack, British Columbia.
::Synaxis Press founded. Publication of the ''Canadian Orthodox Missionary'' began.
*1974: First edition of the ''Synaxis Theological Journal'' published.
::Dcn Lev installed a pipeline, bringing cold water into the monastery from a spring on the mountain above the monastery bulding.
*1976: Deacon Lev returns to resume development of monastery. He travels a lot, lecturing and giving talks to youth. During this time he develops a sympathy for those Orthodox who lived away from a [[church]]. He often travelled as much as 10,000 miles on buses in a year for those who are isolated or those who request talks.
*1980: Deacon Lev is ordered to cease lecturing in parishes on the subject of the toll houses{{ref|1}} by the [[Synod]] of Bishops of the Russian Orthodox Church Outside of Russia. He was deposed by ROCOR for disobeying his bishop by continuing to preach his heresy of "soul sleep", and "for having entered a jurisdiction not in communion with ROCOR" and went to the schismatic [[Free Serbian Church]].
[[Image:puhalo.jpg|left|thumb|300px|Archbishop Lazar Puhalo, censing an icon of Fr. [[Seraphim (Rose)]]]]
*1981 Mar: In response to a 1980 request from a small group of Romanian Canadians who wished to worship in the monastery [[chapel]], [[Bishop]] Ireney of New Gracanica ordains Deacon Lev to the [[priest]]hood for the newly-formed parish of St Tikhon and for the monastery, and [[tonsure]]d him with the name ''Lazar''. Later, Fr Lazar tonsures Vasili with the name ''Varlaam''.
*1983: Fr Lazar offers to help a group of Serbs found a parish in Los Angeles, with services conducted in Church Slavonic and English.
*At some point, Fr Lazar was called upon to help found [[St. Sava's Serbian Orthodox Seminary (Libertyville, Illinois)|St Sava Serbian Orthodox Seminary]] for the New Gracanica Metropolitanate. Metr. Ireney ordains Monk Varlaam to the [[priest]]hood to serve the parish. Fr Lazar stays there for three years.
*1984: The feast of the ''Theotokos, Joy of Canada'' was established when Metr. Ireney of New Gracanica presented the Monastery with a small [[icon]] of the [[Theotokos]] as a blessing.
*1985: The parish of St Nicholas, Langley, British Columbia, appealed to the monastery for help and for a priest, and so became the second English-language Orthodox parish in Western Canada.
*Because of the unavailability of locally obtainable pure beeswax candles, Fr Varlaam built a small [[candle]] factory to produce hand-dipped, pure beeswax candles in the parishes and the monastery.
*1988: Fr. Lazar joins the [[Church of the Genuine Orthodox Christians of Greece]] and is raised to the status of [[archimandrite]] by Metropolitan Paisios of North and South America.
*1990: Archimandrite Lazar is received by the [[Holy Synod of Milan]]{{ref|2}} and is consecrated as Bishop of Vancouver by Metropolitan Evlogios of Milan, Archbishop Gregorios of Turin, and Bishop Vigile of Paris.
*1991 Nov: After a search, the Monastery was able to acquire an illustrious property that the monastery rests on today. The property was named ''New Ostrog'', and the candle factory was dedicated to the protection of St Vasili of Ostrog.
*1996: The monastery, without a canonical release, moved under the omophorion of the schismatic [[Ukrainian Orthodox Church (Kiev Patriarchate)]]. Patriarch Volodymyr (Romaniuk) elevated Bp Lazar to Archbishop, and consecrated Fr Varlaam as Bishop of Vancouver befor his death in 1995.
*1997: Holy Synod of Milan breaks communion wih Kiev Patriarchate over questions concerning canonicity of [[Filaret (Denisenko)]]]. Abp Lazar joins with Kiev Patriarchate over protests of his ordaining hierarch. Metr Evlogios of Milan calls Abp Lazar to repent.
*2003: Monastery received into the [[OCA|Orthodox Church in America]] by [[oikonomia]]; Abp. Lazar received as a retired bishop with the title ''Archbishop of Ottawa''. Although in retirement from active hierarchal duties, Archbishop Lazar currently serves the Orthodox Church in America as the Civil Liaison for the Archdiocese of Canada with the Government of Canada.
*2007: Abp Lazar and Bp Varlaam turn St Nicholas Canadian Orthodox Church in Langley over to the Archdiocese of Canada. Regular services established at the Canadian Orthodox Monastery of All Saints of North America.

==Published works==
*''The Creation and Fall'', Dewdney, B.C.: Synaxis Press, 1986.
*''Culture, Commonweal, and Personhood'', Dewdney, B.C.: Synaxis Press, 2011.
*''The Evidence of Things Not Seen'', Dewdney, B.C.: Synaxis Press, 2007.
*''Freedom to Believe'', Dewdney, B.C.: Synaxis Press, 2010.
*''The Icon as Scripture'', Dewdney, B.C.: Synaxis Press, 2009.
*''The Impact of Byzantine Christian Thought On Medicine'', Dewdney, B.C.: Synaxis Press, 2002.
*''Lives of Saints for Young People (12 vols.)'', Dewdney, B.C.: Synaxis Press, 1976.
*''Meleti: Spiritual Talks of Archbishop Lazar'', Dewdney, B.C.: Synaxis Press.
*''The Most Holy Theotokos'', Dewdney, B.C.: Synaxis Press, 1999.
*''The Mystery and Meaning of Gender and Human Sexuality'', Dewdney, B.C.: Synaxis Press, 2010.
*''Not By Bread Alone: Sermons on Matthew'', Dewdney, B.C.: Synaxis Press, 2011.
*''On Orthodox Christian Systematic Prayer'', Dewdney, B.C.: Synaxis Press, 1999.
*''On the Neurobiology of Sin'', Dewdney, B.C.: Synaxis Press, 2010.
*''The Soul, the Body, and Death'', Dewdney, B.C.: Synaxis Press, 2010.
*''The Tale of Basil "the New" and the Theodora Myth: Study of a Gnostic Document and a General Survey of Gnosticism'', Dewdney, B.C.: Synaxis Press 1999.
*''Thinking Theologically: "The Mystic and the Lawyer"'', Dewdney, B.C.: Synaxis Press.
*''Twelve Great Feast Days'', Dewdney, B.C.: Synaxis Press.
*''Ye That Stand in the House of the Lord'', Dewdney, B.C.: Synaxis Press, 2004.

==References==
*{{note|1}} [http://orthodoxinfo.com/death/tollhouse_debate.aspx The Debate Over Aerial Toll-Houses: Extract from the Minutes of the Session of the Synod of Bishops of the Russian Orthodox Church Outside of Russia]
*{{note|2}} [http://web.archive.org/web/20010409063509/www.ccms.net/~milan/Statements.htm Statement concerning the ordination of Abp Lazar and a call to repentance]

==External links==
*[http://orthodoxy21.blogspot.com/ Orthodoxy in the 21st Century], Abp. Lazar's weblog
*[http://orthodoxresearchinstitute.org/resources/hierarchs/oca/former_hierarchs.htm#lazar_puhalo_archb_new_ostrog Listing] at the Orthodox Research Institute
*[http://www.new-ostrog.org/ The Canadian Orthodox Monastery of All Saints of North America] (New Ostrog)
*[http://www.orthodoxcanada.org Othodox Canada Journal]
*[http://synaxispress.ca Synaxis Press]

{{start box}}
{{succession|
before=—|
title=Superior and Abbot of the Monastery of All Saints of North America|
years=1968-present|
after=—|}}
{{end box}}

[[Category:Bishops]]
[[Category:20th-21st-century bishops]]

Peter Gillquist

2012-07-12T22:19:14Z

Frjohnwhiteford: /* Sources */

'''Peter E. Gillquist''' (July 13, 1938 - July 1, 2012<ref>http://oca.org/in-memoriam/archpriest-peter-e.-gillquist "In Memoriam - Archpriest Peter E. Gillquist, "Orthodox Church in America. Accessed 4 July 2012</ref>) was an [[archpriest]] in the [[Antiochian Orthodox Christian Archdiocese of North America]] and retired chairman of the archdiocese's department of missions and evangelism. He was chairman of Conciliar Press (Ben Lomond, California) and the author of numerous books, including ''Love Is Now'', ''The Physical Side of Being Spiritual'' and ''Becoming Orthodox.'' He also served as project director of the ''[[Orthodox Study Bible]]'' and from 1997 served as the National Chaplain of the [[w:Sigma Alpha Epsilon|Sigma Alpha Epsilon]] fraternity.

Gillquist and his wife, Marilyn (married in 1960), were long-term residents of [[w:Santa Barbara, California|Santa Barbara, California]], but in June 2009 they resided in [[w:Bloomington, Indiana|Bloomington, Indiana]].

Gillquist died on July 1, 2012.

== Upbringing and education ==
Born in [[w:Minneapolis, Minnesota|Minneapolis, Minnesota]], Gillquist grew up nominally [[w:Lutheranism|Lutheran]]. He attended the [[w:University of Minnesota|University of Minnesota]] where he received a B.A. degree in journalism and was active in the Sigma Alpha Epsilon fraternity. While at university he became involved with the [[w:Campus Crusade for Christ|Campus Crusade for Christ]] evangelistic organization and became a born-again Christian.<ref>“Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005</ref>

Gillquist pursued graduate studies at [[w:Dallas Theological Seminary|Dallas Theological Seminary]] and at [[w:Wheaton College (Illinois)|Wheaton College]].<ref>[http://www.wordirect.com/board-gillquist.htm Wordirect Board of Directors biography]</ref> After graduating, he became a full-time staff member of Campus Crusade for Christ in the 1960s, starting a ministry at the [[w:University of Notre Dame|University of Notre Dame]] and ultimately becoming a regional director with the organization. After several years with Campus Crusade, Gillquist worked for three years at the [[w:University of Memphis|University of Memphis]], then for 11 years with [[w:Thomas Nelson (publisher)|Thomas Nelson Publishing]] in [[w:Nashville, Tennessee|Nashville]], where he eventually became a senior editor.<ref>[http://www.beliefnet.com/story/161/story_16180_1.html Gillquist, Peter E. "Raising Children with Christ, Compassion, and Commitment"]</ref> In 1975 he served on the Overview Committee for Nelson's [[w:New King James Version|New King James Version]] of the Bible.<ref>[http://www.dtl.org/versions/misc/translators.htm NKJV Translators]</ref>

Gillquist was the father of six children and grandfather of 19 grandchildren.

== Spiritual journey ==
While still on staff at Campus Crusade, Gillquist and some of his colleagues began studying church history and came to the conclusion that the Orthodox Church was the only unchanged church in history.<ref>“Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005</ref> In 1973 Gillquist and his colleagues in Chicago established a network of house churches throughout the United States, aiming to restore a primitive form of Christianity, which was called the New Covenant Apostolic Order. Researching the historical basis of the Christian faith, Gillquist and his colleagues found sources for this restoration in the writings of the early [[Church Fathers]]. This led the group to practice a more [[liturgy|liturgical]] form of worship than in their previous evangelical background. Originally known as the Christian World Liberation Front, and then the New Covenant Apostolic Order, in 1979 the [[Evangelical Orthodox Church]] (EOC) was organized.

A desire for Apostolic Succession led most members of the EOC to join the [[Antiochian Orthodox Christian Archdiocese of North America]] in 1987 after first investigating the Episcopal Church, the Roman Catholic Church, the Greek Archdiocese, and the Orthodox Church in America (OCA). Gillquist and other EOC leaders traveled to [[w:Istanbul|Istanbul]] to meet with the [[w:Ecumenical Patriarch of Constantinople|Ecumenical Patriarch of Constantinople]] but were unable to complete any substantial progress toward their goal. However, they were able to meet with the [[w:Patriarch of Antioch|Patriarch of Antioch]] during his historic visit to Los Angeles that year. After further discussions, Gillquist led seventeen [[parish]]es with 2,000 members into the Antiochian Archdiocese in 1987. This group became known as the Antiochian Evangelical Orthodox Mission, lasting until 1995 when its parishes were absorbed into the standard [[diocese|diocesan]] framework of the archdiocese.

==Death==
Archpriest Peter E. Gillquist died on July 1, 2012 in [[w:Bloomington, Indiana|Bloomington, Indiana]], after suffering from [[w:melanoma|melanoma]]. After services in Bloomington and [[w:Carmel, Indiana|Carmel, Indiana]], he is to be buried at the cemetery at Bloomington's All Saints' Orthodox Church, where his son, Rev. Peter Jon Gillquist, serves as the priest.<ref>[http://allsaintsbloomington.org/our-pastor/fr-peter-seniors-health/ Memory Eternal Fr. Peter E.]</ref>

==Works==
*''Becoming Orthodox: A Journey to the Ancient Christian Faith.'' Ben Lomond: Conciliar Press, 1992. (ISBN 0962271330)
*''Metropolitan Philip: His Life and Dreams - The Authorized Biography of His Eminence, Metropolitan [[Philip (Saliba) of New York|Philip Saliba]].'' Thomas Nelson, 1991. (ISBN 0840775881)
*[http://www.beliefnet.com/story/161/story_16180_1.html "Raising Children With Christ, Compassion, and Commitment: Five steps for Christian parents to build strong bonds between their kids and church"] by Fr. Peter E. Gillquist, reprinted from ''Again'' magazine with permission of Conciliar Press.

== Notes ==
<div class="references-small">
<references />
</div>

== Sources ==
* Gillquist, The Rev. Peter E. ''Becoming Orthodox: A Journey to the Ancient Christian Faith''. Ben Lomond, CA: Conciliar Press, 1989. (ISBN 0-9622713-3-0)

==External links==
*[http://www.beliefnet.com/author/author_97.html Father Peter Gillquist: Beliefnet Columnist] (includes links to articles)
*[http://www.orthodox.tv/sermons.php Sermons] from Orthodox.tv

[[Category:Modern Writers]]
[[Category:Priests]]

Peter Gillquist

2012-07-07T19:28:06Z

Frjohnwhiteford: /* Upbringing and education */

'''Peter E. Gillquist''' (July 13, 1938 - July 1, 2012<ref>http://oca.org/in-memoriam/archpriest-peter-e.-gillquist "In Memoriam - Archpriest Peter E. Gillquist, "Orthodox Church in America. Accessed 4 July 2012</ref>) was an [[archpriest]] in the [[Antiochian Orthodox Christian Archdiocese of North America]] and retired chairman of the archdiocese's department of missions and evangelism. He was chairman of Conciliar Press (Ben Lomond, California) and the author of numerous books, including ''Love Is Now'', ''The Physical Side of Being Spiritual'' and ''Becoming Orthodox.'' He also served as project director of the ''[[Orthodox Study Bible]]'' and from 1997 served as the National Chaplain of the [[w:Sigma Alpha Epsilon|Sigma Alpha Epsilon]] fraternity.

Gillquist and his wife, Marilyn (married in 1960), were long-term residents of [[w:Santa Barbara, California|Santa Barbara, California]], but in June 2009 they resided in [[w:Bloomington, Indiana|Bloomington, Indiana]].

Gillquist died on July 1, 2012.

== Upbringing and education ==
Born in [[w:Minneapolis, Minnesota|Minneapolis, Minnesota]], Gillquist grew up nominally [[w:Lutheranism|Lutheran]]. He attended the [[w:University of Minnesota|University of Minnesota]] where he received a B.A. degree in journalism and was active in the Sigma Alpha Epsilon fraternity. While at university he became involved with the [[w:Campus Crusade for Christ|Campus Crusade for Christ]] evangelistic organization and became a born-again Christian.<ref>“Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005</ref>

Gillquist pursued graduate studies at [[w:Dallas Theological Seminary|Dallas Theological Seminary]] and at [[w:Wheaton College (Illinois)|Wheaton College]].<ref>[http://www.wordirect.com/board-gillquist.htm Wordirect Board of Directors biography]</ref> After graduating, he became a full-time staff member of Campus Crusade for Christ in the 1960s, starting a ministry at the [[w:University of Notre Dame|University of Notre Dame]] and ultimately becoming a regional director with the organization. After several years with Campus Crusade, Gillquist worked for three years at the [[w:University of Memphis|University of Memphis]], then for 11 years with [[w:Thomas Nelson (publisher)|Thomas Nelson Publishing]] in [[w:Nashville, Tennessee|Nashville]], where he eventually became a senior editor.<ref>[http://www.beliefnet.com/story/161/story_16180_1.html Gillquist, Peter E. "Raising Children with Christ, Compassion, and Commitment"]</ref> In 1975 he served on the Overview Committee for Nelson's [[w:New King James Version|New King James Version]] of the Bible.<ref>[http://www.dtl.org/versions/misc/translators.htm NKJV Translators]</ref>

Gillquist was the father of six children and grandfather of 19 grandchildren.

== Spiritual journey ==
While still on staff at Campus Crusade, Gillquist and some of his colleagues began studying church history and came to the conclusion that the Orthodox Church was the only unchanged church in history.<ref>“Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005</ref> In 1973 Gillquist and his colleagues in Chicago established a network of house churches throughout the United States, aiming to restore a primitive form of Christianity, which was called the New Covenant Apostolic Order. Researching the historical basis of the Christian faith, Gillquist and his colleagues found sources for this restoration in the writings of the early [[Church Fathers]]. This led the group to practice a more [[liturgy|liturgical]] form of worship than in their previous evangelical background. Originally known as the Christian World Liberation Front, and then the New Covenant Apostolic Order, in 1979 the [[Evangelical Orthodox Church]] (EOC) was organized.

A desire for Apostolic Succession led most members of the EOC to join the [[Antiochian Orthodox Christian Archdiocese of North America]] in 1987 after first investigating the Episcopal Church, the Roman Catholic Church, the Greek Archdiocese, and the Orthodox Church in America (OCA). Gillquist and other EOC leaders traveled to [[w:Istanbul|Istanbul]] to meet with the [[w:Ecumenical Patriarch of Constantinople|Ecumenical Patriarch of Constantinople]] but were unable to complete any substantial progress toward their goal. However, they were able to meet with the [[w:Patriarch of Antioch|Patriarch of Antioch]] during his historic visit to Los Angeles that year. After further discussions, Gillquist led seventeen [[parish]]es with 2,000 members into the Antiochian Archdiocese in 1987. This group became known as the Antiochian Evangelical Orthodox Mission, lasting until 1995 when its parishes were absorbed into the standard [[diocese|diocesan]] framework of the archdiocese.

==Death==
Archpriest Peter E. Gillquist died on July 1, 2012 in [[w:Bloomington, Indiana|Bloomington, Indiana]], after suffering from [[w:melanoma|melanoma]]. After services in Bloomington and [[w:Carmel, Indiana|Carmel, Indiana]], he is to be buried at the cemetery at Bloomington's All Saints' Orthodox Church, where his son, Rev. Peter Jon Gillquist, serves as the priest.<ref>[http://allsaintsbloomington.org/our-pastor/fr-peter-seniors-health/ Memory Eternal Fr. Peter E.]</ref>

==Works==
*''Becoming Orthodox: A Journey to the Ancient Christian Faith.'' Ben Lomond: Conciliar Press, 1992. (ISBN 0962271330)
*''Metropolitan Philip: His Life and Dreams - The Authorized Biography of His Eminence, Metropolitan [[Philip (Saliba) of New York|Philip Saliba]].'' Thomas Nelson, 1991. (ISBN 0840775881)
*[http://www.beliefnet.com/story/161/story_16180_1.html "Raising Children With Christ, Compassion, and Commitment: Five steps for Christian parents to build strong bonds between their kids and church"] by Fr. Peter E. Gillquist, reprinted from ''Again'' magazine with permission of Conciliar Press.

== Notes ==
<div class="references-small">
<references />
</div>

== Sources ==
* Gillquist, The Rev. Peter E. ''Becoming Orthodox: A Journey to the Ancient Christian Faith''. Ben Lomond, CA: Conciliar Press, 1989. (ISBN 0-9622713-3-0)
* [http://media.www.ntdaily.com/media/storage/paper877/news/2005/02/22/UndefinedSection/Reverend.Speaks.On.His.Conversion-1892984.shtml?norewrite200609050947&sourcedomain=www.ntdaily.com “Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005]

==External links==
*[http://www.beliefnet.com/author/author_97.html Father Peter Gillquist: Beliefnet Columnist] (includes links to articles)
*[http://www.orthodox.tv/sermons.php Sermons] from Orthodox.tv

[[Category:Modern Writers]]
[[Category:Priests]]

Peter Gillquist

2012-07-07T19:26:36Z

Frjohnwhiteford: /* External links */

'''Peter E. Gillquist''' (July 13, 1938 - July 1, 2012<ref>http://oca.org/in-memoriam/archpriest-peter-e.-gillquist "In Memoriam - Archpriest Peter E. Gillquist, "Orthodox Church in America. Accessed 4 July 2012</ref>) was an [[archpriest]] in the [[Antiochian Orthodox Christian Archdiocese of North America]] and retired chairman of the archdiocese's department of missions and evangelism. He was chairman of Conciliar Press (Ben Lomond, California) and the author of numerous books, including ''Love Is Now'', ''The Physical Side of Being Spiritual'' and ''Becoming Orthodox.'' He also served as project director of the ''[[Orthodox Study Bible]]'' and from 1997 served as the National Chaplain of the [[w:Sigma Alpha Epsilon|Sigma Alpha Epsilon]] fraternity.

Gillquist and his wife, Marilyn (married in 1960), were long-term residents of [[w:Santa Barbara, California|Santa Barbara, California]], but in June 2009 they resided in [[w:Bloomington, Indiana|Bloomington, Indiana]].

Gillquist died on July 1, 2012.

== Upbringing and education ==
Born in [[w:Minneapolis, Minnesota|Minneapolis, Minnesota]], Gillquist grew up nominally [[w:Lutheranism|Lutheran]]. He attended the [[w:University of Minnesota|University of Minnesota]] where he received a B.A. degree in journalism and was active in the Sigma Alpha Epsilon fraternity. While at university he became involved with the [[w:Campus Crusade for Christ|Campus Crusade for Christ]] evangelistic organization and became a born-again Christian.<ref>“Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005</ref>

Gillquist pursued graduate studies at [[w:Dallas Theological Seminary|Dallas Theological Seminary]] and at [[w:Wheaton College (Illinois)|Wheaton College]].<ref>[http://www.wordirect.com/board-gillquist.htm Wordirect Board of Directors biography]</ref> After graduating, he became a full-time staff member of Campus Crusade for Christ in the 1960s, starting a ministry at the [[w:University of Notre Dame|University of Notre Dame]] and ultimately becoming a regional director with the organization. After several years with Campus Crusade, Gillquist worked for three years at the [[w:University of Memphis|University of Memphis]], then for 11 years with [[w:Thomas Nelson (publisher)|Thomas Nelson Publishing]] in [[w:Nashville, Tennessee|Nashville|Nashville, Tennessee|Nashville]], where he eventually became a senior editor.<ref>[http://www.beliefnet.com/story/161/story_16180_1.html Gillquist, Peter E. "Raising Children with Christ, Compassion, and Commitment"]</ref> In 1975 he served on the Overview Committee for Nelson's [[w:New King James Version|New King James Version]] of the Bible.<ref>[http://www.dtl.org/versions/misc/translators.htm NKJV Translators]</ref>

Gillquist was the father of six children and grandfather of 19 grandchildren.

== Spiritual journey ==
While still on staff at Campus Crusade, Gillquist and some of his colleagues began studying church history and came to the conclusion that the Orthodox Church was the only unchanged church in history.<ref>“Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005</ref> In 1973 Gillquist and his colleagues in Chicago established a network of house churches throughout the United States, aiming to restore a primitive form of Christianity, which was called the New Covenant Apostolic Order. Researching the historical basis of the Christian faith, Gillquist and his colleagues found sources for this restoration in the writings of the early [[Church Fathers]]. This led the group to practice a more [[liturgy|liturgical]] form of worship than in their previous evangelical background. Originally known as the Christian World Liberation Front, and then the New Covenant Apostolic Order, in 1979 the [[Evangelical Orthodox Church]] (EOC) was organized.

A desire for Apostolic Succession led most members of the EOC to join the [[Antiochian Orthodox Christian Archdiocese of North America]] in 1987 after first investigating the Episcopal Church, the Roman Catholic Church, the Greek Archdiocese, and the Orthodox Church in America (OCA). Gillquist and other EOC leaders traveled to [[w:Istanbul|Istanbul]] to meet with the [[w:Ecumenical Patriarch of Constantinople|Ecumenical Patriarch of Constantinople]] but were unable to complete any substantial progress toward their goal. However, they were able to meet with the [[w:Patriarch of Antioch|Patriarch of Antioch]] during his historic visit to Los Angeles that year. After further discussions, Gillquist led seventeen [[parish]]es with 2,000 members into the Antiochian Archdiocese in 1987. This group became known as the Antiochian Evangelical Orthodox Mission, lasting until 1995 when its parishes were absorbed into the standard [[diocese|diocesan]] framework of the archdiocese.

==Death==
Archpriest Peter E. Gillquist died on July 1, 2012 in [[w:Bloomington, Indiana|Bloomington, Indiana]], after suffering from [[w:melanoma|melanoma]]. After services in Bloomington and [[w:Carmel, Indiana|Carmel, Indiana]], he is to be buried at the cemetery at Bloomington's All Saints' Orthodox Church, where his son, Rev. Peter Jon Gillquist, serves as the priest.<ref>[http://allsaintsbloomington.org/our-pastor/fr-peter-seniors-health/ Memory Eternal Fr. Peter E.]</ref>

==Works==
*''Becoming Orthodox: A Journey to the Ancient Christian Faith.'' Ben Lomond: Conciliar Press, 1992. (ISBN 0962271330)
*''Metropolitan Philip: His Life and Dreams - The Authorized Biography of His Eminence, Metropolitan [[Philip (Saliba) of New York|Philip Saliba]].'' Thomas Nelson, 1991. (ISBN 0840775881)
*[http://www.beliefnet.com/story/161/story_16180_1.html "Raising Children With Christ, Compassion, and Commitment: Five steps for Christian parents to build strong bonds between their kids and church"] by Fr. Peter E. Gillquist, reprinted from ''Again'' magazine with permission of Conciliar Press.

== Notes ==
<div class="references-small">
<references />
</div>

== Sources ==
* Gillquist, The Rev. Peter E. ''Becoming Orthodox: A Journey to the Ancient Christian Faith''. Ben Lomond, CA: Conciliar Press, 1989. (ISBN 0-9622713-3-0)
* [http://media.www.ntdaily.com/media/storage/paper877/news/2005/02/22/UndefinedSection/Reverend.Speaks.On.His.Conversion-1892984.shtml?norewrite200609050947&sourcedomain=www.ntdaily.com “Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005]

==External links==
*[http://www.beliefnet.com/author/author_97.html Father Peter Gillquist: Beliefnet Columnist] (includes links to articles)
*[http://www.orthodox.tv/sermons.php Sermons] from Orthodox.tv

[[Category:Modern Writers]]
[[Category:Priests]]

Peter Gillquist

2012-07-07T19:25:31Z

Frjohnwhiteford: /* Death */

'''Peter E. Gillquist''' (July 13, 1938 - July 1, 2012<ref>http://oca.org/in-memoriam/archpriest-peter-e.-gillquist "In Memoriam - Archpriest Peter E. Gillquist, "Orthodox Church in America. Accessed 4 July 2012</ref>) was an [[archpriest]] in the [[Antiochian Orthodox Christian Archdiocese of North America]] and retired chairman of the archdiocese's department of missions and evangelism. He was chairman of Conciliar Press (Ben Lomond, California) and the author of numerous books, including ''Love Is Now'', ''The Physical Side of Being Spiritual'' and ''Becoming Orthodox.'' He also served as project director of the ''[[Orthodox Study Bible]]'' and from 1997 served as the National Chaplain of the [[w:Sigma Alpha Epsilon|Sigma Alpha Epsilon]] fraternity.

Gillquist and his wife, Marilyn (married in 1960), were long-term residents of [[w:Santa Barbara, California|Santa Barbara, California]], but in June 2009 they resided in [[w:Bloomington, Indiana|Bloomington, Indiana]].

Gillquist died on July 1, 2012.

== Upbringing and education ==
Born in [[w:Minneapolis, Minnesota|Minneapolis, Minnesota]], Gillquist grew up nominally [[w:Lutheranism|Lutheran]]. He attended the [[w:University of Minnesota|University of Minnesota]] where he received a B.A. degree in journalism and was active in the Sigma Alpha Epsilon fraternity. While at university he became involved with the [[w:Campus Crusade for Christ|Campus Crusade for Christ]] evangelistic organization and became a born-again Christian.<ref>“Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005</ref>

Gillquist pursued graduate studies at [[w:Dallas Theological Seminary|Dallas Theological Seminary]] and at [[w:Wheaton College (Illinois)|Wheaton College]].<ref>[http://www.wordirect.com/board-gillquist.htm Wordirect Board of Directors biography]</ref> After graduating, he became a full-time staff member of Campus Crusade for Christ in the 1960s, starting a ministry at the [[w:University of Notre Dame|University of Notre Dame]] and ultimately becoming a regional director with the organization. After several years with Campus Crusade, Gillquist worked for three years at the [[w:University of Memphis|University of Memphis]], then for 11 years with [[w:Thomas Nelson (publisher)|Thomas Nelson Publishing]] in [[w:Nashville, Tennessee|Nashville|Nashville, Tennessee|Nashville]], where he eventually became a senior editor.<ref>[http://www.beliefnet.com/story/161/story_16180_1.html Gillquist, Peter E. "Raising Children with Christ, Compassion, and Commitment"]</ref> In 1975 he served on the Overview Committee for Nelson's [[w:New King James Version|New King James Version]] of the Bible.<ref>[http://www.dtl.org/versions/misc/translators.htm NKJV Translators]</ref>

Gillquist was the father of six children and grandfather of 19 grandchildren.

== Spiritual journey ==
While still on staff at Campus Crusade, Gillquist and some of his colleagues began studying church history and came to the conclusion that the Orthodox Church was the only unchanged church in history.<ref>“Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005</ref> In 1973 Gillquist and his colleagues in Chicago established a network of house churches throughout the United States, aiming to restore a primitive form of Christianity, which was called the New Covenant Apostolic Order. Researching the historical basis of the Christian faith, Gillquist and his colleagues found sources for this restoration in the writings of the early [[Church Fathers]]. This led the group to practice a more [[liturgy|liturgical]] form of worship than in their previous evangelical background. Originally known as the Christian World Liberation Front, and then the New Covenant Apostolic Order, in 1979 the [[Evangelical Orthodox Church]] (EOC) was organized.

A desire for Apostolic Succession led most members of the EOC to join the [[Antiochian Orthodox Christian Archdiocese of North America]] in 1987 after first investigating the Episcopal Church, the Roman Catholic Church, the Greek Archdiocese, and the Orthodox Church in America (OCA). Gillquist and other EOC leaders traveled to [[w:Istanbul|Istanbul]] to meet with the [[w:Ecumenical Patriarch of Constantinople|Ecumenical Patriarch of Constantinople]] but were unable to complete any substantial progress toward their goal. However, they were able to meet with the [[w:Patriarch of Antioch|Patriarch of Antioch]] during his historic visit to Los Angeles that year. After further discussions, Gillquist led seventeen [[parish]]es with 2,000 members into the Antiochian Archdiocese in 1987. This group became known as the Antiochian Evangelical Orthodox Mission, lasting until 1995 when its parishes were absorbed into the standard [[diocese|diocesan]] framework of the archdiocese.

==Death==
Archpriest Peter E. Gillquist died on July 1, 2012 in [[w:Bloomington, Indiana|Bloomington, Indiana]], after suffering from [[w:melanoma|melanoma]]. After services in Bloomington and [[w:Carmel, Indiana|Carmel, Indiana]], he is to be buried at the cemetery at Bloomington's All Saints' Orthodox Church, where his son, Rev. Peter Jon Gillquist, serves as the priest.<ref>[http://allsaintsbloomington.org/our-pastor/fr-peter-seniors-health/ Memory Eternal Fr. Peter E.]</ref>

==Works==
*''Becoming Orthodox: A Journey to the Ancient Christian Faith.'' Ben Lomond: Conciliar Press, 1992. (ISBN 0962271330)
*''Metropolitan Philip: His Life and Dreams - The Authorized Biography of His Eminence, Metropolitan [[Philip (Saliba) of New York|Philip Saliba]].'' Thomas Nelson, 1991. (ISBN 0840775881)
*[http://www.beliefnet.com/story/161/story_16180_1.html "Raising Children With Christ, Compassion, and Commitment: Five steps for Christian parents to build strong bonds between their kids and church"] by Fr. Peter E. Gillquist, reprinted from ''Again'' magazine with permission of Conciliar Press.

== Notes ==
<div class="references-small">
<references />
</div>

== Sources ==
* Gillquist, The Rev. Peter E. ''Becoming Orthodox: A Journey to the Ancient Christian Faith''. Ben Lomond, CA: Conciliar Press, 1989. (ISBN 0-9622713-3-0)
* [http://media.www.ntdaily.com/media/storage/paper877/news/2005/02/22/UndefinedSection/Reverend.Speaks.On.His.Conversion-1892984.shtml?norewrite200609050947&sourcedomain=www.ntdaily.com “Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005]

==External links==
*[http://www.beliefnet.com/author/author_97.html Father Peter Gillquist: Beliefnet Columnist] (includes links to articles)
*[http://www.orthodox.tv/sermons.php Sermons] from Orthodox.tv

Peter Gillquist

2012-07-07T19:24:43Z

Frjohnwhiteford: /* Death */

'''Peter E. Gillquist''' (July 13, 1938 - July 1, 2012<ref>http://oca.org/in-memoriam/archpriest-peter-e.-gillquist "In Memoriam - Archpriest Peter E. Gillquist, "Orthodox Church in America. Accessed 4 July 2012</ref>) was an [[archpriest]] in the [[Antiochian Orthodox Christian Archdiocese of North America]] and retired chairman of the archdiocese's department of missions and evangelism. He was chairman of Conciliar Press (Ben Lomond, California) and the author of numerous books, including ''Love Is Now'', ''The Physical Side of Being Spiritual'' and ''Becoming Orthodox.'' He also served as project director of the ''[[Orthodox Study Bible]]'' and from 1997 served as the National Chaplain of the [[w:Sigma Alpha Epsilon|Sigma Alpha Epsilon]] fraternity.

Gillquist and his wife, Marilyn (married in 1960), were long-term residents of [[w:Santa Barbara, California|Santa Barbara, California]], but in June 2009 they resided in [[w:Bloomington, Indiana|Bloomington, Indiana]].

Gillquist died on July 1, 2012.

== Upbringing and education ==
Born in [[w:Minneapolis, Minnesota|Minneapolis, Minnesota]], Gillquist grew up nominally [[w:Lutheranism|Lutheran]]. He attended the [[w:University of Minnesota|University of Minnesota]] where he received a B.A. degree in journalism and was active in the Sigma Alpha Epsilon fraternity. While at university he became involved with the [[w:Campus Crusade for Christ|Campus Crusade for Christ]] evangelistic organization and became a born-again Christian.<ref>“Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005</ref>

Gillquist pursued graduate studies at [[w:Dallas Theological Seminary|Dallas Theological Seminary]] and at [[w:Wheaton College (Illinois)|Wheaton College]].<ref>[http://www.wordirect.com/board-gillquist.htm Wordirect Board of Directors biography]</ref> After graduating, he became a full-time staff member of Campus Crusade for Christ in the 1960s, starting a ministry at the [[w:University of Notre Dame|University of Notre Dame]] and ultimately becoming a regional director with the organization. After several years with Campus Crusade, Gillquist worked for three years at the [[w:University of Memphis|University of Memphis]], then for 11 years with [[w:Thomas Nelson (publisher)|Thomas Nelson Publishing]] in [[w:Nashville, Tennessee|Nashville|Nashville, Tennessee|Nashville]], where he eventually became a senior editor.<ref>[http://www.beliefnet.com/story/161/story_16180_1.html Gillquist, Peter E. "Raising Children with Christ, Compassion, and Commitment"]</ref> In 1975 he served on the Overview Committee for Nelson's [[w:New King James Version|New King James Version]] of the Bible.<ref>[http://www.dtl.org/versions/misc/translators.htm NKJV Translators]</ref>

Gillquist was the father of six children and grandfather of 19 grandchildren.

== Spiritual journey ==
While still on staff at Campus Crusade, Gillquist and some of his colleagues began studying church history and came to the conclusion that the Orthodox Church was the only unchanged church in history.<ref>“Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005</ref> In 1973 Gillquist and his colleagues in Chicago established a network of house churches throughout the United States, aiming to restore a primitive form of Christianity, which was called the New Covenant Apostolic Order. Researching the historical basis of the Christian faith, Gillquist and his colleagues found sources for this restoration in the writings of the early [[Church Fathers]]. This led the group to practice a more [[liturgy|liturgical]] form of worship than in their previous evangelical background. Originally known as the Christian World Liberation Front, and then the New Covenant Apostolic Order, in 1979 the [[Evangelical Orthodox Church]] (EOC) was organized.

A desire for Apostolic Succession led most members of the EOC to join the [[Antiochian Orthodox Christian Archdiocese of North America]] in 1987 after first investigating the Episcopal Church, the Roman Catholic Church, the Greek Archdiocese, and the Orthodox Church in America (OCA). Gillquist and other EOC leaders traveled to [[w:Istanbul|Istanbul]] to meet with the [[w:Ecumenical Patriarch of Constantinople|Ecumenical Patriarch of Constantinople]] but were unable to complete any substantial progress toward their goal. However, they were able to meet with the [[w:Patriarch of Antioch|Patriarch of Antioch]] during his historic visit to Los Angeles that year. After further discussions, Gillquist led seventeen [[parish]]es with 2,000 members into the Antiochian Archdiocese in 1987. This group became known as the Antiochian Evangelical Orthodox Mission, lasting until 1995 when its parishes were absorbed into the standard [[diocese|diocesan]] framework of the archdiocese.

==Death==
Archpriest Peter E. Gillquist died on July 1, 2012 in [[w:Bloomington, Indiana|Bloomington, Indiana]], after suffering from [[w:melanoma|melanoma]]. After services in Bloomington and [[w:Carmel, Indiana|Carmel, Indiana]], he is to be buried at the cemetery at Bloomington's All Saints' Orthodox Church, where his son, Rev. Peter Jon Gillquist, serves as the priest.<ref name=ocaObit/><ref>[http://allsaintsbloomington.org/our-pastor/fr-peter-seniors-health/ Memory Eternal Fr. Peter E.]</ref>

==Works==
*''Becoming Orthodox: A Journey to the Ancient Christian Faith.'' Ben Lomond: Conciliar Press, 1992. (ISBN 0962271330)
*''Metropolitan Philip: His Life and Dreams - The Authorized Biography of His Eminence, Metropolitan [[Philip (Saliba) of New York|Philip Saliba]].'' Thomas Nelson, 1991. (ISBN 0840775881)
*[http://www.beliefnet.com/story/161/story_16180_1.html "Raising Children With Christ, Compassion, and Commitment: Five steps for Christian parents to build strong bonds between their kids and church"] by Fr. Peter E. Gillquist, reprinted from ''Again'' magazine with permission of Conciliar Press.

== Notes ==
<div class="references-small">
<references />
</div>

== Sources ==
* Gillquist, The Rev. Peter E. ''Becoming Orthodox: A Journey to the Ancient Christian Faith''. Ben Lomond, CA: Conciliar Press, 1989. (ISBN 0-9622713-3-0)
* [http://media.www.ntdaily.com/media/storage/paper877/news/2005/02/22/UndefinedSection/Reverend.Speaks.On.His.Conversion-1892984.shtml?norewrite200609050947&sourcedomain=www.ntdaily.com “Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005]

==External links==
*[http://www.beliefnet.com/author/author_97.html Father Peter Gillquist: Beliefnet Columnist] (includes links to articles)
*[http://www.orthodox.tv/sermons.php Sermons] from Orthodox.tv

Peter Gillquist

2012-07-07T19:24:00Z

Frjohnwhiteford: /* Spiritual journey */

'''Peter E. Gillquist''' (July 13, 1938 - July 1, 2012<ref>http://oca.org/in-memoriam/archpriest-peter-e.-gillquist "In Memoriam - Archpriest Peter E. Gillquist, "Orthodox Church in America. Accessed 4 July 2012</ref>) was an [[archpriest]] in the [[Antiochian Orthodox Christian Archdiocese of North America]] and retired chairman of the archdiocese's department of missions and evangelism. He was chairman of Conciliar Press (Ben Lomond, California) and the author of numerous books, including ''Love Is Now'', ''The Physical Side of Being Spiritual'' and ''Becoming Orthodox.'' He also served as project director of the ''[[Orthodox Study Bible]]'' and from 1997 served as the National Chaplain of the [[w:Sigma Alpha Epsilon|Sigma Alpha Epsilon]] fraternity.

Gillquist and his wife, Marilyn (married in 1960), were long-term residents of [[w:Santa Barbara, California|Santa Barbara, California]], but in June 2009 they resided in [[w:Bloomington, Indiana|Bloomington, Indiana]].

Gillquist died on July 1, 2012.

== Upbringing and education ==
Born in [[w:Minneapolis, Minnesota|Minneapolis, Minnesota]], Gillquist grew up nominally [[w:Lutheranism|Lutheran]]. He attended the [[w:University of Minnesota|University of Minnesota]] where he received a B.A. degree in journalism and was active in the Sigma Alpha Epsilon fraternity. While at university he became involved with the [[w:Campus Crusade for Christ|Campus Crusade for Christ]] evangelistic organization and became a born-again Christian.<ref>“Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005</ref>

Gillquist pursued graduate studies at [[w:Dallas Theological Seminary|Dallas Theological Seminary]] and at [[w:Wheaton College (Illinois)|Wheaton College]].<ref>[http://www.wordirect.com/board-gillquist.htm Wordirect Board of Directors biography]</ref> After graduating, he became a full-time staff member of Campus Crusade for Christ in the 1960s, starting a ministry at the [[w:University of Notre Dame|University of Notre Dame]] and ultimately becoming a regional director with the organization. After several years with Campus Crusade, Gillquist worked for three years at the [[w:University of Memphis|University of Memphis]], then for 11 years with [[w:Thomas Nelson (publisher)|Thomas Nelson Publishing]] in [[w:Nashville, Tennessee|Nashville|Nashville, Tennessee|Nashville]], where he eventually became a senior editor.<ref>[http://www.beliefnet.com/story/161/story_16180_1.html Gillquist, Peter E. "Raising Children with Christ, Compassion, and Commitment"]</ref> In 1975 he served on the Overview Committee for Nelson's [[w:New King James Version|New King James Version]] of the Bible.<ref>[http://www.dtl.org/versions/misc/translators.htm NKJV Translators]</ref>

Gillquist was the father of six children and grandfather of 19 grandchildren.

== Spiritual journey ==
While still on staff at Campus Crusade, Gillquist and some of his colleagues began studying church history and came to the conclusion that the Orthodox Church was the only unchanged church in history.<ref>“Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005</ref> In 1973 Gillquist and his colleagues in Chicago established a network of house churches throughout the United States, aiming to restore a primitive form of Christianity, which was called the New Covenant Apostolic Order. Researching the historical basis of the Christian faith, Gillquist and his colleagues found sources for this restoration in the writings of the early [[Church Fathers]]. This led the group to practice a more [[liturgy|liturgical]] form of worship than in their previous evangelical background. Originally known as the Christian World Liberation Front, and then the New Covenant Apostolic Order, in 1979 the [[Evangelical Orthodox Church]] (EOC) was organized.

A desire for Apostolic Succession led most members of the EOC to join the [[Antiochian Orthodox Christian Archdiocese of North America]] in 1987 after first investigating the Episcopal Church, the Roman Catholic Church, the Greek Archdiocese, and the Orthodox Church in America (OCA). Gillquist and other EOC leaders traveled to [[w:Istanbul|Istanbul]] to meet with the [[w:Ecumenical Patriarch of Constantinople|Ecumenical Patriarch of Constantinople]] but were unable to complete any substantial progress toward their goal. However, they were able to meet with the [[w:Patriarch of Antioch|Patriarch of Antioch]] during his historic visit to Los Angeles that year. After further discussions, Gillquist led seventeen [[parish]]es with 2,000 members into the Antiochian Archdiocese in 1987. This group became known as the Antiochian Evangelical Orthodox Mission, lasting until 1995 when its parishes were absorbed into the standard [[diocese|diocesan]] framework of the archdiocese.

==Death==
Archpriest Peter E. Gillquist died on July 1, 2012 in [[Bloomington, Indiana]], after suffering from [[melanoma]]. After services in Bloomington and [[Carmel, Indiana]], he is to be buried at the cemetery at Bloomington's All Saints' Orthodox Church, where his son, Rev. Peter Jon Gillquist, serves as the priest.<ref name=ocaObit/><ref>[http://allsaintsbloomington.org/our-pastor/fr-peter-seniors-health/ Memory Eternal Fr. Peter E.]</ref>

==Works==
*''Becoming Orthodox: A Journey to the Ancient Christian Faith.'' Ben Lomond: Conciliar Press, 1992. (ISBN 0962271330)
*''Metropolitan Philip: His Life and Dreams - The Authorized Biography of His Eminence, Metropolitan [[Philip (Saliba) of New York|Philip Saliba]].'' Thomas Nelson, 1991. (ISBN 0840775881)
*[http://www.beliefnet.com/story/161/story_16180_1.html "Raising Children With Christ, Compassion, and Commitment: Five steps for Christian parents to build strong bonds between their kids and church"] by Fr. Peter E. Gillquist, reprinted from ''Again'' magazine with permission of Conciliar Press.

== Notes ==
<div class="references-small">
<references />
</div>

== Sources ==
* Gillquist, The Rev. Peter E. ''Becoming Orthodox: A Journey to the Ancient Christian Faith''. Ben Lomond, CA: Conciliar Press, 1989. (ISBN 0-9622713-3-0)
* [http://media.www.ntdaily.com/media/storage/paper877/news/2005/02/22/UndefinedSection/Reverend.Speaks.On.His.Conversion-1892984.shtml?norewrite200609050947&sourcedomain=www.ntdaily.com “Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005]

==External links==
*[http://www.beliefnet.com/author/author_97.html Father Peter Gillquist: Beliefnet Columnist] (includes links to articles)
*[http://www.orthodox.tv/sermons.php Sermons] from Orthodox.tv

Peter Gillquist

2012-07-07T19:22:49Z

Frjohnwhiteford: /* Spiritual journey */

'''Peter E. Gillquist''' (July 13, 1938 - July 1, 2012<ref>http://oca.org/in-memoriam/archpriest-peter-e.-gillquist "In Memoriam - Archpriest Peter E. Gillquist, "Orthodox Church in America. Accessed 4 July 2012</ref>) was an [[archpriest]] in the [[Antiochian Orthodox Christian Archdiocese of North America]] and retired chairman of the archdiocese's department of missions and evangelism. He was chairman of Conciliar Press (Ben Lomond, California) and the author of numerous books, including ''Love Is Now'', ''The Physical Side of Being Spiritual'' and ''Becoming Orthodox.'' He also served as project director of the ''[[Orthodox Study Bible]]'' and from 1997 served as the National Chaplain of the [[w:Sigma Alpha Epsilon|Sigma Alpha Epsilon]] fraternity.

Gillquist and his wife, Marilyn (married in 1960), were long-term residents of [[w:Santa Barbara, California|Santa Barbara, California]], but in June 2009 they resided in [[w:Bloomington, Indiana|Bloomington, Indiana]].

Gillquist died on July 1, 2012.

== Upbringing and education ==
Born in [[w:Minneapolis, Minnesota|Minneapolis, Minnesota]], Gillquist grew up nominally [[w:Lutheranism|Lutheran]]. He attended the [[w:University of Minnesota|University of Minnesota]] where he received a B.A. degree in journalism and was active in the Sigma Alpha Epsilon fraternity. While at university he became involved with the [[w:Campus Crusade for Christ|Campus Crusade for Christ]] evangelistic organization and became a born-again Christian.<ref>“Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005</ref>

Gillquist pursued graduate studies at [[w:Dallas Theological Seminary|Dallas Theological Seminary]] and at [[w:Wheaton College (Illinois)|Wheaton College]].<ref>[http://www.wordirect.com/board-gillquist.htm Wordirect Board of Directors biography]</ref> After graduating, he became a full-time staff member of Campus Crusade for Christ in the 1960s, starting a ministry at the [[w:University of Notre Dame|University of Notre Dame]] and ultimately becoming a regional director with the organization. After several years with Campus Crusade, Gillquist worked for three years at the [[w:University of Memphis|University of Memphis]], then for 11 years with [[w:Thomas Nelson (publisher)|Thomas Nelson Publishing]] in [[w:Nashville, Tennessee|Nashville|Nashville, Tennessee|Nashville]], where he eventually became a senior editor.<ref>[http://www.beliefnet.com/story/161/story_16180_1.html Gillquist, Peter E. "Raising Children with Christ, Compassion, and Commitment"]</ref> In 1975 he served on the Overview Committee for Nelson's [[w:New King James Version|New King James Version]] of the Bible.<ref>[http://www.dtl.org/versions/misc/translators.htm NKJV Translators]</ref>

Gillquist was the father of six children and grandfather of 19 grandchildren.

== Spiritual journey ==
While still on staff at Campus Crusade, Gillquist and some of his colleagues began studying church history and came to the conclusion that the Orthodox Church was the only unchanged church in history.<ref>“Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005</ref> In 1973 Gillquist and his colleagues in Chicago established a network of house churches throughout the United States, aiming to restore a primitive form of Christianity, which was called the New Covenant Apostolic Order. Researching the historical basis of the Christian faith, Gillquist and his colleagues found sources for this restoration in the writings of the early [[Church Fathers]]. This led the group to practice a more [[liturgy|liturgical]] form of worship than in their previous evangelical background. Originally known as the Christian World Liberation Front, and then the New Covenant Apostolic Order, in 1979 the [[Evangelical Orthodox Church]] (EOC) was organized.

A desire for [[Apostolic Succession]] led most members of the EOC to join the [[Antiochian Orthodox Christian Archdiocese of North America]] in 1987 after first investigating the Episcopal Church, the Roman Catholic Church, the Greek Archdiocese, and the Orthodox Church in America (OCA). Gillquist and other EOC leaders traveled to [[Istanbul]] to meet with the [[Ecumenical Patriarch of Constantinople]] but were unable to complete any substantial progress toward their goal. However, they were able to meet with the [[Patriarch of Antioch]] during his historic visit to Los Angeles that year. After further discussions, Gillquist led seventeen [[parish]]es with 2,000 members into the Antiochian Archdiocese in 1987. This group became known as the Antiochian Evangelical Orthodox Mission, lasting until 1995 when its parishes were absorbed into the standard [[diocese|diocesan]] framework of the archdiocese.

==Death==
Archpriest Peter E. Gillquist died on July 1, 2012 in [[Bloomington, Indiana]], after suffering from [[melanoma]]. After services in Bloomington and [[Carmel, Indiana]], he is to be buried at the cemetery at Bloomington's All Saints' Orthodox Church, where his son, Rev. Peter Jon Gillquist, serves as the priest.<ref name=ocaObit/><ref>[http://allsaintsbloomington.org/our-pastor/fr-peter-seniors-health/ Memory Eternal Fr. Peter E.]</ref>

==Works==
*''Becoming Orthodox: A Journey to the Ancient Christian Faith.'' Ben Lomond: Conciliar Press, 1992. (ISBN 0962271330)
*''Metropolitan Philip: His Life and Dreams - The Authorized Biography of His Eminence, Metropolitan [[Philip (Saliba) of New York|Philip Saliba]].'' Thomas Nelson, 1991. (ISBN 0840775881)
*[http://www.beliefnet.com/story/161/story_16180_1.html "Raising Children With Christ, Compassion, and Commitment: Five steps for Christian parents to build strong bonds between their kids and church"] by Fr. Peter E. Gillquist, reprinted from ''Again'' magazine with permission of Conciliar Press.

== Notes ==
<div class="references-small">
<references />
</div>

== Sources ==
* Gillquist, The Rev. Peter E. ''Becoming Orthodox: A Journey to the Ancient Christian Faith''. Ben Lomond, CA: Conciliar Press, 1989. (ISBN 0-9622713-3-0)
* [http://media.www.ntdaily.com/media/storage/paper877/news/2005/02/22/UndefinedSection/Reverend.Speaks.On.His.Conversion-1892984.shtml?norewrite200609050947&sourcedomain=www.ntdaily.com “Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005]

==External links==
*[http://www.beliefnet.com/author/author_97.html Father Peter Gillquist: Beliefnet Columnist] (includes links to articles)
*[http://www.orthodox.tv/sermons.php Sermons] from Orthodox.tv

Peter Gillquist

2012-07-07T19:20:30Z

Frjohnwhiteford: /* Upbringing and education */

'''Peter E. Gillquist''' (July 13, 1938 - July 1, 2012<ref>http://oca.org/in-memoriam/archpriest-peter-e.-gillquist "In Memoriam - Archpriest Peter E. Gillquist, "Orthodox Church in America. Accessed 4 July 2012</ref>) was an [[archpriest]] in the [[Antiochian Orthodox Christian Archdiocese of North America]] and retired chairman of the archdiocese's department of missions and evangelism. He was chairman of Conciliar Press (Ben Lomond, California) and the author of numerous books, including ''Love Is Now'', ''The Physical Side of Being Spiritual'' and ''Becoming Orthodox.'' He also served as project director of the ''[[Orthodox Study Bible]]'' and from 1997 served as the National Chaplain of the [[w:Sigma Alpha Epsilon|Sigma Alpha Epsilon]] fraternity.

Gillquist and his wife, Marilyn (married in 1960), were long-term residents of [[w:Santa Barbara, California|Santa Barbara, California]], but in June 2009 they resided in [[w:Bloomington, Indiana|Bloomington, Indiana]].

Gillquist died on July 1, 2012.

== Upbringing and education ==
Born in [[w:Minneapolis, Minnesota|Minneapolis, Minnesota]], Gillquist grew up nominally [[w:Lutheranism|Lutheran]]. He attended the [[w:University of Minnesota|University of Minnesota]] where he received a B.A. degree in journalism and was active in the Sigma Alpha Epsilon fraternity. While at university he became involved with the [[w:Campus Crusade for Christ|Campus Crusade for Christ]] evangelistic organization and became a born-again Christian.<ref>“Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005</ref>

Gillquist pursued graduate studies at [[w:Dallas Theological Seminary|Dallas Theological Seminary]] and at [[w:Wheaton College (Illinois)|Wheaton College]].<ref>[http://www.wordirect.com/board-gillquist.htm Wordirect Board of Directors biography]</ref> After graduating, he became a full-time staff member of Campus Crusade for Christ in the 1960s, starting a ministry at the [[w:University of Notre Dame|University of Notre Dame]] and ultimately becoming a regional director with the organization. After several years with Campus Crusade, Gillquist worked for three years at the [[w:University of Memphis|University of Memphis]], then for 11 years with [[w:Thomas Nelson (publisher)|Thomas Nelson Publishing]] in [[w:Nashville, Tennessee|Nashville|Nashville, Tennessee|Nashville]], where he eventually became a senior editor.<ref>[http://www.beliefnet.com/story/161/story_16180_1.html Gillquist, Peter E. "Raising Children with Christ, Compassion, and Commitment"]</ref> In 1975 he served on the Overview Committee for Nelson's [[w:New King James Version|New King James Version]] of the Bible.<ref>[http://www.dtl.org/versions/misc/translators.htm NKJV Translators]</ref>

Gillquist was the father of six children and grandfather of 19 grandchildren.

== Spiritual journey ==
[[File:Peter E. Gilquist - reposed - DSCF4525.JPG|thumb|left|The body of Archpriest Peter E. Gillquist lying in state at All Saints' Orthodox Church, [[Bloomington, Indiana]], the day before his burial]]
While still on staff at Campus Crusade, Gillquist and some of his colleagues began studying church history and came to the conclusion that the [[Orthodox Christianity|Orthodox Church]] was the only unchanged church in history.<ref name="ntd"/> In 1973 Gillquist and his colleagues in Chicago established a network of [[house church]]es throughout the United States, aiming to restore a primitive form of Christianity, which was called the New Covenant Apostolic Order. Researching the historical basis of the Christian faith, Gillquist and his colleagues found sources for this restoration in the writings of the early [[Church Fathers]]. This led the group to practice a more [[liturgy|liturgical]] form of [[Christian worship|worship]] than in their previous evangelical background. Originally known as the Christian World Liberation Front, and then the New Covenant Apostolic Order, in 1979 the [[Evangelical Orthodox Church]] (EOC) was organized.

A desire for [[Apostolic Succession]] led most members of the EOC to join the [[Antiochian Orthodox Christian Archdiocese of North America]] in 1987 after first investigating the Episcopal Church, the Roman Catholic Church, the Greek Archdiocese, and the Orthodox Church in America (OCA). Gillquist and other EOC leaders traveled to [[Istanbul]] to meet with the [[Ecumenical Patriarch of Constantinople]] but were unable to complete any substantial progress toward their goal. However, they were able to meet with the [[Patriarch of Antioch]] during his historic visit to Los Angeles that year. After further discussions, Gillquist led seventeen [[parish]]es with 2,000 members into the Antiochian Archdiocese in 1987. This group became known as the Antiochian Evangelical Orthodox Mission, lasting until 1995 when its parishes were absorbed into the standard [[diocese|diocesan]] framework of the archdiocese.

==Death==
Archpriest Peter E. Gillquist died on July 1, 2012 in [[Bloomington, Indiana]], after suffering from [[melanoma]]. After services in Bloomington and [[Carmel, Indiana]], he is to be buried at the cemetery at Bloomington's All Saints' Orthodox Church, where his son, Rev. Peter Jon Gillquist, serves as the priest.<ref name=ocaObit/><ref>[http://allsaintsbloomington.org/our-pastor/fr-peter-seniors-health/ Memory Eternal Fr. Peter E.]</ref>

==Works==
*''Becoming Orthodox: A Journey to the Ancient Christian Faith.'' Ben Lomond: Conciliar Press, 1992. (ISBN 0962271330)
*''Metropolitan Philip: His Life and Dreams - The Authorized Biography of His Eminence, Metropolitan [[Philip (Saliba) of New York|Philip Saliba]].'' Thomas Nelson, 1991. (ISBN 0840775881)
*[http://www.beliefnet.com/story/161/story_16180_1.html "Raising Children With Christ, Compassion, and Commitment: Five steps for Christian parents to build strong bonds between their kids and church"] by Fr. Peter E. Gillquist, reprinted from ''Again'' magazine with permission of Conciliar Press.

== Notes ==
<div class="references-small">
<references />
</div>

== Sources ==
* Gillquist, The Rev. Peter E. ''Becoming Orthodox: A Journey to the Ancient Christian Faith''. Ben Lomond, CA: Conciliar Press, 1989. (ISBN 0-9622713-3-0)
* [http://media.www.ntdaily.com/media/storage/paper877/news/2005/02/22/UndefinedSection/Reverend.Speaks.On.His.Conversion-1892984.shtml?norewrite200609050947&sourcedomain=www.ntdaily.com “Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005]

==External links==
*[http://www.beliefnet.com/author/author_97.html Father Peter Gillquist: Beliefnet Columnist] (includes links to articles)
*[http://www.orthodox.tv/sermons.php Sermons] from Orthodox.tv

Peter Gillquist

2012-07-07T19:16:43Z

Frjohnwhiteford:

'''Peter E. Gillquist''' (July 13, 1938 - July 1, 2012<ref>http://oca.org/in-memoriam/archpriest-peter-e.-gillquist "In Memoriam - Archpriest Peter E. Gillquist, "Orthodox Church in America. Accessed 4 July 2012</ref>) was an [[archpriest]] in the [[Antiochian Orthodox Christian Archdiocese of North America]] and retired chairman of the archdiocese's department of missions and evangelism. He was chairman of Conciliar Press (Ben Lomond, California) and the author of numerous books, including ''Love Is Now'', ''The Physical Side of Being Spiritual'' and ''Becoming Orthodox.'' He also served as project director of the ''[[Orthodox Study Bible]]'' and from 1997 served as the National Chaplain of the [[w:Sigma Alpha Epsilon|Sigma Alpha Epsilon]] fraternity.

Gillquist and his wife, Marilyn (married in 1960), were long-term residents of [[w:Santa Barbara, California|Santa Barbara, California]], but in June 2009 they resided in [[w:Bloomington, Indiana|Bloomington, Indiana]].

Gillquist died on July 1, 2012.

== Upbringing and education ==
Born in [[w:Minneapolis, Minnesota|Minneapolis, Minnesota]], Gillquist grew up nominally [[w:Lutheranism|Lutheran]]. He attended the [[w:University of Minnesota|University of Minnesota]] where he received a B.A. degree in journalism and was active in the Sigma Alpha Epsilon fraternity. While at university he became involved with the [[w:Campus Crusade for Christ|Campus Crusade for Christ]] evangelistic organization and became a born-again Christian.<ref>[http://media.www.ntdaily.com/media/storage/paper877/news/2005/02/22/UndefinedSection/Reverend.Speaks.On.His.Conversion-1892984.shtml?norewrite200609050947 “Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005]</ref>

Gillquist pursued graduate studies at [[Dallas Theological Seminary]] and at [[Wheaton College (Illinois)|Wheaton College]].<ref>[http://www.wordirect.com/board-gillquist.htm Wordirect Board of Directors biography]</ref> After graduating, he became a full-time staff member of Campus Crusade for Christ in the 1960s, starting a ministry at the [[University of Notre Dame]] and ultimately becoming a regional director with the organization. After several years with Campus Crusade, Gillquist worked for three years at the [[University of Memphis]], then for 11 years with [[Thomas Nelson (publisher)|Thomas Nelson Publishing]] in [[Nashville, Tennessee|Nashville]], where he eventually became a senior editor.<ref>[http://www.beliefnet.com/story/161/story_16180_1.html Gillquist, Peter E. "Raising Children with Christ, Compassion, and Commitment"]</ref> In 1975 he served on the Overview Committee for Nelson's [[New King James Version]] of the Bible.<ref>[http://www.dtl.org/versions/misc/translators.htm NKJV Translators]</ref>

Gillquist was the father of six children and grandfather of 19 grandchildren.

== Spiritual journey ==
[[File:Peter E. Gilquist - reposed - DSCF4525.JPG|thumb|left|The body of Archpriest Peter E. Gillquist lying in state at All Saints' Orthodox Church, [[Bloomington, Indiana]], the day before his burial]]
While still on staff at Campus Crusade, Gillquist and some of his colleagues began studying church history and came to the conclusion that the [[Orthodox Christianity|Orthodox Church]] was the only unchanged church in history.<ref name="ntd"/> In 1973 Gillquist and his colleagues in Chicago established a network of [[house church]]es throughout the United States, aiming to restore a primitive form of Christianity, which was called the New Covenant Apostolic Order. Researching the historical basis of the Christian faith, Gillquist and his colleagues found sources for this restoration in the writings of the early [[Church Fathers]]. This led the group to practice a more [[liturgy|liturgical]] form of [[Christian worship|worship]] than in their previous evangelical background. Originally known as the Christian World Liberation Front, and then the New Covenant Apostolic Order, in 1979 the [[Evangelical Orthodox Church]] (EOC) was organized.

A desire for [[Apostolic Succession]] led most members of the EOC to join the [[Antiochian Orthodox Christian Archdiocese of North America]] in 1987 after first investigating the Episcopal Church, the Roman Catholic Church, the Greek Archdiocese, and the Orthodox Church in America (OCA). Gillquist and other EOC leaders traveled to [[Istanbul]] to meet with the [[Ecumenical Patriarch of Constantinople]] but were unable to complete any substantial progress toward their goal. However, they were able to meet with the [[Patriarch of Antioch]] during his historic visit to Los Angeles that year. After further discussions, Gillquist led seventeen [[parish]]es with 2,000 members into the Antiochian Archdiocese in 1987. This group became known as the Antiochian Evangelical Orthodox Mission, lasting until 1995 when its parishes were absorbed into the standard [[diocese|diocesan]] framework of the archdiocese.

==Death==
Archpriest Peter E. Gillquist died on July 1, 2012 in [[Bloomington, Indiana]], after suffering from [[melanoma]]. After services in Bloomington and [[Carmel, Indiana]], he is to be buried at the cemetery at Bloomington's All Saints' Orthodox Church, where his son, Rev. Peter Jon Gillquist, serves as the priest.<ref name=ocaObit/><ref>[http://allsaintsbloomington.org/our-pastor/fr-peter-seniors-health/ Memory Eternal Fr. Peter E.]</ref>

==Works==
*''Becoming Orthodox: A Journey to the Ancient Christian Faith.'' Ben Lomond: Conciliar Press, 1992. (ISBN 0962271330)
*''Metropolitan Philip: His Life and Dreams - The Authorized Biography of His Eminence, Metropolitan [[Philip (Saliba) of New York|Philip Saliba]].'' Thomas Nelson, 1991. (ISBN 0840775881)
*[http://www.beliefnet.com/story/161/story_16180_1.html "Raising Children With Christ, Compassion, and Commitment: Five steps for Christian parents to build strong bonds between their kids and church"] by Fr. Peter E. Gillquist, reprinted from ''Again'' magazine with permission of Conciliar Press.

== Notes ==
<div class="references-small">
<references />
</div>

== Sources ==
* Gillquist, The Rev. Peter E. ''Becoming Orthodox: A Journey to the Ancient Christian Faith''. Ben Lomond, CA: Conciliar Press, 1989. (ISBN 0-9622713-3-0)
* [http://media.www.ntdaily.com/media/storage/paper877/news/2005/02/22/UndefinedSection/Reverend.Speaks.On.His.Conversion-1892984.shtml?norewrite200609050947&sourcedomain=www.ntdaily.com “Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005]

==External links==
*[http://www.beliefnet.com/author/author_97.html Father Peter Gillquist: Beliefnet Columnist] (includes links to articles)
*[http://www.orthodox.tv/sermons.php Sermons] from Orthodox.tv

Peter Gillquist

2012-07-07T19:12:32Z

Frjohnwhiteford:

'''Peter E. Gillquist''' (July 13, 1938 - July 1, 2012<ref>http://oca.org/in-memoriam/archpriest-peter-e.-gillquist "In Memoriam - Archpriest Peter E. Gillquist, "Orthodox Church in America. Accessed 4 July 2012</ref>) was an [[archpriest]] in the [[Antiochian Orthodox Christian Archdiocese of North America]] and retired chairman of the archdiocese's department of missions and evangelism. He was chairman of Conciliar Press (Ben Lomond, California) and the author of numerous books, including ''Love Is Now'', ''The Physical Side of Being Spiritual'' and ''Becoming Orthodox.'' He also served as project director of the ''[[Orthodox Study Bible]]'' and from 1997 served as the National Chaplain of the [[w:Sigma Alpha Epsilon|Sigma Alpha Epsilon]] fraternity.

Gillquist and his wife, Marilyn (married in 1960), were long-term residents of [[Santa Barbara, California]], but in June 2009 they resided in [[Bloomington, Indiana]].

Gillquist died on July 1, 2012.

== Upbringing and education ==
Born in [[Minneapolis, Minnesota]], Gillquist grew up nominally [[Lutheranism|Lutheran]]. He attended the [[University of Minnesota]] where he received a B.A. degree in journalism and was active in the Sigma Alpha Epsilon fraternity. While at university he became involved with the [[Campus Crusade for Christ]] evangelistic organization and became a [[Born again Christianity|born-again Christian]].<ref name="ntd">[http://media.www.ntdaily.com/media/storage/paper877/news/2005/02/22/UndefinedSection/Reverend.Speaks.On.His.Conversion-1892984.shtml?norewrite200609050947&sourcedomain=www.ntdaily.com “Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005]</ref>

Gillquist pursued graduate studies at [[Dallas Theological Seminary]] and at [[Wheaton College (Illinois)|Wheaton College]].<ref>[http://www.wordirect.com/board-gillquist.htm Wordirect Board of Directors biography]</ref> After graduating, he became a full-time staff member of Campus Crusade for Christ in the 1960s, starting a ministry at the [[University of Notre Dame]] and ultimately becoming a regional director with the organization. After several years with Campus Crusade, Gillquist worked for three years at the [[University of Memphis]], then for 11 years with [[Thomas Nelson (publisher)|Thomas Nelson Publishing]] in [[Nashville, Tennessee|Nashville]], where he eventually became a senior editor.<ref>[http://www.beliefnet.com/story/161/story_16180_1.html Gillquist, Peter E. "Raising Children with Christ, Compassion, and Commitment"]</ref> In 1975 he served on the Overview Committee for Nelson's [[New King James Version]] of the Bible.<ref>[http://www.dtl.org/versions/misc/translators.htm NKJV Translators]</ref>

Gillquist was the father of six children and grandfather of 19 grandchildren.

== Spiritual journey ==
[[File:Peter E. Gilquist - reposed - DSCF4525.JPG|thumb|left|The body of Archpriest Peter E. Gillquist lying in state at All Saints' Orthodox Church, [[Bloomington, Indiana]], the day before his burial]]
While still on staff at Campus Crusade, Gillquist and some of his colleagues began studying church history and came to the conclusion that the [[Orthodox Christianity|Orthodox Church]] was the only unchanged church in history.<ref name="ntd"/> In 1973 Gillquist and his colleagues in Chicago established a network of [[house church]]es throughout the United States, aiming to restore a primitive form of Christianity, which was called the New Covenant Apostolic Order. Researching the historical basis of the Christian faith, Gillquist and his colleagues found sources for this restoration in the writings of the early [[Church Fathers]]. This led the group to practice a more [[liturgy|liturgical]] form of [[Christian worship|worship]] than in their previous evangelical background. Originally known as the Christian World Liberation Front, and then the New Covenant Apostolic Order, in 1979 the [[Evangelical Orthodox Church]] (EOC) was organized.

A desire for [[Apostolic Succession]] led most members of the EOC to join the [[Antiochian Orthodox Christian Archdiocese of North America]] in 1987 after first investigating the Episcopal Church, the Roman Catholic Church, the Greek Archdiocese, and the Orthodox Church in America (OCA). Gillquist and other EOC leaders traveled to [[Istanbul]] to meet with the [[Ecumenical Patriarch of Constantinople]] but were unable to complete any substantial progress toward their goal. However, they were able to meet with the [[Patriarch of Antioch]] during his historic visit to Los Angeles that year. After further discussions, Gillquist led seventeen [[parish]]es with 2,000 members into the Antiochian Archdiocese in 1987. This group became known as the Antiochian Evangelical Orthodox Mission, lasting until 1995 when its parishes were absorbed into the standard [[diocese|diocesan]] framework of the archdiocese.

==Death==
Archpriest Peter E. Gillquist died on July 1, 2012 in [[Bloomington, Indiana]], after suffering from [[melanoma]]. After services in Bloomington and [[Carmel, Indiana]], he is to be buried at the cemetery at Bloomington's All Saints' Orthodox Church, where his son, Rev. Peter Jon Gillquist, serves as the priest.<ref name=ocaObit/><ref>[http://allsaintsbloomington.org/our-pastor/fr-peter-seniors-health/ Memory Eternal Fr. Peter E.]</ref>

==Works==
*''Becoming Orthodox: A Journey to the Ancient Christian Faith.'' Ben Lomond: Conciliar Press, 1992. (ISBN 0962271330)
*''Metropolitan Philip: His Life and Dreams - The Authorized Biography of His Eminence, Metropolitan [[Philip (Saliba) of New York|Philip Saliba]].'' Thomas Nelson, 1991. (ISBN 0840775881)
*[http://www.beliefnet.com/story/161/story_16180_1.html "Raising Children With Christ, Compassion, and Commitment: Five steps for Christian parents to build strong bonds between their kids and church"] by Fr. Peter E. Gillquist, reprinted from ''Again'' magazine with permission of Conciliar Press.

== Notes ==
<div class="references-small">
<references />
</div>

== Sources ==
* Gillquist, The Rev. Peter E. ''Becoming Orthodox: A Journey to the Ancient Christian Faith''. Ben Lomond, CA: Conciliar Press, 1989. (ISBN 0-9622713-3-0)
* [http://media.www.ntdaily.com/media/storage/paper877/news/2005/02/22/UndefinedSection/Reverend.Speaks.On.His.Conversion-1892984.shtml?norewrite200609050947&sourcedomain=www.ntdaily.com “Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005]

==External links==
*[http://www.beliefnet.com/author/author_97.html Father Peter Gillquist: Beliefnet Columnist] (includes links to articles)
*[http://www.orthodox.tv/sermons.php Sermons] from Orthodox.tv

Peter Gillquist

2012-07-07T19:09:43Z

Frjohnwhiteford:

'''Peter E. Gillquist''' (July 13, 1938 - July 1, 2012<ref name=ocaObit>{{cite web|url=http://oca.org/in-memoriam/archpriest-peter-e.-gillquist|title=In Memoriam - Archpriest Peter E. Gillquist|date=July 2, 2012|publisher=[[Orthodox Church in America]]|accessdate=4 July 2012}}</ref>) was an [[archpriest]] in the [[Antiochian Orthodox Christian Archdiocese of North America]] and retired chairman of the archdiocese's department of missions and evangelism. He was chairman of Conciliar Press (Ben Lomond, California) and the author of numerous books, including ''Love Is Now'', ''The Physical Side of Being Spiritual'' and ''Becoming Orthodox.'' He also served as project director of the ''[[Orthodox Study Bible (Eastern Orthodox)|Orthodox Study Bible]]'' and from 1997 served as the National Chaplain of the [[w:Sigma Alpha Epsilon]] fraternity.

Gillquist and his wife, Marilyn (married in 1960), were long-term residents of [[Santa Barbara, California]], but in June 2009 they resided in [[Bloomington, Indiana]].

Gillquist died on July 1, 2012.

== Upbringing and education ==
Born in [[Minneapolis, Minnesota]], Gillquist grew up nominally [[Lutheranism|Lutheran]]. He attended the [[University of Minnesota]] where he received a B.A. degree in journalism and was active in the Sigma Alpha Epsilon fraternity. While at university he became involved with the [[Campus Crusade for Christ]] evangelistic organization and became a [[Born again Christianity|born-again Christian]].<ref name="ntd">[http://media.www.ntdaily.com/media/storage/paper877/news/2005/02/22/UndefinedSection/Reverend.Speaks.On.His.Conversion-1892984.shtml?norewrite200609050947&sourcedomain=www.ntdaily.com “Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005]</ref>

Gillquist pursued graduate studies at [[Dallas Theological Seminary]] and at [[Wheaton College (Illinois)|Wheaton College]].<ref>[http://www.wordirect.com/board-gillquist.htm Wordirect Board of Directors biography]</ref> After graduating, he became a full-time staff member of Campus Crusade for Christ in the 1960s, starting a ministry at the [[University of Notre Dame]] and ultimately becoming a regional director with the organization. After several years with Campus Crusade, Gillquist worked for three years at the [[University of Memphis]], then for 11 years with [[Thomas Nelson (publisher)|Thomas Nelson Publishing]] in [[Nashville, Tennessee|Nashville]], where he eventually became a senior editor.<ref>[http://www.beliefnet.com/story/161/story_16180_1.html Gillquist, Peter E. "Raising Children with Christ, Compassion, and Commitment"]</ref> In 1975 he served on the Overview Committee for Nelson's [[New King James Version]] of the Bible.<ref>[http://www.dtl.org/versions/misc/translators.htm NKJV Translators]</ref>

Gillquist was the father of six children and grandfather of 19 grandchildren.

== Spiritual journey ==
[[File:Peter E. Gilquist - reposed - DSCF4525.JPG|thumb|left|The body of Archpriest Peter E. Gillquist lying in state at All Saints' Orthodox Church, [[Bloomington, Indiana]], the day before his burial]]
While still on staff at Campus Crusade, Gillquist and some of his colleagues began studying church history and came to the conclusion that the [[Orthodox Christianity|Orthodox Church]] was the only unchanged church in history.<ref name="ntd"/> In 1973 Gillquist and his colleagues in Chicago established a network of [[house church]]es throughout the United States, aiming to restore a primitive form of Christianity, which was called the New Covenant Apostolic Order. Researching the historical basis of the Christian faith, Gillquist and his colleagues found sources for this restoration in the writings of the early [[Church Fathers]]. This led the group to practice a more [[liturgy|liturgical]] form of [[Christian worship|worship]] than in their previous evangelical background. Originally known as the Christian World Liberation Front, and then the New Covenant Apostolic Order, in 1979 the [[Evangelical Orthodox Church]] (EOC) was organized.

A desire for [[Apostolic Succession]] led most members of the EOC to join the [[Antiochian Orthodox Christian Archdiocese of North America]] in 1987 after first investigating the Episcopal Church, the Roman Catholic Church, the Greek Archdiocese, and the Orthodox Church in America (OCA). Gillquist and other EOC leaders traveled to [[Istanbul]] to meet with the [[Ecumenical Patriarch of Constantinople]] but were unable to complete any substantial progress toward their goal. However, they were able to meet with the [[Patriarch of Antioch]] during his historic visit to Los Angeles that year. After further discussions, Gillquist led seventeen [[parish]]es with 2,000 members into the Antiochian Archdiocese in 1987. This group became known as the Antiochian Evangelical Orthodox Mission, lasting until 1995 when its parishes were absorbed into the standard [[diocese|diocesan]] framework of the archdiocese.

==Death==
Archpriest Peter E. Gillquist died on July 1, 2012 in [[Bloomington, Indiana]], after suffering from [[melanoma]]. After services in Bloomington and [[Carmel, Indiana]], he is to be buried at the cemetery at Bloomington's All Saints' Orthodox Church, where his son, Rev. Peter Jon Gillquist, serves as the priest.<ref name=ocaObit/><ref>[http://allsaintsbloomington.org/our-pastor/fr-peter-seniors-health/ Memory Eternal Fr. Peter E.]</ref>

==Works==
*''Becoming Orthodox: A Journey to the Ancient Christian Faith.'' Ben Lomond: Conciliar Press, 1992. (ISBN 0962271330)
*''Metropolitan Philip: His Life and Dreams - The Authorized Biography of His Eminence, Metropolitan [[Philip (Saliba) of New York|Philip Saliba]].'' Thomas Nelson, 1991. (ISBN 0840775881)
*[http://www.beliefnet.com/story/161/story_16180_1.html "Raising Children With Christ, Compassion, and Commitment: Five steps for Christian parents to build strong bonds between their kids and church"] by Fr. Peter E. Gillquist, reprinted from ''Again'' magazine with permission of Conciliar Press.

== Notes ==
<div class="references-small">
<references />
</div>

== Sources ==
* Gillquist, The Rev. Peter E. ''Becoming Orthodox: A Journey to the Ancient Christian Faith''. Ben Lomond, CA: Conciliar Press, 1989. (ISBN 0-9622713-3-0)
* [http://media.www.ntdaily.com/media/storage/paper877/news/2005/02/22/UndefinedSection/Reverend.Speaks.On.His.Conversion-1892984.shtml?norewrite200609050947&sourcedomain=www.ntdaily.com “Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005]

==External links==
*[http://www.beliefnet.com/author/author_97.html Father Peter Gillquist: Beliefnet Columnist] (includes links to articles)
*[http://www.orthodox.tv/sermons.php Sermons] from Orthodox.tv

Peter Gillquist

2012-07-07T19:07:44Z

Frjohnwhiteford: /* External links */

'''Peter E. Gillquist''' (July 13, 1938 - July 1, 2012<ref name=ocaObit>{{cite web|url=http://oca.org/in-memoriam/archpriest-peter-e.-gillquist|title=In Memoriam - Archpriest Peter E. Gillquist|date=July 2, 2012|publisher=[[Orthodox Church in America]]|accessdate=4 July 2012}}</ref>) was an [[archpriest]] in the [[Antiochian Orthodox Christian Archdiocese of North America]] and retired chairman of the archdiocese's department of missions and evangelism. He was chairman of Conciliar Press (Ben Lomond, California) and the author of numerous books, including ''Love Is Now'', ''The Physical Side of Being Spiritual'' and ''Becoming Orthodox.'' He also served as project director of the ''[[Orthodox Study Bible (Eastern Orthodox)|Orthodox Study Bible]]'' and from 1997 served as the National Chaplain of the [[Sigma Alpha Epsilon]] fraternity.

Gillquist and his wife, Marilyn (married in 1960), were long-term residents of [[Santa Barbara, California]], but in June 2009 they resided in [[Bloomington, Indiana]].

Gillquist died on July 1, 2012.

== Upbringing and education ==
Born in [[Minneapolis, Minnesota]], Gillquist grew up nominally [[Lutheranism|Lutheran]]. He attended the [[University of Minnesota]] where he received a B.A. degree in journalism and was active in the Sigma Alpha Epsilon fraternity. While at university he became involved with the [[Campus Crusade for Christ]] evangelistic organization and became a [[Born again Christianity|born-again Christian]].<ref name="ntd">[http://media.www.ntdaily.com/media/storage/paper877/news/2005/02/22/UndefinedSection/Reverend.Speaks.On.His.Conversion-1892984.shtml?norewrite200609050947&sourcedomain=www.ntdaily.com “Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005]</ref>

Gillquist pursued graduate studies at [[Dallas Theological Seminary]] and at [[Wheaton College (Illinois)|Wheaton College]].<ref>[http://www.wordirect.com/board-gillquist.htm Wordirect Board of Directors biography]</ref> After graduating, he became a full-time staff member of Campus Crusade for Christ in the 1960s, starting a ministry at the [[University of Notre Dame]] and ultimately becoming a regional director with the organization. After several years with Campus Crusade, Gillquist worked for three years at the [[University of Memphis]], then for 11 years with [[Thomas Nelson (publisher)|Thomas Nelson Publishing]] in [[Nashville, Tennessee|Nashville]], where he eventually became a senior editor.<ref>[http://www.beliefnet.com/story/161/story_16180_1.html Gillquist, Peter E. "Raising Children with Christ, Compassion, and Commitment"]</ref> In 1975 he served on the Overview Committee for Nelson's [[New King James Version]] of the Bible.<ref>[http://www.dtl.org/versions/misc/translators.htm NKJV Translators]</ref>

Gillquist was the father of six children and grandfather of 19 grandchildren.

== Spiritual journey ==
[[File:Peter E. Gilquist - reposed - DSCF4525.JPG|thumb|left|The body of Archpriest Peter E. Gillquist lying in state at All Saints' Orthodox Church, [[Bloomington, Indiana]], the day before his burial]]
While still on staff at Campus Crusade, Gillquist and some of his colleagues began studying church history and came to the conclusion that the [[Orthodox Christianity|Orthodox Church]] was the only unchanged church in history.<ref name="ntd"/> In 1973 Gillquist and his colleagues in Chicago established a network of [[house church]]es throughout the United States, aiming to restore a primitive form of Christianity, which was called the New Covenant Apostolic Order. Researching the historical basis of the Christian faith, Gillquist and his colleagues found sources for this restoration in the writings of the early [[Church Fathers]]. This led the group to practice a more [[liturgy|liturgical]] form of [[Christian worship|worship]] than in their previous evangelical background. Originally known as the Christian World Liberation Front, and then the New Covenant Apostolic Order, in 1979 the [[Evangelical Orthodox Church]] (EOC) was organized.

A desire for [[Apostolic Succession]] led most members of the EOC to join the [[Antiochian Orthodox Christian Archdiocese of North America]] in 1987 after first investigating the Episcopal Church, the Roman Catholic Church, the Greek Archdiocese, and the Orthodox Church in America (OCA). Gillquist and other EOC leaders traveled to [[Istanbul]] to meet with the [[Ecumenical Patriarch of Constantinople]] but were unable to complete any substantial progress toward their goal. However, they were able to meet with the [[Patriarch of Antioch]] during his historic visit to Los Angeles that year. After further discussions, Gillquist led seventeen [[parish]]es with 2,000 members into the Antiochian Archdiocese in 1987. This group became known as the Antiochian Evangelical Orthodox Mission, lasting until 1995 when its parishes were absorbed into the standard [[diocese|diocesan]] framework of the archdiocese.

==Death==
Archpriest Peter E. Gillquist died on July 1, 2012 in [[Bloomington, Indiana]], after suffering from [[melanoma]]. After services in Bloomington and [[Carmel, Indiana]], he is to be buried at the cemetery at Bloomington's All Saints' Orthodox Church, where his son, Rev. Peter Jon Gillquist, serves as the priest.<ref name=ocaObit/><ref>[http://allsaintsbloomington.org/our-pastor/fr-peter-seniors-health/ Memory Eternal Fr. Peter E.]</ref>

==Works==
*''Becoming Orthodox: A Journey to the Ancient Christian Faith.'' Ben Lomond: Conciliar Press, 1992. (ISBN 0962271330)
*''Metropolitan Philip: His Life and Dreams - The Authorized Biography of His Eminence, Metropolitan [[Philip (Saliba) of New York|Philip Saliba]].'' Thomas Nelson, 1991. (ISBN 0840775881)
*[http://www.beliefnet.com/story/161/story_16180_1.html "Raising Children With Christ, Compassion, and Commitment: Five steps for Christian parents to build strong bonds between their kids and church"] by Fr. Peter E. Gillquist, reprinted from ''Again'' magazine with permission of Conciliar Press.

== Notes ==
{{reflist}}

== Sources ==
* Gillquist, The Rev. Peter E. ''Becoming Orthodox: A Journey to the Ancient Christian Faith''. Ben Lomond, CA: Conciliar Press, 1989. (ISBN 0-9622713-3-0)
* [http://media.www.ntdaily.com/media/storage/paper877/news/2005/02/22/UndefinedSection/Reverend.Speaks.On.His.Conversion-1892984.shtml?norewrite200609050947&sourcedomain=www.ntdaily.com “Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005]

==External links==
*[http://www.beliefnet.com/author/author_97.html Father Peter Gillquist: Beliefnet Columnist] (includes links to articles)
*[http://www.orthodox.tv/sermons.php Sermons] from Orthodox.tv

Peter Gillquist

2012-07-07T19:06:58Z

Frjohnwhiteford: Importing Wikipedia Material

'''Peter E. Gillquist''' (July 13, 1938 - July 1, 2012<ref name=ocaObit>{{cite web|url=http://oca.org/in-memoriam/archpriest-peter-e.-gillquist|title=In Memoriam - Archpriest Peter E. Gillquist|date=July 2, 2012|publisher=[[Orthodox Church in America]]|accessdate=4 July 2012}}</ref>) was an [[archpriest]] in the [[Antiochian Orthodox Christian Archdiocese of North America]] and retired chairman of the archdiocese's department of missions and evangelism. He was chairman of Conciliar Press (Ben Lomond, California) and the author of numerous books, including ''Love Is Now'', ''The Physical Side of Being Spiritual'' and ''Becoming Orthodox.'' He also served as project director of the ''[[Orthodox Study Bible (Eastern Orthodox)|Orthodox Study Bible]]'' and from 1997 served as the National Chaplain of the [[Sigma Alpha Epsilon]] fraternity.

Gillquist and his wife, Marilyn (married in 1960), were long-term residents of [[Santa Barbara, California]], but in June 2009 they resided in [[Bloomington, Indiana]].

Gillquist died on July 1, 2012.

== Upbringing and education ==
Born in [[Minneapolis, Minnesota]], Gillquist grew up nominally [[Lutheranism|Lutheran]]. He attended the [[University of Minnesota]] where he received a B.A. degree in journalism and was active in the Sigma Alpha Epsilon fraternity. While at university he became involved with the [[Campus Crusade for Christ]] evangelistic organization and became a [[Born again Christianity|born-again Christian]].<ref name="ntd">[http://media.www.ntdaily.com/media/storage/paper877/news/2005/02/22/UndefinedSection/Reverend.Speaks.On.His.Conversion-1892984.shtml?norewrite200609050947&sourcedomain=www.ntdaily.com “Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005]</ref>

Gillquist pursued graduate studies at [[Dallas Theological Seminary]] and at [[Wheaton College (Illinois)|Wheaton College]].<ref>[http://www.wordirect.com/board-gillquist.htm Wordirect Board of Directors biography]</ref> After graduating, he became a full-time staff member of Campus Crusade for Christ in the 1960s, starting a ministry at the [[University of Notre Dame]] and ultimately becoming a regional director with the organization. After several years with Campus Crusade, Gillquist worked for three years at the [[University of Memphis]], then for 11 years with [[Thomas Nelson (publisher)|Thomas Nelson Publishing]] in [[Nashville, Tennessee|Nashville]], where he eventually became a senior editor.<ref>[http://www.beliefnet.com/story/161/story_16180_1.html Gillquist, Peter E. "Raising Children with Christ, Compassion, and Commitment"]</ref> In 1975 he served on the Overview Committee for Nelson's [[New King James Version]] of the Bible.<ref>[http://www.dtl.org/versions/misc/translators.htm NKJV Translators]</ref>

Gillquist was the father of six children and grandfather of 19 grandchildren.

== Spiritual journey ==
[[File:Peter E. Gilquist - reposed - DSCF4525.JPG|thumb|left|The body of Archpriest Peter E. Gillquist lying in state at All Saints' Orthodox Church, [[Bloomington, Indiana]], the day before his burial]]
While still on staff at Campus Crusade, Gillquist and some of his colleagues began studying church history and came to the conclusion that the [[Orthodox Christianity|Orthodox Church]] was the only unchanged church in history.<ref name="ntd"/> In 1973 Gillquist and his colleagues in Chicago established a network of [[house church]]es throughout the United States, aiming to restore a primitive form of Christianity, which was called the New Covenant Apostolic Order. Researching the historical basis of the Christian faith, Gillquist and his colleagues found sources for this restoration in the writings of the early [[Church Fathers]]. This led the group to practice a more [[liturgy|liturgical]] form of [[Christian worship|worship]] than in their previous evangelical background. Originally known as the Christian World Liberation Front, and then the New Covenant Apostolic Order, in 1979 the [[Evangelical Orthodox Church]] (EOC) was organized.

A desire for [[Apostolic Succession]] led most members of the EOC to join the [[Antiochian Orthodox Christian Archdiocese of North America]] in 1987 after first investigating the Episcopal Church, the Roman Catholic Church, the Greek Archdiocese, and the Orthodox Church in America (OCA). Gillquist and other EOC leaders traveled to [[Istanbul]] to meet with the [[Ecumenical Patriarch of Constantinople]] but were unable to complete any substantial progress toward their goal. However, they were able to meet with the [[Patriarch of Antioch]] during his historic visit to Los Angeles that year. After further discussions, Gillquist led seventeen [[parish]]es with 2,000 members into the Antiochian Archdiocese in 1987. This group became known as the Antiochian Evangelical Orthodox Mission, lasting until 1995 when its parishes were absorbed into the standard [[diocese|diocesan]] framework of the archdiocese.

==Death==
Archpriest Peter E. Gillquist died on July 1, 2012 in [[Bloomington, Indiana]], after suffering from [[melanoma]]. After services in Bloomington and [[Carmel, Indiana]], he is to be buried at the cemetery at Bloomington's All Saints' Orthodox Church, where his son, Rev. Peter Jon Gillquist, serves as the priest.<ref name=ocaObit/><ref>[http://allsaintsbloomington.org/our-pastor/fr-peter-seniors-health/ Memory Eternal Fr. Peter E.]</ref>

==Works==
*''Becoming Orthodox: A Journey to the Ancient Christian Faith.'' Ben Lomond: Conciliar Press, 1992. (ISBN 0962271330)
*''Metropolitan Philip: His Life and Dreams - The Authorized Biography of His Eminence, Metropolitan [[Philip (Saliba) of New York|Philip Saliba]].'' Thomas Nelson, 1991. (ISBN 0840775881)
*[http://www.beliefnet.com/story/161/story_16180_1.html "Raising Children With Christ, Compassion, and Commitment: Five steps for Christian parents to build strong bonds between their kids and church"] by Fr. Peter E. Gillquist, reprinted from ''Again'' magazine with permission of Conciliar Press.

== Notes ==
{{reflist}}

== Sources ==
* Gillquist, The Rev. Peter E. ''Becoming Orthodox: A Journey to the Ancient Christian Faith''. Ben Lomond, CA: Conciliar Press, 1989. (ISBN 0-9622713-3-0)
* [http://media.www.ntdaily.com/media/storage/paper877/news/2005/02/22/UndefinedSection/Reverend.Speaks.On.His.Conversion-1892984.shtml?norewrite200609050947&sourcedomain=www.ntdaily.com “Reverend Speaks on His Conversion”, ''North Texas Daily'', 2/25/2005]

==External links==
*[http://www.beliefnet.com/author/author_97.html Father Peter Gillquist: Beliefnet Columnist] (includes links to articles)
*[http://www.orthodox.tv/sermons.php Sermons] from Orthodox.tv

[[Category:Modern Writers]]
[[Category:Priests]]
[[Category:Converts to Orthodox Christianity|Gillquist]]

User:Frjohnwhiteford

2012-06-26T11:08:43Z

Frjohnwhiteford:

[[Image:Frjohnwhiteford.jpg|right|Fr. [[John Whiteford]]]]

My name is Fr. John Whiteford, and I pastor [http://www.saintjonah.org St. Jonah Orthodox Church], in [[w:Spring, Texas|Spring, Texas]].

I was born in [[w:Riverside, California|Riverside, California]] in 1966, and lived in [[w:Grand Terrace, California|Grand Terrace, California]]. My family moved to [[w:Murray, Kentucky|Murray, Kentucky]] in 1976, and then to [[w:Houston, Texas|Houston, Texas]] in 1978.

I was raised in [[w:Church of the Nazarene|the Church of the Nazarene]], but began studying Orthodoxy while working on my B.A. in Theology at [[w:Southern Nazarene University|Southern Nazarene University]] in [[w:Bethany, Oklahoma|Bethany, Oklahoma]]. I decided to convert not long after graduating from there in 1990. I was baptized at [http://www.russianorthodoxoklahoma.org/ St. Benedict Orthodox Church] in [[w:Oklahoma City|Oklahoma City]] on November 10th, 1990.

I wrote an article entitled [http://orthodoxinfo.com/inquirers/tca_solascriptura.aspx Sola Scriptura: In the Vanity of Their Minds], which laid out many of the theological reasons for my conversion. This article was published in the Christian Activist in 1995, and then was published in a revised and somewhat expanded form by [[Conciliar Press]] in 1996, under the title [http://www.conciliarpress.com/products/Sola-Scriptura.html Sola Scriptura: An Orthodox Analysis of the Cornerstone of Reformation Theology]. This essay has been translated into [http://www.saintjonah.org/articles.htm Russian, Serbo-Croat, Romanian, Bulgarian, Portuguese, Italian, Chinese, Arabic, and Swedish]. The Russian text was published as a [http://www.anb.nnov.ru/book/catalog.pdf booklet] by the [http://www.anb.nnov.ru/ Brotherhood of St. Alexander Nevsky in Nizhny Novgorod], in 2000.

I married Wendy Woo in 1988, who was baptized in 1991 and took the name "Patricia". I now have two daughters, Elizabeth and Catherine, and you can see them all in [http://saintjonah.org/pics/freliaswen.jpg this photo] with Fr. [[Elias Wen]] (who turned 110 in 2006, reposed on June 9th, 2007, and was the oldest living priest in the Orthodox Church at that time).

I was ordained a deacon by [[Hilarion (Kapral) of Sydney|Metropolitan Hilarion]] on March 4th, 1995, and a priest by [[Gabriel (Chemodakov) of Manhattan|Bishop Gabriel]] on January 14th, 2001.

I was a representative of the [[ROCOR]] [http://www.chicagodiocese.org/ Diocese of Chicago and Mid-America] at [[Act of Canonical Communion with the Moscow Patriarchate|the signing of the Act of Canonical Communion between the Moscow Patriarchate and the Russian Orthodox Church Outside of Russia, in Moscow, on May 17, 2007]]. For more on that trip, you can [http://www.saintjonah.org/moscowpilgrimage.htm click here].

I currently am the general editor of the [http://www.stinnocentpress.com/products/liturgical_calendar.html St. Innocent Liturgical Calendar], and also post [http://www.saintjonah.org/services/ liturgical texts on our parish web site].

You can read some articles I have written over the years by [http://www.saintjonah.org/articles.htm clicking here], and listen to sermons by [http://www.saintjonah.org/podcasts/sermons.htm clicking here].

You can hear an interview I did on the subject of Sola Scriptura on the Illumined Heart Podcast by [http://ancientfaith.com/podcasts/illuminedheart/speaking_of_sola_scriptura_faith_alone clicking here].

You can hear a discussion on the same show on the issue of Orthodoxy, Socialism, and Capitalism by [http://ancientfaith.com/podcasts/illuminedheart/orthodox_christianity_and_capitalism_revisited clicking here].

You can also hear a discussion on Ancient Faith today on the issue of Gay "Marriage" by [http://ancientfaith.com/podcasts/aftoday/same_sex_marriage clicking here].

{{Template:User ROCOR}}
{{Template:User clergy}}
{{Template:User en}}
{{Template:User ru-0}}
[[Category:User Pages|{{PAGENAME}}]]

Sophianism

2012-06-05T23:30:17Z

Frjohnwhiteford: /* See also */

'''Sophianism''' (from Greek Σοφια "wisdom") is a [[heresy]] which has been condemned by the [[Russian Orthodox Church]]. Sophianism has roots in Wisdom theology, nineteenth and twentieth century Russian theology, preeminently [[Sergius Bulgakov]] through the influence of [[w:Vladimir Solovyov (philosopher)|Vladimir Solovyov]]. Russian Orthodox priest [[Georges Florovsky]] and Orthodox theologian [[Vladimir Lossky]] opposed the interjection of the deity Sophia. Lossky stated that it was a misguided uniting together of the [[Holy Spirit]] and the [[Virgin Mary]] into a single deity or hypostasis of [[God]].

==Official Pronouncements Condemning Sophianism==

===Decree of the Moscow Patriarchate===

:"By our decision of 24 August, 1935, No.93 it was determined:

:i) The teaching of Professor and Archpriest S.N. Bulgakov -- which, by its peculiar and arbitrary (Sophian) interpretation, often distorts the dogmas of the Orthodox faith, which in some of its points directly repeats false teachings already condemned by conciliar decisions of the Church, and the possible deductions resulting from which could even prove dangerous to spiritual life -- this teaching is to be recognized as alien to the Holy Orthodox Church of Christ, and all its faithful servants and children are to be cautioned against an acceptance of this teaching.

:ii) Those Orthodox Reverend Archpastors, clergy and laity who have indiscreetly embraced Bulgakov's teaching and who have promoted it in their preaching and works, either written or printed, are to be called upon to correct the errors committed and to be steadfastly faithful to "sound teaching"."

===Decree of ROCOR===

Decision of the Bishops' Council of the Russian Orthodox Church Abroad of the 17/30 October 1935 concerning the new teaching of Archpriest Sergei Bulgakov on Sophia, the [[Holy Wisdom|Wisdom]] of God:

:"i) To recognize the teaching of Archpriest Sergei Bulgakov on Sophia the Wisdom of God as heretical.

:ii) To inform [[Eulogius (Georgievsky) of Paris|Metropolitan Evlogy]] of this Decision of the Council and to request that he admonish Archpriest Bulgakov with the intention of prompting him to publicly renounce his heretical teaching concerning Sophia and to make a report about the consequences of such admonition to the Synod of Bishops of the Russian Orthodox Church Abroad.

:iii) In the event that Archpriest Bulgakov does not repent, the present Decision of the Council which condemns the heresy of Sophianism is to be made known to all Autocephalous Churches." <ref>[http://ecumenizm.tripod.com/ECUMENIZM/id17.html The Sophian Heresy and Attempts to Feminize God], December 13, 2007</ref>

The 1935 decision of the Church Abroad was based on Archbishop Seraphim (Sobolev) of Boguchar’s Novoe uchenie o Sofii (Sofia, 1935), as well as on the arguments of St. [[John Maximovitch|John (Maximovitch)]].<ref>Protopresbyter George Grabbe, ''Toward a History of the Ecclesiastical Divisions Within the Russian Diaspora'', Living Orthodoxy, Vol. XIV, No. 4, July-August, 1992, p. 38</ref> St. John, in his book ''The Orthodox Veneration of the Mother of God'', discusses at length why the [[sophianism]] of Sergius Bulgakov is [[heresy]], specifically one as destructive as [[Nestorianism]]. Speaking of those who attempt to deify the Theotokos, he wrote:
:In the words [of Fr. Sergius Bulgakov], when the Holy Spirit came to dwell in the Virgin Mary, she acquired "a dyadic life, human and divine; that is, She was completely deified, because in Her hypostatic being was manifest the living, creative revelation of the Holy Spirit" (Archpriest Sergei Bulgakov, The Unburnt Bush, 1927, p. 154). "She is a perfect manifestation of the Third Hypostasis" (Ibid., p. 175), "a creature, but also no longer a creature" (P. 19 1)....But we can say with the words of St. Epiphanius of Cyprus: "There is an equal harm in both these heresies, both when men demean the Virgin and when, on the contrary, they glorify Her beyond what is proper" (Panarion, "Against the Collyridians"). This Holy Father accuses those who give Her an almost divine worship: "Let Mary be in honor, but let worship be given to the Lord" (same source). "Although Mary is a chosen vessel, still she was a woman by nature, not to be distinguished at all from others. Although the history of Mary and Tradition relate that it was said to Her father Joachim in the desert, 'Thy wife hath conceived,' still this was done not without marital union and not without the seed of man" (same source). "One should not revere the saints above what is proper, but should revere their Master. Mary is not God, and did not receive a body from heaven, but from the joining of man and woman; and according to the promise, like Isaac, She was prepared to take part in the Divine Economy. But, on the other hand, let none dare foolishly to offend the Holy Virgin" (St. Epiphanius, "Against the Antidikomarionites"). The Orthodox Church, highly exalting the Mother of God in its hymns of praise, does not dare to ascribe to Her that which has not been communicated about Her by Sacred Scripture or Tradition. "Truth is foreign to all overstatements as well as to all understatements. It gives to everything a fitting measure and fitting place" (Bishop Ignatius Brianchaninov)."<ref>St. John Maximovitch, [http://www.ortodoks.dk/On_Orthodox_Veneration_of_the_Mary.htm ''The Orthodox Veneration of the Mother of God''], (Platina, Ca: St. Herman Press, 1978), p. 40f</ref>

==Notes==
<div class="references-small">
<references />
</div>

==Bibliography==
* Sergei Bulgakov, ''Sophia, the Wisdom of God: An Outline of Sophiology (Library of Russian Philosophy)'', Lindisfarne Books, 1993. (ISBN 0940262606, ISBN 978-0940262607)
* Vladimir Lossky ''The Mystical Theology of the Eastern Church'', SVS Press, 1997. (ISBN 0-913836-31-1) James Clarke & Co Ltd, 1991. (ISBN 0-227-67919-9)
* Oleg A. Donskikh, ‘Cultural roots of Russian Sophiology’, ''Sophia'', 34(2), 1995, pp38-57
* Brenda Meehan, ‘Wisdom/Sophia, Russian identity, and Western feminist theology’, ''Cross Currents'', 46(2), 1996, pp149-168
* Thomas Schipflinger, ''Sophia-Maria'' (in German: 1988; English translation: York Beach, ME: Samuel Wiser, 1998) ISBN 1578630223
* Mikhail Sergeev, ''Sophiology in Russian Orthodoxy: Solov’ev, Bulgakov, Losskii, Berdiaev'' (Edwin Mellen Press, 2007) ISBN 0773456090 and ISBN 9780773456099, 248 pages

==See also==
[[w:Sophiology|Wikipedia: Sophiology]]

[[Sergius Bulgakov]]

[[Category:Heresies]]

Sophianism

2012-06-05T23:29:52Z

Frjohnwhiteford: /* See also */

Sophianism

2012-06-05T23:29:21Z

Frjohnwhiteford: /* Decree of ROCOR */

User:Frjohnwhiteford

2012-06-03T02:22:09Z

Frjohnwhiteford:

[[Image:Frjohnwhiteford.jpg|right|Fr. [[John Whiteford]]]]

My name is Fr. John Whiteford, and I pastor [http://www.saintjonah.org St. Jonah Orthodox Church], in [[w:Spring, Texas|Spring, Texas]].

I was born in [[w:Riverside, California|Riverside, California]] in 1966, and lived in [[w:Grand Terrace, California|Grand Terrace, California]]. My family moved to [[w:Murray, Kentucky|Murray, Kentucky]] in 1976, and then to [[w:Houston, Texas|Houston, Texas]] in 1978.

I was raised in [[w:Church of the Nazarene|the Church of the Nazarene]], but began studying Orthodoxy while working on my B.A. in Theology at [[w:Southern Nazarene University|Southern Nazarene University]] in [[w:Bethany, Oklahoma|Bethany, Oklahoma]]. I decided to convert not long after graduating from there in 1990. I was baptized at [http://www.russianorthodoxoklahoma.org/ St. Benedict Orthodox Church] in [[w:Oklahoma City|Oklahoma City]] on November 10th, 1990.

I wrote an article entitled [http://orthodoxinfo.com/inquirers/tca_solascriptura.aspx Sola Scriptura: In the Vanity of Their Minds], which laid out many of the theological reasons for my conversion. This article was published in the Christian Activist in 1995, and then was published in a revised and somewhat expanded form by [[Conciliar Press]] in 1996, under the title [http://www.conciliarpress.com/products/Sola-Scriptura.html Sola Scriptura: An Orthodox Analysis of the Cornerstone of Reformation Theology]. This essay has been translated into [http://www.saintjonah.org/articles.htm Russian, Serbo-Croat, Romanian, Bulgarian, Portuguese, Italian, Chinese, Arabic, and Swedish]. The Russian text was published as a [http://www.anb.nnov.ru/book/catalog.pdf booklet] by the [http://www.anb.nnov.ru/ Brotherhood of St. Alexander Nevsky in Nizhny Novgorod], in 2000.

I married Wendy Woo in 1988, who was baptized in 1991 and took the name "Patricia". I now have two daughters, Elizabeth and Catherine, and you can see them all in [http://saintjonah.org/pics/freliaswen.jpg this photo] with Fr. [[Elias Wen]] (who turned 110 in 2006, reposed on June 9th, 2007, and was the oldest living priest in the Orthodox Church at that time).

I was ordained a deacon by [[Hilarion (Kapral) of Sydney|Metropolitan Hilarion]] on March 4th, 1995, and a priest by [[Gabriel (Chemodakov) of Manhattan|Bishop Gabriel]] on January 14th, 2001.

I was a representative of the [[ROCOR]] [http://www.chicagodiocese.org/ Diocese of Chicago and Mid-America] at [[Act of Canonical Communion with the Moscow Patriarchate|the signing of the Act of Canonical Communion between the Moscow Patriarchate and the Russian Orthodox Church Outside of Russia, in Moscow, on May 17, 2007]]. For more on that trip, you can [http://www.saintjonah.org/moscowpilgrimage.htm click here].

I currently am the general editor of the [http://www.stinnocentpress.com/products/liturgical_calendar.html St. Innocent Liturgical Calendar], and also post [http://www.saintjonah.org/services/ liturgical texts on our parish web site].

You can read some articles I have written over the years by [http://www.saintjonah.org/articles.htm clicking here], and listen to sermons by [http://www.saintjonah.org/podcasts/sermons.htm clicking here].

You can hear an interview I did on the subject of Sola Scriptura on the Illumined Heart Podcast by [http://ancientfaith.com/podcasts/illuminedheart/speaking_of_sola_scriptura_faith_alone clicking here].

You can also hear a discussion on the same show on the issue of Orthodoxy, Socialism, and Capitalism by [http://ancientfaith.com/podcasts/illuminedheart/orthodox_christianity_and_capitalism_revisited clicking here].

{{Template:User ROCOR}}
{{Template:User clergy}}
{{Template:User en}}
{{Template:User ru-0}}
[[Category:User Pages|{{PAGENAME}}]]

User:Frjohnwhiteford

2012-06-03T01:58:37Z

Frjohnwhiteford:

[[Image:Frjohnwhiteford.jpg|right|Fr. [[John Whiteford]]]]

My name is Fr. John Whiteford, and I pastor [http://www.saintjonah.org St. Jonah Orthodox Church], in [[w:Spring, Texas|Spring, Texas]].

I was born in [[w:Riverside, California|Riverside, California]] in 1966, and lived in [[w:Grand Terrace, California|Grand Terrace, California]]. My family moved to [[w:Murray, Kentucky|Murray, Kentucky]] in 1976, and then to [[w:Houston, Texas|Houston, Texas]] in 1978.

I was raised in [[w:Church of the Nazarene|the Church of the Nazarene]], but began studying Orthodoxy while working on my B.A. in Theology at [[w:Southern Nazarene University|Southern Nazarene University]] in [[w:Bethany, Oklahoma|Bethany, Oklahoma]]. I decided to convert not long after graduating from there in 1990. I was baptized at [http://www.russianorthodoxoklahoma.org/ St. Benedict Orthodox Church] in [[w:Oklahoma City|Oklahoma City]] on November 10th, 1990.

I wrote an article entitled [http://orthodoxinfo.com/inquirers/tca_solascriptura.aspx Sola Scriptura: In the Vanity of Their Minds], which laid out many of the theological reasons for my conversion. This article was published in the Christian Activist in 1995, and then was published in a revised and somewhat expanded form by [[Conciliar Press]] in 1996, under the title [http://conciliarpress.bizhosting.com/an_orthodox_analysis_of_a_protestant_bastion_private_interpretation_of_scriptur.html Sola Scriptura: An Orthodox Analysis of the Cornerstone of Reformation Theology]. This essay has been translated into [http://www.saintjonah.org/articles.htm Russian, Serbo-Croat, Romanian, Bulgarian, Portuguese, Italian, Chinese, Arabic, and Swedish]. The Russian text was published as a [http://www.anb.nnov.ru/book/catalog.pdf booklet] by the [http://www.anb.nnov.ru/ Brotherhood of St. Alexander Nevsky in Nizhny Novgorod], in 2000.

I married Wendy Woo in 1988, who was baptized in 1991 and took the name "Patricia". I now have two daughters, Elizabeth and Catherine, and you can see them all in [http://saintjonah.org/pics/freliaswen.jpg this photo] with Fr. [[Elias Wen]] (who turned 110 in 2006, reposed on June 9th, 2007, and was the oldest living priest in the Orthodox Church at that time).

I was ordained a deacon by [[Hilarion (Kapral) of Sydney|Metropolitan Hilarion]] on March 4th, 1995, and a priest by [[Gabriel (Chemodakov) of Manhattan|Bishop Gabriel]] on January 14th, 2001.

I was a representative of the [[ROCOR]] [http://www.chicagodiocese.org/ Diocese of Chicago and Mid-America] at [[Act of Canonical Communion with the Moscow Patriarchate|the signing of the Act of Canonical Communion between the Moscow Patriarchate and the Russian Orthodox Church Outside of Russia, in Moscow, on May 17, 2007]]. For more on that trip, you can [http://www.saintjonah.org/moscowpilgrimage.htm click here].

I currently am the general editor of the [http://www.stinnocentpress.com/products/liturgical_calendar.html St. Innocent Liturgical Calendar], and also post [http://www.saintjonah.org/services/ liturgical texts on our parish web site].

You can read some articles I have written over the years by [http://www.saintjonah.org/articles.htm clicking here], and listen to sermons by [http://www.saintjonah.org/podcasts/sermons.htm clicking here].

You can hear an interview I did on the subject of Sola Scriptura on the Illumined Heart Podcast by [http://ancientfaith.com/podcasts/illuminedheart/speaking_of_sola_scriptura_faith_alone clicking here].

You can also hear a discussion on the same show on the issue of Orthodoxy, Socialism, and Capitalism by [http://ancientfaith.com/podcasts/illuminedheart/orthodox_christianity_and_capitalism_revisited clicking here].

{{Template:User ROCOR}}
{{Template:User clergy}}
{{Template:User en}}
{{Template:User ru-0}}
[[Category:User Pages|{{PAGENAME}}]]

Michael Pomazansky

2012-06-01T11:11:15Z

Frjohnwhiteford: /* External links */

[[Protopresbyter]] '''Michael Ivanovich Pomazansky''' ({{lang-ru|Михаил Иванович Помазанский}}; November 7, 1888 – November 4, 1988) was a Russian theologian, teacher, and Pastor.

==Biography==
He was born in the village of Korist, in the [[:w:Volhynian Governorate|governorate of Volhynia]]. His father was [[Archpriest]] Ioann Pomazansky who was the son of Father Ioann Ambrosievich. Fr. Michael's mother, Vera Grigorievna, was the daughter of a [[protodeacon]] and later [[priest]] in the city of [[:w:Zhitomir|Zhitomir]].

Upon completing secondary school, Fr. Michael entered the Volhynia seminary where he attracted the particular attention of Bishop (later Metropolitan) [[Anthony (Khrapovitsky) of Kiev|Anthony Khrapovitsky]], who left in his heart traces of his broad social, intellectual and moral influence.

When, after graduating from seminary Fr. Michael left Volhynia, he continued to maintain contact with Vladika Anthony through correspondence. It was with Vladika Anthony's help that in 1914 Fr. Michael received a position as a teacher of [[Church Slavonic]] in the Kaluga Seminary.

From 1908 to 1912 Fr. Michael taught in the [[Kiev Theological Academy]]. There in Kiev he took graduate pedagogical courses. In 1913 he married Vera Feodorovna Shumsky, the daughter of a priest, who became his faithful and inseparable companion on their long path together in life. After a brief stint on the [[missionary]] field combating sectarianism - through which he formed a life-long attachment to the study of the [[New Testament]] - Fr. Michael taught in the Kaluga Theological Academy; his time there coincided with the First World War. The Revolution and the consequent closing of ecclesiastical institutions obliged him to return to his native Volhynia.

From 1920 until 1934 Fr. Michael taught Russian philology, literature, philosophical dialectics and Latin at the Russian Lycée in Rivne.

In 1936 Fr. Michael was [[ordination|ordained]] a priest and moved to Warsaw where he was the first assistant to the rector of cathedral, a position he held until June, 1944.

Upon his arrival in America in 1949, Fr. Michael was appointed by Archbishop [[Vitaly (Maximenko) of Jersey City|Vitaly (Maximenko)]] as an instructor at [[Holy Trinity Orthodox Seminary (Jordanville, New York)|Holy Trinity Orthodox Seminary]] in [[:w:Jordanville, New York|Jordanville, New York]]. After the death of his wife, he moved into the [[monastery]], where he remained until his death on November 4, 1988.

Fr. Michael passed away on Friday November 4, 1988, at 6:30 in the morning, the feast day of the Kazan Icon of the Mother of God. Archbishop [[Laurus (Škurla) of New York|Laurus (Škurla)]] performed the funeral service on November 9. Present at the service were Fr. Michael's former students - Fr. George Larin, Fr. Vsevolod Drobot, Fr. Gregory Kotliarov, Fr. Ioasaph Yaroshchuk, Fr. Victor Lokhmatov and Fr. Deacon Andrei Papkov.

==Legacy==
Father Michael Pomazansky was known for his adherence to the teaching of [[Dogmatic Theology|dogmatic theology]] as a way to maintain understanding and unity within the various [[Eastern Orthodox]] communities. The work that he is most remember for is indeed named after this precept: ''Orthodox Dogmatic Theology''.

==Bibliography==
* [[Protopresbyter]] Michael Pomazansky. ''Orthodox Dogmatic Theology: A Concise Exposition.'' 3rd Ed. [[St. Herman of Alaska Brotherhood]] Press, 2006. 434pp. ISBN 9780938635697

==Sources==
* ''[http://www.roca.org/OA/87/87h.htm Protopresbyter Michael Pomazansky].'' Transl. from Pravoslavnaya Rus’. Orthodox America. 11/14/88. (ROCOR biography)

==Works by Fr. Michael Pomazansky==
* ''[http://www.intratext.com/IXT/ENG0824/_INDEX.HTM Orthodox Dogmatic Theology: A Concise Exposition]''. Transl. [[Seraphim Rose]]. (online copy of text)
*''[http://orthodoxinfo.com/phronema/pom_lit.aspx The Liturgical Theology of Father A. Schmemann]''
*''[http://www.fatheralexander.org/booklets/english/old_new_testament_e.htm The Old Testament in the New Testament Church]''
*''[http://www.holytrinitymission.org/books/english/biblical_criticism_pomazansky.htm The Old Testament and Rationalistic Biblical Criticism]''

[[Category:Priests]]
[[Category:Modern Writers]]

Michael Pomazansky

2012-06-01T11:10:17Z

Frjohnwhiteford: /* External links */ Links to articles added

[[Protopresbyter]] '''Michael Ivanovich Pomazansky''' ({{lang-ru|Михаил Иванович Помазанский}}; November 7, 1888 – November 4, 1988) was a Russian theologian, teacher, and Pastor.

==Biography==
He was born in the village of Korist, in the [[:w:Volhynian Governorate|governorate of Volhynia]]. His father was [[Archpriest]] Ioann Pomazansky who was the son of Father Ioann Ambrosievich. Fr. Michael's mother, Vera Grigorievna, was the daughter of a [[protodeacon]] and later [[priest]] in the city of [[:w:Zhitomir|Zhitomir]].

Upon completing secondary school, Fr. Michael entered the Volhynia seminary where he attracted the particular attention of Bishop (later Metropolitan) [[Anthony (Khrapovitsky) of Kiev|Anthony Khrapovitsky]], who left in his heart traces of his broad social, intellectual and moral influence.

When, after graduating from seminary Fr. Michael left Volhynia, he continued to maintain contact with Vladika Anthony through correspondence. It was with Vladika Anthony's help that in 1914 Fr. Michael received a position as a teacher of [[Church Slavonic]] in the Kaluga Seminary.

From 1908 to 1912 Fr. Michael taught in the [[Kiev Theological Academy]]. There in Kiev he took graduate pedagogical courses. In 1913 he married Vera Feodorovna Shumsky, the daughter of a priest, who became his faithful and inseparable companion on their long path together in life. After a brief stint on the [[missionary]] field combating sectarianism - through which he formed a life-long attachment to the study of the [[New Testament]] - Fr. Michael taught in the Kaluga Theological Academy; his time there coincided with the First World War. The Revolution and the consequent closing of ecclesiastical institutions obliged him to return to his native Volhynia.

From 1920 until 1934 Fr. Michael taught Russian philology, literature, philosophical dialectics and Latin at the Russian Lycée in Rivne.

In 1936 Fr. Michael was [[ordination|ordained]] a priest and moved to Warsaw where he was the first assistant to the rector of cathedral, a position he held until June, 1944.

Upon his arrival in America in 1949, Fr. Michael was appointed by Archbishop [[Vitaly (Maximenko) of Jersey City|Vitaly (Maximenko)]] as an instructor at [[Holy Trinity Orthodox Seminary (Jordanville, New York)|Holy Trinity Orthodox Seminary]] in [[:w:Jordanville, New York|Jordanville, New York]]. After the death of his wife, he moved into the [[monastery]], where he remained until his death on November 4, 1988.

Fr. Michael passed away on Friday November 4, 1988, at 6:30 in the morning, the feast day of the Kazan Icon of the Mother of God. Archbishop [[Laurus (Škurla) of New York|Laurus (Škurla)]] performed the funeral service on November 9. Present at the service were Fr. Michael's former students - Fr. George Larin, Fr. Vsevolod Drobot, Fr. Gregory Kotliarov, Fr. Ioasaph Yaroshchuk, Fr. Victor Lokhmatov and Fr. Deacon Andrei Papkov.

==Legacy==
Father Michael Pomazansky was known for his adherence to the teaching of [[Dogmatic Theology|dogmatic theology]] as a way to maintain understanding and unity within the various [[Eastern Orthodox]] communities. The work that he is most remember for is indeed named after this precept: ''Orthodox Dogmatic Theology''.

==Bibliography==
* [[Protopresbyter]] Michael Pomazansky. ''Orthodox Dogmatic Theology: A Concise Exposition.'' 3rd Ed. [[St. Herman of Alaska Brotherhood]] Press, 2006. 434pp. ISBN 9780938635697

==Sources==
* ''[http://www.roca.org/OA/87/87h.htm Protopresbyter Michael Pomazansky].'' Transl. from Pravoslavnaya Rus’. Orthodox America. 11/14/88. (ROCOR biography)

==External links==
* ''[http://www.intratext.com/IXT/ENG0824/_INDEX.HTM Orthodox Dogmatic Theology: A Concise Exposition]''. Transl. [[Seraphim Rose]]. (online copy of text)
*''[http://orthodoxinfo.com/phronema/pom_lit.aspx The Liturgical Theology of Father A. Schmemann]''
*''[http://www.fatheralexander.org/booklets/english/old_new_testament_e.htm The Old Testament in the New Testament Church]''
*''[http://www.holytrinitymission.org/books/english/biblical_criticism_pomazansky.htm The Old Testament and Rationalistic Biblical Criticism]''

[[Category:Priests]]
[[Category:Modern Writers]]

Sergius Bulgakov

2012-05-27T11:53:54Z

Frjohnwhiteford: /* Controversy */

: ''This article is about the Russian theologian and philosopher by this name. For the author of the ''Handbook for Church Servers'', see [[Sergius V. Bulgakov]].''

'''Fr. Sergius Nikolaevich Bulgakov''' was a [[priest]] of the [[Church of Russia]] in the early twentieth century. He was noted as an Orthodox [[theologian]], philosopher, and economist. After an early interest in Marxism, he returned to his religious roots in Orthodox Christianity. He wrote extensively, and after being exiled by the new Communist government of Russia, he became part of the community of Russians in Paris, taking part in the founding the of [[St. Sergius Orthodox Theological Institute (Paris, France)|St. Sergius Orthodox Theological Institute in Paris]].

==Life==
Sergius Bulgakov was in born Livny, Russia, on [[June 16]], 1871, into the family of an Orthodox priest. He studied first at the Orel [[Seminary]], followed by attending the Yelets Gymnasium. He then attended the Law School of the Moscow University where his studies included political economy. He graduated in 1894. While studying at the seminary, Bulgakov became interested in Marxism and took part in the Legal Marxism movement. After studying Marxism, Bulgakov became convinced in the impotence of the Marxist theory and returned to his religious beliefs, being influenced by the works of such Russian religious writers as Leo Tolstoy, [[Fyodor Dostoevsky]], and Vladimir Solovyov.

He became well known among the Russian intelligentsia of the time. He contributed to many books and journals, including the ''New Way'', ''Questions of Life'', and ''Way'', of which he was the publisher. He was elected to the Second Duma in 1906 as an independent ''Christian Socialist''. As a writer, he wrote monographs, including ''Philosophy of Economy'' and ''Unfading Light''. It was during this time that he began to develop his ideas that were based on a combination of the ''sophiology'' of Vladimir Solovyov and [[Pavel Florensky]] with ideas from the works of Schelling and his own ideas of Orthodoxy.

Bulgakov became prominent in the activities of the Church in Russia, taking part in the [[All-Russian Church Council of 1917-1918|All-Russia Sobor of 1917]] that elected [[Tikhon of Moscow]] to the restored position of [[Patriarch]] of Russia. In 1918, he was [[ordination|ordained]] to the [[diaconate]] and then to the priesthood. He continued to write even as the Russian Civil War tore apart his Russia. Living in Crimea he wrote the ''Philosophy of the Name'' and ''Tragedy of Philosophy'' where he revised his views about relations between philosophy and dogmatism.

On [[December 30]], 1922, Bulgakov was among the approximately 160 prominent intellectuals, including also [[Nikolai Berdyaev|Nicholas Berdyaev]], who were exiled by the Bolshevik government. Bulgakov initially settled in Prague, Czechoslovakia. In May 1923, he was named professor of Church Law and Theology at the Russian Research Institute in Prague. From Prague he moved to Paris, which was his home until his death. In 1925, he participated in the establishment of the St. Sergius Orthodox Theological Institute. He became the head of the institute, where he also was the professor of Dogmatic Theology.

In addition to his writing, he participated in the Anglican-Orthodox interchange that was formalized in the [[Fellowship of St. Alban and St. Sergius]]. Bulgakov remained active in the large community of Russian expatriates in Paris until his death on [[July 12]], 1944, from throat cancer. His funeral was conducted at the Cathedral of St. Alexander Nevsky in Paris. He was buried at St. Geneviève-des-Bois near Paris.

==Controversy==
Bulgakov’s teaching on sophiology is highly controversial. The attempt to understand it properly is hindered by the highly political controversy surrounding it in the 1930’s. <ref>For commentary, texts and a fuller account of the sophiological controversy see Antoine Arjakovsky, Essai sur le père Serge Boulgakov (1871-1944), philosophe et théologien chrétien (Paris: Les Éditions Parole et Silence, 2006), pp.99-125 and La génération des penseurs religieux de l’émigration Russe: La Revue ‘La Voie’ (Put’), 1925-1940 (Kiev/Paris: L’Esprit et la Lettre, 2002), pp.433ff., N. T. Eneeva, Spor o sofiologii v russkom zarubezh’e 1920-1930 godov (Moscow: Institut vseobshchei istorii RAN, 2001), Igumen Gennadii (Eikalovich), Delo prot. Sergiia Bulgakova: Istoricheskaia kanva spora o Sofii (San Francisco: Globus Pub., 1980), Bryn Geffert, ‘Sergii Bulgakov, The Fellowship of St Alban and St Sergius, Intercommunion and Sofiology’, Revolutionary Russia, 17:1 (June 2004), pp.105-41, ‘The Charges of Heresy Against Sergii Bulgakov: The Majority and Minority Reports of Evlogii’s Commission and the Final Report of the Bishops’ Conference’, ''St Vladimir’s Theological Quarterly'', 49.1-2 (2005), pp.47-66 and especially Alexis Klimoff, ‘Georges Florovsky and the Sophiological Controversy’, ''St Vladimir’s Theological Quarterly'', 49.1-2 (2005), pp.67-100.</ref> It should be noted that by 1931 there existed three separate Russian Orthodox jurisdictions in Europe: [[ROCOR|Russian Orthodox Church Outside of Russia (Sremski Karlovtzy Synod)]] under [[Anthony (Khrapovitsky) of Kiev|Met. Anthony (Khrapovitsky)]]; the [[Church of Russia|‘Patriarchal’ church]] answering ultimately to [[Sergius I (Stragorodsky) of Moscow|Met. Sergius (Stragorodsky)]] of Moscow (of which the young [[Vladimir Lossky]] was a member); and the [[Patriarchal Exarchate for Orthodox Parishes of Russian Tradition in Western Europe|Russian Church in Western Europe]] (Bulgakov’s own jurisdiction as well as the church of [[Georges Florovsky]]) under [[Eulogius (Georgievsky) of Paris|Met. Evlogy (Georgievsky)]] that was under the jurisdiction of the [[Church of Constantinople|Patriarch of Constantinople]] -- though in 1934, Metropolitan Evlogy was privately reconciled to Metropolitan Anthony, and in 1935 he went to Karlovtzy for a special reunion conference, at which time the schism betwen him and ROCOR was healed<ref>[[Kallistos (Ware) of Diokleia|Timothy Ware]], ''The Orthodox Church'' (London: Penguin Books, 1964)p. 184.</ref> In 1936, Metropolitan Evlogy again cut his ties with ROCOR, quite possibly because of the controversy over [[Sophianism]].<ref>Protopresbyter George Grabbe, ''Toward a History of the Ecclesiastical Divisions Within the Russian Diaspora'', Living Orthodoxy, Vol. XIV, No. 4, July-August, 1992, pp. 37-39</ref>

In [[Sophianism#Decree_of_the_Moscow_Patriarchate|an ukaz of 24 August, 1935]] of Met. Sergius, Bulgakov’s teaching on ‘Sophia’ was described as ‘alien’ to the Orthodox faith.<ref>Bulgakov responded to the ukaz in his O Sofii Premudrosti Bozhiei: Ukaz Moskovskoi Patriarkhii i dokladnye zapiski prot. Sergiia Bulgakova Mitropolitu Evlogiiu (Paris: YMCA, 1935), pp.20-51. [[Vladimir Lossky]] then published a well-known critical analysis of Bulgakov’s response to the ukaz as ''Spor o Sofii'' (Paris, 1936).</ref> This ukaz was largely based on the epistolary reports of Alexis Stavrovsky. He was also the president of the Brotherhood of St Photius (Alexis Stavrovsky was president; [[Vladimir Lossky]], the vice-president, and Evgraf Kovalevsky [later [[Jean-Nectaire (Kovalevsky) of Saint-Denis]]] were also amongst the 12-15 young laymen who made up its numbers) whose members had left the jurisdiction of Met. Evlogy for that of Met. Elevthery of Lithuania. This exodus was in reaction to Met. Sergius having removed, on 10 June, 1930, Met. Evlogy as the head of the Russian Orthodox Church in Western Europe (since Met. Evlogy had continually refused to agree to the 30 June, 1927 Declaration of Loyalty to the Soviet government) and named Elevthery as his replacement. In late 1935, Met. Evlogy appointed a commission to look into the charges of heresy leveled against Bulgakov.

The commission quickly broke into factions. In June of 1936 the majority report (prepared by Vasilii Zenkovskii, Anton Kartashev and others) rejected the charge of heresy but had serious objections about Sophiology. The minority report of 6 July, 1936 was prepared by Fr Sergei Chetverikov and signed by Fr [[Georges Florovsky]], who despite his personal respect for Fr. Sergius, remained an ardent critic of Sophianism for the remainder of his life. Meanwhile, the Church Abroad formally accused Bulgakov of heresy in 1935.

[[Sophianism#Decree_of_ROCOR|The 1935 decision of the Church Abroad]] was based on Archbishop Seraphim (Sobolev) of Boguchar’s Novoe uchenie o Sofii (Sofia, 1935), as well as on the arguments of St. [[John Maximovitch|John (Maximovitch)]].<ref>Protopresbyter George Grabbe, ''Toward a History of the Ecclesiastical Divisions Within the Russian Diaspora'', Living Orthodoxy, Vol. XIV, No. 4, July-August, 1992, p. 38</ref> St. John, in his book ''The Orthodox Veneration of the Mother of God'', discusses at length why the [[sophianism]] of Sergius Bulgakov is [[heresy]], specifically one as destructive as [[Nestorianism]]. Speaking of those who attempt to deify the Theotokos, he wrote:
:In the words [of Fr. Sergius Bulgakov], when the Holy Spirit came to dwell in the Virgin Mary, she acquired "a dyadic life, human and divine; that is, She was completely deified, because in Her hypostatic being was manifest the living, creative revelation of the Holy Spirit" (Archpriest Sergei Bulgakov, The Unburnt Bush, 1927, p. 154). "She is a perfect manifestation of the Third Hypostasis" (Ibid., p. 175), "a creature, but also no longer a creature" (P. 19 1)....But we can say with the words of St. Epiphanius of Cyprus: "There is an equal harm in both these heresies, both when men demean the Virgin and when, on the contrary, they glorify Her beyond what is proper" (Panarion, "Against the Collyridians"). This Holy Father accuses those who give Her an almost divine worship: "Let Mary be in honor, but let worship be given to the Lord" (same source). "Although Mary is a chosen vessel, still she was a woman by nature, not to be distinguished at all from others. Although the history of Mary and Tradition relate that it was said to Her father Joachim in the desert, 'Thy wife hath conceived,' still this was done not without marital union and not without the seed of man" (same source). "One should not revere the saints above what is proper, but should revere their Master. Mary is not God, and did not receive a body from heaven, but from the joining of man and woman; and according to the promise, like Isaac, She was prepared to take part in the Divine Economy. But, on the other hand, let none dare foolishly to offend the Holy Virgin" (St. Epiphanius, "Against the Antidikomarionites"). The Orthodox Church, highly exalting the Mother of God in its hymns of praise, does not dare to ascribe to Her that which has not been communicated about Her by Sacred Scripture or Tradition. "Truth is foreign to all overstatements as well as to all understatements. It gives to everything a fitting measure and fitting place" (Bishop Ignatius Brianchaninov)."<ref>St. John Maximovitch, [http://www.ortodoks.dk/On_Orthodox_Veneration_of_the_Mary.htm ''The Orthodox Veneration of the Mother of God''], (Platina, Ca: St. Herman Press, 1978), p. 40f</ref>

Bulgakov responded to the heresy accusation in his ''Dokladnaia zapiska Mitropolitu Evlogiiu prof. prot. Sergiia Bulgakova'' (Paris, 1936). Archbishop Seraphim then rebutted Bulgakov in his ''Zashchita sofianskoi eresi'' (Sofia, 1937). No final report was prepared on the sophiology controversy by the commission set up by Bulgakov’s own jurisdiction. However, Met. Evlogy convoked a bishop’s conference on 26-9 November 1937 to bring closure to the matter. The bishops in their statement were working from reports by Archimandrite Cassian (Bezobrazov) and Chetverikov and they concluded that the accusations of heresy against Bulgakov were unfounded but that his theological opinions showed serious flaws and needed correction.

==Books in English==
*''The Bride of the Lamb''. Eerdmans, 2001. (ISBN 978-0802839152)
*''The Comforter''. Eerdmans, 2004. (ISBN 978-0802821126)
*''The Friend of the Bridegroom: On the Orthodox Veneration of the Forerunner''. Eerdmans, 2003. (ISBN 978-0802849793)
*''The Holy Grail and the Eucharist''. Lindisfarne, 1997. (ISBN 978-0940262812)
*''The Lamb of God''. Eerdmans, 2007. (ISBN 978-0802827791)
*''The Orthodox Church''. St Vladimir's, 1997. (ISBN 978-0881410518)
*''Philosophy of Economy''. Yale, 2000. (ISBN 978-0300079906)
*''Sophia, the [[Holy Wisdom|Wisdom]] of God: An Outline of Sophiology''. Lindisfarne, 1993. (ISBN 978-0940262607)

==Notes==
<div class="references-small">
<references />
</div>

==External links==
*[[w:Sergei Bulgakov|''Sergei Bulgakov'' on Wikipedia]]
*[http://www.geocities.com/sbulgakovsociety/ Sergius Bulgakov Society]

[[Category:Priests]]
[[Category:Modern Writers]]

All-Night Vigil

2012-05-05T20:55:46Z

Frjohnwhiteford:

An '''All-Night Vigil''' (Greek: ''Agrypnia'', "without sleeping"; Slavonic: ''Vsenoshnoe Bdenie'') is a combination of multiple services whose makeup varies significantly according to regional and local tradition. In the Byzantine tradition, the service lasts through the night, consisting of the entire liturgical cycle, culminating in the [[Divine Liturgy]]. In Slavic tradition, it does not last all night but normally includes [[Vespers]] (or [[Great Compline]]), [[Matins]] and the [[Hours|First Hour]], and it is the standard Saturday evening service. When the Vigil is celebrated, the particular [[rubrics]] for its constituent services are altered.

One of the unique characteristics of the Vigil is that [[Vespers|Small Vespers]] (different from both Daily and Great Vespers) is served earlier in the evening (usually this service is only done in cathedrals and monasteries, however). This practice originated so that the monks could observe a shorter form of vespers at the canonical time (sunset), have their evening meal, and then later begin the All-Night Vigil (which includes the fuller form of Vespers). Additionally, the inclusion of the Litia and Artoklasia has as its purpose the sustenance of the faithful as they attend a service which may last eight or more hours through the night, when done in the full traditional manner.

==Byzantine practice==
In Byzantine practice, the All-Night Vigil includes Great [[Vespers]] including [[Litia]] and [[Artoklasia]], [[Orthros]], the First Hour, Third Hour, and Sixth Hour, followed by the [[Divine Liturgy]]. If the Divine Liturgy is celebrated immediately, the First through Sixth Hours may be omitted.

Because of its great length, the All-Night Vigil is rarely celebrated in [[parish]]es, but it is done in some places, especially for major [[feast day]]s. It is commonly celebrated in [[monastery|monasteries]], however, especially for the [[Great Feasts]] and the patronal feast of the community.

==Russian practice==
In Russian practice, the All-Night Vigil is the standard Saturday evening service and usually consists of [[Vespers]], [[Matins]], and the [[Hours|First Hour]]—though on certain feasts, it includes [[Great Compline]] instead of Vespers. In [[parish]]es, Vigils are less strenuous than those conducted in the [[monastery|monasteries]], but the structure remains the same. The Vespers often contains a [[Litia]] with the blessing of the bread—this is always the case on [[Great Feasts]].

The differences between the more rigorous practice and general parish practice are that the latter contains some abbreviations, while the former is usually chanted to slower melodies and also includes additional readings that are done at certain places in the service. A less rigorous practice is to stop the Vigil after the First Hour, then to resume with the Third and Sixth Hours the following morning, followed immediately by the liturgy. In the more rigorous practice, the Hours continue without such a break.

== External links ==
*[http://www.saintjonah.org/services/vigil.htm The All-Night Vigil, as a Reader Service]
*[http://saintjonah.org/rub/ Rubrics for the Vigil (Old Calendar)]
*[http://www.saintjonah.org/rub/vigiltools.htm Handy Tools for the Vigil]
*[http://www.holytrinitymission.org/books/english/liturgics_averky_e.htm#_Toc104768050 The All-Night Vigil, from ''Liturgics'', by Archbishop Averky]
*[http://www.holytrinitymission.org/books/english/liturgical_rubrics_1.htm#_Toc70898613 Liturgical Instructions for the Vigil]
*[http://www.holytrinitymission.org/books/english/typikon_1.htm#_Toc82138511 Abbridged Typikon: Vigil]
*[http://www.holytrinitymission.org/books/english/vigil_v_potapov.htm The All-Night Vigil, by Fr. Victor Potapov]

[[Category:Liturgics]]

All-Night Vigil

2012-05-05T20:55:19Z

Frjohnwhiteford: /* Russian practice */

An '''All-Night Vigil''' (Greek: ''Agrypnia'', "without sleeping"; Slavonic: ''Vsenoshnoe Bdenie'') is a combination of multiple services whose makeup varies significantly according to regional and local tradition. In the Byzantine tradition, the service lasts through the night, consisting of the entire liturgical cycle, culminating in the [[Divine Liturgy]]. In Slavic tradition, it does not last all night but normally includes [[Vespers]] (or [[Great Compline]]), [[Orthros]] and the [[Hours|First Hour]], and it is the standard Saturday evening service. When the Vigil is celebrated, the particular [[rubrics]] for its constituent services are altered.

One of the unique characteristics of the Vigil is that [[Vespers|Small Vespers]] (different from both Daily and Great Vespers) is served earlier in the evening (usually this service is only done in cathedrals and monasteries, however). This practice originated so that the monks could observe a shorter form of vespers at the canonical time (sunset), have their evening meal, and then later begin the All-Night Vigil (which includes the fuller form of Vespers). Additionally, the inclusion of the Litia and Artoklasia has as its purpose the sustenance of the faithful as they attend a service which may last eight or more hours through the night, when done in the full traditional manner.

==Byzantine practice==
In Byzantine practice, the All-Night Vigil includes Great [[Vespers]] including [[Litia]] and [[Artoklasia]], [[Orthros]], the First Hour, Third Hour, and Sixth Hour, followed by the [[Divine Liturgy]]. If the Divine Liturgy is celebrated immediately, the First through Sixth Hours may be omitted.

Because of its great length, the All-Night Vigil is rarely celebrated in [[parish]]es, but it is done in some places, especially for major [[feast day]]s. It is commonly celebrated in [[monastery|monasteries]], however, especially for the [[Great Feasts]] and the patronal feast of the community.

==Russian practice==
In Russian practice, the All-Night Vigil is the standard Saturday evening service and usually consists of [[Vespers]], [[Matins]], and the [[Hours|First Hour]]—though on certain feasts, it includes [[Great Compline]] instead of Vespers. In [[parish]]es, Vigils are less strenuous than those conducted in the [[monastery|monasteries]], but the structure remains the same. The Vespers often contains a [[Litia]] with the blessing of the bread—this is always the case on [[Great Feasts]].

The differences between the more rigorous practice and general parish practice are that the latter contains some abbreviations, while the former is usually chanted to slower melodies and also includes additional readings that are done at certain places in the service. A less rigorous practice is to stop the Vigil after the First Hour, then to resume with the Third and Sixth Hours the following morning, followed immediately by the liturgy. In the more rigorous practice, the Hours continue without such a break.

== External links ==
*[http://www.saintjonah.org/services/vigil.htm The All-Night Vigil, as a Reader Service]
*[http://saintjonah.org/rub/ Rubrics for the Vigil (Old Calendar)]
*[http://www.saintjonah.org/rub/vigiltools.htm Handy Tools for the Vigil]
*[http://www.holytrinitymission.org/books/english/liturgics_averky_e.htm#_Toc104768050 The All-Night Vigil, from ''Liturgics'', by Archbishop Averky]
*[http://www.holytrinitymission.org/books/english/liturgical_rubrics_1.htm#_Toc70898613 Liturgical Instructions for the Vigil]
*[http://www.holytrinitymission.org/books/english/typikon_1.htm#_Toc82138511 Abbridged Typikon: Vigil]
*[http://www.holytrinitymission.org/books/english/vigil_v_potapov.htm The All-Night Vigil, by Fr. Victor Potapov]

[[Category:Liturgics]]

Typikon

2012-04-07T04:03:53Z

Frjohnwhiteford: /* External links with Translations of the Typikon */

The '''Typikon''' (Greek: τυπικόν/''typikon'', pl. τυπικα/''typika'', lit. "following the order"; Slavonic: ѹставъ/''ustav'') is a book of directives and [[rubrics]] that establishes in the Orthodox Christian Church the order of divine services for each day of the year. It assumes the existence of liturgical books that contain the fixed and variable parts of these services. In [[monastic]] usage, the typikon of the monastery includes both the rule of life of the community and the rule of prayer.

There are a number of major typikon traditions, but there are also many local variations, often codified into an official typikon.

==Origin of the Typikon of St. Savas and the Studite Typikon==

The liturgical books presently used by the Orthodox Church have originated either in monasteries or have been greatly influenced by monastic practices. The services of the daily cycle of worship used today in the Orthodox East reflect monastic usages and traditions, especially those of the two monastic centers that produced and developed them, the [[Holy Lavra of St. Savas (Jerusalem)|Holy Lavra of St. Savas of Jerusalem]] and the Monastery of Studion in Constantinople.

The liturgical tradition originating with ''The Typikon of St. Savas'' — produced by the [[Lavra]] in its initial stages — was influenced by the customs and practices of the monastic communities in the Near East, Egypt, Palestine, and Asia Minor. Under St. [[Theodore the Studite|Theodore]], the Studion Monastery in Constantinople became the center of monastic revival and reform in the imperial city. During the times of the iconoclastic controversy, the Palestinian monastic typikon came to the Constantinople monasteries. In the [[Studion Monastery]], a synthesis occurred as elements of the [[Cathedral Office]] of Constantinople were added to the Palestinian typikon. In time, this Studite synthesis was further modified by Palestinian monks to produce a revised Typikon of St. Savas that remained in general use until the nineteenth century.

==The Typikon of the Great Church==
The difficulty of using a monastic typikon at the [[parish]] level came to a head as the nineteenth century began, and abbreviations and omissions of the services became widespread. Accordingly, the [[Ecumenical Patriarch]] authorized the revision of the typikon for parish use. This revision became known as ''Ecclesiastical Typikon according to the Style of the Great Church of Christ'', and was published in 1838. This revision was further revised by Protopsaltis George Violakes in the ''Typikon of the Great Church of Christ'', published in 1888.<ref>''The Festal Menaion'' (Tr. Mother Mary and Archimandrite [[Kallistos (Ware) of Diokleia|Kallistos Ware]], Faber and Faber, London, 1984), p. 543.</ref>

Bishop Kallistos notes:

:"Violakis made extensive and often ill-advised changes, especially in the order of the service for [[Matins]] on Sunday: for example, the [[katavasia|katavasiai]] are appointed to be sung all together at the end of [[Biblical Odes|Canticle]] Eight of the [[Canon (hymn)|Canon]], instead of occurring one at the end of each canticle; and the reading of the Gospel is moved from its old position before the Canon, and awkwardly inserted between Canticles Eight and Nine. Thus Canticle Nine is separated from those which precede it, and the whole structure of the Canon is unhappily obscured." <ref>''The Festal Menaion'' (Tr. Mother Mary and Archimandrite Kallistos Ware, Faber and Faber, London, 1984), p. 543.</ref>

He goes on to note, however:

:"In making these and other changes, perhaps Violakes was not innovating but simply giving formal approval to practices which had already become established in parishes. Presumably the Gospel was moved nearer to the end of the service because so few of the [[congregation]] arrived in time for the earlier parts of Matins!"<ref>''The Festal Menaion'' (Tr. Mother Mary and Archimandrite Kallistos Ware, Faber and Faber, London, 1984), p. 543.</ref>

==Divergence of Slavic and Byzantine Practice==

To meet the needs of the Slavic world, translations for a Slavic typikon originated as soon as missions to the Slavic world began. With the revisions originating in the Mediterranean world coupled with the Mongol invasions, the Slavic typikon lost its conformity to the that standard in the Byzantine world. This was recognized by the [[Church of Russia]] in the seventeenth century. It was this revision effort of the Slavic typikon — along with the [[Liturgical books|service books]] — that resulted in the [[Old Believers|Old Believer]] controversies under Czar Alexis and Patriarch [[Nikon of Moscow]].

The primary differences between the liturgical practice of the Byzantine and Slavic worlds stem from their origins in the Savaite and Studite typika, respectively, along with subsequent revisions. However, for the most part, the Greek, Romanian, and Slavic Typikons were closely aligned until the publication of the Violakes edition of ''the Typikon of the Great Church'' in 1888.<ref>''The Festal Menaion'' (Tr. Mother Mary and Archimandrite Kallistos Ware, Faber and Faber, London, 1984), p. 542.</ref>

For more information on this, see [http://www.holy-trinity.org/liturgics/krivoshein-greekandrussian.html ''Some differences between Greek and Russian divine services and their significance'', by Archbishop Basil Krivoshein of Brussels and Belgium]

==Notes==
<div class="references-small">
<references />
</div>

==External links that Discuss the Typikon==
*[http://www.goarch.org/ourfaith/ourfaith8504 The Origins of Pascha and Great Week - Part I]
*[http://www.goarch.org/ourfaith/ourfaith8505 The Origins of Pascha and Great Week - Part II]
*[http://www.orthodoxinfo.com/praxis/typicon.aspx How to Keep the Church Typicon: The Question of Uniformity in the Church Services Discussed at the Council of Hierarchs of the Russian Orthodox Church Abroad (1951), by St. John (Maximovitch)]
*[http://www.stjohndc.org/Russian/what/e_9609ca.htm The Late, Great Typikon]
*[http://www.metropolitancantorinstitute.org/Typikon.html The Typikon] (includes brief history, from an [[Eastern Catholic]] website)
*[http://www.orthodox.net/ustav/index.html Information on and from the Typikon]
*[http://launch.groups.yahoo.com/group/ustav/messages The Ustav List: A Discussion Group about the Typikon, that focuses more on Russian and Old Calendar liturgical issues]
*[http://groups.yahoo.com/group/typikon/messages The Typikon List: A Discussion Group about the Typikon that focuses more on New Calendar Liturgical issues, and both Byzantine and Slavic practice]
*[http://www.holy-trinity.org/liturgics/ The Holy Trinity Cathedral Liturgics Page]
*[http://www.holytrinitymission.org/books/english/manual_services_sokolov.htm A Manual of Divine Services, by Archpriest D. Sokolof]

==External links with Rubrics based on the Typikon==

*[http://www.saintjonah.org/rub/ Rubrics for Upcoming Vigils] (Old Calendar).
*[http://www.saintjonah.org/lit/ Rubrics and Texts for the Divine Liturgy] (Old Calendar).
*[http://www.saintjonah.org/typ/ Rubrics and Texts for Typika] (Old Calendar).
*[http://www.dowama.org/node/31 How to put the Services together] (Antiochian).
*[http://www.antiochian.org/1110642035 The Antiochian Liturgical Guide, Online]
*[http://sgpm.goarch.org/ematins/matins.htm Texts for Sunday Matins] (New Calendar / Greek Archdiocese).
*[http://www.dioceseofalaska.org/html/liturgical_resources.html The Russian Orthodox Diocese of Alaska Liturgical Calendar (Old Calendar Rubrics)]
*[http://www.holytrinitymission.org/books/english/order_divine_services_fecula.htm Excerpts from the "The Order of Divine Services" According to the usage of the Russian Orthodox Church, By Peter Fekula and Matthew Williams]
*[http://www.holytrinitymission.org/books/english/hierarchical_services_rubrics.htm Rubrics for Hierarchical Services (Instructions for Clergy and Altar Servers)]
*[http://www.holytrinitymission.org/books/english/liturgical_rubrics_1.htm Liturgical Instructions for Non-Hierarchical Services (for Clergy and Altar Servers)]

==External links with Translations of the Typikon==

*[http://almoutran.com/pdf/typikon.pdf The Violakis Typikon of the Great Church of Christ of Constantinople in English]
*[http://www.angelfire.com/journal2/typikon/ An English Translation of the Slavic Typikon (an ongoing project)]
*[http://www.liturgy.ru/docs/docs_all/graphics.php The Slavonic Typicon (in GIF files)]
*[http://www.orthlib.info/Typikon/Typikon.html The Slavonic Typikon (PDF format)]
*[http://web.archive.org/web/20071216201216/http://users.forthnet.gr/ath/frc/psprotheoria.html A Draft Translation of the Biolakes Typikon]
*[http://www.typikon.gr/ The Biolakes Typikon in Greek]
*[http://www.holytrinitymission.org/books/english/typikon_1.htm Abridged Typikon]

[[Category:Liturgics]]

Aerial Toll-Houses

2012-03-27T11:24:52Z

Frjohnwhiteford: article is well documented... and this is a universal Orthodox tradition, as per Fr. Thomas Hopko and Metropolitan Hierotheos Vlachos. However, the fact that some dispute that is duly noted

[[Image:tollhouses.jpg|right|thumb|350px|An Iconographic depiction of the Toll Houses]].

The teaching of '''Aerial Toll-Houses''' regards the soul's journey after its departure from the body, and is related to the [[w:particular judgment|particular judgment]]. In its most general form, it refers to the idea that after death, the demons attempt to find a basis for taking the soul to Hades, while the angels and the prayers of the living defend the soul if it can be defended. Whether the soul is finally seized by the demons, or taken to heaven depends on the state of the soul at death. In either case, the soul then experiences a foretaste of what it can expect after the [[w:final judgment|final judgment]]. According to Fr. Thomas Hopko, the teaching of the Toll Houses is found in virtually every Father of the Church .<ref>Fr. Thomas Hopko on the Toll-houses, http://audio.ancientfaith.com/illuminedheart/hopko_tolls.mp3</ref>

==Patristic evidence==

In [http://www.orthodoxinfo.com/death/vita-antony.aspx the life of St. Anthony the Great], he saw a vision of souls rising towards heaven and some being stopped by a large demon and cast down. Likewise [http://www.fordham.edu/halsall/basis/bede-book1.html St. Bede] recorded certain visions of a Celtic Saint who saw a soul arising and fighting off demons with the help of angels and his reposed wife's soul.

In the Philokalia, St. Diadochos of Photiki (ca 400 – 486 a.d.) states:

:"If we do not confess our involuntary sins as we should, we shall discover and ill-defined fear in ourselves at the hour of our death. We who love the Lord should pray that we may be without fear at that time; for if we are afraid then, we will not be able freely to pass by the rulers of the nether world. They will have as their advocate to plead against us the fear which our soul experiences because of its own wickedness. But the soul which rejoices in the love of God, at the hour of its departure, is lifted with the angels of peace above all the hosts of darkness. For it is given wings by spiritual love, since it ceaselessly carries within itself the love which 'is the fulfilling of the law' (Rom. 13:10)."<ref>Philokalia, Volume I, p. 295</ref>

In the Alphabetical Sayings of the Desert Fathers, Theophilus of Antioch (who reposed in 412 a.d.) we find:

:"The same Abba Theophilus said, "What fear, what trembling, what uneasiness will there be for us when our soul is separated from the body. Then indeed the force and strength of the adverse powers come against us, the rulers of darkness, those who command the world of evil, the principalities, the powers, the spirits of evil. They accuse our souls as in a lawsuit, bringing before it all the sins it has committed, whether deliberately or through ignorance, from its youth until the time when it has been taken away. So they stand accusing it of all it has done. Furthermore, what anxiety do you suppose the soul will have at that hour, until sentence is pronounced and it gains its liberty. That is its hour of affliction, until it sees what will happen to it. On the other hand, the divine powers stand on the opposite side, and they present the good deeds of the soul. Consider the fear and trembling of the soul standing between them until in judgment it receives the sentence of the righteous judge. If it is judged worthy, the demons will receive their punishment, and it will be carried away by the angels. Then thereafter you will be without disquiet, or rather you will live according to that which is written: “Even as the habitation of those who rejoice is in you.” (Ps. 87.7) Then will the Scripture be fulfilled: “Sorrow and sighing shall flee away.” (Isaiah 35.10).
:"Then your liberated soul will go on to that joy and ineffable glory in which it will be established. But if it is found to have lived carelessly, it will hear that terrible voice: "Take away the ungodly, that he may not see the glory of the Lord." (cf. Isaiah 26.10) Then the day of anger, the day of affliction, the day of darkness and shadow seizes upon it. Abandoned to outer darkness and condemned to everlasting fire it will be punished through the ages without end. Where then is the vanity of the world? Where is the vain-glory? Where is carnal life? Where is enjoyment? Where is imagination? Where is ease? Where is boasting? Riches? Nobility? Father, mother, brother? Who could take the soul out of its pains when it is burning in the fire, and remove it from bitter torments?" <ref>The Sayings of the Desert Fathers: The Alphabetical Collection, translated by Benedicta Ward, p. 81-82)</ref>

St. Mark of Ephesus wrote:
:"But if souls have departed this life in faith and love, while nevertheless carrying away with themselves certain faults, whether small ones over which they have not repented at all, or great ones for which – even thought they have repented over them – they did not undertake to show fruits of repentance: such souls, we believe, must be cleansed from this kind of sin, but not by means of some purgatorial fire or a definite punishment in some place (for this, as we have said, has not been handed down to us). But some must be cleansed in they very departure from the body, thanks only to fear, as St. Gregory the Dialogist literally shows; while others must be cleansed after the departure from the body, either while remaining in the same earthly place, before they come to worship God and are honored with the lot of the blessed, or – if their sins were more serious and bind them, for a longer duration – they are kept in hell [i.e., Hades], but not in order to remain forever in fire and torment, but as it were in prison and confinement under guard." <ref>First Homily: Refutation of the Latin Chapters concerning Purgatorial Fire, by St. Mark of Ephesus. Qtd. In "The Soul After Death, p 208f)</ref>

==Liturgical Evidence==

In both the Greek and Slavonic Euchologion, in the canon for the departure of the soul by St. Andrew , we find in Ode 7: "All holy angels of the Almighty God, have mercy upon me and save me from all the evil toll-houses."

Likewise, in the Canon of Supplication at the Parting of the Soul in ''The Great Book of Needs'' are the following references to the struggle of a soul passing through the toll-houses:
:"Count me worthy to pass, unhindered, by the persecutor, the prince of the air, the tyrant, him that stands guard in the dread pathways, and the false accusation of these, as I depart from earth." (Ode 4, p. 77).
:"Do thou count me worthy to escape the hordes of bodiless barbarians, and rise through the aerial depths and enter into Heaven…" (Ode 8, p. 81).
:"[W]hen I come to die, do thou banish far from me the commander of the bitter toll-gatherers and ruler of the earth…" (Ode 8, p. 81).

In the Octoechos, there are many references to the Toll Houses:

:"When my soul is about to be forcibly parted from my body's limbs, then stand by my side and scatter the counsels of my bodiless foes and smash the teeth of those who implacably seek to swallow me down, so that I may pass unhindered through the rulers of darkness who wait in the air, O Bride of God." [http://www.anastasis.org.uk/weekday_vespers1.htm Octoechos, Tone Two, Friday Vespers]

:"Pilot my wretched soul, pure Virgin, and have compassion on it, as it slides under a multitude of offences into the deep of destruction; and at the fearful hour of death snatch me from the accusing demons and from every punishment." [http://www.anastasis.org.uk/weekday_vespers1.htm Ode 6, Tone 1 Midnight Office for Sunday]

In the [http://www.saintjonah.org/services/midnightdoc.doc Saturday Midnight Office], the prayer of St. Eustratius, contains the following:

:"And now, O Master, let Thy hand shelter me and let Thy mercy descend upon me, for my soul is distracted and pained at its departure from this my wretched and filthy body, lest the evil design of the adversary overtake it and make it stumble into the darkness for the unknown and known sins amassed by me in this life. Be merciful unto me, O Master, and let not my soul see the dark countenances of the evil spirits, but let it be received by Thine Angels bright and shining. Glorify Thy holy name and by Thy might set me before Thy divine judgment seat. When I am being judged, suffer not that the hand of the prince of this world should take hold of me to throw me, a sinner, into the depths of hades, but stand by me and be unto me a savior and mediator..." <ref>See The Unabbreviated Horologion or Book of the Hours, ed. Fr. Laurence Campbell (Jordanville, NY: Holy Trinity Monastery, 1995), p. 34, and The Great Horologion (Boston, MA: Holy Transfiguration Monastery, 1997), p. 48</ref>

==The Number of the Toll Houses==

The most detailed version of the toll-houses occurs in a vision of Gregory of Thrace, apparently from the 10th century. The demons accuse the soul at each toll-house of sins. In some cases the demon might accuse the soul of sins that they tempted her with, but it didn't comply with, or of sins that she repented for, and in that cases one of the angels, the one which was the persons guardian angel, speaks for the person, saying that those are lies, and that payment is not necessary, taking the soul to the next toll-house. If a person has unrepented sins, and does not have enough good deeds and prayers of the living to pay for them, the demons of the corresponding toll-house grab him, and take him to hades to await the final judgment. This vision recounts the toll-houses in the following order:

* At the first aerial toll-house, the soul is questioned about sins of the tongue, such as empty words, dirty talk, insults, ridicule, singing worldly songs, too much or loud laughter, and similar sins.
* The second is the toll-house of lies, which includes not only ordinary lies, but also the breaking of oaths, the violation of vows given to God, taking God's name in vain, hiding sins during confession, and similar acts.
* The third is the toll-house of slander. It includes judging, humiliating, embarrassing, mocking, and laughing at people, and similar transgressions.
* The fourth is the toll-house of gluttony, which includes overeating, drunkenness, eating between meals, eating without prayer, not holding fasts, choosing tasty over plain food, eating when not hungry, and the like.
* The fifth is the toll-house of laziness, where the soul is held accountable for every day and hour spent in laziness, for neglecting to serve God and pray, for missing Church services, and also for not earning money through hard, honest labor, for not working as much as you are paid, and all similar sins.
* The sixth toll-house is the toll-house of theft, which includes stealing and robbery, whether small, big, light, violent, public, or hidden.
* The seventh is the toll-house of covetousness, including love of riches and goods, failure to give to charity, and similar acts.
* The eight is the toll-house of usury, loan-sharking, overpricing, and similar sins.
* The ninth is the toll-house of injustice- being unjust, especially in judicial affairs, accepting or giving bribes, dishonest trading and business, using false measures, and similar sins.
* The tenth is the toll-house of envy.
* The eleventh is the toll-house of pride- vanity, self-will, boasting, not honoring parents and civil authorities, insubordination, disobedience, and similar sins.
* The twelve is the toll-house of anger and rage.
* The thirteenth is the toll-house of remembering evil- hatred, holding a grudge, and revenge.
* The fourteenth is the toll-house of murder- not just plain murder, but also wounding, maiming, hitting, pushing, and generally injuring people.
* The fifteenth is the toll-house of magic- divination, conjuring demons, making poison, all superstitions, and associated acts.
* The sixteenth is the toll-house of lust- fornication, unclean thoughts, lustful looks, unchaste touches.
* The seventeenth is the toll-house of adultery.
* The eighteenth is the toll-house of sodomy: bestiality, homosexuality, incest, masturbation, and all other unnatural sins.
* The nineteenth is the toll-house of heresy: rejecting any part of Orthodox faith, wrongly interpreting it, apostasy, blasphemy, and all similar sins.
* The last, twentieth toll-house is the toll-house of unmercifulness: failing to show mercy and charity to people, and being cruel in any way.

==Are They Literal?==
Many of the Orthodox who accept the doctrine of the toll-houses do not take the form or all the teachings from the vision of Gregory literally. Thus for example Fr. Thomas Hopko maintains that one should not try to associate a particular time after death to the process, nor should one take the toll-houses as being literally "in the air," or necessarily twenty in number. Likewise, he makes no mention in his argument for them of the doctrine of bargaining for sins (which is similar in some ways to the Latin doctrine of merits). Instead, his description, drawing on St. John Chrysostom and the Fifty Homilies of St. Macarius of Egypt, among others, takes the toll-house encounters to describe the attempt of the demons to assault the soul with its own vulnerability to sin, or to entice it away from God, and describes passing through the toll-houses as the purification of the soul.<ref>Fr. Thomas Hopko on the Toll-houses, http://audio.ancientfaith.com/illuminedheart/hopko_tolls.mp3</ref>. St. Theophan the Recluse likewise said that what the demons are seeking is "passions," and suggested that, although the toll-houses are often depicted as frightening, the demons might equally well try to entice the soul by appealing to one of its weaknesses. Some others go so far as to say that the demons and angels are metaphors for the sins and virtues of the soul.

==Controversy==
[[Image:puhalo.jpg|right|thumb|350px|Archbishop Lazar Puhalo, censing an icon of Fr. Seraphim (Rose)]].
There is disagreement in certain circles regarding the status of this teaching within the Orthodox Church. Some, including [[Archbishop]] [[Lazar (Puhalo) of Ottawa]], consider this teaching controversial, even false (describing it as gnostic or of pagan origin). These accusations were later declared to be wrong by the Holy Synod of the Russian Church Abroad.<ref name="orthodebatelink">[http://www.orthodoxinfo.com/death/tollhouse_debate.aspx Holy Synod of the Russian Church Abroad]</ref> The traditional proponents of the teaching argue that it appears in the hymnology of the Church,<ref>January 27, The Recovery of the Holy Relics of our Father among the Saints John Chrysostom, Troparion 1, Ode 5 of Orthros: "Grant me to pass untroubled through the host of noetic satraps and the tyrannic battalion of the lower air in the hour of my departure..."</ref> <ref>Parakletike, Friday Vespers, Second Mode: "When my soul is about to be separated violently from the members of the body, then, O Bride of God, come to my aid; scatter the counsels of the fleshless enemies and shatter their millstones, by which they seek to devour me mercilessly; that, unhindered, I may pass through the rulers of darkness standing in the air."</ref> in stories of the lives of saints (for example, the Life of St. [[Anthony the Great]], written by [[Athanasius of Alexandria|St. Athanasius the Great]], the life of St. [[Basil the New]], and St. [[Theodora]]), in the homilies of St. [[Cyril of Alexandria]]<ref> St. [[Cyril of Alexandria]] ''Ephesi praedicata depoito Nestorio, ACO''.14(5<sup>2</sup>.405D) as referenced by Lampe, G.W.H., ''A Patristic Greek Lexicon'', Oxford University Press, Oxford, 1961, p.1387</ref> in the Discourses of [[Abba Isaiah]],<ref>''The Twenty-nine Discourses of our Holy Father Isaiah,'' Volos, 1962, p. 37 (in Greek): "[Live] every day having death before your eyes, and concerning yourselves with how you will come out from the body, how you will pass by the powers of darkness what will meet you in the air, and how you will answer before God..."</ref> the [[Philokalia]], the [[Ladder of Divine Ascent]], and the [[Dogmatics of the Orthodox Church]] by Blessed [[Justin Popovich]]. Several contemporary Church figures speak about toll-houses.<ref>[http://orthodoxinfo.com/death/soul_taxing.aspx The Taxing of Souls] by Metropolitan Hierotheos (Vlachos)</ref> <ref>[http://orthodoxinfo.com/death/critic.aspx Answer to a Critic, Appendix III from The Soul After Death] by Father [[Seraphim Rose]] of Platina</ref> <ref>Vid. Ephraim, Elder, [http://www.amazon.com/Counsels-Holy-Mountain-Selected-Homilies/dp/0966700023 ''Counsels from the Holy Mountain,''] St. Anthony's Greek Orthodox Monastery, Arizona, 1999, pp. 436, 447.</ref> <ref>Cavarnos, Constantine, ''[http://www.amazon.com/Future-Life-According-Orthodox-Teaching/dp/0911165061 The Future Life According to Orthodox Teaching,]'' Center for Traditionalist Orthodox Studies, Etna, California, 1985, pp. 24-26.</ref> Secondly, not a single Church Father ever wrote even one sentence expressing doubt about this teaching (which is present in its most general form in the Church since at least fourth century), although their discussions of the topic are always about general struggles with "tax-collector" demons, lacking the details present in Gregory's vision (apart from one pseudo-Makarian story which also mentions numerous toll-houses and a bargaining over sins at each one). Thirdly, some of the greatest modern authorities of the Orthodox Church, such as St. Ignatius Brianchaninov<ref>A Word on Death, chapter "Aerial toll-houses"</ref> and St. [[Theophan the Recluse]],<ref>What is spiritual life, and how to obtain it, chapter "Perfect preparation for the Mystery of Repentance"</ref> insisted not only on the truthfulness, but on the necessity of this teaching in the spiritual life of a Christian.

==Reference==
<references />

==See also==
*[[Purgatory]]

==External links==

===Wikipedia===
* http://en.wikipedia.org/wiki/Aerial_toll-houses

===Discussion===
*[http://www.stlukeorthodox.com/html/evangelist/2000/deathtoll.htm Death and the Toll House Contraversy] by Dn. Andrew Werbiansky
*[http://www.orthodoxinfo.com/death/tollhouse_debate.aspx The Debate Over Aerial Toll-Houses] Extract from the Minutes of the Session of the Synod of Bishops of the Russian Orthodox Church Outside of Russia (1980)

===Support===
*[http://www.saintjonah.org/articles/tollhouses.htm Evidence for the Tradition of the Toll Houses found in the Universally Received Tradition of the Church]
*[http://stmichaelacademy.org/theo/stjd.htm State of the Soul After Death According to the Teachings of Saint John Damascene] by Hieromonk Dionysios
*[http://www.orthodoxchristianbooks.com/articles/214/death-toll-houses/ Death and the Toll-Houses] by Vladimir Moss
*[http://www.orthodox.net/articles/life-after-death-john-maximovitch.html Life After Death] by St. [[John Maximovitch]]
*[http://www.orthodoxinfo.com/death/tollhouse_pomaz.aspx On the Question of the "Toll-Houses": Our War is not Against Flesh and Blood] by Fr. Michael Pomazansky
*[http://orthodoxinfo.com/death/soul_taxing.aspx The Taxing of Souls] by Metropolitan Hierotheos (Vlachos)
*[http://orthodoxinfo.com/death/critic.aspx Answer to a Critic (Deacon Lev Puhalo), Appendix III from The Soul After Death] by Father Seraphim Rose of Platina
*[http://www.pelagia.org/htm/b24.en.life_after_death.01.htm The Parable of the Rich Man and Lazarus About Life After Death. From Life After Death,] by Metropolitan [[Hierotheos (Vlachos) of Nafpaktos|Hierotheos (Vlachos)]]
*[http://audio.ancientfaith.com/illuminedheart/hopko_tolls.mp3 Illumined Heart Podcast Interview of Fr. Thomas Hopko]
*[http://audio.ancientfaith.com/postcards/pfg_2009-06-10.mp3 Fr. Seraphim Rose in Greece (Postcards From Greece Podcast, by Fr. Peter Heers)]
*[http://www.doaks.org/publications/doaks_online_publications/DOP55/DP55ch06.pdf “To Sleep, Perchance to Dream”: The Middle State of Souls in Patristic and Byzantine Literature] by Nicholas Constas
*[http://oldbelieving.wordpress.com/2012/03/01/from-repose-to-resurrection-the-intermediate-state-of-souls/ From Repose to Resurrection: The Intermediate State of Souls] by Jesse Dominick. This paper, written for St. Tikhon's Seminary, examines in part the teaching of the toll-houses, including modern Saints, elders, and theologians who have taught the toll-house doctrine and responses to several criticisms of the toll-house teaching.

===Opposition===
*[http://constans_wright.tripod.com/notolls.html Against the Gnostic Story of the Judging Demons - the "Toll-Houses"]
*[http://www.rickross.com/reference/ephraim/ephraim11.html Two troubling teachings reported] by Archbishop Lazar Puhalo
*[http://www.new-ostrog.org/toll_main.html Regarding the Toll Houses] various articles by Archbishop Lazar, Fr. Michael Pomazansky, and others
*[http://www.orthodoxcanada.org/qa.html Questions and Answers: Archbishop Lazar Puhalo]

[[Category:Theology]]

Mattins

2012-03-24T16:32:40Z

Frjohnwhiteford: Redirected page to Matins

#REDIRECT [[Matins]]

Miter

2012-03-23T05:18:27Z

Frjohnwhiteford: /* Refersnce */

[[Image:Mitra.jpg|right|thumb|250px|A Bishop's Miter]]
The '''miter''', also spelled '''mitre''', in Orthodox Christian usage is a type of head-covering worn by certain [[clergy]] of the Orthodox Church as a part of their ceremonial dress. The word is derived from the Greek ''μίτρα'', meaning a 'headband' or 'turban'.

A head-covering, as a mark of position of certain religious and secular officials, has a long history. In ancient Israel the Jewish high priest (Kohen Gadol) wore a headdress called the Mitznefetthat wound around the head to form a broad, flat-top topped turban. Officials of the court of the Eastern Roman Empire wore a cap called the camelaucum (Greek: καμιλαύκιον kamilaukion) that developed into the imperial crown by the ninth century. A miter in the imperial form was not use by Orthodox bishops until after the [[Fall of Constantinople|fall of Constantinople]] in 1453. Today, the typical miter in Orthodox churches is based on the imperial crown of the late Eastern Roman Empire.

The present day miter is made in the shape of a bulbous crown and may be constructed of number of materials such as brocade, damask, or cloth of gold. Embroidery may be used in its construction as well as use of jewels for decoration. The miters, while often of gold, may use other liturgical colors. Normally, there are four icons attached to the miter. These usually are icons of [[Jesus]] Christ, the [[Theotokos]], [[John the Forerunner|John the Baptist]], and the Cross. A cross surmounts the miter, either upright for [[bishop]]’s miters or laying flat on miters awarded to [[priests]].

The wearing of the miter is a prerogative of bishops, but it may be awarded to [[archpriest]]s, [[protopresbyter]]s, and [[archimandrite]]s.

==Western miter==
[[Image:WR-Bishop vestments by Fr. Aidan.png|thumb|left|150px|A bishop wearing an older style of the western miter]]
The mitre is a western headdress with many forms. It is worn by bishops and abbots.

Both the western style of the miter and the Papal tiara stem from the ''camelaucum'' (Greek: [[Kamilavka|καμιλαύκιον]], ''kamilaukion''), which was originally a cap used by officials of the Imperial Byzantine court. "The tiara [from which the mitre originates] probably developed from the Phrygian cap, or frigium, a conical cap worn in the Greco-Roman world. In the 10th century the tiara was pictured on papal coins."<ref>Britannica 2004, ''tiara''</ref> Other sources claim the tiara developed the other way around, from the mitre. In the late Empire it developed into the closed type of Imperial crown used by Byzantine Emperors.

In Western Europe, the mitre was first used in ancient Rome by the [[Salii]] and other priests, and outside of Rome about the year 1000. Worn by a bishop, the mitre is depicted for the first time in two miniatures of the beginning of the eleventh century. The first written mention of it is found in a Bull of Pope Leo IX in the year 1049. By 1150 the use had spread to bishops throughout the West; by the 14th century the tiara was decorated with three crowns.

Nowadays, the miter is in most cases a pointed cap with two peaks: front and back. The early English or medieval style is short, of decorated or undecorated linen; the Roman style much taller, of rigid material.

[[Image:Mitre evolution.gif|thumb|center|550px|The evolution of the mitre]]

==Reference==
<references/>

==See also==
*[[Clergy awards]]

==External links==
*[http://www.newadvent.org/cathen/10404a.htm Catholic Encyclopedia on the miter]
*[[w:Mitre|Wikipedia on the miter]]
*[http://www.1911encyclopedia.org/Mitre Encyclopaedia Britannica 1911 on the Mitre]

[[Category: Vestments]]

[[ro:Mitră]]
[[ru:Митра]]
[[el:Μίτρα]]

Pectoral cross

2012-03-23T05:17:39Z

Frjohnwhiteford: /* Source */

A '''pectoral cross'' or '''pectoral'' (from the Latin pectoralis, "of the chest") is a [[cross]], usually relatively large, suspended from the neck by a cord or chain that reaches well down the chest. It is worn by the [[clergy]] as an indication of their position and is different from the small crosses, that have no special significance, worn on necklaces by many Christians.

In Orthodox Church practice the rules for wearing the cross differ with various traditions. The pectoral cross is worn by all [[bishop]]s, but not necessarily by all [[priest]]s. In the Greek tradition, the pectoral cross is only given to specific priests for faithful service; in the Slavic tradition, a cross is worn by all priests.

The cross worn by priests depicts the crucified Christ, whether in painted form as an [[icon]], or in relief. On the Orthodox crucifix the body of Christ is not in full three-dimensional form, but in no more than three-quarter relief. It also bears the inscription INBI (the title that Pontius Pilate placed above the head of Jesus at the crucifixion) and the letters IC XC NIKA (meaning Jesus Christ Conquers) around the four arms of the cross. Orthodox pectoral crosses are almost always on chains of either silver or gold, sometimes with intricately worked links. Priest's crosses will often have an icon of Christ "[[Image Not-made-by-hands|Made Without Hands]]" at the top. This is the icon before which Orthodox Christians usually confess their sins. In Russian practice, the back of a priest's cross is usually inscribed with St. [[Apostle Paul|Paul's]] words to St. [[Apostle Timothy|Timothy]]: "Be an example to the believers in speech and conduct, in love, in faith, in purity" (1 Tim. 4:12).

Pectoral crosses are awarded in several degrees (particularly in the Slavic tradition):

:In the Russian tradition, the '''Silver Cross''' is awarded to all priests by their bishop on the day of their [[ordination]]. This tradition began with the last Tsar, [[Nicholas II of Russia|Nicholas II]], who awarded a silver cross to every priest in the Russian Empire. Even after the fall of the Romanov dynasty, the practice of awarding the Silver Cross to Russian priests at their ordination has continued. This practice helps to distinguish priests from [[deacon]]s or [[monk]]s, all of whom wear the same type of [[cassock]] (riassa}, and are otherwise indistinguishable when not vested. The Silver Cross is not enameled or decorated in any manner except for engraving or relief. For Orthodox priests who do not wear the cross by right of their priesthood, but only by permission of their bishop, one way a bishop may punish one of his priests is to forbid him to wear the priest's cross.

:The next degree is the '''Gold Cross''' which is a simple gold cross, similar to the Silver Cross. It is also without enameling or other decoration. The Gold Cross is worn by [[archpriest]]s, [[abbot]]s, and [[abbess]]es as a mark of their office, and may be awarded by the bishop to other priests, both married and monastic, for distinguished service to the church.

:The highest pectoral cross, is '''With Decorations'''. It is jeweled and sometimes enameled and generally with the depiction of an Eastern-style [[miter]] at the top. This type of pectoral cross is also referred to as a '''Jeweled Cross''' and is worn by bishops, [[archimandrite]]s, and protopriests as a sign of their office. The Jeweled Cross may also be awarded to other priests. All bishops are entitled to wear the pectoral cross with decorations, although most simply wear a [[Panagia]] when not vested for services.

Other aspects of wearing a pectoral cross are:
:A priest may be granted the right to wear a second pectoral cross.
:A priest who has been given the pectoral cross will typically wear it at all times, whether vested or not.
:In Russian practice, a [[nun]] who is not an abbess may also be granted the privilege of wearing a pectoral cross, as an honorary award which, however, is not an award granted to monks who are not priests).

Whenever the cross is put on, the wearer first uses it to make the [[Sign of the Cross]] on himself and then kisses it and puts it on.

==Source==
*[[Wikipedia: Pectoral Cross]]

==See also==
*[[Clergy awards]]

[[Category: Vestments]]

Skouphos

2012-03-23T05:17:11Z

Frjohnwhiteford: /* Notes */

A '''skouphos''' (also '''skufiya''', '''skufia''', or '''skoufos''') is an item of clerical clothing worn by Orthodox Christian [[Monk|monastics]] (in which case it is black) or [[clergy]], sometimes specifically awarded as a mark of honor (in which case it is usually red or purple). It is a soft-sided brimless cap whose top may be pointed (Russian style),<ref>The Russian-style skufia is traditionally pulled down so that it covers the top of the ears. This is practical, to keep out the cold, but it also has a symbolic practice, reminding the monk not to listen to gossip.</ref> flat and pleated (Greek style), or flat with raised edges (Romanian style). Typically, monastics receive their skufia either when they first become [[novice]]s or when they are [[tonsure]]d.<ref>[http://www.newsketemonks.com/images/monks/Ambr6.jpg Example of a monk receiving his skouphos]</ref> A [[monk]] or [[nun]] who has been tonsured to the [[Monastic Ranks#Great Schema|Great Schema]] will wear a skoufia that has been embroidered with prayers, crosses, and figures of [[seraphim]].<ref>[http://www.sestry.ru/church/img/1115_ Example of a Great Schema skouphos]</ref>

High-ranking [[bishop]]s (such as [[archbishop]]s and [[metropolitan]]s) will sometimes wear a black or purple skufia with a small jewelled [[cross]] on informal occasions.<ref>[http://ocaphoto.oca.org/filetmp/2003/January/406/Detail/DSC_0006.jpg Example of two hierarchs wearing skufias]</ref> A [[nun]] will sometimes wear a skufia over her monastic veil, while [[monk]]s often wear the skufia (without a veil) when the [[klobuk]] or epanokamelavkion might get in the way of work.

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

==See also==
*[[Clergy awards]]

==Source==
*[http://en.wikipedia.org/w/index.php?title=Skufia&oldid=215414675 Wikipedia: Skufia]

==External links==
*[http://www.valaam.ru/en/photos/lightval/547/ Monk wearing Russian-style skufia]
*[http://www.orthodoxphotos.com/cgi-bin/photo.pl?path=Monasticism&file=17.jpg Monks wearing Greek-style skufias]
*[http://www.orthodoxphotos.com/cgi-bin/photo.pl?path=Monasticism&file=35.jpg Schemamonk in embroidered skufia]

[[Category:Vestments]]

Kamilavka

2012-03-23T05:16:45Z

Frjohnwhiteford: /* Sources */

The '''kamilavka''' (Russian: камилавка), in Greek: '''Kamilavkion''' (καμιλαύκιον), '''kalymmavkhion''' (καλυμμαύχιον), or '''kalymmavchi''' (καλυμαύχι)), is an item of head wear among the clerical clothing worn by Orthodox Christian [[monasticism|monastics]] and [[clergy]]. As with most items of Orthodox [[vestment]]s this head wear developed from the clothing worn at the imperial court of the Eastern Roman (Byzantine) empire. The kamilavka is worn during church services.

The kamilavka is a hat in the form of a rigid cylindrical head covering. In appearance it is similar to a stovepipe hat without a brim. The appearance and use of the kamilavka/kamilavkion varies among the different traditions in the Orthodox Church.

==Greek tradition==
[[ordination|Ordained]] clergy, both monastic and married, wear a kamilavkion that has a flattened conical brim on top of the cylinder. [[Monk]]s wear a simple black kamilavkion that is covered with a black veil, called an epanokamelavkion. [[Hierodeacon]]s, that is, deacons who are monks, remove the veil when they vest for services. [[Hieromonk]]s, [[priest]]s who are monks, do not. [[Nun]]s in the Greek tradition normally do not wear a kamilavkion, only a veil.

==Russian/Ukrainian tradition==
All ranks of the clergy wear the kamilavka. These are normally taller than the Greek style, become wider as they rise, and are flat on the top. The kamilavka with the epanokamelavkion (veil) permanently attached, called a [[klobuk]], is worn by monastics, both men and women. As [[bishop]]s must be monastics, they also wear the klobuk. All monastics, both those who are ordained and those who are not, wear black kamilavkas with a black veils. As with the Greek tradition, hierodeacons remove the veil when they take part in church services, and hieromonks do not.

While bishops, as monks, wear the klobuk, that is a plain black kamilavka with a black veil, the klobuk of higher ranked bishops differ. The veil for [[archbishop]]s has a jeweled cross on the from of the veil. [[Metropolitan]]s wear a white veil over their kamilavka, with the same cross as do the archbishops.The head dress for the Patriarch of Moscow differ more significantly. He wears a head covering called a koukoulion, a white conical head covering, instead of the kamilavka, with the monastic veil.

For non-monastic clergy, the kamilavka, of different colors, can be received as [[Clergy awards|awards]]. Married deacons awarded the honorary rank of [[protodeacon]] wear a colored kamilavka, usually purple or red, as do [[archpriest]]s. [[Archdeacon]]s, however, continue to wear the black kamilavka.

==Serbian tradition==
Clergy of all ranks wear black kamilavkas that are flat on top. During services, monastics wear black veil over the kamilavka. Bishops wear a black kamilavka with a wide purple band at the bottom. The veil, that they wear during services, is removed when they are outside the church.

==Sources==
*[http://www.oca.org/OCchapter.asp?SID=2&ID=48 OCA: Vestments]
*[http://www.kurskroot.com/monastic_clothing.html Monastic Clothing]
*[[wikipedia:Kamilavka]]
*[[wikipedia:Klobuk]]

==See also==
*[[Clergy awards]]

==External link==
*[http://www.saintelias.com/ca/servers/clerical.php Clerical Attire]

[[Category: Vestments]]

Nabedrennik

2012-03-23T05:15:59Z

Frjohnwhiteford:

A '''nabedrennik''' (набедренникъ -- "That which is upon the thigh," a thigh shield) is a [[vestment]] worn by priests in the Russian tradition, who have been awarded the right to wear it. It is a square or rectangular cloth worn at the right hip, suspended from a strap attached to the two upper corners of the vestment and drawn over the left shoulder.

The nabedrennik is worn only in the Russian tradition by [[bishop]]s and those [[priest]]s to whom it has been awarded by their bishop. It is never worn in the Greek tradition. The award is given "for long and dedicated service" to the Church.

The rectangular shape of the nabedrennik differs from the [[epigonation]], which is diamond shaped. Both are believed to derive from the ancient knee guards which shielded the legs of warriors from being bruised by their swords. The Byzantine emperors used to award swords to their commanders and nobles; in the same way the Church awards priests who defend the faith. If the [[epigonation]] (Russian: палица, ''palitsa'') is also awarded to the same priest, he wears both but shifts the nabedrennik to the left side.

==See also==
*[[Clergy awards]]

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

[[Category:Liturgics]]
[[Category:Vestments]]

[[ro:Bederniţa]]

Epigonation

2012-03-23T05:15:21Z

Frjohnwhiteford: /* See also */

[[Image:Epigonation.jpg|right|thumb|300px|Epigonation of Bp. [[Mark (Maymon) of Toledo]], featuring his patron saint, the [[Apostle Mark]].]]

The '''epigonation''' (Greek: ἐπιγονάτιον, literally meaning "over the knee"), or '''palitza''' (Russian: палица, "club"), is a diamond-shaped vestment worn on the right side by [[priest]]s and [[bishop]]s.

In the Byzantine tradition, the epigonation is awarded to a priest upon his elevation to ''exomologos'' (confessor) or the rank of οικονόμος. In the Russian tradition, it is an award given after many years of service. Though a Russian Palitza is identical in shape, and is obviously related to the Greek epigonation, the most literal Slavonic translation for epigonation is actually "[[Nabedrennik]]", which is another vestment, rectangular in shape, which no longer exists in non-Slavic usage.

It represents a shield, originating from the thigh shield worn by soldiers during the days of the early church. The epigonation holds a dual meaning. First, it denotes the celebrant as a "soldier" of Christ. Second, it symbolizes the Word of God, fighting the wiles of the enemy.

==Description and usage==
The epigonation is worn by all [[bishop]]s, and as an [[Clergy award|ecclesiastical award]] for some [[priest]]s.<ref>Hapgood, Isabel F. (1922), Service Book of the Holy Orthodox-Catholic Apostolic Church (5th ed.), Englewood, NJ: Antiochian Orthodox Christian Archdiocese (published 1975), pp. xxxviii</ref> Its origin is traced to the practice of Byzantine Emperors awarding ceremonial swords to their military commanders in recognition of their valour in defending the empire. Such swords were often accompanied by elaborate thigh-shields which were suspended from the belt and protected the leg from bruising caused by the constant bumping of the sword against the thigh. When the emperors began to give awards to the clergy, the thigh-shield alone was awarded.<ref>Sokolof, Archpriest D. (1917), A Manual of the Orthodox Church's Divine Services (3rd (re-edited) ed.), Jordanville NY: Printshop of St. Job of Pochaev, Holy Trinity Monastery (published 2001), pp. 32–33</ref>

The vestment is a stiff, lozenge shaped cloth that hangs on the right side of the body below the waist, suspended by one corner from a strap drawn over the left shoulder. In the Russian tradition it is an award for service; in the Greek tradition it is usually a sign that the priest has an advanced academic degree and a blessing to hear confessions. If a Russian priest has been awarded both the [[nabedrennik]] and the ''palitza'', he shifts the former to the left side. It is considered to symbolise the "sword of the Spirit, which is the Word of God" (Ephesians 6:17); that is to say, the wearer's defending of the faith by smiting all that is impure and vicious.<ref>Sokolof, Archpriest D. (1917), A Manual of the Orthodox Church's Divine Services (3rd (re-edited) ed.), Jordanville NY: Printshop of St. Job of Pochaev, Holy Trinity Monastery (published 2001), pp. 32–33</ref>

Upon donning his epigonation, the cleric prays: "''Gird Thy sword upon Thy thigh, O Mighty One, in Thy comeliness and Thy beauty, and bend Thy bow, and proceed prosperously, and be king, because of truth and meekness and righteousness, and Thy right hand shall guide Thee wondrously, always now and ever, and unto the ages of ages. Amen.''".

==History==
The epigonation's origin is uncertain. According to some authorities it was a decorated ''tablion'' or thigh-shield awarded to officials in the Byzantine Empire, originally military and later civilian. According to others it was originally an ornamental handkerchief, called at that date ''encheirion'', "hand cloth", which received its present form and name in the twelfth century. In the former case it has no Western counterpart; in the latter it would correspond to the Western maniple.

It is also said that it was used to carry documents relating to one's position in the Church. Papers such as those certifying one's ordination and rank would be most relevant when travelling. Carrying them in the Liturgy would be symbolic of bearing one's authority to conduct the Holy things of the Liturgy.

During an ordination, a priest or [[deacon]] is taken in procession three times around the [[Holy Table]] (altar), after each circuit he bows down before the bishop and kisses his epigonation and his right hand.<ref>Hapgood, ''op. cit.'', p. 311.</ref> Also, in some liturgical traditions, when a bishop performs a lesser ordination, such as the setting-apart of a [[subdeacon]], he lays his epigonation over the candidate's head as he says the prayer.
==Notes==
<div class="references-small">
<references />
</div>
==See also==
*[[w:Epigonation|Wikipedia: Epigonation]]
*[[Clergy awards]]

[[Category:Liturgics]]
[[Category:Vestments]]

[[el:Επιγονάτιο]]
[[es:Epigonation]]

Epigonation

2012-03-23T05:11:40Z

Frjohnwhiteford:

[[Image:Epigonation.jpg|right|thumb|300px|Epigonation of Bp. [[Mark (Maymon) of Toledo]], featuring his patron saint, the [[Apostle Mark]].]]

The '''epigonation''' (Greek: ἐπιγονάτιον, literally meaning "over the knee"), or '''palitza''' (Russian: палица, "club"), is a diamond-shaped vestment worn on the right side by [[priest]]s and [[bishop]]s.

In the Byzantine tradition, the epigonation is awarded to a priest upon his elevation to ''exomologos'' (confessor) or the rank of οικονόμος. In the Russian tradition, it is an award given after many years of service. Though a Russian Palitza is identical in shape, and is obviously related to the Greek epigonation, the most literal Slavonic translation for epigonation is actually "[[Nabedrennik]]", which is another vestment, rectangular in shape, which no longer exists in non-Slavic usage.

It represents a shield, originating from the thigh shield worn by soldiers during the days of the early church. The epigonation holds a dual meaning. First, it denotes the celebrant as a "soldier" of Christ. Second, it symbolizes the Word of God, fighting the wiles of the enemy.

==Description and usage==
The epigonation is worn by all [[bishop]]s, and as an [[Clergy award|ecclesiastical award]] for some [[priest]]s.<ref>Hapgood, Isabel F. (1922), Service Book of the Holy Orthodox-Catholic Apostolic Church (5th ed.), Englewood, NJ: Antiochian Orthodox Christian Archdiocese (published 1975), pp. xxxviii</ref> Its origin is traced to the practice of Byzantine Emperors awarding ceremonial swords to their military commanders in recognition of their valour in defending the empire. Such swords were often accompanied by elaborate thigh-shields which were suspended from the belt and protected the leg from bruising caused by the constant bumping of the sword against the thigh. When the emperors began to give awards to the clergy, the thigh-shield alone was awarded.<ref>Sokolof, Archpriest D. (1917), A Manual of the Orthodox Church's Divine Services (3rd (re-edited) ed.), Jordanville NY: Printshop of St. Job of Pochaev, Holy Trinity Monastery (published 2001), pp. 32–33</ref>

The vestment is a stiff, lozenge shaped cloth that hangs on the right side of the body below the waist, suspended by one corner from a strap drawn over the left shoulder. In the Russian tradition it is an award for service; in the Greek tradition it is usually a sign that the priest has an advanced academic degree and a blessing to hear confessions. If a Russian priest has been awarded both the [[nabedrennik]] and the ''palitza'', he shifts the former to the left side. It is considered to symbolise the "sword of the Spirit, which is the Word of God" (Ephesians 6:17); that is to say, the wearer's defending of the faith by smiting all that is impure and vicious.<ref>Sokolof, Archpriest D. (1917), A Manual of the Orthodox Church's Divine Services (3rd (re-edited) ed.), Jordanville NY: Printshop of St. Job of Pochaev, Holy Trinity Monastery (published 2001), pp. 32–33</ref>

Upon donning his epigonation, the cleric prays: "''Gird Thy sword upon Thy thigh, O Mighty One, in Thy comeliness and Thy beauty, and bend Thy bow, and proceed prosperously, and be king, because of truth and meekness and righteousness, and Thy right hand shall guide Thee wondrously, always now and ever, and unto the ages of ages. Amen.''".

==History==
The epigonation's origin is uncertain. According to some authorities it was a decorated ''tablion'' or thigh-shield awarded to officials in the Byzantine Empire, originally military and later civilian. According to others it was originally an ornamental handkerchief, called at that date ''encheirion'', "hand cloth", which received its present form and name in the twelfth century. In the former case it has no Western counterpart; in the latter it would correspond to the Western maniple.

It is also said that it was used to carry documents relating to one's position in the Church. Papers such as those certifying one's ordination and rank would be most relevant when travelling. Carrying them in the Liturgy would be symbolic of bearing one's authority to conduct the Holy things of the Liturgy.

During an ordination, a priest or [[deacon]] is taken in procession three times around the [[Holy Table]] (altar), after each circuit he bows down before the bishop and kisses his epigonation and his right hand.<ref>Hapgood, ''op. cit.'', p. 311.</ref> Also, in some liturgical traditions, when a bishop performs a lesser ordination, such as the setting-apart of a [[subdeacon]], he lays his epigonation over the candidate's head as he says the prayer.
==Notes==
<div class="references-small">
<references />
</div>
==See also==
*[[w:Epigonation|Wikipedia: Epigonation]]

[[Category:Liturgics]]
[[Category:Vestments]]

[[el:Επιγονάτιο]]
[[es:Epigonation]]

Epigonation

2012-03-23T05:11:10Z

Frjohnwhiteford:

[[Image:Epigonation.jpg|right|thumb|300px|Epigonation of Bp. [[Mark (Maymon) of Toledo]], featuring his patron saint, the [[Apostle Mark]].]]

The '''epigonation''' (Greek: ἐπιγονάτιον, literally meaning "over the knee"), or '''palitza''' (Russian: палица, "club"), is a diamond-shaped vestment worn on the right side by [[priest]]s and [[bishop]]s.

In the Byzantine tradition, the epigonation is awarded to a priest upon his elevation to ''exomologos'' (confessor) or the rank of οικονόμος. In the Russian tradition, it is an award given after many years of service. Though a Russian Palitza is identical in shape, and is obviously related to the Greek epigonation, the most literal Slavonic translation for epigonation is actually "[[Nabedrennik]]", which is another vestment, rectangular in shape, and no longer exists in non-Slavic usage.

It represents a shield, originating from the thigh shield worn by soldiers during the days of the early church. The epigonation holds a dual meaning. First, it denotes the celebrant as a "soldier" of Christ. Second, it symbolizes the Word of God, fighting the wiles of the enemy.

==Description and usage==
The epigonation is worn by all [[bishop]]s, and as an [[Clergy award|ecclesiastical award]] for some [[priest]]s.<ref>Hapgood, Isabel F. (1922), Service Book of the Holy Orthodox-Catholic Apostolic Church (5th ed.), Englewood, NJ: Antiochian Orthodox Christian Archdiocese (published 1975), pp. xxxviii</ref> Its origin is traced to the practice of Byzantine Emperors awarding ceremonial swords to their military commanders in recognition of their valour in defending the empire. Such swords were often accompanied by elaborate thigh-shields which were suspended from the belt and protected the leg from bruising caused by the constant bumping of the sword against the thigh. When the emperors began to give awards to the clergy, the thigh-shield alone was awarded.<ref>Sokolof, Archpriest D. (1917), A Manual of the Orthodox Church's Divine Services (3rd (re-edited) ed.), Jordanville NY: Printshop of St. Job of Pochaev, Holy Trinity Monastery (published 2001), pp. 32–33</ref>

The vestment is a stiff, lozenge shaped cloth that hangs on the right side of the body below the waist, suspended by one corner from a strap drawn over the left shoulder. In the Russian tradition it is an award for service; in the Greek tradition it is usually a sign that the priest has an advanced academic degree and a blessing to hear confessions. If a Russian priest has been awarded both the [[nabedrennik]] and the ''palitza'', he shifts the former to the left side. It is considered to symbolise the "sword of the Spirit, which is the Word of God" (Ephesians 6:17); that is to say, the wearer's defending of the faith by smiting all that is impure and vicious.<ref>Sokolof, Archpriest D. (1917), A Manual of the Orthodox Church's Divine Services (3rd (re-edited) ed.), Jordanville NY: Printshop of St. Job of Pochaev, Holy Trinity Monastery (published 2001), pp. 32–33</ref>

Upon donning his epigonation, the cleric prays: "''Gird Thy sword upon Thy thigh, O Mighty One, in Thy comeliness and Thy beauty, and bend Thy bow, and proceed prosperously, and be king, because of truth and meekness and righteousness, and Thy right hand shall guide Thee wondrously, always now and ever, and unto the ages of ages. Amen.''".

==History==
The epigonation's origin is uncertain. According to some authorities it was a decorated ''tablion'' or thigh-shield awarded to officials in the Byzantine Empire, originally military and later civilian. According to others it was originally an ornamental handkerchief, called at that date ''encheirion'', "hand cloth", which received its present form and name in the twelfth century. In the former case it has no Western counterpart; in the latter it would correspond to the Western maniple.

It is also said that it was used to carry documents relating to one's position in the Church. Papers such as those certifying one's ordination and rank would be most relevant when travelling. Carrying them in the Liturgy would be symbolic of bearing one's authority to conduct the Holy things of the Liturgy.

During an ordination, a priest or [[deacon]] is taken in procession three times around the [[Holy Table]] (altar), after each circuit he bows down before the bishop and kisses his epigonation and his right hand.<ref>Hapgood, ''op. cit.'', p. 311.</ref> Also, in some liturgical traditions, when a bishop performs a lesser ordination, such as the setting-apart of a [[subdeacon]], he lays his epigonation over the candidate's head as he says the prayer.
==Notes==
<div class="references-small">
<references />
</div>
==See also==
*[[w:Epigonation|Wikipedia: Epigonation]]

[[Category:Liturgics]]
[[Category:Vestments]]

[[el:Επιγονάτιο]]
[[es:Epigonation]]