OrthodoxWiki - User contributions [en]

Saint

2009-02-09T16:54:31Z

Kalogeropoulos:

[[Image:All saints.jpg|right|frame|All saints icon]]

A '''saint''' (from Latin, ''sanctus'') is one who is '''holy''', that is, set apart for God's service. It is a person who has cooperated with God's grace to the extent that his or her holiness is beyond doubt.

==Saints in the Bible==
In the [[Holy Scripture]], the word ''saint'' is used to refer to those who have been set apart for the service of God, consecrated for his purposes. As such, all members of the [[Church]] are called ''saints'', regardless of their personal holiness or sinlessness. It is still appropriate to use the term in this way.

==Saints in the Church==
Aside from the more general use of the word ''saint'' to refer to all members of the Church, [[Holy Tradition]] also ascribes ''Saint'' as a title to particular persons whose lives have shown most clearly what it means to follow [[Jesus Christ]]. These saints are popularly [[glorification|glorified]] (canonized) by the Church, often in the modern era with a formal service to recognize and affirm the [[veneration]] of them by the faithful.

Saints are not thought of as either perfect or infallible, and it is only because of the work of Christ in them that the Church praises these people. It is because we see our Lord's countenance reflected most clearly in their faces that we publicly laud them, ask them to pray for us, and encourage one another to follow their examples.

==Recognition of saints==
The people of the church do not create saints, they recognize as saints those whom God himself has glorified, seeing in their lives true love for God and their neighbors.

From the beginning, the Church recognized the righteous ancestors of Christ, [[forefather]]s, as grace-filled men and women whose lives were pleasing to God. Also the [[prophet]]s who predicted Christ's coming and the [[apostles]] and [[evangelist]]s who proclaimed the Gospel were assumed to be saints.

Next the [[martyrs]] and [[confessor]]s who risked their lives and shed their blood in witness to Christ were also recognized as saints.

In time, [[ascetic]]s who followed Christ through self denial, were numbered among the saints.

[[Bishops]] and [[priests]] who fought against [[heresy]] and proclaimed the true faith are recognized by the Church as saints.

Today, holy people, in all walks of life, can be recognized as saints.

==See also==
*[[:Category:Saints|List of Saints]]
*[[Church Calendar]]
*[[Saint titles]]
==External links==
*[http://www.goarch.org/en/ourfaith/articles/article8044.asp The Saints of the Orthodox Church]
*[http://www.oca.org/FSIndex.asp?SID=4 Feasts and Saints
*[http://www.orthodoxphotos.com/readings/beginning2/saints.shtml How Saints are Called]

[[Category:Saints|*]]
[[el:Άγιος]]
[[fr:Saints]]
[[ro:Sfânt]]

Lavra

2008-11-28T12:56:21Z

Kalogeropoulos: i/w

The term '''''lavra''''' is a name given to large, rich [[monastery|monasteries]] of importance that enjoy special privileges and are cultural centers in the regions they occupy.
{{stub}}

Among the noted lavras is the [[Great Lavra (Athos)|Monastery of the Great Lavra]] on the [[Mount Athos|Athos Peninsula]]. This monastery, founded by the [[monk]] St. Athanasius the Athonite in 963, is the earliest and the mother monastery of the Athonite communities.

In the Slavic world (under the Moscow Patriarchate: [[Church of Russia]] and [[Church of Ukraine]]) there are five lavras of particular note:
*[[Kiev Pechersk Lavra]] in Kiev, Ukraine. This monastery, often called the [[Monastery of the Kiev Caves]], was founded in 1051 by [[Anthony of the Caves]] and [[Theodosius of the Kiev Caves|Theodosius]].
*[[Pochaev Lavra of the Dormition of the Theotokos|Pochayiv Lavra]] (''Pochaev'') has for centuries been the foremost spiritual and ideological centre of various Orthodox denominations in Western Ukraine. The monastery tops a 60-metre hill in the town of Pochayiv, Ternopil Oblast, 18 km southwest of Kremenets and 50 km north of Ternopil. It was established a lavra in 1833.
*[[Holy Trinity-St. Sergius Lavra|Trinity Lavra of St Sergius]] at Sergiyev Posad, Russia, was founded in 1345 by [[Sergius of Radonezh]], the most venerated of Russian [[saint]]s. Tsarina Elizabeth elevated the monastery to the dignity of a lavra in 1744.
*Alexander Nevsky Lavra in St Petersburg, Russia, was founded as a monastery in 1710 and was not finished until 1790. The monastery was elevated to the status of a lavra in 1797.
*Uspensko-Svyatogorskaya Lavra has been a Lavra since 2004

==External links==
*[http://en.wikipedia.org/wiki/Lavra Wikipedia]
*[http://www.macedonian-heritage.gr/Athos/Monastery/great_lavra.html Monastery of the Great Lavra]
*[http://en.wikipedia.org/wiki/ Kiev Pechersk Lavra:Wikipedia]
*[http://www.lavra.kiev.ua/en/main.php?id=90 KPL Official Site]
*[http://en.wikipedia.org/wiki/Pochayevsko-Uspenskaya_Lavra Pochayiv Lavra]
*[http://en.wikipedia.org/wiki/Troitse-Sergiyeva_Lavra Wikipedia: Trinity Lavra of St. Sergius]
*[http://www.saint-petersburg-hotels.com/alexandernevskiylavra.htm Alexander Nevsky Lavra]

[[Category:Monasteries]]

[[el:Λαύρα]]

Church of Russia

2008-11-06T14:13:35Z

Kalogeropoulos:

{{church|
name= Patriarchate of Moscow[[Image:Russia logo.gif|center|Church of Russia]]|
founder= [[Apostle Andrew]], St. [[Vladimir of Kiev]]|
independence= 1448 |
recognition= 1589 by [[Church of Constantinople|Constantinople]] |
primate=[[Alexei II (Ridiger) of Moscow|Patriarch Alexei II]]|
hq=Moscow, Russia|
territory=Russia, Ukraine, Belarus, Kazakhstan, some former Soviet republics|
possessions= United States, Canada, Great Britain, Australia, China|
language=[[Church Slavonic]]|
music=[[Russian Chant]]|
calendar=[[Julian Calendar|Julian]]|
population=90,000,000[http://www.cnewa.org/ecc-bodypg.aspx?eccpageID=17]|
website=[http://www.mospat.ru/ Church of Russia]
}}
The '''Church of Russia''', also referred to as the '''Moscow Patriarchate''', is one of the [[autocephalous]] Orthodox churches, ranking fifth after [[Church of Constantinople|Constantinople]], [[Church of Alexandria|Alexandria]], [[Church of Antioch|Antioch]], and [[Church of Jerusalem|Jerusalem]]. It exercises [[jurisdiction]] over Orthodox Christians in Russia and the surrounding Slavic lands as well as [[exarchate]]s and patriarchal representation churches around the world. It also exercises jurisdiction over the autonomous [[Church of Japan]] and Orthodox Christians in China. The Patriarch of Moscow and All Russia is currently His Holiness [[Alexei II (Ridiger) of Moscow|Alexei II]].

==Jurisdiction==
According to the statutes of the Russian Orthodox Church, its jurisdiction includes persons of Orthodox confession living on the [[canonical territory]] of the Russian Orthodox Church in Russia, Ukraine, Belarus, Moldavia, Azerbaijan, Kazakhstan, Kyrgyzstan, Latvia, Lithuania, Tajikistan, Turkmenistan, Uzbekistan, Estonia, and also Orthodox Christians living in other countries who voluntarily join the jurisdiction.

This includes these self-governing churches:
*The [[Church of Estonia (Moscow Patriarchate)|Estonian Orthodox Church (Moscow Patriarchate)]]
*The [[Latvian Orthodox Church]]
*The [[Moldovan Orthodox Church|Orthodox Church of Moldova]]
*The [[Russian Orthodox Church Outside Russia]]
*The [[Church of Ukraine|Ukrainian Orthodox Church]]

The self-governing churches receive their [[chrism]] from the Patriarch of Moscow and exercise their activities on the basis of patriarchal [[tomos]]. This claim of jurisdiction is disputed by other Orthodox churches in a number of cases (particularly in Estonia and Moldova, as well as in the [[diaspora]]; there are also major schismatic elements in Ukraine that want an [[autocephaly|autocephalous]] Ukrainian church), due mainly to the changing shape of the boundaries of Russia. The canonical territory of the Russian church is not clearly defined—the 1593 Council of Constantinople which confirmed its [[autocephaly]] defined it as the territory of "Moscow, Russia, and all the Northern Lands."

==History==
{{cleanup}}
According to tradition, St. [[Apostle Andrew|Andrew]] the First-Called, while preaching the [[gospel]], stopped at the Kievan hills to bless the future city of Kiev. But it was [[Photius the Great|Photius]], Patriarch of Constantinople (858-861‚ 878-886), who first initiated missionary work on a large scale among these Slavs.

===[[Conversion]] of the Slavs===
The Kievan-Rus' empire (present day Ukraine, Belarus and Russia) was blessed with the work of Ss. [[Cyril and Methodius]] [[Equal-to-the-Apostles]], the [[Illuminator]]s of the Slavs. Although their work was around 863 in Moravia (roughly equivalent to the modern [[Church of the Czech Lands and Slovakia|Slovakia]]), the benefit was to all the Slavic lands (particularly [[Church of Bulgaria|Bulgaria]], [[Church of Serbia|Serbia]], Ukraine, Belarus' and Russia).

===The Kiev period (988-1237)===
Cyril and Methodius not only brought Christianity in a common language, they brought Byzantium. The Slavs received a fully articulated system of Christian doctrine and a fully developed Christian civilization. The age of the [[Ecumenical Councils|Seven Councils]] was complete and the doctrines of the [[Trinity]] and the [[Incarnation]] had already been worked out. Because people were preached to in their own tongue, and of taking services in Slavonic, they truly could make Christianity their own.

Around 864 Patriarch Photius sent a bishop to Kiev(capital of present day Ukraine), but this was stopped by Oleg, who assumed power at Kiev (the chief Rus' city at this time) in 878. Christian ideas from Byzantium, Bulgaria, and Scandinavia, still came into Kievan-Rus'.

In 954 Princess [[Olga of Kiev|Ol'ha (Olga) of Kiev]] was baptized. This paved the way for what is called the greatest events in the history of the Ukarainian and Russian church, the baptism of [[Vladimir of Kiev]] and the [[Baptism of Rus']] in 988. Olga's grandson Vladimir (reigned 980-1015) was converted to Christianity and married Anna, the sister of the Byzantine Emperor. Orthodoxy became the State religion of Rus', and eventually Russia until 1917. (Rus' was not completely converted to Christianity at this time, and the Church was at first restricted mainly to the cities, while much of the countryside remained pagan until the fourteenth and fifteenth centuries.)

The 10th and 11th centuries majestic churches and monasteries were built. St. [[Anthony of the Caves]] brought the traditions of [[Mount Athos|Athonite]] monasticism to Rus' (present day Ukraine) in 1051.

The Orthodox Church during the Kievan period was subject to Constantinople, and until 1237 the Metropolitans of Rus' were usually Greek. The Rus' Church continues to sing in Greek the solemn greeting to a bishop, ''eis polla eti, despota'' ("Many years to you, Master"), in memory of the days when the metropolitan came from Constantinople. Most of the rest of the bishops were native Ukrainians or Russians.

===Mongol Tartars over Russia (1237-1448) ===
In the 12th century, the period of feudal divisions, the Kievan-Rus' Church (present day Ukraine) remained the only bearer of the idea of unity of the people, resisting the centrifugal aspirations and feudal strife among Rus' princes. Even the Tartar invasion, this greatest ever misfortune that struck Rus' in the 13th century, failed to break the Orthodox Church. The Church managed to survive as a real force and was the comforter of the people in their plight. It made a great spiritual, material and moral contribution to the restoration of the political unity of Russia as a guarantee of its future victory over the invaders.

Also, at this same time, the Grand Duke Alexander of Novgorod, won a great victory on the banks of the Neva' over the Swedes, who had been incited by the Pope to conquer Russia for the Latin Church.

The Russia which emerged from the Mongol period was a Russia greatly changed in outward appearance. Kiev never recovered from the sack of Batu, a grandson of Genghis Khan, in 1240, and its place was taken in the fourteenth century by the Principality of Moscow. It was the Grand Dukes of Moscow who inspired the resistance to the Mongols and who led Russia at Kulikovo. The rise of Moscow was closely bound up with the Church. When the town was still small and comparatively unimportant, [[Peter of Moscow|Peter]], Metropolitan of Russia from 1308 to 1326, decided to settle there; and henceforward it remained the city of the chief hierarch of Russia.

(This period in the history of the Russian Church included [[Alexander Nevsky]] and [[Sergius of Radonezh]], both saints.)

[[Image:Rublev Trinity.jpg|right|thumb|The [[Hospitality of Abraham]]]]Russian principalities began to unite around Moscow in the 14th century. The Russian Orthodox Church continued to play an important role in the revival of unified Russia. Outstanding Russian bishops acted as spiritual guides and assistants to the Princes of Moscow. St. Metropolitan [[Alexis of Moscow|Alexis]] (1354-1378) educated Prince Dimitry Donskoy. He, just as St. Metropolitan Jonas (1448-1471) later, by the power of his authority helped the Prince of Moscow to put an end to the feudal discords and preserve the unity of the state. St. [[Sergius of Radonezh]], a great ascetic of the Russian Church, gave his blessing to Prince Dimitry Donskoy to fight the Kulikovo Battle which made the beginning of the liberation of Russia from the invaders.

During these years, Russian painters indigenized the iconographic traditions which they had received from the Eastern Christian Empire. Icon painting flourished above all among the spiritual children of Saint Sergius. One of the finest of all Orthodox icons, from the artistic point of view, the Holy Trinity Icon, by Saint [[Andrei Rublev]] (1370?-1430?) is from this period.

===Autocephalous Russian Church===
Liberating itself from the invaders, the Russian state gathered strength and so did the Russian Orthodox Church. In 1448, not long before the Byzantine Empire collapsed, the Russian Church became independent from the [[Ecumenical Patriarchate]]. Metropolitan Jonas, installed by the Council of Russian bishops in 1448, was given the title of Metropolitan of Moscow and All Russia.

The Russian Church thus gained its independence, more by chance than from any deliberate design. Hitherto the Patriarch of Constantinople had appointed the head of the Russian Church, the Metropolitan. At the [[Council of Florence]] the Metropolitan was a Greek, Isidore. A leading supporter of the union with Rome, Isidore returned to Moscow in 1441 and proclaimed the decrees of Florence, but he met with no support from the Russians. He was imprisoned by the Grand Duke, but after a time was allowed to escape, and went back to Italy. The chief [[see]] was thus left vacant; but the Russians could not ask the Patriarch for a new Metropolitan, because until 1453 the official Church at Constantinople continued to accept the Florentine Union. Reluctant to take action on their own, the Russians delayed for several years. Eventually in 1448 a council of Russian bishops proceeded to elect a Metropolitan without further reference to Constantinople. After 1453, when the Florentine Union was abandoned at Constantinople, communion between the Patriarchate and Russia was restored, but Russia continued to appoint its own chief hierarch. Henceforward the Russian Church was self-governing, but its autocephaly was not ratified by the rest of the Church until 1589.

After the [[fall of Constantinople]] in 1453, there was only one nation that saw itself as capable of assuming leadership in Eastern Christendom. The growing might of the Russian state also contributed to the growing authority of the autocephalous Russian Church. To the Russian people, it was a sign from God, that at the very moment when the Byzantine Empire was ending, they themselves were throwing off the few remaining vestiges of Tartar control. To them, Moscow became the [[Third Rome]], a status never acknowledged by the remainder of the Church but nevertheless which served to inspire Russian Orthodox Christians.

===Non-Possessors ===
Saint [[Nilus of Sora]] (Nil Sorsky, 1433?-1508), a monk from a remote hermitage in the forests beyond the Volga, launched an attack on the ownership of land by monasteries. Saint Joseph, Abbot of Volokalamsk (1439-1515), replied in defense of monastic landholding. This became known as the dispute between the "Possessors" and the "Non-Possessors". (Note that both are saints of the Church.)

As the "Third Rome", the tsar derived his power and right to rule from being God's chosen representative on earth. So, to keep his status, he needed to protect and promote the church. In the Byzantium tradition, the relationship between the church and the state acted as a check on the power of the tsar. The metropolitan and the tsar were equals, and the metropolitan had the right to censure the tsar. The dispute between the Possessors and the Non-Possessors challenged this idea because about a third of the land in Russia belonged to monasteries at this time.

The Possessors and the Non-Possessors held different views about the role the church should play in society and in politics. When the Possessors triumphed, the church gained the right to wealth at the expense of political influence. The tsar became superior to the metropolitan, and could now interfere in secular matters of the church. The tsar was cut off from any source of accountability.
Also, behind the question of monastic property lay two different conceptions of the monastic life, and ultimately two different views of the relation of the Church to the world. The Possessors emphasized the social obligations of monasticism. Monks argued that they did not use their wealth on themselves, but to care for the sick and poor, to show hospitality, and to teach. To do these things efficiently, monasteries needed money and therefore they must own land. (Possessors emphasized unity in preaching and worship, beauty and dignity in ritual.)

The Non-Possessors argued on the other hand that almsgiving is the duty of the laity, while a monk's primary task is to help others by praying for them and by setting an example. To do these things properly a monk must be detached from the world, and only those who are vowed to complete poverty can achieve true detachment. Monks who are landowners cannot avoid being tangled up in secular anxieties, and because they become absorbed in worldly concerns, they act and think in a worldly way. (Non-Possessors were more concerned with freedom in religious practice and taught that God was most pleased with a simple, contrite heart, even in the absence of an elaborate Liturgy. They were the scholars and mystics, who upheld evangelical poverty.)

===Russian patriarch===
While the Russian people sympathized deeply with the afflictions of their brethren in Constantinople, they did not have sufficient military strength to come to their relief.

In 1588 the Grand Duke Theodor applied to the Patriarch of Constantinople for permission to form a new Patriarchate for the Russian people. The question was referred to the other Patriarchs of Alexandria, Antioch, and Jerusalem, and they all decided that, although the Councils had established five Patriarchates, the exact number was not a matter of divine right, but of ecclesiastical convenience, and consequently, the request could be granted.

In 1589 Metropolitan Job of Moscow became the first Russian patriarch, and the autocephaly of the Church of Russia was officially acknowledged by the Church. The patriarchs of the ancient churches recognized the Russian patriarch as the fifth in honor, defining the [[canonical territory|canonical boundaries]] of the Church of Russia as being that of the Russian Empire.

===Reforms===
When [[Nikon of Moscow]] was the primate, the Russian Church was engaged in introducing alterations and amendments into its service books and rites. A great contribution to this was made by Patriarch Nikon, a bright personality and outstanding church reformer.
During the Tartar rule, many mistakes had been made in the service-books, through the ignorance of scribes. Nikon carefully corrected and restored the rites, comparing them with the Greek service books, and introduced many practical reforms. But his zeal made him many enemies, so that at last this great and good man died in exile.

===Old Believers===
The reforms caused the separation from the Church of those who ignorantly and blindly supposed that the corrupted service-books were divinely inspired. Some [[clergy]]men and [[laity|lay people]] were perhaps more hesitant about accepting the liturgical reforms introduced by Patriarch Nikon and were anathematized by the church authority. These groups became known as the [[Old Believers]], many of whom have now been subsumed into the [[Russian Orthodox Church Outside Russia]].

===The Synodical Church (1700-1917)===
The beginning of the 18th century in Russia was marked by sweeping reforms carried out by Peter I. The reforms did not leave the Russian Church untouched. After the death of Patriarch Adrian in 1700, Peter I delayed the election of the new Primate of the Church because he did not want another Nikon. He established, in 1721, a collective supreme administration known as the Holy and Governing [[holy Synod|Synod]]. The constitution of the Synod was not based on Orthodox Canon Law, but copied from the Protestant ecclesiastical synods in Germany. Its members were not chosen by the Church but nominated by the tsar; and the tsar who nominated could also dismiss them at will.

The Holy Governing Synod was constituted at St. Petersburg, and consisted of twelve members; four archbishops, six archimandrites, and two arch-priests. This body, was presided over by the Metropolitan of St. Petersburg, but subject to the tsar. The Holy Synod rendered an annual account of its affairs through a lay procurator, who in fact governed the Russian Church. Whereas a patriarch, holding office for life, could perhaps defy the tsar, a member of the Holy Synod was allowed no scope for heroism: he was simply retired. The Synod remained the supreme church body in the Russian church for almost two centuries.

In the Synodal period, the Church paid a special attention to the development of religious education and mission in the provinces. Old churches were restored and new churches were built.

The Holy Synod consisted of the most influential metropolitans, archbishops and bishops. Moscow itself was administered by a territorial archbishop, combined with Vladimir (1721-1745), with Sevsk (1745-1764), with Kaluga (1764-1799), and then by a metropolitan after it was combined with Kaluga (1799-1917).

The early Synodical period is sometimes represented as a time of decline, with the Church in complete subservience to the State. It was a time of ill-advised westernization in Church art, Church music, and theology.

The Synodical period of the nineteenth century, far from being a period of decline; it was a time of great revival in the Russian Church. People turned away from religious and pseudo-religious movements in the contemporary West and fell back once more upon the true spiritual forces of Orthodoxy. With this revival in the spiritual life went a new enthusiasm for missionary work, while in theology, as in spirituality, Orthodoxy freed itself from a slavish imitation of the West.

During this time, the Russian Church was divided into fifty-eight dioceses, with a bishop at the head of each. These bishops were divided into three metropolias. They were in Kiev, Moscow, and St. Petersburg.

===20th century the Russian Church===

Early in the 20th century the Russian Church began preparations for convening an [[All-Russian Church Council of 1917-1918|All-Russian Council]]. But it was to be convened only after the 1917 Revolution. Among its major actions was the restoration of the patriarchal office in the Russian Church. The Council elected Metropolitan [[Tikhon of Moscow]] Patriarch of Moscow and All Rus' (1917-1925). St. Tikhon of Moscow exerted every effort to calm the destructive passions kindled up by the revolution.

When in 1921-1922 the Soviet government demanded that church valuables be given in aid to the population starving because of the failure of crops in 1921, a conflict erupted between the Church and the new authorities who decided to use this situation to demolish the Church to the end. By the beginning of World War II the church structure was almost completely destroyed throughout the country. There were only a few bishops who remained free and who could perform their duties. Some bishops managed to survive in remote parts or under the disguise of priests. Only a few hundred churches were opened for services throughout the Soviet Union. Most of the clergy were either imprisoned in concentration camps, where many of them perished, or hid in catacombs, while thousands of priests changed occupation. World War II forced Stalin to mobilize all the national resources for defense, including the Russian Orthodox Church as the people's moral force. This process, which can be described as a "patriotic union", culminated in Stalin's receiving on September 4, 1943, Patriarchal Locum Tenens Metropolitan [[Sergius I (Stragorodsky) of Moscow|Sergiy Stragorodsky]] and Metropolitan [[Alexei I (Simansky) of Moscow|Alexy Simansky]] and [[Nicholas (Yarushevich) of Kiev|Nikolay Yarushevich]].

==The Russian Orthodox Church today==
{{stub}}
The Russian Orthodox Church claims about 26,000 parishes. Out of these, more than 50% (14,700) are in Ukraine.[http://www.risu.org.ua/library/doc/MP_canter.pdf]

== Modern Writers ==
*[[Nicholas Afanasiev]]

==See also==
*[[List of Primates of Russia]]

==Sources==
*[http://www.hostkingdom.net/Russia.html#Moscow HostKingdom]
*[http://www.mospat.ru/index.php?lng=1 DECR Communication Service] Communication service of the Department for External Church Relations of the Moscow Patriarchate

==External links==
*[http://www.mospat.ru/index.php?lng=1 Church of Russia] official website in English
*[http://www.patriarchia.ru/ Patriarchia.RU] official portal of the Moscow Patriarchate (Russian only)
* [http://www.cnewa.org/ecc-bodypg.aspx?eccpageID=17&IndexView=toc Eastern Christian Churches: The Orthodox Church of Russia] by Ronald Roberson, a Roman Catholic priest and scholar

*[http://www.risu.org.ua/library/doc/MP_canter.pdf Canonical Territory of the Moscow Patriarchate: An Analysis of Contemporary Russian Orthodox Thought], by Fr. J. Buciora, Ph.D. (a paper criticizing the actions of the MP outside Russia)
*[http://www.orthodoxa.org/GB/orthodoxy/canonlaw/russianterritory.htm The Russian Canonical Territory], from the website of the [[Church of Estonia]] (a paper critical of the MP's actions in Estonia)

{{churches}}

[[Category:Jurisdictions|Russia]]

[[el:Ρωσική Ορθόδοξη Εκκλησία]]
[[es:Iglesia Ortodoxa de Rusia]]
[[fr:Église de Russie]]
[[ro:Biserica Ortodoxă Rusă]]
[[ru:Русская Православная Церковь]]

User talk:Iacovibus

2007-10-19T22:43:32Z

Kalogeropoulos:

{{welcome}}

[[User:Gabriela|Gabriela]] 20:57, July 3, 2007 (PDT)

== Macedonian OrthodoxWiki ==

Greetings Iacovibus!

I would be very happy to set up a Macedonian OrthodoxWiki for you. Please read our localization guidelines at [[OrthodoxWiki:Localization]]. If you are willing to translate some of our core documents, and especially accept our copyright policy and our understanding [[OrthodoxWiki:NPOV|NPOV]] and editorial tone, I will go ahead and create the site for you. I would take care of the technical end of things -- hosting, software, extensions, spam prevention, and so on -- and you would be able to focus on content and editing. How does this sound?

Yours in Christ,

— [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk]) 07:18, July 16, 2007 (PDT)

: Father,

: That would be excellent. Since I have participated on the localization of the Macedonian Wikipedia, I think that I'll manage the translation of the core documents well. Thank you for giving me chance for improving the condition with Orthodox electronic content on the web in general, and Orthodox electronic content in Macedonian language, in particular. I hope that with God's help, this will be a successful story. Thank you again, and may God be with all of us!

: In Christ,
: [[User:Iacovibus|Iacovibus]] 08:49, July 16, 2007 (PDT)

Iacovibus,

I'm glad to hear of your experience on Wikipedia. I've set up mk.orthodoxwiki.org and given you admin status. A few notes here -- extensions are shared among all wikis. Interwiki links are also set in common -- don't spend time updating these through the special pages interface since your changes will be lost. You can let me know if you want anything added or changed. Also, let me know what the name of the copyright page should be, as well as the "OrthodoxWiki" namespace, and I'll fix that setting. You might wish to modify the logo, like bg.orthodoxwiki.org or ru.orthodoxwiki.org has done. Finally, keep in mind that accounts created at EN can be used on all sites, and that images hosted at commons.orthodoxwiki.org can likewise be used at all sites. In time, META.orthodoxwiki.org will become a central place for meta discussion -- for now it's just beginning. I'll also send you an invite to the sysop group (which email is best?). Let me know if you need anything else -- I'm very happy to see this happening.

Yours in Christ,

— [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk]) 14:16, July 17, 2007 (PDT)

: Father,

: I've just started working on the mk. localization of OrthodoxWiki. I'll work to translate and set up the core documents as soon as possible.

: I've joined the group, too (from my yahoo account, but redirect the mail to my primary, gmail account). As for now, the Macedonian logo will remain same. The name for the copyright page is Авторски права (in Cyrilic). Concerning the namespace, it would be: Православна-енциклопедија. Again, thank you for the opportunity and support.

: In Christ,
: [[User:Iacovibus|Iacovibus]] 08:56, July 18, 2007 (PDT)

::I've made these changes - let me know if you need anything else! — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk]) 10:05, July 18, 2007 (PDT)

::: Thank you, father. As you can see, the process of localization is going on. I have two things to ask.
:::*First of all, can you change the language in the sidebar and the footer? Can Privacy Policy for example be written in Macedonian, as Заштита на личните податоци? And so on... This also implies that in the sidebar, the Navigation toolbox will be Навигација, interaction will become Интеракција and so on... This is mostly because some of the future contributors might have superficial or even zero knowledge of English, and the navigation process could be difficult for them. If it is possible, I will give you the translated words that should replace the current ones.
:::*Then, (and this is connected with the previous one), can you add Трпеза (trapeza in English) link in the interaction part of the sidebar?

:::Also, I am interested about the number of administrators/sysop that one wiki should have. Because in these first stages, I think that it would be appropriate to have one more administrator in the Macedonian version and I strongly recommend that you give a sysop status to Taneski, already registered user. His efficency in maintenance and contributions would be greater in that case.

:::Yours in Christ,
:::[[User:Iacovibus|Iacovibus]] 15:34, July 24, 2007 (PDT)

I'm not sure which sysop permissions are required, but you should be able to edit the navigation bar by editing [[mk:МедијаВики:Sidebar]]. (See [[MediaWiki:Sidebar]] for our customized English example.) —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] 18:02, July 24, 2007 (PDT)

:::Thank you father,

:::I just realized that I had a problem with my browser; the sidebars were written in Macedonian when whatching the site with Opera, while due to some cache issues, when viewing it with Firefox - those fields remained in English.

:::In Christ,
:::[[User:Iacovibus|Iacovibus]] 12:34, July 25, 2007 (PDT)

==edittools==

In ''All Messages'' Special Page there is a section, or message if you prefer called ''edittols''. You simply put the code inside and save.--[[User:Kalogeropoulos|Kalogeropoulos]] 15:43, October 19, 2007 (PDT)

User talk:Kalogeropoulos

2007-10-19T22:39:29Z

Kalogeropoulos: /* About Edit Tools */

{{welcome}} —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] 05:47, May 25, 2007 (PDT)

==Greek OrthodoxWiki==
We're quite glad to have you here! I've been bothering [[User:FrJohn|FrJohn]] for some time about setting up a Greek OrthodoxWiki, but he always said we'd need interest first. Anyway, regarding your question to him about who is "host," the practice we've generally followed is to designate a person for each language and then let him organize things from there (especially since most of us don't all speak English, Greek, Spanish, Romanian, etc.). Perhaps if you request it of Fr. John, he'll designate you as the host for the Greek version. Given your experience as an administrator on the Greek Wikipedia and as a patrologist, I would say you're qualified. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] 05:47, May 25, 2007 (PDT)

:Dear Kalogeropoulos, Good to hear from you. Since there have been a number requests for EL, I've gone ahead and set up a basic wiki for it. I'd be happy to have your help looking after the wiki, since, as Fr. Andrew mentioned, I don't speak Greek! I've been reluctant to go ahead on EL, because we don't yet have even the basic documents translated, such as our copyright policy, and so on. I'm working on getting META together to better trace out these issues, but we also have guidelines at [[OrthodoxWiki:Localization]]. I'm not sure I'm ready to designate one official host yet -- usually I do that on the basis of an established history on the wiki. However, if you're willing/able to take some of these things on, I'm happy to give you sysop powers there and we'll go from there. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk]) 08:14, May 25, 2007 (PDT)

::Wonderful to see that some progress has been made over there! I've bumped up your rights on EL. Please let me know if you have suggestions for other sysops there. Thank you! — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])
:::P.S. Where are you in Greece? I have some friends who will be over there for archaeology trips this summer.

It's always a team effort! I'm grateful for your efforts here, and that EL is finally getting underway. I'll pass on the info to my friends (university students). Let me know if you need anything else from my side in terms of getting the wiki up and running. I think we should change the name of site (and the project namespace) to ΟρθόδοξοΒικι ? In time, we'll also get a logo in Greek. If you have a chance to work on the copyright pages, that would be very helpful too.... Like you, I'm very excited about the potential for OrthodoxWiki to bring together Orthodox people from around the globe. Seems like a beautiful work of collaboration to me. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

:It's looking great over there - I'm very happy to have your help with this. Just let me know about Kostis or anybody else. The main thing I'd look for, besided competence and appropriateness, would be a demonstrated commitment to our work. I'll send you an email invite for the sysop email list as well. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

===Re: Lost?===
Sorry about that -- nothing is lost. We're having some problems moving over the bulgarian database, and I had modified some settings that threw off how data was read from a few of the others -- I'll be more careful - sorry! — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

== About Edit Tools ==

Christ among us,

I have a question about the edit tools you made for the el. localization, since I plan to import a similar one on the mk. localization.

Where should I put the edit tool box? Is there some meta, extension or special page?
Thank you in advance,

Milan

In ''All Messages'' Special Page there is a section, or message if you prefer called ''edittols''. You simply put the code inside and save.--[[User:Kalogeropoulos|Kalogeropoulos]] 15:39, October 19, 2007 (PDT)

Patristics

2007-09-11T06:50:26Z

Kalogeropoulos: i/w

[[Image:John of Damascus2.jpg|right|thumb| St. John of Damascus, just one example of a Post-Nicene Father]]'''Patristics''' (or '''patrology''', from the Greek πατη�? meaning father and λογος meaning word) is the study of the writings of early Christian writers, commonly referred to as the [[Church Fathers]]. It is considered a branch of [[theology]].

The genre is generally considered to run from the end of [[New Testament]] times (around AD 100) until around the eighth century. The writings of the Church Fathers (and the ecclesiastical writers in general) are generally divided into the Ante-Nicene, those who lived and wrote before the [[First Ecumenical Council|Council of Nicaea]] (AD 325), and the Nicene and Post-Nicene Fathers, those who lived and wrote after the [[First Ecumenical Council]]. In addition, the division of the fathers into Greek and Latin writers is also common, but this is typically a Western phenomenon on the part of Western patrologists. Examples of Greek Fathers are [[Justin Martyr]] and [[Cyril of Alexandria]]. Among the Latin Fathers are [[Tertullian]] and [[Augustine of Hippo]]. The writings of the Church Fathers are generally divided into the Ante-Nicene, those who lived and wrote before the Council of Nicaea (AD 325), and the Nicene and Post-Nicene Fathers, those who lived and wrote after the [[First Ecumenical Council]], up until the end of Byzantine period. More specifically, apart from the content of teaching of the Fathers, patrology examines also the genuineness of their work, the influences they accepted, as well as the sources that they used.

== Source and External Links ==
*[http://en.wikipedia.org/wiki/Patristics wikipedia:Patristics]
*[http://www.ccel.org/fathers2/ A 38 volume set containing most of the major works of the first eight centuries of Christian patristic writings.]
*[http://www.voskrese.info/spl/index.html St. Pachomius Library]
*[http://www.monachos.net/patristics/sources.shtml The Patristics Master List from Monachos.net]

[[Category:Church Life]]
[[Category:Church History]]
[[Category:Church Fathers]]

[[el:Πατρολογία]]

Patrology

2007-09-10T19:23:16Z

Kalogeropoulos:

'''Patrology''' is a branch of [[theology]] which deals with the study of works and teachings of [[Church Fathers]] and the ecclesiastical writers in general, from the foundation of [[Church]] until the end of Byzantine period. It covers not only Greek, but also Latin ''corpora'', usually of the first centuries A.D. More specifically, apart from the content of teaching of the Fathers, patrology examines also the genuineness of their work, the influences they accepted, as well as the sources that they used.

{{stub}}

[[Category:Church Fathers]]
[[Category:Theology]]

[[el:Πατρολογία]]

Patrology

2007-09-10T18:22:20Z

Kalogeropoulos:

'''Patrology''' is a branch of [[Theology]], who deals with the study of works and teachings of [[Church Fathers]] and the ecclesiastical writers in general, from the foundation of [[Church]] until the end of Byzantine period. It covers not only Greek, but also Latin ''corpora'' (usually of the first centuries). More specifically, apart from the content of teaching of fathers, patrology examines also the genuineness or not of their work, the influences they accepted as well as the sources that they used.

{{stub}}

[[Category:Theology]]

[[el:Πατρολογία]]

Patrology

2007-09-10T16:40:44Z

Kalogeropoulos: New page: '''Patrology''' is a branch of Theology, who deals with the study of works and teachings of the fathers of Church and the ecclesiastical writers in general, from the foundation of [[Ch...

'''Patrology''' is a branch of [[Theology]], who deals with the study of works and teachings of the fathers of Church and the ecclesiastical writers in general, from the foundation of [[Church]] until the end of Byzantine period. It covers not only Greek, but also Latin ''corpora'' (usually of the first centuries). More specifically, apart from the content of teaching of fathers, patrology examines also the genuineness or not of their work, the influences they accepted as well as the sources that they used.

{{stub}}

[[Category:Theology]]

[[el:Πατρολογία]]

Apostle Paul

2007-09-05T21:00:00Z

Kalogeropoulos:

[[Image:Apostle Paul.JPG|right|frame|St. Paul]]
The holy, glorious, all-laudable '''Apostle Paul''' was not one of the Twelve [[Apostles]]. Paul was the 'Apostle to the Gentiles' (Romans 11:13, Galatians 2:8, 1 Timothy 2:7), being converted while on the road to Damascus by [[Jesus]] Himself. The Church remembers St. Paul together with St. Peter on [[June 29]].

== Life ==
Named Saul at his birth in the city of Tarsus, the Holy Apostle was a son of the tribe of Benjamin. Saul became a Pharisee under Gamaliel, one of the chief Jewish Rabbis (Masters/Teachers) of the day. After his study under the great Rabbi, Saul became one of the chief persecutors of Christians. Present at the stoning of St [[Apostle Stephen the Protomartyr|Stephen]] ([[Acts of the Apostles|Acts]] 7: 58), Saul later found himself blinded by [[Jesus]] Himself on the road to Damascus (Acts 9:1-22). Sought out by the [[Apostle Ananias]], Saul immediately repented and Ananias baptized him. Saul, soon after his conversion called Paul, was later named and numbered among the [[Apostles]]. The extent of Paul's preaching as he spread the [[Gospel]] went far and wide from Arabia to Spain, to both Jews and Gentiles. He was called the "Apostle to the Gentiles." Paul spent his new life in suffering and labor for Christ, establishing and organizing churches everywhere. He reached such a state of perfection that he was able to say to the Church at Galatia: ''not I, but Christ lives in me'' ([[Galatians]] 2:20). Like the [[Apostle Barnabas]], Paul studied under Gamaliel.

The account of Paul's [[missionary]] journeys and the letters he wrote to the Churches he founded form an important part of the [[New Testament]]. St. Paul was martyred with the [[Apostle Peter]] under [[Nero]] by beheading.

== Letters ==
The Church has canonized several of his [[epistle]]s to the churches, including:
*[[Romans]]
*[[I Corinthians|I]] & [[II Corinithians|II]] Corinthians
*[[Galatians]]
*[[Ephesians]]
*[[Philippians]]
*[[Colossians]]
*[[I Thessalonians|I]] & [[II Thessalonians|II]] Thessalonians
*[[I Timothy|I]] & [[II Timothy|II]] Timothy
*[[Titus]]
*[[Book of Philemon|Philemon]]
*[[Hebrews]]

Modern scholarship has contested the authenticity of several of these letters. Hebrews in particular, whose authorship was disputed even in the early church, was most likely not written by St. Paul. However, the Church lectionary introduces readings from each of these epistles as "from the epistle of St. Paul to..." as the lessons and commentary by the Chuch Fathers edify the Faithful towards [[Salvation]].

== Feasts & Fasts ==
The life of St. Paul, his letters in particular, are celebrated in the Orthodox Church with annual feasts and fasts. Being one of the four seasonal fasts, the fast of Sts. Peter & Paul is the summer fast that begins nine days after [[Pentecost]], and continues until their joint feast day of June 29th.

== Intercessions ==
St. Paul is the intercessor for voyagers by sea, homilists...

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

:First-enthroned of the apostles,
:teachers of the universe:
:Entreat the Master of all
:to grant peace to the world,
:and to our souls great mercy!

[[Kontakion]] (Tone 2)

:O Lord, You have taken up to eternal rest
:and to the enjoyment of Your blessings
:the two divinely-inspired preachers, the leaders of the Apostles,
:for You have accepted their labors and deaths as a sweet-smelling sacrifice,
:for You alone know what lies in the hearts of men.

[[Kontakion]] (Tone 2)

:Today Christ the Rock glorifies with highest honor
:The rock of Faith and leader of the Apostles,
:Together with Paul and the company of the twelve,
:Whose memory we celebrate with eagerness of faith,
:Giving glory to the one who gave glory to them!

== Source ==
*St. [[Nikolai Velimirovic]], ''The [[Prologue of Ohrid]]''

== External Link ==
*[http://www.comeandseeicons.com/p/ppw02.htm Icon of the Conversion of the Apostle Paul]

[[Category:Biblical Saints]]
[[Category:Martyrs]]
[[Category:Saints]]

[[el:Απόστολος Παύλος]]

User talk:FrJohn

2007-09-04T15:14:19Z

Kalogeropoulos: /* OrthodoxWiki in Macedonian */

<div id="shortcut" style="border: 1px solid #CC9; margin: 0em 1em 0em 1em; text-align: center; padding:5px; clear: both; background-color:#F1F1DE">
''Welcome to my discussion page. Please post new messages to the bottom of the page and use headings when starting new discussion topics. Please also sign and date your entries by inserting '''<nowiki>- ~~~~</nowiki>''' at the end. Thank you. [{{SERVER}}{{localurl:{{NAMESPACE}}:{{PAGENAME}}|action=edit&section=new}} Start a new discussion topic.]''
----
''[[/archived discussion 1]] (through 09-07-2005)'' 
''[[/archived discussion 2]] (through 11-20-2005)'' 
''[[/archived discussion 3]] (through 05-24-2006)'' 
''[[/archived discussion 4]] (through 04-13-2007)''
</div>

__TOC__

== Orthodoxwiki in Greek ==

Father bless. I have to apologise for my English and I'll like to ask you what i have to do to create the greek version of the Orthodoxwiki?
Your blesses and I hope for the success of the progect--[[User:Adolapts|Adolapts]] 04:34, May 8, 2007 (PDT)

== Romanian documents about ECOF==

Le Patriarcat Roumain
Le département des relations ecclésiastiques extérieures
Roumanie

423/3.III.1993

A son Excellence l’évêque Germain de St Denis
Paris France

VOTRE EXCELLENCE

Nous portons à votre connaissance que le saint Synode de l’Eglise Roumaine, dans sa session de travail du 23 janvier 1993, a de nouveau examiné la situation de Votre Excellence et de l’Evêché Orthodoxe Catholique de France,

Comme Vous savez, en 1972, ce diocèse Français, à la demande instante de ses représentants, a été reçu par le patriarcat Roumain sous sa juridiction, afin de lui offrir, par économie ecclésiastique, la communion canonique de même que la possibilité de s’intégrer dans l’ensemble de l’Orthodoxie et de progresser spirituellement.

Peu de temps après avoir été reçu sous notre juridiction et après le sacre épiscopal de Votre excellence, au sein du diocèse et dans Votre activité commencèrent à se manifester. diverses erreurs d’ordre dogmatique, liturgique et de discipline canonique, ainsi que des enseignements et des pratiques contraires à l’orthodoxie universelle, qui ne firent que se multiplier avec le temps continuant à présent encore et étant maintes fois portées à notre connaissance.

Au long de toutes ces années, le Saint synode, dans l’Esprit de la charité chrétienne et de la tolérance à l’égard de votre excellence et du clergé et des fidèles de l’Evêché Orthodoxe Catholique de France, a fait de considérables efforts pour vous aider à faire remédier les erreurs et à redresser la vie religieuse de ce diocèse, afin que vous puissiez entrer dans la communion de l’orthodoxie universelle.

Par conséquent vous avez été maintes fois invité par le patriarcat Roumain de participer, accompagné par vos collaborateurs, à des discussions dans le cadre de diverses commissions synodales. Chaque fois ont été dressés des protocoles et vous avez signé des engagements et des déclarations (1974,1976, 1978,1979, 1982, 1985, 1987, 1988, 1989, 1990), stipulant que vous allez vous intégrer dans l’orthodoxie universelle. Vous les avez cependant chaque fois ignorés et transgressés sciemment, faisant preuve de désobéissance et d ‘insoumission.

Etant donné que vous n’avez pas respecté les susdits protocoles, les déclarations et vos propres engagements de vous intégrer effectivement et sincèrement avec le diocèse dans l’orthodoxie universelle ;

Compte tenu de l’attitude permanente de désobéissance et de la transgression délibérée de vos propres engagements quant à l’observation et de la doctrine et de la pratique de la vie religieuse orthodoxe,

Le saint synode de l’Eglise Orthodoxe Roumaine a décidé de retirer définitivement la juridiction canonique de l’Eglise orthodoxe roumaine à Votre excellence et à l’Evêché Orthodoxe catholique de France. Par conséquent, l’exercice de toute fonction épiscopale vous est désormais défendu. Toute correspondance reçue de Votre part à ce sujet ne sera plus prise en considération.

Il a été également décidé que les prêtres ou les communautés du respectif diocèse qui souhaiteraient maintenir les liens canoniques avec L’Orthodoxie universelle puissent s’adresser à cet effet aux juridictions canoniques orthodoxes locales.

Les susdites décisions seront communiquées aussi au conseil diocésain de l’Evêché Orthodoxe Catholique de France, aux prêtres appartenant à ce diocèse, au Comité Inter-épiscopal orthodoxe de Paris et aux Eglises Orthodoxes sœurs.
Avec le regret que le patriarcat roumain ait été contraint de prendre de telles mesures disciplinaires, nous prions le Seigneur de vous accorder son aide et sa lumière et de vous protéger dans la grâce miséricordieuse ;

Président du saint Synode
+ Théoctiste
Patriarche de l’Eglise orthodoxe Roumaine

Secrétaire du Saint synode,
+ Evêque Nifon Ploiesteanul
Vicaire patriarcal

PATRIARHIA ROMANA
CANCELARIA SFANTULUI SINOD
SECTORUL PENTRU RELATII EXTERNE BISERICESTI

AVIS D’EXPERTISE CANONIQUE

No 9 /3 Janvier 2001

Après une suite d’erreurs de l’ex-évêque Germain de Saint Denis, le Saint Synode de l’Eglise orthodoxe Roumaine a été obligé de prendre la. décision disciplinaire de lui interdire l’exercice de toutes fonctions épiscopales. Cette décision no. 423 / 1993, ci-après annexée, a été communiquée aux intéressés par une lettre du 3 mars 1993, ci-incluse.

Pour expliciter cette décision du Saint Synode nous précisons que “retirer définitivement la juridiction canonique” et ‘l’exercice de route fonction épiscopale vous est désormais défendu” signifient du point de vue canonique que l’ex-évêque Germain est exclu de l’épiscopat (c’est à dire la déposition), et est réduit â l’état laïc et ainsi n’a plus le droit de célébrer la Sainte Liturgie, ni aucun office religieux, ni de effectuer des ordinations et dispenser les Saints Sacrements, ni de conduire une communauté cultuelle orthodoxe. Par suite il n’est reçu par aucune autre juridiction Orthodoxe.

Contrairement à la décision du Saint Synode de l’Eglise orthodoxe Roumaine, l’ex-évêque Germain, aggrave sa situation ecclésiale en poursuivant l’exercice des fonctions épiscopales, et ainsi tombe sous l’incidence des canons l’excluant de l’Eglise. Tout acte de culte et d’autorité excercé par un évêque après sa déposition sont nuls de fait et de droit (28eme règle apostolique et no. 4 du concile d’Antioche 74ème règle apostolique 9 et 17 du IV concile oecuménique et no. 15 du concile d’ Antioche). Les ordinations pourront être soumises par économie à l’examen de l’autorité canonique.

En continuant ses errements et passant au delà de toutes règles canoniques l’ex-évêque Germain, M. Gilles BERTRAND-HARDY, en se mariant est tombé définitivement de son état épiscopal et conformément aux Saints Canons la sanction appliquée par le Saint Synode pourrait être l’anathème, (no. 6 du VI concile oecuménique, no. I Néocésarée et no 12 et 48 du VI concile oecuménique).

En conclusion, par application des Saints Canons cités qui sont valabLes dans toutes les Eglises orthodoxes, l’ex-évêque Germain, M. Gilles BERTRAND-HARDY non seulement aperdu sa qualité d'évêque mais de plus encourt l’exclusion de l’Eglise orthodoxe,

Le secrétariat du Saint Synode de l’Eglise orthodoxe Roumaine

Evêque Ambrosie Sinaitul Vicaire administratif
P. Constantin Parvu
Vicaire Patriarcal

'''I hope you wont,like fr Lev, considers Romanian Orthodox Church like a liar, dictatorial church having made no canonical trial to B Germain before deposing him.
And all canonical dioceses in France: liar too ???'''

== ECOF ==
Binecuvinteaze parinte,

I think it is quite important to inform readers about the situation as it is. And, in France, all the canonical Orthodoxy considers ECOF being non-canonical, and bishop Germain deposed. You can ask every diocese, the A.E.O.F, St Serge Institute...
When a laity come to join a canonical diocese, what happens ? If he was a member of ECOF after 1993, he receive anointment of Myrron, the sacrament of Confirmation or "Chrismation" as in baptisma. And then only he can receive holy gifts.
If it is a member of ECOF clergy after 1993, he is examinated by a canonical commission, and if there is no problems, is ordained by a canonical bishop.
That clearly means that for Orthodox Church in France (canonical one), ECOF is non-canonical and its sacraments after 1993 have no value.

It does not mean that situation is fair, that Germain and ECOF were wrong, but that's the situation, as it is.

Most, to say the truth, nearly all french orthodoxs were formed and instructed by ECOF, french traductions were done by ECOF, and still of a very high quality. Contribution of ECOF to French Orthodoxy is enormous and well known. There are ex-members of ECOF in all dioceses of canonical churches established in France, most french priests come from ECOF. French orthodoxs still grateful to ECOF, its foundators like bishop Jean, Maxime Kovalevsky (his litugical chant is still used for instance in Romanian Deanery)and all the work done.
Bishop Marc (Alric), vicar of Metropolitan Joseph, was a member of ECOF!
So, every body knows the true story of ECOF, and the subject stills touchy and painful to many french orthodoxs.
That 's why we cannot, to my opinion, let false or incomplete informations about its canonical status written.
People who want to join ECOF must know the truth, and choose to embrase the situation of canonical isolation, the western rite, difficulties about M.Germain must be accepted and so on. They can choose to fight this situation, by considering like fr Lev ECOF is right.

Forgive me and pray for me,

Glikerie of Neamt.

== content on wikipedia ==

Fr John - template added. Which page is being lifted to wikipedia? — edited by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 17:29, May 17, 2007 (PDT)

Fr John you are considered host of this wiki. Please could you point out who is '''host''' on el.OrthodoxWiki? --[[User:Kalogeropoulos|Kalogeropoulos]] 03:59, May 25, 2007 (PDT)

== el.orthodoxwiki ==

Dear FrJohn, thank you for promoting me in sysop status. You 've done it exactly at the moment I was ready to ask for it, for a short period, in order to translate some messages of the system. Please feel free to take it back when basic job is done and other more qualified persons arrive. In due time I should propose [[:el:User:kostisl]] appointed for sysop -if he wishes, starts and continues editing articles. He has already done excellent work on Orthodoxy in greek wikipedia, and he is the proper person I think for this kind of job, as it concerns special terminology about theology and orthodoxy.

I'm working on a systematic excavation -the first of the Aegean University- in Kymisala area, in Rhodes Island of Dodecanese, Aegean Sea. Please feel free to ask detailed informations when you need it for your friends. I 've met OrthodoxWiki long ago, searching links about Innocent of Alaska and Alascan Diocese in order to use them on Patrology Project (electronic publication of Patrology's texts) of the University. I came back because of a link in greek wikipedia, and I'll try to help as much as I can. I 've found it a splendid idea for Orthodoxy all around the world and here maybe is the proper place to thank all who are working toward this purpose. I must confess that I am not exactly the religious type, who is able to conform to a dogma. I prefer the mystical type of approaching Christ, that's why I consider other users fitter than me. I wish you the best--[[User:Kalogeropoulos|Kalogeropoulos]] 09:01, May 25, 2007 (PDT)

== Deleted photos ==

Please restore the photos you deleted. I am not doing it over again!! I took the photos myself! They are not from other sources. http://orthodoxwiki.org/Orthodoxy_in_Hawaii {{unsigned|Nectarios}}

== Could you do me a favor? ==

Could you please restore the article of Archbishop Anthony of San Francisco? I had received permission to post it from the author of the article, Fr. Peter. I should have made that clear....sorry.
--[[User:Nectarios|Nectarios]] 12:19, May 31, 2007 (PDT)

:Hi Nectarios, I've restored the article and its images, both under our default copyright terms. If this is incorrect - if the author of the article or source of the image though they were giving a one-time permission for use on this site rather than a licensing under CC/GFDL, PLEASE let me know. Thanks! — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

== el.orthodox.wiki ==

Thank you for good words. Actually my interest at the moment is directed towards translating context, and localising system's messages. MediaWiki has not yet adopted all this work done in greek wikipedia, so we have to do it over and over again in every fresh wiki. I think that sooner or later this wiki will keep on going and what matters, as far as I'm concerned, is to offer a solid ground, upon which everybody is going to work without special difficalties. Something you could discuss for us with server administrator is timezone differences, if there is some way to solve this problem. I wish you the best--[[User:Kalogeropoulos|Kalogeropoulos]] 13:08, May 31, 2007 (PDT)

el.orthodox.wiki is lost. Did you have any kind of changes in the database?--[[User:Kalogeropoulos|Kalogeropoulos]] 09:23, June 4, 2007 (PDT)

There were some more problems but now I think it's allright. Thanks and best wishes--[[User:Kalogeropoulos|Kalogeropoulos]] 12:59, June 4, 2007 (PDT)

'''[[el:User:Kalogeropoulos/Notebook|Notebook for non Greek speaking sysops and users]]''': You can find informations about functional pages, templates concerning OrthodoxWiki's context, translations completed or in progress, a kind of informal embassy. Pls feel free to add comments or suggestions. Considering OrthodoxWiki's POV a most sensitive matter, we are in need of an independent greek speaking reader-watcher. I wish you the best -:).

== Thanks ==

Father Bless. I must thank you for the honor of upgraded my account to sysop status. I hope that I'll be worthy of your trust.--[[User:Adolap|Adolap]] 07:37, June 9, 2007 (PDT)

== Moderation ==

Father John,

Your Blessings!

Would you mind removing all posts from the discussion section and keep a watch on the Orthodoxy in the Philippines page, please? The reason is that I feel that the posts have degenerated into personal attacks, gossip, and slander and that these posts are upsetting certain hierarchs.

Marcus

== Orthodoxy in the Philippines ==

Dear Father John,

Would you mind deleting the entries on the discussion page and monitoring it a little more? The discussions about Antioch and Constantinople I believe are not appropriate for Orthodox wikipedia. Things should be kept on a scholarly and dispassionate level and the two persons, Filipino and Marcus, should not be discussing the issues mentioned because it is bound to upset a few bishops.

Dimitri

== Vandalism on the site ==

June 18, 2007, 9:20am PST

Good grief I don't envy what you're doing right now. Thank you for adjusting pages. Also note that the vandalism extended to the main page.

I wanted to contact you to tell you it was happening, but there doesn't seem to be a link to contact sysops. (So I posted to the orthodoxy board on LiveJournal...and was immediately--and appropriately--chastised for directing people to pornographic images!)

On the one hand, awareness of how to contact you and your ilk would be helpful. On the other hand, you're clearly on the case quickly.

Thank you.

ADDENDUM: Sincerely, Jeff ([[User:Jeffholton|Jeffholton]])

=== About vandalism ===

Coud you do something about recent vandalism. I believe that all users such as WarDemon is same person. It seams that he is changing his IP Adresses constantly.--[[User:Ddpbf|Ddpbf]] 09:42, June 18, 2007 (PDT)

:Hi guys -- Jeff, could you sign your posts with <nowiki>~~~</nowiki>? That helps me know who I'm talking to - thanks.
:Ok, now to business. I'm working on it. It's definitely the same person. It looks like this kid is on a dynamic IP connection (like DSL) through Verizon in New York. I'm on the phone with Verizon now. In terms of contact info, my email (and other information about how to contact me) is posted on my user page. I'm easy to find. I'll keep you guys updated if find out more info. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

:P.S. No need to mark these things with the deletion template, especially when there are a group of people now watching the recent changes page. Thanks to everyone for their work. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

:I don't want to post the details publicly, but this should be resolved soon. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

== OrthodoxWiki in Macedonian ==

Father John, I would like to start OrthodoxWiki in Macedonian language.
Could you help me? [[User:Iacovibus|Iacovibus]] 04:55, July 16, 2007 (PDT)

==Sysop status==

Thanking you for your confidence so far, I should kindly ask removal of sysop status. --[[User:Kalogeropoulos|Kalogeropoulos]] 08:14, September 4, 2007 (PDT)

OrthodoxWiki:Trapeza

2007-07-02T20:03:49Z

Kalogeropoulos: /* edittools */

In a monastery, a '''[[refectory|trapeza]]''' (or ''refectory''), is the dining hall where monks and pilgrims gather for food and conversation (although monks don't usually talk during meals). The OrthodoxWiki trapeza serves as the main discussion point for our website. Please feel free to join in - ask anything, suggest an idea, make a comment. We're glad to have you here. For other, more specifically designated discussion pages, check out the [[OrthodoxWiki:Community Portal|Community Portal]]. [[Category:OrthodoxWiki]][[el:OrthodoxWiki:Τράπεζα]]

* [[OrthodoxWiki:Trapeza/Archive 1|Archive 1]], Feb - Dec 2005 (formerly the [http://www.orthodoxwiki.org/index.php?title=OrthodoxWiki:Anything_Goes&oldid=22917 Anything Goes] page)
* [[OrthodoxWiki:Trapeza/Archive 2|Archive 2]], Feb 2005 - Aug 2006 (formerly the [http://www.orthodoxwiki.org/index.php?title=OrthodoxWiki:Questions&oldid=37973 Questions] page)
* [[OrthodoxWiki:Trapeza/Archive 2|Archive 3]], Oct 2005 - Aug 2006 (moved from [http://www.orthodoxwiki.org/index.php?title=Talk:Main_Page&oldid=37962 Talk:Main Page])

<center>
{| style="border: solid 1px #aaaaaa"
|'''[http://orthodoxwiki.org/index.php?title=OrthodoxWiki:Trapeza&action=edit&section=new Add new post]'''
|}
</center>

== Orthodox Dictionary ==

English - Russian - Greek - Romanian - Finnish - Swedish
-> http://www.ortodoksi.net/dict/search.php
[[User:HAP|HAP]] 00:47, January 5, 2007 (PST)

==Barnstar==
'''Asserted:''' We need to have an OrthodoxWiki [[w:Wikipedia:Barnstars|barnstar]]. —[[User:ASDamick|Dcn. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] 20:06, August 16, 2006 (CDT)
:Go for it! — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

==Project Ideas==
Check out the discussion of project ideas at [[OrthodoxWiki:Project Ideas]].

==The Real Presence==

How about a discussion of the real Presence according to Orthodoxy? It is hard to find good articles on this important topic online, and [[Eucharist]] is too brief in this regard. [[User:Willibald|Willibald]] 23:59, August 23, 2006 (CDT)

==Interwiki==
Hello, I would like to request someone to put in [[MediaWiki:Recentchangestext]] the relevant interwiki '''<nowiki>[[bg:Специални:Recentchanges]]</nowiki>''' to the bulgarian recent changes special page. Thanks.
:P.S. And... I would like to make a proposal: [[:metawikipedia:DPLforum|this extension]] acts like a forum inside the wiki and is better for discussions. [[User:Gregg|Gregg]] 17:38, August 26, 2006 (CDT)
:I've added the interwiki link and installed the forum extension. Haven't tested it out, but let's try it and see how it works. There's a sample forum [http://www.wikia.com/wiki/Forum:Index here]. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])
::More help about the forum can be found [http://www.wikia.com/wiki/Help:Forums here]. --[[User:Gregg|Gregg]] 00:59, August 31, 2006 (CDT)
[[Category:OrthodoxWiki]]
[[bg:Project:Трапеза]]

== Language Boxes ==

Anyone interested in porting over some of the language templates (the boxes that indicate user proficiency) from Wikipedia? It might be helpful in identifying people re: the various localizations. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

:I have started to do just that. Here is my personal [[User:Hellenica/Babel|"Babel project"]] with some of the work I've been attempting. I suppose recent changes and my user contributions would also provide a similar look. I hope the progress is satisfactory. [[User:Hellenica|Hellenica]] 21:46, November 30, 2006 (PST)

::I'm definitely liking these wikipedia imports, Hellenica. The language boxes are extremely useful (Spanish, anyone?), and the personal user ones are just fun.[[User:Gabriela|Gabriela]] 20:49, December 1, 2006 (PST)

== Cathedral of St. Petersburg, Russia ==

I've looked throughout the interweb and I simply can't find any place that says what the main cathedral of St. Petersburg is. Is it the Transfiguration? Kazan? I would think St. Isaac's would be "it" but non confirmation. Any help?

~N

*This may not be true today, but in the late Soviet days (1988, when I visited the city) when the present Partriarch Alexei was the diocesan bishop in, then, Leningrad he held services in Trinity Cathedral (the one recently damaged by fire) in the Alexander Nevesky Monastery, Lavra. Then, the Kazan Cathedral was a museum and St Issac's was closed. [[User:Wsk|Wsk]] 12:16, December 3, 2006 (PST)

*It appears to be Kazansky cathedral, re-open in 1998: http://www.kazansky-spb.ru

*Yes, the St. Petersburg Cathedral in honor of the Kazan' icon of the Mother God is the diocesan cathedral according to the Russian "Orthodox Encyclopedia" (http://ezh.sedmitza.ru/index.html?did=64, data up to 2004, with updates since then). The same is listed at the diocesan page on the "Drevo" online encyclopedia (http://drevo.pravbeseda.ru/index.php?id=607).

==Romanian speakers: pls help ro.orthodoxwiki.org project==
If you speak Romanian, please help also [http://ro.orthodoxwiki.org/ ro.orthodoxwiki.org] - Fr.Julian

Dacă vorbiţi româneşte, nu ezitaţi să daţi o mână de ajutor şi proiectului ro: [http://ro.orthodoxwiki.org/ ro.orthodoxwiki.org] - p.iulian [[User:Inistea|Inistea]] 14:30, December 7, 2006 (PST)

== WikEd editing tool ==

I've recently been using the [http://en.wikipedia.org/wiki/User:Cacycle/wikEd WikEd tool] on Wikipedia, with success. The author says it should work on other wikis running the latest WikiMedia software, which I know we do. Can someone with more technical knowledge than I take a gander at the page and let me know if the tool would work here? Thanks. --[[User:Cholmes75|cholmes75]] 08:13, December 20, 2006 (PST)

: I just installed it (using the instructions on the page linked above), and it works just fine. For now, just paste the entire code into your User:username/monobook.js page. I don't see any reason why we can't make a template, as they have on en.wikipedia, but someone with more Wiki experience (and probably more authorization, possibly [[User:FrJohn|FrJohn]]) needs to make that happen. --[[User:Basil|Basil]] 06:37, January 5, 2007 (PST)

== Orthodox Understanding of the the date of the Last Supper ==

I understnad that most Orthodox theologians, as do I, follow the Gospel of John and do not consider the Last Supper a Passover Meal. If I understand correctly, one of the consequences of this understanding is the fact that leavened bread is used in the Eucharist in the Orthodox church. Are there other consequences, results, etc. of this understanding? It seems to me that the Synoptics agree with John, but have been misinterpreted.

I am writing an article on the date of the Last Supper, i.e., was it the Passover Meal (night beginning Nisan 15)or was it the night before (night beginning Nisan 14)? Apart from, or maybe along with, textual consideradions, the way the early Greek-speaking church understood the Supper must, it seems to me, be taken into consideration.

Not using unleavened bread points in that direction. Are there other things? I would be interested in orientation in this general area.

Note: I am 81, Ph.D. from Vanderbilt in 1963 in Biblical Studies, and speak English, Spanish and French. I would appreciate knowing about any relevant articles in any of these languages.

Thanks for any help. James M. Beaty

Hows does one use the talk page to reply to another user? Thanks.

I was recently informed that as the Passover Meal was always to be eaten in haste; the participants always stood during the meal. However, in John 21:20 we read of how the Apostle John "leaned on his (Christ's) breast at supper". Which would fit with a "regular meal". I.e. It would be eaten while reclined. -- Fr. Panteleimon

== Uncategorized Images ==

Hello,
I was wondering why in the uncategorized picture section of OrthodoxWiki there is pictures of the Pope? He does not relate to the studies or teaching of Orthodoxy ( At least not to my knowledge ). I know that there have been talks to try and create a greater friendship with the catholics and the Pope. But I still do not think there should be a picture of him on a Orthodox site. I am only 18 and I'm still trying to understand my religion more and I think people might get the wrong impression if they see the Pope on the OrthodoxWiki site. Am I wrong to ask this? Because on a earlier post I noticed that Dcn. Andrew said "OrthodoxWiki is dedicated to Orthodox Christianity." Thanks.

P.S.
This is a great website and I learn a lot from it.{{unsigned|OrlandoOrthodox}}

Although the Orthodox and Caholic churches are not in full Communion, there is often movement,in that direction. The biggest obstacle, to that happening is, antipapal feeling, coming from the radical wing of the Orthodox Church. This has been going on for decades. It's time to come together, and love one another, for all times.{{unsigned|Deacongene}}

== When does a hierarch begin his tenure? ==

According to the canons of the Orthodox Church, at which point does a hierarch ascend his cathedra? That is, if he is elected by the flock of his diocese/metropolia/autonomous Church (where such elections are provided for) is he already considered to occupy his see? Or, will he assume his post only after his election is confirmed by the hierarchal superiors? Or esle, will he do so only after the enthronement ceremony (where such is provided for)? In different lists of hierarchs I have seen different dates marking the beginning of their tenure.

I thank You for Your attention and ask, if possible, to advise Church texts to confirm this point.

== terminology ==

The term "Oriental Orthodox" is problematic, since it seems like a euphemism designed to avoid the term "Monophysite." The word "Oriental" really means "Eastern" so the term does not really distinguish the two sides of the debate. Also, the use of the word "Orthodox" implies an acceptance of the Orthodoxy of the non-Chalcedonians, which has still not been agreed upon by a consensus within the (Chalcedonian) Orthodox Church. I know that the term "Monophysite" is considered offensive by the non-Chalcedonians. Unfortunately the term "Miaphysite," coined by some to replace it, is a neologism that just doesn't work in the original Greek (would "miagamous" do as a replacement for "monogamous"?) and, in my opinion, serves to obscure the real ground of difference that still seems to separate the two sides. Since OrthodoxWiki is supposed to have a "mainstream Chalcedonian bias," wouldn't the terms "Chalcedonian" and "non-Chalcedonian" or "anti-Chalcedonian" be more appropriate? —The preceding unsigned comment was added by [[User:Mariner|Mariner]] ([[User talk:Mariner|talk]] • [[Special:Contributions/Mariner|contribs]]) {{{2|}}}.

:Hi [[User:Mariner|Mariner]], please sign you posts with three tildes, so we can know who is talking - thanks.
:In my understanding, the term "monophysite" is not just offensive, it's inaccurate."Anti-Chalcedonian" may be correct as a historical reference, but perhaps not as a theological descriptor. "Non-Chalcedonian" would probably be the preferred term in my mind. "Oriental Orthodox" is generally understood, and does not, I think, cause much confusion. It also seems to be the preferred self-designation of the non-Chalcedonian groups. I don't have a problem granting them that name here. I do not think we need to go heresy hunting. Let us set forth our Chalcedonian understanding of Christology. If they can accept what we mean by this (and WHOM we mean by this), I think we are well on the way towards reunion. We may grant that language issues and imperial politics had a role to play in the division.
:If you could document statements by non-Chalcedonian bishops and theologians who would consider Chalcedonian Christology heretical, I think we'd have more to go on in our conversation (and perhaps some of the non-Chalcedonian folks would like to chime in too). — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

==Why I am Orthodox==
I made a page when anyone can write some phrases to show why he is Orthodox (what is for he more atractive in Orthodoxy), why he haven't chosen an other belief (what aspects that he didn't like it has and it is absent in our religion), or, simply, some beautiful thought from his soul, concerning the Orthodoxy.

The advantage of this page is that '''there is not needing to wait a special state to write an article. Becouse each of us have such thought in mind and we have only to insert them here. This requires only a few minutes''' (If we have more complex thought, we are creating our new page!)

So, the page could become an '''ode to Orthodoxy''', poem in which anyone can contribute and find something good for his soul.

At the end of page there are useful links that points to sites that promotes the Orthodoxy values.

The page is named Why I am Orthodox... And not Protestant, Catholic, Budist, etc. Live Apologetics

[[User:Mircea Romania|Mircea Romania]] 02:46, February 19, 2007 (PST)

: That is an interesting idea, but OrthodoxWiki is an encyclopedia, and these recent new articles are not really encyclopedic. Perhaps they might better be hosted elsewhere. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] 15:36, February 19, 2007 (PST)

::Mircea, I would recommend checking out the forums section in the [[Online Orthodox Communities]] link here and trying your idea there. Besides the fact that the aim of this site is to be an Orthodox encyclopedia, you'd probbably get a much better response at an active forum. Honestly, the same few people tend to contribute a lot of the material here. [[User:Gabriela|Gabriela]] 19:04, February 19, 2007 (PST)

:Individual users may post things like this (within reason) on their user pages. I've moved the article there. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

== denominative aspects of Eucharist ==

Since '''Intercommunion''' is a central--for my point of view, ''the'' central--matter in (inter-)christian dialogue--since Eucharist is the heart of Ecclesiology, of our self-awareness as members of Christ's body;
and since this site is a place not only for Orthodoxes who live among other fellow Christians, but also for they among them who strive to understand our distinctive character,
i think it would be of great significance if the article dedicated to Eucharist was enriched with a section where the other Christian denomination's Theology and Practice about Eucharist will be presented.
Of course that is not possible to be in a detailed and systematic manner, but it could be, at least, focused on the rationale we Orthodox deny Intercommunion with them though we do not deny other communication-relation in love with them.
: [[User:Vassilip|Vassilip]]

== Question: Autonomous Ukrainian Orthodox Church and Alexandrian Exarchate in the USA? ==

Does anyone have any information about an Autonomous Ukrainian jursidiction that was recognized as an exarchate of the Patriarchate of Alexandria sometime in the 1980's? Any information would be appreciated. ---Leonidas

== Picture ==
Could someone explain me how to post picture in article. I hope that tomorow I will have Icon of Saint Sava of Serbia. ---Ddpbf

== A question about a prayer in the original Greek ==
I am doing some research in Church history, investigating the validity of the technique of "historical criticism" using linguistics. :I am in the Byzantine Catholic Church. :My question involves the Stichera for the Office of Great Compline used, I believe, on December 31. It says, "The magi coming from the East adored God made man . . . they brought precious gifts: the purest gold as to the Eternal King." :My question is, Is the term "purest gold" used in the Greek? (Some critics say this is not a term used in the earliest ages of the Church.):Thank you for your kind attention.
[[User:MaryKNH|MaryKNH]]

You are referring to the third apostichon of the Great Vespers for December 31: Τοῦ Κυρίου Ἰησοῦ γεννηθέντος ἐν Βηθλεὲμ τῆς Ἰουδαίας, ἓξ Ἀνατολῶν ἐλθόντες Μάγοι, προσεκύνησαν Θεὸν ἐνανθρωπήσαντα καὶ τοὺς θησαυροὺς αὐτῶν προθύμως ἀνοίξαντες, δῶρα τίμια προσέφερον, δόκιμον χρυσόν, ὦς Βασιλεῖ τῶν αἰώνων, καὶ λίβανον, ὦς Θεῷ τῶν ὅλων, ὡς τριημέρω δὲ νεκρῶ, σμύρναν τῶ Ἀθανάτω, Πάντα τὰ ἔθνη, δεῦτε προσκυνήσωμεν, τῶ τεχθέντι σῶσαι τὰς ψυχὰς ἤμών.
Your question is about the term δόκιμον χρυσόν. Your translation of "purest gold" isn't literally present in the Greek, where instead of καθαρότερον or καθαρότατον there is the positive adjective δόκιμον. Δόκιμον can be translated as "tested" or "tried" and in this context has the sense of "refined". Thus, "refined gold" is the best translation. Of course, refined gold is not that far removed from the "purest gold". Nevertheless, the English superlative adjective is not literally found in the Greek. I hope this helps. Leonidas

== IW ==

Can someone of sysops look on [http://sr.orthodoxwiki.org sr.orthodoxwiki.org] and try to make interwikis to work. Also this would be nice if someone will make Special:Statistic to work. All the best --[[User:Jovanvb|Joca]] 04:01, March 27, 2007 (PDT)

:Hi Joca, It's looking great over there already! I've fixed the interwiki links, and the error on the stats page should go away once someone actually registers a new account on that wiki - let me know if it doesn't! — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

== rel="nofollow" for the links ==

Can rel="nofollow" be removed from the <a> tags in the articles? This feature is enabled in MediaWiki by default to discourage link spam and vandalism.
I'm not sure it would be a problem for OrthodoxWiki. Hopefully not, because it requires registration in order to edit pages, and unlike wikipedia, I haven't seen a lot of vandalism here.
Thank you! —The preceding unsigned comment was added by [[User:Alexei Kojenov|Alexei Kojenov]] ([[User talk:Alexei Kojenov|talk]] • [[Special:Contributions/Alexei Kojenov|contribs]]) April 12, 2007.

:I'm not sure rel=nofollow is even useful for that. What it does do is reduce Google rank. I vote for disabling rel=nofollow everywhere possible, so consider this a vote for disabling it on OrthodoxWiki. --[[User:Basil|Basil]] 09:55, April 20, 2007 (PDT)

::Sorry for the delay on this. I agree (especially when we require login to edit), and I've disabled "nofolow" on all OrthodoxWiki sites. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

==Images from Wikimedia Commons==
Do we have here some particular way to import images from Wikimedia Commons, or I must save first on my computer etc.? - [[User:Inistea|Inistea]] 15:56, April 19, 2007 (PDT)

:Fr. Julian, Sorry for the delay in getting back to you here. There are some automated import tools, but they're not worth the difficulty for smaller sets of images. For more extensive imports, check out the conversation at [[osource:OrthodoxSource:Photo_galleries]] and [[osource:OrthodoxSource:Images_for_Import]]. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

== Two subjects: Thank you, and A Correction ==

First, Thank you OrthodoxWiki for your wonderful article on St. Constantine the Great! I only wish you could have included the entire icon of him from the Hagia Sophia.
Second, Thank you, Leonidas, for answering my question about a prayer in the original Greek. However, upon further checking I am sorry to say that I inadvertently misdirected you to the Compline for December 31. Please accept my sincere apologies for that. The actual prayer that I am inquiring about is in the Propers for Great Compline of the Nativity of Our Lord, God and Savior, Jesus Christ, the third "Aposticha" rendered in English as: "When the Lord Jesus was born in Bethlehem of Judea, the Magi, coming from the East, adored God made man, and unfolding their treasures, they brought precious gifts: the purest gold as to the eternal King. . . " My question was, "Is the term 'purest gold' found in the original Greek?"
Thank you all, in advance, for any help you can offer. With sincere best wishes in Christ, Mary

==edittools==


<div class="plainlinks, toccolours" style="margin-top:0.5em; background:#f4f4f4; width:100%;padding:0px; padding-left:5px;">
Text edit: <charinsert> «+» "+" '+' [+] [[+]] {{+}}</charinsert>
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<charinsert> Á á Ć ć É é Í í Ĺ ĺ Ń ń Ó ó Ŕ ŕ Ś ś Ú ú Ý ý Ź ź </charinsert>  
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I've created edittools for el.OrthodoxWiki, it might be usefull on en. or any other OrthodoxWiki. Ofcourse you can modify it accordingly in order to suit you special needs. On '''βελτίωση''' please add any template you have for article's improvement. --[[User:Kalogeropoulos|Kalogeropoulos]] 13:03, July 2, 2007 (PDT)

OrthodoxWiki:Trapeza

2007-07-02T20:03:00Z

Kalogeropoulos: /* Two subjects: Thank you, and A Correction */

In a monastery, a '''[[refectory|trapeza]]''' (or ''refectory''), is the dining hall where monks and pilgrims gather for food and conversation (although monks don't usually talk during meals). The OrthodoxWiki trapeza serves as the main discussion point for our website. Please feel free to join in - ask anything, suggest an idea, make a comment. We're glad to have you here. For other, more specifically designated discussion pages, check out the [[OrthodoxWiki:Community Portal|Community Portal]]. [[Category:OrthodoxWiki]][[el:OrthodoxWiki:Τράπεζα]]

* [[OrthodoxWiki:Trapeza/Archive 1|Archive 1]], Feb - Dec 2005 (formerly the [http://www.orthodoxwiki.org/index.php?title=OrthodoxWiki:Anything_Goes&oldid=22917 Anything Goes] page)
* [[OrthodoxWiki:Trapeza/Archive 2|Archive 2]], Feb 2005 - Aug 2006 (formerly the [http://www.orthodoxwiki.org/index.php?title=OrthodoxWiki:Questions&oldid=37973 Questions] page)
* [[OrthodoxWiki:Trapeza/Archive 2|Archive 3]], Oct 2005 - Aug 2006 (moved from [http://www.orthodoxwiki.org/index.php?title=Talk:Main_Page&oldid=37962 Talk:Main Page])

<center>
{| style="border: solid 1px #aaaaaa"
|'''[http://orthodoxwiki.org/index.php?title=OrthodoxWiki:Trapeza&action=edit&section=new Add new post]'''
|}
</center>

== Orthodox Dictionary ==

English - Russian - Greek - Romanian - Finnish - Swedish
-> http://www.ortodoksi.net/dict/search.php
[[User:HAP|HAP]] 00:47, January 5, 2007 (PST)

==Barnstar==
'''Asserted:''' We need to have an OrthodoxWiki [[w:Wikipedia:Barnstars|barnstar]]. —[[User:ASDamick|Dcn. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] 20:06, August 16, 2006 (CDT)
:Go for it! — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

==Project Ideas==
Check out the discussion of project ideas at [[OrthodoxWiki:Project Ideas]].

==The Real Presence==

How about a discussion of the real Presence according to Orthodoxy? It is hard to find good articles on this important topic online, and [[Eucharist]] is too brief in this regard. [[User:Willibald|Willibald]] 23:59, August 23, 2006 (CDT)

==Interwiki==
Hello, I would like to request someone to put in [[MediaWiki:Recentchangestext]] the relevant interwiki '''<nowiki>[[bg:Специални:Recentchanges]]</nowiki>''' to the bulgarian recent changes special page. Thanks.
:P.S. And... I would like to make a proposal: [[:metawikipedia:DPLforum|this extension]] acts like a forum inside the wiki and is better for discussions. [[User:Gregg|Gregg]] 17:38, August 26, 2006 (CDT)
:I've added the interwiki link and installed the forum extension. Haven't tested it out, but let's try it and see how it works. There's a sample forum [http://www.wikia.com/wiki/Forum:Index here]. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])
::More help about the forum can be found [http://www.wikia.com/wiki/Help:Forums here]. --[[User:Gregg|Gregg]] 00:59, August 31, 2006 (CDT)
[[Category:OrthodoxWiki]]
[[bg:Project:Трапеза]]

== Language Boxes ==

Anyone interested in porting over some of the language templates (the boxes that indicate user proficiency) from Wikipedia? It might be helpful in identifying people re: the various localizations. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

:I have started to do just that. Here is my personal [[User:Hellenica/Babel|"Babel project"]] with some of the work I've been attempting. I suppose recent changes and my user contributions would also provide a similar look. I hope the progress is satisfactory. [[User:Hellenica|Hellenica]] 21:46, November 30, 2006 (PST)

::I'm definitely liking these wikipedia imports, Hellenica. The language boxes are extremely useful (Spanish, anyone?), and the personal user ones are just fun.[[User:Gabriela|Gabriela]] 20:49, December 1, 2006 (PST)

== Cathedral of St. Petersburg, Russia ==

I've looked throughout the interweb and I simply can't find any place that says what the main cathedral of St. Petersburg is. Is it the Transfiguration? Kazan? I would think St. Isaac's would be "it" but non confirmation. Any help?

~N

*This may not be true today, but in the late Soviet days (1988, when I visited the city) when the present Partriarch Alexei was the diocesan bishop in, then, Leningrad he held services in Trinity Cathedral (the one recently damaged by fire) in the Alexander Nevesky Monastery, Lavra. Then, the Kazan Cathedral was a museum and St Issac's was closed. [[User:Wsk|Wsk]] 12:16, December 3, 2006 (PST)

*It appears to be Kazansky cathedral, re-open in 1998: http://www.kazansky-spb.ru

*Yes, the St. Petersburg Cathedral in honor of the Kazan' icon of the Mother God is the diocesan cathedral according to the Russian "Orthodox Encyclopedia" (http://ezh.sedmitza.ru/index.html?did=64, data up to 2004, with updates since then). The same is listed at the diocesan page on the "Drevo" online encyclopedia (http://drevo.pravbeseda.ru/index.php?id=607).

==Romanian speakers: pls help ro.orthodoxwiki.org project==
If you speak Romanian, please help also [http://ro.orthodoxwiki.org/ ro.orthodoxwiki.org] - Fr.Julian

Dacă vorbiţi româneşte, nu ezitaţi să daţi o mână de ajutor şi proiectului ro: [http://ro.orthodoxwiki.org/ ro.orthodoxwiki.org] - p.iulian [[User:Inistea|Inistea]] 14:30, December 7, 2006 (PST)

== WikEd editing tool ==

I've recently been using the [http://en.wikipedia.org/wiki/User:Cacycle/wikEd WikEd tool] on Wikipedia, with success. The author says it should work on other wikis running the latest WikiMedia software, which I know we do. Can someone with more technical knowledge than I take a gander at the page and let me know if the tool would work here? Thanks. --[[User:Cholmes75|cholmes75]] 08:13, December 20, 2006 (PST)

: I just installed it (using the instructions on the page linked above), and it works just fine. For now, just paste the entire code into your User:username/monobook.js page. I don't see any reason why we can't make a template, as they have on en.wikipedia, but someone with more Wiki experience (and probably more authorization, possibly [[User:FrJohn|FrJohn]]) needs to make that happen. --[[User:Basil|Basil]] 06:37, January 5, 2007 (PST)

== Orthodox Understanding of the the date of the Last Supper ==

I understnad that most Orthodox theologians, as do I, follow the Gospel of John and do not consider the Last Supper a Passover Meal. If I understand correctly, one of the consequences of this understanding is the fact that leavened bread is used in the Eucharist in the Orthodox church. Are there other consequences, results, etc. of this understanding? It seems to me that the Synoptics agree with John, but have been misinterpreted.

I am writing an article on the date of the Last Supper, i.e., was it the Passover Meal (night beginning Nisan 15)or was it the night before (night beginning Nisan 14)? Apart from, or maybe along with, textual consideradions, the way the early Greek-speaking church understood the Supper must, it seems to me, be taken into consideration.

Not using unleavened bread points in that direction. Are there other things? I would be interested in orientation in this general area.

Note: I am 81, Ph.D. from Vanderbilt in 1963 in Biblical Studies, and speak English, Spanish and French. I would appreciate knowing about any relevant articles in any of these languages.

Thanks for any help. James M. Beaty

Hows does one use the talk page to reply to another user? Thanks.

I was recently informed that as the Passover Meal was always to be eaten in haste; the participants always stood during the meal. However, in John 21:20 we read of how the Apostle John "leaned on his (Christ's) breast at supper". Which would fit with a "regular meal". I.e. It would be eaten while reclined. -- Fr. Panteleimon

== Uncategorized Images ==

Hello,
I was wondering why in the uncategorized picture section of OrthodoxWiki there is pictures of the Pope? He does not relate to the studies or teaching of Orthodoxy ( At least not to my knowledge ). I know that there have been talks to try and create a greater friendship with the catholics and the Pope. But I still do not think there should be a picture of him on a Orthodox site. I am only 18 and I'm still trying to understand my religion more and I think people might get the wrong impression if they see the Pope on the OrthodoxWiki site. Am I wrong to ask this? Because on a earlier post I noticed that Dcn. Andrew said "OrthodoxWiki is dedicated to Orthodox Christianity." Thanks.

P.S.
This is a great website and I learn a lot from it.{{unsigned|OrlandoOrthodox}}

Although the Orthodox and Caholic churches are not in full Communion, there is often movement,in that direction. The biggest obstacle, to that happening is, antipapal feeling, coming from the radical wing of the Orthodox Church. This has been going on for decades. It's time to come together, and love one another, for all times.{{unsigned|Deacongene}}

== When does a hierarch begin his tenure? ==

According to the canons of the Orthodox Church, at which point does a hierarch ascend his cathedra? That is, if he is elected by the flock of his diocese/metropolia/autonomous Church (where such elections are provided for) is he already considered to occupy his see? Or, will he assume his post only after his election is confirmed by the hierarchal superiors? Or esle, will he do so only after the enthronement ceremony (where such is provided for)? In different lists of hierarchs I have seen different dates marking the beginning of their tenure.

I thank You for Your attention and ask, if possible, to advise Church texts to confirm this point.

== terminology ==

The term "Oriental Orthodox" is problematic, since it seems like a euphemism designed to avoid the term "Monophysite." The word "Oriental" really means "Eastern" so the term does not really distinguish the two sides of the debate. Also, the use of the word "Orthodox" implies an acceptance of the Orthodoxy of the non-Chalcedonians, which has still not been agreed upon by a consensus within the (Chalcedonian) Orthodox Church. I know that the term "Monophysite" is considered offensive by the non-Chalcedonians. Unfortunately the term "Miaphysite," coined by some to replace it, is a neologism that just doesn't work in the original Greek (would "miagamous" do as a replacement for "monogamous"?) and, in my opinion, serves to obscure the real ground of difference that still seems to separate the two sides. Since OrthodoxWiki is supposed to have a "mainstream Chalcedonian bias," wouldn't the terms "Chalcedonian" and "non-Chalcedonian" or "anti-Chalcedonian" be more appropriate? —The preceding unsigned comment was added by [[User:Mariner|Mariner]] ([[User talk:Mariner|talk]] • [[Special:Contributions/Mariner|contribs]]) {{{2|}}}.

:Hi [[User:Mariner|Mariner]], please sign you posts with three tildes, so we can know who is talking - thanks.
:In my understanding, the term "monophysite" is not just offensive, it's inaccurate."Anti-Chalcedonian" may be correct as a historical reference, but perhaps not as a theological descriptor. "Non-Chalcedonian" would probably be the preferred term in my mind. "Oriental Orthodox" is generally understood, and does not, I think, cause much confusion. It also seems to be the preferred self-designation of the non-Chalcedonian groups. I don't have a problem granting them that name here. I do not think we need to go heresy hunting. Let us set forth our Chalcedonian understanding of Christology. If they can accept what we mean by this (and WHOM we mean by this), I think we are well on the way towards reunion. We may grant that language issues and imperial politics had a role to play in the division.
:If you could document statements by non-Chalcedonian bishops and theologians who would consider Chalcedonian Christology heretical, I think we'd have more to go on in our conversation (and perhaps some of the non-Chalcedonian folks would like to chime in too). — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

==Why I am Orthodox==
I made a page when anyone can write some phrases to show why he is Orthodox (what is for he more atractive in Orthodoxy), why he haven't chosen an other belief (what aspects that he didn't like it has and it is absent in our religion), or, simply, some beautiful thought from his soul, concerning the Orthodoxy.

The advantage of this page is that '''there is not needing to wait a special state to write an article. Becouse each of us have such thought in mind and we have only to insert them here. This requires only a few minutes''' (If we have more complex thought, we are creating our new page!)

So, the page could become an '''ode to Orthodoxy''', poem in which anyone can contribute and find something good for his soul.

At the end of page there are useful links that points to sites that promotes the Orthodoxy values.

The page is named Why I am Orthodox... And not Protestant, Catholic, Budist, etc. Live Apologetics

[[User:Mircea Romania|Mircea Romania]] 02:46, February 19, 2007 (PST)

: That is an interesting idea, but OrthodoxWiki is an encyclopedia, and these recent new articles are not really encyclopedic. Perhaps they might better be hosted elsewhere. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] 15:36, February 19, 2007 (PST)

::Mircea, I would recommend checking out the forums section in the [[Online Orthodox Communities]] link here and trying your idea there. Besides the fact that the aim of this site is to be an Orthodox encyclopedia, you'd probbably get a much better response at an active forum. Honestly, the same few people tend to contribute a lot of the material here. [[User:Gabriela|Gabriela]] 19:04, February 19, 2007 (PST)

:Individual users may post things like this (within reason) on their user pages. I've moved the article there. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

== denominative aspects of Eucharist ==

Since '''Intercommunion''' is a central--for my point of view, ''the'' central--matter in (inter-)christian dialogue--since Eucharist is the heart of Ecclesiology, of our self-awareness as members of Christ's body;
and since this site is a place not only for Orthodoxes who live among other fellow Christians, but also for they among them who strive to understand our distinctive character,
i think it would be of great significance if the article dedicated to Eucharist was enriched with a section where the other Christian denomination's Theology and Practice about Eucharist will be presented.
Of course that is not possible to be in a detailed and systematic manner, but it could be, at least, focused on the rationale we Orthodox deny Intercommunion with them though we do not deny other communication-relation in love with them.
: [[User:Vassilip|Vassilip]]

== Question: Autonomous Ukrainian Orthodox Church and Alexandrian Exarchate in the USA? ==

Does anyone have any information about an Autonomous Ukrainian jursidiction that was recognized as an exarchate of the Patriarchate of Alexandria sometime in the 1980's? Any information would be appreciated. ---Leonidas

== Picture ==
Could someone explain me how to post picture in article. I hope that tomorow I will have Icon of Saint Sava of Serbia. ---Ddpbf

== A question about a prayer in the original Greek ==
I am doing some research in Church history, investigating the validity of the technique of "historical criticism" using linguistics. :I am in the Byzantine Catholic Church. :My question involves the Stichera for the Office of Great Compline used, I believe, on December 31. It says, "The magi coming from the East adored God made man . . . they brought precious gifts: the purest gold as to the Eternal King." :My question is, Is the term "purest gold" used in the Greek? (Some critics say this is not a term used in the earliest ages of the Church.):Thank you for your kind attention.
[[User:MaryKNH|MaryKNH]]

You are referring to the third apostichon of the Great Vespers for December 31: Τοῦ Κυρίου Ἰησοῦ γεννηθέντος ἐν Βηθλεὲμ τῆς Ἰουδαίας, ἓξ Ἀνατολῶν ἐλθόντες Μάγοι, προσεκύνησαν Θεὸν ἐνανθρωπήσαντα καὶ τοὺς θησαυροὺς αὐτῶν προθύμως ἀνοίξαντες, δῶρα τίμια προσέφερον, δόκιμον χρυσόν, ὦς Βασιλεῖ τῶν αἰώνων, καὶ λίβανον, ὦς Θεῷ τῶν ὅλων, ὡς τριημέρω δὲ νεκρῶ, σμύρναν τῶ Ἀθανάτω, Πάντα τὰ ἔθνη, δεῦτε προσκυνήσωμεν, τῶ τεχθέντι σῶσαι τὰς ψυχὰς ἤμών.
Your question is about the term δόκιμον χρυσόν. Your translation of "purest gold" isn't literally present in the Greek, where instead of καθαρότερον or καθαρότατον there is the positive adjective δόκιμον. Δόκιμον can be translated as "tested" or "tried" and in this context has the sense of "refined". Thus, "refined gold" is the best translation. Of course, refined gold is not that far removed from the "purest gold". Nevertheless, the English superlative adjective is not literally found in the Greek. I hope this helps. Leonidas

== IW ==

Can someone of sysops look on [http://sr.orthodoxwiki.org sr.orthodoxwiki.org] and try to make interwikis to work. Also this would be nice if someone will make Special:Statistic to work. All the best --[[User:Jovanvb|Joca]] 04:01, March 27, 2007 (PDT)

:Hi Joca, It's looking great over there already! I've fixed the interwiki links, and the error on the stats page should go away once someone actually registers a new account on that wiki - let me know if it doesn't! — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

== rel="nofollow" for the links ==

Can rel="nofollow" be removed from the <a> tags in the articles? This feature is enabled in MediaWiki by default to discourage link spam and vandalism.
I'm not sure it would be a problem for OrthodoxWiki. Hopefully not, because it requires registration in order to edit pages, and unlike wikipedia, I haven't seen a lot of vandalism here.
Thank you! —The preceding unsigned comment was added by [[User:Alexei Kojenov|Alexei Kojenov]] ([[User talk:Alexei Kojenov|talk]] • [[Special:Contributions/Alexei Kojenov|contribs]]) April 12, 2007.

:I'm not sure rel=nofollow is even useful for that. What it does do is reduce Google rank. I vote for disabling rel=nofollow everywhere possible, so consider this a vote for disabling it on OrthodoxWiki. --[[User:Basil|Basil]] 09:55, April 20, 2007 (PDT)

::Sorry for the delay on this. I agree (especially when we require login to edit), and I've disabled "nofolow" on all OrthodoxWiki sites. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

==Images from Wikimedia Commons==
Do we have here some particular way to import images from Wikimedia Commons, or I must save first on my computer etc.? - [[User:Inistea|Inistea]] 15:56, April 19, 2007 (PDT)

:Fr. Julian, Sorry for the delay in getting back to you here. There are some automated import tools, but they're not worth the difficulty for smaller sets of images. For more extensive imports, check out the conversation at [[osource:OrthodoxSource:Photo_galleries]] and [[osource:OrthodoxSource:Images_for_Import]]. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

== Two subjects: Thank you, and A Correction ==

First, Thank you OrthodoxWiki for your wonderful article on St. Constantine the Great! I only wish you could have included the entire icon of him from the Hagia Sophia.
Second, Thank you, Leonidas, for answering my question about a prayer in the original Greek. However, upon further checking I am sorry to say that I inadvertently misdirected you to the Compline for December 31. Please accept my sincere apologies for that. The actual prayer that I am inquiring about is in the Propers for Great Compline of the Nativity of Our Lord, God and Savior, Jesus Christ, the third "Aposticha" rendered in English as: "When the Lord Jesus was born in Bethlehem of Judea, the Magi, coming from the East, adored God made man, and unfolding their treasures, they brought precious gifts: the purest gold as to the eternal King. . . " My question was, "Is the term 'purest gold' found in the original Greek?"
Thank you all, in advance, for any help you can offer. With sincere best wishes in Christ, Mary

==edittools==


<div class="plainlinks, toccolours" style="margin-top:0.5em; background:#f4f4f4; width:100%;padding:0px; padding-left:5px;">
Εισαγωγή κειμένου: <charinsert> «+» "+" '+' [+] [[+]] {{+}}</charinsert>
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Ειδικοί χαρακτήρες:
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I've created edittools for el.OrthodoxWiki, it might be usefull on en. or any other OrthodoxWiki. Ofcourse you can modify it accordingly in order to suit you special needs. On '''βελτίωση''' please add any template you have for article's improvement. --[[User:Kalogeropoulos|Kalogeropoulos]] 13:03, July 2, 2007 (PDT)

Monasticism

2007-07-01T12:12:59Z

Kalogeropoulos: iw

[[Image:Panteleimon_Monastery.jpg|right|thumb|350px|[[St. Panteleimon's Monastery (Athos)|St. Panteleimon's Monastery]] on [[Mount Athos]]]]
{{spirituality}}
'''Monasticism''' (from Greek: ''μοναχο&sigmaf;''—a solitary person) is the ancient Christian practice of withdrawal from the world in order to dedicate oneself fully and intensely to the life of the [[Gospel]], seeking union with [[Jesus Christ]].

The focus of monasticism is on [[theosis]], the process of perfection to which every Christian is called. This ideal is expressed everywhere that the things of God are sought above all other things, as seen for example in the ''[[Philokalia]]'', a book of monastic writings. In other words, a [[monk]] or nun is a person who has vowed to follow not only the commandments of the Church, but also the counsels (i.e., vows of poverty, chastity, stability, and obedience). The words of Jesus which are the cornerstone for this ideal are "be ye perfect as your heavenly Father is perfect."

Thus, monks practice [[hesychasm]], the spiritual struggle of [[catharsis|purification]] (καθαρσι&sigmaf;), [[theoria|illumination]] (θεωρια) and [[theosis|divinization]] (θεωσι&sigmaf;) in [[prayer]], the [[sacrament]]s and obedience.

==Precursors of the Christian monastic ideal==
The ancient models of the modern Christian monastic ideal are the [[Nazarite]]s and the [[prophet]]s of Israel. A Nazarite was a person voluntarily separated to the Lord, under a special vow.

: Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the LORD: He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried. All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk. All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, and shall let the locks of the hair of his head grow. All the days that he separateth himself unto the LORD he shall come at no dead body. He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God is upon his head. ([[Numbers]] 6:2-8)

[[Image:Wadi Qelt.jpg|left|thumb|350px|Monastery of St. [[George the Chozebite]], Wadi Qelt (On the road from Jerusalem to Jericho)]]
The prophets of [[Israel]] were set apart to the Lord for the sake of a message of [[repentance]]. Some of them lived under extreme conditions, voluntarily separated or forced into seclusion because of the burden of their message. Other prophets were members of communities, schools mentioned occasionally in the Scriptures but about which there is much speculation and little known. The pre-Abrahamic prophets, [[Enoch]] and [[Melchizedek]], and especially the Jewish prophets [[Elijah]] and his disciple [[Elisha]] are important to Christian monastic tradition. The most frequently cited "role-model" for the life of a hermit separated to the Lord, in whom the Nazarite and the prophet are believed to be combined in one person, is [[John the Baptist]]. John also had disciples who stayed with him and, as may be supposed, were taught by him and lived in a manner similar to his own:

: In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. ([[Gospel of Matthew|Matthew]] 3:1-6)

The female role models for monasticism are the [[Theotokos]] and the four virgin daughters of the [[Apostle Philip (of the Twelve)]]:

: And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day. And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. And the same man had four daughters, virgins, which did prophesy. ([[Acts of the Apostles|Acts]] 21:7-9)

[[Image:Romanian_hieromonk.jpg|right|thumb|250px|This image from a monastery in Rumania shows the [[abbot]] (or [[igumen]]) seated in the chair reserved for his status. He is holding the staff of his office and wearing the [[epitrachelion]] that symbolizes his priesthood as a [[hieromonk]].]]
The monastic ideal is also modeled upon the [[Apostle Paul]], who is believed to have been [[celibacy|celibate]], and a tentmaker:

:For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. I say therefore to the unmarried and widows, it is good for them if they abide even as I. ([[I Corinthians]] 7:7-8)

But the consummate prototype of all Christian monasticism, communal and solitary, is [[Jesus Christ]]:

:Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. ([[Philippians]] 2:5-8)

Additionally, the earliest Church was a model for monasticism. The first Christian communities lived in common, sharing everything, according to [[Acts of the Apostles]].

==Origins of Christian monasticism==
The institution of Christian monasticism began in the deserts in 4th century Egypt as a kind of living [[martyr]]dom. Some scholars attribute the rise of monasticism at this time to the changes in Roman society that had been brought about subsequent to the Emperor St. [[Constantine the Great|Constantine]]'s [[conversion]] and the legal tolerance of Christianity in the Roman Empire. This ended the position of Christians as a small, persecuted group, leading to the rise of nominal Christianity within the Church. In response, many who wished to maintain the intensity of the earliest years of Christian life fled to the desert to [[fasting|fast]] and pray, free from the fragmenting influence of the world. The end of persecution also meant that [[martyr]]dom was no longer as common, and so [[asceticism]] as a form of living martyrdom came to be pursued.

[[Image:Sinai_Monastery.jpg|left|thumb|350px|[[St. Catherine's Monastery (Sinai)|St. Catherine's Monastery]], Sinai, Egypt]]
Ss. [[Anthony the Great|Anthony]] and [[Pachomius the Great|Pachomius]] were early monastic founders in Egypt, although [[Paul of Thebes]] is the very first Christian historically known to have been living as a monk. Orthodoxy also looks to [[Basil the Great]] as a founding monastic legislator, as well as the example of the [[Desert Fathers]]. St. [[Benedict of Nursia]], who based his own ''Rule'' on that of St. Basil, is often credited with being the father of Western monasticism.

From a very early time there were probably individuals who lived a life in isolation—hermits—in imitation of Jesus' 40 days in the desert. They have left no confirmed archaeological traces and only hints in the written record. St. Anthony of Egypt lived as a [[hermit]] and developed a following of other hermits who lived nearby but not in community with him. On the other hand, [[Paul of Thebes]] lived not very far from Anthony in absolute solitude, and was looked upon even by Anthony as a perfect monk. (When St. Anthony first encountered him, he came away from the experience saying, "Woe is me, my children, a sinful and false monk, who am a monk in name only. I have seen Elijah, I have seen John the Baptist in the desert, and I have seen Paul—in Paradise!") This variety of monasticism is called ''eremitic'' ("hermit-like").

St. [[Pachomius the Great]], a follower of Anthony, also acquired a following; he chose to mould them into a community in which the monks lived in individual huts or rooms—cells (from Greek κελλια)—but worked, ate, and worshipped in shared space. This method of monastic organization is called ''cenobitic'' ("community-based"). Most monastic life is [[cenobitic]] in nature. The head of a monastery came to be known by the word for "Father" in Syriac, ''Abba''—in English, ''[[Abbot]]''.

Eventually, a pattern came to be established for some rare monks, having been formed in the communal life, to leave the cenobitic context and undertake the eremetic life. To attempt it without this prior formation is often considered to be spiritual suicide, frequently leading one to fall into [[prelest]], spiritual delusion.

==The place of monasticism in society==
Beginning in Egypt (with such saints as [[Anthony the Great]] and [[Paul of Thebes]]) and spreading to the Middle East and then Europe, monasticism became a central aspect of life during the western Middle Ages and the high period of the Roman ("Byzantine") Empire in the East. The first non-Roman area to adopt the system was Ireland, which developed a unique form closely linked to traditional clan relations, a system that later spread to other parts of Europe, especially France.

The golden age of Christian monasticism lasted from about the eighth to the twelfth centuries. The monasteries became an essential part of society, often acting to unify liturgical practice and clarify doctrinal disputes. The monasteries also attracted many of the best people in society and during this period the monasteries were the central storehouses and producers of knowledge.

[[Image:Whitby_Abbey.jpg|right|thumb|300px|The ruins of [[Whitby Abbey]], Northumbria, England]]
In the West, the system broke down in the eleventh and twelfth centuries as religion began to change. Religion became far less a preserve of the religious elite. This was closely linked to the rise of mendicant orders such as the Franciscan friars, who were dedicated to spreading the word in public, not in closed monasteries. Religious behavior changed as common people began to take communion and actively participate in religion. The growing pressure of the nation states and monarchies also threatened the wealth and power of the orders. Finally, after Vatican II in Rome, "religious" orders saw a massive exodus of members, and many monastics left off wearing the traditional garb of their orders. On the whole, monasticism is in severe decline in the [[Roman Catholic Church]]. Nevertheless, monasticism is still reflected strongly in western culture. Modern universities have attempted to ape Christian monasticism in a number of ways. Even in the New World where monasticism has never been a standard part of societal life, universities are built in the Gothic style of twelfth century monasteries. Communal meals, dormitory residences, elaborate rituals and dress all borrow heavily from the monastic tradition.

In the East, monasticism continued to thrive even after the [[Great Schism]] of the eleventh century, becoming a touchstone and unifying center for Christians in the declining Roman Empire, even after the [[Fall of Constantinople]].

==Orthodox monasticism today==
[[Image:St_Tikhons_Monastery.jpg|left|thumb|350px|[[St. Tikhon's Orthodox Monastery (South Canaan, Pennsylvania)|St. Tikhon's Monastery]] church, South Canaan, Pennsylvania]]
Today monasticism remains an important and vital part of the Orthodox Christian faith, and major monastic centers such as [[Mount Athos]] and [[St. Catherine's Monastery (Sinai)]] are seeing a revival both in terms of the numbers of monks coming to take up the life and in terms of the intensity of the life being led. Pilgrims are also becoming more and more frequent, and rebuilding of many ancient centers of monasticism is moving forward at a high rate.

==Monastic clergy==
Christian monasticism is in itself a lay order, originally not having clergy as a standard part of the community (thus, monks relied on local parishes for sacramental life). However, if the monastery were isolated in the desert, as were many of the Egyptian communities, that inconvenience compelled monasteries either to take in priest members, to have their abbot ordained, or to have other members ordained. A priest-monk is called a ''[[hieromonk]]'', and is now generally considered a standard part of cenobitic monastic life. Monastic deacons are also fairly common, and they are referred to as ''[[hierodeacon]]s''.

In many cases in Orthodoxy, when a [[bishop]]ric needs to be filled, suitable candidates are found from nearby monasteries. Since many priests are married (before being ordained to the priesthood), but bishops are required to be celibate, monasteries are a good source of celibate men who are also spiritually mature and generally possessing the other qualities desired in a bishop. Numerous saints from the Church's tradition are examples of this practice.

==See also==
[[Image:Glendalough.jpg|right|thumb|300px|Monastic church at [[Glendalough]], Ireland]]
*[[Hesychasm]]
*[[Mount Athos]]
*[[Monasteries and Monasticism]]

==External links==
*[http://www.goarch.org/en/ourfaith/articles/article7103.asp Monasticism in the Orthodox Church] by Metropolitan [[Maximos (Aghiorgoussis) of Pittsburgh]]
*[http://www.kosovo.com/monasticism.html Orthodox Monasticism] (Serbian Orthodox Diocese of Raska and Prizren)
*[http://www.romanity.org/htm/flo.01.en.the_ascetic_ideal_and_the_new_testament.01.htm The Ascetic Ideal and the New Testament] by Fr. [[Georges Florovsky]]
*[http://www.orthodox-monasteries.com/ Orthodox Monasteries Worldwide Directory]

[[Category:Asceticism]]
[[Category:Featured Articles]]
[[Category:Monasteries]]

[[el:Μοναχισμός]]

OrthodoxWiki talk:User guidelines

2007-06-20T11:48:36Z

Kalogeropoulos: New page: Could you pls add <nowiki>el:OrthodoxWiki:Οδηγίες Χρήστη</nowiki> interwiki?--~~~~

Could you pls add <nowiki>[[el:OrthodoxWiki:Οδηγίες Χρήστη]]</nowiki> interwiki?--[[User:Kalogeropoulos|Kalogeropoulos]] 04:48, June 20, 2007 (PDT)

Heterodoxy

2007-06-18T16:20:09Z

Kalogeropoulos:

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

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

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

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

[[el:Ετεροδοξία]]

File:Tikhon of Moscow.jpg

2007-06-18T16:16:14Z

Kalogeropoulos:

{{pd}}
[[Category:Images of Hierarchs]]

File:Pantokrator of Sinai.jpg

2007-06-18T16:15:21Z

Kalogeropoulos:

Pantokrator of Sinai (7th c.)

This icon is from the 7th century and is therefore in the public domain.

{{pd}}
[[Category:Icons]]

File:Pantokrator of Sinai.jpg

2007-06-18T16:14:37Z

Kalogeropoulos:

{{delete}}
this version

Pantokrator of Sinai (7th c.)

This icon is from the 7th century and is therefore in the public domain.

{{pd}}
[[Category:Icons]]

File:Tikhon of Moscow.jpg

2007-06-18T16:13:50Z

Kalogeropoulos:

{{delete}}
this versiom
{{pd}}
[[Category:Images of Hierarchs]]

Jesus Prayer

2007-06-18T16:04:54Z

Kalogeropoulos: Undo revision 53155 by ILuvjezuz (Talk)

{{spirituality}}
The '''Jesus Prayer''', also called the '''''Prayer of the Heart''''', the '''''Prayer of a Single Thought''''', or simply '''''The Prayer''''', is a short, simple prayer that has been widely used, taught and discussed throughout the history of [[Eastern Christianity]]. The exact words of the prayer have varied, from a simple form such as [[Kyrie eleison|"Lord, have mercy"]] to an extended form:
:"Lord Jesus Christ, Son of God, have mercy on me, the sinner."
The form most in use on [[Mount Athos]] is "Lord Jesus Christ, Son of God, have mercy on me." It is particularly used in the practice of the spiritual life known as [[hesychasm]].

It is, for the Orthodox, one of the most profound and mystical prayers and is often repeated endlessly as part of a personal [[asceticism|ascetic]] practice. There have been a number of [[Roman Catholic Church|Roman Catholic]] texts on the subject, but its usage has never achieved the same degree of devotion as in the Eastern Church. A more elaborate version known to some Roman Catholics by the same name goes: "O my Jesus, forgive us our sins, save us from the fires of Hell, and lead all souls to Heaven, especially those most in need of Your mercy."

The prayer is most reflective of the lesson taught by the parable of the [[Publican and the Pharisee]]; in which the Pharisee demonstrates the improper way to pray by exclaiming, "Thank you Lord that I am not like the Publican." While the Publican in humility prays correctly "Lord have mercy on me, the sinner" ([[Gospel of Luke|Luke]] 18:10-14). And likewise in the [[Gospel]]s, [[Apostle Peter|Peter]] crying out as he sank into the sea, "Lord, save me."

In the Orthodox [[tradition]] the prayer is said or prayed repeatedly, often with the aid of a [[prayer rope]]. It may be accompanied by [[prostration]]s and the [[sign of the cross]]. As such, it is used as a means of finding contrition and as a means of bringing about humility in the individual; hence the words "the sinner" are sometimes added as if no other sinner existed but the person praying (though there is no indefinite article in Greek, thus leading to some controversy about whether the translation in English should be "the sinner" or "a sinner").

[[Monasticism|Monastics]] often have long sessions praying this prayer many hundreds of times each night as part of their discipline, and through the guidance of an elder, its practitioner's ultimate goal is to "internalize" the prayer, so that one is praying unceasingly there-by accomplishing Saint [[Apostle Paul|Paul]]'s exhortation to the Thessalonians to "pray without ceasing" ([[I Thessalonians]] 5:17). The use of the Jesus Prayer in this way is the subject of the Russian classic ''[[The Way of a Pilgrim]]''. For many, after a time, the Jesus Prayer ''enters into the heart'', so that it is no longer recited by a deliberate effort, but recites itself spontaneously.

== See also ==
*[[Hesychasm]]
*[[Monasticism]]
*[[Prayer rope]]

== External links ==
*[http://www.hesychasm.ru/en/index.htm Hesychasm]
*[http://www.oca.org/OCchapter.asp?ID=195 The Jesus Prayer], a very straightforward exposition
*[http://archangelsbooks.com/articles/spirituality/JesusPrayer_Brianchaninov.asp On Practicing the Jesus Prayer] by St. [[Ignatius Brianchaninov]]
*[http://www.svots.edu/Faculty/Albert-Rossi/Articles/Saying-the-Jesus-Prayer.html Saying the Jesus Prayer] by Albert Rossi
*[http://stnicholaspdx.org/articles/jesusprayer.php More articles on the Jesus prayer] - Fr. [[Thomas Hopko]], [[Steven Peter Tsichlis]], Metropolitan [[Anthony (Bloom) of Sourozh]], and Father Kevin Hunt, OCSO
*[http://archangelsbooks.com/articles/spirituality/IntroJesusPrayer.asp Introduction to the Jesus Prayer by Mother Alexandra]

[[Category:Asceticism]]

Heterodoxy

2007-06-18T15:27:21Z

Kalogeropoulos: iw

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

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

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

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

[[el:Ετεροδοξία]]

Heterodoxy

2007-06-18T15:12:16Z

Kalogeropoulos:

User:Kalogeropoulos

2007-06-14T12:48:12Z

Kalogeropoulos:

{| align="right"
| {{user el}}
|-
| {{user en-4}}
|-
| {{user fr-3}}
|-
| {{user la-2}}
|}

Working mostly on el.OrthodoxWiki with sysop status at the moment.

I'm an archeologist and I've worked on Patrology Project for Aegean University.

I'm also sysop on greek wikipedia and wikisource

[[el:Χρήστης:Kalogeropoulos]]

User:Kalogeropoulos

2007-06-14T12:21:09Z

Kalogeropoulos:

{| align="right"
| {{user el}}
|-
| {{user en-4}}
|-
| {{user fr-3}}
|-
| {{user la-2}}
|}

Working mostly on el.OrthodoxWiki

I'm an archeologist and I've worked on Patrology Project for Aegean University. I'm also sysop on greek wikipedia and wikisource

[[el:Χρήστης:Kalogeropoulos]]

User:Kalogeropoulos

2007-06-14T12:20:33Z

Kalogeropoulos:

{| align="right"
| {{user el}}
|-
| {{user en-4}}
|-
| {{user fr-3}}
|-
| {{user grc-3}}
|-
| {{user la-2}}
|}

Working mostly on el.OrthodoxWiki

I'm an archeologist and I've worked on Patrology Project for Aegean University. I'm also sysop on greek wikipedia and wikisource

[[el:Χρήστης:Kalogeropoulos]]

User talk:FrJohn

2007-06-14T12:13:47Z

Kalogeropoulos: /* el.orthodox.wiki */

User talk:FrJohn

2007-06-04T19:59:53Z

Kalogeropoulos: /* el.orthodox.wiki */

User talk:FrJohn

2007-06-04T19:59:23Z

Kalogeropoulos: /* el.orthodox.wiki */

<div id="shortcut" style="border: 1px solid #CC9; margin: 0em 1em 0em 1em; text-align: center; padding:5px; clear: both; background-color:#F1F1DE">
''Welcome to my discussion page. Please post new messages to the bottom of the page and use headings when starting new discussion topics. Please also sign and date your entries by inserting '''<nowiki>- ~~~~</nowiki>''' at the end. Thank you. [{{SERVER}}{{localurl:{{NAMESPACE}}:{{PAGENAME}}|action=edit&section=new}} Start a new discussion topic.]''
----
''[[/archived discussion 1]] (through 09-07-2005)'' 
''[[/archived discussion 2]] (through 11-20-2005)'' 
''[[/archived discussion 3]] (through 05-24-2006)'' 
''[[/archived discussion 4]] (through 04-13-2007)''
</div>

__TOC__

== Orthodoxwiki in Greek ==

Father bless. I have to apologise for my English and I'll like to ask you what i have to do to create the greek version of the Orthodoxwiki?
Your blesses and I hope for the success of the progect--[[User:Adolapts|Adolapts]] 04:34, May 8, 2007 (PDT)

== Romanian documents about ECOF==

Le Patriarcat Roumain
Le département des relations ecclésiastiques extérieures
Roumanie

423/3.III.1993

A son Excellence l’évêque Germain de St Denis
Paris France

VOTRE EXCELLENCE

Nous portons à votre connaissance que le saint Synode de l’Eglise Roumaine, dans sa session de travail du 23 janvier 1993, a de nouveau examiné la situation de Votre Excellence et de l’Evêché Orthodoxe Catholique de France,

Comme Vous savez, en 1972, ce diocèse Français, à la demande instante de ses représentants, a été reçu par le patriarcat Roumain sous sa juridiction, afin de lui offrir, par économie ecclésiastique, la communion canonique de même que la possibilité de s’intégrer dans l’ensemble de l’Orthodoxie et de progresser spirituellement.

Peu de temps après avoir été reçu sous notre juridiction et après le sacre épiscopal de Votre excellence, au sein du diocèse et dans Votre activité commencèrent à se manifester. diverses erreurs d’ordre dogmatique, liturgique et de discipline canonique, ainsi que des enseignements et des pratiques contraires à l’orthodoxie universelle, qui ne firent que se multiplier avec le temps continuant à présent encore et étant maintes fois portées à notre connaissance.

Au long de toutes ces années, le Saint synode, dans l’Esprit de la charité chrétienne et de la tolérance à l’égard de votre excellence et du clergé et des fidèles de l’Evêché Orthodoxe Catholique de France, a fait de considérables efforts pour vous aider à faire remédier les erreurs et à redresser la vie religieuse de ce diocèse, afin que vous puissiez entrer dans la communion de l’orthodoxie universelle.

Par conséquent vous avez été maintes fois invité par le patriarcat Roumain de participer, accompagné par vos collaborateurs, à des discussions dans le cadre de diverses commissions synodales. Chaque fois ont été dressés des protocoles et vous avez signé des engagements et des déclarations (1974,1976, 1978,1979, 1982, 1985, 1987, 1988, 1989, 1990), stipulant que vous allez vous intégrer dans l’orthodoxie universelle. Vous les avez cependant chaque fois ignorés et transgressés sciemment, faisant preuve de désobéissance et d ‘insoumission.

Etant donné que vous n’avez pas respecté les susdits protocoles, les déclarations et vos propres engagements de vous intégrer effectivement et sincèrement avec le diocèse dans l’orthodoxie universelle ;

Compte tenu de l’attitude permanente de désobéissance et de la transgression délibérée de vos propres engagements quant à l’observation et de la doctrine et de la pratique de la vie religieuse orthodoxe,

Le saint synode de l’Eglise Orthodoxe Roumaine a décidé de retirer définitivement la juridiction canonique de l’Eglise orthodoxe roumaine à Votre excellence et à l’Evêché Orthodoxe catholique de France. Par conséquent, l’exercice de toute fonction épiscopale vous est désormais défendu. Toute correspondance reçue de Votre part à ce sujet ne sera plus prise en considération.

Il a été également décidé que les prêtres ou les communautés du respectif diocèse qui souhaiteraient maintenir les liens canoniques avec L’Orthodoxie universelle puissent s’adresser à cet effet aux juridictions canoniques orthodoxes locales.

Les susdites décisions seront communiquées aussi au conseil diocésain de l’Evêché Orthodoxe Catholique de France, aux prêtres appartenant à ce diocèse, au Comité Inter-épiscopal orthodoxe de Paris et aux Eglises Orthodoxes sœurs.
Avec le regret que le patriarcat roumain ait été contraint de prendre de telles mesures disciplinaires, nous prions le Seigneur de vous accorder son aide et sa lumière et de vous protéger dans la grâce miséricordieuse ;

Président du saint Synode
+ Théoctiste
Patriarche de l’Eglise orthodoxe Roumaine

Secrétaire du Saint synode,
+ Evêque Nifon Ploiesteanul
Vicaire patriarcal

PATRIARHIA ROMANA
CANCELARIA SFANTULUI SINOD
SECTORUL PENTRU RELATII EXTERNE BISERICESTI

AVIS D’EXPERTISE CANONIQUE

No 9 /3 Janvier 2001

Après une suite d’erreurs de l’ex-évêque Germain de Saint Denis, le Saint Synode de l’Eglise orthodoxe Roumaine a été obligé de prendre la. décision disciplinaire de lui interdire l’exercice de toutes fonctions épiscopales. Cette décision no. 423 / 1993, ci-après annexée, a été communiquée aux intéressés par une lettre du 3 mars 1993, ci-incluse.

Pour expliciter cette décision du Saint Synode nous précisons que “retirer définitivement la juridiction canonique” et ‘l’exercice de route fonction épiscopale vous est désormais défendu” signifient du point de vue canonique que l’ex-évêque Germain est exclu de l’épiscopat (c’est à dire la déposition), et est réduit â l’état laïc et ainsi n’a plus le droit de célébrer la Sainte Liturgie, ni aucun office religieux, ni de effectuer des ordinations et dispenser les Saints Sacrements, ni de conduire une communauté cultuelle orthodoxe. Par suite il n’est reçu par aucune autre juridiction Orthodoxe.

Contrairement à la décision du Saint Synode de l’Eglise orthodoxe Roumaine, l’ex-évêque Germain, aggrave sa situation ecclésiale en poursuivant l’exercice des fonctions épiscopales, et ainsi tombe sous l’incidence des canons l’excluant de l’Eglise. Tout acte de culte et d’autorité excercé par un évêque après sa déposition sont nuls de fait et de droit (28eme règle apostolique et no. 4 du concile d’Antioche 74ème règle apostolique 9 et 17 du IV concile oecuménique et no. 15 du concile d’ Antioche). Les ordinations pourront être soumises par économie à l’examen de l’autorité canonique.

En continuant ses errements et passant au delà de toutes règles canoniques l’ex-évêque Germain, M. Gilles BERTRAND-HARDY, en se mariant est tombé définitivement de son état épiscopal et conformément aux Saints Canons la sanction appliquée par le Saint Synode pourrait être l’anathème, (no. 6 du VI concile oecuménique, no. I Néocésarée et no 12 et 48 du VI concile oecuménique).

En conclusion, par application des Saints Canons cités qui sont valabLes dans toutes les Eglises orthodoxes, l’ex-évêque Germain, M. Gilles BERTRAND-HARDY non seulement aperdu sa qualité d'évêque mais de plus encourt l’exclusion de l’Eglise orthodoxe,

Le secrétariat du Saint Synode de l’Eglise orthodoxe Roumaine

Evêque Ambrosie Sinaitul Vicaire administratif
P. Constantin Parvu
Vicaire Patriarcal

'''I hope you wont,like fr Lev, considers Romanian Orthodox Church like a liar, dictatorial church having made no canonical trial to B Germain before deposing him.
And all canonical dioceses in France: liar too ???'''

== ECOF ==
Binecuvinteaze parinte,

I think it is quite important to inform readers about the situation as it is. And, in France, all the canonical Orthodoxy considers ECOF being non-canonical, and bishop Germain deposed. You can ask every diocese, the A.E.O.F, St Serge Institute...
When a laity come to join a canonical diocese, what happens ? If he was a member of ECOF after 1993, he receive anointment of Myrron, the sacrament of Confirmation or "Chrismation" as in baptisma. And then only he can receive holy gifts.
If it is a member of ECOF clergy after 1993, he is examinated by a canonical commission, and if there is no problems, is ordained by a canonical bishop.
That clearly means that for Orthodox Church in France (canonical one), ECOF is non-canonical and its sacraments after 1993 have no value.

It does not mean that situation is fair, that Germain and ECOF were wrong, but that's the situation, as it is.

Most, to say the truth, nearly all french orthodoxs were formed and instructed by ECOF, french traductions were done by ECOF, and still of a very high quality. Contribution of ECOF to French Orthodoxy is enormous and well known. There are ex-members of ECOF in all dioceses of canonical churches established in France, most french priests come from ECOF. French orthodoxs still grateful to ECOF, its foundators like bishop Jean, Maxime Kovalevsky (his litugical chant is still used for instance in Romanian Deanery)and all the work done.
Bishop Marc (Alric), vicar of Metropolitan Joseph, was a member of ECOF!
So, every body knows the true story of ECOF, and the subject stills touchy and painful to many french orthodoxs.
That 's why we cannot, to my opinion, let false or incomplete informations about its canonical status written.
People who want to join ECOF must know the truth, and choose to embrase the situation of canonical isolation, the western rite, difficulties about M.Germain must be accepted and so on. They can choose to fight this situation, by considering like fr Lev ECOF is right.

Forgive me and pray for me,

Glikerie of Neamt.

== content on wikipedia ==

Fr John - template added. Which page is being lifted to wikipedia? — edited by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 17:29, May 17, 2007 (PDT)

Fr John you are considered host of this wiki. Please could you point out who is '''host''' on el.OrthodoxWiki? --[[User:Kalogeropoulos|Kalogeropoulos]] 03:59, May 25, 2007 (PDT)

== el.orthodoxwiki ==

Dear FrJohn, thank you for promoting me in sysop status. You 've done it exactly at the moment I was ready to ask for it, for a short period, in order to translate some messages of the system. Please feel free to take it back when basic job is done and other more qualified persons arrive. In due time I should propose [[:el:User:kostisl]] appointed for sysop -if he wishes, starts and continues editing articles. He has already done excellent work on Orthodoxy in greek wikipedia, and he is the proper person I think for this kind of job, as it concerns special terminology about theology and orthodoxy.

I'm working on a systematic excavation -the first of the Aegean University- in Kymisala area, in Rhodes Island of Dodecanese, Aegean Sea. Please feel free to ask detailed informations when you need it for your friends. I 've met OrthodoxWiki long ago, searching links about Innocent of Alaska and Alascan Diocese in order to use them on Patrology Project (electronic publication of Patrology's texts) of the University. I came back because of a link in greek wikipedia, and I'll try to help as much as I can. I 've found it a splendid idea for Orthodoxy all around the world and here maybe is the proper place to thank all who are working toward this purpose. I must confess that I am not exactly the religious type, who is able to conform to a dogma. I prefer the mystical type of approaching Christ, that's why I consider other users fitter than me. I wish you the best--[[User:Kalogeropoulos|Kalogeropoulos]] 09:01, May 25, 2007 (PDT)

== Deleted photos ==

Please restore the photos you deleted. I am not doing it over again!! I took the photos myself! They are not from other sources. http://orthodoxwiki.org/Orthodoxy_in_Hawaii {{unsigned|Nectarios}}

== Could you do me a favor? ==

Could you please restore the article of Archbishop Anthony of San Francisco? I had received permission to post it from the author of the article, Fr. Peter. I should have made that clear....sorry.
--[[User:Nectarios|Nectarios]] 12:19, May 31, 2007 (PDT)

:Hi Nectarios, I've restored the article and its images, both under our default copyright terms. If this is incorrect - if the author of the article or source of the image though they were giving a one-time permission for use on this site rather than a licensing under CC/GFDL, PLEASE let me know. Thanks! — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

== el.orthodox.wiki ==

Thank you for good words. Actually my interest at the moment is directed towards translating context, and localising system's messages. MediaWiki has not yet adopted all this work done in greek wikipedia, so we have to do it over and over again in every fresh wiki. I think that sooner or later this wiki will keep on going and what matters, as far as I'm concerned, is to offer a solid ground, upon which everybody is going to work without special difficalties. Something you could discuss for us with server administrator is timezone differences, if there is some way to solve this problem. I wish you the best--[[User:Kalogeropoulos|Kalogeropoulos]] 13:08, May 31, 2007 (PDT)

el.orthodox.wiki is lost. Did you have any kind of changes in the database?--[[User:Kalogeropoulos|Kalogeropoulos]] 09:23, June 4, 2007 (PDT)

There were some more problems but not I think it's allright. Thanks and best wishes--[[User:Kalogeropoulos|Kalogeropoulos]] 12:59, June 4, 2007 (PDT)

Origen

2007-06-04T18:28:15Z

Kalogeropoulos:

{{cleanup}}
'''Origen of Alexandria''' was a Christian of the early third century who was the first theologian to formulate a systematic system. He lived in a turbulent period for the Christian Church, a period of Roman persecutions and loose doctrinal consensus. He was a [[priest]], [[ordination|ordained]] under controversial conditions. His writings were extensive, much of which is not extant. In later centuries some extreme views by followers were attributed to him and his name was brought under suspicion. He was [[anathema]]tized by the [[Fifth Ecumenical Council|Second Council of Constantinople]] in 553, specifically in its eleventh Canon:

:If anyone does not anathematize Arius, Eunomius, Macedonius, Apollinarius Nestorius, Eutyches and Origen, as well as their heretical books, and also all other heretics who have already been condemned and anathematized by the holy, catholic and apostolic church and by the four holy synods which have already been mentioned, and also all those who have thought or now think in the same way as the aforesaid heretics and who persist in their error even to death: let him be anathema.[http://www.piar.hu/councils/ecum05.htm]

However, some scholarly controversy exists over the authenticity of fifteen additional "Anathemas against Origen", which specifically spell out his erroneous doctrines. Disagreement exists over whether or not these specific canons were produced by the Ecumenical Council or by a Constantinopolitan Synod[http://www.ccel.org/fathers2/NPNF2-14/Npnf2-14-115.htm#P5629_1200405]. This has been misinterpreted from time to time as indicating that Origen and his doctrines were not anathematized and his doctrines not deemed heretical. Nevertheless, it is not the anathematization of Origen nor condemnation of his doctrines as heresy that is in question but the Ecumenical authenticity of fifteen ''additional'' anathemas pronounced against specific aspects of Origen's teachings.

==Life==
Origen's full name was '''Origenes Adamantius'''. His dates of birth and death are not known exactly. He was born about 185, most probably in Alexandria. He was born into a Christian family. He is believed to have been educated by his father, Leonides. He used this education to revive and teach, as didaskalos, at the ‘'catechetical school in Alexandria'' in 203, under the jurisdiction of [[Demetrius]], the [[bishop]] of Alexandria. This was after his father died a [[martyr]] in 202 in the persecutions under Septimius Severus. Origen was then seventeen and apparently succeeded [[Clement of Alexandria]] who had been driven out of Alexandria by the persecutions.

In around 215 he went to Palestine where he was invited to preach by Alexander, bishop of Jerusalem, and Theoctistus, bishop of Caesarea, evne though he was not ordained. His teaching there was considered a breach of discipline by [[Demetrius]].

In 230, he was ordained a priest in Palestine by Bishops Alexander and Theoctistus. This was without the authority of Demetrius who subsequently expelled him from Alexandria. Following his expulsion he moved to Caesarea where he founded a school.

He died a martyr's death in the persecutions of 250, probably in 254, and most probably in Caesarea. It was claimed that he died in Tyr and that his sepulchre was behind the high altar of the cathedral there. The evidence for him moving to Tyr remains unclear.

==Works==
Origen wrote extensively. According to Epiphanius he produces some 6,000 works. In addition to some spurious efforts, his writings can be divided into four classes: [[text criticism]]; [[exegesis]]; systematic, practical, and apologetic theology; and letters. Of all these works his most important writing was the ‘'Hexapla'', a textual criticism that compared various translations of the [[Old Testament]]. However, only some portions of this work have come down to us. The full text is no longer extant.

==External links==
*A Coptic view [http://www.copticchurch.net/topics/patrology/schoolofalex2/]
*Origen: Wikipedia [http://en.wikipedia.org/wiki/Origen]
*Origen of Alexandria [http://www.utm.edu/research/iep/o/origen.htm]
*The Catholic Encyclopedia [http://www.newadvent.org/cathen/11306b.htm]

[[Category:Priests]]
[[Category:Heretics]]

[[el:Ωριγένης]]

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Pantocrator

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Kalogeropoulos:

[[Image:Hagia Sophia Christ.jpg|thumb|175px|Pantocrator]]
The word '''Pantocrator''' is of Greek origin meaning "ruler of all". Christ Pantocrator is an [[icon]] of [[Christ]] represented full or half-length and full-faced. He holds the book of the [[Gospels]] in his left hand and blesses with his right hand.

The icon portrays Christ as the Righteous Judge and the Lover of Mankind, both at the same time. The Gospel is the book by which we are judged, and the blessing proclaims God's loving kindness toward us, showing us that he is giving us his forgiveness.

[[Image:Pantokrator of Sinai.jpg|thumb|100px|left|Pantocrator of Sinai]]
Although ruler of all, Christ is not pictured with a crown or scepter as other kings of this world. The large open eyes look directly into the soul of the viewer. The high curved forehead shows wisdom. The long slender nose is a look of nobility, the small closed mouth, the silence of contemplation.
It is the tradition of the [[Church]] to depict "God is with us" by having the a large Pantocrator icon inside of the central dome, or ceiling of the church.

The oldest known Pantocrator icon was written in the sixth century. It was preserved in the monastery of St. Catherine in the Sinai desert. This remote location enabled the image to survive the destruction of most icons during the [[Iconoclasm|iconoclastic]] era in Byzantine history, 726 to 815 when most icons were destroyed.

[[Category:About Icons]]

[[el:Ο Χριστός Παντοκράτωρ (αγιογραφία)]]

Pantocrator

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Template:May 30

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Kalogeropoulos: Undo revision 51969 by Kalogeropoulos (Talk) I am terribly sorry

<div style="float:right;margin-left:1em">
[[Image:Emily.jpg|100px|St. Emily]]
</div>[[Saint]] [[Emily]], mother of Saint [[Basil the Great]] (see also [[January 1]]); Saint [[Basil the Elder]], father of Saint [[Basil the Great]]; Saint [[Macrina the Elder]], mother of Saint Basil the Elder; [[Venerable]] [[Isaac the Confessor|Isaac]], founder of the Dalmatian [[Monastery]] at Constantinople; Saint James, [[monk]] of Galich monastery; [[Martyr]]s Romanus, Meletius, and Euplius; Martyrs Natalios and Barlaam of Caesarea in Cappadocia; Martyrs Eusebios and Christina; Saint Hubert, [[Bishop]] of Maastricht; repose of [[Abbot]] Ephraim of Sarov

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Introduction to Orthodox Christianity

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{{Orthodoxchristianity}}
{{TOCright}}
'''Orthodox Christianity''' is the life in faith of the [[Orthodox Church]], inseparable from that concrete, historic community and encompassing its entire way of life. The Orthodox Christian faith is that faith "handed once to the saints" ([[Book of Jude|Jude]] 3), passed on in [[Holy Tradition]] to the [[apostles]] by [[Jesus Christ]], and then handed down from one generation to the next, without addition or subtraction.

The sole purpose of Orthodox Christianity is the salvation of every human person, uniting him to Christ in the Church, transforming him in holiness, and imparting eternal life. This is the Gospel, the good news, that Jesus is the Messiah, that he rose from the dead, and that we may be saved as a result.

==God==
[[Image:Rublev Trinity.jpg|left|thumb|The [[Hospitality of Abraham]], an [[Old Testament]] pointer toward the [[Holy Trinity]].]]
''Main article: [[Holy Trinity]]''

Orthodox Christians worship the Father, Son, and Holy Spirit—the [[Holy Trinity]], the one God. Following the [[Holy Scriptures]] and the [[Church Fathers]], the Church believes that the Trinity is three divine persons (''[[hypostasis|hypostases]]'') who share one essence (''[[ousia]]''). It is paradoxical to believe thus, but that is how God has revealed himself. All three persons are consubstantial with each other, that is, they are of one essence (''[[homoousios]]'') and coeternal. There never was a time when any of the persons of the Trinity did not exist. God is beyond and before time and yet acts within time, moving and speaking within history.

God is not an impersonal essence or mere "higher power," but rather each of the divine persons relates to mankind personally. Neither is God a simple name for three gods (i.e., polytheism), but rather the Orthodox faith is monotheist and yet [[Triadology|Trinitarian]]. The God of the Orthodox Christian Church is the God of [[Abraham]], [[Isaac]] and [[Jacob]], the '''I AM''' who revealed himself to [[Moses]] in the burning bush.

The source and unity of the Holy Trinity is the Father, from whom the Son is begotten and also from whom the Spirit proceeds. Thus, the Father is both the ground of unity of the Trinity and also of distinction. To try to comprehend unbegottenness (Father), begottenness (Son), or procession (Holy Spirit) leads to insanity, says the holy [[Gregory the Theologian]], and so the Church approaches God in divine mystery, approaching God [[apophatic theology|apophatically]], being content to encounter God personally and yet realize the inadequacy of the human mind to comprehend him.

The primary statement of what the Church believes about God is to be found in the [[Nicene-Constantinopolitan Creed]].

==Christology==
[[Image:Pantokrator of Sinai.jpg|right|frame|Our Lord [[Jesus Christ]]]]
''Main articles: [[Jesus Christ]], [[Christology]]''

The second person of the Holy Trinity, the Son of God, begotten before all ages by the Father without a mother, was begotten in time by the Virgin Mary the [[Theotokos]] without a father. He is the [[Logos]], the Word of God, and he became flesh and dwelt among us, as says the beginning of the [[Gospel of John]]. Jesus Christ is God in the flesh. This is the doctrine of the [[Incarnation]], that God became a man.

Our Lord Jesus is the ''Theanthropos'', the God-man. He is not half God and half man, nor is he a hybrid of the two. Rather, he is fully God and fully man, perfect in his divinity and perfect in his humanity. He has two natures, joined together in the Incarnation without mixture, division, or confusion. As a result of being fully God and man, he also has two wills, one human will and one divine will to which the human one is submitted. He has two natures yet remains one person, one [[hypostasis]].

Jesus is God, the second person of the [[Holy Trinity]]. He is the '''I AM''' revealed to [[Moses]]. He is the way, the truth and the life. He is the God before the ages, come to Earth as a little child and then died on the cross as a man and rose from the dead. He and the Father are one, for he is [[homoousios|consubstantial]] with the Father. During his passion and death on the cross, one of the Trinity suffered in the flesh.

He is the Messiah, the Christ—the Anointed One of God, foretold by the [[prophet]]s of the [[Old Testament]]. He is the Savior of the world, the Lamb of God, the Son of Man. As described in the [[Gospels]], Jesus Christ was born of a woman, grew into a man, preached, healed, taught his [[apostles|disciples]], died in physical reality on the cross, and then rose bodily from the dead on the third day. He then ascended into Heaven and sat down at the right hand of the Father. Of all mankind, he alone is without sin.

His work on Earth was for the purpose of saving mankind, for the life of the world. Everything he did was for our salvation, from relating parables and being [[baptism|baptized]] by the [[John the Forerunner|Forerunner]] to his glorious death and resurrection. Because of who he is and of what he did for us, we have the opportunity to become by [[grace]] what he is by nature. That is, we can put on the divine, becoming partakers of the divine nature.

==Ecclesiology==
[[Image:Hagia_Sophia_BW.jpg|right|thumb|300px|[[Hagia Sophia (Constantinople)|Hagia Sophia]] in Constantinople]]
''Main article: [[Ecclesiology]]''

The Church is the Body of Christ, a theanthropic (divine-human) communion of Jesus Christ with his people. The sole head of the Church is Christ. The traditional belief in the Church is attested to in the [[Nicene-Constantinopolitan Creed]] as the [[One Holy Catholic and Apostolic Church|one, holy, catholic and apostolic Church]]. By this is meant that the Church is undivided and not many (one), sanctified and set apart for the work of God (holy), whole and characterized by fullness and universality (catholic), and has at its essence the going out into all the world to preach the [[Gospel]] and [[baptism|baptize]] the nations (apostolic).

The Church is the Bride of Christ, the [[eschatology|eschatological]] spouse of the Son of God, united to him in faith and love, for which he gave himself up on the cross. The intimacy of a husband and wife is an earthly image of the intimacy that Christ has with his Church, and the union of an earthly marriage is a shadow of the union of that marriage of the Lamb of God with the Church.

The community of the Church is the locus of [[soteriology|salvation]] for mankind; it is truly the Ark in which mankind may be saved from the flood of corruption and sin. In it, Christians [[Holy Mysteries|sacramentally]] work out their salvation with fear and trembling ([[Philippians|Phil.]] 2:12), worshipping the Holy Trinity in spirit and in truth. The Church is the pillar and ground of truth ([[I Timothy|I Tim.]] 3:15) and thus may be relied upon in the Christian's struggle to apprehend the one truth for himself. The Church is eternal, and the gates of [[Hell]] will never prevail against it ([[Gospel of Matthew|Matt.]] 16:18).

The Church consists of the [[prophet]]s and [[saint]]s of both the Old and New Covenants, the [[angels]] and the concrete, historical community of believers in this earthly life. Those who have gone on before us are known as the ''Church Triumphant'', while those in this life are known as the ''Church Militant''.

The boundaries of the Church are ultimately known only to God himself, but outside the historical context of the Church—that is, the Orthodox Church—the nature of the connection of any human being to the Church (whether a believer in Christ or not) is unknown to us. Throughout [[Church History]], various groups have broken from the Church, a tragic reality which does not divide the Church but rather divides believers from the Church. The final status of Christians in such communities is dependent on God's mercy and grace, as is the case with those with membership in the Church in this life.

==Tradition==
''Main article: [[Holy Tradition]]''

Holy Tradition is the deposit of faith given by [[Jesus Christ]] to the [[Apostles]] and passed on in the Church from one generation to the next without addition, alteration or subtraction. [[Vladimir Lossky]] has famously described the Tradition as "the life of the Holy Spirit in the Church." It is dynamic in application, yet unchanging in [[dogma]]. It is growing in expression, yet ever the same in essence.

Unlike many conceptions of tradition in popular understanding, the Orthodox Church does not regard Holy Tradition as something which grows and expands over time, forming a collection of practices and doctrines which accrue, gradually becoming something more developed and eventually unrecognizable to the first Christians. Rather, Holy Tradition is that same faith which Christ taught to the Apostles and which they gave to their disciples, preserved in the whole Church and especially in its leadership through [[Apostolic succession]].

The central location in Holy Tradition is occupied by the [[Holy Scriptures]], the written witness to God's revelation in the Church. As such, the Scriptures are always [[hermeneutics|interpreted]] from within the Tradition which was the context for their writing and [[canon (Bible)|canonization]].

==Worship==
[[Image:Philip Saliba liturgy.jpg|right|thumb|200px|A [[bishop]] lifting his hands in prayer during the [[Divine Liturgy]].]]
''Main article: [[Worship]]''

Worship in the Orthodox Church is understood to be the highest calling of mankind, to fall down at the feet of the Almighty God, the Holy Trinity, and to be given over entirely to him, becoming united mystically with him in the [[holy mysteries]]. To worship God is to fulfil the purpose for which we were created.

Orthodox worship is liturgical, that is, following specific ritual patterns and [[Daily Cycle|cycles]] in reverent dignity and embracing the whole of the human person. Its reverence and awe are due to its being understood as entering into the very throne room of the Creator. Orthodox worship is transformative in its nature, bringing the Christian more deeply into communion with God and with his cooperation changing him into a holy person, a [[saint]].

Worship is distinct from [[veneration]] in that the latter is simply the genuine respect that Orthodox Christians show for holy people and things, while worship itself is a total giving over of the self to be united with God.

A secondary but essential component of worship in Orthodoxy is to teach the [[dogma]]s of the faith, forming the Christian in the doctrines of the Church.

The center of Orthodox Christian liturgical life is the [[Divine Liturgy]]. Other major services include [[Vespers]] and [[Orthros]] (Matins).

==Sacraments==
''Main article: [[Sacraments]]''

More properly termed ''holy mysteries'', the Church's entire life is one of sacrament. In the mysteries, the Christian is united with God, becoming a partaker of the divine nature ([[II Peter]] 1:4). With all the sacraments, God makes his presence known in his divine [[energies]], using physical means to convey Himself to His people.

There are seven generally recognized sacraments, though the number has never been fixed dogmatically by the Church. Two are sacraments of initiation into the Church, [[baptism]] and [[chrismation]]. Another completes the initiation and nourishes the life of the Christian, the [[Eucharist]], which is regarded as the highest of the sacraments. The remainder of the sacraments are occasional: [[Holy Unction|holy unction]] for the sick, [[confession]] for repentance and reconciliation with the Church, [[marriage]] for those joined in the marital community, and [[ordination]] for those called to serve the Church in holy orders.

All of the sacraments require preparation in the Church's life, and so may not be administered to the non-Orthodox. The one exception is baptism, which is the mystery that unites the Christian with Christ in the Church, bringing him from being a believer in Christ as a [[catechumen]] (one who is preparing for baptism) to a full member of the Body of Christ.

==Anthropology==
[[Image:Adam naming animals.jpg|right|frame|[[Adam]] naming the animals in [[Paradise]].]]
''Main article: [[Anthropology]]''

Orthodox Christian anthropology teaches that man was created by God to worship him in communion with him, made in his image to attain to His likeness. All human beings are thus of infinite value, because they bear the indelible stamp of their Creator. All human beings are composed of both a soul and body, which are permanently part of human nature. Man was created sinless, but not perfected, and so though [[Adam]] was pure when he was created, he was created as a being of dynamic progress, capable of growing more and more like God.

At the [[fall of man]], [[Adam and Eve]] not only [[sin]]ned in violation of God's commandments, but their ontological state shifted. Their [[nature]] was not changed in itself, but the image of God in them became obscured by sin, which is an ontological separation from God. Fallen man is thus not totally depraved, but rather suffers from the disease of sin which renders holiness much more difficult to attain to.

All of mankind suffers from the effects of sin (death, sickness, and all evils), even if a particular individual may theoretically not have committed any personal sins. Guilt does not enter into Orthodox anthropology, since it is essentially a legal category and not directly relevant to the existential reality of man's sin illness. Thus, even if the term ''original sin'' is used in Orthodox theology, it is understood not as a transmitted guilt for Adam's sin, but rather as an inherited disease which may be cured in salvation, enabling the Christian thus to return to the dynamic path of growth in God's likeness.

==Soteriology==
''Main article: [[Soteriology]]''

Soteriology is the doctrine of salvation. In the Orthodox Church, salvation is understood as [[theosis]], the infinite process of becoming more and more like God. It is also termed ''deification'' or ''divinization'', and its meaning is that the Christian may become more and more soaked with the divine life, becoming by [[grace]] what Christ is by [[nature]]. As St. [[Athanasius the Great]] said, "God became man so that man might become god." By participation in the [[incarnation]], man becomes like Christ.

Salvation is a process which encompasses not only the whole earthly life of the Christian, but also the eternal life of the age to come. It is often described in terms of three stages—[[catharsis]] (purification), [[theoria]] (illumination) and [[theosis]] (divinization). Salvation is thus not only becoming sinless (purification), but it is also a progress in being filled with the divine light. Additionally, it is becoming so filled with God in union with Him that the Christian shines forth with the likeness of God, sometimes even literally becoming a bearer of the [[uncreated light]]. Though these terms of three stages are sometimes used, there is much overlap between them, and the whole process is often termed ''theosis''.

It is only in and through Christ that man can be saved. Salvation cannot be earned, being a free gift from God. Its acquisition, however, requires man's cooperation with God, because God will not violate the free will of man. Thus, a life of repentance and participation in the [[sacraments]] is the means by which man cooperates with God. This cooperation is termed ''[[synergeia]]'' (synergy).

In theosis, man becomes filled with the divine life. He takes on God's attributes, but he does not become merged with the Holy Trinity. There is union without fusion. Man can become a god by grace, not in a polytheistic sense, but rather in terms of becoming a son or daughter of the Most High by means of adoption. Thus, a classic [[Church Fathers|patristic]] image of theosis is a sword held in a flame—the sword gradually takes on the properties of the flame (light and heat), but remains a sword.

==Clergy==
[[Image:Deacon ordination.jpg|right|thumb|250px|The [[ordination]] of a [[deacon]].]]
''Main article: [[Clergy]]''

Clergy are those in the Orthodox Church who have been called by God to fulfill specific functions of service and leadership in the Church. They are not worthy in themselves to fulfill these functions, but by the grace of [[ordination]], God enables them to carry out His will. This is why after an ordination is complete, the word ''[[Axios]]!'' ("Worthy!") is shouted, not because the Church is affirming the worthiness of this individual to be ordained (since he has already been ordained at that point), but rather because they affirm that the [[Holy Spirit]] has descended upon him and done His work of changing the man into a cleric.

Clergy are not inherently higher or better than the [[laity]] in the Church, who are also ordained to a specific ministry as the royal priesthood of Christ. The ministry of the clergy is, however, seen as a more intense and potentially spiritually dangerous role, since its business is the administration of the [[holy mysteries]] and the responsibility of the teaching of the people of God.

There are two basic classes of clergy in the Church, those in [[minor orders]] and those in [[major orders]]. The minor orders which are currently in use in the Church are [[reader]], [[cantor]] and [[subdeacon]] (in some traditions, cantors are not used because choral music is the norm). The major orders which have survived from apostolic times and remain permanent within the Church are [[deacon]], [[presbyter]] (priest) and [[bishop]].

==Saints==
[[Image:Theotokos of Vladimir.jpg|right|frame|Our Holy Lady [[Theotokos]]]]
''Main article: [[Saints]]''

''Saints'' may be understood in two senses. First, the saints are all those who are in the Body of Christ, the Church. ''Saint'' literally refers to one who has been set apart for God's purposes, which is the essential meaning of holiness. To be holy is to be set apart and thus has nothing particularly to do with one's personal worthiness.

In the second, more common, sense, the ''saints'' are those whose lives have most clearly shown that they are set apart for the service of God. Their holiness, which is not their own but is Christ's, has shone forth so obviously that Orthodox Christians pay them great respect, which is termed ''[[veneration]]''. This veneration is ultimately due to Christ's work and is a recognition of Christ in the saints.

Because the Church recognizes the work of Christ in the saints, it undertakes the formal work of [[glorification]] (canonization), by which the saints are affirmed by God's people as being among the saved, that their lives may be imitated, just as the [[Apostle Paul]] urged us to imitate him as he imitated Christ. Liturgical services are thus composed for the celebration of the [[feast day]]s of the saints, and their place as participants in the common worship of the whole Church is confirmed.

==History==
''Main article: [[Church History]]''

The Church's history records the progress of Christ's work throughout the course of the human experience. History in Orthodoxy has a theological importance because of the [[incarnation]] of Jesus Christ, that just as God chose to become a physical, living, breathing human being, he also chooses to work in and through human history to bring about salvation. Thus, the Church's history becomes a sacred history, not in the same sense as the Biblical history which forms the salvation story itself, but rather as a record of the continued effects of the salvation story in the experience of man.

==See also==
*[[What is Orthodoxy|What is Orthodoxy?]], by Fr. Theodore Pulcini

==External links==
*[http://orthodoxchristianity.orgfree.com/ Orthodox Christianity for Absolute Beginners]
*[http://www.stnicholascathedral.org/about_orthodoxy.html About Orthodoxy], from [http://www.stnicholascathedral.org/ St. Nicholas Antiochian Orthodox Cathedral], Brooklyn, New York
*[http://www.kosovo.com/orthodoxy.html Orthodox Christianity], from the [[Church of Serbia]]
*[http://www.oca.org/OCIndex.asp?SID=2 About Orthodox Christianity] ([[OCA]] site)
*[http://www.goarch.org/en/ourfaith/ Our Faith] ([[Greek Orthodox Archdiocese of America|GOA]] site)
*[http://www.antiochian.org/673 What We Believe] ([[Antiochian Orthodox Christian Archdiocese of North America|Antiochian]] site)
*[http://www.oca.org/QAindex.asp?SID=3 Meeting the Orthodox: Questions & Answers on the Orthodox Faith], by Fr. [[Thomas Hopko]]
*[http://www.ocf.org/orthodoxpage/reading/questions.html Some straight answers about the Orthodox Church]
*[http://www.svots.edu/Faculty/John-Behr/Articles/Orthodoxy.html Orthodoxy], by Fr. [[John Behr]]
*[http://www.goarch.org/en/ourfaith/articles/article7051.asp Introduction to the Orthodox Church], by Fr. Leonidas Contos

[[Category:Church History]]
[[Category:Church Life]]
[[Category:Theology]]

[[el:Εισαγωγή στον Ορθόδοξο Χριστιανισμό]]

Orthodox Church

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The '''Orthodox Church''' is the [[Ecclesiology|Church]] founded by [[Jesus Christ]] and his [[apostles]], begun at the day of [[Pentecost]] with the descent of the [[Holy Spirit]] in the year 33 A.D. It is also known (especially in the contemporary West) as the '''Eastern Orthodox Church''' or the '''Greek Orthodox Church'''. It may also be called the Orthodox Catholic Church, the Orthodox Christian Church, the [[One Holy Catholic and Apostolic Church|one, holy, catholic, and apostolic Church]], the [[Body of Christ]], the [[Bride of Christ]], or simply the Church.

The [[bishop]]s of the Orthodox Church trace unbroken [[Apostolic succession|succession]] to the very [[apostles]] themselves, therefore ultimately receiving their consecrations from our Lord [[Jesus Christ]]. All the bishops of the Church, no matter their titles, are equal in their [[sacrament]]al office. The various titles given to bishops are simply administrative or honorific in their essence. At an [[ecumenical council]], each bishop may cast only one vote, whether he is the Ecumenical Patriarch or simply an [[auxiliary bishop]] without a [[diocese]]. Thus, there is no equivalent to the [[Roman Catholic Church|Roman Catholic]] [[pope|papacy]] within the Orthodox Church.

As with its [[Apostolic succession]], the [[faith]] held by the Church is that which was handed by [[Jesus Christ|Christ]] to the [[apostles]]. Nothing is added to or subtracted from that deposit of faith which was "handed once for all to the saints" ([[Book of Jude|Jude]] 3). Throughout history, various [[heresy|heresies]] have afflicted the Church, and at those times the Church makes [[dogma|dogmatic]] pronouncements (especially at [[ecumenical councils]]) delineating in new language what has always been believed by the Church, thus preventing the spread of [[heresy]] and calling to repentance those who [[schism|rend asunder]] the Body of Christ. Its primary statement of faith is the [[Nicene-Constantinopolitan Creed]].

== Current Church structure ==
The Orthodox Church of today consists of fourteen or fifteen [[autocephaly|autocephalous]] churches and five [[autonomy|autonomous]] churches, sometimes referred to as [[jurisdiction|jurisdictions]]. Autocephalous churches are fully self-governing in all they do, while autonomous churches must have their [[primate|primates]] confirmed by one of the autocephalous churches, usually its mother church. All the Orthodox churches remain in [[full communion]] with one another, sharing the same [[faith]] and [[praxis]]. There have been occasional breaks in communion due to various problems throughout history, but they generally remain brief and not developing into full [[schism]]. The [[Church of Constantinople|Patriarchate of Constantinople]] is also the Ecumenical Patriarchate and has the status of "first among equals" among the Orthodox Churches.

'''See: [[List of autocephalous and autonomous Churches]]'''

==See also==
*[[Ecclesiology]]

==Further reading==

===Published works===

The following are published writings that provide an introduction or overview of the Orthodox Church and its teachings:

'''From an Orthodox perspective'''

* [http://www.orthodoxeurope.org/page/3/12.aspx Alfeyev, Hilarion]; Rose, Jessica, ed. ''The Mystery of Faith: An Introduction to the Teaching and Spirituality of the Orthodox Church''. (ISBN 0232524726)
* Bajis, Jordan. ''Common Ground: An Introduction to Eastern Christianity for the American Christian''. (ISBN 0937032816)
* [[Sergius Bulgakov|Bulgakov, Sergius]]. ''The Orthodox Church''. (ISBN 0881410519)
* [http://www.arch-ant.bham.ac.uk/staff/cunningham.htm Cunningham, Mary]. ''Faith in the Byzantine World (IVP Histories Series)''. (ISBN 0830823522)
* Chryssavgis, John. ''Light Through Darkness: The Orthodox Tradition (Traditions of Christian Spirituality Series)''. (ISBN 1570755485)
* Coniaris, Anthony M. ''Introducing the Orthodox Church: Its Faith and Life''. (ISBN 0937032255)
* Constantelos, Demetrios J. ''Understanding the Greek Orthodox Church''. (ISBN 0917653505)
* [[Georges Florovsky|Florovsky, George]]. ''Bible, Church, Tradition: An Eastern Orthodox View''. (ISBN 0913124028)
* [[Kallistos (Ware) of Diokleia|Ware, Timothy]]. ''The Orthodox Church''. (ISBN 0140146563)

'''From a [[Heterodox]] perspective'''

* Binns, John. ''An Introduction to the Christian Orthodox Churches''. (ISBN 0521667380)
* Fairbairn, Donald. ''Eastern Orthodoxy Through Western Eyes''. (ISBN 0664224970)
* Fortescue, Adrian. ''The Orthodox Eastern Church''. (ISBN 0971598614)
* Roberson, Ronald. ''The Eastern Christian Churches: A Brief Survey''. (ISBN 8872103215) - (also [http://www.cnewa.org/generalpg-verus.aspx?pageID=109 available online])
* Parry, Ken, ed.; Melling, David J., ed.; Brady, Dimitri, ed.; Griffith, Sidney Harrison, ed.; Healey, John F., ed. ''The Blackwell Dictionary of Eastern Christianity''. (ISBN 0631232036)

===External links===

'''Overviews of the Orthodox Church'''

*[http://members.aol.com/RdrDavid/ Orthodoxy]: The Narrow Path

'''Byzantine Studies'''

* [http://www.library.nd.edu/byzantine_studies/bibliography.shtml A Basic Bibliography for Byzantine Studies]

[[Category:Church History]]
[[Category:Ecclesiology]]
[[Category:Jurisdictions]]

[[ar:الروم الأرثوذكس]]
[[el:Ορθόδοξη Εκκλησία]]

Holy Trinity

2007-05-26T23:38:53Z

Kalogeropoulos: i/w

{{Orthodoxchristianity}}
Orthodox Christians worship the Father, Son, and Holy Spirit—the '''Holy Trinity''', the one [[God]]. Following the [[Holy Scriptures]] and the [[Church Fathers]], the Church believes that the Trinity is three divine persons (''[[hypostasis|hypostases]]'') who share one essence (''[[ousia]]''). It is paradoxical to believe thus, but that is how God has revealed himself. All three persons are consubstantial with each other, that is, they are of one essence (''[[homoousios]]'') and coeternal. There never was a time when any of the persons of the Trinity did not exist. God is beyond and before time and yet acts within time, moving and speaking within history.
[[Image:Rublev Trinity.jpg|left|thumb|175px|The [[Hospitality of Abraham]], an [[Old Testament]] [[type]] of the Holy Trinity.]]
God is not an impersonal essence or mere "higher power," but rather each of the divine persons relates to mankind personally. Neither is God a simple name for three gods (i.e., polytheism), but rather the Orthodox faith is monotheist and yet [[Triadology|Trinitarian]]. The God of the Orthodox Christian Church is the God of [[Abraham]], [[Isaac]] and [[Jacob]], the '''I AM''' who revealed himself to [[Moses]] in the burning bush.

The source and unity of the Holy Trinity is the Father, from whom the Son is begotten and also from whom the Spirit proceeds. Thus, the Father is both the ground of unity of the Trinity and also of distinction. To try to comprehend unbegottenness (Father), begottenness (Son), or procession (Holy Spirit) leads to insanity, says the holy [[Gregory the Theologian]], and so the Church approaches God in divine mystery, approaching God [[apophatic theology|apophatically]], being content to encounter God personally and yet realize the inadequacy of the human mind to comprehend Him.

The primary statement of what the Church believes about God is to be found in the [[Nicene-Constantinopolitan Creed]].

{{stub}}

[[Category:Theology]]

[[el:Αγία Τριάδα]]
[[ro:Sfânta Treime]]

Patron saint

2007-05-26T23:35:25Z

Kalogeropoulos:

A '''patron saint''' is regarded as the intercessor and advocate in heaven of a nation, place, craft, activity, class, or person. Since early christian era till modern world has been recorded a vast number of patron saints.

{{stub}}

==See also==
*[[Name day]]

[[Category:Saints]]

[[el:Προστάτης άγιος]]

Patron saint

2007-05-26T23:32:20Z

Kalogeropoulos: i/w

A '''patron saint''' is regarded as the intercessor and advocate in heaven of a nation, place, craft, activity, class, or person.

{{stub}}

==See also==
*[[Name day]]

[[Category:Saints]]

[[el:Προστάτης άγιος]]

OrthodoxWiki talk:About

2007-05-26T12:52:15Z

Kalogeropoulos:

Still planning to fill out some of these sections. Anyone else want to give it a go?
Try [[w:What_Wikipedia_is_not]] to get your creative juices flowing. [[User:FrJohn|Fr. John]] 22:21, November 23, 2005 (CST)

pls add el. interwiki <nowiki>[[el:OrthodoxWiki:Περί του Εγχειρήματος]]</nowiki> --[[User:Kalogeropoulos|Kalogeropoulos]] 05:52, May 26, 2007 (PDT)

User talk:FrJohn

2007-05-25T16:01:27Z

Kalogeropoulos: el.orthodoxwiki

Innocent of Alaska

2007-05-25T13:46:09Z

Kalogeropoulos:

[[Image:Innocent of Alaska.jpg|right|frame|St. Innocent of Alaska, depicted holding his book [http://www.orthodoxinfo.com/general/kingdomofheaven.aspx "The Indication of the Way Into the Kingdom of Heaven"], which he wrote in Aleut, but which became a popular text in Russian as well.]]
Our father among the saints '''Innocent of Alaska''', [[Equal-to-the-Apostles]] and [[Enlightener]] of North America (1797-1879), was a Russian Orthodox [[priest]], [[bishop]], [[archbishop]], and [[Metropolitan]] of Moscow and all Russia. He is known for his missionary work, scholarship, and leadership in Alaska and the Russian Far East during the 1800s. He is known for his great zeal for his work as well as his great abilities as a scholar, linguist, and administrator. He was a missionary, later a bishop and archbishop in Alaska and the Russian Far East. He learned several native languages and was the author of many of the earliest scholarly works about the natives and their languages, as well as dictionaries and religious works in these languages. He also translated parts of the [[Bible]] into several native languages.

==Life==
St. Innocent, ''né'' '''Ivan (John) Evseyevich Popov-Veniaminov''', was born on [[August 26]], 1797, into the family of a church server in the village of Anginskoye, Verkholensk District, Irkutsk province, in Russia. His father died when John was six.

In 1807, John entered the Irkutsk Theological Seminary. In 1817 he married, and on [[May 18]], 1817 he was ordained [[deacon]] of the Church of the Annunciation in Irkutsk. He completed his studies in 1818. He was appointed a teacher in a parish school, and on [[May 18]], 1821 he was ordained [[priest]] to serve in the Church of the Annunciation.

At the beginning of 1823, Bishop Michael of Irkutsk received instructions to send a priest to the island of Unalaska in the Aleutian Islands of Alaska. Father John Veniaminov volunteered to go, and on [[May 7]], 1823, he departed from Irkutsk, accompanied by his aging mother, his wife, his infant son Innocent, and his brother Stefan. After a difficult one-year journey, they arrived at Unalaska on [[July 29]], 1824.

{{orthodoxyinamerica}}
After John and his family built and moved into an earthen hut, he undertook the construction of a church on the island and set about studying the local languages and dialects. He trained some of his parishioners in construction techniques and with them undertook the construction of a church, which was finished the following July.

Father John's parish included the island of Unalaska and the neighboring Fox Islands and Pribilof Islands, whose inhabitants had been converted to Christianity before his arrival, but retained many of their pagan ways and customs. Father John often traveled between the islands in a canoe, battling the stormy Gulf of Alaska.

His travels over the islands greatly enhanced Father John Veniaminov's familiarity with the local dialects. In a short time he mastered six of the dialects. He devised an alphabet of Cyrillic letters for the most widespread dialect, the Unagan dialect of Aleut and, in 1828, translated portions of the Bible and other church material into that dialect. In 1829, he journeyed to the Bering Sea coast of the Alaskan mainland and preached to the people there.

In 1834, Father John was transferred to Sitka Island, to the town of Novoarkhangelsk, later called Sitka. He devoted himself the Tlingit people and studied their language and customs. His studies there produced the scholarly works ''Notes on the Kolushchan and Kodiak Tongues'' and ''Other Dialects of the Russo-American Territories, with a Russian-Kolushchan Glossary''.
[[Image:Innokentii, Metropolitan of Moscow.jpg|thumb|left|250px|Innokentii, Metropolitan of Moscow (1797-1879), called the "Apostle of Alaska"]]

In 1838, Father John journeyed to St. Petersburg and Moscow, Russia, and Kiev, Ukraine, to report on his activities and request an expansion of the Church's activities in Russian America. While he was there, he received notice that his wife had died. He requested permission to return to Sitka. Instead, it was suggested that he take vows as a monk. Father John at first ignored these suggestions, but, on [[November 29]], 1840, made his vows. He chose the name ''Innocent'' in honor of Bishop Innocent of Irkutsk.

On [[December 15]], 1840, [[Archimandrite]] Innocent Veniaminov was consecrated Bishop of Kamchatka and Kuril Islands in Russia and the Aleutian Islands in Russian America. His see was located in Novoarkhangelsk, which he returned to in September 1841. He spent the next nine years in the administration of his see as well as on several long missionary journeys to its remote areas. On [[April 21]], 1850, Bishop lnnocent was elevated to Archbishop. In 1852, the Yakut area was admitted to the Kamchatka Diocese, and in September 1853, Archbishop Innocent took up permanent residence in the town of Yakutsk. Innocent took frequent trips throughout his enlarged diocese. He devoted much energy to the translation of the scriptures and service books into the Yakut (Sakha) language.

In April 1865, Archbishop Innocent was appointed a member of the Holy Governing Synod of the Church.

On [[November 19]], 1867, he was appointed the Metropolitan of Moscow, replacing his friend and mentor, Filaret, who had died. While there, he undertook revisions of many Church texts that contained errors, raised funds to improve the living conditions of priests and established a retirement home for priests.

Innocent died on [[March 31]], 1879. He was buried on [[April 5]], 1879, at [[Troitse-Sergiyeva Lavra]].

==Glorification==
On [[October 6]], 1977, the [[Church of Russia]], acting on the official request of the [[Orthodox Church in America]], proclaimed Innocent a [[saint]]. His [[feast day]] is celebrated twice a year -- on [[October 6]] and [[March 31]].

In 1994, during excavations on the grounds near the Holy Ghost Church at the [[Troitse-Sergiyeva Lavra]], St. Innocent's [[relics]] were discovered and are now [[veneration|venerated]] by the faithful both in Russia and America.
==Hymns==
[[Troparion]] (Tone 4)

:O Holy Father Innocent
:In obedience to the will of God
:You accepted dangers and tribulations
:Bringing many peoples to the knowledge of truth.
:You showed us the way,
:Now by your prayers help lead us into the Kingdom of Heaven.

Troparion (Tone 2)

:You evangelized the northern people of America and Asia,
:Proclaiming the Gospel of Christ to the natives in their own tongues.
:O holy hierarch Father Innocent,
:Enlightener of Alaska and all America, whose ways were ordered by the Lord,
:Pray to Him for the salvation of our souls in His Heavenly Kingdom!

[[Kontakion]] (Tone 2)

:A true celebration of the providence and grace of God
:Is your life, O holy father Innocent, Apostle to our land.
:In hardships and dangers you toiled for the Gospel's sake
:And God delivered and preserved you unharmed.
:From obscurity He highly exalted you as an example
:That the Lord truly guides a man in the way he should go.

Kontakion (Tone 2)

:Your life, O holy father Innocent, Apostle to our Land,
:Proclaims the dispensation and grace of God!
:For laboring in dangers and hardships for the Gospel of Christ
:You were kept unharmed and exalted in humility.
:Pray that He may guide our steps in the way we should go.

{{start box}}
{{succession|
before=?|
title=Bishop of Kamachatka, the Kuril Aleutian Islands|
years=1840-1853|
after=[[Peter (Ekaterinovsky) of Novoarkhangelsk|Peter (Ekaterinovsky)]]|}}
{{succession|
before=?|
title=Bishop of Yakutsk|
years=1853-1867|
after=[[Peter (Ekaterinovsky) of Novoarkhangelsk|Peter (Ekaterinovsky)]]|}}
{{succession|
before=[[Philaret (Drozdov) of Moscow|Saint Philaret]]|
title=Metropolitan of Moscow|
years=1867-1879|
after=Macarius I|}}
{{end box}}

== Sources==
* ''Orthodox America 1794-1976 Development of the Orthodox Church in America'', C. J. Tarasar, Gen. Ed. 1975, The Orthodox Church in America, Syosett, New York

==External links==
*[http://www.oca.org/HSbioinnocent.asp Biography of St. Innocent of Alaska] ([[OCA]] site)
*[http://www.ocadow.org/dow_events/book_offer.htm Portraits of American Saints] compiled and edited by George A. Gray, (c) 1994, 5th Reprint 2002. (ISBN 0-9715363-0-9)
*[http://www.asna.ca/alaska Alaskan Orthodox texts (Aleut, Tlingit)] by St. Innocent (Veniaminov)
*[http://www.orthodoxinfo.com/general/kingdomofheaven.aspx The Indication of the Way into the Kingdom of Heaven], by St. Innocent of Alaska
*[http://www.comeandseeicons.com/i/saintsi.htm#ynk05 Several Icons of St. Innocent, Apostle of America by Living American Iconographers]

[[Category:American Saints]]
[[Category:Bishops]]
[[Category:Missionaries]]
[[Category:Patriarchs of Moscow]]
[[Category:Russian Saints]]
[[Category:Saints]]

[[el:Ιννοκέντιος της Αλάσκας]]

Innocent of Alaska

2007-05-25T13:45:28Z

Kalogeropoulos:

User talk:ASDamick

2007-05-25T13:22:35Z

Kalogeropoulos: /* Deletions */

* [[/Archive 1|Archive 1]] (Dec. 18, 2004 - June 17, 2005)
* [[/Archive 2|Archive 2]] (July 5, 2005 - Dec. 15, 2005)
* [[/Archive 3|Archive 3]] (Dec. 23, 2005 - Aug. 2, 2006)

----

== Baby ==

Congratulations to you both! We are expecting our little baby girl in mid-October 2006. We might have to swap tips! [[User:Joe Rodgers|{{User:Joe Rodgers/sig}}]] 23:48, August 5, 2006 (CDT)

== Working on Bishop Basil entry ==

Dear ASDamick,

Thank you for your recent changes to the article on [[Basil (Osborne) of Amphipolis]]. I'm glad to see us working on this text together. I would like to see it accurately and dispassionately reflect the full state of affairs surrounding this bishop. I think that most of your revisions to my recent update of the text have been very helpful - again, my many thanks for them.

A few points that I think still need some further consideration:

* ''Title:'' The title 'Bishop of Amphipolis' is contested, and highly controversial. It doesn't seem appropriate for the OrthodoxWiki article on the bishop to take a definitive side one way or the other on this matter. I had altered the text to address this, which you refined nicely. However, I do think it appopriate that the issue is left relatively open, by simply referring to him as 'Bishop Basil' in most cases (e.g. in the caption under the photograph). The title of the article gives him the title 'Bishop of Amphipolis' already, which points things in a certain reading; but I think we need to be wary of giving 'our own blessing' to a matter that is disputed amongst the patriarchates.

* ''Nature of the bishop's retirement:'' I've corrected the paragraph on the nature of the bishop's forced retirement. This was not made because he sought reception in the EP, but because he sought to do so preemptorily, without canonical release and order.

* ''Title in summary box:'' In line with my point above on the bishop's title, I think it is only fair / accurate to return the small footnote qualifier on the title in the summary box at the bottom. Not to do so seems to claim, in the article, that the matter is disputed and open, only to go on in the summary information to present it as a closed/decided issue. I think in fairness to the actual situation, this small flag is warranted and not in itself a bias (cf. for example the summary boxes on autocephalous churches on Wikipedia, where a small asterisk is used next to churches whose autocephaly is disputed by some).

I've made edits to the article this morning to account for the above points; I hope they're in general things you approve of (I've made them as separate edits, so you can see the progression).

--[[User:Antonios aigyptos|Antonios]] 07:08, August 6, 2006 (CDT)

== Edit count ==

''"I'm currently in the lead and hoping I hit 10,000 first. (There's probably no prize, though.)"''
:I think we should throw a party. [[User:FrJohn|Fr. John]]
::Seen http://en.wikipedia.org/wiki/User:AmiDaniel/VandalProof ? [[User:FrJohn|Fr. John]]

==Bp [[Thomas (Joseph) of Oakland]]==
Thanks for responding to the issue on my talk page; I fear that, in the mood I was in, my response would have been somewhat less than an exhibition of perfect charity. — edited by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 07:13, August 14, 2006 (CDT)

== Byzantine response to OCA autocephaly ==

The bullet lists in [[Byzantine response to OCA autocephaly]]: Are they simply listing every single argument made by the Byzantine churches against OCA autocephaly? Because this one really boggles the mind:
" * Moscow's act is an attempt to extend Soviet influence into America. "

This was perhaps tossed out by someone, somewhere, at some time, in an effort to amass as many objections as possible, but it clearly has no bearing whatsoever on the current state of affairs (as the rest of the article appears to). I'm not going to edit it quit yet (since you put it in there), but a footnote or an external link might be appropriate. Otherwise, it's completely spurious except as a historical curiosity which has clearly proven to be laughable.
--[[User:Basil|Basil]] 16:16, August 14, 2006 (CDT)

:I agree that documentation would be helpful. Historical arguments would be useful to keep in, as they do give some perspective on the historical relations between the two jurisdictions. [[User:FrJohn|Fr. John]]

==Return==
A nice, subtle change that has not gone unnoticed. I look forward to your inactive partication! — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

Welcome back, Deacon Andrew. I missed your discipline on keeping a consistent format for the articles. I mean this sincerely as I looked forward to your catching my "typos". It had kept me on the 'ball' but I still needed a good editor. [[User:Wsk|Wsk]] 13:57, October 9, 2006 (CDT)

==Congrats==
I see you signed your last contribution "Father Andrew." Congratulations on your ordination! [[User:Gabriela|Gabriela]] 22:31, October 30, 2006 (CST)

== corrupted letters ==

In editing the page [[Timeline of Church History]] with minor edits, the link you added [[bg:Времева лини�? на църковната и�?тори�?]] became corrupted. I would fix it, but the corrupted letters do not display on any of my browsers even if I look at the history. - [[User:Andrew|Andrew]] 10:04, November 7, 2006 (PST)

:AFAIK, this is a known issue with an upgrade to MySQL 5. I'm not enough of a whiz to fix the problem, and the damage is minimal, so we'll have to do it manually... Sorry! — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

== Interwiki ==

Hi dear Father, I was leaving off the extra interwiki links for the Mian page until the additional localizations are ready for "Beta" stage, by which I mean that all the necessary documents have been translated... The "release" stage will then be when there are strong enough communities and moderation around these wikis to really launch them - i.e content and spam problems are dealt with quickly. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

==Metaxakis entry==
Dear Father,
Thank you for pointing out the issues of NPOV and MCB with the last edit I had entered. Of course I agree with having those standards for an encylopedic entry and I would like to see a better product along the lines you suggest. However I do have a few comments if i may.
* I feel that the substance of what was written - about the agenda of the Pan Orthodox Congress of 1923 - actually was accurate and unbiased; after all history is history, and if those were the subjects that were tabled at that congress, it is a matter of history and a very important matter at that, and information which every Orthodox Christian today has a right to be informed and aware of. Im sure you agree that to simply list the items of the agenda as they were, is, I think is a neutral approach ''(i.e. "here is what what was proposed in 1923: 1, 2, 3, 4,..etc, in fact seven changes in all.)'' Not sure how else to word that part of it, it is what it is; some subjects such as this particular example, may not be neutral in themselves, and for us to attempt to make them so or omit them risks the error of creating our own modern bias instead, a risk every historian is aware of. The writing of history must be impartial, whether the historical facts in themselves are or arent impartial to us is another matter. I agree that the source timeline that I located the information on would be NPOV/MCB, however as for the information in itself, it is either factual or it is isn't (fabricated)....in other words there was no editing or personal opinions presented with that list, just the list of proposals in 1923 itself . And I remember seeing a similar list of items (from the 1923 congress) years ago on an OCA site, which I cannot find now. And so for this reason I believe it is necessary and important to have this part included for the complete and unbiased picture.
* As for the second section I had entered (comparative study), which included a link to a site which detailed things about Metaxakis' early Masonic involvement right down to his troubled death, yes it too did not come from a MCB site, and that will need to be re-worked as you commented, perhaps with more research from other sources; but it too presented disturbing details, which in themselves were by nature * not neutral * (i.e. if he attained 33rd degree in 1909 that's important; if he was buried with Masonic honours in 1935 that fact too is important). It is doubtful how much other written research exists on this subject, at least in English.
At any rate I appreciate the direction. Would be interested in what you think. Cheers,
Chris.

== Thanks and congrats ==

Dear Father, thank you for your friendly welcoming and congratulations for your ordination! --[[User:Cat68|Cat68]] 08:55, February 16, 2007 (PST)

== HC invasion ==

Yes, indeed, we have descended. Our social ethics project has been, basically, to make sure that there were articles written for just about every article under the Ethics section. This is the first phase, followed by a review by the professor, after which you can expect changes to these articles (whether or not they've been worked on by other people in the mean time). [[User:Vandrona|Vandrona]]

== Baby ==

Congrat's on the birth of your first child!--[[User:AKCGY|AKCGY]] 15:08, March 5, 2007 (PST)

Congratulations from the Andronaches, as well. Magda also wants me to add that she approves of March births :) [[User:Vandrona|Vandrona]] 15:31, March 5, 2007 (PST)

Aww, wow! I wish you and especially your wife the best of luck. You're going to have your hands full, I'm sure. I can't even imagine the responsibility. [[User:Gabriela|Gabriela]] 20:34, March 5, 2007 (PST)

== Thanks ==

Thank you for help, Father. [[User:Ddpbf|Ddpbf]] 18:25, March 10, 2007,(CET)

==Julian==
Ok, I admit my ignorance. Thanks for the info. [[User:Gabriela|Gabriela]] 17:23, March 12, 2007 (PDT)

== I Hope I'm Doing this Right ==

Hello Fr. Andrew,
We have communicated via e-mail before. In fact, I recall you asking me years ago to get involved in this site. Now that I am starting to figure out how it works I will finally try to do so.

Thanks for your kind words

[[User:Frjohnwhiteford|Frjohnwhiteford]] 16:41, March 18, 2007 (CDT)

== See the above comments ==

I finally figured out the right way. My comments above were added a longer route.

== Versions of names ==

Bless father.
I am asking wich versions of names I should to use? I was using Serbian versions, because in articles abut St. Sava, St. Nikolaj etc were used Serbian versions. Now I was told to use English versions. I am confused. Literature in english uses more often Serbian versions.
[[User:Ddpbf|Ddpbf]] March 20, 17:24 (CET)

== Interwiki ==

It seams that ww have problems with inter wiki on serbian page. From English to Serbian it works good but problem.--[[User:Ddpbf|Ddpbf]] 10:20, March 27, 2007 (PDT)

==images' deletion==

Dear father your blessing.
returning from Mt. Athos yesterday i found your notice about the deletion of my images because of tags' lack. i'm not at all familiar with all that electronic-copyright-jargon and i'm not sure whether the corrections i did will work. i hope i'm not troubling you too much with my ignorance.
may the Holy Week and Easter brings light in your family and to you personally.

yours
/vassili
: [[User:Vassilip|Vassilip]] 02:47, March 29, 2007 (PDT)

Dear father

both images are personal and i have the only original copies. truly i'm not cognizant of copyright policies and i used what i thought as probably more appropriate (i used the ''commons'' one because i read i had to do it).
again, i'm relly sory for all that mess.

yours indeed
: [[User:Vassilip|Vassilip]] 05:08, March 29, 2007 (PDT)

== Kallistos Ware ==

I arrived at his article and was surprised to find that his elevation to Metropolitan had already been updated. Kudos.

I was at a lecture hosted by His Eminence earlier today at [http://www.gocoos.org/ Greek Orthodox Church of Our Savior] in Rye, NY. The parish priest who introduced him mentioned to the audience that "Bishop" Ware was unaware of his elevation until the priest told him upon his arrival. Thus was I bemused at reading your update. Just out of curiosity, were you at the lecture as well? One of the brother priests perhaps? (There were quite a few other priests, and even a Romanian bishop) Or did you come upon the information some other way?

[[User:Hellenica|Hellenica]] 20:59, March 31, 2007 (PDT)

== Capthca for registration ==

I see you guys are having the same problem as what I also want to deal with on our site. See: http://meta.wikimedia.org/wiki/Captcha_extensions

As they claim, Capcha at account creation would prevent these spam bots. --[[User:JohnK|JohnK]] 06:47, April 11, 2007 (PDT)

== Re: Thank you! ==

Christ Is Risen! Thank you very much, Father Andrew, for your kind words. Yours in Christ, --[[User:Arbible|Arbible]] 09:01, April 13, 2007 (PDT)

==Article Titles==
Father Andrew,
I have been working on articles concerning Irene, wife of Leo IV, and Theodora, wife of Theophilus. I am about ready to post them on Orthodoxwiki, but I need good titles for the articles. To avoid too much work establishing titles on the web, I've sought your opinion as you have done so well in maintaining discipline of styles among all our articles. I find identifying many saints confusing with many of the saints having different titles applied to them.

I notice that Wikipedia uses title of their names and a century when they lived, to avoid similarities with other Irenes and Theodoras. These seem bland, but I haven't found any Orthodox source on the web that provides distinct identification for these saints! I noticed in some edits you made to Orthodoxwiki articles that you seem to follow the Wikipedia practice. The Orthodox church sites haven't been any help.

Following the practice of Theodora (Justinian's wife) does not appear reasonable for Irene or Theodora as their husbands were "Iconoclasts".
For Irene, many if not a majority of the sites identify Irene as "Irene of Athens". I have been thinking of using this as a title for her. Another could be "Irene the Iconodule or Iconophile". For Theodora the Iconodule/iconophile would fit nicely.

Your comments and suggestions are solicited.

In passing I notice Irene's feast day does not appear on the calendar of saints, August 9 . An Irene appears for August 13, but after some investiagation this saint appears to be a "Princess of Constantinople-tonsured Xenia with a date of 1124". This confused me for a while!

Bill Kosar[[User:Wsk|Wsk]] 15:00, April 15, 2007 (PDT)

::Thanks, Father. I think we are on the same path.[[User:Wsk|Wsk]] 18:13, April 15, 2007 (PDT)
==?????Licensing==
What is going on? I just noticed that you changed the license agreement from being able to export to not being able to export? Right after I quoted it for the exports to Wikipedia I did this morning. What or who grants licensing for Orthodox wiki and how do I get in touch with them? Also what part makes the dual license incompatible and doesn't that violate using the wiki engine?
[[User:LoveMonkey|LoveMonkey]] 13:02, April 24, 2007 (PDT)

: 1. The wiki engine has nothing to do with licensing. It's just a piece of software.

: 2. I just clarified the existing terms more explicitly, since I saw that there was some disagreement going on over at Wikipedia on the subject.

: 3. Licensing on OrthodoxWiki was defined by the administration within the first year of its inception. It is unlikely to be changed at this point, since so many edits here have been contributed under its terms. (This same message is being posted on your talk page.) —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] 14:10, April 24, 2007 (PDT)

== Thanks ==
Thanks for the welcome, and thanks for helping us sort out the copyright mess over at wikipedia. -- [[User:Pastordavid|Pastordavid]] 09:18, April 25, 2007 (PDT)

== Deletions ==

'''Thanks''' I see your following right behind me. I would delete them myself, but... I'm glad that you're apparently patrolling Special:Recentchanges. [[User:Koavf|Koavf]] 16:18, May 2, 2007 (PDT)

==el.orthodox.org==

Fistly, I'd like to thank you for your answer. Secondly, if I've undestood well your explanation, I should propose [[:el:User:kostisl]] appointed for host -if he wishes. He has already done excellent work on Orthodoxy in greek wikipedia, and he is the proper person I thing for this kind of job. I wish you the best--[[User:Kalogeropoulos|Kalogeropoulos]] 06:22, May 25, 2007 (PDT)

User:Kalogeropoulos

2007-05-25T11:04:14Z

Kalogeropoulos:

Working mostly on el.OrthodoxWiki

I'm an archeologist and I've worked on Patrology Project for Aegean University. I'm also sysop on greek wikipedia and wikisource

User talk:Adolapts

2007-05-25T11:00:59Z

Kalogeropoulos: /* Greek-language Wiki */

User talk:FrJohn

2007-05-25T10:59:20Z

Kalogeropoulos:

User:Kalogeropoulos

2007-05-25T10:33:55Z

Kalogeropoulos: New page: Working mostly on el.OrthodoxWiki

Working mostly on el.OrthodoxWiki