OrthodoxWiki - User contributions [en]

Apostle Mark

2009-01-28T05:48:13Z

Theophan: /* External links */ fixed a link

[[Image:Apostle Mark.jpg|right|frame|The Apostle Mark]]The holy, glorious and all-laudable '''Apostle and Evangelist Mark''' is the author of the [[Gospel of Mark]], the companion of the [[Apostle Paul]] (as recorded in the [[Acts of the Apostles]]), and is numbered among the [[Apostles#The_Seventy|Seventy Apostles]]. He is often referred to as '''John Mark''', and is the founder of the [[Church of Alexandria]], being regarded as its first pope. As a result, he is also particularly venerated by the [[Church of Alexandria (Coptic)|Coptic Church]] as its founder, as well. His symbol as one of the four [[evangelist]]s is a lion. The Church celebrates his [[feast day]]s on [[April 25]]; [[September 27]] with [[Apostle Aristarchus|Aristarchus]] and [[Apostle Zenas|Zenas]]; [[October 30]] with [[Apostle Tertius|Tertius]], [[Apostle Justus|Justus]], [[Apostle Artemas|Artemas]], and [[Apostle Cleopas|Cleopas]]; and [[January 4]] among the Seventy.

== Life ==
His name was John, as the Holy Bible says: "He came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together praying" (Acts 12:12). He was the one whom the Lord Christ, to Whom is the glory, meant when He said: "Go into the city to a certain man, and say to him, The Teacher says, 'My time is at hand; I will keep the Passover at your house with My [[disciple]]s'" ([[Gospel of Matthew|Matthew]] 26:18).

His house was the first Christian church, where they ate the [[Passover]], hid after the death of the Lord Christ, and in its upper room the [[Holy Spirit]] came upon them.

This apostle was born in Cyrene (one of the five Western cities, Pentapolis, in North Africa). His father's name was Aristopolus, his mother's name was Mary and he was a kinsman of the [[Apostle Barnabas]]. They were [[Judaism|Jewish]] in faith, rich and of great honor. They educated him with the Greek and Hebrew cultures. He was called Mark after they immigrated to Jerusalem, where St. [[Apostle Peter|Peter]] had become a disciple of Jesus Christ. St. Peter was married to the cousin of Aristopolus. Mark visited St. Peter's house often, and from him he learned the Christian teachings.

Once when Aristopolus and his son Mark were walking near the Jordan river, close by the desert, they encountered a raving lion and a lioness. It was evident to Aristopolus that it would be his end and the end of his son, Mark. His compassion for his son compelled him to order him to escape to save himself. Mark answered, "Christ, in whose hands our lives are committed, will not let them prey on us." Saying this, he prayed, "O, Christ, Son of God, protect us from the evil of these two beasts and terminate their offspring from this wilderness." Immediately, God granted this prayer, and the two beasts fell dead. His father marvelled and asked his son to tell him about Christ. He believed in the Lord Christ at the hands of his son who [[baptism|baptized]] him.

After the [[ascension]] of the Lord Christ, Mark accompanied Paul and [[Apostle Barnabas|Barnabas]] to preach the [[gospel]] in Antioch, Seleucia, Cyprus, Salamis, and Perga Pamphylia, where he left them and returned to Jerusalem. After the apostolic council in Jerusalem, he went with Barnabas to Cyprus.

After the departure of Barnabas, St. Mark went to Afrikia, Berka, and the five Western cities. He preached the gospel in these parts, and on his account many believed. From there, he went to Alexandria in 61 A.D.

When he entered the city, his shoe was torn because of the amount he had walked during his preaching and [[evangelism]]. He went to a cobbler in the city, called Anianus, to repair it. While Anianus was repairing the shoe, the awl pierced his finger. Anianus shouted in Greek saying "Eis Theos!" which means "O, one God!" When St. Mark heard these words his heart rejoiced exceedingly. He found it suitable to talk to him about the one God. The apostle took some clay, spat on it, and applied it to Anianus' finger, saying "in the Name of Jesus Christ the Son of God," and the wound healed immediately, as if nothing had happened to it.

Anianus was exceedingly amazed by this [[miracle]] that happened in the name of Jesus Christ, and his heart opened to the word of God. The apostle asked him about who was the only God that he cried for when he was injured. Anianus replied "I heard about him, but I do not know him." St. Mark started explaining to him from the beginning, from the creation of heaven and earth all the way to the prophecies that foretold the coming of Christ. Anianus then invited him to go to his house and brought to him his children. The saint preached and baptized them.

When the believers in the name of Christ increased and the pagan people of the city heard of it, they were enraged and thought of slaying St. Mark. The faithful advised him to leave for a short while, for the sake of the safety of the church and its care. St. Mark [[ordination|ordained]] St. [[Anianus]] as [[bishop]] of Alexandria as well as three [[priest]]s and seven [[deacon]]s. He went to the five Western cities, and remained there for two years preaching, where he ordained more bishops, priests, and deacons.

Finally he returned to Alexandria, where he found the believers had increased in number, and built a church for them in the place known as Bokalia (the place of cows), east of Alexandria on the sea shore.

[[Image:StMarkCathAlex.jpg|thumb|St. Mark Coptic Orthodox Church in Alexandria, where the saint's head is preserved to this day.]]It came to pass when he was celebrating the feast of the Resurrection in the year 68 A.D. that the same day coincided with the great pagan celebration for the feast of the god Syrabis. Thus a multitude of pagans assembled, attacked the church at Bokalia, and forced their way in. They seized St. Mark, bound him with a thick rope, and dragged him through the streets crying, "Drag the dragon to the place of cows." They continued dragging him with severe cruelty. His flesh was torn and scattered everywhere, and the ground of the city was covered with his blood. They cast him that night into a dark prison.

The [[angel]] of the Lord appeared to him and told him: "O Mark, the good servant, rejoice, for your name has been written in the book of life, and you have been counted among the congregation of the saints." The angel disappeared, then the Lord Christ appeared to him and gave him peace. His soul rejoiced and was glad.

The next morning, the pagans took St. Mark from the prison. They tied his neck with a thick rope and did the same as the day before, dragging him over the rocks and stones. Finally, St. Mark delivered up his pure soul into the hands of God and received the crown of [[martyr]]dom.

Nevertheless, St. Mark's death did not satisfy the rage of the pagans. They gathered much firewood and prepared an inferno to burn him. But a severe storm blew in, and heavy rains fell. The pagans became frightened and fled in fear.

The believers came and took the holy body, carried it to the church at Bokalia, wrapped it up, prayed over the saint, and placed him in a coffin. They laid the coffin in a secret place in this church.

In 828 A.D. the body of St. Mark was stolen by Italian sailors and was removed from Alexandria to Venice in Italy. However, the head remained in Alexandria.

==Importance to the Coptic church==
[[Image:CopticIconStMark.jpg|thumb|left|Coptic icon of Saint Mark the Evangelist. Note the typical lion near the bottom-left of the icon.]]In the [[Oriental Orthodox|Non-Chalcedonian]] [[Church of Alexandria (Coptic)|Coptic Orthodox Church]], the Apostle Mark is perhaps the most beloved of all saints, being the founder of the see of Alexandria in the first century. Many Coptic churches are named for him, and on the 30th of Babah ([[Coptic calendar]]), the Coptic Orthodox Church celebrates the commemoration of the [[consecration of a church|consecration]] of the church of the pure St. Mark the Evangelist, the founder of the church in Egypt, and the appearance of his holy head in the city of Alexandria.

=== Return of relics in 1968 ===
[[Image:PopeKyrillosVIreceivingStMarkRelics1968.jpg|thumb|A historical event: Pope [[Cyril VI (Atta) of Alexandria|Kyrillos VI]] receiving the [[relics]] of St. Mark in Cairo airport.]]On the 17th of [[w:Paoni|Baounah]] (Coptic month), of the year 1684 A.M. (Coptic calendar), which was Monday, [[June 24]], 1968 A.D., and in the tenth year of the papacy of Pope [[Cyril VI (Atta) of Alexandria|Kyrillos the Sixth]], 116th Pope of Alexandria, the [[relics]] of St. Mark the Apostle, the Evangelist of the Egyptian land and the first [[Patriarch]] of Alexandria, were returned to Egypt. After eleven centuries outside Egypt, St. Mark's body has at last returned to the same country (Cairo, Egypt) where he was martyred, and where his head is preserved to this day in the city of Alexandria, Egypt.

Pope Kyrillos had sent an official delegation to travel to Rome to receive the relics of St. Mark the Apostle from the [[Roman Catholic Church|Roman Catholic]] Pope Paul VI. The papal delegation consisted of ten metropolitans and bishops, seven of whom were Coptic and three Ethiopians, and three of the prominent Coptic [[laity|lay]] leaders. The Alexandrian delegation received the relics of St. Mark the Apostle on Saturday, [[June 22]], 1968 A.D., from Pope Paul VI. The moment of handing over the holy relics, after eleven centuries, during which the body of St. Mark was kept in the city of Venice, Italy, was a solemn and joyful moment.

==Hymns==
[[Troparion]] ([[Tone]] 3) [http://oca.org/FStropars.asp?ID=100019]

:Holy apostle Mark of the Seventy;
:entreat the merciful;
:to grant our souls forgiveness of transgressions.

Troparion (Tone 4) [http://oca.org/FStropars.asp?ID=101204]

:From your childhood the light of truth enlightened you, O Mark,
:and you loved the labor of Christ the Savior.
:Therefore, you followed Peter with zeal
:and served Paul well as a fellow laborer,
:and you enlighten the world with your holy Gospel.

[[Kontakion]] (Tone 4) [http://oca.org/FStropars.asp?ID=100019]

:The Church ever sees you as a shining star, O apostle Mark,
:Your miracles have manifested great enlightenment.
:Therefore we cry out to Christ:
:"Save those who with faith honor Your apostle, O Most Merciful One."

Kontakion (Tone 2) [http://oca.org/FStropars.asp?ID=101204]

:When you received the grace of the Spirit from on high, O Apostle,
:you broke the snares of the philosophers and gathered all nations into your net,
:bringing them to your Lord, O glorious Mark,
:by the preaching of the divine Gospel.

{{start box}}
{{succession|
before=—|
title=[[List of Patriarchs of Alexandria|Bishop of Alexandria]]|
years=43-63|
after=[[Anianus]]}}
{{end box}}

== Sources ==
*[http://www.copticchurch.net/synaxarium/08_30.html Coptic Orthodox Synaxarium (Book of Saints)]
*St. [[Nikolai Velimirovic]], ''The [[Prologue of Ohrid]]''

== External links ==
*[http://tasbeha.org/content/hh_books/Stmark/ St. Mark's detailed biography by H.H. Pope Shenouda III]
*[http://www.copticchurch.net/topics/synexarion/mark.html St. Mark the Apostle, Evangelist, and Preacher of the Christian Faith in Africa]
*[http://www.zeitun-eg.net/stcyril6/stcyril6_v18.zip The return of St. Mark Relics from Italy (June 1968 - zipped RealVideo)]
*[http://www.comeandseeicons.com/m/ftj08.htm St. Mark Icon and Story]
*[http://www.elmorkosia.net/church/history.html Saint-Mark Church Alexandria: History]
*[http://www.voskrese.info/spl/patmark.html Life of the Apostle and Evangelist Mark] by Severus, Bishop of Al-Ushmunain (fl. ca. AD 955-987) translated from the Arabic by B. Evetts (from Patrologia Orientalis, first series); Saint Pachomius Library
*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=101204 Apostle and Evangelist Mark], APril 25 ([[OCA]])
*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=102733 Apostle Mark of the Seventy], September 27 (OCA)
*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=100019 Apostle Mark the Evangelist of the Seventy], January 4 (OCA)
*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=100078 Apostle Mark of the Seventy, called John], January 4 (OCA)
*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=100083 Apostle Mark of the Seventy], January 4 (OCA)
*[http://www.goarch.org/chapel/saints/31 Mark the Apostle & Evangelist] ([[GOARCH]])

[[Category:Biblical Saints|Mark]]
[[Category:Martyrs|Mark]]
[[Category:Patriarchs of Alexandria|Mark]]
[[Category:Saints|Mark]]

[[ar:مرقس الرسول]]
[[ro:Apostolul Marcu]]

Gregorios (Theocharous) of Thyateira and Great Britain

2007-09-24T16:30:14Z

Theophan:

[[Image:Gregorios.jpg|right|frame|His Eminence Archbishop Gregorios (Theocharous) of Thyateira and Great Britain]]
His Eminence Archbishop '''Gregorios (Theocharous) of Thyateira and Great Britain''' is the current [[hierarch]] of the [[Greek Orthodox Archdiocese of Thyateira and Great Britain]].

==Life==
He was born in the village of Marathovounos in the district of Famagusta, Cyprus, on [[October 28|28 October]] 1928 (it is now under Turkish military occupation). He was the ninth and last child of the family of the builder Theocharis and his wife Maria Hadjitofi. At the age of three he was orphaned through his father's death. After completing his primary education at the village school, the eleven-year-old Gregorios became an apprentice as a shoemaker in his brother-in-law's shop, where he worked for the next eight years. On his 13th birthday (28 October 1941) he heard on the only radio of the village that Greece had joined the war by refusing to allow Axis troops to enter its territory. At the age of 20 he decided to attend a secondary school; he enrolled in 1949 at the Higher Commercial School of the town of Lefkoniko which, at that time, had only five classes. He was accepted in the second-year class.

In 1951 he transferred to the Pan-Cypriot Gymnasium, Nicosia, having become a [[monk|rasophore]], and he was later [[ordination|ordained]] [[deacon]] on the Sunday of [[Pentecost]], 1953, at the Church of St. Sava in Nicosia by the late [[Archbishop]] Makarios the Third. He graduated from the Gymnasium in 1954 and went to Athens to study at the Theological School of the University. Before receiving his university degree in February 1959, he was appointed to the Church of All Saints in London. He arrived there and started his duties at the Church of the Holy Saints in Camden Town in April 1959. He was ordained [[presbyter]] by the late Archbishop of Thyateira, Athenagoras (Kawadas), on the [[April 26|26th]] of the same month.

In 1964 he was appointed Chancellor of the Archdiocese of Thyateira. On [[December 12|12 December]] 1970 he was consecrated ''Bishop of Tropaiou'' by the blessed former Archbishop of Thyateira, Athenagoras Kokkinakis, at the Cathedral of St Sophia. From the first day of his ordainance he undertook to organize and administer the St Mary's Cathedral and the Church of St. Barnabas the Apostle in Wood Green, North London.

On [[April 16|16 April]] 1988 he was unanimously elected by the Sacred Synod of the Ecumenical Patriarchate as ''Archbishop of Thyateira and Great Britain'' and his enthronement took place at the Cathedral of Sophia in West London. His tireless program sees him attending many community events, both in London and around the country. His quiet and reasoned voice upholds both the concerns of the Greek Orthodox community and expresses the Christian message of peace and reconciliation. During the Kosovo conflict, in 1999, between the local Albanians and the Serbian army where NATO forces intervened, he was interviewed on BBC radio. Through his questions, the journalist appeared keen for Gregorios to side with the (fellow) Orthodox Serbs and criticize NATO. His Eminence simply stated that it was time for reconciliation and especially a time "of repentance for all of us."

==External link==
*[http://orthodoxresearchinstitute.org/resources/hierarchs/constantinople/great_britain/current.htm#gregorios_arch_thyateira Listing at the Orthodox Research Institute]

[[Category:Bishops]]

St. Sergius Orthodox Theological Institute (Paris, France)

2007-09-24T16:25:23Z

Theophan:

The '''St. Sergius Orthodox Theological Institute''' in Paris, France, is a [[seminary]] of the [[Russian Orthodox Exarchate in Western Europe]] (under the [[Church of Constantinople|Ecumenical Patriarchate]]).

== History ==

The St. Sergius Orthodox Theological Institute, founded in 1925, is an establishment of private higher education, legalized as such in France and functioning under the aegis of the Academy of Paris. It is under the Russian Orthodox Exarchate in Western Europe. The mission of the St. Sergius Institute is to form educated priests and laypeople, intending to serve actively the Orthodox Church and representing it in the ecumenical dialogue, as well as in the religious and cultural life of their own country.

{{stub}}

== External links ==

* [http://www.saint-serge.net/ l'Institut de Théologie Orthodoxe Saint-Serge], Official Website (in French)

[[Category:Seminaries]]
[[Category:Orthodoxy in France]]

Holy Trinity-St. Sergius Lavra

2007-09-24T16:23:16Z

Theophan: /* History */

'''Holy Trinity-St. Sergius Lavra''', also (In Russian: Троице-Сергиева Лавра (Troitse-Sergiyeva Lavra)) is among the most renowned of the Orthodox [[Monastery|monasteries]] in Russia. Situated next to the town of Sergiyev Posad, about 65 kilometers (44 miles) north east of Moscow, it was founded by St. [[Sergius of Radonezh]] the patron [[saint]] of Russia in 1340.

==History==
The monastery was founded as Holy Trinity Monastery by Sergius of Radonezh when he, with his brother Stephen, established a cell and a simple [[chapel]] to begin lives of [[ascetic]] seclusion in the forest wilderness at the Makovets Hill north of Moscow, Russia. They dedicated the chapel to the Holy Trinity. As people learned about him, many came to his isolated cell for guidance. Among these people were other ascetics who built cells near by. In time the number grew to twelve monks and the beginnings of a hermitage was established. In 1355, Sergius produced a charter for the monastery that formed a model for organization of Holy Trinity and was used also by his many disciples who were to found over 400 monastic communities. The charter formed the plan for growth of the monastery that included adding a [[refectory]], kitchen, and bakery.

With the growth and increased fame of Holy Trinity, the influence of Sergius increased as he supported the princes of Moscow. A highlight of this support was Sergius’ blessing of Grand Prince Dmitri Donskoy and his forces as Dmitri left to meet and defeat the Tatars in the Battle of Kulikovo in 1380, a battle in which two of Sergius’s monks, Peresvet and Oslyabya, accompanied Dmitri into battle.

Sergius died in 1392 just before the Tatars returned and devastated the monastery later in the year. Again in 1408 the monastery was attacked and burned during the campaign of the Tatar Khan Edigei against Moscow. The [[Abbot]] Nikon found the relics of Sergius miraculously preserved in the ruins of the monastery when he began rebuilding. Abbot Nikon built a wooden church in which the [[relics]] of Sergius were placed.

After each attack Abbot Nikon led the rebuilding of the monastery. In 1422, the same year that Sergius was declared the patron saint of the Moscovite Russian state, construction in the Suzdal-Vladimir style of a stone [[cathedral]] began. The builders were a team of Serbian monks who had taken refuge in Holy Trinity after the Battle of Kosovo in Serbia. The cathedral, which replaced the Church of St. Sergius over which it was built, was dedicated to the Holy Trinity. The relics of St. Sergius are kept in this cathedral. Andrei Rublev and Daniil Chyorny, the great iconographers of the day, took part in decorating Holy Trinity Cathedral with frescos.

In time, the tradition arose for the Moscow royalty to be [[baptize]]d in the cathedral as well as holding thanksgiving services. With donations from the nobles, the monastery became very rich, even to maintaining an army of 20,000. It owned about one hundred estates that were worked by over 106,000 serfs. However, the right to own such property was taken from the monastery in 1764.

The Church of the Descent of the Holy Spirit (Dukhovsky) was commissioned by Ivan III in 1476. This [[church]], built by artisans from Pskov, is one of the remaining examples in Russia of a church with a belltower on top of it. The Church of St. Nikon, commissioned by Basil III, was completed in 1548, a year after Nikon was canonized. At the western wall of the Nikon church a chapel called Serapion’s Tent was built over the tomb of St. Serapion, the [[archbishop]] of Novgorod.

As the sixteenth century progressed a major cathedral, modeled after the Dormition Cathedral in the Moscow Kremlin, was commissioned in 1559 by Ivan IV, commonly labeled “the Terrible." Construction of the Uspensky (Dormition) Cathedral took twenty-six years. It was built to commemorate the conquests of Kazan and Astrakhan. The interior, including the [[iconostasis]], was the work of a number of artists: notably Simon Ushakov whose masterpiece [[icon]] of the [[Last Supper icon|Last Supper]] adorns the iconostatsis and the violet and blue frescos of the interior walls done by Yaroslav masters in 1684.

The wooden walls around the monastery were replaced during the middle of the sixteenth century by thick stone walls. The walls that stretched for 1.5 kilometers were dotted by twelve towers. The strong walls were instrumental in the defense of the monastery during the siege by Polish forces from 1608 to 1610. Again in 1618, Wladyslaw IV besieged Holy Trinity unsuccessfully. Throughout the remainder of the century construction of more structures took placed. These included a royal palace ordered by Peter I for his father, Tsar Alexei, that now houses the Theological Academy. In 1686, a refectory/church dedicated to St. Sergius was added that for a while was the largest hall in Russia. The Church of John the Baptist’s Nativity was added in the last decade of the seventeenth century. This church was commissioned by the Stroganov family and was built over one of the gates to the monastery. Also the century witnessed the building of monks’ cells, a hospital in 1635, and a chapel over the St. Sergius Well that was discovered in 1644 and from which the faithful draw holy water.

The monastery was favored by Elizabeth, and she commissioned the Church of the Virgin of Smolensk and an 98 meter tall belltower, built between 1741 and 1769 by the architects Ivan Michurin and Dmitri Ukhtomsky. This was then the tallest structure in Russia.

In 1742, a seminary was founded at the monastery. In 1814, the seminary was replaced by the Moscow Academy that was transferred from Moscow to the monastery. Additionally, the monastery supported a number of [[skete]]s in Sergiyev Posad.

Following the assumption of power by the Bolsheviks in late 1917, the Lavra was closed in 1920 by the new Soviet government, with its buildings being assigned to various governmental institutions. Not withstanding rescue efforts by Pavel Florensky and his followers, many of the sacramental valuables of the Lavra were lost or transferred to other places during these years. The monastery bells were destroyed in 1930, including the 65 ton Tsar-Bell.

In 1945, the Bolsheviks returned the Holy Trinity Lavra to the remnants of the Orthodox Church that existed within Russia. The return was part of the legalization of the Church in recognition of its efforts in defense of the country during the Nazi invasion of World War II (The Great Patriotic War). The first [[liturgy]] at the monastery was conducted on [[April 16]], 1946 in the Dormition Cathedral. The monastery remained the seat for the Patriarch until the patriarchate was allowed the use of Danilov Monastery in Moscow in 1983.

==Legacy==
From the times of St. Sergius, the Trinity Lavra of St. Sergius has been the center of Russian piety and nationalism. With Sergius’ blessing in 1380 of Grand Prince Dmitri Donskoy and his forces as they left for the victorious battle at Kulikovo, the monastery remained the center of devotion for the Moscow royalty which provided continuing financial support for the monastery. The veneration of Sergius as a [[saint]] came early and in 1422 he was canonized and honored as the patron saint of Russia. Ivan IV, in particular, venerated the memory of Sergius. The association of St. Sergius with Holy Trinity Monastery had been so great that his name has become part of the name of monastery.

Since the formative years of the Muscovite state Holy Trinity was often associated with events in Russian history. From the monastery missionary monks, beginning in the time of Sergius, traveled throughout central and northern Russian spreading the Gospel of Christ and the presences of Russia. Some 400 monasteries were established by these monks, including monasteries such as Solovets on the White Sea.

During the ''Times of Trouble'' of the early 1600s, Holy Trinity Monastery was the center of Russian spirit as the 1,500 defenders in the monastery fortress withstood major Polish attacks for sixteen months during the years 1602 to 1608, and then again 1618. It was at the monastery that Kosma Minin and Prince Dmitri Pozharsky and their forces received blessings on the way to ejecting the Polish army from Moscow.

The monastery was the refuge for the Tsarevich Peter in both 1681 and 1689 from the Strel’tsi uprisings fomented by his half-sister, Sophia. With the ascendency of Peter I as tsar the monastery received much attention from Peter and his successors, the Empresses Anna, Elizabeth, and Catherine II. Elizabeth particularly favored the monastery. In 1744, Elizabeth dignified the monastery as a [[lavra]], with the [[metropolitan]] of Moscow designated as the [[archimandrite]] of the lavra, in recognition of its place in Russian life.

The monastery died after the Bolshevik assumption of power as the new government seriously suppressed the Orthodox Church. But, after its return to the Church at the end of the "Great Patriotic War," the monastery again assumed a prime position in the restoration of Orthodox Christianity in Russia.

==External links==
*[http://en.wikipedia.org/wiki/Troitse-Sergieva_Lavra Wikipedia: Troitse-Sergieva Lavra]
*[http://www.stsl.ru/languages/en/index.php Holy Trinity-St. Sergius Lavra]

[[Category: Monasteries]]
[[Category: Russian Monasteries]]

User talk:FrJohn

2007-09-22T15:05:03Z

Theophan: Hello

<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)

== Hello ==

Fr. John, bless! Just wanted to drop a note to say a very belated Hello. I had the pleasure of visiting your parish the last Sunday in August, when I was in town for the RailsEdge conference. I'm a web developer by trade, and have worked off and on on wikipedia since 2001 or so. I'll try to spend a little time here as well. "Anything worth doing is worth doing well" eh? [[User:Theophan|Rdr. Theophan]] 08:05, September 22, 2007 (PDT)

Talk:Ukrainian Orthodox Church of Canada

2007-09-10T03:16:52Z

Theophan: is more cleanup still needed?

How much more cleanup work is needed before removing the cleanup tag? [[User:Theophan|Rdr. Theophan]] 20:16, September 9, 2007 (PDT)

Ukrainian Orthodox Church of Canada

2007-09-10T03:13:01Z

Theophan: /* Historical Bishops of the UOCC */

{{english}}
{{diocese|
name=The Ukrainian Orthodox Church of Canada|
jurisdiction=[[Church of Constantinople|Constantinople]]|
type=Archdiocese|
founded=1918|
bishop=[[Metropolitan]] [[John (Stinka) of Winnipeg]], [[Archbishop]] [[Yurij (Kalistchuk) of Toronto]]|
see=Winnipeg, Toronto, Edmonton|
hq=Winnipeg, Manitoba, Canada|
territory=Canada|
language=Ukrainian, [[Church Slavonic]], English, French|
music=[[Kievan Chant]] & [[Galician Chant]]|
calendar=[[Julian Calendar|Julian]]|
population=10,000|
website=[http://www.uocc.ca UOCC]
}}

The '''Ukrainian Orthodox Church of Canada (UOCC)''' is a [[jurisdiction]] of the [[Ecumenical Patriarchate]] in Canada. The UOCC is based in Winnipeg, Manitoba, and has the [[Metropolitan]] Cathedral ([[Holy Trinity Ukrainian Orthodox Metropolitan Cathedral (Winnipeg, Manitioba)]]) , [[seminary]] ([[St. Andrew's College (Winnipeg, Manitoba)|St. Andrew's College]]), and central administrative office based in that city. Also the Church has [[cathedral]]s in the cities of [[Holy Trinity Ukrainian Orthodox Cathedral (Saskatoon, Saskatchewan)|Saskatoon]], [[Holy Trinity Ukrainian Orthodox Cathedral (Vancouver, British Columbia)|Vancouver]], [[St. John's Cathedral (Edmonton, Alberta)|Edmonton]], [[St. Volodymyr's Ukrainian Orthodox Cathedral (Toronto, Ontario)|Toronto]], and [[St. Sophie's Ukrainian Orthodox Cathedral (Montreal, Quebec)|Montreal]].

Currently the Church's membership is about 10,000, and the current [[primate]] is Metropolitan [[John (Stinka) of Winnipeg|John (Stinka)]].

==Origin==
Most of the ethnic Ukrainians moving to Canada in the late 19th and early 20th centuries were from Western Ukraine (predominantly from two provinces: Halychyna (aka Galicia) & Bukovyna). The settlers from Halychyna were predominatly [[Eastern Rite Catholic|Greek Catholic]]s, and were tended early on by the local [[Roman Catholic]] [[hierarch]]y due to the fact that the Vatican wanted to assimilate the Greek Catholics into the mainstream. As the Halychany were coming to Canada, a smaller group of settlers were arriving from Bukovyna who were predominatly Orthodox. These Orthodox were initially served by the [[Orthodox Church in America|Russian Orthodox Mission]] (who were part of the [[Church of Russia]]). The Russian Orthodox Mission was by then established in the northwest of North America through Alaska, and it served all the needs of the Orthodox in that area. It is also noteworthy that many native Ukrainian priests served in the Mission.

Both groups of Ukrainians desired to have a church that was truly "Ukrainian Orthodox," and a church that met their spiritual and cultural needs. This led to the creation of the ''Ukrainian Greek Orthodox Church of Canada (UGOCC)'' in July 1918, in the city of Saskatoon, Saskatchewan. This convention established not only the church, but a brotherhood to protect the church. The brotherhood (which had former Greek Catholics) condemned the [[Union of Brest-Litovsk]], which had created the Greek Catholics in Ukraine.

As soon as the Church was created, the lay leaders knew that they had to find a [[bishop]] to guide the new Church. Thus, the brotherhood approached [[Alexander (Nemolovsky) of Brussels|Archbishop Alexander (Nemolovsky)]] from the Russian Orthodox Mission in North America. Abp. Alexander was the bishop of Winnipeg at the time. He had agreed at first to become the temporary bishop of the UGOCC, but later refused due to the fact that he claimed he did not want to lead a Ukrainian Church.

Abp. Alexander was to preside over the UGOCC's first [[Sobor]] (Church council; this is a clergy-laity conference, where the bishops, [[priest]]s, and [[laity]] participate), but the Sobor still continued without a bishop, and was held on [[December 28]], 1918 (which is interesting to note that it is still recorded as ''SOBOR I''). The Sobor led to the establishment of the Church's first theological [[seminary]] in Saskatoon. Sobor II took place on [[November 27]], 1919, with the presence of an Antiochian Metropolitan, [[Germanos (Shehadi) of Zahle]].

==Formation of the Metropolitanate==
The UOCC had strong ties to the [[Ukrainian Autocephalous Orthodox Church]] after 1921, when that body was established in Ukraine. In 1951, St. Mary the Protectress Cathedral (which was not in the UOCC at that time) had invited [[Ilarion (Ohienko) of Winnipeg|Metropolitan Ilarion (Ohienko)]] to Canada to become their church's bishop, while the Consistory of the UOCC had already invited [[Archbishop]] [[Michael (Khoroshy) of Toronto|Michael (Khoroshy)]] and [[Bishop]] Platon (who reposed shortly after arriving in Canada) to come to Canada to be the Church's Metropolitan and Bishop respectively. Once the Consistory had learned of Metropolitan Ilarion's coming to Canada, they sought him out, and invited him to become Metropolitan of the UOCC. He accepted only if St. Mary the Protectress was to be accepted back into the UOCC. The Consistory agreed, and the Central and Eastern Dioceses were created with Abp. Michael heading the Eastern Diocese with its headquarters in Toronto, and Metr. Ilarion heading the Central Diocese in Winnipeg as Metropolitan.

==The UOCC Today==
In 1990, the Ukrainian Orthodox Church of Canada became a [[canonical]] church by being accepted into the [[Church of Constantinople]]. A few years later its sister church, the [[Ukrainian Orthodox Church of the USA]] joined her.

On [[January 10]], 2005, at the age of 95, [[Wasyly (Fedak) of Winnipeg|Metropolitan Wasyly (Fedak)]] reposed, three days after the Church had celebrated Christmas (Julian). His Beatitude has served in the capacity of Metropolitan and Primate for nearly twenty years. The funeral services took place on [[January 21]] and [[January 22|22]] at Holy Trinity Cathedral, and many Orthodox Christians of many nationalities paid their last respects to the former Metropolitan. Eight Bishops had gathered for the funeral including His Eminence Metr. Iakovos of Chicago, who was Representitive of Ecumenical Patriarch Bartholomew.

In July 2005, at the Twenty-first [[Sobor]] (XXI) of the UOCC, [[Archbishop]] John (Stinka) was elected ''Archbishop of Winnipeg and [[Metropolitan]] of Canada''. In late 2005, the Holy and Sacred Synod of the Ecumenical Patriarchate elected Archbishop John as the official successor to Metropolitan [[Wasyly (Fedak) of Winnipeg|Wasyly (Fedak)]]. His Eminence would be the first Canadian-born leader of the Church in her 88 year history.

On [[July 23]], 2006, Metr. John was enthroned in Holy Trinity Cathedral by His Eminence Metropolitan Soterios (Exarch of Canada, and representative of the Ecumenical Patriarch, Bartholomew). Also present were their Eminences, Abps. Yurij of Toronto, and Antony of New York-Washington (UOC of USA), and His Grace Bp. Georgije (Serbian Bishop of Canada). Also present was the Chancellor of the Orthodox Church in America's Canadian Archdiocese, the Metropolitan and Metropolitan-Emeritus of the Ukrainian Catholic Church of Canada (Lavrenty and Michael), and representatives of the Roman Catholic, Anglican, and United Churches of Canada.

Currently, the UOCC has two bishops; this number is fewer than preferred, as three bishops makes a council of bishops, and the UOCC prefers to have four bishops to help them better look after their flock. To help resolve this situation, Sobor XXI chose Very Rev. Archpriest Michael Skrumeda as bishop-elect. However, following the Sobor his consecration was postponed indefinitely and an Extraordinary Sobor will be held in August 2007 to elect at least one bishop candidate.

==Bishops and Dioceses==
In Ukrainian (Slavic) Tradition, the [[Metropolitan]] is the [[Primate]] of the Church, and then followed by the eparchial Archbishops and Bishops.

In the UOCC, the Primate and Metropolitan is styled the ''Archbishop of Winnipeg and of the Central Diocese, Metropolitan of Canada'', while the following two Diocesan bishops are always styled ''(Arch)bishop of Edmonton, and the Western Diocese'' and the ''(Arch)bishop of Toronto, and the Eastern Diocese''. When the Church has four Bishops, the fourth is always styled the ''Bishop of Saskatoon, and Vicar of the Central Diocese''. Usually the church only has four bishops, but if there is a need for more, then the titles available are ''Bishop of Montreal, and Vicar of the Eastern Diocese'', and ''Bishop of Vancouver, and the Vicar of the Western Diocese''.

The Western Diocese is comprised of the provinces of Alberta and British Columbia, and Yukon Territory and the Northwest Territories. The Central Diocese consists of the provinces of Saskatchewan and Manitoba, and Nunavut Territory. The Eastern Diocese is comprised of the provinces of Ontario, Quebec, New Brunswick, Nova Scotia, Prince Edward Island, and Newfoundland. The church has yet to establish any parishes in the three Territories or the Maritimes (New Brunswick, Nova Scotia, Prince Edward Island, and Newfoundland), although there is talk of expansion.

==Historical Bishops of the UOCC==
List of bishops who have served in the Ukrainian Orthodox Church of Canada in the past:
*Metr. Germanos (Shehadi) - (1919-1924)
*Abp. [[John (Theodorovich) of Philadelphia]] - (1924-1946)
*Abp. [[Mstyslav (Skrypnyk) of Kiev|Mstyslav (Skrypnyk)]] - (1947-1950)
*Metr. [[Ilarion (Ohienko) of Winnipeg]] - (1951-1972)
*Metr. [[Michael (Khoroshy) of Toronto]] - (1951-1977)
*Metr. [[Andrew (Metiuk) of Winnipeg]] - (1959-1985)
*Abp. [[Boris (Yakovkevych) of Edmonton]] - (1963-1984)
*Abp. [[Nicholas (Debryn) of Toronto]] - (1975-1983)
*Metr. [[Wasyly (Fedak) of Winnipeg]] (1978-2005)

===Primates===
List of Primate of the UOCC and years of primatial rule:
*Metr. Ilarion (Ohienko) - (1951-1972)
*Metr. Michael (Khoroshy) - (1972-1975)
*Metr. Andrew (Metiuk) - (1975-1985)
*Metr. Wasyly (Fedak) - (1985-2005)
*Metr. John (Stinka) - (2005-present)

==Current Bishops==
Listed here are the current bishops of the Ukrainian Orthodox Church of Canada:
*''Archbishop of Winnipeg, and of the Central Diocese, Metropolitan of Canada, Primate of the Ukrainian Orthodox Church of Canada''
**Metr. [[John (Stinka) of Winnipeg]] (1983-present), Metropolitan from 2005 to present
*''Bishop of Toronto, and the Eastern Diocese''
**Abp. [[Yurij (Kalistchuk) of Toronto]] (1989-present)

==See also==
*[[Ukrainian Orthodox Church in the USA]]

==External links==
* [http://www.uocc.ca/ Ukrainian Orthodox Church of Canada]
* [http://www.orthodoxresearchinstitute.org/articles/church_history/oleh_krawchenko_yesterday.htm History of UOCC: "Yesterday, Today and Tomorrow"] by Rt. Rev. Dr. Oleh Krawchenko from the Orthodox Research Institute
* [[w:Ukrainian Orthodox Church of Canada|"Ukrainian Orthodox Church of Canada"]] at Wikipedia
* [http://www.umanitoba.ca/colleges/st_andrews/index.htm St. Andrew's College in Winnipeg]

[[Category:Jurisdictions]]
[[Category:Dioceses]]
[[Category:Ecumenical Patriarchate Dioceses]]

Ukrainian Orthodox Church of Canada

2007-09-10T02:56:11Z

Theophan: /* Bishops and Dioceses */

{{english}}
{{diocese|
name=The Ukrainian Orthodox Church of Canada|
jurisdiction=[[Church of Constantinople|Constantinople]]|
type=Archdiocese|
founded=1918|
bishop=[[Metropolitan]] [[John (Stinka) of Winnipeg]], [[Archbishop]] [[Yurij (Kalistchuk) of Toronto]]|
see=Winnipeg, Toronto, Edmonton|
hq=Winnipeg, Manitoba, Canada|
territory=Canada|
language=Ukrainian, [[Church Slavonic]], English, French|
music=[[Kievan Chant]] & [[Galician Chant]]|
calendar=[[Julian Calendar|Julian]]|
population=10,000|
website=[http://www.uocc.ca UOCC]
}}

The '''Ukrainian Orthodox Church of Canada (UOCC)''' is a [[jurisdiction]] of the [[Ecumenical Patriarchate]] in Canada. The UOCC is based in Winnipeg, Manitoba, and has the [[Metropolitan]] Cathedral ([[Holy Trinity Ukrainian Orthodox Metropolitan Cathedral (Winnipeg, Manitioba)]]) , [[seminary]] ([[St. Andrew's College (Winnipeg, Manitoba)|St. Andrew's College]]), and central administrative office based in that city. Also the Church has [[cathedral]]s in the cities of [[Holy Trinity Ukrainian Orthodox Cathedral (Saskatoon, Saskatchewan)|Saskatoon]], [[Holy Trinity Ukrainian Orthodox Cathedral (Vancouver, British Columbia)|Vancouver]], [[St. John's Cathedral (Edmonton, Alberta)|Edmonton]], [[St. Volodymyr's Ukrainian Orthodox Cathedral (Toronto, Ontario)|Toronto]], and [[St. Sophie's Ukrainian Orthodox Cathedral (Montreal, Quebec)|Montreal]].

Currently the Church's membership is about 10,000, and the current [[primate]] is Metropolitan [[John (Stinka) of Winnipeg|John (Stinka)]].

==Origin==
Most of the ethnic Ukrainians moving to Canada in the late 19th and early 20th centuries were from Western Ukraine (predominantly from two provinces: Halychyna (aka Galicia) & Bukovyna). The settlers from Halychyna were predominatly [[Eastern Rite Catholic|Greek Catholic]]s, and were tended early on by the local [[Roman Catholic]] [[hierarch]]y due to the fact that the Vatican wanted to assimilate the Greek Catholics into the mainstream. As the Halychany were coming to Canada, a smaller group of settlers were arriving from Bukovyna who were predominatly Orthodox. These Orthodox were initially served by the [[Orthodox Church in America|Russian Orthodox Mission]] (who were part of the [[Church of Russia]]). The Russian Orthodox Mission was by then established in the northwest of North America through Alaska, and it served all the needs of the Orthodox in that area. It is also noteworthy that many native Ukrainian priests served in the Mission.

Both groups of Ukrainians desired to have a church that was truly "Ukrainian Orthodox," and a church that met their spiritual and cultural needs. This led to the creation of the ''Ukrainian Greek Orthodox Church of Canada (UGOCC)'' in July 1918, in the city of Saskatoon, Saskatchewan. This convention established not only the church, but a brotherhood to protect the church. The brotherhood (which had former Greek Catholics) condemned the [[Union of Brest-Litovsk]], which had created the Greek Catholics in Ukraine.

As soon as the Church was created, the lay leaders knew that they had to find a [[bishop]] to guide the new Church. Thus, the brotherhood approached [[Alexander (Nemolovsky) of Brussels|Archbishop Alexander (Nemolovsky)]] from the Russian Orthodox Mission in North America. Abp. Alexander was the bishop of Winnipeg at the time. He had agreed at first to become the temporary bishop of the UGOCC, but later refused due to the fact that he claimed he did not want to lead a Ukrainian Church.

Abp. Alexander was to preside over the UGOCC's first [[Sobor]] (Church council; this is a clergy-laity conference, where the bishops, [[priest]]s, and [[laity]] participate), but the Sobor still continued without a bishop, and was held on [[December 28]], 1918 (which is interesting to note that it is still recorded as ''SOBOR I''). The Sobor led to the establishment of the Church's first theological [[seminary]] in Saskatoon. Sobor II took place on [[November 27]], 1919, with the presence of an Antiochian Metropolitan, [[Germanos (Shehadi) of Zahle]].

==Formation of the Metropolitanate==
The UOCC had strong ties to the [[Ukrainian Autocephalous Orthodox Church]] after 1921, when that body was established in Ukraine. In 1951, St. Mary the Protectress Cathedral (which was not in the UOCC at that time) had invited [[Ilarion (Ohienko) of Winnipeg|Metropolitan Ilarion (Ohienko)]] to Canada to become their church's bishop, while the Consistory of the UOCC had already invited [[Archbishop]] [[Michael (Khoroshy) of Toronto|Michael (Khoroshy)]] and [[Bishop]] Platon (who reposed shortly after arriving in Canada) to come to Canada to be the Church's Metropolitan and Bishop respectively. Once the Consistory had learned of Metropolitan Ilarion's coming to Canada, they sought him out, and invited him to become Metropolitan of the UOCC. He accepted only if St. Mary the Protectress was to be accepted back into the UOCC. The Consistory agreed, and the Central and Eastern Dioceses were created with Abp. Michael heading the Eastern Diocese with its headquarters in Toronto, and Metr. Ilarion heading the Central Diocese in Winnipeg as Metropolitan.

==The UOCC Today==
In 1990, the Ukrainian Orthodox Church of Canada became a [[canonical]] church by being accepted into the [[Church of Constantinople]]. A few years later its sister church, the [[Ukrainian Orthodox Church of the USA]] joined her.

On [[January 10]], 2005, at the age of 95, [[Wasyly (Fedak) of Winnipeg|Metropolitan Wasyly (Fedak)]] reposed, three days after the Church had celebrated Christmas (Julian). His Beatitude has served in the capacity of Metropolitan and Primate for nearly twenty years. The funeral services took place on [[January 21]] and [[January 22|22]] at Holy Trinity Cathedral, and many Orthodox Christians of many nationalities paid their last respects to the former Metropolitan. Eight Bishops had gathered for the funeral including His Eminence Metr. Iakovos of Chicago, who was Representitive of Ecumenical Patriarch Bartholomew.

In July 2005, at the Twenty-first [[Sobor]] (XXI) of the UOCC, [[Archbishop]] John (Stinka) was elected ''Archbishop of Winnipeg and [[Metropolitan]] of Canada''. In late 2005, the Holy and Sacred Synod of the Ecumenical Patriarchate elected Archbishop John as the official successor to Metropolitan [[Wasyly (Fedak) of Winnipeg|Wasyly (Fedak)]]. His Eminence would be the first Canadian-born leader of the Church in her 88 year history.

On [[July 23]], 2006, Metr. John was enthroned in Holy Trinity Cathedral by His Eminence Metropolitan Soterios (Exarch of Canada, and representative of the Ecumenical Patriarch, Bartholomew). Also present were their Eminences, Abps. Yurij of Toronto, and Antony of New York-Washington (UOC of USA), and His Grace Bp. Georgije (Serbian Bishop of Canada). Also present was the Chancellor of the Orthodox Church in America's Canadian Archdiocese, the Metropolitan and Metropolitan-Emeritus of the Ukrainian Catholic Church of Canada (Lavrenty and Michael), and representatives of the Roman Catholic, Anglican, and United Churches of Canada.

Currently, the UOCC has two bishops; this number is fewer than preferred, as three bishops makes a council of bishops, and the UOCC prefers to have four bishops to help them better look after their flock. To help resolve this situation, Sobor XXI chose Very Rev. Archpriest Michael Skrumeda as bishop-elect. However, following the Sobor his consecration was postponed indefinitely and an Extraordinary Sobor will be held in August 2007 to elect at least one bishop candidate.

==Bishops and Dioceses==
In Ukrainian (Slavic) Tradition, the [[Metropolitan]] is the [[Primate]] of the Church, and then followed by the eparchial Archbishops and Bishops.

In the UOCC, the Primate and Metropolitan is styled the ''Archbishop of Winnipeg and of the Central Diocese, Metropolitan of Canada'', while the following two Diocesan bishops are always styled ''(Arch)bishop of Edmonton, and the Western Diocese'' and the ''(Arch)bishop of Toronto, and the Eastern Diocese''. When the Church has four Bishops, the fourth is always styled the ''Bishop of Saskatoon, and Vicar of the Central Diocese''. Usually the church only has four bishops, but if there is a need for more, then the titles available are ''Bishop of Montreal, and Vicar of the Eastern Diocese'', and ''Bishop of Vancouver, and the Vicar of the Western Diocese''.

The Western Diocese is comprised of the provinces of Alberta and British Columbia, and Yukon Territory and the Northwest Territories. The Central Diocese consists of the provinces of Saskatchewan and Manitoba, and Nunavut Territory. The Eastern Diocese is comprised of the provinces of Ontario, Quebec, New Brunswick, Nova Scotia, Prince Edward Island, and Newfoundland. The church has yet to establish any parishes in the three Territories or the Maritimes (New Brunswick, Nova Scotia, Prince Edward Island, and Newfoundland), although there is talk of expansion.

==Historical Bishops of the UOCC==
List of bishops who have served in the Ukrainian Orthodox Church of Canada in the past:
*Metr. Germanos (Shehadi) - (1919-1924);
*Abp. [[John (Theodorovich) of Philadelphia]] - (1924-1946);
*Abp. [[Mstyslav (Skrypnyk) of Kiev|Mstyslav (Skrypnyk)]] - (1947-1950);
*Metr. [[Ilarion (Ohienko) of Winnipeg]] - (1951-1972);
*Metr. [[Michael (Khoroshy) of Toronto]] - (1951-1977);
*Metr. [[Andrew (Metiuk) of Winnipeg]] - (1959-1985);
*Abp. [[Boris (Yakovkevych) of Edmonton]] - (1963-1984);
*Abp. [[Nicholas (Debryn) of Toronto]] - (1975-1983);
*Metr. [[Wasyly (Fedak) of Winnipeg]] (1978-2005);

===Primates===
List of Primate of the UOCC and years of primatial rule:
*Metr. Ilarion (Ohienko) - (1951-1972)
*Metr. Michael (Khoroshy) - (1972-1975)
*Metr. Andrew (Metiuk) - (1975-1985)
*Metr. Wasyly (Fedak) - (1985-2005)
*Metr. John (Stinka) - (2005-present)

==Current Bishops==
Listed here are the current bishops of the Ukrainian Orthodox Church of Canada:
*''Archbishop of Winnipeg, and of the Central Diocese, Metropolitan of Canada, Primate of the Ukrainian Orthodox Church of Canada''
**Metr. [[John (Stinka) of Winnipeg]] (1983-present), Metropolitan from 2005 to present
*''Bishop of Toronto, and the Eastern Diocese''
**Abp. [[Yurij (Kalistchuk) of Toronto]] (1989-present)

==See also==
*[[Ukrainian Orthodox Church in the USA]]

==External links==
* [http://www.uocc.ca/ Ukrainian Orthodox Church of Canada]
* [http://www.orthodoxresearchinstitute.org/articles/church_history/oleh_krawchenko_yesterday.htm History of UOCC: "Yesterday, Today and Tomorrow"] by Rt. Rev. Dr. Oleh Krawchenko from the Orthodox Research Institute
* [[w:Ukrainian Orthodox Church of Canada|"Ukrainian Orthodox Church of Canada"]] at Wikipedia
* [http://www.umanitoba.ca/colleges/st_andrews/index.htm St. Andrew's College in Winnipeg]

[[Category:Jurisdictions]]
[[Category:Dioceses]]
[[Category:Ecumenical Patriarchate Dioceses]]

Ukrainian Orthodox Church of Canada

2007-09-10T02:52:03Z

Theophan: /* The UOCC Today */

{{english}}
{{diocese|
name=The Ukrainian Orthodox Church of Canada|
jurisdiction=[[Church of Constantinople|Constantinople]]|
type=Archdiocese|
founded=1918|
bishop=[[Metropolitan]] [[John (Stinka) of Winnipeg]], [[Archbishop]] [[Yurij (Kalistchuk) of Toronto]]|
see=Winnipeg, Toronto, Edmonton|
hq=Winnipeg, Manitoba, Canada|
territory=Canada|
language=Ukrainian, [[Church Slavonic]], English, French|
music=[[Kievan Chant]] & [[Galician Chant]]|
calendar=[[Julian Calendar|Julian]]|
population=10,000|
website=[http://www.uocc.ca UOCC]
}}

The '''Ukrainian Orthodox Church of Canada (UOCC)''' is a [[jurisdiction]] of the [[Ecumenical Patriarchate]] in Canada. The UOCC is based in Winnipeg, Manitoba, and has the [[Metropolitan]] Cathedral ([[Holy Trinity Ukrainian Orthodox Metropolitan Cathedral (Winnipeg, Manitioba)]]) , [[seminary]] ([[St. Andrew's College (Winnipeg, Manitoba)|St. Andrew's College]]), and central administrative office based in that city. Also the Church has [[cathedral]]s in the cities of [[Holy Trinity Ukrainian Orthodox Cathedral (Saskatoon, Saskatchewan)|Saskatoon]], [[Holy Trinity Ukrainian Orthodox Cathedral (Vancouver, British Columbia)|Vancouver]], [[St. John's Cathedral (Edmonton, Alberta)|Edmonton]], [[St. Volodymyr's Ukrainian Orthodox Cathedral (Toronto, Ontario)|Toronto]], and [[St. Sophie's Ukrainian Orthodox Cathedral (Montreal, Quebec)|Montreal]].

Currently the Church's membership is about 10,000, and the current [[primate]] is Metropolitan [[John (Stinka) of Winnipeg|John (Stinka)]].

==Origin==
Most of the ethnic Ukrainians moving to Canada in the late 19th and early 20th centuries were from Western Ukraine (predominantly from two provinces: Halychyna (aka Galicia) & Bukovyna). The settlers from Halychyna were predominatly [[Eastern Rite Catholic|Greek Catholic]]s, and were tended early on by the local [[Roman Catholic]] [[hierarch]]y due to the fact that the Vatican wanted to assimilate the Greek Catholics into the mainstream. As the Halychany were coming to Canada, a smaller group of settlers were arriving from Bukovyna who were predominatly Orthodox. These Orthodox were initially served by the [[Orthodox Church in America|Russian Orthodox Mission]] (who were part of the [[Church of Russia]]). The Russian Orthodox Mission was by then established in the northwest of North America through Alaska, and it served all the needs of the Orthodox in that area. It is also noteworthy that many native Ukrainian priests served in the Mission.

Both groups of Ukrainians desired to have a church that was truly "Ukrainian Orthodox," and a church that met their spiritual and cultural needs. This led to the creation of the ''Ukrainian Greek Orthodox Church of Canada (UGOCC)'' in July 1918, in the city of Saskatoon, Saskatchewan. This convention established not only the church, but a brotherhood to protect the church. The brotherhood (which had former Greek Catholics) condemned the [[Union of Brest-Litovsk]], which had created the Greek Catholics in Ukraine.

As soon as the Church was created, the lay leaders knew that they had to find a [[bishop]] to guide the new Church. Thus, the brotherhood approached [[Alexander (Nemolovsky) of Brussels|Archbishop Alexander (Nemolovsky)]] from the Russian Orthodox Mission in North America. Abp. Alexander was the bishop of Winnipeg at the time. He had agreed at first to become the temporary bishop of the UGOCC, but later refused due to the fact that he claimed he did not want to lead a Ukrainian Church.

Abp. Alexander was to preside over the UGOCC's first [[Sobor]] (Church council; this is a clergy-laity conference, where the bishops, [[priest]]s, and [[laity]] participate), but the Sobor still continued without a bishop, and was held on [[December 28]], 1918 (which is interesting to note that it is still recorded as ''SOBOR I''). The Sobor led to the establishment of the Church's first theological [[seminary]] in Saskatoon. Sobor II took place on [[November 27]], 1919, with the presence of an Antiochian Metropolitan, [[Germanos (Shehadi) of Zahle]].

==Formation of the Metropolitanate==
The UOCC had strong ties to the [[Ukrainian Autocephalous Orthodox Church]] after 1921, when that body was established in Ukraine. In 1951, St. Mary the Protectress Cathedral (which was not in the UOCC at that time) had invited [[Ilarion (Ohienko) of Winnipeg|Metropolitan Ilarion (Ohienko)]] to Canada to become their church's bishop, while the Consistory of the UOCC had already invited [[Archbishop]] [[Michael (Khoroshy) of Toronto|Michael (Khoroshy)]] and [[Bishop]] Platon (who reposed shortly after arriving in Canada) to come to Canada to be the Church's Metropolitan and Bishop respectively. Once the Consistory had learned of Metropolitan Ilarion's coming to Canada, they sought him out, and invited him to become Metropolitan of the UOCC. He accepted only if St. Mary the Protectress was to be accepted back into the UOCC. The Consistory agreed, and the Central and Eastern Dioceses were created with Abp. Michael heading the Eastern Diocese with its headquarters in Toronto, and Metr. Ilarion heading the Central Diocese in Winnipeg as Metropolitan.

==The UOCC Today==
In 1990, the Ukrainian Orthodox Church of Canada became a [[canonical]] church by being accepted into the [[Church of Constantinople]]. A few years later its sister church, the [[Ukrainian Orthodox Church of the USA]] joined her.

On [[January 10]], 2005, at the age of 95, [[Wasyly (Fedak) of Winnipeg|Metropolitan Wasyly (Fedak)]] reposed, three days after the Church had celebrated Christmas (Julian). His Beatitude has served in the capacity of Metropolitan and Primate for nearly twenty years. The funeral services took place on [[January 21]] and [[January 22|22]] at Holy Trinity Cathedral, and many Orthodox Christians of many nationalities paid their last respects to the former Metropolitan. Eight Bishops had gathered for the funeral including His Eminence Metr. Iakovos of Chicago, who was Representitive of Ecumenical Patriarch Bartholomew.

In July 2005, at the Twenty-first [[Sobor]] (XXI) of the UOCC, [[Archbishop]] John (Stinka) was elected ''Archbishop of Winnipeg and [[Metropolitan]] of Canada''. In late 2005, the Holy and Sacred Synod of the Ecumenical Patriarchate elected Archbishop John as the official successor to Metropolitan [[Wasyly (Fedak) of Winnipeg|Wasyly (Fedak)]]. His Eminence would be the first Canadian-born leader of the Church in her 88 year history.

On [[July 23]], 2006, Metr. John was enthroned in Holy Trinity Cathedral by His Eminence Metropolitan Soterios (Exarch of Canada, and representative of the Ecumenical Patriarch, Bartholomew). Also present were their Eminences, Abps. Yurij of Toronto, and Antony of New York-Washington (UOC of USA), and His Grace Bp. Georgije (Serbian Bishop of Canada). Also present was the Chancellor of the Orthodox Church in America's Canadian Archdiocese, the Metropolitan and Metropolitan-Emeritus of the Ukrainian Catholic Church of Canada (Lavrenty and Michael), and representatives of the Roman Catholic, Anglican, and United Churches of Canada.

Currently, the UOCC has two bishops; this number is fewer than preferred, as three bishops makes a council of bishops, and the UOCC prefers to have four bishops to help them better look after their flock. To help resolve this situation, Sobor XXI chose Very Rev. Archpriest Michael Skrumeda as bishop-elect. However, following the Sobor his consecration was postponed indefinitely and an Extraordinary Sobor will be held in August 2007 to elect at least one bishop candidate.

==Bishops and Dioceses==
In Ukrainian (Slavic) Tradition, the [[Metropolitan]] is the [[Primate]] of the Church, and then followed by the eparchial Archbishops and Bishops.

In the UOCC, the Primate and Metropolitan is styled the ''Archbishop of Winnipeg and of the Central Diocese, Metropolitan of Canada'', while the following two Diocesan bishops are always styled ''(Arch)bishop of Edmonton, and the Western Diocese'' and the ''(Arch)bishop of Toronto, and the Eastern Diocese''. When the Church has four Bishops, the fourth is always styled the ''Bishop of Saskatoon, and Vicar of the Central Diocese''. Usually the church only has four bishops, but if there is a need for more, then the titles available are ''Bishop of Montreal, and Vicar of the Eastern Diocese'', and ''Bishop of Vancouver, and the Vicar of the Western Diocese''.

The Western Diocese are the provinces of Alberta and British Columbia, and Yukon Territory and the Northwest Territories. The Central Diocese are the provinces of Saskatchewan and Manitoba, and Nunavut Territory. The Eastern Diocese are the provinces of Ontario, Quebec, New Brunswick, Nova Scotia, Prince Edward Island, and Newfoundland. It should be noted however that the church has yet to establish any parishes in the three Territories or the Maritimes (New Brunswick, Nova Scotia, Prince Edward Island, and Newfoundland), although there is talk of expansion.

==Historical Bishops of the UOCC==
List of bishops who have served in the Ukrainian Orthodox Church of Canada in the past:
*Metr. Germanos (Shehadi) - (1919-1924);
*Abp. [[John (Theodorovich) of Philadelphia]] - (1924-1946);
*Abp. [[Mstyslav (Skrypnyk) of Kiev|Mstyslav (Skrypnyk)]] - (1947-1950);
*Metr. [[Ilarion (Ohienko) of Winnipeg]] - (1951-1972);
*Metr. [[Michael (Khoroshy) of Toronto]] - (1951-1977);
*Metr. [[Andrew (Metiuk) of Winnipeg]] - (1959-1985);
*Abp. [[Boris (Yakovkevych) of Edmonton]] - (1963-1984);
*Abp. [[Nicholas (Debryn) of Toronto]] - (1975-1983);
*Metr. [[Wasyly (Fedak) of Winnipeg]] (1978-2005);

===Primates===
List of Primate of the UOCC and years of primatial rule:
*Metr. Ilarion (Ohienko) - (1951-1972)
*Metr. Michael (Khoroshy) - (1972-1975)
*Metr. Andrew (Metiuk) - (1975-1985)
*Metr. Wasyly (Fedak) - (1985-2005)
*Metr. John (Stinka) - (2005-present)

==Current Bishops==
Listed here are the current bishops of the Ukrainian Orthodox Church of Canada:
*''Archbishop of Winnipeg, and of the Central Diocese, Metropolitan of Canada, Primate of the Ukrainian Orthodox Church of Canada''
**Metr. [[John (Stinka) of Winnipeg]] (1983-present), Metropolitan from 2005 to present
*''Bishop of Toronto, and the Eastern Diocese''
**Abp. [[Yurij (Kalistchuk) of Toronto]] (1989-present)

==See also==
*[[Ukrainian Orthodox Church in the USA]]

==External links==
* [http://www.uocc.ca/ Ukrainian Orthodox Church of Canada]
* [http://www.orthodoxresearchinstitute.org/articles/church_history/oleh_krawchenko_yesterday.htm History of UOCC: "Yesterday, Today and Tomorrow"] by Rt. Rev. Dr. Oleh Krawchenko from the Orthodox Research Institute
* [[w:Ukrainian Orthodox Church of Canada|"Ukrainian Orthodox Church of Canada"]] at Wikipedia
* [http://www.umanitoba.ca/colleges/st_andrews/index.htm St. Andrew's College in Winnipeg]

[[Category:Jurisdictions]]
[[Category:Dioceses]]
[[Category:Ecumenical Patriarchate Dioceses]]

Ukrainian Orthodox Church of Canada

2007-09-10T02:48:57Z

Theophan: /* Formation of the Metropolitanate */ cleanup

{{english}}
{{diocese|
name=The Ukrainian Orthodox Church of Canada|
jurisdiction=[[Church of Constantinople|Constantinople]]|
type=Archdiocese|
founded=1918|
bishop=[[Metropolitan]] [[John (Stinka) of Winnipeg]], [[Archbishop]] [[Yurij (Kalistchuk) of Toronto]]|
see=Winnipeg, Toronto, Edmonton|
hq=Winnipeg, Manitoba, Canada|
territory=Canada|
language=Ukrainian, [[Church Slavonic]], English, French|
music=[[Kievan Chant]] & [[Galician Chant]]|
calendar=[[Julian Calendar|Julian]]|
population=10,000|
website=[http://www.uocc.ca UOCC]
}}

The '''Ukrainian Orthodox Church of Canada (UOCC)''' is a [[jurisdiction]] of the [[Ecumenical Patriarchate]] in Canada. The UOCC is based in Winnipeg, Manitoba, and has the [[Metropolitan]] Cathedral ([[Holy Trinity Ukrainian Orthodox Metropolitan Cathedral (Winnipeg, Manitioba)]]) , [[seminary]] ([[St. Andrew's College (Winnipeg, Manitoba)|St. Andrew's College]]), and central administrative office based in that city. Also the Church has [[cathedral]]s in the cities of [[Holy Trinity Ukrainian Orthodox Cathedral (Saskatoon, Saskatchewan)|Saskatoon]], [[Holy Trinity Ukrainian Orthodox Cathedral (Vancouver, British Columbia)|Vancouver]], [[St. John's Cathedral (Edmonton, Alberta)|Edmonton]], [[St. Volodymyr's Ukrainian Orthodox Cathedral (Toronto, Ontario)|Toronto]], and [[St. Sophie's Ukrainian Orthodox Cathedral (Montreal, Quebec)|Montreal]].

Currently the Church's membership is about 10,000, and the current [[primate]] is Metropolitan [[John (Stinka) of Winnipeg|John (Stinka)]].

==Origin==
Most of the ethnic Ukrainians moving to Canada in the late 19th and early 20th centuries were from Western Ukraine (predominantly from two provinces: Halychyna (aka Galicia) & Bukovyna). The settlers from Halychyna were predominatly [[Eastern Rite Catholic|Greek Catholic]]s, and were tended early on by the local [[Roman Catholic]] [[hierarch]]y due to the fact that the Vatican wanted to assimilate the Greek Catholics into the mainstream. As the Halychany were coming to Canada, a smaller group of settlers were arriving from Bukovyna who were predominatly Orthodox. These Orthodox were initially served by the [[Orthodox Church in America|Russian Orthodox Mission]] (who were part of the [[Church of Russia]]). The Russian Orthodox Mission was by then established in the northwest of North America through Alaska, and it served all the needs of the Orthodox in that area. It is also noteworthy that many native Ukrainian priests served in the Mission.

Both groups of Ukrainians desired to have a church that was truly "Ukrainian Orthodox," and a church that met their spiritual and cultural needs. This led to the creation of the ''Ukrainian Greek Orthodox Church of Canada (UGOCC)'' in July 1918, in the city of Saskatoon, Saskatchewan. This convention established not only the church, but a brotherhood to protect the church. The brotherhood (which had former Greek Catholics) condemned the [[Union of Brest-Litovsk]], which had created the Greek Catholics in Ukraine.

As soon as the Church was created, the lay leaders knew that they had to find a [[bishop]] to guide the new Church. Thus, the brotherhood approached [[Alexander (Nemolovsky) of Brussels|Archbishop Alexander (Nemolovsky)]] from the Russian Orthodox Mission in North America. Abp. Alexander was the bishop of Winnipeg at the time. He had agreed at first to become the temporary bishop of the UGOCC, but later refused due to the fact that he claimed he did not want to lead a Ukrainian Church.

Abp. Alexander was to preside over the UGOCC's first [[Sobor]] (Church council; this is a clergy-laity conference, where the bishops, [[priest]]s, and [[laity]] participate), but the Sobor still continued without a bishop, and was held on [[December 28]], 1918 (which is interesting to note that it is still recorded as ''SOBOR I''). The Sobor led to the establishment of the Church's first theological [[seminary]] in Saskatoon. Sobor II took place on [[November 27]], 1919, with the presence of an Antiochian Metropolitan, [[Germanos (Shehadi) of Zahle]].

==Formation of the Metropolitanate==
The UOCC had strong ties to the [[Ukrainian Autocephalous Orthodox Church]] after 1921, when that body was established in Ukraine. In 1951, St. Mary the Protectress Cathedral (which was not in the UOCC at that time) had invited [[Ilarion (Ohienko) of Winnipeg|Metropolitan Ilarion (Ohienko)]] to Canada to become their church's bishop, while the Consistory of the UOCC had already invited [[Archbishop]] [[Michael (Khoroshy) of Toronto|Michael (Khoroshy)]] and [[Bishop]] Platon (who reposed shortly after arriving in Canada) to come to Canada to be the Church's Metropolitan and Bishop respectively. Once the Consistory had learned of Metropolitan Ilarion's coming to Canada, they sought him out, and invited him to become Metropolitan of the UOCC. He accepted only if St. Mary the Protectress was to be accepted back into the UOCC. The Consistory agreed, and the Central and Eastern Dioceses were created with Abp. Michael heading the Eastern Diocese with its headquarters in Toronto, and Metr. Ilarion heading the Central Diocese in Winnipeg as Metropolitan.

==The UOCC Today==
In 1990, the Ukrainian Orthodox Church of Canada became a [[canonical]] church by being accepted into the [[Church of Constantinople]]. A few years later its sister church, the [[Ukrainian Orthodox Church of the USA]] joined her.

On [[January 10]], 2005, at the age of 95, [[Wasyly (Fedak) of Winnipeg|Metropolitan Wasyly (Fedak)]] reposed, three days after the Church had celebrated Christmas (Julian). His Beatitude has served in the capacity of Metropolitan and Primate for nearly twenty years. The funeral services took place on [[January 21]] and [[January 22|22]] at Holy Trinity Cathedral, and many Orthodox Christians of many nationalities paid their last respects to the former Metropolitan. Eight Bishops had gathered for the funeral including His Eminence Metr. Iakovos of Chicago, who was Representitive of Ecumenical Patriarch Bartholomew.

In July 2005, at the Twenty-first [[Sobor]] (XXI) of the UOCC, [[Archbishop]] John (Stinka) was elected ''Archbishop of Winnipeg and [[Metropolitan]] of Canada''. In late 2005, the Holy and Sacred Synod of the Ecumenical Patriarchate elected Archbishop John as the official successor to Metropolitan [[Wasyly (Fedak) of Winnipeg|Wasyly (Fedak)]]. His Eminence would be the first Canadian-born leader of the Church in her 88 year history.

On [[July 23]], 2006, Metr. John was enthroned in Holy Trinity Cathedral by His Eminence Metropolitan Soterios (Exarch of Canada, and representative of the Ecumenical Patriarch, Bartholomew). Also present were their Eminences, Abps. Yurij of Toronto, and Antony of New York-Washington (UOC of USA), and His Grace Bp. Georgije (Serbian Bishop of Canada). Also present was the Chancellor of the Orthodox Church in America's Canadian Archdiocese, the Metropolitan and Metropolitan-Emeritus of the Ukrainian Catholic Church of Canada (Lavrenty and Michael),and representatives of the Roman Catholic, Anglican, and United Churches of Canada.

Currently, the UOCC has two bishops; this number is fewer than preferred, as three bishops makes a council of bishops, and the UOCC prefers to have four bishops to help them better look after their flock. To help resolve this situation, Sobor XXI chose Very Rev. Archpriest Michael Skrumeda as bishop-elect. However, following the Sobor his consecration was postponed indefinitely and an Extraordinary Sobor will be held in August 2007 to elect at least one bishop candidate.

==Bishops and Dioceses==
In Ukrainian (Slavic) Tradition, the [[Metropolitan]] is the [[Primate]] of the Church, and then followed by the eparchial Archbishops and Bishops.

In the UOCC, the Primate and Metropolitan is styled the ''Archbishop of Winnipeg and of the Central Diocese, Metropolitan of Canada'', while the following two Diocesan bishops are always styled ''(Arch)bishop of Edmonton, and the Western Diocese'' and the ''(Arch)bishop of Toronto, and the Eastern Diocese''. When the Church has four Bishops, the fourth is always styled the ''Bishop of Saskatoon, and Vicar of the Central Diocese''. Usually the church only has four bishops, but if there is a need for more, then the titles available are ''Bishop of Montreal, and Vicar of the Eastern Diocese'', and ''Bishop of Vancouver, and the Vicar of the Western Diocese''.

The Western Diocese are the provinces of Alberta and British Columbia, and Yukon Territory and the Northwest Territories. The Central Diocese are the provinces of Saskatchewan and Manitoba, and Nunavut Territory. The Eastern Diocese are the provinces of Ontario, Quebec, New Brunswick, Nova Scotia, Prince Edward Island, and Newfoundland. It should be noted however that the church has yet to establish any parishes in the three Territories or the Maritimes (New Brunswick, Nova Scotia, Prince Edward Island, and Newfoundland), although there is talk of expansion.

==Historical Bishops of the UOCC==
List of bishops who have served in the Ukrainian Orthodox Church of Canada in the past:
*Metr. Germanos (Shehadi) - (1919-1924);
*Abp. [[John (Theodorovich) of Philadelphia]] - (1924-1946);
*Abp. [[Mstyslav (Skrypnyk) of Kiev|Mstyslav (Skrypnyk)]] - (1947-1950);
*Metr. [[Ilarion (Ohienko) of Winnipeg]] - (1951-1972);
*Metr. [[Michael (Khoroshy) of Toronto]] - (1951-1977);
*Metr. [[Andrew (Metiuk) of Winnipeg]] - (1959-1985);
*Abp. [[Boris (Yakovkevych) of Edmonton]] - (1963-1984);
*Abp. [[Nicholas (Debryn) of Toronto]] - (1975-1983);
*Metr. [[Wasyly (Fedak) of Winnipeg]] (1978-2005);

===Primates===
List of Primate of the UOCC and years of primatial rule:
*Metr. Ilarion (Ohienko) - (1951-1972)
*Metr. Michael (Khoroshy) - (1972-1975)
*Metr. Andrew (Metiuk) - (1975-1985)
*Metr. Wasyly (Fedak) - (1985-2005)
*Metr. John (Stinka) - (2005-present)

==Current Bishops==
Listed here are the current bishops of the Ukrainian Orthodox Church of Canada:
*''Archbishop of Winnipeg, and of the Central Diocese, Metropolitan of Canada, Primate of the Ukrainian Orthodox Church of Canada''
**Metr. [[John (Stinka) of Winnipeg]] (1983-present), Metropolitan from 2005 to present
*''Bishop of Toronto, and the Eastern Diocese''
**Abp. [[Yurij (Kalistchuk) of Toronto]] (1989-present)

==See also==
*[[Ukrainian Orthodox Church in the USA]]

==External links==
* [http://www.uocc.ca/ Ukrainian Orthodox Church of Canada]
* [http://www.orthodoxresearchinstitute.org/articles/church_history/oleh_krawchenko_yesterday.htm History of UOCC: "Yesterday, Today and Tomorrow"] by Rt. Rev. Dr. Oleh Krawchenko from the Orthodox Research Institute
* [[w:Ukrainian Orthodox Church of Canada|"Ukrainian Orthodox Church of Canada"]] at Wikipedia
* [http://www.umanitoba.ca/colleges/st_andrews/index.htm St. Andrew's College in Winnipeg]

[[Category:Jurisdictions]]
[[Category:Dioceses]]
[[Category:Ecumenical Patriarchate Dioceses]]

Ukrainian Orthodox Church of Canada

2007-09-10T02:47:20Z

Theophan: /* Genesis */ slight cleanup

{{english}}
{{diocese|
name=The Ukrainian Orthodox Church of Canada|
jurisdiction=[[Church of Constantinople|Constantinople]]|
type=Archdiocese|
founded=1918|
bishop=[[Metropolitan]] [[John (Stinka) of Winnipeg]], [[Archbishop]] [[Yurij (Kalistchuk) of Toronto]]|
see=Winnipeg, Toronto, Edmonton|
hq=Winnipeg, Manitoba, Canada|
territory=Canada|
language=Ukrainian, [[Church Slavonic]], English, French|
music=[[Kievan Chant]] & [[Galician Chant]]|
calendar=[[Julian Calendar|Julian]]|
population=10,000|
website=[http://www.uocc.ca UOCC]
}}

The '''Ukrainian Orthodox Church of Canada (UOCC)''' is a [[jurisdiction]] of the [[Ecumenical Patriarchate]] in Canada. The UOCC is based in Winnipeg, Manitoba, and has the [[Metropolitan]] Cathedral ([[Holy Trinity Ukrainian Orthodox Metropolitan Cathedral (Winnipeg, Manitioba)]]) , [[seminary]] ([[St. Andrew's College (Winnipeg, Manitoba)|St. Andrew's College]]), and central administrative office based in that city. Also the Church has [[cathedral]]s in the cities of [[Holy Trinity Ukrainian Orthodox Cathedral (Saskatoon, Saskatchewan)|Saskatoon]], [[Holy Trinity Ukrainian Orthodox Cathedral (Vancouver, British Columbia)|Vancouver]], [[St. John's Cathedral (Edmonton, Alberta)|Edmonton]], [[St. Volodymyr's Ukrainian Orthodox Cathedral (Toronto, Ontario)|Toronto]], and [[St. Sophie's Ukrainian Orthodox Cathedral (Montreal, Quebec)|Montreal]].

Currently the Church's membership is about 10,000, and the current [[primate]] is Metropolitan [[John (Stinka) of Winnipeg|John (Stinka)]].

==Origin==
Most of the ethnic Ukrainians moving to Canada in the late 19th and early 20th centuries were from Western Ukraine (predominantly from two provinces: Halychyna (aka Galicia) & Bukovyna). The settlers from Halychyna were predominatly [[Eastern Rite Catholic|Greek Catholic]]s, and were tended early on by the local [[Roman Catholic]] [[hierarch]]y due to the fact that the Vatican wanted to assimilate the Greek Catholics into the mainstream. As the Halychany were coming to Canada, a smaller group of settlers were arriving from Bukovyna who were predominatly Orthodox. These Orthodox were initially served by the [[Orthodox Church in America|Russian Orthodox Mission]] (who were part of the [[Church of Russia]]). The Russian Orthodox Mission was by then established in the northwest of North America through Alaska, and it served all the needs of the Orthodox in that area. It is also noteworthy that many native Ukrainian priests served in the Mission.

Both groups of Ukrainians desired to have a church that was truly "Ukrainian Orthodox," and a church that met their spiritual and cultural needs. This led to the creation of the ''Ukrainian Greek Orthodox Church of Canada (UGOCC)'' in July 1918, in the city of Saskatoon, Saskatchewan. This convention established not only the church, but a brotherhood to protect the church. The brotherhood (which had former Greek Catholics) condemned the [[Union of Brest-Litovsk]], which had created the Greek Catholics in Ukraine.

As soon as the Church was created, the lay leaders knew that they had to find a [[bishop]] to guide the new Church. Thus, the brotherhood approached [[Alexander (Nemolovsky) of Brussels|Archbishop Alexander (Nemolovsky)]] from the Russian Orthodox Mission in North America. Abp. Alexander was the bishop of Winnipeg at the time. He had agreed at first to become the temporary bishop of the UGOCC, but later refused due to the fact that he claimed he did not want to lead a Ukrainian Church.

Abp. Alexander was to preside over the UGOCC's first [[Sobor]] (Church council; this is a clergy-laity conference, where the bishops, [[priest]]s, and [[laity]] participate), but the Sobor still continued without a bishop, and was held on [[December 28]], 1918 (which is interesting to note that it is still recorded as ''SOBOR I''). The Sobor led to the establishment of the Church's first theological [[seminary]] in Saskatoon. Sobor II took place on [[November 27]], 1919, with the presence of an Antiochian Metropolitan, [[Germanos (Shehadi) of Zahle]].

==Formation of the Metropolitanate==
The UOCC had strong ties to the [[Ukrainian Autocephalous Orthodox Church]] after 1921, when that body was established in Ukraine. In 1951, St. Mary the Protectress Cathedral (which was not in the UOCC at that time) had invited [[Ilarion (Ohienko) of Winnipeg|Metropolitan Ilarion (Ohienko)]] to Canada to become their church's bishop, while the Consistory of the UOCC had already invited [[Archbishop]] [[Michael (Khoroshy) of Toronto|Michael (Khoroshy)]] and [[Bishop]] Platon (who reposed shortly after arriving in Canada) to come to Canada to be the Church's Metropolitan and Bishop respectivly. Once the Consistory had found out of Metropolitan Ilarion's coming to Canada, they sought him out, and invited him to become Metropolitan of the UOCC. He accepted only if St. Mary the Protectress was to be accepted back into the UOCC. The Consistory agreed, and the Central and Eastern Dioceses were created with Abp. Michael heading the Eastern Diocese with its headquarters in Toronto, and Metr. Ilarion heading the Central Diocese in Winnipeg as Metropolitan.

==The UOCC Today==
In 1990, the Ukrainian Orthodox Church of Canada became a [[canonical]] church by being accepted into the [[Church of Constantinople]]. A few years later its sister church, the [[Ukrainian Orthodox Church of the USA]] joined her.

On [[January 10]], 2005, at the age of 95, [[Wasyly (Fedak) of Winnipeg|Metropolitan Wasyly (Fedak)]] reposed, three days after the Church had celebrated Christmas (Julian). His Beatitude has served in the capacity of Metropolitan and Primate for nearly twenty years. The funeral services took place on [[January 21]] and [[January 22|22]] at Holy Trinity Cathedral, and many Orthodox Christians of many nationalities paid their last respects to the former Metropolitan. Eight Bishops had gathered for the funeral including His Eminence Metr. Iakovos of Chicago, who was Representitive of Ecumenical Patriarch Bartholomew.

In July 2005, at the Twenty-first [[Sobor]] (XXI) of the UOCC, [[Archbishop]] John (Stinka) was elected ''Archbishop of Winnipeg and [[Metropolitan]] of Canada''. In late 2005, the Holy and Sacred Synod of the Ecumenical Patriarchate elected Archbishop John as the official successor to Metropolitan [[Wasyly (Fedak) of Winnipeg|Wasyly (Fedak)]]. His Eminence would be the first Canadian-born leader of the Church in her 88 year history.

On [[July 23]], 2006, Metr. John was enthroned in Holy Trinity Cathedral by His Eminence Metropolitan Soterios (Exarch of Canada, and representative of the Ecumenical Patriarch, Bartholomew). Also present were their Eminences, Abps. Yurij of Toronto, and Antony of New York-Washington (UOC of USA), and His Grace Bp. Georgije (Serbian Bishop of Canada). Also present was the Chancellor of the Orthodox Church in America's Canadian Archdiocese, the Metropolitan and Metropolitan-Emeritus of the Ukrainian Catholic Church of Canada (Lavrenty and Michael),and representatives of the Roman Catholic, Anglican, and United Churches of Canada.

Currently, the UOCC has two bishops; this number is fewer than preferred, as three bishops makes a council of bishops, and the UOCC prefers to have four bishops to help them better look after their flock. To help resolve this situation, Sobor XXI chose Very Rev. Archpriest Michael Skrumeda as bishop-elect. However, following the Sobor his consecration was postponed indefinitely and an Extraordinary Sobor will be held in August 2007 to elect at least one bishop candidate.

==Bishops and Dioceses==
In Ukrainian (Slavic) Tradition, the [[Metropolitan]] is the [[Primate]] of the Church, and then followed by the eparchial Archbishops and Bishops.

In the UOCC, the Primate and Metropolitan is styled the ''Archbishop of Winnipeg and of the Central Diocese, Metropolitan of Canada'', while the following two Diocesan bishops are always styled ''(Arch)bishop of Edmonton, and the Western Diocese'' and the ''(Arch)bishop of Toronto, and the Eastern Diocese''. When the Church has four Bishops, the fourth is always styled the ''Bishop of Saskatoon, and Vicar of the Central Diocese''. Usually the church only has four bishops, but if there is a need for more, then the titles available are ''Bishop of Montreal, and Vicar of the Eastern Diocese'', and ''Bishop of Vancouver, and the Vicar of the Western Diocese''.

The Western Diocese are the provinces of Alberta and British Columbia, and Yukon Territory and the Northwest Territories. The Central Diocese are the provinces of Saskatchewan and Manitoba, and Nunavut Territory. The Eastern Diocese are the provinces of Ontario, Quebec, New Brunswick, Nova Scotia, Prince Edward Island, and Newfoundland. It should be noted however that the church has yet to establish any parishes in the three Territories or the Maritimes (New Brunswick, Nova Scotia, Prince Edward Island, and Newfoundland), although there is talk of expansion.

==Historical Bishops of the UOCC==
List of bishops who have served in the Ukrainian Orthodox Church of Canada in the past:
*Metr. Germanos (Shehadi) - (1919-1924);
*Abp. [[John (Theodorovich) of Philadelphia]] - (1924-1946);
*Abp. [[Mstyslav (Skrypnyk) of Kiev|Mstyslav (Skrypnyk)]] - (1947-1950);
*Metr. [[Ilarion (Ohienko) of Winnipeg]] - (1951-1972);
*Metr. [[Michael (Khoroshy) of Toronto]] - (1951-1977);
*Metr. [[Andrew (Metiuk) of Winnipeg]] - (1959-1985);
*Abp. [[Boris (Yakovkevych) of Edmonton]] - (1963-1984);
*Abp. [[Nicholas (Debryn) of Toronto]] - (1975-1983);
*Metr. [[Wasyly (Fedak) of Winnipeg]] (1978-2005);

===Primates===
List of Primate of the UOCC and years of primatial rule:
*Metr. Ilarion (Ohienko) - (1951-1972)
*Metr. Michael (Khoroshy) - (1972-1975)
*Metr. Andrew (Metiuk) - (1975-1985)
*Metr. Wasyly (Fedak) - (1985-2005)
*Metr. John (Stinka) - (2005-present)

==Current Bishops==
Listed here are the current bishops of the Ukrainian Orthodox Church of Canada:
*''Archbishop of Winnipeg, and of the Central Diocese, Metropolitan of Canada, Primate of the Ukrainian Orthodox Church of Canada''
**Metr. [[John (Stinka) of Winnipeg]] (1983-present), Metropolitan from 2005 to present
*''Bishop of Toronto, and the Eastern Diocese''
**Abp. [[Yurij (Kalistchuk) of Toronto]] (1989-present)

==See also==
*[[Ukrainian Orthodox Church in the USA]]

==External links==
* [http://www.uocc.ca/ Ukrainian Orthodox Church of Canada]
* [http://www.orthodoxresearchinstitute.org/articles/church_history/oleh_krawchenko_yesterday.htm History of UOCC: "Yesterday, Today and Tomorrow"] by Rt. Rev. Dr. Oleh Krawchenko from the Orthodox Research Institute
* [[w:Ukrainian Orthodox Church of Canada|"Ukrainian Orthodox Church of Canada"]] at Wikipedia
* [http://www.umanitoba.ca/colleges/st_andrews/index.htm St. Andrew's College in Winnipeg]

[[Category:Jurisdictions]]
[[Category:Dioceses]]
[[Category:Ecumenical Patriarchate Dioceses]]

Evangelism

2007-09-04T03:44:06Z

Theophan: /* Thoughts on Orthodox Witnessing */

'''Evangelism''' or ''witnessing'' or ''bearing witness'' to Orthodox Christianity is the process of bringing Orthodox teachings to people who are outside of the [[Church]], in hopes that they will accept these teachings and decide to become a part of the Church. In Greek, the word ''witness'' is μαρτυρια, ''martyria'', from which English derives the word ''martyr''. Martyrs gave their lives as a witness for the Gospel of Christ. In Othodox Christianity, then, witness is primarily a character of one's life more than a program of [[proselytism]]. Still, individual acts of evangelism can result from deliberate [[missionary]] work or evolve from a casual discussion about faith between an Orthodox Christian and a person (or people) outside the Orthodox Church.

A witness for Orthodoxy can be any member of the Church, clergy or lay; in any case, they should be worshipping with the Church regularly, and observing all normal practices of the Church as practiced locally and with the guidance of their spiritual father. During discussions about the Orthodox faith, a prepared witness will know Orthodox doctrine and be versed in Orthodox apologetics in order to best answer questions. It can also be helpful if the witness is familiar with various non-Orthodox ideologies.

A witness for Orthodoxy can and should pray for God's help in his or her task. Evangelism should be conducted out of love, and should be personal.

Orthodoxy teaches that a person must accept faith freely; faith cannot be coerced in any way. Such a conversion would be insincere and invalid.

== Prayers ==

For non believers:
''O Master, Lord our God, call to Thy holy Illumination Thy children who see Thee not and who believe Thee not, and grant them great grace to be renewed unto life everlasting.''

== Thoughts on Orthodox Witnessing ==

"...we have to understand that faith is God's gift. Just as a person can be born blind, or with very good vision and good hearing, so it is with faith, it's a gift of God. If this gift is given to you then value it, so you may not loose it. If a person doesn't have that gift, we are most likely left to pray for such people, so that the Lord may bestow upon them that gift. You cannot convince a person that God exists, it's not some theorem that can logically be proven. And so, brothers and sisters, we have to pray and God will open people's eyes and they will see."

"People want to find God, but sometimes we push them away from the Holy Church with our false conservatism. When we say that 'Well if God wanted, these people would come to Church on their own' and try to relax ourselves with that, this is wrong. We need to go around the world and spread the good news.

The Church's sermon goes in two directions: to one group of people for salvation, to the others in witness. It goes for salvation to those who accept this and become good Christians. In witness it goes for those who do not accept it, so that during the last judgement they are told: you saw and heard, but did not accept. Therefore our sermon is never in vain. It's either for salvation or in witness."

Fr. Oleg Stenayev, Head of the A.V. Khomiakov Center for the Rehabilitation of Victims of Non-Traditional Religions and Help to Drug Abusers (Moscow). Radio Radonezh, "On God's Vision"

"...If a person has left the faith and Church, then one can truly help them through prayer more than through anything else. Concerning the actual prayer itself, one can more accurately suggest: a heartful prayer, a prayer that doesn't weaken, which doesn't loose hope in a week, month, or years, when we are not leaving the person one on one with their inner weaknesses and problems. If we continue to stand for him in this way before God, then this will resonate in his soul sooner or later."

Fr. Maxim Kozlov, Church of the Holy Martyr Tatiana, Moscow State University.

“Acquire the Spirit of Peace and thousands around you will be saved.”
-- St [[Seraphim of Sarov]]

==See also==
*[[Proselytism]]

==Published works==

* Green, Michael. ''Evangelism In The Early Church''. (ISBN 0802827683)
* Oleksa, Michael J. ''Orthodox Alaska: A Theology of Mission''. (ISBN 0881410926)

==External links==

'''Resources for Orthodox evangelism'''

* [http://groups.yahoo.com/group/orthodoxwitness Orthodox Witness, an online e-group devoted to the discussion of witnessing Orthodoxy]
* [http://www.antiochian.org/dynamis/1116475200.html An Orthodox homily on the Gospel of John and belief]
* [http://www.orthodoxresearchinstitute.org/articles/mission/makarios_zimbabwe_evangelism.htm Mission and Evangelism by Metropolitan Makarios]
* [http://orthodoxwitness.wikispaces.com/ Wiki-editable webpage on witnessing Orthodoxy, including prayer lists.]
* [http://wiki.ehow.com/Bring-Someone-to-the-Orthodox-Chrisitan-Faith Wiki How to Bring Someone to the Orthodox Christian Faith]
* [http://www.orthodox.net/articles/evangelism.html Eastern Orthodox Christian Evangelism is Different by Fr. David Moser]
* [http://orthotracts.org/ orthotracts.org]

'''Other resources'''
* [[Wikipedia:Proselytism|Proselytism]] (broadly defined) at Wikipedia

[[Category:Church Life]]

Evangelism

2007-09-04T03:41:26Z

Theophan:

'''Evangelism''' or ''witnessing'' or ''bearing witness'' to Orthodox Christianity is the process of bringing Orthodox teachings to people who are outside of the [[Church]], in hopes that they will accept these teachings and decide to become a part of the Church. In Greek, the word ''witness'' is μαρτυρια, ''martyria'', from which English derives the word ''martyr''. Martyrs gave their lives as a witness for the Gospel of Christ. In Othodox Christianity, then, witness is primarily a character of one's life more than a program of [[proselytism]]. Still, individual acts of evangelism can result from deliberate [[missionary]] work or evolve from a casual discussion about faith between an Orthodox Christian and a person (or people) outside the Orthodox Church.

A witness for Orthodoxy can be any member of the Church, clergy or lay; in any case, they should be worshipping with the Church regularly, and observing all normal practices of the Church as practiced locally and with the guidance of their spiritual father. During discussions about the Orthodox faith, a prepared witness will know Orthodox doctrine and be versed in Orthodox apologetics in order to best answer questions. It can also be helpful if the witness is familiar with various non-Orthodox ideologies.

A witness for Orthodoxy can and should pray for God's help in his or her task. Evangelism should be conducted out of love, and should be personal.

Orthodoxy teaches that a person must accept faith freely; faith cannot be coerced in any way. Such a conversion would be insincere and invalid.

== Prayers ==

For non believers:
''O Master, Lord our God, call to Thy holy Illumination Thy children who see Thee not and who believe Thee not, and grant them great grace to be renewed unto life everlasting.''

== Thoughts on Orthodox Witnessing ==

"...we have to understand that faith is God's gift. Just as a person can be born blind, or with very good vision and good hearing, so it is with faith, it's a gift of God. If this gift is given to you then value it, so you may not loose it. If a person doesn't have that gift, we are most likely left to pray for such people, so that the Lord may bestow upon them that gift. You cannot convince a person that God exists, it's not some theorem that can logically be proven. And so, brothers and sisters, we have to pray and God will open people's eyes and they will see."

"People want to find God, but sometimes we push them away from the Holy Church with our false conservatism. When we say that 'Well if God wanted, these people would come to Church on their own' and try to relax ourselves with that, this is wrong. We need to go around the world and spread the good news.

The Church's sermon goes in two directions: to one group of people for salvation, to the others in witness. It goes for salvation to those who accept this and become good Christians. In witness it goes for those who do not accept it, so that during the last judgement they are told: you saw and heard, but did not accept. Therefore our sermon is never in vain. It's either for salvation or in witness."

Fr. Oleg Stenayev, Head of the A.V. Khomiakov Center for the Rehabilitation of Victims of Non-Traditional Religions and Help to Drug Abusers (Moscow). Radio Radonezh, "On God's Vision"

"...If a person has left the faith and Church, then one can truly help them through prayer more than through anything else. Concerning the actual prayer itself, one can more accurately suggest: a heartful prayer, a prayer that doesn't weaken, which doesn't loose hope in a week, month, or years, when we are not leaving the person one on one with their inner weaknesses and problems. If we continue to stand for him in this way before God, then this will resonate in his soul sooner or later."

Fr. Maxim Kozlov, Church of the Holy Martyr Tatiana, Moscow State University.

==See also==
*[[Proselytism]]

==Published works==

* Green, Michael. ''Evangelism In The Early Church''. (ISBN 0802827683)
* Oleksa, Michael J. ''Orthodox Alaska: A Theology of Mission''. (ISBN 0881410926)

==External links==

'''Resources for Orthodox evangelism'''

* [http://groups.yahoo.com/group/orthodoxwitness Orthodox Witness, an online e-group devoted to the discussion of witnessing Orthodoxy]
* [http://www.antiochian.org/dynamis/1116475200.html An Orthodox homily on the Gospel of John and belief]
* [http://www.orthodoxresearchinstitute.org/articles/mission/makarios_zimbabwe_evangelism.htm Mission and Evangelism by Metropolitan Makarios]
* [http://orthodoxwitness.wikispaces.com/ Wiki-editable webpage on witnessing Orthodoxy, including prayer lists.]
* [http://wiki.ehow.com/Bring-Someone-to-the-Orthodox-Chrisitan-Faith Wiki How to Bring Someone to the Orthodox Christian Faith]
* [http://www.orthodox.net/articles/evangelism.html Eastern Orthodox Christian Evangelism is Different by Fr. David Moser]
* [http://orthotracts.org/ orthotracts.org]

'''Other resources'''
* [[Wikipedia:Proselytism|Proselytism]] (broadly defined) at Wikipedia

[[Category:Church Life]]

Theotokos

2006-05-31T16:26:43Z

Theophan: /* Testimony From the Protestant Reformers */ fixed a broken link

[[Image:Theotokos of Vladimir.jpg|right|frame|The Holy Theotokos and Virgin Mary]]
The '''Virgin Mary''' is the '''Theotokos''', the mother of [[Jesus Christ]], the Son and [[Logos|Word]] of God. She conceived by the power of the [[Holy Spirit]]. She was cared for by her betrothed husband, [[Joseph the Betrothed|Joseph]], who took the child and his mother into his home as his own. One very strong tradition in the [[Orthodox Church]] holds that the birth of [[Jesus Christ|Jesus]] was also miraculous and left Mary's virginity intact as a sign; it is also the tradition of the Church that Joseph and Mary did not have relations after the birth of Jesus. She is also called '''Panagia''', the "All-Holy," indicating her closeness to God in her obedience.
__TOC__

==Feast days==
The Orthodox Church remembers the life of the Theotokos with several [[Feast day]]s. The Liturgical year sort of begins and ends with the feast days of the Theotokos. [[Wonderworking Icons]] of the Theotokos also have their own feast days.
===Nativity of the Theotokos===
The [[Nativity of the Theotokos]] is celebrated on [[September 8]].
===Presentation of the Theotokos===
The [[Presentation of the Theotokos]] into the Temple, celebrated on [[November 21]].
===Anunciation to the Theotokos ===
The [[Annunciation]] to the [[Theotokos]] is celebrated on [[March 25]].
===Dormition of the Theotokos ===
The [[Dormition]] (Falling Asleep) of the Theotokos is celebrated on [[August 15]].
== The Title ''Theotokos'' ==
=== Third Ecumenical Council ===
''Theotokos'' (in Greek, Θεοτοκο&sigmaf;) is a Greek word that means "God-bearer" or "Birth-giver to God."

As a title for the Virgin Mary, ''Theotokos'' was recognized by the [[Orthodox Church]] at [[Third Ecumenical Council]] held at Ephesus in 431. It had already been in use for some time in the devotional and liturgical life of the Church. The [[theology|theological]] significance of the title is to emphasize that Mary's son, Jesus, is fully God, as well as fully human, and that Jesus' two natures (divine and human) were united in a single [[Hypostasis|Person]] of the [[Trinity]]. The competing view at that council was that Mary should be called '''''Christotokos''''' instead, meaning "Birth-giver to Christ." This was the view advocated by [[Nestorius]], then Patriarch of Constantinople. The intent behind calling her ''Christotokos'' was to restrict her role to be only the mother of "Christ's humanity" and not his Divine nature.

Nestorius' view was [[anathema]]tized by the Council as [[heresy]], (see [[Nestorianism]]), since it was considered to be dividing Jesus into two distinct persons, one who was Son of Mary, and another, the divine nature, who was not. It was defined that although Jesus has two natures, human and divine, these are eternally united in one personhood. Because Mary is the mother of God the Son, she is therefore duly entitled ''Theotokos''.

Calling Mary the ''Theotokos'' or the ''Mother of God'' (Μητηρ Θεου) was never meant to suggest that Mary was coeternal with God, or that she existed before Jesus Christ or God existed. The Church acknowledges the mystery in the words of this ancient hymn: "He whom the entire universe could not contain was contained within your womb, O Theotokos."

The title "Theotokos" continues to be used frequently in the [[hymn]]s of the [[Orthodox Church]].

=== Translation of ''Theotokos'' ===
While some languages used by various Orthodox churches often have a single native word for ''Theotokos'', it gets translated into English in a number of ways. The most common is ''Mother of God'', though ''God-bearer'' and ''Birth-giver to God'' are also fairly common. There are difficulties with all these translations, however. The most literally correct one is ''Birth-giver to God'', though ''God-bearer'' comes close. ''Theophoros'' (Θεοφορο&sigmaf;) is the Greek term usually and more correctly translated as ''God-bearer'', so using ''God-bearer'' for ''Theotokos'' in some sense "orphans" ''Theophoros'' when it comes time to translate that term (for St. [[Ignatius of Antioch]], for instance). The main difficulties with both these translations for ''Theotokos'' is that they are a bit awkward and difficult to sing.

The most popular translation, ''Mother of God'', is accurate to a point, but the difficulty with that one is that ''Mother of God'' is the literal translation of another Greek phrase which is found on nearly all icons of the Theotokos: Μητηρ Θεου (Meter Theou), usually in the standard iconographic abbreviation of '''ΜΡ ΘΥ'''. Additionally, a number of hymns employ both ''Theotokos'' and ''Meter Theou''—translating both as ''Mother of God'' can yield some rather nonsensical language, and it destroys the distinction that the hymnographer intended.

The usage that seems to be most dominant in English-speaking Orthodox churches in North America is to adopt the original term itself into English (something English speakers have traditionally done with foreign words almost since the earliest known history of the language), Latinizing the spelling simply as ''Theotokos''. British usage gives preference to translating ''Theotokos'' as ''Mother of God''.

==Ever-Virginity==
One of the more puzzling traditions regarding the Theotokos for modern Christians is the teaching that she is ''Ever-Virgin'', that is, that she remained a virgin before, during, and eternally after the birth of Jesus Christ.

That the Holy Virgin Mary is Ever-Virgin (''Aeiparthenos'') is not to elevate her to some special status or to incite us to worship the creature rather than the Creator. Rather, it is an affirmation of who Christ Jesus is. Because He has chosen her to be his mother, to conceive Him, to give flesh to Him, to give birth to Him, we understand her as a finite dwelling place of the infinite God. Thus, because she is in this sense this new Holy of Holies, her ever-virginity is a natural characteristic of such an awesome reality.

The whole tradition of the Orthodox Christian Church has always held her to be in truth Ever-Virgin, knowing her personally from the beginning and then passing the truths on from one generation to the next, never expanding nor subtracting from what was known in the beginning. Except for a few instances here and there in history, never have Christians regarded her in any other fashion until relatively late in the Protestant traditions. There are many testimonies to her ever-virginity, so let's consider a few:

===Testimony from Scripture===
The principal understanding of the Virgin Mary as Ever-Virgin in Scripture is expressed in terms of her being a new Ark of the Covenant, a created thing which somehow contained the uncontainable God. The reason that St. Joseph the Betrothed (as tradition names him) did not enter into marital relations with her is that he understood her as one would understand the Ark, that she had been set aside for use by God, and that her womb had in some sense been made into a temple. The language used for the Virgin in the New Testament parallels that used for the Ark in the Old:

From an email circulated on the Internet:
:For the first time God's presence has descended upon a person as the new ark of the Covenant. . . . Rene Laurentin speaks of the subtle use of ark imagery [early in Luke]. For instance, he shows how in 2nd Samuel 6, there was a journey to the hill country of Judah that the ark of the covenant took. Likewise, the same phrase is used to describe Mary's journey to the hill country. . . . Both david and Mary "arose and made the journey." In 2nd Samuel 6:2 and Luke 1:39. Laurent goes on to describe how when the Ark arrived and when Mary arrived, they were both greeted with "shouts of joy." And the word for shout or the word for Elizabeth's greeting, ''anafametezein'', is very rare. It's only used in connection with the OT liturgical ceremonies that were centered around the Ark. It literally means to 'cry aloud, to proclaim or intone.'

:Elizabeth greets Mary the same way the Ark of the Covenant was greeted. The entrance of the Ark and the entrance of Mary are seen then as blessing an entire household. Like Obededom's household was blessed, so Elizabeth sees her household as blessed. Laurentin goes on to talk about how both David and Elizabeth react with awe, "How shall the Ark of the Lord come to me?" David says in 2nd Samuel 6:9. And likewise Elizabeth says, "Why should the mother of the Lord come to me?" The Ark of the Covenant and the Mother of our Lord are in a sense two ways of looking at the same reality which is becoming clearer and more personal with Our Lady. Then finally, the Ark of the Covenant and Mary both remain in the respective houses for three months, 2nd Samuel 6:11 and Luke 1:56.

: In Luke 1 and 2 we have the annunciation of Gabriel to Zecharaiah and six months later the annunciation by Gabriel to Mary, then nine months later Jesus is born, and thirty days later He is presented in the temple. You add up 180 days (in the six months) 270 days in te nine months and the 40 days in the presentation and it adds up to 490, which is a very rare number that is found in one of the most memorable prophecies in the OT, Daniel 9.. . .Luke is once again giving a surplus value, a surplus meaning to those who are really willing to dig deep into the text to see all of the inspired meanings behind what God has done to inaugurate the New Covenant salvation in Christ and in His Blessed Mother.

:This is the Ark of the Covenant. Now let's go back and conclude our time in Revelation 11 and 12. We have Mary the Ark of the Covenant. We have Mary the true tabernacle. We have in Mary a figure for the New Jerusalem because at the end of Revelation, how is the New Jerusalem described? As being a bride that is pure and yet also being a mother of God's children Well, how is it that you could be at the same time virginally pure and maternally fruitful? It seems impossible in human nature, but not for Mary, not only in mothering Jesus, but in John 19 at the cross and also in Revelation 12 where we read at the very end of the chapter, verse 17, we discover that Mary becomes by grace the mother of all God's children.

How is it that our Lord would have brothers? Many look at the story of Ss. Mary and Joseph and see a young couple about to embark on their married life together, but Church tradition holds differently. St. Joseph was a much older man, a widower, and had children by his previous marriage, thus his sons were in some sense Christ's step-brothers, and their being older than Jesus can also account for some of the way He is treated by them as being the baby of the family, somewhat out of His mind. Joseph takes in Mary as something like his ward, because in leaving her life as a Temple virgin, she could not go out into the world alone. That is why Joseph, a righteous, respected man, was chosen to take her in. His being much older than her also accounts for the notion that they should have had relations -- she had already dedicated herself to a life of virginity, whereas he was a much older man who had already had his children and whose wife had died. Another possible understanding is that these "brothers" of our Lord were His cousins -- St. Jerome holds this view, that these were the children of St. Joseph's brother Cleopas, who had died and left his children and widow in Joseph's care, according to Jewish custom.

Additionally, both the Hebrew and Greek terms for "brother" are often used to refer to relatives who are not necessarily what we in English would term "brothers," i.e., perhaps a cousin or an uncle, or some other relative. For example, Abraham and Lot are called ''adelphoi'' in Gen. 14:14 in the Septuagint (the Greek translation of the OT used by the Apostles), though they are certainly not what we would call "brothers." Jacob and Laban are also called "brothers" (Gen. 29:15), though Laban would have been Jacob's uncle. In any event, the words do not mean the precise thing that the modern English "brother" does.

Beyond that, it is nowhere to be found in Scripture that any man other than the God-man Jesus Christ is called the child of Mary.

Some would cite the use of the "until" in Scripture ("...and he knew her not until [Greek = ''eos''] her having brought forth her firstborn son..." (Matthew 1:25; Luke 2:7)) to indicate that after she gave birth to the God-man, that St. Joseph then "knew" her maritally. Again, this is a translation problem.

From [http://home.it.net.au/~jgrapsas/pages/Brothers.htm this webpage]:
:This verse seems to be often translated as "he knew her not until after..." This is not, however, what is meant. The Greek original, ''eos'', indicates the true meaning, of "he had no sexual relations with her prior to her giving birth." The Evangelist makes this statement in order to assure us that Joseph had no part in the conception of Jesus. The term ''eos ou'' does not require the understanding that he had relations with her after Christ was born. It merely indicates that, as regards the birth of Jesus, Joseph had not had relations with Mary prior to the birth, thus, he was not the father of Jesus. This is merely a usual turn of phrase, the use of a standard and familiar form of expression. This same term and meaning is used elsewhere in the Bible as a standard expression, and it clearly does not indicate what the heterodox (non-Orthodox) claim it does. At 2 Samuel 6:23, for instance, we read, "And Milchal, the daughter of Saul, had no child until [''eos''] her death. Did she, then, have children after her death? Of course not!, and neither did Joseph "know" Mary after the birth of Jesus. At Genesis 8:7, we read that Noah "sent forth a raven; and it went forth and did not return till [''eos''] after the water had gone from off the face of the earth." We know from Scripture that in fact, the raven never returned to the ark. It says that it did not return "until after," but in fact, it never returned at all. The Scripture says that "Joseph knew her not till after...", but in fact, he never "knew" her at all. In another example, the Bible says, 'The Lord said to my Lord, 'Sit at my right hand until [''eos''] I make Thine enemies Thy footstool" (Mark 12:36). Does this mean that Christ will cease to sit at the right hand of the glory of the Father once His enemies have been overcome? Of course not ! Hence, the Bible does not say that "Joseph knew her not until after she brought forth her first born, but then he did." The Bible says, "He did not know her before (up until) she had brought forth her firstborn," meaning simply and clearly, "Joseph was not the father. He had not come together with her before her pregnancy, thus he was not involved in the conception of Jesus."

Another testimony from Scripture is that on the cross, our Lord gave His holy mother into the care of the Apostle John (John 19:26). This might seem a merely practical thing to do, but if we recall the Mosaic Law would have dictated that she be given into the care of other natural children, since her firstborn Son was dying. Christ, Who kept the Law perfectly, would not have violated it in any detail, and so when He gave His mother to the Apostle to look after, He did so only because she had no other children who could take her in, and St. Joseph at that point had long since passed away.

===Testimony From the Ancient Church===
The Church continued to call the Theotokos the "Virgin" even after when she supposedly would have had other children, as some say. It would be a rather odd thing to keep calling a woman "the Virgin" and even "Ever-Virgin" when one was standing next to her other offspring in Church.

Additionally, throughout the earliest liturgies of the Church, she is continually called "Ever-Virgin." One can also find references to her ever-virginity in the Fathers' writings, such as in those of Peter of Alexandria, Epiphanius, Athanasius, Didymus the Blind, Jerome, Cyril of Alexandria, Leo, Sophronius of Jerusalem, John of Damascus, John Cassian, Ephrem of Syria, and the capitula of the [[Fifth Ecumenical Council|II Council of Constantinople]] in 553 A.D. (In short, nearly everywhere.) One such example is in St. Ambrose of Milan (4th century): "The virgin did not seek the consolation of bearing another child" (See Letter 63; NPNF v.10, pg. 473). There are many other such quotes. Anyone familiar with the writings of the Church Fathers will see her being called "the Virgin" and "Ever-Virgin" frequently.

Hippolytus was a scholar, bishop, and martyr, who lived in or near Rome and wrote in Greek; he was martyred in A.D. 235. He is considered to be one of the most important witnesses as to how the early church worshipped.

Listen to some brief excerpts (ca. A.D. 210?) regarding the Blessed Theotokos:
:But the pious confession of the believer is that, with a view to our salvation, . . . the Creator of all things incorporated with Himself a rational soul and a sensible body from the all-holy Mary, ever-virgin, by an undefiled conception, without conversion, and was made man in nature, but separate from wickedness: the same was perfect God, and the same was perfect man; the same was in nature at once perfect God and man." (AGAINST BERON AND HELIX., Frag VIII).

Notice that Hippolytus refers to Mary as all-holy, and ever-virgin. Since he does this in passing, we may be sure that he is introducing no new teaching about Mary, so that it was common to refer to Mary in these terms before Hippolytus wrote.

:Thus, too, they preached of the advent of God in the flesh to the world, His advent by the spotless and God-bearing Mary in the way of birth and growth, and the manner of His life and conversation with men, ..." (A Discourse on the End of the World)

Here Hippolytus casually refers to Mary as spotless and God-bearing. I assume this latter term is the equivalent to Theotokos in the Greek, which means Bearer of God, commonly translated Mother of God (the Son). This title was that affirmed by the Council of Ephesus.</blockquote>

St. Ephrem (4th century):
:Some dare to claim that Mary became fully Joseph's wife after the Savior's birth. How could she who was the dwelling-place of the Spirit, who was overshadowed by the divine power, ever become the wife of a mortal and bear children in pain, according to the ancient curse? It is through Mary, "blessed among women", that the curses uttered in the beginning have been removed according to which a child in such torments cannot be called blessed. Just as the Lord entered through all closed doors, so he came out if an original womb, for this virgin bore him truly and really without pain."

The Second Council of Constantinople, 553, Capitula II:
:If anyone shall not confess that the Word of God has two nativities, the one from all eternity of the Father, without time and without body; the other in these last days, coming down from heaven and being made flesh of the holy and glorious Mary, Mother of God and always a virgin, and born of her: let him be anathema.

The ancient Christian titles for Mary, ''Theotokos'' ("Birth-giver to God") and ''Meter Theou'' ("Mother of God"), are not to be understood in the sense that she somehow created God. Even mothers giving birth to exclusively human children do not create their children. Rather, these titles for the Virgin are an affirmation that the Christ contained in her womb is indeed God, the ''Theanthropos'' ("God-man"). She is not His origin nor the source of the Godhead, but she did quite literally give birth to God. If we affirm that Jesus Christ is God, then we must call her ''Theotokos'', for she gave birth to God Himself. Nestorios the heretic in the ancient Church refused to call her ''Theotokos'', preferring instead ''Christotokos'', because he couldn't get his mind around the idea that a creature could give birth to the Creator, yet is this scandal not at the heart of the Incarnation? Nestorios's doctrines insisted on a separation between the divine ''Logos'' and the man Jesus, that somehow the Son of God had inhabited a man, not that '''God became man''' as the Christian faith has always held. Is the one who was in her womb God? Then we must call her ''Theotokos''.

===Testimony From the Protestant Reformers===
Though the Orthodox Church does not follow the teachings of the Protestant Reformers, their views regarding the Theotokos's ever-virginity are a point of commonality with Orthodoxy. Many of the major figures amongst the Protestant fathers in the faith believed in the Theotokos's ever-virginity.

John Calvin:
:He says that she [Mary of Cleophas] was the sister of the mother of Jesus, and, in saying so, he adopts the phraseology of the Hebrew language, which includes cousins, and other relatives, under the term 'brothers.' - John Calvin, ''Commentary of the Gospel According to John'', on John 19:25

:The word 'brothers', we have formerly mentioned, is employed, agreeably to the Hebrew idiom, to denote any relative whatever; and, accordingly, Helvidius displayed excessive ignorance in concluding that Mary must have had many sons because Christ's 'brother' are sometimes mentioned. - John Calvin, ''Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke'', vol. II, p. 215 (on Matthew 13:55)

[Note: Helvidius was a 5th-century Christian who denied the perpetual virginity of Mary and was rebuked and refuted by Jerome in his treatise, "[http://www.ccel.org/ccel/schaff/npnf206.vi.v.html On the Perpetual Virginity of Blessed Mary Against Helvidius]"]

Huldrych Zwingli:
:I give an example: taught by the light of faith the Christ was born of a virgin, we know that it is so, that we have no doubt that those who have been unambiguously in error have tried to make a figure ofspeech of a real virgin, and we pronounce absurd the things that Helvidius and others have invented about perpetual virginity. - Huldrych Zwingli. "Friendly Exegesis, that is, Exposition of the Matter of the Eucharist to Martin Luther, February 1527", in ''Selected Writings of Huldrych Zwingli'', Volume Two, trans. and ed. by H. Wayne Pipkin, Pickwick Publications, 1984 p.275.

:Then the pious mind finds wonderful delights in searching for the reasons why the lamb chose to be born of a perpetual virgin, but in this other case it finds nothing but a hopeless horror. [The other case that Zwingli here refers to is the Real Presence] - Huldrych Zwingli. "Subsidiary Essay on the Eucharist, August 1525", in ''Selected Writings of Huldrych Zwingli'', Volume Two, trans. and ed. by H. Wayne Pipkin, Pickwick Publications, 1984 p.217.

Martin Luther:
:A new lie about me is being circulated. I am supposed to have preached and written that Mary, the mother of God, was not a virgin either before or after the birth of Christ, but that she conceived Christ through Joseph and had more children after that. - Martin Luther, "That Jesus Christ Was Born a Jew", in ''Luther's Works'', vol. 45, ed. Walther I. Brand, 1962, Muhlenberg Press, p. 199.

:The form of expression used by Matthew is the common idiom, as if I were to say, 'Pharaoh believed not Moses, until he was drowned in the Red Sea.' Here it does not follow that Pharaoh believed later, after he had drowned; on the contrary, it means that he never did believe. Similarly when Matthew says that Joseph did not know Mary carnally until she had brought forth her son, it does not follow that he knew her subsequently; on the contrary, it means that he never did know her. Again, the Red Sea overwhelmed Pharaoh before he got across. Here too, it does not follow that Pharaoh got across later, after the Red Sea had overwhelmed him, but rather that he did not get across at all. In like manner, when Matthew says, 'She was found to be with child before they came together,' it does not follow that Mary subsequently lay with Joseph, but rather that she did not lie with him. - Martin Luther, "That Jesus Christ Was Born a Jew", in ''Luther's Works'', vol. 45, ed. Walther I. Brand, 1962, Muhlenberg Press, p. 212.

John Wesley:
:I believe that he was made man, joining the human nature with the divine in one person; being conceived by the singular operation of the Holy Ghost, and born of the blessed Virgin Mary, who, as well after as before she brought him forth, continued a pure and unspotted virgin. - John Wesley "Letter to a Roman Catholic"

Protestants who deny the ever-virginity of the Theotokos are breaking even with their own fathers in faith.

==Sources==
*[[Wikipedia:Theotokos]]

==See Also==

*[[Akathist#Relating_to_the_Theotokos|Akathists relating to the Theotokos]]
*[[Icons of the Theotokos]]
==External links==

=== General ===

*http://orthodoxinfo.com/general/evervirgin.htm
*http://orthodoxinfo.com/general/theotokosq&a.htm
*http://holytrinity.ok.goarch.org/Interesting%20Stuff/face_up_to_mary.html
*http://www.philthompson.net/pages/about/faq/15.html
*http://www.roca.org/OA/12/12f.htm
*http://aggreen.net/theotokos/theotokos.html

=== Audio ===

From '''[http://www.ourlifeinchrist.com/archives.htm Our Life in Christ]''':

*[http://www.ourlifeinchrist.com/audio/mp3/mary1_121204.mp3 Understanding The Virgin Mary - Part 1]
*[http://www.ourlifeinchrist.com/audio/mp3/mary2_121904.mp3 Understanding The Virgin Mary - Part 2]
*[http://www.ourlifeinchrist.com/audio/mp3/mary3_122604.mp3 Understanding The Virgin Mary - Part 3]

[[Category:Featured Articles]]
[[Category:Saints]]

Theophan the Recluse

2006-05-19T16:58:35Z

Theophan: /* Quote */

Our father among the [[saint]]s '''Theophan the Recluse''' (1815 - 1894) was the [[bishop]] of Tambov in Russia. He was a prolific author, especially on the subjects of the Christian life and the training of youth in the faith. His [[feast day]] is celebrated on [[January 6]] or [[January 10|10]].
{{stub}}
==Quote==
''Monasticism itself is a perpetual labor of conquering passions and uprooting them in order that, being in a pure and immaculate state, one may preserve oneself before the face of God. This, then, is your task! Give your attention to it, and direct all your powers towards it.''

==See also==
*[[Philokalia]]

==External links==
*[http://home.iprimus.com.au/xenos/theophan.html St Theophan the Recluse] ([[Greek Orthodox Archdiocese of Australia]]), from ''Orthodox Word'', July-August, 1966
*[http://www.orthodox.net/articles/bishop-theophan-the-recluse-on-prayer.html ''On Prayer''] by St. Theophan
*[http://www.orthodox.net/articles/prayer-rule-theophan-the-recluse.html ''A Prayer Rule''] by St. Theophan
*[http://www.orthodox.net/articles/anathema-bp-theophan.html''What is an Anathema?''] by St. Theophan
*[[wikipedia:Theophan the Recluse|''Theophan the Recluse'' at Wikipedia]]
*[http://www.izograph.com/theophan.htm An icon] of St. Theophan

[[Category:Bishops]]
[[Category:Russian Saints]]
[[Category:Saints]]

Chant

2006-04-09T22:21:26Z

Theophan: fixing broken redirect

#REDIRECT [[Byzantine Chant]]

User talk:Basil

2006-04-05T21:44:13Z

Theophan: Hi

== Capitalization ==

The Style Manual itself could probably do with some sprucing up. That aside, though, at least at some point in my career on OrthodoxWiki, I started following the Wikipedia style WRT the "External links" section, which is to capitalize only the first word. I prefer to keep capitalization somewhat at a minimum, especially to stave off what I sometimes see in Orthodox writing in English, in which it seems that nearly every word gets capitalized at times.

Perhaps it's worth adding some notes about headers into the Style Manual. {{User:ASDamick/sig}} 06:25, March 13, 2006 (CST)

== [[Orthodoxy in America]] image ==

I like it! I made the switch.

FWIW, though, given the style of the cross (which is a wall cross, not a pectoral—I have one at home), one would think the original image might represent not the Byzantine Empire come to America, but rather an American Tsardom. :) {{User:ASDamick/sig}} 06:00, March 14, 2006 (CST)

== Hi ==

Thanks for the welcome. As you might have guessed, I still spend more of my editing time at Wikipedia, but I wish you well. [[User:Theophan|Rdr. Theophan]] 16:44, April 5, 2006 (CDT)

Homoousios

2005-08-17T17:23:18Z

Theophan: stub, probably needs cleanup as well as expansion

'''homoousios''' is a Greek word meaning "one substance" or "one essence." It is used in the [[Nicene Creed]] to say that Jesus Christ is of one essence with the Father. Although it does not appear in the Bible, the fathers of the [[First Ecumenical Council]] ultimately decided that it this was the best language to use concerning the [[Holy Trinity]].

The competing term at that council was ''homoiousios'' meaning essences rather than one essence; it was favored by the [[Arianism|Arians]]. Because of how close these two words are in the Greek, it has been said that there was only "one iota" of difference between them.
{{stub}}

Canon

2005-08-17T17:12:13Z

Theophan: redirect to Canons of the Orthodox Church

#REDIRECT [[Canons of the Orthodox Church]]

Clergy awards

2005-02-27T04:45:56Z

Theophan: /* The order of awards for the diaconate is as follows */ fix a couple dashes

{{cleanup}}

{{stub}}

'''Ecclesiastical awards''' are a means for recognizing and rewarding the clergy and laity for their efforts and achievements for Orthodoxy. These efforts may be in any of many different areas, and the exact criteria and system of awards will very somewhat between Orthodox jurisdictions.

==Status of Awards of the Russian Orthodox Church (Moscow Patriarchate)==

I. The awards of the [[Russian Orthodox Church]] are means for rewarding the clergy and laity for their efforts and achievements for Orthodoxy - in pastoral service, in theological, scholarly and administrative accomplishments, in the revival of spiritual life, the establishment of temples and missionary, charitable, social and educational efforts.

:There are two kinds of awards: hierarchical and ecclesiastical. (Only the hierarchical awards will be described here)

===Hierarchical awards of the Russian Orthodox Church===

These serve for the encouragement of hierarchs and clergy and are witnesses of their worthy carrying out of ecclesiastical service.

The hierarchical awards are as follows:

* elevation in rank;

* elements of liturgical raiments which have a spiritual significance;

* distinction in celebration (the service of the Divine Liturgy with open Royal doors up to the Cherubic hymn or up to the Our Father.)

The awards are granted in the strict order of their gradation. There are awards for the episcopate, priesthood and the diaconate. The presentation of awards for priests and deacons are made by the ruling diocesan hierarch or, by his direction, the vicar bishop. Upon presentation of hierarchical awards the hierarch proclaims "Axios". Awards touching upon distinction in celebration are regulated by the hierarchical location of the sacred minister during conciliar celebrations.

In the case of identical awards, precedence is determined by the date of ordination.

====The order of awards for the episcopate====

* Elevation to the order of archbishop

* Elevation to the order of metropolitan

The awards are carried out upon the initiative and decision of His Holiness the Patriarch of Moscow and all Rus.

====The privilege of wearing a second panagia, precedence by a cross and primikiria (precedence by a candle bearer) during Divine services.====
The privilege of wearing of a second panagia is enjoyed by the His Holiness the Patriarch of Moscow and all Rus, His Beatitude the Metropolitan of Kiev and all Ukraine, and His Eminence the Metropolitan of Tokyo and all Japan.

The privilege of precedence with the cross during Divine services is enjoyed by His Holiness the Patriarch of Moscow and all Rus and by His Beatitude the Metropolitan of Kiev and all Ukraine (within the territory of Ukraine).

The primikiria is used by His Holiness the Patriarch during all Divine services and His Beatitude Metropolitan of Kiev and all Ukraine, their Eminences the Metropolitans of Tokyo and all Japan, Minsk and Slutsk, Kishinev and all Moldova only within their respective jurisdictions and the diocesan hierarchs within the boundaries of their dioceses.

====The order of awards for the priesthood====

'''Nabedrennik''' — The award is by decree of the diocesan hierarch not earlier than three years following the recipient's ordination. The Nabedrennik is suspended from the left shoulder and is placed on the right side below the Zone, at the hip.

'''Kamilavka of violet color''' — The award is by decree of the diocesan hierarch not earlier than three years following the awarding of the Nabedrennik. It is worn during Divine services (removed in accordance with the Ustav) as well as during official and solemn events.

'''Pectoral cross''' — The award is by decree of the diocesan hierarch not earlier than three years following the awarding of the Kamilavka (for monastics - the Nabedrennik) and not less than five years in service as a priest. Worn during Divine services outside the vestments and in daily circumstances, outside of the riasa.

'''The rank of archpriest or the rank of hegumen (for monastics)''' — The award is made by decree of His Holiness the Patriarch of Moscow and all Rus not earlier than ten years of service in the priestly order.

'''Palitza''' — The award is made by decree of His Holiness the Patriarch of Moscow and all Rus not earlier than five years after elevation to the order of archpriest (hegumen - for monastics). The Palitza is worn under the phelonion, over the shoulder; the Palitza is worn on the right and the Nabedrennik on the left.

'''Decorated cross''' — The award is made by decree of His Holiness the Patriarch of Moscow and all Rus not earlier than five years after the awarding of the Palitza. It is worn during Divine services over the vestments and over the riasa at other times

'''Miter (for Archpriests), the rank of archimandrite (for monastics)''' — The award is made by decree of His Holiness the Patriarch of Moscow and all Rus not earlier than thirty years of exemplary service in God's Church. The miter is awarded with the elevation to the rank of archimandrite.

'''Miter with a superimposed cross''' — Worn by the Head of the Russian spiritual mission in Jerusalem who has been elevated to archimandrite, when serving in the churches of the spiritual mission. It is worn only during Divine services and removed when prescribed by the Ustav.

'''Celebration of the Divine Liturgy with open Royal doors up to the Cherubic hymn''' — The award is made by decree of His Holiness the Patriarch of Moscow and all Rus not earlier than five years after being awarded the miter.

'''Celebration of the Divine Liturgy with open Royal doors up to the "Our Father"''' — The award is made by decree of the Patriarch of Moscow and all Rus not earlier than the right of serving the Divine Liturgy with the Royal doors open until the Cherubic hymn.

'''Patriarchal cross''' &dash; The award is made in exceptional cases for exemplary service to the Church by decree of His Holiness the Patriarch of Moscow and all Rus. It is worn during Divine services over the vestments and over the riasa at other times.

'''The rank of protopresbyter''' &dash; The award is made in exceptional circumstances, for exemplary service upon the initiative and decision of His Holiness Patriarch of Moscow and all Rus.

====The order of awards for the diaconate is as follows====

'''Double orarion''' — The award is by decree of His Holiness the Patriarch of Moscow and all Rus not earlier than five years following ordination of the recipient.

'''Elevation to the rank of protodeacon''' — The award is by decree of His Holiness the Patriarch of Moscow and all Rus not earlier than twenty years of service as deacon.

'''Kamilavka of violet color''' — The award is by decree of His Holiness the Patriarch of Moscow and all Rus not earlier that ten years after elevation to protodeacon. It is worn during Divine services (removed as prescribed by the Ustav) as well as during official and solemn events.

'''Elevation to the rank of archdeacon (for monastics)''' — The award is by decree of His Holiness the Patriarch of Moscow and all Rus not earlier than thirty years of exemplary service to the Church. By decree of the Patriarch, the senior deacon of the Patriarchal cathedral church may be designated as archdeacon.

[[Category:Clergy]]
[[Category:Church Life]]

Clergy awards

2005-02-27T04:44:59Z

Theophan: /* Status of Awards of the Russian Orthodox Church (Moscow Patriarchate) */ big reformatting

{{cleanup}}

{{stub}}

'''Ecclesiastical awards''' are a means for recognizing and rewarding the clergy and laity for their efforts and achievements for Orthodoxy. These efforts may be in any of many different areas, and the exact criteria and system of awards will very somewhat between Orthodox jurisdictions.

==Status of Awards of the Russian Orthodox Church (Moscow Patriarchate)==

I. The awards of the [[Russian Orthodox Church]] are means for rewarding the clergy and laity for their efforts and achievements for Orthodoxy - in pastoral service, in theological, scholarly and administrative accomplishments, in the revival of spiritual life, the establishment of temples and missionary, charitable, social and educational efforts.

:There are two kinds of awards: hierarchical and ecclesiastical. (Only the hierarchical awards will be described here)

===Hierarchical awards of the Russian Orthodox Church===

These serve for the encouragement of hierarchs and clergy and are witnesses of their worthy carrying out of ecclesiastical service.

The hierarchical awards are as follows:

* elevation in rank;

* elements of liturgical raiments which have a spiritual significance;

* distinction in celebration (the service of the Divine Liturgy with open Royal doors up to the Cherubic hymn or up to the Our Father.)

The awards are granted in the strict order of their gradation. There are awards for the episcopate, priesthood and the diaconate. The presentation of awards for priests and deacons are made by the ruling diocesan hierarch or, by his direction, the vicar bishop. Upon presentation of hierarchical awards the hierarch proclaims "Axios". Awards touching upon distinction in celebration are regulated by the hierarchical location of the sacred minister during conciliar celebrations.

In the case of identical awards, precedence is determined by the date of ordination.

====The order of awards for the episcopate====

* Elevation to the order of archbishop

* Elevation to the order of metropolitan

The awards are carried out upon the initiative and decision of His Holiness the Patriarch of Moscow and all Rus.

====The privilege of wearing a second panagia, precedence by a cross and primikiria (precedence by a candle bearer) during Divine services.====
The privilege of wearing of a second panagia is enjoyed by the His Holiness the Patriarch of Moscow and all Rus, His Beatitude the Metropolitan of Kiev and all Ukraine, and His Eminence the Metropolitan of Tokyo and all Japan.

The privilege of precedence with the cross during Divine services is enjoyed by His Holiness the Patriarch of Moscow and all Rus and by His Beatitude the Metropolitan of Kiev and all Ukraine (within the territory of Ukraine).

The primikiria is used by His Holiness the Patriarch during all Divine services and His Beatitude Metropolitan of Kiev and all Ukraine, their Eminences the Metropolitans of Tokyo and all Japan, Minsk and Slutsk, Kishinev and all Moldova only within their respective jurisdictions and the diocesan hierarchs within the boundaries of their dioceses.

====The order of awards for the priesthood====

'''Nabedrennik''' — The award is by decree of the diocesan hierarch not earlier than three years following the recipient's ordination. The Nabedrennik is suspended from the left shoulder and is placed on the right side below the Zone, at the hip.

'''Kamilavka of violet color''' — The award is by decree of the diocesan hierarch not earlier than three years following the awarding of the Nabedrennik. It is worn during Divine services (removed in accordance with the Ustav) as well as during official and solemn events.

'''Pectoral cross''' — The award is by decree of the diocesan hierarch not earlier than three years following the awarding of the Kamilavka (for monastics - the Nabedrennik) and not less than five years in service as a priest. Worn during Divine services outside the vestments and in daily circumstances, outside of the riasa.

'''The rank of archpriest or the rank of hegumen (for monastics)''' — The award is made by decree of His Holiness the Patriarch of Moscow and all Rus not earlier than ten years of service in the priestly order.

'''Palitza''' — The award is made by decree of His Holiness the Patriarch of Moscow and all Rus not earlier than five years after elevation to the order of archpriest (hegumen - for monastics). The Palitza is worn under the phelonion, over the shoulder; the Palitza is worn on the right and the Nabedrennik on the left.

'''Decorated cross''' — The award is made by decree of His Holiness the Patriarch of Moscow and all Rus not earlier than five years after the awarding of the Palitza. It is worn during Divine services over the vestments and over the riasa at other times

'''Miter (for Archpriests), the rank of archimandrite (for monastics)''' — The award is made by decree of His Holiness the Patriarch of Moscow and all Rus not earlier than thirty years of exemplary service in God's Church. The miter is awarded with the elevation to the rank of archimandrite.

'''Miter with a superimposed cross''' — Worn by the Head of the Russian spiritual mission in Jerusalem who has been elevated to archimandrite, when serving in the churches of the spiritual mission. It is worn only during Divine services and removed when prescribed by the Ustav.

'''Celebration of the Divine Liturgy with open Royal doors up to the Cherubic hymn''' — The award is made by decree of His Holiness the Patriarch of Moscow and all Rus not earlier than five years after being awarded the miter.

'''Celebration of the Divine Liturgy with open Royal doors up to the "Our Father"''' — The award is made by decree of the Patriarch of Moscow and all Rus not earlier than the right of serving the Divine Liturgy with the Royal doors open until the Cherubic hymn.

'''Patriarchal cross''' &dash; The award is made in exceptional cases for exemplary service to the Church by decree of His Holiness the Patriarch of Moscow and all Rus. It is worn during Divine services over the vestments and over the riasa at other times.

'''The rank of protopresbyter''' &dash; The award is made in exceptional circumstances, for exemplary service upon the initiative and decision of His Holiness Patriarch of Moscow and all Rus.

====The order of awards for the diaconate is as follows====

'''Double orarion''' — The award is by decree of His Holiness the Patriarch of Moscow and all Rus not earlier than five years following ordination of the recipient.

'''Elevation to the rank of protodeacon''' &dash; The award is by decree of His Holiness the Patriarch of Moscow and all Rus not earlier than twenty years of service as deacon.

'''Kamilavka of violet color''' &dash; The award is by decree of His Holiness the Patriarch of Moscow and all Rus not earlier that ten years after elevation to protodeacon. It is worn during Divine services (removed as prescribed by the Ustav) as well as during official and solemn events.

'''Elevation to the rank of archdeacon (for monastics)''' — The award is by decree of His Holiness the Patriarch of Moscow and all Rus not earlier than thirty years of exemplary service to the Church. By decree of the Patriarch, the senior deacon of the Patriarchal cathedral church may be designated as archdeacon.

[[Category:Clergy]]
[[Category:Church Life]]

Talk:Clergy awards

2005-02-27T04:25:06Z

Theophan:

The article makes little room to discuss the Greek scheme of ecclesiastical awards, and does not even elude to them. Should a separate article be written or should this one be modified to take acount of the Greek scheme?

: Methinks that this article ought to be broadened and then distinctions made between the various traditions.

: P.S. If you have a user account, would you mind signing your posts or at least possibly signing in so that we can know who you are? --[[User:ASDamick|Rdr. Andrew]] 18:23, 8 Feb 2005 (CST)

:: I'll try and take it a step in that direction with regard to formatting, but I'm not very knowledgable in this area at all. [[User:Theophan|Theophan]] 22:25, 26 Feb 2005 (CST)

OrthodoxWiki:Questions

2005-02-27T04:20:31Z

Theophan: What needs doing? Is there a todo list or wishlist?

This '''Questions''' page is the place to post and answer general questions regarding the work here on '''OrthodoxWiki'''. We hope we can help!

Someone (Fr John?) contacted me at Wikipedia and asked me to help out here, but I'm not sure where to start. I've worked on Wikipedia for several years off and one, and it's easy to find things there that need help, but the quality of work I'm seeing here looks much higher, at least at a glance. Is there a ToDo list somewhere, or anything of that sort? [[User:Theophan|Theophan]] 22:20, 26 Feb 2005 (CST)

[[Category:OrthodoxWiki]]

User:Theophan

2005-02-27T04:15:08Z

Theophan: very short bio

Hi. My church name is Theophan, after St [[Theophan the Recluse]]. I was tonsured a reader in the Orthodox Church in America in 2004. A few years before that our family converted to Orthodoxy from a long string of protestant denominations. I'm married with four schoolage children.

Everyone seems to be doing such a great job here, I'm not sure yet where my help might be needed. [[User:Theophan|Theophan]] 22:15, 26 Feb 2005 (CST)

Transfiguration

2005-01-05T16:50:21Z

Theophan: Gregory Palamas

The '''Transfiguration''' of Christ is one of the [[Great Feasts]] of the [[Orthodox Church]], celebrated on [[August 6]].

[[Jesus Christ|Jesus]] had gone with his disciples [[Apostle Peter|Peter]], [[Apostle James|James]], and [[Apostle John|John]] to [[Mount Tabor]]. Christ's appearance was changed while they watched into a glorious radiant figure. There appeared [[Elijah]] and [[Moses]], speaking with Jesus. The disciples were amazed and terribly afraid.

This event shows forth the divinity of Christ, so that the disciples would understand after his Ascension that He was truly the radiant splendor of the [[Father]], and that his Passion was voluntary ([[Gospel of Mark]] 9:2-9). It also shows the possibility of our own [[theosis]].

This event was the subject of some debates between [[Gregory Palamas]] and [[Barlaam of Calabria]]. Barlaam believed that the light shining from Jesus was created light, while Gregory maintained the disciples were given grace to perceive the uncreated light of God. This supported Gregory's larger argument that although we cannot know God in His ''essence'', we can know Him in his ''energies'', as He reveals Himself.

{{stub}}

[[Category:Feasts]]

User:Theophan

2005-01-05T16:46:32Z

Theophan: placeholder text

This is placeholder text until I decide what I want to put here.
[[User:Theophan|Theophan]] 10:46, 5 Jan 2005 (CST)

January 6

2005-01-05T05:58:53Z

Theophan: link Theophan the Recluse

==Feasts==

*[[Theophany]] (one of the [[Great Feasts]] of the [[Orthodox Church]])

*[[Theophan the Recluse]]

[[Category:Feasts]]
[[Category:Saints]]

Entrance of the Theotokos

2005-01-05T04:46:59Z

Theophan: source

The '''Presentation of the Theotokos''' into the Temple, also called '''The Entrance''', is one of the [[Great Feasts]] of the [[Orthodox Church]], celebrated on [[November 21]].

According to [[Tradition]], the [[Theotokos|Virgin Mary]] was taken -- presented -- into the Jewish Temple in Jerusalem as a young girl, where she lived and served as a Temple virgin until her betrothal to St. [[Joseph the Betrothed|Joseph]]. One of the earliest sources of this tradition is the non-canonical [[Infancy Gospel of James]].

{{stub}}

[[Category:Feasts]]