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| | This is the '''OrthodoxWiki Sandbox'''! Feel free to edit here to your heart's content! | | This is the '''OrthodoxWiki Sandbox'''! Feel free to edit here to your heart's content! |
| − | '''Josephus''', who is known, in his capacity as a Roman citizen, as '''Flavius Josephus''', was a first century Jewish historian and apologist of priestly and royal ancestry. He survived and recorded the destruction of Jerusalem in the year 70. His works give an important insight into Judaism of the first-century with a glimpse of early Christianity.
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| − | ==Life==
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| − | HISTORY OF UAOC
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| − | The Ukrainian Autocephalous Orthodox Church is the successor of the Kyiv Metropolitanate, founded after christening of Kyiv Rus in 988 under Saint Prince Volodymyr Grand. The territory of today's Ukraine, Byelorussia, Baltic countries, part of Poland, Smolensk region (Russia) belonged to the Kyiv Metropolitanate.
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| − | The Kyiv Metropolitanate was a component part of the Constantinople Patriarchy from 988 to 1686 when it was illegally, not according to the terms of church canons withdrawn from Constantinople and became part of the Moscow patriarchy. The Constantinople Ecumenical Patriarch does not recognize this joining till nowadays.
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| − | Up to joining of the Kyiv Metropolitanate to the Moscow Patriarchy in the time of Kyiv metropolitan Petro Mohyla the Kyiv Metropoliatanate enjoyed the rights of wide autonomy and the question about establishing the Kyiv Patriarchy was also raised at that time. But this intention was not realized because of the fact that in 1654 in the time of Bohdan Khmelnitsky Ukraine was gradually joined to Russia.
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| − | With the lost of its independence the Kyiv Metropolitanate was losing its rights and at the beginning of the XX century it turned into an ordinary eparchy of the Russian Church. The Holy Synod of the Russian Church appointed Russians for Ukrainian cathedras, and Ukrainians went to Russia, mainly to the Siberia.
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| − | The Kyiv-Mohylianska academy in the XVII century was on a level with European universities and considered to be a single higher educational establishment in the Orthodox East. Up to now the Cathechism by Petro Mohyla is considered to be a symbolic book of the Orthodox Church. And the Great Trebnyk by Petro Mohyla is one of the most important collection of blessings and lesser services of the Slavonic Orthodox churches. As a result of the lost of church independence the Kyiv-Mohylianska Academy became the Kyiv theological academy with the Russian language of teaching and one of the most powerful centres of russianization of Ukrainian priesthood.
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| − | At the beginning of the XX century alongside with the struggle for the Ukrainian state system in Ukraine the movement for autonomy of the Ukrainian Orthodox Church began. In 1919 the Ukrainian government headed by Simon Petlura announced autonomy of the Ukrainian Church. Divine services in Ukrainian temples began to be held in the Ukrainian language . In 1921 in Kyiv in St. Sophia's Cathedral the All-Ukrainian Orthodox Synod which announced the Ukrainian Orthodox Church as autocephalous was held. As the Ukrainian autonomy by its ideology contradicted the formation of the Soviet Union founded in 1922, the Soviet power began its struggle against the Ukrainian Autocephalous Orthodox Church (UAOC) and liquidated it in 1930 .
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| − | During the German occupation of Ukraine the second rebirth of the UAOC began by separating from the Orthodox Church in Poland which in 1924 gained the status of autonomy from His All-Holiness Gregorios VII Haddad, Ecumenical Patriarch based on the Kyiv-Rus metropolitanate. In 1941 the UAOC was headed by Archbishop (later Metropolitan) Polikarp Sikorsky. All the hierarchy of the UAOC got consecrations from canonical bishops of the Polish Orthodox Church. But in 1942 under pressure of the Soviet power the Synod of higher orders of clergy of the Serhian Russian Orthodox Church anathematized in 1922 tried to defrock Metropolitan Polikarp Sikorsky and his members of higher orders of clergy , that is those whom it did not ordinate and to whom it did not have any canonical connection. Ecumenical Patriarch declared the decision of the ROC's Synod invalid and in 1995 recognized bishops of the UOC in America, and earlier –in Canada as they had been ordained previously.
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| − | After liberation of Ukraine from German occupants in 1944 the UAOC in Ukraine was ( for the second time) liquidated by the Soviet power and the Moscow patriarchy contrary to church canons and dogmas about originality of consecration as sacrament reordained all Ukrainian priesthood of the UAOC ( in the same way Filaret Denysenko did with higher orders of clergy of the UAOC-third rebirth). Bishops and part of clergy emigrated to Europe and America where they continued their church life of the UAOC.
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| − | In 1988 after the celebration of the 1000-anniversary of Rus-Ukraine Christening in Ukraine the movement for III rebirth of the Ukrainian Autocephalous Orthodox Church began. It was initiated by Metropolitan Ioan Bondarchuk with priests Volodymyr Yarema (later patriarch of the UAOC ) and f. Ivan Pashula (at present a priest in Australia). In Ukraine the third rebirth of the UAOC was caught up and initiated by priest Oleh Kulyk, who organized about 200 religious communities of the UAOC being Metropolitan administrator for Khmelnitska, Vinnytska and Zhytomyrska regions (now Kyiv Metropolitan of all Rus-Ukraine of the UAOC – soborna).
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| − | On the 5-6 th of June All-Ukrainian Orthodox Synod was held in Kyiv where more than 700 delegates from the whole Ukraine took part, among them there were 7 bishops and more than 200 priests. The Synod declared the fact of establishing the UAOC and elected Metropolitan Mstyslav (Skrypnyk) to be Patriarch of Kyiv and all Ukraine. Metropolitan Mstyslav did not take part in this Synod but he agreed to be Patriarch.
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| − | On the 2 nd of October, 1990 the authorities of the Ukrainian Soviet Socialist Republic registered the UAOC in the official order.
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| − | On the 18 th of November, 1990 in St. Sophia's Cathedral Metropolitan Mstyslav was declared as Patriarch of Kyiv and all Ukraine.
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| − | Since that time Patriarch Mstyslav (Skrypnyk) has not only become the first Patriarch but he united the UAOC in Ukraine with the UOC in the USA and the Diaspora. The higher orders of clergy and priesthood of the UOC in the USA began to come to Ukraine, officiate in Ukrainian temples, take part in ordaining the priests. Patriarch Mstyslav together with Bishop of Washington Antoniy (Shcherba ) consecrated Antoniy (Fialka) for bishop of Khmelnitsk and Panteleymon for bishop of Dnipropetrovsk. In temples of the UOC in the USA and the Diaspora priesthood and higher orders of clergy prayed for Mstyslav as their Patriarch and not as Metropolitan.
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| − | Parallel to this in the Ukrainian Soviet Socialist Republic which belonged to the Soviet Union, the other church process took place.
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| − | In 1990 (7-10 th of June) at the Local Synod of the Russian Orthodox Church which elected Olexiy (Ridiger) Patriarch of Moscow and all Rus after death of Patriarch Pimen, Filaret (Denysenko) Metropolitan Kyivsky and Halytsky who was then a place-keeper of the Moscow patriarchate throne and chairman at the Local Synod obtained the right of “independence and self-sufficiency in governing (the Ukrainian Exarchate was renamed for the UOC in February, 1990). It was done in order to hide the true essence of the ROC under cover of the UOC.
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| − | In 1990 , on the 26 th of October, the Synod of higher orders of clergy of the Moscow Patriarchate based on the resolution of the Pomisny (Local) Synod of the ROC reached a decision about “self-sufficiency and independence in governing” of the Ukrainian Orthodox Church of Moscow Patriarchate. Metropolitan Filaret (Denysenko) was life- long elected to be Head of the ROC-UOC. On the 27 th of October 1990 in St. Sophia's Cathedral Patriarch Olexiy presented Metropolitan Filaret with Official Paper in which new rights of the UOC were confirmed. But as it appeared later, Moscow Patriarchate violated its decision earlier than ink dried.
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| − | On the 31 st of March-4 th of April 1992 in Moscow at Danila's monastery the Synod of higher orders of clergy of Moscow Patriarchate was held at which due to multiply violations of Church canons, Christian morality ,mean acts against subordinate priesthood Metropolitan Filaret was withdrawn from heading the Russian Orthodox Church in Ukraine and replaced by Metropolitan Volodymyr (Sabodan) who was very popular with priesthood.
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| − | The Presidium of the Verkhovna Rada of Ukraine and Ukrainian government declared decisions of Kharkiv “synod” invalid, i.e. as those which contradict the Statute of the UOC, registered by the State authorities of Ukraine.
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| − | On the 25 th -26 th of June 1992 in Kyiv at the residence of Metropolitan Filaret the treason of the UOC took place in the guise of unification of the Ukrainian Autocepalous Orthodox Church and some priests and three bribed bishops of the Russian Orthodox Church ( Filaret's supporters) into a newly-established religious organization under the title of the Ukrainian Orthodox Church of Kyiv Patriarchate. Patriarch of the UAOC Mstyslav (Skrypnyk) did not accept this treason of the UAOC and appealed to the Ukrainian higher authorities and believers of the UAOC not to acknowledge this unification and be against this mean treason. But higher authorities of Ukraine whose President was L. Kravchuk supported the anathematized Filaret Denysenko and illegally handed down all the church property of the UAOC under Filaret Denysenko. The Statute of the UAOC with corresponding amendments entered into force as the Statute of the UOC of Kyiv Patriarchate.
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| − | On the 10 th of July ,1992 the Statute of the UOC of Kyiv Patriarchate was illegally registered by State higher authorities of Ukraine. On the 11 th of June ,1993 Patriarch of Kyiv and all Ukraine Mstyslav died. Before death Patriarch considering himself and the UAOC betrayed declared his will that the UAOC can't have any relation to the former metropolitan of the ROC Filaret Denysenko who was defrocked by his mother Church which was the only church to have had the right to do it.
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| − | On the 20 th of October , 1993 the Holy Synod appointed to hold the Synod of traitorously –born grouping of the UOC-KP for electing Patriarch of Kyiv and all Ukraine.
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| − | From 1992 to 1 993 the members of higher orders of clergy began to come off from the church grouping of the UOC-KP and go to other churches or return to its native UAOC in order to continue their struggle for the rights of the UAOC in Ukraine which had been cynically robbed by Filaret. Among priesthood who moved away from Kyiv Patriarchate was also archpriest F. Volodymyr Yarema who was elected Patriarch of the UAOC after death of Patriarch Mstyslav .
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| − | On the 6 th of September , 1993 the Synod of the UAOC was held in the Kyiv House of Teacher where Dymytriy (Yarema ) was elected Patriarch. Thus, patriots moved away from the KP in order to recover its UAOC.
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| − | On the 14 th of July, 1995 Patriarch Volodymyr (Romaniuk) was killed by order since he had already fulfilled his function as the cover for Filaret. As Filaret had enough time to fix the church property of the UAOC as his own, the funeral of Holy Patriarch Volodymyr (Romaniuk) was tragic. History, probably, does not know such humiliation over funeral procession.
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| − | On Filaret's appeal to hold the Synod of the UOC-KP only 173 delegates from all the eparchies and about 150 guests came. At the so-called All-Ukrainian Synod a new attempt was made. Nobody agreed to be a candidate for Patriarch. The only candidate was metropolitan Filaret. 160 delegates voted for Filaret, 4 – against, 9 did not vote at all.
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| − | After this dishonest Synod 4 arcbishops moved away from the UOC-KP, with them more than 400 religious communities of Ivano-Frankivsk and Ternopolska regions returned to the UAOC.
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| − | On the 25 th of February, 2000 Patriarch of the UAOC Dymytriy (Yarema) died and metropolitan Mefodiy Kudryakov was elected instead of him.
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| − | In 2002 the canonical hierarchy of the UAOC – second rebirth returned to Ukraine which is the canonical successor of the Kyiv-Rus Metropolitanate of the 1000-anniversary of Rus-Ukraine Christening and has a direct relation to Tomos autocephaly of 1924 granted by His All-Holiness Patriarch Gregorios VII Haddad on the canonical basis of the Kyiv-Rus Metropolitanate. And the mission on recovering the action of this Tomos of 1924 for the UAOC in Ukraine by decision of the Holy Synod of canonical members of higher orders of clergy in the Diaspora is entrusted to canonically ordained His Excellence Moisey, Metropolitan of Kyiv and all Rus-Ukraine.
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| − | ==Significance to scholarship==
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| − | The works of Josephus provide important information about the First Jewish-Roman War. The works are also an important literary source for understanding the context of the Dead Sea Scrolls and post-Second Temple Judaism. Josephan scholarship in the nineteenth and early twentieth centuries became focused on Josephus' relationship to the sect of the [[Pharisees]]. He was consistently portrayed as a member of the sect, but nevertheless viewed as a villainous traitor to his own nation - a view which became known in Josephan studies as the classical conception. In the mid twentieth century, this view was challenged by a new generation of scholars who formulated the modern conception of Josephus, still considering him a Pharisee but restoring his reputation in part as patriot and a historian of some standing. Recent scholarship since 1990 has sought to move scholarly perceptions forward by demonstrating that Josephus was not a Pharisee but an orthodox Aristocrat-Priest who became part of the Temple establishment as a matter of deference and not a willing association (Cf. Steve Mason, Todd Beall, and Ernst Gerlach).
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| − | Josephus offers information about individuals, groups, customs and geographical places. His writings provide a significant, extra-biblical account of the post-exilic period of the Maccabees, the Hasmonean dynasty, and the rise of Herod the Great. He makes references to the Sadducees, Jewish High Priests of the time, Pharisees and Essenes, the Herodian Temple, Quirinius’ census, and the Zealots, and to such figures as Pontius Pilate, Herod the Great, Agrippa I and II, [[John the Baptist]], [[Apostle James the Just|James]] the brother of [[Jesus]], and a highly disputed reference to Jesus in chapter 3 of book 18 of the ''Jewish Antiquities''. He is an important source for studies of immediate post-Temple Judaism and, thus, the context of early Christianity.
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| − | The disputed reference reads:<br>
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| − | "''About this time lived Jesus, a man full of wisdom, if indeed one may call Him a man. For He was the doer of incredible things, and the teacher of such as gladly received the truth. He thus attracted to Himself many Jews and many of the Gentiles. He was the Christ. On the accusation of the leading men of our people, Pilate condemned Him to death upon the cross; nevertheless those who had previously loved Him still remained faithful to Him. For on the third day He again appeared to them living, just as, in addition to a thousand other marvelous things, prophets sent by God had foretold. And to the present day the race of those who call themselves Christians after Him has not ceased.''" From: Catholic Encyclopedia: Flavius Josephus.
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| − | ==Works==
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| − | ===List of Works===
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| − | *(c. 75) ''War of the Jews'', or ''Jewish War'', or ''Jewish Wars'', or ''History of the Jewish War'' (commonly abbreviated JW, BJ or War)
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| − | *(c. 75) ''Josephus’s Discourse to the Greeks concerning Hades''
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| − | *(c. 94) ''Antiquities of the Jews'', or ''Jewish Antiquities'', or ''Antiquities of the Jews/Jewish Archeology'', (frequently abbreviated AJ, AotJ or Ant. or Antiq.)
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| − | *(c. 97) ''Flavius Josephus Against Apion'', or ''Against Apion'' or ''Contra Apoinem'', or ''Against the Greeks on the antiquity of the Jewish people.'' (usually abbreviated CA)
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| − | *(c.99) ''The Life of Flavius Josephus'', or ''Autobiography of Flavius Josephus'' (abbreviated Life or Vita)
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| − | ==References==
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| − | *''The Works of Josephus, Complete and Unabridged New Updated Edition'', Translated by William Whiston, A.M., Peabody, MA: Hendrickson Publishers, Inc., 1987. ISBN 0-913573-86-8 (Hardcover). ISBN 0-565-63167-6 (Paperback).
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| − | *Per Bilde. ''Flavius Josephus between Jerusalem and Rome: his Life, his Works and their Importance''. Sheffield, 1998.
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| − | *Shaye J.D. Cohen. "Josephus in Galilee and Rome. His Vita and development as a historian." ''Columbia Studies in the Classical'', tradition 8 (1979 Leiden).
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| − | *Louis Feldman. "Flavius Josephus revisited. The man, his writings, and his significance." ''Aufstieg und Niedergang der Römischen Welt'' 21.2 (1984).
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| − | ==External links==
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| − | *[[Wikipedia:Josephus]]
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| − | *[http://members.aol.com/fljosephus/home.htm Flavius Josephus Home Page]
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| − | *[http://www.newadvent.org/cathen/08522a.htm Catholic Encyclopedia: Flavius Josephus]
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| − | [[Category: Judaism]]
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| | [[Category:OrthodoxWiki]] | | [[Category:OrthodoxWiki]] |
