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cyprus 100%

Orthodox Statements on Anglican Orders CYPRUS, 1923 The Archbishop of Cyprus wrote to the Patriarch of Constantinople in the name of his Synod on March 20, 1923, as follows:

https://www.pdf-archive.com/2014/09/23/cyprus/

23/09/2014 www.pdf-archive.com

MetaxakisAnglicans1918 99%

MetaxakisAnglicans1918 Project Canterbury  The Episcopal and Greek Churches  Report of an Unofficial Conference on Unity  Between Members of the Episcopal Church in America and  His Grace, Meletios Metaxakis, Metropolitan of Athens,  And His Advisers.  October 26, 1918.  New York: Department of Missions, 1920    PREFACE  THE desire for closer communion between the Eastern Orthodox Church and  the various branches of the Anglican Church is by no means confined to the  Anglican  Communion.  Many  interesting  efforts  have  been  made  during  the  past two centuries, a resume of which may be found in the recent publication  of  the  Department  of  Missions  of  the  Episcopal  Church  entitled  Historical  Contact Between the Anglican and Eastern Orthodox Churches.  The most significant approaches of recent times have been those between the  Anglican  and  the  Russian  and  the  Greek  Churches;  and  of  late  the  Syrian  Church of India which claims foundation by the Apostle Saint Thomas.  Evdokim, the last Archbishop sent to America by the Holy Governing Synod  of Russia in the year 1915, brought with him instructions that he should work  for a closer understanding with the Episcopal Church in America. As a result,  a series of conferences were held in the Spring of 1916. At these conferences  the  question  of  Anglican  Orders,  the  Apostolical  Canons  and  the  Seventh  Oecumenical Council were discussed. The Russians were willing to accept the  conclusions  of  Professor  Sokoloff,  as  set  forth  in  his  thesis  for  the  degree  of  Doctor of Divinity, approved by the Holy Governing Synod of Russia. In this  thesis  he  proved  the  historical  continuity  of  Anglican  Orders,  and  the  intention to conform to the practice of the ancient Church. He expressed some  suspicion concerning the belief of part of the Anglican Church in the nature of  the sacraments, but maintained that this could not be of sufficient magnitude  to prevent the free operation of the Holy Spirit. The Russian members of the  conference,  while  accepting  this  conclusion,  pointed  out  that  further  steps  toward inter‐communion could only be made by an oecumenical council. The  following is quoted from the above‐mentioned publication:  The  Apostolical  Canons  were  considered  one  by  one.  With  explanations  on  both sides, the two Churches were found to be in substantial agreement.  In  connection  with  canon  forty‐six,  the  Archbishop  stated  that  the  Russian  Church  would  accept  any  Anglican  Baptism  or  any  other  Catholic  Baptism. 

https://www.pdf-archive.com/2014/09/23/metaxakisanglicans1918/

23/09/2014 www.pdf-archive.com

EPAnglicanOrders1922 93%

EPAnglicanOrders1922 Encyclical on Anglican Orders  from the Oecumenical Patriarch to the Presidents of the  Particular Eastern Orthodox Churches, 1922  [The Holy Synod has studied the report of the Committee and notes:]  1.  That  the  ordination  of  Matthew  Parker  as  Archbishop  of  Canterbury  by  four bishops is a fact established by history.  2.  That  in  this  and  subsequent  ordinations  there  are  found  in  their  fullness  those  orthodox  and  indispensable,  visible  and  sensible  elements  of  valid  episcopal ordination ‐ viz. the laying on of hands, the Epiclesis of the All‐Holy  Spirit and also the purpose to transmit the charisma of the Episcopal ministry.  3.  That  the  orthodox  theologians  who  have  scientifically  examined  the  question  have  almost  unanimously  come  to  the  same  conclusions  and  have  declared themselves as accepting the validity of Anglican Orders.  4.  That  the  practice  in  the  Church  affords  no  indication  that  the  Orthodox  Church has ever officially treated the validity of Anglican Orders as in doubt,  in  such  a  way  as  would  point  to  the  re‐ordination  of  the  Anglican  clergy  as  required in the case of the union of the two Churches.  +  Meletios  [Metaxakis],  Archbishop  of  Constantinople  New  Rome  and  Oecumenical Patriarch        http://www.ucl.ac.uk/~ucgbmxd/patriarc.htm 

https://www.pdf-archive.com/2014/09/23/epanglicanorders1922/

23/09/2014 www.pdf-archive.com

Anglican structures need updating, says Archbishop 92%

Anglican structures need updating, says Archbishop Anglican structures need updating, says Archbishop | Christian News on Christian Today EDITION:

https://www.pdf-archive.com/2016/04/16/anglican-structures-need-updating-says-archbishop/

16/04/2016 www.pdf-archive.com

40 Days of lent prayer Kigali Calendar 2016 part 1 91%

40 Days of lent prayer Kigali Calendar 2016 part 1 Anglican Church of Rwanda, Kigali Diocese Department of Evangelism and Training THE 4O DAYS OF LENT CALENDAR:

https://www.pdf-archive.com/2016/02/04/40-days-of-lent-prayer-kigali-calendar-2016-part-1/

04/02/2016 www.pdf-archive.com

jerusalem 88%

Orthodox Statements on Anglican Orders JERUSALEM, 1923 The Patriarch of Jerusalem wrote to the Archbishop of Canterbury in the name of his Synod on March 12, 1923, as follows:

https://www.pdf-archive.com/2014/09/23/jerusalem/

23/09/2014 www.pdf-archive.com

anglicanserbia1865 85%

anglicanserbia1865 The Church of Serbia Permitted Anglicans to Commune in 1865    (The below article is taken from an Anglican source)    ORTHODOX PRECEDENT  Orthodox  precedent  for  the  admission  of  non‐Orthodox  in  destitution  exists  as far back as the twelfth century, and was justified by the Orthodox canonist  Balsamon,  but  no  precedent  exists,  so  far  as  is  known,  for  the  public  admission for non‐Orthodox not in destitution. Neither the Patriarch nor the  Serbian  Church  is  committed  to  any  repetition  of  the  action,  nor  is  the  Orthodox  Church  as  a  whole,  nor  is  the  Anglican  Church  committed  in  any  way.  But  it  has  nevertheless  no  small  importance.  Evidently  some  of  the  Orthodox  in  Belgrade  were  not  very  happy  about  it,  fearing  it  might  be  premature.  The  Politika  said:  ʺAlthough  the  manifestation  of  the  relationship  made  so  beautifully  among  us  at  the  cathedral  was  both  touching  and  praiseworthy,  some  people  did  not  approve  the  action  of  the  Patriarch  because the Anglicans are not in formal communion with us.ʺ  Frank  Steel,  an  attaché  of  the  British  legation,  who  was  one  of  the  eight  communicants,  writes  a  letter  to  the  Church  Times  of  which  I  give  some  extracts:  ʺAs there is no English church or chaplain in Belgrade, a letter was sent to the  Patriarch,  asking  if  he  would  permit  us  to  make  our  communion  at  the  cathedral  on  Christmas  Day.  The  Patriarch  replied  expressing  his  approval,  and  personally  administered  the  Sacrament  to  four  Americans  and  four  English people, of whom I was one.ʺ  ʺI understand that no patriarch has ever officiated in this capacity before, but  His  Holiness  insisted  on  administering  the  Sacrament  himself.  I  hear  that  a  large  number  of  Orthodox  priests  have  expressed  their  disapproval  of  His  Holinessʹ  action,  and  the  newspapers  have  given  diverse  views  on  the  matter.ʺ  It would be indeed interesting if Mr. Steel would give us some more details of  what must evidently have been a very wonderful experience.  A WAR PRECEDENT  Another  letter  has  also  been  printed  in  the  same  journal  from  an  English  country parson who was communicated by a Serb priest during the war:  ʺIt  may  be  of  interest  to  know  that  during  the  war,  while  I  was  stationed  at  Salonika, I was admitted to the Sacrament of Holy Communion by the express  consent and with the utmost goodwill of the Serbian ecclesiastical authorities.  There  could  be  no  question  of  destitution  in  this  case,  for  English  chaplains 

https://www.pdf-archive.com/2014/09/23/anglicanserbia1865/

23/09/2014 www.pdf-archive.com

pre1924ecumenism8eng 85%

pre1924ecumenism8eng Orthodox Bishop Raphael Hawaweeny Accepted the Mysteries  of the Anglicans In 1910 and Then Changed His Mind in 1912.  He Was Not Judged By Any Council For This Mistake. Did He  and His Flock Lose Grace During Those Two Years?    His  Grace,  the  Right  Reverend  [Saint]  Raphael  Hawaweeny,  late  Bishop of Brooklyn and head of the Syrian Greek Orthodox Catholic Mission  of  the  Russian  Church  in  North  America,  was  a  far‐sighted  leader.  Called  from  Russia  to  New  York  in  1895,  to  assume  charge  of  the  growing  Syrian  parishes  under  the  Russian  jurisdiction  over  American  Orthodoxy,  he  was  elevated  to  the  episcopate  by  order  of  the  Holy  Synod  of  Russia  and  was  consecrated  Bishop  of  Brooklyn  and  head  of  the  Syrian  Mission  by  Archbishop  Tikhon  and  Bishop  Innocent  of  Alaska  on  March  12,  1904.  This  was the first consecration of an Orthodox Catholic Bishop in the New World  and  Bishop  Raphael  was  the  first  Orthodox  prelate  to  spend  his  entire  episcopate, from consecration to burial, in America. [Ed. note—In August 1988  the  remains  of  Bishop  Raphael  along  with  those  of  Bishops  Emmanuel  and  Sophronios  and  Fathers  Moses  Abouhider,  Agapios  Golam  and  Makarios  Moore  were  transferred  to  the  Antiochian  Village  in  southwestern  Pennsylvania  for  re‐burial.  Bishop  Raphaelʹs  remains  were  found  to  be  essentially incorrupt. As a result a commission under the direction of Bishop  Basil (Essey) of the Antiochian Archdiocese was appointed to gather materials  concerning the possible glorification of Bishop Raphael.]    With  his  broad  culture  and  international  training  and  experience  Bishop  Raphael  naturally  had  a  keen  interest  in  the  universal  Orthodox  aspiration  for  Christian  unity.  His  work  in  America,  where  his  Syrian  communities  were  widely  scattered  and  sometimes  very  small  and  without  the  services  of  the  Orthodox  Church,  gave  him  a  special  interest  in  any  movement which promised to provide a way by which acceptable and valid  sacramental  ministrations  might  be  brought  within  the  reach  of  isolated  Orthodox  people.  It  was,  therefore,  with  real  pleasure  and  gratitude  that  Bishop  Raphael  received  the  habitual  approaches  of  ʺHigh  Churchʺ  prelates  and  clergy  of  the  Episcopal  Church.  Assured  by  ʺcatholic‐mindedʺ  Protestants, seeking the recognition of real Catholic Bishops, that the Anglican  Communion and Episcopal Church were really Catholic and almost the same  as  Orthodox,  Bishop  Raphael  was  filled  with  great  happiness.  A  group  of  these  ʺHigh  Episcopalianʺ  Protestants  had  formed  the  American  branch  of  ʺThe  Anglican  and  Eastern  Orthodox  Churches  Unionʺ  (since  revised  and  now  existing  as  ʺThe  Anglican  and  Eastern  Churches  Association,ʺ  chiefly 

https://www.pdf-archive.com/2014/09/23/pre1924ecumenism8eng/

23/09/2014 www.pdf-archive.com

pre1924ecumenism2eng 82%

pre1924ecumenism2eng THE PAN‐HERESY OF ECUMENISM EXISTED   AMONG THE ORTHODOX PRIOR TO 1924    In 1666‐1667 the Pan‐Orthodox  Synod of  Moscow  decided  to  receive  Papists  by simple confession of Faith, without rebaptism or rechrismation!    At the beginning of the 18th century at Arta, Greece, the Holy Mysteries would  be administered by Orthodox Priests to Westerners, despite this scandalizing  the Orthodox faithful.    In 1863 an Anglican clergyman was permitted to commune in Serbia, by the  official decision of the Holy Synod of the Serbian Orthodox Church.    In the 1800s, Metropolitan Philaret of Moscow wrote that the schisms within  Christianity  “do  not  reach  the  heavens.”  In  other  words,  he  believed  that  heresy doesn’t divide Christians from the Kingdom of God!    In 1869, at the funeral of Metropolitan Chrysanthus of Smyrna, an Archbishop  of  the  Armenian  Monophysites  and  a  Priest  of  the  Anglicans  actively  participated in the service!    In  1875,  the  Orthodox  Archbishop  of  Patras,  Greece,  concelebrated  with  an  Anglican priest in the Mystery of Baptism!    In  1878  the  first  Masonic  Ecumenical  Patriarch,  Joachim  III,  was  enthroned.  He  was  Patriarch  for  two  periods  (1878‐1884  and  1901‐1912).  This  Masonic  Patriarch Joachim III is the one who performed the Episcopal consecration of  Bp. Chrysostom Kavouridis, who in turn was the bishop who consecrated Bp.  Matthew of Bresthena. Thus the Matthewites trace their Apostolic Succession  in part from this Masonic “Patriarch.” In 1903 and 1912, Patriarch Joachim III  blessed  the  Holy  Chrism,  which  was  used  by  the  Matthewites  until  they  blessed their own chrism in 1958! Thus until 1958 they were using the Chrism  blessed by a Masonic Patriarch!    In 1879 the Holy Synod of the Patriarchate of Constantinople decided that in  times of great necessity, it is permitted to have sacramental communion with  the Armenians. In other words, an Orthodox priest can perform the mysteries  for Armenian laymen, and an Armenian priest for Orthodox laymen!    In  1895  the  Ecumenical  Patriarch  Anthimus  VII  declared  his  desire  for  al 

https://www.pdf-archive.com/2014/09/23/pre1924ecumenism2eng/

23/09/2014 www.pdf-archive.com

OrthodoxAnglicanUnity1914to1921 76%

OrthodoxAnglicanUnity1914to1921 Project Canterbury The Anglican and Eastern Churches:

https://www.pdf-archive.com/2014/09/23/orthodoxanglicanunity1914to1921/

23/09/2014 www.pdf-archive.com

40 Day Shepherd Challenge 74%

Francisco, Ph.D., D.D., PH Archbishop for the United States Armed Forces Bishop Emissary for the Diocese of Katakwa – Anglican Church of Kenya (Anglican Communion) Spiritual Formation Workbook Based on the Aims and Methods of Scouting The Scripture quotations contained herein are from the Contemporary English Version © 1995, American Bible Society, used by permission.

https://www.pdf-archive.com/2014/02/04/40-day-shepherd-challenge/

04/02/2014 www.pdf-archive.com

pre1924ecumenism3eng 72%

pre1924ecumenism3eng Historical Contact of the Eastern  Orthodox and Anglican Churches    A review of the relations between the Orthodox Church of the East  and the Anglican Church since the time of Theodore of Tarsus    By William Chauncey Emhardt  Department of Missions and Church Extension of the Episcopal Church  New York   1920      EARLY RELATIONS    The  creation  of  a  department  for  Church  Work  among  Foreign‐born  Americans and their Children under the Presiding Bishop and Council, calls  for  a  careful  consideration  of  the  Orthodox  Church.  It  seems  most  desirable  first  of  all  to  review  briefly  the  historical  contact  which  has  existed  between  the  Church  of  England  and  the  Orthodox  Eastern  Church  from  almost  the  very beginning. There are, of course, many traditions, unsupported however  by  historical  documents,  which  indicate  that  the  English  Church  was  of  Grecian origin, and that contact between Greece and the British Isles prior to  the  time  of  Saint  Augustine  (A.  D.  597)  was  continuous.  The  attendance  of  bishops  of  the  British  Church  at  the  Council  of  Nicea  (A.D.  325),  the  first  historical  reference  toʹ  the  Church  in  England,  proves  that  there  was  some  contact.    In 680 A.D., a Greek, Theodore of Tarsus, was consecrated Archbishop  of Canterbury, thus bringing the Greek Church to the Metropolitan See itself.  Theodore  left  deep  imprint  upon  both  the  civil  and  the  ecclesiastical  life  of  England, unifying the several kingdoms and organizing into a compact body  the  disjointed  churches  of  the  land.  To  him,  more  [1/2]  than  to  any  other  source,  we  should  trace  the  spirit  of  national  unity  and  independence  in  national  and  religious  ambitions  that  has  since  characterized  the  English  nation.  It  is  worthy  of  note  that  under  Theodore  the  famous  Council  of  Hatfield was held, at which the doctrine of the double procession of the Holy  Ghost  was  accepted  by  the  English  Church,  long  before  this  doctrine  was  officially  recognized  in  either  Spain  or  Rome.  It  seems  strange  that 

https://www.pdf-archive.com/2014/09/23/pre1924ecumenism3eng/

23/09/2014 www.pdf-archive.com

Beginning of Methodism 71%

John Wesley was an ordained Anglican Clergyman.

https://www.pdf-archive.com/2016/04/16/beginning-of-methodism/

16/04/2016 www.pdf-archive.com

Save - November 15 2015 67%

Wesley was an Anglican, or Episcopalian, priest, who over time grew to believe the denomination had become an institution removed from its mission.

https://www.pdf-archive.com/2015/11/20/save-november-15-2015/

20/11/2015 www.pdf-archive.com

Feb 14 1 Lent III 66%

Feb 14 1 Lent III The Church of the Ascension DIOCESE of NIAGARA  The ANGLICAN CHURCH of CANADA  64 Forest Ave.

https://www.pdf-archive.com/2016/02/12/feb-14-1-lent-iii/

12/02/2016 www.pdf-archive.com

CHURCH OF NIGERIA MISSIONARY SOCIETY 66%

Missionary Agents The Church of Nigeria Missionary Society is the Mission Agent of the Church of Nigeria (Anglican Communion)

https://www.pdf-archive.com/2016/04/16/church-of-nigeria-missionary-society/

16/04/2016 www.pdf-archive.com

Comparison of Major Denominations 61%

Conversion of John and Charles Wesley, already devout Anglican ministers, sparks Great Awakening.

https://www.pdf-archive.com/2013/05/28/comparison-of-major-denominations/

28/05/2013 www.pdf-archive.com

PM4 MfE MUC EN 160624 48%

Established in 1999, it brings together Evangelical, Catholic, Anglican and Orthodox Christians, as well as members of the Free Churches and new congregations.

https://www.pdf-archive.com/2016/06/26/pm4-mfe-muc-en-160624/

26/06/2016 www.pdf-archive.com

good quality roman catholic chasuble1078 47%

good quality roman catholic chasuble1078 good quality roman catholic chasuble The usage of complete vestments is noted mostly with the anglican, lutheran as well as the roman catholic.

https://www.pdf-archive.com/2015/01/12/good-quality-roman-catholic-chasuble1078/

12/01/2015 www.pdf-archive.com

Apartment 45%

The chapel was created in 19th century to provide a replicate of other cathedral that was too small to expand Anglican worshippers.

https://www.pdf-archive.com/2014/01/20/apartment/

20/01/2014 www.pdf-archive.com

20 44%

Trinity Church The Anglican Church and Parish features Neo-Gothic Revival style of architecture.

https://www.pdf-archive.com/2013/10/23/20/

23/10/2013 www.pdf-archive.com

all of the society have1316 44%

Depending on The Hillford Location, another appeal come the type of general public places such as Bukit Batok Public Library, Bukit Timah Community Centre, the Singapore Anglican Community Services also Concern so Care Bukit Batok Central Neighbourhood Link.

https://www.pdf-archive.com/2013/12/20/all-of-the-society-have1316/

20/12/2013 www.pdf-archive.com

Janna HalfDesiQueen 43%

Austen uses these moments of violence to make a point about the holy trinity of colonial power – the British military, the Anglican church, and the private citizens who owned slaves – allowed men to subjugate women at home, because furtherance of subjugation abroad cannot be accomplished without first normalizing it at home.

https://www.pdf-archive.com/2016/03/13/janna-halfdesiqueen/

13/03/2016 www.pdf-archive.com