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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.
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
Anglican structures need updating, says Archbishop Anglican structures need updating, says Archbishop | Christian News on Christian Today EDITION:
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:
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
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
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
OrthodoxAnglicanUnity1914to1921 Project Canterbury The Anglican and Eastern Churches:
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.
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
Wesley was an Anglican, or Episcopalian, priest, who over time grew to believe the denomination had become an institution removed from its mission.
Feb 14 1 Lent III The Church of the Ascension DIOCESE of NIAGARA The ANGLICAN CHURCH of CANADA 64 Forest Ave.
Missionary Agents The Church of Nigeria Missionary Society is the Mission Agent of the Church of Nigeria (Anglican Communion)
Conversion of John and Charles Wesley, already devout Anglican ministers, sparks Great Awakening.
Established in 1999, it brings together Evangelical, Catholic, Anglican and Orthodox Christians, as well as members of the Free Churches and new congregations.
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.
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.
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.