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On CALL A Message From Our Outgoing Executive Director 7 I was, telling about service members just two years ago and is now chaplain being persecuted just for their faith in endorser for the Evangelical Free Church in Jesus Christ.
Minh Boan Doan, OP, RC Chaplain MSC 373 A University of Calgary 2500 University Drive NW Calgary AB T2N 1N4 (403) 220-3898 firstname.lastname@example.org www.uofccatholic.ca UNIVERSITY OF LETHBRIDGE Fr.
The team is responsible for its own activities since it is managed by the head of department – the ‘head chaplain’ (in accordance with ‘head nurse’).
He is the appointed Chaplain with the rank (COLONIAL) Recruiting and Retention Officer for headquarters at the United States Corps of Chaplains where he has served as a vetted member since March 2005 and Chaplain Brazzile has also formerly been the appointed Chaplain for NABVETS – National Association of Black Veterans Inc.
Matthew Diaz Regional Command South Public Affairs 4 Sitting on the toilet isn’t a place one would normally expect to think about God, but the two-man chaplain team at Spin Boldak wants Soldiers to do just that.
OUR CHAPLAINS’ MISSIONAL LEGACY CONTINUES C haplain Gilbert Spencer was killed in World War II, and Chaplain Byron Lee lost his life in the Korean War.
E Fr Robert Verrill and friends celebrating Burns Night at the George Square chaplaincy DINBURGH’S CATHOLIC CHAPLAINCY ministers to three universities in the city, and is served by Dominican chaplains Fr Robert Verrill, Fr Lawrence Lew, and Fr Dermot Morrin, who is senior chaplain.
I look forward to seeing you at the Post, — Adam Prentki III, Commander, Post-303 2 The Chaplain’s Corner “A Blessing, some Thank Yous, an Invitation and Encouragement” L ET’S ALL SAY THANK YOU!
Bolt Pistol 1 $5.00 K-1-4 CAPTAIN 1 $5.00 K-1-5 CAPTAIN 1 $5.00 K-1-6 Blood Angels Shoulder Pads 1 $3.20 K-1-7 Space Marine Commander 1 $10.40 K-1-8 Marneus Calgar, Lord Macragge 1 $5.00 K-1-9 Space Marine 西加流士 1 $5.00 K-1-10 Veteran Seargeant Aurelius 1 $5.00 K-2 Astorath the Grim 1 $5.00 K-3 Mephiston, Lord of Death 1 $5.00 K-4 Captain Tycho 1 $5.00 K-5 Space Marine Command Squad 1 $20.00 （K-5+K-20+ K-30+K33） 1 $45.00 K-6 Space Marine Terminator Chaplain 1 $5.00 K-7 Space Marine Techmarine with Servitors 1 $17.10 K-5+K-20+ K30+K-33 Reclusiam Command Squad K-8 Servitors with Multi-melta 1 $5.60 K-9 Space Marine Chaplain with Crozius and Power Fist 1 $5.00 K-10 Space Marine Tactical Squad 1 $16.00 K-11 Space Marine Librarian with Axe and Plasma Pistol 1 $5.00 K-12 Blood Angels Furioso Dreadnought 1 $22.00 K-13 Blood Angels Sanguinary Guard 1 $18.80 K-14 Blood Angels Sanguinary Priest 1 $5.00 K-15 Brother Corbulo 1 $5.00 K-16 Space Marine Terminator Squad 1 $14.10 K-17 Space Marine Terminator Close Combat Squad 1 $14.10 K-18 Space Marine Sternguard Veteran Squad 1 $13.80 1 $28.80 K-19身体 Squad!) Space Marine Centurion Squad body 1 $13.80 K-20 Space Marine Chaplain 1 $5.00 K-21 Drop Pod 1 $20.50 K-22 Blood Angels Death Company 1 $18.80 K-22-1 Blood Angels Death Company body身体 1 $5.60 K-22-2 Blood Angels Death 1 $3.20 K-19 Space Marine Centurion Squad 3 extra bodies (totally may make 6 Centurion Company flight bag飞行背包 K-23 K-23*3 K-23*5 Imperial Knight 1 $38.00 Imperial Knight Household 1 $105.00 1 $160.00 Spearhead（K-23*3） The Iron Brotherhood （K- 23*5） K-24 Lemartes, Guardian of the Lost 1 $5.00 K-25 Space Marine Assault Squad （5 extra legs for free） 1 $18.80 K-25-1 Jump Packs=5 1 $3.20 K-25-2 Packs=5 1 $1.30 K-25-3 Assault Squad Leg 1 $3.20 1 $50.00 Angel's Wrath Intervention K-25*2+K-213 Force Web Bundle （K- 25*2+K-213） K-26 Space Marine Devastator Squad 1 $22.60 K-26-1 Space Marine Grav-Cannon and Back Pack Assemblies 1 $3.20 K-26-2 Space Marine Missile Launcher and Back Pack 1 $3.20 K-26-3 Space Marine Multi Melta and Back Pack Assemblies 1 $3.20 K-26-4 Space Marine Lascannon and Back Pack Assemblies 1 $3.20 K-27 Space Marine Scouts with Sniper Rifles 1 $13.80 K-28 Space Marine Land Raider Crusader/Redeemer 1 $32.00 K-28 Space Marine Land Raider 1 $32.00 K-29 Whirlwind parts 1 $8.00 Assemblies K-29+K-33 Whirlwind 1 $26.40 K-30 Space Marine Razorback part 1 $4.00 Space Marine Razorback 1 $22.80 （K-31+K-33） 1 $28.00 K-32 Space Marine Vanguard Veteran Squad 1 $14.00 K-33 Space Marine Rhino 1 $19.60 K-34 Space Marine Stalker/Hunter part 1 $13.80 1 $28.80 K-30+K-33 K-31+K-33 K-34+K-33 （K30+K33） Blood Angels Baal Predator Warhammer40K Space Marine Stalker/Hunter （K34+K33） K-35 Space Marine Land Speeder 1 $10.00 K-36+37 Space Marine Attack Bike 1 $15.50 K-37 Space Marine Bike 1 $8.00 K-37-1 Space Marine Bike Squad Upgrade Pack 1 $5.00 K-37-2 Space Marine Bike Squad Upgrade Pack 1 $5.00 K-37*3 Space Marine Bike Squad 1 $22.00 K-38 Space Marine Veterans Mk1 1 $11.80 K-39 Space Marine Veterans Mk2 1 $11.80 K-40 Stormraven Gunship 1 $40.00 K-41 rhino change maintainer 1 $8.00 (K-37*3) change parts Space Marine Vindicator （K41+K33） 1 $26.40 Predator parts 1 $8.00 Space Marine Predator （K42+K33） 1 $26.40 K-43 Ahriman 1 $5.00 K-44 Abaddon the Despoiler 1 $7.20 K-45 Nurgle Daemon Prince 1 $13.80 K-46 Khârn the Betrayer 1 $5.00 K-47 Chaos Space Marine Terminators 1 $18.80 K-47-1 Chaos Space Marines Bike 1 $7.20 Chaos Space Marines Bike*3 （K-47-1*3） 1 $20.50 K-47-2 Lucius the Eternal 1 $5.00 K-47-3 Possessed Chaos Space Marines 1 $17.10 K-47-4 混沌腿+背包 FW145专用 1 $13.80 1 $13.60 1 $5.60 K-41+K-33 K-42 K-42+K-33 K-47-1*3 Chaos Space Marines K47-5+K47-6 Terminator Lord（K47- 5+K47-6） K-47-6 Chaos Space Marines Terminator Lord parts K-47-7 Huron Blackheart 1 $5.00 K-47-8 Havocs 1 $13.60 K-47-9 Night Lords Hero 1 $5.00 (BODY)身体配件
cer Jackie Turner Asst.Service ServiceOﬃ Oﬃcer Bill Boggs (813)424-5014 789-2988 Dan RonKoker Wolfe Ron RonWolfe Roberts Gene GeneHenneman Henneman Ron Roberts Bobby Blanco Mike Clark Bobby Blanco 60 60 Judge JudgeAdvocate Advocate Chaplain Chaplain Sgt.
LULE THE CHAPLAIN - Short Film by Joseph Kit Joseph Kit Rm 025, Lv 3, Platinum House - Market Street.
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 and services were well to the fore. I took it to be a grateful acknowledgement of the kindly feelings between me and the Serbians under my command, and who asked that I might communicate with them. I was not a chaplain.ʺ This is indeed a remarkable letter. The sum total of the matter seems to be, whatever the theological issues involved may be, that the Serbs like the Americans and English and wish to share their religious experiences and privileges with them. INTERCOMMUNION SIXTY YEARS AGO I am supposed to chronicle news in these letters, but perhaps I may be pardoned for once if I delve down into the files of the Church Times as far back as August, 1865, to find an occasion when a similar thing seems to have happened in Belgrade. The following is quoted from a correspondent signed W[illiam]. D[enton]. ʺWhen I mentioned in my former letter that I received communion in the Serbian Church at the hands of the Archimandrite of Studenitza, I forgot at the same time to point out the full significance of the act. The Archimandrite was one of the ecclesiastics consulted by the Archbishop of Belgrade as to my request for communion on Whitsunday, so that the administration was not the act of an individual, however prominent his position, but was the synodical act of the prelates and inferior clergy of Servia. I arrived at the monastery of Studenitza on Monday. I left it on Wednesday, and on Thursday I had another pleasant meeting with the Bishop of Tschatchat. I found that he knew all about the proposed administration to me by the Archimandrite. Leaving him, I had a few daysʹ travel in the interior of the country and met all the leading ecclesiastics. Among others I had pleasure in meeting the Archpriest of Jagodina, whose acquaintance I had made while he was a resident of the monastery of Ruscavitza. I found on all sides the greatest satisfaction at my communion, and I heard the strongest desire expressed for closer intercourse with the English Church on the ground of its orthodoxy and the prominent position given to scriptural teaching in its formularies. ʺI had the pleasure of staying with the Bishop of Schabatz and the opportunity of discussing with that able and large‐minded prelate the question of intercommunion of the Churches of England and Servia. Referring to my communion at Studenitza he hailed me as a member of the Orthodox Church. But he did more than this. I was accompanied by an English layman who intends to make a stay in Servia of at least two monthsʹ duration after my leaving. I mentioned that as he was accustomed to communicate in the English Church he was unwilling to be deprived of the same blessing whilst in a strange land. The bishop at once declared that there was no hindrance to his communicating in Servia, and at my request gave him a letter addressed to all the clergy of his diocese, directing them to administer communion to him, a member of the Church of England, if he desired to receive the sacred mysteries. ʺThere now remained the general question of the right of all members of the English Church to communicate simply as members of the English Church, and without any test beond that of their loyal membership in their own branch of the Church Catholic: and your readers will be glad to know that on the production of a simple certificate of real and living membership, settled by the bishop and indicated to me, all such persons will from this time forth be received as communicants of the Orthodox Church of Servia. And intercommunion of one portion of the Orthodox Church cannot long precede formal intercommunion with the whole Eastern Church. Here is real intercommunion on the true Catholic basis, the beginning I trust of wider communion. There is no doubt much to labor for, much to pray for, much need of ʹpatience and confidenceʹ, but here surely is the darn and promise; in part also to past prayers for unity, but especially may we, I trust, without presumption, see an answer to His effectual prayer, who, in the night of His betrayal, prayed ʹthat they all may [541/542] be one.ʹ Who shall despair and say any longer that the unity of all Christian people is a mere dream, when in the person of the English and Servian Churches, the distant East resumes her intercourse with the separated West; and when what to most persons since the Council of Florence has seemed unattainable, has been done without human instruments by Him who in essence and attributes is One.ʺ Church Times OPTIMISTIC This is an extraordinarily optimistic letter almost implying that reunion between the two churches was a fait accompli. But, whatever the rights and wrongs of the facts, very little seems to have arisen from them. The following is a portion of a leading article that appeared in the Church Times on August 26, 1865. ʺThe Servian Church has entered into full communion with the Church of England. This is the step to which we allude. The efforts of the ʹEastern Church Associationʹ and especially the energy, perseverance, and personal popularity in Servia of one of the first originators of that association have induced the ancient Orthodox Church in Servia to admit privately to Holy Communion, and to promise to admit to participation in the sacred mysteries any traveler, whether priest or layman of the Anglican communion, who shall bring with him certain letters commendatory, the form of which will be arranged and agreed upon by the Servian episcopate. Thus we really at the present moment are in communion with the whole Orthodox Church. For the Servian Church is an Orthodox branch of the great Slavonic communion, and is in full connection and communion with Constantinople. But the Servian Church has recognized our baptism, our orders, and our position, and has admitted our members into communion with herself: therefore now at last the Anglican and Eastern Orthodox Church are as one. What shall we say? The heart of every believer must burst into an irrepressible Te Deum at such a truly Christian triumph. ʺThe Servian Church which, perhaps, is little known to our readers as yet except through certain charity‐breathing letters of its prelates, especially of Archbishop Michael, will soon be a household word in our mouths. We are bound to give the Servians the credit which is their due for their freedom of spirit and their intelligent and far‐seeing charity. English Churchmen must reciprocate this mighty act of Christian brotherhood by all the means that lie within their power. The Eastern Church for a century past is a suffering Church. The Church of autonomous Servia has emerged from the fiery trial of persecution into a clear sky and a more peaceful dwelling place. English Churchmen in future will find it impossible to side with the infidel and the Mahometan against those with whom they have broken the Bread of Life and shared the Cup of Immortality. They are and they must vividly realize that they are one Church with them.ʺ C. H. PALMER.
THURSDAY - JUNE 25, 2015 5:00 PM – 7:00 PM PRE-REGISTRATION OF DELEGATES AND ALTERNATES FRIDAY - JUNE 26, 2015 7:45 AM MEMORIAL SERVICE IN THE ARMORY, RADISSON HOTEL (DOORS CLOSE AT 8:00 AM) OPENING CEREMONIES FOR CONVENTION ADVANCEMENT OF COLORS (DEPARTMENT CHAMPIONSHIP COLOR GUARD, TILTON POST 49) INVOCATION – DEPARTMENT CHAPLAIN RAY LAPOINTE MEMORIAL SERVICE 8:00 AM – 12:00 PM (ONLY) REGISTRATION OF DELEGATES AND ALTERNATES TO NATIONAL CONVENTION AT DEPARTMENT HOTEL HEADQUARTERS – RADISSON (IF YOU ARE A DISTRICT DELEGATE TO THE NATIONAL CONVENTION YOU ARE NOT REQUIRED TO REGISTER AGAIN) 9:00 AM MEETING OF RULES COMMITTEE - CHAIRMEN 9:00 AM (JOINT SESSION) CALL CONVENTION TO ORDER - DEPARTMENT COMMANDER COLORS IN PLACE – INVOCATION – AUXILIARY CHAPLAIN PLACEMENT OF POW/MIA FLAG – DEPARTMENT VICE COMMANDERS PLEDGE OF ALLEGIANCE PREAMBLE – DEPARTMENT COMMANDER ROBERT DIONNE ADDRESS OF WELCOME – DEPARTMENT VICE COMMANDER CALL TO CONVENTION – DEPARTMENT ADJUTANT 9:10 AM WELCOME ADDRESSES GOVENOR – MAGGIE HASSAN 2 MAYOR OF THE CITY OF MANCHESTER – TED GATSAS SENATOR – KELLY AYOTTE NH VETERAN’S HOME COMMANDANT- MARGARET “PEGGY” LABRECQUE NATIONAL VICE COMMANDER GUEST SPEAKER TBA.
Leave as is?/ Chaplain - Chaplain/Priest/other alias/spiritual leader/Crazy Mother Fucker/ Librarian -Librarian/Occult expert/historian, revamp so as to be able to learn new abilities?
As Chaplain, it would be up to him to ensure the souls of these warriors joined the immortal Emperor.
Thanksgiving Thanksgiving CSM Scott, LTC Beck, and Chaplain Konugres meet and talk with soldiers from the 202nd Military Police Company CH Konugres led the group in prayer before they ate dinner
Chaplain! to! the! fellowship.! Another!
Everyone gathered first for a reverential ceremony commemorating September 11th led by OHMR Chaplain Linette Graddic.
9 - 10 Current Exec Archon Michael Nelson (701) 792-3999 email@example.com Vice Archon Cullen Donohue (612) 483-9681 firstname.lastname@example.org Treasurer Jeremy Holter (701) 213-3972 email@example.com Secretary Victor Correa (701) 213-8108 firstname.lastname@example.org Warden Nathan Lehrke (612) 385-7683 email@example.com Historian Austin Rau (612) 360-0267 firstname.lastname@example.org Chaplain Mack Johnson (763) 607-7219 MacKenzie.Johnson.email@example.com PAGE 1 GAMMA ZETTE FALL 2011 A R C H O N ’ S C O R N E R By Michael Nelson Brothers, A time of great celebration is fast approaching!
1975 – 1977 - Second Minister, Wesley Chapel Cape Coast Circuit 1977 – 1979 - - 1979 – 1981 1 of 2 Chaplain to Schools and Colleges Assistant Synod Secretary - Kumasi District - Circuit Minister – Lawra, Wa, Northern Ghana Mission 11/21/12 1:10 PM Meet the SMC http://www.ghanamethodistsinamerica.org/HOME/MeettheS...
Learning Chaplain Coordinator of relevant co-curricular activity Key Responsibilities The following responsibilities are not exhaustive, nor necessarily in order of priority, but are indicative of the range and nature of the role.
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 theologians, of either side of the controversy which has grown around this doctrine, have never turned to Theodore as the justifier of the doctrine and as an historical evidence that the British Church, by its acceptance, never intended to depart from the teachings of the East. RELATIONS IN SEVENTEENTH CENTURY Many centuries must be passed over before we again find Grecian contact in English ecclesiastical life. In 1617, Metrophanes Critopoulos of Veria was sent by the martyr‐patriarch Cyril Lucar to continue his studies at Oxford. Three years later Nicodemus Metaxas of Cephalonia established the first Greek printing press in England. This he later took to Constantinople, where it was immediately destroyed by the Turks. In the year 1653 we find Isaac Basire, a religious exile, trying to establish good feeling among the Greeks toward the suffering Church of England, delighting in spreading among the Greeks at Zante information concerning the Catholic doctrine of our Church. In the same year we find him writing: ʺAt Jerusalem I received much honor, both from the Greeks and Latins. The Greek Patriarch (the better to express his desire of communion with our old Church of England by mee declared unto him) gave mee his bull or patriarchal seal in a blanke (which is their way of credence) besides many [2/3] other respects. As for the Latins they received mee most courteously into their own convent, though I did openly profess myself a priest of the Church of England. After some velitations about the validity of our ordination, they procured mee entrance into the Temple of the Sepulchre, at the rate of a priest, that is, that is half in half less than the lay‐menʹs rate; and at my departure from Jerusalem the popeʹs own vicar (called Commissarius Apostolicus Generalis) gave me his diploma in parchment under his own hand and publick seal, in it stiling mee Sacerdotum Ecclasiae Anglicanae and S.S. Theologiae Doctorem; at which title many marvelled, especilly the Freench Ambassador here (Pera). . . Meanwhile, as I have not been unmindful of our Church, with the true patriarch here, whose usurper noe for a while doth interpose, so will I not be wanting to to embrace all opportunities of propagating the doctrine and repute thereof, stylo veteri; Especilly if I should about it receive commands or instructions from the King (Charles II) (whom God save) only in ordine as Ecclesiastica do I speak this; as for instance, proposall of communion with the Greek Church (salva conscientia et honore) a church very considerable in all those parts. And to such a communion, together with a convenient reformation of some grosser errours, it hath been my constant design to dispose and incline them.ʺ In 1670, the chaplain of the English Embassy at Constantinople at the request of Drs. Pearson, Sancroft and Gunning, made special inquiry concerning the alleged teaching of the doctrine of transubstantiation by the Greeks and recorded his impressions in a publication called Some Account of the Present Greek Churches, published in 1722. His successor, Edward Browne, made a number of official reports concerning the affairs of the Greek Church. In 1669 occurred the noted semi‐official visit of Papas Jeremias Germanus to Oxford. A more important visit was undertaken [3/4] by Joseph Georgirenes, Metropolitan of Samos, who solicited funds for the building of a Greek church, which was erected in the Soho quarter of London in 1677. Over the door there was an inscription recording its setting up in the reign of King Charles the Second, while Dr. Henry Compton was Bishop of London. The cost was borne by the king, the Duke of York, the Bishop of London, and other bishops and nobles. The Greeks do not seem to have kept it long; and after some changes of ownership it was consecrated for Anglican worship in the middle of the nineteenth century under the title and in honor of Saint Mary the Virgin. It was taken down as unsafe at the end of that century and a new building was set up on the site. The Bishop of London, who seemed to be a special patron of the Greeks at this time, undertook the establishment of a Greek College for Greek students, who probably came from Smyrna. An unsigned letter to Archbishop Sancroft seems to indicate that in 1680 twelve Greek students were sent to Oxford. In addition to the Bishop of London, the chief promoter of this movement was Dr. Woodroof, Canon of Christ Church, who succeeded in getting Gloucester Hall, now Worcester College, assigned to the Greeks. There exists in the Archbishopʹs library at Lambeth a printed paper describing the ʺModel of a College to be settled in the university for the education of some youths of the Greek Church.ʺ These twelve students seemed to have been but temporary residents, however, because no official account is given of the permanent residence of Greek students until the year 1698. It is significant to find that in the year 1698, in the copy of the Alterations in the Book of Common Prayer, prepared by the World Commissioners for the revision of the liturgy, who were by no means sympathetic with the Greeks, an expression of desire that some explanation of the addition of [4/5] the Filioque, a clause in the Creed, should be given, with the view to ʺmaintaining Catholic Communionʺ as suggested by Dr: Henry Compton. RELATIONS IN EIGHTEENTH CENTURY About 1700, Archbishop Philippopolis was granted honorary degrees in both Oxford and Cambridge and was accorded general courtesies. These free relationships had an abrupt termination when, in a letter dated March 2, 1705, the registrar of the Church of Constantinople wrote as follows to Mr. Stephens: ʺThe irregular life of certain priests and laymen of the Eastern Church, living in London, is a matter of great concern to the Church. Wherefore the Church forbids any to go and study at Oxford be they ever so willing.ʺ In 1706, we find the Archbishop of Gotchan in Armenia, receiving liberal contributions from Queen Anne and the Archbishops of Canterbury and York toward the establishment of a printing press for his people. Soon afterward considerable correspondence was established between the dissenting Nonjurors and the Patriarchs of the East. The Archbishop of Canterbury, Dr. Wake wrote to the Patriarch of Jerusalem explaining that the Nonjurors were separatists from the Church of England. The Archbiship significantly ends his letter: ʺita ut in orationibus atque sacrificiis tuis ad sacra Dei altaria mei reminiscaris impensissime rogo.ʺ In 1735, we find the Society for the Promoting of Christian Knowledge recording a gift of books as a present to the Patriarch Alexander of Constantinople. In 1772, the Reverend Dr. King, chaplain to the British Factory at St. Petersburg, after explaining the necessity of the elaborate worship of the Greek Church, in a report, dedicated by permission to King George III says: ʺThe Greek Church as it is at present established in Russia, may be considered in respect of [5/6] its service as a model of the highest antiquity now extant.ʺ About the same time we find the Latitudinarian Bishop of Llandaff, Dr. Watson, advising a young woman that she should have no scruples in marrying a Russian, ʺon the subject of religion.ʺ We find early in the nineteenth century, Dr. Waddingham, afterward Dean of Durham, publishing a sympathetic account of The Present Condition and Prospects of the Greek Oriental Church. RELATIONS IN NINETEENTH CENTURY Intimate relations were again resumed at the time of the Greek insurrection in 1821, when many Greeks fled to England to escape the vengeance of the Turks. The flourishing churches in London, Lancaster and Liverpool date from this period. The actual resumption of intercourse between the two Churches dates from 1829 when the American Church was first brought into contact with the Church in the East through the mission of Drs. Robertson and Hill. This was purely an expression of a disinterested desire on the part of the American Church to assist the people of Greece in their effort to recover the educational advantages which had been suppressed by the Turk. The educational work of Dr. Hill at Athens became famous throughout the East. Dr. Hill continued as the head of the school for over fifty years. The next approach by the American Church was made by the Reverend Horatio Southgate, who was sent from this country to investigate the missionary opportunities in Turkey and Persia. In order to avoid any suspicions concerning the motive of the American Church, he again returned in 1840 to assure their ecclesiastical authorities that ʺthe American bishops wished most scrupulously to avoid all effusive intrusion within the jurisdiction of their Episcopal brethren their great desire being to commend and promote a friendly intercourse between the two branches of the Catholic and Apostolic Church in the [6/7] hope of mutual advantage.ʺ He returned again in 1844 and although he met with considerable success in his efforts to establish a work for the Church he found that the Church at home was not prepared for such an undertaking and after a few years returned to America. ʺIn the General Convention of 1862, a joint committee was appointed to consider the expediency of opening communication with the Russo‐Greek Church, and to collect authentic information bearing upon the subject. And, in July, 1863, a corresponding committee was appointed in the lower house of the Convocation of Canterbury. Between 1862 and 1867, a number of important pamphlets were issued by the Russo‐Greek committee, under the able editorship of the Reverend Dr. Young, its secretary. After Dr. Young was made Bishop of Florida, the Reverend Charles R. Hale, afterwards Bishop of Cairo, was appointed to succeed him as secretary of the Russo‐Greek committee, and wrote the reports presented to the General Convention of 1871 and 1874. When the Joint Commission on Ecclesiastical Relations replaced with larger powers the Russo‐Greek Committee, he was in 1877 made secretary of the commissions, and wrote the reports up to the year 1895.ʺ The reports of this committee and the pamphlets issued between the years 1862 and 1867 are extremely valuable, showing the care exercised by the Church in those days, in trying to meet a problem that was just beginning to present itself. While negotiations of the American Committee were in process in 1867 an interesting interview was held by Archbishop Alexander Lycurgus of Cyclades, and a number of bishops and clergy of the Church of England. The Archbishop went to England in order to dedicate the orthodox church at
Machinist’s Mate 3rd class Ingénierie Gabriel Bussières Sécurité 2 LINDSTROM, Roseline Amélie Déry Infirmière Médical 2 MACCARTHY, William Patrick Shannon Spécialiste en Renseignements Operation 2 Cox SUTTON, Billy Coxswain Pont 1 S WHITE, Daniel Seaman Logistique 1 S SMITH, Everett Seaman Navigation 1 S MURPHY, Liam Seaman Pont 1 S Seaman Pont 1 1 S C1c IRVING, Timothy NYGÅRD, Jörgen Seaman Chaplain Pont R&D 0 Guillaume Ch.
Dismiss “Have a safe trip home.” State Chaplain for the Missouri National Guard