Restoration of the Old Believer Church Hierarchy: from Bukovina to Moscow

2021 ◽  
pp. 111-124
Author(s):  
Anna Sviridonova ◽  
Keyword(s):  
Church Of Christ ◽  
Church Hierarchy ◽  
The Church ◽  
Church Government

This article is a review of materials from one of the influential Old Believer magazines that covered the problems that accompanied the restoration of the church hierarchy of the Old Orthodox (Old Believer) Church of Christ in the sphere of higher church government. The Consecrated Council of 1846 in Belaya Krynitsa restored the conciliar tradition of the Church, although discussions about the format and composition of the Councils continued in subsequent years.

scholarly journals Restoration of the Institution of Deaconess in the Alexandrian Orthodox Church

2020 ◽  
pp. 201-209
Author(s):  
Андрей Александрович Зотин
Keyword(s):  
Church Of Christ ◽  
Orthodox Church ◽  
Large Cities ◽  
Missionary Work ◽  
Church Hierarchy ◽  
12Th Century ◽  
The Social ◽  
Hagia Sophia ◽  
Ascetic Communities ◽  
The Church

Диакониссы - одна из степеней церковной иерархии и служения в Церкви Христовой. Данный институт формировался постепенно на протяжении первых веков. Служение диаконисс было распространено преимущественно в Восточных Церквях с IV по VII- VIII века. Из женских городских аскетических общин девы и вдовицы по достижению необходимого возраста могли быть поставлены епископом в диаконисс. Они исполняли социальные, миссионерские и богослужебные обязанности служительниц в столицах диоцезов, административных центрах, крупных городах Империи, при этом находясь при кафедральных соборах и больших храмах. Например, в Константинополе при святом императоре Юстиниане в собор Святой Софии после его освящения было определено 40 диаконисс. К XII веку чин поставления диаконисс вышел из употребления.16 ноября 2016 года Синод Александрийской Православной Церкви постановил возродить институт диаконисс. 17 февраля 2017 года Патриарх Феодор II посвятил в диакониссы несколько женщин, которые будут помогать в миссионерской деятельности Катангской митрополии (епархия Александрийской Церкви в Конго), особенно в Таинстве Крещения взрослых, венчания, а также в катехизической деятельности Церкви. Deaconesses are one of the degrees of church hierarchy and ministry in the Church of Christ. This institution was formed gradually during the first centuries. The ministry of deaconesses was distributed mainly in the Eastern Churches from the 4th to the 7th-8th centuries. Out of the women’s urban ascetic communities, virgins and widows, upon reaching the required age, could be placed by bishop in deaconess. They performed the social, missionary and liturgical duties of ministers in the capitals of dioceses, administrative centers, large cities of the Empire, while being at the cathedrals and large temples. For example, in Constantinople under the Holy Emperor Justinian, 40 deaconesses were identified in the Hagia Sophia after its consecration. By the 12th century, the rite of deaconesses was no longer in use. On November 16, 2016, the Synod of the Alexandrian Orthodox Church decided to revive the institution of deaconesses. On February 17, 2017, Patriarch Theodore II ordained several women to be deaconesses who will assist in the missionary work of the Katangan Metropolitanate (diocese of the Alexandria Church in the Congo), especially in the Sacrament of Baptism the adults, weddings, as well as in the catechism of the Church.

Rivalry between Presbyters and Deacons in the Roman Church

2017 ◽  
Vol 71 (5) ◽  
pp. 495-510 ◽  
Author(s):  
David G. Hunter
Keyword(s):  
Close Resemblance ◽  
Church Hierarchy ◽  
The Church

Abstract In this article I offer three brief notes on Ambrosiaster’s Q. 101, De iactantia Romanorum leuitarum. First, I discuss its relation to Letter 146 of Jerome, which also deals with the rivalry between presbyters and deacons and which bears a close resemblance to Q. 101; second, I examine the peculiar features of the church hierarchy at Rome that led the anonymous deacon to claim a superior status to presbyters; and, third, I explore some indications in Q. 101 and in Jerome, Letter 146, which point to the activity of deacons in elite households at Rome.

True Church, National Church, Minority Church: Episcopacy and Authority in the Restored Church of Ireland

2016 ◽  
Vol 85 (2) ◽  
pp. 219-245 ◽  
Author(s):  
Kathryn Rose Sawyer
Keyword(s):  
First Principles ◽  
Historical Context ◽  
Recent Scholarship ◽  
The People ◽  
Church Hierarchy ◽  
The Social ◽  
Church Of Ireland ◽  
The Face ◽  
Political Realities ◽  
The Church

The Church of Ireland in the later seventeenth century faced many challenges. After two decades of war and effective suppression, the church in 1660 had to reestablish itself as the national church of the kingdom of Ireland in the face of opposition from both Catholics and Dissenters, who together made up nearly ninety percent of the island's population. While recent scholarship has illuminated Irish protestantism as a social group during this period, the theology of the established church remains unexamined in its historical context. This article considers the theological arguments used by members of the church hierarchy in sermons and tracts written between 1660 and 1689 as they argued that the Church of Ireland was both a true apostolic church and best suited for the security and salvation of the people of Ireland. Attention to these concerns shows that the social and political realities of being a minority church compelled Irish churchmen to focus on basic arguments for an episcopal national establishment. It suggests that this focus on first principles allowed the church a certain amount of ecclesiological flexibility that helped it survive later turbulence such as the non-jurors controversy of 1689–1690 fairly intact.

scholarly journals Wczesny monastycyzm w relacji do władzy biskupiej i papieskiej

2011 ◽  
Vol 48 ◽  
pp. 307-324
Author(s):  
Olga Cyrek
Keyword(s):  
Augustine Of Hippo ◽  
Ecclesiastical Authority ◽  
Church Hierarchy ◽  
Monastic Life ◽  
Monastic Communities ◽  
Internal Affairs ◽  
The Relationship ◽  
The Church

The article describes the relationship between the first monks and the Church hierarchy represented by the bishops and popes. Bishops often mingled in the internal affairs of monastic communities, but some organizers of monastic life, such as Caesarius of Arles limited the interference from the outside. Abbots in Ireland while they become more important than bishops. Basil the Great, Augustine of Hippo, Caesarius of Arles, though they were monks, they exercised their functions well in positions of church and maintained friendly relations with the popes. A unique situation is the abbot of St. Columba the Younger, who in Gaul is involved in disputes with the local hierarchy. He did not agree even with the pope, but never openly spoke out against the Apostolic Seat. Monks usually do not lead to the riots but were respectful for the representatives of ecclesiastical authority.

scholarly journals The Making of a Canon: Impact of the Old Testament Scriptures in the Christian Canon Development

2018 ◽  
Vol 80 ◽  
pp. 7-21
Author(s):  
Kwaku Boamah
Keyword(s):  
Roman Empire ◽  
Old Testament ◽  
Linear Process ◽  
Church Of Christ ◽  
Christian Identity ◽  
Christian Formation ◽  
The Third ◽  
Jewish Scriptures ◽  
Modern Era ◽  
The Church

The formation of the Christian canon was not a one day venture. Some scholars maintain it spanned from the first up to about the fourth centuries. This paper has three main parts: the first draws a linear process of canon generation, beginning from text to scripture and possibly becoming canonical. The second focuses on the creation of the Christian canon by exploring the stages and the implications of naming the canon as `Testaments`. At the heart of the study is a consideration of the use and inclusion or exclusion of the Jewish scripture by Christians as discussed by a heretic (Marcion) and three Anti-heretics (Justin Martyr, Irenaeus and Tertullian) in the 2nd and/or 3rd centuries of the Roman Empire. The third part takes an example of a modern church (Church of Christ) whose reception to the Old Testament is one of skepticism. Furthermore, the level of usage of the Old Testament by the Church of Christ is key for the thesis of this paper. It is, therefore, important to assess a possible relationship between Marcion and the Church of Christ. Historical, theological and an interview are employed to explore these developments. The paper concludes that by the naming of the Christian canon and inclusion of the Jewish scriptures, the Christian identity can be described as Judeo-Christian. This description has impacted Christian formation and development a great deal from antiquity to the modern era. Marcion and his followers did not take this lightly in the first four centuries of the Christian history. On the other hand, in the nineteenth century the Church of Christ seemingly follows this example in antiquity on including the Old Testament as part of the Christian canon.

scholarly journals Renungan Dalam Ulangan 18

2021 ◽  
Author(s):  
Ferdinan Pasaribu
Keyword(s):  
Service Life ◽  
Church Of Christ ◽  
Church Life ◽  
The World ◽  
The Church

Tema kita pada minggu ini ialah “Saksi Itu Mempertaruhkan Hidup”. Sehingga jika berangkat dalam logika tema ini, kemungkinan besar bahwa ada seorang jemaat Kristus pada akhir-akhir ini yang tidak lagi setia menjadi seorang saksi Kristus. Mungkin saja oleh karena beratnya tekanan hidup, mengalami banyak tantangan atau lebih tertarik pada perkara dunia. Seperti halnya dalam cerita (2 Timotius. 4: 10) mengisahkan seorang pelayan Kristus yang meninggalkan pelayanannya oleh karena ia (Demas) lebih mencintai dunia dibanding Kristus. Secara sederhana “Seorang Saksi Kristus” haruslah (Mengikuti jejak-Nya) setiap waktu dan sampai selamanya. Setiap orang yang telah ditebuh oleh Kristus secara langsung telah terlibat dalam Panggilan Gereja yaitu menjadi saksi (1 Pet. 2: 9). Kehadiran saksi-saksi Kristus ditengah dunia akan menjadi terang. Terang yang mengubah setiap manusia.Salah satu “Panggilan Gereja” ialah menjadi SAKSI dan BERSINAR bagi dunia. Dan hal itu haruslah dimulai dari keluarga kita. GEREJA yang kuat dan dewasa adanya kehidupan jemaat yang (1) Hanya suka memberi (2) Rajin pelayanan (3) Rajin ibadah, Dll. Tapi GEREJA yang kuat dan dewasa juga haruslah RAJIN BERSAKSI. Karena Fondasi gereja yang kuat terletak pada (Iman, Persekutuan, Pelayanan, Kesaksian Hidup).Our theme for this week is "Witnesses Risking Life". So if we go into the logic of this theme, it is very likely that there is a church of Christ recently who is no longer a faithful witness of Christ. Maybe because of the heavy pressure of life, experiencing many challenges or being more interested in world affairs. As in the story (2 Timothy 4:10) tells of a servant of Christ who leaves his ministry because he (Demas) loves the world more than Christ.In simple terms "A Witness of Christ" must (Follow in His footsteps) every time and forever. Everyone who has been formed by Christ is directly involved in the Call of the Church who is a witness (1 Pet. 2: 9). The presence of Christ's witnesses in the middle of the world will be a light. The light that changes every human being.One of the “Church Vocations” is to be WITNESSES and SHINE to the world. And it must start with our families. A strong and mature church has a church life that (1) only gives (2) is diligent in serving (3) diligent in worship, etc. But a strong and mature CHURCH must also TESTION. Because the foundation of a strong church lies in (Faith, Fellowship, Service, Life Testimony)

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