The Apostolic Succession
The Apostolic Succession of HIS BEATITUDE MAR + JESUS SALVADOR
(Most Reverend Archbishop JAMES BENEDICT S. SALDIVAR, D.D. ; D.Th.)
(Most Reverend Archbishop JAMES BENEDICT S. SALDIVAR, D.D. ; D.Th.)
Patriarch of Moscow and all Russia:
* St. Tikhon (1917 - 1925) - St. Tikhon of Moscow exerted every effort to calm the destructive passion kindled up by the revolution.
Note: In 1721, Czar Peter the Great of Russia suppressed the election of the Patriarch of Moscow. Until 1917, with the renewed election of St. Tikhon as Patriarch, the Russian Church was administered by the Holy Synod which was comprised of 3 permanent members who were Metropolitans of Moscow, St. Petersburg and Kiev; and of other Bishops selected from other Russian Dioceses, who participated in the sessions of the Holy Synod for a limited period time, and by rotation. This Synod was recognized as the Patriarchate of Moscow and All-Russia by the rest of Orthodoxy. The former ruling Russian Orthodox Archbishop in North America, Tikhon (Vasili Inanovitch Belyanin), was elected Patriarch of Moscow and All-Russia, and the Patriarchate was restored in August of 1917 by the Russian Holy Synod which had convene and sought to reform conditions imposed since 1721, In effect the Russian Church had retained its internal integrity for the period 1721-1917.
+
Early in 1917, Patriarch Tikhon and the Holy Synod of Moscow elected, as Bishop of Brooklyn, New York, Aftimios Ofiesh. Bishop Aftimios was the canonical successor of Bishop Raphael Hawaweeny of the Brooklyn Diocese and in-charge of Syrian Mission under the Russian Orthodox Patriarchate. Bishop Aftimios was consecrated on 11 May 1917 by Archbishop Evdokim Meschersky, the locum Tenens of the of the Russian Orthodox Archdiocese of New America, assisted Bishop Stephen of Pittsburg and Bishop Alexander Nemolovski of Canada and the See of Minnipeg. Archbishop Evdokim was consecrated by the Metropolitan of Moscow, Macarius and Innocentus II of St. Petersburg. Bishop Aftimios was later elevated to the rank of Archbishop by Metropolitan Platon, the ruling Hierarch and Archbishop of the North American Diocese.
+
In 1927, on the Second Day of February, in the City of New York, the North American Archdiocese, in the Holy Synod assembled, under the direct order of the "highest authority in the Church", instituted an independent AMERICAN ORTHODOX CATHOLIC CHURCH and appointed Archbishop Aftinios as its first Primate. To facilitate the needs of the new Church, Archbishop Aftimios consecrated Bishop Emmanuel Abo-Hatab as Bishop of Montreal. He was assisted by the Russian Bishop, Theophilus of Chicago, and Arseny of Winnipeg. The consecration of Bishop Emmanuel took place 11 September 1927. The participation of the Russian Bishops was with the approval of Metropolitan Platon. on 26 May 1928, Archbishop Aftimios, assisted by Bishop Emmanuel Abo-Hatab and Metropolitan Elias of Tyre and Sidon consecrated Bishop Sophronios Bishara and designated him Bishop of Los Angeles. Two (2) more Bishops were consecrated in 1932, they were Bishop Joseph Zuk, a Ukranian, and Bishop Ignatius W.A. Nichols, an American.
+
Bishop Joseph Zuk was consecrated by Archbishop Aftimios, assisted by Bishop Sophonios of Los Angeles on 25 September 1932, as Bishop of New York and in-charge of the Ukrainian Orthodox faithfuls. Bishop Ignatius Nichols was consecrated by Archbishop Aftimios, assisted by Bishop Joseph and Bishop Sophronios on 27 September 1937. Bishop Ignatius was designated Bishop of Washington DC, and in-charge of American converts.
Bishop Emmanuel of Montreal, with the permission of Archbishop Aftimios, returned to Russian Orthodox jurisdiction of Metropolitan Platon, and shortly thereafter, on 19 April 1933. Archbishop Aftimios retired. The following year, 1934, Bishop Joseph died. This left Bishop Sophronios of Los Angeles and Bishop Ignatios of Washington DC as the sole survivor from whom the lines of the American jurisdiction are derived.
+
* St. Tikhon (1917 - 1925) - St. Tikhon of Moscow exerted every effort to calm the destructive passion kindled up by the revolution.
Note: In 1721, Czar Peter the Great of Russia suppressed the election of the Patriarch of Moscow. Until 1917, with the renewed election of St. Tikhon as Patriarch, the Russian Church was administered by the Holy Synod which was comprised of 3 permanent members who were Metropolitans of Moscow, St. Petersburg and Kiev; and of other Bishops selected from other Russian Dioceses, who participated in the sessions of the Holy Synod for a limited period time, and by rotation. This Synod was recognized as the Patriarchate of Moscow and All-Russia by the rest of Orthodoxy. The former ruling Russian Orthodox Archbishop in North America, Tikhon (Vasili Inanovitch Belyanin), was elected Patriarch of Moscow and All-Russia, and the Patriarchate was restored in August of 1917 by the Russian Holy Synod which had convene and sought to reform conditions imposed since 1721, In effect the Russian Church had retained its internal integrity for the period 1721-1917.
+
Early in 1917, Patriarch Tikhon and the Holy Synod of Moscow elected, as Bishop of Brooklyn, New York, Aftimios Ofiesh. Bishop Aftimios was the canonical successor of Bishop Raphael Hawaweeny of the Brooklyn Diocese and in-charge of Syrian Mission under the Russian Orthodox Patriarchate. Bishop Aftimios was consecrated on 11 May 1917 by Archbishop Evdokim Meschersky, the locum Tenens of the of the Russian Orthodox Archdiocese of New America, assisted Bishop Stephen of Pittsburg and Bishop Alexander Nemolovski of Canada and the See of Minnipeg. Archbishop Evdokim was consecrated by the Metropolitan of Moscow, Macarius and Innocentus II of St. Petersburg. Bishop Aftimios was later elevated to the rank of Archbishop by Metropolitan Platon, the ruling Hierarch and Archbishop of the North American Diocese.
+
In 1927, on the Second Day of February, in the City of New York, the North American Archdiocese, in the Holy Synod assembled, under the direct order of the "highest authority in the Church", instituted an independent AMERICAN ORTHODOX CATHOLIC CHURCH and appointed Archbishop Aftinios as its first Primate. To facilitate the needs of the new Church, Archbishop Aftimios consecrated Bishop Emmanuel Abo-Hatab as Bishop of Montreal. He was assisted by the Russian Bishop, Theophilus of Chicago, and Arseny of Winnipeg. The consecration of Bishop Emmanuel took place 11 September 1927. The participation of the Russian Bishops was with the approval of Metropolitan Platon. on 26 May 1928, Archbishop Aftimios, assisted by Bishop Emmanuel Abo-Hatab and Metropolitan Elias of Tyre and Sidon consecrated Bishop Sophronios Bishara and designated him Bishop of Los Angeles. Two (2) more Bishops were consecrated in 1932, they were Bishop Joseph Zuk, a Ukranian, and Bishop Ignatius W.A. Nichols, an American.
+
Bishop Joseph Zuk was consecrated by Archbishop Aftimios, assisted by Bishop Sophonios of Los Angeles on 25 September 1932, as Bishop of New York and in-charge of the Ukrainian Orthodox faithfuls. Bishop Ignatius Nichols was consecrated by Archbishop Aftimios, assisted by Bishop Joseph and Bishop Sophronios on 27 September 1937. Bishop Ignatius was designated Bishop of Washington DC, and in-charge of American converts.
Bishop Emmanuel of Montreal, with the permission of Archbishop Aftimios, returned to Russian Orthodox jurisdiction of Metropolitan Platon, and shortly thereafter, on 19 April 1933. Archbishop Aftimios retired. The following year, 1934, Bishop Joseph died. This left Bishop Sophronios of Los Angeles and Bishop Ignatios of Washington DC as the sole survivor from whom the lines of the American jurisdiction are derived.
+
THE APOSTOLIC SUCCESSION DERIVED FROM THE MOST REVEREND SOPHRONIOS BISHARA, BISHOP OF LOS ANGELES
1. Bishop Christopher Contagoerge: Consecrated on 10 February 1934, by Archbishop Theophan Stylian Noli of the Albanian Orthodox Archdiocese in america, and consecrated in Koritza, Albania by bishop Christopher Kassi and Bishop Yoho of Miletoupolis Hierotheos on 21 November 1923. In 1947, Bishop Christopher was Exarch of the Alexandrian Patriarchate (Greek).
2. Bishop Nicholas Kedroffsky: consecrated on 03 November 1935 for the Russian Patriarchal jurisdiction by Bishop Christopher Contageorge and Bishop Ambrosius of Aman.
3. Bishop Joseph Klimovitcz: consecrated in 1935 by Bishop Nicholas Kedroffsky and Bishop Arsenios Saltas, Exarch of the Alexandrian Patriarchate; and Benjamin Fedchenkoff, Exarch of Moscow Patriarchate; and designated as Russian Patriarchal Bishop of Springfield.
4. Bishop Joakim Souris: consecrated on 02 June 1952, by Bishop Joseph Klimovitz and Bishop Clement Sherwood, Bishop Joseph Zilonka and Bishop Peter A. Zurawetsky, with the approval of Bishop Arsenios Saltas who affixed his signature to the Instrument of Consecration.
5. Bishop Walter Myron Propheta : consecrated on 03 October 1964, as Bishop of New York and successor of Bishop Joseph Zuk, by Bishop Joakim Souris and Bishop Theodotus de Witow.
6. Bishop John Arthur Chiasson: consecrated on 31 Juky 1966, as Co-adjutor to the Bishop of New York with the name of Bishop Christian I, by Bishop Walter Myron Propheta and Bishop Theodotus de Witow.
7. Bishop Harold James Donovan: consecrated on 04 July 1982, as Titular Bishop of the Ozarch, by Bishop John Arthur Chiasson (Christian I), who had earlier ordained him as Reader, Sub-Deacon, Deaco and Priest - all by economia and sub-conditionally - regularized and validate his earlier Episcopal Consecration on 20 April 1980, by the Old Roman Catholic Bishops, Howard V. Fris and John J. Kennelly of the Chicago Archdiocese. Bishop Donovan's ecclesiastical name is Aftimios Alopen Jacob.
1. Bishop Christopher Contagoerge: Consecrated on 10 February 1934, by Archbishop Theophan Stylian Noli of the Albanian Orthodox Archdiocese in america, and consecrated in Koritza, Albania by bishop Christopher Kassi and Bishop Yoho of Miletoupolis Hierotheos on 21 November 1923. In 1947, Bishop Christopher was Exarch of the Alexandrian Patriarchate (Greek).
2. Bishop Nicholas Kedroffsky: consecrated on 03 November 1935 for the Russian Patriarchal jurisdiction by Bishop Christopher Contageorge and Bishop Ambrosius of Aman.
3. Bishop Joseph Klimovitcz: consecrated in 1935 by Bishop Nicholas Kedroffsky and Bishop Arsenios Saltas, Exarch of the Alexandrian Patriarchate; and Benjamin Fedchenkoff, Exarch of Moscow Patriarchate; and designated as Russian Patriarchal Bishop of Springfield.
4. Bishop Joakim Souris: consecrated on 02 June 1952, by Bishop Joseph Klimovitz and Bishop Clement Sherwood, Bishop Joseph Zilonka and Bishop Peter A. Zurawetsky, with the approval of Bishop Arsenios Saltas who affixed his signature to the Instrument of Consecration.
5. Bishop Walter Myron Propheta : consecrated on 03 October 1964, as Bishop of New York and successor of Bishop Joseph Zuk, by Bishop Joakim Souris and Bishop Theodotus de Witow.
6. Bishop John Arthur Chiasson: consecrated on 31 Juky 1966, as Co-adjutor to the Bishop of New York with the name of Bishop Christian I, by Bishop Walter Myron Propheta and Bishop Theodotus de Witow.
7. Bishop Harold James Donovan: consecrated on 04 July 1982, as Titular Bishop of the Ozarch, by Bishop John Arthur Chiasson (Christian I), who had earlier ordained him as Reader, Sub-Deacon, Deaco and Priest - all by economia and sub-conditionally - regularized and validate his earlier Episcopal Consecration on 20 April 1980, by the Old Roman Catholic Bishops, Howard V. Fris and John J. Kennelly of the Chicago Archdiocese. Bishop Donovan's ecclesiastical name is Aftimios Alopen Jacob.
THE APOSTOLIC SUCCESSION DERIVED FROM THE MOST REVEREND IGNATIUS W.A. NICHOLS, BISHOP OF WASHINGTON D.C.
1. Bishop Theodotus de Witow: consecrated on 29 November 1936 by Bishop Ignatius and Bishop Georgios W. Plummer and Irenaeus H.V. Parsell.
2. Bishop John Arthur Chiasson: consecrated on 31 July 1966 by Bishop Theodotus and Bishop Walter Myron Propheta.
3. Bishop Harold James Donovan: consecrated on 04 July 1982 by Bishop John Arthur Chiasson (Christian I) as Titular Bishop of Ozarks, as an act of economia and regularization of an earlier consecration on 20 April 1980 by the Old Roman Catholic Bishops, Howard V. Fris and John J. Kennelly of the Chicago Archdiocese.
+
The Apostolic Succession were transmitted by His Grace Bishop Harold James Donovan (also known in the religious name as AFTIMIOS ALOPEN) to the Orthodox Church in the Philippines, to the following three canonical successors in the Episcopate:
1. Bishop MIGUEL P. BORJA (MIGUEL I) : consecrated to the Episcopate on 22 November 1982
2. Bishop TIRSO C. NOBLE (PETER PAUL) : consecrated to the Episcopate 23 November 1982
3. Bishop SENEN BORDEOS : consecrated to the Episcopate on 24 November 1982
All this line of Apostolic Succession contained herein were transmitted abinitio to Bishop Rogelio Jumpay Yuzon on 26 December 1982, after he had been canonically Chrismated, and Ordained to the required Minor and Major Orders by His Grace Bishop Peter Paul (Most Rev. Tirso C. Noble)
1. ROGELIO JUMPAY YUZON: consecrated on 26 December 1982 as Titular Bishop of Lapu-Lapu city and Auxiliary Bishop of San Andres by Bishops Tirso C. Noble and Miguel Borja.
2. Bishop Arturo Isidro De Jesus: consecrated to the Episcopate on 7 May 1989 in the Cathedral of our Lady of Theotokos (Mother of Perpetual Help) San Andres Bukid, Manila by Bishop Miguel P. Borja and Bishop Rogelio J. Yuzon.
3. METROPOLITAN PRIMATE JAMES BENEDICT S. SALDIVAR (HIS BEATITUDE + JACOBOS): consecrated to the Episcopate on 25 November 1990, on the Feast Day of Christ the King at the Caruncho Stadium, Pasig City, Philippines during the high lights of the 1st GRAND ORTHODOX REUNION in the Philippines, as the Bishop of La Union Province. The Consecrating Bishop were +++Archbishop ARTURO I. DE JESUS, D.D. (of blessed memory) the Grand Pontiff of the and Permanent Apostolic Administrator of the Philippine Orthodox Church (Holy Orthodox Catholic Apostolic Church of Jesus Christ) and Bishop Gregory (+++Most Rev. FOREST ERNEST BARBER) the Grand Apostolic Delegate to the Philippines of the American Orthodox Catholic Church.
2. Bishop John Arthur Chiasson: consecrated on 31 July 1966 by Bishop Theodotus and Bishop Walter Myron Propheta.
3. Bishop Harold James Donovan: consecrated on 04 July 1982 by Bishop John Arthur Chiasson (Christian I) as Titular Bishop of Ozarks, as an act of economia and regularization of an earlier consecration on 20 April 1980 by the Old Roman Catholic Bishops, Howard V. Fris and John J. Kennelly of the Chicago Archdiocese.
+
The Apostolic Succession were transmitted by His Grace Bishop Harold James Donovan (also known in the religious name as AFTIMIOS ALOPEN) to the Orthodox Church in the Philippines, to the following three canonical successors in the Episcopate:
1. Bishop MIGUEL P. BORJA (MIGUEL I) : consecrated to the Episcopate on 22 November 1982
2. Bishop TIRSO C. NOBLE (PETER PAUL) : consecrated to the Episcopate 23 November 1982
3. Bishop SENEN BORDEOS : consecrated to the Episcopate on 24 November 1982
All this line of Apostolic Succession contained herein were transmitted abinitio to Bishop Rogelio Jumpay Yuzon on 26 December 1982, after he had been canonically Chrismated, and Ordained to the required Minor and Major Orders by His Grace Bishop Peter Paul (Most Rev. Tirso C. Noble)
1. ROGELIO JUMPAY YUZON: consecrated on 26 December 1982 as Titular Bishop of Lapu-Lapu city and Auxiliary Bishop of San Andres by Bishops Tirso C. Noble and Miguel Borja.
2. Bishop Arturo Isidro De Jesus: consecrated to the Episcopate on 7 May 1989 in the Cathedral of our Lady of Theotokos (Mother of Perpetual Help) San Andres Bukid, Manila by Bishop Miguel P. Borja and Bishop Rogelio J. Yuzon.
3. METROPOLITAN PRIMATE JAMES BENEDICT S. SALDIVAR (HIS BEATITUDE + JACOBOS): consecrated to the Episcopate on 25 November 1990, on the Feast Day of Christ the King at the Caruncho Stadium, Pasig City, Philippines during the high lights of the 1st GRAND ORTHODOX REUNION in the Philippines, as the Bishop of La Union Province. The Consecrating Bishop were +++Archbishop ARTURO I. DE JESUS, D.D. (of blessed memory) the Grand Pontiff of the and Permanent Apostolic Administrator of the Philippine Orthodox Church (Holy Orthodox Catholic Apostolic Church of Jesus Christ) and Bishop Gregory (+++Most Rev. FOREST ERNEST BARBER) the Grand Apostolic Delegate to the Philippines of the American Orthodox Catholic Church.
The PHILIPPINES APOSTOLIC SUCCESSION:
His Beatitude + David I (Most Rev. Archbishop DAVID ESTONOCTOR)
His Beatitude + Mariano Alvaran
His Beatitude + Honorio Lim
His Beatitude Pappas + Miguel I (Most Rev. Archbishop MIGUEL PESTAÑO BORJA)
His Beatitude Pappas + Jesus I (Most Rev. Archbishop ARTURO ISIDRO DE JESUS)
His Beatitude + David I (Most Rev. Archbishop DAVID ESTONOCTOR)
His Beatitude + Mariano Alvaran
His Beatitude + Honorio Lim
His Beatitude Pappas + Miguel I (Most Rev. Archbishop MIGUEL PESTAÑO BORJA)
His Beatitude Pappas + Jesus I (Most Rev. Archbishop ARTURO ISIDRO DE JESUS)
The present-day Consecrated Bishops:
1. Bishop DANILO SERRANO SANTUALLA (His Grace + Daniel II): consecrated to the Episcopate 08 February 2014 by His Beatitude + Jacobos assisted by His Grace + Petrus as the Metropolitan Bishop of Region - 3
2. Bishops EMERSON BERIONES (HIS GRACE + IMMANUEL I), ROBERT ABELLANA SISA (HIS GRACE + JOB I), BENAMIN D. LAZARO (HIS GRACE + BENJAMIN I), HARRY ROBLE SAMANIEGO (HIS GRACE + PETRUS): consecrated & revalidated by economia and regularization of the previous consecrations on 30 March 2014 at Marikina City Hall Quadrangle by HIS BEATITUDE + JACOBOS, HIS GRACE + BENEDICT I & HIS GRACE + DANIEL II.
1. Bishop DANILO SERRANO SANTUALLA (His Grace + Daniel II): consecrated to the Episcopate 08 February 2014 by His Beatitude + Jacobos assisted by His Grace + Petrus as the Metropolitan Bishop of Region - 3
2. Bishops EMERSON BERIONES (HIS GRACE + IMMANUEL I), ROBERT ABELLANA SISA (HIS GRACE + JOB I), BENAMIN D. LAZARO (HIS GRACE + BENJAMIN I), HARRY ROBLE SAMANIEGO (HIS GRACE + PETRUS): consecrated & revalidated by economia and regularization of the previous consecrations on 30 March 2014 at Marikina City Hall Quadrangle by HIS BEATITUDE + JACOBOS, HIS GRACE + BENEDICT I & HIS GRACE + DANIEL II.
AMERICAN ORTHODOX CATHOLIC CHURCH
ECCLESIASTICAL HISTORY
FOREWORDS
In America, there is a great tradition of religious tolerance and freedom. Indeed, it was largely due to religious and political differences in the "Old World" that the Unite States finally came into being. The major denominations in America today had been classified into four (4) major groups:
1. PROTESTANT;
2. ROMAN CATHOLICS;
3. JEWISH; &
4. EASTERN ORTHODOX.
The Eastern Orthodox Church was only recently recognized as a major American denomination.
Even with this official recognition, except in areas where there is a concentration of Orthodox Christians,many Americans are either totally unaware of the church of the Church, or only very vaguely familiar with it. The reason for this general ignorance is that most of the people of the Americas migrated here from Western European nations, where the main stream of the Christian Traditions was rooted in the Roman Catholic Church.
In the Eastern European nations, the Christian Traditions had four centuries been broken off from that of the Western Churches for both religious and political reasons.
The American Orthodox Catholic Church is rooted in the traditions and history of the Eastern Orthodox Catholic and Apostolic Church.
The primary work of the American Orthodox Catholic Church is to proclaim the Living and Glorious Gospel of Jesus Christ, our Lord. He alone Who is the WORD, made flesh of the Holy Spirit and the Ever-Virgin Mary. We proclaim Him crucified and Him resurrected, in unity with the Faith and Traditions of the Holy Apostles and Holy Fathers, as set forth in the doctrinal decrees of the Seven (7) Ecumenical Councils. She founded by Jesus Christ, and established upon foundation of the Apostle and Prophets with Jesus Christ Himself being the chief Cornerstone. The American Orthodox Catholic Church seeks to fulfill the great commissions of Christ by presenting the Orthodox Christian Faith in all its Catholic (UNIVERSAL) fullness and in all the Power of the Holy Spirit of American of whatever Race or National background.
Because of her particular mission to all of the American People, the Church has had many obstacles and problem. It is no simple task to present the deeply mystical Faith of Eastern Christianity in the Western World. For this reason, the Church had been operating under what is commonly referred to by the Roman Catholics as the "Canon of Necessity", and the Disciplinary Canons have, in some cases, been relaxed in order that the Faith may not be hindered in its growth.
The American Orthodox Catholic Church puts its first priority on Faith. Right Belief is her primary concern, rather than uniformity in the formal expression of that belief, as long as there is nothing inconsistent with the common Faith and the common Seven (7) Sacraments. "The letter killeth but the Spirit giveth Life". There must be some flexibility on these matters in order that the Holy Spirit may be able to inspire and direct the Church.
ECCLESIASTICAL HISTORY
FOREWORDS
In America, there is a great tradition of religious tolerance and freedom. Indeed, it was largely due to religious and political differences in the "Old World" that the Unite States finally came into being. The major denominations in America today had been classified into four (4) major groups:
1. PROTESTANT;
2. ROMAN CATHOLICS;
3. JEWISH; &
4. EASTERN ORTHODOX.
The Eastern Orthodox Church was only recently recognized as a major American denomination.
Even with this official recognition, except in areas where there is a concentration of Orthodox Christians,many Americans are either totally unaware of the church of the Church, or only very vaguely familiar with it. The reason for this general ignorance is that most of the people of the Americas migrated here from Western European nations, where the main stream of the Christian Traditions was rooted in the Roman Catholic Church.
In the Eastern European nations, the Christian Traditions had four centuries been broken off from that of the Western Churches for both religious and political reasons.
The American Orthodox Catholic Church is rooted in the traditions and history of the Eastern Orthodox Catholic and Apostolic Church.
The primary work of the American Orthodox Catholic Church is to proclaim the Living and Glorious Gospel of Jesus Christ, our Lord. He alone Who is the WORD, made flesh of the Holy Spirit and the Ever-Virgin Mary. We proclaim Him crucified and Him resurrected, in unity with the Faith and Traditions of the Holy Apostles and Holy Fathers, as set forth in the doctrinal decrees of the Seven (7) Ecumenical Councils. She founded by Jesus Christ, and established upon foundation of the Apostle and Prophets with Jesus Christ Himself being the chief Cornerstone. The American Orthodox Catholic Church seeks to fulfill the great commissions of Christ by presenting the Orthodox Christian Faith in all its Catholic (UNIVERSAL) fullness and in all the Power of the Holy Spirit of American of whatever Race or National background.
Because of her particular mission to all of the American People, the Church has had many obstacles and problem. It is no simple task to present the deeply mystical Faith of Eastern Christianity in the Western World. For this reason, the Church had been operating under what is commonly referred to by the Roman Catholics as the "Canon of Necessity", and the Disciplinary Canons have, in some cases, been relaxed in order that the Faith may not be hindered in its growth.
The American Orthodox Catholic Church puts its first priority on Faith. Right Belief is her primary concern, rather than uniformity in the formal expression of that belief, as long as there is nothing inconsistent with the common Faith and the common Seven (7) Sacraments. "The letter killeth but the Spirit giveth Life". There must be some flexibility on these matters in order that the Holy Spirit may be able to inspire and direct the Church.
A GENERAL STATEMENT of the AMERICAN ORTHODOX CATHOLIC CHURCH
The Holy Orthodox Catholic Apostolic Church, also known as the Eastern Orthodox Church, or by one of the various other names taken from the nationality of those people she serves (e.g. Greek Church), traces her origin to her Divine Founder, JESUS CHRIST, and to the Holy Apostles. Fer Faith and Traditions are as old as Christianity itself. Indeed, she is (in the "truest sense") the Mother of all Christians.
*THE EARLY CHRISTIAN CHURCHES
During the initial period of her existence, the Holy Apostles of Christ went forth from the city of Jerusalem, to Antioch (later known as Damascus), Alexandria, and to the Capital of the Empire, Rome, preaching the good news of salvation. They instructed the congregations in all things pertaining to the Kingdom of GOD. At the time there was no New Testament, so when they arrived in the new city, they usually went to the Jewish Synagogue where they delivered the message of the Gospel and expounded on the person of JESUS CHRIST from the Hebrew Scriptures, later called the Old Testament. It is from these contacts that the Apostles formed the first Christian Congregations.
After the Apostles laid the foundation of the new congregations, they ordained Elders and other Clerics before moving on the next area of endeavors. These Elders and other Clergy watched over the Churches while the Apostles were absent. The instructions the Apostles left behind were given by word of mouth. From time to time, the Apostles wrote letters to the new congregations instructing them. From the collection of these letters, the Church later compiled the New Testament.
From the beginning, the Apostle met with gigantic obstacles. First, they suffered rejections by their own people, the Jews. Then, they were subjected to humiliation and martyrdom at the hands of the pagan Gentiles. Of the original Apostles, only St. John the Evangelist survived martyrdom. It was evident and expedient that other must be appointed to replace them in teh administration of the congregations. As the Church grew, it is also became necessary for them to appoint other who could help them with their duties. We see clearly from the Book of Acts (and some of the Epistles) that they did this.
The Apostles themselves instituted at least three (3) Orders of Clergy (Gr. Kleros - chosen). They probably instituted the Minor Orders as well, but the Holy Scriptures and Traditions are replete with the evidence that the Orders of Bishops (Gr. Episcopo), Priest (Gr. Presbyteriou) and Deacon (Gr. Diakonias) were of Apostolic origin.
During the days immediately after the passing of the Apostles, the government of the Church was unquestionably in the hands of these men. One has but to read the writings of the Apostolic Fathers to see the picture of the Early Church, its condition and its life. St. Ignatious, known in the Church as "God-Mantled" (Theophorus) had been one of the disciples of the St. John. he became Bishop of the Church of Antioch and wrote many letters to the early Churches. In these letters, we find many references to the Bishops, Presbyters, and Deacons. He also give clear instructions and exhortation to the Christians to obey the clergy. We read, for example, "Let the reverence of the Deacons as the commandment of Jesus Christ, who is the Son of the Father, and the Presbyters as the Sanhedrin of GOD, and assembly of the Apostles. Apart from these there is NO CHURCH." Again, to the Magnesians, he wrote: "As therefore the Lord did nothing without the Father, being united to him, neither by Himselfnor by the Apostles, so neither do ye anything without the Bishops ad Presbyters". In addition to the writings of the Apostolic Fathers, the New Testaments contains many references to the subject of the appointed Clergy. It would not serve any useful purpose in this statement to pursue the subject, as it is intended to be as general as possible.
The Holy Orthodox Catholic Apostolic Church, also known as the Eastern Orthodox Church, or by one of the various other names taken from the nationality of those people she serves (e.g. Greek Church), traces her origin to her Divine Founder, JESUS CHRIST, and to the Holy Apostles. Fer Faith and Traditions are as old as Christianity itself. Indeed, she is (in the "truest sense") the Mother of all Christians.
*THE EARLY CHRISTIAN CHURCHES
During the initial period of her existence, the Holy Apostles of Christ went forth from the city of Jerusalem, to Antioch (later known as Damascus), Alexandria, and to the Capital of the Empire, Rome, preaching the good news of salvation. They instructed the congregations in all things pertaining to the Kingdom of GOD. At the time there was no New Testament, so when they arrived in the new city, they usually went to the Jewish Synagogue where they delivered the message of the Gospel and expounded on the person of JESUS CHRIST from the Hebrew Scriptures, later called the Old Testament. It is from these contacts that the Apostles formed the first Christian Congregations.
After the Apostles laid the foundation of the new congregations, they ordained Elders and other Clerics before moving on the next area of endeavors. These Elders and other Clergy watched over the Churches while the Apostles were absent. The instructions the Apostles left behind were given by word of mouth. From time to time, the Apostles wrote letters to the new congregations instructing them. From the collection of these letters, the Church later compiled the New Testament.
From the beginning, the Apostle met with gigantic obstacles. First, they suffered rejections by their own people, the Jews. Then, they were subjected to humiliation and martyrdom at the hands of the pagan Gentiles. Of the original Apostles, only St. John the Evangelist survived martyrdom. It was evident and expedient that other must be appointed to replace them in teh administration of the congregations. As the Church grew, it is also became necessary for them to appoint other who could help them with their duties. We see clearly from the Book of Acts (and some of the Epistles) that they did this.
The Apostles themselves instituted at least three (3) Orders of Clergy (Gr. Kleros - chosen). They probably instituted the Minor Orders as well, but the Holy Scriptures and Traditions are replete with the evidence that the Orders of Bishops (Gr. Episcopo), Priest (Gr. Presbyteriou) and Deacon (Gr. Diakonias) were of Apostolic origin.
During the days immediately after the passing of the Apostles, the government of the Church was unquestionably in the hands of these men. One has but to read the writings of the Apostolic Fathers to see the picture of the Early Church, its condition and its life. St. Ignatious, known in the Church as "God-Mantled" (Theophorus) had been one of the disciples of the St. John. he became Bishop of the Church of Antioch and wrote many letters to the early Churches. In these letters, we find many references to the Bishops, Presbyters, and Deacons. He also give clear instructions and exhortation to the Christians to obey the clergy. We read, for example, "Let the reverence of the Deacons as the commandment of Jesus Christ, who is the Son of the Father, and the Presbyters as the Sanhedrin of GOD, and assembly of the Apostles. Apart from these there is NO CHURCH." Again, to the Magnesians, he wrote: "As therefore the Lord did nothing without the Father, being united to him, neither by Himselfnor by the Apostles, so neither do ye anything without the Bishops ad Presbyters". In addition to the writings of the Apostolic Fathers, the New Testaments contains many references to the subject of the appointed Clergy. It would not serve any useful purpose in this statement to pursue the subject, as it is intended to be as general as possible.
THE CHRISTIAN CHURCH UNDER PERSECUTION
(64 A.D. - 311 A.D.)
In the year 64 A.D., the Emperor Nero decided to rebuild the City of Rome, He had the old city set afire and like the mad-man he was, enjoyed the spectacle while singing of the burning of Troy. The people were outraged. Rome was left in shambles and many had lost their lives. to protect himself, Nero caused a rumor to be spread that the fire (which started in the Jewish Quarter) had been started by a new sect called "Christians". This event touched off the first official persecution of the the Christians. It is believed that it was during this persecution the Holy Apostles, Peter and Paul were crowned Martyrdom. Christians were accused of being "Enemies of the Human Race". They were crucified, boiled in oil, dipped i tar and set afire to serve as torches to light the Emperial Gardens. Many were sewn in animal skins and torn apart by dogs or thrown to wild beasts in the Arena for the enjoyment of the crowd or burned at the stake. the next two and a half centuries were destined to prove the tremendous power of the Christian Faith, the worthiness of the apostles' labors, and above all, the Great Love and Grace of Christ that was to conquer the Empire.
Indeed, the blood of the Martyrs was the seed of the Church. Millions of Christians willingly suffered and died rather than to deny the Lord. Many persons were exiled and their homes and property confiscated. But, they prepared the lost of ever worldly thing, including life itself, to the loss of the Saviour. They did not regard death as a thing to be feared. Rather, they considered it to be the "Red Crown of Faith", and the door to the everlasting glory with Christ.
During the years of persecution, many great bishops of the Church also confirmed their testimony by the supreme sacrifice of their lives. Among there were St. Ignatius, whose name and letters we mentioned before; St. Polycarp, Bishop of Smyrna; St. Cyprian of Carthage; and many others.
In 311 A.D., the Emperor Galerius, with his collegues, constantine and Licinius, officially end persecution of the Christians. They issued a document of universal toleration, called "Edict of Milan", because it was in this City that the memorable event took place.
(64 A.D. - 311 A.D.)
In the year 64 A.D., the Emperor Nero decided to rebuild the City of Rome, He had the old city set afire and like the mad-man he was, enjoyed the spectacle while singing of the burning of Troy. The people were outraged. Rome was left in shambles and many had lost their lives. to protect himself, Nero caused a rumor to be spread that the fire (which started in the Jewish Quarter) had been started by a new sect called "Christians". This event touched off the first official persecution of the the Christians. It is believed that it was during this persecution the Holy Apostles, Peter and Paul were crowned Martyrdom. Christians were accused of being "Enemies of the Human Race". They were crucified, boiled in oil, dipped i tar and set afire to serve as torches to light the Emperial Gardens. Many were sewn in animal skins and torn apart by dogs or thrown to wild beasts in the Arena for the enjoyment of the crowd or burned at the stake. the next two and a half centuries were destined to prove the tremendous power of the Christian Faith, the worthiness of the apostles' labors, and above all, the Great Love and Grace of Christ that was to conquer the Empire.
Indeed, the blood of the Martyrs was the seed of the Church. Millions of Christians willingly suffered and died rather than to deny the Lord. Many persons were exiled and their homes and property confiscated. But, they prepared the lost of ever worldly thing, including life itself, to the loss of the Saviour. They did not regard death as a thing to be feared. Rather, they considered it to be the "Red Crown of Faith", and the door to the everlasting glory with Christ.
During the years of persecution, many great bishops of the Church also confirmed their testimony by the supreme sacrifice of their lives. Among there were St. Ignatius, whose name and letters we mentioned before; St. Polycarp, Bishop of Smyrna; St. Cyprian of Carthage; and many others.
In 311 A.D., the Emperor Galerius, with his collegues, constantine and Licinius, officially end persecution of the Christians. They issued a document of universal toleration, called "Edict of Milan", because it was in this City that the memorable event took place.
THE CROSS CONQUERS THE EMPIRE
Constantine Chlorus, the Caesar of Gaul, britain and Spain, was a pagan. His wife, Helena, was a Christian. He was succeeded by their son, Constantine, in 306 A.D. Constantine was destined to change and influence the history of both Church and Empire for all times to come.. I was the beginning of the of the New Era.
Tradition and History record that in 312 A.D., while Constantine was marching against the Augustus of the West, Maxentius, he saw a sign of the Cross like a fire in the sky at the mid-day with a words written around it: "In this Sigh conquer" (L. In hoc signo vinces). Then later the same night, he had a dream. Christ appeared to him telling him to place the Sign of the Cross in his Imperial Banner. Constantine obeyed the visions. He is victorious over Maxentius, and became the Augustus of the Western Roman Empire.
eleven years passed with Constantine as the Emperor of the West, and Licinius as the Emperor of the East. In 323 A.D., Constantine broke off with Licinius, and the two Empire made war. Constantine again was victorious. Ones again, all of the Empire was united under one head. Constantine was now the SOLE Emperor of both East and West.
Constantine Chlorus, the Caesar of Gaul, britain and Spain, was a pagan. His wife, Helena, was a Christian. He was succeeded by their son, Constantine, in 306 A.D. Constantine was destined to change and influence the history of both Church and Empire for all times to come.. I was the beginning of the of the New Era.
Tradition and History record that in 312 A.D., while Constantine was marching against the Augustus of the West, Maxentius, he saw a sign of the Cross like a fire in the sky at the mid-day with a words written around it: "In this Sigh conquer" (L. In hoc signo vinces). Then later the same night, he had a dream. Christ appeared to him telling him to place the Sign of the Cross in his Imperial Banner. Constantine obeyed the visions. He is victorious over Maxentius, and became the Augustus of the Western Roman Empire.
eleven years passed with Constantine as the Emperor of the West, and Licinius as the Emperor of the East. In 323 A.D., Constantine broke off with Licinius, and the two Empire made war. Constantine again was victorious. Ones again, all of the Empire was united under one head. Constantine was now the SOLE Emperor of both East and West.
THE FOUNDING OF A CHRISTIAN EMPIRE
Among first things Constantine did, upon his ascendency, was to make reparation to the Church for the losses she had suffered during the time of persecution. He restored property that had been confiscated, made Sunday a holiday, and gave the Church the right to received gifts and property.
In the year 330 A.D. on May 11th, Constantine founded the City of Constantinople. The city was located at the meeting point of Europe and Asia. This was the natural rallying place for the Eastern World, and in addition to this, it gave substance to the hopes and dreams for a New Roma Empire.
Among first things Constantine did, upon his ascendency, was to make reparation to the Church for the losses she had suffered during the time of persecution. He restored property that had been confiscated, made Sunday a holiday, and gave the Church the right to received gifts and property.
In the year 330 A.D. on May 11th, Constantine founded the City of Constantinople. The city was located at the meeting point of Europe and Asia. This was the natural rallying place for the Eastern World, and in addition to this, it gave substance to the hopes and dreams for a New Roma Empire.
THE ADMINISTRATION OF THE CHURCH BECOMES MORE SOPHISTICATED
During the years of persecution, in every place where Christians were found, the highest Ecclesiastical Authority was the local Bishop. Now that the Church had become a religion of the State, she adopted a new condition by bringing her own government into harmony with that of the State. Accordingly, she partitioned the spheres of Ecclesiastical Jurisdiction into areas corresponding to those of the Roman Province. Bishops were subordinated to Archbishops, and the general structure of the Churches government became more complex. We might interject here, that while the Church subordinated the Diocesan Bishops to Metropolitan, these Metropolitans held only precedence of honor and jurisdiction, not a greater grace or authority as touching the Sacraments and Spiritual Matter.
During the years of persecution, in every place where Christians were found, the highest Ecclesiastical Authority was the local Bishop. Now that the Church had become a religion of the State, she adopted a new condition by bringing her own government into harmony with that of the State. Accordingly, she partitioned the spheres of Ecclesiastical Jurisdiction into areas corresponding to those of the Roman Province. Bishops were subordinated to Archbishops, and the general structure of the Churches government became more complex. We might interject here, that while the Church subordinated the Diocesan Bishops to Metropolitan, these Metropolitans held only precedence of honor and jurisdiction, not a greater grace or authority as touching the Sacraments and Spiritual Matter.
THE RISE OF THE MONASTIC STATE IN THE CHURCH
At the end of the third and the beginning of the fourth century saw the rise of the Monastic State within the Church. It is likely that it first began when certain men fled the persecution under the Emperor Decius (250 A.D.). They also fled from the corruption of the world, and withdrew from society into the desert of Arabia and Egypt in order to lead lives in prayer and mortification. Monks or Ascetics, originally, they lived alone. Two of the most famous of the early monks are Paul of the Desert and Anthony the Hermit. St. Anthony has been designated "Father of Christian Monasticism". Because of St. Anthony's great piety, other monks would come to him and ask for his advise, and receive instructions and inspiration from him. He became their teacher, and for this reason he is considered the first Abbot. At this time, the monks still continued to live alone, practicing their prayers and devotion privately. St. Anthony died in 356 A.D.
One of the disciples of St. Anthony, St. Prochomius, begun to gather the followers of the St. Hermit on the Island of Tabenna, and in 315 A.D., founded the first of the monastic communities. The monks who begun to live together "in community", were called Cenobites. Th scholarly St. Basil the Great, of the Alexandrian School, gave the first monastic Rule. This Rule is still followed by the majority of the Monks of the Eastern Church.
Even though the monastic state originated in the Eastern Church, is was disseminated in the West largely due to the efforts of Sts. Basil, Jerome, Augustine, Ambrosius, and Martin of Tours. In the sixth century, St. Benedict also gave a monastic Rue, and this Rule was followed by all monastic communities of the Western Church for many centuries. The rise of the monastic state was destined to have great bearing on the future of missionary activities of the Church and on its life general.
At the end of the third and the beginning of the fourth century saw the rise of the Monastic State within the Church. It is likely that it first began when certain men fled the persecution under the Emperor Decius (250 A.D.). They also fled from the corruption of the world, and withdrew from society into the desert of Arabia and Egypt in order to lead lives in prayer and mortification. Monks or Ascetics, originally, they lived alone. Two of the most famous of the early monks are Paul of the Desert and Anthony the Hermit. St. Anthony has been designated "Father of Christian Monasticism". Because of St. Anthony's great piety, other monks would come to him and ask for his advise, and receive instructions and inspiration from him. He became their teacher, and for this reason he is considered the first Abbot. At this time, the monks still continued to live alone, practicing their prayers and devotion privately. St. Anthony died in 356 A.D.
One of the disciples of St. Anthony, St. Prochomius, begun to gather the followers of the St. Hermit on the Island of Tabenna, and in 315 A.D., founded the first of the monastic communities. The monks who begun to live together "in community", were called Cenobites. Th scholarly St. Basil the Great, of the Alexandrian School, gave the first monastic Rule. This Rule is still followed by the majority of the Monks of the Eastern Church.
Even though the monastic state originated in the Eastern Church, is was disseminated in the West largely due to the efforts of Sts. Basil, Jerome, Augustine, Ambrosius, and Martin of Tours. In the sixth century, St. Benedict also gave a monastic Rue, and this Rule was followed by all monastic communities of the Western Church for many centuries. The rise of the monastic state was destined to have great bearing on the future of missionary activities of the Church and on its life general.
CHRISTIANITY AND THE SLAVONIC PEOPLES
(7th through 11th Centuries)
In the Seventh Century, the first of the Slavonic People accepted the Christian Faith. These people were the Serbs, Croats and the Dalmatians. among this people only the Serbian have remained faithful to the Orthodox Faith. The Croatians and Dalmatians were brought under the Roman Catholic jurisdiction through their union with the Hungarian Kingdom in 1850.
In 855 A.D., King Rotislav of Moravia, appealed to the Emperor of the Byzantium, asking that he send to him Christian missionaries. Two monks, Sts. Kyril (Cyrill) and Methodius were sent to him from the monastery of Polychronios in Constantinople. These holy men translated the Scriptures and Byzantine Liturgy into the Slavonic language. By doing so, they have become the great champions of Christianity among these people did not come until the Tenth Century.
(7th through 11th Centuries)
In the Seventh Century, the first of the Slavonic People accepted the Christian Faith. These people were the Serbs, Croats and the Dalmatians. among this people only the Serbian have remained faithful to the Orthodox Faith. The Croatians and Dalmatians were brought under the Roman Catholic jurisdiction through their union with the Hungarian Kingdom in 1850.
In 855 A.D., King Rotislav of Moravia, appealed to the Emperor of the Byzantium, asking that he send to him Christian missionaries. Two monks, Sts. Kyril (Cyrill) and Methodius were sent to him from the monastery of Polychronios in Constantinople. These holy men translated the Scriptures and Byzantine Liturgy into the Slavonic language. By doing so, they have become the great champions of Christianity among these people did not come until the Tenth Century.
THE CONVERSATION OF RUSSIA AND THE UKRAINE
The ancestors of the Russian and Ukrainian people were the Scythians. According to Eusebius in his Church History, St. Andrew the Apostle traveled to Scythia preaching the Gospel. Christianity did not take firm hold on these people at that time, and they continued to worship a god of thunder called Peroun. In 915 A.D. the Queen Mother of Russia, Olga, became a Christian and was baptized in Constantinople by the Patriarch Polycrat. Her grandson the Tsarovich Vladimir, however, was not a Christian. Prince Vladimir became dissatisfied with the religion of his forefathers. He wanted a religion that was suitable to him and to his people. The prince set out to find such a Belief and invitations were extended to the leaders of several religious philosophies, including the Moslems, Jews, Buddhists and the Roman Catholic. He dismissed them, however, in favor of the presentation made by Constantine, a Greek philosopher who represented the Eastern Church and sent an official delegation of his ambassadors to Constantinople to observe the practice of the Orthodox Religion. These envoys of the Prince, upon their arrival in Constantinople, were invited to attend the Divine Liturgy at the Cathedral of the Holy Wisdom (St. Sophia's). Under the golden domes, amidst the clouds of incense and the thousand of burning candles, they saw young men most wonderfully arrayed, ascending and descending through the air singing triumphantly, "Holy, Holy, Holy is the Eternal!" Returning to Vladimir, they stated to him: "In Rome we admit we saw many beautiful things, but what we saw in Constantinople passes human understanding!"* Vladimir chose the Orthodox Faith, received baptism, and married the sister of the Byzantine Emperor Basil. Vladimir and his wife Anna return to Kiev from Cherson, and he commanded the conversion of his people. After dragging the wooden idol of Peroun through the streets and trowing it in the Dnieper River, thousands of converts steamed in to the water to receive Baptism. The conversion of Russia took place in 988 A.D.
The ancestors of the Russian and Ukrainian people were the Scythians. According to Eusebius in his Church History, St. Andrew the Apostle traveled to Scythia preaching the Gospel. Christianity did not take firm hold on these people at that time, and they continued to worship a god of thunder called Peroun. In 915 A.D. the Queen Mother of Russia, Olga, became a Christian and was baptized in Constantinople by the Patriarch Polycrat. Her grandson the Tsarovich Vladimir, however, was not a Christian. Prince Vladimir became dissatisfied with the religion of his forefathers. He wanted a religion that was suitable to him and to his people. The prince set out to find such a Belief and invitations were extended to the leaders of several religious philosophies, including the Moslems, Jews, Buddhists and the Roman Catholic. He dismissed them, however, in favor of the presentation made by Constantine, a Greek philosopher who represented the Eastern Church and sent an official delegation of his ambassadors to Constantinople to observe the practice of the Orthodox Religion. These envoys of the Prince, upon their arrival in Constantinople, were invited to attend the Divine Liturgy at the Cathedral of the Holy Wisdom (St. Sophia's). Under the golden domes, amidst the clouds of incense and the thousand of burning candles, they saw young men most wonderfully arrayed, ascending and descending through the air singing triumphantly, "Holy, Holy, Holy is the Eternal!" Returning to Vladimir, they stated to him: "In Rome we admit we saw many beautiful things, but what we saw in Constantinople passes human understanding!"* Vladimir chose the Orthodox Faith, received baptism, and married the sister of the Byzantine Emperor Basil. Vladimir and his wife Anna return to Kiev from Cherson, and he commanded the conversion of his people. After dragging the wooden idol of Peroun through the streets and trowing it in the Dnieper River, thousands of converts steamed in to the water to receive Baptism. The conversion of Russia took place in 988 A.D.
HOW THE SEVEN (7) COUNCILS BENEFITED THE CHURCH
The Seven (7) Ecumenical Councils have already been mentioned. These Councils established a universal Code of Faith and Discipline of the church, both East and West. They enacted laws (Canons), pronounced the Dogma (Doctrines) of the Faith, canonized the Sacred Scriptures, formulated the Nicene Creed, and established the Patriarchates. The Patriarchates were the five great centers from which Christianity was disseminated: ALEXANDRIA, ANTIOCH, CONSTANTINOPLE, JERUSALEM and ROME. All of these councils were convened by the Emperors of Byzantine for the purpose of maintaining the truth of the Faith and for keeping good order in the Church. It is from these Councils that the Church takes her most essential character: "The Unity of the Faith is in the Bond of Peace".
The Seven (7) Ecumenical Councils have already been mentioned. These Councils established a universal Code of Faith and Discipline of the church, both East and West. They enacted laws (Canons), pronounced the Dogma (Doctrines) of the Faith, canonized the Sacred Scriptures, formulated the Nicene Creed, and established the Patriarchates. The Patriarchates were the five great centers from which Christianity was disseminated: ALEXANDRIA, ANTIOCH, CONSTANTINOPLE, JERUSALEM and ROME. All of these councils were convened by the Emperors of Byzantine for the purpose of maintaining the truth of the Faith and for keeping good order in the Church. It is from these Councils that the Church takes her most essential character: "The Unity of the Faith is in the Bond of Peace".
HOW DIFFERENCES BEGUN TO DIVIDE THE CHURCH
While the Council were able to serve many useful purposes, they also brought to bear the differences between the five (5) Patriarchates. These problem were caused by many factors, some purely as a result of political, geographical of jurisdictional differences. Other problems arose because of the very human failings of personal ambition, etc. As time passed, these differences became marked between the Patriarchates of Rome and Constantinople.
The division of the Roman empire is probably the basis upon which many of these differences arose. the Old Rome no longer was the seat of power and influence she had previously been. The New Rome, on the other hand, continued to thrive and gain in stature. When Constantine moved the Capitol of the Roman Empire to the East, the Patriarchate of Constantinople began to emerge as the leading center of Christianity in the East. She was also much closer to the other Patriarchates. Rome was the only Patriarchate in the West.
When the Council of Chalcedon elevated the Patriarch of Constantinople to have equal powers with the Patriarch of Rome, the Roman Church ratified it, but later rejected it.* From 484 A.D. to 519 A.D., there was a break between Rome and Constantinople over the dispute of Monophysitism. Other difference became apparent from time to time, and periodically relations between the two (2) Churches advanced by the Papacy in the ninth century, supplied the basis for the final break between the East and the West. The Roman Church added a new importance and significance to the Apostle Peter. Because Peter had assumed the leadership of the Apostles after the Ascension of Christ into heaven, and because of the firmness of this faith, (You are the Christ, the Son of the Living GOD)* the whole Church had always ascribed to Peter the Preeminence among the Apostles. Still, this honor was not interpreted by then as implying any superior power or authority over the other of the Apostles. The Pope of Rome advanced the claim to Superior Authority over all the other Churches based on the series of documents were introduced to the Church by Pope Nicholas I. By the use of these, he succeeded in imposing his authority on the Bishops and political leaders of the West between 858 A.D. and 867 A.D. These documents were not accepted by the Bishops and Patriarchs of the East. While they were the basis upon which the Roman Church originally supported the Papal claims, they had been proven so indisputably false that even the Roman Church no longer takes them seriously. The documents were forgeries entitles the "Isidorian Decrees", the :Clementine Writings", and the "Donation of Constantinople". Of all the documents, the last is the most famous and is now known as the "Pseudo-Constantine Donation:.
While the Council were able to serve many useful purposes, they also brought to bear the differences between the five (5) Patriarchates. These problem were caused by many factors, some purely as a result of political, geographical of jurisdictional differences. Other problems arose because of the very human failings of personal ambition, etc. As time passed, these differences became marked between the Patriarchates of Rome and Constantinople.
The division of the Roman empire is probably the basis upon which many of these differences arose. the Old Rome no longer was the seat of power and influence she had previously been. The New Rome, on the other hand, continued to thrive and gain in stature. When Constantine moved the Capitol of the Roman Empire to the East, the Patriarchate of Constantinople began to emerge as the leading center of Christianity in the East. She was also much closer to the other Patriarchates. Rome was the only Patriarchate in the West.
When the Council of Chalcedon elevated the Patriarch of Constantinople to have equal powers with the Patriarch of Rome, the Roman Church ratified it, but later rejected it.* From 484 A.D. to 519 A.D., there was a break between Rome and Constantinople over the dispute of Monophysitism. Other difference became apparent from time to time, and periodically relations between the two (2) Churches advanced by the Papacy in the ninth century, supplied the basis for the final break between the East and the West. The Roman Church added a new importance and significance to the Apostle Peter. Because Peter had assumed the leadership of the Apostles after the Ascension of Christ into heaven, and because of the firmness of this faith, (You are the Christ, the Son of the Living GOD)* the whole Church had always ascribed to Peter the Preeminence among the Apostles. Still, this honor was not interpreted by then as implying any superior power or authority over the other of the Apostles. The Pope of Rome advanced the claim to Superior Authority over all the other Churches based on the series of documents were introduced to the Church by Pope Nicholas I. By the use of these, he succeeded in imposing his authority on the Bishops and political leaders of the West between 858 A.D. and 867 A.D. These documents were not accepted by the Bishops and Patriarchs of the East. While they were the basis upon which the Roman Church originally supported the Papal claims, they had been proven so indisputably false that even the Roman Church no longer takes them seriously. The documents were forgeries entitles the "Isidorian Decrees", the :Clementine Writings", and the "Donation of Constantinople". Of all the documents, the last is the most famous and is now known as the "Pseudo-Constantine Donation:.
THE PAPACY SOUGHT TO SUBJUGATE THE PATRIARCHS AND THE COUNCILS
The Papacy now attempted to detach the Church of Burgaria from the Patriarchate of Constantinople. The Patriarch Photius of Constantinople protested to the other Patriarchs and listed several breeches of Ecclesiastical Discipline committed by the Roman See. Photius accused Rome of:
1. Intervening in the affairs of the Bulgarian Church;
2. Dominating the Churches of the West;
3. Inserting the words "et filique" in the Creed; &
4. Interference in affairs outside its Jurisdiction.
Photius listed several other innovations such as clerical celibacy, fasting on Saturday, and so forth.
The Emperor Michael III (842A.D. - 867A.D.) was dissatisfied with Patriarch Ignacius and deposed him. Photius was appointed to succeed him with the concurrence of the majority of the Clergy and Laity (857A.D.). The supporters of Ignatius, seeking to support his claim to the Patriarchate, appealed to Rome claiming injustice had been done to him. This opened the way for Pope Nicholas to intervene in the affairs of the Church of Constantinople. He appointed himself Arbiter of the conflict and declared Ignatius as the legitimate incumbent of the See. He advance the following reasons for his decisions:
1. He claimed that Photius was appointed without his approval; &
2. Photius had been elevated to the Episcopal Dignity from a "mere layman" within one (1) week.
What the Pope failed to realize was that at no time had the Bishops of the East, or the Patriarchs accepted his claims to Supremacy. It is also an establishment fact that what the Church had done before might be done again. And, no numerous occasions, laymen had been raised to the Episcopate with equal rapidity, e.g. St. Ambrose, St. Nicephorus, and others.
In 861A.D., with the consent of both parties, a Synod was convened in Constantinople to settle the question. The Pope sent legates. Photius was confirmed as the right and lawful incumbent of the See and the Papal representatives concurred in this decision. In 863A.D., the Pope convened a Synod of his own in Rome and excommunicated Photius. This excommunication was totally ignored by the Eastern Church.
The Papacy now attempted to detach the Church of Burgaria from the Patriarchate of Constantinople. The Patriarch Photius of Constantinople protested to the other Patriarchs and listed several breeches of Ecclesiastical Discipline committed by the Roman See. Photius accused Rome of:
1. Intervening in the affairs of the Bulgarian Church;
2. Dominating the Churches of the West;
3. Inserting the words "et filique" in the Creed; &
4. Interference in affairs outside its Jurisdiction.
Photius listed several other innovations such as clerical celibacy, fasting on Saturday, and so forth.
The Emperor Michael III (842A.D. - 867A.D.) was dissatisfied with Patriarch Ignacius and deposed him. Photius was appointed to succeed him with the concurrence of the majority of the Clergy and Laity (857A.D.). The supporters of Ignatius, seeking to support his claim to the Patriarchate, appealed to Rome claiming injustice had been done to him. This opened the way for Pope Nicholas to intervene in the affairs of the Church of Constantinople. He appointed himself Arbiter of the conflict and declared Ignatius as the legitimate incumbent of the See. He advance the following reasons for his decisions:
1. He claimed that Photius was appointed without his approval; &
2. Photius had been elevated to the Episcopal Dignity from a "mere layman" within one (1) week.
What the Pope failed to realize was that at no time had the Bishops of the East, or the Patriarchs accepted his claims to Supremacy. It is also an establishment fact that what the Church had done before might be done again. And, no numerous occasions, laymen had been raised to the Episcopate with equal rapidity, e.g. St. Ambrose, St. Nicephorus, and others.
In 861A.D., with the consent of both parties, a Synod was convened in Constantinople to settle the question. The Pope sent legates. Photius was confirmed as the right and lawful incumbent of the See and the Papal representatives concurred in this decision. In 863A.D., the Pope convened a Synod of his own in Rome and excommunicated Photius. This excommunication was totally ignored by the Eastern Church.
THE FALSE SYNOD of 869 A.D.
When Basil, the adopted son of Emperor Michael III murdered him (867 A.D.), he had himself proclaimed Emperor. Patriarch Photius refused to give him communion because of his patricide. Basil then deposed Photius and restored Ignatius. Seeking recognition of his unlawfully gained authority, he entered into relations with the Pope. In exchange for his recognition, he agreed to convene another Synod. when the Synod was convened in 869 A.D., both parties were inadequately represented and this was actually only a partial Synod. With pressures being brought to bear, the Synod decreed the Pope to be "Supreme Head of All the Churches, superior even to Ecumenical Council". Photius was then anathematized. Soon both parties realized the danger of such decree, and joining hands convened yet another council in 869 A.D. This council unanimously denounced the Synod of 869 A.D. and absolutely reversed its decisions.
The relationship between the Eastern and Western Church became very cold after this, but the final Schism did not occur until 1054.
When Basil, the adopted son of Emperor Michael III murdered him (867 A.D.), he had himself proclaimed Emperor. Patriarch Photius refused to give him communion because of his patricide. Basil then deposed Photius and restored Ignatius. Seeking recognition of his unlawfully gained authority, he entered into relations with the Pope. In exchange for his recognition, he agreed to convene another Synod. when the Synod was convened in 869 A.D., both parties were inadequately represented and this was actually only a partial Synod. With pressures being brought to bear, the Synod decreed the Pope to be "Supreme Head of All the Churches, superior even to Ecumenical Council". Photius was then anathematized. Soon both parties realized the danger of such decree, and joining hands convened yet another council in 869 A.D. This council unanimously denounced the Synod of 869 A.D. and absolutely reversed its decisions.
The relationship between the Eastern and Western Church became very cold after this, but the final Schism did not occur until 1054.
THE GREAT SCHISM BETWEEN THE EASTERN AND THE WESTERN CHURCH
At the time of the Great Schism, the Patriarch Michael Gerularius sent letter to Bishop John of Trania in Italy setting forth a list of innovations brought in by the Roman Church. He asked that the letter be given a wide hearing and that Truth might prevail.
The letter caused Pope Leo IX to sent Cardinal Humbert to Constantinople where he insulted the Patriarch and on 16th of July, 1054, he laid a Bull of Excommunication against the Eastern Church on the altar of St. Sophia Cathedral. The Patriarch then drew up a similar Bull excommunicating the Roman Church and had it signed by the other Patriarchs. This completed the breech between the two (2) Churches. From that time to this they have been known as "Roman Catholic" and "Eastern Orthodox". Constantinople then became the leading See of the Eastern Church enjoying the Primacy Honor. But not Jurisdiction.
At the time of the Great Schism, the Patriarch Michael Gerularius sent letter to Bishop John of Trania in Italy setting forth a list of innovations brought in by the Roman Church. He asked that the letter be given a wide hearing and that Truth might prevail.
The letter caused Pope Leo IX to sent Cardinal Humbert to Constantinople where he insulted the Patriarch and on 16th of July, 1054, he laid a Bull of Excommunication against the Eastern Church on the altar of St. Sophia Cathedral. The Patriarch then drew up a similar Bull excommunicating the Roman Church and had it signed by the other Patriarchs. This completed the breech between the two (2) Churches. From that time to this they have been known as "Roman Catholic" and "Eastern Orthodox". Constantinople then became the leading See of the Eastern Church enjoying the Primacy Honor. But not Jurisdiction.
THE JURISDICTION OF THE PATRIARCHATES
After the Great Schism, the Patriarchate enjoyed the following spheres of jurisdiction:
1. CONSTANTINOPLE - Jurisdiction over Asia Minor, adjacent territories, and missionary work not under the jurisdiction of another patriarchate;
2. ALEXANDRIA - Jurisdiction over Egypt;
3. ANTIOCH - Jurisdiction over Syria except Palestine, Galatia and Mesopotamia; &
4. JERUSALEM - Jurisdiction over Jerusalem and Palestine.
After the Great Schism, the Patriarchate enjoyed the following spheres of jurisdiction:
1. CONSTANTINOPLE - Jurisdiction over Asia Minor, adjacent territories, and missionary work not under the jurisdiction of another patriarchate;
2. ALEXANDRIA - Jurisdiction over Egypt;
3. ANTIOCH - Jurisdiction over Syria except Palestine, Galatia and Mesopotamia; &
4. JERUSALEM - Jurisdiction over Jerusalem and Palestine.
THE DECLINE AND FALL OF THE BYZANTINE EMPIRE
(105454A.D. - 1453 A.D.)
During the centuries that follows the Great Schism, great upheavals in the religious and political life of Byzantium occurred. The Popes still hope to bring Eastern Christianity under the Roman Jurisdiction.
The Crusaders, besides their primacy objective of ridding the Holy Places of the Moslems tried to subject the Eastern Churches of the Papacy. They caused the Patriarchs of Antioch and Jerusalem to flee and remain in exile for sixty years. The Byzantine Emperor and Patriarch were exiled to Bythia. The Crusaders remained in Constantinople for over half a century. They so weakened the Empire that it never fully recovered. This current of events eventully lead to the fall of Constantinople in 1453. With the fall of the City, the Golden Era of Byzantium came to an end. The Balkan Peninsula fell to the Turks, along with Greece. Persia, Iraq, Syria, North Africa and Spain. The Church was almost entirely wiped out in Egypt and North Africa. But Greece and the Balkan remained faithful to Orthodoxy. It was not until 1821 A.D. that the Christian Nations of the Ottoman Empire were able to obtain their freedom.
(105454A.D. - 1453 A.D.)
During the centuries that follows the Great Schism, great upheavals in the religious and political life of Byzantium occurred. The Popes still hope to bring Eastern Christianity under the Roman Jurisdiction.
The Crusaders, besides their primacy objective of ridding the Holy Places of the Moslems tried to subject the Eastern Churches of the Papacy. They caused the Patriarchs of Antioch and Jerusalem to flee and remain in exile for sixty years. The Byzantine Emperor and Patriarch were exiled to Bythia. The Crusaders remained in Constantinople for over half a century. They so weakened the Empire that it never fully recovered. This current of events eventully lead to the fall of Constantinople in 1453. With the fall of the City, the Golden Era of Byzantium came to an end. The Balkan Peninsula fell to the Turks, along with Greece. Persia, Iraq, Syria, North Africa and Spain. The Church was almost entirely wiped out in Egypt and North Africa. But Greece and the Balkan remained faithful to Orthodoxy. It was not until 1821 A.D. that the Christian Nations of the Ottoman Empire were able to obtain their freedom.
RUSSIA INHERIT THE THRONE
With the fall Byzantium, Russia opened her arms to those who fled. Many statesmen, theologians, artists and skilled people poured in Russia. In 1472 A.D., Ivan III married Sophia, the last emeber in line for the Throne of the Eastern Roman (Byzantine) Empire. Through this union, The Russian Imperial Family became the legitimate heirs of Byzantium.
Many Valuable manuscripts and other treasures had been brought by those who had come to the North after the Fall of Byzantium. Without exaggeration, it can be validly said that the Byzantine Empire continued to exist in Russia long after the Fall, and that Russia became heir not only to the Throne, but indeed of the culture and Faith of the Empire.
With the fall Byzantium, Russia opened her arms to those who fled. Many statesmen, theologians, artists and skilled people poured in Russia. In 1472 A.D., Ivan III married Sophia, the last emeber in line for the Throne of the Eastern Roman (Byzantine) Empire. Through this union, The Russian Imperial Family became the legitimate heirs of Byzantium.
Many Valuable manuscripts and other treasures had been brought by those who had come to the North after the Fall of Byzantium. Without exaggeration, it can be validly said that the Byzantine Empire continued to exist in Russia long after the Fall, and that Russia became heir not only to the Throne, but indeed of the culture and Faith of the Empire.
THE RUSSIAN CHURCH BECOMES THE "PILLAR OF ORTHODOXY"
(1472 A.D)
The Russian Metropolitans had fixed the seat of Ecclesiastical Jurisdiction in Moscow in 1320 A.D. In 1472 A.D. the Patriarch of Constantinople, Jeremiah II, proclaimed the Russian Church "Independent", and recognized Job, the 46th Metropolitan of Moscow as the 5th Patriarchate of the Eastern Church. Since the fall of the Eastern Empire, all Patriarchates were under strict Moslem rule. Russia alone was able to remain free of domination. The Patriarchate of Moscow assumed the leadership of the Church. The Russian Orthodox Church became known as the "pillar of Orthodoxy", and like other Patriarchates became known as an ardent propagator of the Faith.
The missionary endeavors of the Orthodox were, for the ost part, carried on under the direction of the Moscovite Patriarchate and the Holy Synod. It was during this period of missionary zeal in the 18th century that the Russian Orthodox Church originally sent Orthodo Bishops and Priest to America.
(1472 A.D)
The Russian Metropolitans had fixed the seat of Ecclesiastical Jurisdiction in Moscow in 1320 A.D. In 1472 A.D. the Patriarch of Constantinople, Jeremiah II, proclaimed the Russian Church "Independent", and recognized Job, the 46th Metropolitan of Moscow as the 5th Patriarchate of the Eastern Church. Since the fall of the Eastern Empire, all Patriarchates were under strict Moslem rule. Russia alone was able to remain free of domination. The Patriarchate of Moscow assumed the leadership of the Church. The Russian Orthodox Church became known as the "pillar of Orthodoxy", and like other Patriarchates became known as an ardent propagator of the Faith.
The missionary endeavors of the Orthodox were, for the ost part, carried on under the direction of the Moscovite Patriarchate and the Holy Synod. It was during this period of missionary zeal in the 18th century that the Russian Orthodox Church originally sent Orthodo Bishops and Priest to America.
CONCEPTS OF CHURCH GOVERNMENT SINCE THE FALL OF BYZANTIUM
With the breaking up of the Byzantine Empire, other important events begun to occur. Separate nationalities gradually formed national self-governing jurisdictions. This was actually in conformity with, and a return to, the original practice of the Christian Faith at the time of the Holy Apostles, "Let the Bishops of every Nations acknowledge him who is first among them and account as their Head.and do nothing of the consequence without his consent... But neither let him do anything without the consent of all".*
The Unity of the Christian Church cannot be found in any single human being. It is unifies in the only True Head, JESUS CHRIST, and by a common Faith and the Seven Sacraments instituted by Christ himself, the Apostles and the Church. The only infallible Teacher of the Church is the HOLY SPIRIT, as was declared by Christ in the words, "But when the Comforter comes, whom I will sent to you from My Father, the Spirit of Truth, which proceeds from My Father, He wil testify concerning me". Again, He said, "I have many other things to tell you, but you cannot grasp them now. But when the Spirit of Truth is come, he will guide you into all the Truth; for He will not speak from Himself, but what he hear he will speak; and He will make known to you things which are to come in the future".
Within Orthodoxy, there are many self-governing Churches, each of which is independent of the other, but remaining one in Faith, in Purpose and in Doctrine. Two (2) types of Church govermnment exist, both of them Episcopal in character, and are defined as Patriarchal (under the Jurisdiction of a Patriarch) and Synodical (under the Jurisdiction of a Body of Bishops possessing valid Apostolic Succession).
Both concept are equally acceptable, and carry the weight of prior law and practice within the Church. The only indispensable requisite for an Orthodox Church is and episcopacy (Bishops) possessing valid Apostolic Succession.
All Orthodox Christians accept the Doctrinal Canons of the Seven (7) Ecumenical Councils. discipline may vary according to jurisdiction and the particular needs of the people served. One must be careful to distinguish between the doctrinal and Disciplinary Canons. While the former may never be altered or change except by another Ecumenical Council with the entire Christian Church represented, the latter can (and have) been change from time-to-time and place-to-place by the same authority of the Bishops (in Synod), who proclaimed them in the first place. The Authority referred to here is that prerogative known in the Church as the "Power of Keys". Orthodoxy in primarily "RIGHT BELIEF" (fr. Greek - ORTHOS - correct, right & DOXOS - belief). Rather than an absolute unifomity in rituals, calendar, language, vestments, etc., Orthodoxy insist on a common Faith and common Seven Sacraments.
With the breaking up of the Byzantine Empire, other important events begun to occur. Separate nationalities gradually formed national self-governing jurisdictions. This was actually in conformity with, and a return to, the original practice of the Christian Faith at the time of the Holy Apostles, "Let the Bishops of every Nations acknowledge him who is first among them and account as their Head.and do nothing of the consequence without his consent... But neither let him do anything without the consent of all".*
The Unity of the Christian Church cannot be found in any single human being. It is unifies in the only True Head, JESUS CHRIST, and by a common Faith and the Seven Sacraments instituted by Christ himself, the Apostles and the Church. The only infallible Teacher of the Church is the HOLY SPIRIT, as was declared by Christ in the words, "But when the Comforter comes, whom I will sent to you from My Father, the Spirit of Truth, which proceeds from My Father, He wil testify concerning me". Again, He said, "I have many other things to tell you, but you cannot grasp them now. But when the Spirit of Truth is come, he will guide you into all the Truth; for He will not speak from Himself, but what he hear he will speak; and He will make known to you things which are to come in the future".
Within Orthodoxy, there are many self-governing Churches, each of which is independent of the other, but remaining one in Faith, in Purpose and in Doctrine. Two (2) types of Church govermnment exist, both of them Episcopal in character, and are defined as Patriarchal (under the Jurisdiction of a Patriarch) and Synodical (under the Jurisdiction of a Body of Bishops possessing valid Apostolic Succession).
Both concept are equally acceptable, and carry the weight of prior law and practice within the Church. The only indispensable requisite for an Orthodox Church is and episcopacy (Bishops) possessing valid Apostolic Succession.
All Orthodox Christians accept the Doctrinal Canons of the Seven (7) Ecumenical Councils. discipline may vary according to jurisdiction and the particular needs of the people served. One must be careful to distinguish between the doctrinal and Disciplinary Canons. While the former may never be altered or change except by another Ecumenical Council with the entire Christian Church represented, the latter can (and have) been change from time-to-time and place-to-place by the same authority of the Bishops (in Synod), who proclaimed them in the first place. The Authority referred to here is that prerogative known in the Church as the "Power of Keys". Orthodoxy in primarily "RIGHT BELIEF" (fr. Greek - ORTHOS - correct, right & DOXOS - belief). Rather than an absolute unifomity in rituals, calendar, language, vestments, etc., Orthodoxy insist on a common Faith and common Seven Sacraments.
The American Orthodox Catholic Church
THE FIRST ORTHODOX MISSION IN AMERICA
(1794 A.D.)
In 1794, the Russian Orthodox Church sent missionaries to the Western Hemisphere. The first mission was established in Alaska under the direction of Archimandrite Joasaph Bologloff. The mission serve the Russian traders and worked with Eskimos. A Church was built in Sitka in 1815 and in 1848 this became the first Orthodox Cathedral in the Americas. Bishop Innocent Veniaminoff was the first to be made Bishop for the North American Diocese.
With the migration of the Russian traders down the coast, the Mission continued to expand its influence. a Russian settlement was founded at Fort Ross, California in 1909 and the first Church built there is still standing today. In 1869, after Russian sold Alaska to the United States, a church was built in San Francisco. This became a Cathedral in 1817 when Bishop John transferred the Diocese from Sitka to San Francisco.
Bishop John was succeeded in turn by Bishop Nestor (1879 - 1882), Vladimir (1888 - 1891), and Nicholas (1891 - 1898). Bishop Nicholas was succeeded by Bishop Tikhon to New York City (1901). In 1903, Bishop Tikhon elevated to the rank of Archbishop of all North America, and in 1917, he was elected Patriarch of Moscow and all Russia.
(1794 A.D.)
In 1794, the Russian Orthodox Church sent missionaries to the Western Hemisphere. The first mission was established in Alaska under the direction of Archimandrite Joasaph Bologloff. The mission serve the Russian traders and worked with Eskimos. A Church was built in Sitka in 1815 and in 1848 this became the first Orthodox Cathedral in the Americas. Bishop Innocent Veniaminoff was the first to be made Bishop for the North American Diocese.
With the migration of the Russian traders down the coast, the Mission continued to expand its influence. a Russian settlement was founded at Fort Ross, California in 1909 and the first Church built there is still standing today. In 1869, after Russian sold Alaska to the United States, a church was built in San Francisco. This became a Cathedral in 1817 when Bishop John transferred the Diocese from Sitka to San Francisco.
Bishop John was succeeded in turn by Bishop Nestor (1879 - 1882), Vladimir (1888 - 1891), and Nicholas (1891 - 1898). Bishop Nicholas was succeeded by Bishop Tikhon to New York City (1901). In 1903, Bishop Tikhon elevated to the rank of Archbishop of all North America, and in 1917, he was elected Patriarch of Moscow and all Russia.
THE RUSSIAN HOLY SYNOD AND PATRIARCHATE HELD PRECEDENCE IN AMERICA
Until the beginning of the twentieth century, there were no other Orthodox Bishops in the Western Hemisphere. North America was canonized as an Archdiocese that serve not only the Russians, but also several of the other national groups who came to America. In 1895, the Russian Holy Synod authorized the consecration of Archimandrite Rafael to head the Syrian Orthodox Mission as Vicar-Bishop to the Archbishop Tikhon. Bishop Rafael was the first Orthodox Bishop of ant nationality to be consecrated in the United States. Archbishop Tikhon consecrated the Bishop Rafael who became a member of the Russian Holy Synod. Bishop Rafael died in 1915. The successor to Bishop Rafael was Archbishop Aftimios Ofiesh, who was consecrated on May 11, 1917 by Archbishop Evdokim.
Until the beginning of the twentieth century, there were no other Orthodox Bishops in the Western Hemisphere. North America was canonized as an Archdiocese that serve not only the Russians, but also several of the other national groups who came to America. In 1895, the Russian Holy Synod authorized the consecration of Archimandrite Rafael to head the Syrian Orthodox Mission as Vicar-Bishop to the Archbishop Tikhon. Bishop Rafael was the first Orthodox Bishop of ant nationality to be consecrated in the United States. Archbishop Tikhon consecrated the Bishop Rafael who became a member of the Russian Holy Synod. Bishop Rafael died in 1915. The successor to Bishop Rafael was Archbishop Aftimios Ofiesh, who was consecrated on May 11, 1917 by Archbishop Evdokim.
FORMATION OF THE AMERICAN EXARCHATE
The Holy Patriarch of Russia, Tikhon authorized the Archbishop Aftimios Ofiesh to found an American Holy Synod. This was consistent with the plan Tikhon had proposed himself in 1905 to the Holy Synod in Russia.
"There will be formed in America an entire exarchate of national Orthodox Churches with their own Bishops... In his own field, each of these is to be independent."
Both Bishop Rafael and Archbishop Aftimios were consecrated in concurrence with the plan. Archbishop Aftimios, acting under the direction of Tikhon, formed the "North American Synod of the Holy Eastern Orthodox Catholic and Apostolic Church." As head of this Synod, Aftimios caused the consecration of Bishops Joseph Zuk and Sophronios Bishara.
The Holy Patriarch of Russia, Tikhon authorized the Archbishop Aftimios Ofiesh to found an American Holy Synod. This was consistent with the plan Tikhon had proposed himself in 1905 to the Holy Synod in Russia.
"There will be formed in America an entire exarchate of national Orthodox Churches with their own Bishops... In his own field, each of these is to be independent."
Both Bishop Rafael and Archbishop Aftimios were consecrated in concurrence with the plan. Archbishop Aftimios, acting under the direction of Tikhon, formed the "North American Synod of the Holy Eastern Orthodox Catholic and Apostolic Church." As head of this Synod, Aftimios caused the consecration of Bishops Joseph Zuk and Sophronios Bishara.
THE SUBSEQUENT HISTORY OF THE AMERICAN ORTHODOX CATHOLIC CHURCH
Political development within the Soviet Union, the Russian Orthodox Church, and deep-seated ethnic feeling on the part of the other Orthodox people living in the United States have to this point greatly harmed the progress of the American Orthodox Catholic Church.
The Communist Revolution in Russia is provably the primary reason for the problems of the Orthodox today. The revolution paved the way for the extension of other foreign jurisdiction into Americas, causing several rival jurisdiction even within the Ethnic Churches. The Russian Church is itself divided into three (3) groups in the United States. At one time, there were many as six (6) jurisdictions of one nationality claiming to be the "Canonical Jurisdiction". The intrusion of the foreign Patriarchs and Prelates into the situation has only served to further divide the Orthodox Faithful in this land, rather than to unite them. It would seem that the main factor the Ethnic and Foreign Jurisdiction can agree upon is that there must not be, under any circumstances, a Native American Church run solely by Americans and for Americans.
It is for the Native American People that this American Orthodox Catholic Church exist, and for unity of all the Orthodox Faithfuls in America. This can only be accomplished apart from Ethnic Custom and prejudice. The primary concern of the Church must at all times be the teaching of the True Faith, rather than with playing a game of "Recognition". The fact remains and is the matter of American History conveniently either overlooked or deliberately suppressed that the only legitimate American Orthodox body is that coming from the original Orthodox Synod of Bishops authorized by the Patriarch Tikhon and implemented in spite of great opposition, by the first American Patriarch Aftimios. It was with the full consent of the Russian Church in the Americas that he was enthroned by Patriarchal Mandate.
When the other Ethnic groups withdraw their support, the American Church was left sink or swim, and perhaps Orthodoxy in America will also be determined in the future by the fateful desertion.
Political development within the Soviet Union, the Russian Orthodox Church, and deep-seated ethnic feeling on the part of the other Orthodox people living in the United States have to this point greatly harmed the progress of the American Orthodox Catholic Church.
The Communist Revolution in Russia is provably the primary reason for the problems of the Orthodox today. The revolution paved the way for the extension of other foreign jurisdiction into Americas, causing several rival jurisdiction even within the Ethnic Churches. The Russian Church is itself divided into three (3) groups in the United States. At one time, there were many as six (6) jurisdictions of one nationality claiming to be the "Canonical Jurisdiction". The intrusion of the foreign Patriarchs and Prelates into the situation has only served to further divide the Orthodox Faithful in this land, rather than to unite them. It would seem that the main factor the Ethnic and Foreign Jurisdiction can agree upon is that there must not be, under any circumstances, a Native American Church run solely by Americans and for Americans.
It is for the Native American People that this American Orthodox Catholic Church exist, and for unity of all the Orthodox Faithfuls in America. This can only be accomplished apart from Ethnic Custom and prejudice. The primary concern of the Church must at all times be the teaching of the True Faith, rather than with playing a game of "Recognition". The fact remains and is the matter of American History conveniently either overlooked or deliberately suppressed that the only legitimate American Orthodox body is that coming from the original Orthodox Synod of Bishops authorized by the Patriarch Tikhon and implemented in spite of great opposition, by the first American Patriarch Aftimios. It was with the full consent of the Russian Church in the Americas that he was enthroned by Patriarchal Mandate.
When the other Ethnic groups withdraw their support, the American Church was left sink or swim, and perhaps Orthodoxy in America will also be determined in the future by the fateful desertion.
THE AMERICAN PATRIARCHAL LINES
Archbishop Aftimios found support in two (2) other Bishops: Joseph Zuk (d. 1934) and Archbishop Sophronios Bishara. Together, these two (2) Bishops consecrated Archbishop Ignatius Nichols (d. 1946) as Titular Bishop of Washington D.C. and gave him the responsibility of developing American Orthodoxy. Archbishop Aftimios then retired.
Ignatius, now an Archbishop and assisted by Bishop Ambrosius, consecrated Archbishop Georgius. Archbishop Ignatius and Greordius consecrated Archbishop Theodotus. On March 30, 1965, Archbishop Theodotus assisted by Archbishop Theotiltos of the Old-Calendar Greek Orthodox Church of Salamai, Greece and the Most Reverend Joachim of the Greek Orthodox Diocese of New York, consecrated the Most Reverend Walter M. Propheta as Archbishop of the American Orthodox Catholic Church.
Subsequently, in September , Archbishop Walter was elected by the Most Holy Synod of the American Orthodox Catholic Church as Most Blessed Primate.
Under the inspired leadership of this Ukrainian immigrant, the American Church experienced a resurgence of life and growth. The Church begun to spread through out the United States and several new provinces and diocese were established.
Assisting His Beatitude in his great work were two (2) loyal Bishops: john A. Christian, and Leonard G. Hill (of blessed memory). Together, these three (3) men brought inspiration and new hope for the future of the Orthodoxy in Americas. The qualities of devotion, spiritual leadership and truly Orthodox Christians and Apostolic Zeal created an atmosphere of fellowship and love among all who had the privileged of working among with them.
Archbishop Aftimios found support in two (2) other Bishops: Joseph Zuk (d. 1934) and Archbishop Sophronios Bishara. Together, these two (2) Bishops consecrated Archbishop Ignatius Nichols (d. 1946) as Titular Bishop of Washington D.C. and gave him the responsibility of developing American Orthodoxy. Archbishop Aftimios then retired.
Ignatius, now an Archbishop and assisted by Bishop Ambrosius, consecrated Archbishop Georgius. Archbishop Ignatius and Greordius consecrated Archbishop Theodotus. On March 30, 1965, Archbishop Theodotus assisted by Archbishop Theotiltos of the Old-Calendar Greek Orthodox Church of Salamai, Greece and the Most Reverend Joachim of the Greek Orthodox Diocese of New York, consecrated the Most Reverend Walter M. Propheta as Archbishop of the American Orthodox Catholic Church.
Subsequently, in September , Archbishop Walter was elected by the Most Holy Synod of the American Orthodox Catholic Church as Most Blessed Primate.
Under the inspired leadership of this Ukrainian immigrant, the American Church experienced a resurgence of life and growth. The Church begun to spread through out the United States and several new provinces and diocese were established.
Assisting His Beatitude in his great work were two (2) loyal Bishops: john A. Christian, and Leonard G. Hill (of blessed memory). Together, these three (3) men brought inspiration and new hope for the future of the Orthodoxy in Americas. The qualities of devotion, spiritual leadership and truly Orthodox Christians and Apostolic Zeal created an atmosphere of fellowship and love among all who had the privileged of working among with them.
THE AMERICAN ORTHODOX CATHOLIC CHURCH REINSTATES THE PATRIARCHATE
During the summer Synod of the Church in 1968, a proposition was circulated among the Bishops of the Holy Synod by the former Metropolitan of the New England States. The proposition was intended to strengthen the Church by giving it the strong control needed to insure the stability of the Church. The proposal was that the Synod elect a Patriarch.
The nomination of Archbishop Walter M. Propheta was made at the closing of the Divine Liturgy in the Cathedral of the Holy Resurrection that signaled the final closing of the Synod for the year. The writer, who was present at that Synod, can testify that it was one of the most moving experience he has ever known. The Metropolitan of New England arose to his feet and addressed the Holy Synod, the Priest, and the Laity. He set forth the nomination of Archbishop Walter, explaining the reason why he believed it necessary at that point for the Church to elect a Patriarch. There was long pause. Then, suddenly, the Bishops arose, the Priest and the People following. Then, as though directed by some unknown signal, the whole Church literally burst forth in acclamation. Walter M. Propheta, a man who loved by his adopted America more than the Ukrainian land on which he was born, he had become the Most Holy Patriarch of the American Orthodox Catholic Church, Archbishop Propheta took the name of Vladimir I upon his elevation to the Patriarchal Throne of the Americas. He reigned until his death in October od 1972.
In November, 1972, after the traditional period of mourning had been completed, the Holy Synod was convened in New York City by the Metropolitan-General John A. Chiasson, and the Chief Justice of the Spiritual Court, Archbishop Lawrence F. Pierre. This Synod was recognized also by the Prime Bishop of the "Parent Corporation" in California, The Metropolitan Demetrius J. King of Los angeles. Thus, the Synod was constituted by the Canonical and Legitimate Authorities within the Church. Under this "Canonical Authority", the Most Holy Synod elected the Most Reverend John A. Christian to succeed Patriarch Vladimir I. Archbishop John was consecrated and enthroned on June 17, 1973 - the Great and Holy Feast of Pentecost. The new Patriarch took the name Christian I.
The entire Church devoutly prays that GOD may grant unto the Patriarch "Many Years".
During the summer Synod of the Church in 1968, a proposition was circulated among the Bishops of the Holy Synod by the former Metropolitan of the New England States. The proposition was intended to strengthen the Church by giving it the strong control needed to insure the stability of the Church. The proposal was that the Synod elect a Patriarch.
The nomination of Archbishop Walter M. Propheta was made at the closing of the Divine Liturgy in the Cathedral of the Holy Resurrection that signaled the final closing of the Synod for the year. The writer, who was present at that Synod, can testify that it was one of the most moving experience he has ever known. The Metropolitan of New England arose to his feet and addressed the Holy Synod, the Priest, and the Laity. He set forth the nomination of Archbishop Walter, explaining the reason why he believed it necessary at that point for the Church to elect a Patriarch. There was long pause. Then, suddenly, the Bishops arose, the Priest and the People following. Then, as though directed by some unknown signal, the whole Church literally burst forth in acclamation. Walter M. Propheta, a man who loved by his adopted America more than the Ukrainian land on which he was born, he had become the Most Holy Patriarch of the American Orthodox Catholic Church, Archbishop Propheta took the name of Vladimir I upon his elevation to the Patriarchal Throne of the Americas. He reigned until his death in October od 1972.
In November, 1972, after the traditional period of mourning had been completed, the Holy Synod was convened in New York City by the Metropolitan-General John A. Chiasson, and the Chief Justice of the Spiritual Court, Archbishop Lawrence F. Pierre. This Synod was recognized also by the Prime Bishop of the "Parent Corporation" in California, The Metropolitan Demetrius J. King of Los angeles. Thus, the Synod was constituted by the Canonical and Legitimate Authorities within the Church. Under this "Canonical Authority", the Most Holy Synod elected the Most Reverend John A. Christian to succeed Patriarch Vladimir I. Archbishop John was consecrated and enthroned on June 17, 1973 - the Great and Holy Feast of Pentecost. The new Patriarch took the name Christian I.
The entire Church devoutly prays that GOD may grant unto the Patriarch "Many Years".
EPISCOPAL CONSECRATION OF
HIS BEATITUDE MAR + JESUS SALVADOR
(The Most Reverend Archbishop
JAMES BENEDICT S. SALDIVAR, D.D. ; D.Th.)
25 November 1990
Caruncho Stadium, Pasig City, Philippines
Consecrated by:
+++Most Rev. Bishop FOREST E. BARBER
Grand Apostolic Delegate
American Orthodox Catholic Church
and
+++Most Rev. Archbishop. ARTURO I. DE JESUS, D.D.
Primate
Holy Orthodox Catholic Apostolic Church of Jesus Christ - Philippines
HIS BEATITUDE MAR + JESUS SALVADOR
(The Most Reverend Archbishop
JAMES BENEDICT S. SALDIVAR, D.D. ; D.Th.)
25 November 1990
Caruncho Stadium, Pasig City, Philippines
Consecrated by:
+++Most Rev. Bishop FOREST E. BARBER
Grand Apostolic Delegate
American Orthodox Catholic Church
and
+++Most Rev. Archbishop. ARTURO I. DE JESUS, D.D.
Primate
Holy Orthodox Catholic Apostolic Church of Jesus Christ - Philippines