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Most Orthodox accounts, at least in English, of why the Union of Florence was rejected center on St Mark of Ephesus’ singular stand against the council, and the rallying of the laity of Constantinople against the union.
Last week, the Serbian Orthodox Church elected a new Patriarch, Porfirije. This was the result of a fairly complex process — three rounds of nominations, followed by the finalists’ names being placed in a Gospel, with one name drawn out by a monk, leaving the final choice to the Holy Spirit.
Savin laments the loss of the Romanian Orthodox churches of Bessarabia to the Moscow Patriarchate, proclaiming, “We’ll withdraw, but we’ll be back.” An English translation of the full article is below.
This website exists to study the history of Orthodox Christianity in the modern world. It was launched in 2009. The editorial board of Orthodox History includes the following individuals:
In 1963, between 11,000 and 13,000 Orthodox youth, from seven jurisdictions, came together for a pan-Orthodox festival in Pittsburgh. Ten bishops and more than 150 priests celebrated Vespers in an arena, and a thousand-person pan-Orthodox youth choir sang.
The Tomos decrees that “from now on all Orthodox communities found in North and South America, and whatever Orthodox ecclesiastical bodies which exist now, or henceforth shall be founded, are to be known as members of one body, namely, the ‘Orthodox Archdiocese of North and South America.’”
This, combined with the patently illicit (and, from an Orthodox perspective, invalid) nature of Tanas’ episcopal consecration meant that Rome would hesitate for twenty years before finally recognizing his patriarchal status and the creation of a wholly independent Melkite Catholic Church in 1744.
At the turn of the twentieth century, there was a very active dialogue taking place between the Orthodox and the Episcopalians. This led to the creation of a group called the “Anglican and Eastern Orthodox Churches Union.” The group’s Orthodox members included clergy from various ethnic backgrounds, including Antiochians, Russians, and ...
If the 19 th century is the beginning of the modern era of Church history, when nationalism entered Church life, then 1917-25 is the incubator that took the embryonic changes of the 19 th century and birthed the Orthodox context we live in today.
David sees me, jumps out of his seat, and says, ‘Dad, this is Father Alex, the Greek Orthodox priest I was telling you about.’ Kissinger goes, ‘Father, I want to thank you for taking care of my son.