Syllabus
Professor: Igumen +Nektarios of Wyoming
Overview This class is designed to review the major Jurisdictions within the Orthodox faith, it centers around the Ukrainian Autocephalous Orthodox Church who is the mother church of the Institute, however it is encouraged to use this information, and apply it to the history of your own jurisdiction. This program is designed to prepare the people of the church to serve in a variety of roles, and responsibilities, but we also have students from other Jurisdictions studying with us. So with this in mind use this information, keep the relevant aspects, learn those that are particular to your own jurisdiction, and in the process to learn about the Orthodox world, and the various jurisdictions that live, pray, and worship within the faith.
Outcomes
1. To provide a brief overview of the history of the church
2. To familiarize you with the structure of the church
3. To familiarize you with the liturgical practices of the church
4. To get to know the different Orthodox Jurisdictions
Assignments
1. Assignment 1: Read the Didache, and the 85 Canons of the Apostles
2. Assignment 2: Concerning Branch Theory
3. Assignment 3: The Hierarchy of the church
4. Assignment 4: The seal of confession
5. Assignment 5: Review of the liturgy of the UAOC
6. Assignment 6: Legal paperwork
7. Assignment 7: The various Orthodox Synods
8. Final Exam: Please see below
The course has a Final Exam composed of four parts divided into a total of ten questions covering various topics that have been discussed in this class, the final exam is open book.
Overview This class is designed to review the major Jurisdictions within the Orthodox faith, it centers around the Ukrainian Autocephalous Orthodox Church who is the mother church of the Institute, however it is encouraged to use this information, and apply it to the history of your own jurisdiction. This program is designed to prepare the people of the church to serve in a variety of roles, and responsibilities, but we also have students from other Jurisdictions studying with us. So with this in mind use this information, keep the relevant aspects, learn those that are particular to your own jurisdiction, and in the process to learn about the Orthodox world, and the various jurisdictions that live, pray, and worship within the faith.
Outcomes
1. To provide a brief overview of the history of the church
2. To familiarize you with the structure of the church
3. To familiarize you with the liturgical practices of the church
4. To get to know the different Orthodox Jurisdictions
Assignments
1. Assignment 1: Read the Didache, and the 85 Canons of the Apostles
2. Assignment 2: Concerning Branch Theory
3. Assignment 3: The Hierarchy of the church
4. Assignment 4: The seal of confession
5. Assignment 5: Review of the liturgy of the UAOC
6. Assignment 6: Legal paperwork
7. Assignment 7: The various Orthodox Synods
8. Final Exam: Please see below
The course has a Final Exam composed of four parts divided into a total of ten questions covering various topics that have been discussed in this class, the final exam is open book.
WEEK ONE
A brief history of the church
The church is a living organism in the sense that it is comprised of people both living (the church militant), and dead (The church triumphant) it has grown, and developed over the centuries of her existence. With this in mind the purpose of this component of the lesson is to provide a (very brief considering it is two thousand years of history) overview of the history of the church. With around two thousand years of existence, the level of detail required, (and space required) to discuss each period of the churches history from the apostolic period, clear through to more recent events requires entire books to be written. Instead we will touch upon several important truths; namely that the various churches Catholic (meaning the eastern and western churches which were once united) were in the beginning all united, and that fairly early within the life of the church different schisms have occurred, and of these various schismatic Jurisdictions most are alive and active today. These jurisdictions necessarily came into being as we were instructed to be of one mind, and belief scripturally. (Philippians 2:1-30, Acts 1:14, 1 Peter 3:8). Finally we will seek to discourage Branch Theory, and Theology, though we retain the understanding that the Orthodox tend to all view their Jurisdictions as the sole correct form of Orthodoxy, and all the rest to be schismatic at best, and not orthodox at worst. This attitude is not Christ centered. This course will refrain from endorsing any particular Jurisdiction within the Orthodox faith, instead focusing on simply discussing the matter, and allowing the student to determine their own opinions on each type of Jurisdiction within the Orthodox faith.
The church united in the beginning
From the Apostolic Period clear through to the three hundreds ad there were those like the Gnostics who tried to pervert the teachings of the church, though it was fairly common for the issue to lie with a lack of proper instruction. To this end we see the epistles, and various surviving letters, and documents that were sent out to the various churches to correct the different wayward teachings or practices of the early churches. In the very earliest times when the church was viciously persecuted it was a simpler matter to live according to the fullness of the Gospels instructions such as selling off all property, and following God so we did not yet see the explosion of monastic activity that came as a natural result of the church becoming more and more accepted and acceptable to those in authority. During these times the church existed in small pockets, the Bishop tended to the communities, the Presbyters had a lesser role in caring for the faithful, because during this period of time the church grew rapidly, but tended to be in the cities first, then in the country side. As the church expanded it became more and more difficult for the bishop to tend to the needs of the various underground communities in their care so it became necessary to empower the Presbyters of the church to take on additional responsibilities in the Bishops name, and minister to those communities the Bishop could not reliably reach. The deacons of this period especially had to contend with a continuously growing population of faithful. Their role as the waiters of tables put them in harms way often as they managed the daily distribution mentioned in scripture Acts 6:1-3. This meant that they interfaced with the new, and current Christians, as well as the spies that the Roman authorities inserted into the communities during these first several hundred years. These spies were inserted because the government of the day the Roman Empire received reports that Christians were a cannibalistic revolutionary cult, that proclaimed a king of the jews, and ate the body and blood of their Lord, God and Savior. Excavations of the oldest churches during this period often revealed that they were underground, had altars made of stone, and often possessed escape routes in the event of capture. As a security measure the church would excuse the catechumens of the church after the Gospel, and Sermon, but before the Eucharist, with the doors being secured, and the Subdeacon, and watchers having the responsibility to keep watch for the authorities. Incidentally this practice is still kept in countries like China, and North Korea where the underground churches have sentries posted to keep watch for communist authorities. The church was young vibrant, growing, overcoming fearsome persecutions, and establishing itself upon a foundation of the blood of martyrs, and those who persevered but were not martyred. It was an incredible time to be alive, and be a Christian, though many of the practices, and canons of the church were not yet firmly established we did have the 85 Canons of the Apostles, and the Apostles creed which in later years would be joined by the Nicene Creed, and Athanasian Creeds which further defined trinitarian theology, the the essential beliefs and teachings of the church. During this time we also see the development of monastic life as those who fled into the desert in an attempt to be free of temptations, and sin, began to attract disciples, and brought them up in holiness. The fruit of which eventually resulted in the first monasteries, and communities being formed. The value of which was immediately obvious to the Christians of the era so much that the early monastics would often eventually move to a new location, only to be followed by existing and new disciples, these small communities being what formed those early communities previously mentioned.
Assignment 1 Read the Didache, and the 85 Canons of the Apostles
The Didache is a primitive church writing modern scholars ascribe to the mid first century, or as late as the second century, whereas the 85 Canons of the apostles while being disputed as to what century they were written in are attributed often directly to the apostles, and is considered blameless in quality and content. Read the full text of the Didache, and the 85 Canons of the Apostles. When completed examine your conscience, are there any areas that require improvement, have you unknowingly missed the mark, or perhaps went too far over the mark? When you have completed this self examination, write a one page essay detailing what you have learned from these teachings. Are there any surprises, or perhaps was all of this already known to you. Was it explained in greater detail or perhaps simpler terms. When this essay is completed please email it to [email protected] with your student number and the assignment name in the topic bar.
The schisms of the united church
Around the year 300 a priest from Alexandria who was educated as a student by Saint Lucan in Antioch originally, caused a dispute over his teaching which emphasized God the Fathers uniqueness , and subordinate to God the father in opposition to the orthodox teaching of the trinity. This caused a deep divide between the Faithful Christians of the era, and the First Ecumenical Council of Nicaea was called to discuss the matter, and reach a consensus. At the council Arius spoke against the true teaching of the church in terms offensive to those present leading to the now famous incident where Saint Nicholas the Archbishop of Myra who is the true progenitor of the Santa Clause myths of today struck Arius in the face out of a sense of outrage of the blasphemies spoken by this priest. The eventual result of the council was the condemnation of Arius doctrines termed Arianism. Naturally the Arians didn't simply pack up and leave rather they worked hard at spreading their heretical faith at one point even gaining the support of one of the Roman Emperors. While this was happening saint Athanasias and his supporters also continued to preach and to teach the true faith. This was a time of darkness as Arianism spread fast, and far with the Arian Emperor exiling truly Orthodox Bishops so that Arian ones could be installed by supporters of the heresy. At one point commentators of the age made the observation that this dispute was Athanasius against the world. Eventually the true faith won out, and the correct and Holy doctrine of the Trinity persevered. The souls lost to heresy either repented, or passed away and Arianism in it's form invented by Arius passed into the annals of history, though variations of this heresy would crop up under different names, often trying to diminish either a person of the trinity, or the relationship of the trinity in relation to one another. An example of this being Nestorianism which arose when the Patriarch of Constantinople in a sermon to the people refused to refer to the Holy Theotokos as the Theotokos, instead only referring to her as the Anthropotokos. The mother of Man, but not the mother of God. In essence denying the divinity of Our Lord, which was a position that was deeply heretical. This school of thought originated in the writings of Diodore of Tarsus, and further refined by Theodore of Mopsueestia so it was not a new heresy. Regardless he was formally condemned as a heretic in the council of Ephesus in 431, and exiled into upper Egypt. From there he spent the remainder of his life defending his views until his passing. The only church in the world to retain his views was the Persian Church of the East who remain until the present day.
Another example is the schism of the Roman Church from the true Church of God. The Roman church was originally considered a beacon of orthodoxy, and due to it's relative isolation from the rest of the Patriarchs of the church it was felt that the Roman Church could be trusted to mediate disputes that arose among the brethren. Over the years the primacy of Honor that was accorded to the Roman Church mutated into Primacy of Jurisdiction, and Universal and Ordinary Jurisdiction enforced through Roman military might, and later by Papal Armies, and Influence. Over time other errors crept into the teachings of the Roman Catholic Church including the filioque which was introduced by the Emperor Charlemagne, and opposed by the Popes of the day in an effort to reunite western Europe in a second holy Roman Empire which was neither roman nor holy. Matters came to a head when saints Cyril and Methodious were repeatedly called to Rome for trial for the crime of translating the service books and scriptures into the vernacular (Which was always the orthodox custom) until they eventually stopped answering the summons. While there they came to realize the depth of divergence from the faith of the primitive church and eventually came to the patriarch of Constantinople who raised the matter with the other churches. Rome attempted to depose the Patriarch of Constantinople, while Constantinople did the same with Rome. Both held synods to legitimize their position, and broke communion and anathematized each other. The Four Patriarchates continued the Catholic faith as it has always been practiced hence why they are the Holy Orthodox Catholic Church, while the Roman Catholic Church persisting in their error became the Roman Catholic Church. Recently the two churches lifted the anathemas set against each other, and some dialogue has taken place towards reunification though the unacceptable innovations of Primacy of Jurisdiction, and Papal Infallibility, the filioque need to be addressed. May God will it to be so. Finally those remaining members of the Orthodox church have continued unto the present day.
Another example is the schism of the Roman Church from the true Church of God. The Roman church was originally considered a beacon of orthodoxy, and due to it's relative isolation from the rest of the Patriarchs of the church it was felt that the Roman Church could be trusted to mediate disputes that arose among the brethren. Over the years the primacy of Honor that was accorded to the Roman Church mutated into Primacy of Jurisdiction, and Universal and Ordinary Jurisdiction enforced through Roman military might, and later by Papal Armies, and Influence. Over time other errors crept into the teachings of the Roman Catholic Church including the filioque which was introduced by the Emperor Charlemagne, and opposed by the Popes of the day in an effort to reunite western Europe in a second holy Roman Empire which was neither roman nor holy. Matters came to a head when saints Cyril and Methodious were repeatedly called to Rome for trial for the crime of translating the service books and scriptures into the vernacular (Which was always the orthodox custom) until they eventually stopped answering the summons. While there they came to realize the depth of divergence from the faith of the primitive church and eventually came to the patriarch of Constantinople who raised the matter with the other churches. Rome attempted to depose the Patriarch of Constantinople, while Constantinople did the same with Rome. Both held synods to legitimize their position, and broke communion and anathematized each other. The Four Patriarchates continued the Catholic faith as it has always been practiced hence why they are the Holy Orthodox Catholic Church, while the Roman Catholic Church persisting in their error became the Roman Catholic Church. Recently the two churches lifted the anathemas set against each other, and some dialogue has taken place towards reunification though the unacceptable innovations of Primacy of Jurisdiction, and Papal Infallibility, the filioque need to be addressed. May God will it to be so. Finally those remaining members of the Orthodox church have continued unto the present day.
The founding of the Ukrainian Autocephalous Orthodox Church and it's early years
Our Canonical and Historical Heritage
Blood, Betrayal & Victory in Christ!
The Ukrainian Autocephalous Orthodox Church is the successor of the Kyivan Metropolitanate, founded after christening of Kyiv Rus in 988 under Saint Prince Volodymyr Grand. The territory of today's Ukraine, Byelorussia, Baltic countries, part of Poland, Smolensk region (Russia) belonged to the Kyiv Metropolitanate. The Kyiv Metropolitanate was a component part of the Constantinople Patriarchate from 988 to 1686 when it was illegally, not according to the terms of church canons withdrawn from Constantinople, became part of the Moscow Patriarchate. The Ecumenical Patriarch of Constantinople still does not recognize this joining today!
Up to joining of the Kyiv Metropolitanate to the Moscow Patriarchate, in the time of Kyiv Metropolitan +PETRO (Mohyla), the Kyiv Metropoliatanate enjoyed the rights of wide autonomy and the question about establishing the Kyiv Patriarchate was also raised at that time. But this intention was not realized because of the fact that in 1654 in the time of +BOHDAN (Khmelnitsky), Ukraine was gradually joined to Russia.
At the beginning of the Twentieth Century, together with the struggle for the Ukrainian statehood, the movement for the autocephality of the Ukrainian Orthodox Church begun. During the World War II, the rebirth of the canonical branch of UAOC took place. It received the Autonomy from +DIONISIY (Valedynskyi), the Metropolitan of the Polish Orthodox Church, which in 1924 received the status of autocephality with the issuance of the TOMOS from His All-Holiness Ecumenical Patriarch +GREGORIOS VII.
In 1932, Metropolitan +DIONOSIY ordained Metropolitan +POLIKARP (Sikorskyi) and in 1942 appointed him to the Church occupied by the fascists Ukraine for the renewing of the UAOC and ordination of new bishops. Thus, all the hierarchy of the UAOC in 1942 received canonical consecrations as Bishops in the lineage of Apostle Peter. Among those consecrated as Bishops was our first Patriarch, His Holiness +MSTYSLAV (Skrypnyk) and Metropolitan +HRYHORIY (Ohiychuk), from who comes the Canonical and Apostolic Succession of our present Primate of the Apostolic Orthodox Church.
After the end of the World War II in 1945, the UAOC in Ukraine was liquidated by the Soviet power. Some Bishops and clergy of the UAOC were delivered to the German concentration camps and some managed to emigrate to Europe and America, where they continued their church life and built the churches of UAOC. (see the Ukrainian history & influence in the SEC page) In 1990, after the celebration of the 1000th Anniversary of Rus-Ukraine Christening in Ukraine, the new movement for rebirth of the Ukrainian Autocephalous Orthodox Church began. It was initiated by Metropolitan +JOHN (Bondarchuk) in the Central Ukraine.
On the 5-6th of June, 1990, the All-Ukrainian Orthodox Council was held in Kyiv where more than 700 delegates from the whole Ukraine took part, among them there were 7 bishops and more than 200 priests. The Council declared the fact of establishing the UAOC and elected Metropolitan +MSTYSLAV (Skrypnyk), who had Apostolic Succession from the Polish Orthodox Church, to be the First Patriarch of Kyiv and all Ukraine.
On the 2nd of October, 1990 the authorities of the Ukrainian Soviet Socialist Republic registered the UAOC in the official order. On the 18th of November, 1990 in St. Sophia's Cathedral Metropolitan +MSTYSLAV was enthroned as Patriarch of Kyiv and all Ukraine.
Since that time, Patriarch +MSTYSLAV (Skrypnyk) has not only become the first Patriarch but he united the UAOC in Ukraine with the UOC in the USA and the Diaspora that had the Apostolic Succession from the Polish Orthodox Church. Since that time the higher orders of clergy and priesthood of the UOC in the USA began to come to Ukraine, officiate in Ukrainian temples & take part in ordaining the priests. Patriarch +MSTYSLAV, together with the Bishop of Washington +ANTONIY Shcherba ) consecrated +ANTONIY (Fialko) as Bishop of Khmelnitsk and +PANTELEYMON as Bishop of Dnipropetrovsk, but those canonically ordained Bishops were lured away by the Russian Orthodox Church that left had departed from the UAOC in Ukraine without the canonical Bishops but with the anathematized +FILARET (Denysenko), the former Metropolitan of the Russian Orthodox Church. +FILARET had been anathematized by Patriarch +MSTYSLAV.
On the 25th -26th of June, 1992, in Kyiv, at the residence of Metropolitan +FILARET, the betrayal of the UAOC on the part of the Metropolitan administrator +ANTONY (Masendych) took place. He acted behind the back of Patriarch +MSTYSLAV and all the clergy. The monetary bribes from +FILARET seduced +ANTONY into supporting the initiative of President Leonid Kravchuk for the lie of a "false union" between the UAOC and Russian Orthodox Church. Having accomplished their task in this combination to absorb the UAOC, it proved out to be worthless in +FILARET's quest to became a "patriarch" in his illegally founded organization under the name of UOC KP (Ukrainian Orthodox Church, Kyivan Patriarchate). The betrayal of +ANTONY Masendych and our second Patriarch, His Holiness +VOLODMYR (Romaniuk) cost them their lives.
Our first Patriarch of the UAOC, +MSTYSLAV (Skrypnyk), did not accept this treason of the UAOC and appealed to the Ukrainian higher authorities and believers of the UAOC not to acknowledge this unification and to oppose this betrayal. But the higher authorities of Ukraine supported the anathematized +FILARET (Denysenko) and illegally handed down all the church property under the UAOC to him!
On the 11th of June, 1993, the Patriarch of Kyiv and all Ukraine +MSTYSLAV died. Before his death, the Patriarch considering himself and the UAOC betrayed, declared in his Last Will & Testamant, that the UAOC could not have any relationship with the former Metropolitan of the ROC +FILARET (Denysenko) who was defrocked by his Mother Church! 20th of October, 1993, was the date, appointed by +FILARET's so-called "Synod", for summoning of the UOC KP Council with the aim of electing the Patriarch of Kyiv and All Rus-Ukraine. But despite all the energies of +FILARET to become a "patriarch", he wasn't elected. The new Patriarch was +VOLODMYR (Romaniuk) and this contributed to greater conflict between +VOLODMYR and +FILARET.
On the 14th of July, 1995, Patriarch +VOLODMYR (Romaniuk) was killed since he had already fulfilled his function with the cover-up for +FILARET. The funeral of His Holiness +VOLODOMYR (Romaniuk) was very tragic. History, probably does not know such humiliation over a funeral procession, as even here +FILARET provoked the law-enforcement agencies into initiating the bloody conflict, trying to make his way towards the Saint Sophia Cathedral in Kyiv with the help of overturning the coffin in the street...of His Holiness the Patriarch!
It must be noted that at about the same time of 1992 in the Ukraine, there were many believers seeking reform and revival of primitive Christianity...a return to authentic Orthodoxy.
In 1995, the then Patriarch of Kyiv and All Ukraine +VOLODOMYR (Romaniuk) Volodymyr and Father Gleb (Yakunin) discussed the possibility of execution in any form, including "alternative Orthodoxy", which came out of the catacombs, published a book in Kiev "TRUE FACE MP".
In 1995, at the Cathedral in Kiev, led by Patriarch +VOLODOMYR (Romaniuk), was ordained Bishop +METHODIUS (Kudriakov), destined to confirm the line of the valid Apostolic Succession in the COAC Synod and eventual restoration of the "Third Rome"...the Canonical Apostolic Orthodox Church later named by the Holy Synod in Moscow in October 2018 as the Catholic Orthodox Apostolic Church...
In 2017, both the Orthodox Church of America and Dependencies and SEC were placed under the Spiritual Protection of the Apostolic Orthodox Church in Russia.
In 2018, the Ecumenical Patriarchate declared that it recognized the sacraments as performed by the UOC-KP (Ukrainian Orthodox Church - Kyiv Patriarchate) and UAOC (Ukrainian Autocephalous Orthodox Church) as valid. It was further stated from this meeting that "when there is some talk about the non-canonicity of the Holy Sacraments celebrated by the clergy of these churches, the Holy Mother Church has answered. These Sacraments and clerical actions are canonical."
In 2023, with the advent of canonical irregularities by the Primate and Hierarchs of the APC, along with printed reports and published videos documenting such activities … all of which violate the Holy Canons of the APC and are completely incompatible with the Holy Offices of Primate and Hierarch and with Christianity…the OCA-UAOC and its relationship with the Apostolic Orthodox Church continued to be questioned by Clergy and Faithful.
Also, in 2023, in order to preserve the Faith, integrity and purpose of the Orthodox Church of America and Dependencies, the Primate and Hierarchs aligned with the Metropolitan and Hierarchs of the CATHOLIC ORTHODOX APOSTOLIC CHURCH (COAC), who in 2018, voted to depart from communion with the APC Primate and all who communicate with them.
Amen!
To visit the OCA-UAOC website and read the full account of our churches history a link is provided here oca-uaoc.org/history.html
Blood, Betrayal & Victory in Christ!
The Ukrainian Autocephalous Orthodox Church is the successor of the Kyivan Metropolitanate, founded after christening of Kyiv Rus in 988 under Saint Prince Volodymyr Grand. The territory of today's Ukraine, Byelorussia, Baltic countries, part of Poland, Smolensk region (Russia) belonged to the Kyiv Metropolitanate. The Kyiv Metropolitanate was a component part of the Constantinople Patriarchate from 988 to 1686 when it was illegally, not according to the terms of church canons withdrawn from Constantinople, became part of the Moscow Patriarchate. The Ecumenical Patriarch of Constantinople still does not recognize this joining today!
Up to joining of the Kyiv Metropolitanate to the Moscow Patriarchate, in the time of Kyiv Metropolitan +PETRO (Mohyla), the Kyiv Metropoliatanate enjoyed the rights of wide autonomy and the question about establishing the Kyiv Patriarchate was also raised at that time. But this intention was not realized because of the fact that in 1654 in the time of +BOHDAN (Khmelnitsky), Ukraine was gradually joined to Russia.
At the beginning of the Twentieth Century, together with the struggle for the Ukrainian statehood, the movement for the autocephality of the Ukrainian Orthodox Church begun. During the World War II, the rebirth of the canonical branch of UAOC took place. It received the Autonomy from +DIONISIY (Valedynskyi), the Metropolitan of the Polish Orthodox Church, which in 1924 received the status of autocephality with the issuance of the TOMOS from His All-Holiness Ecumenical Patriarch +GREGORIOS VII.
In 1932, Metropolitan +DIONOSIY ordained Metropolitan +POLIKARP (Sikorskyi) and in 1942 appointed him to the Church occupied by the fascists Ukraine for the renewing of the UAOC and ordination of new bishops. Thus, all the hierarchy of the UAOC in 1942 received canonical consecrations as Bishops in the lineage of Apostle Peter. Among those consecrated as Bishops was our first Patriarch, His Holiness +MSTYSLAV (Skrypnyk) and Metropolitan +HRYHORIY (Ohiychuk), from who comes the Canonical and Apostolic Succession of our present Primate of the Apostolic Orthodox Church.
After the end of the World War II in 1945, the UAOC in Ukraine was liquidated by the Soviet power. Some Bishops and clergy of the UAOC were delivered to the German concentration camps and some managed to emigrate to Europe and America, where they continued their church life and built the churches of UAOC. (see the Ukrainian history & influence in the SEC page) In 1990, after the celebration of the 1000th Anniversary of Rus-Ukraine Christening in Ukraine, the new movement for rebirth of the Ukrainian Autocephalous Orthodox Church began. It was initiated by Metropolitan +JOHN (Bondarchuk) in the Central Ukraine.
On the 5-6th of June, 1990, the All-Ukrainian Orthodox Council was held in Kyiv where more than 700 delegates from the whole Ukraine took part, among them there were 7 bishops and more than 200 priests. The Council declared the fact of establishing the UAOC and elected Metropolitan +MSTYSLAV (Skrypnyk), who had Apostolic Succession from the Polish Orthodox Church, to be the First Patriarch of Kyiv and all Ukraine.
On the 2nd of October, 1990 the authorities of the Ukrainian Soviet Socialist Republic registered the UAOC in the official order. On the 18th of November, 1990 in St. Sophia's Cathedral Metropolitan +MSTYSLAV was enthroned as Patriarch of Kyiv and all Ukraine.
Since that time, Patriarch +MSTYSLAV (Skrypnyk) has not only become the first Patriarch but he united the UAOC in Ukraine with the UOC in the USA and the Diaspora that had the Apostolic Succession from the Polish Orthodox Church. Since that time the higher orders of clergy and priesthood of the UOC in the USA began to come to Ukraine, officiate in Ukrainian temples & take part in ordaining the priests. Patriarch +MSTYSLAV, together with the Bishop of Washington +ANTONIY Shcherba ) consecrated +ANTONIY (Fialko) as Bishop of Khmelnitsk and +PANTELEYMON as Bishop of Dnipropetrovsk, but those canonically ordained Bishops were lured away by the Russian Orthodox Church that left had departed from the UAOC in Ukraine without the canonical Bishops but with the anathematized +FILARET (Denysenko), the former Metropolitan of the Russian Orthodox Church. +FILARET had been anathematized by Patriarch +MSTYSLAV.
On the 25th -26th of June, 1992, in Kyiv, at the residence of Metropolitan +FILARET, the betrayal of the UAOC on the part of the Metropolitan administrator +ANTONY (Masendych) took place. He acted behind the back of Patriarch +MSTYSLAV and all the clergy. The monetary bribes from +FILARET seduced +ANTONY into supporting the initiative of President Leonid Kravchuk for the lie of a "false union" between the UAOC and Russian Orthodox Church. Having accomplished their task in this combination to absorb the UAOC, it proved out to be worthless in +FILARET's quest to became a "patriarch" in his illegally founded organization under the name of UOC KP (Ukrainian Orthodox Church, Kyivan Patriarchate). The betrayal of +ANTONY Masendych and our second Patriarch, His Holiness +VOLODMYR (Romaniuk) cost them their lives.
Our first Patriarch of the UAOC, +MSTYSLAV (Skrypnyk), did not accept this treason of the UAOC and appealed to the Ukrainian higher authorities and believers of the UAOC not to acknowledge this unification and to oppose this betrayal. But the higher authorities of Ukraine supported the anathematized +FILARET (Denysenko) and illegally handed down all the church property under the UAOC to him!
On the 11th of June, 1993, the Patriarch of Kyiv and all Ukraine +MSTYSLAV died. Before his death, the Patriarch considering himself and the UAOC betrayed, declared in his Last Will & Testamant, that the UAOC could not have any relationship with the former Metropolitan of the ROC +FILARET (Denysenko) who was defrocked by his Mother Church! 20th of October, 1993, was the date, appointed by +FILARET's so-called "Synod", for summoning of the UOC KP Council with the aim of electing the Patriarch of Kyiv and All Rus-Ukraine. But despite all the energies of +FILARET to become a "patriarch", he wasn't elected. The new Patriarch was +VOLODMYR (Romaniuk) and this contributed to greater conflict between +VOLODMYR and +FILARET.
On the 14th of July, 1995, Patriarch +VOLODMYR (Romaniuk) was killed since he had already fulfilled his function with the cover-up for +FILARET. The funeral of His Holiness +VOLODOMYR (Romaniuk) was very tragic. History, probably does not know such humiliation over a funeral procession, as even here +FILARET provoked the law-enforcement agencies into initiating the bloody conflict, trying to make his way towards the Saint Sophia Cathedral in Kyiv with the help of overturning the coffin in the street...of His Holiness the Patriarch!
It must be noted that at about the same time of 1992 in the Ukraine, there were many believers seeking reform and revival of primitive Christianity...a return to authentic Orthodoxy.
In 1995, the then Patriarch of Kyiv and All Ukraine +VOLODOMYR (Romaniuk) Volodymyr and Father Gleb (Yakunin) discussed the possibility of execution in any form, including "alternative Orthodoxy", which came out of the catacombs, published a book in Kiev "TRUE FACE MP".
In 1995, at the Cathedral in Kiev, led by Patriarch +VOLODOMYR (Romaniuk), was ordained Bishop +METHODIUS (Kudriakov), destined to confirm the line of the valid Apostolic Succession in the COAC Synod and eventual restoration of the "Third Rome"...the Canonical Apostolic Orthodox Church later named by the Holy Synod in Moscow in October 2018 as the Catholic Orthodox Apostolic Church...
In 2017, both the Orthodox Church of America and Dependencies and SEC were placed under the Spiritual Protection of the Apostolic Orthodox Church in Russia.
In 2018, the Ecumenical Patriarchate declared that it recognized the sacraments as performed by the UOC-KP (Ukrainian Orthodox Church - Kyiv Patriarchate) and UAOC (Ukrainian Autocephalous Orthodox Church) as valid. It was further stated from this meeting that "when there is some talk about the non-canonicity of the Holy Sacraments celebrated by the clergy of these churches, the Holy Mother Church has answered. These Sacraments and clerical actions are canonical."
In 2023, with the advent of canonical irregularities by the Primate and Hierarchs of the APC, along with printed reports and published videos documenting such activities … all of which violate the Holy Canons of the APC and are completely incompatible with the Holy Offices of Primate and Hierarch and with Christianity…the OCA-UAOC and its relationship with the Apostolic Orthodox Church continued to be questioned by Clergy and Faithful.
Also, in 2023, in order to preserve the Faith, integrity and purpose of the Orthodox Church of America and Dependencies, the Primate and Hierarchs aligned with the Metropolitan and Hierarchs of the CATHOLIC ORTHODOX APOSTOLIC CHURCH (COAC), who in 2018, voted to depart from communion with the APC Primate and all who communicate with them.
Amen!
To visit the OCA-UAOC website and read the full account of our churches history a link is provided here oca-uaoc.org/history.html
Concerning Branch Theory, and Theology
Branch Theory/Theology is characteristic of many of the independent churches, and the Anglican Church. This theory in simplicity is many branches one trunk. The church has denounced this belief for many reasons, one of which is simply put that we do not believe the same thing as one who confesses our Lord and Savior as an Archangel, or a man who is not divine. There is no unity of faith with those who hold to other religions at all, and those who deny the truths of the church believe a completely different faith then that which has been preserved by the church throughout the centuries. Over the years many heresies have cropped up, and most of them have faded from memory, these heresies are untruths that are only short of lies on the basis that those who adhere to these belief systems genuinely believe them to be true. Their devotion to one of the doctrines of demons comes from a good place namely the search for the truth, but that good place is twisted and perverted as there is the faith that saves, and the false faiths that condemn. For one church to recognize another and have communion with them it is necessary for those churches to be in full accord with each others teachings, and Sacred Mysteries (Sacraments). Normally if two churches are not in communion this is accomplished over a long period of discussions and joint commissions who release joint statements of faith until all outstanding issues are reconciled. At which point the two churches synods draft an agreement mutually sign it, normally during a Divine Liturgy, then celebrate communion with each other. This is the true way to have the true church not a number of branches each different from the truth, but united in a common trunk, but one tree all united in truth with Our Lord and Savior as the Head of the church.
This form of thinking is a part of the feel good Christianity which is like cheap ice cream which looks good but is mostly air. Christianity is a difficult path that makes real demands upon us so it can be understandable that some want to believe that God will change his standards for them, but the reality is anything worth having is worth doing right. Right Faith, and Right works are necessary for salvation as one flows from the other. Now with this being said the church has not and will not ever decide who will be saved as that is the purview of God alone, and it is fully possible for a well meaning heretic to be saved, when an ill meaning brother or sister of the church will not. In all things love, and Charity must be extended, however this love and charity should not become an excuse to abandon the faith so we can pursue incorrect theologies and in essence cut corners. A true sign of our devotion comes from our ability to accept the teachings that are difficult for us to accept on faith. Most would try and shimmy out of those teachings because they are "Crunchy" rather than persevere in faith. Others might be tempted to abandon the faith because they encountered sinful people in church and calling them hypocrites for being exactly where the ill need to be, decide they want a church that is all welcoming, but never transformative just so they avoid the hard work of being a truly genuine Christian. God never promised us that we would be loved, listened to, or heeded. Rather he promised us that would be hated, feared, falsely accused, regularly abused and murdered for our faith, as our Lord so aptly said that the servant is not greater than the master, and if they have persecuted him than we should not expect it to be different for us John 18:15-25.
With this in mind persevere in the true faith, love your brothers seeking God in other churches, and every neighbor, but never set aside the true faith for comfort or acceptance as you will lose everything on the day of judgement for being a lukewarm Christian Revelations 3:15-16
This form of thinking is a part of the feel good Christianity which is like cheap ice cream which looks good but is mostly air. Christianity is a difficult path that makes real demands upon us so it can be understandable that some want to believe that God will change his standards for them, but the reality is anything worth having is worth doing right. Right Faith, and Right works are necessary for salvation as one flows from the other. Now with this being said the church has not and will not ever decide who will be saved as that is the purview of God alone, and it is fully possible for a well meaning heretic to be saved, when an ill meaning brother or sister of the church will not. In all things love, and Charity must be extended, however this love and charity should not become an excuse to abandon the faith so we can pursue incorrect theologies and in essence cut corners. A true sign of our devotion comes from our ability to accept the teachings that are difficult for us to accept on faith. Most would try and shimmy out of those teachings because they are "Crunchy" rather than persevere in faith. Others might be tempted to abandon the faith because they encountered sinful people in church and calling them hypocrites for being exactly where the ill need to be, decide they want a church that is all welcoming, but never transformative just so they avoid the hard work of being a truly genuine Christian. God never promised us that we would be loved, listened to, or heeded. Rather he promised us that would be hated, feared, falsely accused, regularly abused and murdered for our faith, as our Lord so aptly said that the servant is not greater than the master, and if they have persecuted him than we should not expect it to be different for us John 18:15-25.
With this in mind persevere in the true faith, love your brothers seeking God in other churches, and every neighbor, but never set aside the true faith for comfort or acceptance as you will lose everything on the day of judgement for being a lukewarm Christian Revelations 3:15-16
Assignment 2: Concerning Branch Theory
Branch Theory has a place in the Theology of the Old Catholic, Roman Catholic, and Anglican Theologies such as the Roman Concept of the two lungs of the church. Why is branch theology rejected by the Orthodox, and how does this affect the relationship the orthodox have with Christians from other churches. Can there be reunification between the Orthodox and the other churches if the orthodox reject branch theology? Why or why not defend your answer in a one page essay single spaced on the topic. When completed please email it to [email protected]
WEEK TWO
The Nature of the church
Many presuppose the church to be a country club for saints, closed to sinners, and reserved for the perfect and the elite. Then they go to church and discover that the church is populated with sinners, they run into those sinners who admonish them, and the sin of pride kicks in and with insults of hypocrisy run from the church. The problem is that most Christians have no idea what the church actually is; it is not a courtroom where perfection or death is demanded by the perfected, it is not an elite group. In fact the church is closer in character to a narcotics anonymous group than an elite organization. As we practice our faith we begin to realize that we are sinners, that we have no excuse, but that God loves us anyways. When we are admonished it is because others have walked our path and see us doing something destructive and they want you to avoid the pitfalls, but they lack the training that the clergy receive so they expect a confrontation, and come on aggressively. To make the matter worse there are genuinely arrogant people who think they are better though they are not as common as most would think, and they are often new members themselves. The church holds itself accountable, works to remove the blinders from our eyes so we can see our sin, and the effects that sin has on those around us that we love. This does not mean we are perfect rather the church is a hospital for sinners and not a country club for saints. In church you will meet those addicted to drugs, pornography, greed, lust, those who are jealous, or gossipers. In fact you will meet everyone as all have sinned and fallen short of the Glory of God. Romans 3:23. Does this picture change how we interact? It should Saint Nektarios when asked why he perseveres in a church where he so actively persecuted wrongly, to which he replied (Slightly paraphrased) "Woe to me if my faith is in man". We do not come to church to socialize though that is a benefit of attendance, or to gain societal standing as that is usually the opposite in most countries and periods of time. We go to church to worship God, and to work on ourselves, to remove the blinders and see our sins, and to repent, and follow God so the excuses about the sins of others do not hold water when examined carefully. Go to church ignore the bad they are simply people trying, and they will fail 100 times plus. A saint is a man or woman who falls a hundred times, and gets up a hundred and one times. God will see the efforts you undergo, and reward you accordingly.
The Structure of the church
The Orthodox church has maintained a similar structure since the beginning. At the base level of the church is the household where one man and one woman come together in the Holy Mystery of Matrimony, and raise children in a loving and careful manner. Those children raised in holiness, and the family that bore them attend a local parish presided over most of the time by a Priest. Through the priest the Sacred and Holy Mysteries of the church (Sacraments) are experienced, and the grace imparted received. When they are born there are services to church the women, and Baptize and Chrismate (Confirm) the infant, and adult converts. When the Baptized and Chrismated members of the church fall into sin they are confessed, and absolved, Every week the faithful attend the Divine Liturgy, and can receive communion with God. When they fall ill there is Holy Unction, when they are getting ready to die there are last rites, when they are buried there are funeral rites for then. The Orthodox temple or Parish if you prefer tends to the spiritual needs of the Orthodox Christians that attend the church from birth to death. A number of Parishes in a local area are grouped into a Diocese/Eparchy depending upon terminology. Each Diocese/Eparchy is under the care of a Bishop who is the Senior Pastor for those churches subject to him, he has the responsibility to govern the Diocese/Eparchy just like it is the Priests responsibility to govern the Orthodox Temple/Parish. He has the responsibility of being the pastor of his clergy especially, his word is final, and it is his responsibility to ordain new clergy, and bless the newly erected Temples, and liturgical implements, and in rare cases to profess those Orthodox Christians who desire to enter into the monastic state but cannot travel to a monastery (Which is rare but not unheard of). These Diocese/Eparchy are grouped together under the care of an Archeparchy which is led by an Archbishop. The Archbishop has the primary responsibility of caring for his Archeparchy/Archdiocese and the Bishops of the Diocese subject to his authority.
Now in some Orthodox Churches a Metropolitan is higher than an Archbishop, and in some churches an Archbishop is higher than a Metropolitan. In the UAOC a Metropolitan ranks higher than an Archbishop so for sake of argument simply apply the information here in reverse if your church ranks them differently. A metropolitan is the bishop of a Province, such as the United States, and all Archbishops are subject to him. A metropolitan has the responsibility to care for all of the Archbishops subject to him. All of these Bishops, Archbishops, Metropolitans, and if your church has one a Patriarch are normally members of the Holy Synod as long as they are the Bishop Ordinary of their Eparchy/Archeparchy/Metropolitanate or Patriarchal see.
The Synod of Bishops is the Legislative branch of the church, and has responsibility for matters of policy that affect the entire jurisdiction, whereas the executive branch is the highest ranked Bishop in your church whether that Bishop holds the title of primate, prime bishop, archbishop, metropolitan, or patriarch. He is responsible for the day to day running of the church subject to his authority worldwide, and can make simple policy decisions though he is answerable to the Synod of which he is a member. The Spiritual courts are the Judicial branch of the church, and are responsible for resolving infractions caused by unrepentant members of the clergy or laity. Like a normal court the accused is represented, and is given multiple chances to repent, and if they refuse the appropriate spiritual penalties are applied. These three branches the Executive Branch which is the highest ranked bishop in the church regardless of title, the legislative branch called the synod of bishops responsible for issues that affect the church as a whole, and the judicial branch called the spiritual courts which are responsible for matters of church discipline when a member of the church is unrepentant.
Now in some Orthodox Churches a Metropolitan is higher than an Archbishop, and in some churches an Archbishop is higher than a Metropolitan. In the UAOC a Metropolitan ranks higher than an Archbishop so for sake of argument simply apply the information here in reverse if your church ranks them differently. A metropolitan is the bishop of a Province, such as the United States, and all Archbishops are subject to him. A metropolitan has the responsibility to care for all of the Archbishops subject to him. All of these Bishops, Archbishops, Metropolitans, and if your church has one a Patriarch are normally members of the Holy Synod as long as they are the Bishop Ordinary of their Eparchy/Archeparchy/Metropolitanate or Patriarchal see.
The Synod of Bishops is the Legislative branch of the church, and has responsibility for matters of policy that affect the entire jurisdiction, whereas the executive branch is the highest ranked Bishop in your church whether that Bishop holds the title of primate, prime bishop, archbishop, metropolitan, or patriarch. He is responsible for the day to day running of the church subject to his authority worldwide, and can make simple policy decisions though he is answerable to the Synod of which he is a member. The Spiritual courts are the Judicial branch of the church, and are responsible for resolving infractions caused by unrepentant members of the clergy or laity. Like a normal court the accused is represented, and is given multiple chances to repent, and if they refuse the appropriate spiritual penalties are applied. These three branches the Executive Branch which is the highest ranked bishop in the church regardless of title, the legislative branch called the synod of bishops responsible for issues that affect the church as a whole, and the judicial branch called the spiritual courts which are responsible for matters of church discipline when a member of the church is unrepentant.
The Structure of an eparchy/diocese
Most Eparchies/Diocese will have a similar structure though the names offices and titles will often be different. At the top is the Bishop of whatever title he holds, to assist him in his work the Bishop is assisted by a number of offices inhabited by laity and clergy. There will normally be a chancellor, a vicar general, a secretary, a treasurer, and an assistant to the bishop. Many Eparchies/Diocese will also have an individual responsible for caring for and resolving the issues of the Priests, Deacons, and Laity. The Vicar General is the Second in command of an Eparchy/Diocese and will handle the day to day matters in the Bishops absence. It is normally the case that a Vicar General will either have rights of succession or not which means that the clergyman holding the office of the Vicar General will succeed the Bishop upon his retirement, incapacitation or death. The Chancellor of the Eparchy/Diocese will be immediately below the Vicar General, and will handle matters related to canon laws, and is often a lawyer. The chancellor will also normally keep the records of the Diocese or Eparchy. The secretary is responsible for preserving the minutes of meetings, local councils, and other important affairs. The treasurer is responsible for the care and distribution of the funds of the church including alms, paying the bills, arranging transportation for the clergy engaged in official business and if the clergy are paid sending out the checks.
The representatives of the Priests, Deacons, and Laity are responsible for funneling the requests and needs of the groups they represent, and if the matter requires episcopal attention then they bring it to the Bishop. This prevents the Bishop from being overloaded with a tidal wave of often trivial but necessary requests and other needs. When the Bishop calls a local council the representatives mentioned above and important matters are discussed. The representatives of the Priests, Deacons, and Laity outline concerns or needs of the church, the financial department gives accountability for the finances in their care, and the vicar general and chancellor do the same. The Bishop makes a decision on what to do about the issues presented and the treasurer is instructed to ear mark funds for resolving those matters if they are available.
The one office not mentioned is the Secretary of the Bishop; this individual is the one who coordinates the visits of the bishops, ensures the bishop is properly attired and knows the propers, and any local customs so the bishop can smoothly participate in each Orthodox Temples Divine Liturgy and worship services. The secretary is like John the Baptist who made straight paths for Our Lord Matthew 3:17 in all areas the Secretary of the Bishop is responsible for assisting the bishop in his work, and attending to the details important to the Bishops continued functioning at peak efficiency. The secretary of the Bishop is absolutely essential because he/she attends to the details that a Bishop might in his busy day forget to attend to, and through those paths made straight provide an invaluable assistance to the bishop.
The representatives of the Priests, Deacons, and Laity are responsible for funneling the requests and needs of the groups they represent, and if the matter requires episcopal attention then they bring it to the Bishop. This prevents the Bishop from being overloaded with a tidal wave of often trivial but necessary requests and other needs. When the Bishop calls a local council the representatives mentioned above and important matters are discussed. The representatives of the Priests, Deacons, and Laity outline concerns or needs of the church, the financial department gives accountability for the finances in their care, and the vicar general and chancellor do the same. The Bishop makes a decision on what to do about the issues presented and the treasurer is instructed to ear mark funds for resolving those matters if they are available.
The one office not mentioned is the Secretary of the Bishop; this individual is the one who coordinates the visits of the bishops, ensures the bishop is properly attired and knows the propers, and any local customs so the bishop can smoothly participate in each Orthodox Temples Divine Liturgy and worship services. The secretary is like John the Baptist who made straight paths for Our Lord Matthew 3:17 in all areas the Secretary of the Bishop is responsible for assisting the bishop in his work, and attending to the details important to the Bishops continued functioning at peak efficiency. The secretary of the Bishop is absolutely essential because he/she attends to the details that a Bishop might in his busy day forget to attend to, and through those paths made straight provide an invaluable assistance to the bishop.
Those offices put into perspective
In the previous section the structure of a Diocese was discussed and the offices of the Vicar General, Chancellor, Secretary, Treasurer, the Secretary of the Bishop, and the representatives of the laity, Deacons, and Priests were outlines. These offices having already been defined will not be rehashed. Instead These offices will be put into perspective; just as the church as a whole maintain an Executive, Legislative, and Judicial Branch the Eparchy has it's own forms of governance along these lines. Of course the offices of the Eparchy and Diocese all form a kind of cabinet which together assist the bishop in governance of the Diocese he has been entrusted with the care of. Other offices include those responsible for the food, clothing, medical care and other outreach ministries, those who deal with the media if that is a necessity, those who are directors of vocations, and other offices exist. The big difference is that in the Diocese the final say on matters fall to the Bishop as does the discipline of the clergy, and faithful who are unrepentant though he has recourse to the spiritual courts the bishop has local authority to resolve these issues. If the Bishop acts incorrectly the matter can be taken to the spiritual courts for further examination.
While the bishop has authority over these areas it is a foolish man who governs in ignorance of the needs, and wants of the faithful entrusted to his care, and the council assists him in responding to the needs of each particular order of faithful within the church, as well as the churches various other needs. Many new Bishops are dictators in the worst sense because they are new to the office and desire to govern correctly, and justly. Often they have delusions of "doing things right" or being a hard charger. The end result is they scare people away. Over time however the bishop is normally mentored by other bishops in his spiritual life, and as he develops he learns to trust in his advisors and assistants, to treat them as coworkers, and friends rather than as tools of governance. This understanding takes time and experience, and it should be understood that this is always a possibility. Patience, for forgiveness are always necessary even if the bishop who knew such things regressed for whatever reason into an objectionable state. Hold each other in prayer and accountability, and patience, love mercy, and forgiveness.
While the bishop has authority over these areas it is a foolish man who governs in ignorance of the needs, and wants of the faithful entrusted to his care, and the council assists him in responding to the needs of each particular order of faithful within the church, as well as the churches various other needs. Many new Bishops are dictators in the worst sense because they are new to the office and desire to govern correctly, and justly. Often they have delusions of "doing things right" or being a hard charger. The end result is they scare people away. Over time however the bishop is normally mentored by other bishops in his spiritual life, and as he develops he learns to trust in his advisors and assistants, to treat them as coworkers, and friends rather than as tools of governance. This understanding takes time and experience, and it should be understood that this is always a possibility. Patience, for forgiveness are always necessary even if the bishop who knew such things regressed for whatever reason into an objectionable state. Hold each other in prayer and accountability, and patience, love mercy, and forgiveness.
Assignment Three: The Heirarchy of the church
The church is organized in a manner that allows for the fluid management of the church. What assumptions did you have about the hierarchy of the church? Where they proven right? Do you have an abbot, a religious superior, or a bishop who tends to you? Finally how do you intend to integrate yourself into the hierarchy of the church so that you are a fluid and effective member of the church when so many demand to be difficult, and obstruct intentionally or otherwise the work of the church? Contemplate how you will avoid the temptations of schism, allow yourself to be corrected and disciplined, and what you need from your superiors mentally, physically, and spiritually. Write these observations down in a one page MINIMUM paper exploring these needs and how they can be satisfied. When finished please email it to [email protected]
An overview of the Hierarchy
When most hear about the hierarchy of the church they naturally assume that this refers to the Bishops of whatever rank they may hold. While this is partly true the hierarchy of the church actually encompasses everyone from converts, to the Patriarch if your church has one. Starting at the most basic and important level of the church is the family unit. Under the guidance and care of a Father, and Mother (Hopefully) a child is reared in faith, the traditions are passed down from father, and mother to son and daughter as is the responsibility for correcting and instructing the children in basic morality. It is common in Orthodox countries for the parents to bless their children, and that practice continues in limited form in the Western Countries with an Orthodox Presence. Like a child converts, to the faith are raised up and instructed by the Orthodox temple. Under the care of the temple and the priest caring for the faithful the convert becomes a Catechumen and like a child is instructed in the rudiments of the faith, and what they will need to know morally, spiritually, prayer, and worship wise and any other element necessary to their formation and instruction. When this is completed both for the child, and the catechumen they are (if not already) Baptized and Chrismated though it is important to note that the child will have been Baptized and Chrismated from shortly after birth, and will have received communion since they were first able to do so. These newly Chrismated Orthodox Christians take their place in the church which is the communion of baptized souls everywhere. The Orthodox Laity are answerable to the Deacon, and Priest caring for their souls. Those Deacons, and Priests are answerable to their Bishop, who in turn is answerable to his Primatial Bishop and the Synod of Bishops, and the Primatial Bishop is answerable to the Synod of Bishops. In Orthodoxy there is no monarchial structure the entirety of the church is answerable to someone else within it, though this will not prevent clergy from acting like dictators they are in fact answerable to the church in one capacity or another. Everyone from the Patriarch down to the laity is capable of being censured, with the main benefit of this being that no one is above the law of the church, or beyond consequences for their actions.
This hierarchy simplifies the work of the church as all clergy in an eparchy are under the care of a bishop ordinary, and no other bishop without that bishops permission can issue lawful orders or instructions to the clergy resident in that eparchy. That Bishop in turn cannot simply endorse heresy, or attempt to schism, and the Patriarch or equivalent ranking bishop cannot become a dictator. These checks and balances protect the church which is again the communion of baptized souls everywhere not the temples, or the hierarchy, or the apparatus of the church which the church has instituted for the good order, and fullness of worship and prayer life of it's people.
This hierarchy simplifies the work of the church as all clergy in an eparchy are under the care of a bishop ordinary, and no other bishop without that bishops permission can issue lawful orders or instructions to the clergy resident in that eparchy. That Bishop in turn cannot simply endorse heresy, or attempt to schism, and the Patriarch or equivalent ranking bishop cannot become a dictator. These checks and balances protect the church which is again the communion of baptized souls everywhere not the temples, or the hierarchy, or the apparatus of the church which the church has instituted for the good order, and fullness of worship and prayer life of it's people.
WEEK THREE
The Liturgical Practices of the church
As previously mentioned the Orthodox church has a variety of services for each need from pregnancy to burial in the life of the church. These services are kept in a number of service books for the Byzantine Rite, such as the Great Book of Needs which is a four volume series of books detailing all seven sacraments, monastic tonsures, burials, Services of Supplication, blessings, consecrations of the churches tools and vestments, and so on. Another example being the Horologion which contains the daily cycle of services or the Euchologion which contains the texts for use by the priest and deacon, or the Lenten Triodion, and Pentecostarian which contain the services through lent to just a short time after Pentecost. As part of your liturgical library you will want to have the books related to your rite in particular which will include the prayer book, catechism, and worship books particular to your rite as well as the Holy Gospel, the Holy Apostle, The Holy Prophetologion, and the Holy Psalter, which is the cycle of scripture readings corresponding to the Gospel, New Testament, Old Testament, and Psalms read during the divine liturgy. Regarding these services it is not necessary to memorize almost any of them on the grounds that you are required to read from the approved texts, and rubrics to prevent omitting part of the services through forgetfulness. What you will want to memorize is how to properly give a general blessing (Blessings for specific people, places and things are contained in book form), the form for emergency baptism, Last Rites and the Brief Rite of Confession. What is important is to know that these services exist, and what they mean so when someone comes to you with a need, or you perceive a need you know what service will be of the greatest benefit to the people of the church. The life of worship and prayer is essential to the life and wellbeing of the people of the church, and these services have been crafted carefully to avoid error. In the past there has been a practice of modifying services in the west with well meaning intentions such as to say God who is both father and mother, or to include the Holy Theotokos as a kind of fourth dimension of the trinity, or to include language considered lgbtq friendly or remove passages considered offensive. This is both unacceptable, and will invalidate the sacraments as it will create a defect of form and intention. Therefore celebrate the services as they are written, and authorized for use without editing or addition. The two exceptions to this rule is in Holy Matrimony as it can be common for the couple to ask to add their own vows, or to add some other element to the services, and the Funerary Rites as the Christian being buried could have military honors, or some other form of tribute offered. These would naturally be understood well in advance discussed and approved before those services, but those are the two exceptions to the rule.
The seal of confession
This component is so important it has been given it's own segment in the lesson. It will be difficult to understand but it is the law of the church which supersedes the laws of man. Simply put the Sacrament of Penance (Confession) is protected by the seal of confession. Anything said in the seal, and even if or whether anyone has ever went to confession or not can never be discussed, or revealed. This can create a problem if the penitent is confessing to issues like sexual abuse as either the victim or perpetrator, a genuine desire to commit suicide, if the penitent is a murderer who escaped justice and so on. Undertaking this sacrament is normally reserved to a priest who has shown the ability to keep the seal of confession. The civil world will never understand how the church can hear something terrible in confession and yet remain silent, however that seal is sacred, and breaching the seal of confession is punishable by anathema, and permanent removal from the priesthood. Because of this if you cannot maintain the seal of confession under such conditions it would be better if you do not give confession and absolution.
Assignment 4: The seal of confession
The seal of confession is sacred and it is mandatory that it be kept regardless of what is confessed it is evil for the priest to even mention that someone went to confession. Nothing discussed can ever be revealed even the most terrible of sins must be kept secret regardless of the law of the land. This has been the law of the church since the beginning. With this in mind there is a tendency for clergy to be in bouts of depression bearing the secrets of others, alcoholism, and sometimes even suicide. The feeling like they should have broken faith with he church to ensure a sinner was punished for their evil is a possibility that a priest must face. If put in this position how do you intend to attend to your own health, mentally, physically, and spiritually while avoiding the usual pitfalls that afflict the clergy commonly? Contemplate this and write down the results of your contemplations. When finished please email the essay to [email protected].
The sacramental nature of the church
One of the ways that the faithful of the church experience the Grace of God is through the Seven Sacraments of the Church which are;
1. Baptism
2. Chrismation (Confirmation)
3. Penance (Confession)
4. Holy Unction (Anointing the sick and last rites)
5. The Divine Liturgy (Sunday Worship)
6. Holy Orders (Ordination and consecration)
7. Holy Matrimony (marriage)
Additionally the church has many services such as monastic profession that are considered sacramental services. These services comprehensively care for the faithful of the church and through them the faithful on a weekly basis (and often a daily one as well) experience and receive the grace of God. Naturally these are not the only ways in which the Grace of God is experienced individually such as in personal revelation dreams, visions, or awareness of God's active presence in your life through anecdotal experience and evidence, or a public reception of Grace such as through the miracles witnessed by the church glowing Chrism Oil, weeping Icons, visions of the Uncreated Light and so on. God's faithful interact with him in a way that the world often fails to understand yet without these forms of services the church would be lacking.
1. Baptism
2. Chrismation (Confirmation)
3. Penance (Confession)
4. Holy Unction (Anointing the sick and last rites)
5. The Divine Liturgy (Sunday Worship)
6. Holy Orders (Ordination and consecration)
7. Holy Matrimony (marriage)
Additionally the church has many services such as monastic profession that are considered sacramental services. These services comprehensively care for the faithful of the church and through them the faithful on a weekly basis (and often a daily one as well) experience and receive the grace of God. Naturally these are not the only ways in which the Grace of God is experienced individually such as in personal revelation dreams, visions, or awareness of God's active presence in your life through anecdotal experience and evidence, or a public reception of Grace such as through the miracles witnessed by the church glowing Chrism Oil, weeping Icons, visions of the Uncreated Light and so on. God's faithful interact with him in a way that the world often fails to understand yet without these forms of services the church would be lacking.
Assignment 5: Review of the liturgy of the UAOC
Each church will have a rubric for the celebration of the Divine Liturgy authorized for use by the Synod of Bishops attached to this is a downloadable PDF detailing the Byzantine Rite, and one of the Western Orthodox Rites approved for use in the Ukrainian Autocephalous Orthodox Church. Review these services and note your own liturgical services if they are different from these. Are they from a different part of the world, what influences likely went into these forms of worship, do you celebrate one of the variations on Orthodox services such as the Oriental Orthodox Holy Qurbana, or the Celtic Orthodox Liturgy or maybe it is the Sarum Rite, and so on. What about this service feeds your soul, and appeals to you the most out of all of the various other liturgical forms celebrated throughout the world. Finally contemplate how you will be able to explain this choice to others in a way that like the elevator speech can show others why they should attend. Write these musings down, and email them to [email protected]
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Legal Paperwork, licenses etc.
Please note for this section we are not attorneys as you are probably unsurprised to discover. Given this reality anything we tell you cannot be considered sound legal advice, this advice is given from personal experience, laws change amend sometimes are removed often. Before you undergo any kind of legal effort you should consult with an attorney who can guide you appropriately. For our purposes this section of the lesson is focused on the necessity of accountability in a legal sense. In the United States of America at the time of writing this section a church was exempt upon formation not incorporation. Naturally other countries have different ways of registering churches, and often have complex laws surrounding how they interact. For our purposes let's focus on how the USA does things, and you can and should research how your own locality handles these issues. In the USA a church often begins by applying for an Non profit Incorporation, drafting articles of incorporation, and then applies to the IRS for 501c3 status so that all donations can be considered tax free by the secular government. Incorporation contains many important legal protections, and recognitions though it commonly comes with some restrictions as well. If your ministry sells any kind of product that normally needs to be accounted for differently and is normally not tax free. Likewise a clergy stipend is (at last checking) not a paycheck as the church gives a stipend to the clergyman so he can live while ministering to others not compensation for services performed. All of this needs to be filed, held carefully and if possible overseen by competent legal and financial professionals. Failure to do so can open you up to liabilities such as lawsuits.
Ensure that your paperwork is filed current and any financial taxes owed are paid properly. This section is brief as the tax code is extensive and you need a competent financial and legal authority to best coordinate your efforts.
Ensure that your paperwork is filed current and any financial taxes owed are paid properly. This section is brief as the tax code is extensive and you need a competent financial and legal authority to best coordinate your efforts.
Assignment 6: Legal paperwork
Different nations have different laws concerning how churches and clergy are licensed, regulated, incorporated, in some nations taxes are automatically deducted for the churches in lieu of the normal tithing process. Research the laws of the land, concerning how, when and why a church is to be registered, if a church needs to be registered, and what kind of paperwork, insurance, licenses etc. you need to acquire, assemble this into a list, and email a copy to the [email protected]. Afterwards you will have a list of legal steps you need to take if you are called to establish an Orthodox Temple in your area.
WEEK FOUR
Different kinds of Orthodox Churches
Most are familiar with the World Orthodox Churches such as The Patriarchates of Moscow, Constantinople, Alexandria, Antioch, and so on. Indeed the World Orthodox boldly make the claim that they are the sum total of Orthodoxy, though this is factually incorrect. In reality there are a number of different Synods within the Orthodox Faith such as the Oriental Orthodox, the True/Genuine Orthodox, the Old Rite, the Old Believers, and the Independent Orthodox. The goal of this segment of the lesson is to provide you with an overview of these Jurisdictions so that you can investigate them at your leisure should their point of view interest you. Please keep in mind that the Oriental Orthodox, and churches like the Assyrian Church of the East (Nestorians) have different views on Christology (the study of Our Lord), and Mariology (The study of the Theotokos). They make the claim to be Orthodox, and roughly 90% of their theology is identical to the World Orthodox. However as the two communions are not in communion (sadly) they do not recognize each other. Nevertheless they are both considered to be, and consider themselves to be Orthodox.
An overview of the Who what when where and why of the World Orthodox churches
Here's the fascinating thing about world orthodoxy. Almost all of the first century churches outside of Rome (which is now Roman Catholic), and Egypt (Which is now Coptic Orthodox) are Orthodox, the churches at Damascus, Jerusalem, Thessalonica, Corinth, and so on not only still exist, but are still Orthodox. There is an apocryphal story of a protestant missionary going into the middle east to spread his protestant beliefs, and he found that the people of the region were already Christian. When asked who brought them the Gospel, they replied with Saint Paul. True or not this story is close to the reality that these areas despite Muslim majorities, and the interference of the current governments, various persecutions, and the passage of time have remained Orthodox since the Apostolic Period. Since then Orthodox Orthodox missionaries have been sent into areas like Alaska, the Slavic Lands, the Far East, and have established churches in new lands, which has resulted in new disciples, martyrs, saints, fathers of the church, and a growth of literature, art, and wisdom as new eyes look at ancient Christian wisdom and standing upon the testimony of the Fathers of the church contribute ideas, and concepts to the faith. Like the rest of Orthodoxy there is no Pope as the romans consider a Pope to be though the Patriarch of Constantinople considers himself to be first among equals. The World Orthodox church is comprised of 15 Autocephalous Churches (Self Governing churches). Each Jurisdiction is governed collegially, with their Primatial Bishop handling the day to day affairs that affect the church worldwide, as well as his own Eparchy, and the Synod handling matters of policy, and theology on a world wide basis. This church is the parent, or grand parent etc. church of all schismatic churches in existence.
An overview of the Who what when where and why of the Oriental Orthodox churches
The Oriental Orthodox are a group of churches adhering to Miaphysite Christology. Their community is roughly sixty million Christians world wide. The six Oriental Orthodox Churches are the Coptic Orthodox Church of Alexandria, the Syriac Orthodox Church of Antioch, Armenian Apostolic Church, the Malankara Orthodox Syrian Church, the Ethiopian Orthodox Taewahedo Church, and the Eritrean Orthodox Taewahedo Church. Among some interesting details details are that these churches are some of the oldest Christian churches in the world, some of these churches have Aramaic as their liturgical language and their liturgies are truly ancient with several liturgies deriving directly from first century liturgical formulas.
These churches became distinct from the World Orthodox around the time of the council of Chalcedon. Their Christology maintains that Our Lord has a single nature that is at once both Human and Divine. The World Orthodox often mistakenly call the Oriental Orthodox as Monophysite which is to say that they think the Oriental Orthodox believe in the Eutychian Heresy who argued that Our Lord was not human at all, but only Divine. This heresy in effect goes in the opposite direction from the Heresy of the Aryans. The Oriental Orthodox reject this accusation and proclaim as previously mentioned a Miaphysite Christology instead. In reality the Oriental Orthodox Church has from the beginning condemned the teachings of Nestorius, and Eutyches.
These churches became distinct from the World Orthodox around the time of the council of Chalcedon. Their Christology maintains that Our Lord has a single nature that is at once both Human and Divine. The World Orthodox often mistakenly call the Oriental Orthodox as Monophysite which is to say that they think the Oriental Orthodox believe in the Eutychian Heresy who argued that Our Lord was not human at all, but only Divine. This heresy in effect goes in the opposite direction from the Heresy of the Aryans. The Oriental Orthodox reject this accusation and proclaim as previously mentioned a Miaphysite Christology instead. In reality the Oriental Orthodox Church has from the beginning condemned the teachings of Nestorius, and Eutyches.
An overview of the Who what when where and why of the True/Genuine Orthodox churches
The True/Genuine Orthodox Synods arose out of the Catacombs church because of Sergianism, Modernism, Ecumenism, and the reformed calendar. Often pejoratively referred to as the zealots, these synods arose from the realities of the soviet union such as collaborator clergy, those who broke the seal of confession, or actively worked for the soviet intelligence apparatus. When the Soviet Union fell the above ground churches in those countries attempted to absorb the underground clergy back into their ranks, however the underground clergy were exposed to the betrayal, and abuse of the above ground clergy. A good example of the concerns that are posed by these churches are that a large number of former KGB agents now just happen to occupy the highest offices of the World Orthodox Churches in post Soviet countries, and those hierarchs who supported communism, collaborated, broke the seal of confession, and turned in dissidents who were then often tortured and martyred were never removed from their roles even though an Anathema was placed on all those who collaborated with the communists. These communities of underground clergy considered themselves to be the true continuation of the Orthodox Churches in those countries. They consider the world Orthodox to be devoid canonical mandate because of this betrayal. Additionally some Orthodox Churches have attempted to introduce the Gregorian calendar developed by a schismatic heretic (From the Orthodox point of view), or attempted to use a hybrid reformed Julian Calendar. For these reasons the True/Genuine Orthodox ,make the claim that the World Orthodox have engaged in the heresies of Modernism, Ecumenism, and Sergianism.
An overview of the Who what when where and why of the Independent Orthodox churches
The Independent Orthodox Churches are churches that hold to an orthodox faith, but do not maintain communion with other World Orthodox, or Oriental Orthodox Churches. Neither the World Orthodox nor the Oriental Orthodox churches recognize these churches as Canonical. However the Independent Orthodox Churches respond by saying that their recognition or not by pointing out that being considered non canonical by the Orthodox does not mean invalid, or illegitimate. Moreover they point out that being canonical means to adhere to the canon laws of the church. That the history of the church especially recent history shows communion to often be a politically charged matter not a holy one.
The independent orthodox churches come from a variety of sources. Some are Old Catholics who have decided to adopt the Orthodox faith, and practice, to groups that have broken away from the larger groups or mainstream orthodox churches. Care needs to be exercised by those investigating the independent orthodox churches as aberrations such as approval of homosexuality, and female ordination occur, and are sanctioned by some of these synods. A fair criticism against them from the world orthodox hold that these churches act more like protestant churches than Orthodox, Roman, or Anglican Churches because they are dispersed, maintain no intercommunion with each other, often have more clergy than laity, and schism frequently fragmenting into smaller, and smaller groups often using branch theology to justify their "Orthodoxy".
There remains many independent orthodox churches that are larger and better established, some of them are fairly old, and some of them are caused by a portion of the faithful suspending communion over a grievance with one of the larger churches, with the goal of restoring communion with their parent church as soon as possible. Some are orthodox churches that are on the Old Calendar, but are not Old Calendarist, and some use the term Orthodox in their name to refer to a traditional theological approach of their denomination, but they are not Orthodox Christians. A lot of work remains to reunite these scattered Orthodox either with the World Orthodox, or into a new larger Orthodox Church, but for now they remain isolated, within their respective synods like islands in an ocean.
The independent orthodox churches come from a variety of sources. Some are Old Catholics who have decided to adopt the Orthodox faith, and practice, to groups that have broken away from the larger groups or mainstream orthodox churches. Care needs to be exercised by those investigating the independent orthodox churches as aberrations such as approval of homosexuality, and female ordination occur, and are sanctioned by some of these synods. A fair criticism against them from the world orthodox hold that these churches act more like protestant churches than Orthodox, Roman, or Anglican Churches because they are dispersed, maintain no intercommunion with each other, often have more clergy than laity, and schism frequently fragmenting into smaller, and smaller groups often using branch theology to justify their "Orthodoxy".
There remains many independent orthodox churches that are larger and better established, some of them are fairly old, and some of them are caused by a portion of the faithful suspending communion over a grievance with one of the larger churches, with the goal of restoring communion with their parent church as soon as possible. Some are orthodox churches that are on the Old Calendar, but are not Old Calendarist, and some use the term Orthodox in their name to refer to a traditional theological approach of their denomination, but they are not Orthodox Christians. A lot of work remains to reunite these scattered Orthodox either with the World Orthodox, or into a new larger Orthodox Church, but for now they remain isolated, within their respective synods like islands in an ocean.
Assignment 7: The various Orthodox Synods
Having read about the various Orthodox Synods in action of the Orthodox church do any in particular call to you, have you interacted with a different form of Orthodoxy such as the Celtic Orthodox, or one of the Western Rite Oriental Orthodox? What are your experiences dealing with the different factions of orthodox, and where do you see yourself as belonging to? Contemplate this and write down your observations. When finished email the assignment to [email protected].
LESSON WRAP UP
This lesson has focused on familiarizing yourself with the History, and Practice of the church that sponsors the Institutes work (The UAOC). We have discussed the liturgy of the church, the history of the church, and various different forms of Orthodox Synods in existence. The hierarchy of the church so important to the daily functionality of the church was discussed in detail. What you should take from this class is a general overview of the church what it looks like, how we worship, how we operate as faithful Orthodox Christians, and what all of this is arranged, and designed to do, and how we plan to do these things. In the material provided there is a recurring theme of addressing criticisms, and the normal divisions between the World Orthodox, the True Orthodox, the Oriental Orthodox, the Old Rite, the Old Believers, the Genuine Orthodox, the independent orthodox and so on. While some criticisms have been addressed as what they are (attempts to degrade competitors) some criticisms such as those voiced against the protestant style, and actions of some of the independent orthodox churches however are fair.
What is more important is that each of these different synods in Orthodoxy all maintain a true desire to engage in the work of the church, and the great commission. If the current situation has been allowed by God as we believe nothing can transpire without the permission of God than all things must be focused on improving the current situation, and above all doing the work of the church, establishing a place within the Orthodox world where communion can be reestablished, or established between the various factions so that we spend our time productively working on the work our Lord entrusted to us, instead of fighting against each other.
What is more important is that each of these different synods in Orthodoxy all maintain a true desire to engage in the work of the church, and the great commission. If the current situation has been allowed by God as we believe nothing can transpire without the permission of God than all things must be focused on improving the current situation, and above all doing the work of the church, establishing a place within the Orthodox world where communion can be reestablished, or established between the various factions so that we spend our time productively working on the work our Lord entrusted to us, instead of fighting against each other.
FINAL EXAM
Please download, and complete the assignment. When complete please email the assignment to [email protected]
final_exam_for_the_the_history_structure_and_practices_of_the_uaoc_church.pdf | |
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