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This Overview of the Canon Law of the Orthodox Catholic Church is a prcis of the lessons on Canon Law taught to undergraduate students of the Theological School of the Aristotle University of Thessaloniki from 1968; and, after the division of the School into two Departments in 1982, to the undergraduates of the Department of Pastoral and Social Theology. With the passage of time, the content of the lessons underwent adaptations and improvements because of what had in the meantime become His Eminence Panteleimon's established ecclesiological and canonical views on certain matters of Canon Law. These changes were small but nonetheless of the essence. The present edition does not constitute a complete system of Canon Law, but, as its title declares, is an overview thereof.
Previously published: Berkeley, Calif.: InterOrthodox Press, c2006.
"...a thoughtful and objective treatise for understanding the ecclesiastical crisis that has been created by the Ecumenical Patriarchate's granting autocephaly to schismatic groups in Ukraine." - +TIMOTHEOS, Metropolitan of Bostra (Patriarchate of Jerusalem) "We pray to the Almighty God and the Most-Holy Theotokos that this division ends quickly and Church order will reign again. We are pleased that writings such as this work by Metropolitan Nikiforos are working towards this correction." +LONGIN, Bishop of New Gracanica and Midwestern America (Church of Serbia) "This lively analysis presents the situation of the Orthodox Church in Ukraine in an accessible way to both theologians, the faithful, and all people interested in the topic of the unity of the Orthodox Church in Ukraine." +ABEL, Archbishop of Lublin and Chelm (Church of Poland) "This is a serious study of a crisis in the life of our Orthodox Church worldwide that deserves to be widely read as we seek to understand the underlying issues more clearly and find a conciliar solution that brings both unity and peace." +JURAJ, Archbishop of Michalovce and Košice (Church of the Czech Lands and Slovakia) This is essential reading for all Orthodox believers to better understand what the Ukrainian crisis means for the future of their Church. It will also assist others to see beyond the characterization of the crisis as a political event in the context of relations between Russia and the West. It makes clear that at its heart this is an ecclesiological dispute calling out for a conciliar solution. In the autumn of 2018 the Russian Orthodox Church broke communion with the Ecumenical Patriarchate of Constantinople following the latter Synod's announcement of their intention to create an autocephalous Orthodox Church of Ukraine (OCU). In December of that year a formal council was convened in Kiev and this new ecclesial body was created from two Ukrainian groups previously considered schismatic by all of the Orthodox churches worldwide. All of this transpired without any attempt by the Ecumenical Patriarchate to seek a consensus of all the Orthodox churches before embarking this course of action. More than two years later the newly created OCU remains unrecognised by the overwhelming majority of the world's Orthodox believers notwithstanding that it has in that time been been recognised as Orthodox by the Patriarchate of Alexandria and the Churches of Cyprus and Greece. But even this recognition has not been without significant dissenting voices. Among these is the Abbot of the renowned Kykkos monastery in Cyprus, Metropolitan Nikiforos. In this pithy text he eloquently explains why the actions of the Ecumenical Patriarchate have created a schism in the Orthodox Church worldwide and how in turn they reflect the promotion of a new ecclesiology that distorts the traditional understanding of the Orthodox Church as headed only by Christ Himself. He is clear that the only road to healing and unending schism is a return to a form of inter-Orthodox relations which respects both conciliarity and hierarchy. In doing this he stresses his utmost respect for the historical place of the Ecumenical Patriarchate of Constantinople and the hope that it will turn back from the path it is currently on to resume its rightful place in the plurality of the Orthodox Church.
Intro -- Contents -- Acknowledgments -- Abbreviations -- 1. The Formation of Ecclesiastical Law in the Early Church -- 2. Sources of the Greek Canon Law to the Quinisext Council (691/2): Councils and Church Fathers -- 3. Byzantine Canon Law to 1100 -- 4. Byzantine Canon Law from the Twelfth to the Fifteenth Centuries -- 5. Sources of Canon Law in the Eastern Churches -- Index of Councils and Synods -- General Index.
The Holy Canons of the Orthodox Church contain the texts of the Orthodox-Christian ecclesiastical rules according to the holy apostles and the Councils of the Church.A collection of this basic canonical account of the Eastern Orthodox Church can serve as a helpful tool to both research and ecclesiastical canonists. Since resources concerning different translations of the Canons in English cannot always be easily found, by publishing these texts we hope to give better access to them for English speaking Orthodox clergy as well as the faithful.
"The Orthodox Church, presented here in a newly revised edition, has become an indispensable classic on the history of the Orthodox Church and the unique position it holds in today's world. Fr. Meyendorff reviews the great events and the principle stages in a history of nearly two thousand years, its diversity not only in Eastern and far-Eastern countries, but also in the West and in the whole world. He also presents the culture and spiritual tradition of Orthodoxy, its connection to other Christian churches, its religious activities in various communities and its position and actions in former Eastern Communist countries. The postscript describes the new post-Communist situation of Orthodoxy."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved
The Russian Orthodox Church in her post-Soviet canon law suggests a comprehensive cultural program of modernity that combines transcendence and immanence, theological and social reasoning, an afterlife strategy and cooperation with secular actors, whereby eschatology and the human rights discourse become two sides of the same coin.