St. Cyril of Alexandria offers us here the clearest Biblical understanding of the Orthodox Priesthood on the basis of a Christian exposition of the Old Testament Priesthood. The general principle that Christ did not come to destroy the Law, but to fulfill, holds true for the Priesthood of the Law as well. St. Cyril explains how the Priesthood of the Law is fulfilled and renewed in the Christian Priesthood. His exposition offers Orthodox clergy a profound explanation of what they stand for and highlights many aspects of their sacred ministry.

St. Cyril Of Alexandria's Teaching On The Priesthood

Religion & Spirituality

Dragas, George Dion

Christian Books & Bibles

Cocheco Falls Pub

This book presents three patristic texts on the Priesthood and the Holy Eucharist by Saint Symeon of Thessalonica (A Discourse on the Priesthood to a Pious Monk, who Had Become a Deacon and Priest and Later Became a High Priest), Patriarch Kallinikos of Constantinople (A Guide for Priests and Deacons on How They Must Serve in the Church, How They Should Prepare for the Sacred Service of the Divine Liturgy, and How They Should Amend Sudden Eventualities and Difficulties that Emerge in the Course of Rendering such a Service) and Saint Mark Eugenikos of Ephesus (Exposition of the Church's Acolouthy). These texts serve as a reminder to clergy and laity that prayer and liturgy are primary functions of priests and are designed to put forward in a constant way the Mystery of Christ, which constitutes the basis of the Church as the Arc of salvation.

On The Priesthood And The Holy Eucharist: According To St. Symeon Of Thessalonica, Patriarch Kallinikos Of Constantinople And St. Mark Of Ephesus

A collection of essays on the core teachings of the Orthodox Church from respected scholar Father George Dragas.

Ecclesiasticus I: Introducing Eastern Orthodoxy

The late Professor John Romanides, a graduate and, subsequently, a Professor of Holy Cross Greek Orthodox School of Theology in Brookline, Massachusetts (1958-1965), and a Professor of the Aristotle University of Thessalonica, Greece (1968-1984) was one of the most original theologians of Eastern Orthodox Christianity worldwide in the second half of the 20th century. Raised in America and having become familiar with Western Christians, Roman Catholics and Protestants, as well as Western theological scholarship, both through his upbringing and his involvement in the modern Ecumenical Dialogues, he developed a critical and highly original Eastern Orthodox approach to Christian theology. He identified his approach with the Christian Roman ecumene that was centered in Constantinople, New Rome. His views on Christian "Romanity" and "Roman Orthodoxy" have earned him the title of "Prophet of Roman Orthodoxy" and have given rise to a school of committed followers and to much discussion. This book is Romanides' first Outline of Orthodox Patristic Dogmatics, which is published for the first time in the original Greek and in English translation. It represents a concise introduction into his understanding of the basic tenets of the Eastern Orthodox Faith and its fundamental differences from those of Western (Augustinian or Franco-Latin) Christian theology. It covers such doctrines as God's relation to the world, the doctrine of the Holy Trinity, the doctrine of Christ, the doctrine of the Church, the Church's Holy Tradition and the restoration and perfection of humanity in and through this Tradition. It will serve as an introduction into this theologian's original vision of Patristic Orthodoxy, which is the basis of his reappraisal of Christian theology and history. Its value lies in its concise, coherent and comprehensive character.

An Outline Of Orthodox Patristic Dogmatics

Romanides, John S.

History

The manner in which Orthodoxy was introduced into East Africa during the twentieth century, and the way in which it has taken root and spread, can only be explained in terms of a Divine miracle. Orthodoxy has spread phenomenally throughout East Africa. From Uganda, it has spread into Kenya, Tanzania and all Africa. In recent years, the Orthodox Churches of Finland, Greece, Cyprus and America have assisted their sister Church in East Africa. This help in no way detracts from the fact that the planting of Orthodoxy in East Africa was achieved by African men and African enterprise without any external missionary support.    His Eminence Archbishop Makarios, Metropolitan of Zimbabwe, a native of Cyprus, began his missionary activity in East Africa as the Prinicipal of the Patriarchal Seminary which was established in Kenya by His Beatitude Archbishop Makarios III of Cyprus. In 1992, he was elected and consecrated Bishop of Riruta. He continued as principal of the Patriarchal Seminary until September 1997. The following year, the Holy Synod of the Patriarchate of Alexandria elected him as Metropolitan of Zimbabwe.    His collection of sermons and other discourses, delivered on various occasions, gives an insight into a work of transformation. Seventy years ago, authentic Orthodoxy did not exist in East Africa. Today, a network of hundreds of parishes extends across the length and breadth of this vast area of the continent. It is an event of no small significance in modern Christian history. These sermons serve to provide a witness to this remarkable phenomenon.

Adventures In The Unseen

Tillyrides, Makarios

For all iconophiles, that is, those who accept the dogma of the Seventh Ecumenical Council, but especially the Orthodox who claim that the icon has a sacramental and mystical character, it is naturally disquieting to hear the claim that the early Christians were aniconic and iconophobic. If this claim is true, the theology and the veneration of the icon are seriously undermined. It is, therefore, natural for iconophiles to attempt to disprove the thesis according to which the early Christians had no images whatsoever (aniconic) because they believed them to be idols (iconophobic). It is equally natural for iconophiles to want to substantiate, as much as this is possible, their deep intuition that the roots of Christian iconography go back to the apostolic age. This study weakens the notion and credibility of the alleged hostility of the early Christians to non-idolatrous images, providing a more balanced evaluation of this question.

Early Christian Attitudes Toward Images

Bigham, Steven

World

The term Theotokos helped to establish the truth that Jesus Christ, who was born of the Virgin Mary, was the preexisting Son of God who also became man without ceasing to be God in order to recapitulate in Himself the entire humanity and work out an eternal salvation for it. The point here is that Jesus Christ is the same Son of God who as true God "was born" ineffably and eternally from the Father and as true man was born in time and according to the flesh from the Virgin for the completion of the ages. Jesus Christ is one person who unites in Himself two natures, the divine and the human, and thus deifies the human by leading it to participate in the perfections of the divine. The term Theotokos brings out all these aspects of the mystery of the Incarnation and stresses its soteriological import. St. Cyril was not the first to use this dogmatic term Theotokos in a Christological dogmatic sense. Several theologians before him, including St. Athanasius and the Cappadocians, as well as conciliar Church documents, had used it in their writings. St. Cyril defended its propriety and explained its dogmatic significance for the Church's doctrine of Christ, because Patriarch Nestorius of Constantinople denounced it as unacceptable. In the debate that ensued, it became obvious that Nestorius entertained a false doctrine of Christ, which eventually led to his condemnation. It was he who became an innovator and deviator from the Church's Tradition and not St. Cyril as some contemporary scholars have asserted. The present text can be described as a model of Patristic theological discourse. It is an anti-heretical treatise, which refers to a central dogma of Christian theology, the doctrine of Christ. Its importance lies, first, in that it demonstrates that dogma and exegesis are intertwined in Patristic theological thought and discourse; and second, that it shows that Patristic dogma is rooted in the biblical witness, and that the Fathers handled the Scriptures in a different way than the ancient heretics and many of our contemporary biblical scholars.

Against Those Who Are Unwilling To Confess That The Holy Virgin Is Theotokos

Saint Patriarch of Alexandria Cyril

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