The second annual St. Sebastian and St. Mardarije Ecclesial Orthodox Institute began on Monday, February 22, 2016, the leaving-taking of the Meeting of the Lord.
His Grace Bishop Maxim of Western America and St. George Serbian Orthodox Church in San Diego, California are host to this year's event held in cooperation with the Clergy Brotherhood of the Serbian Orthodox Church.
Draft document of the Pan-Orthodox Council, adopted by the 5th Pan-Orthodox Pre-Council Conference in Chambésy on October, 10-17, 2015.
Published in compliance with the decision of the Synaxis of Primates of the Local Orthodox Churches, Chambésy, January, 21-28, 2016.
1. The Orthodox Church, being the One, Holy Catholic and Apostolic Church, in her profound ecclesiastical consciousness firmly believes that she occupies a central place in matters relating to the promotion of Christian unity within the contemporary world.
2. The Orthodox Church grounds her unity on the fact that she was founded by Our Lord Jesus Christ, as well as on the communion in the Holy Trinity and in the Sacraments. This unity is manifested through the apostolic succession and the patristic tradition and to this day is lived within her. It is the mission and duty of the Orthodox Church to transmit and proclaim the truth, in all its fullness, contained in the Holy Scripture and the Holy Tradition, the truth which gives to the Church her catholic character.
Saint Mark of Ephesus is one of the Patron Saints of Orthodoxy Cognate PAGE – Pan-Orthodox Christian Society Movement.
Commemorated on January 19
St. Mark (nee Emmanuel) was born of pious parents in 1392 in the queen of cities, Constantinople. His father was called George and was the Chief Justice of Sakellion and deacon of the Great Church, his mother was Maria, the daughter of the pious doctor Luka.
Both parents tried and succeeded in raising little Emmanuel in teaching and upbringing in the Lord. But the death of their father left him and his younger brother John orphans at a tender age.
Today, January 14 on the Serbian Church’s calendar we celebrate the memory of the Holy Hierarch Sava (1176-1235), ‘Venerable Holy Father and First Archbishop and Eternal Enlightener of the Serbs’ and ‘the greatest of Serbian national saints’. Fr. Daniel Rogich calls him ‘the most beloved of all Serbian Orthodox saints, considered by all Serbs everywhere and at all times as the ultimate expression and example of what it means to be fully human, that is, what it means to be a devout and committed follower of Jesus Christ.’ Sir Dimitri Obolensky has said of St. Sava:
The historian who attempts to write the life of this central figure in Serbia’s medieval history may well feel apprehensive at the sheer range of Sava’s activities. He will be discouraged by his many guises: successively a provincial governor, an Athonite monk, and an archbishop; a diplomat entrusted with delicate missions by his brother the king; a founder of several monasteries and the organizer of their liturgical life and discipline; a legislator in the field of canon law; the first primate of Serbia’s autonomous Church; a voyager on the pilgrim-routes of the eastern Mediterranean; his country’s earliest articulate writer; the focus of a posthumous cult that spread throughout the Balkan peninsula and even captured some of its Muslim population later on; Serbia’s unrivalled patron saint; a semi-legendary figure right down to the present day, celebrated in folklore, poetry, and song; his mythopoeic sway must be unique in eastern Europe; and all this, and a wider compass still, are there to daunt his biographer.
We shall now say something about the present feast. Many celebrate the feastdays and know their designations, but the cause for which they were established they know not. Thus concerning this, that the present feast is called Theophany—everyone knows; but what this is—Theophany, and whether it be one thing or another, they know not. And this is shameful—every year to celebrate the feastday and not know its reason.
First of all therefore, it is necessary to say that there is not one Theophany, but two: the one actual, which already has occurred, and the second in future, which will happen with glory at the end of the world. About this one and about the other you will hear today from Paul, who in conversing with Titus, speaks thus about the present: The grace of God hath revealed itself, having saved all mankind, decreeing, that we reject iniquity and worldly desires, and dwell in the present age in prudence and in righteousness and piety—and about the future: Awaiting the blessed hope and glorious appearance of our great God and Saviour Jesus Christ (Tit 2:11-13). And a prophet speaks thus about this latter: The sun shalt turn to darkness, and the moon to blood at first, then shalt come the great and illuminating Day of the Lord (Joel 2:31).