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Re: [SORForum] (unknown)

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  • Eugene Kaplan
    Dear Philip Shlomo, Yes Philip, 1. Our ecclesiastical year begins on the eighth Sunday before Christmas, this is the first Sunday in November, in general.
    Message 1 of 5 , May 24, 2001
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      Dear Philip
       
      Shlomo, Yes Philip, 1. Our ecclesiastical year begins on the eighth Sunday before Christmas, this is the first Sunday in November, in general. Ecclesiastical year starts with Church Consecration Day (which indicates the creation of Adam), then Rededication of the Church (renewal the creation by th Lord), and so on. The Ecclesiastical year concentrate on the Human being and his Salvation, that's why begins with Creation and consecration of Adam as the first church of Lord (the church in spiritual meaning is the human being not a building).
       
      2. From the beginning of Christianity there were no names of Orthodox, Catholic or Protestant Churches, these became later.
      The Church as whole (East and Weat) was known as Catholic (the word Catholic is derived from the Greek language which means: on the whole, universal) with right belief (Orthodox). Its first appearance as a description of the Christian Church is in the letter of St. Ignatius third Patriach of Antioch to the church of Smyrna (Izmir) written probably in AD112. That's why the word catholic finds its way into the creed of the Church as a description of the church along with the words: one, holy, and apostolic. This name becomes with Church as whole East and West until 1054 where the schism of East and West sealed by anathema and began the controversial diversities of the use of the word. East adopted the Orthodox and West the Catholic.
       
      I hope my answer can be satisfactory!
       
      C. Eugene Kaplan
       
         
       
      ----- Original Message -----
      From: JOHN PHILIP
      Sent: Wednesday, May 23, 2001 7:46 PM
      To: SOR-Forum@yahoogroups.com
      Subject: [SORForum] (unknown)
       
      Dear  Sir,

      Can you please clarify the following

      1]  Can you please give me an idea about the Church
      calender & also specify the new year day as per our
      Church calender.

      2]  I think our Church in early years was only known
      as "Syrian Church". If so, from when on our Church
      added the name  'Orthodox' with it?

      Philip



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    • Brian Ingram
      Dear Thomas P Could you please elaborate on your statement RC for example teaches in two natures (separation) formula Separation of what?. The RC has
      Message 2 of 5 , May 28, 2001
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        Dear Thomas P
        Could you please elaborate on your statement " RC for example teaches "in
        two natures" (separation) formula"
        Separation of what?. The RC has never taught that there is a separation, but
        that the two natures, human and Divine each distinct and not confused are
        present united in the one person of Christ. The biggest tragedy of Chalcedon
        is not what is now commonly understood, that it was a misunderstanding of
        wording and what they really meant between different peoples in the one
        Church Christ founded, but that a portion of the Church believed that a
        Ecumenical Council ratified by the Bishop of Rome, Peter Successor, could
        teach error, contrary to the promises of Christ. Below is the common
        declaration which cleared this misunderstanding between the two sides of the
        issue.

        COMMON CHRISTOLOGICAL DECLARATION BETWEEN THE CATHOLIC CHURCH AND THE
        ASSYRIAN CHURCH OF THE EAST
        John Paul II and Mar Dinkha IV
        ----------------------------------------------------------------------------
        ----
        On the morning of Friday, 11 November, His Holiness John Paul II, Bishop of
        Rome and Pope of the Catholic Church, and His Holiness Mar Dinkha IV,
        Catholicos-Patriarch of the Assyrian Church of the East, signed a Common
        Christological Declaration. Here is the English text.

        His Holiness John Paul II, Bishop of Rome and Pope of the Catholic Church,
        and His Holiness Mar Dinkha IV, Catholicos-Patriarch of the Assyrian Church
        of the East, give thanks to God who has prompted them to this new brotherly
        meeting.

        Both of them consider this meeting as a basic step on the way towards the
        full communion to be restored between their Churches. They can indeed, from
        now on, proclaim together before the world their common faith in the mystery
        of the Incarnation.

        ***
        As heirs and guardians of the faith received from the Apostles as formulated
        by our common Fathers in the Nicene Creed, we confess one Lord Jesus Christ,
        the only Son of God, begotten of the Father from all eternity who, in the
        fullness of time, came down from heaven and became man for our salvation.
        The Word of God, second Person of the Holy Trinity, became incarnate by the
        power of the Holy Spirit in assuming from the holy Virgin Mary a body
        animated by a rational soul, with which he was indissolubly united from the
        moment of his conception.

        Therefore our Lord Jesus Christ is true God and true man, perfect in his
        divinity and perfect in his humanity, consubstantial with the Father and
        consubstantial with us in all things but sin. His divinity and his humanity
        are united in one person, without confusion or change, without division or
        separation. In him has been preserved the difference of the natures of
        divinity and humanity, with all their properties, faculties and operations.
        But far from constituting "one and another", the divinity and humanity are
        united in the person of the same and unique Son of God and Lord Jesus
        Christ, who is the object of a single adoration.

        Christ therefore is not an " ordinary man" whom God adopted in order to
        reside in him and inspire him, as in the righteous ones and the prophets.
        But the same God the Word, begotten of his Father before all worlds without
        beginning according to his divinity, was born of a mother without a father
        in the last times according to his humanity. The humanity to which the
        Blessed Virgin Mary gave birth always was that of the Son of God himself.
        That is the reason why the Assyrian Church of the East is praying the Virgin
        Mary as "the Mother of Christ our God and Saviour". In the light of this
        same faith the Catholic tradition addresses the Virgin Mary as "the Mother
        of God" and also as "the Mother of Christ". We both recognize the legitimacy
        and rightness of these expressions of the same faith and we both respect the
        preference of each Church in her liturgical life and piety.

        This is the unique faith that we profess in the mystery of Christ. The
        controversies of the past led to anathemas, bearing on persons and on
        formulas. The Lord's Spirit permits us to understand better today that the
        divisions brought about in this way were due in large part to
        misunderstandings.

        Whatever our Christological divergences have been, we experience ourselves
        united today in the confession of the same faith in the Son of God who
        became man so that we might become children of God by his grace. We wish
        from now on to witness together to this faith in the One who is the Way, the
        Truth and the Life, proclaiming it in appropriate ways to our
        contemporaries, so that the world may believe in the Gospel of salvation.

        ***

        The mystery of the Incarnation which we profess in common is not an abstract
        and isolated truth. It refers to the Son of God sent to save us. The economy
        of salvation, which has its origin in the mystery of communion of the Holy
        Trinity - Father, Son and Holy Spirit -, is brought to its fulfilment
        through the sharing in this communion, by grace, within the one, holy,
        catholic and apostolic Church, which is the People of God, the Body of
        Christ and the Temple of the Spirit.

        Believers become members of this Body through the sacrament of Baptism,
        through which, by water and the working of the Holy Spirit, they are born
        again as new creatures. They are confirmed by the seal of the Holy Spirit
        who bestows the sacrament of Anointing. Their communion with God and among
        themselves is brought to full realization by the celebration of the unique
        offering of Christ in the sacrament of the Eucharist. This communion is
        restored for the sinful members of the Church when they are reconciled with
        God and with one another through the sacrament of Forgiveness. The sacrament
        of Ordination to the ministerial priesthood in the apostolic succession
        assures the authenticity of the faith, the sacraments and the communion in
        each local Church.

        Living by this faith and these sacraments, it follows as a consequence that
        the particular Catholic churches and the particular Assyrian churches can
        recognize each other as sister Churches. To be full and entire, communion
        presupposes the unanimity concerning the content of the faith, the
        sacraments and the constitution of the Church. Since this unanimity for
        which we aim has not yet been attained, we cannot unfortunately celebrate
        together the Eucharist which is the sign of the ecclesial communion already
        fully restored.

        Nevertheless, the deep spiritual communion in the faith and the mutual trust
        already existing between our Churches, entitle us from now on to consider
        witnessing together to the Gospel message and cooperating in particular
        pastoral situations, including especially the areas of catechesis and the
        formation of future priests.

        In thanking God for having made us rediscover what already unites us in the
        faith and the sacraments, we pledge ourselves to do everything possible to
        dispel the obstacles of the past which still prevent the attainment of full
        communion between our Churches, so that we can better respond to the Lord's
        call for the unity of his own, a unity which has of course to be expressed
        visibly. To overcome these obstacles, we now establish a Mixed Committee for
        theological dialogue between the Catholic Church and the Assyrian Church of
        the East.

        Given at Saint Peter's, on 11 November 1994

        Brian


        ----- Original Message -----
        From: "Thomas P" <thomas_pa1@...>
        To: <SOR-Forum@yahoogroups.com>
        Sent: Saturday, May 26, 2001 12:37 AM
        Subject: [SORForum] (unknown)


        > Dear Philip, As far as I know, Orthodox Faith is
        > the faith of First Three Holy Ecumenical councils.
        > The word "Orthodox" is Greek and it means "right glorification"
        > and it appears in the writings of Alexandrian fathers
        > and Anthiocian Greek and Syriac fathers of 5th century
        > (and most proabably even earlier to distinguish those who
        > glorify God in "Three Hypostases" or "Three Qnuma").
        > St. Severus in his Greek works and St. Philoxenos
        > (St. Xenias) in his Syriac works uses the word
        > "Orthodox" to describe the faith.
        > [Ref: The Council of Chalcedon and Christology of
        > Severus of Anthioc, Yale University]
        >
        > These fathers were very strict about the Orthodox faith
        > and they sincerely followed the Alexandrian tradition
        > of St. Cyril.
        >
        > For these fathers the word "Orthodox" also means the
        > faith about Jesus Christ. Christ is "One incarnate nature
        > of God the Word" in the Orthodox faith. The teaching
        > that Christ exists in two hypostases (human and divine
        > in separation) is not Orthodox. This is why we do not
        > commune with Western churches like RC and Nestorian.
        .
        > > RC for example teaches "in two natures" (separation)
        > formula
        > It is in the Great council of 1965 summoned by Emperor
        > Haile Selassie that six Oriental non-Chalcedonian churches formally
        > adopted the name "Oriental Orthodox". The church that is
        > close to Oriental Orthodox is Eastern (Byzantine) Orthodox.
        > No other Church keeps the same Orthodox faith.
        >
        > Thomas
        > India
        >
        >
      • Thomas P
        Dear Brian Ingram, Thank you for pointing this out. I am aware that an educated group in RC is looking forward for unity with Orthodox. But is there a
        Message 3 of 5 , May 30, 2001
        • 0 Attachment
          Dear Brian Ingram, Thank you for pointing this out. I am aware
          that an educated group in RC is looking forward for unity with
          Orthodox. But is there a church-wide awareness in these matters?
          For example, do a common man in South America know about this?
          Also are there any agreements reached in other matters like
          filioque, immaculate conception, infallibility, supremacy
          of Petrine throne etc. We are taught that all of the above
          are against the authentic Oriental Orthodox traditions.

          Sincerely,
          Thomas


          --- In SOR-Forum@y..., "Brian Ingram" <Brian.Ingram@x> wrote:
          > Dear Thomas P
          > Could you please elaborate on your statement " RC for example
          teaches "in
          > two natures" (separation) formula"
          > Separation of what?. The RC has never taught that there is a
          separation, but
          > that the two natures, human and Divine each distinct and not
          confused are
          > present united in the one person of Christ. The biggest tragedy of
          Chalcedon
          > is not what is now commonly understood, that it was a
          misunderstanding of
          > wording and what they really meant between different peoples in the
          one
          > Church Christ founded, but that a portion of the Church believed
          that a
          > Ecumenical Council ratified by the Bishop of Rome, Peter Successor,
          could
          > teach error, contrary to the promises of Christ. Below is the common
          > declaration which cleared this misunderstanding between the two
          sides of the
          > issue.
          >
          > COMMON CHRISTOLOGICAL DECLARATION BETWEEN THE CATHOLIC CHURCH AND
          THE
          > ASSYRIAN CHURCH OF THE EAST
          > John Paul II and Mar Dinkha IV
          >
          ----------------------------------------------------------------------
          ------
          > ----
          > On the morning of Friday, 11 November, His Holiness John Paul II,
          Bishop of
          > Rome and Pope of the Catholic Church, and His Holiness Mar Dinkha
          IV,
          > Catholicos-Patriarch of the Assyrian Church of the East, signed a
          Common
          > Christological Declaration. Here is the English text.
          >
          > His Holiness John Paul II, Bishop of Rome and Pope of the Catholic
          Church,
          > and His Holiness Mar Dinkha IV, Catholicos-Patriarch of the Assyrian
          Church
          > of the East, give thanks to God who has prompted them to this new
          brotherly
          > meeting.
          >
          > Both of them consider this meeting as a basic step on the way
          towards the
          > full communion to be restored between their Churches. They can
          indeed, from
          > now on, proclaim together before the world their common faith in the
          mystery
          > of the Incarnation.
          >
          > ***
          > As heirs and guardians of the faith received from the Apostles as
          formulated
          > by our common Fathers in the Nicene Creed, we confess one Lord Jesus
          Christ,
          > the only Son of God, begotten of the Father from all eternity who,
          in the
          > fullness of time, came down from heaven and became man for our
          salvation.
          > The Word of God, second Person of the Holy Trinity, became incarnate
          by the
          > power of the Holy Spirit in assuming from the holy Virgin Mary a
          body
          > animated by a rational soul, with which he was indissolubly united
          from the
          > moment of his conception.
          >
          > Therefore our Lord Jesus Christ is true God and true man, perfect in
          his
          > divinity and perfect in his humanity, consubstantial with the Father
          and
          > consubstantial with us in all things but sin. His divinity and his
          humanity
          > are united in one person, without confusion or change, without
          division or
          > separation. In him has been preserved the difference of the natures
          of
          > divinity and humanity, with all their properties, faculties and
          operations.
          > But far from constituting "one and another", the divinity and
          humanity are
          > united in the person of the same and unique Son of God and Lord
          Jesus
          > Christ, who is the object of a single adoration.
          >
          > Christ therefore is not an " ordinary man" whom God adopted in order
          to
          > reside in him and inspire him, as in the righteous ones and the
          prophets.
          > But the same God the Word, begotten of his Father before all worlds
          without
          > beginning according to his divinity, was born of a mother without a
          father
          > in the last times according to his humanity. The humanity to which
          the
          > Blessed Virgin Mary gave birth always was that of the Son of God
          himself.
          > That is the reason why the Assyrian Church of the East is praying
          the Virgin
          > Mary as "the Mother of Christ our God and Saviour". In the light of
          this
          > same faith the Catholic tradition addresses the Virgin Mary as "the
          Mother
          > of God" and also as "the Mother of Christ". We both recognize the
          legitimacy
          > and rightness of these expressions of the same faith and we both
          respect the
          > preference of each Church in her liturgical life and piety.
          >
          > This is the unique faith that we profess in the mystery of Christ.
          The
          > controversies of the past led to anathemas, bearing on persons and
          on
          > formulas. The Lord's Spirit permits us to understand better today
          that the
          > divisions brought about in this way were due in large part to
          > misunderstandings.
          >
          > Whatever our Christological divergences have been, we experience
          ourselves
          > united today in the confession of the same faith in the Son of God
          who
          > became man so that we might become children of God by his grace. We
          wish
          > from now on to witness together to this faith in the One who is the
          Way, the
          > Truth and the Life, proclaiming it in appropriate ways to our
          > contemporaries, so that the world may believe in the Gospel of
          salvation.
          >
          > ***
          >
          > The mystery of the Incarnation which we profess in common is not an
          abstract
          > and isolated truth. It refers to the Son of God sent to save us. The
          economy
          > of salvation, which has its origin in the mystery of communion of
          the Holy
          > Trinity - Father, Son and Holy Spirit -, is brought to its
          fulfilment
          > through the sharing in this communion, by grace, within the one,
          holy,
          > catholic and apostolic Church, which is the People of God, the Body
          of
          > Christ and the Temple of the Spirit.
          >
          > Believers become members of this Body through the sacrament of
          Baptism,
          > through which, by water and the working of the Holy Spirit, they are
          born
          > again as new creatures. They are confirmed by the seal of the Holy
          Spirit
          > who bestows the sacrament of Anointing. Their communion with God and
          among
          > themselves is brought to full realization by the celebration of the
          unique
          > offering of Christ in the sacrament of the Eucharist. This communion
          is
          > restored for the sinful members of the Church when they are
          reconciled with
          > God and with one another through the sacrament of Forgiveness. The
          sacrament
          > of Ordination to the ministerial priesthood in the apostolic
          succession
          > assures the authenticity of the faith, the sacraments and the
          communion in
          > each local Church.
          >
          > Living by this faith and these sacraments, it follows as a
          consequence that
          > the particular Catholic churches and the particular Assyrian
          churches can
          > recognize each other as sister Churches. To be full and entire,
          communion
          > presupposes the unanimity concerning the content of the faith, the
          > sacraments and the constitution of the Church. Since this unanimity
          for
          > which we aim has not yet been attained, we cannot unfortunately
          celebrate
          > together the Eucharist which is the sign of the ecclesial communion
          already
          > fully restored.
          >
          > Nevertheless, the deep spiritual communion in the faith and the
          mutual trust
          > already existing between our Churches, entitle us from now on to
          consider
          > witnessing together to the Gospel message and cooperating in
          particular
          > pastoral situations, including especially the areas of catechesis
          and the
          > formation of future priests.
          >
          > In thanking God for having made us rediscover what already unites us
          in the
          > faith and the sacraments, we pledge ourselves to do everything
          possible to
          > dispel the obstacles of the past which still prevent the attainment
          of full
          > communion between our Churches, so that we can better respond to the
          Lord's
          > call for the unity of his own, a unity which has of course to be
          expressed
          > visibly. To overcome these obstacles, we now establish a Mixed
          Committee for
          > theological dialogue between the Catholic Church and the Assyrian
          Church of
          > the East.
          >
          > Given at Saint Peter's, on 11 November 1994
          >
          > Brian
          >
          >
          > ----- Original Message -----
          > From: "Thomas P" <thomas_pa1@y...>
          > To: <SOR-Forum@y...>
          > Sent: Saturday, May 26, 2001 12:37 AM
          > Subject: [SORForum] (unknown)
          >
          >
          > > Dear Philip, As far as I know, Orthodox Faith is
          > > the faith of First Three Holy Ecumenical councils.
          > > The word "Orthodox" is Greek and it means "right glorification"
          > > and it appears in the writings of Alexandrian fathers
          > > and Anthiocian Greek and Syriac fathers of 5th century
          > > (and most proabably even earlier to distinguish those who
          > > glorify God in "Three Hypostases" or "Three Qnuma").
          > > St. Severus in his Greek works and St. Philoxenos
          > > (St. Xenias) in his Syriac works uses the word
          > > "Orthodox" to describe the faith.
          > > [Ref: The Council of Chalcedon and Christology of
          > > Severus of Anthioc, Yale University]
          > >
          > > These fathers were very strict about the Orthodox faith
          > > and they sincerely followed the Alexandrian tradition
          > > of St. Cyril.
          > >
          > > For these fathers the word "Orthodox" also means the
          > > faith about Jesus Christ. Christ is "One incarnate nature
          > > of God the Word" in the Orthodox faith. The teaching
          > > that Christ exists in two hypostases (human and divine
          > > in separation) is not Orthodox. This is why we do not
          > > commune with Western churches like RC and Nestorian.
          > .
          > > > RC for example teaches "in two natures" (separation)
          > > formula
          > > It is in the Great council of 1965 summoned by Emperor
          > > Haile Selassie that six Oriental non-Chalcedonian churches
          formally
          > > adopted the name "Oriental Orthodox". The church that is
          > > close to Oriental Orthodox is Eastern (Byzantine) Orthodox.
          > > No other Church keeps the same Orthodox faith.
          > >
          > > Thomas
          > > India
          > >
          > >
        • Brian Ingram
          Dear Thomas I am sure there are educated and people of good will on both the Catholic and both the Greek and Oriental Orthodox sides, searching for unity,
          Message 4 of 5 , Jun 5, 2001
          • 0 Attachment
            Dear Thomas
            I am sure there are educated and people of good will on both the Catholic
            and both the Greek
            and Oriental Orthodox sides, searching for unity, equally there are those
            who are less educated and those who are lacking in good will who are against
            it.
            You mention some of the apparent differences between Catholic and Orthodox
            Christians, and you mentioned the filioque, immaculate conception,
            infallibility, supremacy of Petrine office, ect and you could also add the
            acceptance of divorce by the Orthodox as another problem. The solution to
            most of the questions lies in the common heritage that we all have for the
            first 500 years, an honest appraisal of that history finds that most of
            these differences are illusionary. I am quiet happy to provide a Catholic
            perspective on these, in the interest of unity, which all true followers of
            Christ should yearn for.

            Brian

            ----- Original Message -----
            From: "Thomas P" <thomas_pa1@...>
            To: <SOR-Forum@yahoogroups.com>
            Sent: Thursday, May 31, 2001 3:05 AM
            Subject: Re: [SORForum] (unknown)


            > Dear Brian Ingram, Thank you for pointing this out. I am aware
            > that an educated group in RC is looking forward for unity with
            > Orthodox. But is there a church-wide awareness in these matters?
            > For example, do a common man in South America know about this?
            > Also are there any agreements reached in other matters like
            > filioque, immaculate conception, infallibility, supremacy
            > of Petrine throne etc. We are taught that all of the above
            > are against the authentic Oriental Orthodox traditions.
            >
            > Sincerely,
            > Thomas
            >
            >
            > --- In SOR-Forum@y..., "Brian Ingram" <Brian.Ingram@x> wrote:
            > > Dear Thomas P
            > > Could you please elaborate on your statement " RC for example
            > teaches "in
            > > two natures" (separation) formula"
            > > Separation of what?. The RC has never taught that there is a
            > separation, but
            > > that the two natures, human and Divine each distinct and not
            > confused are
            > > present united in the one person of Christ. The biggest tragedy of
            > Chalcedon
            > > is not what is now commonly understood, that it was a
            > misunderstanding of
            > > wording and what they really meant between different peoples in the
            > one
            > > Church Christ founded, but that a portion of the Church believed
            > that a
            > > Ecumenical Council ratified by the Bishop of Rome, Peter Successor,
            > could
            > > teach error, contrary to the promises of Christ. Below is the common
            > > declaration which cleared this misunderstanding between the two
            > sides of the
            > > issue.
            > >
            > > COMMON CHRISTOLOGICAL DECLARATION BETWEEN THE CATHOLIC CHURCH AND
            > THE
            > > ASSYRIAN CHURCH OF THE EAST
            > > John Paul II and Mar Dinkha IV
            > >
            > ----------------------------------------------------------------------
            > ------
            > > ----
            > > On the morning of Friday, 11 November, His Holiness John Paul II,
            > Bishop of
            > > Rome and Pope of the Catholic Church, and His Holiness Mar Dinkha
            > IV,
            > > Catholicos-Patriarch of the Assyrian Church of the East, signed a
            > Common
            > > Christological Declaration. Here is the English text.
            > >
            > > His Holiness John Paul II, Bishop of Rome and Pope of the Catholic
            > Church,
            > > and His Holiness Mar Dinkha IV, Catholicos-Patriarch of the Assyrian
            > Church
            > > of the East, give thanks to God who has prompted them to this new
            > brotherly
            > > meeting.
            > >
            > > Both of them consider this meeting as a basic step on the way
            > towards the
            > > full communion to be restored between their Churches. They can
            > indeed, from
            > > now on, proclaim together before the world their common faith in the
            > mystery
            > > of the Incarnation.
            > >
            > > ***
            > > As heirs and guardians of the faith received from the Apostles as
            > formulated
            > > by our common Fathers in the Nicene Creed, we confess one Lord Jesus
            > Christ,
            > > the only Son of God, begotten of the Father from all eternity who,
            > in the
            > > fullness of time, came down from heaven and became man for our
            > salvation.
            > > The Word of God, second Person of the Holy Trinity, became incarnate
            > by the
            > > power of the Holy Spirit in assuming from the holy Virgin Mary a
            > body
            > > animated by a rational soul, with which he was indissolubly united
            > from the
            > > moment of his conception.
            > >
            > > Therefore our Lord Jesus Christ is true God and true man, perfect in
            > his
            > > divinity and perfect in his humanity, consubstantial with the Father
            > and
            > > consubstantial with us in all things but sin. His divinity and his
            > humanity
            > > are united in one person, without confusion or change, without
            > division or
            > > separation. In him has been preserved the difference of the natures
            > of
            > > divinity and humanity, with all their properties, faculties and
            > operations.
            > > But far from constituting "one and another", the divinity and
            > humanity are
            > > united in the person of the same and unique Son of God and Lord
            > Jesus
            > > Christ, who is the object of a single adoration.
            > >
            > > Christ therefore is not an " ordinary man" whom God adopted in order
            > to
            > > reside in him and inspire him, as in the righteous ones and the
            > prophets.
            > > But the same God the Word, begotten of his Father before all worlds
            > without
            > > beginning according to his divinity, was born of a mother without a
            > father
            > > in the last times according to his humanity. The humanity to which
            > the
            > > Blessed Virgin Mary gave birth always was that of the Son of God
            > himself.
            > > That is the reason why the Assyrian Church of the East is praying
            > the Virgin
            > > Mary as "the Mother of Christ our God and Saviour". In the light of
            > this
            > > same faith the Catholic tradition addresses the Virgin Mary as "the
            > Mother
            > > of God" and also as "the Mother of Christ". We both recognize the
            > legitimacy
            > > and rightness of these expressions of the same faith and we both
            > respect the
            > > preference of each Church in her liturgical life and piety.
            > >
            > > This is the unique faith that we profess in the mystery of Christ.
            > The
            > > controversies of the past led to anathemas, bearing on persons and
            > on
            > > formulas. The Lord's Spirit permits us to understand better today
            > that the
            > > divisions brought about in this way were due in large part to
            > > misunderstandings.
            > >
            > > Whatever our Christological divergences have been, we experience
            > ourselves
            > > united today in the confession of the same faith in the Son of God
            > who
            > > became man so that we might become children of God by his grace. We
            > wish
            > > from now on to witness together to this faith in the One who is the
            > Way, the
            > > Truth and the Life, proclaiming it in appropriate ways to our
            > > contemporaries, so that the world may believe in the Gospel of
            > salvation.
            > >
            > > ***
            > >
            > > The mystery of the Incarnation which we profess in common is not an
            > abstract
            > > and isolated truth. It refers to the Son of God sent to save us. The
            > economy
            > > of salvation, which has its origin in the mystery of communion of
            > the Holy
            > > Trinity - Father, Son and Holy Spirit -, is brought to its
            > fulfilment
            > > through the sharing in this communion, by grace, within the one,
            > holy,
            > > catholic and apostolic Church, which is the People of God, the Body
            > of
            > > Christ and the Temple of the Spirit.
            > >
            > > Believers become members of this Body through the sacrament of
            > Baptism,
            > > through which, by water and the working of the Holy Spirit, they are
            > born
            > > again as new creatures. They are confirmed by the seal of the Holy
            > Spirit
            > > who bestows the sacrament of Anointing. Their communion with God and
            > among
            > > themselves is brought to full realization by the celebration of the
            > unique
            > > offering of Christ in the sacrament of the Eucharist. This communion
            > is
            > > restored for the sinful members of the Church when they are
            > reconciled with
            > > God and with one another through the sacrament of Forgiveness. The
            > sacrament
            > > of Ordination to the ministerial priesthood in the apostolic
            > succession
            > > assures the authenticity of the faith, the sacraments and the
            > communion in
            > > each local Church.
            > >
            > > Living by this faith and these sacraments, it follows as a
            > consequence that
            > > the particular Catholic churches and the particular Assyrian
            > churches can
            > > recognize each other as sister Churches. To be full and entire,
            > communion
            > > presupposes the unanimity concerning the content of the faith, the
            > > sacraments and the constitution of the Church. Since this unanimity
            > for
            > > which we aim has not yet been attained, we cannot unfortunately
            > celebrate
            > > together the Eucharist which is the sign of the ecclesial communion
            > already
            > > fully restored.
            > >
            > > Nevertheless, the deep spiritual communion in the faith and the
            > mutual trust
            > > already existing between our Churches, entitle us from now on to
            > consider
            > > witnessing together to the Gospel message and cooperating in
            > particular
            > > pastoral situations, including especially the areas of catechesis
            > and the
            > > formation of future priests.
            > >
            > > In thanking God for having made us rediscover what already unites us
            > in the
            > > faith and the sacraments, we pledge ourselves to do everything
            > possible to
            > > dispel the obstacles of the past which still prevent the attainment
            > of full
            > > communion between our Churches, so that we can better respond to the
            > Lord's
            > > call for the unity of his own, a unity which has of course to be
            > expressed
            > > visibly. To overcome these obstacles, we now establish a Mixed
            > Committee for
            > > theological dialogue between the Catholic Church and the Assyrian
            > Church of
            > > the East.
            > >
            > > Given at Saint Peter's, on 11 November 1994
            > >
            > > Brian
            > >
            > >
            > > ----- Original Message -----
            > > From: "Thomas P" <thomas_pa1@y...>
            > > To: <SOR-Forum@y...>
            > > Sent: Saturday, May 26, 2001 12:37 AM
            > > Subject: [SORForum] (unknown)
            > >
            > >
            > > > Dear Philip, As far as I know, Orthodox Faith is
            > > > the faith of First Three Holy Ecumenical councils.
            > > > The word "Orthodox" is Greek and it means "right glorification"
            > > > and it appears in the writings of Alexandrian fathers
            > > > and Anthiocian Greek and Syriac fathers of 5th century
            > > > (and most proabably even earlier to distinguish those who
            > > > glorify God in "Three Hypostases" or "Three Qnuma").
            > > > St. Severus in his Greek works and St. Philoxenos
            > > > (St. Xenias) in his Syriac works uses the word
            > > > "Orthodox" to describe the faith.
            > > > [Ref: The Council of Chalcedon and Christology of
            > > > Severus of Anthioc, Yale University]
            > > >
            > > > These fathers were very strict about the Orthodox faith
            > > > and they sincerely followed the Alexandrian tradition
            > > > of St. Cyril.
            > > >
            > > > For these fathers the word "Orthodox" also means the
            > > > faith about Jesus Christ. Christ is "One incarnate nature
            > > > of God the Word" in the Orthodox faith. The teaching
            > > > that Christ exists in two hypostases (human and divine
            > > > in separation) is not Orthodox. This is why we do not
            > > > commune with Western churches like RC and Nestorian.
            > > .
            > > > > RC for example teaches "in two natures" (separation)
            > > > formula
            > > > It is in the Great council of 1965 summoned by Emperor
            > > > Haile Selassie that six Oriental non-Chalcedonian churches
            > formally
            > > > adopted the name "Oriental Orthodox". The church that is
            > > > close to Oriental Orthodox is Eastern (Byzantine) Orthodox.
            > > > No other Church keeps the same Orthodox faith.
            > > >
            > > > Thomas
            > > > India
            > > >
            > > >
            >
            >
            > ----------
            > "Let every man be quick to hear, slow to speak, slow to anger."
            > (James 1:19)
            > Syriac Orthodox Resources: http://sor.cua.edu
            >
            > Your use of Yahoo! Groups is subject to http://docs.yahoo.com/info/terms/
            >
            >
          • sabu thomas
            Dear Prakash, I can give the phone numbers of our bishops in Baghdad and Mosul Mor Saverius Jamil Hawa Metrropolitan of Baghdad andBasra Tel .Phone: 964 1 719
            Message 5 of 5 , Oct 11, 2003
            • 0 Attachment


              Dear Prakash,

               I can give  the phone  numbers of our bishops in Baghdad and  Mosul
              Mor Saverius Jamil Hawa  Metrropolitan of  Baghdad andBasra
              Tel .Phone:  964 1 719 6320 or 964 1 718 1668  Fax: 964 1 717583
               
              Mor Gregorius Saliba Shamoun, Metropolitan of Mosul Archdiocese
              Tel.Phone : 964 60 81 7861 Office.Phone: 964 60 86 7863 
              Fax is not avelable.
              With love
              Sabuachen,LA
               
              >From: "PRAKASH GEORGE"
              >Reply-To: SOR-Forum@yahoogroups.com
              >To: SOR-Forum@yahoogroups.com
              >Subject: [SORForum] (unknown)
              >Date: Sat, 04 Oct 2003 12:39:32 -0000
              >
              >
              >May god Bless Us
              >
              >Dear All,
              >If anybody know the Email address of any of our Priest or Bishop(syrian
              >orthodox) in Mousol or Bagdhad, Iraq.
              >please kindly help me
              >Lovingly Yours
              >Prakash
              >
              >
              >
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              >
              >----------
              >"Let every man be quick to hear, slow to speak, slow to anger."
              >(James 1:19)
              >Syriac Orthodox Resources: http://sor.cua.edu
              >
              >Your use of Yahoo! Groups is subject to http://docs.yahoo.com/info/terms/
              >
              >


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