Примери за използване на Orthodox diaspora на Английски и техните преводи на Български
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The Orthodox Diaspora.
The application of canonical order in the new provinces of the so-called Orthodox Diaspora does not mean uniformity in the parishes.
The Orthodox Diaspora.
The Holy and Great Council of the Orthodox Church concerned itself with the matter of the canonical organization of the Orthodox Diaspora.
This is clear in the so-called Orthodox Diaspora, where canonical disorder prevails and where the nationalist element is powerful.
This conference, to which all of the most holy Orthodox autocephalous Churches were invited andwere represented, studied the issue of the canonical organization of the Orthodox Diaspora.
The readiness to re-subordinate their Orthodox diaspora to the Patriarch of Constantinople and to limit the work of your Local Church to the boundaries of your national state;
The first level referred to the inner unity of the Orthodox Church and its administrative organisation, such as the issue of granting‘autonomy by Autocephalous Churches and the Orthodox‘Diaspora' with its Episcopal Assemblies.
I spoke within the limited time available about the human person, the Orthodox Diaspora, autonomy, fasting, the ecclesiological consequences of mixed marriages, and about the Church.
In regard to the Orthodox Diaspora in various countries of the world, it was decided to continue with the institution of Episcopal Assemblies until such time as canonical rigor can be implemented.
All the Orthodox behold and realise how important,how significant today is the question of the Orthodox diaspora both for the Orthodox Church in general and for all the Orthodox Churches individually.
In regard to the Orthodox Diaspora in various countries of the world, it was decided to continue with the institution of Episcopal Assemblies until such time as canonical rigor can be implemented.
The exclusive prerogative of an autocephalous Church to initiate and complete the process of granting autonomy to a certain segment of its canonical jurisdiction;autonomous Churches shall not be established in the geographical space of the Orthodox Diaspora.
No Autonomous Church shall be established in the territory of the Orthodox diaspora, except by pan-Orthodox consent mediated by the Ecumenical Patriarch in accordance with pan-Orthodox procedure.
The Orthodox Diaspora- the Orthodox faithful in various countries and Local Churches who live and lead a full-fledged church life in countries in which most of the population are non-Orthodox.
It caused me deep concern when discussions took place about the‘Orthodox Diaspora',‘autonomy',‘the mystery of marriage and impediments to it', and the‘importance of fasting and its observance today'.
The exclusive prerogative of the Autocephalous Church to initiate and complete the process of granting autonomy to a certain part of its canonical jurisdiction,provided that no autonomous Churches shall be established in the territory of the Orthodox diaspora; and.
Autonomous Churches are not established in the region of the Orthodox Diaspora, except by pan-Orthodox consensus, upheld by the Ecumenical Patriarch in accordance with prevailing pan-Orthodox practice.
The exclusive prerogative of the Autocephalous Church to initiate and complete the process of granting autonomy to a certain partof its canonical jurisdiction, provided that no autonomous Churches shall be established in the territory of the Orthodox diaspora; and.
Subjecting the whole Orthodox diaspora[5] in the world to the Patriarch of Constantinople and restricting the work of Local Churches to the boundaries of their initial national states.
Ii our desire for the swift healing of every canonical anomaly that has arisen from historical circumstances andpastoral requirements, such as in the so-called Orthodox Diaspora, with a view to overcoming every possible influence that is foreign to Orthodox ecclesiology.
Here it is necessary to explain that under the“Orthodox diaspora” it is customary to include all Orthodox residing in territories where local Orthodox churches do not exist(this is primary Western Europe and America).
It is important to remember the fact that it was specifically the Patriarchate of Constantinople that exerted great efforts during the long preparation of the Holy and Great Council(such, as expected, would have been the Council of Crete)in the process of bringing the situation of the so-called Orthodox‘diaspora'(territories located beyond the jurisdictional borders of the autocephalous Churches) into strict canonical terms.
Although the Episcopal Assemblies may solve a problem which exists in the so-called‘Orthodox Diaspora', basically they are uncanonical and break up ecclesiastical unity, because they introduce the principle of racialism and nationalism.
The term‘Orthodox Diaspora' is very strange, because, as was also noted within the Council, the diaspora is mainly associated with nations and religions and not with the Church, which is created in each place by the grace of God and the zeal of the missionaries.
These assemblies had been created“as a transitory step preparing the ground for a sound canonical solution to the diaspora issue,on condition of being limited to the period of preparation for the Great Council which will find a canonical solution to this matter”(paragraph 1.b. of the text of the decision related to the Orthodox diaspora taken by the fourth Orthodox Pre-conciliar Conference, Chambésy, June 6-12, 2009).
And here we need to explain, that the term“Orthodox Diaspora” refers to all those Orthodox(believers) who live in countries that do not have their own national Orthodox churches(we are talking about, primarily, Western Europe and America).
Most Reverend Bishops, I cannot free myself from the impression and conviction that all this points to the secret desire of certain known persons of the Patriarchate of Constantinople: that the first in honour of Orthodox Patriarchates force its ideas andprocedures on all the Autocephalous Orthodox Churches, and in general upon the Orthodox world and the Orthodox diaspora, and sanction such a neo-papist intention by an ecumenical council.
We therefore consider thatthe creation of the Episcopal Assemblies in the Orthodox Diaspora, comprising all the recognized canonical bishops, who in each area are appointed to their respective assembly, and who remain under their canonical jurisdictions, represents a positive step towards their canonical organization, and the smooth functioning of these assemblies guarantees respect for the ecclesiological principle of conciliarity.
Here in the main center of Orthodox diaspora, of Orthodox mission and witness to the West, the ecclesiological question-that of the nature and unity of the Church, that of the relationship within her between her canonical order and her life, that ultimately of the true meaning and true implications of the very term Orthodox was finally revealed as an existential, not academic, question.