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Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, NY, 2007. / Abstract. Includes bibliographical references (leaves 65-66).

Thesis (M.A.)--Acadia University, 1998. / Includes bibliographical references. Also available on the Internet via the World Wide Web.

Thesis (M.A.)--Acadia University, 1998. / Includes bibliographical references. Also available on the Internet via the World Wide Web.

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, NY, 2007. / Abstract. Includes bibliographical references (leaves 65-66).

This thesis discusses the historical development of the Syriac Orthodox Church of Anti- och based upon its origins in the Tur 'Abdin region up to the time of its believers' emig- ration to Europe. The difficulties with which the Church was confronted are discussed, duly referencing instances of conflict, division and political upheaval. The topic of the persecution of Christians is depicted by way of an excursus. The positive develo- pments, the golden ages through history and the current (continued) subsistence of old traditions and culture in European nations are also addressed. Concomitantly, a picture is presented of the situation of those believers who live in a diaspora and may be affec- ted by discrimination and difficulties in terms of integration. The current situation in the Near East is prompting the westward migration of persecuted peoples of the most diverse ethnicities and faiths. This thesis may serve as the basis for a comparative retro- spective, since it portrays the manner in which integration in Europe was once achieved.

From ancient times it has been the practice of humankind to build structures in which to worship God. People built centres of various shapes and sizes in which different kinds of worship were conducted. Within the Christian Church, even though the basic concept of worship is the same, there are different doctrines and customs in different Church traditions. In this thesis I attempt to shed some light on the consecration of churches in the tradition of the Syrian Orthodox Church; this is a relatively uncharted field. It is prefaced by an overview of dedication in the early Christian period and of the Jewish liturgical traditions on which the worship was based. Next I consider some Syriac literary works, the importance of Syriac literature and liturgy, and the liturgical books of the Syrian Orthodox Church. I then describe house churches of the first centuries and their gradual development into today’s magnificent and artistic churches. An important part of my work focuses on the Holy ‘Myron’, which is an integral component used in the consecration of Syrian churches. I discuss the importance accorded to 'Myron' in the church and the different types of anointing involving Myron and other oils. The main part of the thesis focuses on the construction of a church from its very beginning until its consecration once it has been completed, referring to biblical and symbolic interpretations. This includes a detailed description of the different tools and utensils used in the Syrian Orthodox Church (some illustrated) with an explanation of their relevance and meaning. The views of the church fathers such as Aphrahat, Ephrem, Moses Bar Kepha, Dionysius Bar Salibi and Jacob of Serugh, and the references and allegories from the Acts of Thomas and the Sugitho on the Church of Edessa are also included in my work. The main sources for this study are my translations of the Vatican Borg. manuscript Syriac 57 and Paris manuscript Syriac 110. The official version of the church consecration used in the Syrian Orthodox Church is a copy of Vatican manuscript 51. The Syriac texts with translations are provided in chapter two.

This interdisciplinary, qualitative study is an in-depth look at Orthodox Christian lay ministry experience and resilience in the United States. Thirteen Orthodox Christian women and men—all who identify with a vocation in lay ministry and have Orthodox theological education—were interviewed for this exploration. Their insights into the struggles and supports in ministry reveal a climate in the Orthodox Church in the United States that can be ambivalent, at times even hostile, to lay ministry. The research findings suggest that despite the stark environment for lay ministry in the Orthodox Church, emerging themes of resilience can help explain how people continue to dedicate their lives to lay ministry, persevere through hardship, and still produce “good fruit.” This investigation is important for both lay ministry in the Orthodox Church as well as the study of resilience. Common themes of support and struggle point to an emerging charism of “lay vocational ecclesiastical ministry” as well as distinct features of Orthodox Christian Resilience. Building on Michael Ungar’s theoretical framework known as the “social ecology of resilience,” the author introduces a “social-spiritual ecology of resilience” conceptual model. This can explicitly account for spiritual and religious components of people’s environments that might constitute significant factors of resilience. Study findings, then, lead to suggestions on how to better support Orthodox Christian lay ministry resilience in the United States while encouraging the dignity of the laity as a whole.

This research is devoted to the circumstances of the emergence of Russian Orthodox Church Outside Russia (ROCOR). The introductory part briefly presents the position of the Russian Orthodox Church before and after the 1917 revolution, including splits that have been arisen in this historical period. In the next part are explored problems of emergence of Russian church emigration ň, its main centers, as well as the reasons for the canonical and political debate that led to the fragmentation of the Russian church emigration and its separation from the Moscow Patriarchate. The research illustrates the root causes of the Russian Orthodox Church Outside Russia and its subsequent development. Key words: Russian Orthodox Church, Russian Orthodox Church Outside Russia (ROCOR), Council in Sremski Karlovci, russian church emigration, splits in Russian Orthodox Church.

After a barren period between about 1920 and 1970, in which there was little or no mission activity, the Orthodox Church has experienced a revival of interest in mission. This thesis is an examination of how Orthodox theology and worldviews have affected Orthodox mission methods, and account for some of the differences between Orthodox methods and those of Western Christians. A starting point for the study of the Orthodox theology of mission is the ikon of the descent of the Holy Spirit at Pentecost, which shows the apostles gathered in the upper room with the world in their midst. Orthodox soteriology, which sees Christ as the conqueror of evil and death, rather than as the punisher of sin, has led Orthodox missionaries to have a more open approach to other cultures. A historical survey of ways in which the Orthodox Church grew in the past includes martyrdom, mission and statecraft, monastic mission, and in the 20th century, the missionary significance of the Orthodox diaspora. Even in the fallow period, however, there was mission in the sense that various groups of people were drawn to Orthodoxy, sometimes through the ministry of irregularly ordained bishops. The collapse of communist regimes in the Second World has created many new opportunities for orthodox mission, but has also brought problems of intra-Christian proselytism, nationalism and viole:1ce, and schism and stagnation in those places. As the Orthodox Church prepares to enter the 21st century, its worldview, which has been less influenced by the modernity of the West, may enable it to minister more effectively to people involved in postmodern reactions against modernity. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)