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Standing Episcopal Conference
of Orthodox Bishops
SEC - History and Apostolic Succession - The Didache
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A Canonical Apostolic Heritage from Constantinople, Alexandria, Moscow, Albania and the Ukraine --
Eastern Orthodoxy was established as the state religion in the Ukraine by a unique procedure. In the Tenth Century, Saint Volodymr the Great, Prince of Kiev, sent investigators abroad to study the doctrines and rituals of Islam and Judaism as well as those of Christianity. They came back to report that the Eastern Orthodox faith seemed best suited for their people. Services were described as being "heaven on earth!" Volodymr was immediately baptized and by AD 988 the entire Rus-Ukraine became Orthodox Christian.
For more than 600 years the Ukraine Church was under the jurisdiction of the Ecumenical Patriarch of Constantinople. In 1686 it was placed under the supervision of the Russian Patriarch of Moscow. Ukrainian Orthodox Churches were established in the United States by immigrants prior to World War I, and their churches were under the Patriarch of Moscow until the Russian Revolution in 1917.
Metropolitan VASILI (Lypkiwsky) and the Synod of Bishops formed the Ukrainian Autocephalous Orthodox church; this body had received a Declaration from the Government at Kiev in 1918 as being the "official" church of all Ukrainians. Freedom abruptly ended however in 1919, when the Bolsheviks prevailed. Metropolitan VASILI, was taken away and never heard from again; clergy escaped, because an independent church could no longer exist in the Ukraine.
Many National groups sought "freedom," and came to the United States with their own priests, teachers and leaders to organize their religious, cultural and economic life. Lacking their own church and hierarchy, they began attending Polish and Slovak Rite Roman Catholic Churches. In certain locations the Orthodox had to ask the Roman Catholic priests to perform sacraments. Some became associated with various Protestant denominations, others lost their faith completely.
To fulfill the urgent needs of Ukrainians in the United States, Archbishop PALLADIOS (Rudenko) arrived in New York City to take up his responsibilities as ruling bishop; and, in 1921, he established the Holy Ukrainian Autocephalic Orthodox Church in Exile. He had escaped to Greece after the Russian Revolution.
In 1921, under the authorization of Russian Patriarch TIKHON (Bellavin), Archbishop AFTIMIOS (Ofiesh) was "to found and head, under synodical constitution, an independent American Orthodox Church." Likewise, in 1927 Metropolitan PLATON (Rozhdestvensky) and the Holy Synod of Moscow gave its consent to the "formation of a group of Orthodox bishops in North America." These organizational efforts foreshadowed the canonical erection and establishment in 1951 of the Orthodox Church of America and the Standing Episcopal Conference, which would allow hierarchs of diverse ethnic jurisdictions to unite.
Thus, it can be established, that from the very beginnings of Orthodoxy in this country, jurisdictions worked together for the perseverance of their own autocephalous bodies. Each realizing the importance of being in a free country and having the right to establish and exist without the threat they had left in the homeland. To achieve canonical clergy to serve their churches in America, bishops were called upon to consecrate and ordain even outside their ethnic boundaries.
Due to an extended hospitalization, Archbishop PALLADIOS called upon Archbishop ATHENAGORAS (Spyrou) of the Greek Orthodox Archdiocese of North and South America (who later became the Ecumenical Patriarch of Constantiople in 1948) to ordain priests and supply canonical pastors for him. On March 20, 1932, at Holy Trinity Greek Orthodox Cathedral in New York City, Archbishop ATHENAGORAS ordained priest Peter Andreas Zhurawetzky for the Ukrainian jurisdiction.
Zhurawetzky was born in the Ukraine on December 7, 1901; he studied at the Theological Seminary in Vienna, Austria, and came to the United States in 1925. He traveled for a time as a missionary for the Ukrainian Church and later served as secretary for Bishops JOSEPH (Zuk) and THEODOR (Shpilka). He was schoolmates with the future Archbishop ANDREI (Kuschak), Bishop BOHDAN (Shpylka) and the recent Ukrainian Kievan Patriarch MSTYSLAV I (Skrypnyk).
In 1940 Father Peter was transferred to the Greek Orthodox Patriarchate of Alexandria headed by its Exarch in this Country, Metropolitan CHRISTOPHER (Contogeorge), who made him a Mitred Archpriest in 1942, and called him to administer the Eastern Catholic and Apostolic Diocese of America. (A letter from the Greek Archbishop ATHENAGORGAS, dated March 1, 1945 on behalf of the Ecumenical Patriarch, confirmed the canonical character and validity of the ecclesiastical acts of Metropolitan CHRISTOPHER.)
Here in America, Archbishop ATHENAGORAS recognized the canonical validity of Archbishop PALLADIOS and his quest for a "free" Ukrainian Church in this Country; and, was personally open to the idea of cooperation with other Orthodox bodies; however, the Ecumenical Patriarch would only "officially" recognize autocephalous churches directly under the Phanar. (In 1995 a plan for "administrative unity" promoted by Greek Archbishop IAKOVOS was squashed by the Ecumenical Patriarchate!)
Archbishop PALLADIOS and his clergy continued to minister among the Ukrainians in the United States. They also worked together with Metropolitan THEOPHANIES (Noli), Archbishop NICHOLAS (Kedroffsky), Metropolitan CHRISTOPHER (Contogeorge), Archbishops ARSENIOS (Saltas), KONSTANTIN (Jaroshevich), and Metropolitan JOSEPH (Klymowycz) to serve their North American missions to the Albanians, Free Russians and Orthodox under the Alexandrian Patriarchate, respectively. Historically, Albainian Metropolitan THEOPHANIES was the first hierarch to call for the creation of a unified body. This was the start of the Standing Episcopal Conference of Orthodox Bishops…a "Blessed Brotherhood" for all Orthodox Bishops in America.
During World War II, another attempt to establish an autonomous church in the Ukraine was crushed and more bishops fled to the United States. Again, organizational chaos followed their arrival; another change was the movement of some Ukrainian Uniate parishes into Orthodoxy. (Uniate parishes are Eastern Rite parishes under the pope of Rome. In their villages in the old country, their ancestors had been Orthodox Christians, but on account of the coercion of the Roman Catholic state-church relationship, they were compelled to unite with it, although they were permitted to follow the Orthodox rites in their church services. From generation to generation, however, they identified themselves as "Pravoslaavni," that is, "Orthodox!")
Faced with these new situations, a convention was held in 1949 to specifically unify the Ukrainian jurisdictions in this country. Many hierarchs and their people did not want this union and they decided to remain "free" and autonomous. Similar circumstances in other ethnic jurisdictions gave rise to the realization that the Eastern Orthodox Faith was becoming indigenous to America.
Finally, as reported in the October 14, 1950 edition of "The New York Times," hierarchs met in Springfield, Massachusetts and announced they were breaking all ties with Moscow and would henceforth function independently of Russia! Metropolitan JOSEPH (Klymowycz), who had been consecrated in 1935 at the Russian Cathedral of St. Nicholas in New York City (that had been financed by Czar Nicholas II until his death), was elected as the first Moderator of the SEC; a religious entity, erected and existing with the canonical authority and blessings of the Holy Synod of the American Holy Orthodox Catholic Apostolic Eastern Church. An autonomous "self-governing" body, inseparably joined in Faith with the Great Church of Constantinople and with every other jurisdiction of the 350 MILLION member Eastern Orthodox Catholic and Apostolic Church founded by Our Lord and Saviour Jesus Christ.
The Standing Episcopal Conference of Orthodox Bishops was fully established in March of 1951, 10 years before the founding of SCOBA. Member Hierarchs and Jurisdictions of the SEC at that time included: Metropolitan JOSEPH (Klymowycz) of the Russian Orthodox Church, Metropolitan THEOPHANIES (Noli) of the Albanian Orthodox Church in America, Archbishop ARSENIOS (Saltas) Exarch in the United States and Canada for the Greek Orthodox Patriarchate of Alexandria, Bishop PETER (Zhurawetzky) of the Holy Eastern Catholic and Apostolic Diocese of America which existed under the Alexandrian Patriarchate since 1940 (later to be the Presiding Bishop of the Holy Synod of the Orthodox Catholic Churches in America), Metropolitan NICHOLAS (Bohatryretz) of the Ukrainian Orthodox Church of Canada, Archbishop KONSTANTIN (Jaroshevich) of the Alexandrian Patriarchate and maintained Ecumenical Dialogue with Archbishop JOSEF (Zielonka) of the Polish Old Catholic church of America and Europe.
At the death of His Beatitude Metropolitan JOSEPH in 1961, the Most Reverend Archbishop PETER (Zhurawetzky) was elected as his successor to moderate the Standing Episcopal Conference. Archbishop PETER, under the orders of Ecumenical Patriarch ATHENAGORAS of Constantinople, had been consecrated to the Sacred Episcopacy on October 15, 1950 at Springfield, Massachusettes by Metropolitan JOSEPH (Klymowycz), Archbishop KONSTANTIN (Jaroshevich) and Metropolitan NICHOLAS (Bohatyretz) for the Orthodox Church of America.
Numerous correspondences have been received from the Greek Orthodox Archdiocese of North and South America and the former "Metropolia" of the Russian Orthodox Greek Catholic Church (now the OCA) to testify to the canonical status of Metropolitan PETER. It is crucial to note that the Standing Episcopal Conference was founded by Canonical Orthodox Hierarchs nearly 10 years before the establishment of the present day SCOBA organization. Unlike SCOBA, which is a purely consultative body with no canonical status, the historical SEC constitutes the Canonical Synod of Bishops and a true fellowship of the Orthodox Churches of America.
No one prophesied the reality of an integrated body of "bishops working together" more than His Beatitude PETER II (Zhurawetzky), who dedicated the larger part of his later works to "the American Orthodox church of the future, which would unite all Orthodox groups and enable them to fulfill their evangelic mission in the Americas." His Beatitude reposed on October 19, 1994 at his residence in Vineland, New Jersey.
The Standing Episcopal Conference of Orthodox Bishops is comprized of Hierarchs of both Eastern & Western Orthodox Rites of the valid Apostolic Succession, is moderated by The Right Reverend Mitred Archpriest Michael.
The SEC remains a canonical and historically established Orthodox body, providing a unity of brotherhood and fellowship, especially for "non-SCOBA" jurisdictions in North America. The Standing Episcopal Conference of Orthodox Bishops includes members and fosters Ecumenical Dialogue throughout Canada, South America, Europe, Australia, New Zealand the Philippines and throughout the globe. As witnessed in its rich and diverse spiritual history, the SEC continues to extend into Ecumenical Dialogue a warm welcome to Old Roman Catholics, Orthodox Catholics & "traditional" Roman Catholics who possess valid Apostolic Succession.
Long established criteria has been crucial for member hierarchs and jurisdictions belonging to The Standing Episcopal Conference:
1) No consideration is given to any hierarch incapable of proving a direct true Orthodox lineage of valid Apostolic Succession. "Oikonomia" may be used in certain circumstances to correct defects.
2) Men who are hierarchs in name only or jurisdictions that exist solely on paper, that do not have any kind of an active, on-going apostolate/ministry, are not considered.
3) Hierarchs known to have engaged in less than honourable secular or religious activities are totally excluded. This does not rule out the operation of true contrition, forgiveness and compassion.
4) Hierarchs known to be homosexuals or alcoholics and/or who are known to operate under conditions unacceptable to world-wide Orthodoxy are eliminated from eligibility. (Infractions or deviations from Orthodox dogma and "generalized" Orthodox tradition being the key factors.)
5) Absolute adherence to the dogmatic definitions of the Holy Fathers of the Seven Ecumenical Councils (325 AD - 787 AD) is demanded. In this, there can be no deviation whatsoever.
6) Member Hierarchs and Jurisdictions promise to remain faithful to the written and oral Traditions that have been taught (II Thess. 2:15). These include the articles of the Nicene Creed, Holy Scriptures and the decisions of the Local, Ecumenical and Pan-Orthodox Councils
7) Ordination to the venerable priesthood is limited to men. This follows the example of Christ, the Founder of the Church, and the tradition that was followed by the Apostles and their successors.
8) The original tradition of the Early Apostolic Fathers in accepting and permitting either the married or the celibate state within all levels of the Orthodox sacerdotal life i.e. deacon, priest and bishop, is a firm practice. (The Greek Archdiocese stated in 1990 that individual churches technically have the right to introduce this change of discipline. It was formally proposed to the Ecumenical Patriarch. In 2001, desires for the return of a married episcopate were made by the Antiochian Archdiocese.)
9) By Hierarchical unity, the indiscriminate selection of men for ordination can be eliminated so that only qualified men are considered for any and all levels of the sacerdotal life. Candidates to be consecrated a bishop are oftentimes discussed by members of the Standing Episcopal Conference. A coordinated program for training, formation and ordination has been established to eliminate many of the abuses; and, member Jurisdictions are confidentially informed of the defections, depositions and/or withdrawals of clergy from their Jurisdictions of origin and/or current incardination. Such information includes the reasons for the action taken. This can greatly reduce a cleric's ability to jump from jurisdiction to jurisdiction without proper canonical releases, etc..
10) Respect for the legitimate Eastern and Western Liturgical Rites of Orthodoxy are spelled out in no uncertain terms. The celebration of either the Eastern or Western Rites must be in concert with their pure historical state of origin and subsequent traditional usage as prevailed for the Eastern Rite between 1054 and the present day and for the Western Rite between the years 1054 and 1870 when the Russian Orthodox Synod of St. Petersburg in 1870 authorized the Western Rite restoration to Orthodoxy...used now in the Antiochian Russian and Ukrainian Archdioceses throughout the Orthodox world.
11) The co-mixing of different liturgical traditions cannot be tolerated.
12) Hierarchs and Jurisdicitons are "equals among equals" -- pares inter pares -- in status and dignity within the Standing Episcopal Conference of Orthodox Bishops, without prejudice.
Hierarchs, most especially, are called to be a witness of Christ's truth in its fullness…with a responsibility to address theological, social and moral issues. These responsibilities are heavy; if the Church were a human organization and not the Body of Christ, they certainly could not be fulfilled…and in unity we find strength!
The One, Holy, Catholic and Apostolic Church was founded by Our Lord and Saviour Jesus Christ. From time immemorial, God has done everything possible for the salvation of mankind. As we read in the Canon of the Divine Liturgy of Saint Basil the Great: God sent salvation to men by inspiring the prophets, working through the saints, and finally by sending His Only-Begotten Son to us. This loving kindness for man is seen and experienced in the Orthodox Church.
This same Orthodox Church, which is the Mystical Body of Christ; the continuation of His saving work through the power of the Holy Spirit, has been in the past and still is manifested, through the loving and noble deeds of its faithful clergy and people to all the world. Orthodox Christians, since the foundation of the Church, have been the pillar of the Christian community. From the missionary efforts of Archbishop PALLADIOS to the spiritual insights of Ecumenical Patriarch ATHENAGORAS, the Standing Episcopal Conference of Orthodox Bishops has celebrated more than half a century of spiritual and physical growth in the Western Hemisphere. In this New Millennium our "invitation" is extended to all…who in Truth, will follow Him.
Published Under Ecclesiastical Approbation.
COPYRIGHT 1986, 1992, 2000, 2002, 2004, 2006, 2007, 2008, 2009
The Standing Episcopal Conference -
The Apostolic Succession of the Church
A Canonical Apostolic Heritage from Constantinople, Alexandria, Moscow, Albania and the Ukraine --
An Unbroken Line from Jesus Christ as transmitted to the Twelve and to the present age!
All lines of Apostolic Succession find their common origin in one source, Jesus Christ, brought upon those who received the Baptism of the Holy Spirit in Jerusalem on the day of Pentecost (Acts 1:4-5, 2:1-4) and upon others during the Apostolic Age.
The Patriarchates of Jerusalem, Constantinople (seat of the Ecumenical Patriarch and now called Istanbul), Alexandria, Antioch, Moscow and Rome comprise the traditional six chief centers of Christendom. All of the centers mentioned are equal in substance. With the exception of the Patriarchate of Moscow, the other five centers originated during the Apostolic Age and were founded by the Twelve.
The Apostle Peter is considered the founder of the Church of Antioch; James, the Brother of the Lord, of the Church of Jerusalem; the Apostle to the Gentiles, Paul, and Linus (II Timothy 4:21) of the Church of Rome; Mark the Evangelist of the Church of Alexandria; and, the Apostle Andrew--the "first called"-- and Stachys (Romans 16:9) of the Church of Byzantium, which was later named Constantinople in AD 330.
Jerusalem, Antioch, Alexandria, Constantinople, and Moscow, with their autocephalous extensions and other Patriarchates, comprise the Eastern Church and Rome the Western--the latter, having accomplished the objective to recede from the mainstream of the Christian Church progressively at least since 1054, has nurtured the division of the Church. The Church of Rome was the first "protestant" church…protesting from the True Church, the One, Holy, Catholic and Apostolic Eastern Church, founded by Jesus Christ.
It is very misleading to apply the name "catholic" (Greek, meaning "all embracing") to the Roman Church alone, when in reality the Catholic Church is the total Church of Jesus Christ undivided.
In the Book of Revelation, St. John explains the quality, character, and evolution of the Christian Church which expressed itself seven distinct ways during its formative period. It was praised and criticized by the Lord through the Evangelist, who described it by means of the Churches at Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea in Asia (Revelation 1:11; 2; 3).
The Patriarch of Moscow was elevated to that status in 1589 by the Patriarch of Constantinople JEREMIAS II, and extended its jurisdiction over all of Russia where Eastern Orthodoxy arrived in AD 988 with the Baptism of the Grand Prince Volodymyr who recognized Orthodox Christianity as the official religion in Russia. In 1593, at the Great Synod in Constantiople, the Patriarchs of Constantiople, Jerusalem, Antioch and Alexandria confirmed the Patriarchate of Moscow.
In 1721 Peter the great of Russia suppressed the election of the Patriarchs of Moscow. The Russian Church was administered by the Holy Synod which was comprized of three permanent members who were the Metropolitans of Moscow, St. Petersburg, and Kiev and of other bishops selected from various dioceses of Russia who participated in the sessions of the Synod. This Synod was recognized as the Patriarchate of Russia by the rest of Orthodoxy.
On May 4, 1793, permission was granted by the Empress Catherine II of Russia to the Holy Governing Synod of the Russian Church to establish an Orthodox Mission in America. The first missionaries arrived on Kodiak Island, Alaska on September 24, 1794. This early Russian Mission in America had the following Episcopal succession: Bishops JOASAF (1799), INNOCENT (1840-1858), PETER (1859-1867), PAUL (1867-1870), JOHN (1870-1876), NESTOR (1879-1882), VLADIMIR (1888-1891), NICHOLAS (1891-1898), and TIKHON (1898-1917) to the Bolshevik Revolution, overthrough & persecution of the Russian Orthodox Church.
The former ruling Archbishop in North America, TIKHON (Vasili Ivanovich Bellavin), was elected Patriarch of Moscow, and the Patriarchate was restored in August of 1917 by the Russian Holy Synod which had convened and sought to reform conditions imposed since 1721. In effect, the Russian Church had retained its internal integrity for the period 1721-1917, but had been captive to the state.
Patriarch TIKHON and the Holy Synod of Moscow elected as bishop Abdulla Aftimios Ofiesh, a former monk who had been ordained a priest by the Orthodox Patriarchate of Antioch. Bishop AFTIMIOS was consecrated on May 31, 1917 at New York City by Metropolitan EVDOKIM (Mischersky), who joined the "Living Church" in 1922 as Metropolitan of Odessa, Bishop ALEXANDROVICH (Nemolovsky) Russian Orthodox Bishop of Canada and the Aleutian Islands and Bishop STEPHEN (Dzubai) Russian Orthodox Bishop of Pittsburgh, Pennsylvania.
Lines of Apostolic Succession in the "new world" were further strengthened by relations with various canonical Orthodox bodies, among them, the Albanian Orthodox Church; in its long history, it was the continuation of the pristine Christian Church of Illyricum where St. Paul had proclaimed the Gospel of Christ.
On November 21, 1923 Archbishop THEOPHANIES (Noli) was consecrated Metropolitan of Durrazzo at St. George Cathedral in Korcha, Albania by Archbishop KRISTOFOR (Kissi) of Albania and Bishop HIEROTHEOS (Andon-Yaho), Bishop of Miletoupolis and Exarch of the Greek Orthodox Patriarchate of Constantinople.
Metropolitan THEOPHANIES considered his Albanian Orthodox Church in America as a daughter of the Russian Orthodox Church in America. He was one of the first hierarchs to call for an united Orthodox Church in the Americas and specifically for the establishment of a "conference" of Orthodox bishops . The Metropolitan was a distinguished diplomat, a delegate to the League of Nations, served in the Albanian Parliament and was elected as Prime Minister of Albania in 1924.
On February 2, 1927 Metropolitan PLATON (Rozhdestvensky) and the Russian Holy Synod of Bishops in America charged Archbishop AFTIMIOS (Ofiesh) "with the full responsibility and duty of caring and providing for American Orthodoxy in the special sense of Orthodox Catholic people born in America and primarily English-speaking, or any American residents of parishes of whatever nationality or linguistic character or derivation not satisfactorily provided with proper canonical Orthodox Catholic care…, or who may wish to attach themselves by the properly and legally means to an autonomous, independent, American Orthodox Catholic Church."
Archbishop AFTIMIOS (Ofiesh), assisted by Bishop EMMANUEL (Abo-Hatab) Bishop of Montreal and Archbishop ELIAS of Tyre and Sidon, on May 26, 1928 consecrated Bishop SOPHRONIOS (Bashira) as Bishop of Los Angeles, California.
Archbishop SOPHRONIOS (Bashira) of the Greek Diocese of Los Angeles with Albanian Metropolitan THEOPHANIES (Noli) of Boston, on February 10, 1934 at the Church of Sts. Constantine and Helen in New York City consecrated Archbishop CHRISTOPOHER (Contogeorge) as Bishop of Philadelphia; in 1947 he was made Metropolitan of Pentapolis and Exarch for the Greek Orthodox Patriarchate of Alexandria, Egypt and All Africa, in the United States.
Archbishop CHRISTOPHER (Contogeorge) with Albanian Metropolitan THEOPHANIES (Noli) on August 25, 1934 at the Church of St. John the Baptist in New York City, consecrated Archbishop ARSENIOS (Saltas); in 1954 he was made Exarch of the Patriarchate of Alexandria, Egypt and All Africa, for the United States and Canada.
Archbishop CHRISTOPHER (Contogeorge) with Bishop AMBROSIUS of Aman, Jordan, in accordance with orders from the Holy Synod of Moscow, on November 3, 1935 consecrated Archbishop NICHOLAS (Kedroffsky) as Archbishop of North America and the Aleutian Islands. The consecration took place at the Russian Cathedral of St. Nicholas in New York City, which was erected in November of 1902 under the auspices of Czar Nicholas II, who assisted in its maintenance until his death in 1917.
Archbishop NICHOLAS (Kedroffsky) with Archbishop ARSENIOS (Saltas) and Archbishop BENJAMIN (Fedchenkoff), Patriarchal Exarch of the Greek Orthodox Patriarchate of Moscow, in 1935 at the Russian Orthodox Cathedral of St. Nicholas in New York City, consecrated Bishop JOSEPH (Klymowycz) of Springfield, Massachusetts for the Russian jurisdiction.
Later, as reported in the October 14, 1950 edition of The New York Times, hierarchs met in Springfield and announced they were breaking all ties with Moscow and would function independently of Russia. Leaders of the church elected Metropolitan JOSEPH (Klymowycz) as its first Moderator for America and Metropolitan KONSTANTIN (Jaroshevich) was appointed to serve all foreign countries.
His Beatitude Metropolitan JOSEPH was the founding Hierarch of the Standing Episcopal Conference of Orthodox Bishops which constituted the Canonical Synod of Bishops of the Orthodox Church of America. (In March of 1951 The SEC was fully established by Metropolitan JOSEPH and Bishop PETER (Zhurawetzky); a religious entity, erected and existing with the canonical authority and blessings of the Holy Synod of the American Holy Orthodox Catholic Apostolic Eastern Church.)
Archbishop CHRISTOPHER (Contogeorge) in 1949 with Archbishop ARSENIOS (Saltas), and with the concurrence of Albanian Metropolitan THEOPHANIES (Noli), consecrated Archbishop KONSTANTIN (Jaroshevich) for the Patriarchate of Alexandria.
Metropolitan JOSEPH (Klymowycz) with Archbishop KONSTANTIN (Jaroshevich) on October 14, 1950 at Springfield, Massachusetts consecrated Ukrainian Metropolitan NICHOLAS (Bohatyretz) for the Ukrainian Orthodox Church of Canada.
Metropolitan JOSEPH (Klymowycz) with Archbishop KONSTANTIN (Jaroshevich) and Ukrainian Metropolitan NICHOLAS (Bohatyretz) on October 15, 1950 at Sts. Peter and Paul Russian Orthodox Church in Springfield, Massachusetts consecrated Bishop PETER Andreas (Zhurawetzky) for the Orthodox Church of America.
Metropolitan JOSEPH (Klymowycz) with Bishop PETER (Zhurawetzky) on June 2, 1951 consecrated Archbishop JOACHIM (Souris); he later became primate of the Autocephalous Greek Orthodox church of America.
Archbishop JOACHIM (Souris) with Bishop STANISLAUS (De Witow) consecrated Archbishop WALTER (Propheta) for the American Orthodox Catholic Church who conscrated Bishop DAVID (Baxter) on October 12, 1969 for the Orthodox Church of America.
In 1961, at the death of Metropolitan JOSEPH, Archbishop PETER was elected Moderator of the Standing Episcopal Conference. Metropolitan PETER II (Zhurawetzky) and Archbishop JOACHIM (Souris) consecrated Archbishop NIKOLAUS (Ilnyckyj) in 1978 for the Ukrainian Autocephalous Orthodox Church in the United States.
From 1951 until 1986, Metropolitan PETER II (Zhurawetzky) was principal consecrator of Bishops JOACHIM (Souris), ROBERT (Zeiger), MARK ATHANASIUS (Karras), WILLIAM (Morgan), KARL (Pruter), DANIEL (Smith), CHRISTOPHER (Jones), KERMIT (Poling), ANDREI (Nowak), CLARENCE (Quinn), NIKOLAUS (Ilnyckyj), LAFOND (Lapointe), DAVID-FRANCIS (Corbettt) and MICHAEL.
His Beatitude Metropolitan PETER II (Zhurawetzky)and Ukrainian Archbishop NIKOLAUS (Ilnyckyj) with Archbishop DAVID (Baxter) of the Orthodox church of America consecrated and elevated Mitred Archpriest Michael on September 20, 1986. The ceremonies were documented in "The Orlando Sentinel" and attended by more than 350 Faithful.
On November 15, 1986 His Beatitude PETER II forwarded news of the elevation of Archpriest Michael to Greek Orthodox Archbishop IAKOVOS, Exarch of Ecumenical Patriarch DIMITRIOS I.
From 1986 until 1994, he served as Synodal secretary; after His Beatitude's repose in 1994, he was appointed by the Holy Synod of Bishops as Moderator for the Standing Episcopal Conference.
On November 15, 1997 Archpriest Michael was invited by Bishop MAXIMOS of Pittsburgh to attend a special Patriarchal Vesper Service and Clergy Reception at St. Nicholas Greek Orthodox Cathedral for His All-Holiness BARTHOLOMEW I Archbishop of Constantinople, New Rome and Ecumenical Patriarch. This was a truly historic occasion as Archpriest Michael of America greeted the Ecumenical Patriarch from the Phanar in Turkey and received his Paternal Apostolic Blessings for all member Hierarchs, Clergy and Jurisdictions of the UAOC/SEC.
In the writings of the Early Church Fathers, we see two predominant themes regarding Apostolic Succession: historic transmission through the Twelve and the heavenly connection in the Eucharist. These principles are carried down through the centuries to canonical bishops of the present age.
As Bishop KALLISTOS (Ware) has phrased it, "the Orthodox Church is a family of self-governing Churches. It is not held together by a centralized organization, not by a single prelate wielding absolute power over the whole body, but by the double bond of unity in Faith and communion in the Sacraments."
In a 1993 letter to Archpriest Michael from Mr. John H. Erickson, Associate Professor of Church History and Canon Law, Theologian and now Dean of St. Vladimir's Orthodox Theological Seminary in Crestwood, New York confirms that "to be sure, the Orthodox East would not restrict its understanding of Apostolic Succession to a merely mechanical transmission of sacramental powers. Succession cannot be separated from what St. Irenaeus would call a 'certain charism of Truth.'"
Simply put, pure unity of FAITH, which is grounded in the Eternal Truths as delivered from Christ to His Holy Orthodox Catholic and Apostolic Church--sublimely witnessed through the Seven Sacraments (Mysteries) and most especially experienced in its fullness at the Eucharistic banquet through participation in His Most Pure Body and Precious Blood-- and valid SUCCESSION, transmission of Sacramental powers from the Twelve, is what we call Orthodoxy. The Orthodox Church is the MAINSTREAM of right belief, true worship and the unbroken succession in a straight line back to the Apostles; it is the one true Church "built upon the foundation of the apostles and prophets" (Ephesians 2:20).
The Standing Episcopal Conference, serves member Hierarchs and Jurisdictions throughout North and South America Inclusively and Dependencies Abroad.
The SEC is composed of parishes, monastic houses and religious institutions in the United States, Canada, South America, Europe, Australia, New Zealand & the Philippines.
Published Under Ecclesiastical Approbation.
COPYRIGHT 1986, 1992, 2000, 2002, 2004, 2006, 2007, 2008
The Standing Episcopal Conference -
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The Didache, or Teaching of the Twelve Apostles was formulated at the Council of Jerusalem. It is the original teachings of The Twelve:
Didache 1:1 There are two ways, one of life and one of death, and there is a great difference between the two ways.
Didache 1:2 The way of life is this. First of all, thou shalt love the God that made thee; secondly, Thy neighbor as thyself. And all things whatsoever thou wouldst not have befall thyself, neither do thou unto another.
Didache 1:3 Now of these words the doctrine is this. Bless them that curse you, and pray for your enemies and fast for them that persecute you; for what thank is it, if ye love them that love you? Do not even the Gentiles the same? But do ye love them that hate you that hate you, and ye shall not have an enemy
Didache 1:4 Abstain thou from fleshly and bodily lusts. If any man give thee a blow on thy right cheek, turn to him the other also, and thou shalt be perfect; If a man impress thee to go with him one mile, go with him twain; if a man take away thy cloak, give him thy coat also; if a man take away from thee that which is thy own, ask it not back, for neither art thou able.
Didache 1:5 To every man that asketh of thee give, and ask not back for the Father desireth that gifts be given to all from His own bounties. Blessed is he that giveth according to the commandment; for he is guiltless. Woe to him that receiveth; for, if a man receiveth having need, he is guiltless; but he that hath no need shall give satisfaction why and wherefore he received and being put in confinement he shall be examined concerning the deeds that he hath done, and he shall not come out thence until he hath given back the last farthing.
Didache 1:6 Yea, as touching this also it is said; Let thine alms sweat into thine hands, until thou have learnt to whom to give.
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Didache 2:1 And this is the second commandment of the teaching.
Didache 2:2 Thou shalt do no murder, thou shalt not commit adultery, thou shalt not corrupt boys, thou shalt not commit fornication, thou shalt not steal, thou shalt not deal in magic, thou shalt do no sorcery, thou shalt not murder a child by abortion nor kill them when born, thou shalt not covet thy neighbors goods,
Didache 2:3 thou shalt not perjure thyself, thou shalt not bear false witness, thou shalt not speak evil, thou shalt not cherish a grudge,
Didache 2:4 thou shalt not be double-minded nor double-tongued; for the double tongue is a snare of death.
Didache 2:5 Thy word shall not be false or empty, but fulfilled by action.
Didache 2:6 Thou shalt not be avaricious nor a plunderer nor a hypocrite nor ill-tempered nor proud. Thou shalt not entertain an evil design against thy neighbor.
Didache 2:7 Thou shalt not hate any man but some thou shalt reprove, and for others thou shalt pray, and others thou shalt love more than thy life.
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Didache 3:1 My child, flee from every evil and everything that resembleth it.
Didache 3:2 Be not angry, for anger leadeth to murder, nor jealous nor contentious nor wrathful; for of all these things murders are engendered.
Didache 3:3 My child, be not lustful, for lust leadeth to fornication, neither foul-speaking neither with uplifted eyes; for of all these things adulteries are engendered.
Didache 3:4 My child, be no dealer in omens, since it leads to idolatry, nor an enchanter nor an astrologer nor a magician, neither be willing to look at them; for from all these things idolatry is engendered.
Didache 3:5 My child, be not a liar, since lying leads to theft, neither avaricious neither vainglorious; for from all these things thefts are engendered.
Didache 3:6 My child, be not a murmurer, since it leadeth to blasphemy, neither self-willed neither a thinker of evil thoughts; for from all these things blasphemies are engendered.
Didache 3:7 But be meek, since the meek shall inherit the earth.
Didache 3:8 Be long-suffering and pitiful and guileless and quiet and kindly and always fearing the words which thou hast heard.
Didache 3:9 Thou shalt not exalt thyself, neither shalt thou admit boldness into thy soul. Thy soul shall not cleave together with the lofty, but with the righteous and humble shalt thou walk.
Didache 3:10 The accidents that befall thee thou shalt receive as good, knowing that nothing is done without God.
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Didache 4:1 My child, thou shalt remember him that speaketh unto thee the word of God night and day, and shalt honor him as the Lord; for whencesoever the Lordship speaketh, there is the Lord.
Didache 4:2 Moreover thou shalt seek out day by day the persons of the saints, that thou mayest find rest in their words.
Didache 4:3 Thou shalt not make a schism, but thou shalt pacify them that contend; thou shalt judge righteously, thou shalt not make a difference in a person to reprove him for transgressions.
Didache 4:4 Thou shalt not doubt whether a thing shall be or not be.
Didache 4:5 Be not thou found holding out thy hands to receive, but drawing them in as to giving.
Didache 4:6 If thou hast ought passing through thy hands, thou shalt give a ransom for thy sins.
Didache 4:7 Thou shalt not hesitate to give, neither shalt thou murmur when giving; for thou shalt know who is the good paymaster of thy reward.
Didache 4:8 Thou shalt not turn away from him that is in want, but shalt make thy brother partaker in all things, and shalt not say that anything is thy own. For if ye are fellow-partakers in that which is imperishable, how much rather in the things which are perishable?
Didache 4:9 Thou shalt not withhold thy hand from thy son or from thy daughter, but from their youth thou shalt teach them the fear of God.
Didache 4:10 Thou shalt not command thy bondservant or thine handmaid in thy bitterness who trust in the same God as thyself, lest haply they should cease to fear the God who is over both of you; for He cometh, not to call men with respect of persons, but He cometh to those whom the Spirit hath prepared.
Didache 4:11 But ye, servants, shall be subject unto your masters, as to a ty
pe of God, in shame and fear.
Didache 4:12 Thou shalt hate all hypocrisy, and everything that is not pleasing to the Lord.
Didache 4:13 Thou shalt never forsake the commandments of the Lord but shalt keep those things which thou hast received, neither adding to them nor taking away from them.
Didache 4:14 In church thou shalt confess thy transgressions, and shalt not betake thyself to prayer with an evil conscience. This is the way of life.
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Didache 5:1 But the way of death is this. First of all, it is evil and full of a curse; murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul--speaking, jealousy, boldness, exaltation, boastfulness;
Didache 5:2 persecutors of good men, hating truth, loving a lie, not perceiving the reward of righteousness, not cleaving to the good nor to righteous judgment, wakeful not for that which is good but for that which is evil-from whom gentleness and forbearance stand aloof; loving vain things, pursuing a recompense, not pitying the poor man, not toiling for him that is oppressed with toil, not recognizing Him that made them, murderers of children, corrupters of the creatures of God, turning away from him that is in want, oppressing him that is afflicted, advocates of the wealthy, unjust judges of the poor, altogether sinful. May ye be delivered, my children, from all these things.
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Didache 6:1 See lest any man lead you astray from this way of righteousness, for he teacheth thee apart from God.
Didache 6:2 For if thou art able to bear the whole yoke of the Lord, thou shalt be perfect; but if thou art not able, do that which thou art able.
Didache 6:3 But concerning eating, bear that which thou art able; yet abstain by all means from meat sacrificed to idols; for it is the worship of dead gods.
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Didache 7:1 But concerning baptism, thus shall ye baptize. Having first recited all these things, baptize in the name of the Father and of the Son and of the Holy Spirit in living (running) water.
Didache 7:2 But if thou hast not living water, then baptize in other water; and if thou art not able in cold, then in warm.
Didache 7:3 But if thou hast neither, then pour water on the head thrice in the name of the Father and of the Son and of the Holy Spirit.
Didache 7:4 But before the baptism let him that baptizeth and him that is baptized fast, and any others also who are able; and thou shalt order him that is baptized to fast a day or two before.
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Didache 8:1 And let not your fastings be with the hypocrites, for they fast on the second and the fifth day of the week; but do ye keep your fast on the fourth and on the preparation (the sixth) day.
Didache 8:2 Neither pray ye as the hypocrites, but as the Lord commanded in His Gospel, thus pray ye: Our Father, which art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done, as in heaven, so also on earth; give us this day our daily bread; and forgive us our debt, as we forgive our debtors; and lead us not into temptation, but deliver us from the evil one; for Thine is the power and the glory for ever and ever.
Didache 8:3 Three times in the day pray ye so.
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Didache 9:1 But as touching the eucharistic thanksgiving give ye thanks thus.
Didache 9:2 First, as regards the cup: We give Thee thanks, O our Father, for the holy vine of Thy son David, which Thou madest known unto us through Thy Son Jesus; Thine is the glory for ever and ever.
Didache 9:3 Then as regarding the broken bread: We give Thee thanks, O our Father, for the life and knowledge which Thou didst make known unto us through Thy Son Jesus; Thine is the glory for ever and ever.
Didache 9:4 As this broken bread was scattered upon the mountains and being gathered together became one, so may Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever and ever.
Didache 9:5 But let no one eat or drink of this eucharistic thanksgiving, but they that have been baptized into the name of the Lord; for concerning this also the Lord hath said: Give not that which is holy to the dogs.
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Didache 10:1 And after ye are satisfied thus give ye thanks:
Didache 10:2 We give Thee thanks, Holy Father, for Thy holy name, which Thou hast made to tabernacle in our hearts, and for the knowledge and faith and immortality, which Thou hast made known unto us through Thy Son Jesus; Thine is the glory for ever and ever.
Didache 10:3 Thou, Almighty Master, didst create all things for Thy name's sake, and didst give food and drink unto men for enjoyment, that they might render thanks to Thee; but didst bestow upon us spiritual food and drink and eternal life through Thy Son.
Didache 10:4 Before all things we give Thee thanks that Thou art powerful; Thine is the glory for ever and ever.
Didache 10:5 Remember, Lord, Thy Church to deliver it from all evil and to perfect it in Thy love; and gather it together from the four winds-- even the Church which has been sanctified-- into Thy kingdom which Thou hast prepared for it; for Thine is the power and the glory for ever and ever.
Didache 10:6 May grace come and may this world pass away. Hosanna to the God of David. If any man is holy, let him come; if any man is not, let him repent. Maran Atha. Amen
Didache 10:7 But permit the prophets to offer thanksgiving as much as they desire.
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Didache 11:1 Whosoever therefore shall come and teach you all these things that have been said before, receive him;
Didache 11:2 but if the teacher himself be perverted and teach a different doctrine to the destruction thereof, hear him not; but if to the increase of righteousness and the knowledge of the Lord, receive him as the Lord.
Didache 11:3 But concerning the apostles and prophets, so do ye according to the ordinance of the Gospel.
Didache 11:4 Let every apostle, when he cometh to you, be received as the Lord;
Didache 11:5 but he shall not abide more than a single day, or if there be need, a second likewise; but if he abide three days, he is a false prophet.
Didache 11:6 And when he departeth let the apostle receive nothing save bread, until he findeth shelter; but if he ask money, he is a false prophet.
Didache 11:7 And any prophet speaking in the Spirit ye shall not try neither discern; for every sin shall be forgiven, but this sin shall not be forgiven.
Didache 11:8 Yet not every one that speaketh in the Spirit is a prophet, but only if he have the ways of the Lord. From his ways therefore the false prophet and the prophet shall be recognized.
Didache 11:9 And no prophet when he ordereth a table in the Spirit shall eat of it; otherwise he is a false prophet.
Didache 11:10 And every prophet teaching the truth, if he doeth not what he teacheth, is a false prophet.
Didache 11:11 And every prophet approved and found true, if he doeth ought as an outward mystery typical of the Church, and yet teacheth you not to do all that he himself doeth, shall not be judged before you; he hath his judgment in the presence of God; for in like manner also did the prophets of old time.
Didache 11:12 And whosoever shall say in the Spirit, Give me silver or anything else, ye shall not listen to him; but if he tell you to give on behalf of others that are in want, let no man judge him.
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Didache 12:1 But let every one that cometh in the name of the Lord be received; and then when ye have tested him ye shall know him, for ye shall have understanding on the right hand and on the left.
Didache 12:2 If the comer is a traveler, assist him, so far as ye are able; but he shall not stay with you more than two or three days, if it be necessary.
Didache 12:3 But if he wishes to settle with you, being a craftsman, let him work for and eat his bread.
Didache 12:4 But if he has no craft, according to your wisdom provide how he shall live as a Christian among you, but not in idleness.
Didache 12:5 If he will not do this, he is trafficking upon Christ. Beware of such men.
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Didache 13:1 But every time prophet desiring to settle among you is worthy of his food.
Didache 13:2 In like manner a true teacher is also worthy, like the workman, of his food.
Didache 13:3 Every firstfruit then of the produce of the wine-vat and of the threshing-floor, of thy oxen and of thy sheep, thou shalt take and give as the firstfruit to the prophets; for they are your chief-priests.
Didache 13:4 But if ye have not a prophet, give them to the poor.
Didache 13:5 If thou makest bread, take the firstfruit and give according to the commandment.
Didache 13:6 In like manner, when thou openest a jar of wine or of oil, take the firstfruit and give to the prophets;
Didache 13:7 yea and of money and raiment and every possession take the firstfruit, as shall seem good to thee, and give according to the commandment.
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Didache 14:1 And on the Lord's own day gather yourselves together and break bread and give thanks, first confessing your transgressions, that your sacrifice may be pure.
Didache 14:2 And let no man, having his dispute with his fellow, join your assembly until they have been reconciled, that your sacrifice may not be defiled;
Didache 14:3 for this sacrifice it is that was spoken of by the Lord; In every place and at every time offer me a pure sacrifice; for I ama a great king, saith the Lord, and My name is wonderful among the nations.
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Didache 15:1 Appoint for yourselves therefore bishops and deacons worthy of the Lord, men who are meek and not lovers of money, and true and approved; for unto you they also perform the service of the prophets and teachers.
Didache 15:2 Therefore despise them not; for they are your honorable men along with the prophets and teachers.
Didache 15:3 And reprove one another, not in anger but in peace, as ye find in the Gospel; and let no one speak to any that has gone wrong towards his neighbor, neither let him hear a word from you, until he repent.
Didache 15:4 But your prayers and your almsgiving and all your deeds so do ye as ye find it in the Gospel of our Lord.
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Didache 16:1 Be watchful for your life; let your lamps not be quenched and your loins not ungirdled, but be ye ready; for ye know not the hour the hour in which our Lord cometh.
Didache 16:2 And ye shall gather yourselves together frequently, seeking what is fitting for your souls; for the whole time of your faith shall not profit you, if ye be not perfected at the last season.
Didache 16:3 For in the last days the false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate.
Didache 16:4 For as lawlessness increaseth, they shall hate one another and shall persecute and betray. And then the world-deceiver shall appear as a son of God; and shall work signs and wonders, and the earth shall be delivered into his hands; and he shall do unholy things, which have never been since the world began.
Didache 16:5 Then all created mankind shall come to the fire of testing, and many shall be offended and perish; but they that endure in their faith shall be saved by the Curse Himself.
Didache 16:6 And then shall the signs of the truth appear; first a sign of a rift in the heaven, then a sign of a voice of a trumpet, and thirdly a resurrection of the dead;
Didache 16:7 yet not of all, but as it was said The Lord shall come and all His saints with Him.
Didache 16:8 Then shall the world see the Lord coming upon the clouds of heaven.
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