Lunes, 22 de diciembre de 2008 Dr Ramón Couto, Padre Dámaso, FAKE sacerdote excomulgado lego Cuidado con los lego Ramón Couto, que pretende ser un sacerdote ortodoxo y tiene una capilla y celebrar la liturgia ortodoxa en: Coruña, Galicia, España. -Padre Dámaso-NUESTRA COMUNIDAD busca presta servicio religioso Y humanitario a todos los cristianos ORTODOXOS TANTO COMO DE CORUÑA DEL RESTO DE GALICIA. -Celebramos la Divina Liturgia los domingos a las 12. http://iglesiaortodoxagalicia.wordpress.com/ | |
Monday, December 22, 2008
Falso 'padre' Ramon Couto, excomulgado Ex communion Coruna, Galicia, Espagne COMUNIDAD CATOLICA ORTODOXA SAN JUAN CRISOSTOMO DE A CORUÑA-
Dr Ramon Couto, Padre Damaso, FAKE Priest excommunicated layman
Beware of the LAYMAN Ramon Couto, who pretends to be an Orthodox priest and has a chapel and celebrate Orthodox Liturgy at: Coruna, Galicia, Espagne.
-PADRE DAMASO -NUESTRA COMUNIDAD BUSCA PRESTA SERVICIO RELIGIOSO Y HUMANITARIO A TODOS LOS CRISTIANOS ORTODOXOS TANTO DE CORUÑA COMO DEL RESTO DE GALICIA. -CELEBRAMOS LA DIVINA LITURGIA LOS DOMINGOS A LAS 12.
http://iglesiaortodoxagalicia.wordpress.com/ IGLESIA ORTODOXA
Padre Damaso, Dr Couto, http://iglesiaortodoxagalicia.wordpress.com/
-PADRE DAMASO -NUESTRA COMUNIDAD BUSCA PRESTA SERVICIO RELIGIOSO Y HUMANITARIO A TODOS LOS CRISTIANOS ORTODOXOS TANTO DE CORUÑA COMO DEL RESTO DE GALICIA. -CELEBRAMOS LA DIVINA LITURGIA LOS DOMINGOS A LAS 12.
http://iglesiaortodoxagalicia.wordpress.com/
IGLESIA ORTODOXA
-ESTA PAGINA PERTENECE A LA COMUNIDAD CATOLICA ORTODOXA SAN JUAN CRISOSTOMO DE A CORUÑA-MISION SAN JUAN APOSTOL PARA ESPAÑA Y PORTUGAL DE LA IGLESIA ORTODOXA UCRANIANA DE AMERICA (UOCA), JURISDICCION DEL ARZOBISPO +CHRYSOSTOMOS. -SACERDOTE-RECTOR: -PADRE DAMASO -NUESTRA COMUNIDAD BUSCA PRESTA SERVICIO RELIGIOSO Y HUMANITARIO A TODOS LOS CRISTIANOS ORTODOXOS TANTO DE CORUÑA COMO DEL RESTO DE GALICIA. -CELEBRAMOS LA DIVINA LITURGIA LOS DOMINGOS A LAS 12. -NUESTRA DIRECCION EN A CORUÑA ES: CALLE GIL VICENTE, 17 CP. 15003 TELEF. DE CONTACTO: 608982133. -PUEDE CONTACTAR IGUALMENTE A TRAVES DEL CORREO ELECTRONICO: comunidadortodoxa@gmail.com
http://iglesiaortodoxagalicia.wordpress.com/
IGLESIA ORTODOXA
-ESTA PAGINA PERTENECE A LA COMUNIDAD CATOLICA ORTODOXA SAN JUAN CRISOSTOMO DE A CORUÑA-MISION SAN JUAN APOSTOL PARA ESPAÑA Y PORTUGAL DE LA IGLESIA ORTODOXA UCRANIANA DE AMERICA (UOCA), JURISDICCION DEL ARZOBISPO +CHRYSOSTOMOS. -SACERDOTE-RECTOR: -PADRE DAMASO -NUESTRA COMUNIDAD BUSCA PRESTA SERVICIO RELIGIOSO Y HUMANITARIO A TODOS LOS CRISTIANOS ORTODOXOS TANTO DE CORUÑA COMO DEL RESTO DE GALICIA. -CELEBRAMOS LA DIVINA LITURGIA LOS DOMINGOS A LAS 12. -NUESTRA DIRECCION EN A CORUÑA ES: CALLE GIL VICENTE, 17 CP. 15003 TELEF. DE CONTACTO: 608982133. -PUEDE CONTACTAR IGUALMENTE A TRAVES DEL CORREO ELECTRONICO: comunidadortodoxa@gmail.com
Usted todavía debe obispo + Claudio asumir el de 70 euros;devolver la ANTIMENSON
The following has been published on lists and blogs and sites on Internet, about the false, fake priestm LAYMAN COUTO<
Coruna, Galicia, Spain who holds Orthodox Liturgy and Sacraments whilel being excommunicated.
El siguiente ha sido publicado en listas y blogs y sitios de Internet, acerca de la falsa, falso sacerdote, laico Couto,
Coruña, Galicia, Espagne, que celebra la liturgia ortodoxa y Sacramentos mientras se excomulgado
Coruña, Galicia, Espagne, que celebra la liturgia ortodoxa y Sacramentos mientras se excomulgado
--------------------------------------------------------------
ESTAMOSN EN A CORUÑA, CALLE GIL VICENTE, 17. CELBRAMOS DIVINA LITURGIA LOS DOMINGOS A LAS DOCE. CUALQUIER INFORMACION LA ENCONTRARA EN NUESTRA PAGINA comunidadortodoxa.wordpress.com, y puede dirigirse a nuestra direccion de correo comunidadortodoxa@gmail.com o nuestro telef. 608982133.
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Usted también se han solicitado en repetidas ocasiones para devolver la ANTIMENSON dado a usted por el Obispo Claudio + y su iglesia después de que fueron excomulgados por ellos.
------------------
El antimension debe ser consagrada y firmada por un obispo. El antimension, junto con el crisma siguen siendo propiedad del obispo, y son el medio por el cual un obispo indica su permiso para que el Santo misterios (sacramentos), que se celebró en su ausencia. Es, en efecto, la iglesia de la licencia para celebrar servicios divinos. Si un obispo fueron a retirar su permiso para servir a los Misterios, que lo hagan tomando las antimension crisma y la espalda. Cada vez que un obispo visita una iglesia o monasterio bajo su jurisdicción, que entrará en el altar (santuario) y la antimension inspeccionar para asegurarse de que ha sido debidamente atendidos, y que está en el hecho de que una expedición.
------------------
El antimension debe ser consagrada y firmada por un obispo. El antimension, junto con el crisma siguen siendo propiedad del obispo, y son el medio por el cual un obispo indica su permiso para que el Santo misterios (sacramentos), que se celebró en su ausencia. Es, en efecto, la iglesia de la licencia para celebrar servicios divinos. Si un obispo fueron a retirar su permiso para servir a los Misterios, que lo hagan tomando las antimension crisma y la espalda. Cada vez que un obispo visita una iglesia o monasterio bajo su jurisdicción, que entrará en el altar (santuario) y la antimension inspeccionar para asegurarse de que ha sido debidamente atendidos, y que está en el hecho de que una expedición.
Mister Couto,
You still owe bishop +Claudio from your previous church, from which you have been excommuncated,
the sume of 70 Euros, for the Orthodox Vestments he bought for you. The Red chasuble you wear on many photos is one of the vestments he LEND you money for.
You promised him you will repay him the money years ago - and he still waits for the money.
Could you please repay it or as your new church the UAOC-America to repay this amount to bishop +Claudio as soon as possible, so that he does not have to take legal action against you and your new church.
You have also been requested repeatedly to return the ANTIMENSON given to you by Bishop +Claudio and his church after you were excommunicated by them.
------------------
The antimension must be consecrated and signed by a bishop. The antimension, together with the chrism remain the property of the bishop, and are the means by which a bishop indicates his permission for the Holy Mysteries (Sacraments) to be celebrated in his absence. It is, in effect, the church's license to hold divine services. If a bishop were to withdraw his permission to serve the Mysteries, he would do so by taking the antimension and chrism back. Whenever a bishop visits a church or monastery under his jurisdiction, he will enter the altar (sanctuary) and inspect the antimension to be sure that it has been properly cared for, and that it is in fact the one that he issued.
----------------------------
Usted todavía debe obispo + Claudio asumir el de 70 euros;devolver la ANTIMENSON dado a usted por el Obispo Claudio
Mister Couto,
Usted todavía debe obispo + Claudio de su anterior iglesia, a partir de la cual se le ha excommuncated,
asumir el de 70 euros, para los ortodoxos ornamentos compró para usted. La casulla roja que te pones en muchas fotos es uno de los ornamentos que prestarle dinero para.
Usted le prometió que le devolverá el dinero años atrás - y que aún espera por el dinero.
¿Podría usted por favor que devolver o como su nueva iglesia el IOUA-América para devolver esta cantidad al obispo Claudio + tan pronto como sea posible, a fin de que no tiene que tomar acción legal en contra de usted y de su nueva iglesia.
Usted también se han solicitado en repetidas ocasiones para devolver la ANTIMENSON dado a usted por el Obispo Claudio + y su iglesia después de que fueron excomulgados por ellos.
------------------
El antimension debe ser consagrada y firmada por un obispo. El antimension, junto con el crisma siguen siendo propiedad del obispo, y son el medio por el cual un obispo indica su permiso para que el Santo misterios (sacramentos), que se celebró en su ausencia. Es, en efecto, la iglesia de la licencia para celebrar servicios divinos. Si un obispo fueron a retirar su permiso para servir a los Misterios, que lo hagan tomando las antimension crisma y la espalda. Cada vez que un obispo visita una iglesia o monasterio bajo su jurisdicción, que entrará en el altar (santuario) y la antimension inspeccionar para asegurarse de que ha sido debidamente atendidos, y que está en el hecho de que una expedición.
Usted todavía debe obispo + Claudio de su anterior iglesia, a partir de la cual se le ha excommuncated,
asumir el de 70 euros, para los ortodoxos ornamentos compró para usted. La casulla roja que te pones en muchas fotos es uno de los ornamentos que prestarle dinero para.
Usted le prometió que le devolverá el dinero años atrás - y que aún espera por el dinero.
¿Podría usted por favor que devolver o como su nueva iglesia el IOUA-América para devolver esta cantidad al obispo Claudio + tan pronto como sea posible, a fin de que no tiene que tomar acción legal en contra de usted y de su nueva iglesia.
Usted también se han solicitado en repetidas ocasiones para devolver la ANTIMENSON dado a usted por el Obispo Claudio + y su iglesia después de que fueron excomulgados por ellos.
------------------
El antimension debe ser consagrada y firmada por un obispo. El antimension, junto con el crisma siguen siendo propiedad del obispo, y son el medio por el cual un obispo indica su permiso para que el Santo misterios (sacramentos), que se celebró en su ausencia. Es, en efecto, la iglesia de la licencia para celebrar servicios divinos. Si un obispo fueron a retirar su permiso para servir a los Misterios, que lo hagan tomando las antimension crisma y la espalda. Cada vez que un obispo visita una iglesia o monasterio bajo su jurisdicción, que entrará en el altar (santuario) y la antimension inspeccionar para asegurarse de que ha sido debidamente atendidos, y que está en el hecho de que una expedición.
Mister Couto,
You still owe bishop +Claudio from your previous church, from which you have been excommuncated,
the sume of 70 Euros, for the Orthodox Vestments he bought for you. The Red chasuble you wear on many photos is one of the vestments he LEND you money for.
You promised him you will repay him the money years ago - and he still waits for the money.
Could you please repay it or as your new church the UAOC-America to repay this amount to bishop +Claudio as soon as possible, so that he does not have to take legal action against you and your new church.
You have also been requested repeatedly to return the ANTIMENSON given to you by Bishop +Claudio and his church after you were excommunicated by them.
------------------
The antimension must be consecrated and signed by a bishop. The antimension, together with the chrism remain the property of the bishop, and are the means by which a bishop indicates his permission for the Holy Mysteries (Sacraments) to be celebrated in his absence. It is, in effect, the church's license to hold divine services. If a bishop were to withdraw his permission to serve the Mysteries, he would do so by taking the antimension and chrism back. Whenever a bishop visits a church or monastery under his jurisdiction, he will enter the altar (sanctuary) and inspect the antimension to be sure that it has been properly cared for, and that it is in fact the one that he issued.
----------------------------
FALSOS ORTODOXOS FAKE Orthododox 'priest' Damaso, Dr Couto, layman, Coruna, Galicia, Espagne
Los ortodoxos buscan su sitio en Galicia
Texto: J. A. Otero Ricart
Fotos: Echave/Canosa/Casteleiro
La Iglesia ortodoxa da sus primeros pasos en Galicia, con templos en Vigo y A Coruña, dispuesta a ofrecer sus servicios, sobre todo, a los inmigrantes de los países del Este, que profesan en su mayoría de esta confesión religiosa
 |
| Altar, todavía sin terminar, de la parroquia de San Juan Crisóstomo, en A Coruña. |
En Galicia puede haber en estos momentos alrededor de 4.000 cristianos ortodoxos, en su mayoría rumanos, pero también rusos y ucranianos. El coruñés Ramón Couto —ordenado como padre Dámaso— es uno de los tres sacerdotes ortodoxos que ejercen en Galicia, junto con el padre Basilio en Vigo y otro presbítero que atiende un templo en Gondomar, al que acuden fieles procedentes de Portugal.
A diferencia de Vigo, en A Coruña todavía no existe ningún templo, aunque está a punto de abrir la parroquia de San Juan Crisóstomo, que llevará el padre Dámaso. Casado y con ocho hijos, el padre Dámaso pertenece a la Iglesia Ortodoxa Ucraniana de América, fue ordenado sacerdote el pasado año y ahora está ilusionado con la puesta en marcha de la primera capilla en la ciudad herculina, en la calle Gil Vicente, en el barrio del Agra. “Estamos dando los últimos retoques y creo que se inaugurará el mes que viene. Si todo va bien, esperamos celebrar pronto la inauguración con una Divina Liturgia abierta a todos; el 15 de agosto podría ser una buena fecha”. El siguiente paso será buscar un local en Vigo para celebrar el culto “por lo menos un par de veces al mes”.
En el barrio vigués de Teis existe desde hace dos años la única iglesia ortodoxa de la ciudad. Al frente de la misma se encuentra el padre Basilio, de la Iglesia Ortodoxa de Polonia, que ya ha celebrado algunos bautismos por ese rito. A la capilla, situada frente a Vulcano, acude los domingos y festivos un reducido grupo de fieles de diversos puntos de Galicia —algunos llegan desde Ferrol o Vilagarcía—, en su mayor parte de nacionalidad española. “Los domingos y festivos, a las diez de la mañana, celebramos la Divina Liturgia para quienes quieran asistir a ella; la capilla es pequeña pero procuramos tenerla bien cuidada”, comenta el padre Basilio que, a sus 72 años y sin apenas ayudas, mantiene viva una comunidad “peregrina y orante”.
De momento, en Vigo la Iglesia Ortodoxa Ucraniana de América sólo cuentan con un diácono, el padre Efrén, que espera poder contar cuanto antes con una capilla: “En Vigo estamos negociando un local que será en el futuro, Dios mediante, una capilla ortodoxa que prestará atención a los ciudadanos católico-ortodoxos, no sólo de países del Este sino abierta a todos aquellos cristianos que la deseen conocer y quieran acercarse a la Ortodoxia”.
Con más de 700.000 residentes, los rumanos constituyen ya el grupo de extranjeros más numeroso en España, por delante de marroquíes y ecuatorianos, según reflejan los últimos datos del Instituto Nacional de Estadística. En su gran mayoría pertenecen a la Iglesia ortodoxa, aunque no todos son practicantes. “A pesar de ciertos estereotipos —apunta el padre Dámaso— lo cierto es que los rumanos son gente muy noble, muy trabajadora y muy honesta. Están viniendo familias completas y muchas de ellas asisten a nuestros actos litúrgicos, aunque hasta ahora, por falta de local, tenemos que celebrarlos en alguna capilla que nos ceden”. De hecho, algunos cristianos ortodoxos acuden a las celebraciones litúrgicas en parroquias romanas. Hay que tener en cuenta que la Iglesia ortodoxa mantiene la sucesión apostólica y los mismos siete sacramentos que la Iglesia católica romana; el bautismo es por inmersión —“una triple inmersión, en recuerdo de la Santísima Trinidad”, señala Ramón
 |
| Iconos en la pared de la iglesia de A Coruña. |
Couto— y la confirmación o crismación suele celebrarse en el mismo acto.
Una de las diferencias entre la Misa del rito romano y la Divina Liturgia ortodoxa es la duración de esta última, que suele ser de dos horas. “Se trata de una Iglesia muy devota, muy de emociones, muy mística —señala el padre Dámaso—. Sólo en la preparación de los panes y del incienso se emplean 20 o 25 minutos. Habitualmente en los templos no hay bancos y los fieles siguen la ceremonia de pie y con velas”.
La mayoría de los fieles ortodoxos que viven en Galicia provienen de los países del Este y algunos de ellos, que emigraron en la época comunista, se han bautizado de mayores. “Hay casos realmente curiosos
—comenta el padre Dámaso—, pues sé de algunos que regresaron a Rusia sólo para bautizarse y luego volvieron a nuestro país”.
En el tiempo que lleva ejerciendo su ministerio, este sacerdote ha oficiado dos bodas y espera celebrar pronto algún bautismo. De momento llega todavía a poca gente, pero con la inauguración del templo piensa ponerse en contacto con asociaciones de rumanos y de rusos para ofrecer sus servicios pastorales.
Muchos de estos inmigrantes tienen una escasa formación religiosa pues crecieron en un mundo comunista que propiciaba el ateísmo. Al mismo tiempo, su situación económica suele ser muy precaria. La integración de los inmigrantes de países del Este en la sociedad española es uno de los objetivos pastorales que pretende impulsar en Vigo el padre Efrén: “Uno de nuestros objetivos es establecer grupos de reinserción social en el caso de inmigrantes. Contando que en Galicia el colectivo de ciudadanos del Este se aproxima a las cuatro mil personas, deseamos poder atender a todos los que lo deseen. Como diácono y futuro sacerdote ortodoxo espero poder ofrecer en el futuro un servicio pastoral bajo la jurisdicción de nuestra Iglesia, en cuya labor he puesto mucha ilusión y esperanzas”.
La actividad de las iglesias ortodoxas en Galicia se limita a la labor del padre Basilio, de la Iglesia Ortodoxa Polaca, en la capilla del barrio vigués de Teis, al templo que en el municipio de Gondomar atiende un presbítero dependiente de la Iglesia Ortodoxa Griega, y a la actividad del padre Dámaso en A Coruña.
Le preguntamos al padre Dámaso por las distintas denominaciones de las iglesias ortodoxas: ¿división o autonomía? “Algunas de las iglesias ortodoxas —dice— son muy nacionales, pero en la diáspora la ortodoxia es única, son iglesias unidas en la misma ortodoxia, no hay ninguna variación”. En su caso, estudió Teología ortodoxa en Sevilla, en el Seminario de la Santísima Trinidad, y al licenciarse optó por ordenarse en la Iglesia Ortodoxa Ucraniana de América. “De hecho, mi arzobispo está en Ecuador”, explica. Al ordenarse tomó el nombre de Dámaso, “un santo que fue Papa romano y defensor de la unión entre Oriente y Occidente”, puntualiza. “¿Que cómo son las relaciones con los sacerdotes locales? Muy buenas, no podía ser de otra forma pues somos iglesias hermanas. Además cada año celebramos juntos una jornada de oración por la unidad de los cristianos”.
Iglesias autocéfalas
Con unos 215 millones de fieles en todo el mundo, la Iglesia ortodoxa es la tercera de las tres grandes iglesias o comunidades cristianas. Mantiene la sucesión apostólica y los mismos siete sacramentos de la Iglesia católica. Tras varios desencuentros y conflictos, la Iglesia católica ortodoxa y la Iglesia católica romana se separaron en 1054, en el llamado Cisma de Oriente y Occidente. Desde entonces los Patriarcados tradicionales de Constantinopla, Alejandría, Antioquía y Jerusalén se desligaron del Patriarcado de Roma. La Iglesia ortodoxa está constituida por varias iglesias autocéfalas, que reconocen la autoridad eclesiástica de acuerdo al patriarcado al que correspondan. En la actualidad existen catorce iglesias ortodoxas autocéfalas, que poseen la capacidad de nombrar a sus propios obispos y de resolver sus problemas internos sin acudir a ninguna autoridad superior. Asimismo, hay otras comunidades dependientes de esas iglesias autocéfalas.
Una boda ortodoxa
Durante el último año, el padre Dámaso ha oficiado dos bodas por el rito ortodoxo en
A Coruña, una de ellas la de Manuel y Cristina, que aparece en estas imágenes. El rito ortodoxo del matrimonio incluye la coronación de los novios, con coronas iguales que significan “la igualdad dentro de la pareja y su coronación, que son los máximos responsables de su hogar y de sus vidas”.
La copa de vino que comparten y que tienen que tomar en tres sorbos cada uno, significa su compromiso a compartirlo todo. Se trata de vino bendecido, no consagrado. Luego dan tres vueltas alrededor del altar en procesión —a veces acompañados de los padrinos— y dirigidos por el sacerdote, que porta los Evangelios. Esta ceremonia recibe el nombre de danza de Isaías, en conmemoración de la profecía en que anunciaba la venida del Mesías. Al final de la boda, los novios entregan a los invitados una bolsita con almendras. “Se trata de almendras recubiertas con azúcar e impares —explica el padre Dámaso—. Las almedras, que son amargas, representan la vida, el dulce representa la ayuda que le prestan en la vida tanto la iglesia como toda la familia y amigos, y son impares porque el matrimonio es indivisible”. Se trata de unas tradiciones de la Iglesia ortodoxa universal que se remontan a los primeros siglos del cristianismo. Cada vez es más habitual en todas las iglesias de rito oriental —y sobre todo en la griega— usar coronas de flores en lugar de las metálicas.
LAYMAN COUTO pretends to be FAKE Priest Padre Damaso, Coruna, Galicia, Espagne
From: progxtian
Sent: Monday, December 22, 2008 11:47 AM
Subject: Falsos Ortodoxos: UKRAINIAN ORTHODOX CHURCH IN AMERI
Según mails de lego de COUTO Coruña, Galicia, España publicado en internet:
accordinng a él nunca fue ordenado como un sacerdote ortodoxo --
PERO, tiene una capilla para los ortodoxos, donde se celebra la liturgia ortodoxa y fuera de los Sacramentos.
Se confirmó por los llamados Obispo Crisóstomo (a partir de la IOUA-América), obispo de Ecuador, y recientemente toda la América Latina, así como Portugal y España (y el resto de Europa Occidental a seguir):
http://www.uaocamerica.net/HistoryStatutes/HistoryofOurChurch.dsp
Que él, Crisóstomo Couto aceptado sólo como una LAICOS MAN, en tres años de libertad vigilada.
Pero, a pesar de estas mentiras por layman Coto, y los llamados obispo Crisóstomo:
Chrysostomos pide LAICOS MAN Couto en el sitio oficial de la llamada IOUA - América PADRE Dámaso y publicó un phoot de lego Couto creados como un sacerdote.
La carta en la que Chrysostomos Couto dice que es sólo un lego y aceptado por su iglesia y sólo como un hombre LAICOS para tres - es también en línea en internet para escrutinio público.
Tenga cuidado de estas personas que inducir a error a inocentes, la verdadera ortodoxa gente!
Por favor, difundir esta información en Internet a fin de informar a otros acerca de estos maliciosos y mentir los hombres que abusan de la Iglesia Ortodoxa y el sacerdocio y el episcopado.
accordinng a él nunca fue ordenado como un sacerdote ortodoxo --
PERO, tiene una capilla para los ortodoxos, donde se celebra la liturgia ortodoxa y fuera de los Sacramentos.
Se confirmó por los llamados Obispo Crisóstomo (a partir de la IOUA-América), obispo de Ecuador, y recientemente toda la América Latina, así como Portugal y España (y el resto de Europa Occidental a seguir):
http://www.uaocamerica.net/HistoryStatutes/HistoryofOurChurch.dsp
Que él, Crisóstomo Couto aceptado sólo como una LAICOS MAN, en tres años de libertad vigilada.
Pero, a pesar de estas mentiras por layman Coto, y los llamados obispo Crisóstomo:
Chrysostomos pide LAICOS MAN Couto en el sitio oficial de la llamada IOUA - América PADRE Dámaso y publicó un phoot de lego Couto creados como un sacerdote.
La carta en la que Chrysostomos Couto dice que es sólo un lego y aceptado por su iglesia y sólo como un hombre LAICOS para tres - es también en línea en internet para escrutinio público.
Tenga cuidado de estas personas que inducir a error a inocentes, la verdadera ortodoxa gente!
Por favor, difundir esta información en Internet a fin de informar a otros acerca de estos maliciosos y mentir los hombres que abusan de la Iglesia Ortodoxa y el sacerdocio y el episcopado.
-PADRE DAMASO -NUESTRA COMUNIDAD BUSCA PRESTA SERVICIO RELIGIOSO Y HUMANITARIO A TODOS LOS CRISTIANOS ORTODOXOS TANTO DE CORUÑA COMO DEL RESTO DE GALICIA. -CELEBRAMOS LA DIVINA LITURGIA LOS DOMINGOS A LAS 12.
MISION DE SAN JUAN APOSTOL
ESPAÑA-PORTUGAL
Clero Responsable:
Vladyka Chrysóstomos
Locum Tennens de España-Portugal
Padre Dámaso Couto
Lugares de celebración:
Capilla San Juan Crisóstomo
Coruña
ESPAÑA-PORTUGAL
Clero Responsable:
Vladyka Chrysóstomos
Locum Tennens de España-Portugal
Padre Dámaso Couto
Lugares de celebración:
Capilla San Juan Crisóstomo
Coruña
-PADRE DAMASO -NUESTRA COMUNIDAD BUSCA PRESTA SERVICIO RELIGIOSO Y HUMANITARIO A TODOS LOS CRISTIANOS ORTODOXOS TANTO DE CORUÑA COMO DEL RESTO DE GALICIA. -CELEBRAMOS LA DIVINA LITURGIA LOS DOMINGOS A LAS 12.
http://iglesiaortodoxagalicia.wordpress.com/ According to mails from LAYMAN COUTO from Coruna, Galicia, Spain published on internet:
according to him he was NEVER ordained as a Orthodox Priest -
BUT, he has a chapel for Orthodox where he celebrates the Orthodox Liturgy and off the Sacraments.
It was confirmed by so-called Bishop Chrysostomos (from the UAOC- America), bishop for Ecuador, and recently the entire Latin America, as well as Portugal and Spain (and the rest of Western Europe to follow):
La Iglesia ortodoxa da sus primeros pasos en Galicia, con templos en Vigo y A Coruña, dispuesta a ofrecer sus servicios, sobre todo, a los inmigrantes de los países del Este, que profesan en su mayoría de esta confesión religiosa
 |
| Altar, todavía sin terminar, de la parroquia de San Juan Crisóstomo, en A Coruña. |
En Galicia puede haber en estos momentos alrededor de 4.000 cristianos ortodoxos, en su mayoría rumanos, pero también rusos y ucranianos. El coruñés Ramón Couto —ordenado como PADRE!!!!! Dámaso— es uno de los tres sacerdotes ortodoxos que ejercen en Galicia, junto con el padre Basilio en Vigo y otro presbítero que atiende un templo en Gondomar, al que acuden fieles procedentes de Portugal.
That he, Chrysostomos accepted Couto ONLY as a LAY MAN, on three years probation.
BUT, in spite of these lies by layman Coto, and so-called bishop Chrysostomos:
Chrysostomos calls LAY MAN Couto on the official site of the so-called UAOC - America PADRE Damaso and published a phoot of layman Couto vested as a priest.
The letter in which Chrysostomos says that Couto is ONLY a layman and accepted by and his church ONLY as a LAY man for three - is aslo online Internet for public scrutiny.
Beware of these people who mislead innocent, true Orthodox people!
Please spread this information on Internet so as to inform others about these malicious and lying men who abuse the Orthodox Church and the priesthood and episcopacy.
2004 - Metropolitan Moisei begins to unite the various canonical UAOC Churches of the Diaspora (Western Europe, North and South America, Africa, etc.) with the canonical Ukrainian Autocephalous Orthodox Church in Ukraine in conformity with the Tomos of Autocephaly granted by Ecumencal Patriarch Gregorios VII Haddad in 1924
MISION DE SAN JUAN APOSTOL
ESPAÑA-PORTUGAL
Clero Responsable:
Vladyka Chrysóstomos
Locum Tennens de España-Portugal
2005 - Metropolitan Moisei, without full Synodal approval, declares himself Patriarch of Kyiv and All-Russ Ukraine. In July, 2005, the Ukrainian Bishops become aware that Patriarch Moisey had believed in and taught “reincarnation” and that he had also abused the Eucharist by placing it in antimensia. He had also declared his disbelief in monasticism and had kept secret the fact that he was married. Declaring Patriarch Moisey a heretic, and invoking Canon 15 of the First-and-Second Council, the Ukrainian Bishops and Bishops from North and Central America elect Bishop Ioan (Notaro) as Metropolitan Prime Bishop to lead their jurisdiction and petition Metropolitan Thomas Logue to come under his Omofor in order to maintain continuity with the Apostolic Lines of Metropolitan Hryhoriy Ohijchuk. Metropolitan Thomas received all his brother bishops under his Omofor and granted them a Tomos of Autonomy under his Metropolia. Because of the world-wide scandal caused by Patriarch Moisey Koulik, the Synod of the Ukrainian Autocephalous Greek Catholic Orthodox Church - Canonical unanimously agreed to change its legal name to: Ukrainian Orthodox Church in America and to shift its headquarters from Ukraine to the United States, the home of the Church of the Ukrainian Diaspora.
Archdiocese of Ecuador, Central and South America
+CHRYSOSTOMOS
Major Archbishop of Ecuador,
Central and South America
Major Archbishop of Ecuador,
Central and South America
Archdiocese of Ecuador, Central and South America
Fr. Hierodeacon Nicolas
Chancellor
Archdiocese of Ecuador, Central
and South America
Chancellor
Archdiocese of Ecuador, Central
and South America
DIOCESIS DE COLOMBIA
Clero Responsable:
Arzobispo Su Eminencia Vladyka Chrysóstomos
Obispo Exarca de Colombia
ARZOBISPADO DE ECUADOR - COLOMBIA
CENTRO Y SUDAMERICA
SEDE ARZOBISPAL
Pagina web: www.ortodoxa.net
www.seminarioortodoxo.org
MISION DE LA SANTA CRUZ
CHILE
Pagina Web:
CHILE
Pagina Web:
MISION DE SAN MIGUEL ARCANGEL
MEXICO
Clero responsable:
MISION DE SAN JUAN APOSTOL
ESPAÑA-PORTUGAL
Clero Responsable:
Vladyka Chrysóstomos
Locum Tennens de España-Portugal
CLERO PRESENTE EN BRASIL
EN INTERCOMUNION
EN INTERCOMUNION
MISION DE LA SANTA TRINIDAD
ARGENTINA
Clero responsable:
Subdiácono Pánfilo (Celis)
ARGENTINA
Clero responsable:
Subdiácono Pánfilo (Celis)
FALSOS ORTODOXAS
From: progxtian
Sent: Monday, December 22, 2008 11:47 AM
Subject: Falsos Ortodoxos: UKRAINIAN ORTHODOX CHURCH IN AMERI
Según mails de lego de COUTO Coruña, Galicia, España publicado en internet:
accordinng a él nunca fue ordenado como un sacerdote ortodoxo --
PERO, tiene una capilla para los ortodoxos, donde se celebra la liturgia ortodoxa y fuera de los Sacramentos.
Se confirmó por los llamados Obispo Crisóstomo (a partir de la IOUA-América), obispo de Ecuador, y recientemente toda la América Latina, así como Portugal y España (y el resto de Europa Occidental a seguir):
http://www.uaocamerica.net/HistoryStatutes/HistoryofOurChurch.dsp
Que él, Crisóstomo Couto aceptado sólo como una LAICOS MAN, en tres años de libertad vigilada.
Pero, a pesar de estas mentiras por layman Coto, y los llamados obispo Crisóstomo:
Chrysostomos pide LAICOS MAN Couto en el sitio oficial de la llamada IOUA - América PADRE Dámaso y publicó un phoot de lego Couto creados como un sacerdote.
La carta en la que Chrysostomos Couto dice que es sólo un lego y aceptado por su iglesia y sólo como un hombre LAICOS para tres - es también en línea en internet para escrutinio público.
Tenga cuidado de estas personas que inducir a error a inocentes, la verdadera ortodoxa gente!
Por favor, difundir esta información en Internet a fin de informar a otros acerca de estos maliciosos y mentir los hombres que abusan de la Iglesia Ortodoxa y el sacerdocio y el episcopado.
accordinng a él nunca fue ordenado como un sacerdote ortodoxo --
PERO, tiene una capilla para los ortodoxos, donde se celebra la liturgia ortodoxa y fuera de los Sacramentos.
Se confirmó por los llamados Obispo Crisóstomo (a partir de la IOUA-América), obispo de Ecuador, y recientemente toda la América Latina, así como Portugal y España (y el resto de Europa Occidental a seguir):
http://www.uaocamerica.net/HistoryStatutes/HistoryofOurChurch.dsp
Que él, Crisóstomo Couto aceptado sólo como una LAICOS MAN, en tres años de libertad vigilada.
Pero, a pesar de estas mentiras por layman Coto, y los llamados obispo Crisóstomo:
Chrysostomos pide LAICOS MAN Couto en el sitio oficial de la llamada IOUA - América PADRE Dámaso y publicó un phoot de lego Couto creados como un sacerdote.
La carta en la que Chrysostomos Couto dice que es sólo un lego y aceptado por su iglesia y sólo como un hombre LAICOS para tres - es también en línea en internet para escrutinio público.
Tenga cuidado de estas personas que inducir a error a inocentes, la verdadera ortodoxa gente!
Por favor, difundir esta información en Internet a fin de informar a otros acerca de estos maliciosos y mentir los hombres que abusan de la Iglesia Ortodoxa y el sacerdocio y el episcopado.
-PADRE DAMASO -NUESTRA COMUNIDAD BUSCA PRESTA SERVICIO RELIGIOSO Y HUMANITARIO A TODOS LOS CRISTIANOS ORTODOXOS TANTO DE CORUÑA COMO DEL RESTO DE GALICIA. -CELEBRAMOS LA DIVINA LITURGIA LOS DOMINGOS A LAS 12.
MISION DE SAN JUAN APOSTOL
ESPAÑA-PORTUGAL
Clero Responsable:
Vladyka Chrysóstomos
Locum Tennens de España-Portugal
Padre Dámaso Couto
Lugares de celebración:
Capilla San Juan Crisóstomo
Coruña
ESPAÑA-PORTUGAL
Clero Responsable:
Vladyka Chrysóstomos
Locum Tennens de España-Portugal
Padre Dámaso Couto
Lugares de celebración:
Capilla San Juan Crisóstomo
Coruña
-PADRE DAMASO -NUESTRA COMUNIDAD BUSCA PRESTA SERVICIO RELIGIOSO Y HUMANITARIO A TODOS LOS CRISTIANOS ORTODOXOS TANTO DE CORUÑA COMO DEL RESTO DE GALICIA. -CELEBRAMOS LA DIVINA LITURGIA LOS DOMINGOS A LAS 12.
http://iglesiaortodoxagalicia.wordpress.com/ According to mails from LAYMAN COUTO from Coruna, Galicia, Spain published on internet:
according to him he was NEVER ordained as a Orthodox Priest -
BUT, he has a chapel for Orthodox where he celebrates the Orthodox Liturgy and off the Sacraments.
It was confirmed by so-called Bishop Chrysostomos (from the UAOC- America), bishop for Ecuador, and recently the entire Latin America, as well as Portugal and Spain (and the rest of Western Europe to follow):
La Iglesia ortodoxa da sus primeros pasos en Galicia, con templos en Vigo y A Coruña, dispuesta a ofrecer sus servicios, sobre todo, a los inmigrantes de los países del Este, que profesan en su mayoría de esta confesión religiosa
| |
| Altar, todavía sin terminar, de la parroquia de San Juan Crisóstomo, en A Coruña. |
En Galicia puede haber en estos momentos alrededor de 4.000 cristianos ortodoxos, en su mayoría rumanos, pero también rusos y ucranianos. El coruñés Ramón Couto —ordenado como PADRE!!!!! Dámaso— es uno de los tres sacerdotes ortodoxos que ejercen en Galicia, junto con el padre Basilio en Vigo y otro presbítero que atiende un templo en Gondomar, al que acuden fieles procedentes de Portugal.
That he, Chrysostomos accepted Couto ONLY as a LAY MAN, on three years probation.
BUT, in spite of these lies by layman Coto, and so-called bishop Chrysostomos:
Chrysostomos calls LAY MAN Couto on the official site of the so-called UAOC - America PADRE Damaso and published a phoot of layman Couto vested as a priest.
The letter in which Chrysostomos says that Couto is ONLY a layman and accepted by and his church ONLY as a LAY man for three - is aslo online Internet for public scrutiny.
Beware of these people who mislead innocent, true Orthodox people!
Please spread this information on Internet so as to inform others about these malicious and lying men who abuse the Orthodox Church and the priesthood and episcopacy.
2004 - Metropolitan Moisei begins to unite the various canonical UAOC Churches of the Diaspora (Western Europe, North and South America, Africa, etc.) with the canonical Ukrainian Autocephalous Orthodox Church in Ukraine in conformity with the Tomos of Autocephaly granted by Ecumencal Patriarch Gregorios VII Haddad in 1924
MISION DE SAN JUAN APOSTOL
ESPAÑA-PORTUGAL
Clero Responsable:
Vladyka Chrysóstomos
Locum Tennens de España-Portugal
2005 - Metropolitan Moisei, without full Synodal approval, declares himself Patriarch of Kyiv and All-Russ Ukraine. In July, 2005, the Ukrainian Bishops become aware that Patriarch Moisey had believed in and taught “reincarnation” and that he had also abused the Eucharist by placing it in antimensia. He had also declared his disbelief in monasticism and had kept secret the fact that he was married. Declaring Patriarch Moisey a heretic, and invoking Canon 15 of the First-and-Second Council, the Ukrainian Bishops and Bishops from North and Central America elect Bishop Ioan (Notaro) as Metropolitan Prime Bishop to lead their jurisdiction and petition Metropolitan Thomas Logue to come under his Omofor in order to maintain continuity with the Apostolic Lines of Metropolitan Hryhoriy Ohijchuk. Metropolitan Thomas received all his brother bishops under his Omofor and granted them a Tomos of Autonomy under his Metropolia. Because of the world-wide scandal caused by Patriarch Moisey Koulik, the Synod of the Ukrainian Autocephalous Greek Catholic Orthodox Church - Canonical unanimously agreed to change its legal name to: Ukrainian Orthodox Church in America and to shift its headquarters from Ukraine to the United States, the home of the Church of the Ukrainian Diaspora.
Archdiocese of Ecuador, Central and South America
+CHRYSOSTOMOS
Major Archbishop of Ecuador,
Central and South America
Major Archbishop of Ecuador,
Central and South America
Archdiocese of Ecuador, Central and South America
Fr. Hierodeacon Nicolas
Chancellor
Archdiocese of Ecuador, Central
and South America
Chancellor
Archdiocese of Ecuador, Central
and South America
DIOCESIS DE COLOMBIA
Clero Responsable:
Arzobispo Su Eminencia Vladyka Chrysóstomos
Obispo Exarca de Colombia
ARZOBISPADO DE ECUADOR - COLOMBIA
CENTRO Y SUDAMERICA
SEDE ARZOBISPAL
Pagina web: www.ortodoxa.net
www.seminarioortodoxo.org
MISION DE LA SANTA CRUZ
CHILE
Pagina Web:
CHILE
Pagina Web:
MISION DE SAN MIGUEL ARCANGEL
MEXICO
Clero responsable:
MISION DE SAN JUAN APOSTOL
ESPAÑA-PORTUGAL
Clero Responsable:
Vladyka Chrysóstomos
Locum Tennens de España-Portugal
CLERO PRESENTE EN BRASIL
EN INTERCOMUNION
EN INTERCOMUNION
MISION DE LA SANTA TRINIDAD
ARGENTINA
Clero responsable:
Subdiácono Pánfilo (Celis)
ARGENTINA
Clero responsable:
Subdiácono Pánfilo (Celis)
Wednesday, November 26, 2008
Waldensians, many similarities to Cathars; still exist today in evangelical, organized church form.
Waldensians
From Wikipedia, the free encyclopedia
| Waldensian Evangelical Church | |
| Founders: | Peter Waldo |
|---|---|
| Founding date: | about 1177; in 1532 acceded to Franco-Swiss Protestant Reform |
| Headquarters: |  Torre Pellice, Piemonte, Italy |
| Countries: | Primarily Italy, France, Germany and South America. |
| Website: | http://www.chiesavaldese.org/indexen.html |
Waldensians, Waldenses or Vaudois are names for a Christian spiritual movement of the later Middle Ages, descendants of which still exist in various regions. Over time, the denomination joined the Genevan or Reformed branch of Protestantism. About the earlier history of the Waldenses considerable uncertainty exists because of a lack of extant source material.[1] They were persecuted as heretical before the 16th century, endured near annihilation in the 17th century,[2] and were then confronted with organized and generalized discrimination in centuries that followed.[3][4][5] There are active congregations in Europe, South America, and North America. The contemporary and historic Waldensian spiritual heritage includes proclaiming the Gospel, serving the marginalized, promoting social justice, fostering inter-religious work, and advocating respect for religious diversity and freedom of conscience.[6]
Contents[hide] |
[edit] General description
The earliest Waldensians believed in poverty and austerity, promoting true poverty, public preaching and the personal study of the scriptures.[1] The sect originated in the late 12th century as the Poor Men of Lyons, a band organized by Peter Waldo, a wealthy merchant of Lyon, who gave away his property around 1177 and went about preaching apostolic poverty as the way to perfection.[1]
In 1179, they went to Rome, where Pope Alexander III blessed their life but forbade preaching without authorization from the local clergy.[7] They disobeyed and began to preach according to their own understanding of scripture. Seen by the Roman Catholic Church as unorthodox, they were formally declared heretics by Pope Lucius III in 1184 and by the Fourth Lateran Council in 1215.[7] In 1211 more than 80 were burned as heretics at Strasbourg[who?], beginning several centuries of persecution that nearly destroyed the sect. Part of their legacy is recognized as works of the writer Henri Arnaud. The Waldensian Church of Italy has survived to the present day.
Some groups of Mennonites and Baptists in the attempt to trace apostolic succession through the Waldenses, claim that the Waldenses history extends back to the apostolic church.[1] Many Roman Catholic and mainstream Protestant scholars contest that this has no basis in fact.[1][7][8] The mainstream academic view is that the Waldensians were followers of Peter Waldo (or Valdes or Vaudes) and that any similarity in doctrine between the Waldensians and the early Christians is not necessarily the result of direct ancestry.[1][7][9]
[edit] History
[edit] Ancient origins asserted and contested
Some researchers argue that the group has existed since the time of the apostles, a claim largely rejected by modern scholarship.[10] The supporters of the ancient origin claim the Waldenses' name does not in fact come from Peter Waldo, as modern scholars contend, but from the area in which they lived. [11] They claim Peter Waldo in fact got his name by association with the Waldenses. This thought was current in the early 19th century:
- "Some Protestants, on this occasion, have fallen into the snare that was set for them...It is absolutely false, that these churches were ever found by Peter Waldo...it is a pure forgery." [12]
- "It is not true, that Waldo gave this name to the inhabitants of the valleys: they were called Waldenses, or Vaudes, before his time, from the valleys in which they dwelt." [13]
- "On the other hand, he "was called Valdus, or Waldo, because he received his religious notions from the inhabitants of the valleys." [14]
The claim of an ancient origin was for a long time accepted as valid by Protestant historians.[7] The alexandrine Nobles Lessons, written in Provençal, was thought at one time to have been composed in 1100, but all scholars now date it between 1190 and 1240.[15] Other scholars claimed Claudius, Bishop of Turin (died 840), Berengarius of Tours (died 1088), or other such men who had preceded Peter Waldo, as the founder of the sect.[7] In the nineteenth century, however, critics came to the conclusion that the poem and other Waldensian documents offered as proof had been altered.[7] For example, the respected Waldensian scholar Dr. Emilio Comba dismissed the theories related to the ancient origin of the Waldensians in the middle of the 19th century. [7]
[edit] Origins in the Middle Ages
According to the Waldense Church and the Waldense Scholarship, the Waldensians started with Peter Waldo, who began to preach on the streets of Lyon in 1177.[1] He was a wealthy merchant and decided to give up all his worldly possessions; he was sick of his own affluence: that he had so much more than those around him.[16] He went through the streets giving his money away and decided to become a wandering preacher who would beg for a living. He began to attract a following. Waldo had a philosophy very similar to Francis of Assisi.[17]
Preaching required official permission, which he was unable to secure from the Bishop in Lyon, and so in 1179 he met Pope Alexander III at the Third Council of the Lateran and asked for permission to preach. Walter Map, in De Nugis Curialium, narrates the discussions at one of these meetings. The pope, while praising Peter Waldo's ideal of poverty, ordered him not to preach unless he had the permission of the local clergy. He continued to preach without permission and by the early 1180s he and his followers were excommunicated and forced from Lyon. The Catholic church declared them heretics - the group's principal error was "contempt for ecclesiastical power" - that they dared to teach and preach outside of the control of the clergy "without divine inspiration." Though there is evidence early Waldensians affirmed doctrines like transubstantiation, prayers for the dead, and infant baptism, they were also accused of the ignorant teaching of "innumerable errors".[18][19]
In 1207, one of Waldo's early companions, Durand of Huesca, converted to Catholicism after debating with Bishop Diego of Osma and St. Dominic. Durand later went to Rome where he professed the Catholic faith to Innocent III. Innocent gave him permission to establish the Poor Catholics, a mendicant order, which continued the Waldensian preaching mission against the Cathars. The Franciscans and Dominicans later supplanted the Poor Catholics.
Waldo and his followers developed a system whereby they would go from town to town and meet secretly with small groups of Waldensians. There they would confess sins and hold service. A traveling Waldensian preacher was known as a barba and could be either man or woman. (The idea of a female preacher was novel, almost revolutionary in and of itself, for the era.) The group would shelter and house the barba and help make arrangements to move on to the next town in secret.
[edit] The Catholic response to Waldensians
The members of the group were declared schismatics in 1184 in France and heretics more widely in 1215 by the Fourth Council of the Lateran's anathema. The rejection by the Church radicalized the movement; in terms of ideology the Waldensians became more obviously anti-Catholic - rejecting the authority of the clergy.
Much of what is known about the Waldensians comes from reports from Reinerius Saccho (died 1259), a former Cathar who converted to Catholicism and wrote two reports for the Inquisition, Summa de Catharis et Pauperibus de Lugduno (roughly) "Of the Sects of Modern Heretics" (1254)[20] Waldo possibly died in the early 13th century, possibly in Germany, but he was never captured and his fate uncertain.
As early as the twelfth century, the Waldensians were granted refuge in Piedmont by the Count of Savoy. While the House of Savoy itself remained strongly Roman Catholic, this gesture angered the Papacy. While the Holy See might have been willing to tolerate the continued presence of large Muslim populations in the Normans' Kingdom of Sicily, it was less than willing to accept a new Christian sect in Piedmont.
In the thirteenth century, there was a substantial enough problem with clerical literacy that preaching to the laity in churches was hampered. Therefore, the field was somewhat clear for peripatetic evangelism of the Waldensians. At the same time, the lack of ecclesiastical structure and training meant that each sect could be at wide variance with others. The Waldensians became a diverse movement[citation needed] as it spread out across Europe in France, Italy, Germany, and Bohemia.
Particular efforts against the movement began in the 1230s with the Inquisition seeking the leaders of the movements. The movement had been almost completely suppressed in southern France within twenty years but the persecution lasted beyond into the 14th century.
[edit] Reformation
Protestant Reformation |
|
| See also Template:Protestant |
The Waldenses were most successful in Dauphiné and Piedmont and had permanent communities in the Cottian Alps southwest of Turin. In 1487 at the insistence of Pope Innocent VIII a persecution overwhelmed the Dauphiné Waldenses, but those in Piedmont defended themselves successfully. A crusade against Waldensians in the Dauphiné region of France was declared in 1487, but Papal representatives continued to devastate towns and villages into the mid 16th century as the Waldensians became absorbed into the wider Protestant Reformation.
When the news of the Reformation reached the Waldensian Valleys, the Tavola Valdese [21] decided to seek fellowship with the nascent Protestantism. A Synod held 1526 in Laus, a town in Chisone valley, decided to send envoys to examine the new movement.
In 1532 they met with German and Swiss Protestants and ultimately adapted their beliefs to those of the Reformed Church. Moreover, the Waldensian absorption into Protestantism led to their transformation from a sect on the edge of Catholicism that shared many Catholic beliefs into a Protestant church adhering to the theology of John Calvin, which differed much from the beliefs of Peter Waldo. From that moment the Church became the Italian branch of Reformed churches.
The Swiss and French Reformed churches sent William Farel and Anthony Saunier to attend the Synod of Chamforan, which convened in October, 12th 1532. Farel invited them to join the Reformation and to leave secrecy. A Confession of Faith, with Reformed doctrines, was formulated and the Waldensians decided to worship openly in French.
The first French Bible translated by Pierre Robert Olivétan with the help of Calvin and published at Neuchâtel in 1535 was based in part on a New Testament in the Waldensian vernacular. The cost of its publication was defrayed by the churches in Waldensia who collected the sum of 1500 gold crowns for this purpose. [22]
Outside the Piedmont the Waldenses joined the local Protestant churches in Bohemia, France and Germany. After they came out of clandestinity, the French king, Francis I, armed a crusade against the Waldensians of Provence, completely destroying them in France in 1545.[citation needed]
The treaty of 5 June 1561 granted amnesty to the Protestants of the Valleys, including liberty of conscience and freedom to worship. Prisoners were released and fugitives were permitted to return home. The Reformation was also somewhat beneficial to the Vaudois, with the religious reformers showing them respect, but they still suffered in the French Wars of Religion (1562-1598).
As early as 1631, Protestants scholars began to regard the Waldensians as early forerunners of the Reformation, alike how the followers of John Wycliffe and Jan Hus were regarded, who were similarly persecuted by Roman Catholic authorities.
[edit] Later history
In 1655 the Duke of Savoy commanded the Vaudois to attend Mass or remove to the upper valleys, giving them twenty days in which to sell their lands. In a most severe winter these targets of persecution, old men, women, little children and the sick "waded through the icy waters, climbed the frozen peaks, and at length reached the homes of their impoverished brethren of the upper Valleys, where they were warmly received." There they found refuge and rest. Deceived by false reports of Vaudois resistance, the Duke sent an army. On 24 April 1655, at 4 a.m., the signal was given for a general massacre, the horrors of which can be detailed only in small part.
The massacre was so brutal it aroused indignation throughout Europe. Oliver Cromwell, then ruler in England, began petitioning on behalf of the Vaudois, writing letters, raising contributions, calling a general fast in England and threatening to send military forces to the rescue. The massacre prompted John Milton's famous poem on the Waldenses, "On the Late Massacre in Piedmont.". The resistance which lasted into the 1660s was then led by a farmer, Josué Janavel [23]).
In 1685 Louis XIV revoked the Edict of Nantes, which had guaranteed freedom of religion to his Protestant subjects in France. The cousin of Louis, The Duke of Savoy, Victor Amadeus II followed his uncle in removing the protection of Protestants in the Piedmont. In the renewed persecution, an edict decreed that all inhabitants of the Valleys should publicly announce their error in religion within fifteen days under penalty of death and banishment and the destruction of all the Vaudois churches. Armies of French and Piedmontese soldiers invaded the Valleys, laying them waste and perpetrating cruelties upon the inhabitants. A pastor Henri Arnaud sought help from William of Orange. He gathered a band of followers in Switzerland; and in 1689 made an attempt to regain their homes in the valleys.
After the French Revolution the Waldenses of Piedmont were assured liberty of conscience, and in 1848, the ruler of Savoy, King Charles Albert of Sardinia granted them full religious and civil rights. Copies of the Romaunt version of the Gospel of John were preserved in Paris and Dublin. The manuscripts were used as the basis of a work by Gilly published in 1848, in which it was related to the history of the New Testament in use by the Waldensians.[24] A group of Waldensians settled in the United States at Valdese, North Carolina.
Later sects such as Anabaptists and Baptists also began to point to the Waldensians as an example of earlier Christians who were not a part of the Roman Catholic Church, and held beliefs similar to their own. The Mennonite book Martyrs Mirror lists them in this regard as it attempts to trace the history of believer's baptism back to the apostles. James Aitken Wylie (1808-1890) likewise believed that the Waldensians preserved the apostolic faith during the Middle Ages.[25] Still later, Seventh-day Adventist Ellen G. White taught that the Waldenses were preservers of biblical truth during the great apostasy of the Roman Catholic Church.[26] She believed that the Waldenses kept the seventh-day Sabbath, engaged in widespread missionary activity, and "planted the seeds of the Reformation" in Europe. Like the claims of ancient origins, these claims are not backed by any mainstream scholarship.[27] However, others point to evidence of seventh-day keeping by at least some Waldenses prior to and about the time of the Reformation [28][29] Today, the Waldensian Church is included in the Alliance of Reformed Churches of the Presbyterian Order.
[edit] Waldensians by Region
[edit] In Italy
In 1848, after many centuries of harsh persecution, the Waldensians (as well as the Jews) acquired legal freedom in the Kingdom of Piedmont-Sardinia as a result of the liberalising reforms which followed Charles Albert of Sardinia's granting a constitution (the Statuto Albertino). Subsequently the Waldensian Evangelical Church, as it became known, developed and spread through the Italian peninsula.
The Waldensian church was able to gain converts by building schools in some of the poorer regions of Italy, including Sicily. There is still a Waldensian church in the town of Grotte, Province of Agrigento at the southwest part of the island. The Waldensians that belonged to this church were derided as "crazy Protestants" by their countrymen and those that married Waldensians were sometimes disowned by their predominantly Roman Catholic families.[citation needed] The Grottese that emigrated to Rochester, New York in 1910 and the years after that had their own church and minister until about the 1930s, when they merged with the Waring Baptist Church after their church was burned by the neighborhood Catholics.[citation needed]
During the Nazi occupation of North Italy in the Second World War, Italian Waldensians were active in saving Jews faced with imminent extermination, hiding many of them in the same mountain valley where their own Waldensian ancestors had found refuge in earlier generations.
In 1975 the Waldensian Church joined the Italian Methodist Church to form the Union of Waldensian and Methodist Churches, which is a member of the World Council of Churches, of the World Alliance of Reformed Churches and of the World Methodist Council. It has 50,000 members (45,000 Waldensians, of whom 30,000 in Italy and some 15,000 divided between Argentina and Uruguay, and 5,000 Methodists).
[edit] In South America
The first Waldensian settlers from Italy arrived in South America in 1856 and today the Waldensian Church of the Río de La Plata (which forms a united church with the Waldensian Evangelical Church) has approximately 40 congregations and 15,000 members shared between Uruguay and Argentina. More history is available in Spanish at the website of the Waldensians in South America.
[edit] In the United States of America
Since colonial times there have been Waldensians who found freedom on American shores, as marked by the presence of them in New Jersey and Delaware. In the late 1800s many Italians, among them Waldensians, emigrated to the United States. They founded communities in New York City, Chicago, Monett, Galveston and Rochester. Some Waldensians living in the Cottian Alps region of Northern Italy migrated to North Carolina in 1893 and founded the most notable Waldensian settlement in North America in Valdese, North Carolina, where the congregation uses the name Waldensian Presbyterian Church.
In 1906, through the initiative of church forces in New York City, Waldensian interest groups were invited to coalesce into a new entity, The American Waldensian Aid Society (AWS), organized "to collect funds and apply the same to the aid of the Waldensian Church in Italy and elsewhere…and to arouse and maintain interest throughout the US in the work of said Church…" Today, this organization continues as the American Waldensian Society. The American Waldensian Society recently marked its Centennial with a conference and celebrations in New York City.
By the 1920s most of the Waldensian churches and missions merged into the Presbyterian Church due to the cultural assimilation of the second and third generations.
The work of the American Waldensian Society continues in the United States today. The mission of the American Waldensian Society is to foster dialogue and partnership among Waldensian Churches in Italy and South America and Christian churches within North America in order to promote a compelling vision of Waldensian Christian witness for North America.
The vision of the society is to be a passionate witness in North America to the contemporary and historic Waldensian spiritual heritage: to Proclaim the Gospel; to Serve among the Marginalized; to Promote Social Justice; to Foster Inter-religious Work; and to Advocate Respect for Religious Diversity and Freedom of Conscience.
There exists a group under the name "The Old Waldensian Church of Anabaptists" that claim to have originally come from the Italian organization but after coming to America has maintained independence from church organizations or government incorporation including any tax exemption status. Once a sizable Church they have dwindled today to a very small group in Ohio and another in Pennsylvania. [30]
The most well known Waldensian Churches in America were in New York and in Valdese North Carolina. There is no longer a church in New York City.
The American Waldensian Society assists churches, organizations and families in the promotion of Waldensian history and culture. The society is friend to those who work to preserve their millennial heritage among their descendants. For example, over the course of 41 years, the Old Colony Players in Valdese, North Carolina, have staged "From this Day Forward", an outdoor drama telling the story of the Waldenses and the founding of Valdese.
Both the Waldensian Presbyterian Church and the American Waldensian Society have links with the Italian-based Waldensian Evangelical Church, but, differently to the South American Waldensian communities, they are independent from it.
[edit] In Germany
In 1698 approximately 3,000 Waldenses fled from Italy and came to South Rhine valley. Most of them returned to their Piedmont valleys, but those who remained in Germany were assimilated by the State Churches (Lutheran and Reformed) and 10 congregations exist today as part of the Evangelische Kirche in Deutschland.
[edit] Characteristics of the Waldensian Church
[edit] Today
The present Waldensian Church considers itself to be a Christian Protestant church of the Reformed tradition originally framed by John Calvin.[7] It recognizes as its doctrinal standard the confession of faith published in 1655 and based on the Reformed confession of 1559. It admits only two sacraments, baptism and the Lord's Supper.[7] Supreme authority in the body is exercised by an annual synod, and the affairs of the individual congregations are administered by a consistory under the presidency of the pastor.[7]
[edit] Historic doctrine
Among the earliest beliefs taught by the Waldensians were the rejecting all false tradition such as purgatory, the mass, and of indulgences and prayers for the dead. They considered all lying as a serious sin, they refused to take oaths and considered the shedding of human blood a crime. They consequently condemned war and the death penalty. They did not limit themselves to the so-called “New Testament.” In the pre-Reformation days of the movement, they also taught that the validity of the sacraments depended on the worthiness of the minister. The only two ceremonies they recognized were baptism and the Lord’s evening meal. They strictly followed Bible principles regarding morality and refused to celebrate popular religious holidays such as Palm Sunday, Easter, All Saints’ Day, and so forth. They challenged the authority of the Roman Catholic Church insofar as it was not based on the Scriptures. [7] Typical is the statement of one of them, who was martyred, that ‘the Cross should not be prayed to but loathed as the instrument of the Just One’s death.’
[edit] Historical organization
Among the Waldenses the perfect, bound by the vow of poverty, wandered about from place to place preaching.[7] Such an itinerant life was ill-suited for the married state, and to the profession of poverty they added the vow of chastity. Married persons who desired to join them were permitted to dissolve their union without the consent of their partner.[7] Orderly government was secured by the additional vow of obedience to superiors.[7] The perfect were not allowed to perform manual labour, but were to depend for their subsistence on the members of the sect known as the friends.[7] These continued to live in the world, married, owned property, and engaged in secular pursuits. Their generosity and alms were to provide for the material needs of the perfect.[7] The friends remained in union with the Roman Catholic Church and continued to receive its sacraments with the exception of penance, for which they sought out, whenever possible, one of their own ministers.[7]
The name Waldenses was at first exclusively reserved to the perfect; but in the course of the thirteenth century the friends were also included in the designation. [7]
The perfect were divided into the three classes of bishops, priests, and deacons. The bishop, called "major" or "majoralis", preached and administered the sacraments of penance, Eucharist, and Holy Orders.[7] The celebration of the Eucharist, frequent perhaps in the early period, soon took place only on Holy Thursday.[7] The priest preached and enjoyed limited faculties for the hearing of confessions. The deacon, named "junior" or "minor", acted as assistant to the higher orders and by the collection of alms relieved them of all material care.[7] The bishop was elected by a joint meeting of priests and deacons.[7] In his consecration, as well as in the ordination of the other members of the clergy, the laying-on of hands was the principal element; but the recitation of the Lord's Prayer, so important in the Waldensian liturgy, was also a prominent feature.[7] The power of jurisdiction seems to have been exercised exclusively by one bishop, known as the "rector", who was the highest executive officer.[7] Supreme legislative power was vested in the general convention or general chapter, which met once or twice a year, and was originally composed of the perfect but at a later date only of the senior members among them.[7] It considered the general situation of the sect, examined the religious condition of the individual districts, admitted to the episcopate, priesthood, or diaconate, and pronounced upon the admission of new members and the expulsion of unworthy ones.[7]
[edit] See also
- List of Italian religious minority politicians
- Henri Arnaud, writer, pastor, and soldier
- Italo Calvino, writer
- Durand of Huesca, early follower of Peter Waldo (later re-converted to Catholicism)
- Paolo Ferrero, politician
- Riccardo Illy, politician
- Lucio Malan, politician
- Domenico Maselli, politician and pastor
- Frederick Henry Snow Pendleton, Anglican protector in South America
- Valdo Spini, politician and writer
Works related to Ecclesiastical History of the Ancient Churches of Piedmont at Wikisource
- Works related to An Inquiry into the History and Theology of the Ancient Vallenses and Albigenses at Wikisource
- Works related to The Waldensian Church in the valleys of Piedmont at Wikisource
Media related to Waldensians at Wikimedia Commons
[edit] References
- ^ a b c d e f g Mennonite Encyclopedia, Vol. 4, pp. 874-876
- ^ Milton: Sonnet 18
- ^ Neff, Christian and Harold S. Bender. "Waldenses." Global Anabaptist Mennonite Encyclopedia. 1959.
- ^ Chiesa evangelica valdese - Welcome
- ^ American Waldensian Society
- ^ [www.waldensian.org waldensian.org]
- ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa http://www.newadvent.org/cathen/15527b.htm The Waldenses
- ^ American Waldensian Society
- ^ American Waldensian Society
- ^ Mennonite Encyclopedia, Vol. 4, pp. 874-876
- ^ Ancient Church of Piedmont, Dr. Peter Allix, pp.182, Oxford: 1821
- ^ Ancient Church of Piedmont, Dr. Peter Allix, pp.192, Oxford: 1821
- ^ Ancient Church of Piedmont, Dr. Peter Allix, pp.182, Oxford: 1821
- ^ History of the Christian Church, William Jones, Vol II, p.2.
- ^ Bosio, Enrico - "La Nobla Leyczon considérée au point de vue de la doctrine, de la morale et de l’histoire", Bulletin de la Societe d'Histoire Vaudoise, n. 2 (dic. 1885), pp. 20-36.
- ^ American Waldensian Society
- ^ American Waldensian Society
- ^ Rosalind B. Brooke, The Coming of the Friars (NY: Barnes and Noble, 1975), 72-73.
- ^ A.H. Newman, A History of Anti-Pedobaptism from the Rise of Pedobaptism to A.D. 1609 (Philadelphia: American Baptist Publication Society, 1897), 41
- ^ Reinarius Saccho, Of the Sects of the Modern Heretics 1254. e-text of this list of Waldensian beliefs
- ^ Church structure described by American Waldensian Society - see second paragraph.
- ^ Wylie, (p. 62)
- ^ Janavel, Combats, Exil et Pouvoir d'un Grand Capitaine, Biography of Josué Janavel (in French
- ^ Gilly, William S., The Romaunt Version of the Gospel according to St. John, from MSS. preserved in Trinity College, Dublin, and in the Bibliothèque du Roi, Paris. With an introductory history of the version of the New Testament, anciently in use among the old Waldenses, and remarks on the texts of the Dublin, Paris, Grenoble, Zurich and Lyons MSS. of that version.
- ^ J. A. Wylie, The History of Protestantism
- ^ Ellen G. White. The Great Controversy, Chapter 4 - The Waldenses.
- ^ Did the Waldenses keep the seventh day sabbath?
- ^ J.N. Andrews. History of the Sabbath, Chapter 21 - The Sabbath During the Dark Ages.
- ^ J.N. Andrews. History of the Sabbath, Chapter 25 - Sabbath Keepers During The Reformation Times From The Fifteenth To The Seventeenth Century.
- ^ Arnold,Dr.Marvin M., History of Churches in Michigan and the Ohio Valley, pp. 10,Essay, Arno Publications, Washington, MI 2002
[edit] Further reading
- Wylie, James Aitken, History of the Waldenses, (c.1860) ISBN 1572581859, online ebook
- Audisio, Gabriel, The Waldensian Dissent: Persecution and Survival, c.1170 - c.1570, (1999) Cambridge Medieval Textbooks. Cambridge: Cambridge University Press, ISBN 0521559847
- Cameron, Euan, The Waldenses: Rejections of Holy Church in Medieval Europe, (2001) ISBN-10: 0631224971, ISBN-13: 978-0631224976
- Muston, Alexis, The Israel of the Alps : a complete history of the Waldenses and their colonies : prepared in great part from unpublished documents, (1978) ISBN 0404161405
- Comba, Emilio, History of the Waldenses of Italy, from their origin to the Reformation, (1978) ISBN 0404161197
[edit] External links
- Chiesa evangelica valdese, Italy
- Iglesia Valdense, South America
- Waldenservereinigung, Germany
- American Waldensian Society, North America
- Waldensian Presbyterian Church, Valdese, North Carolina, USA
- Town of Valdese, North Carolina, USA
- Waldensians: Medieval Reformers, Waldensian history from a Reformed perspective
- The Waldensians, an Anabaptist perspective on the Waldensians
- The Waldenses: Catholic Encyclopedia, a Roman Catholic point of view from the New Advent Encyclopedia
- Waldensian History, A Brief Sketch, by Ronald F. Malan, M.A.
- Janavel, Combats, Exil et Pouvoir d'un Grand Capitaine, Biography of Josué Janavel (in French)
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