THE DELAY-TIME AZIMUTH CURVES OF TELE-SEISMIC BODY WAVES. CALCULATION TECHNOLOGY AND POSSIBLE USAGE.

YAKUPOV, O.T., Prognoz Inc, Earth Upper Mantle Laboratory, Brooklyn, NY 11224, olegtrf@hotmail.com

The Delay-Time (DT) formula is:  ∆t = t - T, where t - the experimental body wave arrival time from a distant (30^о ≤ ∆ ≤ 90^о) earthquake on a seismostation; T - the Reference Earth model (1D-Bullen K.E.) time for the same distance. Using DT formula for calculation of a travel time anomalies is not possible because of the earthquake initial time and location errors having the same rate as the time anomalies. To eliminate these errors, in the mid 1970s Dr. L.P.Vinnik offered to apply the intermediate difference parameter at calculation of DT. We use the new intermediate difference parameter called the Remainder, to which calculation the increment of a reference travel-time is included. The method of recalculation of the Remainder  in DT is considered in the report. This technique is titled «The Average Remainders Method». Evaluations are performed for the seismic group. For each station the DT Azimuth Curves (DАC) were calculated. DАC is a set of functions ∆t (Az, ∆), reflecting a correspondence between DT and an azimuth of the body wave arrive to the station (Az), and the earthquake - station epicentral distance (∆). From the point of view of a seismic tomography, DАC are Radial Converge Projection (RCP). RCP are used for the Earth Upper Mantle velocity heterogeneity reconstructions. Input data for the DAC calculation are - Teleseismic Body waves (P- or S-) 2D travel times. Information about 2D travel times was extract from The Bulletins of ISC (Newbury, Berkshire, United Kingdom). The data extraction from digital Bulletins of the ISC, calculation and storing DAC was conducted with developed software systems. This software includes Program and User Interfaces to DAC. In the report represented to DАC, obtained for the seismological stations located within the Western USA.  The preliminary results of the qualitative interpretation of the DAC are illustrated.

Oleg Yakupov

www.OlegYakupov.com

There are 15 Autocephalous (self-governing) and 4(16) Autonomous (self-ruling) Orthodox Churches around the World. An autocephalous church possesses the right to resolve all internal problems on its own authority and the ability to choose its own bishops, including the Patriarch, Archbishop or Metropolitan who heads the church. While each autocephalous church acts independently, they all remain in full sacramental and canonical communion with one another.

Today these autocephalous Orthodox churches include the four ancient Eastern Patriarchates (Constantinople, Alexandria, Antioch, and Jerusalem), and ten other Orthodox churches that have emerged over the centuries in Russia, Serbia, Romania, Bulgaria, Georgia, Cyprus, Greece, Poland, Albania, and the Czech and Slovak Republics. On its own initiative, the Patriarchate of Moscow has granted autocephalous status to most of its parishes in North America under the name of the Orthodox Church in America. But since the Patriarchate of Constantinople claims the exclusive right to grant autocephalous status, it and most other Orthodox churches do not recognize the autocephaly of the American church.

Nine of these autocephalous churches are Patriarchates: Constantinople, Alexandria, Antioch, Jerusalem, Russia, Serbia, Romania, Bulgaria and Georgia. The others are headed by an Archbishop or Metropolitan.

A list of all the Autocephalous Churches is given below:  

 - The Church of Constantinople

 - The Church of Alexandria

 - The Church of Antioch

 - The Church of Jerusalem

 - The Church of Russia

 - The Church of Georgia

 - The Church of Serbia

 - The Church of Romania

 - The Church of Bulgaria

 - The Church of Cyprus

 - The Church of Greece

 - The Church of Albania

 - The Church of Poland

 - The Church of the Czech Lands and Slovakia

 - The Orthodox Church in America (OCA)

Autonomous Orthodox churches are those churches which have self-government.

Autonomy (literally, "self-ruled") is the status of a church within the Orthodox Church whose primatial bishop is confirmed by one of the autocephalous Orthodox Churches. In all other respects, an autonomous church is entirely self-governing. There are five Orthodox churches which, although functioning independently on a day-to-day basis, are canonically dependent on an autocephalous Orthodox church. In practice this means that the head of an autonomous church must be confirmed in office by the Holy Synod of its mother autocephalous church. The Orthodox churches of Finland and Estonia are dependent on the Ecumenical Patriarchate, and Mount Sinai is dependent on the Patriarchate of Jerusalem. In addition, the Moscow Patriarchate has granted autonomous status to its Orthodox daughter churches in Japan and China, but these actions have not been recognized by the Ecumenical Patriarchate.

These are churches which, because of special circumstances or political turmoil in their countries of origin, have been received under the canonical protection of the Ecumenical Patriarchate. The Patriarchate provides these churches with Holy Chrism and confirms the election of their bishops(American Carpatho-Russian Orthodox Diocese in the USA, The Ukrainian Orthodox Church of the USA and Diaspora, The Patriarchal Exarchate for Orthodox Parishes of Russian Tradition in Western Europe, The Albanian Orthodox Diocese of America)

The canonical status of each of the Orthodox churches of Irregular Status is questioned in some way by Orthodoxy as a whole. This is not to put them all on the same level, as some are considered simply uncanonical, while others are in full schism and out of communion with the Orthodox Church.

 - The Church of  Mount Sinai

 - The Church of Finland

 - The Church of Japan

 - The Church of China

 - The Estonian Apostolic Orthodox Church

 - The American Carpatho-Russian Orthodox Diocese in the USA

 - The Ukrainian Orthodox Church of the USA and Diaspora

 -  The Patriarchal Exarchate for Orthodox Parishes of Russian Tradition in Western Europe

 - The Albanian Orthodox Diocese of America

 - The Church of Estonia

 - The Antiochian Orthodox Christian Archdiocese of North America

 - The Latvian Orthodox Church

 - The Moldovan Orthodox Church

 - The Russian Orthodox Church Outside Russia

 - The Ukrainian Orthodox Church (Moscow Patriarchate)

 - The Byelorussian Exarchate

 - The Archdiocese of Ohrid

 - The Metropolitan Church of Bessarabia

 - The Russian Orthodox Church in America

 ...

Oleg Yakupov

www.OlegYakupov.com

Orthodoxy in America has a complex history and a complicated present. In the 18th Century, the great Orthodox Christian missionary work which began with Pentecost in Jerusalem, so many centuries before, finally crossed from the continent of Euro-Asia into North America. The first missionaries traveled with the explorers Vitus Bering and Alexei Chirikov, who formally claimed Alaska and the Aleutian Islands in 1741. For the next fifty years, together with the exploration and economic development of this new outpost of the Russian Empire, the first attempts were made to bring the Orthodox Faith to the natives of that region (the Aleuts, the Athabascan Indians, the Tlingits, and the Eskimos). The first formal Orthodox Christian Mission to America arrived on September 24, 1794, in Kodiak.

...

The ROCOR and the OCA have a complicated history of cooperation, rivalry, and sometimes outright hostility. These two jurisdictions, the Russian Orthodox Church Outside Russia (ROCOR) and the Orthodox Church in America (OCA), both have their origins in the Church of Russia (a.k.a. the Moscow Patriarchate or MP), and their histories as clearly distinct and identifiable entities both stem from the Revolution in Russia in the early 20th century.

In examining this history, other names are used for the pre-1970 OCA, the Russian Orthodox Greek Catholic Church in America (its official name) and the Metropolia (its common name). The ROCOR is also referred to as the Karlovtsy Synod (from its seminal formations in Serbia) or simply the Synod, the Russian Orthodox Church Abroad, or ROCA.

Since the election of Metropolitan Laurus (Skurla) of New York as First Hierarch of the ROCOR and that body's subsequent ongoing rapprochement with Moscow, signs have appeared of better relations between the OCA and ROCOR. With the reconciliation of the ROCOR with the Moscow Patriarchate in 2007, the ROCOR and the OCA have resumed full communion and clergy of both jurisdictions have concelebrated in multiple areas; one area of note is Seattle, where clergy and communicants of thirteen area parishes concelebrated within a week of the canonical reunification.

...

 Founded in 1960, the Standing Conference of the Canonical Orthodox Bishops in the Americas (SCOBA), brings together the canonical hierarchs of Orthodox jurisdictions in the Americas. The purpose of the Standing Conference is to create and foster ties of unity among the canonical Orthodox Churches and administrations for a stronger and more visible witness to the Orthodox Faith. The hierarchs meet semi-annually for discussion and decisions on inter-Orthodox and ecumenical matters, to review the work of its commissions and dialogues, and to plan future events.

...

Oleg Yakupov

www.OlegYakupov.com

 Early Christianity is commonly defined as the Christianity of the three centuries between the Crucifixion of Jesus (c. 30) and the First Council of Nicaea (325). It began within first-century Judaism with the followers of James the Just, generally considered one of the Twelve apostles, but gradually became distinct from Rabbinic Judaism. According to the Acts of the Apostles, the church was first centered in Jerusalem. James the Just who may have been a relative of Jesus, was martyred in c. 62, the Temple was destroyed in 70, and Jews were banned from the city after the Bar Kokhba revolt c. 135, all events which weakened the Jerusalem Church. Churches of the eastern part of the Roman empire, notably in Alexandria and Antioch, used Greek and developed Hellenistic theologies. Churches of the western part of the empire eventually took to using Latin and excelled at the Roman virtues of discipline and rule. Christians continued to revere the Hebrew Bible, but added to it with their own writings.

 They used the Septuagint translation that was in general use among Greek-speaking Jews and Christians. What started as a religious movement within Second Temple Judaism became, by the end of this period, the favored religion of the Roman Empire under Constantine the Great (leading later to the rise of Christendom), and a significant religion also outside of the empire. According to Will Durant, the Christian Church prevailed because it offered an attractive doctrine and because the church leaders addressed human needs better than their rivals. The First Council of Nicaea marks the end of this era and the beginning of the period of the first seven Ecumenical Councils (325 - 787).

The Council of Chalcedon is believed to have been the fourth ecumenical council by the Eastern Orthodox Church and the Roman Catholic Church. It was held from 8 October to 1 November 451 at Chalcedon (a city of Bithynia in Asia Minor), today the district of Kadıku on the Asian side of the Bosphorus, incorporated into the city of Istanbul.

The Council of Chalcedon is the fourth of the first seven Ecumenical Councils in Christianity, and is therefore recognized as infallible in its dogmatic definitions by the Roman Catholic and Eastern Orthodox Churches (then one church). The Trinity as defined by these councils is also taken as orthodox among most Protestants. However, the Council resulted in a major schism, with those who refused to accept its teaching, now known as Oriental Orthodoxy, being accused of monophysitism. The Oriental Orthodox churches reject the "monophysite" label and instead describe themselves as miaphysite.

There are three events in Christianity that have name ”Great Schism”:

     - The East-West Schism (formally in 1054), between Western Roman Catholic and Eastern Orthodox Christianity.

     - The Western Schism (1378 to 1417) within the Roman Catholic Church, related to the popes in Avignon versus those in Rome.

     - The Old Believers schism (1666–1667) in the Russian Orthodox Church.

The East-West Schism, or the Great Schism, is the historic sundering of eucharistic relations between the See of Rome (now the Roman Catholic Church) and the sees of Constantinople, Alexandria, Antioch and Jerusalem (now the Orthodox Church). It divided medieval Mediterranean Christendom into Eastern and Western branches, which later became known as the Eastern Orthodox Church and the Roman Catholic Church, respectively. The schism between the Eastern and Western churches is traditionally dated to 1054, although the precise point at which the split became a fixed and lasting reality is difficult to determine. As early as the fourth century A.D., there were cultural, sociological, political and linguistic differences between the Christians of Eastern and Western Europe which eventually led to separation in the Church. The Eastern Christians spoke Greek where the Western Christians spoke Latin. Where the Eastern Church's administration was governed by a group of bishops (i.e., Constantinople, Alexandria, Antioch and Jerusalem) which shared a common language and cultural background, the Western Church's administration was governed by a single bishop: the bishop of Rome. All these factors led to some basic theological differences between the Orthodox Church of the East and West. By the eleventh century A.D. the differences between East and West became great enough to cause a separation of the One Holy Orthodox Catholic Church. The Eastern Church became known as the Eastern Orthodox Church and the Western Church became know as the Roman Catholic

Church, for it was governed and administered by the bishop or Pope of Rome. Again it must be emphasized that there were many factors besides theological ones which led to the schism of the one Christian Church. However, some theological issues which were promulgated by the Western Church were never and are not to this very day accepted by the Eastern Church such as: the infallibility of the Pope of Rome on matters of Church doctrine, the universal jurisdictional authority of the Pope of Rome, the doctrine of Purgatory, the immaculate conception of the Virgin Mary, the unauthorized addition of "and the Son" to the eighth article of the Nicene Creed, et. al. The heated disputes over such matters as the ecclesiastical calendar, the use of leavened or unleavened bread, or additions to the Creed (notably the filioque clause) reached a climax in 1054, when Pope Leo IX and Patriarch Michael Cerularius excommunicated each other. Technically, only a few people were affected by this action, but the tone had been set and the direction fixed.

Later attempts to reunite the churches foundered on local feeling, and mutual hatred grew through selfish acts on both sides during some parts of the Crusades; the low point was the sacking of Constantinople in 1204 during the Fourth Crusade. The schism continues to the present, but recently serious attempts at mutual understanding have offered the hope of reconciliation.

The term 'icon' comes from the Greek word eikona, which simply means image. The Orthodox believe that the first icons of Christ and the Virgin Mary were painted by Luke the Evangelist. Orthodox icons are not simply beautiful works of art which have certain aesthetic and didactic functions. They are primarily the means through which we experience the reality of the Heavenly Kingdom on earth. The holy icons enshrine the immeasurable depth of the mystery of Christ's incarnation in defense of which thousands of martyrs sacrificed their lives.

Holy icons serve a number of purposes. (1) They enhance the beauty of a church. (2) They instruct us in matters pertaining to the Christian faith. (3) They remind us of this faith. (4) They lift us up to the prototypes which they symbolize, to a higher level of thought and feeling. (5) They arouse us to imitate the virtues of the holy personages depicted on them. (6) They help to transform us, to sanctify us. (7) They serve as a means of worship and veneration.

Oleg Yakupov

www.OlegYakupov.com

Russian America (Russian: Русская Америка) was the name used for Russian possessions in the New World the period between 1733 and 1867 in which Russia claimed the territory that today is the U.S. State of Alaska. Formal incorporation of the possessions did not take place until the Ukase of 1799, which established a monopoly for the Russian-American Company and also granted the Russian Orthodox Church certain rights in the new possessions.

 The first Russian colony in Alaska was established in 1784 by merchant Grigory Shelikhov. Shelikhov's attempt to colonize Kodiak Island was met with resistance by the native population. He returned to Russia and installed Alexandr Baranov as director of the colony. In order to convince the Russian imperial court of the seriousness of his colonial ambitions, Shelikhov recruited volunteers from the Valaam, an environment that appears strikingly similar to the Kodiak archipelago's landscape, and Konevitsa monasteries to travel to the new colony.

The volunteers, led by Archimandrite Joasaph (Bolotov), departed Saint Petersburg on December 21, 1793, and arrived at Kodiak Island on September 24, 1794. When they arrived they were shocked by the harsh treatment of the Kodiak natives at the hands of the Russian settlers and Baranov. They sent reports to Shelikhov detailing the abuse of the local population, but were ignored. In response, however, the Holy Synod created an auxiliary episcopal see in Alaska in 1796, and elected Fr. Joasaph as bishop. Fr. Joasaph and a small party returned to Russia in 1798 for his consecration, and to offer first-hand accounts of what they had seen. During their return voyage to the colony in May 1799, their ship sank and all aboard died. In 1800, Baranov placed the remaining monks under house arrest, and forbade them to have any further contact with the local population.

Despite the lack of leadership, the Orthodox mission in Alaska continued to grow. In 1811, however, the Holy Synod officially closed the episcopal see. It was not until 1823 that the Holy Synod sent instructions for a new priest to travel to Alaska. Father John Veniaminov of Irkutsk volunteered for the journey, and left Russia in May 1823. He and his family arrived at Unalaska Island on July 29, 1824. In 1840, Fr. John accepted monastic tonsure and ordination as the Bishop of Kamchatka, the Kurile and Aleutian Islands, making him the first ruling bishop of the Alaskan mission since Bishop Joasaph. Bishop Innocent was elevated to archbishop in 1850. For his missionary and scholarly work that had focused on blending indigenous Alaskan languages and cultures with Orthodox tradition, Innocent became a saint of the Orthodox Church in America in 1977, and is referred to as the Enlightener of the Aleuts and Apostle to the Americas. 
 

Oleg Yakupov

www.OlegYakupov.com