The Apostolic Testimony of Evodus Concerning the Theotokos

Holy Apostle Evodus of the Seventy (Feast Day - September 7) [In this icon of the Seventy Apostles, St. Evodus is on the third row from the top towards the middle and looks like traditional icons of Jesus]

The Apostle Evodus is numbered among the Seventy Apostles and was consecrated by the Apostle Peter as the first bishop of Antioch. It is said that it was under his bishopric that the followers of Christ in Antioch first became known as "Christians" instead of Nazareans or Galileans. Hieromartyr Ignatius the God-Bearer, disciple of the holy Apostle John the Theologian, mentions him in his Letter to the Antiochians: "Remember your blessed father Evodius, who was made your first pastor by the Apostles."

Tradition holds that St. Evodus was a fairly prolific author among first century christian writers. Unfortunately, as with many writings from the early Church, none of his writings have survived, which his biographers say was due to persecutions. Fortunately we do have information from the fourteenth century historian Nicephorus Callistus Xanthopoulos regarding a book authored by the Apostle Evodus titled The Luminary (or The Star or The Beacon).

The passage that has survived is an amazing apostolic testimony confirming later Patristic teachings regarding the early life of the Virgin Mary passed over in silence in the New Testament and only revisited a century or so later in the Protoevangelium of James. He wrote:

"At the age of three she [Mary] was brought into the Temple of the Lord where she lived for eleven years. She was entrusted to Joseph by the priests, and when she had lived in his home for four months, she received the joyous annunciation from the angel. She then bore Christ, the Light of the World, in the fifteenth year of her life."

Such traditions are usually thrown out by scholars and not considered, but as Orthodox Christians we know that our teachings are of apostolic origin and regarding these aspects of the life of the Theotokos we see here a clear testimony. It only leaves one wondering what treasures all the lost writings of the Apostles and early Fathers held within them.

The historian Josephus (The Jewish War, Book 7, Ch. 3) writes concerning the martyrdom of Evodus when he records the visit of Emperor Vespasian to Antioch. Many Jews were put to death because they would not adore the idols; among them were many Christians. Saint Evodus, as their leader, suffered execution in the year 71.

The feast of St. Evodus is celebrated with his fellow apostle and martyr Onesiphorus on September 7th.

Apolytikion (Third Tone)
O Holy Apostles, intercede to our merciful God, that He may grant our souls forgiveness of sins.

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Miracle at Chonai by Archangel Michael, Chief Commander of the Heavenly Hosts

Miracle of Archangel Michael at Chonai (Feast Day - September 6)

Michael, the great and chief commander of God's bodiless hosts, both before the incarnation and after, showed compassion and solicitude toward the race of man [Josh. 5:13-15; Dan. 10: 13, 12: 1; Jude 1:9; Rev. 12:71]. He bestowed many benefits on earth before the coming of Christ, and afterward he showed even greater care and love toward the Christians.

Colossae was an ancient city of southern Phrygia, the extensive western part of Anatolia, overhanging the Lykos (a tributary of the Meander) on the upper part of its course. The city was some ten miles from Laodikeia and thirteen from Hieropolis [Col. 2:1, 4:13, 15,16; Rev. 1: 11]. The three cities formed a single sphere of missionary labor for Epaphras, an inhabitant of Colossae [Col. 1:7, 4:12, 13]. The city originally lay on the main trade route from Ephesus to the Euphrates and the East, at the junction of the highways to Sardis and Pergamon. Colossae was catastrophically weakened in the 7th and 8th centuries with the gradual breakdown of Byzantine power in Asia Minor, leaving the Colossians exposed to Saraceen raiders. The remaining population moved to Chonai (the modern Chonas), a fortress about three miles further south, with an impregnable castle upon the steep slope of Mount Cadmus (summit 8,013 ft.). Final destruction came in the 12th century with the Turkish invasion. The site is presently unoccupied.

When the Evangelist John the Theologian went to a city of Asia named Ephesus, between the borders of Ionia and Lydia, he found many people deceived by the error of idolatry. They especially reverenced Artemis, who in ancient myth was a courageous woman who was a hunter. The Greek pagans of that time named her a goddess and worshipped her with great sacrifices. While the Evangelist John was in the city with Saint Prochoros, he raised his hands to heaven and silently besought God at length with sighs. Behold! The idol of Artemis in her temple toppled, but no one was injured. Then the rest of the temple collapsed. Saint John worked many signs and wonders in that place.

In one of the villages of Lydia, Saint John the Theologian met with the Apostle Philip and his sister, Saint Mariamne. They departed with him into the land of Phrygia. There they entered into a city, also known as Hieropolis (Pamukkale), on the borders between Phrygia and Lydia, and they preached Christ. This city, famous for its hot spring and deposits of calcium, was the home of countless idols, which were worshipped by all the people; and besides these false gods they also had a viper for which they had constructed a special temple. They brought food to this viper and offered up manifold and divers sacrifices thereto. And the foolish people also worshipped other vipers and serpents. Saint Philip and his sister first armed themselves against the viper with prayer, wherein they were aided by Saint John the Theologian, who was with them at the time. And together they slew the viper with prayer, as with a spear, putting it to death through the power of Christ. At length, the pagans crucified Saint Philip, and he received the crown of martyrdom. Christ shook Hieropolis to its foundations with a devastating quake. The profane people of Hieropolis, seized with great terror, repented of their impiety. Falling before the feet of the Apostle John, they begged mercy. He baptized them in the name of the Father and of the Son and of the Holy Spirit, and taught them the truth. The substantial ruins of the Church of Saint Philip, on the site of his martyrdom, may still be seen today in Hieropolis.

Thereafter, Saint John determined to go away. He came to a place called Herotopon, which lies nearby Hieropolis, where he brought the pagan Greeks to the knowledge of the true God. In that place, the divine Elder John prophesied that at a later time there would spring forth there a great abundance of holy water in honor of the Archangel Michael, who would perform awesome wonders and miracles.

Saint John then left that place and continued preaching the Gospel. Not many days passed before water gushed up out of the earth. Whosoever partook of the water with faith received deliverance from every sickness. In fact, not only the Christians enjoyed this divine favor, but also even unbelieving Greeks, who went and drank from the waters found healing. Hearken to the following account.

There was a certain rich Greek pagan in the city of Laodikeia. He had an only daughter who suffered with speechlessness and was dumb from her mother's womb. The father experienced great sorrow concerning this, and would gladly have given her his soul just to behold her speak. One day, he beheld a favorable vision. In his sleep he observed a certain man telling him to go to the holy waters (Agiasma) of the Archangel Michael; for he would not return embittered. Indeed, he was told that his daughter would receive healing, and that he himself would gain the salvation of his soul. Now he beheld this vision not because he was found worthy (since he was benighted utterly with the impiety of idolatry), but rather because God, Who wishes to save all men and have them come to a full knowledge of the truth, dispensed in His economy this vision, so that through the working of the miracle the Greek pagan would be converted and others, too, would be strengthened in godliness. When that Greek pagan awoke, with fear and trembling, he took along his daughter and went to the holy waters of the archangel. Having arrived, he found many people had gathered who were afflicted with various illnesses. Straightway, only by drinking the water or pouring it over their afflicted bodies, they were delivered from whatever ailment possessed them.

The Greek father, observing all these wonders, asked certain of the people what name they were invoking while drinking or pouring the water over themselves that they should find healing. They said to him, "We utter the name of the Father and of the Son and of the Holy Spirit, one in essence, and the chief commander Michael, the slave of the Trinity." As he heard this, without hesitation, he believed with all his heart. Thus, entreating the God Who is praised in the Holy Trinity and His Archangel Michael, he took up that holy water with faith and gave it to his daughter to drink. Immediately, O the wonder! not only was the girl delivered from the bond of speechlessness, but both father and daughter were loosed from the bond of disbelief. They began in uplifted voices to offer thanksgiving and praise to the true God and to magnify His servant Michael. What happened after this? The Greek nobleman and his daughter, and all those with them, were baptized and became Christians; in addition, the nobleman built a costly temple. He also erected at the site of the sanctified waters a beautiful building with vaulted roof, so that he might say with the Prophet David, "0 Lord, I have loved the beauty of Thy house [Ps. 25:7]." Hence, after showing much faith and gratitude for the benefaction he received from the archangel, he returned to his own house, glorifying God not only for the wonderworking which he beheld in his daughter, but more so for his own conversion.

After the passage of ninety years, a certain child of Hierapolis, the offshoot of good Orthodox parentage, at ten years old, left for the Church of the Archangel, so as to be directed by divine providence from above. His name was Archippos, after the apostle [Col. 4:17; Phile. 1:2]. He became the church's sexton. Possessed of much self-mastery and other virtues, he was vouchsafed divine gifts. He not only controlled those bodily desires that injure the soul, but also disciplined his body and brought it into bondage by neither partaking of bread nor ever bathing, nor did he give his flesh rest in sleep. He performed all this before arriving at man's estate. He took nourishment once a week, faring on wild herbs without salt. His sole drink was from the holy waters. His only two garments were of a coarse cloth of hair: he wore one, and covered himself with the other at night. Every year he alternated the garments, wearing one and covering himself with the other. This was always the dress of Archippos. He filled his bedding with cut stone. As for where he laid his head, he had another haircloth filled with thorny and prickly plants. This afforded him little sleep, but just enough to sustain him. He maintained this regimen even into manhood and until the day of his repose. When a soul is possessed of such fear of God and love for those future good things, what we deem a harsh conduct of life, requiring strength beyond nature, is sweetness and repose to such a person. We have as further examples the martyrs and righteous one who underwent all forms of torture, affliction, and straits, enduring all that they might gain the kingdom of the heavens. Let us now return to our account.

Archippos, now ecclesiarch, with such a mode of life, never ceased to have before his eyes the working out of his salvation, having a heart that is broken and humbled [Ps. 50:171. He ever strove that God might create in him a clean heart and that the meditation of his heart might be pleasing before the Lord, for the Lord is nigh unto them that are of a contrite heart. He entreated God, "May my eyes never behold the dainties of this world, nor may my mind be confounded with temporal vanities. Only Thou, 0 Lord, most compassionate, fill my eyes with spiritual tears; make humble my heart and make straight my steps in Thy law. For what gain have I from this clay body which, on the one hand, today is, but, on the other hand, tomorrow perishes, even as the grass withers with the coming evening? 0 Lord Almighty, grant me to be striving for the everlasting good and the salvation of the soul."

Such were the daily thoughts and meditations of Archippos, and God hearkened readily to his entreaty. Living at that time in the neighborhood of the holy waters was a multitude of unbelievers who daily witnessed the wonderworkings. Envy and malice mounted in them on account of the miracles and the virtuous manner of life of righteous Archippos. Maddened by the holy man's asceticism and struggles, they were speaking evilly of him. Then, one day, those pagans, of one accord, gathered together and, in a maniacal rage, charged against the righteous man. They intended to put him to death and utterly destroy the holy waters. While some were dragging Archippos by force, by the hairs of his head and beard, and beating him with rods and pieces of wood, others were attempting to cover up and choke the course of the holy waters. But, 0 Thine indescribable judgments, 0 Christ! A flame emitted therefrom and frightened all of them so that they left running; thus, they departed unsuccessful.

After this, they devised something worse: a plan to destroy the church to its foundation and usher in death for the righteous man. What did they contrive? Nearby the Church of the Archangel, where the holy waters were located, from the left side, there ran a river named Chryssos. The unbelievers wished to divert the river, so that the deluge might come down upon the holy waters and the church. They believed that by mixing the waters of the river with the holy water they could dissolve its therapeutic powers utterly, so that the Christians might not drink and find healing. Having considered how this might be engineered, they cut off the first current of the river that it might flow into the holy waters. But, "Who shall tell of the mighty acts of the Lord? Who shall make all His praises to be heard [Ps. 105:2]?" The river, as though it were animate, fearing the grace of the archangel, straightway turned far over toward the right part of the Church; and there the course of the river remains to this day, thus certifying the miracle. When those most profane ones beheld their unjust enterprise taking the opposite course from that intended, the words of the Prophet David applied: "The Lord scattereth the plans of the heathens, He setteth aside the devices of the peoples [Ps. 32: 10]. " The unrelenting pagans, nonetheless, conspired a second time; indeed, something more terrible than before, which we shall explain to you from the beginning.

Two great rivers gush forth from out of the east: one is called the Lykokastros River, and the other is called the Kouphos. They run separately in the direction of the church and then encircle it from afar, as an island. Then they converge and travel a long distance, as one river, until they separate in Lycia and pour out into the sea against the island of Rhodes. The devil, envious of all good, plotted to let loose the waters of these two rivers. He sowed in the minds of his minions that the rivers could be made to flood the church and the holy waters of the archangel, so that not even a trace might remain. This seemed very plausible to the pagans, because the land where the church stood sloped downward. Thus, by employing the downward tendency of water, they could fulfil their aim. Now, at a distance from the church, there was a massive and high rock. The impious hewed the stone and dug down deep in one place, so that the waters would divert and collect with great force. Then, after they dug huge irrigation ditches and fortified collecting basins, they closed off the area. They dammed the waters that collected by the rock, until they were ready to break the seals of the gates. With malignant glee they anxiously awaited for the water level to rise that they might discharge its mighty power against the church, the sanctified healing waters, and Archippos.

Night and day, men, women, and children labored to accomplish their murderous desire. The slave of God, Archippos, beheld the madness of the impious. Mindful of how great the peril was that awaited him, he fell prostrate on the bare earth, entreating God and the Archangel Michael that the counsel of the ungodly might prove vain and unworkable against the strength and power of God. Thus, Archippos supplicated night and day.

After the passage of ten days, the waters collected in abundance. It was about midnight when the godless broke the gates of the blocked-up waters. They chose that late hour to loose the turbulent waters, so as to surprise Archippos and plunge him into despair when both he and that holy place would be swept away and submerged in the destruction. The impious stood to the left of the church awaiting the outcome. Archippos heard theclamor of the people and the roaring of the approaching waters. With greater fervency, he gave himself over to prayer, reciting the words of the Prophet David, "The rivers have lifted up, 0 Lord, the rivers have lifted up their voices. The rivers will lift up their waves, at the voices of many waters. Wonderful are the surgings of the sea, wonderful on high is the Lord. Holiness becometh Thy house, 0 Lord, unto length of days [Ps. 92:4-7]."

Thus did the saint pray, and a divine vision was made manifest. He heard a voice descending from out of the heavens and calling him by name, "Archippos." He was unable to gaze long at the vision of the archangel, and fell on his face to the ground. Then the one speaking said, "Rise and stand on thy feet and come here outside in order to behold the invincible might of God." Regaining courage then from the voice, he exited and beheld a fiery column which went from earth to heaven. He heard a voice from thence telling him to stand to the left side and not to fear. Then the archangel raised his right hand and made the sign of the Cross upon the rock, the one above the church, saying, "Up to this point is thy flux." Then, with what appeared as a javelin in his hand, he struck the place mightily and sundered the rock from the top to the bottom. 0 Thy power, Christ God! We cry with the Prophet David, "The waters saw Thee, 0 God, the waters saw Thee and were afraid; the abysses were troubled. Great was the resounding sound of the waters" [Ps. 76:15, 16]. The waters then halted and stood still as a wall. The archangel, again, made the sign of the Cross, and said, "Funnel the waters here." A great earthquake occurred and instilled fear. The waters of the rivers forthwith poured down into that deep ravine. Thus, the archangel subdued the raging flow and the thundering of the river. This phenomenon may be seen to this day. The rivers pour into the funnel in the rock which lies above the church, toward the bema (pulpit). Thus this place, formerly called Colossae, from then was named "Chonai", a Greek word signifying the funneling of the rivers in that place.

Archippos, through the assistance of the Archangel Michael, was delivered from a bitter death. With a loud and clear voice he praised and glorified God, and also greatly magnified His minister, the Archangel Michael. Archippos continued living a God-pleasing life in that sacred precinct for seventy years. He was then laid to rest from the labor of his virtues and hastened to his beloved Christ rejoicing, even as the good cultivator sows with godly tears that he might reap the fruits of his toils in the joy of everlasting life.

To the glory of the Trinity and the chief commander, Michael, a boundless number of wonders took place daily at the place of the holy waters; which wonders, if we were to describe in detail, should make us appear like him who wishes to count the stars or the sands of the sea. 0 supreme commander of the armies of heaven, we, the unworthy ones, entreat thee, that by thy prayers thou dost ever surround us with the protection of the wings of thine immaterial glory!

Note: There is an encomium in Greek, "In Colossae of Phrygia, there took place a wonderous event by the all-glorius chief commander Michael...," which is extant in the Athonite monasteries of Great Lavra and Iveron. Having been translated into simpler Greek, it is contained in New Treasure, by Hierodeacon George Sougdoures which was taken and used in the Greek account found in the The Great Synaxaristes.

(Above is taken from The Great Synaxaristes of the Orthodox Church - Sept, pp 219-226, Trans. from Greek by Holy Apostles Convent, Buena Vista, Co.)

About the Shrine of the Archangel Michael

The shrine was a domed building lavishly decorated with marble and gold mosaics. It was renowned throughout the late medieval world and attracted pilgrims from all over Europe and the Middle East. Unfortunately, sharing the fate of all of the churches of Asia Minor, it was looted and destroyed by Islamic armies in the 12th century. Today thousands of glass tesserai are scattered across the field that marks the site of the church.

In the 12th century there was a popular revivial of veneration of the Archangel Michael that reached the Imperial Court. The Emperor Issac Comnenos poured enormous sums of gold into embellishing a shrine of the Archangel Michael which stood north of Constantinople on the Bosphorus. Rare marble and bronze fittings were taken from other buildings for the church. New splendid jewelled and enamelled icons were commissioned by Issac from Byzantine goldsmiths. Rare ancient images were moved to the church by Imperial decree. All this was lost just a few years later in the sack of the Constantinople by the Fourth Crusade. Perhaps two of Issac's icons of the Archangel survive today in the Treasury of St. Mark's in Venice - loot from the Imperial City.

For more information on this shrine and other churches of Chonai, see here.

Apolytikion in the Fourth Tone
O Commanders of the Heavenly Host, we the unworthy beseech you, that through your entreaties you will fortify us, guarding us in the shelter of the wings of your ethereal glory, even as we fervently bow before you crying: "Deliver us from all danger, as Commanders of the Powers on high! "

Kontakion in the Second Tone
O Michael, who standest altogether radiant before the Trinity together with all the heavenly Hosts, and with them dost cry aloud the song inspired of God: As thou dost pass throughout the earth by God's command and art made wondrous with exceedingly great marvels, cease not to intercede for us all.

HYMN OF PRAISE
The Holy Archangel Michael

Archangel of God
Michael the Commander,
The sword-bearing servant
Of the Lord Most-high.

He stands before the Lord
With the heavenly hosts,
With the mighty angels
And the holy souls.

The greatest commander
Of the Greatest King,
Wherever he goes, he conquers
And works miracles.

He is the one whom Satan
Fears like flame,
For the commander of God
Stands for truth.

He stands for truth,
And upholds justice;
Fast as sight
He can be anywhere swiftly.

The commander of light,
He drives the impure away,
And with his wings
Protects the faithful

- St. Nikolai Velimirovich (Prologue)

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So-Called "Expert" Congressman Can't Take the Heat

Congressman Pete Stark is an MIT and Berkeley graduate as well as a former banker. He regards himself as an expert on economics and is one of the main guiding forces behind ObamaCare. This interview demonstrates the perverse effect on one’s thinking of residing too long in a fevered swamp, in this case, Washington DC. His unbridled contempt for Jan Helfeld reminds me of an "experts" contempt for lay people when they ask simple probing questions about their theories (and this applies to all fields including theology, history and science). Being the first openly atheist member of congress is kind of revealing in his method of communication. So much for the 2008 Humanist of the Year.

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Advice From Metropolitan of Rhodes Shows How Ecumenism Can Go Too Far

[My title refers to the highlighted part in the article below. I believe the advice goes too far and is misleading, especially on an island that is predominantly Orthodox. More can be read about the Latin Churches on Rhodes here. - J.S.]

Franciscan Helps Catholics Find Niche on Orthodox Rhodes

By Jonathan Luxmoore
Catholic News Service
Sunday, September 06, 2009

RHODES, Greece (CNS)—On a side street of this bustling island town, a gaunt priest in a brown robe quietly inspects the renovation work being done on his church.

Beyond the outer wall, boutiques and taverns run uphill to an ancient Crusader fortress. In the distance, beyond the harbor, the blue Aegean Sea shimmers in the sunlight.

When Father John Luke, an English Franciscan, was sent to Rhodes in 2004 as Catholic vicar general of the archdiocese, religious practices were in decline at the Church of Our Lady of Victory, known locally as Santa Maria.

Since then, he has boosted the number of parishioners to around 4,000 and helped revive Catholic devotions on a dozen neighboring islands. While minority churches in this predominantly Orthodox country frequently complain of discrimination, Father Luke insists he enjoys excellent ties with the local government and Orthodox metropolitan.

"Having spent 20 years at a monastery in Jerusalem, it was a big challenge for me," the Sheffield-born priest said in a Catholic News Service interview.

"Although Greeks are easygoing, islands like this are still deeply Christian, with icons and crucifixes everywhere," he said. "What's most important is to find a place for small communities like ours by showing we're a normal, creative part of everyday life."

The church's image on Rhodes was badly damaged under a 1912-48 Italian protectorate, when Catholic culture was officially encouraged at the expense of Orthodox traditions. Recently, however, ecumenical links have relaxed and improved. For instance, in 2007, when Greece's Catholic bishops met on the island with the Vatican's nuncio, the bishops were invited to dinner by Metropolitan Kyrillos of Rhodes, exarch of the Cyclades.

Several factors have made Rhodes something of an ecumenical oasis, said Father Luke.

He said the Orthodox Church in Rhodes falls under the jurisdiction of the Ecumenical Patriarchate of Constantinople, based in Istanbul, Turkey, rather than the Greek Holy Synod in Athens. Since Ecumenical Patriarch Bartholomew is more open to relations with Catholics than Orthodox leaders in mainland Greece, this has given Metropolitan Kyrillos greater leeway with other churches.

With no resident Catholic bishop, hierarchical rivalries are also absent. The Franciscans remained on the island when Rhodes was captured by the Turks from the Knights of St John in 1522, and Father Luke thinks the Franciscans are appreciated as a historical part of the island's Christian life.

The priest said he keeps Metropolitan Kyrillos notified of Catholic activities and always acknowledges the Orthodox pre-eminence on the island.

"Our ecumenical efforts go through the right channels, and no one accuses us of poaching Orthodox church members," the Franciscan said.

"The metropolitan says he has no problem with Orthodox Christians attending Catholic liturgies here, provided they receive holy Communion at Orthodox churches — and with one on every street corner, no one could argue with that," the priest said.

"The local media are positive toward us, and the mayor and municipality have done a lot to help," said the 51-year-old Franciscan. "While some Orthodox clergy are less than enthusiastic about ecumenical unity, I think we've opened a new chapter with them and are moving forward together."

At his parish on Kathopouli Street, Father Luke is full of plans.

He has restored his parish library, some of it dating from the 15th century, and hopes to find artists and decorators to continue renovation work on the rest of the church.

Although readings are done in various languages at Santa Maria, the language of the Mass is Greek and the church flies a Greek flag. It also offers Greek-language lessons and runs an extensive charity network.

With a Greek organist, German treasurer, Italian archivist, Philippine catechist and Polish assistant priest, Father Luke is proud of Santa Maria's multiethnic character and hopes to go on playing a useful, respected role in local church life.

"It's important for us, as foreigners, to be open about who we are, show our love for Greece and give a positive impression," he told CNS. "If Catholics don't like this, they can always go elsewhere."

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Muslim Terrorists Use Remains of Byzantine Churches to Build Training Camps

Hamas Training Camps in the Judean Desert

by Hana Levi Julian
September 6, 2009
Israel National News

A complex network of caves embedded in the hills of the Judean Desert have become the latest venue for individualized Hamas terrorist training programs.

Evidence that Hamas terrorists have been training operatives right under the noses of the Palestinian Authority was found by IDF soldiers in a complex network of tunnels and caves during a raid earlier this summer. Etzion Brigade Col. Eran Makov led the raid, which was carried out after military officials received a tip from the Israel Security Agency (Shin Bet).

Empty bullet casings and cartridges were found in some of the caves, as well as other bits of evidence of military activity, according to a senior military official quoted in a report published Sunday by The Jerusalem Post.

This is not the first time that terrorist tunnels have been found in Judea and Samaria.


Eleven months ago, IDF soldiers uncovered a 150-meter-long tunnel packed with explosives under the southern Judean city of Hevron. The tunnel had not been completed, and was angled towards Route 35, near Tarkumiya, according to the report.

An entire network of tunnels used by terrorists to launch attacks against IDF soldiers was also discovered in 2007 in the Casbah, the inner part of the open air market in the Samarian city of Shechem.

Both the IDF and the PA have been working to crack down on the Hamas terrorist infrastructure in Judea and Samaria. As a result, it is believed that only a few terrorists were trained together in the Judean Desert at any given time.

Much of Judea is honeycombed with caves, many of which provided shelter for Arabs who lived in the region even as recently as a generation ago.

Just below the southern Hevron Hills, in fact, allegedly lie the ruins of most of the village of Iscariot, known in Hebrew as the "Kraiyot" -- an area marked by an entire complex of caves.

Many of the entrances have even been decorated by local Bedouin whose families lived in the caves, with stones taken from the remains of Byzantine churches, the descendant of one Bedouin tribe told Israel National News.

The same caves served in earlier centuries as living quarters for the ancient Jews during the Roman occupation and the Byzantine era.


"It is like the Tora Bora of the West Bank," said a senior Central Command officer. The appellation is a reference to the network of caves allegedly used by Al Qaeda terrorists and Taliban fighters in eastern Afghanistan.

Tour guide Younis Abu Hamad explains how the ancient residents of Judea "decorated" the homes they built from caves hidden in the desert hills.


See also:
IDF uncovers Hamas 'Tora Bora' cave system

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Turkish Film Takes Serious Look at Anti-Greek Riots in Istanbul on Sept. 6-7, 1955

Turkish Film Guz Sancisi Sheds Light on 1955 Istanbul Pogrom

John Couretas
April 3, 2009
AOI

For the first time, a Turkish film has taken a serious look at the anti-Greek riots in Istanbul on Sept. 6-7, 1955, a horrific mob attack that triggered the rapid decline of the Greek Christian community — at the time numbering some 120,000 to 135,000 people. Widespread destruction was wreaked on homes, businesses and Greek Orthodox Church property. Businesses and homes owned by Armenians and Jews were also targeted.

An article in Today’s Zaman, a Turkish paper, describes the film Güz Sancısı, or The Pain of Autumn, as a love story of Behçet and Elena, a Turkish man and a Greek woman, set against the tension that culminated in the real-life destruction of 5,300 businesses and houses owned by Greeks, Armenians and Jews. The paper, citing distributor Özen Film, said that more than 500,000 people have seen the film since its release in March. Visit the official site here.

The producers of The Pain of Autumn say the film about the 1955 pogrom "is a result of an easing of curbs on freedom of expression accompanying Turkey’s drive to meet European Union membership standards. 'This film couldn’t have been made 10 years ago,' said Etyen Mahçupyan, who wrote the screenplay and is editor of the Armenian community newspaper Agos. 'Though the laws on the books still limit free speech, the reality is there’s less and less that can’t be criticized.'”

Today’s Zaman article quotes a historian who asserts that the Turkish “Deep State” was behind the attacks:

"On the night in question, thousands of protesters converged on central İstanbul, incited by news reports that Greeks in Thessaloniki had bombed the childhood home of Mustafa Kemal Atatürk, the founder of modern Turkey. It emerged later that the reports were false. Tension between Turkey and its historical rival Greece was high at the time over Cyprus. Police and soldiers stood by when the protest turned violent. Cemeteries were desecrated, churches were looted and about a dozen people died, said Dilek Güven, a historian and author of a 2005 book on the subject, The September 6-7 Events. Hundreds of women were raped, she said. Damage was estimated at $50 million, or about $400 million in today’s terms. Most of the attacks were against Greek-owned targets, but almost a third were aimed at property owned by Armenians and Jews. More than 5,000 people were arrested and most were later acquitted. Prime Minister Adnan Menderes and two members of his government, deposed in a 1960 military coup, were found guilty the following year of violating the constitution and executed. During the trial, one of the principal charges the judges heard was that the Menderes government was behind the 1955 events. Research by Güven and others has shown the conspiracy ran deeper, involving the military and the intelligence service, and was aimed at pressuring minorities to abandon their property and leave the country."

Today’s Zaman interviewed the Rev. Dositheos Anagnostopulous, a spokesman for the Greek Orthodox Church, who estimated that 60 percent of Greeks still living in Istanbul are over the age of 55. “September 6-7 was our Kristallnacht,” Anagnostopulous said, referring to the Nazi pogrom of 1938. “The chances of something like this happening again are slim, because Turkish youth today are more critical in their thinking. But to be sure, they need to learn that this catastrophe occurred, that’s why the film is important.”

In a 2005 article in the newspaper Hurriyet, one Turkish witness, then a 14-year-old school boy, remembered the riots as “a disgusting, belittling and tragic affair.” He struggled to come to terms with what happened as he grew into adulthood, still seared by the memories:

"As I was seeking answers to these questions, the Greek families in our neighborhood started to move to other places or go to Greece. After 1963 none of them were left. They left Istanbul. They took with them an important culture, a color and a different lifestyle. They left us alone in Istanbul to live our colorless lives. Later on we were full of regret, but by then it was too late."

Go here to read an excerpt from Speros Vryonis, Jr.’s The Mechanism of Catastrophe: The Turkish Pogrom of September 6-7, 1955, and the Destruction of the Greek Community of Istanbul. Vryonis dedicated his book to photographer Demetrios Kaloumenos who, at great risk to his life, recorded the scenes of destruction following the anti-Greek riots, including the destruction and desecration of Orthodox churches, monasteries, cemeteries and businesses.

Watch the trailer for The Pain of Autumn:


You can watch the whole movie on Youtube with English captions beginning here.

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Discovering the Greek Side of İstanbul

Maiden Tower

September 3, 2009
Istanbul, Turkey
Today's Zaman

That İstanbul is a real treasure chest for history, art and architecture freaks is no secret. Its colorful mosaic of historical city structures -- mosques, churches, synagogues, palaces, castles and towers -- reflects the many, many social and cultural influences of a number of foreign communities that have left their indelible footprints across the city throughout its long history.

The oldest settlement on the land that is now İstanbul was, however, Greek.

Already, in 685 B.C., settlers from the ancient Greek town of Megara chose to colonize the town of Chalcedon, in today's Kadıköy district, thus aiming to secure the Bosporus as a channel of trade between the Greek polities and the Black Sea region. Some years later, in 667 B.C., famous Greek King Byzas went on colonizing the European side of the Bosporus further, thus founding the city of Byzantion.

Two prominent examples of ancient Greek architecture are the Serpentine Column and Leander's Tower.

Being approximately 2,500 years old, the Serpentine Column is said to be İstanbul's oldest remaining Greek monument. Erected to honor the triumph of the Greeks over the Persians at Plataea, it originally stood at Delphi (both ancient cities on Greek ground) and was moved to İstanbul in 324 AD by Constantine the Great to mark the declaration of the new capital city of the then-founded Roman Empire under the name of Constantinople. The originally eight-meter-high piece was made up of three intertwined serpents which supported a golden bowl. The bowl is believed to have been lost or stolen when the city was sacked during the Fourth Crusade. Some say the heads were hit and cut off by a drunken nobleman in the 17th century but one of them can still be seen in the İstanbul Archaeology Museum. The rest of the column can be found today at the Hippodrome in the Sultanahmet quarter.

Surrounded by no fewer stories is Leander's Tower, often referred to as Maiden's Tower and located offshore in the Bosporus in the Üsküdar district. It was actually built in 408 B.C. by an Athenian general to control Persian ships sailing along the Bosporus. Another more well-known story is that of a sultan who erected the tower to protect his daughter from a snake bite, predicted by an oracle. But, as the story goes, there was no way to escape destiny: On the day of her 18th birthday, the sultan brought his daughter a basket of fruit as a gift and hiding within it, of course, was the predicted snake. The tower, which also contains a small, romantic restaurant, can be visited today by taking one of the small boats that sail from the nearby shore.

However, with the fall of Rome in 476, all that remained of the Roman Empire was its eastern part, which then came to be known as the Byzantine Empire. Distinctly Greek in culture and the center of Greek Orthodox Christianity, its capital, Constantinople, was adorned with many magnificent churches, including probably the most well known, Ayasofya (Hagia Sophia), once the world's largest Christian cathedral.

Other important churches that were built later on under Byzantine rule include the Pammakaristos Church, which is now Fethiye Mosque in the Çarşamba neighborhood of today's Fatih district, and the Church of St. Savior in Chora, situated in the western Edirnekapı district of İstanbul and especially famous for its beautiful mosaics and paintings.

After the capture of the capital of the Byzantine Empire by the Ottoman Empire, under the command of Sultan Mehmed II (Mehmet the Conqueror) in 1453, naturally many city structures were destroyed. Mehmed's main concern with İstanbul had to do with rebuilding the city's defenses and re-population, and he soon devoted much energy to bringing prosperity to İstanbul. In 1459, he sent out orders that any Greeks -- as well as Slavs, Jews and Armenians -- who had left İstanbul as slaves or refugees and whose diverse skills were needed now to transform the city into a flourishing capital of the empire were allowed to return to the city.

Every third inhabitant in İstanbul was Greek

According to a census of 1477, there were 9,486 houses occupied by Muslims, 3,743 by Greeks, 1,647 by Jews, 267 by Christians from Crimea and 31 by Gypsies. Nearly every third inhabitant of the city was Greek at that time, so the Greek population played a significant role in the social, political and economic life of the city and the multiethnic, multi-religious Ottoman Empire in general. The leader of the Greek community within the empire officially became the Ecumenical Patriarch of the Greek Orthodox Church, which was moved to the Church of St. George in İstanbul's Fanar district in 1586. The patriarchate complex includes the authorization offices, the patriarchate library, the financial offices and the public enterprises of the patriarchate and the Cathedral Church of St. George. The church is definitely worth visiting. It is especially famous for its priceless artifacts and relics, which include the patriarchal throne, believed to date from the fifth century; three rare mosaic icons; a fragment of the Pillar of the Flagellation to which Jesus was tied and whipped; and the coffins of three saints.

Further on, the Greek High School for boys on the top of Fanar hill became an important educational institution to educate young Greeks for Ottoman bureaucracy and Orthodox clergy as well. The Yoakimyon High School for girls and Marasli Greek Elementary School next to the patriarchate are other schools that can still be found in the district.

As you see, the list of Greek footprints in İstanbul seems endless. To start tracing them back, just take a small tour of Fanar -- you will come across an incredible number of smaller, more or less well-preserved churches, and you can still find a few of the typical, small Greek single-family houses, recognizable by their finely decorated facades.

Just take a look -- it's well worth it!

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Russian Seminary Students Required to Reveal All Information on Social Networking Sites

At the entrance exams of St. Petersburg Theological Seminary, applicants were forced to open their data in their social networks to the selection committee.

All personal data was reviewed by members of the selection committee. Information was gathered on which "groups" the prospective student participated, whether there are [undesirable] "friends", etc. Personal correspondence and comments to groups were opened as well.

It is possible that the actions of the students of theological schools in the social networks [are] already being monitored by the Inspectorate and relevant authorities.

Information:

St. Petersburg Theological Academy and Seminary is known for its free-thinking among students. Not long ago a group of seminary school students tried to prevent the ordination of one of their classmates. They sang "Anaxios" (Unworthy) instead of «Axios» (Worthy). By canonical rules [the ordaining] bishop had to halt the rite. But he did not!

All who participated in the "conspiracy" were expelled from the seminary.

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Bulgaria Recreates Orpheus’s Lyre

BalkanTravellers.com
28 August 2009

The lyre of Orpheus, the string instrument which the Thracian and ancient Greek mythological musician played with mastery, was recreated and will be displayed in the Bulgarian city of Plovdiv as part of a project of the Municipal Institute Ancient Plovdiv, its representatives recently announced.

The instrument, which is 40 centimetres long, was made from cycamore tree and a turtle’s hollow. According to national media, although the original idea was to make the instrument from materials that were as close as possible to the authentic ones, it turned out that no animal species existed from which to get 45-centimetre-long horns.

The lyre was recreated as part of a 150,000-euro project between Bulgaria, Spain and Italy.

The model of the instrument will be officially presented on September 12 in Plovdiv’s Ancient Theatre. According to national media, a film which tells the story of the ancient lyre’s recreation is also in the works.

The legendary figure of Orpheus was venerated by the Thracians and ancient Greeks as the most gifted poet and musician and the perfector of the lyre invented by Hermes. According to legend, with his music and singing, Orpheus could charm birds, fish and wild beasts, coax the trees and rocks into dance, and even divert the course of rivers.

Perhaps the best-known myth about Orpheus is his descent into the Underworld and with his music softened the hearts of Hades and Persephone, who agreed to allow his dead wife Eurydice to return with him to earth on one condition: he should walk in front of her and not look back until they both had reached the upper world. But his anxiety made him look back as soon as he reached the upper world and she vanished forever. Orpheus nevertheless remains one of the handful of Greek heroes to visit the Underworld and return.

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NIV Bible Changes on the Way

Best-Selling Bible Gets a Remake

ERIC GORSKI, AP

(Sept. 2, 2009) - The top-selling Bible in North America will undergo its first revision in 25 years, modernizing the language in some sections and promising to reopen a contentious debate about changing gender terms in the sacred text. The New International Version, the Bible of choice for conservative evangelicals, will be revised to reflect changes in English usage and advances in Biblical scholarship, it was announced Tuesday. The revision is scheduled to be completed late next year and published in 2011.

"We want to reach English speakers across the globe with a Bible that is accurate, accessible and that speaks to its readers in a language they can understand," said Keith Danby, global president and CEO of Biblica, a Colorado Springs, Colo.-based Christian ministry that holds the NIV copyright.

But past attempts to remake the NIV for contemporary audiences in different editions have been plagued by controversies about gender language that have pitted theological conservatives against each other.

The changes did not make all men "people" or remove male references to God, but instead involved dropping gender-specific terms when translators judged that the original text didn't intend it. So in some verses, references to "sons of God" became "children of God," for example.

Supporters say gender-inclusive changes are more accurate and make the Bible more accessible, but critics contend they twist meaning or smack of political correctness.
Acknowledging past missteps, the NIV's overseers are promising that this time, the revision process will be more transparent and that they will actively promote what they describe as a long-held practice of inviting input from scholars and readers.

The NIV was first published in 1978 and more than 300 million NIV Bibles are in print worldwide; its publishers and distributors say the translation accounts for 30 percent of Bibles sold in North America.

The Committee on Bible Translation, an independent group of conservative scholars and translators formed in 1965 to create and revise the NIV, will oversee the new revision.

An effort earlier this decade to create a separate version of the NIV that used more gender-inclusive language in an attempt to reach a younger audience fell flat with groups that felt it crossed the line.

That edition, Today's New International Version, will cease publication once the new-look NIV is released, said Moe Girkins, president of Grand Rapids, Mich.-based Zondervan, its North American publisher.

"Whatever its strengths, the TNIV has become an emblem of division in the evangelical Christian world," Girkins said.

It was the TNIV that ushered in changes from "sons of God" to "children of God," or "brothers" to "brothers and sisters." In Genesis I, God created "human beings" in his own image instead of "man."

Many prominent pastors and scholars endorsed the changes. But critics said masculine terms in the original should not be tampered with. Some warned that changing singular gender references to plural ones alters what the Bible says about God's relationships with individuals.

The Southern Baptist Convention passed a resolution saying the edition "has gone beyond acceptable translation standards."

"We fell short of the trust that has been placed in us," said Danby, of Biblica. "We failed to make a clear case for the revisions."

Danby said that freezing the NIV in its 1984 state was also a mistake, however. He emphasized that in the revision, about 90 percent of the NIV will be unchanged.
Douglas Moo, a professor at Wheaton College and chairman of the Committee on Bible Translation, said the group is committed to "a complete review of every gender related change."

"I am not sure how it's going to come out," Moo said. "We have a genuine, authentic review process ... Everything is on the table."

One of the most vocal critics of gender-inclusive translations, Randy Stinson of the Louisville, Ky.-based Council on Biblical Manhood and Womanhood, said the group supports updating the NIV. He credited organizers for their openness.

"We're still probably going to differ on the way they handle some of the gender language," Stinson said. "But we're open and anxious to see what they come up with and we're really going to be reserving judgment."

Most changes will have nothing to do with gender inclusivity, Moo said. And the TNIV provides a glimpse of likely changes: In the '84 NIV, Mary is "with child," but in the TNIV she is "pregnant." In the NIV version of Psalm 146:9, "The Lord watches over the alien." The TNIV used "foreigner" instead of "alien."

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XVII International Ecumenical Conference on Orthodox Spirituality

XVII International Ecumenical Conference
on Orthodox Spirituality

THE SPIRITUAL STRUGGLE IN THE ORTHODOX TRADITION

Bose Monastery, Wednesday 9 – Saturday 12 September 2009

In collaboration with the Orthodox Churches

Bose, 2 September 2009

The 17th annual International Ecumenical Conference on Orthodox Spirituality will be held at the Bose Monastery on 9–12 September 2009. Organized in collaboration with the Orthodox Churches, the conference is an important occasion of discussion on fundamental themes of the spiritual life, those where the traditions of Christian East and Christian West intersect the deepest expectation of contemporary man.

This year’s theme, The spiritual struggle in the Orthodox tradition, touches the very center of a problem that is extremely relevant today: what prevents the human heart to love in freedom? How can the phantasms that inhabit it and condition the will be overcome? This is the art of the struggle against “evil thoughts”, as tradition defines those negative images, impulses, inclinations that disturb the “mind” by distracting it from the memory of God and pushing it into sin. To reread today the wisdom of the fathers means also to ask oneself a question still more radical, always present at the bottom of the transformation of modernity: What at its root is sin? What truly renders free or slave man’s conscience?

These questions will from the basis of the dialogue among theologians, scholars, and representatives, at the highest level, of the Orthodox Churches, the Catholic Church, and the Churches of the Reform.

The sessions will begin with an inaugural discourse by the prior of Bose, Enzo Bianchi, and a lecture by metropolitan Filaret of Minsk, patriarchal exarch of Belarus and president of the theological commission of the Patriarchate of Moscow, who will treat of the Biblical and theological foundations of the spiritual struggle. The final day will bring out its ecumenical importance and significance of modern man, in the talks of metropolitans Georges of Mount Lebanon of the Patriarchate of Antioch and Kallistos of Dioklea, delegate of the patriarch of Constantinople Bartholomeos I.

The four days of the conference, thus, hope to rediscover and render eloquent the practice of the spiritual struggle as it is interpreted in the tradition of the fathers and is lived today in the Orthodox Churches. It will thus be an occasion for examining the subject more closely and exchanging views in a fraternal spirit.

On the ecumenical plane especially significant is the presence of official delegations of the Churches of East and West.

As regard the Catholic Church, it is expected that cardinal Roger Etchegaray, vice-dean of the Sacred College, will be present; also archbishop Antonio Mennini, apostolic nuncio to the Russian Federation; mgr. Brian Farrell, secretary of the Pontifical Council for the promotion of Christian unity; fr. Milan Žust, S.J., of same Vatican department. Several bishops of the Bishops’ conference of Piedmont, among them its secretary, Arrigo Miglio, bishop of Ivrea, and Gabriele Mana, bishop of Biella and local ordinary, will speak during the sessions.

The Patriarchate of Moscow will be represented by bishop Amvrosij of Gatčina, rector of the Theological Academy of St Petersburg, who will head the official delegation, fr. Dimitrij Ageev and Aleksej Dikarev of the Department of external relations. Archbishop Zosima of Elista and Kalmykija and fr. Pavel Velikanov, representative of the rector of the Theological Academy of Moscow, will participate in the proceedings of the conference.

Among others who will take part there will be: bishop Evlogij of Sumy, archimandrite Kirill (Hovorun), and professor V. Bagrana (Ukrainian Orthodox Church); bishops Porfirije of Jegar (Serbian Orthodox Church) and Mark of Neamț (Romanian Orthodox Church), metropolitan Grigorij of Tărnovo and bishop Kiprian of Traianopol (Bulgarian Orthodox Church), archimandrite Iakovos (Bizaourtis), igumen of the Petraki monastery (Church of Greece), fr. Adam Makaryan (Armenian Apostolic Church), representing the Catholikos of All Armenians, Karekin II, fr. Zaccheus Ohanian (Armenian patriarchate of Constantinople), canon Jonathan Goodall (Church of England), representing the archbishop of Canterbury, Rowan Williams, Michael Nseir, delegate of the World Council of Churches in Geneva.

Among the numerous participants from twenty-one countries, we may note especially fr. Michel Van Parys, fr. Hervé Legrand, and Antonio Rigo of the Scientific Committee, fr. André Louf, fr. Vassilije Grolimund, fr. John Chryssavgis, fr. Andrew Louth; fr. Georgij Kočetkov, Anatolij Krasikov, and Alexej Bodrov from Moscow; Petros Vassiliadis, dean of the theology faculty of the University of Thessalonica; Spyridon Kontoyannis of the University of Athens, Nikitas Aliprandis of the University of Komotini, Gelian Proxorov of the Academy of Sciences in St Petersburg, Kostantin Sigov of Kiev, Vassilis Saroglu of Louvain-le-Neuve, Hugh Wybew of Oxford.

As the presence of numerous monks and nuns of Orthodox monasteries (Greece, Russia, Bulgaria, Romania, Mount Sinai, Georgia, Armenia), as well as from Catholic and Reformed (Belgium, France, Italy, Switzerland, Hungary) testifies, and as the scientific project of the conference intended, the Ecumenical Conferences on Orthodox spirituality wish to offer a space of brotherly encounter among the various Christian Churches, a space of communion and sharing of their multiform spiritual traditions.

All the items about the
XVII International Ecumenical Conference

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Augustine in Eastern and Western Tradition

Vatican City, 4 September 2009 (VIS) - Made public yesterday afternoon was a Message from Benedict XVI to Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity, and participants in an inter-Christian symposium on St. Augustine being held in Rome from 3 to 5 September.

The symposium has been promoted by the Franciscan Institute of Spirituality at Rome's Antonianum Pontifical Athenaeum, and by the Orthodox Theological Faculty of the University of Aristotle in Salonika, Greece.

In his Message the Pope notes how the theme chosen for the meeting - "St. Augustine in Western and Eastern Tradition" which is being examined in co- operation with the Augustinianum Patristic Institute in Rome - is of "great interest" and may "promote more profound study of Christian theology and spirituality in East and West".

"The saint of Hippo, a great Father of the Latin Church, is of fundamental importance for the theology and for the very culture of the West", writes the Holy Father, noting how "the reception of his ideas in Orthodox theology has proved to be somewhat problematic. Hence, it is indispensable to understand - with historical objectivity and fraternal cordiality - the doctrinal and spiritual wealth that form the heritage of the Christian East and West, not only to evaluate them better, but also to promote greater mutual appreciation among all Christians".

Benedict XVI concludes his Message by expressing the hope that the symposium may prove fruitful in "discovering common doctrinal and spiritual ground which may help to build the City of God where His children can live in peace and fraternal charity".

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"Signature in the Cell" on C-SPAN's BookTV This Weekend

C-SPAN's BookTV will feature Stephen Meyer's presentation this weekend.

In the program Stephen Meyer argues that our DNA provides evidence of an intelligent designer and helps explain how life began. He spoke at the Seattle Art Museum during an event hosted by the Discovery Institute.

Future Airings
* Saturday, September 5th at 7pm (ET)
* Sunday, September 6th at 7am (ET)
* Monday, September 7th at 12pm (ET)
* Tuesday, September 8th at 12am (ET)

Read a review of the book from American Spectator, here.

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Bulgarian Archaeologists Find Relics of Medieval Saint at Perperikon

September 03, 2009
ANI

A team of Bulgarian archaeologist led by Professor Nikolay Ovcharov has discovered relics of a medieval saint at the fortress of Perperikon in the Rhodoppe Mountains.

According to the Sofia News Agency, the remains of human bones were found inside one of two bronze crosses as the archaeologists were excavating two churches.

One of the crosses is larger and has an life-like image of the crucified Jesus Christ on its front, and an image of Virgin Mary praying on its back. It is dated back to 10-11th century.

The second cross is smaller, with geometrical motives, dated to 5th-7th century AD, and it is inside it that the archaeologists found the remains of human bones.

"These are broken and decayed bones, most definitely of a saint. We will never learn which saint they belonged to, there are no inscriptions or signs whatsoever," Professor Ovcharov said.

He underscored the fact that Perperikon, the ancient Thracian city, had later become one of the most important centers of Christianity in the entire region. One of the two churches discovered at Perperikon is the oldest in the region, dated back to 4th and 5th centuries, the rules of Emperor Arcadius (395-408 AD) in the Eastern Roman Empire, and Emperor Honorius (395-423 AD) in the Western Roman Empire, after the division of the Roman Empire in 395 AD.

This coincides with the mission of Bishop Niketa of Remesiana (lived 335-414 AD) who started to convert the population in the Rhodoppes to Christianity in 393-398 AD.

Ovcharov's hypothesis is that the church at Perperikon was the first church of Bishop Niketa in that region.

Ovcharov's team has discovered numerous coins of both above-mentioned emperors, which are a proof about the dynamic development of Perperikon at the time, and believes that it was the seat of a bishop from the 4th to the 14th century, right up to the Ottoman conquest.

The archaeologists have discovered a number of bronze, gold, and silver crosses, as well as a number of seals. The latest seal they found bears the name of Byzantine dignitary Museliy Bakoriani (or Muselius Pakourianos).

The name Bakoriani is connected with the founders of the Bachkovo Monastery, which is located nearby, and is still operating today, and attracting thousands of visitors. The monastery was formally founded in 1083 AD by the brothers Gregory and Abasius Bakoriani. The archaeologists are seeking to discover information about the actual connections between the Bachkovo Monastery and the city of Perperikon in the Middle Ages.

The relics of the unknown saint will be donated to the Assumption of Mary Church in the nearby city of Kardzhali where since 2003 pieces of the Holy Cross of Jesus Christ discovered by archaeologists have been preserved.

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Ukrainian Theologian Threatens Ecumenical Patriarchate With Excommunication

Constantinople Patriarchate Risks Throwing in Their Lot, Ukrainian Theologian Believes

Odessa, Russia
September 4, 2009
Interfax

If the Constantinople Patriarchate accepts schismatics under its omophorion, it will find itself outside the canonical Church, a member of the Moscow Patriarchate Synodal Commission, cleric of the Odessa Diocese Archpriest Andrey Novikov believes.

“If, Lord forbid, Constantinople chooses to commune with Ukrainian schismatics, it will have no canonical authority, as non-canonical interference in “alien diocese” is severely punished by certain canons,” Fr. Andrey says in his article conveyed to Interfax-Religion on Friday.

The priest states that the Constantinople Patriarchate “again after a short repose is ready to take anti-canonical actions and interfere into the jurisdiction of the Russian Orthodox Church.” Fr. Andrey believes that is how statements of some Constantinople representatives should be considered as they talk about their readiness to accept schismatics from the Ukrainian Autocephalous Orthodox Church in their jurisdiction.

However, the Moscow Patriarchate representative is convinced that such admission will be “illegal and of tiny canonical authority.” In the result, “schismatics will continue to be schismatics,” while clergy of the Constantinople Church “besides interference in alien field penalized by church law, will commit one more church and legal crime and grave sin against church unity as it will have prayer communication with tose excommunicated from the Church and, according to the canons, it is corrected with deposition and excommunication.”

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Nearly 70% of Russians Approve of Introducing Orthodox Religion in Schools

Moscow, Russia
September 4, 2009
Interfax

Russians are supporting the plans to introduce the Foundations of the Orthodox Culture as a new school curriculum subject, a nationwide poll has shown.

Almost 70% of polled Russians approve of the introduction of this subject at schools, with a quarter of them totally supporting this idea and 44% being more supportive than not, the Levada Center, a pollster, told Interfax.

The survey was conducted among 1,600 respondents in 128 towns across 46 Russian regions on August 14-17. One-fifth of them (19%) were against the introduction of the Orthodox religion at Russian schools.

Seventy-two percent of Russians believe that primary schools in Russian republics should teach both in Russian and in the language spoken by a local ethnic group, at parents' choice. Twenty-one percent want subjects to be taught in Russian only, the rest (7%) could not answer the question.

Russian president Dmitry Medvedev earlier suggested introducing the foundations of the religious culture, history of religion, and the foundations of the secular ethics as an experiment at schools in the Russian regions.

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Help Save Two Detained Muslim Converts To Christianity

In Iran, 27 year old Meryem Rostampour and 30 year old Marzieh Amirizadeh Esmaeilabad (see the above photo) will be put to death on charges of having changed their religion.

Since March 2009, both Meryem and Marzieh are being detained in Tehran’s notorious Evin prison. First with 25 women in one (!) cell, then in solitary confinement, where they were interrogated while blindfolded. Their crime? They were Muslims and they converted to Christianity.

The fact that we find particularly worrying is that there is an ongoing investigation against Mariam and Marzieh, for «apostasy».

The provision of Iranian law for cases of abandoning Islam is life imprisonment or the death penalty.

In addition, clause 225.10 of this law foresees for women : «During the five daily prayer times, they must be whipped and their living conditions and the quantity of food, clothing and water must be lowered until they show remorse.»

The 9th of August 2009 was the first day in court. Haddad, the deputy prosecutor insisted with great pressure that the women should renounce their Christian faith, both in writing and verbally. According to secure information, it was a moving sight, how the two women persisted, even with Mr. Haddad, and repeatedly stressed that they did not regret anything and would not recant their faith in Christ.

SOURCE: http://haber.mynet.com/detay/dunya/bu-iki-kadin-idam-edilecek/468288 (in Turkish), http://www.isavelives.be/en/node/3401 and http://www.amnesty.org/en/library/info/MDE13/030/2009/en (in English) and the webpage of Sabatina James (in German): http://www.sabatina-ev.de/Botschaft.html

This page includes a form via which you can send protest e-mails to the Permanent Mission of the Islamic Republic of Iran to the United Nations (iran@un.int) to the Embassy of the Islamic Republic of Iran in Bruxelles (secretariat@iranembassy.be) and to the Embassy of the Islamic Republic of Iran to the U.K. (info@iran-embassy.org.uk.) It is enough to submit your message ONCE for all three destinations.

If you want to send protest messages to other Iranian embassies, you can find all the embassies of Iran worldwide at: http://www.worldembassyinformation.com/iran-embassy/index.html

Send a form at this link as well: http://agazilos.org/2009/09/02/be-a-muslim-again-or-die/

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The Changing Demographics of the West

I show this video to encourage Orthodox Christians to start having lots and lots of children!



So much for democracy.

Though on a side note, this could be a good thing. Instead of going into Muslim turf to evangelize them, they are coming to us.

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The Human Body — Wired for Extremes: True Stories of Survival

Heather M. Brinson
Answers
October 2009

You never know what unexpected danger might put your life on the line. But God knows, and He has equipped every human with backup systems that are programmed to respond to all sorts of emergencies.

Astronauts shivering in a broken-down spacecraft far from earth. A woman falling off a cliff. A backpacker encountering a furious bear at a bend in the trail. How could these people possibly survive?

Each depended on incredible biological emergency systems to stay alive.

We live in a cursed world where dangers lurk around every corner. Recognizing the potential threats to our lives, God provided our bodies with contingency plans, ready to activate at a moment’s notice. Whatever extra energy or infusion of chemicals our bodies need, whatever quick changes are required for us to make quick decisions or conserve precious resources, the brain is always ready to act.

The beauty of these emergency systems is that we don’t have to learn them. Every person begins life with these abilities, which are passed down through the generations, originating in our first parents, Adam and Eve.

Researchers are learning more and more about how our brain switches operations when thrown into hazardous situations. You may never face life-threatening situations, or you may face them only once, but in any case, God has equipped you to have a better chance of surviving. Consider just three examples.


To Coldly Go

The loud bang was unexpected. At first, the other astronauts thought a crewmember was playing a practical joke. But they soon realized the situation was serious. On April 13, 1970, Apollo 13 radioed home. “Houston, we’ve had a problem.”

Over the next few days, NASA’s Mission Control in Texas and the endangered astronauts banded together to solve nearly each problem thrown at them. They figured out how to preserve batteries and water. The NASA teams even managed to design a makeshift air scrubber to reduce the dangerous levels of carbon dioxide in the small spaceship. But one problem couldn’t be solved—the lunar module Aquarius was getting cold, almost freezing (around 38°F).

Initially, the heat given off by the computer systems helped to maintain the temperature in Aquarius, but later they were turned off to preserve the precious power. Three days after the explosion, the cold was nearly unbearable. The astronauts never slept. Fred Haise’s feet, after getting soaked from a leaky water dispenser, were half frozen. Their food turned into blocks of ice.

How did they manage to survive? Their brains were ready with a contingency plan that NASA could never imagine.

One part of the brain, called the hypothalamus, regulates the body’s internal temperature. When we get too hot or too cold, the hypothalamus initiates emergency systems. When the temperature plummeted to a critical low, the astronauts’ hypothalamuses responded immediately.

The first defense was to generate heat. Muscles, like computers, produce heat when working. So the astronauts started shivering involuntarily.

The second defense preserved what heat their bodies still contained. As the temperature continued to drop, their brains stimulated the blood vessels just below the skin’s surface to constrict, keeping the blood deeper and warmer as it circulated.

Still, it got colder, causing slowed heart rates, and digestion. Their brains initiated the next step. In an effort to protect the vital organs, their brains triggered the blood to concentrate around the heart and brain, keeping those key areas warmer and vital systems functioning. Fingers, toes, and other extremities were left to the cold.

As the astronauts’ bodies continued to cool, the nervous systems slowed, and clear thinking was hampered. The astronauts even struggled to understand and remember what Mission Control told them. Their brains were conserving all resources in an effort to survive, and logical thinking was unnecessary for immediate survival.

Finally, the end was in sight. After days of fighting the cold and fear, the astronauts buckled in, ready to restart the engine of the Command Module. Amidst cheers and more than a few tears, they entered earth’s atmosphere. The Apollo 13 mission is commonly known as NASA’s successful failure. The astronauts made it home, thanks, in great part, to the incredible design of their bodies.


Pain, Pain Go Away

Hiking alone through the Sierra Nevada Mountains in California had always been one of Amy Racina’s favorite pastimes. The beauty of the trees, the silence of the hills, and the warm August air filled Amy with peace and joy. Then the unthinkable happened.

Near the edge of a cliff, the ground suddenly crumbled underneath her feet. She tumbled into space with nothing to catch her but a granite slab 60 feet (18 m) below.

When Amy woke up, she waited for pain to overwhelm her. It didn’t. So she sat up and assessed her situation. Her hip was broken in two places, her right kneecap had shattered, and she noticed several other minor fractures, sprains, and dislocations.

Amy knew she was badly hurt, so why wasn’t she overwhelmed with pain?

In extreme emergencies, our brain can block pain. If Amy had felt the full force of the pain from all of her injuries, she would have been unable to bind her wounds and drag herself the mile and a half to the nearest trail. The trail offered the only hope of rescue before she bled to death.

Typically, pain is a good thing. It warns us of injury or sickness. It tells us when to slow down or when we’ve done too much. Few things send us to the doctor faster than intense pain. If we never felt pain, we would rarely notice when we hurt ourselves.

But in life-threatening situations, it’s not always good to feel pain. Soldiers in the midst of battle don’t always have time to treat bullet wounds. Long-term survival may demand their full attention on the enemy, so the brain can temporarily block the pain.

But how can our brains block pain? Scientists are still trying to understand the details, but the gate control theory suggests that the paths between pain-transmitting nerves can be blocked by natural pain killers.1 Normally, nerves at the injured site send signals along a path to a projection neuron (the gate) located in the spine, which then forwards the message to the brain.

However, if the pain must be blocked, a special region in the middle of the brain, called the periaqueductal gray, closes the gate by releasing endorphins, natural pain killers more powerful than morphine. Once the danger has passed, the periaqueductal gray will remove the endorphins, allowing pain through the gate.

Once rescuers arrived to lift Amy by helicopter to a hospital, pain flooded over her. The temporary lull in pain had saved her life. Now it was time for the normal process of rest and healing to begin.


Bear in Mind

Hiking in the middle of the remote forest in the USA’s Yellowstone National Park, 22-year-old Josh Beattie turned the corner and nearly stumbled over a grizzly bear cub at play, blocking his path. But mom was there, too. Suddenly, his heart raced, his breathing increased, and his muscles tensed.

What was happening to Josh?

His brain was preparing to fight or flee. At the first sign of danger, before the problem is fully processed by the logic center, our brain already kicks into gear. In many cases, like touching a hot stove, if we waited until we consciously understood the dangers, our reaction would come too late.

So how does this fight or flight system work?

When danger nears, the hypothalamus (the same part of our brain that regulates body temperature) “flips a switch.” Before we have time to think, our brain speeds ahead of us, ordering the release of appropriate chemicals. Our brain also increases blood flow to the muscles, allowing for quick action. Breathing deepens to elevate oxygen intake. Heart rate and pressure increase to speed oxygen delivery. Many nonvital systems temporarily shut down. Growth, digestion, and the immune system stop functioning so that energy is not wasted on systems not required for immediate survival.

But the brain acts differently if the danger is farther away. According to one study, the distance of the threat relates to the area our brain uses to face it.2 If the angry mother bear appears far away, the part of our brain used for strategy (called the ventromedial prefrontal cortex) activates. But as she draws closer, the focus switches to the fight or flight part of our brain, known as the periaqueductal gray (the same part that controls feeling pain). Essentially, the brain seeks to implement an escape plan before momma bear gets too close.

Time is up. Which will you choose, fight or escape? The answer comes down to the individual. Whether we run or fight is not always clear-cut, and the decision depends on our emotions and the situation. But no matter the emergency, God designed the human brain with the specialized capabilities to help us survive, be it day-to-day hassles or perilous threats to life.

The End but not the Limit

At the same time that mankind explores the deep mysteries of the oceans and the awesome glories of the heavens, where the Creator’s genius is clearly seen, we are just as amazed by the intricacies scientists constantly discover in the human brain.

The same God who displays His power in space reminds us about His loving care in our own bodies and minds. From the very beginning, God provided for His children even before such protection was needed. Adam and Eve were well-equipped to survive in a fallen world, and so are we.

Heather M. Brinson is currently earning dual degrees in English and Chemistry from Clemson University. A previously published author, Heather hopes to use her combined abilities in ministry when she graduates.

Footnotes

R. Melzack and P. Wall, “Pain Mechanisms: A New Theory,” Science 19 (November 1965): 971–978.

D. Mobbs et al., “When Fear Is Near: Threat Imminence Elicits Prefrontal-Periaqueductal Gray Shifts in Humans,” Science 24 (August 2007): 1079–1083.

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Saint Anthimos Kourouklis, the Blind Ascetic of Kefallonia and Enlightener of Greece

Saint Anthimos the Blind (Feast Day - September 4)

St. Anthimos, son of Ioannis and Antzouleta Kourouklis, was born on the island of Kefallonia in Lixouri in 1727, with the name Athanasios Kourouklis. At the age of seven he became blind as a result of smallpox, an epidemic in Palliki at the time. His devout mother prayed for his healing, and asked her priest at the Church of the Holy Apostles to serve forty liturgies ("sarantaleitourgo") for her son's healing. At the fortieth Divine Liturgy, as the priest said: "With the fear of God and with faith and love draw near," Athanasius cried out that he could see the priest's vestments and chalice. He had recovered sight in his right eye. He then received his education by Abbot Anthimos at the Monastery of St. Paraskevi in Lepeda.

For a time he followed his father's occupation as a seaman and travelled to Constantinople, but then took up the life of a monk when he was 2o at the Monastery of St. Paraskevi at Lepeda, receiving the name Anthimos in honor of the Abbot. At some point he went blind again, and soon thereafter had a vision: he was praying for the restoration of his sight before an icon of the Theotokos when two young men in radiant garments appeared and led him to the Mother of God herself, who told him, "Depart, for your continual prayer that I restore your sight is not profitable to you." But the two young men pleaded for him, and the Theotokos said, "Anthimos, because of your great piety and many prayers, I will restore your sight in part, but do not forget that, having gained temporal vision, you can lose that which is eternal." Thereafter, though Anthimos was almost completely blind, he could dimly discern the outlines of objects; but in compensation he was granted the gift of spiritual insight,and was able to predict the future and call by name those he had never met.

Saint Anthimos was about twenty when he entered monastic life, and lived on Mount Athos at the Monastery of Iveron for a while where he received the Great Schema in 1747. Despite his blindness, he took up a life of missionary work as a "blind pilgrim monk" that took him throughout the Greek mainland and especially the islands. He decided this after a pilgrimage to the Holy Land where he stayed for a time. Traveling from place to place he preached the Gospel, healed the sick, and founded several monasteries. Once he even restored a blind woman's sight by his prayers, though he himself remained blind throughout his life. Throughout his amazing labors he maintained a life of the most severe asceticism by eating little and sleeping on a plank or on the floor. His work was so impressive that P.N. Politis, a professor at the University of Thessaloniki, declares him to be "a splendid human being and one of the most significant men of our Church in the 18th century".


Missionary Journey's

Originally he had returned from the Holy Land to Kefallonia in 1758. He visited Castellorizo and laid the foundations for the fortified Monastery of St. George of the Mountain (Ayios Yeorgios tou Vouniou) on the small, fertile plateau above the island's town. He remained on the island until its construction was complete and the monastery formally consecrated in 1759. It is of special interest that the builder Anthimos used for the monastery's construction was a Rhodian, Hatzikonstandis, who married and settled on Castellorizo. His descendants are the members of the Protomastoros family.*

He spent a year on the island of Chios staying at the Church of St. Matrona (sleeping on its floor). He also spent time on the islands of Siphnos, Paros, Antiparos and Ios. While traveling from Siphnos to Paros he calmed a threatening storm through his prayers. In 1759 he saved the island of Megisti from drought through his prayers.

A significant stopover in his blessed journeys is the island of Astypalaia where in 1760 he founded a magnificent convent dedicated to the Holy Theotokos Portaitissa, complete with sleeping quarters and protective walls, and the miraculous icon he requested be copied from the original on Mount Athos. St. Anthimos stayed here for many years and worked many miracles, including ridding the island of snakes through his prayers.

The devastating earthquake of 1767 in Lixouri, the defamatory campaign against the clergy at the time, combined with his nostalgia for Kefallonia, lead his footsteps back to Lepeda Monastery in 1769 which was by now in ruins. He salvaged and rebuilt it, turning it into a Convent populated by devout nuns.

Following the restoration of both buildings and souls in Kefallonia, he continued his journeys, this time founding the Holy Monasteries dedicated to St. Anthony the Great in Sfakia of Crete in 1770, and St. John the Forerunner in Libadi of Kythera in 1773. At the latter, he dedicated the second throne of the chapel to his spiritual guide and the patron of his homeland, St. Gerasimos. He moved on to Sikinos, founding the Monastery of Zoodohos Pege (Life-giving Spring) in 1775.

He had thus created six "castles" of faith, six safe harbors and lighthouses that emitted the light of the Lord during the especially dark days for the nation. The operation of his monasteries is confirmed by a Patriarchal Decree of Patriarch Ioannikios.

While living a peaceful and ascetic life back at his base at Lepeda, he received three letters from Mani, imploring him to go there and assist in bringing peace to local conflicts. He embarked on this journey aboard a small ship. Following a stopover in the Peloponesean village of Kelbasio, he arrived in Mani where his pious nature and prophetic charisma enabled him to intervene and bring the locals back on the road to salvation.

It is at this point of having achieved the highest state of spirituality, that the Lord informed him that he was to leave this world behind. With this information, he went back to Lepeda, his place of solitude and repentance.

His Repose and Canonization

In 1782, in the course of one of his many sea journeys, he told the sailors to change course for Kefallonia, saying: "God's will is not that I concern myself with it [the mission he had undertaken], but that I go back and die in my monastery." On returning he fell ill with jaundice and called his spiritual children to him, saying: "My children, the hour has come for me to go where the Lord ordains. Death is the common lot of us all and is nothing to be afraid of. It is important rather to do your best to keep your promises and your monastic vows. The one thing necessary in this life is to please God and save your souls." Having said this, he fell asleep in peace, at the age of 54 on September 4th, 1781.

Restitution of his Sacred Remains took place in 1800 by Abbot Ioannis Lepediotis.

In 1920, at the iniative of Amilkas Alevizatos, a Lixourian academic and Government Councilor to the Holy Synod, the Convent at Lepeda was properly recognized and incorporated as part of St. Gerasimos Convent - a status that is upheld to this day.

The devasting earthquakes in August of 1953 destroyed the Convent to the ground. Hermioni Alexandropoulou, the only remaining nun, rebuilt the chapel and part of the nun's quarters with the assistance of the Holy Metropolis and devout locals. She also helped repopulate the monastery.

On March 28th 1973, Prokopios Menoutis, then Metropolitan of Kefallonia, transfered in a litany procession the icon of St. Anthimos from the Church of Pantokratoras in Lixouri, amid celebrations for the Declaration of St. Anthimos into Sainthood, which was issued by Patriarchal and Synodal Decree οn July 30, 1974.


Απολυτίκιον. Ήχος α'. Της ερήμου πολίτης.

Μοναζόντων το κλέος, μετανοίας διδάσκαλε, θαυματουργών επιδείξει, πάντας κατηύγασας. ανέτειλας ως ήλιος ημίν, διώκων των παθών τας προσβολάς. διά τούτο Άνθιμε Όσιε, την θήκην των σων λειψάνων ασπαζόμεθα. Δόξα τω σε δοξάσαντι Χριστώ, δόξα τω σε θαυμαστώσαντι, δόξα τω δωρησαμένω σε ημίν σκέπην και καύχημα.

Apolytikion in Tone Three
The offspring of Palle and Kefallonia's torch, divine builder of the Monastery of Lepedes, we cheerefully praise Anthimos who defeated the adversary with asceticism. Having received the gift of healing from the Lord, fervently intercede for our salvation.

Kontakion in Tone Three
Today, with a grateful spirit, the island of Kefallonia celebrates with the Monastery of Lepedes, and also invites the islands of the Cyclades. The islands rejoice because they received as great treasure your all-holy tomb, Anthimos, companion of the righteous.

Megalynarion
The renowned offspring of Lixouri, the pride of ascetics and the examle of monks, divine builder of the Monastery Lepedes, let us praise the thrice blissful Anthimos.

Note: It is sometimes said that celebrating Divine Liturgies for special intentions is 'not Orthodox.' The example of St Anthimos' mother shows that the practice is both traditional and efficacious.

* The monastery was extended and restored by a local builder, Mastrogeorgis, in 1779. At this time, it featured 15 monks' cells, a residence for the abbot, a dining room and a library. At its centre stood the church (katholikon) dedicated to St George, built in a style characteristic of the region, surrounded by a pebbled courtyard (votsala). Regrettably, the church and the external walling of the monastery are the only remnants of the entire elaborate structure, though plans are underway to restore the monastery to its former grandeur.

Underneath the church, and accessible only via a small trap door, is the so-called 'catacomb' of Saint Haralambos. St. Anthimos dedicated it to St. Haralambos because he is the patron Saint of Lixouri, the town where Anthimos was born. This small shrine was used as a refuge during the early years of the Greek Revolution and, again, during the bombardments from the Turkish coast in the First World War.

The cave of St. Anthimos at Lepeda together with its nuns today are pictured below.

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