Fr. Themi: The Atheist Rocker Who Became an Orthodox Priest and Missionary In Africa

He succeeded in forming his own music band in the era when the Beatles and Rolling Stones were at their height, and they called themselves The Flies. From the halls of the School of Business Science at the University of Melbourne, he moved on to singing beside Mick Jagger in fulfillment of a dream. Now he is found in Africa as a missionary.

How did this Greek, Themi Adamopoulos, come to choose to help the needy? Why did he renounce fame in order to seek a more peaceful yet sacrificial existence?

Themi was born in Egypt to Greek parents and raised in Melbourne, Australia. He was a child of the 60's and once went to his mother saying “religion is the opiate of the masses" giving her a taste of his Marxist views. His pious mother was terrified by his confession and upon hearing it made the sign of the cross and turned to prayer before her iconostasis.

Regarding Themi's views on religion and God during this time, he says:

"Like any 'normal radical', I believed that there was no God. I was very much affected by the Nietzschean 'God is dead' school, yet I could not see my way past the following contradiction: on the one hand, I held to the critique of rationalism, the idea being that there is only a myth of rationality and that at bottom everything is subjective; but on the other hand when it came to God I applied rational critiques. That was my philosophical contradiction. The perspective I had, then, was the traditionally Marxist view that there was no God and that Christianity was basically "the opium of the masses", a tool of the bourgeoisie to oppress the proletariat by the myth of the kingdom of heaven.

"I was drawn into this spiritual radicalism. I wanted to know more about this new frontier. Was it true what Nietzsche, Russell and the logical positivists had told us, that there is no God? Was it true what the Marxists told us, that the only reality we could know was political reality? I personally was drawn towards exploring these questions. In a way the New Left had its scouts to seek out the new frontiers of reality and existence, and then to report back and say, 'Hey listen! This is good! We need to incorporate a spiritual dimension into our Utopian society of the future.' So in a way I appointed myself a spiritual scout to go and find out what exactly this was all about. I began, then, to experiment with my concepts of reality, questioning everything and seeing whether or not there were truths in Buddhism, in Hinduism, and in Christianity. I would therefore go to Hare Krishna temples and Hindu shrines, I would explore transcendental meditation, and I would even read St. Augustine's City of God and the Bible."

At the time Themi was in the first year of the School of Business Science at the University of Melbourne, though he did not complete his studies for this major. Political Science and Philosophy were more reflective of his interests at the time, as he revealed in his interview for Neos Kosmos.

Parallel with his student life, he began adding little by little toward his brilliant career in the area of music. Being influenced by the music of The Beatles and the Rolling Stones, he formed the group The Flies.

He said of this period in his life:

“I thought that after 'beatles' had so much success, why not 'flies'? The climate was right and we took advantage in the extreme. We had great success.

“We put on concerts in all of the larger cities in Australia, always in jam-packed concert halls. The pinnacle was when we were invited to play with the Rolling Stones in their first tour of Australia in 1965 at the Palace Theatre. Being right there next to Mick Jagger…it was unbelievable, but true!"

The band The Flies included Themi Adams (as he was then known) on bass, John Thomas on guitar, Hank Wallis on drums, and (originally) Ronnie Burns as lead singer. The following account provides an interesting picture of the band:

"[The Flies] were one of the very first bands in Melbourne to catch on to the new 'beat' style and gained attention as 'Victoria's top Beatle-alikes', even down to their matching suits and very long mop-top hair. A shambolic, noisy bunch at the best of times, the quartet achieved considerable popularity on the booming Melbourne dance circuit, with a repertoire of Brit-vasion standards from the catalogues of The Searchers, The Hollies and Herman's Hermits and others, along with some of the 'bluesier', more raucous Beatles numbers like 'When I Get Home' and 'You Can't Do That'." (Paul Culnane, "Ronnie Burns", from the Milesago website)

Fr. Themi goes on to explain:

"During this period I came under the influence of popular music. It was the time of the English pop music explosion and I formed a group in my spare time imitating the Beatles and the Rolling Stones. We became rather successful. In fact, in a sort of curious way I pride myself in having belonged to the first long-haired group in Australia, long hair being then the symbol of the new revolution of the youth. We produced records, we even had Top 10 hits, and we had a fan club - I would get letters every day, with messages written on the envelope such as: 'Postman, postman, don't be slow! Be like Themi: go, man, go!' We would practice in the garage of Ronnie Burns' mum's house; I even met Ian 'Molly' Meldrum."

Of course, his fame did not detract from his concern for the social issues of his day. He took part in the mobilization of young people to stop the war in Vietnam, he was concerned about human rights and the protection of those in jeopardy, he supported the women’s rights movement, and he studied intently different religious beliefs trying to find an answer to the existential questions which troubled him.

"The discovery of Christ came during this period of experimentation, consciousness-alteration, and self-analysis. Eventually, I underwent what you might call a 'Christian mystical experience'. But I wasn't looking for it, and by inclination I would've preferred a Buddhist kind of explanation of reality, as that would have fitted in much better with the culture and trends of the day. But I found that this Christian experience was overwhelming, and I really had no choice in the end but to be honest to myself and to what I was feeling even though it might not have been so popular among my peers. So, through these 'mystical experiences', I came to believe in Christianity as the authentic road to God and the ultimate truth.

"Given my background, I immediately turned to my peers on the New Left with the pronouncement that Christ is the truth. This, however, did not go down too well with them! But I was coming from the perspective that this was a genuine discovery, just as we had discovered, say, the writings of Marcuse or Nietzsche or Marx. But at that time Christianity was equated with the Methodist Church of Australia or the Church of England or with churches that had a history of oppression, and Christianity was also associated with such things as holy wars and crusades. So I was really out on a limb, but I didn't let go. For I had found a side of Christianity that seemed to be ignored - viz., the existential, mystical and sensitive side of Christianity."

“In 1972 I abandoned everything - academic career, titles, aspirations, dreams - and returned to Orthodoxy. I saw the works of Mother Teresa and despite my university position which provided a good salary, I felt poor, very poor.

"I began then a new life. Having the baggage of my academic past, I began to study theology. I received my degree from the Catholic theological school Corpus Christi. Then with the guidance of Archbishop Stylianos I studied at Holy Cross School of Theology in Boston. At the same time, I studied Hebrew and Ancient Greek at Harvard University. Then I received my Doctorate in Theology from Princeton University and returned to Australia where, from 1988 until 1998, I taught at Saint Andrew Theological School in Sydney, while also teaching theology and the Coptic language (an ancient Egyptian language) at the University of Sydney.

“As an academic, I had a future. I was not however content. I was following the work of Mother Teresa and I was made aware of an enormous void within me. I was not with the poor. I did not need to struggle in the least for myself. Inside of me grew a desire to be near the poor and to do whatever possible to make their life more humane. I felt that all my education lead to this path. This was the essence. I then sought the blessing from His Eminence to begin a mission in Africa.

“In 1999 I began my work in Kenya at the command of His Beatitude the Patriarch of Alexandria and all of Africa, Peter, after I was consecrated a deacon, priest and then archimandrite. There the first Orthodox college was founded which is called the Orthodox Teacher’s College of Africa.

“I believe that education is the greatest weapon mankind has in life. If you want to help your fellow man, teach the skill to fish and do not just give him a prepared fish. At the college we are preparing young people to become teachers at the preschool and elementary levels. In the installment of such programs we are also introducing the branch of Sociology."


The next step in the enormous undertaking of the mission he has before him is “to build a preschool and elementary school for the very poor children, who are not able to go to school because their feet are bare and their stomachs empty."

He is quick to provide for the children as much as possible things such as clothing, shoes and food (in no particular order), and next in importance is the welfare of the women. Fr. Themi says: “Women are the greatest victims in Africa. They are the heart of the family. The man if he is able has two or three wives and produces children with all of them. The woman is the one selling her body for a piece of bread, so that her children might not suffer from hunger. For this reason I opened a Sewing School, where the women learn a trade and earn their bread honorably."

From Kenya, in 2007, the new Patriarch Theodore, who followed closely the work of the mission and the humanitarian Fr. Themi Adamopoulos, gave to him the order to go to West Africa, to Sierra Leone. There a civil war lasting a full twelve years had destroyed the place, and has left the most horrific scenes. Children mutilated, faces and bodies disfigured, people who live on the streets and breathe their last breath there. Death is part of the their daily life. It “lives” there beside them and among them.

“There we are building a village for 100 disabled people who begged on the streets, and the police pursued and persecuted them everywhere. We started with the Church of Saint Moses the African in the region of Waterloo, then a trade school of carpentry and sewing, and then homes, a clinic and a school. In Freetown, the capital of Sierra Leone, we founded the first school for 1,200 children which has 60 teachers. Next year we will create an Orthodox college for the poor. There are children who have merit, but they do not have the means to go to even Elementary School. We ought to help”.

Fr. Themi baptizing in Sierra Leone

The women in the prisons of Freetown are those who grab his constant attention and he will care for their rehabilitation after their discharge. “If they do not have a respectable job, it is not possible for them to not end up again there. So I make sure they can have a sewing class inside of prison and upon their release I give them a sewing machine."

His next step was to give arms and legs to the amputee children: “It is the most horrible sight, the most tragic victims of the war. By next year I hope to open a clinic where artificial hands and feet will be provided for thousands of children and youth to give them a new life and return back to them their dignity. Today they are begging and are harassed by the police."

This great work is supported financially by two large philanthropic organizations in Australia, “Paradise Kids for Africa” and “Light of the World Australia”, which has commissions in all of the cities in Australia for the same purpose.

Also, in Greece, specifically in Thessalonica there is great support from the Christian Brotherhoods. One of them is “Saint Kosmas Aitolos”.

It is too bad Fr. Themi isn't the famous idol he once was to his fans, because the work he does now is far more significant and deserves much more praise and support.

"Now after a lifetime of experiences this is who I am. A servant of the Most High God and a Servant and Apostle to the Poor and Oppressed."

To donate to the Orthodox Mission to Sierra Leone, visit here.

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Staretz Silouan On How to Benefit the Non-Orthodox

Elder Sophronius Sakharov relates the following story:

I remember a conversation [Staretz Silouan] had with a certain Archimandrite who was engaged in missionary work. This Archimandrite thought highly of the Staretz and many a time went to see him during his visits to the Holy Mountain. The Staretz asked him what sort of sermons he preached to people. The Archimandrite, who was still young and inexperienced gesticulated with his hands and swayed his whole body, and replied excitedly, I tell them, "Your faith is all wrong, perverted. There is nothing right, and if you dont repent, there will be no salvation for you."

The Staretz heard him out, then asked, “Tell me, Father Archimandrite, do they believe in the Lord Jesus Christ, that He is the true God?"

"Yes, that they do believe."

"And do they revere the Mother of God?"

"Yes, but they are not taught properly about her."

"And what of the Saints?"

"Yes, they honour them but since they have fallen away from the Church, what saints can they have?"

"Do they celebrate the Divine Office in their churches? Do they read the Gospels?"

"Yes, they do have churches and services but if you were to compare their services with ours how cold and lifeless theirs are!"

"Father Archimandrite, people feel in their souls when they are doing the proper thing, believing in Jesus Christ, revering the Mother of God and the Saints, whom they call upon in prayer, so if you condemn their faith they will not listen to you . . . But if you were to confirm that they were doing well to believe in God and honour the Mother of God and the Saints; that they are right to go to church, and say their prayers at home, read the Divine word, and so on; and then gently point out their mistakes and show them what they ought to amend, then they would listen to you, and the Lord would rejoice over them. And this way by God’s mercy we shall all find salvation . . . God is love, and therefore the preaching of His word must always proceed from love. Then both preacher and listener will profit. But if you do nothing but condemn, the soul of the people will not heed you, and no good will come of it.”

* This excerpt was taken from the book Saint Silouan the Athonite by Archimandrite Sophronius Sakharov.

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Patriarch Abuna Paulos Addresses Vatican

Patriarch Encourages Bishops in Africa Synod
Says Religious Leaders Have Key Role on Continent

VATICAN CITY, OCT. 6, 2009 (Zenit.org).- Christians, and in particular religious leaders, have a very real role to play in bringing about justice, peace and reconciliation, according to the patriarch of the Ethiopian Tewahedo Orthodox Church.

Patriarch Abuna Paulos said this today when addressing the Second Special Assembly for Africa of the Synod of Bishops, in the presence of Benedict XVI.

The patriarch was invited by the Holy Father as a special guest to address the assembly, which is meeting to address the situation of the Church in Africa. The assembly is considering the theme, "The Church in Africa, at the Service of Reconciliation, Justice and Peace."

"In Christ we know that reconciliation is possible, justice can prevail, peace can endure," the Pope said after Patriarch Abuna Paulos had completed his intervention. "This is the message of hope which we are called to proclaim. This is the promise which the people of Africa long to see fulfilled in our day."

Benedict XVI thanked the patriarch for his participation in the synod, noting that his "presence bears eloquent witness to the antiquity and rich traditions of the Church in Africa."

In his address, Patriarch Abuna Paulus spoke of the long tradition of faith in Ethiopia, beginning with the first man, which historians believe lived in Ethiopia.

"For the Ethiopians," he noted, "the beginning of mankind, our present and our future, is marked today and forever by God and His salvation. Africa remains a religious continent whose people have believed in the Almighty God for centuries."

Patriarch Abuna Paulus also noted the place of Ethiopia in Christianity: "Ethiopia became the second nation after Israel to believe in Christ; and the Ethiopian Church became the first Church in Africa."

The patriarch mentioned the "celebrated scholars and religious fathers," as well as the monks, martyrs and saints who lived on the continent, as well as the current sufferings of Africa.

Wealth

"Africa is a potentially wealthy continent, with fertile soil, natural resources, and a variety of plants and animal species," he explained. "Africa has a suitable climate and possesses several precious minerals. For it has been a continent with many untapped natural resources, many have still their eyes on it.

"It is also undeniable that the civilization gains in other parts of the world is the result of labor and resource from Africa.

"Africans have done such blessed works for the world. What has the world done for them?"

Patriarch Abuna Paulus affirmed that the continent's resources have been exploited by rich nations, and that Africa hasn't been supported in its efforts in development.

He named some of the challenges facing the continent, such as education, the HIV/AIDS pandemic, religious extremism, debt to foreign nations, civil war, the use of child soldiers, displacement of persons, and the lack of basic necessities such as food, potable water and shelter.

"Though Africa declared its freedom from colonialism long ago, there are still many circumstances which make it dependent on the rich countries," the patriarch stated. "The enormous debt, the exploitation of its natural resources by few, the traditional agricultural practice and unsatisfactory introduction of modern agricultural systems, the dependency of its people on rain which impacted negatively in ensuring food security, migration and brain drain of its people greatly affecting the continent."

Role to play

"I believe that we, religious leaders and heads of Churches, have a very unique task and responsibility," Patriarch Abuna Paulus said, "to acknowledge and sustain, when we deem it necessary, the suggestions that come from the people, as, on the contrary, to reject them when they contradict the respect and love for man, that has its roots in the Gospel."

"Christians are expected to be messengers of change in bringing justice, peace, reconciliation and development," he continued. "Fruits of peace and healing are possible, and they undermine all forms of violence, with the strength and the Christian intelligence of love.

"African religious leaders not only have to worry about the social works but also answer to the great spiritual needs of the women and men of Africa.

"Apostleship and social works cannot be treated separately. Social work is the meaning of apostleship. Every word has to be translated in practice. Hence, after every word and promise, practical actions need to follow."

"I am really very happy to participate to this Synod of the Catholic Church on Africa," the patriarch concluded. "I am an African. My Church is the oldest of Africa: a Church of Martyrs, Saints and monks.

"I carry my support as a friend and a brother to this endeavor of the Catholic Church for Africa."

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Are U.S. Churchgoers Stingy?

Angela Abbamonte
October 7, 2009
WASHINGTON (RNS)

Are U.S. churchgoers stingy?

That's one possible conclusion from a newly updated report that shows if parishioners tithed the biblically recommended 10 percent of their income -- instead of their current 2.56 percent -- an extra $161 billion would be flowing to charity.

The report, published by Illinois-based research firm empty tomb, inc., also found that congregations continue to keep more money for their own needs instead of "benevolences" beyond the four walls of a church.

"Money is training wheels," said Sylvia Ronsvalle, executive vice president of empty tomb, inc., "If we're not faithful in giving, how will we see the church grow?"

Ronsvalle, along with her husband John, co-wrote the "State of Church Giving through 2007: What Are Our Christian Billionaires Thinking -- Or Are They?" The annual report, scheduled for release on Oct. 15, examines financial trends in Christian churches.

The Ronsvalles found some room for optimism: churchgoers, at 2.26 percent given to charity, outpaced the general population, which gave 1.8 percent. Nearly two-thirds of all U.S. charitable donations were funneled through churches or religious institutions.

Unlike other studies that focus on overall charitable giving, the Ronsvalles generally restrict their research to religious institutions.

Financial vitality, they say, is a key indicator of overall church health. Money given to the church is divided into two sub-categories for analysis: benevolences (such as international and local missions, denominational support and seminary support) and congregational finances (such as salaries, operating budgets and building costs).

Giving for benevolences in 2007 hit an all-time low, with an average of just 14 percent of member contributions going to needs beyond the church, down from a high of 21 percent 40 years ago. Ronsvalle said this may indicate churches believe that "maintenance is adequate" and are more concerned with being financially sound than contributing to missions.

"If you go to maintain your institution, you're going to find that your institution dies," she said.

The report compares the amount U.S. church members gave to international missions and the amount of "remittances," or money that is sent back home by foreigners living in the U.S. In 2007, $79 billion was sent abroad through remittances -- an average of about $2,076 per person. By contrast, U.S.-born church members gave an average of $70 to international ministries. If churches sent money overseas at the same rate as the foreign born, that would mean an additional $314 billion given for international needs, Ronsvalle estimates.

Ronsvalle said churches have become complacent -- "lukewarm" is the term the Bible uses -- and are no longer challenging themselves to do extraordinary things. There is a "lack of vision" and churchgoers have a hard time seeing how their contribution to missions can affect the world or its problems.

"One of the changes that seems to have happened to the church in the United States is that it has moved away from vision," she said. "It's not challenging itself to be great. Don't go to safety, go for faithfulness."

Example A: the Southern Baptist Convention, the nation's largest Protestant body, which has set a goal of recruiting 2,800 missionaries to contact all "unreached" people groups, but has not laid out a financial roadmap, or price tag, for how to get there, she said.

One solution the report offers is through the idea of "wholesale billionaires" -- individuals with an ability to donate large sums of money -- and "retail billionaires" -- individuals whose small contributions, when combined with others, can add up for big impact.

The report suggests that if wholesale billionaires make a pledge to match the total amount given by retail billionaires, congregations will see the impact of their individual contributions, and be more inspired to give.

"This is possible even in (a) recession," Ronsvalle said, citing earlier empty tomb studies that found that between 1968 and 2005, church giving went up in three recessions and went down in three.

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Egypt Breaks Ties with France's Louvre Museum

By Christophe de Roquefeuil
(AFP) – October 7, 2009

CAIRO — Egypt announced on Wednesday that it has cut all cooperation with France's Louvre Museum until it secures the return of "stolen" Pharaonic antiquities in the latest row involving the exhibits of a major European institution.

"We made the decision to end any cooperation with the Louvre until they return" the works, antiquities chief Zahi Hawass told AFP.

He charged that the renowned Paris museum had bought the antiquities in 1980 even though its curators knew they were stolen.

"The purchase of stolen steles is a sign that some museums are prepared to encourage the destruction and theft of Egyptian antiquities," Hawass said.

The decision to suspend cooperation will affect conferences organised with the museum, as well as work carried out by the Louvre on the Pharaonic necropolis of Saqqara, south of the capital Cairo.

French sources said that the antiquities Egypt was demanding were decorative fragments from a tomb in the Valley of the Kings near Luxor, which had been acquired in a "transparent" manner by the Louvre. France ready to return Egypt relics

"Everyone is working to try and make it possible to return the pieces to Cairo once a legal framework has been found," one French source said.

Hawass said the decision to cut ties had been taken two months ago, implying that it had nothing to do with Egyptian unhappiness over the defeat of Culture Minister Faruq Hosni in the race to become the new director of the UN Educational, Scientific and Cultural Organisation (UNESCO) last month.

The French source said the atmosphere created by Hosni's defeat "doesn't help," but insisted that "there is no real obstacle and a solution should be found soon."

A number of the world's most famous museums have collections of Egyptian antiquities, many of them acquired during British colonial rule.

But in recent years the Egyptian authorities have been increasingly vociferous in campaigning for the return of important works.

In 2007, French authorities returned to Egypt an ancient pharaoh's hairs that were nearly sold on the Internet by a French postal worker whose father had acquired them during the scientific examination of the royal mummy 30 years previously.

The case prompted Egyptian authorities to bar foreign scientists from examining royal mummies.

Egypt has also long demanded the return from Berlin of a bust of the legendary Queen Nefertiti that was discovered on the banks of the Nile by German archaeologist Ludwig Borchardt in December 1912.

The case mirrors that of the so-called Elgin Marbles, the decorative frieze that used to adorn the Parthenon in Athens whose return by the British Museum in London Greece has long demanded.

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Turkey Overlooking Religious Minorities

Overlooking Religious Minorities

By Elizabeth H. Prodromou and Leonard Leo
(The Washington Times, October 4, 2009)

Washington, USA - Anyone taking public transportation in Washington recently has seen the posters of a beautiful Turkish dancer beckoning from Metro buses and from posters in Union Station. The advertisement invites people to attend the Seventh Annual Turkish-American Festival on Sunday. Thousands are likely to accept the invitation and on a fall afternoon, crowd Pennsylvania Avenue to enjoy "Turkish Arts, Crafts, Dance, Food and Fun."

Turkey, like all nations in a tourism campaign, wants to put the best foot forward. However, as demonstrated in an early September desecration of an Orthodox Christian cemetery in Istanbul, religious minorities in Turkey face problems that go often unreported or are ignored.

Because of these concerns, the U.S. Commission on International Religious Freedom (USCIRF) undertook a fact finding tour of Turkey in 2006. Religious minorities reported that they continued to experience serious problems regarding opening, maintaining and operating houses of worship, as well as serious restrictions on their ability to train clergy, maintain educational and cultural organizations, and own private and collective property. Communities affected include the Greek Orthodox, Armenian Orthodox and Syriac Orthodox Churches, as well as Roman Catholics, Protestants and others.

Anti-Semitism remains an alarming concern, as well. USCIRF also learned of significant restrictions on religious freedom for the majority Sunni Muslim community and the minority Alevis (usually viewed as a unique sect of Islam).

Because these and other religious freedom problems persist, and the existence of several religious communities in Turkey remains imperiled, USCIRF placed Turkey on its "Watch List" in May 2009.

Turkey is approximately 98 percent Muslim, mostly Sunni. About 20 percent of that majority are Alevis, who are subject to unofficial and official discrimination because of their heterodox Islamic faith. The Alevi, who do not worship in mosques, for example, have great difficulty getting official permits to build assembly houses for worship.

The remaining 2 percent of Turkey's population, estimated at 75 million, is comprised of non-Muslim and mainly Christian minorities. The significant restrictions on religious minority communities include state policies and actions that have effectively used religious freedom restrictions to produce the broader political and economic disenfranchisement of religious minorities who, in some cases, are being eliminated from lands that they have inhabited for millennia.

Today, the Ecumenical Patriarchate of the Greek Orthodox Church, the seat of Eastern Christianity, is nearly extinct. The U.S. State Department estimates fewer than 3,000 remain and other estimates cut that estimate in half. This experience is shared by other Christian faiths that face similar obstacles to the free practice of their religion.

For more than 50 years, the Turkish government has used convoluted regulations and undemocratic laws to confiscate hundreds of religious minority properties, primarily those belonging to the Greek Orthodox, Armenian Orthodox, Syriac Orthodox, Roman Catholic and other communities. The state also has closed seminaries, denying these communities the right to train clergy.

In 1971, the Turkish government nationalized the Greek Orthodox Theological School of Haliki on the island of Heybeli, depriving the Greek Orthodox community of its only educational institution for its leadership in Turkey, and putting the very survival of the Ecumenical Patriarch and the Greek Orthodox community at risk.

Hate crimes are a problem, as nonstate actors have attacked religious minorities or symbols of their existence, with inconsistent government investigations or prosecutions - sometimes nothing is done at all. In addition to the desecration of the Orthodox cemetery referenced earlier, the killing of members of minority religious groups has occurred in recent years: In 2003, terrorists bombed two synagogues; in 2006, a Catholic priest was murdered; in January 2007, prominent human rights activist Hrant Dink was killed; and in April 2007, three members of a Protestant church were tortured to death. The crimes were investigated and prosecuted, but not with the speed necessary to ensure timely justice. The Turkish government has not done enough to combat this discrimination, which is sometimes violent.

USCIRF has urged the U.S. government to encourage Turkish officials to continue to condemn violent hate crimes against members of religious and ethnic communities and to ensure prompt investigation and prosecutions, and to stem growing anti-Semitism in some sectors of the Turkish media.

Turkish courts have also overturned legislative efforts by the current government that would have allowed for greater religious freedoms for Muslim women who wanted to wear a headscarf, or hijab, in public institutions. This forces Turkish women to choose between a higher education or their religious beliefs.

One of the participants in last year's festival is featured in the television advertisement promoting Turkish tourism and this weekend's festival. "From what I've seen here, it would be wonderful to go to Turkey. They have beautiful music and beautiful dancing and wonderful food. I'd really like to go," she said.

It is true that there are many wonderful things to experience in Turkey and at this weekend's festival. But if you go, go with eyes open, knowing there is an untold story about Turkey's rich history and the country's fast-disappearing religious diversity.

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Dracula’s Cellar Found

Astigan.com
October 6, 2009

Archaeologists believe to have discovered a cellar owned by the Wallachian Duke Vlad III, commonly known by the name of “Dracula.” The cellar was discovered in the university town of Pecs in southern Hungary.

According to reports, Tomas Fedeles, tutor of medieval and early modern history at the University of Pecs pointed out that his research showed that Vlad III or Vlad Dracula lived in a two-story house located today in the city’s central square.

Fedeles found a document containing a detailed description of the house and its owners, among which the name “Drakulya” appears. The researcher believes that the cellar most likely belonged to “Dracula.”

A local archaeologist, Oliver Gabor, said that the cellar was one of the most impressive medieval cellars found to date and considers that further excavation could reveal important information.

Cellar to be filled

The recently discovered cellar believed by researchers to have belonged to Vlad III Tepes will be closed. Authorities plan to fill in the site.

The decision comes after Zoltan Karpati, the official archaeologist of the Cultural Heritage Protection Service said that “the excavations did not find items that might point to an individual owner”, ANI writes.

Karpati disagrees with the position of the house indicated by the medieval document researched by Tomas Fedeles, saying, however, that it is possible that the cellar could have belonged to the “Dracula House.”

If the decision of the Cultural Heritage Protection Service is final, there will be no further scientific research on the matter and the cellar will be filled.

Vlad the Impaler

Vlad III “Tepes”(the impaler in Romanian) was born in 1431 in Transylvania as the second son of Vlad Dracul, a member of the Order of the Dragon, a secret society founded by Sigismund and queen Barbara of Celje in a order to unite wealthy individuals and high ranking society members in the fight against the Ottoman Empire. At a fragile age, Vlad was also introduced to the Order.

He spent most of his life in exile in Moldova and Hungary. However, in 1456 he became Voivod (Duke) of Wallachia, now the southern part of Romania, and remained loyal to the Order initiating a tireless campaign against the Ottomans. In 1461, Vlad campaigned south of the Danube and unleashed havoc in the region between Serbia and the Black Sea. Vlad later said: “I have killed men and women, old and young… 23,884 Turks and Bulgarians without counting those whom we burned alive in their homes or whose heads were not chopped off by our soldiers.”

During his reign he acquired the reputation of a cruel and bloodthirsty ruler. His favorite method of execution was by impalement. Vlad tried to eliminate all those who opposed him.


Popularity

Vlad III Tepes became popular after Irish writer Bram Stoker published his novel Dracula. Inspired by European folklore and vampire stories, Stoker creates a fictional character based on the reputation of Vlad. The Impaler was portrayed as the vampire Prince of Transylvania.

In reality, Vlad Tepes was only born in Sighisoara, Transylvania, and became the ruler of Wallachia, south of the Carpathians. The time Vlad spent in his adult life in Transylvania was brief and documented by the raids against the Danesti clan who posed a constant threat to his rule.

Vlad spent more than 10 years in captivity in Hungary, imprisoned by Matthias Corvinus. The Wallachian Voivod was assassinated in late 1476 and believed to have been buried at the Snagov Abbey. However, recent examinations of Vlad’s tomb have discovered only a few horse bones dating from the neolithic age.

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Esphigmenou Monks Convicted

Monks Convicted for Refusing Orders

(AP, October 2, 2009)

Thessaloniki, Greece - A court has convicted a rebel abbot and 13 of his monks of obstructing the functioning of their 1,000-year-old monastery by refusing orders to leave it.

The 14 were given one-year suspended prison sentences, court officials in Thessaloniki said last week. The occupants of Esphigmenou Monastery are in a bitter fight with Orthodox Christian authorities. Ecumenical Patriarch Bartholomew I, spiritual leader of the world's Orthodox Christians, has declared the rebels schismatic and ordered them out of the walled monastery on the autonomous Mount Athos peninsula in northern Greece.

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Mojave Cross Covered Pending First Amendment Trial

High Court to Decide If War Memorial Violates Constitution

By Bill Mears
CNN
October 5, 2009

CIMA, California -- Driving along a pockmarked road amid rocks and Joshua trees in a lonely southern California desert, religious controversy might be the last thing you'd expect to encounter.

And if you don't look too closely, you're likely to zip right past the focus of a hotly contested Supreme Court battle.

A federal judge has ordered the Mojave Cross, a war memorial erected by a veterans group 75 years ago, to be covered. It's boxed in plywood.

The issue is less about what the cross symbolizes and more about where it sits: In the middle of the Mojave National Preserve, which is government land.

The high court on Wednesday will consider whether the display violates the First Amendment's provision for a separation of church and state.

More specifically, does an individual who protests the cross have legal standing to take the case to court? Do congressional efforts to minimize the appearance of a constitutional violation carry any weight?

"Religion is always very hard fought in the Supreme Court, and this is no exception," said Thomas Goldstein, a Washington appellate attorney and co-founder of scotusblog.com.

"A single cross on a single plot of land has given rise to this huge constitutional controversy. The court will look at whether Congress, with a kind of wink and a nod, (can) say that this governmental cross is now on private land or are we (going to) say, no this is a governmental war monument and it has a religious symbol on it."

Riley Bembry, who served as a medic in World War I, helped erect the cross in 1934. It sits on a 4,000-foot plateau and was a place of reflection for many vets who retreated to the desert in part to recover from severe lung diseases caused by mustard gas attacks during the Great War. An annual Easter service is held there, but until recently only locals knew about it. The site is not on any maps.

Bembry never got permission from the government to erect the cross, but for decades nobody seemed to care. He was the caretaker of the memorial for five decades until he died in 1984.

In 1994, 1.6 million acres of desert -- including the land with the cross on it -- was transferred to the National Park Service. A few years later, a resident wanted to put up a Buddhist shrine near the cross. The request was denied.

Frank Buono, a former deputy superintendent of the preserve, filed a lawsuit with the help of the ACLU, claiming federal officials were acting unfairly.

"He thinks that the government is in effect misappropriating this sacred symbol and trying to give it just a secular meaning," said Peter Eliasberg, managing attorney of the ACLU of Southern California.

"It strikes me as sort of odd that it just happens to be in that shape," Eliasberg said. "If what they really wanted to do was have a war memorial, there are hundreds of other shapes that it could be in. ... Mr. Buono does not have an objection to the government having a war memorial there that's in the shape of a soldier, or that's in the shape of the Vietnam memorial."

A federal court ordered the cross removed earlier this decade. A judge ruled that until the dispute is settled the cross had to be covered.

In 2001 Congress got involved. Lawmakers prohibited the Park Service from spending federal dollars to remove the display. A year later, they designated the site a national memorial similar to the Washington Monument and Mount Rushmore.

More importantly, the Republican-led Congress agreed to transfer one acre of land around the cross in exchange for five private acres inside the preserve. A San Francisco, California-based appeals court turned that offer down, saying it failed to satisfy Constitutional concerns.

The land swap "would leave a little donut hole of land with a cross in the midst of a vast federal preserve" the court said.

The Supreme Court has traditionally taken a case-by-case approach to similar First Amendment cases. Among other things, it has upheld tax exemptions for churches and the mention of "God" on U.S. currency.

At the same time, it has banned government-sponsored school prayer and imposed limits on public aid to parochial schools.

In 2005, a Ten Commandments monument on the Texas Statehouse grounds was allowed to stand because it was surrounded by historical markers. But the same day, the placement of Ten Commandment parchments in two Kentucky county courthouses was ruled unconstitutional. The high court called them "a governmental effort substantially to promote religion."

Earlier this year, the justices ruled that a small religious group could not erect a granite monument in a Utah park next to an existing Ten Commandments display.

This time, the Obama administration will argue in favor of keeping the cross and allowing the land transfer.

The implications of the case could extend beyond the Mojave Cross. Individual gravestones are not at issue, but war memorials have long featured religious imagery.

"There are 5 million veterans that we represent ... would be quite shocked and horrified to know that those memorials and the symbols chosen by vets 75 years or 100 years ago would suddenly have to be torn down by a bulldozer," said Hiram Sasser, attorney for the Liberty Legal Institute.

Wanda and Henry Sandoz have been taking care of the memorial since Bembry passed away. They shake their heads over the legal fight that will take them to Washington.

"I hope it won't be too long before we can look at the cross again without that stupid box," Wanda Sandoz said.

"Yep, really. We'll repaint it," Henry Sandoz said.

"I already bought some white paint," Wanda Sandoz said.

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On Scandals in the Church by Saint Ephraim the Syrian

About the scandals which occur, we know one who said, "Judge not, and you will not be judged; by the judgment with which you judge, you will be judged; and by the measure with which you measure, it will be measured out to you in turn." That you may have help in this thought, consider that the just Lot dwelt in Sodom, but was not led away with their pride and licentiousness; and so he was saved, as it is written, "For that just man, living among them day after day, was tormented in his just soul by their lawless deeds." But he adds something when he says, "The Lord knows how to deliver the godly from trials, and to keep the unjust under punishment until the day of judgment" and so forth. So it is not a question of self-mastery and meekness today, and dissoluteness and pride tomorrow. Of stillness, vigil and humility today, and temptations, immoderate sleep and disobedience and suchlike things tomorrow. Of renunciation of the world, renunciation of earthly affairs, renunciation of fatherland and friends and parents according to the flesh today because of hope in the Lord, and tomorrow let us seek country and fatherland and inheritance, to sink ourselves in many evils.

For Lot’s wife turned back and became a pillar of salt. And so the Lord also teaches when he says, "No one who puts his hand to the plough and turns back is fit for the kingdom of heaven." So always keep in mind that day on which, when you had put everything aside, you left the world for the Lord’s sake, and when you were fired by the fear of God, and fervent in spirit for the Lord. And keep the goal until the end, for the one who endures to the end will be saved, that you may receive the reward of your work with eternal life; because you have approached the true God and despised all things that you may gain Christ, to whom be glory to the ages. Amen.

- St Eprhaim the Syrian’s Eighth Discourse of Exhortation to the Monks of Egypt

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TRAILER: Not Evil Just Wrong — new film challenging man-induced global warming

How many trillions of dollars will be spent before this fraud is admitted and debunked?

William Dembski

As you read this, ask yourself whether this sounds like another reflexively held scientific position (hint, it begins with “D” and ends in “arwinism”):

Flawed climate data

Only by playing with data can scientists come up with the infamous ‘hockey stick’ graph of global warming

Ross McKitrick, Financial Post

"… I have been probing the arguments for global warming for well over a decade. In collaboration with a lot of excellent coauthors I have consistently found that when the layers get peeled back, what lies at the core is either flawed, misleading or simply non-existent. The surface temperature data is a contaminated mess with a significant warm bias, and as I have detailed elsewhere the IPCC fabricated evidence in its 2007 report to cover up the problem. Climate models are in gross disagreement with observations, and the discrepancy is growing with each passing year. The often-hyped claim that the modern climate has departed from natural variability depended on flawed statistical methods and low-quality data. The IPCC review process, of which I was a member last time, is nothing at all like what the public has been told: Conflicts of interest are endemic, critical evidence is systematically ignored and there are no effective checks and balances against bias or distortion.

"I get exasperated with fellow academics, and others who ought to know better, who pile on to the supposed global warming consensus without bothering to investigate any of the glaring scientific discrepancies and procedural flaws. Over the coming few years, as the costs of global warming policies mount and the evidence of a crisis continues to collapse, perhaps it will become socially permissible for people to start thinking for themselves again. In the meantime I am grateful for those few independent thinkers, like Steve McIntyre, who continue to ask the right questions and insist on scientific standards of openness and transparency."

- Ross McKitrick is a professor of environmental economics at the University of Guelph, and coauthor of Taken By Storm: The Troubled Scienceem, Policy and Politics of Global Warming.

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Ecumenical Patriarchate to Support Metropolitan Vladimir in Ukraine

Constantinople Patriarchate Considers Metropolitan Vladimir as a Key Figure in Ukrainian Orthodoxy

Kiev, 6 October 2009, Interfax - Constantinople views Metropolitan Vladimir of Kiev and All Ukraine as a spiritual leader of the Ukrainian Orthodox believers.

Thus, the representatives of the Constantinople Patriarchate at a meeting with Metropolitan Vladimir in Kiev "highlighted that Metropolitan had united all Orthodox believers of Ukraine, regardless of their jurisdiction," the Ukrainian Orthodox Church website reports.

Constantinople representatives also thanked the head of the Ukrainian Orthodox Church "for his efforts to unite Orthodox believers of Ukraine" and said that the purpose of their visit to Ukraine was to assist the country in overcoming schisms.

"They emphasized, however, that the Ecumenical Patriarchate of Constantinople would not act unilaterally, but only in close cooperation with the Ukrainian Orthodox Church," the report says.

Metropolitan Vladimir, in his turn, awarded his guests and Pyotr Yuschenko, head of the For Local Ukraine NGO, who was also present at the meeting, with anniversary orders "The 450th Anniversary of Bringing the Pochayev Icon of Holy Mother to Volyn".

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A Question on Vanity

Question:
John, since you are a pious Orthodox with an interest in the arts, how do you participate in them and enjoy them and yet keep the spirit of Saint Cyril of Jerusalem's catechetical instruction?

"Now the pomp of the devil is the madness of the theatres, horse-races and hunting, and all such vanity; from which the holy man praying to be delivered says unto God, 'Turn away mine eyes from beholding vanity'. Be not interested in the madness of the theatre, where you will behold the silly gestures of the players, carried on with mockeries and all indecency, and the frantic dancing of effeminate men;.." (On the Renunciation of Satan).

Saint John Chrysostom says similar things also.

Answer:
An excellent question that is common especially among converts and new readers of the Fathers.

Here is my short blog-styled answer.

Is it all vain? Yes. Do I try and reconcile or justify it? No. Is it the way of the perfect? No. Am I perfect? No.

I'd like to end it there, but I will go a little further. I hope this answer is not some revelation.

"Vanity of vanities, all is vanity" says the wise Solomon. Lets see what this includes. Because the important thing when considering these matters is to not just focus on those passages which only speak to us or about people we know. Consider everything else that the Fathers and Saints call vain as well. And I can support these with many passages from the writings of many Holy Men that we as Orthodox honor.

For example:

Every celebration of any type outside of the prayer services is vain. And this includes birthdays, anniversaries and even post-wedding and post-baptism celebrations. And forget about those Christmas presents, trees, New Year parties, or even sports events. I guess we can also throw marriage and child-bearing in there as well.

Any music not sung in church...and even that must be with no instruments.

Any entertainment that does not sanctify and is not deifying.

Any unnecessary leisure and this includes beds or chairs, washing or grooming. And take off those shoes as well.

Any food or drink that is made to taste good...even on those non-fasting days.

Any form of transportation other than walking. Other modes can be used for missionary work or to enter a monastery, but not vain traveling.

Any education but what is necessary for survival, prayer and the maintenance of Orthodoxy.

Any reading but holy books, yet even holy books are often considered vain.

Any clothing but that which fends off the elements of our fallen world and prevents indecency and sickness.

Any shelter beyond that is needed to protect us from the elements of the air.

Electricity and all that comes with it is forbidden to those who completely disdain vanity.

Etc. Etc. Etc.

So you can pick and choose what you want to consider vain, but if you happen to do something vain you really can't blame someone for doing something else vain. It only becomes a matter of taste then. This is why we have no right to judge or condemn unless we ourselves are sinless and have never sinned...which last I heard only Jesus has that sort of record and an honorable mention goes to the Theotokos.

Of course, I'm not deriding any of the above things that Scripture and the Fathers call vain. They are indeed vain and they are not the way of the perfect. We have many Saints that were able to live such a life and forsook all, died to the world, and were able to focus on Christ in all they did, thought and said. Sts. Cyril and Chrysostom were among them and they had every right to proclaim the vanity they saw around them (but consider that the quote above specifically refers to pagan and pornographic entertainment in its proper context, not just any entertainment of the arts). This should be our goal and such a goal is noble and good. But it is also progressive and should serve as a humble reminder of how truly far we are from Christ and the way of the perfect. And yes perfection is attainable. But the spiritual life is measured and treated by the Fathers as a gradual attainment, who themselves would have confessed that they also did vain things once in a while, and by this I mean something like putting a piece of lemon in their water to make it taste better. Perfection takes years for most people and the longer it takes the more it shows how sinful we truly are and attached to this vain world in which all will perish and pass away.

May we all be worthy of such a life like that of the angels.

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Edgar Allan Poe Finally Getting Proper Funeral

Jeff Jerome, curator of the Poe House and Museum looks over a replica of the body of Edgar Allan Poe, in Baltimore, Monday, Oct. 5, 2009. The Poe House will host a viewing of a replica of the body of Poe on Wednesday, Oct. 7, 2009, followed by the funeral he never had on Sunday. (AP Photo/Rob Carr)

[It seems like in his bicentenniel, Poe is getting some of the respect he deserves. He is one of my favorite English speaking authors and last year this month I had the opportunity to visit his grave in Baltimore, so this is a thrill for me. See my previous posts here and here.- J.S.]

By BEN NUCKOLS
Associated Press
October 6, 2009

BALTIMORE – For Edgar Allan Poe, 2009 has been a better year than 1849. After dozens of events in several cities to mark the 200th anniversary of his birth, he's about to get the grand funeral that a writer of his stature should have received when he died.

One hundred sixty years ago, the beleaguered, impoverished Poe was found, delirious and in distress outside a Baltimore tavern. He was never coherent enough to explain what had befallen him since leaving Richmond, Va., a week earlier. He spent four days in a hospital before he died at age 40.

Poe's cousin, Neilson Poe, never announced his death publicly. Fewer than 10 people attended the hasty funeral for one of the 19th century's greatest writers. And the injustices piled on. Poe's tombstone was destroyed before it could be installed, when a train derailed and crashed into a stonecutter's yard. Rufus Griswold, a Poe enemy, published a libelous obituary that damaged Poe's reputation for decades.

But on Sunday, Poe's funeral will get an elaborate do-over, with two services expected to draw about 350 people each — the most a former church next to his grave can hold. Actors portraying Poe's contemporaries and other long-dead writers and artists will pay their respects, reading eulogies adapted from their writings about Poe.

"We are following the proper etiquette for funerals. We want to make it as realistic as possible," said Jeff Jerome, curator of the Poe House and Museum.

Advance tickets are sold out, although Jerome will make some seats available at the door to ensure packed houses. Fans are traveling from as far away as Vietnam.

The funeral is arguably the splashiest of a year's worth of events honoring the 200th anniversary of Poe's birth. Along with Baltimore — where he spent some of his leanest years in the mid-1830s — Poe lived in or has strong connections to Boston, New York, Philadelphia and Richmond.

With the funeral angle covered, the Edgar Allan Poe Museum in Richmond staged a re-enactment last weekend of his death. Those with a more academic interest in Poe can attend the Poe Studies Association's annual conference from Thursday through Sunday in Philadelphia.

Visitors in Baltimore for the funeral can enjoy a new exhibit at the Baltimore Museum of Art, "Edgar Allan Poe: A Baltimore Icon," which includes chilling illustrations to "The Raven" by Edouard Manet.

Baltimore has a decided advantage over the other cities that lay claim to Poe, notes BMA director Doreen Bolger. "We have the body," she said.

This week, that's true in more ways than one. Jerome said he's gotten calls from people who thought he was going to exhume Poe's remains and rebury them.

"When they dug up Poe's body in 1875 to move it, it was mostly skeletal remains," Jerome said. "I've seen remains of people who've been in the ground since that time period, and there's hardly anything left."

Instead, Jerome commissioned local special-effects artist Eric Supensky to create an eerily lifelike — or deathlike — mock-up of Poe's corpse.

"I got chills," Jerome said Monday upon seeing the body for the first time. "This is going to freak people out."

The body will lie in state for 12 hours Wednesday at the Poe House, a tiny rowhome in a gritty section of west Baltimore. Visitors are invited to pay their respects.

Following the viewing will be an all-night vigil at Poe's grave at Westminster Burying Ground. Anyone who attends will have the opportunity to deliver a tribute.

On Sunday morning, a horse-drawn carriage will transport the replica of Poe's body from his former home to the graveyard for the funeral.

Actor John Astin, best known as Gomez Addams on TV's "The Addams Family," will serve as master of ceremonies.

"It's sort of a way of saying, 'Well, Eddie, your first funeral wasn't a very good one, but we're going to try to make it up to you, because we have so much respect for you,'" said Astin, who toured as Poe for years in a one-man show.

The service won't be a total lovefest, however. The first eulogy will come from none other than Griswold.

"People are asking me, 'Jeff, why are you inviting him? He hated Poe!'" Jerome said. "The reason is, most of these people defended Poe in response to what he said about Poe's life, so we can't have this service without having old Rufus sitting in the front row, spewing forth his hatred."

Eulogies will follow from actors portraying, among others, Sarah Helen Whitman, a minor poet whom Poe courted after his wife's death, and Walt Whitman, who attended the dedication of Poe's new gravestone in 1875 but didn't feel well enough to speak. Writers and artists influenced by Poe, including Arthur Conan Doyle and Alfred Hitchcock, will also be represented.

Jerome expects to cry — one reason he won't be speaking. Even his rivals are impressed with the scale of the tribute.

"Annoyed as I am with Baltimore sometimes, I have to give them credit," said Philadelphia-based Poe scholar Edward Pettit, who argues his city was of greater importance to Poe's life and literary career. "Baltimore has done an awful lot to maintain the legacy of Poe over the last 100-some years."

_

On the Net:

Edgar Allan Poe House and Museum: http://www.ci.baltimore.md.us/government/historic/poehouse.php

Westminster Hall: http://www.westminsterhall.org/

Baltimore Museum of Art: http://www.artbma.org/

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The Holy Apostles

The Holy Apostles (Feast Day - June 30)

Posted by VatopaidiFriend

Apostles of Christ

Under this title it may be sufficient to supply brief and essential information. The reader will find at the end of this article various titles of other articles which contain supplementary information on subjects connected with the Apostles.

The Name

The word “Apostle,” from the Greek apostello “to send forth,” “to dispatch,” has etymologically a very general sense. Apostolos (Apostle) means one who is sent forth, dispatched — in other words, who is entrusted with a mission, rather, a foreign mission. It has, however, a stronger sense than the word messenger, and means as much as a delegate. In the classical writers the word is not frequent. In the Greek version of the Old Testament it occurs once, in III Kings 14:6 (cf. ibid, 12:24). In the New Testament, on the contrary, it occurs, according to Bruder’s Concordance, about eighty times, and denotes often not all the disciples of the Lord, but some of them specially called. It is obvious that our Lord, who spoke an Aramaic dialect, gave to some of his disciples an Aramaic title, the Greek equivalent of which was “Apostle.”

It seems to us that there is no reasonable doubt about the Aramaic word being seliah, by which also the later Jews, and probably already the Jews before Christ, denoted “those who were dispatched from the mother city by the rulers of the race on any foreign mission, especially such as were charged with collecting the tribute paid to the temple service” (Lightfoot, Galatians, London, 1896, p. 93). The word apostle would be an exact rendering of the root of the word seliah = apostello.

Various Meanings

It is at once evident that in a Christian sense, everyone who had received a mission from God, or Christ, to man could be called “Apostle.” In fact, however, it was reserved to those of the disciples who received this title from Christ. At the same time, like other honourable titles, it was occasionally applied to those who in some way realized the fundamental idea of the name. The word also has various meanings.

The name Apostle denotes principally one of the twelve disciples who, on a solemn occasion, were called by Christ to a special mission. In the Gospels, however, those disciples are often designated by the expressions of mathetai (the disciples) or dodeka (the Twelve) and, after the treason and death of Judas, even of hendeka (the Eleven). In the Synoptics the name Apostle occurs but seldom with this meaning; only once in Matthew and Mark. But in other books of the New Testament, chiefly in the Epistles of St. Paul and in the Acts this use of the word is current. Saul of Tarsus, being miraculously converted, and called to preach the Gospel to the heathens, claimed with much insistency this title and its rights.

In the Epistle to the Hebrews (3:1) the name is applied even to Christ, in the original meaning of a delegate sent from God to preach revealed truth to the world.

The word Apostle has also in the New Testament a larger meaning, and denotes some inferior disciples who, under the direction of the Apostles, preached the Gospel, or contributed to its diffusion; thus Barnabas (Acts 14:4, 14), probably Andronicus and Junias (Rom.16:7), Epaphroditus (Phil. 2:25), two unknown Christians who were delegated for the collection in Corinth (II Cor. 7:23). We know not why the honorable name of Apostle is not given to such illustrious missionaries as Timothy, Titus, and others who would equally merit it.

There are some passages in which the extension of the word Apostle is doubtful, as Luke 11:49; John 13:16; II Cor. 13; I Thes. 2:7; Ephes. 3:5; Jude, 17, and perhaps the well-known expression “Apostles and Prophets.” Even in an ironical meaning the word occurs (II Cor. 11:5; 12:11) to denote pseudo-apostles. There is but little to add on the use of the word in the old Christian literature. The first and third meanings are the only ones which occur frequently, and even in the oldest literature the larger meaning is seldom found.

Origin of the Apostolate

The Gospels point out how, from the beginning of his ministry, Jesus called to him some Jews, and by a very diligent instruction and formation made them his disciples. After some time, in the Galilean ministry, he selected twelve whom, as Mark (3:14) and Luke (6:13) say, “he also named Apostles.” The origin of the Apostolate lies therefore in a special vocation, a formal appointment of the Lord to a determined office, with connected authority and duties. The appointment of the twelve Apostles is given by the three Synoptic Gospels (Mark 3:13-19; Matthew 10:1-4; Luke 6:12-16) nearly in the same words, so that the three narratives are literally dependent. Only on the immediately connected events is there some difference between them. It seems almost needless to outline and disprove rationalistic views on this topic. The holders of these views, at least some of them, contend that our Lord never appointed twelve Apostles, never thought of establishing disciples to help him in his ministry, and eventually to carry on his work. These opinions are only deductions from the rationalistic principles on the credibility of the Gospels, Christ’s doctrine on the Kingdom of Heaven, and the eschatology of the Gospels. Here it may be sufficient to observe:

* that the very clear testimony of the three synoptic Gospels constitutes a strong historical argument, representing, as it does, a very old and widely spread tradition that cannot be erroneous;

* that the universally acknowledged authority of the Apostles, even in the most heated controversies, and from the first years after Christ’s death (for instance in the Jewish controversies), as we read in the oldest Epistles of St. Paul and in the Acts cannot be explained, or even be understood, unless we recognize some appointment of the Twelve by Jesus.

Office and Conditions of the Apostolate

Two of the Synoptic Gospels add to their account of the appointment of the Twelve brief statements on their office: Mark 3:14-15 - “He appointed twelve to be with him and to send them to herald, and to have power to heal the illnesses and to cast out demons”; Matthew 10:1 - “He gave them power over unclean spirits so as to expel them, and to heal every disease and every illness.” Luke where he relates the appointment of the Twelve, adds nothing on their office. Afterwards (Mark 6:7-13; Matthew 10:5-15; Luke 9:1-5) Jesus sends the Twelve to preach the kingdom and to heal, and gives them very definite instructions. From all this it results that the Apostles are to be with Jesus and to aid Him by proclaiming the kingdom and by healing. However, this was not the whole extent of their office, and it is not difficult to understand that Jesus did not indicate to His Apostles the whole extent of their mission, while as yet they had such imperfect ideas of His own person and mission, and of the Messianic kingdom. The nature of the Apostolic mission is made still clearer by the sayings of Christ after His Resurrection. Here such passages as Matthew 28:19, 20; Luke 24:46-49; Acts 1:8, 21-22 are fundamental. In the first of these texts we read, “Go ye therefore and make disciples of all the nations, baptizing them in the name of the Father, and the Son, and the Holy Ghost, teaching them to observe all I have commanded you.” The texts of Luke point to the same office of preaching and testifying (cf. Mark 16:16). The Acts of the Apostles and the Epistles written by the Apostles exhibit them in the constant exercise of this office. Everywhere the Apostle governs the disciples, preaches the doctrines of Jesus as an authentic witness, and administers the sacred rites. In order to fill such an office, it seems necessary to have been instructed by Jesus, to have seen the risen Lord. And these are, clearly, the conditions required by the Apostles in the candidate for the place of Judas Iscariot. “Of the men, therefore, who have accompanied us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John unto the day He was received up from us, of these must one become a witness with us of His Resurrection” (Acts 1:21-22). This narrative, which seems to come from an Aramaic Palestinian source like many other details given in the earlier chapter of Acts, was ancient and cannot be set aside. It is further strengthened by an objection made to St.Paul: because he was called in an extraordinary way to the Apostolate, he was obliged often to vindicate his Apostolic authority and proclaim that he had seen the Lord (I Cor. 9:1). Instruction and appointment by Jesus were, therefore, the regular conditions for the Apostolate. By way of exception, an extraordinary vocation, as in the case of Paul, or a choice by the Apostolic College, as in the case of Matthias, could suffice. Such an extraordinarily called or elected Apostle could preach Christ’s doctrine and the Resurrection of the Lord as an authoritative witness.

Authority and Prerogatives of the Apostles

The authority of the Apostles proceeds from the office imposed upon them by Our Lord and is based on the very explicit sayings of Christ Himself. He will be with them all days to the end of ages (Matthew 28:20), give a sanction to their preaching (Mark 16:16), send them the “promise of the Father,” “virtue from above” (Luke 24:49). The Acts of the Apostles and the Epistles of the New Testament show us the exercise of this authority. The Apostle makes laws (Acts 15:29; I Cor. 7:12 sq.), teaches (Acts 2:37 f.), claims for his teaching that it should be received as the word of God (I Thes. 2:13), punishes (Acts 5:1-11; I Cor. 5:1-5), administers the sacred rites (Acts 6:1 sq.; 16:33; 20:11), provides successors (II Tim. 1:6; Acts 14:22). In the modern theological terms the Apostle, besides the power of order, has a general power of jurisdiction and magisterium (teaching). The former embraces the power of making laws, judging on religious matters, and enforcing obligations by means of suitable penalties. The latter includes the power of setting forth with authority Christ’s doctrine. It is necessary to add here that an Apostle could receive new revealed truths in order to propose them to the Church. This, however, is something wholly personal to the Apostles.

Theologians rightly speak in their treatises of some personal prerogatives of the Apostles; a brief account of them may not be superfluous.

A first prerogative, not clearly inferred from the texts of the New Testament nor demonstrated by solid reasons, is their confirmation in grace. Most modern theologians admit that the Apostles received so abundant an infusion of grace that they could avoid any error in their teaching.

Another personal prerogative is the universality of their jurisdiction. The words of the Gospel on Apostolic office are very general; for the most part, the Apostles preached and travelled as if they were not bound by territorial limits, as we read in the Acts and the Epistles. This did not hinder the Apostles from taking practical measures to properly organize the preaching of the Gospel in the various countries they visited.

Apostolate and Episcopate

Since the authority with which the Lord endowed the Apostles was given them for the entire Church, it is natural that this authority should endure after their death, in other words, pass to successors established by the Apostles. In the oldest Christian documents concerning the primitive Churches we find ministers established, some of them, at least, by the usual rite of the imposition of hands. They bear various names: priests (presbyteroi: Acts 11:30; 14:22; 15:2, 4, 6, 22, 23; 16:4; 20, 17; 21:18; I Tim. 5:17, 19; Titus, 1:5); bishops (episkopoi: Acts 20:28; Phil. 1:1; I Tim. 3:2; Titus, 1:7); presidents (proistamenoi: I Thes. 5:12; Rom. 12; etc.); heads (hegoumenoi: Hebrews, 13:7, 17, 24; etc.); shepherds (poimenes: Eph. 4:11); teachers (didaskaloi: Acts 13:1; I Cor. 12:28 sq. etc.); prophets (prophetai: Acts 13:1; 15:32; I Cor. 12:28, 29; etc.), and some others. Besides them, there are Apostolic delegates, such as Timothy and Titus. The most frequent terms are priests and bishops; they were destined to become the technical names for the “authorities” of the Christian community.

All other names are less important; the deacons are out of the question, being of an inferior order. It seems clear that amid so great a variety of terms for ecclesiastical authorities in Apostolic times several must have expressed only transitory functions. From the beginning of the second century in Asia Minor, and somewhat later elsewhere, we find only three titles: bishops, priests, and deacons; the last changed with inferior duties. The authority of the bishop is different from the authority of priests, as is evident on every page of the letters of the martyr Ignatius of Antioch. The bishop — and there is but one in each town — governs his church, appoints priests who have a subordinate rank to him, and are, as it were, his counselors, presides over the Eucharistic assemblies, teaches his people, etc. He has, therefore, a general power of governing and teaching, quite the same as the modern Orthodox bishop; this power is substantially identical with the general authority of the Apostles, without, however, the personal prerogatives ascribed to the latter. St. Ignatius of Antioch declares that this ministry holds legitimately its authority from God through Christ (Letter to the Philadelphians, i). Clement of Rome, in his Letter to the Church of Corinth (about 96), defends with energy the legitimacy of the ministry of bishops and priests, and proclaims that the Apostles established successors to govern the churches (xlii-xliv). We may conclude with confidence that, about the end of the second century, the ministers of the churches were everywhere regarded as legitimate successors of the Apostles; this common persuasion is of primary importance.

Another and more difficult question arises as to the Acts and in the Epistles, the various above mentioned names, chiefly the presbyteroi and the episkopoi (priests and bishops).

Some authors (and this is the traditional view) contend that the episkopoi of Apostolic times have the same dignity as the bishops of later times, and that the episkopoi of the apostolic writings are the same as the priests of the second century. This opinion, however, must give way before the evident identity of bishop and priest in Acts 20:17 and 28, Titus, 1:5-7, Clement of Rome to the Church of Corinth, xliv.

Another view recognizing this synonymous character estimates that these officers whom we shall call bishops — priests had never the supreme direction of the churches in Apostolic times; this power, it is maintained, was exercised by the Apostles, the Prophets who travelled from one church to another, and by certain Apostolic delegates like Timothy. These alone were the real predecessors of the bishops of the second century; the bishop priests were the same as our modern priests.

Mgr. Batiffol (Rev. bibl. 1895, and Etudes d’hist. et de théol. positive, 1, Paris, 1903) expresses the following opinion: In the primitive churches there were (1) some preparatory functions, as the dignity of Apostles and Prophets; (2) some presbyteroi had no liturgical function, but only an honorable title; (3) the episkopoi, several in each community, had a liturgical function with the office to preach; (4) when the Apostles disappeared, the bishopric was divided: one of the bishops became sovereign bishop, while the others were subordinated to him - these were the later priests. This secondary priesthood is a diminished participation of the one and sole primitive priesthood; there is, therefore, no strict difference of order between the bishop and the priest.

Whatever may be the solution of this difficut question, it remains certain that in the second century the general Apostolic authority belonged, by a succession universally acknowledged as legitimate, to the bishops of the Christian churches. The bishops have, therefore, a general power of order, jurisdiction, and magisterium, but not the personal prerogatives of the Apostles.

The Feasts of the Apostles

The memorable words of Hebrews, 13:7: “Remember your presidents who preached to you the word of God,” have always echoed in the Christian heart. The primitive churches had a profound veneration for their deceased Apostles (Clement of Rome, Ep. ad Corinth. v); its first expression was doubtless the devotional reading of the Apostolic writings, the following of their orders and counsels, and the imitation of their virtues. It may, however, be reasonably supposed that some devotion began at the tombs of the Apostles as early as the time of their death or martyrdom; the ancient documents are silent on this matter. Feasts of the Apostles do not appear as early as we might expect. Though the anniversaries of some martyrs were celebrated even in the second century, as for instance the anniversary of the martyrdom of Polycarp, Bishop of Smyrna (d. 154-156), the Apostles had at this time no such commemoration; the day of their death was unknown. It is only from the fourth century that we meet with feasts of the Apostles. In the Eastern Church the feast of Saint James the Less and Saint John was celebrated on the 27th of December, and on the next day the feast of Saints Peter and Paul (according to St. Gregory of Nyssa and a Syriac menology). These commemorations were arbitrarily fixed. In the Western Church the feast of Saint John alone remained on the same day as in the Eastern Church. The commemoration of the martyrdom of Saint Peter and Saint Paul was celebrated 29 June; originally, however, it was the commemoration of the translation their relics (Duchesne, Christian Worship, p. 277). From the sixth century the feast of Saint Andrew was celebrated on the 30th day of November. We know but little of the feasts of the other Apostles and of the secondary feasts of the great Apostles. In the Eastern Churches all these feasts were observed at the beginning of the ninth century.

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Saint Evdokimos the Newly-Revealed (yet unknown) of Vatopaidi

Saint Evdokimos the Newly-Revealed of Vatopaidi (Feast Day - October 5)

There once existed an anonymous monk at Vatopaidi Monastery on Mount Athos. His sacred relics were found hidden in the old cemetery giving off a beautiful fragrance. The entire body was found in a position of prayer and his arms were crossed. An icon of the Theotokos (Panagia Bematarissa) was on his chest, which means that he willingly fled to the cemetery foreseeing his own death and out of humility desired to die alone. Wisely those monks who discovered this wonder named this monk "Evdokimos" ("pleasing one") because he lived pleasingly and it was pleasing to God that his relics be discovered, which began to work many miracles and were transferred to the Katholikon of the Monastery on October 5, 1840.

Fr. Iakovos, the Skevofylax (keeper of the sacred vessels) of the Monastery at that time, originally discovered this hidden chamber. In the narthex of the church he noticed a deep crevice. He called for some help to tear down the wall to see what was behind, and to his astonishment discovered a great many bones scattered about of the previous fathers of the Monastery. He ordered certain monks that all the bones be cleaned and placed back properly and in order. This was Monday, September 28, 1840.

On Wednesday, October 1, about two hours before midday, the workers cleaning the relics noticed a strong beautiful fragrance coming from the pile of bones. Fr. Iakovos had placed a commissary over the task and once this discovery was made the commissary ordered all the workers to work calmly and carefully, since what they smelled was a sign of holiness lest they come across some holy relics and mistreat them. In a short time the discovery was made. The astonished monks notified Abbot Philaret as well as everyone in the Monastery, which included two bishops who were found in the Monastery that day - Bishop Chrysanthos of Smyrna and Bishop Gregory of Andrionople. When both bishops confirmed this to be a miracle of God, everyone present began to glorify God with one voice saying: "Great is the God of the Christians!"

On October 2 they began to wonder who these myrrh-gushing relics could belong to. Since all the fathers were intent on celebrating an all-night vigil to glorify God for this miracle, they wanted also to sing hymns of praise to this newly-revealed Saint and seek his intercessions. To do this they desired to choose a temporary name until, if God so chose, his name was revealed. It was then decided by common consent to name this saint "Evdokimos" for the reasons cited above, and it was justified on the basis that if the Saint did not like his name then he would have to reveal his true name to which they would gladly change it.

It is amazing how much can be inferred by how St. Evdokimos died. His humility and trust in God is astonishing. It can only be that he knew that the hour of his death approached. Taking up an icon of the Panagia he proceeded to the place where the fathers bones were placed awaiting the General Resurrection. Placing himself in a hidden place under these scattered bones he desired to fall asleep in the Lord unnoticed but to God, so that he would not be honored as a saint by his fellow monks. Not deeming himself worthy of honors, he gave up his spirit. But God desired to exalt his humble servant generations later.

On the evening of October 4 which was a Saturday night the fathers went to transfer the holy myrrh-gushing relics of St. Evdokimos to the Katholikon of the Monastery. Throughout the entire night they glorified God and praised their new Saint. Following the Divine Liturgy the fathers one by one venerated the holy relics and then placed them in the Holy Altar.

Miracles

The Great Synaxarion tells us that the holy relics of St. Evdokimos worked many miracles. However, only two are recorded within.

One monk of the Monastery suffered terribly from tuberculosis and began to lose hope because he was not getting better. He then entreated St. Evdokimos saying: "I am a sinner, Holy One, yet I dare to pray to you because I understand that God has given you the grace to heal. And since many have prayed to you and become well, I beg you to work a miracle for your humble servant and show the power of your holiness." He said this among other things until he fell asleep. In his dreams he saw an elegant monk who gave him a cup from which to drink. The sick monk took the cup and drank the whole thing, after which he said: "I thank you, Father, because I was thirsty and you watered me." The monk immediately awoke but felt the dream to have been more of a reality than a mere dream, since he could clearly taste of the drink of which was given to him by the monk. He also noticed immediately that all the pain of his stomach and lungs were gone. Thanking the Saint for his healing, he went and told the spiritual father of the Monastery named Nyphona.

Another monk of Vatopaidi named Gabriel was an educated physician, and one day was in Karyes for some task for the Monastery. While there he began to feel excruciating pain in his kidneys to the point where he could not sleep or even sit. He fanatically tried every method he knew of to alleviate his pain but nothing worked. During this time some monks began to mock him saying: "Physician, heal thyself" and would tell him to pray to St. Evdokimos because "the Saint is an even greater doctor than you". Monk Gabriel then challenged this statement saying: "If it is true that the Saint is a miracle-worker and can heal me, then I will make a reliquary for his sacred skull." That night he was able to catch a little sleep and in his dreams he saw a monk approach him and touch his kidneys, saying: "This is nothing, what are you yelling about?" Monk Gabriel said to him: "Do you mock me Elder? Do you not see what excruciating pain I have?" The Elder then told him "It is well" and left. His appearance was like that of a Saint to Gabriel, resembling closely the icon of St. Euthymios the Great. He asked one of the monks nearby: "Which Elder was here and left out the door?" The monk said: "No one has entered or left". Gabriel then got up and felt completely healed and realized that it was St. Evdokimos who appeared to him and healed him. He then said to the monks: "Bring me the skull of the Saint so that I may venerate it, because truly the grace of the Saint has freed me from my sickness". Venerating the skull of the Saint that was brought to him, he said: "I will silver-plate you, venerable head, because I believe that you are truly a Saint." In 1852 Monk Gabriel commissioned an icon of the Saint to be painted by Deacon Meletios of Vatopaidi.


Apolytikion in the Fourth Tone
With the rivers of your tears, you have made the barren desert fertile. Through sighs of sorrow from deep within you, your labors have borne fruit a hundred-fold. By your miracles you have become a light, shining upon the world. O Evdokimos, our Holy Father, pray to Christ our God, to save our souls.

Megalynarion
Those who embrace piously, the treasury of your relics, and celebrate your memory joyfully, shelter from every danger, Evdokimos thrice-blessed, O most admirable one.

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