Pascha in Kolwezi, Congo

This Paschal celebration took place at the Cathedral of Saint George.

Kolwezi is in the Holy Diocese of Katanga under the Patriarchate of Alexandria and All Africa. It is served by monks from the Holy Monastery of Gregoriou on Mount Athos.

This is a very active Orthodox diocese, with 105 parishes, 40 priests and over 2000 youth attending its ecclesiastical schools, and its own ecclesiastical radio station among other things. It baptizes an average of 1200-1500 people a year. Read more here.

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Chomsky Warns of Rise of the Far Right in the U.S.

April 23, 2010
Pravda.ru

The right feeds on frustration and so ultra-conservatives advance such as the Tea Party. Latinos and blacks are persecuted, like fascist Germany did to the Jews, suggests the intellectual.

By David Brooks, for La Jornada

Disenchantment with the government and politicians has grown to unprecedented levels in recent times according to research. There is growing anger, uncertainty, pessimism and distrust in Washington, and the fruit of popular frustration is being harvested by rightists.

"Never seen anything like this in my life," said Noam Chomsky. Interviewed by Chris Hedges for the website Truthdig. He added that the mood of the country is terrifying. The level of anger, frustration and hatred of institutions is not organized in a constructive manner. Is diverted into self-destructive fantasies in reference to expressions of the populist ultra-right.

Anti-government sentiment has increased in society and only 22% trust the government, according to research by the Pew Research Center, one of the lowest points in half a century. For almost any conceivable measure, today's Americans are less positive and more critical of their government. There's a perfect storm of conditions associated with mistrust of the government: an abysmal economy, an epic pessimistic and public discontent with Congress and elected officials, said Andrew Kohut, president of the Pew Research Center, in summarizing the findings of a series of surveys.

The Pew report noted that only 25% have a favorable opinion of Congress - the lowest point in 50 years - and 65% expressed a negative opinion. Increasingly, Americans felt that the government has misplaced its priorities and that it has a negative impact on their daily lives. About 62% say the government's policies only benefit some groups and 56% believe that the government is not doing enough to help the average American.

In addition, it confirms the increase of anti government sentiment among a segment of society, doubling are those who say they are upset with the federal government: 10% in 2000 to 21% today. And 30% perceive that government is a threat to their personal freedom.

Pew also reported, in a setback compared to a survey of months ago, that most are suspicious of a greater state role in the economy, with the exception of the financial sector, where a large majority want the government to strictly regulate financial companies.

Perhaps the sector most unhappy with the government is called the Tea Party movement, ultra-conservatives who came a year ago in protest against the economic stimulus bill, which grew in visibility in the campaign against health reforms proposed by the government of Barack Obama. This movement is mostly composed of white men, aged 45 or so, who describe themselves as upset or angry with Washington.

They are considered as the most dynamic part of the conservative movement, with the purpose not only to stop Obama's proposals, but also to attack Republican politicians who are considered "not very" conservative.

Recent research from the New York Times / CBS News poll revealed that 18% of Americans identify themselves as supporters of the Tea Party, classify themselves "very conservative" and are very pessimistic about the direction of the country and severely critical of Washington and, of course, Obama. Over 90% of them believe that the country moves to a wrong path and the same percentage disapproves of the president and his administration policy. Already 92% of respondents estimated that Obama leads the country "toward socialism" (an opinion shared by more than half the population in general).

Moreover, the expressions of popular right-wing anger are registered when referencing more hate crimes, a rise of radical right-wing groups, as well as unofficial reports of a growing number of death threats against the president. Public safety agencies have raised the alert status for what is called "domestic terrorism."

Incidents were reported, several under investigation, of acts of intimidation against congressmen and other elected officials. Earlier this month, more than 30 governors received letters from an anti-government, ultra-conservative group who demanded their resignation in a period of three days (although there was no threat of violence), which meant that federal authorities have warned local police that the letters could lead to violent behavior. As such, there are more examples throughout the country.

The wave of disillusionment with the government and its rulers causes concern among some politicians who do not know what impact this might have on the elections of next November. But for others the issue is more alarming.

"It's very similar to Weimar Germany, the parallels are striking." Here, too, there is a tremendous disappointment with the parliamentary system, pointed Chomsky interviewing on Truthdig.

"The United States is very lucky that no honest and charismatic figure has appeared, and if this were to happen this country would be in real trouble for the frustration, disillusionment and the justified anger combined with the absence of a coherent response," he concludes.

In Germany, he recalls, an enemy was created to explain the crisis which was the Jew. "Here they are the illegal immigrants and blacks. We will say that white men are a persecuted minority. We will say that we must uphold and defend the honor of the nation. Military force will be exalted. There will be blows. This could be converted into an undeniable force. And if it takes place, it will be more dangerous than Nazi Germany. The United States is a world power ... I do not believe that this is far from happening," he says.

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Church of Scientology Responds to Russian Ban

Church of Scientology Blasts Russian Government for Ban on L. Ron Hubbard Writings

April 22, 2010
Yahoo News

The controversial Church of Scientology has been called many things, but it's a safe bet that no one had previously deemed it a threat to the Russian spirit.

No longer. Under a new law empowering the Russian government to ban written work categorized as "extremist materials," the Russian Prosecutor General's Office has declared that the work of L. Ron Hubbard, the American founder of Scientology, belongs on a list of materials "undermining the traditional spiritual values of the citizens of the Russian Federation."

The law lays out fines of 3,000 rubles ($100) for anyone in possession of such materials, or a jail term of up to 15 days — with harsher penalties imposed on repeat offenders and/or those with a criminal history.

According to the Moscow Times, 28 Hubbard-penned titles are now on that forbidden-readings list, including such works such as "The Factors, Admiration & the Renaissance of Beingness" and "The Unification Congress. Communication! Freedom and Ability." The writings were reportedly intercepted by Russian transport officials, who forwarded them to a panel of "psychiatrists, psychologists, and sociologists" for review. The panel determined that the Scientology works justified using "violence in general" against critics of the church — while also containing "hidden calls for social and religious hatred."

Not surprisingly, the church has blasted back with a statement denouncing the panel's decision. The ban — which Scientology spokeswoman Karin Pouw points out has yet to go into effect — constitutes "the latest action in an ongoing campaign by extremists in the Russian government to suppress religious freedom in Russia," the church announced in a statement furnished to Yahoo! News. The statement spells out plans to challenge the ruling before the European Court of Human Rights, which has condemned Russia for its past effort to refuse official registration of three Church of Scientology organizations to operate within its borders. Under that 2009 ruling, the court had the Russian government pay damages to the groups, in addition to making it pay for their legal expenses. In a phone interview with Yahoo! News, church spokesman Tommy Davis stressed that including Hubbard's work under the extremist-materials ban is tantamount to "Russia violating their own constitution." What's more, Davis charges that the Prosecutor General's Office tilts its religious policy calls in favor of the Russian Orthodox Church. "It's like putting someone who believes their religion is the only way in charge of determining if other people's faith should be recognized," he said.

This latest dustup is far from the only international battle that the 10-million-member church is waging. Germany has been fighting to ban Scientology outright for some time, and most European countries refuse to recognize the church as a charitable religious organization, even though they still permit the church to operate within their borders on a commercial basis.

— Brett Michael Dykes is a national correspondent for Yahoo! News.

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James Randi's Fiery Takedown of Psychic Fraud

Legendary skeptic James Randi takes a fatal dose of homeopathic sleeping pills onstage, kicking off a searing 18-minute indictment of irrational beliefs. He throws out a challenge to the world's psychics: Prove what you do is real, and I'll give you a million dollars. (No takers yet.)

Legendary skeptic James Randi has devoted his life to debunking frauds and investigating paranormal and pseudoscientific claims.

James Randi has an international reputation as a magician and escape artist, but he is perhaps best known as the world's most tireless investigator and demystifier of paranormal and pseudoscientific claims.

Randi has pursued "psychic" spoonbenders, exposed the dirty tricks of faith healers, investigated homeopathic water "with a memory," and generally been a thorn in the sides of those who try to pull the wool over the public's eyes in the name of the supernatural. He has received numerous awards and recognitions, including a MacArthur "genius" grant in 1986. He's the author of numerous books, including The Truth About Uri Geller, The Faith Healers, Flim-Flam!, and An Encyclopedia of Claims, Frauds, and Hoaxes of the Occult and Supernatural.

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On the Translation of Liturgical Texts (Part 4 of 4)

...continued from Part Three

Fourth. It is possible for the Church, without rushing into things or simply following the ways of the world, but in Her own willingness and eagerness, to transform the world, using proper methods for every specific period, to spread the message of God to man. The Church has always done this. That is, She expresses Her experiences with the linguistic facts of every period. Let us not forget that the Church is not conservative, but traditional. And when we talk about Tradition, we always mean the continuous energy of the Holy Spirit in the Church. From this perspective must we understand the evolution of our worship. But the issue is not found there. Nor do we deny every good effort in order for the people to approach more correctly the area of the Church to feel the fullness of life, joy and holiness which exists in Her. But the issue is primarily found in who will express this Tradition, meaning who will bring it to the contemporary period, translating or correcting new texts. Of course, this question does not bother the Church, but the secularized Christians. For there are always people (saints) who can particularly speak to particular men. They are the carriers of Tradition, the saints of God. They live the "theology of the facts"; they were totally transformed by the uncreated energy of God; they purified themselves from their passions; they achieved the illumination of the nous and the vision of God; they experienced the mystical Theology and the divine Sabbath, becoming true Theologians. Such people really exist, and these are the ones who have every reason to speak and express the life of the Church. Such work was done by the holy Fathers (Basil the Great, John Chrysostom, Gregory the Theologian, etc.), and not by whomever.

The translation of the liturgical texts or the creation of new ones is not an invention of examination of simple words, but a revelation of the Holy Spirit. Those who are filled with passions and have not tasted at all the hesychastic life, have not become "mad" from the love of God, but on the contrary are involved in juridical struggle, in fights, and are possessed with the thirst of being a reformer (egoism); they can never express the life of the Church. This is why they fall into big mistakes. I ask myself, if the contemporary holy men are afraid of these sketchy changes, how then can little men attempt to undertake this big step? From where do they derive this boldness?

In the attempted question WHERE are they and WHEN will these carriers of the Tradition appear to do this huge work, we can say that the Church is not pressured from the events. She is not in a hurry. She is not worried. She is not possessed with stress. She has Her life. When there is a demand for these changes, the Holy Spirit will illumine purified and holy men that will have high authority among the people and they will speak. From us there is no need to worry. Because with superficial and arbitrary acts we will also do what the other "Churches" did. They used contemporary methods of worship (organs and dances), in the hopes of bringing the youth into the Church, but they lost both the "Church" and the youth. They closed many churches and have sold them.

Maybe more views could be expressed on this crucial issue. We do not believe that it is fully covered with these thoughts. But what we want to emphasize is that it is very superficial to believe that with some external and spectacular acts we will attract people to the Church. The salvation and transformation of the world is achieved with illumined faithful that are constantly crucified. Internal transformation and pastoral care is necessary. Christ saved the world in the Garden of Gethsemane, in Golgotha, in His descent to Hades, with His Holy Resurrection and Ascension into Heaven. And the more the shepherds enter into their own Garden of Gethsemane, the more they ascend the Cross by love for their brother, meaning the more they give blood and tears, that much more will they offer salvation in Jesus Christ to their Flock. This can be seen on Mount Athos. They chant the same texts there, and especially in the all night vigils, because they are chanted slowly, the dianoia (intellect) often times cannot follow. But the presence of holy, crucified monks even helps the most unbelieving to feel devoutness.

"We ask for the easy things". "One translation and we are okay". "We're doing the right thing". "We are helping contemporary man". This mentality is placed in the context of modern society that demands "less effort" and a "quick buck".

Translation by John Sanidopoulos

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Traditional Greek Songs to Saint George

And the last is a Cypriot song to St. George by Alkinoos Ioannides with lyrics:


Το Τραούδιν τ’ Αη Γιωρκού

Δευτέρα ήτουν της Καθαράς που κάμνουν την νομάδαν

Μες το καράβιν έμπηκεν την πρώτην εβτομάδαν

Τζιαί τρεις ημέρες έκαμεν να ρέξει το Βερούτιν

Ψουμίν, νερόν εν εβρέθηκεν μεσά στην χώραν τούτην

Ψουμίν νερόν είσσεν πολλύν κάτω μακρά στο πλάτος

Τζειμέσα εκατώκησεν ένας μεάλος δράκος

Τζιαί εν τα’ αφήνει το νερόν στην χώραν τους να πάει

Ταΐνιν του εκάμνασιν πόναν παιδίν να φάε

Να ξαπολύσει το νερό, στην χώραν για να πάει

Άλλοι είχαν έξι τζαί οκτώ τζ’ επέμπαν του τον έναν

τζ’ ήρτεν γυρίν τ’ αφέντη μας, τ’ αφέντη βασιλέα

Είσσεν μιαν κόρην μοναχήν τζ’ είθεν να την παντρέψει

Θέλοντας τζιαί μη θέλοντας του δράκου να την πέψει

Παντές τζ’ η κόρη εν άγιος, Χριστός τζ’ απάκουσεν την

Τον Άη Γιώρκην να σου τον ‘που πάνω κατεβαίνει

τζιαί με την σέλλαν την γρουσήν τζιαί το γρουσόν αππάριν

Στέκεται συλλοΐζεται πώς να την σσαιρετήσει

-Για να την πω μουσκοκαρκιάν, μουσκοκαρκιά έσσει κλώνους

Για να την πω τρανταφυλλιάν, τρανταφυλλιά έσσει αγκάθια

Άτε ας τη σσαιρετήσουμε σαν σσαιρετούμεν πάντα

-Ώρα καλή σου λυερή, ώρα καλή τζιαί γειά σου

Μουσκούς τζιαί ροδοστέμματα στα καμαρόβρυα σου

Τζ’ είντα γυρεύκεις Λυερή στου δράκου το πηγάδιν

Του δράκοντα του πονηρού, να βκεί τζιαί να σε φάει

-Αφέντη μου τα πάθη μας να σου τα πω εν φτάννω

Άθθρωποι που την πείναν τους τρώσιν ένας τον άλλον

Έτσι έθελεν η τύχη μου, έτσι ήτουν το γραφτό μου

Μες στην τζοιλιάν του δράκοντα να κάμω το θαφκειόν μου

Να σου ποτζεί τον δράκοντα που κάτω τζ’ ανεβαίνει

Τζ’ όταν τους είδε τζ’ ήταν τρεις, κρυφές χαρές παθαίνει

-Μπούκκωμαν τρώω τον άδρωπον, το γιώμαν την κοπέλλαν

Τζιαί ως τα λιωβουττήματα άππαρον με την σέλλαν

Μιαν χατζιαρκάν του χάρισεν τζ’ η πόλις ούλλη εσείστην

Τζιαί το σκαμνίν του βασιλιά έππεσεν τζ’ ετσακκίστην

Βκάλλει που το δισσάκκιν του μεάλον αλυσίδιν

Τζ’ έπκιασεν τζ’ εχαλίνωσεν τζείν΄το μεάλον φίδιν

-Τράβα το κόρη λυερή στην χώραν να το πάρεις

Για να το δουν αβάφτιστοι να παν να βαφτιστούσιν

Για να το δουν απίστευτοι να παν να πιστευτούσιν

Άνταν τους βλέπει ο βασιλιάς κρυφές χαρές παθθαίνει

-Πκοιός ειν’ αυτός που μου ‘καμεν τούτην την καλοσύνην

Να δώκω το βασίλειον μου τζ’ ούλλον τον θησαυρόν μου

Να δώκω τζιαί την κόρην μου τζιαί να γενεί γαμπρός μου

Τζ’ επολοήθην Άγιος τζιαί λέει τζιαί λαλεί του

-Έν θέλω το βασίλειον σου μήτε τον θησαυρόν σου

Μιαν εκκλησσιάν να χτίσετε, μνήμην τ’ Άη Γιωργίου

Που έρκεται η μέρα του κοστρείς του Απριλλίου

Που έρκεται η μέρα του κοστρείς του Απριλλίου

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Eurovision Contestant Visits Ecumenical Patriarch

George Alkaios brought to reality his biggest dream this morning when he met with Ecumenical Patriarch Bartholomew in Constantinople. He met with the Patriarch to receive his blessing for representing Greece in the Eurovision Song Contest 2010.

It should be noted that in the last few years it has become a tradition for Greek singers taking part in Eurovision to visit the Phanar to receive the blessing of the Orthodox Primate.

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Orthodoxy in Kenya

Orthodox Churches in Kenya are Dedicated to Russian Saints

Moscow, 21 April 2010, Interfax – The Orthodox community of Kenya is the most numerous on the African continent and consists of about a million parishioners out of the 35 million population of the country.

Today the Kenyan Diocese of the Alexandrian Patriarchate has about 200 churches, dozens of church parochial schools and even a seminary in Riruta, a suburb of the Kenyan capital, NG-Religii paper writes on Wednesday.

Some of the village communities are so poor that priests have to celebrate services bare-foot in robes with holes. At the same time, Kenyan churches are full of parishioners on Sundays and feasts.

People stay in the church long after the services, they chant Christian hymns with African motives, dance and play tomtoms and bongs that are essential at the divine service in every Kenyan church.

Acting head of the diocese, Metropolitan Makarios of Kenya and Irinoupolis often dances with his parishioners.

Churches in Kenyan villages are usually made of wattle and daub, but big stone churches are being built in many villages, many of them are dedicated to Russian saints. The Metropolitan speaks Russian fluently and sometimes say prayers in church Slavonic language.

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Fear Evil Like Fire

by Saint John of Kronstadt

Fear evil like fire. Don’t let it touch your heart even if it seems just or righteous. No matter what the circumstances, don’t let it come into you. Evil is always evil. Sometimes evil presents itself as an endeavor to God’s glory, or as something with good intentions towards your neighbor. Even in these cases, don’t trust this feeling. It’s a wrong labor and is not filled with wisdom. Instead, work on chasing evil from yourself.

Evil, however innocent it looks, offends God’s long-suffering love, which is His foremost glory. Judas betrayed his Lord for 30 silver pieces under the guise of helping the poor. Keep in mind that the enemy continuously seeks your death and attacks more fiercely when you’re not alert. His evil is endless. Don’t let self-esteem and the love of material goods win you over.

When you feel anger against someone, believe with your whole heart that it’s a result of the devil’s work in your heart. Try to hate him and his deeds and it will leave you. Don’t admit it as a part of yourself and don’t justify it. I know this from experience.

The devil hides himself behind our souls and we blindly think we’re acting by ourselves. Then we defend the devil’s work as something that is a part of us. Sometimes we think that anger is a fair reaction to something bad. But the idea that a passion could ever be fair is a total and deadly lie.

When someone is angry at you, remember that this evil feeling is not him. He’s just fooled by the devil and is a suffering instrument in his hand. Pray that the enemy leaves him and that God opens his spiritual eyes, which have been darkened by the evil spirit. Pray to God for all people enslaved by passions because the enemy is acting in their hearts. Perhaps you hate your neighbor, despise him, don’t want to talk to him peacefully and lovingly because he has been rude, arrogant, or disgusting in his speech or manners. You may despise him for being full of himself or proud or disrespectful. But you are to blame more than he is.

“Physician, heal yourself!” (Luke 4:23).

So, teacher, teach yourself. This kind of anger is worse than any other evil. How could evil be chased out by another evil? How can you take a needle from the eye of another person while having a log in your own? Evil defects must be fixed with love, kindness, resignation, and patience. Admit yourself as the worst of all sinners, and believe it. Consider yourself the worst one, chase away any boldness, anger, impatience and fury. Then you may start helping others. Be indulgent about defects of others, because if you see their faults all the time, there will be continuous enmity.

“The plowers plowed upon my back: they made long their furrows” (Psalm 129:3).

“For if you forgive men their trespasses, your heavenly Father will also forgive you” (Matthew 6:14).

We can feel from time to time the most perfect love for God without loving each other. This is a strange thing, and only few care about it. But love for our neighbor will never come without our own effort.

A real Christian doesn’t have any reason to be angry about anybody. Anger is the devil’s deed. A Christian should have only love inside and since love doesn’t boast, he shouldn’t boast or have any bad thoughts towards others. For example, I must not think about another person that he is evil, proud etc; and I must not think that if I forgive his offense he would laugh at me or upset me again. We must not let evil hide in us under any pretense. Evil and anger usually have many different veils.

Don’t yield to gloomy feelings in your heart but control and eradicate them with the power of faith and the light of the sane mind. These strengths will make you feel secure.

“Let me not be put to shame, for I take refuge in you” (Psalm 25:20).

Gloomy feelings usually develop deep in the heart. Someone who didn’t learn how to control them will be gloomy, pensive most of the time, and it will be hard for him to deal with himself and other people. When he comes close to you, sustain yourself with inner strength, happiness and innocent jokes: and they will leave you soon. This is from experience.

Lord, give me strength to love everyone like myself and never to get angry or work for the devil. Give me strength to crucify my self-esteem, my pride, my greed, my skepticism and other passions. Let us have a name: a mutual love. Let us not worry about anything. Be the only God of our hearts, and let us desire nothing except You. Let us live always in unifying love and let us hate anything that separates us from each other and from love. So be it! So be it!

If God showed Himself to us and lives inside us as we in Him (according to His eternal word), wouldn’t He give us everything? Would He ever trick us or leave us? He who did not spare His own Son, but gave Him up for us all—how will He not also, along with Him, graciously give us all things? (Romans 8:32). Now be comforted, my dear, and know nothing but love.

“This is my command: Love one another” (John 15:17).

Translated by Pravmir.com

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The Agnostic Professor and the Tribal Chief

The story is told of an agnostic professor who visited the Fiji Islands. The professor remarked to an elderly chief, “You are a great leader, but it is a pity you have been victimized by those Christian missionaries. No one believes the Bible anymore. People are tired of the story of Christ dying on cross for the sins of mankind. We know better now. I am sorry you were manipulated to accept their story.”

The old chief looked at the professor and answered, “See that great rock over there? On it we smashed the heads of our victims. Notice the furnace next to it? In that oven we used to roast the bodies of our victims. If it hadn't been for the love of those missionaries and the message of Christ they brought, you would be our supper.”

Read more here.

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On The Building Of Churches

by Saint John Maximovitch

Some people are saying: “The time is not come to build the Lord’s house.”

Among them are many who are buying houses for themselves, who live in their own houses in full satisfaction of their material needs, or who are selling their homes to move into better and better dwellings, increasing their assets. It is understandable when such words are heard from unbelievers…But how can they be repeated by believers who themselves go to church?

A church is a place that is consecrated, holy, in which there always dwells the grace of God. At the consecration of Solomon’s temple, the glory of the Lord in the appearance of a cloud filled the house of God. So it was in the Old Testament temple. How much more powerfully does the grace of God act in the temples of the New Testament where there is offered the true cleansing from sin, where we partake of the true Body and Blood of Christ, where during the Divine Liturgy the Holy Spirit continually descends upon the gifts being consecrated and upon the people present?

One can pray anywhere, and God hears prayers from everywhere. But it’s much easier to pray in a church where everything is conducive to prayer. From there our prayers ascend to God, and the mercies of God are sent down upon us.

The construction of a church is a sacrifice to God; to allocate a parcel of land for church services is to sacrifice unto God a part of your own property, but most of all it is a gift of your love, your zeal. Churches are not needed by God Whose throne is heaven and Whose footstool is the earth; it is we who need them.

It is we who benefit from donating toward the building of churches, although the Lord accepts not so much the substances of our alms as much as He does our zeal - the quality of our effort.

Christ approved the widow’s mite, saying that she had given more than anyone else, for the rich cast in a great deal from their abundance, but she gave all she had, all her livelihood. Those alms we give in the name of God are received by God Himself. Spiritually, our alms are laid up in the treasuries of heaven, God’s treasuries, from which no one can steal them away. If someone steals any church possession, he steals from God Himself.

At each Liturgy, those who contributed to the building of the church are commemorated. In building churches here on earth, we create for ourselves eternal habitations in heaven. Decades will pass, our bodies will decay, perhaps our very bones will turn to dust, but our souls will live eternally. Happy will he be who prepared for his soul a dwelling in the heavenly mansions. Even if the churches which are built should fall to ruin, the names of those who contributed to their construction will be written in God’s eternal books, and the prayers which arose from within these Churches will be sealed.

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Mount Athos: The Castle of Orthodoxy

"Mount Athos: Monastery, Large Dwellings, Garden, Dock"; Painting by Demetrios Tsianta

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Saint George: A Saint for the Desperate

In the Middle East, St George is regarded as a saint of asylum, a protector of the desperate.

Nesrine Malik
Guardian.co.uk
Friday 23 April 2010

The question: What do we want from St George?

Not only was St George not of white English, or even European, extraction, he is also claimed by more than one religion. There is a multifaith shrine in Beit Jala, Palestine, that is home to one saint, holy to Jews, Christians and Muslims. In this tomb allegedly lies St George, the martyred Christian warrior, the Jewish prophet Elijah, and al-Khader, a mystical bountiful character ubiquitous in Islamic mythology. Through the mists of time and due to the proximity of locations where accounts of the three played out, these figures, real or fictional, merged into one patron saint who heals the insane and makes the barren fertile. Indeed, in some parts of the Arab World, especially in the Coptic tradition, one is referred to as having "been sent to St George", if signs of insanity become apparent.

The world is littered with shrines of holy men and women even though there are strong currents within all the Abrahamic faiths that frown upon elevating humans to any holy status. Apparently, people choose to pray in the dilapidated shrine in Beit Jala rather than visit the larger, more traditional places of worship in Jerusalem or Bethlehem. The pilgrimage to this location is testament to the fact that there is a universal need, across faiths, to appoint intermediaries between mankind and God.

Curiously, in a fractious political and religious environment, no group has attempted to claim exclusive ownership of the tomb or used it to discredit the other in the spirit, perhaps, of the sentiment that we all need all the help we can get. This lack of sectarianism is a manifestation of the shared socio-economic status of those who frequent the tomb, whatever their religion. In his study of "Georgic" cults, the Syrian historian Hassan Haddad described these believers as seeking a God "whom official religion has rendered too remote and abstract".

It is ironic then, that in England, St George has become associated with an exclusive kind of patriotism. Not only does he heal the mentally unwell and the infertile in the Levant, he is the patron saint of several other countries, among them Ethiopia and Palestine. And as one familiar with St George in many guises before I knew of him as patron saint of England, the cross of St George was merely something to distinguish England football players apart from the others. But it seems even here the radical nature of the saint is still potent as the flag is appropriated by people who see themselves as marginalised by the secular equivalent of organised religion, the organised state.

The flag has almost taken on a an anti-establishment flavour then. It is no coincidence that football is where you see the flag most often. The sport is a leveller, as are poverty and desperation. But we shouldn't conflate St George with his cross. A patron saint intercedes on behalf of an entire nation, a metaphysical ambassador in the heavens. What we can learn if we look for St George's legacy outside of England, is that he is a uniting figure, one who throughout the centuries may have helped in promoting sanity by inspiring people to transcend differences which pale into insignificance in times of need.

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Saint George Appears to Saint Arsenios of Paros

Elder Arsenios of Paros would confess the nuns at the Convent of the Transfiguration ("Christ of the Forest") about six miles south of Parikia, the main port. This was not an easy labor, however, as a spirit of contention and hardness of heart had disrupted the monastery for years. Although they sincerely loved their spiritual father, true repentance came slowly, and there were more than a few occasions when Fr. Arsenios was tempted to despair over the nuns. [Read here]

After years of counseling the sisters to stop their fighting and discord, he left the monastery one day in despair because they would not make peace. He decided to leave them to themselves, he would no longer be their spiritual father. On his way back to the Monastery of Saint George, he met the saint himself, who appeared to him as a radiantly handsome young man and demanded to know why he had abandoned the nuns. Not realizing that it was Saint George, Father Arsenios replied that he could not endure their misbehavior, whereupon the saint responded: "And why did you not reflect that our Lord endures the misbehavior of millions of men, even those who do not believe in Him, but insult Him, blaspheme Him, and despise him. He endured even those who crucified him, and while on the Cross He prayed for them saying, 'Father forgive them, for they know not what they do'. Why is it that you cannot endure the wrong acts of forty monastics, who are women, weak natures, and who did truly grieve you through their sins, but have now repented?"

Saint George then showed him both the light of heaven, and the stench and darkness of hell. and told him that if he did not return as the nuns' spiritual father, he would never see heaven. The young man's face flashed like lightning and he disappeared. At that very moment, Fr. Arsenios understood with whom he had been talking. Turning back to the monastery, he found the whole sisterhood on their knees in church, praying and crying to god that Elder Arsenios might return and forgive them.

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Loutro Traianoupolis: Where Christians and Muslims Venerate Saint George

The Church of Saint George on a hill in Loutro Traianoupolis is considered by locals to be the acropolis of Traianoupolis. Loutro Traianoupolis is a city in Thrace near Alexandroupolis. Many miracles are performed here through its holy water to both Christians and Muslims. Every year the water in the well is drained on the feast of Saint George, but miraculously it fills up again, despite it being in a rocky area where no water should normally be. The handkerchiefs left on the tree are given by Muslims, not Christians, as vows. There is also a local tradition that the hooves seen on the rock in the chapel are there from the horse of Saint George. The church used to be named after Saints Constantine and Helen, but more recently was named after Saint George. Every local has a story to share about the miracles of this tiny church of Saint George.

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The Cell of Saint George "The Revealed One"

The Cell of Saint George "The Revealed One" is a small monastic community on Mount Athos, which was home to the brotherhood of Hadji-Georgis and his spiritual children. The Cell of St George is located to the north of Karyes, towards Vatopaidi Monastery.

The name "the Revealed One" (του Φανερωμένου) dates back to the 14th century where it is mentioned in a sigillion of Emperor Manual Paleologos. A revelation of Saint George occurred again centuries later. One night around the year 1821 certain robbers came to the cell to rob the two older monks who lived there. A young man opened the door for them when they arrived and brought them in while he went to call the elder. Since they waited a long time they decided to begin their robbery. It was then that they realized that they were invisibly tied up and unable to move. The elders heard their screams and came to them. When they saw what was going on they went to the chapel and took the icon of Saint George back with them. When the robbers saw the young man in the icon, they recognized him as the man who opened the door for them. They immediately repented and venerated the holy icon. One ended up even becoming an ascetic at Karoulia, where he built a church dedicated to Saint George.

In 1982 the icon of Saint George the Revealed One was transferred over to Pantokratoros Monastery on Mount Athos and resides in the chapel of the Dormition of the Theotokos.

After the repose of Hadji-Georgis, six of his spiritual children lived there, with the oldest, Elder Evlogios, as their elder. Later, Frs Pachomios and George joined the brotherhood, therefore becoming spiritual grandchildren of Hadji-Georgis.

Elder Evlogios

Elder Evlogios was a great struggler, and would say the Jesus Prayer without ceasing. On one occasion, after Frs Pachomios and George went to pick olives as their handiwork, thirty demons attacked Elder Evlogios. The elder could not stand after this. After Frs Pachomios and George came back, they knocked on the door for their brotherhood, but as it was locked and Elder Evlogios could not hear or stand, Fr George had to go in through a window and then go to the elder's cell. To their surprise, they found the elder black and blue, and the elder told them what had happened.

On one occasion, Elder Evlogios couldn't find fish to celebrate St George. He left the matter in the care of St. George. On the eve of the feast, he heard an animal knocking against the door. Opening it, he saw a mule laden with ninety kilograms of good fish; glorifying God and thanking St. George, he took care of the mule, which had walked a long way. A man later came to the skete, and the full story was ascertained: this man from Hierissos had two mules of fish and was taking them to Zographou Monastery. One of these animals, taken by St. George, made its way to the Cell. The man was looking everywhere and asking everyone where the mule was, until he learnt that where the mule had gone. Recognising divine Providence, they praised God together.

Another time, Elder Evlogios was praying in his cell before a wooden cross. A devil got in through a window to torment the elder, but the elder saw the cross come off the wall and move closer to the devil. The devil disappeared, and the cross went back to where it was.

When the elder was 108, he knew that he was going to die, and predicted that Fr George would live until he was 80. Elder Evlogios, having received Communion, reposed On April 11, 1948.

Elder Pachomios

Elder Pachomios, disciple of Elder Evlogios and spiritual grandson of Hadji-Georgis, also struggled for many years. On the Thursday before his repose, he called Fr George and asked him to purchase a large quantity of fish, to celebrate both St George's feast and the repose of Elder Pachomios, stating that he wouldn't be celebrating St George's with them. Fr George got the fish; then the next day, Elder Pachomios asked him to tell the fathers to arrange their work around the two feasts (of the funeral and of St George). The next day, Elder Pachomios sent for Father Demetrios to administer Communion. Afterwards, having given glory to God, he embraced the fathers present and he reposed on that day - April 22, 1974. On Sunday they had his funeral and memorial service, then the next day they celebrated St. George's day.

Father George

When Father George reached his eightieth year, he said that he would soon die, in accordance with Elder Evlogios' prophecy. A doctor, examining him, told him that he would live for another thirty years, but as soon as he reached 80, Fr George reposed in 1982.

For twenty years the cell remained uninhabited. In recent years it was restored by certain Greeks and Cypriots. For the maintenance of the Cell, there are sold in the Cell books, incense and CD's.

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Miracles of St. George to Muslims at Koudouna

Miraculous Icon of St. George Koudouna

The Monastery of St. George Koudounas

This historic Monastery of Saint George Koudounas, on Prince's Island outside of Constantinople, was according to tradition built by the Byzantine Emperor Nikephoros Phokas in 963 AD. A miraculous icon of St. George was brought here from the Monastery of Peace, which was founded by Emperor Justin II, in Athens at that time.

The Monastery was later sacked in the Fourth Crusade. Then in 1302 the pirate Giustiniani plundered all the buildings and monasteries of the island. Not wanting their holy icon stolen by the Franks, the monks hid the icon under the earth and place the holy altar above it. The miraculous icon however was lost for many years.

Later, St. George appeared to a shepherd in a dream and told him where to find his icon. When he approached the area, he heard the ringing of bells, and having unearthed the icon, found it decorated with bells. This is the source behind the epithet "Koudouna" which means "bells". The Monastery was later attached to Hagia Lavra in Kalavryta, and eventually to the Patriarch of Constantinople. The current church was built in 1905.

The miracles of the Saint are many, not only towards Christians [Romans], who approached always with great reverence (in olden times there wasn't a Christian family which had not visited Koudouna at least once a year), but towards everyone without exception, who approach his grace with faith. Thus there is a great mass of people who come from other faiths from throughout Turkey. The pilgrims number about 250,000 a year, the majority being Turks. The great iron gate of the Monastery, as we learn from its engraving in Greek and Turkish, was offered from the Muslim Rasoul Efenti, as a gift of gratitude towards the Saint for the healing of his wife.

On April 23rd, in other words the day when the Saint is honored and the Monastery celebrates, tens of thousands of pilgrims arrive, not only from Constantinople but from other cities, to venerate the Great Martyr and to seek help in their problems. Roughly all of these pilgrims are from other faiths. Many will return later to thank St. George, who heard their prayer and granted their desire, bringing the indispensable oil for his vigil lamp. You hear with passion how he healed this person's son, how another became a mother after being barren for many years, how a third acquired a house, etc.

The Monastery also celebrates on the feast of Saint Thekla, and on this feast about 10,000 Muslims visit the Monastery seeking the prayer of Saint George.

(For the full history of this Monastery with many pictures, visit this site.)

Muslim Vows

Some come barefoot up the hill which takes about 30 minutes to climb to the Monastery, others come with offerings of oil, candles, and sugar so that their lives may be sweet. Some do not speak as they climb up to the Monastery until they kiss the icon of St. George. They follow the services with hands lifted in the air holding lit candles. They ask priests for antidron to bring home with them for a blessing. They have great faith and respect for Orthodoxy.

On September 24 I witnessed at 6:00 AM four modern looking Turkish girls approaching the Monastery. I asked them for what purpose they came. They responded: "Faith in the Saint brought us here. It doesn't matter that we are Muslims. We prayed that he would help us. We have heard so much about the Monastery."

Oral came from Smyrna in order to venerate the Saint with her vow. She brought three bottles of oil. When I asked why she, as a Muslim woman among the thousands, visit the Orthodox Monastery, she responded: "It is not forbidden by anyone for us to believe in Saint George. Religions have one common agreement, the one and only God. We could be hiding within us a christian."

Of the many interviews I conducted that day with Muslims, the responses were basically the same.

A different answer was given by Antil however. He said: "Life in Turkey is difficult. The people need something to give them strength. They have turned to religion. They have been bored by everything so they seek help elsewhere. Why not Saint George?"

And one Turkish newspaper reported: "Saint George has distributed hope to the suffering."

Testimonies of Monks From the Monastery

Hieromonk Ephraim of Xenophontos, who has lived for three years at “Koudouna”, is astonished with the faith of the thousands of Muslims who visit the monastery. "These people live with their heart", he affirms, "Because faith is the sight and the strength of the heart, for this reason they can and they do experience our Saints."

Monk Kallinikos of Xenophontos, who serves as a priest, relates: "We are astonished with that which occurs here. Many times we see people who find the Lord with the faith of the Roman centurion." To our question if the Saint responds to the supplications of the thousands of pilgrims, he replied: "During my three years here, we ourselves are witnesses of miracles, such as the healing of paralytics, mutes, and the giving birth to children."

We asked the monks at St. George to comment about their stay in Turkey, and they told us: "All of their behavior is perfect. From the highest ruler, to the lowest, they treat us with such respect that many times we wonder which would be better, to live in Christian Greece or Muslim Turkey. We should tell you that we go everywhere with the monastic dress and our experiences have always been positive.

Thus, St. George has become a place of worship for thousands of atheists, Christians, Jews, and especially Muslims, who with every means come to the island and bring their tamata (vows), and place them before the Saint, as they place their hopes in him. And the Saint shows that he does not judge and 'imparts healing' to every faithful person."

Source

Miracles:

The Sick Turkish Woman

A Turkish woman from Levkochori had a serious health problem. She had heard a lot about St. George and wanted to come [venerate], but they did not let her come into the church because she was Turkish. But this didn't deter her from remaining outside the church the whole night. In the morning they gave her holy oil from the vigil lamp of the Saint and she became well. After this, her husband gave many gifts to the church.

St. George Saves a Young Muslim Girl

A Muslim woman with her mother were taking a taxi for a long trip. The Muslims, as is well known, respect St. George very much.

On the road the taxi driver abandoned the proper course and began to show a threatening attitude towards the girl—the women apparently were praying—and at some point the taxi driver stopped the car and attempted to rape the girl. Immediately a police officer on horseback appeared, who ordered the taxi driver in a very powerful manner to the nearest police station. He went full of fear with the policeman, and the policeman on horseback went with him to the station, and issued a complaint for attempted rape. He signed the police book and left. When the taxi driver later came out of the interrogation, they looked in the book and said to him:

“There is no hope for you to escape! Do you know who brought you here?” Saint George

Source

Note: These and similar miracles and sentiments do not at all vindicate the false religion of Islam, nor the terrible actions of some Turks against Christians, but the faith and love of some simple Muslims towards Christ and His Saints. Similarly, Christ found in the Roman Centurion greater faith than any in Israel (Matthew 8:10). And often, this presence of the Holy Spirit out of love not only acts to heal the bodies of non-Orthodox, but more crucially the souls, as many later embrace the light and are baptized Orthodox. May Christ grant us all repentance, that we all may be saved, and come to the knowledge of the Truth. St. George the Trophy-bearer, intercede for us all and help us! Amen.

More can be read here about Muslims at Koudouna.

Why Do Muslims Venerate Saint George? According to Archimandrite Damianos, overseer of the Holy Sepulchre, there are three reasons: "1. His green garments, which for Muslims represents "life" and for which reason they call him "the Green One"; 2. Because many Muslims hear about and experience his miracles; 3. Because as a Trophy-bearer with a cape and sword he inspires a certain amount of fear and respect."

It is because of the great respect for St. George that none of the Orthodox churches dedicated to him in Turkey have been demolished, as well as churches dedicated to the Theotokos who also is greatly respected by Muslims.

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6th-11th Century References to Saint George

1. Theodosius, The Topography of the Holy Land 4

Writing c.518, a certain Theodosius, about whom nothing more is known, describes the famous shrine of St. George at Diospolis. The text is dated by its references to the Emperor Anastasius (491-518).

Text:

From Emmaus to Diospolis it is twelve miles, where St. George was martyred: there too is his body, and at it many miracles take place.

2. Greek Inscription

This is the lintel inscription from an octagonal shrine to St. George built in 515 at Zorava in the late Roman province of Arabia. As it reveals, the shrine was built over a pagan temple.

Text:

The abode of demons has become the house of God. The light of salvation shines where darkness caused concealment. Where sacrifices to idols occurred, now there are choirs of angels. Where God was provoked, now He is propitiated. A certain Christ-loving man, the town-councillor John, son of Diomedes, offered a gift to God from his own property, a beautiful building, after installing within it the worthy body of the martyr George, who appeared to this John not in a dream, but manifestly.

3. Gregory of Tours, Glory of the Martyrs 100

Writing in the 590s, bishop Gregory of Tours (573-94) reports the power of the relics of St. George in Gaul.

Text:

I know many miracle stories about the martyr George, of which I will narrate a few. Some people were carrying his relics along with the relics of other saints. When these couriers came to a place in the territory of Limoges where a few clerics had already constructed an oratory from wood planks and were constantly praying to the Lord, they requested lodging. They were received with kindness and they spent the night chanting psalms with the other brothers. At daybreak they took the reliquary but could not lift it at all. Since they completely refused to travel without the holy relics, a great grief came into their hearts. They understood, by the inspiration of God, that they ought to leave some of the relics in this place. They searched in the fastenings [around the relics] and cut off some pieces; they presented them to the elder [cleric] who presided at the oratory. By leaving a part of their protection they received the opportunity of departing to where they wished to go.

There are relics of George in the village [of Saint-Martin-des-Bois in the territory] of Le Mans, where often many miracles are revealed. For the blind, the lame, those with chills, and other ill people are often there rewarded with the favor of health.

4. Cyril of Scythopolis, Life of John the Hesychast 4

Writing about 555, the priest Cyril of Scythopolis, a monk of the Great Lavra in Palestine, reports that John Hesychast had rejected his life as bishop of Colonia in Armenia and used the occasion of a mission to Constantinople to flee to Palestine. He stayed briefly at a guesthouse founded by the Empress Eudocia (c.457-60 ) before entering the Great Lavra in 491. Note that Cyril's words do not require that Eudocia had constructed the chapel of St. George during her construction of the hospice itself c.457, nor even that this chapel had existed when John stayed there c.491, only that there was a chapel there at the time at which he was writing c.555. The hospice, and chapel, were on the road to Jaffa, about two miles west of Jerusalem.

Text:

After arriving there and securing the interests of his church with the assistance of Archbishop Euphemius of Constantinople, towards the end of the reign of Zeno, he conceived the plan pleasing to God of withdrawing to the holy city and living by himself in isolation from the affairs of this life. Sending the priests and clerics with him on their way with the imperial decrees he had obtained, he gave them all the slip, embarking in a ship on his own, and came to Jerusalem, where he lodged just outside the holy city in the hospice founded by blessed Eudocia, the hospice in which there is a chapel of the holy martyr George.

5. Khuzistan Chronicle

This text is so-called because its anonymous author is assumed to have been a Nestorian christian from Khuzistan writing c.660. Here he describes an event which occurred immediately following the Persian conquest of Jerusalem in 614.

Text:

When the Persian commander also heard that many riches were to be found in the church of St. George at Lydda, he sent a large number of his soldiers, but they were unable to enter, however, being held back by divine power. But at last he (himself) went (forth) with great anger, and when he reached the door of the church, he urged on his horse to enter by force; but the hooves of the horse stuck to the ground and he could neither move on forwards nor go backwards. (Thus) God showed that although he had allowed him to enter Jerusalem, (he had not done so because) his power was weak, but in order to punish the Romans, who said that Khusro could not hold power over Jerusalem. He (the Persian commander) vowed, 'If I escape, I shall make an object of silver in the likeness of the church of St. George'. And so it turned out, and, behold, this miraculous object has hung in the church until now.


6. Adamnan, On the Holy Places 3.4

Writing c.683/6, abbot Adamnan of Iona reports two tales which he claims to have heard from the lost pilgrim bishop Arculf concerning the shrine of St. George in Diospolis.

Text:

The holy man Arculf, who told us all these things about the cross of the Lord, which he saw with his own eyes, and kissed, brought us [p. 113] another story concerning a confessor, George by name. This he learned in the city of Constantinople from some well-informed citizens, who used tell it to him in the following terms: In the city of Diospolis, in a certain house, the likeness of the confessor George is depicted set on a marble column. He was bound to the column and flogged during the time of persecution. After the flogging, however, he was released from his bonds and lived for many years. Now one day a hardhearted wretch, an unbeliever, entered that house mounted on horseback, and on seeing the marble column he questioned the inmates saying: 'Whose image is this depicted on the marble column?' They answered saying: 'It is the picture of the confessor George who was bound to this column and flogged.' On hearing this the stupid fellow became very angry with the insensible object, and at the instigation of the devil struck at the likeness of the holy confessor with his lance.And the lance of this adversary easily penetrated the column, passing through the outer surface in a wondrous fashion as if it were a soft mass of snow. Its point stuck fast in the interior and could not possibly be withdrawn, while the haft which had struck against the marble likeness of the holy confessor was broken off on the outside. Simultaneously the miserable fellow's horse too, on which he was mounted, fell dead under him on the pavement of the house; and as he was falling himself he placed his hands against the marble column , and his fingers sank into it as if it were fine dust or mud and remained fast. When the unfortunate fellow perceived this, that he was unable to withdraw the ten fingers of his two hands, which remained stuck fast in the marble likeness of the holy confessor, he did penance and invoked the name of the eternal God and of the confessor, begging with tears to be freed from the bond. The merciful God, who does not wish the death of the sinner but that he be converted and live, accepting this tearful repentance, released him not just from the visible marble bond of the moment, but absolved him also from the invisible fetters of sin, mercifully succouring him now saved by faith. This clearly shows the character and magnitude of the honour George, His confessor amid tortures, has before the Lord. The figure, in a material naturally impenetrable, he rendered penetrable by his power, and likewise the lance of the adversary, impenetrable by nature, he wondrously made penetrable, and the fellow's weak fingers he powerfully made to penetrate into that substance by nature impenetrable. At first when the fingers remained fast in the marble the hardened man was unable to withdraw them; but he became instantly very frightened, and then softened and penitent, and by the mercy of God he withdrew them. Wonderful to relate, to this day there remain in the marble column the prints of his ten fingers inserted up to the roots, and into their place the holy Arculf inserted his own ten fingers, they likewise penetrating up to the roots. The blood of the wretch's horse too, whose thigh was broken in two as he fell dead on the pavement, could not be cleansed or wiped away by any means, but there it remains indelibly on the pavement of the house up to our times.

The holy Arculf gave us another true story also about this confessor George, which he learned accurately in the above-mentioned city of Constantinople from some well-informed and quite reliable narrators. This was the tale they used to tell about the holy confessor: At a time when many thousands from every quarter were coming together to form an expedition, a certain fellow, a layman, mounted on horseback, entered the city of Diospolis. He approached the house where the above-mentioned marble column is, which has depicted on it the likeness of the holy confessor George, and entering it began to address the image as if George were present, saying: 'I commend myself and my horse to thee, George the confessor, that by virtue of your prayers we may both return safe from this expedition and reach this city, delivered from all dangers of wars and pestilences and waters. And if, according to the prayer of our littleness, the merciful God grant to thee our successful return, I will bestow on thee as a gift this steed of mine, which I love exceedingly, assigning him in the prsence of thy image.' Speedily terminating these remarks, this fellow left the house, mingled with his other companions in the multitude of the army, and went off with the expedition. Then after many and divers dangers of war, in which thousands of unfortunate people perished, he got back safely to Diospolis mounted on that same beloved horse of his, having by God's grace escaped all evil chances, since he commended himself, as mentioned above, to George the servant of Christ. He joyously entered the house where the image of the holy confessor was, bearing with him gold as the price of his horse, and he addressed the holy George as if he were present, saying: 'Holy confessor, I give thanks to the eternal God, who by the steadfast prayer of your loftiness brought me back safe; and because of that I give thee these twenty gold sovereigns as the price of my horse, which thou hast conserved for me to this day since he was first commended to thee.' While saying this he laid the said sum of gold before the feet of the holy confessor's image, loving his horse more than the gold. His devotions completed, he went out, mounted the beast in question, and spurred him onward. But nothing would induce him to move. Realizing this the fellow dismounted, went into the house again, and offered ten sovereigns more, saying: 'Holy confessor, thou wast indeed a gentle protector to me as I rode amid the perils of the expedition; but nevertheless, I see, in horse dealing thou art hard and greedy.' With this remark he added 10 sovereigns to the 20, and said to the holy confessor: 'I am giving thee these sovereigns too that thou mayst be appeased and set my horse free to walk.' Then he went out again, mounted the horse, and urged him forward; but he kept standing as if fixed in that place, and could not move even one foot. To cut the story short: after mounting and dismounting fully four times, going into the house with 10 sovereigns, coming back to the immovable horse, and again back to the house, he kept running from one point to the other, and all the time nothing could succeed in moving his steed, until finally the collected sum of sovereigns amounted to 60. Then he would repeat too the above-mentioned remarks about the gentle kindness of the holy confessor and his safe guardianship during the expedition, mentioning also his hardness, as it were, or even greed, in dealing. According to the story he would repeat such language on his return to the house on each single occasion of the four. On the final occasion he addressed the holy George as follows: 'Holy confessor, now I know thy will for certain, and accordingly I offer thee as a gift the whole sum of gold thou askest, that is 60 sovereigns, and my steed too which I originally promised to donate to thee after the expedition, I now donate bound as he is by invisible bonds, but soon, I believe, to be released through thy honour before God.' After these remarks he went out of the house, and at that moment found his steed released. He led him into the house and assigned him as a gift to the holy confessor in the presence of his image and he went away from there joyfully, magnifying Christ. The clear conclusion from this is that whatsoever is consecrated to the Lord, whether it be man or animal, according to what is written in the book of Leviticus, can by no means be redeemed or changed. For if anyone change it, both that which is changed and that for which it is changed shall be consecrated to the Lord and shall not be redeemed.

7. Anonymous, Lives of the Popes 93.24

Pope Zacharias (741-52) claimed to have discovered the head of St. George in the Lateran basilica at Rome and translated it to the deaconry of St. George.

Text:

In his time our Lord God saw fit in this city of Rome to disclose a great treasure through this bountiful pontiff. In the venerable patriarchate the holy pope discovered St. George the martyr's sacred head, kept safe in a casket; in this he also found a note made out in Greek letters, indicating its identity. The holy pope, altogether satisfied, immediately convened the city of Rome's people, and caused it to be taken with hymns and spiritual chants to the venerable deaconry which is dedicated to him in the city, in the 2nd region at the Velabrum; and there almighty God sees fit to work infinite miracles and benefits to the praise of his own name through this sacred martyr.

8. Epiphanius the Monk, The Holy City and the Holy Places 4

Writing during the late 8th-century apparently, Epiphanius the monk, otherwise unknown, describes the same miracle-working column at Diospolis as already mentioned by abbot Adamnan of Iona.

Text:

And again from that place eight miles away is Ramla, and near Ramla the place Diospolis. The .... is Saint George. There rest the remains of the Great Martyr Saint George. The church is very large, and in its chancel lies the torturer's wheel. And on the right side of the nave stands a column to which the wheel is tied. On the day of his memory blood flows for three hours. In the same column there is a crack in the marble which gives signs; if you tell the truth you can go through without hindrance, and without difficulty, but if you do not tell the truth you cannot go through.

9. Michael Psellus, Chronographia 6

Writing about 1063, the courtier Michael Psellus describes how the Byzantine emperor Constantine IX (1042-55) had rebuilt the Church of St. George of Mangana in Constantinople.

Text:

In this catalogue of the emperor's foolish excesses, I now come to the worst example of all - the building of the Church of St. George the Martyr. Constantine pulled down and completely destroyed the original church; the present one was erected on the site of its ruins. The first architect did not plan very well, and there is no need for me to write of the old building here, but it appears that it would have been of no great dimensions, if the preliminary plans had been carried out, for the foundations were moderate in extent and the rest of the building proportionate, while the height was by no means outstanding. However, as time went by, Constantine was fired by an ambition to rival all the other buildings that had ever been erected and to surpass them altogether. So the area of the church and its precincts was much enlarged, and the old foundations were raised and strengthened, or else sunk deeper. On these latter, bigger and more ornate pillars were set up. Everything was done on a more artistic scale, with gold-leaf on the roof and precious green stones let into the floor or encrusted in the walls. And these stones, set one above the other, in patterns of the same hue or in designs of alternate colours, looked like flowers. And as for the gold, it flowed from the public treasury like a stream bubbling up from inexhaustible springs.

The church was not yet finished, however, and once again the whole plan was altered and new ideas incorporated in its construction. The symmetrical arrangement of the stones was broken up, the walls pulled down, and everything levelled with the ground. And the reason for it ? Constantine's efforts to rival other churches had not met with the complete success he hoped for: one church, above all, remained unsurpassed. So the foundations of another wall were laid and an exact circle described with the third church in its centre (I must admit that it certainly was more artistic). The whole conception was on a lofty and magnificent scale. The edifice itself was decorated with golden stars throughout, like the vault of heaven, but whereas the real heaven is adorned with its golden stars only at intervals, the surface of this one was entirely covered with gold, issuing forth from its centre as if in a never-ending stream. On all sides there were buildings, some completely, others half-surrounded by cloisters. The ground everywhere was levelled, like a race-course, stretching farther than the eye could see, its bounds out of sight. Then came a second circle of buildings, bigger than the first, and lawns full of flowers, some on the circumference, others down the centre. There were fountains which filled basins of water; gardens, some hanging, others sloping down to the level ground; a bath that was beautiful beyond description. To criticize the enormous size of the church was impossible, so dazzling was its loveliness. Beauty pervaded every part of the vast creation, so that one could only wish it were even greater and its gracefulness spread over an area still wider. And as for the lawns that were bounded by the outer wall, they were so numerous that it was difficult to see them in one sweeping glance: even the mind could scarcely grasp their extent.

It was not merely the exceptional beauty of the whole, composed as it was of most beautiful parts, but just as much the individual details that attracted the spectator's attention, and, although he could enjoy to his heart's content all its charms, it was impossible to find one that palled. Every part of it took the eye, and, what is more wonderful, even when you gazed on the loveliest part of all, some small detail would delight you as a fresh discovery. To attempt to place its various merits in any order of preference was useless for, when all the parts were so lovely, even the least attractive could not fail to give pleasure inimitable. Its every detail excited the greatest admiration. People marvelled at the size of the church, its beautiful symmetry, the harmony of its parts, the variety and rhythm of its loveliness, the streams of water, the encircling wall, the lawns covered with flowers, the dewy grass, always sprinkled with moisture, the shade under the trees, the gracefulness of the bath. It was as if a pilgrimage had ended, and here was the vision perfect and unparallelled.

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A Vision of Saint George the Great Martyr In Glory

by Theodotus, Bishop of Ancyra in Galatia (d. 430)

It came to pass in the time of the God-loving Emperor Theodosius of glorious memory that on the first day of his reign he saw a marvellous thing, he saw Saint George come from heaven with great glory and the archangel [Michael] with him, and he seated the God-loving Emperor Theodosius upon the throne of the Romans, and his faith within him was strong in Saint George all the time [of his rule].

And when he had reigned twenty years he built a large church to the name of Saint George, and he gathered together all the bishops to the consecration of the church of Saint George, and he sent for all the bishops and even for my feeble self, a weak old man. And when we had consecrated the holy church in the name of God and of Saint George, the precentor (?) sang the psalms in their proper order, and the emperor and his nobles and the whole city were with us.

And after the emperor and the whole multitude had sat down, he commanded the martyrdom of Saint George to be read, for that day was the twenty-third of Pharmouthi [April], and we listened breathlessly. But when the reader came to that place where God testified to Saint George, saying, "There is none like unto thee among all the martyrs, neither shall there be any like unto thee forever," the subject puzzled me, and I said, "Since so many generals and eparchs and governors of this world have forsaken all the glory of this world, and their rank, and wealth, and have died for the name of our Lord Jesus Christ under the impious and lawless Emperor Diocletian, how can this holy martyr be more exalted than they all?" When we had celebrated the Holy Communion and the evening had come, we lighted a lamp for the emperor, and lay down to sleep, and neither the emperor nor any of the others did eat, but he slept with us in the holy church.

Now it was the evening of the Lord's Day, for the consecration of the church took place on the Sabbath day. And when the night had come and we had, as was meet, performed the office for the night, and had said, "Amen", we sat down to speak of the mightiness of God, and the emperor came with us. And one of our fathers, a bishop, was taken up to heaven in a vision, and he saw most exalted mysteries of which it is not lawful for an earthly being to utter.


He said: "I saw that I was standing before the throne of the Father, and I saw thousands of thousands, and myriads of myriads praising the Holy Trinity, and coming in bands, and they worshipped God, and glorified Him and blessed Him, and made their requests, and afterwards they stood in rows, and no earthly creature could describe the glory and the great honour which they had received from the Trinity. And I saw one coming forth from within the veil like unto a king wearing a diadem of gold with seven crowns upon it, and he was riding upon a white horse, and he was many times brighter than the sun, and was equipped with sword and armour and the apparel of a king; in short his kingly dignity was immeasurable. And when he came forth a mighty multitude followed him on this side and on that, and I saw all the saints bowing down before him, and when I looked I was speechless, and I wished to know who he was. And I looked on my right hand and I saw a monk standing having wings like an angel of God, and he wore a kingly crown and raiment the like of which there is not among the kingdoms of the world, and he had a golden staff in his right hand, and his face was full of joy, and great glory surrounded him. And I besought him, saying, 'My father, I beseech thee to show me who thou art that art in such honour as this.' And he embraced me and said to me, 'I am Paul of Tamma, and well hast thou come, O shepherd of our true King, our Lord Jesus Christ;' and when he had said these things to me I rejoiced that I had found freedom of speech before him. And I said to him, 'O master, my holy father, inasmuch as thou hast deemed me worthy of thy holy salutation, I bessech thee to tell me who is this great king that has just come, to whom all this multitude has bowed the knee?' Then the blessed man broke into a spiritual smile and he said to me, 'Knowest thou not who this is?' And I said to him, 'O father, how should I know who this is since I have never seen him before?' He answered and said to me, 'I have been sent to thee to make thee certain of the things which thou didst ponder over in thy heart yesterday in the church concerning Saint George, the beloved of God, the chosen martyr exalted above all the saints according to the words of our Saviour. The works of every soul which comes forth from the body, whether of righteous men or whether of sinners, are manifested forth on the spiritual tablet and the soul is in its presence always, and its deeds are written upon it. When it pleased my Lord Jesus Christ to take me, His servant, to my rest and to visit me, I came forth from the world, and He esteemed me worthy of His goodness, and He brought me into His city, and I saw this being whom thou hast seen. And he had on this royal diadem with seven crowns above it, and I looked upon it and read the writing which was upon it, which said, I am George of Melitene, from Diospolis, who died three times for the name of our Lord Jesus Christ, and I saw all the saints bowing their knees before him. Now I had endured many sufferings for the name of our Lord Jesus Christ and died four times, and I said within myself, Behold, I am equal to him in honour, and I refrained from bending the knee to him. And straightway, in a moment, He who knows the hearts of all men sent the Archangel Michael to me who said, O excellent Paul, why hast thou not taken part in the spiritual salutation according to the command of the Almighty?, and I told him what was in my heart. Then he took me immediately to the holy Apa Noub the Confessor, who had been both a monk and a martyr, and he showed him the command of God. The holy confessor said to me, O Paul my holy father, go and perform the command of God, and say not, I have suffered like the mighty George, for thou, of thine own free will, [didst suffer] greatly; but that just man did for God's sake suffer by axes, by double edged hatchets, by saws, by nails, by fire, by two edged swords, and by the mouths of wild beasts. And I say unto thee, O my beloved one, that when the attendant cometh and sayeth unto thee, 'The Lord calleth for thee, come,' is not thy going better than seventy years of a monk's life in his cell?' When I heard these things I changed my mind through the words of the archangel and the holy man and I said, 'Forgive me'; and they rejoiced with me, and I went to the holy nartyr of Christ and straightway made obeisance before him. [And the holy man said], 'O faithful shepherd of Christ, console thyself, for there is no one like unto thyself among the martyrs who are crowned [except] Saint George himself.' And while the holy man (Paul of Tamma) was talking with me, Saint George the soldier of Christ came up to me with his face beaming with rays of light, and he saluted me and filled me with joy and gladness, and said to me, 'When thou goest to thy city Ancyra, build thou a temple to me in it, that I may come and dwell with thee, for it will be one hundred and five months before thou shalt come to me in this holy city.' When he had said these things to me I rose up straightway from my vision.'"

When the emperor and the twelve bishops saw the radiant face of that bishop they knew that he had seen a revelation, and they entreated him to tell them what he had seen. And he, as his mind came to him, told them all the vision he had seen, and they marvelled greatly, and glorified God and the holy martyr Saint George. And the emperor answered and said, "On the day when God seated me, unworthy though I be, upon the Roman throne, I saw with my sinful eyes, Saint George with glorious visage come from heaven holding a sceptre of gold in his right hand, and the Archangel Michael was with him. And I saw a diadem of gold and seven crowns upon his head, and he shone a thousand times brighter than the sun, and he came to me filled with joy, and took hold of me, and seated me upon the imperial throne, and a number of the nobles of the army saw him face to face. And I saw him again in his holy church and he showed me things that would do good to my soul." Now when I (Theodotus) heard these things, I blessed my Lord Jesus and his holy martyrs. After these things that bishop went to his city and built a beautiful church in the name of God and Saint George, and consecrated it with his own hands before he came out of the body. Now that bishop was one of the three hundred and eighteen bishops that were gathered together in Nicea; and he filled the office of bishop for seventy-five years, and he died in God when he was one hundred and eighteen years old.


Apolytikion in the Fourth Tone
Liberator of captives, defender of the poor, physician of the sick, and champion of kings, O trophy-bearer, Great Martyr George, intercede with Christ God that our souls be saved.

Kontakion in the Fourth Tone
Cultivated by God, you became manifest as an honorable tiller gathering for yourself the sheaves of virtue. For you sowed with tears but reaped with gladness; in the contest you competed with your blood and came away with Christ. By your intercessions, O Holy One, all are granted forgiveness of sins.

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