Podcast: Before Grace - Saints of the Old Testament

In this Great Lent Series for iEcclesia, the official podcast of the Department of Youth and Internet Ministries of the Greek Orthodox Metropolis of Toronto (Canada), I was interviewed by host Patricia Rackopoulos on the topic "Before Grace - Saints of the Old Testament".

Apparently there was some noise interference during the podcast and a few parts here and there became cut, which is why there are some cut off moments and background noise.

Listen to the podcast here. (Transcript available through Mystagogy Bookstore.)

Summary of Podcast:

From Adam and Eve, we have some famous characters in the Old Testament. The program begins with host Patricia asking our guest to discuss which figure he believes had the most profound impact. Next, John offers a comparison on the spiritual state/condition of the Old Testament believers and the Christians of the New Testament. We usually hear of the holy men of the Old Testament (Abraham, Isaac, Jacob, Moses, Elijah, Job, Jonah, etc.). The discussion continues with a word on what famous women can Christians see as examples of faith. The title of the podcast is, "Before Grace: The Old Testament Saints". The period of "Grace" began with the coming of Jesus Christ. Before then, the people of God were guided by the Law and prophets. Patricia asks if there's a profound difference in approaches to God or if it is the same message preached differently. The program concludes with thoughts on how these Saints were able to get their message across to those who believed in the Truth in a period of history where communication did not exist in the same way as it does now.

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The Second Salutations To The Theotokos

Gloriously extolling the incarnate appearance of Christ did the shepherds hear the Angels. And running as though to a shepherd, they perceived Him to be as it were a blameless lamb that had been pastured in the womb of Mary whom they lauded saying:

Rejoice, O Mother of the Lamb and Shepherd.
Rejoice, O sheepfold of sheep with reason.

Rejoice, who ward off invisible enemies.
Rejoice, who open the portals of Paradise.

Rejoice, for the things of heaven are now exulting with the earth.
Rejoice, for the things of earth along with heaven dance for joy.

Rejoice, indefatigable voice of the Apostles.
Rejoice, undefeatable valiance of the Martyrs.

Rejoice, the mighty foundation of faith.
Rejoice, the bright indication of grace.

Rejoice, through whom is Hades divested.
Rejoice, through whom we are vested in glory.

Rejoice, O unwedded Bride.


Having visibly sighted the star proceeding Godward, the Magi followed after its brightness; and thereto clinging as to a light did they search thereby for a mighty King; and reaching the Unreachable they rejoiced and shouted to Him: Alleluia.


In the hands of the Virgin saw the Chaldeans’ children Him who fashioned mankind with His own hand; and perceiving that He was the Lord, even though He had taken the form of a slave, they hastened to pay tribute with gifts and salute the blessed Maiden:

Rejoice, O Mother of the unsetting Star.
Rejoice, O dawn of the mystical Day.

Rejoice, who extinguished the furnace of fallacy.
Rejoice, who enlighten initiates of the Trinity.

Rejoice, for you have deposed the inhuman tyrant from his reign.
Rejoice, for you have disclosed Christ the Lord who is humane.

Rejoice, O redeemer from the Magian18 religion.
Rejoice, who deliver from the clay of the burdens.19

Rejoice, for the cult of fire you terminate.
Rejoice, from the flame of passions you liberate.

Rejoice, the guide of believers to temperance.
Rejoice, the gladness of all generations.

Rejoice, O unwedded Bride.


Keeping to the oracles that bore on You, the Magi, having now become God-bearing heralds, proclaimed to all that You are the Christ as they journeyed back to their own country Babylon, abandoning Herod as a babbling king who knew not how to sing, Alleluia.


Lightening in Egypt the true illumination, You dispelled the darkness of delusion; O Savior, for the idols thereof, unable to endure Your might, tumbled down, while they who were delivered from them shouted to the Theotokos:

Rejoice, man’s rehabilitation.
Rejoice, the demons’ ruination.

Rejoice, who crushed the delusion of fallacy.
Rejoice, who uncovered the ruse of idolatry.

Rejoice, sea that caused the spiritual Pharaoh to drown.
Rejoice, rock that gave those thirsting for life to drink.

Rejoice, pillar of fire that guides those in darkness.
Rejoice, shelter of the world that is wider than the cloud was.

Rejoice, supplanting manna as edibles.
Rejoice, supplying holy delectables.

Rejoice, for you are the land of promise.
Rejoice, from you flow the milk and the honey.

Rejoice, O unwedded Bride.


Master, You were presented as a babe unto Symeon on the threshold of being transported out of this present beguiling age, but also perceived by him to be perfect God; for which cause did he marvel at Your ineffable wisdom, crying: Alleluia.





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Saint Edward the Martyr (c. 959-978/9)

St. Edward the Martyr, King of England. His feast day is celebrated on March 18, the uncovering of his relics is commemorated on February 13, and the elevation of his relics on June 20. The translation of his relics is commemorated on September 3.

"Men murdered him but God has magnified him."
(The Anglo Saxon Chronicle)

St Edward was the son of Edgar, by his first wife Ethelfleda (died c. 963/4). King Edgar (c. 944-975) reigned from 959 to 975 and on his death Edward became king. Edward was supported by the Archbishop of Canterbury, St Dunstan, as he was only in his mid-teens. The succession was disputed because King Edgar's second wife, Aelfthryth (c. 945-1000), wished her son Ethelred to be king. (Ethelred is known to history as Ethelred the Unready or "the Redeless".) Two or three years later, on 18 March 978 or 979, Edward was murdered near the site of Corfe Castle, Dorset, almost certainly the victim of his stepmother's intrigues.

Edward's initial burial was hurried. Soon miraculous cures were attributed to Edward by visitors to the site of his grave. In 980 his body was moved to Shaftesbury Abbey, the relics were enshrined in 1001, and he was officially canonized in 1008. St Edward's shrine survived until the Dissolution of the Monasteries, when it was stripped of its wealth. However, St Edward's remains had previously been removed and hidden in the church.

In 1931 a crude casket was unearthed during an archaeological investigation of the site. The remains were studied and pronounced consistent with the injuries received by St Edward. The Director of the Excavations, John Wilson-Claridge (1905-1993), whose family then owned the site, began years of painstaking negotiations with all the major churches in order to find a suitable resting place for the relics. He imposed three conditions: (1) that they were recognised as the relics of a saint, (2) that a shrine would be established for their reception, and (3) that his feast days would be observed. These conditions were met only by the Russian Orthodox Church in Exile, which entered into detailed negotiations with Mr Wilson-Claridge in the late 1970s.

At about the same time the Orthodox Church purchased the site now owned by the St Edward Brotherhood, with the intention of using the larger of the two mortuary chapels for the reception of St Edward's bones. The formal ceremony of enshrinement took place on 15/16 September 1984. Thus for the first time in nearly 450 years the remains of St Edward (arguably England's least important king) have a fitting resting place within a Church whose doctrine is closest to that which he knew in his lifetime.

2001 marked the one thousandth anniversary of the glorification of St Edward. In 1001, it was decided to enshrine his relics at Shaftesbury Abbey in a costly and elaborate shrine. This decision was based on the continued slight levitation of the cover of his grave in the Abbey, and from the dreams of a devout man to whom St Edward is said to have appeared and indicated that he no longer wished to lie in this grave. The man told the Abbess of his dreams, she referred the matter to King Ethelred (St Edward's step-brother), and the King ordered the relics to be enshrined in a suitable place in the Abbey Church. A Royal Charter dated 1001 states that "I, King Ethelred, King of the English, with humble prayer, offer the monastery ... my brother Edward, whom the Lord himself deigns to exalt in our days by many signs of virtue, after his blood was shed."

A special service was held in the St Edward the Martyr Church on 31 March 2001 to celebrate this event. The Hierarchical Liturgy was led by Archbishop Mark (photo above) who has pastoral oversight of the parishes of the Russian Orthodox Church Abroad in the British Isles.

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See also:

The Saint Edward Brotherhood

The Life Of Among The Saints Edward The Martyr, King Of England

Bones of Contention - St. Edward the Martyr

Bishops Silence Controversy Over Relics

Excerpt from The Anglo Saxon Chronicle:

978 - This year all the oldest counsellors of England fell at Calne from an upper floor; but the holy Archbishop Dunstan stood alone upon a beam. Some were dreadfully bruised: and some did not escape with life. This year was King Edward slain, at eventide, at Corfe-gate, on the fifteenth day before the calends of April. And he was buried at Wareham without any royal honour. No worse deed than this was ever done by the English nation since they first sought the land of Britain. Men murdered him but God has magnified him. He was in life an earthly king -- he is now after death a heavenly saint. Him would not his earthly relatives avenge -- but his heavenly father has avenged him amply. The earthly homicides would wipe out his memory from the earth -- but the avenger above has spread his memory abroad in heaven and in earth. Those, Who would not before bow to his living body, now bow on their knees to His dead bones. Now we may conclude, that the wisdom of men, and their meditations, and their counsels, are as nought against the appointment of God.

Apolytikion in the Fourth Tone
Celebrating the newly manifest commemoration of the holy King Edward, who shone forth of old in the virtues and suffered undeservedly we all bow down before the Icon of his honoured countenance and in gladness cry out: Truly Thou art wonderful in Thy Saints, O God.

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Saint Cyril of Jerusalem: Catechist and Confessor

With the guarantee of religious tolerance, granted in 313 by Constantine with the Edict of Milan, a new chapter opened in the history of the Church. Along the smoother path more people were attracted to the doors of the Church, spurring its growth and bringing new challenges. Unlike the early Christians, who fully expected their faith to be tried by fire or the sword, these newcomers were not always inspired by burning convictions: a pagan husband might approach the font at the urging of his believing wife, a servant-to curry favor with his believing master; as the practice of infant baptism grew, so did the ranks of younger generations who had not themselves made a conscious profession of faith. To properly initiate these candidates into the mysteries of the Faith was no small task. The difficulty was compounded by troubles brewing within the Church itself. Attacks from without had not yet subsided when, in 318, the Arian heresy erupted. Although it was condemned in 325 by the First Ecumenical Council, it was only towards the end of the century that its proponents were finally forced to cease their divisive maneuverings. It was essential, therefore, that recruits be adequately equipped with sound doctrine and other spiritual armor before they could be expected to conduct themselves as true soldiers of Christ. Among those who shouldered this responsibility, one of the most gifted was St. Cyril of Jerusalem. To this day, his Catechetical Lectures provide a concise course par excellence in the fundamentals of Orthodox doctrine.

For a renowned Church Father, St. Cyril's Life is constructed on surprisingly meager details. According to the Greek Menaion, Cyril was "born of pious parents, professing the Orthodox Faith, and to have been bred up in the same, in the reign of Constantine." The year of his birth is generally given as 315 and the location in or around Jerusalem, for it was customary to choose a bishop from among the local clergy, a man already known and respected by the people over whom he would assume spiritual authority. His youth coincided with the height of Arian domination and the rediscovery of the Holy Sepulchre in 326, when Jerusalem, a relatively poor community, began moving into prominence. In 335 Constantine's magnificent Church of the Resurrection was dedicated and Cyril, a new deacon, undoubtedly took part in the ceremonies. The principal celebrants were Arians, who had just deposed their vigorous opponent, St. Athanasius, in a council at Tyre. The Church at Jerusalem, however, never embraced Arianism. Bishop Macarius, and his successor Maximus who ordained Cyril to the priesthood in 345, were both staunchly Nicaean. And when, on Maximus' death in 350, Cyril succeeded him as bishop, he continued to guide the Church at Jerusalem from this position.

Meanwhile, Bishop Acacius of neighboring Caesarea had been drawn into the Arian camp. This conflict between the two hierarchs was sharpened by the resentment Acacius felt when Cyril disputed Caesarea's jurisdiction over Jerusalem, now an established center of pilgrimage and sprouting monastic communities. In 357 Acacius successfully maneuvered to have Cyril deposed. Banished for two years, Cyril went to Tarsus, where he associated with Basil of Ancyra, a champion of Nicaea. There, too, he won the hearts of the people with his preaching. Cyril was banished a second time in 360, returning after the accession of Julian in 361, when all exiled bishops were recalled. Nothing is known of his third period of banishment, from 367 to 378, under the Arian Emperor Valens. In 381 Cyril went to Constantinople as one of 150 Church Fathers who took part in the Second Ecumenical Council. He died peacefully on March 18, 386, remembered by the Church as a great ascetic and uncompromising champion of the true Faith. St. Cyril's principle claim to fame, however, rests on his catechetical lectures. These form a systematic course of instruction which he developed as a priest assigned to prepare candidates for baptism. Essentially practical, highly biblical, direct and noble in tone, they reflect St. Cyril's sincere pastoral concern. Their primary purpose is not to discuss or examine, nor to defend, but to impart knowledge of the Faith. Very striking here is the thoroughness of this preparation and the seriousness with which entry into the Church was regarded. Even before being made catechumens, candidates were strictly examined as to their character, belief and sincerity of purpose. The probationary period varied, lasting about two years.

At the heart of these lectures is a perfectly balanced emphasis on God's transcendence and the ineffable wonder and dignity of the heavenly citizenship conferred through Baptism on the one hand, and man's essential responsibility for genuine repentance and good works on the other. St. Cyril skillfully prepares his listeners in his Introductory Lecture, by turns sobering and exalting, which emphasizes at the outset the need for a sustained purpose. Taken from this lecture, the following passages are characteristic of the Saint's teaching.

§ He lieth not who said, that to them that love God all things work together for good. God is lavish in beneficence, yet He waits for each man's genuine will: therefore the Apostle added and said, to them that are called according to a purpose (Rom. 8:28). The honesty of purpose makes thee called: for if thy body be here but not thy mind, it profiteth thee nothing..

§ Let none of you be found tempting His grace.

§ ...beware lest thou have the title of "faithful" but the will of the faithless. Thou hast entered into a contest, toil on through the race: another such opportunity thou canst not have.

§ Attend closely to the catechisings, and though we should prolong our discourse, let not thy mind be wearied out. For thou art receiving armor against the adverse power, armor against heresies... Thou hast many enemies; take to thee many darts, for thou hast many to hurl them at... And the armor is ready, and most ready the sword of the Spirit; but thou also must stretch forth thy right hand with good resolution, that thou mayest war the Lord's warfare.

§ Great is the Baptism that lies before you: a ransom to captives; a remission of offences; a death of sin; a new-birth of the soul; a garment of light; a holy indissoluble seal; a chariot to heaven; the delight of Paradise; a welcome into the kingdom; the gift of adoption! But there is a serpent by the wayside watching those who pass by: beware lest he bite thee with unbelief...

§ We for our part as men charge and teach you thus: but make not yet our building hay and stubble and chaff, lest we suffer loss, from our work being burnt up: but make ye our work gold and silver, and precious stones! For it lies in me to speak, but in thee to set thy mind upon it, and in God to make perfect.


The first two lectures stress the need for thorough repentance and hope in the remission of sins: "Cleanse thy vessel that thou mayest receive grace more abundantly ...thorny ground also, if cultivated well, is turned fruitful." In the third lecture, "On Baptism", St. Cyril impresses on his audience that "this is no light matter, no ordinary and indiscriminate union according to the flesh, but the All-searching Spirit's election according to faith...Each one of you is about to be presented to God before tens of thousands of the Angelic Hosts: the Holy Spirit is about to seal your souls: ye are to be enrolled in the army of the Great King. Therefore make you ready...that thou mayest become an heir of God, and joint-heir with Christ."

The next lecture provides "a short summary of necessary doctrines," carrying brief statements concerning the Oneness of God, Christ as the Only-begotten Son, His Birth of the Virgin, the Cross, His Burial, Resurrection and Ascension, the Judgment to Come, the Soul ("the noblest work of God"), the Body, Fasting, Baptism, the Scriptures. Following another general lecture, "On Faith," St. Cyril launches into a series of thirteen lectures explaining in greater detail the successive articles of the Jerusalem Creed, which the candidates were required to recite by memory at the time of their baptism.

A second series of five lectures was delivered on Bright Monday to the newly-baptized. Here the Saint initiates them, as it were, into the knowledge of those rites which they have experienced for themselves for the first time, having been strictly required as catechumens to leave the church after the reading of the Gospel and the exclamation, "Catechumens, depart!" The Saint explains to his "true-born" listeners the actual rites of baptism and chrismation, the Eucharist and the Liturgy of the Faithful, with particular attention to the Lord's Prayer. His joy at thus welcoming the new Christians is unmistakable. These five lectures are particularly valuable to us today in documenting the liturgical practices of the early Church, providing stunning evidence of Orthodoxy's ancient liturgical roots. Indeed, it is thrilling to read a fourth-century text that so closely accords with our experience today.

The lectures give one to understand that the course was not limited to candidates for baptism. Those already baptized also came to be edified. Even today, these lectures should be required study for potential converts, while those of us who are already baptized would likewise do well to avail ourselves of these clear streams of living water, to strengthen our faith with knowledge and refresh our sense of awe at the great mystery of our salvation. We owe a great debt to St. Cyril who, through laboring on these lectures, found lasting favor with God and man.

Read the Catechetical Lectures of St. Cyril here.

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Saint Alexios the Man of God

St. Alexios the Man of God (Feast Day - March 17)

St Alexios was born at Rome into the family of the pious and poverty-loving Euphemianus and Aglais. The couple was childless for a long time and constantly prayed the Lord to grant them a child. And the Lord consoled the couple with the birth of their son Alexios.

At six years of age the child began to read and successfully studied the mundane sciences, but it was with particular diligence that he read Holy Scripture. When he was a young man, he began to imitate his parents: he fasted strictly, distributed alms and beneath his fine clothing he secretly wore a hair shirt. Early on there burned within him the desire to leave the world and serve God. His parents, however, had arranged for Alexios to marry a beautiful and virtuous bride.

On his wedding night, Alexios gave her his ring and his belt (which were very valuable) and said, "Keep these things, Beloved, and may the Lord be with us until His grace provides us with something better." Secretly leaving his home, he boarded a ship sailing for Mesopotamia.

Arriving in the city of Edessa, where the Icon of the Lord "Not-made-by-Hands" (August 16) was preserved, Alexios sold everything that he had, distributed the money to the poor and began to live near the church of the Most Holy Theotokos under a portico. The saint used a portion of the alms he received to buy bread and water, and he distributed the rest to the aged and infirm. Each Sunday he received the Holy Mysteries.

The parents sought the missing Alexios everywhere, but without success. The servants sent by Euphemianus also arrived in Edessa, but they did not recognize the beggar sitting at the portico as their master. His body was withered by fasting, his comeliness vanished, his stature diminished. The saint recognized them and gave thanks to the Lord that he received alms from his own servants.

The inconsolable mother of St Alexios confined herself in her room, incessantly praying for her son. His wife also grieved with her in-laws.

St Alexios dwelt in Edessa for seventeen years. Once, the Mother of God spoke to the sacristan of the church where the saint lived: "Lead into My church that Man of God, worthy of the Kingdom of Heaven. His prayer rises up to God like fragrant incense, and the Holy Spirit rests upon him." The sacristan began to search for such a man, but was not able to find him for a long time. Then he prayed to the Most Holy Theotokos, beseeching Her to clear up his confusion. Again a voice from the icon proclaimed that the Man of God was the beggar who sat in the church portico.

The sacristan found St Alexios and brought him into the church. Many recognized him and began to praise him. The saint secretly boarded a ship bound for Cilicia, intending to visit the church of St Paul in Tarsus. But God ordained otherwise. A storm took the ship far to the West and it reached the coast of Italy. The saint journeyed to Rome and decided to live in his own house. Unrecognized, he humbly asked his father's permission to settle in some corner of his courtyard. Euphemianus settled Alexios in a specially constructed cell and gave orders to feed him from his table.

Living at his parental home, the saint continued to fast and he spent day and night at prayer. He humbly endured insults and jeering from the servants of his father. The cell of Alexios was opposite his wife's windows, and the ascetic suffered grievously when he heard her weeping. Only his immeasurable love for God helped the saint endure this torment. St Alexios dwelt at the house of his parents for seventeen years and the Lord revealed to him the day of his death. Then the saint, taking paper and ink, wrote certain things that only his wife and parents would know. He also asked them to forgive him for the pain he had caused them.

On the day of St Alexios' death in 411, Archbishop Innocent (402-417) was serving Liturgy in the presence of the emperor Honorius (395-423). During the services a Voice was heard from the altar: "Come unto Me, all ye who labor and are heavy laden, and I will give you rest" (Mt.11:28). All those present fell to the ground in terror.

The Voice continued: "On Friday morning the Man of God comes forth from the body; have him pray for the city, that you may remain untroubled." They began to search throughout Rome, but they did not find the saint. Thursday evening the Pope was serving Vigil in the Church of St Peter. He asked the Lord to show them where to find the Man of God.

After Liturgy the Voice was heard again in the temple: "Seek the Man of God in the house of Euphemianus." All hastened there, but the saint was already dead. His face shone like the face of an angel, and his hand clasped the paper, and they were unable to take it. They placed the saint's body on a cot, covered with costly coverings. The Pope and the Emperor bent their knees and turned to the saint, as to one yet alive, asking him to open his hand. And the saint heard their prayer. When the letter was read, the righteous one's wife and parents tearfully venerated his holy relics.

The body of the saint was placed in the center of the city. The emperor and the Pope carried the body of the saint into the church, where it remained for a whole week, and then was placed in a marble crypt. A fragrant myrrh began to flow from the holy relics, bestowing healing upon the sick.

The venerable relics of St Alexios, the Man of God, were buried in the church of St Boniface. The relics were uncovered in the year 1216.

The Life of St Alexios, the Man of God, was always very popular in Russia.

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The Skull of Saint Alexios the Man of God

The honourable head of St. Alexios was given as a gift to the Agia Lavra Monastery in Kalavrita by Roman Emperor Manuel Paleologos in 1398. Till this day St. Alexios is the patron saint of Kalavrita, Greece where his skull still resides for veneration. A great feast takes place on the feast of St. Alexios with numerous pilgrims attending the all-night vigil. In the morning of the feast a procession takes place with the skull where it is brought to the Metropolitan Cathedral of Kalavrita where the Divine Liturgy is celebrated.

With the blessing of Archbishop Christodoulos of Athens, the reliquary left Greece in 2005, for the first time since given to the Agia Lavra Monastery, and travelled to Moscow and placed at the Novospasskiy Monastery for public veneration.

St. Alexios is also highly honored in Patras where a metochion of Agia Lavra named after the Saint celebrates, among other parishes in Greece named after the Saint.

Apolytikion in the Fourth Tone
Though thou didst bud forth from a renowned and notable root, and though thou didst blossom from a city famed for her great imperial dignity, yet didst thou scorn all things as corruptible and fleeting, striving to be joined to Christ thy Master for ever. Entreat Him, O Alexios most wise, fervently for our souls.

Kontakion in the Fourth Tone
As we celebrate today with fitting rev'rence the all-holy festival of Saint Alexios the all-blest, with hymns we praise him and cry aloud: Rejoice, thou gladsome adornment of righteous men.

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Saint Patrick's Relics

Source: Click on each section above to enlarge.

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Bulgarian Monk Rekindles Occult Debate

Irina Ivanova
March 17, 2011
Reuters

A Bulgarian monk is reopening an age-old debate in the Balkan country between Orthodox authorities and psychics.

In a new book, Monk Visarion denounced internationally respected healer Vanga and spiritual leader Petar Danov and attributed Bulgarians' interest in fortune-tellers and mysticism to decades of atheist communist rule.

Although the Bulgarian Orthodox Church has never explicitly condemned Vanga and Danov, the announcement on its official website says the monk will present his book in two lectures on the "pseudo-icons Vanga and Danov."

Visarion, who serves in a monastery in the all-male Orthodox monastic community of the Mount Athos peninsula in Greece, told the local 24 Chasa daily the book - "Petar Danov and Vanga: Prophets and Precursors of the Antichrist" - aims to show the difference between occultism and authentic Christianity.

A recent poll showed some 30 percent of Bulgarians have at least once turned to alternative medicine, most often healers and herbalists, to solve a medical problem. According to another survey, some 47 percent approve of the Orthodox Church while 37 percent do not have an opinion.

"Vanga was a wretched woman, tortured by the dark forces," said the monk of the blind psychic venerated across the Balkans and beyond for her clairvoyant and healing powers.

A priest from the town of Petrich, where Vanga spent most of her life, says she must be canonized.

"Instead of explaining to people what fortune-tellers, magicians and psychics are and that these incidents are renounced by God, he (the priest) is trying to set evil as an example," Visarion said, adding that members of the Church had failed to address these issues earlier.

The monk also said the teaching of Danov, founder of the White Brotherhood movement which is based on the idea of unity between man and nature, was occultic.

Danov, revered in his lifetime by Albert Einstein, Indian guru Krishnamurti and others, was voted the second greatest Bulgarian in a television survey four years ago. National revolutionary hero Vasil Levski was first.

"Danov is dangerous because he had the natural capacities of a spiritual leader," Visarion said. "His speech was filled with power but it did not lead to true Christianity but brought people to the abyss."

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15,000 Orthodox In China Suffer From Lack of Priests

March 16, 2011
Interfax

The head of the Synodal Department for External Church Relations Metropolitan Hilarion of Volokolamsk is concerned with the position of Orthodox believers in China.

"Today China's Orthodox believers suffer from lack of priests and regular services. The Russian Orthodox Church as the Mother Church is interested in restoring the Chinese Autonomous Church. At this stage our Church is ready to extend multilateral help to Chinese believers, first of all, to help Chinese priests appear," he said in his interview to the Vesti.ru website.

According to the hierarch, "while the number of Catholics and Protestants in modern China is growing, Orthodox believers in the country who have more than a 300-year tradition unfortunately are deprived of a possibility to lead a normal church life."

The Metropolitan says that today China has up to 15 thousand Orthodox believers, who live in Beijing, Shanghai, Heilongjiang Province and the autonomous districts Xinjiang and Inner Mongolia. The Chinese Orthodox Church has only two Chinese priests aged over 80.

The Metropolitan mentioned that the Chinese side had earlier permitted a priest from Russia to celebrate Easter service for compatriots in Harbin's Protection Church and expressed hope that the practice of pastoral visits of Russian priests to China's Orthodox communities that lack their own priests, especially on Easter and Christmas, "will be preserved and spread to other cities."

The Metropolitan also noted that Sts Peter and Paul Fellowship in Hong Kong has been translating Orthodox prayer books, texts of the holy fathers and modern theological, ascetic and moral literature into Chinese for the past ten years.

Read the interview here.

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Stolen Religious Icons Traced To London

Thanasis Tsinganas
March 15, 2011
Ekathimerini

Icons reported stolen in the last five years from monasteries and churches in remote parts of northern Greece were traced via the Internet by local authorities in Epirus to a central London gallery.

Authorities were alerted last week following a telephone call from a woman claiming she had seen a famous icon of the Virgin from a church in Kalota posted for sale on the website of a well-known Notting Hill gallery. The authorities contacted the Eighth Ephorate of Byzantine Antiquities, who helped them identify another five of the tens of looted Byzantine icons that had been posted for sale at prices ranging from around 2,000 to over 6,000 euros.

Officers of the Greek police’s antiquities theft department made the issue known to Interpol and Scotland Yard and the gallery then went on remove the over 30 disputed icons from its website, including the one of the Virgin that had been identified.

Speaking to Kathimerini, Epirus Governor Alexandros Kachrimanis said that “the information technology service of the Epirus Prefecture had saved a record of all the Byzantine icons that were up for sale and the investigation continues into whether among these there are other items that were stolen from our region.”

Identifying the icons was achieved largely thanks to an electronic database of all the treasures stolen from unguarded monasteries and churches in the area that was compiled by the former Ioannina prefectural authorities in 2009, who reached out to authorities and citizens to provide it with photographic evidence of the items.

The online list of a total of 150 stolen relics also helped lead police to an antiques store in the central Athenian neighborhood of Monastiraki, where they found an icon taken from an Ioannina church.

Greek authorities have said that the recent example of the London gallery confirms their belief that an international smuggling ring is behind the thefts, and that they probably act on commission.

Authorities are also investigating allegations that stolen items have made their way to Berlin and they have asked Interpol to help them crack the ring.

Read also: Greece Want British Gallery To Return 'Stolen Icons'

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Announcement On Vassula Ryden By The Ecumenical Patriarchate

The Orthodox Church, following strictly the shining example and teaching of the Holy Apostles, the teaching of the Fathers of the Church who have their succession, and the divinely-inspired decisions of the Ecumenical Synods, safeguards as a pearl of great price the faith of the One, Holy, Catholic and Apostolic Church which the Christian plenitude experiences through their participation in the Sacraments and entire spiritual life of the divinely-founded ecclesiastical body.

Hence, whatever movement and improvised tension, personal or collective, in contempt or in breach of the dogmas of the Orthodox Christian faith and life in Christ within the Church as the only path for the salvation of our souls, all the more the self-proclaimed "supposedly charismatic" personality, is rejected always as an unacceptable innovation.

In this spirit, and for the beneficial protection of our pious Orthodox plenitude from dangerous spiritual confusion, who do not know well matters underlying the risk of delusion, we denounce from the Mother Church Vasiliki Paraskevis Pentaki - Ryden, widely known as "Vassula", and her organization founded under the title "True Life In God" which rashly and frivolously proposes teachings based on the supposed "direct dialogue between her and the Founder of the Church Jesus Christ our Lord", and those conquered by her and the supporters of "True Life In God", which deviate arbitrarily from the God-given teaching of the Church, but also scandalize the Orthodox phronema of pious believers.

Hence, we call upon the proponents of these unacceptable innovations and the supporters who maintain them, who henceforth are not admitted to ecclesiastical communion, not only to not be involved in the pastoral work of the local Holy Metropolis, but also to not preach their novel teachings, to prevent the appropriate sanctions under the Holy Canons.

We express, lastly, the profound sorrow of the Ecumenical Patriarchate of the acts of some - fortunately few - clergy of the Orthodox Church to be found at talks of the said "Vassula" and give to her a "certificate of Orthodoxy."

At the Patriarchate, the 16th of March 2011
Of the Chief Secretariat of the Holy and Sacred Synod

Translated by John Sanidopoulos


ΟΙΚΟΥΜΕΝΙΚΟΝ ΠΑΤΡΙΑΡΧΕΙΟΝ
Ἀνακοινωθέν περί τῆς Βασιλικῆς Παρασκευῆς Πεντάκη - Ρύντεν(Βασούλας)

Ἡ Ὀρθόδοξος Ἐκκλησία, ἀκολουθοῦσα ἀπαρεγκλίτως τό λαμπρόν ὑπόδειγμα καί τήν διδαχήν τῶν Ἁγίων Ἀποστόλων, τήν διδασκαλίαν τῶν ἐχόντων τήν ἐξ αὐτῶν Διαδοχήν Πατέρων τῆς Ἐκκλησίας καί τάς θεοπνεύστους Ἀποφάσεις τῶν Οἰκουμενικῶν Συνόδων, διαφυλάττει ὡς πολύτιμον μαργαρίτην τήν πίστιν τῆς Μιᾶς, Ἁγίας, Καθολικῆς καί Ἀποστολικῆς Ἐκκλησίας, τήν ὁποίαν βιώνει τό χριστεπώνυμον πλήρωμα αὐτῆς διά μέσου τῆς συμμετοχῆς εἰς τήν μυστηριακήν καί τήν καθόλου πνευματικήν ζωήν τοῦ θεοϊδρύτου ἐκκλησιαστικοῦ σώματος. Οὕτως, ἡ οἱαδήποτε τάσις αὐτοσχεδιασμοῦ καί κίνησις, προσωπική ἤ συλλογική, περιφρονήσεως ἤ ἀθετήσεως τῶν δογμάτων τῆς πίστεως τῶν Ὀρθοδόξων χριστιανῶν καί τῆς ἐν Χριστῷ ζωῆς ἐντός τῆς Ἐκκλησίας ὡς μόνης ὁδοῦ διά τήν σωτηρίαν τῶν ψυχῶν ἡμῶν, πολλῷ δέ μᾶλλον τῆς αὐτοανακηρύξεως προσώπων ὡς «δῆθεν χαρισματικῶν», ἀπεδοκιμάσθη πάντοτε ὡς ἀπαράδεκτος καινοτομία.

Ὑπό τό πνεῦμα τοῦτο, καί διά τήν ὀφειλετικήν προστασίαν τοῦ μέν εὐσεβοῦς ὀρθοδόξου πληρώματος ἐξ ἐπικινδύνων πνευματικῶν συγχύσεων, τῶν δέ μή γνωριζόντων καλῶς τά πράγματα ἐκ τοῦ ἐλλοχεύοντος κινδύνου τῆς πλάνης, ἀποδοκιμάζονται ὑπό τῆς Μητρός Ἐκκλησίας αἱ ὑπό τῆς Βασιλικῆς Παρασκευῆς Πεντάκη - Ρύντεν, εὐρύτερον γνωστῆς ὡς «Βασούλας», καί τῆς ὑπ᾿ αὐτῆς ἱδρυθείσης ὀργανώσεως ὑπό τόν τίτλον «Ἀληθινή ἐν Θεῷ ζωή» ἀκρίτως καί ἐπιπολαίως εἰσαγόμεναι διδασκαλίαι περί τῶν δῆθεν «ἀπ᾿ εὐθείας διαλόγων της μετά τοῦ Ἱδρυτοῦ τῆς Ἐκκλησίας Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ» καί τῆς κατακτήσεως ὑπ᾿ αὐτῆς τε καί τῶν ὀπαδῶν της τῆς «ἀληθινῆς ἐν Θεῷ ζωῆς», αἱ ὁποῖαι παρεκκλίνουν αὐθαιρέτως τῆς θεοσδότου διδασκαλίας τῆς Ἐκκλησίας, ἀλλά καί σκανδαλίζουν τό ὀρθόδοξον φρόνημα τῶν εὐλαβῶν πιστῶν.

Ὅθεν, καλοῦμεν τούς εἰσηγητάς τῶν ἀπαραδέκτων αὐτῶν καινοτομιῶν καί τούς ἐμμένοντας εἰς αὐτάς ὑποστηρικτάς των, οἱ ὁποῖοι τούτου ἕνεκα δέν γίνονται δεκτοί εἰς ἐκκλησιαστικήν κοινωνίαν, ὄχι μόνον νά μή παρεμβαίνουν εἰς τό ποιμαντικόν ἔργον τῶν κατά τόπους Ἱερῶν Μητροπόλεων, ἀλλά καί νά ἀποκηρύξουν τάς καινοφανεῖς διδασκαλίας των, ὥστε νά προληφθοῦν αἱ ὑπό τῶν Ἱερῶν Κανόνων προβλεπόμεναι κυρώσεις.

Ἐκφράζομεν, τέλος, τήν βαθεῖαν λύπην τοῦ Οἰκουμενικοῦ Πατριαρχείου ἐκ τῆς ἐνεργείας ἐνίων -ἐλαχίστων, εὐτυχῶς- κληρικῶν τῆς Ὀρθοδόξου Ἐκκλησίας νά παρευρίσκωνται εἰς ὁμιλίας τῆς εἰρημένης «Βασούλας» καί νά παρέχουν εἰς αὐτήν «πιστοποιητικά Ὀρθοδοξίας».

Ἐν τοῖς Πατριαρχείοις, τῇ 16ῃ Μαρτίου 2011
Ἐκ τῆς Ἀρχιγραμματείας τῆς Ἁγίας καί Ἱερᾶς Συνόδου

Read also: My Translation of the Decree Against Vassula Ryden

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Saint Christodoulos Latrinos, the Wonderworker of Patmos

St. Christodoulos of Patmos (March 16 and October 21)

During the reign of Emperor Domition (81-96 AD) St. John the Theologian was exiled to the island of Patmos for casting down the temple and idols at Ephesus, and during his sojourn there he succeeded in converting almost the entire island to Christ. When Christianity became the state religion in the fifth century, the elaborate temple to Diana was pulled down, and in its place a magnificent basilica was dedicated to St. John. Many churches were subsequently built throughout the island. For six hundred years after Christ, the island's towns and commercial endeavors prospered until the island was despoiled by Arab pirates and other invaders. The beautiful basilica of St. John was destroyed and Patmos left uninhabited.

It was God's providence, however, not to leave the holy island deserted, and He chose a righteous abbot from Asia Minor named Christodoulos to be the instrument of its revival. Repeated Ottoman-Arab invasions had already forced the abbot into exile more than once, and by the late eleventh century, the abbot had left a trail of monasteries and libraries in his wake.

Born in Bythynia, in Asia Minor, Christodoulos, whose original name was John prior to being a monastic, first lived as a hermit on his native Mount Olympus and later in the Palestinian desert, finally returning to Asia Minor to serve as abbot of the Mount Lamos Monastery near Caria. In 1085, the monks of Mt. Lamos fled from the Turks and the abbot took refuge in the island of Kos, not far from Patmos, where he founded a monastery dedicated to the Mother of God.

Abbot Christodoulos soon made the acquaintance of Fr. Arsenios, an ascetic hermit who was the son of wealthy Kosian landowners and heir to their estate. Arsenios became the abbot's spiritual son, and together they dreamt of reestablishing monastic life on Patmos. Father Christodoulos later wrote of his disciple: "He was a benevolent and pious man, of noble birth and a native of this land, held in high esteem by all islanders, of mild manners, with integrity of character, morally upright, a monk by devotion, called Arsenios, surnamed Skinouris, wholeheartedly given to our service."

In the year 1088, after founding a second monastery on the island of Leros (dedicated to St. John the Theologian), Fr. Christodoulos presented himself at the court of the Emperor Alexios I Komnenos in Byzantium, where he unfolded his plan to reinhabit Patmos with monastics. The emperor granted his request, and he was given sovereignty over the entire island in exchange for lucrative holdings on Kos that were tied to Arsenios' inheritance. In August of that same year, Fr. Christodoulos took possession of the "deserted and uninhabited island of Patmos".

He is described at this time by a contemporary as "a forceful hermit, with profound knowledge of people and the world he lived in, a pious monk, and an able abbot." Although born a peasant, Fr. Christodoulos had a passionate love of books. He was a self-taught man who had benefited much from his reading, acquiring both rock-like faith and sound judgment. His love of learning and solid common sense are revealed in an extant copy of his plans for the monastery, where he set down detailed procedures for the copying, care and safe-keeping of the library's books. Its first donations were his won. Today, he is not only remembered as a scholar and a monastery builder, but has been given the title of "wonderworker", as a testimony to his effectual prayers.

In 1091, Fr. Christodoulos drafted plans for the building of the Monastery of Saint John the Theologian and the construction of its defensive enclosure, which he called "the fortress". On his return from Constantinople he brought masons and craftsmen with him, and they set to work. The monastery he designed still crowns the hilltop above the island's main port, over the ruins of the original fourth century Basilica of Saint John and the earlier temple dedicated to Diana.

In 1093, only two years after beginning construction, the monks were forced to flee Patmos in the face of pirate raids instigated by Emir Dzaha, and Fr. Christodoulos took refuge on Evia, where he reposed on May 16, 1093.

The monks soon returned, however, and by 1100 the Monastery of the Theologian numbered one hundred souls. Until the seventeenth century, Patmos was governed spiritually and administratively by the monastery, which provided for both the economy of the island and the defense of its inhabitants. Fr. Christodoulos had originally envisaged Patmos as a monastic enclave exclusive of women, and it was with difficulty that the craftsmen had been able to induce him to set aside a small piece of land at the far end of the peninsula where they could build a village and settle their wives while the monastery was being constructed.

Inside the katholikon of the monastery is a small chapel in the narthex dedicated to St. Christodoulos. There his relics are enshrined, having been brought back to Patmos after his death. Originally placed in a marble sarcophagus, the relics now rest in a gold and silver plated wooden chest that sits atop the sepulchre for veneration.

From Evlogeite! A Pilgrim's Guide To Greece by Mother Nectaria McLees, pp. 663-668.

The Hermitage of Saint Christodoulos at Alykes

The entire area on the north side of the harbor of Stavros is named Alyki or Alykes. This area was always used by the monks to collect salt. The monk who supervised this job was called ‘Alykaris.’

In the Brevium in the monastery, a documentary book, it is mentioned that in 1568 “Matthew, a Cretan, who was an Alykar died” and in 1603 “on August 2, the monk Nektarios died at Alykes".

A little church honoring Saint Christodoulos is located at Alykes. It measures 5.05x2.95 meters, and is domed, with narthex and an attached cell. On the iconostasis is a miraculous icon which was found near the caves. It seems that a monk lived in the cave and among the other icons, there was one of Saint Christodoulos. Later, another monk built the little church and brought the icon from the cave and put it on the iconostasis. The icon depicts Saint Christodoulos offering the monastery of Saint John the Theologian as written in the book which he holds.

From the very old man, John Gamberakis, a farmer who worked for the monastery at Alykes (his grandfather, Dimitrios Grillakis, lived there as a farmer for the monastery 100 years ago), we learn about the monk Germanos Skopelitis who lived at Alykes for many years. Gamberakis has many memories of the priceless counsels given to him by the monk from the bottom of his heart. As he tells us, he had heard that a young girl had come to do laundry at Alykes. Suddenly she saw a sweet old man who frightened her so much that she never returned to Alykes to do laundry. It must have been Saint Christodoulos who protected the hermitage.

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The Gardens of Saint Christodoulos

The oral tradition concerning the Gardens of Saint Christodoulos is as follows: When Saint Christodoulos was living in Patmos, he planted a garden to supply vegetables for the monks. The monks who had worked very hard building the Monastery were very tired. They refused when Saint Christodoulos asked them to dig for water. Saint Christodoulos then fell to his knees and prayed all night long for God’s intervention. His prayer was so warm that at the place where he had dug, which was in the shape of a cross, a clear, pure spring emerged. The monks then realized their bad behavior and acknowledged the Holiness of Saint Christodoulos. The garden has been kept up since the 11th century and is named the “Kipos of the Saint” The spring was covered with an arch and since then it has been called “Holy Water” or “Water of Saint” or “Water of the Holy Father”.

Today, only the foundation from the time of Saint Christodoulos remains. The upper part was reconstructed at a later date. Besides the Spring of the Saint, other springs have come up near the first one. These are still in existence from those days. Near each spring, a reservoir was built to store the extra water. Once there was a huge boulder on the side of the cliff overlooking the “Kipi” which rolled down threatening the destruction of the garden. Saint Christodoulos again prayed warmly and deeply and this prayer was able to stop the boulder and made it so secure that it remains in the same place today. This was truly another miracle.

During the times when people were more pious and believing, they would go to the boulder and lean on it for healing purposes on the same spot where Saint Christodoulos had leaned on it to stop it from rolling down to the gardens.

There is another story that once a Byzantine Princess lived in Patmos and that she had hidden a treasure near the boulder. It has never been found, or if it was found, it was never reported.

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Apolytikion in the First Tone
Let us, O brethren, honour godly Christodoulos, offspring of Nicea, protector of Patmos and boast of monks. Let us venerate his relics and so receive healing of soul and body, and cry out with hymns, Glory to Him Who has strengthened you; glory to Him Who has crowned you; glory to Him Who through you works healings for all.

Kontakion in the Fourth Tone
Since we possess your relics as a holy place of healing for all our diseases and afflictions, we are redeemed and cry aloud to you, Rejoice, O Christodoulos.

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The Church of Greece Will Not Leave the WCC

Aimilios Polygenis
March 16, 2011
Romfea.gr

A joint meeting of representatives of the Inter-Orthodox Relations with the Holy Synod of the Church of Greece was held today, Wednesday March 16, in the Synodal Hall.

The committee consists of the Metropolitans Meletios of Nicopolis (Chairman), Ignatius of Dimitriados, Chrysostomos of Messinia, Bishop John of Thermopylae and Prof. Martzelos.

Information from "Romfea.gr" indicates that after thorough discussion, they decided that the Church of Greece will continue participating in the World Council of Churches and other inter-Christian forums.

Please note that, despite recent statements by the Metropolitans of the Church of Greece to withdraw from the WCC, it was finally decided to have more comprehensive information from the Hierarchs and the fullness of the Church.

Lastly, at this time the Holy Synod is meeting with teachers of the Theological Schools.

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The Second Week of Great Lent

By Sergei V. Bulgakov

During this week the holy Church continues to exhort us to fasting, prayer, penance, charity and other efforts of virtue, opening also to the true self these ascetic efforts.

In the hymns for this week the holy Church chants:

“Prayer and fasting are a marvelous weapon: this Moses points out to us as the writer of the Law and Elijah shows us in zealous sacrifices”,

“When the men of Nineveh repented, Thou didst deliver them from wrath”,

“Fasting bore Samuel as fruit;”

“Through fasting Samson grew up brave”,

“Elisha after fasting brought the dead child back to life”;

“Through fasting priests and prophets were made perfect”.

“As Christ has taught us in the scriptures, a pure fast means the putting away of sin, the rejection of the passions, love for God, attentiveness in prayer, tears of compunction, and acts of mercy to the poor."

Thus the holy church also appeals to us:

“Let us keep a true fast before the Lord: let us abstain not only from food but from angry speech and lying, and from every other passion”,

“Let us keep a spiritual fast: let us loose every bond; let us avoid the stumbling blocks of sin; let us absolve our brothers from their debts, that we too may be forgiven our transgressions.”

“Come let us cleanse ourselves with mercies and compassions for the poor, not trumpeting them, nor revealing our good deeds, but let us not hang on the left hand the right hand business, let us not squander with vanity the fruit of mercies”;

“In this season of repentance, let us stretch out our hands in works of mercy; and then the ascetic struggles of the Fast will bring us to eternal life. For nothing saves the soul so much as generosity to those in need, and almsgiving combined with fasting will deliver a man from death. Let us do all this with gladness, for there is no better way, and it will bring salvation to our souls.”

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"Civil War" Has Broken Out In the Church of Greece

To read more about the context and real origins of this controversy, read the latest here.

Maria Antoniadou
March 15, 2011
Vema

"Civil War" has broken out in the Church of Greece between the self-proclaimed traditional Orthodox hierarchs and those hierarchs engaged in dialogues with other Christian Churches.

The battle has assumed such proportions that some believers signed a "Declaration and Confession of Walling-Off" which among other things warns Bishops that "to remain in the Orthodox Faith and Truth, we will abstain from ecclesiastical Sacraments and Acts performed by clergy who commune and mention heretics and heretical bishops, and we will request bishops and priests who do not commemorate them and who renounce Ecumenism."

"Rebellious"

The "Declaration and Confession of Walling-Off" is only one of the neoconservative movements in recent years who voice in the most resounding way their views and positions on the Internet.

According to information from almost all over the country, there is being conducted a "guerrilla war" against hierarchs expressing a different position from their own views. It is indicative of the dominating climate which is said to have unfolded in the Church of Thessaloniki, where a well-known clergyman, having anathematized the Pope and urged the faithful to follow him, then criticized the position of the Ecumenical Patriarchate and the Church of Greece to hold dialogues with Roman Catholics and other Christians as well as their participation in the World Council of Churches.

Piraeus Strikes Again

Two bishops, the Metropolitan's Seraphim of Piraeus and Seraphim of Kythera, have boosted the rebellion.

The Metropolitan of Piraeus requested the withdrawal of the Church of Greece from the World Council of Churches and reportedly managed with his position in the 12-member Holy Synod, on Monday morning, to spark an intense debate about the possibility of continued participation in dialogues by the Church of Greece.

And the whole issue will be discussed again on Wednesday morning when at the Holy Synod meeting there will also be the members of the Inter-Orthodox and Inter-Christian relations.

At the same time Metropolitan Seraphim of Kythera on the Sunday of Orthodoxy stated among other things:

"This pan-heresy of Ecumenism is undisturbed today even in the Orthodox world, since Orthodox Bishops consider those not in communion with the Orthodox in communion, against the Holy Canons; heterodox and heretics sometimes jointly-pray during the Divine Liturgy, dressed in the vestments of the Hierarchy."

Translated by John Sanidopoulos

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Movie: Dostoevsky's "The Grand Inquisitor"

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First Orthodox Monastery In Uganda Established

March 15, 2011
Official Website Patriarchate of Alexandria

On the Sunday of Orthodoxy, March 13th, the Pope and Patriarch of Alexandria and All Africa Theodoros II, after the Divine Liturgy, accompanied by His Eminence Metropolitan of Kampala Mr. Jonah, the Clergy, the Egyptian Ambassador, the Muslim religious worker in the area and many visitors went to an adjacent area of ​​the Parish of Anthony the Great Monte and held the ceremony to found the first Orthodox Monastery in Africa dedicated to Saint Mary of Egypt.

The Sisterhood that will inhabit the monastery, by the grace of God, after its completion consists of three native Nuns - Maria, Taboria, Theosemni - who lived for two years at the Monastery of Panagia Chrysopigi in Chania, Crete and they were taught the Greek language, ecclesiastical music and monastic handiwork.

Welcoming the commencement of construction of the monastic habitat, the Archbishop spoke of the importance of monasticism in the Orthodox Church and expressed the feelings of hope and joy generated by the establishment of a monastic Sisterhood in Africa.

Translated by John Sanidopoulos

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Destroyed Orthodox Church Restored In Constantinople

March 15, 2011

The Church of the Entrance of the Theotokos located in the district of Pera in Constantinople (Istanbul) and had suffered severely in November 2003 by a bomb placed at the British consulate and in the nearby HSBC Bank leaving behind 27 dead and 460 wounded, has been restored. It cost nearly € 1,000,000.

Since 2003 the church was closed. Restorations began in 2006. There are 93 churches in Constantinople, the largest being that of the Ecumenical Patriarchate. The second largest was this Church of the Entrance of the Theotokos.

The Church of the Entrance of the Theotokos was built by a firman of Selim III in June 1804 by architect Hajji Comnenus, who repaired the burnt Holy Sepulchre. In fact, according to tradition, this church was said to have been built in one night by the faithful.

This is a huge, imposing, five-aisled basilica with a baroque altar and illustrations with themes borrowed from the Palaiologan period of the Monastery of Chora.

Read more here.

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Christians Question Divorce Rates of Faithful

Adelle M. Banks
March 14, 2011
USA Today

It's been proclaimed from pulpits and blogs for years — Christians divorce as much as everyone else in America.

But some scholars and family activists are questioning the oft-cited statistics, saying Christians who attend church regularly are more likely to remain wed.

"It's a useful myth," said Bradley Wright, a University of Connecticut sociologist who recently wrote "Christians Are Hate-Filled Hypocrites ... and Other Lies You've Been Told."

"Because if a pastor wants to preach about how Christians should take their marriages more seriously, he or she can trot out this statistic to get them to listen to him or her."

The various findings on religion and divorce hinge on what kind of Christians are being discussed.

Wright combed through the General Social Survey, a vast demographic study conducted by the National Opinion Research Center at the University of Chicago, and found that Christians, like adherents of other religions, have a divorce rate of about 42%. The rate among religiously unaffiliated Americans is 50%.

When Wright examined the statistics on evangelicals, he found worship attendance has a big influence on the numbers. Six in 10 evangelicals who never attend had been divorced or separated, compared to just 38% of weekly attendees.

Wright questions the approach of The Barna Group, evangelical pollsters based in Ventura, Calif.

Barna's latest published divorce statistics say one-third of all adults, including "non-evangelical born again Christians," have ended a marriage

Barna's statistics are tied to its highly specific — and controversial — definitions of born-again Christians and evangelicals.

For instance, Barna labels Christians "born-again" if they have made a personal commitment to Jesus and believe they will go to heaven because they have accepted him as their savior.

Evangelicals, on the other hand, are those who fit the born-again definition but also meet seven other conditions, including sharing their beliefs with non-Christians and agreeing that the Bible is completely accurate.

David Kinnaman, Barna's president, said the statistical differences reflect varied approaches, with Wright looking more at attendance and his research firm dwelling on theological commitments.

"We've tried to measure it based on theological perspective, not merely their church attendance or whether they call themselves Catholic or mainline," Kinnaman said.

Glenn Stanton of Focus on the Family wrote a recent column in Baptist Press highlighting Wright's interpretation of the state of divorce for Christians.

"The divorce rates of Christian believers are not identical to the general population — not even close," he wrote. "Being a committed, faithful believer makes a measurable difference in marriage."

Brad Wilcox, director of the National Marriage Project at the University of Virginia, agrees there's been some confusion.

"You do hear, both in Christian and non-Christian circles, that Christians are no different from anyone else when it comes to divorce and that is not true if you are focusing on Christians who are regular church attendees," he said.

Wilcox's analysis of the National Survey of Families and Households has found that Americans who attend religious services several times a month were about 35% less likely to divorce than those with no religious affiliation.

Nominal conservative Protestants, on the other hand, were 20% more likely to divorce than the religiously unaffiliated.

"There's something about being a nominal 'Christian' that is linked to a lot of negative outcomes when it comes to family life," Wilcox said.

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