The Catacomb of St. Mary Magdalene in Lesvos

The Revelation of St. Mary Magdalene

The spot where the Church of St. Mary Magdalene stands today, as well as on its surrounding land, there were once houses with front yards, as is common among the houses of the village of Gera in the area of Skopelos. Among these was the home of Anthony and Helen Tsantarlioti.

On Holy Thursday night sometime between the years 1898-1900, according to Helen Karakonti-Mageira, the miraculous events began in this area.

Helen Tsantarlioti was a very faithful and pious woman, who upon returning home from the Holy Thursday night service at St. George Church with her family, as she entered she saw an unknown woman dressed in black like a nun, standing as if waiting for her return. Helen was afraid, since the doors to her house had been locked, so she turned around to leave. The unknown and strange woman said to her: "Do not be afraid Helen. I am Saint Magdalene. I also sit here with you." And she showed her the yard of her house, in which there was a wild olive tree. "I live here exactly", said the Saint, "and I want you from today to light me an oil lamp day and night." She further said: "From now on you will see me frequently, because I chose you to serve me."

Helen was left ecstatic. She did her cross and kneeled before her, but the Saint disappeared immediately. As she was moved with tears, Helen's husband with the children were coming behind her from the church.

Anthony Tsantarliotis, the husband of Helen, was a poor man, very simple and faithful. Upon hearing of the vision of St. Mary Magdalene, he did his cross numerous times, and with tears he thanked God and St. Mary for choosing his family to reveal His Grace.

During this time the island of Mytilene was still occupied by the Turks, and in order for the Turks to not find out anything, despite the relative freedom of the Christians in Skopelos, they decided to not tell anyone. But the next morning, even though it was Good Friday and work was not to be done, the entire family gathered in the yard of the house revealed by St. Mary to clean it thoroughly. They cleaned, they whitewashed, they lit an oil lamp, and they placed rocks around the lamp so people would not see it at night.

When they were done, Helen went to the Church of St. George and there revealed to Fr. Eustratios Mageiras everything she saw and heard from St. Mary Magdalene. He was moved and advised her: "Think very carefully Helen what you will do. We don't know how the people will receive this. I believe you and bless you for the honor the Saint has given you. But the others? What if the Turks learn of this? They want a reason to harm us."

How the Miracles Began

Further up from the home of Helen was the house of Amersoudas Karagiorgainas. Amersoudas would see from her house Helen lighting the oil lamp every night, so she went to Helen and asked her: "What oil lamp is that which you light in your yard?" Helen, unable to completely hide her secret, said: "Well, something is appearing. I can't tell you anything more now."

Amersoudas did not push further. She respected her reluctance. She did her cross, turned towards the spot where the lit oil lamp was, and left. Having heard of an old tradition, when she found the opportunity she went near the lit lamp, and without anyone seeing her she grabbed a handful of dirt and put it in a glass. She brought this before her icons in her home where she made a prayer, and kneaded the dirt with the flour she had prepared. She put it aside to rise, and shortly afterwards she was surprised to see that the dough had risen to such an extent that not even the best dough could rise so much. She did this with only a plate of flour, since she was a poor woman, and the tub became full and this made many breads. When she saw this miracle, she went to see Helen, she knelt before the wild olive tree, and with tears in her eyes thanked God and whatever saint, since she did not know who it was yet. She recounted the miracle to Anthony and Helen, and Helen told her the truth.

From that moment, hesitantly at first, the people of Skopelos began to hear of the wonders which were occurring. The people would visit the spot and light oil lamps to the Saint. Many took dirt and kneaded it with their flour, and some ill people put it in their water which it cleaned and they were healed. Miracles were reported one after another.

In the neighborhood of Helen there lived a woman named Vitsani Koukouli. One morning she went to light her oil lamp to the Saint, and returned home. When she entered, a fragrance like incense hit her. The scent was throughout her home, and she believed it came from her pitcher, which contained water from the nearby well and which she had just drank from. It was as if someone had thrown expensive perfume into the water. The scent permeated her home.

The Well of Holy Water

Seven years passed. During this time the oil lamp of the Saint was perpetually lit. Next to the home of Anthony and Helen was another home owned by Vitsani Koukouli in which Kantzourda Mageiras lived. In her yard was an old deep well, about 30 meters deep, and it was from this well that Vitsani had filled her pitcher, which had given off the fragrance.

One day a woman lifted the wooden lid that covered the well to protect it from dirt, and as she went to throw the bucket down to fetch some water, she saw the water, which was normally very low, moving. She was surprised to see the water rising rapidly, to the point that it was pouring out of the well. The woman began to cross herself and scream for the neighbors to come, and many gathered and sang soft chants, thanking God and St. Mary Magdalene for another miracle. The bell of St. George Church began to ring and everyone gathered. A wonderful fragrance was coming from the water, like incense, and whenever someone drank from it, it tasted like rose water. Even the Turks gathered and drank of the water, even washing themselves with it.

The two priests, Fr. Eustratios Mageiras and Fr. Anthony Papantonis, knelt down and with tears in their eyes began to chant the Supplication Service to the Theotokos.

An Icon and Cross in the Water

The water continued to ascend and descend, though not all the time. One day the priest was again chanting the Supplication Service, when suddenly he heard a loud noise coming from the well at the time of the Gospel reading. The water continued rising and descending. Upon one of its risings, from the water there emerged an icon and a cross. This happened many times. Every time the priest did a Supplication Service, this cross and icon appeared, but no one could grab them (this was witnessed by my grandmother, who saw this occur many times).

The First Church

After all these things and a thousand troubles and efforts, they finally got the permission of the Turks to build a makeshift church, like a shack, with sticks and boards, because the building of churches were prohibited. In this church there began to be performed the Divine Liturgy and other Sacraments. The family of Anthony and Helen Tsantarlioti, despite their poverty, left their home and went to live with Helen's parents, giving their property to the Church.

New Appearances and the Commands of the Saint

While this was happening the Saint revealed herself to a man of the village, named Haralambos Rallis. She asked for him to find people faithful and pious, who under his supervision and her guidance, were to dig, beginning from within the makeshift church, to find the catacombs, or as they are known in Skopelos "ΛΑΓΟΥΜΙΑ" (Burrows). And so the digging began. Everyone fasted and dug, without being payed.

Quite a while passed and Haralambos ceased the digging. They faced many problems, notably financial ones. The trustees of the Church of St. George, seeing how they dug for a long time and found nothing, decided they no longer wanted to help fund the excavation from the church. The wife of Haralambos Rallis, Regina, even though she believed in Saint Magdalene, since her family had many needs, and seeing her husband had stopped all his own work and dealt only with the excavations, she began to bring objections and obstacles to her husband.

These problems forced Haralambos Rallis to leave Skopelo and go to Polychnitos, where he was from, to work, but above all to escape the indignation of the people who had quickly forgotten the wonders of St. Mary Magdalene and now ironically did not find anything with the excavations.

But he did not stay long in Polychnitos. St. Magdalene revealed herself again to him and told him to return again to Skopelo and continue the digging. He complained: "Why, my Saint Magdalene, do you entrust me with this job and not someone else, since you know I suffer by all in Skopelos?" She replied: "I commissioned it to you, because a more pure man in the village I did not find. Go back to Skopelos and I will help you and relieve you." He responded: "Even though the people bring you, my Saint, so much oil to your church, the trustees spend it here and there, and we who dig often times without eating, no one helps." She responded: "Do not worry Haralambos. I will help you. As for those who spend elsewhere the money and the oil of the church, I will pay accordingly. I have many to heal and to bring joy to, but I also have many to punish as an example for their unbelief and impiety."

Haralambos Rallis immediately returned to Skopelos, and with the financial help of some faithful Christians, as well as the moral support of his wife and children, who after a miracle of the Saint began to stand by him and give him courage, and despite the derision of the trustees and others in the village, the excavations continued, until one day, in the dirt, an old blackened and almost worn out from the humidity icon emerged. The icon was found around 1910-1911. The bells rang and crowds wept and prayed. For a moment they thought this was the icon they were looking for, but again that night St. Magdalene appeared to Haralambos and said to him: "Haralambos, keep the icon you found in my church for it to be seen and venerated by the Christians, and continue the digging. For you have not yet reached where you should. I will tell you when to stop."

With this new command of the Saint, Haralambos and the people continued the digging and reached the point which it is at today. At this point the Saint told him to stop digging: "Enough. Your struggle is over. Here you will all stop." Haralambos told her: "But we did not yet find, my Saint Magdalene, those things you told us." And she replied: "Here where you now reached is enough. I am now an inch from the face of the earth and do not need more than two digs to be revealed. But not now. It is not the appropriate time. For this reason it will still take time for the people to find me. But when I am manifested it will be a Friday and on this day many wonders will occur in this place."

Source: Translation by John Sanidopoulos

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Video: Saint Markella of Chios

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Relevant Quotes From Marilyn Manson's 1999 Essay on the Columbine Massacre

After incidents of violence like the shooting at Aurora, Colorado take place, many people begin to question why something like this happens, and in their grief and confusion find comfort in blaming something or someone that usually should not be blamed.

When the Columbine shootings happened in Colorado in 1999, not too far from the shootings a few days ago, many pundits and politicians blamed games, goth culture, and dark pop/rock figures like Marilyn Manson. The following quotes are from the essay "Columbine: Whose Fault Is It?" by Marilyn Manson, published in Rolling Stone and written on May 28, 1999, after he was falsely blamed for influencing the gunmen and in turn received dozens of death threats, and it is still relevant today.

- It is sad to think that the first few people on earth needed no books, movies, games or music to inspire cold-blooded murder. The day that Cain bashed his brother Abel's brains in, the only motivation he needed was his own human disposition to violence.

- A lot of people forget or never realize that I started my band as a criticism of these very issues of despair and hypocrisy. The name Marilyn Manson has never celebrated the sad fact that America puts killers on the cover of Time magazine, giving them as much notoriety as our favorite movie stars.

- Times have not become more violent. They have just become more televised.

- Does anyone think the Civil War was the least bit civil? If television had existed, you could be sure they would have been there to cover it, or maybe even participate in it, like their violent car chase of Princess Di.

- When it comes down to who's to blame for the high school murders in Littleton, Colorado, throw a rock and you'll hit someone who's guilty. We're the people who sit back and tolerate children owning guns, and we're the ones who tune in and watch the up-to-the-minute details of what they do with them. I think it's terrible when anyone dies, especially if it is someone you know and love. But what is more offensive is that when these tragedies happen, most people don't really care any more than they would about the season finale of Friends or The Real World. I was dumbfounded as I watched the media snake right in, not missing a teardrop, interviewing the parents of dead children, televising the funerals. Then came the witch hunt.

- Man's greatest fear is chaos.

- Did we look for James Huberty's inspiration when he gunned down people at McDonald's? What did Timothy McVeigh like to watch? What about David Koresh, Jim Jones? Do you think entertainment inspired Kip Kinkel, or should we blame the fact that his father bought him the guns he used in the Springfield, Oregon, murders? What inspires Bill Clinton to blow people up in Kosovo? Was it something that Monica Lewinsky said to him? Isn't killing just killing, regardless if it's in Vietnam or Jonesboro, Arkansas? Why do we justify one, just because it seems to be for the right reasons? Should there ever be a right reason? If a kid is old enough to drive a car or buy a gun, isn't he old enough to be held personally responsible for what he does with his car or gun? Or if he's a teenager, should someone else be blamed because he isn't as enlightened as an eighteen-year-old?

- America loves to find an icon to hang its guilt on.

- Right now, everyone is thinking of how they can prevent things like Littleton. How do you prevent AIDS, world war, depression, car crashes? We live in a free country, but with that freedom there is a burden of personal responsibility.

- It is no wonder that kids are growing up more cynical; they have a lot of information in front of them. They can see that they are living in a world that's made of bullshit. In the past, there was always the idea that you could turn and run and start something better. But now America has become one big mall, and because of the Internet and all of the technology we have, there's nowhere to run.

- In my work I examine the America we live in, and I've always tried to show people that the devil we blame our atrocities on is really just each one of us. So don't expect the end of the world to come one day out of the blue -- it's been happening every day for a long time.

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Saint Parthenios, Bishop of Radovisdiou (+ 1777)

St. Parthenios of Radovisdiou (Feast Day - July 21)

Saint Parthenios was born in the village of Vatsounia in Thessaly, in the region of Agrafa, a region in which during the Turkish occupation of Greece remained unconquered by the Turks and where there was a strong spiritual presence. His parents were pious Orthodox Christians who lived the simple life of being farmers and raising animals.

At a young age the Saint went to a monastery of the region to become a monk, and being a shining example within the monastery he was elevated to the priesthood. Eventually he was chosen to become the bishop of Radovisdiou, which is today part of Radovizi and consists of a number of villages in Arta (this diocese no longer exists as of 1830 and has become a part of the Metropolis of Arta). As a bishop he served the needs of the people with love and humility, both spiritual and physical.

Near the Diocese there lived a poor man who had five children. He had a piece of land which contained many rocks, and because he was sick he was unable to remove the rocks and till the land to provide food for his household. This prompted St. Parthenios to go out every night at midnight and remove the rocks for the poor man, with the only light provided to him by the moon. The poor father would notice that someone was coming every night and removing the rocks. One night he kept watch and saw Bishop Parthenios out there cleaning his field. When the bishop was discovered, he ordered the man to not tell anyone what he had done for him. Eventually the entire field was clear of both the large and the small rocks by the labors of Bishop Parthenios.

According to local tradition, when St. Kosmas Aitolos visited this region, he met Bishop Parthenios (even today villagers point to the spot where they met). After they discussed various matters they went together to the Monastery of Rovelista, in which there was a school run by the monks and which contained a large library. This library is lost today, having been destroyed by the Turks.

As for the death of St. Parthenios, there are two traditions. One says he died as a martyr, and another says he died in peace on July 21, 1777. He was buried behind the Holy Altar of the Diocesan Church of the Holy Unmercenaries.

35 years passed and they uncovered his grave in order to intern one of St. Parthenios' successors, Bishop Kallinikos. On 21 July 1810 his grave was opened and a heavenly fragrance emerged, and immediately the clouds began to sprinkle. This was believed to be a heavenly sign of his sainthood. His relics were then placed atop the Holy Altar.

After this the family of St. Parthenios sought to take possession of his relics, but the residents of Velentzikou wanted to keep them instead for them to be venerated by the Diocese. The matter was brought before the Ecumenical Patriarch, and the Ecumenical Patriarch decided to give the skull of St. Parthenios to the residents of Velentzikou, and the rest of the bones were to go to the family of the Saint. Eventually the relics of the Saint were distributed to many places, including the Monastery of Grigoriou on Mount Athos which possesses his jaw.

Yet it is the skull of the Saint which is the primary object of veneration for the faithful, and is processed annually on his feast. In 1854 there was a revolt by the people of Radovisdiou against the Turks, and during this time the Service which had been written to honor the Saint was destroyed. One priest however was able to protect the holy skull from being lost or destroyed, and he brought it to the village of Valto. In 1939 the abbot of the Dousikou Monastery, where there is special veneration to St. Parthenios and which holds many of his relics, arranged for a new Service to be written for the Saint by Fr. Gerasimos Mikragiannanitis, and it was published in 1971.

Today many miracles are attributed to Saint Parthenios, and he is especially invoked to come to the aid of sick animals.

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Saint Onouphrios the Silent of the Kiev Caves

The Venerable Onouphrios the Silent was a Russian ascetic in the Kiev Caves Lavra and lived in the twelfth century. We do not have other details of his life, but his holy relics rest in the Lavra. He is commemorated on July 21 by himself, and on September 28 for the Synaxis of the Fathers of the Kiev Caves.

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On False Teachers and False Prophets

By St. Nikolai Velimirovich

"But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction" (2 Peter 2:1).

Man is at war in this world. Continual is the battle and numerous are the enemies. Among the most dangerous enemies belong the false teachers. Only if the mind of man is directed toward the Living God will he be safeguarded from these dangerous enemies.

False teachers are either as blindmen or as thieves; first, because of their blindness they [false teachers] lead both themselves and others into destruction and second, because of their hatred and envy they intentionally lead others astray, and hand over both their souls and bodies to the fires of hell.

The Lord Himself prophesied: "Many false prophets shall rise and shall deceive many" (Matthew 24:11). The apostle only confirms the words of his Lord. Both false prophets and false teachers will sow the seed of destruction among the people. These are "damnable heresies" by which some will deny their Lord Who redeemed mankind by His All-pure Holy Blood. Many false teachers have already appeared and have sown many heresies, damnable as tares, throughout the world. Brethren, if you know those "damnable heresies" which the Holy Fathers condemned at the Councils, then you will be able to recognize the principle seed of poison, which the devil through his servants sow in the field, over which the Savior had sown pure wheat.

But even if you know or, if you do not know, direct your mind toward the Lord, enclose your mind with the sign of the Cross, call to your assistance the Holy and All-pure One [The Theotokos], chosen ones of God and especially your guardian angel and do not be afraid. Along with this always ask the Church and the Church, being more experienced and victorious against all falsehoods, will tell you what is the truth. For you are from yesterday and the Church is from time immemorial. Your memory is shorter than the memory of the Church.

O Lord Jesus, You are the only Path, the only Truth, the only Life. O Lord do not permit, that we be led by false teachers and to apostate ourselves from You. To You be glory and thanks always. Amen.

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The Holy and Glorious Prophet Elijah the Tishbite

Elijah the Prophet (Feast Day - July 20)

The Holy Prophet Elijah is one of the greatest of the prophets and the first dedicated to virginity in the Old Testament. He was born in Tishba of Gilead into the Levite tribe 900 years before the Incarnation of the Word of God.

St Epiphanius of Cyprus gives the following account about the birth of the Prophet Elijah: "When Elijah was born, his father Sobach saw in a vision angels of God around him. They swaddled him with fire and fed him with flames." The name Elijah (the Lord's strength) given to the infant defined his whole life. From the years of his youth he dedicated himself to the One God, settled in the wilderness and spent his whole life in strict fasting, meditation and prayer. Called to prophetic service, which put him in conflict with the Israelite king Ahab, the prophet became a fiery zealot of true faith and piety.

During this time the Israelite nation had fallen away from the faith of their Fathers, they abandoned the One God and worshipped pagan idols, the worship of which was introduced by the impious king Jereboam. Jezebel, the wife of king Ahab, was devoted to idol worship. She persuaded her husband to build a temple to the pagan god Baal, which led many Israelites away from the worship of the true God. Beholding the ruin of his nation, the Prophet Elijah began to denounce King Ahab for impiety, and exhorted him to repent and turn to the God of Israel. The king would not listen to him. The Prophet Elijah then declared to him, that as punishment there would be neither rain nor dew upon the ground, and the drought would cease only by his prayer. Indeed, the word of Elijah was a torch (Eccles. 48: 1) The heavens were closed for three and a half years, and there was drought and famine throughout all the land.

During this time of tribulation, the Lord sent him to a cave beyond the Jordan. There he was miraculously fed by ravens. When the stream Horath dried up, the Lord sent the Prophet Elijah to Sarephta to a poor widow, a Sidonian Gentile who suffered together with her children, awaiting death by starvation. At the request of the prophet, she prepared him a bread with the last measure of flour and the remainder of the oil. Through the prayer of the Prophet Elijah, flour and oil were not depleted in the home of the widow for the duration of the famine. By the power of his prayer the prophet also performed another miracle: he raised the dead son of the widow.

After the end of three years of drought the Merciful Lord sent the prophet to appear before King Ahab, and promised to send rain upon the earth. The Prophet Elijah told the king to order all of Israel to gather upon Mount Carmel, and also the priests of Baal. When the nation had gathered, the Prophet Elijah proposed that two sacrificial altars be built: one for the priests of Baal, and the other for the Prophet Elijah who served the True God.

The Prophet Elijah told them to call on their gods to consume the sacrificial animals with fire, and he would call on his. Whichever was first to send fire on the sacrifice would be acknowledged as the true God. The prophets of Baal called out to their idol from morning till evening, but the heavens were silent. Towards evening the holy Prophet Elijah built his sacrificial altar from twelve stones, the number of the tribes of Israel. He placed the sacrifice upon the wood, gave orders to dig a ditch around the altar and commanded that the sacrifice and the wood be soaked with water. When the ditch had filled with water, the prophet turned to God in prayer. Through the prayer of the prophet fire came down from heaven and consumed the sacrifice, the wood, and even the water. The people fell down to the ground, crying out: "Truly, the Lord is God!" Then the Prophet Elijah had all the pagan-priests of Baal put to death, and he began to pray for rain. Through his prayer the heavens opened and an abundant rain fell, soaking the parched earth.

King Ahab acknowledged his error and repented of his sins, but his wife Jezebel threatened to kill the prophet of God. The Prophet Elijah fled into the Kingdom of Judea and, grieving over his failure to eradicate idol worship, he asked God to let him die. An angel of the Lord came before him, strengthened him with food and commanded him to go upon a long journey. The Prophet Elijah traveled for forty days and nights and, having arrived at Mount Horeb, he settled in a cave.

The Lord told him that the next day Elijah would stand in His presence.There was a strong wind that crushed the rocks of the mountain, then an earthquake, and a fire, but the Lord was not in them. The Lord was in "a gentle breeze" (3 Kings 19: 12). He revealed to the prophet, that He would preserve seven thousand faithful servants who had not worshipped Baal.

Later, the Lord commanded Elijah to anoint Elisha into prophetic service. Because of his fiery zeal for the Glory of God the Prophet Elijah was taken up alive into the heavens in a fiery chariot.* The Prophet Elisha received Elijah's mantle, and a double portion of his prophetic spirit.

According to the Tradition of Holy Church, the Prophet Elijah will be the Forerunner of the Dread Second Coming of Christ. He will proclaim the truth of Christ, urge all to repentance, and will be slain by the Antichrist. This will be a sign of the end of the world.

The life of the holy Prophet Elijah is recorded in the Old Testament books (3 Kings; 4 Kings; Sirach/Ecclesiastes 48: 1-15; 1 Maccabees 2: 58). At the time of the Transfiguration, the Prophet Elijah conversed with the Savior upon Mount Tabor (Mt. 17: 3; Mark 9: 4; Luke. 9: 30).

Orthodox Christians of all times, and in all places, have venerated the Prophet Elijah for centuries. The first church in Russia, built at Kiev under Prince Igor, was named for the Prophet Elijah. After her Baptism St Olga (July 14) built a temple of the holy Prophet Elijah in his native region, at the village of Vibuta.

In iconography the Prophet Elijah is depicted ascending to Heaven in a fiery chariot, surrounded with flames, and harnessed to four winged horses. We pray to him for deliverance from drought, and to ask for seasonable weather.

Apolytikion in the Fourth Tone

The incarnate Angel, the Cornerstone of the Prophets, the second Forerunner of the Coming of Christ, the glorious Elias (Elijah), who from above, sent down to Elisha the grace to dispel sickness and cleanse lepers, abounds therefore in healing for those who honor him.

Kontakion in the Second Tone

O Prophet and foreseer of the great works of God, O greatly renowned Elias (Elijah), who by your word held back the clouds of rain, intercede for us to the only Loving One.

* This was a translocation, not an ascension. See: Did the Prophet Elijah Actually Ascend 'Into' Heaven? and St. Gregory Palamas: On the Translocation of the Prophet Elijah.

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"Mystical" Theology or "Secret" Theology

By Fr. John Romanides

By mysticism is meant the attempt to bypass or transcend the material aspect of reality by contemplating the immaterial archetypes in a divine intellect as though God is like an architect who executes His mental plans. The Neo-Platonic form of this tradition made its way into the Franco-Latin tradition by way of Augustine. This became the foundation of Augustinian monasticism which replaced Orthodox monasticm as represented by Sts. Patrick, John Cassian and Benedict based on purification and illumination of the heart and glorification which was not only for monks but for all laypersons as well.

From this viewpoint there is no real difference between Protestants and Latins since neither of them know the tradition of purification and illumination of the heart and glorification or theosis. The real difference between these children of Augustine is that Luther rejected Augustinian mysticism and the monasticism which derives therefrom. From this position we have the Latin distinction between the contemplative and active lives. Protestants choose the active life and on the whole left the life of contemplation to the Latins.

Because they are children of Augustine both Latins and Protestants have been cut off from glorification and with them the Orthodox victims of Peter the Great.

All Latins I know of have been presenting mysticism as an integral part of the so-called Greek Fathers since they have been reading them by means of their Augustinian glasses. Because of this St. Dionysius the Areopagite's Greek chapter on 'Mystike Theologia' is mistakenly translated 'Mystical Theology' instead of 'Secret Theology.' He calls this chapter 'Secret Theology' because the uncreated glory of God in ones glorification cannot be described in words nor understood with concepts. It is from the glorification of the saints that we know there is no similarity between the created and uncreated and that "it is impossible to express God and even more impossible to conceive God" (St. Gregory the Theologian). Also Vladimir Lossky's title of his book The Mystical Theology of the Eastern Church has added quite a bit to the confusion.

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Elijah, the “Still Small Voice”, and Scripture

By St. Maximus the Confessor

The meaning of Holy Scripture reveals itself gradually to the higher senses of the more discerning mind when the mind has put off the complex bodily form of the words which are formed in it.

This revelation is like a still small voice.

Through a supreme abandonment of its natural activities, such a mind has been able to perceive the meaning only in a simplicity which reveals the divine Word.

This is the way that the great Elijah was granted the vision in the cave at Horeb.

For ‘Horeb’ means ‘newness’, which is our virtuous condition in the new spirit of grace.

The cave is the hiddenness of spiritual wisdom in which the one who enters will mystically experience the knowledge which goes beyond the senses.

This is the knowledge in which God is found.

Therefore anyone who truly seeks God, as did the great Elijah, will come upon him not only on Horeb – that is, as an ascetic in the practice of the virtues.

He will also encounter him in the cave of Horeb – that is, as a contemplative in the hidden place of wisdom which can exist only in the habit of the virtues.

When the mind shakes off the many distractions about things which are pressing on it, then the clear meaning of truth appears and gives it pledges of genuine knowledge.

These are given after it has driven off its recent preoccupations which were like scales on the eyes, just as in the case of the great and holy Apostle Paul.

For thoughts about the mere letter of Scripture and the consideration of those visible things that hinder understanding are indeed scales which cling to the clear-sighted part of the soul and hinder the passage to the pure meaning of truth.

From Gnostic Chapters 74-75.

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5 Places Connected to the Life of the Prophet Elijah

1. Monastery of Prophet Elias, Jerusalem

A 12th century Greek Orthodox monastery, on the side of the road from Jerusalem to Bethlehem. Built over the ruins of a Byzantine church, it serviced the pilgrimage route to Bethlehem.

The monastery is named after Prophet Elijah (Elias), who according to tradition stopped here on his way to the south while fleeing from the anger of Queen Jezebel, after slaying the prophets of Baal on Mount Carmel.

1 Kings 19:2 -- "Then Jezebel sent a messenger unto Elijah… And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah…"

2. Elijah’s Cave, Mount Carmel

One of the most sacred caves in the Holy Land. According to all faiths, this site was named after the prophet Elijah who was based in Mount Carmel, and he lived and hid here.

1 Kings 18:42 -- “…And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees.”

3. The Monastery of the Transfiguration of the Lord, Mount Tabor

On the north-east side of the top of Mount Tabor is the Orthodox Monastery of the Transfiguration of the Lord, where Elijah appeared with Moses before Christ.

Matthew 17:1-2 -- “…there appeared unto them Moses and Elijah talking with him.”

4. The Monastery of Saint George the Hozebite, Judean Desert

The Cave where the Prophet Elijah was fed by the raven.

1 Kings 17:2-6 -- “Then the word of the Lord came to Elijah: 'Leave here, turn eastward and hide in the Kerith Ravine, east of the Jordan. You will drink from the brook, and I have directed the ravens to supply you with food there.' So he did what the Lord had told him. He went to the Kerith Ravine, east of the Jordan, and stayed there. The ravens brought him bread and meat in the morning and bread and meat in the evening, and he drank from the brook.”

5. The Cave and Chapel of the Prophets Elijah and Elisha on Mount Sinai

At a natural basin below the summit of Sinai there is a double chapel. The first chapel one enters is dedicated to the Prophet Elisseus (Elisha). From there, one enters into a second chapel, dedicated to the Prophet Elias (Elijah). This latter chapel is built at the site of a cave that is identified with the revelation of God to the holy Prophet, as it is recorded in III Kings 19:9-18 LXX (I Kings 19:9-18):

“And, behold, a great and strong wind rending the mountains, and crushing the rocks before the Lord; but the Lord was not in the wind; and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire: and after the fire the voice of a gentle breeze.”

There was already a chapel at this site in the fourth century.

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Majestic Mystras

Mystras, the 'Wonder of the Morea', was built as an amphitheatre around the fortress erected in 1249 by William of Villehardouin. Reconquered by the Byzantines, then occupied by the Turks and the Venetians, the city was abandoned in 1832, leaving only the breathtaking medieval ruins, standing in a beautiful landscape. The complex of the ruins of Mystras offers the image of a city with a brilliant destiny that was deserted by men and threatened by the return of encroaching vegetation, which is splitting the walls and covering the slopes, thus destroying here and there fragile traces of history.

Mystras came into existence in 1248-49 when the Frankish lord, William II of Villehardouin, Prince of Achaia, resolved to build a great castle on the top of the 620 m hill overlooking Sparta. The castle would be able to withstand attacks by the Byzantines, and also contain the Esclavons, the Slavic tribes of the Melinges and the Lezerites who inhabited the Taygete. Although a few inhabitants continued to live in the ruins, the city was not abandoned until after 1832, when King Otto I founded the new city of Sparta. For almost six centuries, Mystras lived a troubled existence. However, several times and under different regimes it assumed a leading political and cultural role. The vicissitudes of history did not spare the construction built by William II of Villehardouin. The castle had barely been completed when the Prince of Achaia, defeated by Michael VIII Palaeologus at the battle of Pelagonia and made prisoner, was forced to cede as ransom to the basileus the three strongholds of Monemvasia, Mania and Mystras (1261-62). When the favour of victory momentarily shined upon him once again, in 1265, Villehardouin found that the inhabitants of Sparta had deserted that vulnerable city and taken refuge around the castle of Mystras. From 1262 to 1348, because of many wars in which it was often the prize, Mystras was the seat of the Byzantine military governor, first named for a year then, after 1308, for life. The bishopric of Sparta was transferred to the new city, and the Metropolis, dedicated to St Demetrios, was built in 1264, and reconstructed after 1310. Convents, such as those of the Theodore Saints (prior to 196) and those of Brontochion (c. 1310) were built and richly decorated.

From 1348 to 1460 Mystras became the capital of the Despotate of Morea. The despotate was the expression of the relative desire for decentralization of the Cantacuzenes (1348-84) and the Paleologi (1384-1460), who, according to a system modelled on feudalism, conferred power to family, in most cases to sons or brothers. During this period - the zenith of Mystras, when the Peribleptos and the Pantanassa were built around 1350 and 1428 respectively - the cosmopolitan city was a major piece on the political chessboard on the Mediterranean. Most of the despots married Frankish princesses; some made necessary alliances with the Turks, others with the Venetians. In 1402 Theodore I Paleologus sold Mystras to the Knights of Rhodes; only the hostile reaction of the population forced him to cancel the transaction. After paying a tribute to Murad II at the time of his victorious expedition in 1446, Mystras fell to Mohammed II on 30 May 1460. The event was seen in the West and in the East as being almost equal in importance to the fall of Constantinople in 1453.

The beauty of the churches of Mystras, which during the Paleologus Renaissance had been covered with dramatic frescoes, the renown of the libraries of Mystras and the glory of its writers (including Georges Gemiste Plethon and Jean Bessarion who brought neo-Platonic humanism to Italy) gave substance thereafter for the legend of the 'Wonder of Morea.' Dominated by the Turks, conquered briefly by the Venetians In 1669, then occupied for a longer period from 1687 to 1715, and recaptured in 1715 by the Ottoman Empire, Mystras never recovered its past grandeur, although it still numbered some 40,000 inhabitants. The silk industry was the manufacturing and trading city's only resource. Mystras was burned by the Albanians during the Magna Revolt in 1770 and was in a state of decadence when it was definitively abandoned.

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The Wonderworking Icon of St. Marina of Maistros

The wonderworking icon of St. Marina of Maistros was a family heirloom of Irene Abatzis. When she died on 21 September 1932, her daughters Smaragdis Karageorgiou, Katherine Bousdrouki, and her son Demetrios Abatzis, at the suggestion of Metropolitan Gervasios of Alexandroupolis, gave the holy icon to the church of the village. From that time the Holy Church of St. George of Maistros also became associated with St. Marina.

Irene Abatzis, following the death of her husband T. Abatzis in 1911, left Kessani with her three children and settled in Maistros next to her relatives, where she occupied herself in needlework. Immediately the miracles began to occur at this time. Irene noticed that the icon of St. Marina would begin to weep every time an unpleasant event in the region of Greece would take place. These tears had healing properties. So when believers from the areas of Maistros and Ainos heard about this, they would come to Irene's home to partake of the grace given to St. Marina. Among the faithful were also Muslim Turks who heard of the miracles of St. Marina and came to receive a blessing. This resulted in not only many miracles among Christians, but also among Muslims.

Irene Abatzis would fall into a deep sleep during this time, which lasted sometimes beyond a whole day. The first time this happened Irene's family thought she died, so they began to lament her, until she finally awoke and informed them that St. Marina took her to places that she could never have even imagined. She would recount events that had happened, or had not been known, or would soon take place. There are many testimonies from residents that these things took place as Irene beheld in her visions.

After the uprooting, Irene Abatzis with her fellow villagers of Maistros were installed 3km northwest of Alexandroupolis.

The wonderworking icon of St. Marina was not only a family heirloom, but a collective emotional connection of the Maistros community and the other refugees of Ainos. The people would still bring their sick, whether they were sick physically, spiritually or mentally, to the holy icon to seek healing from St. Marina. Many are witnesses of Irene consoling the sick, who were in an acute crisis, sometimes with her prayers and sometimes with her imperative voice, but always with love and care. She would often receive, according to reports, many attacks, especially from the demon possessed, but she never came to any harm, but rather, they would calm down and be obedient after a forty-day stay in her home.

From 1925 and onwards, residents of Alexandroupolis at first, then Evros later, would arrive to worship and celebrate on the feast of St. Marina on July 17th. So in Maistors a great feast would take place with large crowds coming to venerate the wonderworking icon of St. Marina.

The festival continues to take place today, together with the ever-growing reputation of the wonderworking icon of St. Marina.

Source: Εφημερίδα «Πολίτης της Θράκης» (12-07-2006). Απόσπασμα από άρθρο της Αικ. Κάλτσου. Translation by John Sanidopoulos.

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Video: Interview with Sir Steven Runciman

Culture and literature series featuring a different Scottish writer each week. In this episode author Sir Steven Runciman remembers his childhood as the son of a Cabinet Minister with aspirations to be a thief, his many travels, and his joy in keeping a diary. Runciman was a revolutionary scholar bringing Byzantine studies to the serious attention of the West.

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Muslims Join Orthodox in Honoring St. Marina

Last week it was reported that a historic chapel dedicated to St. Marina in Didymoteichon of North Evros, northwest of the cliff Kale, once again since the 19th century began spouting its miraculous holy water following landscaping and enhancement of the chapel. Because of this rediscovery, Metropolitan Damaskinos of Didymoteichon, Orestiada and Soufli organized a festival to take place for the celebration of the feast of St. Marina on July 17th.

Upon hearing of this discovery in the Greek media, many Muslims joined the Orthodox Christians to celebrate the feast of St. Marina and venerate her relic. All sought to receive a vial of holy water for the health of their families. Didymoteicho has a strong Muslim population. They joined the Christians in lighting candles, venerating the icon and relic of St. Marina, and even wrote their names to be prayed for on behalf of the health and well being of their families.

According to the Metropolitan, this feast brought together two religions.

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Muslim Converts to Orthodoxy After Witnessing Christian Compassion

July 18, 2012

RIA Novosti

The deadly flashflood that killed 152 in southern Russia this month prompted a local adherent of Islam to change religion, an Orthodox Christian priest told RIA Novosti.

The Krasnodar region resident was visiting the city of Krymsk, which bore the brunt of the disaster, when the flood hit on July 7, Archpriest Sergei Karpets said.

The man, whose name was withheld, was not in the disaster zone, but was impressed by the “Christian unity” of people involved in the cleanup, Karpets said on late Tuesday.

The Muslim requested to be baptized, but will have to wait until the cleanup is ended because the priests will first have to educate him in the basics of the faith he is seeking to accept, Karpets said. He gave no timeframe for the baptism.

Apostasy is punishable by death in Islamic Shariah law.

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If You Want Authentic Byzantine Coins, Buy Them Here

http://www.TrustedCoins.com

Personally I own only one Byzantine coin, which I have framed and hanging on my wall, but if you want to own one, visit the website above and purchase your very own Byzantine coins.

The reality is, I find the videos this guy puts out very entertaining and wanted to share. But he obviously shows a genuine passion for his collection, which is why I do recommend him.

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Elder Porphyrios and the Scantily Clothed Women

Two incidents from the life of the holy Elder Porphyrios demonstrate the discernment we must have regarding our neighbor.

The Girl With the "Super Mini Skirt" Has a Wonderful Soul!

Years ago, when the Elder served at the Polyclinic of Athens, while walking in the area of Omonoia one day with two girls who were his spiritual children, he saw from across the street a young woman coming with a sexy appearance. She was wearing the familiar "super mini skirt" which was fashionable. When they saw her, the Elder said:

"What do you have to say? What are you thinking? Are you judging that woman?"

"No, Elder", they responded, understanding their position.

"You do well to not judge her", said the Elder. "Do not judge people from their outward appearance. That girl you see has a wonderful soul! She has a dynamic soul. That which she is doing now, that is, provoking, is due to the strength of her soul. Imagine what would happen if that girl came to know Christ, and knew everything that you knew. Then she will certainly reach a high place."

This was the way Fr. Porphyrios counseled and taught. He guided through life and experience.

They Came to the Elder With Indecent Clothing

One day, when I went to the Elder, he met with some girls who had come to see him. However, they were dressed indecently. Elder Porphyrios chatted with them on various spiritual topics, but he made no comment regarding their appearance. I, admittedly, was internally indignant with these girls, who went to such a holy Elder dressed in this way, and I was scandalized by the fact that Elder Porphyrios did not make any observations.

When the girls left, he said to me, smiling:

"Mr. (so and so), I am not as strict as you are."

Of course, I knew immediately that he had captured my thoughts and scandalization. But I asked him:

"Why do you say that, Elder?"

He then said:

"Those girls came here with that appearance and I did not make a comment. I have another tactic. Because, even if I did talk about their appearance, since they have no faith in Christ, they would not comply. I first attempted to bring them to faith in Christ, and then, by themselves, they will understand their error and correct it."

Source: Ἀνθολόγιο Συμβουλῶν Γέροντος Πορφυρίου, σελ. 168, 169. Translation by John Sanidopoulos.

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Video: Miracles of St. Marina in Cyprus (Greek)

Θαύματα της Αγίας Μαρίνας στην Κύπρο

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The Orthodox Church in Pakistan

History of the Orthodox Mission in Pakistan

Fr. John Tanveer was born into a Roman Catholic family in Hafizabad, Pakistan in 1952, the third of six children. His zealousness for the faith and thirst for learning led him to enroll in the seminary, and in 1986 he was ordained a Roman Catholic priest. For the next 10 years Fr. John served the Lahore Diocese with enthusiasm as a priest and instructor at the seminary in Lahore. However, during the course of teaching, studying, praying, and reading, he came to learn about the Orthodox Church. In time he came to believe the Orthodox Church was “the One, Holy, Catholic and Apostolic Church.”

Unable to gain access to Orthodox materials or books, he began using the internet to learn more about the faith and incorporate its teachings into his lessons and sermons. In 1996 Fr. John finally spoke to his bishop and told him that in his study of the Orthodox Church, he had discovered many differences in the teachings of the two churches. He said, “I must see who these Orthodox are.” His bishop tried unsuccessfully to discourage his interest. Fr. John resigned from his pastoral duties and left the Roman Catholic priesthood. Accepting the dominant cultural pressures to marry and have a family, Fr. John married Presbytera Rosy in 1997. They soon began a family and now have three children—a son and two daughters. As a family they have continued their life-long journey of “becoming Orthodox.”

Upon leaving the Roman Catholic Church in 1996, Fr. John was able to obtain a job at the International Press newspaper in Lahore where he earned a living as a journalist. He was not going to church at the time, but began looking for a true spiritual home by reading and searching about the Orthodox faith. In July 1998 Fr. John submitted a letter to a Greek man he had met in Lahore years before, inquiring about how to become Orthodox. The man forwarded Fr. John’s letter and eventually it ended up in the hands of Metropolitan Nikitas of Hong Kong and South East Asia. In October 1998 Fr. John received a letter from Metropolitan Nikitas inviting him to enter into a dialogue of how to become Orthodox, thus beginning a correspondence between Fr. John and Metropolitan Nikitas. In 2003 His Eminence traveled to Pakistan and the two met in person. In 2005 Metropolitan Nikitas visited Pakistan again and baptized and Chrismated 300 people into the Orthodox faith. Although not yet an Orthodox priest, Fr. John continued his pastoral activities, sharing the faith with others through conferences and seminars.

After being Chrismated in 2005, Fr. John knew he wanted to re-enter the priesthood and so he began preparing for his holy duty. He applied to Holy Cross Seminary in the United States in 2005 and 2006, however neither opportunity materialized as he was declined a visa to the United States both times. With the blessing of the Metropolitan, Fr. John sent away for the materials needed to study and prepare for ordination. Finally, in November 2008, Metropolitan Nektarios ordained Fr. John to the priesthood in Athens, Greece.

Since that time, Fr. John has continued his ministry, slowly developing, by the grace of God, the Orthodox Church in Pakistan. He and Presbytera Rosy joyously and faithfully stay the course that God has laid before them, despite the many challenges and trials of being Orthodox Christians in Pakistan.

About Pakistan

Capital: Islamabad.

Other major cities: Karachi, located in the southeastern part of the country on the Arabian Sea, is the largest city, with a population of 13 million. The second-largest city is Lahore, with a population of 7 million.

Population: 187,342,000

Religions: 95% Muslim; 1.5% Christians, 1.5% Hindus, and 2% others

Languages: The official languages are Urdu and English. English is spoken predominantly by the upper classes. There are many regional and provincial languages; the most common is Punjabi, which is spoken by nearly 50% of the population.

Literacy: About 50% of the population is literate. Among males the literacy rate is 63% and among females 36%.

The modern state of Pakistan was created in 1947, when British India was divided into the predominantly Muslim country of Pakistan and the mostly Hindu country of India.

The Orthodox Community in Pakistan

According to the World Bank, Pakistan’s gross national income, per capita, was $1,050 in 2010. (By comparison, it was $47,240 in the US.) The Orthodox in Pakistan are no exception; the vast majority struggles to make ends meet. A typical Orthodox family size is 6. On average, members of the Orthodox community complete 8 to 10 years of schooling. Fr. John frequently cites education as one of the greatest needs of the faithful; education will enable them to secure higher-paying work and better quality of life. Unfortunately young people drop out of school because they need to work to help support their families, and thus the cycle of poverty and lack of education continues.

Basic needs like shoes, school materials, and medicines are frequently unattainable for members of the Orthodox community.

As for religious tolerance, the government of Pakistan is officially tolerant of minority religions. Churches are given recognition and people of all faiths are permitted to worship. In recent years, however, Christians have increasingly come under attack — not by the government but by individuals.

Support the Orthodox Mission in Pakistan

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Magnificent Monemvasia

Monemvasia (Μονεμβάσια) is located in the southeastern Peloponnese in the prefecture of Laconia, 400 meters from land having been separated from the mainland by an earthquake in 375 A.D. Its name derives from two Greek words, mone and emvassi, meaning "single entrance". It was called Malmsey by old English writers, Napoli de Malvasia by the Venetians and Malvoisie by the French.

It was founded by the Byzantines in the sixth century and shortly after it became an important port. It remained in Byzantine possession for almost seven hundred years until it was captured by the Franks in 1249 after a three year siege. However, it returned to Byzantine hands ten years later and became the chief port of the Despotate of Mystra.

When the rest of the region was captured by the Turks in 1460, Monemvasia remained unharmed by placing itself under the control of the papacy (1460-1464) and later under the Venetians (1464-1540). In 1540 the Turks gained control of Monemvasia after the Venetians abandoned their garrison. Although Monemvasia experienced decline under Turkish control, it underwent a revival when it returned to Venetian hands between 1690 and 1715.

In the War of Independence, Monemvasia was the first of the major Turkish fortresses to fall after a four month siege in July 1821. On August 1st 1821, overcome by misery and illness the Turks agreed to surrender to Demetrios Ypsilantis.

During World War II the New Zealand 6 Brigade numbering several thousand men was successfully evacuated on April 28th 1941 mainly from the causeway and the two piers. Soon after the Germans entered Monemvasia, which was not used as a defensive position but rather as a place for wounded soldiers to recover.

Today a causeway links the mainland town of Yefira/New Monemvasia to Monemvasia or Kastro (castle). The Kastro is divided into a lower and an upper town. Many ruins of the original 800 houses and only four out of the original forty churches can be found in the lower town. Among them is the Church of the Elkomenos Christ (Christ Dragged), which is named after a famous icon of Christ given in 1700 to the church by Andreas Likinios, philosopher and chief physician to the ruler of Moldavia, Dimitirs Kandimir. The oldest church is St. Paul’s, which was built in 956, and today houses the museum. Further on, towards the eastern edge of the lower town and closer to the sea is the whitewashed Our Lady of Hrisafittisa, which was built in the sixteenth century.

High above, castle walls protect the upper town on the summit. There one can see the remains of Byzantine houses and public buildings and a vast cistern that ensured a water supply at times of siege. A fortified zigzag path from the upper town leads to the Fortress of Goulas on the summit overlooking the town. It is entered by a tunnel that still retains its ironbound gates. Among the ruins of houses and cisterns of the acropolis of the upper town stands St. Sophia, a Byzantine church founded by Andronikos II Paleologos on a plan similar to that of Daphni in Athens.

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Video: The Best of Russian Composers

This is a small simple selection of works by some of the greatest Russian composers:

1) Glinka: Ruslan and Lyudmila Overture.
2) Borodin: Polovtsian Dances (Prince Igor).
3) Cui: Orientale, Op.50
4) Mussorgsky: Night on Bald Mountain.
5) Mussorgsky: Pictures at an exhibition.
6) Tchaikovsky Waltz of the Flowers.
7) Tchaikovsky: Piano Concerto No.1.
8) Tchaikovsky: 1812 Overture.
9) Rimsky Korsakov: Russian Easter Festival Overture.
10) Rimsky Korsakov: Flight of the Bumblebee.
11) Rimsky Korsakov: Scheherezade.
12) Glazunov: Violin concerto in a minor, Op.82: Allegro.
13) Scriabin: Etude Op.8 No.12.
14) Rachmaninoff: Piano Concerto No.2.
15) Rachmaninoff: Rhapsody on a Theme of Paganini.
16) Stravinsky: The Firebird. Finale.
17) Stravinsky: The Rite of Spring.
18) Prokofiev: Montagues & Capulets.
19) Prokofiev: Piano Concerto No.3.
20) Khachaturian: Sabre Dance (he was born in Tiflis, in the Russian Empire at that moment (1903). He's like a Soviet-Armenian composer, that's why I included him).
21) Shostakovich: Suite Jazz No.2. Waltz.
22) Shostakovich: Piano Concerto No.2.

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The Holy Monastery of Saint Marina in Andros

The Monastery of Saint Marina is located opposite Apoikia of Andros, where comes the famous water Sariza, and dates from 1325 A.D.

Saint Marina had revealed herself to an ascetic elder and indicated to him to find her icon which was hidden in a slit of a rock. Emperor Emmanuel II Komnenos in turn financed the erection of this Holy Monastery.

During the 16th century, the Monastery burned down three times by pirates, losing its old glamour, and in 1743 there were only five monks. Then Saint Marina brought to the Monastery the Hieromonk Sophronios, who sold his property in the Peloponnese and fully refurbished the Monastery and converted it to a female convent in 1746. This brought many women from Andros to dedicate their lives as monastics, and eventually 100 nuns lived at the Monastery.

Following the Greek War of Revolution, Orthodoxy in Greece suffered under the Protestant Bavarocratia of Otto. Under the Bavarians 417 monasteries in Greece were forced to close in 1833. Saint Marina Monastery was among these, and closed in 1833. The holy icon of Saint Marina was purchased by the Emberikou family to preserve it. They placed it in a church dedicated to the Panagia, and there it remained safe for 146 years. Meanwhile, the Monastery was fully destroyed during this period.

One and a half century passed, and in 1975, the Metropolitan of Syros, Tinos, and Andros Dorotheos, passing through the ruins of the Monastery, asked with pain of heart that his Deacon Kyprianos rebuild the Monastery. Kyprianos denied the request because he had other plans, but that night he received a visit from Saint Marina, who appeared in his dreams and said: "I am Marina, and I with my two sisters Paraskevi and Katherine live in the Monastery. Because of the decree of Otto we were cast out and live a little above the Monastery and we will come again to live here. Me, you will see every day. Together we will struggle and rebuild the Monastery. Receive then the command of your Master. You listening Kypriane!"

So Fr. Kyprianos worked hard for five years and rebuilt the Monastery. In 1976 the wonderworking icon of Saint Marina returned to the Monastery. In the same Monastery is a wonderworking icon of the Panagia which miraculously brings back to life dead flowers during the first fifteen days of August. A similar miracle takes place at the Monastery of St. Nicholas, also in Andros.

The Monastery has now become famous, and Saint Marina has performed many miracles, revealing her presence and love.

Read also: Astonishing Contemporary Miracles of Saint Marina on the Island of Andros

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