#syrian orthodox church

[dramoor]

"The Church is not the assembly of saints, it is the mass of sinners who repent, who, sinners though they are, have turned towards God and are oriented towards Him." ~St. Ephraim the Syrian

[thepatristictradition]

Orthodoxy is Catholic

Orthodox people (converts especially) often hear, see, and read; even think, say, and believe, that to be Orthodox, you must adopt the clothing, practices, and language of some culture that is foreign to your own.

This is not something a priest will ever tell you, Thanks be to God, but it is an overall impression that people can gather online, at coffee hour, or at Bible study. It always happens the coolest guy there is studying koine Greek.

Evangelists online, with only the best of intentions (probably a recent seminary student) will recommend converts brush up on their Greek or Church Slavonic. Female ortho-personalities will recommend women not just veil, but wear a pavlovo posad. Be sure to use the liturgical calendar to plan all events, religious or otherwise! The more niche evangelists (Antiochians) will make you learn classical Arabic and grow a beard.

All of these things are well and Good. It is good to learn the liturgical languages. Women should veil and the pavlovo posad is as fine a way as any, and I love the Julian calendar as much as the next girl. I too am studying classical Arabic and beards have my stamp of approval. But none of these are necessary to be Orthodox.

No one needs to make themselves into a Russian, Syrian, or Greek to be Orthodox. I find the accusation that you do to be particularly gross because our whole Liturgical theology goes against this-- our whole evangelistic history goes against this. We have our liturgy in the vernacular for a reason! Saint Herman of Alaska evangelized the way he did for a reason!

Our Church is Catholic. It is Universal. You ought to love the people that God allowed you to be born into.

[seekingtheosis]

St. Ephrem the Syrian's Teachings on the Transfiguration of Christ

Join us as we delve into the profound teachings of St. Ephrem on the Transfiguration of Jesus Christ. Learn how this pivotal event reveals Christ's divine nature, bridges the Covenants, and offers a glimpse of the eschatological glory awaiting believers.

In the name of God the Father, Christ Jesus His Son and the Holy Spirit, One True God. Amen Transfiguration of Jesus Christ: Dear brothers and sisters in Christ Jesus In the month of August, the Orthodox Church celebrates 2 feasts which are celebrated within a 15 day fasting period. The feasts are: The Feast of the Transfiguration of our Lord Jesus Christ Feast of the Dormition of the Mother…

[liberty1776]

Here's why the Russian Orthodox Church is deeply connected to the Syrian...

[totallyhussein-blog]

Church relief builds for immediate and long term needs in Syria

Given the many years of war and the economic collapse of Syria, Aid to the Church in Need already had projects in place and partners on the ground in cities such as Aleppo and Lattakia, which have considerable Christian communities, and which were badly affected by the quake, the organization said.

Several of the relief projects already approved are small in scale and aimed at addressing immediate and short-term needs. Xavier Stephen Bisits, head of ACN’s Lebanon and Syria section, traveled to Aleppo, the second-largest city in Syria, immediately after the quake.

“We are working with the Franciscans in Lattakia, who are providing blankets and food for displaced families; the Armenian Orthodox in Aleppo have prepared a project to supply medicine to displaced families; the Institute of the Incarnate Word wants to work with us on a project for the affected families,” he said in a report released by ACN.

The organization also has a project with the Society of St. Vincent de Paul to provide personal hygiene care for the elderly, “many of whom have chosen not to leave their homes and are living alone,” Bisits said. The most important project, however, has to do with helping people get back to their homes as quickly as possible. For this, however, it is necessary for the houses to be surveyed by engineers to make sure there is no risk of collapse.

[whencyclopedia]

Interview: Medieval Christian Art in the Levant

Medievalists retain misconceptions and myths about Oriental Christians. Indeed, the fact that the Middle East is the birthplace of Christianity is an afterthought for many. During the Middle Ages, Christians from different creeds and confessions lived in present-day Lebanon, Syria, Israel, and Palestine. Here, they constructed churches, monasteries, nunneries, and seminaries, which retain timeless artistic treasures and cultural riches.

James Blake Wiener speaks to Dr Mat Immerzee to clarify and contextualize the artistic and cultural heritage of medieval Christians who resided in what is now the Levant.

Dr Immerzee is a retired Assistant Professor at Universiteit Leiden and Director of the Paul van Moorsel Centre for Christian Art and Culture in the Middle East at Vrije Universiteit Amsterdam.

Saint Bacchus Fresco

James Gordon (CC BY)

JBW: ​​The largest Christian community in what is present-day Lebanon is that of the Maronite Christians – they trace their origins to the 4th-century Syrian hermit, St. Maron (d. 410). The Maronite Church is an Eastern Catholic Syriac Church, using the Antiochian Rite, which has been in communion with Rome since 1182. Nonetheless, Maronites have kept their own unique traditions and practices.

What do you think differentiates medieval Maronite art and architecture from other Christian sects in the Levant? Due to a large degree of contact with traders and crusaders from Western Europe, I would suspect that we see “Western” influence reflected in Maronite edifices, mosaics, frescoes, and so forth.

MI: Especially in the 13th century, the oriental Christian communities enjoyed an impressive cultural flourishing which came to expression in the embellishment of churches with wall paintings, icons, sculpture, and woodwork and the production of illustrated manuscripts, but what remains today differs from on one community or region to another. In Lebanon, several dozens of decorated Maronite and Greek Orthodox churches are encountered in mountain villages and small towns in the vicinity of Jbeil (Byblos), Tripoli, the Qadisha Valley, and by exception in Beirut, but only a few still preserve substantial parts of their medieval decoration programs. Most churches fell into decay after the Christian cultural downfall in the early 14th century when the pressure to convert became stronger. While many church buildings were left in the state they were, others were renovated in the Ottoman period or more recently.

Christian Pilgrimage in the Middle Ages, c. 1000

Simeon Netchev (CC BY-NC-ND)

Remarkably Oriental Christian art displays broad uniformity with some regional and denominational differences. Cut off from the East Roman (Byzantine) Empire after the Arab conquest, it also escaped from the Byzantine iconoclastic movement (726-843 CE), which allowed the Middle Eastern Christians to develop their artistic legacy in their own way. An appealing subject is the introduction of warrior saints on horseback such as George and Theodore from about the 8th century. The West and the Byzantine Empire had to wait until the Crusader era to pick up this oriental motif and make it a worldwide success. But the borrowing was mutual. Mounted saints painted in Maronite, Melkite (Greek Orthodox), and Syriac Orthodox churches would increasingly be equipped with a chain coat and rendered with their feet in a forward thrust position, a battle technique developed within Norman military circles. Moreover, the Syrian equestrian saints Sergius and Bacchus were rendered holding a crossed ‘crusader’ banner, an attribute usually associated with Saint George, as if they were Crusader knights. Apart from these examples, there is little evidence of Oriental susceptibility to typically Latin subjects. We find Saint Lawrence of Rome represented in the Greek Orthodox Monastery of Our Lady near Kaftun, but this is exceptional.

Normally, one cannot tell from wall paintings in Lebanon to which community the church in question belonged. They all represented the same subjects and saints whose names are written in Greek and/or Syriac and may have recruited painters from the same artistic circles. Regarding architecture, the last word has not been said on this matter, because the documentation of medieval Lebanese church architecture is still in progress. Nevertheless, the build of some churches undeniably displays Western architectural influences; for example, the Maronite Church of Saint Sabas in Eddé al-Batrun is even plainly Romanesque in style.

JBW: Following my last question, is it then correct to assume that the Crusader lands – Edessa, Antioch, Tripoli, and Jerusalem – were quite receptive to Eastern Christian styles?

MI: That is difficult to tell because there is next to nothing left in the former County of Edessa and the Principality of Antioch. We do have some decorated churches in the former Kingdom of Jerusalem (Abu Gosh, Bethlehem), and here we see a strong focus on Byzantine craftsmanship and Latin usage. Apart from the preserved church embellishment in the Lebanese mountains, there are some fascinating, stylistically and thematically comparable instances across the border with Syria.

Saint Peter in Sinai

Wikipedia (Public Domain)

Although situated within Muslim territory, the Qalamun District between Damascus and Homs stands out for its well-established Greek Orthodox and Syriac Orthodox populations; and from the 18th century onwards, also Greek Catholics and Syrian Catholics. Interestingly, stylistic characteristics confirm that indigenous Syrian painters were also involved in the decoration inside Crusader fortresses such as Crac des Chevaliers and Margat Castle in Syria. It was obviously easier to contract local manpower than to find specialists in Europe.

JBW: The Byzantine Empire exuded tremendous political, cultural, and religious sway across the Levant throughout the Middle Ages; a sizable chunk of the Christian population in both Syria and Lebanon still adheres to the rituals of the Greek Orthodox Church even today.

MI: Leaving aside the cultural foundations laid before the Arab conquest, the contemporary Byzantine influences can hardly be overlooked. In the 12th and 13th centuries, itinerating Byzantine-trained painters worked on behalf of any well-paying client within Frankish and Muslim territory, from Cairo to Tabriz, irrespective of their denominational background. This partly explains the introduction of some ‘fashionable’ Byzantine subjects and the Byzantine brushwork of several mural paintings and icons. Made in the 1160s, the Byzantine-style mosaics in the Church of the Nativity at Bethlehem are believed to be the result of Latin-Byzantine cooperation at the highest levels; they exhale the propagandistic message of Christian unity. In 1204, however, the Crusaders would conquer Constantinople and substantial parts of the Byzantine Empire. The Venetians brought the bounty to Venice, and, surprisingly, also to Alexandria with the consent of the sultan in Cairo, intending to sell the objects in the Middle East. So much for Christian unity…

The Eastern Greek Orthodox Church has its roots in the Chalcedonian dispute about the human and divine nature of Christ in 451, which resulted in the dogmatic breakdown of the Byzantine Church into pro- and anti-Chalcedonian factions. Like the Maronites, the Melkites (‘royalists’) remained faithful to the former, official Byzantine standpoint, except for their oriental patriarchs in Antioch, Alexandria, and Jerusalem were officially allowed autonomy without direct interference from Constantinople. On the other hand, the Syriac Orthodox became dogmatically affiliated with the identically ‘Miaphysite’ Coptic, Ethiopian, and Armenian Churches. To complicate matters even more, part of the Greek Orthodox and Syriac Orthodox communities joined the Church of Rome in the 18th century. This resulted in the establishment of the Greek Catholic and Syriac Catholic Churches.

The Church of Nativity, Bethlehem

Konrad von Grünenberg (Public Domain)

JBW: Could you tell us a little bit more with regard to the Syriac Orthodox Church? If I’m not mistaken, there was a flourishing of the building of churches and monasteries by Syriac Orthodox communities once they fell under Muslim rule around 640.

MI: As a Miaphysite community, the Syriac Orthodox enjoyed the same protected status as other non-Muslim communities under Muslim rule. This allowed them to establish an independent Church hierarchy headed by their patriarch who nominally resided in Antioch, which covered large areas in Iran, Iraq, Turkey, and Syria. Some of their oldest churches, with architectural sculpture and occasionally a mosaic, are situated in the Tur Abdin region in Southeast Turkey. Remarkably, around the year 800, a group of monks from the city of Takrit (present-day Tikrit in Iraq) migrated to Egypt to establish a Syriac ‘colony’ within the Coptic monastic community. Their ‘Monastery of the Syrians’ (Deir al-Surian) still exists and is one of Middle Eastern Christianity’s key monuments for its architecture, wall paintings, icons, wood- and plasterwork ranging in date from the 7th to the 13th centuries. The monastery also houses an extensive manuscript collection. Another decorated monastery is the Monastery of St Moses (Deir Mar Musa; presently Syriac Catholic) near Nebk to the north of Damascus, where paintings from the 11th and 13th-centuries can still be seen. The Monastery of St Behnam (Deir Mar Behnam; presently Syriac Catholic) near Mosul is reputed for its 13th-century architectural sculpture and unique stucco relief, but unfortunately, a lot has been destroyed by ISIS warriors.

The Syriac Orthodox presence in Lebanon remained limited to a church dedicated to Saint Behnam in Tripoli, and the temporary use of a Maronite church dedicated to St Theodore at the village of Bahdeidat by refugees from the East who were on the run from the Mongols during the 1250s. This church still displays its complete decoration program from this period. It is impossible to tell which community arranged the refurbishment, but the addition of a donor figure in Western dress testifies to support from a (probably) local Frankish lord. Finally, the Syriac Orthodox also excelled in manuscript illumination, examples of which can be found in Western collections and the patriarchal library near Damascus.

JBW: As the Lebanese and Syrian Greek Orthodox Churches had fewer dealings with Western Europeans than the Maronite Church, does medieval Christian Orthodox art in Lebanon and Syria reflect and maintain the designs and styles of medieval Byzantium? If so, in what ways, and where do we see deviation or innovation?

MI: As I said before, Byzantine-trained artists have been surprisingly active in the Frankish states and beyond, especially during the 13th century. I prefer to label them as “Byzantine-trained” instead of “Byzantine,” because it is not always clear where they came from. To mention an example, painters from Cyprus still worked in the Byzantine artistic tradition but no longer fell under the authority of the emperor after the Crusader conquest of the island in 1291. Culturally they were still fully Byzantine, but, speaking in modern terms, they would have had the Frankish-Cypriot nationality. The little we can say from the preserved paintings is that some Cypriot artists traveled to the Levant in the aftermath of the power change in search of new clientele. It is unknown if they stayed or returned after the accomplishment of their tasks, but around the mid-13th century we see the birth of a ‘Syrian-Cypriot’ style which combines Byzantine painting techniques with typically Syrian formal features and designs; for example, in the afore-mentioned Monastery at Kaftun in Lebanon. Typically, instances of this blended art are not only encountered in Lebanon and Syria but also in Cyprus.

The Virgin and Child Mosaic, Hagia Sophia

Hagia Sophia Research Team (CC BY-NC-SA)

Focusing on the shared elements in Oriental Christian and Byzantine art, the example of apse decorations illustrates the resemblances and often also subtle differences. From the Early Christian period, the common composition in the apse behind the altar consisted of the mystical appearance of Christ (Christ in Glory) between the Four Living Creatures in the conch and the Virgin between saints, such as the apostles and Church fathers, in the lower zone. However, an early variant encountered in Egypt renders the biblical Vision of Ezekiel: here, Christ in Glory is placed on the fiery chariot the prophet saw. Recent research has brought to light that this variant was also applied in Syriac Orthodox churches in Turkey and Iraq as late as the 13th century. Medieval oriental conch paintings often combine Christ in Glory with the Deesis, that is, the Virgin and St John the Baptist pleading in favour of mankind. Whereas the Byzantines kept these subjects separated, the ‘Deesis-Vision’ is encountered from Egypt to Armenia and Georgia in churches of all denominations

JBW: One cannot discuss medieval Christian art in the Near East without making some mention of Armenians and Georgians. The first recorded Armenian pilgrimage occurred in the early 4th century, and Armenian Cilicia (1080-1375) flourished at the time of the Crusades. During the reign of Queen Tamar (r. 1184-1213), Georgia assumed the traditional role of the Byzantine crown as a protector of the Christians of the Middle East. Armenians and Georgians intermarried not only with one another but also with Byzantines and Crusaders.

Where is the medieval Armenian and Georgian presence the strongest in the Levant? Is it discernible?

Tomb of Saint Hripsime in Armenia

James Blake Wiener (CC BY-NC-SA)

MI: Medieval Armenian and Georgian art can be found in their homelands, but there are also surviving works testifying to their presence in the Levant and Egypt. Starting with the Armenians, they have always lived in groups dispersed throughout the Middle East, whereas in Jerusalem they have their own quarter. A 13th-century wooden door with typically Armenian ornamentation and inscriptions in the Church of the Nativity in Bethlehem testify to the interest Armenians took in the Holy Land. Further to the south, a 12th-century mural painting with Armenian inscriptions in the White Monastery near Sohag reminds us of the strong Armenian presence in Egypt under Fatimid rule during the 11th to 12th centuries. They had arrived in the wake of the rise of power of the Muslim Armenian warlord and later Vizir Badr al-Jamali, who seized all power in the Fatimid realm during the 1070s. He not only brought his own army consisting of Christian and Muslim Armenians but also made Egypt a safe home for Armenians from more troubled areas.

The Christian Armenians had their own monastery and used a number of churches in Egypt. However, these were appropriated by the Copts at the downfall of Fatimid power and the subsequent expulsion of all Armenians during the 1160s. The Armenian catholicos or head of Egypt is known to have left for Jerusalem taking with him all the church treasures.

At the White Monastery, a mural was made by an artist named Theodore originating from a village in Southeastern Turkey on behalf of Armenian miners who were apparently allowed to use the monastery’s church. It is hard to believe that Theodore came all the way to accomplish just one task in this remote place. There can be no doubt that he decorated more Armenian churches during his stay in Egypt, but the Copts thoroughly wiped out all remaining traces of their previous owners.

The Georgian presence was limited to Jerusalem, where they owned the Monastery of the Holy Cross until it was taken over by the Greek Orthodox in the 17th century. In the monastery’s church, a series of 14th-century paintings with Georgian inscriptions are a reminder of this period. In addition, an icon representing St George and scenes of his life painted during the early 13th century, and kept in the Monastery of Saint Catherine in the Sinai, was a gift from a Georgian monk, who is himself depicted prostrating at the saint’s feet.

St. Catherine's Monastery, Sinai

Marc!D (CC BY-NC-ND)

JBW: Because we touched upon the incorporation of outside artistic influences coming from Western Europe and Byzantium to the Levant, I wondered if you might offer a final comment or two on those architectural or artistic influences coming from the Arab World or even the wider Islamic world.

To what extent did Levantine Christians – who often lived near their Muslim neighbors – adopt or assimilate Islamic styles of art and architecture?

MI: The earliest examples of Islamic art from the Umayyad era display strong influences of Late Antiquity, which in turn had also been the source of inspiration to early Christian art. Over the course of time, these artistic relatives would gradually grow apart to meet again on specific occasions. The earliest example of Islamic-inspired Christian art is the purely ornamental stucco reliefs in the Monastery of the Syrians in Egypt. Constructed during the early 10th century by the Abbot Moses of Nisibis. Its plastered altar room exudes the same atmosphere as houses in the 9th-century Abbasid capital of Samarra and the similarly decorated Mosque of Ibn Tulun (an Abbasid prince who came to Egypt as its governor) in Cairo.

The Mosque of Ibn Tulun, Cairo Egypt

Berthold Werner (CC BY)

The decoration of Fatimid-era sanctuary screens in Coptic churches and woodwork from Egyptian Islamic, Jewish, and secular contexts are fully interchangeable; likewise, 13th-century architectural sculpture, manuscript illustrations, and metalwork from the Mosul area display the same shared stylistic and iconographic artistic language. Broadly speaking, we are obviously dealing with craftsmen working on behalf of different parties at the local level regardless of their religious backgrounds. Occasionally, one comes across ‘Islamic’ ornaments in wall paintings, but the overall impression is that Christian painting was subject to blatant conservatism when compared to more fashionable, ‘neutral’ items of interior decoration. The only Arabic inscriptions found in mural paintings concern texts commemorating building or refurbishment activities, or graffiti left by visitors. There obviously was a difference in status between the vernacular spoken language and the Church’s Greek and Syriac.

JBW: Dr. Mat Immerzeel, thanks so much for your time and consideration.

MI: You are welcome; it is my pleasure to contribute to your magazine.

Mat Immerzeel has been active in the Middle East since 1989, first in Egypt, then in Syria and Lebanon, and recently in Cyprus. His main field of study is the material culture of Oriental Christian communities from the 3rd century to the present. In particular, he studies wall paintings, icons, stone and plaster sculpture, woodwork, and manuscript illustrations. He has participated in research projects focusing on the formation of religious communal identity, the training of local collection curators, and restoration and documentation campaigns. He is the Director of the Paul van Moorsel Centre for Christian Art and Culture in the Middle East and editor-in-chief of the journal Eastern Christian Art (ECA) published by Peeters Publishers in Leuven, the Netherlands.

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[religious-extremist]

I need guidance on something. I find myself committing sin (lying, anger) often - and I want to repent but I feel like it would be a lie to God because I know I will sin again, because I have fallen into these habits. I want to get better and seek God's forgiveness but I absolutely do not want to make false promises to God. I have asked other Christians about this but they all give me similar responses - "Just repent anyway, it's okay if you sin again," or "These sins are so minor, God doesn't care," or other things like this and it feels like being led astray to even consider these possibilities. I am asking you because I feel like an Orthodox Christian sticks more firmly to the Bible and not to modern interpretations of it.

Eagerly awaiting your response, and please pray for me. :)

St. Porphyrios used to say, “Do not fight to expel the darkness from the chamber of your soul. Open a tiny aperture for light to enter, and the darkness will disappear.”

All habitual sins are rooted in the passions: lying and anger are the fruits of pride, which is the seed of corruption. It is necessary to struggle against them and not despair of our salvation. We cannot give up the fight against the desires of the flesh; it is impossible to be a Christian while indulging in the pleasures of sin.

God gives us the weapons we need to fight the passions through the Church; through frequent confession and communion; through prayer and fasting. I recommend you talk to an Orthodox spiritual father, as I am only a layperson, and a terribly sinful and foolish one at that!

The only way to avoid sin is to have perfect prayer, to have perfect stillness of the heart, to hold fast to Christ and keep Him in the center of your thoughts at all times. Have you ever heard of the Jesus prayer and the hesychastic way of life?

St. Macarius of Optina said, “Pray simply. Do not expect to find in your heart any remarkable gift of prayer. Consider yourself unworthy of it. Then you will find peace. Use the empty cold dryness of your prayer as food for your humility.”

I wish to say, his advice can be used to advance in all of the other virtues aside from prayer. Pray for God to keep you from sin, and if you find yourself falling into sin, use the shame of sin as food for your humility.

St. Isaac the Syrian also said, “As salt is needed for all kinds of food, so humility is needed for all kinds of virtues.”

While Elder Ephraim said, “Grass does not sprout in trampled ground; likewise, passions and wickedness do not sprout in a humble soul. As long as we lack humility, God will not stop humbling us through trials until we learn this important and most salvific lesson.”

So you might wonder, how can I gain humility? When you find yourself angry, look inwards and remember your sin against God. Remember the unmerciful servant, the fool who received forgiveness for his debt from the King and then assailed a fellow servant for owing him much less than what he, himself, owed the King. Pray for those who sin against you, and thank God for the persecution you face, because He allows you to face temptations in order to heal your soul of its passions.

“In order to abide in the love of God it is essential for anger and 'hate' to attain their maximum intensity but be directed against the sin that lives in me, against the evil active in me - in me, not in my brother.” St. Silouan exhorted.

Most importantly, no one can attain these virtues unless they are in obedience to a spiritual father. People fall into delusion thinking they can live a spiritual life outside of the Church, but in doing so, they follow the whims of their heart and nourish not their souls but feed the evil passion of pride in their hearts. Disobedience was the first sin committed by man in Paradise, and it is by obedience to a spiritual father that we free ourselves from the harsh judgment of God.

Please forgive me and pray for me, inadequate and late in my answer. You are welcome to send me a message if you wish to speak. It is hard for me to answer these questions adequately without conversation, the answer is so vast and encompasses so many facets of the spiritual life that cannot be explained in a short paragraph by a stupid person like me, so I recall instead what the saints have said.

The spiritual life is mystical, you must participate in the prayers, services, fasts, and sacraments of the Church in order to find answers; it is not something I can give to you with words, but it is an experience of God. “God is the Lord and has revealed Himself to us!” The only way to know God is by divine revelation, not by mere will, and we find God revealed to us through His Church! “Taste and see that the Lord is good!” Indeed, He knocks at your door, only you must answer and meet the Bridegroom yourself.

I am praying for you. May the Panagia be with you! May God have mercy on us, my dear friend,

Prayer for the Granting of all Virtues by Saint Ephraim the Syrian

Grant me, O Son of the Good One, that for which my mind yearns, and join to it that which is pleasing to Thy will.

Grant that I may choose to do good and in no way deviate from Thy will.

Do not permit me to be a wicked and hypocritical disciple who violates Thy commandments.

Protect me from thinking that I can walk along Thy path merely for the sake of appearance and thus by my hypocrisy deceive those who see me, inciting them to proclaim me blessed.

Grant that my heart might please Thy greatness in secret, and that my just life might glorify Thee publicly.

May truth be a mistress to guide Thy worshipper; may it preserve me in chastity both near and far.

Deliver me from the misfortune of knowing Thy law, yet lacking the desire to please Thee.

Vouchsafe me the company of people who are simple, but experienced and wise in the performance of virtues.

My flesh is weak. Fortify it with Thy strength. Help me, break the arrows of the cunning enemy, and number me among the hosts of Thine heirs.

Grant me, O Lord, ever to be among Thy dominion and to do what is pleasing to Thee. And whenever I begin something good, do Thou, O Lord, give me strength to complete it.

I know, O Lord, that I have sinned against Thy will. Clearly do I see that I have transgressed Thy commands. But do Thou, who makest Thy sun to shine on the bad and the good, deign also to shine Thy light in my clouded mind. And sins — those murderers and robbers who have taken up residence inside of me — will be driven out by this Thy light.

The Evil One sees in me no wickedness that did not come from him, for it is because of him that I have become wicked. I am, however, conquered by him through my own free will. The Evil One has entangled me because I myself instructed him to do so.

The slothful and the timid run from Thy yoke; Thy love shames the negligent.

Praise be to Thy goodness, to that mother of all teachers. The blows that they deliver to bring the stubborn to their senses are perhaps quite painful, yet sympathetically do they offer healing to the penitent.

Worthy of veneration are Thy Father and Thy Holy Spirit, Who rejoices at our return!

[portraitsofsaints]

Happy Feast Day

Saint John Damascene or Saint John of Damascus

Doctor of the Church

c. 676-749

Feast Day: December 4 (New), March 27 (Trad)

Patronage: Pharmacists, icon painters, theology students

Saint John of Damascus or Saint John Damascene, a Syrian monk and priest, was the last of the Greek Fathers. He became a trusted magistrate under Arab rule and a monk at Mar Saba monastery near Jerusalem where he died. His defense of the veneration of icons procured him the title of “The Doctor of Christian Art.” He is known for his poems, hymns or “canons,” and his treatise “Exposition of the Orthodox Faith.” He was declared a Doctor of the Church in 1890.

Prints, plaques & holy cards available for purchase here.

[ektenia]

A delegation of priests from the Malankara Orthodox Syrian Church visit the Troitse-Sergieva Lavra, Sergiev Posad, Russia (photographer unknown, source)

[mariacallous]

Vladimir Putin accused Jews of attacking the Russian Orthodox Church and suggested that they lacked family and “roots,” the latest antisemitic statement from the Russian leader since his 2022 invasion of Ukraine.

Putin made the allegation during his lengthy annual press conference ahead of the New Year, which lasted four hours on Thursday. In the middle of of the event, Putin addressed punitive actions against the Russian Orthodox Church elsewhere in Europe. The church is considered to be closely tied to Putin’s regime, and its leaders have been expelled from countries such as Bulgaria and Estonia.

Putin said the church was “being tortured” — and blamed Jews.

“They’re tearing the church apart but they’re not even atheists,” Putin said. “These are people without any beliefs, godless people, they’re ethnic Jews, but has anyone seen them in a synagogue? I don’t think so.”

After adding that the alleged opponents of the church were also neither Orthodox Christian nor Muslim, he added, “These are people without kin or memory, with no roots. They don’t cherish what we cherish and the majority of the Ukrainian people cherish as well.”

Critics of Putin decried the statement as antisemitic, noting parallels to Soviet state antisemitism under Josef Stalin, when the Kremlin persecuted Jews and accused them of being “rootless cosmopolitans.”

Rabbi Pinchas Goldschmidt, the former chief rabbi of Moscow who left Russia after refusing to support the invasion of Ukraine, tweeted that Putin was “reviving Soviet-era tropes like ‘rootless cosmopolitans,'” and referenced the “Doctors’ Plot,” another of Stalin’s antisemitic campaigns.

“This echoes the Stalinist antisemitic rhetoric of the “Doctors’ Plot” (1948-53),” he wrote. “History teaches us: hate must be challenged. We call on European leaders to condemn these statements!”

Putin and his deputies have employed antisemitic rhetoric in their arguments for their invasion of Ukraine. Although Ukrainian President Volodymyr Zelensky is Jewish, Putin has claimed that Ukraine is led by a “neo-Nazi regime.”

In the press conference, Putin also blamed the ouster of Syrian dictator Bashar al-Assad on Iran. Assad was an ally of Russia and is now living in exile there. Putin said he planned to meet with Assad but had not yet. He also said he was open to meeting with President-elect Donald Trump.

[orthodoxadventure]

The Orthodox attitude towards the Last Judgement and Hell is clearly expressed in the choice of Gospel readings at the Liturgy on three successive Sundays shortly before Lent. On the first Sunday is read the parable of the Publican and Pharisee, on the second the parable of the Prodigal Son, stories which illustrate the immense forgiveness and mercy of God towards all sinners who repent. But in the Gospel for the third Sunday -- the parable of the Sheep and the Goats -- we are reminded of the other truth: that it is possible to reject God and to turn away from Him to Hell. 'Then shall He say to those on the left hand, 'The Curse of God is upon you, go from my sight into everlasting fire' (Matthew xxv, 41).

There is no terrorism in the Orthodox doctrine of God. Orthodox Christians do not cringe before Him in abject fear, but think of Him as philanthropos, the 'lover of men'. Yet they keep in mind that Christ at His Second Coming will come as judge.

Hell is not so much a place where God imprisons man, as a place where man, by misusing his free will, chooses to imprison himself. And even in Hell the wicked are not deprived of the love of God, but by their own choice they experience as suffering what the saints experience as joy. 'The love of God will be an intolerable torment for those who have not acquired it within themselves.'

Hell exists as a logical possibility, but several of the Fathers have none the less believed that in the end all will be reconciled to God. It is heretical to say that all must be saved, for this is to deny free will; but it is legitimate to hope that all may be saved. Until the Last Day comes, we must not despair of anyone's salvation, but must long and pray for the reconciliation of all without exception. No one must be excluded from our loving intercession. 'What is a merciful heart?' asked Saint Isaac the Syrian. 'It is a heart that burns with love for the whole of creation, for men, for the birds, for the beasts, for the demons, for all creatures.' Saint Gregory of Nyssa said that Christians should pray even for the redemption of the Devil.

-- Kallistos Ware, The Orthodox Church

[alatismeni-theitsa]

This video made me homesick ?? 😢💓 As a Greek, my culture includes Orthodoxy since it's our ethnoreligion, and suddenly I feel that I have so much in common with so many people around the world!

I was also excited because some of the Christian communities shown here are ancient, and have persisted despite centuries-long prosecutions and pressures! (When talking about the "first" and the "ancient" Christianity we're talking about Orthodoxy or dogmas linked to Orthodoxy.)

I'm referring to the era before the Western European colonization. It was when people came to it freely and what we today call "Catholicism" wasn't what they came into. The Christians in these areas were culturally linked more to the Eastern Roman Empire (Byzantium) and to the Orthodox creed.

Christianity's home is the Middle East. Starting from Jerusalem, it spread to the whole Levant region. Assyrian, Lebanese, Syrian, Jordanian, and Armenian people came to Christianity in large numbers from the 1st century already. Antioch has been a stronghold of Christianity, and a producer of the brightest Orthodox minds.

The West Arabian Peninsula (Hejaz region) held the majority of Christian Arabs. Christians lived around Mecca and Yathrib before the advent of Islam. One of the earliest Christian church buildings ever, known as Jubail Church, is located in Saudi Arabia and it was built around the 4th century.

Christianity in Africa first arrived in Egypt in approximately 50 AD. By the end of the 2nd century it had reached the region around Carthage. In the 4th century, it arrived to modern-day Ethiopia and Eritrea (the Aksumite empire), and the region was one of the first in the world to adopt Christianity as its official religion. The Nubian kingdoms of Nobatia, Makuria and Alodia followed two centuries later. From the late 5th and early 6th century, the region included several Christian Berber kingdoms.

This is the chant, in Arabic (with subs in many languages). There's a Greek version too but on youtube I only found the singing version (lit. "ψαλτοτράγουδο"):

[orthodoxydaily]

SAINTS&REading: FRIDAY, JANUARY 31, 2025

january 18_janaury 31

St Athanasius the Great (373)

Troparion, Shining forth with works of Orthodoxy and reducing all heresy to ashes,/ ye were victors and conquerors, enriching all with piety;/ and, having greatly adorned the Church,/ ye have acquired Christ God, as is meet,// Who granteth us great mercy.

Kontakion Planting Orthodox doctrine, thou didst cut down the tares of heresy,/ causing the seed of faith to increase/ through the rain of the Spirit, O venerable one.// Wherefore, we hymn thee, O Athanasius.

VENERABLE ATHANASIUS , ABBOT OF SYNADEM (Valaam_1550)

Saint Athanasius of Synadem and Vologda was a disciple of Saint Alexander of Svir (August 30). After the death of his mentor, he established the Dormition hermitage in the forests of Karelia, not far from the city of Olonets, on the island of Lake Synadem.

The slander and pettiness of the local inhabitants compelled Saint Athanasius to move back to the Svir monastery, where they chose him as igumen. Later, returning to the Dormition hermitage, Saint Athanasius died in about 1550 in great old age and was buried on one of the promontories of Roschinsk island. Afterward, a church was built over his grave, named for Saints Athanasius and Cyril of Alexandria. The incorrupt relics of Saint Athanasius were placed in this church in 1720.

Source: Orthodox Church in America_OCA

St EPHRAIM THE LESSER, THE PHILOSOPHER (Georgia_1101)

Today, little is known about the life of venerable Ephraim the Lesser, the great 11th-century writer, translator, philosopher, and defender of the Georgian Church. However, his work Reminiscences and other sources provide us with the means to speculate about the significant periods of his life and labors.       In 1027, when King Bagrat IV (1027–1072) ascended the Georgian throne, many noblemen of the Tao region in southern Georgia relocated to Greece. Among them was the honorable Vache, son of Karichi, whom scholars believe was Ephraim’s father.       After receiving a Greek education in Constantinople, Ephraim settled in the Black Mountains near Antioch and began his labors there. His achievements in Georgian theological and philosophical writing are immeasurable. His works are almost one hundred, and the subjects cover nearly every branch of theological inquiry. Ephraim even developed his translation theory, later forming the foundation for written composition in the Georgian language. His theory consists of three essential points:       1. A composition must be translated from the original, that is, from the language in which it was first written.       2. The translation must carry the same literal meaning as the original. Still, accuracy in this matter doesn't mean the language in which the text is being translated.       3. The translated text should include A section of commentary that examines all relevant historical, grammatical, and literary issues.

Ephraim translated five of the works of St. Dionysius the Areopagite, The Ascetic Rules of St. Basil the Great, the writings of St. Ephraim the Syrian, commentaries on the Epistles and Psalms, and many other important patristic writings.       Among Ephraim the Lesser’s original works, his most significant is An Explanation of the Reasons for the Conversion of Georgia, a compilation of existing essays and his own commentaries on the nation’s conversion.       In the second half of the 11th century, the monks of Antioch and the Black Mountains began to deny the independence of the Georgian Church. Among other claims, they argued that none of the Apostles had preached the Christian Faith in Georgia. It became necessary to prove that the Georgian Church was indeed autocephalous, and members of the nation’s elite accordingly called upon Ephraim to settle this issue. Ephraim studied many patristic writings in the original Greek, gathered the ancient sources, and succeeded in fully securing the independent existence of the Georgian Church.       St. Ephraim wrote the following about the Apostles’ preaching: “Know that from the time the Apostles were preaching, according to the Prophet David: Their voice was heard through all the earth, and their words resounded in every village (c.f. Ps. 18:4). In Georgia, Andrew the First-called preached the Gospel in Avazgia (now Abkhazeti), and from there he journeyed to Ossetia (now Shida Kartli). Bartholomew also preached in Georgia, in the Kartli region.”       St. Ephraim never left the Black Mountains. In 1091 he was enthroned as the abbot of Kastana Monastery (The precise location of Kastana is unknown, but according to modern archaeologists, it was probably in the Black Mountains. For a full discussion of the subject see: Wachtang Z. Djobadze, Materials for the study of Georgian monasteries in the Western environs of Antioch on the Orontes (Louvain: Corpus Scriptorum Christianorum Orientalium, 1976), pp. 101–3)       Our holy father, Ephraim, was reposed in the Lord around 1101. He is included in a list of the departed compiled by the Council of Ruisi-Urbnisi in 1103, and the year of his death has been approximated from the information given in this source.       Ephraim was canonized by the Orthodox Church of Georgia because of his God-pleasing life and the many commendable works he performed on behalf of the Church and his nation.

© 2006 St. Herman of Alaska Brotherhood.

1 Peter 1:1-2, 10-12; 2:6-10

1 Peter, an apostle of Jesus Christ, To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied. 10 Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you, 11 searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow. 12 To them it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven-things which angels desire to look into. 6 Therefore it is also contained in the Scripture, "Behold, I lay in Zion a chief cornerstone, elect, precious, and he who believes on Him will by no means be put to shame." 7 Therefore, to you who believe, He is precious; but to those who are disobedient, "The stone which the builders rejected Has become the chief cornerstone," 8 and "A stone of stumbling and a rock of offense." They stumble, being disobedient to the word, to which they also were appointed. 9 But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; 10 who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy.

Matthew 5:14-19

14 You are the light of the world. A city that is set on a hill cannot be hidden. 15 Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. 16 Let your light so shine before men, that they may see your good works and glorify your Father in heaven. 17 Do not think I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. 18 For assuredly, I say to you, till heaven and earth pass away, one jot or tittle will not pass from the law until all is fulfilled. 19 Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.

[monasteryicons]

The Feast of the Assumption The Story of the Virgin Mary's Parting Gift

While preaching the Gospel in India, Saint Thomas the Apostle received the inner call to return to the West for the impending departure of the Virgin Mary from this earthly life. Just as he had been separated from his brother apostles for a special mission, so he was in the final hour of the Virgin’s life. For he did not reach Gethsemane in time to be present at her going forth from the body, but only came there on foot the third day after her burial. As he was approaching her tomb unawares, he was astounded to see her radiant living body emerge from the stone sepulchre and ascend. Realizing that she had finished her span of life without his being present, and fearing that he would never see her divine form again, he cried out to her in anguish of heart, imploring her not to leave him desolate. Looking upon him with loving tenderness, the Virgin took from her waist the belt she habitually wore and threw it down to him with words of blessing. Carrying the precious relic of her belt, Saint Thomas hastened and announced to the grieving apostles and all those gathered in the Mother’s house that she, too, was risen from the dead. Whereas he had doubted the good news of Jesus’ resurrection and had received proof of its reality by touching the resurrected body of his Lord, now it was Thomas who gave physical evidence that Mary, too, was “alive for evermore” (Revelation 1:18). Lost... Saint Thomas took the Virgin Mother’s belt with him to India, and there it became the most valued treasure of his disciples, whose descendants in time came to be known as Saint Thomas Christians. A few centuries ago, in times of upheaval in India, it was taken into Syria, where during subsequent troubles in that country it disappeared. ...and Found! About thirty years ago the head of the Syrian Jacobite Church, Patriarch Zachariah, felt an intense urge to find the belt, and began studying the ancient records concerning it. Noticing that one of the handwritten books he consulted had an unusually thick binding, he was inspired with the thought that the belt might be hidden there. Cutting it open, he found the prize, whose simple touch began to work great miracles. Most of the belt has been returned to India and enshrined in a great church where every Saturday thousands of Christians, Hindus, and Moslems gather for the sacred Eucharist (Qurbana) and prayers to the Virgin – a testimony to the Holy Mother’s capacity to unite her children in love and harmony. The miracles granted are beyond number. The Feast of the Virgin Mary's Assumption into Heaven is celebrated August 15 in the Western Church, and celebrated as the Feast of the Dormition ("falling asleep") on August 28 in the Orthodox Church.

See the Monastery Icons icon of the Assumption of the Virgin Mary here:

[leroibobo]

during his evangelistic activity in india in the first century, thomas the apostle is said to have founded "seven and a half" churches. three currently claim the status of having been the "half church". they are:

st mary's orthodox church, also known as the 'royal church', in thiruvithamkode, tamil nadu. it claims to be the world's oldest functioning church that hasn't been reconstructed, though the 'main' parts of the structure were built between the 17th-20th centuries. today, it's under the jurisdiction of the malankara orthodox syrian church. former church primate baselios marthoma didymos I proclaimed the site as an international st. thomas pilgrim center.

the hilltop church in malayattoor, kerala. local tradition goes that, facing hostile natives in the area, st. thomas fled to a hilltop, where he remained in prayer. there, he left a cross and a footprint on a nearby rock. these were later found and a shrine was built in their place. today, it's under the jurisdiction of the syro-malabar catholic church, and a part of the larger shrine on the hilltop dedicated to st. thomas. (a much larger church is located nearby). the vatican declared it an international shrine and a pilgrimage up the hill takes place annually after lent.

st george's church in aruvithura, kerala. the first edifice of the church was made in the manner of a hindu temple. when one of the seven churches was destroyed, several of its congregants migrated to aruvithura with a statue of st. george, hence this church's dedication. it's since been rebuilt, including a larger expansion in the 16th century. today, it's a parish of the syro-malabar catholic church.

[thesynaxarium]

Today we also celebrate our Venerable Father Raphael of Brooklyn. Saint Raphael was born Rafla Hawaweeny in Beirut, Lebanon, to Damascene Syrian refugee parents. He was educated at the Patriarchal School in Damascus, the School of Orthodox Theology in Halki Island, Turkey, and at the Theological Academy in Kiev, Russia. In 1904 he became the first Orthodox bishop to be consecrated in North America; the consecration was done by Archbishop St. Tikhon of Moscow and Bishop Innocent in New York City. He served as bishop of Brooklyn, New York until his death. During the course of his ministry as an auxiliary bishop of the Russian Orthodox Church in America, St. Raphael founded the present-day primatial cathedral of the Antiochian Orthodox Christian Archdiocese of North America, established thirty parishes, and assisted in the founding of St. Tikhon's Orthodox Monastery in South Canaan, Pennsylvania. May he intercede for us always + Source: https://orthodoxwiki.org/Raphael_of_Brooklyn (at Brooklyn, New York) https://www.instagram.com/p/CpJATNDLd1x/?igshid=NGJjMDIxMWI=