https://orthodoxwiki.org/api.php?action=feedcontributions&user=Gabriela&feedformat=atomOrthodoxWiki - User contributions [en]2024-03-19T09:11:21ZUser contributionsMediaWiki 1.30.0https://orthodoxwiki.org/index.php?title=Alejo_(Pacheco_y_Vera)_of_Mexico_City&diff=91903Alejo (Pacheco y Vera) of Mexico City2010-03-16T01:59:00Z<p>Gabriela: accent marks, misspelling of Chiapas, broken link, etc.</p>
<hr />
<div>His Grace, the Right Reverend Bishop '''Alejo (Pacheco y Vera) of Mexico City''' is the ruling bishop of the [[OCA]]'s [[Diocese of Mexico (OCA)|Diocese of Mexico]] (succeeding Abp. [[Dmitri (Royster) of Dallas|Dmitri (Royster)]], who had been its [[exarch]]). His Grace was installed on [[January 18]], 2009 at the Cathedral of the Ascension of Our Lord in Mexico City by Metr. [[Jonah (Paffhausen) of Washington and New York| Jonah of Washington]] and other members of the [[Holy Synod]].<br />
<br />
==Life==<br />
The future Bishop Alejo was born in Mexico on [[September 6]], 1954, the son of Eusebio Pacheco and Maria C. Cera-Villeda. He was received into the Orthodox faith on [[August 1]], 1972. He pursued studies of Orthodox theology under programs offered by Metr. Antonio Chedraoui, the Antiochian Orthodox Bishop of Mexico City, which eventually led him to enter [[monasticism|monastic]] life. On [[July 8]], 1978, he was [[tonsure]]d a [[monk]] by [[Jose (Cortes y Olmos) of Mexico City|Bishop José]] of Mexico City with the name Alejo. <br />
<br />
On [[January 14]], 1979, he was [[ordination|ordained]] [[deacon]] and assigned to the Cathedral of the Ascension of Our Lord (La Catedral de la Ascensión del Señor) in Mexico City. He was ordained a [[priest]] on [[March 1]], 1981. While continuing to serve at the [[cathedral]], he served the many missions throughout the State of Chiapas. <br />
<br />
In 2001, he was elevated to the monastic rank of [[igumen]] by the [[Synod]] of Bishops. Two years later he was elevated to [[archimandrite]]. On [[May 28]], 2005, Archimandrite Alejo was [[consecration of a bishop|consecrated]] Bishop of Mexico City, auxiliary to Metropolitan [[Herman (Swaiko) of Washington and New York|Herman]], at [[St. Tikhon's Orthodox Monastery (South Canaan, Pennsylvania)|St. Tikhon's Monastery]] in South Canaan, Pennsylvania, following his election by the Synod of Bishops in March 2005. On [[October 16]], 2008, the Synod of Bishops of the OCA elected His Grace, Bishop Alejo as the ruling Bishop of Mexico City and the Exarchate of Mexico.<br />
<br />
==Sources==<br />
*[http://www.oca.org/news/1667 OCA News and Events item His Grace, Bishop Alejo elected ruling bishop of Exarchate of Mexico]<br />
*[http://www.stgeorgepantry.org/bishopalejo.html Archimandrite Alejo consecrated Bishop of Mexico City]<br />
<br />
==External link==<br />
*[http://www.oca.org/news/1761 Exarchate of Mexico elevated to full diocesan status]<br />
<br />
[[Category:Bishops]]<br />
[[Category:Bishops of Mexico City]]<br />
[[Category:Converts to Orthodox Christianity|Pacheco y Vera, Alejo]]<br />
[[Category:Converts to Orthodox Christianity from Roman Catholicism|Pacheco y Vera, Alejo]]</div>Gabrielahttps://orthodoxwiki.org/index.php?title=Macarius_I_of_Jerusalem&diff=91850Macarius I of Jerusalem2010-03-14T02:35:26Z<p>Gabriela: a couple punctuation marks, rephrased one sentence for clarity</p>
<hr />
<div>Our father among the [[saint]]s '''Macarius I of Jerusalem''' was Bishop of Jerusalem from 312 to 334. He was a strong opponent of Arius and [[Arianism]]. His [[feast day]] is [[March 10]].<br />
<br />
==Life==<br />
Little of the life of Bp. Macarius is known. According to [[Eusebius of Caesarea]], he became [[bishop]] of Jerusalem in 312. Bp. Macarius took part in the [[First Ecumenical Council|Council at Nicea]] in 325 during which he took a strong stand against the Arian formula, a position noted abusively by Arius in a letter to [[Eusebius of Nicomedia]] <ref>Theodoret, Church History I.4</ref>. St. [[Athanasius of Alexandria|Athanasius]], in one of his speeches against Arianism, refers to Macarius as an example of "the honest and simple style of apostolical men." <br />
<br />
Bp. Macarius' name appears first among the [[bishop]]s from Palestine who subscribed to the acts of the Council of Nicea; [[Eusebius of Caesarea]]'s name appears fifth. At the council Macarius apparently contended with Eusebius of Caesarea concerning the rights of their respective [[see]]s as the seventh canon of the council noted, "As custom and ancient tradition show that the bishop of Aelia (Jerusalem) ought to be honored, he shall have precedence: without prejudice, however, to the dignity which belongs to the Metropolis," a vague statement that suggests a compromise.<br />
<br />
St. Theophanes in his ''Chronography'' reported that, at the end of the Council at Nicea, the emperor [[Constantine the Great|Constantine I]] directed Bp. Macarius to search in Jerusalem for the sites of the Savior's [[Passion]] and [[Resurrection]] and for the [[True Cross]]. As confirmation of his direction, excavations in the city began shortly after the council and, contrary to expectations, the monument of our Savior's Resurrection was found under the remains of the temple of Venus. After hearing of the discovery, Constantine directed Macarius to erect a [[church]] (the [[Church of the Holy Sepulchre (Jerusalem)|Holy Sepulchre]]) on the site. Also about 325, St. [[Helen]], the mother of Constantine, was accompanied by Bp. Macarius on her journey to Jerusalem, during which time she discovered the True [[Cross]]. <br />
<br />
Sozomen <ref> Sozomen (Church History II.20</ref> relates an attempt by Macarius to have a popular [[priest]] of Jerusalem, Maximus, installed as Bishop of Lydia (Diospolis), but Macarius' plan was forestalled by the people of Jerusalem, who did not want Maximus to leave their city. Maximus would eventual succeed Macarius to the see of Jerusalem.<br />
<br />
Bp. Macarius most probably reposed in 334, as [[Maximus III of Jerusalem|Maximus III]], his successor, was present at the Council of Tyre in 335.<br />
<br />
==References==<br />
<references/><br />
<br />
{{start box}}<br />
{{succession|<br />
before=Ermon|<br />
title=[[List of Patriarchs of Jerusalem|Bishop of Jerusalem]]|<br />
years= 312-334 |<br />
after=[[Maximus III of Jerusalem|Maximus III]]}}<br />
{{end box}} <br />
<br />
==Sources==<br />
*[http://www.newadvent.org/cathen/09482a.htm Macarius] <br />
*[[Wikipedia:Macarius of Jerusalem]]<br />
<br />
==External links==<br />
*[http://www.ccel.org/ccel/schaff/npnf202.iii.vii.xx.html Maximus, who succeeded Macarius in the See of Jerusalem.]<br />
*[http://www.svspress.com/product_info.php?products_id=3597 Macarius of Jerusalem: Letter to the Armenians, AD 335]<br />
<br />
[[Category: Saints]]<br />
[[Category: Bishops]]<br />
[[Category: Patriarchs of Jerusalem]]</div>Gabrielahttps://orthodoxwiki.org/index.php?title=Neophytus_VII_of_Constantinople&diff=91849Neophytus VII of Constantinople2010-03-14T02:26:33Z<p>Gabriela: added one comma and eliminated a weird underscore</p>
<hr />
<div>His All Holiness '''Neophytus VII of Constantinople''', also '''Neophytos VII''', was Patriarch of Constantinople for two periods, from 1789 to 1794 and from 1798 to 1801. After his first [[deposition]] he was banished to the island of Rhodes, and after the second he was banished to [[Mount Athos]].<br />
<br />
In 1792, Patr. Neophytus disputed the installation by the Russians of Gavril Bănulescu-Bodoni as [[Metropolitan]] of Moldavia during the Russian occupation of Moldavia. He forcefully removed him after the Treaty of Iasi.<br />
<br />
Patr. Neophytus blessed the [[The Rudder|Pedalion]] (Rudder) that was updated by [[Nicodemus of the Holy Mountain|Nikodemos Hagiorites]].<br />
<br />
{{start box}}<br />
{{succession|<br />
before=Procopius I|<br />
title=[[List of Patriarchs of Constantinople|Patriarch of Constantinople]]|<br />
years= 1789-1794 |<br />
after=Gerasimus III}}<br />
{{succession|<br />
before=[[Gregory V of Constantinople|GregoryV]]|<br />
title=Patriarch of Constantinople|<br />
years= 1798-1801|<br />
after=Callinicus IV}}<br />
{{end box}}<br />
<br />
==Sources==<br />
*[http://www.scribd.com/doc/3278320/Patriarchs-of-Constantinople Claude DeLaval Cobham C.M.G. Cambridge: at the University Press 1911]<br />
*[[Wikipedia:Gavril_Bănulescu-Bodoni]]<br />
*[http://faculty.cua.edu/pennington/OhmeGreekCanonLaw.htm Sources of the Greek Canon Law to the Quinisext Council (692) by Heinz Ohme]<br />
<br />
[[Category: Saints]]<br />
[[Category: Bishops]]<br />
[[Category: Patriarchs of Constantinople]]</div>Gabrielahttps://orthodoxwiki.org/index.php?title=Divine_Liturgy&diff=91848Divine Liturgy2010-03-14T02:24:21Z<p>Gabriela: took out repeated links, double explanation of antidoron, a few punctuation changes</p>
<hr />
<div>[[Image:Divine Liturgy, (Damaskinos).jpg|thumb|right|The [[Divine Liturgy]]. [[Michael Damaskinos|Damaskinos]], 1579-1584.]]<br />
{{liturgy}}<br />
The '''Divine Liturgy''' is the primary worship service of the [[Orthodox Church|Church]]. The most commonly celebrated forms of the Divine Liturgy are the [[Liturgy of St. John Chrysostom]], the [[Liturgy of St. Basil]], and the [[Liturgy of the Presanctified Gifts]], but there are other extant liturgies, such as the [[Liturgy of St. James]], the [[Liturgy of St. Mark]], the [[Liturgy of St. Gregory the Great]], and the [[Liturgy of St. Tikhon of Moscow]]. The Divine Liturgy is a [[eucharist]]ic service. It contains two parts: the ''Liturgy of the [[Catechumen]]s'', sometimes called the ''Liturgy of the Word'', at which the [[Holy Scriptures|Scriptures]] are proclaimed and expounded; and the ''Liturgy of the Faithful'', sometimes called the ''Liturgy of the [[Eucharist]]'', in which the gifts of bread and wine are offered and consecrated. The Church teaches that the gifts truly become the body and blood of [[Jesus Christ]], but it has never dogmatized a particular formula for describing this transformation. The ''Prothesis'' (or ''[[Proskomedia]]''), the service of preparing the holy gifts, can be considered a third part which precedes the Liturgy proper. <br />
<br />
<br />
== Preparation ==<br />
Before the Divine Liturgy begins, the [[priest]] and a [[deacon]], if one is serving, begin by preparing the gifts of bread and wine for use in the service. This preparation is itself a considerable service. More than simply setting aside the bread and wine, a robust ritual has developed with elaborate symbolism. Though the main outline is similar for most Orthodox churches, there may be some differences based on which [[typicon]] a jurisdiction uses.<br />
<br />
Five loaves of bread are used, reminiscent of the five loaves in the wilderness, from which the masses were fed. During the Prothesis, the priest cuts out a square called the Lamb from the main loaf of bread ([[prosphora]]). This will be consecrated during the Liturgy of the Faithful to become the holy body of Christ. He also removes small particles and places them on the [[diskos]] (or paten) in commemoration of the [[Theotokos]], various saints, and the living and departed faithful. The remainder of the bread is blessed and distributed to parishioners and visitors after the service; this bread is called ''[[antidoron]]''.<br />
<br />
During the Prothesis, the priest also blesses wine and water, which are poured into the chalice. Warm water will be added to the chalice after the [[epiclesis]].<br />
<br />
Naturally, the gifts are [[incense|censed]] several times during the Prothesis. The conclusion of the Prothesis leads directly into the beginning of the Divine Liturgy.<br />
<br />
== Liturgy of the Catechumens==<br />
<br />
=== Rites of Entrance ===<br />
{{services}}<br />
After a more or less quiet exchange between the priest and deacon, if one is serving, the Divine Liturgy begins with the memorable exclamation from the priest, "Blessed is the kingdom of the Father and of the Son and of the Holy Spirit, now and ever and unto ages of ages." The assembled faithful respond, "Amen."<br />
<br />
The deacon (or priest, if no deacon is serving) continues with the [[Great Litany]], so called because it is longer than most litanies and its petitions touch on the needs of the world: peace and salvation, the Church, her bishops, her faithful, captives and their health and salvation, deliverance from anger and need. It is concluded, as with most litanies, by calling to the remembrance of the faithful the witness of the Theotokos and the saints. In light of that powerful witness, the faithful are charged to commend their lives to Our Lord [[Jesus Christ]]. A closing prayer is exclaimed by the priest.<br />
<br />
There follow three [[antiphons]] which vary by day and [[:Category:Jurisdictions|jurisdiction]]. The first two anitphons are followed by a shorter litany and a prayer. The third is followed by the [[Little Entrance]], at which is sung, "O Come, let us worship and fall down before Christ. O Son of God... save us who sing to Thee: Alleluia!" "Son of God" is normally followed by an insertion, such as "risen from the dead," "wondrous in thy saints," or "through the prayers of the Theotokos," depending on the day.<br />
<br />
[[Troparion|Troparia]] and [[kontakion|kontakia]] prescribed for the day, season, and temple follow next.<br />
<br />
Having fully entered the church liturgically and gathered together around the Word, the gathered body chants the [[Trisagion]].<br />
<br />
=== Rites of Proclamation ===<br />
The proclamation of [[Scripture]] is announced with the [[prokeimenon]], a [[Psalter|psalm]] or canticle refrain sung in responsorial fashion. Then, a [[reader]] proclaims the apostolic reading from an [[epistle]] or from the [[Acts of the Apostles]]. This reading is usually chanted, but a spoken reading may be allowed out of economy for local situations. (In some traditions, the reader starts the chant in a very low voice, and steps up to end of the reading with a high voice. This is a reminder of how the Early Church rose up from the catacombs.) <br />
<br />
A triple [[alleluia]] is sung, also with verses as at the prokeimenon. This alleluia announces the Gospel reading. Following the alleluia, there is a short exchange between the priest and the people, after which he or a deacon [[chant|chants]] the Gospel.<br />
<br />
Following the Gospel, the priest will often give a [[homily]], a short or medium-length excursus on the Scripture, the season, or the present festival or commemoration, roughly equivalent to the Protestant sermon. The homily may also be given after the communion or even after the dismissal.<br />
<br />
The service continues with the [[Litany of Fervent Supplication]], which is marked by an insistent triple repetition of "Lord, have mercy." On certain days this litany is followed by the [[Litany for the Departed]].<br />
<br />
The ''Liturgy of the Catechumens'' is concluded by a litany praying for the continued growth of the catechumens in faith, leading up to the day of their baptism. Though many churches do not have catechumens in attendance, this litany remains in the liturgy and serves as a constant reminder of the [[Great Commission]], the foundation of the Church as [[mission]] to the world.<br />
<br />
== Liturgy of the Faithful==<br />
<br />
=== The Great Entrance ===<br />
As the assembly begins chanting the [[Cherubic Hymn]], the celebrants go to the ''[[Table of oblation|prothesis]]'' or table of preparation. The priest presents the [[diskos]] to the deacon and takes the [[chalice]] himself. The deacon leads the priest through the north door of the icon screen. The clergy bring the gifts in procession to the holy doors, the central doors of the icon screen, while the deacon calls the faithful to attention, asking that the Lord will remember all people in his kingdom. As the holy gifts are carried solemnly through the holy doors, the assembled faithful conclude the Cherubic Hymn. ''(Note: if a deacon is not present, the priest makes this entrance with the diskos and chalice alone.)''<br />
<br />
After the priest blesses the faithful, the deacon exclaims, "The doors! The doors!" This famous exclamation once marked the point in the service at which the doors to the temple were locked, with only faithful Christians remaining. Over the centuries, visitors have been allowed to stay, though the solemnity of what follows is still recalled with this phrase.<br />
<br />
Then, the Church professes its common faith by reciting the [[Nicene-Constantinopolitan Creed|Creed]]. The liturgical name for this creed is the ''Symbol of Faith'', indicating its importance to early Christians in determining the Orthodoxy of persons claiming to be of the Church.<br />
<br />
=== The Eucharistic Prayer ===<br />
Following the Creed, the priest begins the ''[[anaphora]]'', the great eucharistic prayer over the gifts, so called because of the initial phrase: "Let us lift up our hearts." The two principal anaphoras in use in the Orthodox Church are those of St. [[John Chrysostom]] and St. [[Basil the Great]].<br />
<br />
After remembering the history of our fall and redemption and the institution of the eucharistic meal, the priest invokes the Holy Spirit, asking that he be sent down on the gifts. It is sometimes noted that this invocation, the ''epiclesis'', is the climax of the change of the gifts of bread and wine into the body and blood of Christ, but there is not total agreement among Orthodox scholars whether the change can actually be pinpointed to a single moment in the service. It is certainly true that the prayers of the service treat the gifts as consecrated and changed after this point.<br />
<br />
Having invoked the Holy Spirit and consecrated the gifts, the priest commemorates the saints, beginning with the Theotokos. At this point, the assembled faithful chant the ancient hymn in honour of the Virgin, "It is truly meet to bless you, O Theotokos, ever-blessed and most pure, and the Mother of our God. More honorable than the [[cherubim]], beyond compare more glorious than the [[seraphim]], without corruption you gave birth to God, the Word. True Theotokos, we magnify you."<br />
<br />
The priest prays that the bishop, in whose name he is celebrating the Liturgy, will be kept in the Orthodox Faith and preserved in health and years.<br />
<br />
=== The Communion and Dismissal ===<br />
After consecrating the gifts, commemorating the saints, and praying for the local bishop, the priest lifts up the consecrated gifts, exclaiming, "The holy things are for the holy!" To which the faithful respond, "One is holy, one is Lord, Jesus Christ, to the glory of God the Father, amen." This phrase unfortunately loses something in English, since we have two words for ''holy'' and ''saint''. In most other languages, this dialogue has a connotation of, "The holy things are for the saints! / Only one is a saint! Only one is Lord: Jesus Christ...." This is a rather prominent reminder that our holiness finds its source in God alone, and particularly in our participation in this communion.<br />
<br />
The faithful communicate in Orthodox tradition by receiving in both kinds (bread intincted in the wine) from a spoon, a tradition which dates to the fourth century. Having received the body and blood of the Savior, they take a piece of antidoron. In Russian tradition, a small cup of wine is also offered.<br />
<br />
After a [[dismissal]] common to the services of the Church, the faithful come forward to venerate the [[Blessing cross|cross]] and leave the church. Renewed by the eucharistic meal, they are sent forth as witnesses to Christ in the world.<br />
<br />
==See also==<br />
* [[Blood in the Bible]]<br />
* [[Eucharist]]<br />
* [[Western Rite]]<br />
<br />
== Bibliographical Resources ==<br />
* Bp. [[Augustinos (Kantiotes) of Florina|Augustinos N. Kantiotes]] (Bp. of Florina, Greece). ''On The Divine Liturgy: Orthodox Homilies''. 2 Volumes. Transl. and forward by Asterios Gerostergios. (Massachusetts: [http://www.orthodoxinfo.com/ibmgs/ Institute for Byzantine and Modern Greek Studies], 1986). Complete set ISBN 0-914744-71-2.<br />
:Originally appeared in the Greek under the title: ''' ''Εις την Θειαν Λειτουργιαν, Πατρικαι Ομιλιαι'' ''', published by the Orthodox Missionary Brotherhood, "Ο Σταυρος" ("The Cross"), Athens, 1977.<br />
*Bradshaw, Paul, ed. ''Essays on Early Eastern Eucharistic Prayers'' (Collegeville, MN: Liturgical Press, 1997) ISBN 081466153X.<br />
:Essays on eucharistic prayers (''[[anaphora]]s'') from various periods and locales.<br />
*Cuming, Geoffrey J. and R. C. D. Jasper. ''Prayers of the Eucharist: Early and Reformed'' (Collegeville, MN: Liturgical Press, 1987) ISBN 0814660851. <br />
:Includes the texts of eucharistic prayers no longer extant as well as early redactions of the [[anaphora]]s of St. James, St. Basil the Great, and St. John Chrysostom.<br />
*[[Emmanuel Hatzikidis|Hatzidakis, Fr. Emmanuel]]. ''The Heavenly Banquet: Understanding the Divine Liturgy'' (Columbia, MO: Orthodox Witness, 2008) ISBN 978-0-9778970-1-8.<br />
:The Divine Liturgy explained. 420p, hardbound.<br />
*[[Kallistos (Ware) of Diokleia]]. ''“The Meaning of the Divine Liturgy for the Byzantine Worshipper.”'' In: Rosemary Morris (ed.), '''Church and People in Byzantium''', Twentieth Spring Symposium of Byzantine Studies. Manchester, 1986 (Birmingham: Center for Byzantine, Ottoman, and Modern Greek Studies, University of Birmingham, 1990), 7-28. ISBN 0704411008. <br />
*[[Alexander Schmemann|Schmemann, Alexander]]. ''The Eucharist'' (Crestwood, NY: SVS Press, 1987) ISBN 0881410187. <br />
:A classic reflection on the meaning of the Divine Liturgy from one of the pioneers of [[liturgical theology]].<br />
*Taft, Robert F., SJ. ''Divine Liturgies &#8212; Human Problems in Byzantium, Armenia, Syria and Palestine'' (Burlington, VT: Ashgate, 2001) ISBN 0860788679.<br />
*Taft, Robert F., SJ. ''A History of the Liturgy of St. John Chysostom'' (Rome: Pontifical Oriental Institute) <br />
:This is a multi-volume work in progress. <br />
:*Volume II: ''The Great Entrance'' (4th ed., 2004) ISBN 978-8872100994.<br />
:*Volume IV: ''The Diptychs'' (1991) ISBN 978-8872102855. <br />
:*Volume V: ''The Precommunion Rites'' (2000) ISBN 978-8872102855.<br />
*Taft, Robert F., SJ. ''Through Their Own Eyes: Liturgy as the Byzantines Saw It'' (2006). ISBN 978-1932401066.<br />
<br />
== External links ==<br />
*[http://orthodoxwitness.org/The-Heavenly-Banquet.html The Heavenly Banquet:Understanding the Divine Liturgy] The most comprehensive commentary on the Divine Liturgy available in the English language. <br />
*[http://www.stanthonysmonastery.org/music/Index.html The Divine Liturgies Music Project] Thousands of pages of Byzantine music in English and Greek in Western and Byzantine notation<br />
*[http://www.saintsconstantineandelena.org/Liturgy/liturgy1.htm Orthodox Tradition and the Liturgy] An introduction to Orthodox liturgical practice with lots of photos<br />
*[http://web.archive.org/web/20061205025718/http://sspeterpaul.org/priest.html Priest's Service Book] with links to the Prothesis (Proskomedia), the Divine Liturgy of St. John Chrysostom, the Prayers of Thanksgiving, and the Divine Liturgy of St. Basil the Great. Translation by His Eminence, [[Dmitri (Royster) of Dallas|Dmitri (Royster)]], Archbishop of Dallas and the South ([[OCA]]).<br />
*[http://www.saintjonah.org/services/sluzhebniks.htm Sluzhebniks for the Liturgy]<br />
*[http://www.saintjonah.org/services/liturgydoc.htm Text of the Liturgy for the Choir]<br />
*[http://www.saintjonah.org/lit/ Variable Portions of the Liturgy (Old Calendar)]<br />
*[http://users.ox.ac.uk/~mikef/durham/egeria.html Liturgy of Jerusalem] or Liturgy of St. James<br />
*[http://www.synaxis.info/ SYNAXIS] is dedicated to providing resources for those who are liturgists<br />
*[http://www.myriobiblos.gr/texts/english/taft_evolution.html The Evolution of the Byzantine ''Divine Liturgy''] Robert Taft S. J. <br />
*[http://www.archive.org/details/liturgiesofsmark00nealuoft The Liturgies of S. Mark, S. James, S. Clement, S. Chrysostom, and the Church of Malabar; translated, with introduction and appendices]. Rev. John Mason Neale. London: T. Hayes, 1859.<br />
<br />
{{Orthodoxchristianity/wide}}<br />
<br />
[[Category:Liturgics]]<br />
<br />
[[el:Θεία Λειτουργία]]<br />
[[fr:Divine Liturgie]]<br />
[[ro:Sfânta Liturghie]]</div>Gabrielahttps://orthodoxwiki.org/index.php?title=St._John_of_Damascus_Institute_of_Theology_(Tripoli,_Lebanon)&diff=91846St. John of Damascus Institute of Theology (Tripoli, Lebanon)2010-03-14T01:31:47Z<p>Gabriela: noticed a broken link</p>
<hr />
<div>The Balamand Seminary in Lebanon, formally known as the '''St. John of Damascus Institute of Theology''', is one of the faculties of the University of Balamand and is the principal theological school for education of [[clergy]] within the [[Church of Antioch]]. The institute is located in Tripoli, Lebanon.<br />
<br />
==History==<br />
The idea for the Institute of Theology was formed by Metr. [[Antony (Bashir) of New York|Anthony (Bashir)]], who was the [[Archbishop]] of the [[Antiochian Orthodox Christian Archdiocese of North America|Antiochian Archdiocese of North America]], as an establishment with high academic and spiritual standards. The new institute would replace the theological school resident at the [[Monastery of Our Lady of Balamand]] in Tripoli. At the general convention of the American Archdiocese in 1965, a decision was made to support the establishment of an institute of theology on the Hill of Balamand.<br />
<br />
The [[Holy Synod]] of the Antiochian Church decided on [[August 10]], 1966 to lay the cornerstone of the institute, and on [[August 15]],1966, the laying of the cornerstone was celebrated by Patr. Theodosius VI. <br />
<br />
While the institute had begun offering courses in 1970, the official opening was celebrated on [[October 7]], 1971 by Patr. Elias IV. On [[December 4]], 1974, the feast day of the institute’s patron saint, St. [[John of Damascus]], commencement for the first class of graduates was held. On [[February 26]], 1975, a decree by the President of Lebanon was made recognizing and accrediting the ''Greek Orthodox Institute of Theology'' at Balamand.<br />
<br />
Almost immediately the institute was forced to transfer its operations and students to the University of Thessaloniki in Greece by the outbreak of civil war in Lebanon. The students returned to Lebanon in 1978, and and under the leadership of Fr. [[Ephraim (Kyriakos) of Tripoli|Ephraim (Kyriakos)]] classes were again held in Lebanon. Also, in 1978, a Synodal Commission was formed to supervise the institute.<br />
<br />
==Curriculum==<br />
The courses of study are conducted in a [[monastic]] atmosphere of exercise and training, with community prayers and guidance of spiritual fathers. The faculty lead the students in teaching and theological research centered on the Eastern Christian heritage. Recognizing the centrality of the Eastern Christian heritage in Greek, Syriac, and Arabic, the faculty takes particular interest in the Near East civilizations and their relevancy to the Antiochian legacy.<br />
<br />
The courses of study lead to degrees in: Master of Theology in Pastoral Studies, Bachelor of Arts in Orthodox Theology, and Master of Arts in Applied Orthodox Theology.<br />
<br />
==External links==<br />
*[http://www.balamand.edu.lb/theology/ Institute of Theology]<br />
*[http://www.balamand.edu.lb/theology/Introduction.htm#History History of the Institute]<br />
*[http://www.balamand.edu.lb/english/TheUniversity.asp?id=921&fid=48 Uninversity of Balamand History Dayr Al-Balamand]<br />
<br />
<br />
[[Category: Seminaries|John]]</div>Gabrielahttps://orthodoxwiki.org/index.php?title=St._John_of_Damascus_Institute_of_Theology_(Tripoli,_Lebanon)&diff=91845St. John of Damascus Institute of Theology (Tripoli, Lebanon)2010-03-14T01:30:37Z<p>Gabriela: capitalization</p>
<hr />
<div>The Balamand Seminary in Lebanon, formally known as the '''St. John of Damascus Institute of Theology''', is one of the faculties of the University of Balamand and is the principal theological school for education of [[clergy]] within the [[Church of Antioch]]. The institute is located in Tripoli, Lebanon.<br />
<br />
==History==<br />
The idea for the Institute of Theology was formed by Metr. [[Antony (Bashir) of New York|Anthony (Bashir)]], who was the [[Archbishop]] of the [[Antiochian Orthodox Christian Archdiocese of North America|Antiochian Archdiocese of North America]], as an establishment with high academic and spiritual standards. The new institute would replace the theological school resident at the [[Monastery of Our Lady of Balamand]] in Tripoli. At the general convention of the American Archdiocese in 1965, a decision was made to support the establishment of an institute of theology on the Hill of Balamand.<br />
<br />
The [[Holy Synod]] of the Antiochian Church decided on [[August 10]], 1966 to lay the cornerstone of the institute, and on [[August 15]],1966, the laying of the cornerstone was celebrated by Patr. Theodosius VI. <br />
<br />
While the institute had begun offering courses in 1970, the official opening was celebrated on [[October 7]], 1971 by Patr. Elias IV. On [[December 4]], 1974, the feast day of the institute’s patron saint, St. [[John of Damascus]], commencement for the first class of graduates was held. On [[February 26]], 1975, a decree by the President of Lebanon was made recognizing and accrediting the ''Greek Orthodox Institute of Theology'' at Balamand.<br />
<br />
Almost immediately the institute was forced to transfer its operations and students to the University of Thessaloniki in Greece by the outbreak of civil war in Lebanon. The students returned to Lebanon in 1978, and and under the leadership of [[Fr. [[Ephraim (Kyriakos) of Tripoli|Ephraim (Kyriakos)]] classes were again held in Lebanon. Also, in 1978, a Synodal Commission was formed to supervise the institute.<br />
<br />
==Curriculum==<br />
The courses of study are conducted in a [[monastic]] atmosphere of exercise and training, with community prayers and guidance of spiritual fathers. The faculty lead the students in teaching and theological research centered on the Eastern Christian heritage. Recognizing the centrality of the Eastern Christian heritage in Greek, Syriac, and Arabic, the faculty takes particular interest in the Near East civilizations and their relevancy to the Antiochian legacy.<br />
<br />
The courses of study lead to degrees in: Master of Theology in Pastoral Studies, Bachelor of Arts in Orthodox Theology, and Master of Arts in Applied Orthodox Theology.<br />
<br />
==External links==<br />
*[http://www.balamand.edu.lb/theology/ Institute of Theology]<br />
*[http://www.balamand.edu.lb/theology/Introduction.htm#History History of the Institute]<br />
*[http://www.balamand.edu.lb/english/TheUniversity.asp?id=921&fid=48 Uninversity of Balamand History Dayr Al-Balamand]<br />
<br />
<br />
[[Category: Seminaries|John]]</div>Gabrielahttps://orthodoxwiki.org/index.php?title=Gregory_the_Dialogist&diff=91830Gregory the Dialogist2010-03-12T17:11:27Z<p>Gabriela: links, periods</p>
<hr />
<div>[[Image:GregoryGreat3.jpg|right|frame|Icon of St. Gregory the Dialogist]]<br />
Our father among the [[saint]]s '''Gregory I''', also known as '''Gregory the Great''', was the [[Pope]] of Rome from [[September 3]], 590, until his death on [[March 12]], 604. He is noted for his writings. Also, the [[Liturgy of the Presanctified Gifts]] has been attributed to him.<br />
<br />
==Biography==<br />
St. Gregory's family had large land holdings in Italy, which St. Gregory sold to help the poor following his father's death. After turning his home into a [[monastery]] named for St. [[Apostle Andrew|Andrew]], Pope Pelagius II appointed him as an ambassador to Constantinople; however, Gregory disliked the worldly atmosphere of the court and never learned Greek.<br />
<br />
After his [[consecration of a bishop|consecration]] as Bishop of Rome on [[September 3]], 590, he negotiated a peace with the Lombards, who besieged Rome, and he dispatched St. [[Augustine of Canterbury]] to evangelize Britain.<br />
<br />
He is known in the East as '''Gregory the Dialogist''' for his four-volume ''Dialogues'', in which he wrote of the lives and miracles of the saints of Italy and of the afterlife. It is the primary source of the lives of St. [[Benedict of Nursia]] and his sister [[Scholastica]]. His other writings include the ''Moralia on Job'', a commentary on the Book of Job; his ''Homilies on Ezekiel''; the ''Pastoral Rule'', which served as the prime manual for [[priest]]s in the West for many years; and a great number of other sermons.<br />
<br />
He added the commemoration of the Apostle Andrew to the embolism on the [[Lord's Prayer]] in the ancient Roman Mass; as a result, the Roman Mass is often called the [[Liturgy of St. Gregory the Great|Mass of St. Gregory]], especially among a number of Orthodox. He was a patron of ancient Western chant, often called "Gregorian chant" for his patronage. In the East, the Liturgy of the Presanctified Gifts celebrated during [[Great Lent|Lent]] commemorates St. Gregory as its author, although it is unclear what role he played in its development. <br />
<br />
St. Gregory reposed on [[March 12]], 604.<br />
<br />
==Quotes==<br />
"He, therefore, who sets himself to act evilly and yet wishes others to be silent, is a witness against himself, for he wishes himself to be loved more than the truth, which he does not wish to be defended against himself. There is, of course, no man who so lives as not sometimes to sin, but he wishes truth to be loved more than himself, who wills to be spared by no one against the truth. Wherefore, Peter willingly accepted the rebuke of Paul; David willingly hearkened to the reproof of a subject. For good rulers who pay no regard to self-love, take as a homage to their humility the free and sincere words of subjects. But in this regard the office of ruling must be tempered with such great art of moderation, that the minds of subjects, when demonstrating themselves capable of taking right views in some matters, are given freedom of expression, but freedom that does not issue into pride, otherwise, when liberty of speech is granted too generously, the humility of their own lives will be lost." -- ''Pastoral Care''<br />
<br />
"Every day you provide your bodies with good to keep them from failing. In the same way your good works should be the daily nourishment of your hearts. Your bodies are fed with food and your spirits with good works. You aren't to deny your soul, which is going to live forever, what you grant to your body, which is going to die."<br />
<br />
"For to despise the present age, not to love transitory things, unreservedly to stretch out the mind in humility to God and our neighbor, to preserve patience against offered insults and, with patience guarded, to repel the pain of malice from the heart, to give one's property to the poor, not to covet that of others, to esteem the friend in God, on God's account to love even those who are hostile, to mourn at the affliction of a neighbor, not to exult in the death of one who is an enemy, this is the new creature whom the Master of the nations seeks with watchful eye amid the other disciples, saying: 'If, then, any be in Christ a new creature, the old things are passed away. Behold all things are made new' (2 Cor. 5:17)."<br />
<br />
"We truly love God and keep His commandments if we restrain ourselves from our pleasures. For he who still abandons himself to unlawful desires certainly does not love God, since he contradicts Him in his own intentions.... Therefore, he loves God truly, whose mind is not conquered by consent to evil delight. For the more one takes pleasure in lower things, the more he is separated from heavenly love."<br />
<br />
"I say it without the least hesitation, whoever calls himself the universal bishop, or desires this title, is, by his pride, the precursor of Antichrist, because he thus attempts to raise himself above the others. The error into which he falls springs from pride equal to that of Antichrist; for as that Wicked One wished to be regarded as exalted above other men, like a god, so likewise whoever would be called sole bishop exalteth himself above others....You know it, my brother; hath not the venerable Council of [[Chalcedon]] conferred the honorary title of 'universal' upon the bishops of this Apostolic See [Rome], whereof I am, by God's will, the servant? And yet none of us hath permitted this title to be given to him; none hath assumed this bold title, lest by assuming a special distinction in the dignity of the episcopate, we should seem to refuse it to all the brethren."<br />
<br />
== Liturgical Hymns ==<br />
<br />
[[Troparion]] ([[Tone]] 4)<br />
:Receiving divine grace from God on high, O glorious Gregory, <br />
:And strengthened with its power, <br />
:You willed to walk in the path of the Gospel, O most blessed one. <br />
:Therefore you have received from Christ the reward of your labors! <br />
:Entreat him that he may save our souls! <br />
[[Kontakion]] (Tone 3) <br />
:You showed yourself to be an imitator of Christ, the chief Shepherd, <br />
:O Father Gregory, <br />
:Guiding the orders of monks to the fold of heaven. <br />
:From there you taught the flock of Christ His commandments! <br />
:Now you rejoice and dance with them in the mansions of heaven! <br />
<br />
== External links ==<br />
<br />
* [http://members.aol.com/frnicholas/gregory_bio.htm/ Who Was St. Gregory the Great?]<br />
* [http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=100789 St. Gregory Dialogus, the Pope of Rome]<br />
* [http://www.newadvent.org/cathen/06780a.htm The Catholic Encyclopedia]<br />
* [http://en.wikipedia.org/wiki/Pope_Gregory_I Wikipedia]<br />
* [http://www.comeandseeicons.com/g/pha18.htm Icon of St. Gregory Dialogos]<br />
* [http://books.google.com/books?id=dmjQhWlKqqsC&printsec=frontcover&dq=Uspensky+orthodox&sig=ACfU3U2oJOQSr-Mvx_IeW0oaUzfHIoWiyQ Evening Worship in the Orthodox Church] Includes a section on the Liturgy of the Presanctified Gifts, pp. 155-162<br />
<br />
{{start box}} <br />
{{succession|<br />
before=Pelagius II|<br />
title=[[List of the Popes of the Church of Rome|Pope of Rome]]|<br />
years=590–604|<br />
after=Sabinianus|}}<br />
{{end box}}<br />
{{stub}} <br />
<br />
[[Category:Bishops]]<br />
[[Category:Popes of Rome]]<br />
[[Category:Saints]]</div>Gabrielahttps://orthodoxwiki.org/index.php?title=Gregory_the_Theologian&diff=91752Gregory the Theologian2010-03-09T15:03:02Z<p>Gabriela: spelling changed to American English, a few commas, CCEL link</p>
<hr />
<div>[[Image:Gregory the Theologian.jpg|right|thumb|St. Gregory the Theologian]]<br />
Our father among the [[saint]]s '''Gregory the Theologian''', also known as '''Gregory of Nazianzus''' (though that name more appropriately refers to his father) and '''Gregory the Younger''', was a great father and teacher of the Church. His [[feast day]] is celebrated on [[January 25]] and that of the translation of his [[relics]] on [[January 19]]. With Sts. [[Basil the Great]] and [[John Chrysostom]], he is numbered among the [[Three Holy Hierarchs]], whose feast day is celebrated on [[January 30]]. St. Gregory is also known as one of the [[Cappadocian Fathers]].<br />
<br />
==Life==<br />
He was born in 329 in Arianzus, a village of the second district of Cappadocia, not far from Nazianzus. His father, who later became [[Bishop]] of Nazianzus, was named [[Gregory Nazianzen the Elder|Gregory]] (commemorated [[January 1|Jan. 1]]), and his mother was named [[Nonna]] ([[August 5|Aug. 5]]); both are among the saints, and so are his brother Caesarius ([[March 9|Mar. 9]]) and his sister [[Gorgonia]] ([[February 23|Feb. 23]]).<br />
<br />
At first he studied in Caesarea of Palestine, then in Alexandria, and finally in Athens. As he was sailing from Alexandria to Athens, a violent sea storm put in peril not only his life but also his salvation, since he had not yet been [[baptism|baptized]]. With tears and fervor he besought God to spare him, vowing to dedicate his whole self to Him, and the tempest gave way to calm. At Athens St. Gregory was later joined by St. [[Basil the Great]], whom he already knew, but now their acquaintanceship grew into a lifelong brotherly love. Another fellow student of theirs in Athens was the young Prince Julian, who later as emperor was called the [[Apostate]] because he denied Christ and did all in his power to restore paganism. Even in Athens, before Julian had thrown off the mask of piety, St. Gregory saw what an unsettled mind he had, and said, "What an evil the Roman State is nourishing" (Orat. V, 24, PG 35:693).<br />
<br />
After their studies at Athens, Gregory became Basil's fellow [[ascetic]], living the monastic life together with him for a time in the [[hermit]]ages of Pontus. His father [[ordination|ordained]] him [[presbyter]] of the Church of Nazianzus, and St. Basil consecrated him Bishop of Sasima (or Zansima), which was in the [[archdiocese]] of Caesarea. This consecration was a source of great sorrow to Gregory and a cause of misunderstanding between him and Basil, but his love for Basil remained unchanged, as can be plainly seen from his ''Funeral Oration on Saint Basil'' (Orat. XLIII).<br />
<br />
About the year 379, St. Gregory came to the assistance of the [[Church of Constantinople]], which had already been troubled for forty years by the [[Arianism|Arians]]; by his supremely wise words and many labors he freed it from the corruption of [[heresy]]. He was elected archbishop of that city by the [[Second Ecumenical Council]], which assembled there in 381, and condemned [[Macedonius I of Constantinople|Macedonius]], Archbishop of Constantinople, as an enemy of the [[Holy Spirit]]. When St. Gregory came to Constantinople, the Arians had taken all the churches, and he was forced to serve in a house chapel dedicated to St. Anastasia the [[Martyr]]. From there he began to preach his famous five [[sermon]]s on the [[Trinity]], called the ''Triadica''. When he left Constantinople two years later, the Arians did not have one church left to them in the city. St. Meletius of Antioch (see [[February 12|Feb. 12]]), who was presiding over the Second Ecumenical Council, died in the course of it, and St. Gregory was chosen in his stead; there he distinguished himself in his expositions of dogmatic theology.<br />
<br />
Having governed the Church until 382, he delivered his farewell speech-the ''Syntacterion'', in which he demonstrated the Divinity of the Son—before 150 bishops and the Emperor [[Theodosius the Great (emperor)|Theodosius the Great]]. Also in this speech he requested, and received from all, permission to retire from the See of Constantinople. He returned to Nazianzus, where he lived to the end of his life. He reposed in the Lord in 391, having lived some sixty-two years.<br />
<br />
His extant writings, both prose and poems in every type of meter, demonstrate his lofty eloquence and his wondrous breadth of learning. In the beauty of his writings, he is considered to have surpassed the Greek writers of antiquity, and because of his God-inspired theological thought, he received the surname "Theologian." Although he is sometimes called Gregory of Nazianzus, this title belongs properly to his father; he himself is known by the Church only as Gregory the Theologian. He is especially called "Trinitarian [[Theologian]]," since in virtually every homily he refers to the Trinity and the one [[Homoousios|essence]] and nature of the [[Godhead]]. Hence, Alexius Anthorus dedicated the following verses to him:<br />
<br />
:Like an unwandering star beaming with splendour,<br />
:Thou bringest us by mystic teachings, O Father,<br />
:To the Trinity's sunlike illumination,<br />
:O mouth breathing with fire, Gregory most mighty.<br />
<br />
== Hymns ==<br />
[[Apolytikion]]: (First Tone)<br />
:The pastoral flute of your theology conquered the trumpets of orators. <br />
:For it called upon the depths of the Spirit <br />
:and you were enriched with the beauty of words. <br />
:[[intercession|Intercede]] to Christ our God, <br />
:O Father Gregory, that our souls may be saved.<br />
<br />
[[Kontakion]]: (Third Tone)<br />
:O Glorious One, you dispelled the complexities of orators with the words of your theology. <br />
:You have adorned the Church with the vesture of Orthodoxy woven from on high. <br />
:Clothed in this, the Church now cries out to your children, with us, <br />
:"Hail Father, the consummate theological mind."<br />
<br />
{{start box}}<br />
{{succession |<br />
before=[[Maximus the Cynic|Maximus]]?|<br />
title=[[List of Patriarchs of Constantinople|Archbishop of Constantinople]]|<br />
years=379&ndash;381|<br />
after=[[Nectarius of Constantinople|Nectarius]]}}<br />
{{end box}}<br />
<br />
== Source ==<br />
*[http://www.goarch.org/en/Chapel/saints.asp?contentid=403 Gregory the Theologian, Archbishop of Constantinople] ([[GOARCH]])<br />
<br />
==External links==<br />
*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=100298 St Gregory the Theologian the Archbishop of Constantinople] ([[OCA]])<br />
*[http://www.westsrbdio.org/prolog/my.html?month=January&day=25 St Gregory the Theologian, Archbishop of Constantinople] (''[[Prologue of Ohrid]]'')<br />
*[http://www.comeandseeicons.com/g/pdl02.htm Icon and Troparion of St. Gregory the Theologian]<br />
*[http://www.comeandseeicons.com/g/pds15.htm Icon and Troparion of St. Gregory of Nazianzos]<br />
*[http://www.ec-patr.org/list/index.php?lang=en&id=34 Gregory I of Nazianzen] - [[Church of Constantinople]] website <br />
*[http://www.ccel.org/ccel/schaff/npnf207.toc.html Christian Classics Ethereal Library, Nicene and Post-Nicene Fathers, Series II, Vol. VII] Select orations (including the ''Funeral Oration on St. Basil the Great'') and letters written by Gregory<br />
<br />
<br />
<br />
<br />
[[Category:Bishops]]<br />
[[Category:Church Fathers]]<br />
[[Category:Patriarchs of Constantinople]]<br />
[[Category:Saints]]<br />
<br />
[[mk:Свети Григориј Богослов]]<br />
[[ro:Grigorie Teologul]]</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User:Gabriela&diff=91549User:Gabriela2010-03-04T21:52:07Z<p>Gabriela: </p>
<hr />
<div>{| align="left"<br />
| {{user orthodox US}}<br />
|-<br />
| {{user antiochian}}<br />
|-<br />
| {{user laity}}<br />
|-<br />
| {{userbox admin}}<br />
|-<br />
| {{user en}}<br />
|-<br />
| {{user es-3}}<br />
|}<br />
<br />
<br />
[[Category:User Pages|{{PAGENAME}}]]</div>Gabrielahttps://orthodoxwiki.org/index.php?title=George_Dragas&diff=91548George Dragas2010-03-04T21:50:57Z<p>Gabriela: He "atudied" theology? Seriously.</p>
<hr />
<div>Protopresbyter '''George Dion Dragas''' (1944 - ) is a prominent 20th and 21st century Orthodox Christian [[priest]], [[theologian]], and writer. He is currently professor of [[patristics]] at [[Holy Cross Greek Orthodox School of Theology (Brookline, Massachusetts)|Holy Cross Greek Orthodox School of Theology]] in Brookline, Massachusetts.<br />
<br />
==Life==<br />
Protopresbyter George Dion Dragas, PhD, DD (Hon.), is Professor of Patrology at Holy Cross Greek Orthodox School of Theology in Brookline, Massachusetts. He was born in Athens, Greece, where he received his early education and studied science. He studied theology at Edinburgh University (BD), Princeton Theological Seminary (ThM) and Durham University, England (PhD). He taught [[patristics]] at Durham University in England from 1974-1995. Since 1995, he has been teaching at Holy Cross in Brookline. At present, he is also a Visiting Professor at Université de Sherbrooke in Québec, Canada. <br />
<br />
He is a specialist on St. [[Athanasius of Alexandria|Athanasius]] and the Alexandrian theologians and is responsible for updating with critical introductions the Athens reprint of Migne's ''Patrologia Graeca'' (about 80 volumes published so far). He is also the General Editor of the ''Patristic and Ecclesiastical Texts and Translations'' and the ''Orthodox Theological Library'' series published by the [http://www.orthodoxresearchinstitute.org Orthodox Research Institute]. He is a member of the ''Academie Internationale des Science Religieuses'' (Brussels) and has been involved in [[Ecumenism|ecumenical dialogues]] for many years as representative of the [[Church of Constantinople]]. In 2000, the Faculty of Theology of the St. Clement National University of Sofia, Bulgaria, conferred on him the degree of Doctor of Divinity (DD) ''honoris causa''. In 2005, the Department of Pastoral and Social Theology of the Faculty of Theology of the Aristotle University of Thessaloniki conferred on him the degree of Doctor of Theology (ThD) ''honoris causa''. In 2007, the Aristotle University of Thessaloniki awarded him the Aristeion award, the university's highest award for academic research and achievement.<br />
<br />
== Works ==<br />
*''An Overview of Orthodox Canon Law'' - His Eminence Prof. Dr. Metropolitan Panteleimon (Rodolopoulos) of Tyroloe and Serention (2007) (editor) ISBN 978-1933275154<br />
*''Christian Philosophy in the Patristic and Byzantine Tradition'' - B.N. Tatakis (2007) (editor and translator) ISBN 978-1933275161<br />
*''Greek Orthodox Patrology: An Introduction to the Study of the Church Fathers'' - Panagiotes K. Chrestou (2005) (editor and translator) ISBN 978-1933275048<br />
*''The [[Lord's Prayer]] according to Saint Makarios of Corinth'' (2005) ISBN 978-1933275017<br />
*''Saint Athanasius of Alexandria: Original Research and New Perspectives'' (2005) ISBN 978-1933275000<br />
*''Ecclesiasticus II: Orthodox Icons, Saints, Feasts and Prayer'' (2005) ISBN 978-0974561806<br />
*''Ecclesiasticus I: Introducing Eastern Orthodoxy'' (2004) ISBN 978-0974561837<br />
*''Against Those Unwilling to Confess that the Holy Virgin Is Theotokos'' - Saint [[Cyril of Alexandria]] (2004) (editor and translator) ISBN 978-0974561875 <br />
*''An Outline of Orthodox Patristic Dogmatics'' - [[John S. Romanides]] (2004) (editor and translator) ISBN 978-0974561844<br />
*''On the Priesthood and the Holy [[Eucharist]] According to St. Symeon of Thessalonica, Patriarch Kallinikos of Constantinople and St. Mark Eugenikos of Ephesus'' (2004) ISBN 978-0974561820<br />
*''St. Cyril of Alexandria's Teaching on the Priesthood'' (2004) ISBN 978-0974561813<br />
<br />
== External links ==<br />
*[http://www.holycross.hchc.edu/pages/facultyprofiles/gdragas.asp Faculty Profile]<br />
*[http://www.holycross.hchc.edu/pages/facultyprofiles/gdragascv.asp Curriculum Vitae]<br />
*[http://www.orthodoxresearchinstitute.org/store/oripress.htm Books by Fr. Dragas]<br />
*[http://www.saintjohnthebaptist.org St. John the Baptist Orthodox Church - Fr. Dragas' Parish]<br />
<br />
<br />
[[Category:Modern Writers]]<br />
[[Category:Priests]]</div>Gabrielahttps://orthodoxwiki.org/index.php?title=Holy_Cross_Greek_Orthodox_School_of_Theology_(Brookline,_Massachusetts)&diff=91547Holy Cross Greek Orthodox School of Theology (Brookline, Massachusetts)2010-03-04T21:43:26Z<p>Gabriela: A few misspelled names, missing periods. The way the faculty members' specialities are listed really needs to be standardized, and there are several profs missing.</p>
<hr />
<div>[[Image:Holy Cross chapel.jpg|right|thumb|200px|The Byzantine chapel at Holy Cross]]<br />
The '''Holy Cross Greek Orthodox School of Theology''' is an Orthodox Christian [[seminary]] located in Brookline, Massachusetts. It is closely affiliated with [[Hellenic College (Brookline, Massachusetts)|Hellenic College]], an undergraduate institution which is located on the same campus.<br />
<br />
The institution was originally founded as '''Holy Cross Theological School''' in 1937 in Pomfret, Connecticut. In 1946 the school was moved to Brookline, Massachusetts. In 1966, Holy Cross expanded its collegiate division into a full four-year liberal arts college, a distinct undergraduate institution known as Hellenic College. Holy Cross offers graduate programs of study leading to the degrees of Master of Divinity (M.Div.), Master of Theological Studies (M.T.S.), and Master of Theology (Th.M.). Holy Cross has developed into an accredited graduate school of theology, and as such has become one of the most important institutions of the [[Orthodox Church]] in the Western hemisphere.<br />
<br />
Holy Cross is an institution of the [[Greek Orthodox Archdiocese of America]], and the current president is the Rev. Fr. Nicholas C. Triantafilou.<br />
{{orthodoxyinamerica}}<br />
<br />
==Faculty==<br />
*Rev. Nicholas Triantafilou: President of Hellenic College Holy Cross Greek Orthodox School Of Theology<br />
*Rev. Dr. Thomas FitzGerald: Dean of Holy Cross Greek Orthodox School of Theology. Fields of Interest: Church History and Historical Theology.<br />
*Rev. Dr. Emmanuel Clapsis. Fields of Interest: Dogmatic Theology, Contemporary Christian theologies, Ecumenical Theology, Christian responses to postmodern cultural realities. <br />
*V. Rev. Dr. Joachim Cotsonis: Director of Archbishop Iakovos Library and Learning Resource Center. Fields of Expertise: liturgical arts, manuscript illumination, religious iconography of Byzantine lead seals, and Christian iconography.<br />
*Rev. Dr. [[George_Dragas|George Dion Dragas]]<br />
*Mr. Photios Ketzetzis. Field of Expertise: Byzantine Music.<br />
*Dr. Philip Mamalakis. Field of Interest: Pastoral Theology.<br />
*Dr. Lewis Patsavos. Fields of Interest: Canonical Tradition and Field Education.<br />
*Dr. James C. Skedros. Field of Interest: Church History.<br />
*Rev. Dr. Theodore Stylianopoulos. Fields of Interest: New Testament, especially Matthew, John, and Paul. Hermeneutics and Patristic Exegesis. Orthodox Theology and Spirituality. Jewish-Christian Relations.<br />
*Dr. Evie Zachariades-Holmberg. Professor of Classics and Ecclesiastical Greek.<br />
*Rev. Dr. Eugen J. Pentiuc. Fields of Interest: Old Testament, Hebrew.<br />
*Dr. George Bebis<br />
*Rev. Nicholas M. Kastanas. Byzantine Music.<br />
*Rev. Philip Zymaris. Teleturgics.<br />
*Dr. Dean Limberakis. Music.<br />
<br />
==External links==<br />
* [http://holycross.hchc.edu/ Holy Cross Greek Orthodox School of Theology] (official site)<br />
* [http://local.live.com/default.aspx?v=2&cp=42.317382~-71.128666&style=r&lvl=15&scene=1235127&sp=aN.42.317393_-71.128777_Holy%20Cross%20Greek%20Orthodox%20School%20of%20Theology_ map] [http://local.live.com/default.aspx?v=2&cp=42.317382~-71.128666&style=o&lvl=1&scene=1235127&sp=aN.42.317393_-71.128777_Holy%20Cross%20Greek%20Orthodox%20School%20of%20Theology_ ''bird's eye view'']<br />
<br />
[[Category:Seminaries]]</div>Gabrielahttps://orthodoxwiki.org/index.php?title=Panteleimon&diff=67727Panteleimon2008-06-07T22:59:57Z<p>Gabriela: formatted text references</p>
<hr />
<div>[[Image:Panteleimon.jpg|right|frame|St. Panteleimon]]<br />
[[Greatmartyr]] '''Panteleimon''' (or ''Pantaleon'') the [[Unmercenary]] Healer was [[martyr]]ed under the reign of Emperor Maximian (ca. 305 A.D.). His [[feast day]] is celebrated on [[July 27]].<br />
<br />
==Life==<br />
<br />
His parents were Eustorgius, a pagan, and [[Saint]] Eubula ([[March 30]]). They named him ''Pantaleon,'' which means ''in all things like a lion,'' but when he [[conversion|converted]] to Christianity, he changed his name to ''Panteleimon'', which means ''all-merciful.'' He learned about Christianity from the [[priest]] who later [[baptism|baptized]] him, Saint Hermolaus. Hermolaus was living with two other priests, Hermippus and Hermocrates; the three were "survivors of the massacre of 20,000 Christians in 303 ([[December 28]])."{{ref|1}}<br />
<br />
St. Panteleimon had been educated as a physician, and he "dedicated his life to the suffering, the sick, the unfortunate and the needy. He treated all those who turned to him without charge, healing them in the name of [[Jesus Christ]]. He visited those held captive in prison. These were usually Christians, and he healed them of their wounds. In a short time, reports of the charitable physician spread throughout the city. Forsaking the other doctors, the inhabitants began to turn only to St. Panteleimon."{{ref|1}}<br />
<br />
Other physicians brought his case before the Emperor Maximian. St. Panteleimon confessed to being a Christian and refused to offer sacrifice to the state gods.<br />
<br />
:"[He] suggested that a sick person, for whom the doctors held out no hope, should be brought before the emperor. Then the doctors could invoke their gods, and Panteleimon would pray to his God to heal the man. A man paralyzed for many years was brought in, and pagan priests who knew the art of medicine invoked their gods without success. Then, before the very eyes of the emperor, the saint healed the paralytic by calling on the name of Jesus Christ. The ferocious Maximian executed the healed man, and gave St. Panteleimon over to fierce torture."{{ref|1}}<br />
<br />
Hermolaus, Hermippus, and Hermocrates were brought forth; they confessed and were beheaded. Throughout the many tortures, St. Panteleimon remained untouched. Enraged, Maximian ordered that St. Panteleimon be beheaded. The soldiers took him to an olive tree, but when they struck him while he was praying, the sword melted like wax. After he finished his prayer, "a Voice was heard from Heaven, calling the [[passion-bearer]] by his new name and summoning him to the heavenly Kingdom."{{ref|1}} He instructed the soldiers to rise from their knees where they had fallen in fear and to complete the execution. After they followed his instruction, the olive tree became covered with fruit.<br />
<br />
Although his body was thrown into a fire, it came out unharmed and was buried by Christians. Some of his [[relics]] may be found at the [[Putna Monastery (Bucovina, Romania)]], as well as in the Ss. Peter and Paul Cathedral in Constanţa, Romania; his head is located at [[St. Panteleimon's Monastery (Athos)]]. <br />
<br />
"St. Panteleimon is invoked in the prayers at the blessing of water and the blessing of oil, together with St. Hermolaus and the other unmercenaries and [[wonder-worker]]s."{{ref|2}} There is an [[Akathist]] hymn in his honor.<br />
<br />
==Hymns==<br />
[[Apolytikion]] (Third Tone){{ref|3}}<br />
<br />
:Panteleimon, saintly champion and healer,<br />
:[[intercession|intercede]] with our merciful God to grant our souls remission of sins.<br />
<br />
[[Kontakion]] (Plagal of the First Tone or Fifth Tone)<br />
<br />
:O Champion and Martyr of God, <br />
:imitating the Merciful and bearing from Him the grace of healing, <br />
:cure our spiritual ills by your prayers, <br />
:and set free from the temptation of the eternal enemy, <br />
:those who ceaselessly cry out, "Save us, O Lord."<br />
<br />
==External Links and Sources==<br />
{{note|1}} [http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=102099 Holy Greatmartyr and Healer Panteleimon] (Orthodox Church in America website) <br />
<br />
{{note|2}} [http://www.fatheralexander.org/booklets/english/saints/panteleimon.htm Great Martyr and Healer Panteleimon] (FatherAlexander.org)<br />
<br />
{{note|3}} [http://goarch.org/en/chapel/saints.asp?contentid=143 Panteleimon the Great Martyr] (Greek Archdiocese website)<br />
<br />
*[[wikipedia:Saint Pantaleon|Saint Pantaleon]] (Wikipedia)<br />
*[http://www.oca.org/FStropars.asp?SID=13&ID=102099 Holy Greatmartyr and Healer Panteleimon (hymns)] (Hymns from Orthodox Church in America website)<br />
*[http://www.newadvent.org/cathen/11447a.htm Saint Pantaleon] (Catholic Encyclopedia at [http://newadvent.org NewAdvent.org])<br />
*[http://www.comeandseeicons.com/p/pds10.htm Icon of St. Panteleimon with scenes from his life]<br />
<br />
[[Category:Martyrs]]<br />
[[Category:Saints]]<br />
<br />
<br />
[[es:Pantaleimon]]</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Nebojsacolic&diff=67726User talk:Nebojsacolic2008-06-07T22:42:00Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 22:42, June 7, 2008 (UTC)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Trishamae&diff=67725User talk:Trishamae2008-06-07T22:41:45Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 22:41, June 7, 2008 (UTC)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User:Gabriela&diff=66874User:Gabriela2008-05-26T16:45:07Z<p>Gabriela: </p>
<hr />
<div>{| align="left"<br />
| {{user orthodox US}}<br />
|-<br />
| {{user antiochian}}<br />
|-<br />
| {{user laity}}<br />
|-<br />
| {{userbox admin}}<br />
|-<br />
| {{user en}}<br />
|-<br />
| {{user es-3}}<br />
|}<br />
<br />
[[Image:Gabriela&Mike.jpg|thumb|right|A picture of Mike and me in our kitchen.]] My name here on Orthowiki is Gabriela, my chrismation name, though my legal name is Jessica Fulton. I married my husband, the [[User:Mike|Rdr. Michael]], on [[June 2]], 2007. We live in downtown Houston and attend St. Joseph Antiochian Orthodox Church. I work for a large online travel company during the day, where I answer customer e-mails in English and Spanish and help maintain the company's Spanish cruise site. Unfortunately, work, spending time with the hubby and reading the occasional book don't leave me with as much free time to edit as I had in college! <br />
<br />
[[Category:User Pages|{{PAGENAME}}]]</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Dakota&diff=66873User talk:Dakota2008-05-26T16:13:59Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 16:13, May 26, 2008 (UTC)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Davepalmer&diff=66872User talk:Davepalmer2008-05-26T16:13:47Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 16:13, May 26, 2008 (UTC)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Tochalov&diff=66833User talk:Tochalov2008-05-25T22:13:23Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 22:13, May 25, 2008 (UTC)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:ELu24991&diff=66832User talk:ELu249912008-05-25T22:12:56Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 22:12, May 25, 2008 (UTC)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Achilliezz&diff=66831User talk:Achilliezz2008-05-25T22:12:36Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 22:12, May 25, 2008 (UTC)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Irinej&diff=66830User talk:Irinej2008-05-25T22:12:12Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 22:12, May 25, 2008 (UTC)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=Chalcedonian_Creed&diff=64931Chalcedonian Creed2008-04-24T21:46:18Z<p>Gabriela: added intro, cats, link section</p>
<hr />
<div>'''The Chalcedonian Creed''' is the profession of faith made by the Fathers of the [[Fourth Ecumenical Council|Council of Chalcedon]], held in A.D. 451. The creed repudiates the [[heresy]] of [[Monophysitism]] by affirming that Christ has two natures, divine and human.<br />
<br />
==Text==<br />
<br />
''We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood;<br><br />
''truly God and truly man, of a reasonable [rational] soul and body;<br><br />
''consubstantial [co-essential] with the Father according to the Godhead, and consubstantial with us according to the Manhood;<br><br />
''in all things like unto us, without sin;<br />
''begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the Mother of God, according to the Manhood;<br><br />
''one and the same Christ, Son, Lord, only begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably;<br><br />
''the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ;<br><br />
''as the prophets from the beginning [have declared] concerning Him, and the Lord Jesus Christ Himself has taught us, and the Creed of the holy Fathers has handed down to us.''<br />
<br />
==External links==<br />
*[[w:Chalcedonian Creed|Wikipedia article]]<br />
<br />
[[Category: Creeds]]<br />
[[Category: Ecumenical Councils]]<br />
[[Category: Texts]]<br />
[[Category: Church History]]</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Omnymi&diff=64930User talk:Omnymi2008-04-24T21:30:32Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 21:30, April 24, 2008 (UTC)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Christoforos&diff=64929User talk:Christoforos2008-04-24T21:29:38Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 21:29, April 24, 2008 (UTC)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Jbassila&diff=64928User talk:Jbassila2008-04-24T21:29:24Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 21:29, April 24, 2008 (UTC)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=Pochaev_Lavra_of_the_Dormition_of_the_Theotokos&diff=64706Pochaev Lavra of the Dormition of the Theotokos2008-04-19T23:16:15Z<p>Gabriela: changed some phrasing, commas</p>
<hr />
<div>'''Pochaev Lavra of the Dormition of the Theotokos''' (Ukrainian: ''Почаївська Свято-Успенська Лавра''; Russian: ''Свято-Успенская Почаевская Лавра'') has for centuries been the foremost spiritual and ideological center of the Orthodox Church in what is now Western Ukraine. The [[monastery]] is located on the top of a 195-foot (60-meter) hill in the town of Pochaev in Ternopil Oblast, 28 miles (18 km) southwest of Kremenets and 80 miles (50 km) north of Ternopil.<br />
<br />
==History==<br />
The first record of a monastery at Pochaev, in Volhynia, dates to 1527. Local tradition, however, claims the beginning of a monastery three centuries earlier, when several [[monk]]s established a monastery during the Tatar invasions. According to this tradition, the [[Theotokos]] appeared to the monks in a column of fire and left her footprint in the rock upon which she stood. The rock and footprint became revered by the local people for the curative properties of the water that issued from it.<br />
<br />
During the sixteenth century the monastery prospered. A stone [[cathedral]] was built, and the monastery hosted an annual fair. In 1597, the monastery expanded further through a gift of land by a noblewoman, Anna Hojska (Goiskaya). She is also credited with the establishment of the famous printing press shop at the monastery that supplied Orthodox theological literature in Galicia and Volhynia. <br />
<br />
She also gave the monastery a miracle working [[icon]] of the Theotokos traditionally known as ‘’Our Lady of Pochaev’’. This icon that helped to cure her brother from blindness had been given to Anna by a Bulgarian [[bishop]] who passed by.<br />
<br />
During this period, the area was the setting of growing persecution of the Orthodox on the part of Roman Catholics and [[Unia|Uniates]]. <br />
<br />
In 1604, the [[hieromonk]] [[Job of Pochaev|Job]] withdrew to the caves of the monastery at Pochaev in order to be a [[hermit]] . Job was soft-spoken, brief in words, with the [[Jesus Prayer]] the only sound heard from his lips. Soon he grew beloved amongst the brethren at Pochaev, and eventually he was elected [[abbot]]. As abbot, Job introduced a strict discipline into the monastery life. He also set an example of doing much manual labor at the monastery: planting trees, tending the garden, and improving the monastery's waterworks. He was a vocal critic of the [[Union of Brest]] and actively defended Orthodoxy and the Orthodox faithful against the persecutions of the time. Through the monastery press, Job published works in defense of Orthodoxy against the Unia, including publications that he wrote. <br />
<br />
Job was also confronted with attempts upon the monastery by the heirs of Anna over her bequests to it. In 1623, her grandson, Andrei, raided the monastery, taking the Our Lady of Pochaev icon. The icon was returned in 1641 after the court restored ownership of the icon to the monastery. In 1651, Abbot Job died, soon to be glorified.<br />
<br />
In 1675, the monastery was besieged by the Ottoman Turks. According to tradition, the army fled from the siege when they saw an apparition over it of the Theotokos accompanied by St. Job and [[angel]]s. <br />
<br />
In 1720, the monastery fell into a decline after the Greek-Catholic Basilian Fathers took control. After 1759, the monastery prospered again, the result of an accident with a coach carrying Count Potosky near the monastery walls. Angered of the accident, the count attempted to shoot the coach driver, but failed. Attributing the failure to divine intercession, Potosky settled in Pochaev and lavished gifts upon the monastery. In 1773, Potosky, a Roman Catholic, petitioned the [[Pope]] of Rome to recognize the Pochaev icon as miraculous and to recognize St. Job as a Roman Catholic [[saint]]. Only the icon was recognized. Upon his death in 1782, Count Potosky was interred in the Dormition Cathedral.<br />
<br />
As the result of the Third Partition of Poland in 1795, Volhynia, with Pochaev, again became a part of the Russian empire. The monastery at Pochaev continued as a Greek Catholic institution, still using Latin in the religious schools at the monastery, although Polish was the language in general use. Support, however, grew for return of the monastery to the Orthodox Church. In 1823, Bishop Stephan of Volhynia petitioned the Emperor Alexander I for return of Pochaev Monastery to the [[Church of Russia|Russian Orthodox Church]]. The request was denied. However, in 1831, Nicholas I ordered the return of Pochaev to the Russian Church as a result of the support given by the Greek Catholics to the upraising in Poland and Lithuania in late 1830. The monastery was re-consecrated on [[October 10]], 1831, ending 110 years of Greek Catholic control. The monks did not resist this change and soon converted to Orthodoxy.<br />
<br />
In 1833, the Pochaev monastery was accorded the status of a [[lavra]]. During the latter part of the nineteenth century, the monastery became a popular destination for Orthodox [[pilgrim]]s from the Russian Empire and the Balkans. <br />
<br />
As the monastery’s location was near Austrian ruled Galicia it became a symbol used in propagating pan-slavism in the area. During the early days of World War I when Russian forces occupied Galicia, thousands of Galicians journeyed as pilgrims to Pochaev, with many returning to Orthodoxy. As the Lavra, and Volhynia, became part of the front line between the Austrian and Russian forces, in 1915, the Lavra was looted by the Austrians. Then, after the Bolshevik revolution in 1917, the Lavra was again looted. It was again looted after western Volhynia was transferred to Poland under the Peace of Riga signed between Poland and the Soviet Union on [[March 18]], 1921. <br />
<br />
During the Russian Civil War, the renowned printing press of Pochaev was moved in 1923 by a group of the monks to safety at the new Monastery of St. Job of Pochaev in Ladomirova, Czechoslovakia. Here the press remained and was used by the brotherhood until 1944, when the monastic Brotherhood of St. Job moved it again, ultimately in 1946 to the [[Holy Trinity Monastery (Jordanville, New York)|Holy Trinity Monastery]] in Jordanville, New York to escape the advancing Soviet army.<br />
<br />
With Russia under control by the Bolsheviks and no longer under any possible ecclesiastical control by the Church of Russia, in 1923 the monastery came under the oversight of the [[Church of Constantinople]] and became part of the [[Church of Poland]]. During the 1920s the monks of the lavra were able to rebuild the monastery facilities that had been damaged during the 1910s. In 1929, a new wave of persecution hit the Orthodox majority in Volhynia. This time it emanated from Warsaw and the Polish majority. The lavra survived, though, and in the process became the most visible center of Orthodoxy in the Polish Republic.<br />
<br />
After Poland was divided between Germany and the Soviet Union at the beginning of World War II, Pochaev Lavra returned to the Church of Russia. While the local population looked upon the annexation as a form of liberation from Polish rule, the Orthodox came under Soviet anti-religious policies, a position that was not as rigid as that in the early 1920s, when thousands of [[clergy]] were tortured and persecuted. While the Soviets confiscated most of the material property of the lavra, the great numbers of Orthodox pilgrims to the monastery mediated the Soviets' actions against it.<br />
<br />
On [[June 22]], 1941, the Nazis invaded the Soviet Union and in the process occupied Pochaev. While the monastery was not closed, the Nazis plundered what the Soviets had left behind. During the German occupation the Ukrainian Autocephalous Orthodox Church was formed, but the lavra refused to become part of the German supported group, considering it schismatic. The lavra was able to provide a refuge for the local population during the Nazi occupation.<br />
<br />
With the end of the war came a more tolerant period of Soviet control. At this time Pochaev Lavra was able to influence the believers in the surrounding area to return from Greek Catholicism. The lavra was also able to maintain its existence, but with great difficulty, under increased Soviet government pressure during the harsh rule of Khrushchev in the late 1950s and early 1960s. These pressures increased and waned cyclically through the following decades, even after the fall of the Soviet Union. By the late 1970s, the lavra had become the principal theological center of the Ukrainian Exarchate of the Church of Russia. During early the 1980s, the frustration and anger of the local Bolsheviks increased pressures on the lavra, again making life difficult. These religious restrictions were relaxed in the late 1980s, and a theological school was established that became a [[seminary]] in 1991. <br />
<br />
With the fall of the Soviet Union, Pochaev entered an era of increased tension with the revival of the Ukrainian Catholic Church and the Ukrainian Autocephaleous Orthodox Church. But, once again under new political leadership, the lavra revived its historical position as the guardian of Orthodoxy in the Western Ukrainian areas.<br />
<br />
==Sources==<br />
*[http://en.wikipedia.org/wiki/Pochayiv_Lavra Wikipedia: Pochayiv_Lavra] <br />
*[http://www.roca.org/archbishop_alypy.htm Life of Archbishop Alypy]<br />
*[http://www.roca.org/OA/159-160/159f.htm Memoirs of Archimandrite Nektary]<br />
<br />
[[Category: Monasteries]]<br />
[[Category: Russian Monasteries]]<br />
[[Category: Ukrainian Monasteries]]</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Natalia&diff=63234User talk:Natalia2008-04-07T16:38:40Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 16:38, April 7, 2008 (UTC)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Myrrbearer&diff=62850User talk:Myrrbearer2008-03-30T21:48:44Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 14:48, March 30, 2008 (PDT)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Lilp_08&diff=62849User talk:Lilp 082008-03-30T21:48:13Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 14:48, March 30, 2008 (PDT)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Thornburng&diff=62771User talk:Thornburng2008-03-28T01:06:53Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 18:06, March 27, 2008 (PDT)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=Monastery_of_the_Holy_Archangel_Michael_(Ca%C3%B1ones,_New_Mexico)&diff=62605Monastery of the Holy Archangel Michael (Cañones, New Mexico)2008-03-24T22:23:38Z<p>Gabriela: added 2 interwiki links, changed Cauones to Cañones at bottom</p>
<hr />
<div>{{monastery|<br />
name=Saint Michael’s Skete|<br />
jurisdiction=[[Orthodox Church in America|OCA]]|<br />
type=Male Monastery|<br />
founded=1993|<br />
superior=Father John|<br />
size=6 members|<br />
hq=Canones, New Mexico|<br />
language=English|<br />
music=?|<br />
calendar=[[Revised Julian Calendar|Revised Julian]]|<br />
feasts=?|<br />
website=[http://www.stmichaelsskete.org Official website]<br />
}}<br />
'''St. Michael's Skete, Caûones, New Mexico''' is an Orthodox Christian monastery for [[monk|men]] under the omophorion of His Eminence [[Dmitri (Royster) of Dallas|Dmitri of Dallas and the South]] of the [[Orthodox Church in America]].<br />
<br />
==Description==<br />
St. Michael's Skete, founded in 1993, is set on approximately 15 acres located amidst the high desert foothills of the Jemez Mountains in northwestern New Mexico. The skete is blessed with a year-round natural spring that originates on the property, as well as a large stream that crosses the [[monastery]] grounds. It is also at some distance from major population centers, which is beneficial to a [[monasticism|monastic]] community.<br />
<br />
==Community life==<br />
The life of St. Michael's Skete is centered around the [[daily cycle]] of services that are conducted in St. Michael the Archangel Monastic [[Church]], [[Consecration of a Church|consecrated]] on [[August 30]], 2003. The main work of this monastic community is one of prayer and repentance; however, the brotherhood makes a living by providing hand-dipped pure beeswax candles to a number of churches. The skete also has a guesthouse, the ''Holy Archangels House of Ascent'', and is available for visitors who call in advance.<br />
<br />
==Facilities==<br />
The monastery facilities presently are limited. St. Michael the Archangel Monastic [[Church]] is the center of the daily services. A small farm house is the main monastic building that houses cooking and eating facilities as well as the monastery office and provides a work place for making candles. A “monk’s row” of three cells is also in use in an area restricted to [[laity|lay people]]. The construction of more cells is planned, as well as construction of a monastery [[trapeza]]. In 2008, development is planned of a cemetery that will offer burial to both members of the brotherhood and laymen.<br />
<br />
==Contact information==<br />
The daily cycle of services and other duties require frequent absences from the office. The brotherhood is pleased to hear from inquirers, but asks patience if not readily available. All correspondence should be directed to the Skete; unless it concerns the guesthouse, in which case it should be directed to Hmk John. Both can be found at: Post Office Box 38, Cañones, NM, 87516. <br />
<br />
==External link==<br />
*[http://www.stmichaelsskete.org Website of the Skete]<br />
<br />
[[Category:Monasteries]]<br />
[[Category:OCA Monasteries]]</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:St_sabbas_orthodox&diff=62604User talk:St sabbas orthodox2008-03-24T22:11:06Z<p>Gabriela: New page: {{welcome}} ==Article or user page?== Hi, and welcome again. I was just wondering whether you meant to post the text on your user page as an article about St. Sabbas Monastery, or wheth...</p>
<hr />
<div>{{welcome}}<br />
<br />
<br />
==Article or user page?==<br />
<br />
Hi, and welcome again. I was just wondering whether you meant to post the text on your user page as an article about St. Sabbas Monastery, or whether you just wanted it as your personal description. Because if it's meant to be an article in and of itself, we can move it to a page without User: before the title. The URL would be:<br />
<br />
http://orthodoxwiki.org/St._Sabbas_Orthodox_Monastery_%28Harper_Woods%2C_Michigan%29<br />
<br />
Thanks! [[User:Gabriela|Gabriela]] 15:10, March 24, 2008 (PDT)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Dilvoy&diff=62603User talk:Dilvoy2008-03-24T21:57:51Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 14:57, March 24, 2008 (PDT)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Zakhary&diff=62602User talk:Zakhary2008-03-24T21:55:22Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 14:55, March 24, 2008 (PDT)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Abely2k5&diff=62601User talk:Abely2k52008-03-24T21:54:15Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 14:54, March 24, 2008 (PDT)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Hyiannakas&diff=62600User talk:Hyiannakas2008-03-24T21:53:20Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 14:53, March 24, 2008 (PDT)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Nddinc&diff=62599User talk:Nddinc2008-03-24T21:52:55Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 14:52, March 24, 2008 (PDT)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Reblakeley&diff=62598User talk:Reblakeley2008-03-24T21:52:33Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 14:52, March 24, 2008 (PDT)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Octopus&diff=62597User talk:Octopus2008-03-24T21:50:45Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 14:50, March 24, 2008 (PDT)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Iconography&diff=62596User talk:Iconography2008-03-24T21:49:41Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 14:49, March 24, 2008 (PDT)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:PressOnward&diff=62594User talk:PressOnward2008-03-24T15:45:54Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 08:45, March 24, 2008 (PDT)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=Church_of_the_Genuine_Orthodox_Christians_of_Greece&diff=62593Church of the Genuine Orthodox Christians of Greece2008-03-24T15:44:04Z<p>Gabriela: </p>
<hr />
<div>{{cleanup}}<br />
<br />
The Church of the Genuine Orthodox Christians of Greece is comprised of those Orthodox Christians that follow the Old Calendar in Greece. It is presided by His Beatitude Archbishop Chrysostom II.<br />
<br />
First-Hierarchs of the Church of the Genuine Orthodox Christians of Greece (1935-present)<br />
<br />
Metropolitan Germanos of Demetrias (1935-1943)<br />
Metropolitan Chrysostom of Florina (1943-1955)<br />
Archbishop Akakios of Talantion (1960-1963)<br />
Archbishop Auxentios of Athens (1963-1986)<br />
Archbishop Chrysostom of Athens (1986-present)<br />
<br />
Current Hierarchs<br />
<br />
Archbishop Chrysostom of Athens<br />
Metropolitan Akakios of Diavlia<br />
Metropolitan Maximos of Demetrias<br />
Metropolitan Kallinikos of Achaia<br />
Metropolitan Justin of Evripos<br />
Metropolitan Pavlos of America<br />
Metropolitan Gerontios of Peiraeus<br />
Metropolitan Chrysostom of Attica<br />
Bishop Gregory of Christianoupolis<br />
Bishop Theodosios of Vresthena<br />
Bishop Photios of Marathon<br />
Bishop Christodoulos of Theoupolis<br />
ret. Metropolitan Spyridon of Australia<br />
<br />
Website<br />
<br />
www.ecclesiagoc.gr</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:SophiaPerennis&diff=62592User talk:SophiaPerennis2008-03-24T15:42:57Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 08:42, March 24, 2008 (PDT)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Michael36&diff=62591User talk:Michael362008-03-24T15:42:29Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 08:42, March 24, 2008 (PDT)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Magda&diff=62573User talk:Magda2008-03-23T02:01:26Z<p>Gabriela: </p>
<hr />
<div>*[[User talk:Magda/Archive001|Archive 1]]<br />
*[[User talk:Magda/Archive002|Archive 2]]<br />
----<br />
<br />
== Nativity series ==<br />
<br />
Sounds great, but what did you have in mind? (Or were you hoping I'd provide that?) :) {{User:ASDamick/sig}} 14:24, December 23, 2005 (CST)<br />
<br />
== V's Cardbox ==<br />
<br />
Could we imply that you are endorsing/advising readers to buy with confidence from these suppliers? (There are many more, but I am not sure what the rules are? Do they need to pay to you first to be listed?). ER<br />
<br />
== [[New Martyrs]] ==<br />
<br />
I'm actively putting together a separate article at this moment! :) {{User:ASDamick/sig}} 15:35, January 3, 2006 (CST)<br />
<br />
== Searching ==<br />
<br />
Yeah, I've noticed that sort of thing before, too, both here and on Wikipedia. I don't understand it. :/ {{User:ASDamick/sig}} 08:40, January 4, 2006 (CST)<br />
<br />
== Categorizing hierarchs ==<br />
<br />
I don't completely understand all the options you gave, but...<br />
<br />
My preference is for there to be individual articles titled "List of Xes of Y," where "Xes" is the highest rank for that see, e.g., [[List of Patriarchs of Constantinople]] which lists all bishops of Byzantium/Constantinople, no matter their rank. The category would be included in all articles about those bishops, and the "List of" article would also be included in the category. {{User:ASDamick/sig}} 19:28, January 5, 2006 (CST)<br />
<br />
:''Your patent answers (which I never seem to think of) are why I keep asking you questions.''<br />
: And here I thought that I was just a curmudgeon who liked things his own way. :) {{User:ASDamick/sig}} 10:54, January 6, 2006 (CST)<br />
<br />
==Uninhabited!==<br />
I agree, Magda. In my mind I had questioned their inclusion in the template from the start. And their listing only added unecessary length to the "wanted" list, but after a while I didn't see them being removed. So, my attempt to remove them by writing articles!!! Please remove them. I didn't want to removed them unilaterally. [[User:Wsk|Wsk]] 06:35, January 8, 2006 (CST)<br />
<br />
By the way, I missed three other unhabited 'islands' that are listed in the template that also should be removed: Midway Island, Jarvis Island, and Palmyra Atoll. [[User:Wsk|Wsk]] 09:35, January 12, 2006 (CST)<br />
<br />
=='Anglo Saxon' versus 'Greek'==<br />
You are right in your observation and I feel that I am right in mine. My contribution was based on personal observation and interpretation, and also from listening to others (though there is certainly no unanimity). It transpired that Timothy Ware is most appreciated for his scholarly work and forgiven for his 'racist' attitude towards Greeks because it is demonstrated so politely. I would argue that his 'racism' is a product of his generation. But it also the manifestation of the unreconciled heart and mind of a particular kind of convert. His intellectual approach to the Greek Orthodox faith exemplifies all the rigour of a Protestant heart and of a need for 'straight' empiricism; these are truly worthy attributes, but not appropriate for tackling the depths of Greek Orthodoxy or for coming to terms with the inherent Orthodoxy that comes from being born into an ancient Orthodox dailiness. In the case of Timothy Ware, this gap between scholarly rigour and the Orthodox condition cannot be reconciled, so it is resolved through the 'racist' attitude he was probably born into and educated by.<br />
At least, that is how I view the situation for the time being.<br />
Respectufully<br />
Politis.<br />
<br />
== Featured Articles, etc. ==<br />
<br />
Thanks for the tip on plurals. I thought I recalled seeing that corrected in the other direction some time back, but am undoubtedly mistaken. It does make more sense (and less typing) to do it the way you describe. <br />
<br />
I do seem to catch a lot of newcomers nowadays. :-)<br />
<br />
How about [[Julian Calendar]], [[Psalter]], or [[Classification of Feasts]] for featured articles? {{User:Dcndavid/sig}} 09:41, January 24, 2006 (CST)<br />
<br />
==Thanks...==<br />
For the kind words about my article. I thought it was a travesty that my patron didn't have an article, so I felt compelled to write this one first.<br />
Yes, I was having some issues with the picture, but I think I finally have it down. I actually tried to use the thumb tag/command (whichever is the proper term), but I used it at the same time as frame, for some reason, so it came the literal size of a thumbnail and was quite grainy. Well, now I know.<br />
Tell your husband that a random person from the internet said congrats on his upcoming deaconhood. He should become a priest next year, right?<br />
(Whoops, forgot to sign my name the first time.) [[user:Gabriela|Gabriela]] May 9, 2006, 15:07 (CST)<br />
<br />
== The image ==<br />
<br />
GFDL, for sure. {{User:ASDamick/sig}} 15:18, May 16, 2006 (CDT)<br />
<br />
== Robber Council(s) and St. Symeon Works... ==<br />
<br />
Thanks for catching that erroneous edit Magda. I didn't realize there was more than one Robber Council. I'm guessing that you moved the works section down to External Links because they are references to external links. Should the same be done to [[Symeon_the_New_Theologian]]???<br />
<br />
{{User:Jlczuk/sig}} 10:49, May 23, 2006 (CDT)<br />
<br />
==[[Nicolas Mansour]]==<br />
Wrt not understanding succession box: that's a very popular viewpoint at the moment - and that's aside from the fact that the succession only works one way, and that one way may not even be terribly accurate. It's definitely an area that needs more information and more work on. &mdash; ''[[User:Pistevo|Pι]]''[[Special:Listusers/sysop|s]]'''[[User talk:Pistevo|τ]]'''[[Special:Contributions/Pistevo|é]]''[[User:Pistevo|vο]]'', at 17:03, May 28, 2006 (CDT)<br />
<br />
== Refs ==<br />
<br />
Thanks for fixing the note in the ''[[Orthodox Study Bible]]'' article. I was only familiar with how Wikipedia formats those. [[User:Cholmes75|cholmes75]] 11:24, June 9, 2006 (CDT)<br />
<br />
==Serbian Succession Boxes==<br />
Ahh, these ones I do understand. Main problem: there are two Serbian dioceses in Australia-New Zealand, and H.G. Nikanor's box had to reflect that he succeeded two bishops.<br />
<br />
Explanatory: Since H.G. [[Nikanor (Bogunovic) of Banat|Nikanor]], they have been reigned over or administered by one bishop, but the bishops immediately before that (Their Graces Sava and Luka) were only just communion with each other. Before that, they were out of communion. &mdash; edited by [[User:Pistevo|<font color="red">Pι</font>]][[Special:Listusers/sysop|s]][[User talk:Pistevo|<font color="yellow">τ</font>]][[Special:Contributions/Pistevo|é]][[User:Pistevo|<font color="blue">vο</font>]] at 19:51, June 9, 2006 (CDT)<br />
<br />
== Xenophontos image ==<br />
<br />
I originally got it from [[w:Image:Img0007.jpg|Wikipedia]], but let's axe it. &mdash;[[User:ASDamick|<font color="blue"><b><i>Dcn. Andrew</i></b></font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <sup>[[Special:Randompage|<font color="blue">random</font>]]</sup> <sup>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]]</sup> 08:18, June 27, 2006 (CDT)<br />
<br />
== RE: Stephanos of Khinolakkos (from a 200+ year-old book) ==<br />
<br />
Thanks for your note. This is from an 18th cent. book by St. Nicodemus of the Holy Mountain [http://www.catholic-forum.com/Saints/saintn63.htm] entitled '''Lives of the Saints for the Whole Year''', which I have an electronic copy of (the book is not fully available online from GOARCH). If you think this is still a problem, I would be happy to have this entry deleted and stop importing further entries from St. Nicodemus' book. --[[User:Arbible|Arbible]] 04:32, August 19, 2006 (CDT)<br />
<br />
==Contributed articles==<br />
I think what I was trying to do with the ethics articles I edited was to designate them as essentially persuasive, not encyclopedic in the sense of being purely a retelling of facts. No doubt the Church's position should be clearly stated (if there is one), but some of the articles deal with issues that have never been clearly and dogmatically defined. They just lack that neutrality that I see as intrinsic to an encyclopedia article.<br />
<br />
I guess it's really a matter of defining what the goals for Orthowiki are and how much leeway we want to give for deviations from a strictly encyclopedic style. To me, it just seems like the talk pages would be a better place for opinion stands on debatable issues, if we ever have enough people to start really using them. [[User:Gabriela|Gabriela]] 20:34, March 3, 2007 (PST)<br />
<br />
== chrysobullion ==<br />
<br />
In Byzantine empir it is higest imperial edict with golden seal. It is similar to papal bull. It is translated in Serbian as ЗЛАТНОПЕЧАТНО СЛОВО charter with golden seal<br />
[[User:Ddpbf|Ddpbf]] 19:52, March 6, 2007 (CET)<br />
<br />
== Blank pages ==<br />
<br />
<br />
Magda, no I can not think of a way to find the these pages, I tried to look at the html source, but by the time it gets to me, it is blanked out. The problem being with ''non-standard characters'' is just a guess, because if I save without changing and then use the History tab to see what has changed, the "�" are the only things that are red. [[User:Andrew|Andrew]] 12:58, March 7, 2007 (PST)<br />
<br />
== Accept Revised? ==<br />
<br />
Dear Magda,<br />
<br />
There's been a request to use some of your edited content on Wikipedia. Would you mind putting the [[Template:Acceptrevised|Acceptrevised]] template on your user page to clarify the copyright (you can add it like this: <nowiki>{{acceptrevised}}</nowiki>? That would be very helpful! Thanks, — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk]) 08:54, April 25, 2007 (PDT)<br />
<br />
== Holy Cross Articles ==<br />
<br />
Hey Magda! I'm thinking it might be nice to put all the articles launched through the Holy Cross ethics class over the past few years in a category, with some kind of descriptive overview. Do you have a good sense of which articles would be included? Also, who is the professor these were written for? Thanks, — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
<br />
== Emperor Theodosius ==<br />
<br />
Thanks for getting all the links to the Emperor Theodosius article. I find now adding articles means a lot of searching and making links. A note: You are much more up on our various saints, so that's why the note to you. I notice your linking of September 14 to Placilla the Empress as Theodosius' wife. In the sources I found his first wife was noted as "Aelia Flacilla". With the similar names I'm guessing the names refer to the same person. If so, the Theodosius article should note the different spellings for her name. Would you check it and make the modification to the article, if names apply to the same person. Bill Kosar [[User:Wsk|Wsk]] 07:14, August 7, 2007 (PDT)<br />
<br />
==Weird character deletions==<br />
Nope, no back-up! I stupidly thought that you could always go back and look at the text of previous versions on the history tab. My college laptop hard drive kicked the bucket earlier this year, so I don't have anything I wrote before this March or so. Most of the article was just a revision of the wikipedia article, anyway. By the way, I'm glad you're back helping out. I've had almost no free time lately with my new job and long commute, and I feel bad if no one does the new user welcome pages and other routine tasks.[[User:Gabriela|Gabriela]] 15:21, September 8, 2007 (PDT)<br />
<br />
==Thanks again==<br />
Thanks for your comments on the St Kirion article. I have to try your procedure about the OCA site next time.[[User:Wsk|Wsk]] 17:28, September 10, 2007 (PDT)<br />
<br />
Thanks for improving the [[Panagia Axion Estin]] article -- [[User:Ixthis888|Vasiliki]] 14:08, February 18, 2008 (PST)<br />
<br />
==OrthodoxWikiCommons==<br />
I see that the "Upload file" link now goes to OrthodoxWikiCommons. Once an image is uploaded there, how exactly do you use it in an article? I've tried using the interwiki "owcom", but that doesn't seem to work (or maybe I've got the syntax wrong.) Or do you need to somehow port the image back into OrthodoxWiki?<br />
Thanks [[User:Paterakis|Paterakis]] 10:29, September 28, 2007 (PDT)<br />
<br />
:That worked perfectly! Could have sworn I tried that before, but I probably flip-flopped some characters or something. Thanks! [[User:Paterakis|Paterakis]] 12:35, September 28, 2007 (PDT)<br />
<br />
==Names of Bishops in the Church==<br />
Hi Magda, I really appreciate what you do ...you do a lot of awesome editing but I really have to disagree with 1 change you are making to the 'Metropolis of XXX' articles that I have created over the past few days. This issue I have is over-riding the link I set up for the Bishops. I have noticed that you include the Metropolis area as a title to their name Eg. His Emincence [[John (Black) of Area A and B]]. I dont agree with including the 'of Area A and B' part because that title could change with time. They may become a Metropolitan to another area perhaps and then the title would no longer be relevant. I think it suffices to just use their name with Surname in the brackets ..leaving the title out of it? What do you think? Is their something I dont know that I should know for the reason to include the title? -- [[User:Ixthis888|Vasiliki]] 14:00, February 21, 2008 (PST)<br />
<br />
==Welcome back==<br />
Welcome back Presvitera, I have missed your edits to my articles over the last few days - welcome back! [[User:Ixthis888|Vasiliki]] 13:31, February 25, 2008 (PST)<br />
<br />
==Help needed==<br />
Hello Magda, I would like to bring to your attention problem with the article [[John (Zizioulas) of Pergamon]] where one of the users keep removing valid academic source to the criticism of the J.Z., not providing any valid academic reason for removal, but rather expressing his own opinion on the matter. Since I know that user from Wikipedia and have experienced his disgraceful behavior there, I am asking for help before situation ends up in the formal request for mediation (just as happened there). Thank you. <br />
<br />
[[User:Cebactokpatop|Cebactokpatop]] 10:25, March 5, 2008 (PST)<br />
<br />
==Holy Sepulchre==<br />
<br />
Hmm, you're right about the spelling of Sepulchre. That was bothering me throughout, but I didn't want to change the title of the article. Do you think it should be Americanized?<br />
<br />
As for what I did changed, there were a number of verbs in the history section of the article in the present tense (that were about past events). So that's what I meant by present to past tense in history. I stopped after the history section (except for changing annointed to anointed in the next paragraph), so that's why you don't see changes throughout. Oh, and I also messed with what I thought was awkward wording once or twice. Please change anything you think needs undoing.<br />
<br />
Thanks for the kind words about my editing. I really need to start getting back on more. Honestly, I just don't have the free time that I did in college. Plus, my job requires me to sit in front of a computer 8 hours a day, so when I get home I sometimes just want to get away from these machines! [[User:Gabriela|Gabriela]] 19:01, March 22, 2008 (PDT)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Tofii&diff=62565User talk:Tofii2008-03-22T16:03:55Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 09:03, March 22, 2008 (PDT)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=Church_of_the_Holy_Sepulchre_(Jerusalem)&diff=62564Church of the Holy Sepulchre (Jerusalem)2008-03-22T16:03:32Z<p>Gabriela: present to past tense in history, a couple misspellings, British to American spelling</p>
<hr />
<div>[[Image:Holy Sepulchre exterior.jpg|right|thumb|400px|Exterior of the Church of the Holy Sepulchre]]<br />
The '''Church of the Holy Sepulchre''', called '''Church of the Resurrection''' (''Anastasis'') by Eastern Christians, is a large Christian church within the Old City of Jerusalem. The ground the church rests on is venerated by many Christians as [[Golgotha]], the Hill of Calvary where the [[New Testament]] records that Jesus Christ was crucified. It also contains the place where Jesus was buried (the sepulchre). The church has been an important [[pilgrimage]] destination since the 4th century, and the portions of it administered by the Orthodox are in the care of the [[Church of Jerusalem]]. The Church commemorates the founding of the Church of the Holy Sepulchre on [[September 13]].<br />
==History==<br />
The initial building was founded by [[Constantine the Great]] in 335, after he removed a pagan temple on the site that was possibly the Temple of Aphrodite built by Hadrian. Constantine had sent his mother St. [[Helen]] to find the site; during excavations she is said to have discovered the [[True Cross]]. The church was built around the excavated hill of the Crucifixion and was actually three connected churches built over the three different holy sites, including a great basilica (the ''Martyrium'' visited by the nun [[Egeria]] in the 380s), an enclosed colonnaded atrium (the ''Triportico'') built around the traditional Rock of Calvary, and a rotunda, called the ''Anastasis'' ("Resurrection"), which contained the remains of the cave that St. Helen and St. [[Makarios I of Jerusalem|Macarius]], [[Patriarch of Jerusalem]], had identified with the burial site of Jesus. The surrounding rock was cut away, and the Tomb was encased in a structure called the ''Edicule'' (from the Latin ''aediculum'', small building) in the center of the rotunda. The dome of the rotunda was completed by the end of the 4th century.<br />
<br />
This building was damaged by fire in 614 when the Persians under [[w:Khosrau|Khosrau II]] invaded Jerusalem and captured the Cross. In 630, Emperor [[Heraclius]], who had captured the Cross from the Persians, marched triumphantly into Jerusalem and restored the True Cross to the rebuilt Church of the Holy Sepulchre. <br />
<br />
[[Image:Holy Sepulchre iconostasis.jpg|left|thumb|300px|The iconostasis in the Orthodox [[katholikon]]]]<br />
Under the Muslims it remained a Christian church, unlike many other churches, which suffered destruction or conversion into mosques. The early Muslim rulers protected the city's Christian sites, prohibiting their destruction and their use as living quarters, but after a riot in 966, where the doors and roof were burnt, the original building was completely destroyed on [[October 18]], 1009, by the "mad" Fatimid caliph Al-Hakim bi-Amr Allah, who hacked out the church's foundations down to bedrock. The east and west walls and the roof of the Edicule were destroyed or damaged (contemporary accounts vary), but the north and south walls were likely protected by rubble from further damage.<br />
<br />
However, after a peace treaty between the Byzantine emperor [[w:Romanos III|Romanos III]] and the caliphate, the church was gradually rebuilt between 1024 and 1048. In 1048, a series of small chapels were erected on the site by [[Constantine IX Monomachos]] under stringent conditions imposed by the caliphate. The rebuilt sites were taken by the knights of the [[First Crusade]] on [[July 15]], 1099. Crusader chief Godfrey of Bouillon, who became the first "king of Jerusalem," decided not to use the title "king" during his lifetime, and declared himself ''Advocatus Sancti Sepulchri'', "Protector (or Defender) of the Holy Sepulchre." The chronicler William of Tyre reported on the reconstruction. The Crusaders began to renovate the church in a Romanesque style and added a bell tower. These renovations, which unified the holy sites, were completed during the reign of Queen Melisende 50 years later in 1149. The church was also the site of the kingdom's scriptorium. The church was an inspiration for churches in Europe like Santa Gerusalemme in Bologna and the "Round Church" of Cambridge, England.<br />
<br />
After defeating the crusaders, [[w:Saladin|Saladin]] brought down the Cross and turned the church into a mosque from 1187 to 1190. After an agreement with the Byzantine emperor [[W:Isaac II Angelos|Isaac II Angelos]], Saladin gaves the church back to the christians; by 1390 a number of new repairs are made to the church.<br />
<br />
Until the [[w:Fall of Constantinople|fall of Constantinople]] in 1453, the Orthodox patriarchs kept the keys of the church. This law, by Patriarch Dorotheos, was renewed by Sultan [[w:Suleiman the magnificent|Suleiman]] in 1517. With the new law of Suleiman, they keys were given to a Muslim family in 1545. During this period the canopy of the Holy Sepulchre was also repaired.<br />
<br />
In 1545 Patriarch Germanos added a small dome to the church, and the Franciscan monks renovated it further in 1555, as it had been neglected despite increased numbers of pilgrims. During 1719-1720 the church was repaired further by the Orthodox and also the Catholics.<br />
<br />
In 1808, the Armenians set the church on fire, which severely damaged the structure, causing the dome of the rotunda to collapse and smashing the edicule's exterior decoration. The rotunda and the edicule's exterior were rebuilt in 1809 and 1810 by Orthodox people worldwide, especially by the Greek architect [[W:Komnenos|Komnenos]] Mitilineos. <br />
<br />
In 1834 and 1836, two earthquakes damaged the church. The repairs from this damage began in 1867-1869 after a great delay, but the temple dome is finally renovated through the assistance of the Russians, the French and the Turkish. The 1808 fire did not reach the interior of the edicule, and the marble decoration of the tomb dates mainly to the 1555 restoration. The current dome dates from 1870. <br />
<br />
In more recent times, the small dome was destroyed in 1927 by an earthquake. In 1931-33 the church was rebuilt through the financial assistance of the Greek State. In 1948 the big dome of the Church is hit and is repaired within the same year. By 1958, after an agreement between the three churches of Jerusalem (the Greeks, the Armenians and the Catholics), extensive modern renovations begin, including a rebuilding of the big dome (1978-1985) and a redecoration of the big dome (1994-1997). In 1995 the exterior of the dome of the katholikon was repaired with copper and restoration works continue until this present time.<br />
<br />
Several Christian communions cooperated in the administration and maintenance of the church and its grounds, under a fiat of ''status quo'' that was issued by the Sublime Porte in 1852, to end the violent local bickering. The three, first appointed when Crusaders held Jerusalem, are the [[Orthodox Church|Orthodox]], the [[Church of Armenia|Armenian Apostolic]] and [[Roman Catholic Church|Roman Catholic]] churches. These remain the primary custodians of the church. In the 19th century, the [[Church of Alexandria (Coptic)|Coptic Orthodox]], the [[Church of Ethiopia|Ethiopian Orthodox]] and the [[Church of Antioch (Jacobite)|Syrian Orthodox]] acquired lesser responsibilities, which include shrines and other structures within and around the building. An agreement regulates times and places of worship for each communion. For centuries, two neutral neighboring Muslim families appointed by Saladin, the Nuseibeh and Joudeh families, were the custodians of the key to the single door. <br />
<br />
When a fire broke out in 1840, dozens of pilgrims were trampled to death. On June 20, 1999, all the Christian communions who share control agreed in a decision to install a new exit door in the church.<br />
<br />
==Current configuration of the Holy Sepulchre==<br />
[[Image:Tomb of Christ.jpg|right|thumb|350px|The Tomb of [[Jesus Christ]]]]<br />
In the center of the Holy Sepulchre Church, underneath the largest dome (recently renovated), lays the Holy Sepulchre itself. This temple is used by all the [[Orthodox Church|Greeks]], [[Roman Catholic Church|Latins]] and [[Oriental Orthodox|Oriental Orthodox]]. It is a red granite edifice, with a large number of giant candlesticks in the front of it. The Armenians, the Latins and the Greeks all serve Liturgy or Mass daily inside the Holy Sepulchre. It is used for the Holy Saturday ceremony of the [[Holy Fire]], which is celebrated by the Orthodox Patriarch of Jerusalem. To its rear, within an ironwork cage-like structure, lies the altar used by the Coptic Orthodox. Past that, inside a rear, very rough-hewn chapel, the [[Church of Antioch (Jacobite)|Syriac Orthodox]] celebrate their [[liturgy|Liturgies]] on Sundays. To the right of the sepulchre is the Roman Catholic area, which consists of a large square chapel and another private chapel for the Franciscan monks. Immediately in the front of the Sepulchre is what would be the main area of the church for the congregation, which has been walled off and used by the Orthodox. It features a large [[iconostasis]], and two thrones for the superior and the [[Patriarch]]. Past that, there is the entrance area, which features the stone of annointing which Jesus' dead body is believed to have been prepared for burial upon. Up the stairs to the right of that area, is the most lavishly decorated part of the church, the chapel where Jesus is believed to have been crucified. This area is run by the Orthodox, while the Roman Catholics have an altar to the side. Additionally, there is a subterranean chapel which is run by the Armenians, which commemorates the finding of the [[True Cross]]. <br />
<br />
In the 19th century, a number of scholars disputed the identification of the church with the actual site of Jesus's crucifixion and burial. They reasoned that the Church was inside the city walls, while early accounts (''e.g.'', [[Epistle to the Hebrews|Hebrews]] 13:12) described these events as outside the city walls. On the morning after his arrival in Jerusalem, Charles George Gordon selected a rock-cut tomb in a cultivated area outside the walls as a more likely site for the burial of Jesus. This site is usually referred to as the Garden Tomb to distinguish it from the Holy Sepulchre. <br />
<br />
However, the city walls had been expanded by Herod Agrippa in 41-44 and only then enclosed the site of the Holy Sepulchre. To quote the Israeli scholar Dan Bahat, former City Archaeologist of Jerusalem:<br />
:"We may not be absolutely certain that the site of the Holy Sepulchre Church is the site of Jesus' burial, but we have no other site that can lay a claim nearly as weighty, and we really have no reason to reject the authenticity of the site." (1986)<br />
<br />
<br />
==Layout of the Church of the Resurrection==<br />
===Exterior Courtyard===<br />
Each year, during the Holy Week services, the Patriarchate of Jerusalem and its Bishops hold a traditional ceremony of the washing of the feet, in honour of Christ washing the feet of his apostles before his crucifixion.<br />
===The Holy Entrance===<br />
'''The Holy Entrance''' is the door into the Church of the Holy Sepulchre. There is a secondary door built into this main door, which is sealed. They keys for the door are kept by a Muslim family, established in 1520 AD by the Sultan Suleiman. A ritual ceremony has been handed down, involving the opening and closing of the church every day since then. The doors are surrounded by 3 marble columns either side. In 1549, the left marble column was torn when the Holy Light came through it instead of coming from the Tomb of Christ inside the church; that year, sultan Murat had forbiden Partiarch Sofronios IV to go into the church to celebrate the ceremony of the Resurrection, at the request of the Armenian patriarch. Sofronion, the clergy and all the faithful stood outside the main doors and prayed and chanted the service - the Armenian patriarch left embarrassed and the sultan issued a firman that recognised the authority of the Greek Orthodox patriarchate of Jerusalem.<br />
<br />
===The Holy Anointing===<br />
[Matthew 27: 57-59] and [John 19:39-40].<br />
<br />
Immediately upon entering the Church of the Resurrection lies the '''Stone of the Unction'''. This is the spot which commemorates the preparation of the body of Christ for burial by [[Joseph of Arimathea]] and [[Nicodemus]], after he was removed from the cross. Christ's body was anointed with myrrh and aloes and wrapped in a clean linen cloth for the burial. The current slab, is made from limestone marble and dates to 1808, replacing the previous 12th century slab when it was destroyed. The ownership of the slab is shared between the four main Christian churches. Over the marble slab hang large opulent lamps that have been donated by the Armenians, Greeks, Copts and Latins. On the outside wall of the Catholicon, behind the stone, is a large mosaic depicting the anointing of Christ for burial.<br />
<br />
===Latin calvary===<br />
To the right of the Stone of the Unction are a series of steep stairs that lead up to the Golgotha. The first room, is the place where Christ was nailed to the Cross. This chapel is a Catholic Franciscan altar dedicated to the Nailing of the Cross (Station 11 of the Via Dolorosa).<br />
===Rock of Golgotha ("Greek Calvary")===<br />
Adjacent to this chapel, is the second room of Golgotha. The Greek Orthodox Calvary is the spot where Christ was crucified and covers the actual Rock of Golgotha. For the other Christian churches this is also known as Station 12 of the Via Dolorosa. The entire rock, can be seen through the glass covering on either side of the altar, and beneath the altar is a small opening that allows a [[pilgrim]]s to touch the rock.<br />
===The chapel of [[Adam]]===<br />
The chapel of Adam is located immediately beneath Golgotha. This is a small area of worship that used to be known as the "Area of the Skull" and also the chapel of "Melchizedek". In accordance with tradition, the name of 'skull' and 'Adam' is derived from the fact that this is the spot where they found the skull and relics of Adam. The theology of the Orthodox church believes that this location is not a coincidence since the purpose of the crucifixion is directly connected to the story of Adam and his expulsion from Eden. Having found the bones of Adam underneath Golgotha symbolises the cleansing of the bones of the man who committed the first sin by the blood of Christ dripping down from the cross.<br />
===Chapel of the Crowning of the Thorns "Derision" (Greek)===<br />
The Chapel of the '''Crowning of the Thorns''', or Derision, is located at the base of Golgotha, immediately to the right. There is a small fragment of the column, brought from the Prison of Christ, where the soldiers put on Christ a purple robe and a crown of thorns. [John 19:2]<br />
<br />
===Chapel of St. Helen===<br />
The '''Chapel of St. Helen''', also known as the Armenian Chapel of St. Gregory, is located at the base of the 29 stairs near the ''Crowning of the Thorns''. Inside the chapel is her throne and the pilgrim of the good thief; an large area has been preserved that has the original mosaic from the church.<br />
<br />
===Chapel of St. Vartan (Armenian)===<br />
The Chapel of St. Vartan can be accessed through a door on the north side of the Chapel of St. Helen. In the 1970s, this area was discovered and excavated and the findings include remnants of walls built by Hadrian in the 2nd century. One of these walls has a stone etched with a merchant ship and an inscription "DOMINE IVIMVS" which translates "Lord we shall go". It is estimated that this stone dates from before the completion of the Byantium church, ca. 330 AD. This chapel is locked and not normally available to the public.<br />
===Chapel of the Finding of the Cross===<br />
According to the tradition of the church, this is the area where St. Helen discovered the True Cross during the course of the Churches excavations around 330AD. She discovered three crosses. To discern which of the three crosses belonged to Christ, and which belonged to the thieves, a sick man was brought to touch each one in turn. He was miraculously healed by only one and this is the one that has since been distributed to all Christian Patriarchates across the world.<br />
===Chapel of the Division of the Robe (Armenian)===<br />
The '''Chapel of the Division of the Robe''' is the location where the soldiers parted His raiment amongst themselves and casted lots for His vesture. [John 19:24]<br />
<br />
===Chapel of St. Longinus (Greek)===<br />
The '''Chapel of St. Longinus''' is dedicated to Longinus ([[October 16]]) the Centurion, a Roman soldier who served in Judea under the command of the Governor, and headed the group of soldiers escorting Christ to Golgotha. (Matthew 27:54)<br />
<br />
===Prison of Christ===<br />
'''The Prison of Christ''' is a small dark area where those crucifying Christ put Him temporarily before crucifying Him.<br />
<br />
===Chapel of St. [[Mary Magdalene]]===<br />
Also known as the chapel of "Mi mou aptou" (touch me not). In accordance with Latin tradition, the circular marble plaque that is at this spot marks the location where Christ appeared to Mary Magdalene after His resurrection (John 20, 11-17). This chapel belongs to the Catholic church and is named "Mi mou aptou", in hounour of Christ's words.<br />
<br />
===Syrian chapel===<br />
The Syrian chapel is located on the east end of the Church of the Sepulchre. This area was used for burials in Christ's time.<br />
===The "Catholicon"===<br />
'''The Catholicon''' is the main orthodox church facing the Tomb of Christ. It is a large recangular building with a basilica dome. In the middle of the church is the "navel of the earth" which symbolises the spiritual centre of the Earth.<ref> Exekiel 38:12 </ref>. The church has two Patriarchal thrones, the left throne is for the Orthodox Patriarch of Antioch; and the throne on the right is for the Orthodox Patriarch of Jerusalem.<br />
<br />
===Coptic chapel===<br />
The small Coptic chapel is located on the west side of the "edicule" with a separate entrance to the chapel.<br />
===Chapel of the Angel===<br />
The Chapel of the Angel is immediately outside the Tomb of Christ; the first room inside the "edicule". According to tradition, the altar that is in this room contains a stone and it is believed that it is part of a larger stone that was rolled away from Christ's tomb on the day of the Resurrection. On this stone is an imprint of a hand, it is believed that this imprint is the imprint of one of the Angels who sat on the stone and announced the Resurrection. There is always a Greek monk in this room who "guards" the Tomb of Christ who symbolically represents this Angel(s).<br />
===The Holy Sepulcher chapel===<br />
{{stub}}<br />
==The yearly miracle of the Holy Light==<br />
:''Main article: [[Holy Fire]]''<br />
<br />
Each year on the day before [[Pascha]], an awe-inspiring event takes place in the Church of the Holy Sepulchre. At noon of the Holy Saturday, the [[Church of Jerusalem|Patriarch of Jerusalem]] with his escort - archpriests, priests and deacons and the Armenian Patriarch enter the Holy Sepulchre. After finishing prayers, a miraculous light appears--the [[Patriarch]] of [[Jerusalem]] lights two candles from it, then exits the sepulchre and lights the candles of the non-Chalcedonian patriarchs outside. Others' candles light spontaneously. For the first several minutes from the fire's appearance, it does not burn to the touch and many pilgrims immerse their faces and hands in the flame without being harmed. <br />
<br />
Known as the Holy Light, or [[Holy Fire]], this miracle has been occuring in this same place since at least the fourth century, if not earlier. In 1579, when the Orthodox patriarch had been shut out of the sepulchre by the Turkish authorities and an Oriental Orthodox patriarch, the holy fire split open a column outside the church to reach the Orthodox patriarch and believers. The split column is still part of the church. Several other incidents (including two 11th century Roman Catholic priests who received God's punishment for attempting to obtain the Holy Fire for themselves) attest to the miracle's antiquity and authenticity. [http://www.holyfire.org/eng/index.htm Holyfire.org (eng)]<br />
<br />
Another version (probably) of the above story reads as follows. After prince Ibrahim Pasha, Mohammed Ali Pasha's son, had conquered [[Jerusalem]] and Syria year 1832 A.D., he invited the [[Coptic]] [[Pope]] [[Peter VII (Mankarius) of Alexandria|Peter VII]] to visit Jerusalem and attend to the service of the appearance of the light on Bright Saturday from the Sepulchre of the Lord Christ in Jerusalem as the Greek Orthodox [[Patriarch]]s did every year. The Pope accepted the invitation, and when he arrived, he was received with honor and reverence and he entered Jerusalem with a great procession and a splendid celebration, in which the governor, the rulers and the heads of the different Christian denominations participated. He realized with his wisdom that if he minister alone in the Holy Sepulcher that would cause animosity between the Copts and the Greeks. The Pope asked the Pasha to relieve him from this service, but he asked him to participate with the Greek Patriarch on the condition that he will be their third, for he doubted the authenticity of the light. On Bright Saturday the church of the Holy Sepulchre was crowded with the worshipers, the Pasha ordered the people to evacuate the church to the spacious outer courtyard. When the time to start the service came the two Patriarchs and the Pasha entered the Holy Sepulcher to pray the customary prayers. In the specific time, the light burst out of the Sepulcher in a way that terrified the Pasha, who became in a daze and confusion, and the Pope attended to him until he recovered. The people outside in the courtyard were not deprived from the blessing of the light since one of the pillars of the western gate of the church split and the light appeared to them from the pillar. This incident increased the reverence and respect of the Pope before the Pasha. His holiness the Pope made many repairs and renovations in the church of Resurrection. [http://www.copticchurch.net/synaxarium/g_4_6_2006.html#2 Source: Coptic Orthodox Synaxarium]<br />
<br />
==References==<br />
*Bahat, Dan (1986). "Does the Holy Sepulchre church mark the burial of Jesus?", ''Biblical Archaeology Review'' '''12'''(3) (May/June) 26-45.<br />
*Biddle, Martin (1999). ''The Tomb of Christ''. Phoenix Mill: Sutton Publishing. (ISBN 0-7509-1926-4)<br />
*J. Patrich, ''The Early Church of the Holy Sepulchre in the Light of Excavations and Restorations'', Yosam Tsifiir, Ed., Ancient Churches Revealed, Isreal Exploration Society, Jerusalem, 1993. (ISBN 965-221-016-1)<br />
<br />
==External links==<br />
*[http://www.holysepulchre.com/ Church of the Holy Sepulchre]: Visitor information and detailed history of the building.<br />
*[http://www. Church of the Holy Sepulchre, Jerusalem]: Floorplan and images (Sacred Destinations Travel Guide)<br />
*[http://www.trekker.co.il/english/israel-sep.htm Church of the Holy Sepulchre]: Photos<br />
*[http://www.historychannel.com/classroom/unesco/jerusalem/about_sepulchre.html History Channel site]: Church of the Holy Sepulchre<br />
*[http://home.infionline.net/~ddisse/egeria.html Egeria's description in the 380s]<br />
*[http://www.geocities.com/Athens/Oracle/1631/cohs_history.html James E. Lancaster, "A brief history of the Church of the Holy Sepulchre"]<br />
*[http://www.holylandphotos.org/browse.asp?s=1,2,6,19,321 Photos of the Church of the Holy Sepulchre]<br />
*[http://www.orthodoxphotos.com/Holy_Land/Holy_Sepulchre_Church/index.shtml Holy Sepulchre Church Photos] - from Orthodoxphotos.com<br />
*[http://ocafs.oca.org/FeastSaintsLife.asp?FSID=102593 Commemoration of the Founding of the Church of the Resurrection (Holy Sepulchre) at Jerusalem]<br />
[[Category:Churches]] - [[OCA]] website<br />
<br />
[[ro:Biserica Sfântului Mormânt]]</div>Gabrielahttps://orthodoxwiki.org/index.php?title=Church_of_the_Holy_Sepulchre_(Jerusalem)&diff=62563Church of the Holy Sepulchre (Jerusalem)2008-03-22T15:10:49Z<p>Gabriela: is to was</p>
<hr />
<div>[[Image:Holy Sepulchre exterior.jpg|right|thumb|400px|Exterior of the Church of the Holy Sepulchre]]<br />
The '''Church of the Holy Sepulchre''', called '''Church of the Resurrection''' (''Anastasis'') by Eastern Christians, is a large Christian church within the Old City of Jerusalem. The ground the church rests on is venerated by many Christians as [[Golgotha]], the Hill of Calvary where the [[New Testament]] records that Jesus Christ was crucified. It also contains the place where Jesus was buried (the sepulchre). The church has been an important [[pilgrimage]] destination since the 4th century, and the portions of it administered by the Orthodox are in the care of the [[Church of Jerusalem]]. The Church commemorates the founding of the Church of the Holy Sepulchre on [[September 13]].<br />
==History==<br />
The initial building was founded by [[Constantine the Great]] in 335, after he had removed a pagan temple on the site that was possibly the Temple of Aphrodite built by Hadrian. Constantine had sent his mother St. [[Helen]] to find the site; during excavations she is said to have discovered the [[True Cross]]. The church was built around the excavated hill of the Crucifixion, and was actually three connected churches built over the three different holy sites, including a great basilica (the ''Martyrium'' visited by the nun [[Egeria]] in the 380s), an enclosed colonnaded atrium (the ''Triportico'') built around the traditional Rock of Calvary, and a rotunda, called the ''Anastasis'' ("Resurrection"), which contained the remains of the cave that St. Helen and St. [[Makarios I of Jerusalem|Macarius]], [[Patriarch of Jerusalem]], had identified with the burial site of Jesus. The surrounding rock was cut away, and the Tomb was encased in a structure called the ''Edicule'' (from the Latin ''aediculum'', small building) in the center of the rotunda. The dome of the rotunda was completed by the end of the 4th century.<br />
<br />
This building was damaged by fire in 614 when the Persians under [[w:Khosrau|Khosrau II]] invaded Jerusalem and captured the Cross. In 630, Emperor [[Heraclius]], who had captured the Cross from the Persians, marched triumphantly into Jerusalem and restored the True Cross to the rebuilt Church of the Holy Sepulchre. <br />
<br />
[[Image:Holy Sepulchre iconostasis.jpg|left|thumb|300px|The iconostasis in the Orthodox [[katholikon]]]]<br />
Under the Muslims it remained a Christian church, unlike many other churches, which suffered destruction or conversion into mosques. The early Muslim rulers protected the city's Christian sites, prohibiting their destruction and their use as living quarters, but after a riot in 966, where the doors and roof were burnt, the original building was completely destroyed on [[October 18]], 1009, by the "mad" Fatimid caliph Al-Hakim bi-Amr Allah, who hacked out the church's foundations down to bedrock. The east and west walls and the roof of the Edicule were destroyed or damaged (contemporary accounts vary), but the north and south walls were likely protected by rubble from further damage.<br />
<br />
However, after a peace treaty between the Byzantine emperor [[w:Romanos III|Romanos III]] and the caliphate, the church was gradually rebuilt between 1024 and 1048. In 1048, a series of small chapels was erected on the site by [[Constantine IX Monomachos]] under stringent conditions imposed by the caliphate. The rebuilt sites were taken by the knights of the [[First Crusade]] on [[July 15]], 1099. Crusader chief Godfrey of Bouillon, who became the first "king of Jerusalem," decided not to use the title "king" during his lifetime, and declared himself ''Advocatus Sancti Sepulchri'', "Protector (or Defender) of the Holy Sepulchre." The chronicler William of Tyre reports on the reconstruction. The Crusaders began to renovate the church in a Romanesque style and added a bell tower. These renovations which unified the holy sites were completed during the reign of Queen Melisende 50 years later in 1149. The church was also the site of the kingdom's scriptorium. The church was an inspiration for churches in Europe like Santa Gerusalemme in Bologna and the "Round Church" of Cambridge, England.<br />
<br />
After defeating the crusadors, [[w:Saladin|Saladin]] brings down the Cross and turns the church into a mosque (1187-1190). After an agreement with the Byzantine emperor [[W:Isaac II Angelos|Isaac II Angelos]], Saladin gives the church back to the christians; by 1390 a number of new repairs are made to the church.<br />
<br />
Until the [[w:Fall of Constantinople|fall of Constantinople]] in 1453, the orthodox patriarchs kept the keys of the church. This law, by Patriarch Dorotheos, was renewed by Sultan [[w:Suleiman the magnificent|Suleiman]] in 1517. With the new law of Suleiman, they keys were given to a Muslim family in 1545. During this period the canopy of the Holy Sepulchre is also repaired.<br />
<br />
In 1545 Patriarch Germanos adds a small dome to the church and the Franciscan monks renovated it further in 1555, as it had been neglected despite increased numbers of pilgrims. During 1719-1720 the church is reparied further by the orthodox and also the Catholics.<br />
<br />
In 1808, the Armenians set the church on fire, which severely damaged the structure, causing the dome of the Rotunda to collapse and smashing the Edicule's exterior decoration. The Rotunda and the Edicule's exterior were rebuilt in 1809 and 1810 by collections of the orthodox people world wide and especially from the Greek architect [[W:Komnenos|Komnenos]] Mitilineos. <br />
<br />
In 1834 and 1836, two earthquakes damage the church. The repairs from this damage begin in 1867-1869 after a great delay but the temple dome is finally renovated through the assistance of the Russians, the French and the Turkish. The 1808 fire did not reach the interior of the Edicule, and the marble decoration of the Tomb dates mainly to the 1555 restoration. The current dome dates from 1870. <br />
<br />
In more recent times, the small dome was destroyed in 1927 from an earthquake and the situation was disappointing. In 1931-33 the church was rebuilt through the financial assistance of the Greek State. In 1948 the big dome of the Church is hit and is repaired within the same year. By 1958, after an agreement of the three churches of Kerusalem (the Greeks, the Armenians and the Catholics), extensive modern renovations begin, including a rebuilding of the big dome (1978-1985) and a redecoration of the big dome (1994-1997). In 1995 the exterior of the dome of the Katholikon is repaired with copper and restoration works continue until this present time.<br />
<br />
Several Christian communions cooperate (sometimes acrimoniously) in the administration and maintenance of the church and its grounds, under a fiat of ''status quo'' that was issued by the Sublime Porte in 1852, to end the violent local bickering. The three, first appointed when Crusaders held Jerusalem, are the [[Orthodox Church|Orthodox]], the [[Church of Armenia|Armenian Apostolic]] and [[Roman Catholic Church|Roman Catholic]] churches. These remain the primary custodians of the church. In the 19th century, the [[Church of Alexandria (Coptic)|Coptic Orthodox]], the [[Church of Ethiopia|Ethiopian Orthodox]] and the [[Church of Antioch (Jacobite)|Syrian Orthodox]] acquired lesser responsibilities, which include shrines and other structures within and around the building. An agreement regulates times and places of worship for each communion. For centuries, two neutral neighbour Muslim families appointed by Saladin, the Nuseibeh and Joudeh families, were the custodians of the key to the single door. <br />
<br />
When a fire broke out in 1840, dozens of pilgrims were trampled to death. On June 20, 1999, all the Christian communions who share control agreed in a decision to install a new exit door in the church.<br />
<br />
==Current configuration of the Holy Sepulchre==<br />
[[Image:Tomb of Christ.jpg|right|thumb|350px|The Tomb of [[Jesus Christ]]]]<br />
In the center of the Holy Sepulchre Church, underneath the largest dome (recently renovated), lays the Holy Sepulchre itself. This temple is used by all the [[Orthodox Church|Greeks]], [[Roman Catholic Church|Latins]] and [[Oriental Orthodox|Oriental Orthodox]]. It is a red granite edifice, with a large number of giant candlesticks in the front of it. The Armenians, the Latins and the Greeks all serve Liturgy or Mass daily inside the Holy Sepulchre. It is used for the Holy Saturday ceremony of the [[Holy Fire]], which is celebrated by the Orthodox Patriarch of Jerusalem. To its rear, within an ironwork cage-like structure, lies the altar used by the Coptic Orthodox. Past that, inside a rear, very rough hewned chapel, the [[Church of Antioch (Jacobite)|Syriac Orthodox]] celebrate their [[liturgy|liturgies]] on Sundays. To the right of the sepulchre is the Roman Catholic area, which consists of a large square chapel and another private chapel for the Franciscan monks. Immediately in the front of the Sepulchre is what would be the main area of the church for the congregation, which has been walled off and used by the Orthodox. It features a large [[iconostasis]], and two thrones for the superior and the [[Patriarch]]. Past that, there is the entrance area, which features the stone of annointing which Jesus' dead body is believed to have been prepared for burial upon. Up the stairs to the right of that area, is the most lavishly decorated part of the church, the chapel where Jesus is believed to have been crucified. This area is run by the Orthodox, while the Roman Catholics have an altar to the side. Additionally, there is a subterranean chapel which is run by the Armenians, which commemorates the finding of the [[True Cross]]. <br />
<br />
In the 19th century, a number of scholars disputed the identification of the church with the actual site of Jesus's crucifixion and burial. They reasoned that the Church was inside the city walls, while early accounts (''e.g.'', [[Epistle to the Hebrews|Hebrews]] 13:12) described these events as outside the city walls. On the morning after his arrival in Jerusalem, Charles George Gordon selected a rock-cut tomb in a cultivated area outside the walls as a more likely site for the burial of Jesus. This site is usually referred to as the Garden Tomb to distinguish it from the Holy Sepulchre. <br />
<br />
However, the city walls had been expanded by Herod Agrippa in 41-44 and only then enclosed the site of the Holy Sepulchre. To quote the Israeli scholar Dan Bahat, former City Archaeologist of Jerusalem:<br />
:"We may not be absolutely certain that the site of the Holy Sepulchre Church is the site of Jesus' burial, but we have no other site that can lay a claim nearly as weighty, and we really have no reason to reject the authenticity of the site." (1986)<br />
<br />
==Layout of the Church of the Resurrection==<br />
===Exterior Courtyard===<br />
Each year, during the Holy Week services, the Patriarchate of Jerusalem and its Bishops hold a traditional ceremony of the washing of the feet, in honour of Christ washing the feet of his apostles before his crucifixion.<br />
===The Holy Entrance===<br />
'''The Holy Entrance''' is the door into the Church of the Holy Sepulchre. There is a secondary door built into this main door, which is sealed. They keys for the door are kept by a Muslim family, established in 1520 AD by the Sultan Suleiman. A ritual ceremony has been handed down, involving the opening and closing of the church every day since then. The doors are surrounded by 3 marble columns either side. In 1549, the left marble column was torn when the Holy Light came through it instead of coming from the Tomb of Christ inside the church; that year, sultan Murat had forbiden Partiarch Sofronios IV to go into the church to celebrate the ceremony of the Resurrection, at the request of the Armenian patriarch. Sofronion, the clergy and all the faithful stood outside the main doors and prayed and chanted the service - the Armenian patriarch left embarrassed and the sultan issued a firman that recognised the authority of the Greek Orthodox patriarchate of Jerusalem.<br />
<br />
===The Holy Annointing===<br />
[Matthew 27: 57-59] and [John 19:39-40].<br />
<br />
Immediately upon entering the Church of the Resurrection lies the '''Stone of the Unction'''. This is the spot which commemorates the preparation of the body of Christ for burial by [[Joseph of Arimathea]] and [[Nicodemus]], after he was removed from the cross. Christ's body was annointed with myrrh and aloes and wrapped in a clean linen cloth for the burial. The current slab, is made from limestone marble and dates to 1808, replacing the previous 12th century slab when it was destroyed. The ownership of the slab is shared between the four main Christian churches. Over the marble slab hang large opulent lamps that have been donated by the Armenians, Greeks, Copts and Latins. On the outside wall of the Catholicon, behind the stone, is a large mosaic depicting the annointing of Christ for burial.<br />
<br />
===Latin calvary===<br />
To the right of the Stone of the Unction are a series of steep stairs that lead up to the Golgotha. The first room, is the place where Christ was nailed to the Cross. This chapel is a Catholic Franciscan altar dedicated to the Nailing of the Cross (Station 11 of the Via Dolorosa).<br />
===Rock of Golgotha ("Greek Calvary")===<br />
Adjacent to this chapel, is the second room of Golgotha. The Greek Orthodox Calvary is the spot where Christ was crucified and covers the actual Rock of Golgotha. For the other Christian churches this is also known as Station 12 of the Via Dolorosa. The entire rock, can be seen through the glass covering on either side of the altar, and beneath the altar is a small opening that allows a [[pilgrim]]s to touch the rock.<br />
===The chapel of [[Adam]]===<br />
The chapel of Adam is located immediately beneath Golgotha. This is a small area of worship that used to be known as the "Area of the Skull" and also the chapel of "Melchizedek". In accordance with tradition, the name of 'skull' and 'Adam' is derived from the fact that this is the spot where they found the skull and relics of Adam. The theology of the Orthodox church believes that this location is not a coincidence since the purpose of the crucifixion is directly connected to the story of Adam and his expulsion from Eden. Having found the bones of Adam underneath Golgotha symbolises the cleansing of the bones of the man who committed the first sin by the blood of Christ dripping down from the cross.<br />
===Chapel of the Crowning of the Thorns "Derision" (Greek)===<br />
The Chapel of the '''Crowning of the Thorns''', or Derision, is located at the base of Golgotha, immediately to the right. There is a small fragment of the column, brought from the Prison of Christ, where the soldiers put on Christ a purple robe and a crown of thorns. [John 19:2]<br />
<br />
===Chapel of St. Helen===<br />
The '''Chapel of St. Helen''', also known as the Armenian Chapel of St. Gregory, is located at the base of the 29 stairs near the ''Crowning of the Thorns''. Inside the chapel is her throne and the pilgrim of the good thief; an large area has been preserved that has the original mosaic from the church.<br />
<br />
===Chapel of St. Vartan (Armenian)===<br />
The Chapel of St. Vartan can be accessed through a door on the north side of the Chapel of St. Helen. In the 1970s, this area was discovered and excavated and the findings include remnants of walls built by Hadrian in the 2nd century. One of these walls has a stone etched with a merchant ship and an inscription "DOMINE IVIMVS" which translates "Lord we shall go". It is estimated that this stone dates from before the completion of the Byantium church, ca. 330 AD. This chapel is locked and not normally available to the public.<br />
===Chapel of the Finding of the Cross===<br />
According to the tradition of the church, this is the area where St. Helen discovered the True Cross during the course of the Churches excavations around 330AD. She discovered three crosses. To discern which of the three crosses belonged to Christ, and which belonged to the thieves, a sick man was brought to touch each one in turn. He was miraculously healed by only one and this is the one that has since been distributed to all Christian Patriarchates across the world.<br />
===Chapel of the Division of the Robe (Armenian)===<br />
The '''Chapel of the Division of the Robe''' is the location where the soldiers parted His raiment amongst themselves and casted lots for His vesture. [John 19:24]<br />
<br />
===Chapel of St. Longinus (Greek)===<br />
The '''Chapel of St. Longinus''' is dedicated to Longinus ([[October 16]]) the Centurion, a Roman soldier who served in Judea under the command of the Governor, and headed the group of soldiers escorting Christ to Golgotha. (Matthew 27:54)<br />
<br />
===Prison of Christ===<br />
'''The Prison of Christ''' is a small dark area where those crucifying Christ put Him temporarily before crucifying Him.<br />
<br />
===Chapel of St. [[Mary Magdalene]]===<br />
Also known as the chapel of "Mi mou aptou" (touch me not). In accordance with Latin tradition, the circular marble plaque that is at this spot marks the location where Christ appeared to Mary Magdalene after His resurrection (John 20, 11-17). This chapel belongs to the Catholic church and is named "Mi mou aptou", in hounour of Christ's words.<br />
<br />
===Syrian chapel===<br />
The Syrian chapel is located on the east end of the Church of the Sepulchre. This area was used for burials in Christ's time.<br />
===The "Catholicon"===<br />
'''The Catholicon''' is the main orthodox church facing the Tomb of Christ. It is a large recangular building with a basilica dome. In the middle of the church is the "navel of the earth" which symbolises the spiritual centre of the Earth.<ref> Exekiel 38:12 </ref>. The church has two Patriarchal thrones, the left throne is for the Orthodox Patriarch of Antioch; and the throne on the right is for the Orthodox Patriarch of Jerusalem.<br />
<br />
===Coptic chapel===<br />
The small Coptic chapel is located on the west side of the "edicule" with a separate entrance to the chapel.<br />
===Chapel of the Angel===<br />
The Chapel of the Angel is immediately outside the Tomb of Christ; the first room inside the "edicule". According to tradition, the altar that is in this room contains a stone and it is believed that it is part of a larger stone that was rolled away from Christ's tomb on the day of the Resurrection. On this stone is an imprint of a hand, it is believed that this imprint is the imprint of one of the Angels who sat on the stone and announced the Resurrection. There is always a Greek monk in this room who "guards" the Tomb of Christ who symbolically represents this Angel(s).<br />
===The Holy Sepulcher chapel===<br />
{{stub}}<br />
==The yearly miracle of the Holy Light==<br />
:''Main article: [[Holy Fire]]''<br />
<br />
Each year on the day before [[Pascha]], an awe-inspiring event takes place in the Church of the Holy Sepulchre. At noon of the Holy Saturday, the [[Church of Jerusalem|Patriarch of Jerusalem]] with his escort - archpriests, priests and deacons and the Armenian Patriarch enter the Holy Sepulchre. After finishing prayers, a miraculous light appears--the [[Patriarch]] of [[Jerusalem]] lights two candles from it, then exits the sepulchre and lights the candles of the non-Chalcedonian patriarchs outside. Others' candles light spontaneously. For the first several minutes from the fire's appearance, it does not burn to the touch and many pilgrims immerse their faces and hands in the flame without being harmed. <br />
<br />
Known as the Holy Light, or [[Holy Fire]], this miracle has been occuring in this same place since at least the fourth century, if not earlier. In 1579, when the Orthodox patriarch had been shut out of the sepulchre by the Turkish authorities and an Oriental Orthodox patriarch, the holy fire split open a column outside the church to reach the Orthodox patriarch and believers. The split column is still part of the church. Several other incidents (including two 11th century Roman Catholic priests who received God's punishment for attempting to obtain the Holy Fire for themselves) attest to the miracle's antiquity and authenticity. [http://www.holyfire.org/eng/index.htm Holyfire.org (eng)]<br />
<br />
Another version (probably) of the above story reads as follows. After prince Ibrahim Pasha, Mohammed Ali Pasha's son, had conquered [[Jerusalem]] and Syria year 1832 A.D., he invited the [[Coptic]] [[Pope]] [[Peter VII (Mankarius) of Alexandria|Peter VII]] to visit Jerusalem and attend to the service of the appearance of the light on Bright Saturday from the Sepulchre of the Lord Christ in Jerusalem as the Greek Orthodox [[Patriarch]]s did every year. The Pope accepted the invitation, and when he arrived, he was received with honor and reverence and he entered Jerusalem with a great procession and a splendid celebration, in which the governor, the rulers and the heads of the different Christian denominations participated. He realized with his wisdom that if he minister alone in the Holy Sepulcher that would cause animosity between the Copts and the Greeks. The Pope asked the Pasha to relieve him from this service, but he asked him to participate with the Greek Patriarch on the condition that he will be their third, for he doubted the authenticity of the light. On Bright Saturday the church of the Holy Sepulchre was crowded with the worshipers, the Pasha ordered the people to evacuate the church to the spacious outer courtyard. When the time to start the service came the two Patriarchs and the Pasha entered the Holy Sepulcher to pray the customary prayers. In the specific time, the light burst out of the Sepulcher in a way that terrified the Pasha, who became in a daze and confusion, and the Pope attended to him until he recovered. The people outside in the courtyard were not deprived from the blessing of the light since one of the pillars of the western gate of the church split and the light appeared to them from the pillar. This incident increased the reverence and respect of the Pope before the Pasha. His holiness the Pope made many repairs and renovations in the church of Resurrection. [http://www.copticchurch.net/synaxarium/g_4_6_2006.html#2 Source: Coptic Orthodox Synaxarium]<br />
<br />
==References==<br />
*Bahat, Dan (1986). "Does the Holy Sepulchre church mark the burial of Jesus?", ''Biblical Archaeology Review'' '''12'''(3) (May/June) 26-45.<br />
*Biddle, Martin (1999). ''The Tomb of Christ''. Phoenix Mill: Sutton Publishing. (ISBN 0-7509-1926-4)<br />
*J. Patrich, ''The Early Church of the Holy Sepulchre in the Light of Excavations and Restorations'', Yosam Tsifiir, Ed., Ancient Churches Revealed, Isreal Exploration Society, Jerusalem, 1993. (ISBN 965-221-016-1)<br />
<br />
==External links==<br />
*[http://www.holysepulchre.com/ Church of the Holy Sepulchre]: Visitor information and detailed history of the building.<br />
*[http://www. Church of the Holy Sepulchre, Jerusalem]: Floorplan and images (Sacred Destinations Travel Guide)<br />
*[http://www.trekker.co.il/english/israel-sep.htm Church of the Holy Sepulchre]: Photos<br />
*[http://www.historychannel.com/classroom/unesco/jerusalem/about_sepulchre.html History Channel site]: Church of the Holy Sepulchre<br />
*[http://home.infionline.net/~ddisse/egeria.html Egeria's description in the 380s]<br />
*[http://www.geocities.com/Athens/Oracle/1631/cohs_history.html James E. Lancaster, "A brief history of the Church of the Holy Sepulchre"]<br />
*[http://www.holylandphotos.org/browse.asp?s=1,2,6,19,321 Photos of the Church of the Holy Sepulchre]<br />
*[http://www.orthodoxphotos.com/Holy_Land/Holy_Sepulchre_Church/index.shtml Holy Sepulchre Church Photos] - from Orthodoxphotos.com<br />
*[http://ocafs.oca.org/FeastSaintsLife.asp?FSID=102593 Commemoration of the Founding of the Church of the Resurrection (Holy Sepulchre) at Jerusalem]<br />
[[Category:Churches]] - [[OCA]] website<br />
<br />
[[ro:Biserica Sfântului Mormânt]]</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Kulangattil&diff=62259User talk:Kulangattil2008-03-16T21:52:03Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 14:52, March 16, 2008 (PDT)</div>Gabrielahttps://orthodoxwiki.org/index.php?title=User_talk:Manugeorgekuruvilla&diff=62258User talk:Manugeorgekuruvilla2008-03-16T21:51:10Z<p>Gabriela: New page: {{welcome}} ~~~~</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 14:51, March 16, 2008 (PDT)</div>Gabriela