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{{cleanup}}[[Image:Apostolos Makrakis.JPG|right|thumb|230px| Apostolos Makrakis 1831-1905: Greek lay theologian, preacher, ethicist, philosopher and writer.]]Dr. '''Dr. Apostolos Makrakis''' (1831-1905), or '''''Makrakes,''''' was a charismatic and controversial and charismatic Greek Orthodox [[laity|lay]] [[theology|theologian]], preacher, ethicist, and philosopher and prolific writer. He who was born in 1831 a leader of the "awakening movement" in the village of Katavati on [[Sifnosw:Greek War of Independence|post-revolutionary Greece]] island, and arguably one of the most important religious personalities of the 19th century. He was an extremely prolific writer whose works were translated widely outside of Greece, and died on however his vigorous religious movement eventually turned the [[December 25Holy Synod]]against him, 1905 resulting in Athenshis being condemned and jailed several times.<ref>Tolika, buried in his family chapel dedicated to the Virgin MaryOlympia N. ''Epitomo Enkyklopaidiko Lexiko Tes Byzantines Musikes.''s [[Annunciation]]Athena, 1993. His bust is in the square bearing his name at the entrance of the village</ref>.

Apostolos Makrakis was a charismatic lay theologian gifted with many talents and a leader born in 1831 in the village of the "awakening movement" in Katavati on [[w:Greek War of IndependenceSifnos|post-revolutionary GreeceSifnos island]], Greece. He finished his secondary school training in his birthplace , and later studied in [[Constantinople]], where he worked for a short time as a teacher and published his first treatises. Being a person of with a strong character and with who was inclined towards a disposition towards vigorous detailed inspection of things, he came to a collision course eventually collided with the [[Ecumenical Patriarchate]] and with the parents of his students, on the grounds being of his teaching of frequent [[Eucharist|communion]].  In 1862 he went to Paris, where he worked as a private tutor, remaining there for two years and learning about modern European philosophy from Descartes to Hegel, in the French language. His defensive disposition was expressed quickly with the writing He wrote four treatises in French of four treatises against Western philosophy, particularly the ''[[w:Cartesianism|Cartesian]]'', and founding founded his philosophy by contrast on the principles of the doctrine of [[Christ ]] (i.e in favour of Christianity). This work was entitled ''"The Tree of Life and the Tree of Knowledge of Good and Evil, (i.e. Christian Philosophy and Modern Philosophy"''). After a brief trip to Athens, he returned in 1865 to Constantinople, where he continued his work for a year, and in 1866 he settled permanently in Athens, where he also reposed.

Makrakis was manifested upon the Greek nation during After a multifarious and therefore very difficult epoch. The re-emerging civilizationbrief trip to Athens, the foreign military presencehe returned in 1865 to Constantinople, the irregular political situation, the activity of foreign influences (especially religious propaganda), the attachment to "[http://en.wikipedia.org/wiki/Age_of_Enlightenment Enlightened Europe]"where he continued his work for a year, and the uninterrupted adulteration of traditional criteria were problems that would not leave a spirit as restless as his indifferent or in peace1866 he settled permanently in Athens, where he also reposed.

Makrakis was manifested upon the Greek nation during a multifarious and therefore very difficult epoch. There was the re-emerging civilization, the foreign military presence, the irregular political situation, the activities of foreign influences (especially religious propaganda), the attachment to "[http://en.wikipedia.org/wiki/Age_of_Enlightenment Enlightened Europe]", and the uninterrupted adulteration of traditional criteria,<ref group="note">"Greece has a long history of traditional Orthodox piety. During his studies, [[Nectarios of Pentapolis|Nektarios]] tried to learn about this so that he could better understand the spirit of the people of this newly freed motherland. However, what he found was abundant confusion in the people and in the church. The [[w:George I of Greece|new Bavarian King's court]] and foreign influences corrupted the traditional Orthodox values. This confusion greatly affected the [[Presbyter|priests]], who struggled to lead the nation in its newly found freedom, just as they has during the hard years of [[Ottoman rule and Eastern Christianity|Turkish oppression]]. Now, however, their values were steadily becoming more secular. The priesthood had become, in fact, nothing more than a routine vocation with many despots. The [[laity]], in its instinctive wisdom, was aware of this but could do nothing since it was bound by politicians, scholars, and demagogues. So it turned satirical towards everything, including the church. Indeed, what a sad state of affairs it is when people mock their religious leaders."<br>:* {Sotos Chondropoulos. ''Saint Nektarios: The Saint of Our Century.'' Transl. Peter and Aliki Los. Athens, 1997. p.48.}</ref> all of which were problems that would not leave a spirit as restless as Makrakis' indifferent or in peace. And so Makrakis, wanting to contribute to the [[One Holy Catholic and Apostolic Church|Catholic]] rebirth of the nation, regarded as the most basic element in this the rebirth of the [[One Holy Catholic and Apostolic Church|Church]], as the [[w:Noah's Ark|ark]] and instrument of the new national life<ref>Metallinos, G.D. ''Ekpaideutike Hellenike Enkyklopaideia: Pankosmio Biographiko Lexiko.'' Athena, 1983-1988. Tom. 1-9B.</ref>.

Apostolos Makrakis was made ten Gospel tours across the country in total during his lifetime, becoming the most influential figure on the development of the [[Church of Greece|Greek Church ]] in the 19th and early 20th centuries.  As a preacher , he was a new phenomenon in newly reborn Greece. Preaching during that period mostly was an activity of the marginal competitors of the Church, so that preaching, especially outside the [[Parish|temples ]] by non-authorized figures, was violently repressed. This was in line with the tradition of the [[Timeline of Church History (Nicene Era (325-451))|Church of Late Antiquity]], in that once Christian Churches were solidly established, clerics' activities were regulated and disciplined in order to avoid ecstatic innovations, which is what Makrakis was in fact criticized for.<ref>Anastassiadis, Anastassios. [http://www.ceri-sciencespo.com/publica/question/qdr11.pdf Religion and Politics in Greece: The Greek Church's 'Conservative Modernization' in the 1990's]. Research in Question, No.11, January 2004.</ref>

In May 1866, he came to Athens, where for six months...in Concord Square he delivered twenty speeches in Concord Square on the subject of ''The Work of the Fathers of 1821 and How it Can Best and Quickest Be Brought to a Conclusion'', which were published in the newspaper ''Justice'' , and republished in book form in 1886.  Given occassion by a threatening letter of the [[w:Freemasonry|Free Masons]], who had been incensed by his speeches, he wrote two books against Freemasonry: ''Freemasonry'' and ''Masonry Exposed by the Masonic Certificate.'', the The first was published in 1867 and the second in 1868. At the instigation of the Masons , who had political influence at the time, he was twice arrested and jailed, the first time for twenty-four hours, and the second for sixteen days for allegedly insulting the King.<ref>Andronis, Constantine (Ed.). ''Apostolos Makrakis: An Evaluation of Half a Century.'' Chicago: Orthodox Christian Educational Society, 1966 pp.14</ref>.

Makrakis also preached to large crowds in [[Metropolis of Patra|PatraPatras]], who came out in awe to listen to his "nation-saving" teachings on [[June 18]], [[June 24|24]], [[June 27|27]], and [[July 16]], 1876, having as his <ref group="note">His most fervent followers were Theodoros Kapetanon, Ioannis Arnellon, and Nikolaos Christogiannopoulos.</ref><ref>Triantaphyllu, Kostas N. ''Historikon Lexikon Ton Patron. 2. ekd.'' Patrai, 1980.</ref>. After this a number of publications such as ''Achaia'', ''Phoenix'', and ''Aratos'' strongly attacked his teachings, while others other periodicals such as the ''Peloponnesus'' supported him. Defenders of Makrakis included a theologian of Patras named Ieronymos, as well as the spiritual father of Patras, Fr. Athanasios Georgiou, who recommended that he be exiled for two years lest he be judged by the [[Holy Synod|Synod]]. For Makrakis visited Patras for a period of thirty years Makrakis visited Patras, in 1876 remaining there for forty-days teaching preaching to the people.

Continuing his quest of preaching to the nation, he arrived on the island of [[Metropolis of Zakynthos and Strofades|Zakynthos]] in July 1892, and again in August 1893, teaching out of exile. <ref group="note">A critic of Makrakis from Zakynthos was the primary school teacher Ioannis Siderokastritis, who wrote ''O Anamorphotis Makrakes (The Uneducated Makrakis).''</ref><ref>Zoes, Leonidas Ch. ''Lexikon Historikon Kai Laographikon Zakynthu.'' Athenai, 1963. Tom. 1.</ref>.

===Christology and Controversy===He criticized contemporary prelates of [[w:Simony|Simony]], and also upheld the theory of the ''Trisyntheto'' (triple constitution of humanity, i.e, ''Psyche'' (soul), ''Pneuma'' (spirit), ''Soma'' (body). He was arguably one of the most important religious personalities of the 19th century, and one whose innovations turned the Holy Synod against him, resulting in his being condemned and jailed several times<ref>Tolika, Olympia N. ''Epitomo Enkyklopaidiko Lexiko Tes Byzantines Musikes.'' Athena, 1993.</ref>. He was also an extremely prolific writer whose works were widely translated outside of Greece. He founded the '' '''School of the Logos''' '' in Athens in September 1876 and titled himself ''Professor of philosophy and the philosophical sciences in the Greek nation'', teaching philosophical subjects (i.e. He taught "Philosophy", as from the perspective of the "Love of the [[w:Christ the Logos|Logos]]", so that philosophy in this sense philosophy becomes applicable to and became interchangeable with the theological discipline of [[Christology]]). In a peer-reviewed book review of Makrakis' philosophical system<refgroup="note">::* ''The [[w:Christ the Logos|Logos]] and the Holy Spirit in the Unity of Christian Thought: According to the Teachings of the Orthodox Church''. 5 Vols. Chicago : Orthodox Christian Educational Society, c.1977.

:"Makrakis intended to be a teacher of the people of Greece,...this child of the [[w:Greek War of Independence|revolution of 1821]]. The [[w:Søren Kierkegaard|Kierkegaard]]<refgroup="note">'''Kierkegaard, Soren,''' ''b. Copenhagen, Denmark, 1813; d. 1855''. Philosopher and religious writer. He was a precursor of the existentialists and a major influence on Protestant theology. He argued that advancing through the three stages of the aesthetic, the ethical and the religious by means of an "existential dialectic" brings the individual closer to God. A leap of faith is required; reason is not a help. But awareness of the relationship to God leads to despair as the individual contrasts temporality with eternal truth. His major works include ''Either/Or'' (1843) and ''Fear and Trembling'' (1843). (''The New York Times Guide to Essential Knowledge''. 1st Ed.. St. Martin's Press, NY, Oct. 2004. pp.1020.)</ref> who speaks here has a Hellenistic soul. Philosophy, "the love and science of the [[w:Christ the Logos|God-equal WORD]], or [[w:Christ the Logos|Logos]]", has as its purpose "the acquisition of God's omniscience...and the deification of the philosophical investigator". Its object is the same as that of religion and government. The system traces the journey of the soul in its ascent from the "primary cognition [noein]" through the philosophical sciences to its deification. The means of ascent are provided by the "right reason" that is the object of logic and is incarnate in [[Jesus Christ]].....right reason being the nexus between temporal fact and eternal being. In this system, the primary cognition, or what [[w:Phenomenology|phenomenology]] might call the basic intellectual intuition, is that I exist, the world exists, and God exists... The soul is conscious of its own existence, perceives the world, and knows God's existence, but it does not know the nature of each of them. The aim of science is to make the unknown known. Philosophy as [[w:Christology|Christology]] and Christology as Philosophy, it is at least a theme that makes one think."<ref>Scharlemann, R.P.. Peer Reviewed Book Review of Makrakis': ''The Logos and Holy Spirit in the Unity of Christian Thought, 5 Vols: Vol 1:The Orthodox Approach to Philosophy, Vol 2:Psychology An Orthodox Christian Perspective, Vol 3: Logic An Orthodox Christian Approach, Vol 4: Theology An Orthodox Standpoint, Vol 5:Philosophy An Orthodox Christian Understanding.'' Translated from the Greek by Denver Cummings: Orthodox Christian Education Society, 1977. '''Journal of Religion''' 59 no 4 O 1979, p 488-490.</ref>

===ExcommunicationControversy===There has been Besides criticizing contemporary [[w:Prelate|prelates]] of [[w:Simony|Simony]], Apostolos Makrakis also upheld the theory of the triple constitution of humanity - i.e. ''Psyche'' (soul), ''Pneuma'' (spirit), ''Soma'' (body) - for which he was criticized, causing some confusion as to whether or not Apostolos Makrakis was in fact put out by the Church or not. The sources show in actuality that he was condemned by the Synod, but '''not''' formally [[Excommunication|excommunicated]] by themthe Church or not.

As The sources show that while he was condemned by the [[Council of Athens (1878)|Council of Athens]] (1878), he was not formally [[Excommunication|excommunicated]] by them. The Very Rev. Archimandrite Isaias Simonopetritis explains in [http://www.aegeantimes.gr/pigizois/agglika/inegl_27.htm ''The Orthodox Church and Proselytism''], that ''"while Makrakis was condemned by the official Church and the monasteries of [[Mount Athos]], he was not excommunicated, for fear that his numerous followers among the middle classes of Athens would turn him into a [[martyr]] figure"''.<ref>Simonopetritis, Very Rev. Archiman. Isaias. "[http://www.aegeantimes.gr/pigizois/agglika/inegl_27.htm The Orthodox Church and Proselytism]." ''Orthodox Herald'', Official Publication of the Archdiocese of Thyateira and Great Britain, September–October 2001, No. 120-121.</ref> Dr. [[Christos Yannaras]] however gives a slightly different account, writing that ''"The Synod excommunicated [Makrakis] to silence him, invoking ludicrous theological arguments, such as his views on the tripartite composition of man"'' and that ''"when he died, however, the Synod agreed to give him a church funeral".''<ref>Yannaras, Christos. ''Orthodoxy and the West: Hellenic Self-Identity in the Modern Age''. Transl. Peter Chamberas and Norman Russell. Holy Cross Orthodox Press, Brookline, Mass., 2006. p.224.</ref>

Although Dr. [[Christos Yannaras]] gives a slightly different account, writing that ''"The Synod '''excommunicated''' [Makrakis] to silence him, invoking ludicrous theological arguments, such as his views on the tripartite composition of man"'' and that ''"when he died, however, the Synod agreed to give him a church funeral"''<ref>Yannaras, Christos. ''Orthodoxy and the West: Hellenic Self-Identity in the Modern Age''. Transl. Peter Chamberas and Norman Russell. Holy Cross Orthodox Press, Brookline, Mass., 2006. p.224.</ref>, nevertheless Nevertheless Makrakis' biography by Constantine Andronis explains clarifies that the excommunications were published by one particular Bishop, and not by the entire Synod: :"...so long as Makrakis combated only [[w:Freemasonry |Freemasonry]] and neither said nor wrote anything against the high priests, he was recommended by the latter as the Saviour of Orthodoxy, but when he proved certain high priests to be guilty of the crime of [[w:Simony|Simony ]] and demanded their dismissal in accordance with the sacred regulations of the Church, war began to be waged upon him as a heretic teaching that man consists of body, soul, and spirit. '''Makarios, Bishop of Karystia, published excommunications and anathemas in opposition to this belief'''.<ref>Andronis, Constantine (Ed.). ''Apostolos Makrakis: An Evaluation of Half a Century.'' Chicago: Orthodox Christian Educational Society, 1966 pp.16.</ref>

As for the [[Holy Synod]], on December 18th, 1878, the [[Council of Athens (1878)|Council of Athens]] was convened and presided over by Metropolitan Bishop [[Procopius I (Georgiadis) of Athens|Procopius I of Athens]] (1874-1889), resulting in the formal condemnation of the Makrakists. The Synod succeeded in obtaining from the governement of [[w:Alexandros Koumoundouros|Koumoundouros ]] a decree dissolving Makakris' ''' ''"School of the Logos"'' ''' on the pretext that it taught doctrines opposed to the tenets of the Church, that is, that man is composed of body, soul, and spirit, and that Christ attained perfection in the Jordan. The Holy Synod likewise addressed an encyclical to the whole body of Christians in Greece that was read in the churches, charging Makrakis with attempting to introduce innovations. On January 8, 1879, his trial was held, and without his presence he was condemned by default to three months' imprisonment. On February 6, 1879, the Holy Synod also issued a decree condemning the clergy of the College to confinement (exile) for five to ten years in various monasteries and refrainment from all sacramental acts. On June 13, 1879 Makrakis' term of imprisonment for resistence and insolence to the authorities expired, but he later insulted the Holy Synod again, and on November 26, 1879 he was again sentenced to imprisonment, this time for eight months. From the jail in Amphissa he wrote letters to all his brethren in Christ urging them to be of good cheers and to feel glad because he was suffering in behalf of truth and justice. In many cities of Greece the citizenry expressed indignation at the persecution of the educator, and submitted a petition to the Chamber of Deputies bearing 4530 signatures. Makrakis himself submitted a memoir to the Minister of Justice Athanasios Potmezas from jail with the hope of obtaining his release. In 1880 he was absolved by decree of the court of appeals in Athens, and beginning on October 6, 1880, he resumed instruction in the ''' ''"School of the Logos"'' ''' after a two year interruption.<ref>Andronis, Constantine (Ed.). ''Apostolos Makrakis: An Evaluation of Half a Century.'' Chicago: Orthodox Christian Educational Society, 1966 pp.16-17.</ref>

===Criticisms===* British Orientalist On June 13, 1879 Makrakis' term of imprisonment for resistence and insolence to the authorities expired, but he later insulted the Holy Synod again, and on November 26, 1879 he was again sentenced to imprisonment, this time for eight months. From the jail in Amphissa he wrote letters to all his brethren in Christ urging them to be of good cheers and to feel glad because he was suffering in behalf of truth and Professor justice. In many cities of Theology Greece the citizenry expressed indignation at the University persecution of the educator, and submitted a petition to the Chamber of Deputies bearing 4530 signatures. Makrakis himself submitted a memoir to the Minister of Oxford Justice Athanasios [[w:Frederick Cornwallis ConybearePetimezas|Frederick Cornwallis ConybearePotmezas]], a contemporary from jail with the hope of obtaining his release. In 1880 he was absolved by decree of the court of Makrakis writing appeals in 1903Athens, proposed that if we cut through and beginning on October 6, 1880, he resumed instruction in the many mists ''' ''"School of spiteful exaggeration often attributed to the Logos"'' ''' after a two year interruption.<ref>Andronis, Constantine (Ed.). ''Apostolos Makrakis: An Evaluation of Half a Century.' life story' Chicago: Orthodox Christian Educational Society, 1966 pp.16-17.</ref> ::we can discern It was around this time that his teaching exactly agrees with that ascribed to the Saint [[w:Ebionites|EbionitesNectarios of Pentapolis]] and to was studying at the University of Athens (graduated in 1885), who also became interested in Apostolos Makrakis: <blockquote>There was, at the time when [[w:Theodotus Nectarios of ByzantiumPentapolis|Theodotus of RomeNektarios]] by was studying in Athens, a person named Apostolos Makrakis who zealously preached for [[Hippolytus of Romecatharsis]] in his '', if you will, of the [[w:Refutation Church of all HeresiesGreece|PhilosophumenaGreek Orthodox Church]] (Refutation of all Heresies)''. He was a learned lay man, Book VII, chap. 34. A not very dissimilar form whose education was rooted in his profound knowledge of [[AdoptionismHoly Scripture|Adoptionist doctrineScriptures]] still survives among . In his eloquent manner he spoke out against the Masonic Order and all the dissenters materialistic theories that were circulating in the university. However, he also touched upon some extreme theories regarding the essence of Russia the soul, and he became entangled in politics as well. Although Nektarios disagreed with his extreme positions, and had, in fact, examined them in one of Armeniahis studies, he nevertheless considered this man a most heroic Christian advocate. He liked following his writings and I suspect that Makrakis his newspapers and would have liked to have personally met him. He never had the chance though, and he even had come into contact to eventually give up following his writings because the Church Synod formally disagreed with themhis extreme positions. As a cleric it was, of course, his duty to obey the elders.<ref>*[[w:Frederick Cornwallis Conybeare|Conybeare, Frederick Cornwallis]]Sotos Chondropoulos. Reviewed Works: ''Saint Nektarios: The Student's History Saint of the Greek ChurchOur Century.'' by Rev. A.H. Hore (MTransl.A.). London Peter and Oxford: James Parker, 1902. 514 pp.; ''Geschichte der Orientalischen Kirchen von 1453-1898'' by Prof. A. Diomedes Kyriakos. Leipzig, 1902Aliki Los. '''American Journal of TheologyAthens, Vol.7, No,3 (July 1903)1997. p.56250.'''</ref>.</blockquote>

* DrApostolos Makrakis died on [[December 25]], 1905 in Athens. Constantine Cavarnos although referring He was buried in his family chapel dedicated to Makrakis as "perhaps the most outstanding philosopher and religious teacher of modern Greece," in reviewing MakrakisVirgin Mary' important treatise on s [[SoteriologyAnnunciation]], the ''"Divine and Sacred Catechism"'', states that Makrakis' teaching today his bust is marred by the exaggerated importance he attributes to in the Devil, by his narrow conception of Orthodoxy, and square bearing his invective against other religious denominations.<ref name=Cavarnos>Cavarnos, Constantine (Dr). Reviewed Work: ''Divine and Sacred Catechism by Apostolos Makrakis''. Transl. from the Greek by at the Hellenic Christian Society, Chicago, Illinois. New York: Cosmos Greek-American Printing Co., 1946. '''Journal entrance of the American Academy village of Religion''', 1949; XVII-265-266Katavati on [[w:Sifnos|Sifnos island]].</ref>

* Blessed Elder ===Legacy===Apostolos Makrakis was a highly cultured layman and patriotic visionary whose vigorous religious movement became a popular phenomenon that shook the religious and national establishment of his time. From believing that he had been divinely chosen as the liberator of Byzantium from the Turk, to his preaching tours throughout Greece focusing on [[Philotheos (Zervakos)Soteriology]], advocating his unique and controversial Christological-Philosophical teachings, to his fight against Freemasonry and [[w:Simony|Simony]] has written ''The Errors of Apostolos Makrakis.'' Although not yet in English translation, it is summarized in part in Dr. Constantine Cavarnos's book ''<ref group="Blessed Elder Philotheos Zervakosnote"''. >In his criticism combating Freemasonry he was going up against certain elements within the State; and in combating Simony he was going up against certain elements within the Elder emphasises that Church. Therefore he incurred enemies from both Church and State.</ref> he does not mean to say that there is nothing effectively became a leader of value the awakening religious and national movement in Makrakis' writings, especially modern Hellas. In the process he also became a symbol for the earlier ones, but that they must be approached with cautionfreedom of religious thought and expression.

* In 1882 Chrysanthos Makris, later an Archimandrite, wrote a book against While his message found strong support amongst the tenet of Makrakis relative to masses on the tricomposite nature of manone hand, entitled ''"The Bicomposite Nature of Man Proved it was not received very well by Reference to the Great Fathers religious establishment, as Dr. Cavarnos, [[Philotheos (Zervakos)|Elder Philotheos]], Professor Yannaras, Professor Conybeare and others have explained. His movement can be viewed as a unique example in the history of the Orthodox Church"''. This was refuted by Makrakis in of a series type of articles in the proselytism from ''Logoswithin'', which were reprinted in a separate book 302 pages long under the title ''"The Tricomposite Nature ranks of Man Verified also Orthodoxy (rather than from without by Reference foreign religious forces). Ultimatelty all of this led to the Great Fathers of an intense conflict between Makrakis and the Church"''<ref>Andronis, Constantine (Ed.). ''Apostolos Makrakis: An Evaluation of Half a Century.'' Chicago: Orthodox Christian Educational Society, 1966 pp.18-19authorities.</ref>

Makrakis' ideas and the particular pietistic ethos which he promoted however did survive him in the [[Brotherhoods|Brotherhood]] Movements, which in the 20th century played a significant role in education and catechetical schools.<ref group===Apologetics===* In 1869 Makrakis issued "note">These however unguardedly allied themselves with right-wing dictatorships, pure Greek patriotism being a work entitled key element in their ideology.</ref><ref>Simonopetritis, Very Rev. Archiman. Isaias. "[http://www.aegeantimes.gr/pigizois/agglika/inegl_27.htm The Orthodox Church and Proselytism]." ''"Refutation of an Ironclad Refutation"Orthodox Herald'' in reply to Theocletos Bimpos, professor Official Publication of Theology at the University Archdiocese of Athens who undertook to criticize Makrakis' doctrine concerning the threefold nature of manThyateira and Great Britain, September–October 2001, No. 120-121. </ref>

==Criticisms==* In 1873 British Orientalist and Professor of Theology at the University of Oxford [[w:Frederick Cornwallis Conybeare|Frederick Cornwallis Conybeare]], a contemporary of Makrakis wrote writing in 1903, proposed that if we cut through the ''"Apology many mists of A. spiteful exaggeration often attributed to Makrakis Concerning His Feelings, Views' life story, ::we can discern that his teaching exactly agrees with that ascribed to the [[w:Ebionites|Ebionites]] and Acts"to [[w:Theodotus of Byzantium|Theodotus of Rome]] by [[Hippolytus of Rome]] in his ''[[w:Refutation of all Heresies|Philosophumena]] (Refutation of all Heresies)'', in particularly refuting all that had been advanced against him by Professor KBook VII, chap. 34. Nestorides regarding his view A not very dissimilar form of [[Adoptionism|Adoptionist doctrine]] still survives among the soul. Makrakis maintained that his view concerning the nature dissenters of the soul Russia and of manArmenia, and I suspect that Makrakis had come into contact with them.<ref>*[[w:Frederick Cornwallis Conybeare|Conybeare, Frederick Cornwallis]]. Reviewed Works: ''The Student's three constituent parts History of the Greek Church'' by Rev. A.H. Hore (bodyM.A.). London and Oxford: James Parker, soul1902. 514 pp.; ''Geschichte der Orientalischen Kirchen von 1453-1898'' by Prof. A. Diomedes Kyriakos. Leipzig, 1902. '''American Journal of Theology, and spiritVol.7, No,3 (July 1903) is in accordance wth the Holy Scriptures, of which he cites many passages in proof. p.562.'''</ref>.

* Dr. Constantine Cavarnos identifies that there are a number although referring to Makrakis as "perhaps the most outstanding philosopher and religious teacher of things modern Greece," in his vigorously written book reviewing Makrakis' important treatise on [[Soteriology]], the ''"Divine and Sacred Catechism"'' , states that should interest Makrakis' teaching is marred by the student of religionexaggerated importance he attributes to the Devil, including the lucid and systematic exposition of the doctrines of the Eastern Church by a conservative representative of it; the firm belief in perfect divine justice; the very high his narrow conception of man — man, according to Makrakis is the most perfect work of GodOrthodoxy, higher even than the angels; and the profound conviction inhis invective against other religious denominations.<ref name=Cavarnos>Cavarnos, Constantine (Dr). Reviewed Work: ''Divine and Sacred Catechism by Apostolos Makrakis''. Transl. from the attempt throughout Greek by the book to showHellenic Christian Society, Chicago, Illinois. New York: Cosmos Greek-American Printing Co., 1946. '''Journal of the perfect harmony between experienceAmerican Academy of Religion''', reason, and religion1949; XVII-265-266.</ref name=Cavarnos>

===Legacy===Apostolos Makrakis was a highly cultured layman and patriotic visionary whose vigorous religious movement became an interesting phenomenon in its time that shook the religious and national establishment. From believing that he had been divinely chosen as the liberator of Byzantium from the Turk, to his preaching tours throughout Greece focusing on * Blessed Elder [[SoteriologyPhilotheos (Zervakos)]]has written ''The Errors of Apostolos Makrakis.'' Although not yet in English translation, advocating his unique and controversial Christological-Philosophical teachings, to his fight against [[w:Simony|Simony]], he effectively became a leader of the awakening religious and national movement it is summarized in part in modern HellasDr. Constantine Cavarnos's book ''"Blessed Elder Philotheos Zervakos"''. In his criticism the process Elder emphasises that he also became a symbol for does not mean to say that there is nothing of value in Makrakis' writings, especially the freedom of religious thought and expressionearlier ones, but that they must be approached with caution.

While ==Apologetics==* Dr. Constantine Cavarnos identifies that there are a number of things in his message found strong support amongst vigorously written book the masses on ''"Divine and Sacred Catechism"'' that should interest the one handstudent of religion, it was not received very well by including the religious establishment, as Dr. Cavarnos, [[Philotheos (Zervakos)|Elder Philotheos]], Professor Yannaras, Professor Conybeare lucid and others have explained. His movement can be viewed as a unique example in systematic exposition of the history doctrines of the Orthodox Eastern Church by a conservative representative of a type it; the firm belief in perfect divine justice; the very high conception of proselytism from ''within'' man — man, according to Makrakis is the ranks most perfect work of Orthodoxy (rather God, higher even than from without by foreign religious forces). Ultimatelty all of this led the angels; and the profound conviction in, and the attempt throughout the book to an intense conflict show, the perfect harmony between Makrakis experience, reason, and the Church authoritiesreligion.<ref name=Cavarnos/>

*[[Philotheos (Zervakos)|Zervakos, Blessed Elder Philotheos]]. ''The Errors of Apostolos Makrakis.'' ==Notes==<ref>While Elder Philotheos's book on Makrakis has not been translated yet, there is a very careful summary of its contents, as well as those of two shorter publications of his on the subject, in Dr. Constantine Cavarnos's book '''Blessed Elder Philotheos Zervakos''', Vol. 11 in the Modern Orthodox Saints series (ISBN 0914744941) from the Institute for Byzantine and Modern Greek Studies. Note that Elder Philotheos emphasises that he does not mean to say that there is nothing of value in Makrakis' writings, especially the earlier ones, only that they must be approached with caution.<references group="note" /ref>

==Sources and External links==*Andronis, Constantine (Ed.). ''Apostolos Makrakis: An Evaluation of Half a Century.'' Chicago: Orthodox Christian Educational Society, 1966.

*Cavarnos, Constantine (Dr). Reviewed Work: ''Divine and Sacred Catechism'' by Apostolos Makrakis. Transl. from the Greek by the Hellenic Christian Society, Chicago, Illinois. New York: Cosmos Greek-American Printing Co., 1946. '''Journal of the American Academy of Religion''', 1949; XVII-265-266.* Chondropoulos, Sotos. ''Saint Nektarios: The Saint of Our Century.'' Transl. Peter and Aliki Los. Athens, 1997. ISBN 960-7374-08-8*[[w:Frederick Cornwallis Conybeare|Conybeare, Frederick Cornwallis]]. Reviewed Works: ''The Student's History of the Greek Church'' by Rev. A.H. Hore (M.A.). London and Oxford: James Parker, 1902. 514 pp.; ''Geschichte der Orientalischen Kirchen von 1453-1898'' by Prof. A. Diomedes Kyriakos. Leipzig, 1902. '''American Journal of Theology, Vol.7, No,3 (July 1903). pp.555-563.'''

==='''Biographical Sources in Greek==='''