Saturday, October 31, 2015

The Lighthouse of St Theodori, Kefalonia

The lighthouse of St Theodori near the capital city of Kefalonia, Argostoli, lies on a man-made peninsula. This building, with the 20 columns, has a rather simple and Doric architectural style. This lighthouse was originally built in 1828 by the British administrator Charles Napier, who ruled the island during that time. When in 1863 Kefalonia became part of the Hellenic State, the lighthouse was included in the lighthouse network of Greece.




Unfortunately, during the devastating 1953 earthquake that hit Kefalonia and the neighbouring Ionian islands, the lighthouse was destroyed. Nevertheless, it was rebuilt in 1960 to its original architectural design. Today the lighthouse of St Theodori is a romantic destination, especially at night. 

Friday, October 30, 2015

Church of the Evangelistria, Kefalonia

The single chamber basilica Church of the Evangelistria (of the Annunciation) is located near the Castle of S George, Kefalonia. According to an inscription on the wall, the church was built in 1580. At the time it was the cathedral of the medieval capital of Kastro. The Church of the Evangelistria is connected with the Sissia monastery and from the Sunday of St Thomas (a week after Easter Sunday) to the fifth Sunday after Easter - of the Samaritan Woman – the miraculous icon of the Virgin from the monastery of Sissia is kept in the Church.



Thursday, October 29, 2015

A Talk by the Ecumenical Patriarch in London

To mark the fifth anniversary of Pope Benedict VXI’s visit, St Mary’s University (Twickenham, London) will welcome His All Holiness, Bartholomew, Archbishop of Constantinople – New Rome and the Ecumenical Patriarch, who will deliver the inaugural St Mary’s Lecture ‘Religion in Dialogue: The Importance and Imperative of Dialogue in our World.’ The Event will take place at St Mary’s University Chapel on Wednesday 4th November 2015 at 12.30pm.




His All Holiness will be awarded the St Mary’s Pope Benedict XVI medal, the highest award the University can offer, in recognition of His service in promoting ecumenical dialogue between the churches and reconciliation with all creation. In order to attend for this event, please register via www.stmarys.ac.uk/lecture

Tuesday, October 27, 2015

Holy Relics in the Patriarchal Church, Constantinople

Like icons, relics are a central aspect of Orthodox worship, underlining the transfiguration of the material world by divine grace. Basil the Great, Gregory the Theologian and John Chrysostom, the Three Hierarchs, whose joint feast day is January 30th, were the most influential theologians of the early Church. They are venerated by all Christians. After 1204, with the Fourth Crusade, the relics of these three saints were taken from Constantinople to Rome. In November 2004 the relics of St Gregory and St John Chrysostom, who were the two renowned Archbishops of the Byzantine Capital, were solemnly restored to the Ecumenical Patriarchate, as a generous gift from Pope John Paul II. Ecumenical Patriarch Bartholomew presided over their return, and they are now preserved on the left aisle of the Church of St George. Additionally, more recently, the relics of St Basil the Great were also returned from Rome.




The aforementioned relics are not the only relics to be found in the Patriarchal Church. The relics of St Euphemia the Great Martyr (4th century), whose feast day is September 16, are a precious spiritual treasure. St Theophano the Empress (r. 886-93), the wife of Emperor Leo the Wise, is commemorated on December 16th. Despite the other set of relics being traditionally attributed to Solomone, mother of the Maccabess, who feast day is August 1st, it probably belongs to Mary Salome (commemorated on the second Sunday after Easter), one of the myrrh bearing women, who first witnessed the Resurrection.  




Sunday, October 25, 2015

Church of St Theodore, Cappadocia

The Church of St Theodore in Yesiloz, Cappadocia, is cut deep into the rock on the village outskirts. From the outside there is nothing to prepare the visitor for the spectacular size of the Church and for the quality of its frescoes, which have survived in a better condition than other Churches in the area. The frescoes in this Church date back between the mid-11th and mid-12th century.



St Theodorehas three apses. The north side has a huge image of Christ, enclosed within an oval, depicting scenes from His life, including His birth, Crucifixion and Annunciation. The east side has a Deesis with images of the archangels Gabriel and Michael, while the south side has small niches with geometric patterns painted onto them.





Interestingly enough, the visitor can go right under the dome, where a great view of the Church is to be found. This was the equivalent to the women’s gallery, to be found in many Orthodox Churches around the world today. This is undoubtedly the most spectacular Church in Yesiloz. 

Saturday, October 24, 2015

Star Wars – Royal Mail First Day Cover

The new Royal Mail First Day Cover is dedicated to Star Wars, issuing 18 new stamps to celebrate Star Wars and the upcoming release of the new movie, Star Wars: The Force Awakens. The Story so far is as follows:
George Lucas’s space fantasy Star Wars is set a long time ago in a galaxy far, far away and tells an epic story of a battle between good and evil. Exploding onto cinema screens in 1977, this film saga- soon to be joined by The Force Awakens- has become a huge cultural phenomenon, enthralling fans around the world.


In many respects, Star Wars is the story of the Skywalker family, spanning generations across the galaxy: from the boyhood of Anakin Skywalker on the desert planet Tatooine, through Anakin’s meteoric rise as a Jedi and his tragic fall after being lured by an evil tyrant to become Darth Vader, to Anakin’s son and daughter, Luke Skywalker and Leia Organa, working together to redeem their father and never losing faith in the goodness behind Vader’s inhuman mask.


The struggle of good and evil in Star Wars is powerfully represented by a mystical energy called the Force, which pervades the entire galaxy and everything within it. The Force has two sides, the light and the dark. The light side is associated with compassion, selflessness, self-enlightenment and healing, while the dark side is aligned with hatred, fear, anger and jealousy.

The mystical Jedi Knights train to sense and control the light side of the Force, using it only for good, while their sworn enemies, the Sith, seek to embrace the power and destructive energy of the dark side. Ultimately, Star Wars is about the eternal struggle to achieve a lasting balance between the forces of good and evil . . . 

Friday, October 23, 2015

A.E.C.A. RECEPTION FOR ORTHODOX CLERGY, 2015

A.E.C.A. RECEPTION FOR ORTHODOX CLERGY, 2015
By Fr William Taylor
 

The Anglican and Eastern Churches Association held its annual reception for Orthodox clergy on Monday 12th October at Faith House Westminster. This year saw a larger number of Orthodox clergy attending than ever before, with a large delegation from the Armenian Church. His Grace Bishop Hovakim, Primate of the Armenian Church in the U.K, addressed the assembly on the events to mark 100 years since the Armenian genocide in 1915. His Grace Bishop Angaelos, General Bishop of the Coptic Church in the U.K, also addressed the assembly on the refugee situation for Christians from Syria and Iraq. The next reception will be in October 2016.





For more pictures please visit the AECA's site: http://aeca.org.uk/articles.html 

Thursday, October 22, 2015

Courtyard of the Baptistery, St Sophia – Constantinople

The Courtyard of the Baptistery, right next to St Sophia Church, has a square shape place, covered with a dome, an apse on the east and a porch on the west. Interestingly enough, some architectural remains in the courtyard indicate that it may possibly be older than Hagia Sophia Church.


The building was first used for lamp oil storage and then turned into a tomb with the death of Sultan Mustafa (1693). Sultan Ibrahim was also buried in this location in 1648. The baptistery basin was carved from marble and large jars for candle oil storage that were moved to the courtyard during the conversion of the baptistery into the Sultan’s tomb-mausoleum.



According to the 17th century Ottoman traveller Evliya Celebi, the baptistery basin was the largest in the City, by then renamed from Constantinople to Istanbul, being the capital of the Ottoman Empire. The sarcophagus located in the courtyard belonged to the Byzantine Emperors, between 5th-7th centuries AD. However, during this new period of Ottoman rule, it was re-used as a fountain.

Wednesday, October 21, 2015

Death as Restriction of Sin

We live in a world where death is not talked about. We know it exists, but we prefer to stay silent on this topic. However, it is part of life. How does Christianity understand this? There are many Church Fathers who have given their own exegeses on death. Fr John Behr gives an interesting explanation, of how death is seen as a restriction of sin, basing it, of course, on Tradition and Scripture. He believes that


‘Death plays a further role in this education economy of God, as it is also the means of limiting the reign of sin. If death has come into the world as a result of sin (Rom 5.12), in reverse, death can also be seen as a restriction of sin: death cuts sin short, lest sin be immortal and as such unable to be healed. Viewed in this way, death can be seen not so much as an arbitrary penalty imposed for disobedience, nor as a consequence of human transgression – their turning away from the Source of life and so becoming mortal – but as a limitation on sin and death itself. As such, subjection to death can be seen as an act of mercy: it puts an end to sin through the resolution of man into the earth.’[1]



[1] Behr, John, The Mystery of Christ, Life in Death, (Crestwood, New York, St Vladimir’s Seminary Press, 2006), p.104.

Tuesday, October 20, 2015

Anglican-Oriental Orthodox Communique, 2015


The Anglican-Oriental Orthodox International Commission has held its fourth meeting from the 5th to 10th October 2015 at Gladstone’s Library, Hawarden, Wales.
The Commission greatly appreciates the welcome to his diocese given by the Right Reverend Gregory K Cameron, and the hospitality offered by the staff of the Library.
The Commission is also grateful to the members of St Dyfnog’s Church Llanrhaeadr yng Nghinmeirch, Canolfan Dewi Sant, Abergele, and St Abba Eskhairon Coptic Orthodox Church in Llandudno, and the Dean and Chapter of St Asaph Cathedral, for their warm welcome, as well as to Bishop Gregory and Mrs Cameron for inviting the members of the Commission to their home, and for their kind and generous hospitality.


A new publication containing the Agreed Statement on Christology of the Anglican-Oriental Orthodox International Commission 2014 was launched during Vespers in St Asaph Cathedral by the Co-Chairs of the commission, the Rt Revd Gregory K Cameron Bishop of St Asaph, and His Eminence Metropolitan Bishoy of Damietta, in the presence of the Rt Revd Dr Geoffrey Rowell, former Co-Chair of the Commission and co-signatory to the Statement.
The Commission completed its work on the Procession of the Holy Spirit, agreeing on the omission of the Filioque clause that had been appended to the Niceno-Constantinopolitan Creed in the Latin Western tradition. The Co-Chairs signed an Agreed Statement on the procession of the Holy Spirit, which is Part A of our ongoing work on our theological understanding of the Holy Spirit. A detailed discussion of the action of the Holy Spirit in the Church followed, including a discussion of the four marks of the Church, namely: oneness, holiness, catholicity and apostolicity. The Commission has designated a drafting group which prepared a preliminary draft and will continue to work on Part B of our theological understanding of the Holy Spirit.
The Commission discussed the present situation of Christians in the Middle East and heard reports on the difficulties facing Churches, particularly in Syria and Iraq. There was a consideration of the most practical ways in which the Anglican Communion in its various countries could respond effectively to the refugee crisis in the Middle East and Europe.
Members of the Commission continue to pray for the Middle East, for the victims of war, for refugees, and for all hostages. We also pray for our fellow Christians, and especially the two kidnapped Bishops of Aleppo: Metropolitan Mor Gregorios Youhanna Ibrahim of the Syriac Orthodox Church, and Metropolitan Boulos Yazigi of the Greek Orthodox Church of Antioch, of whom there is still no word.
The Commission also marked the Centenary of the Armenian Genocide. The connection between WE Gladstone, former British Prime Minister, and the Armenians whom he defended during their sufferings in the 1890s was commemorated in St Deiniol’s Church, Hawarden. The Revd Dr Patrick Thomas gave a presentation on his book, Remembering the Armenian Genocide 1915, which was appreciated by the Commission.
The fifth meeting of the Commission will take place in Antelias, Lebanon, from the 24th to 29th October 2016, hosted by His Holiness Catholicos Aram I.
At the conclusion of the meeting, the Commission thanked the Triune God, Father, Son and Holy Spirit, for the mutual understanding and friendship that was experienced and shared, and looks forward to continuing its work.
Present at the meeting in Hawarden 2015

Anglicans
The Rt Revd Gregory K Cameron The Church in Wales
(Co-Chair)
The Revd Canon Dr John Gibaut Anglican Communion Office 2015
(Co-Secretary)
The Most Revd Dr Michael Jackson The Church of Ireland
The Rt Revd Dr Geoffrey Rowell The Church of England
(Consultant)
The Very Revd Dr Samy Shehata The Episcopal Church of Jerusalem and the Middle East
The Ven Dr Edward Simonton OGS The Church of Canada
The Revd Stephen Stavrou The Church of England 2015
The Revd Canon Dr William Taylor The Church of England
The Revd Dr Patrick Thomas The Church in Wales
The Revd Neil Vigers Anglican Communion Office
Not able to be present
The Revd Christopher Edgar The Episcopal Church of Jerusalem and the Middle East

Oriental Orthodox
Coptic Orthodox Church of Alexandria
His Eminence Metropolitan Bishoy Egypt
(Co-Chair)
His Grace Bishop Angaelos England
Syrian Orthodox Church of Antioch
His Eminence Polycarpus Augin Aydin The Netherlands
The Very Revd Fr Roger Akhrass Syria
Armenian Apostolic Orthodox Church – Mother See of Holy Etchmiadzin – Armenia
His Eminence Archbishop Hovnan Derderian USA
The Very Revd Archimandrite Shahe Ananyan
Armenian Apostolic Orthodox Church – Holy See of Cilicia, Antelias – Lebanon
His Eminence Archbishop Nareg Alemezian Cyprus
The Very Revd Fr Housig Mardirossian Lebanon
(Co-Secretary)
Malankara Orthodox Syrian Church
The Revd Fr Dr KM George India
Not able to be present
Ethiopian Orthodox Tewahedo Church
His Grace Archbishop Abba Gabriel Ethiopia His Grace Archbishop Abba Yacob South Africa
Malankara Orthodox Syrian Church
Metropolitan Geevarghese Mor Coorilos India


Monday, October 19, 2015

St Symeon on the Last Judgement

What will happen to us at the Last Judgement? When will it take place? How will it happen? What will we be judged on? These are merely some of the questions Christian have been asking for centuries. The last book of the New Testament gives an interesting exegesis of the last days; however, despite answering many questions, it seems that it creates even more. A number of Church Fathers have endeavoured to answer these questions. Below is an exegesis given to us by St Symeon, who explains that there are two judgements, i.e. one in this life, also known as the judgement of salvation, and the other will take place after the end of the world, the judgement to condemnation.


‘In this present life, when by repentance, we enter freely and of our own will into the divine light, we find ourselves accused and under judgement; but, owing to the divine love and compassion the accusation and judgement is made in secret, in the depths of our soul, to purify us, that we may receive the pardon of our sins. It is only God and ourselves who at that time will see the hidden depths of our hearts. Those who in this life undergo such a judgement will have nothing to fear from another tribunal. But for those who will not, in this life, enter into the light, that they may be accused and judged, for those who hate the light, the second coming of Christ will disclose the light which at present remains hidden, and will make manifest everything which has been concealed. Everything which today we hide, not wishing to reveal the depths of our hearts in repentance, will then be made open in the light, before the face of God; and the whole world, and what we really are will be made plain.’[1]
From the above text it is evident that confession and the Last Judgement are related. This is also understood by the late Metropolitan Anthony Bloom, who had said, ‘confession is the anticipation of the terrible Last Judgement.’ It will be terrible because it will show us who we really are. When we confess we don’t confess what we have done, but who we are.



[1] Homily, LVII. 

Sunday, October 18, 2015

St Luke’s Greek Orthodox Cathedral, Glasgow

St Luke’s Greek Orthodox Church is the only Orthodox Cathedral in Scotland[1]. This community was established in 1944, when a small number of Greek families that had settled in Scotland, were seeking to establish and re-affirm their national identity, culture and faith. After a generous donation (1960s) by Sir Reo Stakis, the Greek Community in Glasgow moved from a small Church in Crafton Street to the present building in Dundonald Road, creating the very first centre of Orthodoxy in Scotland.



On 24th May 1970 the Pope and Patriarch of Alexandria, Nicholas VI, who was at the time attending the General Assembly of the Church of Scotland, visited St Luke’s. To mark this occasion he elevated it to the status of a Cathedral, with the blessing of the Ecumenical Patriarchate. Another memorable event in the history of this community was the Divine Liturgy, celebrated by the Ecumenical Patriarch Bartholomew I (Sunday 7 July 1996), who had visited Scotland to receive an honorary degree from the Department of Practical Theology of the University of Edinburgh. The Church celebrates St Luke on the 18th October.






[1] For more information please see St Luke’s site: http://www.stluke.org.uk/mission.html

Saturday, October 17, 2015

Pegasus in Cappadocia

Walking around the city of Urgup, known in Greek as Prokopi, in Cappadocia (central Turkey) I came across a statue of Pegasus. The surprise, however, did not start there, since I flew to Cappadocia with Pegasus Airlines. Despite Pegasus being a mythological creature from Ancient Greek Mythology, it seems that this creature is respected and acknowledged by another country, another tradition, and in this case by Turkey. Who was Pegasus?



Pegasus was an immortal winged horse, which sprang forth from the neck of Medusa when she was beheaded by the hero Perseus. His father was Poseidon. Pegasus was captured and tamed by the Greek hero Bellerophon, assisting him in his fights against the Chimera and the Amazons. Later, Bellerophon continued riding Pegasus on their way to Mount Olympus, but Zeus dismounted him on the way; Pegasus, however, continued and took a place in the stables of Zeus. Pegasus was also placed amongst the stars as a constellation, whose rising marked the arrival of the warmer weather of spring and seasonal rainstorms. As such he was often named thunderbolt-bearer of Zeus. 

Friday, October 16, 2015

Theology of Union

Our objective, as Christians, is the communion and union between us, creation, with God, the Creator of all. If this is achieved, then we become Saints, we reach our true purpose in life, in this life and the next. Therefore are goal is to be in communion with the Trinitatian God, as St Peter claimed ‘partakers of the divine nature.’ Vladimir Lossky explains this further:



‘The revelation of God the Holy Trinity – Father, Son and Holy Spirit is the basis of all Christian theology; it is, indeed, theology itself, in the sense in which that word was understood by the Greek Fathers, for whom theology most commonly stood for the mystery of the Trinity revealed to the Church. Moreover, it is not only the foundation, but also the supreme object of theology; for, according to the teaching of Evagrius Ponticus (developed by St Maximus), to know the mystery of the Trinity in its fullness is to enter into perfect union with God and to attain to the deification of the human creature: in other words, to enter into the divine life, the very life of the Holy Trinity, and to become, in St Peter’s words, ‘partakers of the divine nature’ – θείας κοινωνοί φύσεως. Trinitarian theology is thus a theology of union, a mystical theology which appeals to experience, and which presupposes a continuous and progressive series of changes in created nature, a more and more intimate communion of the human person with the Holy Trinity.’[1]



[1] Lossky, Vladimir, The Mystical Theology of the Eastern Church, (Cambridge, James Clarke& Co.Ltd., 1991), p. 67.

Thursday, October 15, 2015

Knossos Palace Reconstruction

Knossos was the capital of the Minoan Civilisation in Crete, with Knossos Palace as its centre.The first palace was built in 1900 BC. It was, however, destroyed in 1700 BC and straight away rebuilt to a more elaborate level. It was finally abandoned with the massive volcanic eruption of Thera (Santorini) creating a huge wave, which reached Crete. It was also invaded by the Myceneans (from the Peloponnese), who used it as there capital, as they ruled the island of Crete until 1375 BC.




Arthur Evans, a British archaeologist, excavated the site (1900 AD) restoring large parts of the palace. The video here is taking it a step further, by reconstructing the Knossos Palace, showing us its grandeur and architectural beauty.

Wednesday, October 14, 2015

Ali Pasha and Selime Sultan Shrine, Cappadocia

Architecturally and decoratively speaking, Selime Sultan Shrine in Selime town (Cappadocia) is a typical piece of Anatolian Seljuk art. It has an octagonal pedestal, a body, and a cone. Stone and brick works stand side by side in the shrine. The spiked arched are connected to each other on the top. The north side with decorative bricks is the entrance with the diadem door. The plate of the door is circled with a round arch, and the jambs are decorated with hexagon ornaments and zigzag motives. Dated to the late 13th century due to its architectural styles and materials, the Shrine is one of the most significant Seljuk monuments in Aksaray.



In his “Musameretu’l Ahbar”, Kerimuddin Mahmud-I Aksarayi, a Seljuk historian, indicates that Ali Pasha was murdered as a result of a treachery in present Selime area of Guzelyurt. Ali Pasha was an important person in Aksaray at that time. As a result of the disagreements between Seljuk Seigniories and pressure by the Mongol, Ali Pasha took refuge in Selime Castle. His enemies found him there, but they couldn’t get him as it was impossible to penetrate the castle. To draw him out instead, they engaged in a trickery saying that they wanted a deal. Ali Pasha, his brother Mehmet, and his five men came out, but wheyn they realized the trick, they couldn’t’ go back, since people inside the castle betrayed them and closed the doors. It is said that the shrine was built by his descendant Selime Sultan on their tombs, between 1316 and 1317. Thus, it is called Ali Pasha and Selime Sultan Shrine. Selime town takes its name from this shrine. 

Tuesday, October 13, 2015

The Powder Tower, Prague

The Powder Tower, a late Gothic town gateway, is one of the most remarkable monuments of medieval Prague. It marked the beginning of the Prague royal route, along which Bohemian kings walked on their coronation procession to Prague Castle.




Work on the present structure began during the reign of King Vladislav II in 1475 and was modelled on the Old Town Bridge Tower, built a century earlier. This gate can trace its origins back to the 11th century, when the original gate was one of thirteen entrances to Prague’s Old Town. Originally known as the New Tower, its name was changed to the Powder Gate in the 17th century when it was used to store gunpowder. 

Monday, October 12, 2015

Saint Wilfrid, Archbishop of York, England

Saint Wilfrid, also called Wilfrid of York (born 634, Northumbria, Eng.—died April 24, 709/710, monastery of Oundle, Mercia, Eng.; feast day October 12), is one of the greatest English saints, a monk and bishop who was outstanding in bringing about close relations between the Anglo-Saxon Church and the papacy. He devoted his life to establishing the observances of the Roman Church over those of the Celtic Church and fought a stormy series of controversies on discipline and precedent.
In 648 Wilfrid entered the celebrated monastery of Lindisfarne, off the coast of Northumberland. Later he went to Canterbury and then set out in 652 for Rome. Having spent three years in Lyon, he returned to Northumbria in 657/658. Soon he received a monastery at Ripon, Yorkshire, from King Oswiu’s son, Alhfrith. He was ordained a priest in 663/664 by the Gaulish bishop Agilbert, for whom he acted as spokesman at the Synod of Whitby (664), successfully advocating the rejection of Celtic practices in favour of Roman. Alhfrith had him elected bishop of York, but Wilfrid refused to be consecrated by Celtic bishops and was therefore consecrated at Compiègne.



Meanwhile, Oswiu appointed St. Chad as bishop of York instead, and Wilfrid on his return lived (666–669) at Ripon. He was restored in 669, when Archbishop St. Theodore of Canterbury deposed Chad, and he thereby became primate of Northumbria. He built a monastery at Hexham and introduced the Benedictine Rule to the kingdom. In 677 Theodore divided Wilfrid’s diocese, and Wilfrid appealed to Rome (the first English ecclesiastic to do so), where he arrived in 679 after having helped convert the Frisians (winter of 677–678). Pope St. Agatho and a Roman synod (October 679) ordered his restoration but accepted the division of his diocese on condition that he, with a local council, appoint the new bishops.
King Ecgfrith, Oswiu’s successor, refused to obey the papal mandate, however, and apparently imprisoned Wilfrid, who finally took refuge in Sussex, Christianizing its people and founding a monastery at Selsey. In 685 he joined King Caedwalla of Wessex, who gave him a quarter of his conquests in the Isle of Wight. Aldfrith, Ecgfrith’s successor, recalled him in 686/687. Although his deposition and its nullification following Agatho’s injunctions were reissued by popes SS. Benedict II and Sergius I, Wilfrid still remained improperly restored. Demanding the fulfillment of his rights granted by Agatho, he spent 11 years in exile, acting as bishop in Mercia. A council was held in 702, but Wilfrid, refusing to promise unconditional acceptance of the Archbishop’s rulings, went again to Rome, where his case was debated during 704. Though the Roman synod cleared Wilfrid of charges against him, it referred the question back to an English synod that met in Yorkshire in 705. Wilfrid, no longer insisting on York, was given his monasteries of Ripon and Hexham, becoming bishop of Hexham in 705 and retaining his monasteries in Mercia. He was buried at Ripon.

Wilfrid spread the knowledge of the Benedictine Rule, brought religious treasures from the Continent, and helped improve the chanting of the liturgy. He was a great builder at York, Ripon, and Hexham. He was one of the first to conceive the idea of Anglo-Saxons evangelizing the Germanic peoples. St. Willibrord, the apostle of Friesland and patron saint of Holland, was his devoted pupil, and he also consecrated St. Swithberht. In ecclesiastical policies, he fought steadily against the setting aside of papal authority by a local church subjected to secular power; rare for his time and place, he upheld utter papal supremacy. 

Source: http://www.britannica.com/biography/Saint-Wilfrid 

Sunday, October 11, 2015

Great Doxology

Glory to you who have shown us the light.
Glory to God in the highest, and on earth peace, goodwill among men.
We praise you, we bless you, we worship you, we glorify you, we give you thanks for your great glory.
Lord, King, God of heaven, Father, Almighty, Lord, only-begotten Son, Jesus Christ and holy Spirit.
Lord God, Lamb of God, Son of the Father, who takes away the sin of the world, have mercy on us; you take away the sins of the world.
Receive our prayer, you who sit at the right hand of the Father, and have mercy on us.
For you alone are holy, you alone are Lord, Jesus Christ, to the glory of God the Father. Amen.
Every day I will bless you, and praise your name for ever and to the ages of ages.
Grant, Lord, this day to keep us without sin.
Blessed are you, O Lord, the God of our Fathers, and praised and glorified is your name to the ages. Amen.


May your mercy, O Lord, be upon us, as we have hoped in you.
Blessed are you, o Lord, teach me your statutes.
Lord, you have been our refuge from generation to generation. I said, Lord, have mercy on me, heal my soul, for I have sinned against you.
Lord, I have run to you for refuge, teach me to do your will, for you are my God.
For with you is the source of life, and in your light we shall see light.
Continue your mercy towards those who know you.
Holy God, Holy Strong, Holy Immortal, have mercy on us.
Glory to the Father and to the Son and to the Holy Spirit.
Both now and for ever and to the ages of ages. Amen.
Holy Immortal, have mercy on us.

Holy God, Holy Strong, Holy Immortal, Have mercy on us.


Friday, October 9, 2015

Rugby World Cup 2015 – Royal Mail First Day Cover

The new Royal Mail First Day Cover is dedicated to the Rugby World Cup 2015, which this year is held in England. The eight stamp collection conveys the excitement and skill of rugby union, according to the postal service. The images in this collection depict a number of moves and setpieces, including a tackle, a scrum, a try and a line-out. According to Andrew Hammond, who is the director of Royal Mail Stamps and Collectibles, ‘these stamps portray a real sense of the gritty dynamism of the game. It’s fitting we issue a set of stamps to celebrate rugby coming home and at the same time show that stamps are great markers in time of major international events such as Rugby World Cup 2015.’


Thursday, October 8, 2015

Street Art in Southern Greece

The following street art is to be found in a number of Greek cities, in Southern Greece, i.e. Athens, Loutraki, Corinth and Nafplio. A lot has been said and written about street art, many being against it. But, through it we are able to identify the trends in a culture, the political, social, financial, artistic insights and problems of a society. Nevertheless, as every type of art, its beauty is to be comprehended subjectively.