Walking around Stockholm one
comes across a number of beautiful buildings. These buildings have, of course,
beautiful entrances, showing the grandeur of the building and the city. Below
is a collection of pictures from all around the Swedish capital, depicting the
beauty of old doorways, following an architectural style not evident in modern
buildings, which prefer a more simplistic design.
Saturday, February 28, 2015
Friday, February 27, 2015
Petraki Monastery, Athens - Greece
Petraki Monastery has existed for
more than 1000 years. The ''Katholiko'', i.e. the central church within the
monastery, is built in the Byzantine style, the oldest style of church
architecture in Southern Greece.
The Monastery was renovated in
1673 by the Physician priest and monk, Parthenios Petrakis. Parthenios and his
successors protected the Monastery from barbarian assaults and endowed it with
lands, properties, and other materials necessary for its maintenance. A
considerable quantity of Greek and foreign documents, dating between 1672 and
1820 are preserved in the files of the Monastery. They reveal that the greater
proportion of the property belonging to the Monastery entered in to its
possession through personal gifts and spiritual dedications made during those
years.
The Monastery is known for its
intensive and remarkable philanthropic programme. For example, during the
Ottoman domination of Greece it:
a. Offered free medical care and treatment on request,
b. Developed and maintained an elementary, primary and secondary
school,
c. During
1806- 1821 established the “Deka school” - education focused upon the Greek
language and classical Greek,
d. In 1812 founded a school for scientific research in 1812.
Τhe Monastery had an important
role in supporting the Greek people during their struggle for independence and
freedom. After Greece acquired independence in 1821, the Monastery continued to
contribute to the welfare of the newly established Hellenic State.
From 1834- 1846 the monastery
served as a military hospital. In 1922 it received refugees from Asia Minor. It
has also provided accommodation for theological students studying in the School
of Theology, at the University of Athens. Later on a separate building was
constructed dedicated to the needs of theological students.
During the Second World War the
Monastery distributed food to the poor and at the same time provided free
medicine to the neighbouring population. Since the establishment of the modern
Hellenic State in 1833 the Monastery has donated 170 parcels of land for
welfare purposes. To the Greek Government it gave several acres of land for
constructing central institutions like the National Gallery and buildings
associated with the Greek Universities.
Nowadays the monastery is still
known as ‘’MONI PETRAKI’’. It continues to live out its significant and
spiritual role within the Orthodox Church. It remains a unique place of prayer
and consecration through its worship and dedication to the Lord.
Thursday, February 26, 2015
The Basis of Christian Theology
What is the basis of Christian
Theology? The correct and easy answer would be God, meaning the Holy Trinity –
Father, Son and Holy Spirit. The Trinity is the ultimate object of Theology.
Many have given glimpses of the Truth of God, based of course on what has been
revealed to us by God. Reading Vladimir Lossky’s book The Mystical Theology of the Eastern Church, the author gives a
small explanation on the basis of Christian Theology, claiming:
‘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.’ 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.’ (p.67).
Wednesday, February 25, 2015
The Author of the Presanctified Liturgy
During the Lenten period the
Orthodox Church celebrates a number of services, which it doesn’t during the
rest of the ecclesiastical year. This is due to the mournful character of the
period, where the Divine Liturgy of St. John and St Basil is not celebrated
within the week. It is an evening service where we have a link between vespers
and Liturgy, where the main purpose is the frequent communion during this
period.
It is believed that the
Presanctified Liturgy was written by St James the brother of Christ, Basil the
Great, Epiphanius of Cyprus, John Chrysostom, Pope Gregory of Rome or Patriarch
of Constantinople Germanos I. However, recent research shows that neither one
of the above are actually the true authors of this Liturgy. Therefore,
the true author of the Presanctified Liturgy is unknown to us, unlike the
Liturgies of St. John Chrysostom, St. Basil the Great, St James, St Gregory, St
Mark and many more, which are celebrated all over the Orthodox world during the
rest of the year.
Tuesday, February 24, 2015
Forgiveness
Forgiveness is an interesting
idea and ideal. We all acknowledge its significance in our lives, especially in
our Christian expression of life; however, how easily is it applied in our
daily acts and thoughts? It seems to me that it is a respectful idea and
thought, when applied to others, believing that we can be exempt by its
‘burden’. ‘Every one says forgiveness is a lovely idea, until they have
something to forgive.’[1]
This is a powerful sentence, which explains the fact that we tend to like what
Christianity has to offer us; nonetheless, we feel that we are or should be
exempt by many of its beliefs.
An interesting notion is to
understand forgiveness in stages. You can’t expect to forgive your enemies,
before first forgiving your loved ones, your neighbour. By forgiving those
closer to us, we are inevitably able to also love them, understand them and
accept them. When establishing the forgiveness towards those close to us, we
are then ready and mature to evolve and forgive those who are not close to us,
and maybe our enemies. This, of course is a revolutionary idea. How does one
forgive his enemy? However, by forgiving ones enemy, we come closer to God. In
the Gospel of Matthew (6:15) we read: ‘But if you do not forgive men their
trespasses, neither will your Father forgive your trespasses.’ We should all
have this in mind, when thinking of reaching the New Jerusalem, the Kingdom of
God, of being in communion with Him.
Monday, February 23, 2015
Fasting according to Archimandrite Sophrony Sakharov
Entering this Lentern period we
are called to fast, not only from food but fast spiritually and bodily. Many
explanations exist in regards to the fasting tradition of the Orthodox Church.
Below, Archimandrite Sophrony Sakharov, from the Stavropegic Monastery of St
John the Baptish (England), gives his views on fasting, stating:
“How can we think of Great Lent
without being afraid? At the beginning of my life on Mount Athos, Great lent
was for me a great feast: of preparing oneself to receive the revelation of our
resurrection. If we welcome this abstinence from food with inspired prayer,
then not only will our body be able to bear it easily, but many illnesses will
be healed. Those who are blessed with good health, and can abstain from food
for some weeks, reach a state of spiritual bliss. The passions are calmed. A
vivid feeling of peace and the presence of God accompanies prayer. It is
unfortunate that nowadays we often lack this endurance. Nowadays, it is not
possible to impose the rules of the Church to their full degree. Since you are
all different from each other, fast each one according to your measure.
The trouble with fixed rules is
that they appease the consciences of those who can keep them, and give them the
feeling that they are saved. That is very naïve. The Pharisees, the ascetics
and theologians of the Old Testament, fasted too, but this was not enough.
Christ said: ‘Unless you exceed the virtues of the Pharisees, you cannot be
saved.’”[1]
[1]
Sakharov, Archimandrite Sophrony, Words
of Life, (Essex, Stavropegic Monastery of St John the Baptist, 2010), pp.
34-35.
Sunday, February 22, 2015
Monastery of the Holy Trinity, Attica
The Holy Monastery of The Holy
Trinity, in Mati, Attica, near Athens, was founded in 1966. Within its complex
a foundation was established, named Lireion. This foundation houses an
orphanage and an old people’s home, catering for the needs of people less
fortunate than us. Currently the orphanage consists of fifty children. Ages
vary, having kids as young as 1 months old up to 20 years of age. If anyone is
in the area, it would be good to visit this monastery and help in any way
possible. The monastery is to be found in: Iera Moni Ag. Triados, T.K. 190 09,
Mati Attikis. Telephone number: 0030 22940-79.240-3.
Saturday, February 21, 2015
Riddarholmen – the historical nucleus of Stockholm
Riddarholmen is the historical
nucleus of the Swedish capital, with buildings from several epochs. The oldest
is Riddarholm Church, which was inaugurated around the year 1300 as part of a
monastery. The monastery was founded by the Franciscan order around 1270 on
land donated by King Magnus Ladulas. The king chose the church for his last
resting place and was buried there after his death in 1290. Magnus Ladulas was
son of Birger Jarl who is thought to have founded Stockholm in the 1250s. From
1634 and up to 1950, Riddalholm Church was the royal burial site.
In 1527, during the reign of King
Gustav Vasa, the Reformation took place in Sweden. It led to the Crown
confiscating the Church and the monastic property, in order to break the power
of the Church and raise funds for defences. On the west side of the island two
cannon turrets and a middle wall were built. The turrets are preserved in the
lower levels of Birger Jarl’s Tower and in the south tower of the Wrangelska
Palace.
In the 17th century,
Sweden grew into a great power and Stockholm’s urban environment was
modernised. The Crown donated building land to the higher nobility, who in the
1630s and 40s built palaces in contemporary Renaissance style. In the latter
half of the 17th century, conversions and extensions were carried
out in imposing Baroque style. Some of the era’s leading architects were hired.
Jean de la Vallee and Nicodemus Tessin the Elder designed the Wrangelska
Palace. After the castle fire of 1697, the palace remained the royal residence
for 57 years.
In the 18th century,
the Crown began to take over the palaces. They were made state administration
buildings and seats of Sweden’s supreme legal institutions. In the 19th
century and up until about 1950, Riddarholmen was also a point off entry for
shipping on Lake Malaren.
Friday, February 20, 2015
Christianity in the Middle East: present challenges and future possibilities
The Centre for Eastern Christianity,
Heythrop College, University of London
Jointly convened by the British Trust for Tantur
Saturday 28th February 2015
Christianity
in the Middle East: present challenges and future possibilities
10.30 arrivals and coffee and registration
11.00: Bishop Antoine Audo SJ Chaldean Bishop of
Aleppo, Syria:
Christianity in the
Middle East: Present Challenges and Future Possibilities read through the
Experience of Syria
Response by Dr Suha Rassam
11.45: Mariz Tadros University of Sussex
Coptic Christianity
in Egypt Today
1.00-1.45 Lunch break (bring your own
packed lunch, hot drinks provided)
1.45: Revd Vrej Nersessian (Former Curator of
Eastern Christian Collection The British Library):
The Armenian
Christian Tradition: history, theology and ecclesiology
2.45: Anthony O’Mahony (Heythrop College,
University of London):
Christian Ecumenism
in the Middle East past, present and future challenges to the Global Church
3.30 Any questions panel with the speakers
4.15 Depart
Saturday 28th
February 2015 at University of Notre Dame London – Centre 1 Suffok Street, London SW1Y
4HG (off Trafalgar Square).
All are welcome: For
practical planning we need people to fill in an application form and return
with £5 cheque made out to The British Trust for Tantur and sent to the Right
Revd John Went, The Rectory, Latimer, Chesham, Bucks HP5 1UA. [http://www.tanturbritishtrust.org.uk/2015/01/conference-invitation-christianity-middle-east-present-challenges-future-possibilities/]
Thursday, February 19, 2015
Relationship between Scripture and Tradition – St Basil the Great
The Orthodox Church has always
emphasised on the relationship between Scripture and Tradition. One cannot
exist without the other. Below is a small extract from St. Basil the Great
(also known as St. Basil of Caesarea) who, in his Treatise on the Holy Spirit,
claims:
‘Among the doctrines and
teachings preserved by the Church, we hold some from written sources, and we
have collected others transmitted in an unexplicit form [Mystikos] from
apostolic tradition. They have all the same value . . . For if we were to try
to put aside the unwritten customs as having no great force, we should, unknown
to ourselves, be weakening the Gospel in its very essence; furthermore, we should be transforming the kerygma into mere word.’[1]
Wednesday, February 18, 2015
The Mosaics - Patriarchal Stavropegic Monastery of St. John the Baptist, Essex – England
The iconographic tradition of the
Orthodox Church consists of two main categories, i.e. icon paintings (whether
these are small icons, or wall-paintings) and mosaics. The latter reached its
greatest height during the Byzantine epoch, where we have the most famous
examples. The Patriarchal Stavropegic Monastery of St John the Baptist, in
Essex (England) has a number of great examples of this iconographic tradition.
It is, however, interesting to identify that they are located on the exterior
of the monastery buildings, whilst in the East, they are mostly found indoors.
Nevertheless, they are an additional testimony of Orthodoxy in this area of
England.
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