Patriarchal and Synodal Encyclical on the Occasion of the Celebration of the 1400th Anniversary of the Solemn Chanting of the Akathist Hymn While Standing for the Deliverance of the Queen of Cities from the Siege of the Avars and the Persians

Patriarchal and Synodal Encyclical on the Occasion of the Celebration of the 1400th Anniversary of the Solemn Chanting of the Akathist Hymn While Standing for the Deliverance of the Queen of Cities from the Siege of the Avars and the Persians

ECUMENICAL PATRIARCHATE

+ BARTHOLOMEW

By God’s Mercy

Archbishop of Constantinople – New Rome

and Ecumenical Patriarch

To the Plenitude of the Church:

grace and peace from God

✦  ✦  ✦

“To You, our Champion Leader, we, Your City, ascribe hymns of victory and thanksgiving, for having been delivered from calamities, O Theotokos!”

This year marks fourteen hundred years since, in honour of the Theotokos, the Kontakion now universally known as the “Akathist Hymn” was solemnly chanted in church, with all the faithful standing. It is an exalted and triumphant poem which, with singular richness and elegance of expression, refers both historically and theologically to the divine economy of the Incarnation and to the unique role of the All-Pure Mother of God within it.

Through this Kontakion, the faithful at prayer reverently greet the Panaghia with the repeated echo of the first salutation addressed by the Archangel Gabriel, herald of grace and joy, to the one full of grace: the word “Rejoice.” Through this word, the “mystery hidden from all ages” is made manifest, and “the sum of our salvation” is brought to fulfilment. The repetition in this hymn of the word “Rejoice” one hundred and forty-four times in address to the All-Blessed Virgin clearly bears a mystical meaning. It recalls the one hundred and forty-four thousand pure saints of the Revelation, who sing the “new song” with their harps before the throne of God and “follow the Lamb wherever He goes.”[1] As the people of God are purified in both life and doctrine, wholly devoted to the incarnate Word of God and indissolubly united with Him, they hymn the saving divine economy and at the same time salute, in songs of praise and sacred melody, the All-Glorious Mother of the Lord and Mother of the Church, as well as her mighty protection over the Church’s devout flock.

Pan-Orthodox Problems (Metropolitan Hierotheos of Nafpaktos)

Pan-Orthodox Problems

Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou

The articles that are written about the unity of the Eastern Orthodox Church, which in recent years has been undermined by various actions, show that a problem exists in pan-Orthodox relations at the level of the Primates of the Orthodox Churches. Meetings and dialogues are held between the Orthodox Church and other confessions and religions, but dialogues among the Orthodox Churches themselves are not taking place. One must be affected by shortsightedness not to understand this and that this is serious.

Of course, this did not arise simply from the autocephaly in Ukraine, which was granted by the Ecumenical Patriarchate of Constantinople, just as it has granted it in the past to nine other Orthodox Churches, but from internal undermining of centuries directed against the First-Throne Church, the Ecumenical Patriarchate. When one reads the proceedings of the pan-Orthodox meetings, committees, and so forth — at least of the last 150 years — they will understand this very well. There the internal competition becomes clearly visible through the mentality of various social and political associations. Partisan mentalities are created, groupings, hidden internal rivalries, with the ultimate aim of showing who has the power to influence pan-Orthodox affairs, through the undermining of the Ecumenical Patriarchate.

Papa-Tychon and Hatzi-George, Ascetics of Mount Athos, Canonized by the Ecumenical Patriarchate

 

With feelings of deep compunction and spiritual joy, the Orthodox Church welcomes the official recognition of two new Saints.

The Ecumenical Patriarchate, under the presidency of His All-Holiness the Ecumenical Patriarch Bartholomew, proceeded to the canonization of Venerable Tychon the Russian and Venerable Hatzi-George the Athonite, confirming in the conscience of the fullness of the Church what the faithful had experienced for decades.

Metropolitan of Derkoi Says Russia’s Attack on Ecumenical Patriarch Bartholomew is “Unbrotherly, Irreverent, and Indecent”

Metropolitan Geron Apostolos of Derkoi characterizes Russia’s attack on Ecumenical Patriarch Bartholomew as “unbrotherly, irreverent, and indecent.”

Commenting on the abusive accusations directed against the Patriarch, the Metropolitan of Derkoi notes at the outset: “This is not the first time that Moscow, acting through the deep state and the secret service SVR, has attacked — unbrotherly, irreverently, and indecently — the Ecumenical Patriarch Bartholomew. This time, the SVR, instigated by the official state and tightly embraced by it, the Russian Church, unleashed a remotely guided bomb. Not like the one with which they struck an apartment building and a playground in Kharkiv, Ukraine, killing six people and wounding at least fifty-five. Among the dead was a fourteen-year-old girl. Nor like the bomb with which they struck a maternity hospital in Mariupol, Ukraine, and, among others, fatally wounded an unfortunate pregnant woman along with the child she was carrying.” He adds: “This time, the SVR, remotely guided by Russia’s deep state, deployed a bomb of another technology — ancient and time-tested. Its components are a political–religious mixture of irrational and arrogant claims, all manner of blackmail, and fratricidal slanders.”

Ecumenical Patriarch Bartholomew Responds to Russian Propaganda and Updates on the Re-Opening of Halki

Ecumenical Patriarch Bartholomew in TA NEA Weekend: “As if I would fear Russian propaganda.”

The primate of Orthodoxy speaks to TA NEA Weekend about the war in Ukraine and the attack he has faced from Russia.

By Maria Mourelatou
TA NEA Weekend
January 24, 2026

On the occasion of his visit to Thessaloniki next Thursday, and against the backdrop of the tectonic changes in the postwar geopolitical order, Ecumenical Patriarch Bartholomew speaks to Ta Nea Weekend, addressing messages in all directions.

Regarding the situation in Ukraine, the primate of Orthodoxy—who, as he notes, has from the outset stood by “the Ukrainian people, who are being severely tested by the Russian invasion”—makes it clear that this is not a “holy war,” but an expansionist war, “absolutely satanic,” which is “the result of vain people addicted to the opium of power.”

Rejecting the unprovoked attack he recently received from the press office of Russia’s Foreign Intelligence Service, the Ecumenical Patriarch declares himself fearless in the face of the fire directed at both him and the Patriarchate by “dirty attacks” and by “Russian internet trolls,” speaking of “Stalinist propaganda tactics.” “I am not afraid of them,” he responds, while at the same time emphasizing, with regard to the global balance of terror, that “every war is a defeat for humanity.”

The New Martyr George of Ioannina and His Canonization by the Ecumenical Patriarchate

The New Martyr Saint George of Ioannina and his martyrdom, a popular icon of the 19th century,
Benaki Museum

By Archimandrite Michael Stathakis

“1838: January: 17: a certain young man in Ioannina, named George, was slandered by the Turks of Ioannina that he had changed his religion and become a Turk. They brought him before the Kadi and before the Vizier Mustafa Pasha, examined him, and tortured him greatly. In the end he was not persuaded to become a Turk; he stood firm and did not change his Christianity. They hanged him at Kouramargio, and he remained hanging for two days. They then took him down and buried him at the Metropolis on January 19, and he became a martyr and works miracles for those who approach with faith. This is most true. The Saint had a wife and a child fifteen days old, who are alive in Ioannina.”

Thus simply — very simply — a monk of the Sacred Monastery of Panagia Eleousa on the island of Ioannina describes, on a page of the Great Horologion, the martyrdom of Saint George the New Martyr of Ioannina. He recounts the events as simply as George’s own life was simple. A young man, only twenty-eight years old, a horse groomer by profession, he had only recently married his wife Helen and had a son with her, whom he baptized just a few days before his martyric end.

The Transgressive Course and Anti-Ecclesiastical Behavior of the Russian Church

 

By Archimandrite of the Ecumenical Throne Gerasimos Fragkoulakis

Hanover, Germany

January 16, 2026

The historical course of relations between the Ecumenical Patriarchate of Constantinople and the Russian Orthodox Church has often been marked by periods of tension. The Ecumenical Patriarchate, as the “First among equals” in the administrative structure of Orthodoxy, has always held the role of guarantor of ecclesiastical order and the unity of the Local Churches, according to the words “that they may be one” (John 17:21). The Russian Church, recognized as a Patriarchate in the sixteenth century, developed a strong national and ecclesiastical identity, often desiring to play a leading role within the Orthodox world.

Although the Church of Constantinople constitutes the Mother Church of the Patriarchate of Moscow, the Church of Russia has never ceased, from the very moment of its foundation, to attempt to diminish and downgrade the Ecumenical Patriarchate.

The incidents that demonstrate this stance of the Russian Church are very numerous, and their description could fill many volumes. We shall mention only some of them, which highlight the transgressive course of the Patriarchate of Moscow.

On Russia’s Attack Against the Ecumenical Patriarchate

Chrysa Makri

Recent history has shown that ecclesiastical diplomacy often precedes geopolitical developments. When, in 2018, the Ecumenical Throne handed over the Tomos of autocephaly to the Ukrainian Church, no one could have foreseen Russia’s military intervention in Ukraine a few years later. Most, in fact, regarded such a scenario as far-fetched.

Vladimir Putin, however, has shown to those capable of analyzing his actions that he has often used the power and influence exercised by religion as a tool to control Orthodox Christians. To this end, he first used the late Patriarch of Moscow Alexy, who was of Estonian origin—born and raised in Tallinn—and today his successor Kirill, who serves as the standard-bearer of the Church of Moscow for Russia’s penetration into the millions of faithful in Orthodox countries.

The separation of the Ukrainian Church from the Patriarchate of Moscow dealt a heavy blow to Russia, and relations between the Patriarchates of Moscow and Constantinople entered a chapter of division between the two Churches.

With regard to the latest developments and the attack launched by the Patriarchate of Moscow against the Ecumenical Patriarch, the pretext was the request of the Orthodox Church of Lithuania, as well as the country’s government, for the establishment of an Exarchate of the Ecumenical Patriarchate there—a request that the Phanar granted. The Russians now accuse Patriarch Bartholomew of “encroachment” into Russia’s “territories” and attempt to slander him, claiming that he serves “interests,” “spies,” and “planted neo-Nazis.”

Explaining the position of the Ecumenical Patriarchate, Metropolitan Demetrios of the Princes’ Islands, speaking to parapolitika.gr, stressed that “the peoples of these states are the ones who decide the future of their lives, and I believe that they wish to break free from Russia’s influence. What is being written against our Patriarchate has political motives. They want to harm the Ecumenical Patriarchate.”

The essence of the matter is that the Russians see themselves losing their footholds in the autonomous Churches of the Baltic States—namely Estonia, Lithuania, and Latvia—and for this reason they are launching this attack, Metropolitan Gregory of Peristeri told parapolitika.gr. He served the Church of Estonia for four years (2005–2009) and is currently in Tallinn as part of efforts to address the new crisis.

The Background of the Autonomy of the Baltic States

Fear of war and hostility toward the Patriarchate of Moscow have ecclesiastically turned Northern Finland, Estonia, Latvia, and Lithuania toward the Ecumenical Patriarchate. In 1923, the Phanar granted autonomy to the Churches of Finland and Estonia, and in 1936 to the Church of Latvia. In 1945, however, after Stalin annexed the three countries to the Soviet Union, he abolished the autonomy of the three Churches and bound them to the Patriarchate of Moscow. At the same time, during Stalin’s era, a Metropolis was established that was directly connected to the Patriarchate of Moscow.

According to Metropolitan Gregory of Peristeri, on the basis of this history the current administration of the Patriarchate of Moscow considers the entire Church of Latvia to belong to it. However, as he points out, since 1991 the Baltic States have become independent. Nevertheless, Moscow insists that the Churches of the three countries, as well as the Church of Ukraine, still fall under the jurisdiction of the Russian Church.

“They unjustly, uncanonically, entirely without basis consider that, because from 1945 to 1990 Stalin ‘seized’ the Churches, they have acquired a right of ownership over them to this day. Such a thing does not exist, does not stand, and has no validity,” explains the Metropolitan of Peristeri.

Throughout all these years of confrontation, Moscow has never missed an opportunity to undermine the prestige of the Ecumenical Patriarchate, accusing it of being “schismatic,” along with the Patriarchate of Alexandria, and the Churches of Greece and Cyprus, which recognized the autocephaly of the Church of Ukraine.

It is also worth noting that the crisis in relations between the three countries and Russia is not recent. In January 2024, the Estonian authorities expelled Metropolitan Evgeny, who headed the metochion of the Russian Orthodox Church in Estonia, considering him a threat to the country’s national security.

This event was linked to geopolitical tensions and Estonia’s concerns over Moscow’s expansionist intentions. According to Metropolitan Gregory of Peristeri, “at this moment the Baltic States are living under a sense of threat. Whatever the Russians demanded in Ukraine, they have also demanded for Estonia,” raising fears that what happened in Ukraine could also occur in the Baltic countries.

Source: Translated by John Sanidopoulos.

 

The Phanar in Moscow’s Crosshairs: Behind the Hatred, a Plan for Dominance

By Fr. Panagiotis Kapodistrias
Protopresbyter of the Ecumenical Throne

The confrontation between Russia and the Ecumenical Patriarchate is not a temporary phenomenon, nor can it be explained simply through theological differences. At its core lies a deep ideological and geopolitical conflict that has taken shape over centuries and has reached its peak in recent years. The Russian concept of the “Third Rome” constitutes the cornerstone of this tension. The Russian Church, and by extension the Russian state, regards Moscow as the natural successor to Constantinople and the spiritual guide of the Orthodox world. This unhistorical and unfounded view leaves no room for recognizing Constantinople as the canonical and spiritual center of Orthodoxy.

Vladimir Putin and Patriarch Kirill reinforce this mindset in a manner that goes beyond the bounds of religiosity and fully enters the realm of state ideology. The Russian Church functions as an ideological arm of the state, providing metaphysical legitimacy to political and military actions. Patriarch Bartholomew, through his words and stance, stands in opposition to this approach. He upholds the spiritual independence of the Church, rejects its instrumentalization by the state, and defends synodality and canonical order.

The granting of autocephaly to the Ukrainian Church in 2018 was the straw that broke the camel’s back. On the one hand, this act restored a people’s right to ecclesiastical self-governance; on the other, it directly affected Moscow’s interests, which until then had regarded Ukraine as its “ecclesiastical territory.” Russia viewed this action as a threat — not only spiritual but also geopolitical. The tension escalated with the Russian Church’s severance of communion with the Phanar and with a fierce propaganda campaign aimed at delegitimizing the Ecumenical Patriarch.

Patriarch Bartholomew, through his clear stance against the war in Ukraine, his defense of peace, and his consistent position in favor of Orthodox unity, emerges as a disruptive factor for the Russian narrative. His international recognition, his relations with other Christian denominations, and his adherence to canonical order strengthen his standing on a global level — and this provokes a reaction. Russia systematically seeks to portray him as an “instrument of the West,” with the aim of weakening his influence within the Orthodox world.

The hostility toward the Ecumenical Patriarchate is by no means the result of personal differences, but rather a deliberate strategy of dismantling. Through it, resourceful Russia attempts to promote its own hegemony in Orthodoxy, using every means — theological, propagandistic, geopolitical. The Phanar, with its historic and enduring course, its uninterrupted spiritual contribution, and its independence, constitutes an obstacle to this ambition.

The rivalry persists on unequal terms. On the one side stand power and authority; on the other, spiritual authenticity. What provokes Russian hostility is the resilience and influence of the Ecumenical Patriarchate, even without a state apparatus. And as long as this influence endures, the Phanar will continue to trouble those who view the Church as a tool of politics.

Source: Translated by John Sanidopoulos.

 

Saint Jeremiah I, Ecumenical Patriarch and Founder of the Sacred Monastery of Saint Nicholas "Stavronikita" on Mount Athos

By Panagiotis V. Koulpas,
Faculty of Theology, Aristotle University of Thessaloniki

Saint Jeremiah was born in the year 1485[1] in Zitsa of Ioannina. He was a man of great piety and virtue, though of limited formal education. At a young age he came under the guidance of the then Metropolitan of Ioannina, Theoleptos. The latter, appreciating the gifts of the young man from Ioannina, took him under his protection, tonsured him a monk, and ordained him deacon and presbyter. Later, the young Archimandrite Jeremiah went to Constantinople as a co-worker of his spiritual father, Metropolitan Theoleptos of Ioannina. The latter was elected Ecumenical Patriarch in the year 1518. In 1520 Saint Jeremiah was appointed Metropolitan of Sofia in Bulgaria.

Subsequently, in the year 1522,[2] he was elected for the first time Ecumenical Patriarch, as “Jeremiah I,” succeeding his deceased spiritual father and predecessor, Theoleptos. Nevertheless, he was compelled to be re-enthroned on the throne of the Apostle Andrew the First-Called in 1525, due to the uncanonical actions of Metropolitan Joannikios of Sozopolis. He remained in this position until 1537. As shepherd of Byzantium, Saint Jeremiah distinguished himself for his wisdom and humility, while at the same time showing particular zeal for the orderly functioning of the Ecumenical Patriarchate. He sent patriarchal letters regulating various matters of an administrative nature. He founded new dioceses (Argos and Nafplio, and Rhodes), restored the privileges of the Sacred Monastery of Eikosifoinissa on Mount Pangaion in Drama,[3] settled the issue of the election of the Archbishop of Sinai, and finally saved many churches of Constantinople from demolition by the Turks.

The Geopolitical Strategy of Russia and the Accusations Against the Ecumenical Patriarch

SVR: "Patriarch Bartholomew Is Creating a New Schism"

By Romfea.gr

January 12, 2026

Severe accusations against the Ecumenical Patriarch Bartholomew and the British intelligence services were launched by the Russian Foreign Intelligence Service (SVR), according to an official statement broadcast by the TASS news agency.

According to the SVR Press Office, the United Kingdom’s special services are allegedly providing strong support for the actions of the Phanar, with the aim of curbing the international influence of the Russian Orthodox Church.

For its part, the Russian side claims that the British services are “fueling Russophobic sentiments” in various European countries, using the ecclesiastical issue as a tool of pressure.

The statement places particular emphasis on developments in Lithuania, Latvia, and Estonia.

The Ecumenical Patriarchate Canonized Two More Romanian Venerable Fathers Who Lived at Prodromou Skete

The Holy and Sacred Synod of the Ecumenical Patriarchate canonized on Saturday, October 18, 2025, Hieromonk Niphon Ionescu of Prodromos Holy Skete and Monk Nektarios Cretu.

According to the official announcement, “The Holy Body unanimously decided, following the request of His Beatitude Patriarch Daniel of Romania, to include in the Church’s calendar of saints the Hieromonk Niphon and the Monk Nektarios, who lived an ascetic and saintly life on Mount Athos.”

Two other Romanian monks were recently added to the ranks of the saints by the Ecumenical Patriarchate following the proposal of Patriarch Daniel: the Venerable Dionysios (Ignat) of Kolitsou and Petronios (Tănase) of Prodromou.

Two Athonite Elders, Dionysios of Kolitsou and Petronios of Prodromou, Are Canonized by the Ecumenical Patriarchate

The Holy and Sacred Synod of the Ecumenical Patriarchate announced the following canonizations of two renowned Athonite Elders of Romanian descent on August 31st 2025:

"The Holy and Sacred Synod continued its work on the 30th and 31st of August 2025, under the presidency of His All-Holiness, having thoroughly examined the considerations of the matters listed in the daily agenda, upon which the appropriate decisions were made...

It also unanimously decided, upon the recommendation of the Canonical Commission, to include in the Church’s Hagiologion those who as ascetics lived a venerable life on Mount Athos: Dionysios of Vatopaidi, who resided at the Sacred Cell of Saint George of Kolitsou, and Hieromonk Petronios, Dikaios of the Sacred Skete of the Honorable Forerunner, under the Sacred Monastery of Great Lavra. The commemoration of the former will be celebrated on May 11th and the latter on February 24th of each year.

Address of Ecumenical Patriarch Bartholomew at the Signing of the Synodal Act of Canonization of Saint Demetrios Gagastathis

His All-Holiness Ecumenical Patriarch Bartholomew presided over the Service of the Ceremony of the Signing of the Patriarchal and Synodal Act of Canonization of the new Saint in the calendar of the Orthodox Church, Father Demetrios Gagastathis, which took place on the afternoon of Saturday, August 30, 2025, in the Patriarchal Church of Saint George in the Phanar. At that time he addressed the following words to the people present, among whom was Metropolitan Chrysostomos of Trikki, who also addressed the congregation, and a number of faithful with him from Trikala, who had originally proposed his canonization.

Address of Ecumenical Patriarch Bartholomew at the Signing of the Synodal Act of Canonization

We heartily welcome all of you, the most honorable and beloved brother Hierarchs, the most revered clergy and monastics, and all the Christ-loving children of the Church, to this sacred and devout synaxis in the Phanar.

The Synodal Act of Canonization for Saint Demetrios Gagastathis is Signed

Today, Saturday, August 30, 2025, His Eminence Metropolitan Chrysostomos of Trikki, Gardiki and Pyli, accompanied by Priests, the President of Urban Development of the Municipality of Trikala, as well as a multitude of pilgrims from Trikala, paid a visit to His All-Holiness Ecumenical Patriarch Bartholomew at the Ecumenical Patriarchate.

His Eminence, with emotion and gratitude, thanked His All-Holiness for the great blessing of the official canonization of Saint Demetrios Gagastathis, expressing the thanks of the faithful people of Trikala (see his words below).

He also particularly thanked the members of the Patriarchal Holy Synod, who were present during this sacred meeting.

Papa-Demetrios Gagastathis Has Been Canonized by the Ecumenical Patriarchate

Joyfully, the bells are ringing today at the Sacred Metropolis of Trikki, Gardiki and Pyli with the news coming from the Ecumenical Patriarchate, who accepted today, Wednesday, July 9, 2025, the relevant dossier and inscribed Protopresbyter Demetrios Gagastathis in the Hagiologion of the Orthodox Church. 

It should be noted that the Permanent Sacred Synod of the Church of Greece, during its session on March 11, 2025, unanimously accepted the proposal for the classification of the late Protopresbyter Demetrios Gagastathis (+ January 29, 1975) into the Hagiologion of the Church, and submitted a relevant request to His All-Holiness Ecumenical Patriarch Bartholomew.

Open Letter From the Metropolitan of Sidirokastro to Elder Dositheos

Below is an open letter to the Hieromonk Dositheos of the Sacred Monastery of the Holy Protection in Parapotamos that was sent by His Eminence Metropolitan Makarios of Sidirokastro, in whose Metropolis Elder Dositheos resides.

In his letter, His Eminence referred to the attitude of Elder Dositheos towards the Ecumenical Patriarch Bartholomew, the Bishops of the Church, Archbishop George of Cyprus and the former Metropolitan Tychikos of Paphos, who recently received disciplinary action by the Holy Synod of Cyprus.

On May 22, 2025, the Holy Synod of the Church of Cyprus decided to depose the now former Metropolitan Tychikos of Paphos from the post of Metropolitan due to his choice of "walling" (Gr. “apoteichisis”) himself from being in communion with other bishops who are canonical members of the Church yet he personally considers heretical. One who does an “apoteichisis” considers himself a guardian of the Orthodox Faith and does it to protect himself from the error of heretics while remaining within the Church and not forming a schism as a means of pressure that he uses to initiate a synod that will condemn the heretics. The majority of the Holy Synod did not agree to justify his position, and therefore deposed him from his role as Metropolitan. The decision further states that he remains a Bishop of the Church of Cyprus and a member of the Holy Synod. He is placed at the disposal of the Church that will utilize him, and he will be given a title and position by the Holy Synod.

There is also the case of a priest of the Metropolis of Paphos, who was allegedly sent to Thessaloniki but instead of commemorating the relevant Metropolitan, he commemorated Metropolitan Tychikos, which is considered a great disgrace within the Church.

Many have condemned this decision of the Holy Synod of Cyprus, taking extreme positions and saying they are persecuting the former Metropolitan Tychikos. Among them is Elder Dositheos, who is popular on YouTube and put out a public video stating his position, among other things, thus prompting his Metropolitan to respond with an open letter that is also public.

Patriarchal and Synodal Encyclical Issued on the Occasion of the 1700th Anniversary of the First Ecumenical Council in Nicaea

+ B A R T H O L O M E W

By God’s Mercy, Archbishop of Constantinople-New Rome
and Ecumenical Patriarch

To the Plenitude of the Church: May God’s Grace and Peace be with you!

We offer a hymn of thanks to the almighty, all-seeing, and benevolent God in Trinity, who vouchsafed that His people reach the 1700th anniversary of the First Ecumenical Council in Nicaea, which bore spiritual witness to the authentic faith in divine Word born without beginning and truly consubstantial with the Father, “who for us and for our salvation descended, was incarnate and became human, suffered and arose on the third day, and ascended to the heavens, who will come again to judge the living and the dead.”

The Council of Nicaea constitutes an expression of the synodal nature of the Church, the culmination of its “earliest conciliarity,” which is inseparably linked to the eucharistic realization of church life as well as of the practice of assembling together for decisions “with one accord” (Acts 2:1) on current matters. The Council in Nicaea also signifies the emergence of a new conciliar structure, namely of Ecumenical Councils that would prove definitive for the development of church affairs. It is noteworthy that an Ecumenical Council does not comprise a “permanent institution” in the life of the Church, but an “extraordinary event” in response to a specific threat to the faith, aiming at restoring the ruptured unity and eucharistic communion.

Hieromonk Christophoros Papoulakos Has Been Canonized by the Ecumenical Patriarchate

Hieromonk Christophoros (Papoulakos) was numbered among the Saints of the Orthodox Church with an official proclamation of his canonization by the Ecumenical Patriarchate of Constantinople on August 30th 2024, during a meeting of the Holy and Sacred Synod.

Christophoros Panagiotopoulos, known as Papoulakos (born in Armpounas of Achaia in 1770 and died in Andros on January 18th 1861), was a Greek Orthodox monk, missionary and preacher.

It should be noted that in May 2023, the Synodal Committee on Nomocanonical and Dogmatic Issues of the Church of Greece, in its meeting, gave a positive recommendation for the canonization of Papoulakos.

The suggestion went to the Permanent Holy Synod who in turn recorded Saint Papoulakos in the Hagiologion of the Church and a little while ago it was approved by the Patriarchate.

Michael Choniates and the "Indomitable Breakwater" Ecumenical Patriarch

By  Archimandrite Michael Stathakis

 

Before Easter (March 28) of 1182, the new shepherd of Athens arrived from Constantinople in Piraeus, who had unwittingly assumed a role that he would never have imagined...

Saint Michael Choniates was chosen by lot to navigate the Argo of the Attica Church and its people to the Symplegades Rocks and to train the crew of the fleet to escape danger and sail to the land where the golden fleece is treasured.

Saint Michael was the last Byzantine citizen and official of Attica and the courageous captain of this ship. About twenty-three years after his enthronement Attica was ravaged by the Franks and did not know freedom again until 1821. The prelate gave the last legacies for the people to resist the next six hundred and seventeen years of slavery that followed.