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New Orthodox Church Opens in Pakistan Climacus Conference to Examine the Legacy of Byzantium Talks held in Moscow between Russian Orthodox Church and Roman Catholic Church in Lithuania on teaching religion in secular school St. Gregory the Theologian Charity establishes 5 scholarships for students from far abroad Engin Ardic Criticizes Fall of Constantinople Festivities in Turkish Newspaper Sabah

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Latest Articles

[Church History]

Parish Life in Moscow in the 1920s-1930s (A Parishioner's Recollections)

Andrei Kozarzhevsky

Whenever the theme of the Church’s position during the first two Soviet decades is discussed, attention is usually concentrated on the tragic side of her life; thus parish life, the life of ordinary worshippers, pastoral activity (Fr. Alexei Mechev perhaps being the only clergyman given scholarly attention), and traditions which have already become a thing of the past, unfortunately escape researchers' attention. All this is preserved in reminiscences of old parishioners, whose number is naturally and inexorably depleting.

[Orthodoxy Today]

What has the Constantinople Synod Accomplished?

Deacon Giorgi Maximov

Metropolitan Amvrossios of Kalavryta and Aighialeia writes, “We are particularly shocked by the fact that the Constantinople Patriarchate has thus left poor Fr. Ephraim, their own man, to his fate, and does not allow others to sympathize with his calamity either. That is, he denies the members of the universal Orthodox community, which includes the Russians, the opportunity to apply the Gospel words… to rejoice with them that rejoice, and weep with them that weep (cf. Rom. 12:15).

[Saints. Asceties of Piety. Church Holy Days ]

The Church of New Martyrs

Olga Vasilieva

The year of the "Great Purge" and the following year 1938 were the hardest for the clergy and laymen—200 000 repressed and 100 000 executed. Each second priest was shot. But the Orthodox Church put up a strong resistance to the totalitarian regime. And if it comes to glorifying all Russian martyrs of the 20th century, the Russian Orthodox Church will become the Church of the Russian New Martyrs.

[Church History]

The “Possessors” and “Non-Possessors”: to Have, or Not to Have?

Nun Cornelia (Rees)

The late fifteenth, early sixteenth centuries saw a conflict arise in Russia that had some parallels to events and movements in Western Christianity of the time. As the Spanish Inquisition was in full swing against insincere converts to Christianity, and the dissolution of monastery property had already successfully killed Catholic monasticism in some northern European countries, the existential question of “to have or not to have” was reaching like an aftershock the comparatively sheltered religious life of Orthodox Russia.

[Church History]

A Worthy Renewal of Historical Memory

Anton Leontiev, Pavel Illarionov

Currently in Russia a movement has ensued to acquaint people there with the ascetical labors of their brothers in the faith. It is entitled, “From Nativity to Resurrection”, and includes representatives from Orthodox Churches and organizations of Greece, Cyprus, Russia, and the Greek diaspora of Kazakhstan—places where the memory of those who suffered for their faith under Ottoman rule is kept alive.

[Orthodoxy Today]

The Holy Wells of Wales

Howard Huws

The Lord made Wales a hilly land facing the prevailing Atlantic winds, thus blessing it with abundant rain and fresh waters. Our country is equally saturated with a rich inheritance of Christian belief and practice, so one should not be surprised to learn that holy wells are numerous and prominent features of the geographical and spiritual landscape. Even a strict definition of the term “holy well” allows there to be several hundred here, and diligent research is bringing even more to light once dismissed as objects of superstition, they are now the subject of increasing interest.

[Church History]

Return to Byzantium

Bishop Tikhon (Zaitsev)

The largest and latest pilgrimage by Russian Christians to the holy sites of ancient Byzantium on the territory of modern Turkey has recently come to a close. A group of sixty pilgrims and clergymen from the Russian Orthodox Church visited the places so dear to the Orthodox heart, from Constantinople to Ephesus, travelling to the regions of Bithynia, Pontus, Lycia, Pamphylia, Cilicia, Cappadocia, Galatia, and Pisidia, sanctifying their path with united prayer, and Divine Services in half-ruined churches.

[Orthodoxy Today]

“The Russian Orthodox Church—a Summary of Twenty Years: 1991–2011”—A Major Exhibition opens in Moscow

Not one country, not one civilization, not one religious group, not one Church has experienced what we have experienced—a grandiose renaissance of Orthodoxy.

[Saints. Asceties of Piety. Church Holy Days ]

Commemoration of the Holy Fathers of the Seventh Ecumenical Council (787). The Holy Icons.

The Iconoclasts, by repudiating all representations of God, failed to take full account of the Incarnation. They fell, as so many puritans have done, into a kind of dualism. Regarding matter as a defilement, they wanted a religion freed from all contact with what is material; for they thought that what is spiritual must be non-material. But this is to betray the Incarnation, by allowing no place to Christ’s humanity, to His body; it is to forget that man’s body as well as his soul must be saved and transfigured.

[Orthodoxy Today]

The Orthodox Church and Society: Church-State Relations in Contemporary Russia. Part II

Nun Nectaria (McLees), Igumen Phillip (Ryabykh)

Today many people reply, “No way, the only permissible system is liberal democracy, which includes every possible view.” But this approach is both right and wrong. I think all Christians agree that people should be equally protected as to their rights and their dignity as human beings, and that there should not be any force or violence. In their community and personal life, people should have the opportunity to follow their chosen religion. But there is still a problem in this approach—the tendency to relativize religion, to say, “Everyone’s way is right, it doesn’t matter what religion they are.” This grows into a sort of indifference, a belief that religious values themselves are only relative.

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