Ένας άθεος συναντάει τον ίδιο το Θεό μέσα στην Ορθόδοξη Θεία Λειτουργία ╰⊰¸¸.•¨* π. Anthony Bloom του Sourozh, Επίσκοπος Μ. Βρεταννίας & Ιρλανδίας (+2003)



Ένας άθεος συναντάει τον ίδιο το Θεό

μέσα στην Ορθόδοξη Θεία Λειτουργία


π. Anthony Bloom του Sourozh,

Επίσκοπος Μ. Βρεταννίας & Ιρλανδίας (+2003)

Ο π. Anthony Bloom του Sourozh, Επίσκοπος Μ. Βρεταννίας & Ιρλανδίας μας αναφέρει:

«Θυμᾶμαι ὅτι μᾶς εἶχε ἐπισκεφθῆ κάποτε ἐδῶ ἕνας σαραντάρης, στρατευμένος ἄθεος. Ἦλθε σ᾽ αὐτή τήν ἐκκλησία ἐπειδή, ὅπως εἶπε, εἶχε φέρει ἕνα δέμα γιά κάποιον ἐνορίτη μας. Πῆγε καί κάθισε πίσω-πίσω, ἀλλά ἔνιωθε ὅτι μία παρουσία γέμιζε τό χῶρο. Ξαναήλθε σέ ὥρα πού δέν εἴχαμε Λειτουργία, και ἀνακάλυψε ὅτι ἡ παρουσία ἦταν ἀκόμη ἐκεῖ —ἀληθινή, ἀντικειμενική, δέν τή δημιουργοῦσε ἡ ψαλμωδία, τά κεριά, οἱ εἰκόνες, ἡ προσευχή τῶν ἀνθρώπων: ἦταν ἡ παρουσία τοῦ ἴδιου τοῦ Θεοῦ. Αὐτόν ἔτσι τόν ἄγγιξε…».




Saint Alban the first Martyr of Great Britain in St. Albans, England (+250)





St Alban the first Martyr of England,

in Verulamium (now St. Albans) of England (+250)


Feast day: June 17

Also, June 20 & July 17

SAINT ALBAN was the first martyr in the British Isles; he was put to death at Verulamium (now called Saint Albans after him), perhaps during the persecution under the emperor Diocletian in the year 303 or 304, although some say that he gave his life in the reign of the emperor Septimus Severus, around 209.

According to the story told by St Bede the Venerable, St Alban sheltered in his house a priest who was fleeing from his persecutors. He was so impressed by the goodness of his guest that he eagerly received his teaching and received Baptism. In a few days it was known that the priest lay concealed in St Alban’s house, and soldiers were sent to seize him. Thereupon the St Alban put on the priest’s clothes and gave himself up in his stead to be tried.

The judge asked St Alban, ‘Of what family are you?’

The saint answered, ‘That is a matter of no concern to you. I would have you know that I am a Christian.’

The judge persisted, and the saint said, ‘I was called Alban by my parents, and I worship the living and true God, the creator of all things.’

Then the judge said, ‘If you wish to enjoy eternal life, sacrifice to the great gods at once!’

The saint replied, ‘You sacrifice to demons, who can bring no help or answer to the desires of the heart. The reward of such sacrifices is the endless punishment of Hell.’

The judge was angered at the priest’s escape and threatened the saint with death if he persisted in forsaking the gods of Rome. He replied firmly that he was a Christian, and would not burn incense to the pagan gods. He was condemned to be beaten and then beheaded.

As he was led to the place of execution (the hill on which Saint Albans abbey church now stands) it is said that, by the martyr’s prayers, the crowd who accompanied him to his place of execution were enabled to cross the river Coln dry-shod. This miracle so touched the heart of the executioner that he flung down his sword, threw himself at St Alban’s feet, avowing himself a Christian, and begged to suffer either for him or with him. Another soldier picked up the sword, and in the words of Bede, ‘the valiant martyr’s head was stricken off, and he received the crown of life which God has promised to those who love Him.’

A spring of water gushed forth from the place of the martyr’s execution, and it is said that, at the moment at which the saint’s head fell to the ground, the eyes of his executioner fell out of their sockets. Before this spectacle, the governor ordered that the persecution of Christians cease, and that due honour be paid to the glorious martyrs of Christ. From that time, many sick people found healing through the numerous miracles wrought at St Alban’s tomb, and his veneration spread throughout England and also in Europe.

The shrine of St Alban had lain empty since the destruction of the English monasteries by King Henry VIII, but in 2002 a portion of the martyr’s relics was taken there from the church of St Panteleimon in Cologne, Germany, where they had been preserved for many centuries. These relics now lie once more at the place of the saint’s martyrdom.




Link: Orthodox Monastery of St Antony and St Cuthbert in Gatten, Pontesbury, Shropshire, England



Orthodox Monastery of St Antony and St Cuthbert

in Gatten, Pontesbury, Shropshire, England

If you wish to contact the monastery, you can telephone (+44/0) 1588 650571
or email Fr, Silouan: silouan@orthodoxmonastery.co.uk

or write to:

Hieromonk Silouan,
The Monastery of St Antony and St Cuthbert,
SY5 0SJ,

The Monastery of St Antony and St Cuthbert is a hermitage within the Romanian jurisdiction of the Orthodox Church, high up in the South-west Shropshire hills. Situated at 1,273 ft, under the Shepherd’s Rock, on the eastern slopes of the Stiperstones, Father Silouan lives alone, in what was once a miner’s cottage and small holding of twenty acres of pasture and woodland. He lives a life of prayer, silence, liturgy and work in the ancient tradition of orthodox monasticism.

Priest-monk Silouan began monastic life in the summer of 1990, in the Monastery of St John the Baptist at Tolleshunt Knights, in the county of Essex, established in 1959 by the late Archimandrite Sophrony, disciple of St Silouan the Athonite. Like St Silouan, Fr Sophrony was a monk of the Monastery of St Panteleiomon on Mt Athos in Greece. On the Holy Mountain, monks have prayed the Jesus Prayer, hallowing God’s Name in their hearts, for well over a thousand years.

There is no access to the Monastery by car. The farm track is long and rough. The nearest Car Park is at the Stiperstones Car Park at the Knolls, which is a 45 minute walk along the hill below the Stiperstones.


Restoring English Orthodoxy: An Interview with Fr. Gregory Hallam



Restoring English Orthodoxy: An Interview with Fr. Gregory Hallam

by Tudor Petcu



Restoring English Orthodoxy: An Interview with Fr. Gregory Hallam


A Romanian writer, Tudor is a graduate of the Faculty of Philosophy, University of Bucharest, Romania. He has published a number of articles related to philosophy and theology in different cultural and academic journals. His work focuses on the evolution of Orthodox spirituality in Western societies as well and he is going to publish a book of interviews with Westerners converted to Orthodoxy. In this article, he interviews Fr. Gregory Hallam, of the Antiochian Orthodox Deanery of the United Kingdom and Ireland .

* * *

1.) First of all I would like to find out more information about the orthodox heritage of England, and of the British Isles, generally speaking. Why can we say that the true origins of England are orthodox, and not catholic, as we know from history?

This question assumes a false choice that is between “Orthodox” and “Catholic”. In the first millennium both the Christian East and the Christian West used both terms interchangeably. The West preferred the term “Catholic”, the East “Orthodox”. During the first millennium the local churches of the East and the West formed one single communion and Church. Canonically, therefore, Britain as part of the Western Patriarchate (Rome) was just as Orthodox as any territory further east. Likewise, the East was just at Catholic as anything further west. One important consequence of all this is that the Saints commemorated locally in Britain during the first millennium are all Orthodox. Some of them have even found their way into the calendars of the eastern churches.

However, unlike Rome subsequently the Christian East has retained the primitive practice of calendars being essentially local productions and not global. However, in the modern era there has been renewed interest in the Orthodox Churches of the East in the Saints of the first millennium Orthodox West. In 2014 for example, 10 of these Saints were formally included in the calendar of the Moscow Patriarchate.

The unity of the Catholic Orthodox Church in the first millennium is a very precious gift to the contemporary churches ecumenically speaking. An examination of the Saints and teachings of the Western Orthodox patrimony reveals a faith and a life, and even an iconography indistinguishable in essentials from that of the Orthodox Christian East. The Great Schism of 1054 AD did not affect us here in Britain at all. Arguably this did not affect the Christian East much either at least until the disaster of the Fourth Crusade. Far more significant for us here in Britain was the Norman Invasion in 1066 AD.

The legacy of this occupation of England by Norman forces enforced new and Continue reading “Restoring English Orthodoxy: An Interview with Fr. Gregory Hallam”

Streams of living Orthodoxy in English popular tradition – Fr. Andrew Phillips



Streams of living Orthodoxy in English popular tradition

by Fr. Andrew Phillips



Streams Of Living Orthodoxy In English Popular Tradition


“They were old men with no scholarship. They told me of their thoughts: the things they said within themselves as they sailed with the stars and with the wild waters about and beneath them. I have never heard fairer things than fell from the lips of those unlettered men. It was the poetry of the grace of God.”

From a letter concerning the fishermen of Leigh in Essex of ? 1900

If we take a human lifetime as the Biblical threescore years and ten, only fourteen lifetimes ago the English Church was an integral part of the Orthodox family, belonging to the Universal Church of Christ. For nearly five centuries the English were in communion with the rest of Christendom. There were close contacts with Eastern Christendom. One of England’s sainted Archbishops, Theodore of Tarsus, was a Greek; Greek monks and a bishop lived in England at the end of the 10th century, and Gytha, the daughter of the Old English King, Harold II, married in Kiev. It is clear that during such a long period, a half-millennium, the Christian faith impregnated the way of life of the people and the Old English monarchy. It is clear that traces of the Faith of the first five centuries of English Christianity, a Faith that was Orthodox though not Byzantine, must have remained after the 11th century.

Of course it is true that England suffered the 11th century Papal reform of the Western Churches, and indeed this was particularly brutal in the British Isles, following, as it did, the papally-sponsored Norman Invasion of 1066. It is also true that England suffered another blow in the Reformation instigated by such tyrants as Henry VIII, Elizabeth I and the iconoclast Cromwell. All this represented a loss of spiritual culture, the denial of the saints, the deformation of ecclesial tradition, and the resulting loss of ‘texture’ or spiritual quality of Continue reading “Streams of living Orthodoxy in English popular tradition – Fr. Andrew Phillips”

Parintele Zaharia de lade la Essex Angliei în România – Nu putem iubi cu adevarat daca nu aminvatat smerenia ╰⊰¸¸.•¨* Romanian




Parintele Zaharia de lade la Essex Angliei în România

Nu putem iubi cu adevarat daca nu aminvatat smerenia