Πέμπτη, 6 Αυγούστου 2020

August 6 & 7: The Light of Transfiguration of the Lord & the day of the 10.000 African Orthodox Saints !

Click please:
Icon from here

August 6th: The Light of Transfiguration & the flash of Hiroshima 

Feast & holy icon of the Transfiguration of Our Lord, God and Savior Jesus Christ (August 6)

August 7: the day of the 10.000 African Orthodox Saints !

The Light of Christ and the Transfiguration - “I wish I could see something like that!”

"Partakers of Divine Nature" - About Deification & Uncreated Light in Orthodox Church  
The Orthodox Parish of "Transfiguration of Christ" in Mauritius

"From the Night Holy Liturgy with Fr. George Nyombi, today 6th August, Commemoration of the TRANSFIGURATION of our Lord and Saviour Jesus Christ".

From here & here

THE BIBLE READING (Matthew 17:1-9)

“At that time, Jesus took with him Peter and James and John his brother, and led them up a high mountain apart. And he was transfigured before them, and HIS FACE SHONE LIKE THE SUN AND HIS GARMENTS BECAME WHITE AS LIGHT. And behold, there appeared to them Moses and Elijah, talking with him. And Peter said to Jesus, "Lord, it is well that we are here; if you wish, I will make three booths here, one for you and one for Moses and one for Elijah." 
He was still speaking, when lo, a bright cloud overshadowed them, and a voice from the cloud said, "This is my beloved Son, with whom I am well pleased; listen to him." When the disciples heard this, they fell on their faces, and were filled with awe. But Jesus came and touched them, saying, "Rise, and have no fear." And when they lifted up their eyes, they saw no one but Jesus only. And as they were coming down the mountain, Jesus commanded them, "Tell no one the vision, until the Son of man is raised from the dead." (Matthew 17:1-9)

APOLYTIKION (Closing Hymn)

You were transfigured on the Mount, Christ God, revealing Your glory to Your disciples, insofar as they could comprehend. Illuminate us sinners also with Your everlasting light, through the intercessions of the Theotokos. Giver of light, glory to you.

Κυριακή, 2 Αυγούστου 2020

Gabon: "Au nom de la liberté de conscience Ben Moubamba est plus chrétien orthodoxe"

28 juillet 2020 - Fête de la saint Vladmir : Ben Moubamba n’est plus catholique ...

Imhotep Ben Moubamba

28 juillet 2020 - Fête de la saint Vladmir ! Le problème théologico-politique du Gabon a été résolu par mon passage à l’orthodoxie ! Et c’est ce que l’avenir démontrera !
C’est un devant un petit groupe d’amis triés sur le volet que j’ai choisi d’embrasser la foi chrétienne orthodoxe. Au nom de la liberté de conscience et par cohérence contre le très raciste décret religieux romain : ROMANUS PONTIFEX.
Je suis devenu chrétien orthodoxe ce 28 juillet 2020. Ce qui signifie que j’ai été baptisé catholique mais que désormais je confesse la foi et le credo des orthodoxes.
Je me désolidarise officiellement du décret papale « ROMANUS PONTIFEX » mais je taste un chrétien œcuménique ouvert à toutes les religions mais je ne suis pas catholique. J’ai reçu un autre prénom : Vladimir.

Note à notre blog: Saint Vladimir était un roi cruel et barbare, mais après son baptême, il est devenu un grand chef pour son peuple. Quelques mots sur Saint Vladimir (980-1015), d'ici

"Dès son baptême le prince Vladimir change radicalement et fonde une famille exemplaire.
La peine de mort est abrogée. Ses sujets ne sont plus vendus en esclavage, l’esclavage est pratiquement aboli.
Vladimir se met à racheter les Slaves prisonniers dans d’autres contrées puisant pour ceci dans sa cassette. Les relations entre Slaves, Varègues et Ougro-finnois subissent de profonds changements. Elles étaient hostiles auparavant car les Varègues s’estimaient être supérieurs. Le prince Vladimir se consacra à fusionner les trois ethnies..."

Foto d'ici

Bon dimanche ! Un détail qui me frappe dans le Christianisme orthodoxe : la couleur de Jésus le Christ. Il est plus noir qu’aryen et il n’a pas l’air d’un androgyne de cinéma hollywoodien. 🤔
Sa mère est également basanée en général sur les icônes ...

Imhotep Bruno Vladimir (Imhotep Ben Moubamba)

Frazer a dit que « toute culture (ou toute civilisation) naît toujours d’un temple ». Pour savoir quelle est la qualité de la « culture gabonaise », il faut s’interroger sur la qualité de son temple. 

Moubamba Imhotep Ben

L’ancêtre de Poushkyne, le père de la littérature moderne russe etait bantu ... du Gabon, probablement.
Si seulement, les Bantu étaient conscients de la valeur de leurs ADN au-delà de ce que racontent les colonisateurs 🤔

Pushkyne's ancestor, the father of modern Russian literature, was Bantu ... from Gabon, probably.
If only the Bantu were aware of the value of their DNA beyond what the colonizers say 🤔

Voir aussi

"Νous élevons la croix en signe de victoire de la vie sur la mort, du bien sur le mal..."
Orthodox Gabon 
Orthodox Mission in Tropical Africa (& the Decolonization of Africa)
How “White” is the Orthodox Church? 
The Passion of Jesus Christ and the Passions of Africa...
The Kingdom of Heaven, where racial discrimination has no place 
Eight principal areas of convergence between African spirituality and Ancient Christianity
Ancient Christian faith (Orthodox Church) in Africa  
African King baptized on the Holy Mountain Athos
African Initiated Churches in Search of Orthodoxy...  
The Kikuyu tribe proclaimed the Metropolitan of Nairobi as their “Elder”  

Έγινε Ορθόδοξος Χριστιανός ο πρώην αντιπρόεδρος της Γκαμπόν 

Σάββατο, 1 Αυγούστου 2020

The Feast of the Dormition of the Theotokos (August 1 - 15), a celebration of the life and victory over death!

 Icon from here (Lefkada island, Greece)

By Archpriest Ayman Kfouf
Holy Dormition, 2015

Antiochian Orthodox Christian Archdiocese of N. America
The Dormition of the Theotokos is one of the Great Feasts of the Orthodox Church, celebrated on August 15. The word "Dormition" is a derivative from the Latin word "dormitio", which means "falling asleep."
The Feast of the Dormition of the Theotokos is the commemoration of the falling asleep, burial, resurrection, and translation of the Theotokos into heaven in the body.

Historical Background of the Feast

The Feast of the Dormition of the Theotokos is one of the oldest Marian feasts in the church. The roots of the feast go back to Jerusalem, where the apostles and the Christians of Jerusalem honored and kept alive the memory of the falling asleep of the Theotokos. Consequently, quickly, her empty tomb, in Gethsemane, became a destination for pilgrims from Jerusalem and the surrounding neighborhoods.
After the dogmatization of the doctrine of the Divine Motherhood of the Virgin Mary in the third Ecumenical Council of Ephesus (431), the commemoration of the falling asleep of the Theotokos became more popular amongst Christians in the vast majority of the Christian world.
In the late sixth century, in the year 588, the Emperor Maurice officially adopted the commemoration of the Feast of the Dormition of the Theotokos into the liturgical calendar in the entire Byzantine Empire, and commanded that it be celebrated on August 15.
In the second half of the seventh century, the feast of the Dormition appeared in the West under the influence of the East. It was accepted in Rome under Pope Sergius I (687­701), and from Rome it passed over to the rest of Europe.
Up until the end of the ninth century, the feast of the Dormition of the Theotokos was preceded by two periods of fasting: FIRST: before the feast of the Transfiguration (August 1­-5) and SECOND: after the feast of the Transfiguration (August 7-­15). In the tenth century, the two fasting periods were merged into one, which includes fourteen fasting days beginning on August 1st through August 14th.

The Narrative of the Feast

The main source of the narrative of the feast of the Dormition is based on the oral and written Tradition of the church, which include: the writings of Saints Dionysios the Areopagite, John the Damascene and Andrew of Crete; the hymnography and iconography of the Church, in addition to an apocryphal narrative of the feast by Saint John the Theologian.
According to the Orthodox Tradition, the Virgin Mary lived after Pentecost in the house of the Apostle John in Jerusalem. As the Mother of the Lord, she became the source of encouragement and help for the Apostles and all Christians.
Three days before her death, the Archangel Gabriel appeared to the Virgin Mary and revealed to her the date of her departure into eternal life. Immediately, the Theotokos returned to her home and prepared herself for this event through fasting and prayer.
On the day of her repose, even though the apostles were scattered throughout the world, they were miraculously transported to be at her side. Exceptionally, the Apostle Thomas did not arrive on time to bid his final farewell to the Theotokos.
While the Apostles were singing hymns in honor of the Mother of God, they saw a vision showing Christ, accompanied by Angels and Saints, coming to escort the soul of His Most Holy Mother into heaven. With songs of praises, the Apostles carried the body of the most pure Theotokos to the grave in Gethsemane to be buried near her parents.
At Gethsemane, the disciples gathered and remained around her tomb and kept a vigil for three days. On the Third day, the Apostle Thomas arrived and asked to view for the last time the Most Holy Mother of God. When the Apostles opened the grave of the Theotokos, her body was not there. The Apostles realized then that she was taken into heaven in the body to be reunited with her soul.

 The feast of the Assumption of Mother of God (Theotokos), August 15, 2015, in the Orthodox Holy Metropolis of Katanga, Democratic Republic of the Congo. Photo from here.

The Liturgical Background of the Feast

The Feast of the Dormition of the Theotokos is preceded by a two-week fasting period, which referred to as the "Dormition Fast." The Dormition Fast starts on August 1 and ends on August 14th. It is considered to be a very strict fast, even stricter than both the Nativity and the Apostles Fasts.
In the Dormition Fast all kinds of meat, fish, oil and wine are forbidden to eat; with the following exceptions: on the feast of the Transfiguration (August 6) when fish is allowed; on Saturdays and Sundays when oil and wine are allowed.
During the Dormition Fast, either the Small Paraklesis (Supplicatory Canon) or the Great Paraklesis are celebrated every evening with the following exceptions: on Saturdays, on the Eve of the Feast of the Transfiguration and on the Eve of the Feast of the Dormition itself, where the festal services are celebrated.
In some churches and monasteries, the service of the "Burial of the Theotokos" is celebrated during an All­-Night ­Vigil. The order of the service is based on the service of the burial of Christ, which consists of chanting the "Lamentations at the Bier of the Mother of God", and a solemn procession made with the a Epitaphion of the Theotokos.
According to our Antiochian practice, the Lamentations of the Dormition of the Theotokos may be chanted at Great Vespers on the eve of the Feast. Please note that this beautiful service of the "Burial of the Theotokos" is not a standard service in most parishes, or even most cathedrals or monasteries.

  Icon from here
The Meaning of the Feast

The hymnography and liturgical text of the feast of the Dormition portrays the feast as mystical, eschatological, and paschal in nature.

1.  Mystical and Eschatological

The hymnography of the feast envisions the Dormition of the Theotokos as an eschatological event that confirms the destruction of hades and the defeat of death. The Dormition of the Theotokos confirms the reality of the transformation of death from a fearful enemy into a joyous passage to eternal life.
The eschatological nature of the feast of the Dormition is evident, not only in the hymnography of the feast, but also in the mysterious gathering of the apostles, who gathered to witness how Christ, himself, comes to escort His mother to the kingdom. They are mysteriously gathered to witness, again, to the truthfulness of resurrection of Christ and his victory over death.

2.  Paschal

The liturgical text of the Feast of the Dormition depicts the feast as a Paschal event. The hymns of the feast assert that the Virgin Mary experienced her own personal Pascha by passing through death and rising to eternal life. Being alive in heaven, as a queen and mother of Christ, we, now, can ask her intercessions to help us transform our own forthcoming death into a Paschal victory over death.
In the ecclesiastical tradition, the feast of Dormition of the Theotokos is called the "Summer Pascha." This name is derived from the fact that the Theotokos experienced her own Pascha; "Passover" from this life into life eternal.
St. John of Damascus confirms the Paschal nature of the Feast of the Dormition by calling the death of the Theotokos: "The Deathless Death". He calls it the deathless death because of the fact that death resulted in her translation into life eternal, into glorification and union with the Lord. "O how does the source of life pass through death to life? She dies according to the flesh, destroys death by death, and through corruption gains incorruption, and makes her death the source of resurrection." (St. John of Damascus)


The Dormition of the Theotokos is a confirmation of the resurrection of Christ and a source of hope for the faithful in the promise of their personal resurrection, their personal Pascha. The death of the Theotokos and her translation into heaven confirms the divine promise of Christ to His faithful children that they will enjoy life eternal in everlasting communion with God.
What a paradox! While this Feast is called the "Falling Asleep of the Theotokos," it is in reality a celebration of her life and victory over death. It is a celebration of her "Passover" from this life into life eternal. It is a celebration of the confirmation of the promise of our own resurrection in Christ. Amen!

See also 

August: the holy month of the Virgin Mary in the Orthodox Church !
Theotokos (tag)  
Photo from here (Orthodox Church in Ivory Coast)

Παρασκευή, 31 Ιουλίου 2020

SAO TOME - Les Îles Chocolat

Quelque part au large de l'Afrique, il existe un archipel isolé sur lequel pousse un arbre au parfum exceptionnel : Des graines de son fruit, la cabosse, on en fait des aliments parmi les plus appréciés et les plus consommés au monde : le cacao et le chocolat. L'histoire du cacao est intimement lié aux îles de Sao Tomé et Principe qui forme dans le golfe de guinée le deuxième plus petit état africain, et c'est à Principe que vit un robinson crusoé qui bouscule aujourd'hui les goûts et les codes de la planète chocolat, Claudio Corallo. 

Reportage : Jérôme LAURENT, Yvon BODIN, Pauline PALLIER © France 3 THALASSA 2013

Voyage à Sao Tomé et Principe - Septembre 2019

African women: asserting their rights

From Africa Renewal: 

Michelle Bachelet, executive director of UN Women, the world body’s new agency on gender equality issues. 
Michelle Bachelet, executive director of UN Women, the world body’s new agency on gender equality issues.
Photograph: UN Photo / Paulo Filgueiras

As elsewhere in the world, women in Africa are struggling for their fair share of political power and economic opportunity. In recent decades — thanks in great measure to their own organization and energetic efforts — they have made important strides. As Africa shakes off its legacies of autocratic rule, social marginalization and economic disarray, women are staking their claim to participate fully in their continent’s promising future.
But progress has been halting and uneven, and each step forward has been won against difficult obstacles and stubborn resistance. As in many parts of the world, gender inequalities remain deeply entrenched. Women suffer violence and discrimination across the continent. They lack access to decent work and face occupational segregation and wage gaps. They are still too often denied access to education and health care. Few women are represented in key political and economic decision-making positions.
Accelerating women’s empowerment is obviously critical for women themselves. But as the UN’s global agency for women, UN Women, emphasizes, gender equality is more than just a basic human right: “Its achievement has enormous socio-economic ramifications. Empowering women fuels thriving economies, spurring productivity and growth.” When UN Secretary-General Ban Ki-moon launched UN Women in 2010, he observed: “Where women are educated and empowered, economies are more productive and strong. Where women are fully represented, societies are more peaceful and stable.”
Over the years, Africa Renewal has frequently reported on and analyzed many different aspects of the struggles of African women for political, economic and social advancement. This special edition of the magazine – with the generous support of UN Women — brings together a number of those articles, most of them with new and updated material.

The Africa Renewal articles highlight important developments at the summit of political power, such as the adoption by the African Union (AU) of a legally binding protocol to the African Charter on Human and Peoples’ Rights on the rights of women. The AU has also declared the current decade, 2010-2020, as the “African Women’s Decade.” A few countries, such as Angola, Mozambique and South Africa have exceeded the 30 per cent benchmark for women legislators, while Rwanda has the highest percentage in the world. But in all African countries women still have a long way to go.
In some areas gender gaps have narrowed noticeably, as in primary schools, where nearly as many girls as boys are now enrolled. But completion rates remain low, and many girls still are unable to go on to secondary or tertiary education. Meanwhile, health care for women and girls has scarcely improved, while HIV/AIDS continues to exact a deadly toll on Africa’s women.
Repeatedly, the articles in Africa Renewal have noted that it is the hard work and commitment of women at the grassroots that can make the difference: the women farmers, traders, entrepreneurs and activists who struggle day-in and day-out to better their lives and improve the prospects for their families, communities and nations. If Africa is to have a brighter future, gender equality must be achieved. 

African women’s long walk to freedom

Across Africa, women’s movements are now putting more emphasis on decision-making power 
Across Africa, women’s movements are now putting more emphasis on decision-making power.
Photograph: Reuters / Mowliid Ibdi

Africa’s political independence was accompanied by a clarion call to eradicate poverty, illiteracy and disease. Fifty years after the end of colonialism, the question is: To what extent has the promise of that call been realized for African women? There is no doubt that African women’s long walk to freedom has yielded some results, however painfully and slowly.
The African Union (AU) now has a legally binding protocol to the African Charter on Human and Peoples’ Rights on the rights of women. The protocol spells out clearly women’s rights to equality and non-discrimination in a number of areas. It has been ratified by a growing number of African states, can be used in civil law proceedings and is being codified into domestic common law. The AU has also issued a Declaration on Gender Equality in Africa, under which member states are supposed to regularly report on progress.
The protocol and declaration both reflect and reinforce developments at the national level. Many African states have moved to enhance constitutional protections for African women — particularly in the area of women’s rights and equality. And the last two decades have seen the emergence of legislation to address violence against women, including sexual violence.
Political representation

These developments have been accompanied by improvements in African women’s political representation. The AU adopted, from its inception, a 50 per cent quota for women’s representation, which is reflected in the composition of the AU Commission.
Again, this standard reflects and reinforces efforts to enhance women’s representation at the national level. Angola, Mozambique and South Africa have exceeded the 30 per cent benchmark for their legislatures. Rwanda made history in 2008 when 56 per cent of legislators elected to parliament were women, the highest in the world. A few countries, including Nigeria, have seen women assume non-traditional ministerial portfolios, in defence and finance, for example. And Liberia also made history (“herstory”) by becoming the first African country to elect into office a female head of state, Ellen Johnson-Sirleaf.
Progress is evident, particularly in countries that have electoral systems based on or incorporating proportional representation. However, enhanced women’s representation has been harder to achieve in first-past-the-post electoral systems.
Even where there has been progress, the question is whether increased representation of women is catalyzing action by the executives and legislatures in favour of gender equality. That question arises because the battle for women’s representation is not only demographic (with political representation as an end) but also for gender equality (with political representation as a means).
Put another way, there has been a shift in the focus and strategy of the African women’s movement over the last two decades, from emphasizing capacity-building to improve African women’s access to resources to emphasizing decision making to enhance African women’s control over resources. This shift was made possible by real gains resulting from the capacity-building approach.
Education, poverty, health

These gains are most evident in African women’s education. Girls and boys are now at par with respect to primary school enrolment. Efforts to get girls into school have been accompanied by efforts to keep them in school and to promote role models by developing gender-responsive curricula. Gender gaps are also narrowing in secondary education. The real challenge now lies at the university level, both in the enrolment figures and in curricula to benefit young women. So much for the “illiteracy” element of the African independence clarion call.
Gains for women are harder to see in that call’s “poverty” element, however. It is true that since independence investments in micro-credit and micro-enterprises for women have improved their individual livelihoods — and therefore those of their families. Since African women have proved that they are good lending risks, micro-credit is now being offered not just by development and micro-finance institutions, but also by commercial financial institutions.
Yet there was a critique of such investments, especially in the decade of the 1980s when governments withdrew from social service delivery as a result of structural adjustment programmes. Under those circumstances, such investments essentially enabled redistribution among the impoverished, rather than at a larger level from the rich to the poor.
The end of that era thus saw a new focus on gender budgeting: looking at where national budget allocations and expenditures could enhance women’s status in the economy. Unsurprisingly, this approach has led African governments back towards public investments in social services.
It is now agreed, for example, that the benchmark for public investments in health in Africa is 15 per cent. The African women’s movement has called in particular for more to be directed towards reproductive and sexual health and rights. These areas are of critical concern to women, given the impact of HIV/AIDS, maternal mortality and violence against women, particularly in conflict areas. They are also of concern since African women’s continued lack of autonomy and choice over reproduction and sexuality lie at the heart of so much suffering. So much for the “disease” element of the independence call.
Where next?

Where to over the next 50 years, then? In light of the experience so far, the African women’s movement will be focusing not just on political representation, but also on the meaning of that representation for advancing gender equality and women’s human rights. And given recent retreats in Africa (such as the rise of the constitutional coup and “negotiated democracy”), the women’s movement will also be focusing on democracy, peace and security more broadly — that is, on the nature of the political system itself and not just on the means of getting into that system.
Economically, women will continue to focus on the macro-level, but in a deeper sense. What has emerged from gender budgeting efforts is the need to actually track budgetary expenditures, not just getting information about allocations.
It is also necessary to concentrate on the macro-economic framework for fiscal and monetary policies, especially in the context of stabilization programmes in response to the recent economic shocks. Previously that framework was assumed to be gender-neutral, but it clearly can have gendered consequences. This problem must be addressed to ensure that Africa’s growth will enhance women’s livelihoods.
Finally, the women’s movement will be focusing on reproductive and sexual health and rights. The battle over choice (including over gender identity and sexual orientation) is now an open one in many African countries. It is no longer couched politely in demographic or health terms.
The upsurge of conservative identity politics (in both ethnic and religious terms) is fuelling conflict on the continent. It constrains and dangerously limits women’s human rights, including reproductive and sexual rights. Such notions are not harmless — they have grave consequences for women’s autonomy, choice and bodily integrity. They therefore must be challenged.
African women’s long walk to freedom has only just begun.  

L. Muthoni Wanyeki is a former executive director of the Kenya Human Rights Commission.


Παρασκευή, 24 Ιουλίου 2020

Orthodox Diocese of Gulu and Eastern Uganda condemns the conversion of Hagia Sophia into a mosque

Orthodox times / Patriarchate of Alexandria
Orthodox Diocese of Gulu and Eastern Uganda

In a message issued by Bishop Silvester, the Orthodox Diocese of Gulu and Eastern Uganda condemns the conversion of Hagia Sophia into a mosque, saying, “Together with all Orthodox Christians worldwide, and all Christendom, in general, we express our great grief and pain over the conversion of our Cathedral of Holy Wisdom (Hagia Sophia) into a mosque by the Turkish Muslim leaders.”

“As we mourn, we put our Hope in Christ our God, and as the psalm says: ‘we pour our supplication before Him; we declare our affliction in His presence’ [Psalm 141 (142)]. We condemn such an act as ungodly, unacceptable, unfair, uncivilised in times that as humans in our different nationalities and religions we are trying as much as we can to co-exist peacefully with love and mutual respect.”


Patriarch of Alexandria: Turkey adds a big thorn in the peaceful coexistence of religions

Orthodox times / Patriarchate of Alexandria
In a statement issued yesterday afternoon by the Exarchate of the Patriarchate of Alexandria in Athens, Patriarch Theodore of Alexandria and All Africa expressed his great sorrow over the conversion of the most historical Christian monument of the East, Hagia Sophia, into a mosque.
“Turkey adds another big thorn in the peaceful coexistence of peoples and religions,” said the primate of the African Orthodox Church.

Read the full statement of the Patriarch of Alexandria:

“With great sadness and concern, I was informed of the conversion of the most historical Christian monument in the East, Hagia Sophia, into a mosque.

This challenge shakes things up and muddies, even more, the already troubled waters due to the coronavirus pandemic.

While during this period we must all fight together in harmony against the invisible enemy of the pandemic, Turkey adds another big thorn in the peaceful coexistence of peoples and religions.

While we in Egypt enjoy religious freedom and peaceful coexistence, and our President Sisi daily grants title deeds to our Christian churches, while the political and state authorities of our country freely allow us to operate our churches, to maintain them, to renovate and beautify them, in Turkey we see religious and cultural rights being used for other purposes, and, above all, we see history being altered and a new division is engendered for personal interests.

From the seat of St. Mark, we pray that logic will prevail and that God’s peace will reign over the world!”

The Patriarch of Alexandria discussed the Hagia Sophia with the Greek PM

Orthodox times /
Patriarchate of Alexandria

The meeting of the Prime Minister, Kyriakos Mitsotakis, with Patriarch Theodore II of Alexandria and All Africa was completed.
According to government sources, during their meeting they had the opportunity to exchange views on the diverse activity of the Greek Orthodox Patriarchate on the African continent, as well as on major current issues, such as the evolution of the pandemic.
The same sources point out that much of the discussion was devoted in the change of the status of Hagia Sophia and its conversion into a mosque, with both sides expressing their disappointment at this decision, which is a blow to the peaceful coexistence of religions and an unprecedented insult to a UNESCO World Heritage Site.
The Government sources added that the Prime Minister praised the activity of the Patriarchate, which, as he characteristically stressed, is worthy of admiration and reiterated the full support of the Greek State in the mission of the Second Throne Greek Orthodox Patriarchate and in its multifaceted work.

Source: ANA-MPA

See also

The Church of Hagia Sophia, the largest church of the Eastern Roman (Byzantine) Empire, the Christian cathedral of Constantinople, dedicated to the Wisdom of God, the Logos, the second person of the Holy Trinity (Jesus Christ) – 1453: Being trapped in the church, the many congregants and yet more refugees inside became spoils-of-war to be divided amongst the triumphant invaders – In early July 2020, the Council of State in Turkey ordered the reclassification of Hagia Sophia as a mosque!...