Tag: Christianity

Pope Francis is going without supplemental oxygen for longer periods and is continuing therapy to recover his voice and to recover his physical strength, the Vatican press office said, but he also is increasing the number of private meetings he is holding with the heads of Vatican offices.

Briefing reporters April 15, Tuesday of Holy Week, the most liturgically significant and busy week of the year, the Vatican press office did not say if Pope Francis would attend any of the liturgies, but it announced the names of the cardinals delegated by the pope to preside over the chrism Mass on Holy Thursday, the Liturgy of the Lord’s Passion April 18 and the Way of the Cross at Rome’s Colosseum that night.

The pope asked Italian Cardinal Domenico Calcagno, retired president of the Administration of the Patrimony of the Holy See, to lead the morning chrism Mass April 17. While the parish of St. Peter’s Basilica has its own Holy Thursday Mass of the Lord’s Supper, the pope usually celebrates the evening Mass with the foot-washing rite “privately” at a prison or detention facility; the press office said it had no information about what the pope would do this year.

Cardinal Claudio Gugerotti, prefect of the Dicastery for Eastern Churches, was chosen by the pope to lead the Good Friday liturgy in St. Peter’s Basilica. The Vatican’s long custom is that the preacher of the papal household, now Capuchin Father Roberto Pasolini, preaches at the liturgy.

Pope Francis asked Cardinal Baldassare Reina, his vicar for the Diocese of Rome, to lead the Via Crucis at the Colosseum that night. Pope Francis prepared the text of the meditations, the press office said.

The 88-year-old pope, who was released from Rome’s Gemelli hospital March 23 after 38 days of treatment, spent two weeks in his rooms in the Domus Sanctae Marthae before making any public appearances. Then he arrived briefly at the end of Masses in St. Peter’s Square April 6 and April 13, visited St. Peter’s Basilica April 10 and the Basilica of St. Mary Major April 12.

Hatfield, Hertfordshire County, England, April 14, 2025

Photo: thyateira.org.uk     

A truly glorious event took place on Lazarus Saturday, April 12, at Twelve Apostles Greek Orthodox Church in Hatfield, Hertfordshire County, England.

That day, nearly 200 individuals were received into the Orthodox Church at the church an hour north of London, reports the Archdiocese of Thyateira and Great Britain.

Photo: thyateira.org.uk The service was led Archbishop Nikitas, assisted by clergy from across the Archdiocese. The newly illumined are students of the eighth session of the Archdiocesan Discover Orthodoxy course, which has already brought scores of people into the Church. OrthoChristian has reported on several mass reception services over the past few years (see Mass Baptism celebrated at London parishThe new Orthodox Christians are from diverse backgrounds, including British, Greek, Swedish, and Portuguese.

“>here, Another mass Baptism celebrated at London parishThe newly-illumined attended the Divine Liturgy at the Cathedral of Divine Wisdom in Bayswater on Sunday and communed of the Holy Body and Blood of Christ for the first time.”>here, Archdiocese of Thyateira’s catechism course continues to convert by the dozens—another mass BaptismMore than 70 individuals who completed the Discover Orthodoxy Class have been received into the Orthodox Church thus far.”>here, Mass Baptisms in Belarus and EnglandAt least two mass Baptisms occurred in the Orthodox Church over the weekend.”>here, and On the Saturday of Lazarus, 43 individuals were welcomed into the Orthodox Church by Archbishop Nikitas LuliasThe newly illumined Orthodox Christians hail from various backgrounds, including the United Kingdom, Cyprus, Bulgaria, Greece, Africa, other Commonwealth and European countries, and Asia.”>here).

The current class has been meeting on Zoom since September 2024 and will continue through May.

The group consisted mainly of adults, thought with several children too. Most were received by Holy Baptism and Chrismation, while about 20 adults were received through Chrismation. The new Orthodox Christians have backgrounds from the UK, Cyprus, Greece, Albania, Bulgaria, Africa, Latin America, Asia, and across the Commonwealth and Europe.

Photo: thyateira.org.uk     

Following the Baptisms, the newly illumined participated in the Divine Liturgy and received the Eucharist for the first time.

The day concluded with a Lenten reception.

Mass Baptism at Greek church in Australia, where Orthodoxy is quickly growingAccording to 2016-2021 census data, Orthodoxy is the fasting growing denomination, with the Greek Orthodox Archdiocese of Australia coming in as the fastest growing among the Orthodox jurisdictions.

“>On Friday, OrthoChristian reported on a mass Baptism at a Greek church in Sydney, Australia.

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London, April 15, 2025

Photo: roarch.org.uk     

The Romanian Orthodox community of London enjoyed a double celebration this weekend, with the great feast of Palm Sunday and the first Divine Liturgy in its new archdiocesan cathedral.

The service at the St. George Cathedral was celebrated by His Eminence Metropolitan Joseph of Western and Southern Europe and numerous local and visiting clergy, reports the Romanian Archdiocese of Great Britain and Northern Ireland.

This marked the opening of the church following extensive restoration works after the acquisition of the new place of worship.

Photo: roarch.org.uk     

In his sermon, the Metropolitan reflected on Palm Sunday’s profound spiritual significance, urging worshippers to welcome Christ into their hearts as the bringer of illumination and peace. This celebration embodies joy, inviting everyone to present before the Lord the virtuous actions accumulated throughout the Lenten season—mirroring how the crowd once extended palm fronds to greet Christ’s triumphant arrival in Jerusalem.

The new cathedral was acquired in 2023, thanks to contributions from the local community and the Romanian state.

“The new Cathedral is home to a vibrant and active community that, in addition to liturgical services, carries out various catechetical, educational, cultural, and social activities—contributing to the preservation of the identity and unity of Romanians in London and throughout the United Kingdom.”

New Romanian parish established in EnglandHis Grace Bishop Atanasie of Bogdania, vicar of the Romanian Diocese of Italy, celebrated the Divine Liturgy for the community, named in honor of the Myrrh-bearing Women, on the Sunday of the Myrrh-bearing Women in Aylesbury, near Oxford.

“>Last May, OrthoChristian reported on the opening of a new Romanian Orthodox parish in Aylesbury, England, and in Romanian parish in England acquires 19th-century church“Through this acquisition, St. Calinic of Cernica Parish affirms its mission to preserve and transmit the Orthodox faith, providing the Romanians in Southampton with a place for prayer, fellowship, and spiritual continuity,” the Archdiocese writes.”>March of this year, another parish acquired a 19th-century church as its new home.

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Tallinn, April 15, 2025

Photo: unn.ua     

Attorneys representing the Estonian Orthodox Christian Church (EOCC) and the Pükhtitsa Dormition Convent have filed an appeal with Estonian President Alar Karis regarding recent amendments to the Law on Churches and Congregations that effectively ban the Church for being part of the Moscow Patriarchate. The appeal, submitted on April 10, challenges changes adopted by the Riigikogu (Estonian Parliament) Parliament adopts law on banning Estonian Orthodox Christian ChurchThe Riigikogu, Estonian Parliament, has adopted the law aimed at banning the Estonian Orthodox Christian Church.

“>on April 9.

The appeal was submitted by sworn attorneys Steven-Christo Evestus and Artur Knyazev, who argue that the amendments create additional grounds for the Minister of Internal Affairs to forcibly terminate the activities of religious associations, reports the EOCC.

Constitutional Concerns

According to the attorneys, the amendments represent “a particularly serious violation of religious freedom” by establishing legal grounds for the forced termination of law-abiding religious associations. They maintain that this “completely contradicts both the constitution of our state and international law.”

In their appeal, the lawyers point out that the Estonian Parliament had previously declared the Moscow Patriarchate an institution supporting Russian aggression. Based on this, they argue that all connections of the EOCC and Pükhtitsa Monastery with the Russian Orthodox Church would fall under the new grounds for termination.

“Freedom of religion protects both internal beliefs and the collective manifestation of faith,” the attorneys state in their appeal, citing Section 40 of the Estonian Constitution and Article 9 of the European Convention on Human Rights.

Protection of Religious Freedom

The lawyers emphasize that religious freedom can’t be restricted unless it harms public order, health, or morality. They note that there has been no justification provided that the existence of the EOCC or Pükhtitsa Monastery causes any such harm.

“In the lawmaking of a state governed by the rule of law, it’s completely unacceptable to leave without analysis and evaluation the impact and consequences of the law,” the appeal states. The lawyers point out that there’s no clear explanation of how the implementation of the law and removal of legal entities from the register would reduce security threats.

The appeal raises concerns about the future of approximately 180,000 people affected by the decision. According to the attorneys, the chairman of the Riigikogu’s Legal Affairs Committee acknowledged that there was no concrete action plan discussed for what would happen if canonical ties were not severed.

Legal Arguments

The lawyers argue that the law fails to meet several constitutional requirements:

1. Any restriction of basic rights must have a legal basis, be necessary in a democratic society, and not distort the essence of the restricted rights and freedoms.

2. Restrictions must be justified and proportionate to the legitimate goal being pursued.

3. Restrictions must not be discriminatory and must not be applied in a discriminatory manner.

They note that the EOCC and Pükhtitsa Monastery have been law-abiding, and there is no justification for depriving them of their existing right to operate.

Concerns About Implementation

The appeal expresses concern about the vague terminology used in the amendments, including terms like “person with significant influence,” “spiritual leader,” “connected,” and “guided by,” which they argue don’t provide clarity but allow the state to arbitrarily fill the law with content depending on political positions.

“No religious association whose canonical ties extend beyond Estonia can obtain a guarantee of unhindered continuation of its activities with law-abiding behavior,” the lawyers warn.

Proportionality Issues

The attorneys argue that the forced termination of a religious association is a radical ultima ratio measure that should only be used as a last resort. They state that the government hasn’t justified why existing regulations are insufficient or considered alternatives that would be less restrictive of fundamental rights.

“The state hasn’t analyzed why it’s impossible to achieve the goal by milder means, for example, through administrative supervision or an information obligation, instead of forcing a change in religion and membership in a church with a long history and traditions that people have chosen themselves,” the appeal states.

In conclusion, the attorneys request that the president not promulgate the amendment to the law, arguing that it contradicts the constitution and international law and “clearly contradicts the structure of a diverse democratic society.”

The appeal was signed by both attorneys as contractual representatives of the Estonian Orthodox Christian Church and the Pükhtitsa Dormition Stavropegial Convent.

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Les Sciernes d’Albeuve, Switzerland, April 15, 2025

Photo: basilica.ro     

Children from the Romanian Orthodox community in Antwerp, Belgium, recently attended a special religious camp at the Protection of the Mother of God Monastery in Switzerland.

The week-long program, called “The Little Hesychast Camp,” took place last week and focused on introducing young participants to monastic traditions and prayer practices, reports the Basilica News Agency.

Throughout their stay, the children joined in daily services with the monastery’s nuns, practiced the Jesus Prayer, engaged in meaningful discussions with Abbess Antonia, and participated in various workshops led by the sisters.

“This experience was for many a true opening toward the mystery of silence and the prayer of the heart. We hope that this seed of hesychia will sprout and bear fruit in the hearts of the little ones, becoming a foundation for a life established in Christ,” said Fr. Mario Mihai from the Antwerp parish.

The camp balanced spiritual activities with recreation. Attendees visited the Aquatis aquarium, rode the scenic Belle Époque train, and enjoyed outdoor sports, storytelling sessions, and campfires on the monastery grounds.

The event was organized for children and teenagers, with the aim of connecting them more deeply with monastic life and prayer traditions.

The monastery church was consecrated and Mother Antonia was installed as abbess in Romanian hierarchs consecrate church, install abbess at Switzerland’s first Romanian monasteryA great spiritual event was celebrated on Saturday, as the church at a Romanian Orthodox monastery in Switzerland was consecrated and the abbess of the community was officially installed.

“>September 2019.

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The return of our “Alleluia” is just days away.

Outside Lent, it’s sung or recited before the Gospel at Mass. But then it goes away for our 40 days of fasting.

It’s just a single word, and it’s so commonly used that we hardly notice it. But it is significant because the Jews of Jesus’ time associated the word primarily with the great feast of Passover — the time each year when they renewed their ancient covenant with God.

The early Church so valued the word that it was left untranslated in biblical and liturgical texts (see Revelation 19:1–6). Like the Hebrew “Amen,” it was considered sacred for what it expressed. Alleluia (or hallelujah) means, literally, “Praise the Lord!” It represents the dominant theme of a group of the Psalms (113–118) that are distinctive for the effusive honor they give to the Almighty for his deeds of creation and redemption. They are collectively called the Hallel, which is Hebrew for “praise.”

On Passover, these festive biblical hymns were sung at table during the seder meal. The ritual divided them into two groupings, one long (the Great Hallel) and the other relatively short (the Little Hallel).

According to the Mishnah, there was, in the first century, a dispute over which Psalms should constitute these groupings. The school of the rabbi Shammai prescribed Psalm 113 alone as the Little Hallel, but the school of the rabbi Hillel paired 113 with 114. We do not know which grouping was favored by Jesus and his disciples.

In any event, the Little Hallel was sung before the dinner began. The Great Hallel, the long sequence of Psalms 115 through 118, was sung with the Fourth Cup. This is the “hymn” that Jesus and the 11 sang as they left the upper room and walked to the Garden of Gethsemane.

The Catholic Church, in its meal of covenant renewal, sometimes employs one or another of the Hallel Psalms as a reading. But it preserves the spirit of these Passover songs in the Alleluia recited or sung before the Gospel.

In Lent, the Church suppresses the Alleluia. Why? Because Lent is a season of preparation for the Christian Passover: Easter. When Catholics (in the West especially) turn the calendar page from Lent to Easter, the word Alleluia does not merely return to its normal place before the Gospel; rather, it saturates the prayers of the Mass for the entire 50-day Easter Season. For Christians, as for the Jews of Jesus’ time — and Jesus himself — Alleluia is the phrase most characteristic of the Passover. In the words beloved by St. Pope John Paul II: “We are an Easter people, and [therefore] alleluia is our song.”

This issue of Angelus appears on Good Friday, when our Alleluia is so close we can almost taste it. When we sing it this Easter Season, let’s sing it with gusto.

The Entrance of the Lord into Jerusalem. Church of St. Alexander Nevsky in Abastumani, Georgia. Northern wall. 1904. Artist: M.Nesterov.     

Hosanna in the highest, blessed is He who comes in the name of the lord!

The author, Polycarp (Dr. Rohan) NehamaiyahNehamaiyah, Polycarp (Dr. Rohan)

“>Polycarp Polycarp (Dr. Rohan) NehamaiyahNehamaiyah, Polycarp (Dr. Rohan)”>(Dr. Rohan) Nehamaiyah, formerly an Anglican bishop, is a member of the Orthodox Church of India, Moscow Patriarchate, living in Chandrapur, India.

This is the day when our God Jesus Christ The Entry of the Lord into Jerusalem: icons and frescoesThe source for the iconography of the Lord’s Entry into Jerusalem is the Gospels, where it is related how Christ enters the city seated on the foal of an ass, accompanied by His disciples on the eve of the Judaic Passover, were He will be betrayed to be crucified. The image of the Savior seated on the foal is well known even in early Christian art.

“>entered into Jerusalem. When we see the Life of Jesus Christ, we see that He never wanted to increase the spite of His opponents, therefore, He often avoided direct and open confrontation with them, but this was the first time He confronted them straight forwardly. He also never wanted glory, never wanted people to pay Him honor or bow down before him. That’s why whenever He healed someone, He said do not tell anyone, instead go and show to the Priest, but this was the first time when Jesus Christ chose to enter into Jerusalem with glory. This time, the Christ did not turn away from fame and glory, never before did so many people surround Him, and had His Name been pronounced with such delight and hope. Therefore, we can see how Christ answered His opponents and accepted glorification when pharisees said to Him that He stop the disciples from singing his praises, the Lord answered, “I tell you that, if they keep quiet, the stones will cry out” (Luke 19:40)

The number of believers in Christ had already grown, but many people wanted to see Him and glorify Him because Christ Lazarus Saturday

“>raised righteous Lazarus from death. While enjoying glorification, the Lord Jesus Christ was not able to express joy, because He was mourning for Jerusalem, for the chosen people of God who were bringing a curse upon themselves from God, those people who today were crying “Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!” (Luke 19:38) and who, just after a few days, will cry out, “Crucify Him! Crucify Him! His blood be on us and on our children.” (Matthew 27: 22, 23 & 25)

Why did so many people come to meet Jesus Christ? The answer is simple. Whenever people hear about the popularity of any non-Orthodox pastor or non-Christian baba [guru], that he performs miracles or gives a very good message, then people go to meet him with their own expectations. As their popularity decreases, people do not want to meet him. When people come according to their expectations and when their expectations are not fulfilled, then they return to their original state. A wonderful miracle wrought by our Lord God Jesus Christ was when He had resurrected His friend Lazarus from the dead, one who already died four days previous, and hearing of this all people of Jerusalem and the surrounding area came to meet the Great Miracle-worker. Obviously! Our Lord is not like a so-called pastor or baba. People expected that the Lord Jesus Christ would free them from the slavery of the Romans, but their expectations were wrong, because Christ came to give us freedom from the slavery of sin and death, not from the Romans. Because they came with wrong expectations, they left Christ. At times some of us have the same burning desire that the crowd had, and we sincerely run to meet such type of person, but after knowing and recognizing True Saviour Jesus Christ and His Orthodox Church we go astray, and it is frightening. Today, we are in the crowd who glorify our God, “Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!” or we will say after few days, “Crucify Him! Crucify Him! His blood be on us and on our children.” Therefore, now we have to ask ourselves the question, “Where do I stand? Who am I in this crowd? Judas, who betrayed Him? Peter, who denied Him three times? The other disciples, who were sleeping three times while Jesus was praying in the Garden of Gethsemane? Those Disciples who fled? A Pharisee? A Scribe? Or John and the Mother of God (Theotokos) who were with Him and loved Him, who feared nothing and were ready to share in everything with Him.

This is a historical event, but it also has a spiritual meaning. Jerusalem signifies the human soul, and the entry of the Lord into Jerusalem signifies the entrance of God into the soul. So, we are fasting from all types of sins, we are purifying ourselves by the power our Lord, so that our Lord God Jesus Christ would enter into our heart, into our soul, which is the spiritual Jerusalem. We Orthodox People are not influenced by any miracle-workers or seers; now we are stable, we have received Orthodox Teaching, we are in the True Church of God. Now we are in the Orthodox Church, which is the one undivided body of Jesus Christ; now we are with God. In this season, we fasted from all types of sin, we purified our hearts and souls. May our good God bless and save us, as well as every individual Orthodox Christian, and enter into our hearts and souls. Amen!

Where might we experience Jesus today in a world that is seemingly too crowded with its own concerns to allow a space for him?

The renowned spirituality writer Tomas Halik, in a recent book entitled “The Afternoon of Christianity: The Courage to Change” (University of Notre Dame Press, $35), makes this suggestion. As the world makes less and less explicit space for Jesus, we need to search for him more and more in those places where he is “anonymously present.”

Halik’s counsel: “Let us search for him ‘by his voice’ like Mary Magdalene; let us search for him in strangers on the road like the disciples on the road to Emmaus; let us search for him in the wounds of the world like the apostle Thomas; let us search for him whenever he passes through the closed doors of fear; let us search for him where he brings the gift of forgiveness and new beginnings.”

The invitation here is to better respond to the signs of the times, given that we are living now in what he calls “the afternoon of Christianity.”

What is the afternoon of Christianity?

He distinguishes three periods in the history of Christianity. He sees the morning of Christianity as the time before AD 1500, the pre-modern period, the time before secularization. The noonday of Christianity, for him, is the time of secularization and modernity, basically from the 19th century until our own generation. The afternoon of Christianity, for him, is our time today, the post-modern world, where we are witnessing a breakdown of much of the world as we once knew it with the effects of this on faith and religion. And for Halik, the effect of all of this is that the Christian faith has now outgrown previous forms of religion.

Wow! That’s quite a statement! However, what Halik is proposing is not that the faith is dying, that Christianity is dying, or that the churches are dying. Rather, for him, Christianity today finds itself in a certain cultural homelessness, in a time where so many social structures that once supported it are collapsing, so that the Christian faith is now needing to seek a new shape, a new home, new means of expression, new social and cultural roles, and new allies.

And how will that turn out? We don’t know. But here’s Halik’s hunch: Christianity will not, as many fear, lose its identity and become a nonreligious faith. It will not disintegrate into some vague, doctrineless, boundaryless, privatized spirituality. Rather, the hope is that (paradoxically) the very dynamism and diversity that frightens many Christians is the incubation phase of the Christianity of the future.

For him, the challenges that Christianity faces today invite us to bring faith into a new space, like Paul did when he brought Christianity out of the confines of the Judaism of his day. Here is how Halik puts it: “I believe that the Christianity of tomorrow will be above all a community of a new hermeneutic, a new reading, a new and deeper interpretation of the two sources of divine revelation, scripture and tradition, and especially of God’s utterance in the signs of the times.”

How is this all to happen? That’s the thesis of the book. Chapter after chapter lays out possibilities of how we might more courageously read the signs of the times and rather than water down any of the substance of the Christian faith, let the signs of the times lead us to a deeper understanding of both Scripture and tradition, especially so that we might bring together in better harmony the Christ of cosmic evolution with the resurrected Jesus; and then recognize that they are both not just present in what is explicit in our Christian faith and worship, they are also anonymously present in the evolution of our culture and society.

Consequently, we need to search for Jesus Christ not just in our Scriptures, our churches, our worship services, our catechetical classes, our Sunday schools, and our explicit Christian fellowship, though of course we need to search there.

But, like Mary Magdalene, we need to recognize his voice in the caretaker at the cemetery; like the discouraged disciples on the road to Emmaus, when we no longer have the answers, we need to recognize his presence in strangers whose words make our hearts burn inside us; like the doubting Thomas, we need to overcome our doubts about his resurrection by touching his wounds as they are now manifest in the poor and the suffering; like Jesus’ first community who barricaded themselves behind a locked door out of fear, we need to recognize him whenever, inside our huddled fear, something expectedly breathes peace into us; and we need to recognize his presence inside us every time we receive forgiveness and are empowered to begin again.

This isn’t a time of dying, it’s a time of kairos, a time when we are being invited to open our eyes.

Photo: stihi.ru   

In His conversation on the last times, the first thing the Lord warns about is: Take heed that no man deceive you (Matt. 24:4). There will always be deceivers. They have their own peculiarities in every era, but there’s also something common to all of them, for which the Lord had just rebuked the deceivers of His time, who had appointed themselves to sit in Moses’ seat (Matt. 23:2).

First, we must always distinguish words from deeds and deeds from words, and evaluate both separately. In other words: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works (Matt. 23:3). There are no perfect people, and we must beware of the temptation to reject a teaching, disingenuously citing that the preacher himself doesn’t observe it well. Even an unpleasant man can give you a wise word.

But we should always be wary when men try to bind heavy burdens and grievous to be borne upon us (Matt. 23:4), when they don’t want to see our strength and capabilities. After reading some books, you may say in despair: “If that’s how it is, then it’s impossible to be saved!” But can you really say that after reading the Gospel? The Gospel has a spirit of living love. The Lord will have mercy, and not sacrifice (Matt. 9:13); alms, not tithes—and for a start, at least a cup of cold water (Matt. 10:42). So everything we read and hear must be compared with the evangelical spirit.

We should also be wary of piety when it’s too conspicuous. The Lord repeatedly said that true piety is always in secret, always only for the Heavenly Father. If everything is emphatically on display, this certainly conceals some kind of self-interest. Everything that appears beautiful outwardly, such as whited sepulchers, may conceal dead men’s bones, and all uncleanness (Matt. 23:27).

We mustn’t be deceived by heightened missionary activity, when they compass sea and land to make one proselyte. In fact, this can only lead to making the proselyte twofold more the child of hell (Matt. 23:15) than the missionary himself. Sectarians don’t sit around; they go from house to house and pester people on the street. Any false teaching, which can’t bring any true benefit to its followers, tends to rush in all directions in order to attract more and more members into its trap.

The Lord also warns against those who love to exalt themselves with lofty words: “Teacher! Mentor! Father!” For example, someone who rushes to declare himself your spiritual father. But don’t you rush to call someone that. Sometimes quite a long time passes before it’s revealed who truly is your spiritual father in Jesus Christ, in our only Heavenly Father.

Take heed that no man deceive you, says the Lord. And the deceitful can not only present themselves as someone great—they can also evoke self-confidence and Pride, Vanity, and Self-Esteem. From the Legacy of the Optina EldersIn the world, pride and self-esteem are sometimes raised almost to the status of virtues or signs of the nobility of one’s nature. This view is erroneous and happens, according to the words of St. Macarius, “out of ignorance or from darkening by the passions.”

“>vanity in us. Thus, wanting to provoke Jesus Christ into a hasty judgment about whether or not to give tribute to Caesar, the Pharisees first tried flattering Him: Master, we know that Thou art true, and teachest the way of God in truth, neither carest Thou for any man (Matt. 22:16). How easy it is after these words to hastily say something thoughtless, to our own destruction!

The sudden On the Second Coming of ChristMercy will present to Christ also those who were only able to show mercy to themselves, who visited themselves with self-criticism and freed themselves from the poverty, sickness, and prison of sin through repentance. Repentance is impossible for the hardened heart: the heart must be softened, filled with sympathy and mercy toward its catastrophic state of sinfulness.

“>coming of the Son of Man will expose everything, will put everything in its place. As a magnet snatches particles of iron from the ground, then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left (Matt. 24:40–41). And of course, there will be two praying, two preaching, two teaching, two called “father.” The foliage is lush, but there is no fruit. I go, sir: and [he] went not (Matt. 21:30).

And again, the Lord’s words, which allow us to recognize true greatness and avoid both deception and self-deception: He that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted (Matt. 23:11–12).

Archimandrite John Maitland Moir was a remarkable figure in the history of Orthodox Christianity in Scotland, a man whose deep faith and tireless dedication to his ministry left an indelible mark on the spiritual landscape of his homeland. His life was one of profound service, bridging cultural and religious divides to bring the Orthodox faith to Scotland in a meaningful and enduring way.

Born on 18 June 1924 in Currie, a village on the outskirts of Edinburgh, John Maitland Moir was raised in an environment of privilege and discipline. His father was a local doctor, and his mother came from the Scottish aristocracy. His upbringing, while comfortable, was shaped by a seriousness of character that would define his later years. A chronic knee condition prevented him from serving in the military during the Second World War, and instead, he pursued his academic studies with fervour, particularly in the field of Classics.

He attended Edinburgh Academy before going on to study at Edinburgh University, later deepening his theological education at Christ Church, Oxford, and Cuddesdon Theological College. It was during his time at Oxford that he developed a keen interest in Eastern Orthodoxy, an interest that would grow into a lifelong commitment. His studies took him to the Halki Theological Academy in Constantinople, where he gained first-hand experience of the Orthodox Christian tradition. Travels through the Holy Land and the Middle East further solidified his understanding and appreciation of Orthodox spirituality. These experiences introduced him to the rich theological and liturgical traditions of Orthodoxy, sowing the seeds of what would later become a defining transformation in his life.

Returning to Scotland, he was ordained in the Scottish Episcopal (Anglican) Church, serving in various capacities for over three decades. His ministry included curacies at St Mary’s in Broughty Ferry and St Barnabas in Edinburgh, as well as teaching at St Chad’s College in Durham. Later, he became chaplain to the bishop of the Anglican Diocese of Moray and a canon at St Andrew’s Cathedral in Inverness. His reputation as a dedicated pastor and liturgist grew, but over time, he found himself increasingly drawn to Orthodoxy, particularly as the Scottish Episcopal Church moved in a direction he felt was at odds with traditional apostolic Christian teachings.

In 1981, he made the decisive step of leaving the Scottish Episcopal Church and was received into the Orthodox Church at the Monastery of Simonopetra on Mount Athos. Following this transition, he served as an Orthodox priest under the Greek Orthodox Archdiocese of Thyateira and Great Britain. He spent a brief period in Coventry before returning to Scotland to establish a flourishing Orthodox presence in Edinburgh. He successfully united the Greek- and Slavonic-speaking Orthodox communities, eventually leading to the foundation of the Orthodox Church of St Andrew.

Father John’s ministry was marked by humility and unwavering commitment. Beginning with small gatherings in his home in the early 1980s, his congregation grew steadily, reaching over a hundred regular worshippers. Even as his health declined in later years, he remained steadfast in his mission. One of the crowning achievements of his ministry was the acquisition of a permanent church building for his community, a dream he had long nurtured. Learning that the purchase had been completed on March 22, 2013, he reportedly gave thanks to God, exclaiming, “Glory be to God!” Just a few weeks later, on April 17, 2013, he passed away peacefully at Edinburgh Royal Infirmary.

Beyond his work in building an Orthodox community, Father John was known for his deep spirituality, his eccentricity and charm, and his unique blend of Scottish heritage and Orthodox tradition. As an Anglican priest, he was often seen wearing a kilt beneath his cassock, a sign of his love for his homeland. This fusion of Scottish identity and Orthodox faith made him a singular figure, deeply respected and affectionately remembered by those who knew him. His daily life was marked by discipline, prayer, and service.

For much of his later life, Father John lived in a modest Edinburgh home with a housekeeper who assisted him in his daily life. Their relationship was one of shared dedication to the Orthodox mission in Scotland. The simplicity and humility with which he lived were evident to all who knew him. He had no desire for luxury or comfort, choosing instead to focus entirely on his faith and ministry.

    

Father John’s life and work have been the subject of a short documentary, which highlights his remarkable journey from the Scottish Episcopal Church to Orthodoxy and the challenges he faced in establishing a robust Orthodox presence in Scotland. In just twelve minutes, the film offers a glimpse into his daily life, capturing the simplicity, humility, and dedication that defined him. It also provides a brief look at his household and the quiet, disciplined way he lived. The documentary reveals the depth of his ascetic spirit, showing how he lived with very little, choosing instead to devote himself wholly to prayer and his flock.

Reflecting on his life and ministry, it is clear that his work was not merely about building a church community but about something much greater—bringing people closer to God through a faith that is both ancient and alive. His story is one of perseverance, faith, and love for both his spiritual tradition and his homeland. His legacy continues to shape Orthodox Christianity in Scotland, and his impact is still felt by those who worship in the communities he nurtured.

Father John embodied the wisdom of St Seraphim of Sarov, who famously said, “Acquire a peaceful spirit, and thousands around you will be saved.” His life was a testament to this principle, as he cultivated a deep inner peace rooted in prayer, humility, and unwavering trust in God. In my own spiritual journey, I find his example deeply inspiring, particularly in the areas of ascetic struggle, almsgiving, and striving for a peaceful heart. His life reminds me that true spiritual labour does not require grand gestures but rather a life of consistency, faithfulness, and love for others.

A lasting tribute to his life can be found at the Scottish National Portrait Gallery, where a photographic portrait of him is displayed. This recognition underscores the importance of his contributions, not just to Orthodox Christianity but to Scotland’s broader religious and cultural history. One day, if God blesses me with the opportunity, I hope to visit this portrait, as well as the parish communities he helped establish, with my wife and son. To walk the same streets, to see the fruits of his labour, and to pray in the church he founded would be a deeply meaningful experience—a chance to connect personally with a man whose devotion has inspired many, including myself.