Friday, February 25, 2011

Orthodox Fasting Calendar 2011

Editor: υπο-διάκονος. Camill Tannous Orthodox Christianity for Theological Research and Patrimony of church

Thursday, February 24, 2011

Ladies and Gentlemen The Political Learders of this World


          Ladies and Gentlemen The Political Learders of this World 

From here, from this rostrum, at this critical time in our lives, on the basis of my concern about the humanity, and after all what happened, and all what be happen, which this will form a point of a shame against you, your States and organizations.

Today, I decided to address you, in this hard words, may be it could touch your hearts, souls and consciences, because you became unable to realize the fact and your mind became outside of the cognition of the reality and the situation of the humanity.

You the leaders of the world, you had been established the conceptions of Human rights, you have been fixed the Justice methods.
You the leaders of the world, you claim that you are the peacemakers, and that you are who shall keep the meaning of humanity.

You, the leaders of the world, these words will break your pride, but I hope it will touch the consciences, because the kingdom of evil becomes what your soul’s desire.

You, the leaders of the world, you have lost the way!  That you are going hurry behind wealth and work on fund-raising. And Evil sat at your hearts and you became unable to see around you.

You, the leaders of the world, you put yourself in the ranks of divinity,
You put yourself in the pseudo-divinity!

You snakes! You brood of vipers! How will you escape being condemned to hell?

You belong to your father, the devil, and you want to carry out your father’s desire.
He was a murderer from the beginning, not holding to the truth, for there is no truth in him, when he lies, he speaks his native language, for he is a liar and the father of lies.

O generation of vipers, how can you who you are evil to say a good thing?  For out of the overflow of the heart the mouth speaks.

You brood of vipers! Who warned you to flee from the coming wrath!

Woe to you, you hypocrites! You devour widows’ houses.

Woe to you, you hypocrites! You travel over the land and sea to win people, when you win; you make them twice as much the sons of hell as you are.

Woe to you, blind guides! You blind fool! You blind men
You strain out a gnat but swallow a camel.

Woe to you, you hypocrites!  You clean outside of the cup and dish, but inside they are full of greed and self-indulgence.

Woe to you, you hypocrites! You testify against yourselves that you are the descendants of those murderers.

You, the leaders of the world, I speak to you because I love you, I love as you are human being and because your authorities had granted to you from our Lord, to provide Justice and peace among the people.

I speak to you because you are dealing outside of the will of our Lord, and far away from the divine plan.

I speak to you to give you warning that Evil will turn to you, do not take the risk of playing against the divine will.

In the end I ask you return to the voice of conscience.
 And thank you for your attention

Servant of our Lord Jesus Christ

Editor: υπο-διάκονος. Camill Tannous
Orthodox Christianity for Theological Research and Patrimony of church

Thursday, February 17, 2011

In the priesthood

The Priest not just carries a message, but embodies the message,
He does not represent himself, but represents who is the greatest one: “God”;
Where he was sent by another who is the “God”, thus he is the messenger.

We can not understand the role of the priesthood in the church unless we deepen our understanding of the meaning of priestly function,

To put the priest on the reality of the meaning, that in his assets of the invisible side; in the depths of God, where the roots of the priesthood; 
 We see the true of the issue that; we are in the priesthood back into the arms of the Holy Trinity, because the priest accept and meet the invitation which comes to him from the heart of the Trinity.

The term apostolic gave new meaning to the work of the Apostle
  Because Christ said to His apostles after the resurrection: "As the Father has sent me I send you"(Jn 20:21).

Editor: υπο-διάκονος. Camill Tannous
Orthodox Christianity for Theological Research and Patrimony of church

Sunday, February 13, 2011

Intercession of the Saints

The concept of the intercession of the saints

It is important for us to begin this research through study the texts of the holy bible, which lead us to the true; that because we are Christians and our fundamental sources come from the bible.
For that, we will refer direct to the texts that indicated to the subject of our research “the intercession”.
 Revelation  chapter 5th  number:8   (Αποκάλυψη 5:8)
καὶ ὅτε ἔλαβεν τὸ βιβλίον, τὰ τέσσαρα ζῷα καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἔπεσαν ἐνώπιον τοῦ ἀρνίου, ἔχοντες ἕκαστος κιθάραν καὶ φιάλας χρυσᾶς γεμούσας θυμιαμάτων, αἵ εἰσιν αἱ προσευχαὶ τῶν ἁγίων
  And when he had taken the book, the four beasts and twenty four elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints. (Rev 5:8)
1st Timothy chapter 2nd    number  : 1-3:

2:1Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας, ὑπὲρ πάντων ἀνθρώπων,
2:1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;
2:2ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι
2:2   for kings and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
2:3  τοῦτο καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν θεοῦ,
2:3 for this is good and acceptable in the sight of God our Savior;
(1st Timo 2: 1-3)
 Revelation chapter 8th  number 3-4  (Αποκάλυψη 8:3-4)
8:3 Καὶ ἄλλος ἄγγελος ἦλθεν καὶ ἐστάθη ἐπὶ τοῦ θυσιαστηρίου ἔχων λιβανωτὸν χρυσοῦν, καὶ ἐδόθη αὐτῷ θυμιάματα πολλὰ ἵνα δώσει ταῖς προσευχαῖς τῶν ἁγίων πάντων ἐπὶ τὸ θυσιαστήριον τὸ χρυσοῦν τὸ ἐνώπιον τοῦ θρόνου
8:3 And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.

8:4 καὶ ἀνέβη ὁ καπνὸς τῶν θυμιαμάτων ταῖς προσευχαῖς τῶν ἁγίων ἐκ χειρὸς τοῦ ἀγγέλου ἐνώπιον τοῦ θεοῦ.
8:4 And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand. (Rev 8:3-4)

There is a big question come from the people
How God accept the prayers of the saints who are dead?
Saints who moved from this life are not dead, So the lord Jesus Christ had said:

LUKE chapter 20th  Number 36-38
20:36 οὐδὲ γὰρ ἀποθανεῖν ἔτι δύνανται, ἰσάγγελοι γάρ εἰσιν, καὶ υἱοί εἰσιν θεοῦ, τῆς ἀναστάσεως υἱοὶ ὄντες.
20:36 Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.

20:37 ὅτι δὲ ἐγείρονται οἱ νεκροὶ καὶ Μωϋσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ὡς λέγει κύριον τὸν θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ:

20:37 Now that the dead are raised, even Moses showed at the bush, when he called the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

20:38 θεὸς δὲ οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων, πάντες γὰρ αὐτῷ ζῶσιν.
20:38 For he is not a God of the dead, but of the living: for all live unto him.
(Luk 20:36-38)
And to confirmation that “Neither can they die any more: for they are equal unto the angels”   so we refer to the Transfiguration on the mount
LUKE chapter 9th  Number 29-33    
 9:29 And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering.
9:30 And, behold, there talked with him two men, which were Moses and Elias:
9:31 Who appeared in glory, and spoke of his decease which he should accomplish at Jerusalem.
9:32 But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.
9:33 And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said. ( Luk 9: 29-33).
In a short conclusion and summary
In the Transfiguration on the mount, we see Moses and Elijah still alive and they had appeared in glory on the earth, weared like angels.
This was confirmed categorically that the saints are not dead, but they are living in the glory of God, and it was also confirmation about what has wrote in the Revelation about the prayers and intercessions of the saints that they are giving before the throne of God.

Glory to the Father, the Son and the Holy Spirit.

Editor: υπο-διάκονος. Camill Tannous
Orthodox Christianity for Theological Research and Patrimony of church

Sunday, February 6, 2011

The Holy Relics of his Holy Predecessor St. John Chrysostom

St. John Chrysostom, Archbishop of Constantinople reposed in the Lord on 14 September 407 when being on his way to exile, in the city of Koukousos of Asia Minor. The "arachnid-like" body of the saint that had undergone a month-long journey did not endure the hardships. His final words were: "Glory be to God for all things". When, in the year 438 AD Emperor Theodosius tried to transfer his Holy Relics to Constantinople, the saint refused to move and remained immovable in a miraculous manner. Then the Emperor was forced to address to him the following letter of repentance:
"It was only because we thought that your body, Holy Father, is dead like the bodies of the others, and we just wanted to transfer it close to us. Therefore, did we rightfully fail. You, however, Holy Father, who has taught repentance for all, forgive us. Remit yourself to us as a present, like a father to his children who love him, and give us joy with your presence". It was only when this letter was placed upon the Holy Relics of the saint that his transfer to the Queen of all cities became possible. On the return of the relics to Constantinople on 27 January 438 Emperor Theodosius II, Patriarch Proclus and the entire population of the City welcomed them with the highest honour. The relics were taken from the harbour in a procession and placed in the "Synthronon", a throne within the Holy Altar of the Church of Saint Irene (which had always been the Cathedral of the Ecumenical Patriarch). There the clergy and the people cried out: "Receive thy throne, Saint". Then the Relics were placed under the altar in the Church of the Holy Apostles, together with the Relics of St. Gregory.
The tradition of enthronement of St. John Chrysostom on the Patriarchal Throne, is upheld to this very day in the Phanar, on the feast day of the Saint (13 November) as well as on the feast day of the Translation of his Holy Relics (27 January). On these days the Ecumenical Patriarch does not ascend onto his Throne, but he officiates from the "Parathronion", the smaller throne next to the Patriarchal Throne, both during Great Vespers and Divine Liturgy. The sacred icon of St. John Chrysostom is placed on the Patriarchal Throne, and the Great Ecclesiarch places next to the icon the pastoral staff of the saint. The priests and the deacons who are going to participate in the celebration of both Great Vespers and the Divine Liturgy on those days do not receive the blessing from the Ecumenical Patriarch as they usually do, but from the sacred icon of the saint, who remains alive in the memory of the Church of Constantinople.
The Holy Relics of the saint remained in the Church of the Holy Apostles up until the first Capture and Sack of the City by the Crusaders in 1204. After the pillage that followed, the Holy Relics of both these two saints were taken first to Venice, and later on to Rome.
The Holy Relics of St. John Chrysostom in the beginning were placed in the Vestry of the old (medieval) Church of St. Peter. Later, on 1 May 1626 they were transferred to St. Peter and placed in a different chapel of the main church, the so-called Choir Chapel (dedicated to the Conception of the Virgin Mary).

The article stated by Ecumenical Patriarchate
Editor: υπο-διάκονος. Camill Tannous
 Orthodox Christianity for Theological Research and Patrimony of church

The Holy Relics of his Holy Predecessors St. Gregory

After his resignation from the Throne as the Archbishop of Constantinople, St. Gregory withdrew himself to the village of Arianzus, where he reposed in the Lord in the year 390 AD. His Holy Relics were then transferred to Constantinople and they were placed in the celebrated Church of the Holy Apostles, the usual burial place of the Emperors. "His Synaxis takes place in the most holy Great Church and in the place of martyrdom of Saint Anastasia, in the embolus of Domninus, and in the Church of the Great Apostles; there did Constantine VII, the Porphyrogenitus, a friend of Christ, and our most pious King placed his sacred relics, having them brought from Nazianzus, in the land of the Cappadocians".
The Holy Relics of St. Gregory were placed in the church of St. Gregory of the Convent of St. Maria in Campo Santo. In the year 1580 Pope Gregory XIII transferred the Holy Relics of St. Gregory to St. Peter, in the priedieu of St. Gregory in the Capella Gregoriana (which is basically dedicated to the Madonna del Soccorso).

The article stated by Ecumenical Patriarchate
Editor: υπο-διάκονος. Camill Tannous
Orthodox Christianity for Theological Research and Patrimony of church

The Holy Relics of his Holy Predecessors St. Gregory the Theologian and St. John Chrysostom

 The return of the Holy Relics of the Saints Gregory the Theologian and St. John Chrysostom

The Holy Relics of the Saints, Patriarchs of Constantinople, Gregory the Theologian and John Chrysostom, placed in alabaster relic queries, in the Vatican Basilica of St. Peter, during the service of their transmission to Ecumenical Patriarch Bartholomew.

On 27 November 2004 His All Holiness Ecumenical Patriarch Bartholomew will bring back from Rome after 800 years the Holy Relics of his Holy Predecessors St. Gregory the Theologian and St. John Chrysostom. The Holy Relics that eventually are to be placed at rest where they belonged to have a long and interesting history of their own.

On 27 October, Pope John Paul II, responded to the Ecumenical Patriarch with a letter written for the first time in Greek, in which he accepted the return of the Holy Relics "with joy as a sign of brotherhood and of a complete union to which we are called constantly more and more". He underlined the meaning of these two saints for Christianity, by saying that "the two Holy Patriarchs of the East, pillars of faith, are beacons for the entire Church and teachers for the knowledge of the Word of God and of the Triadic mystery". Finally, he looked into the future by saying that "the return of the relics to their home country.. .will become a new bridge between us".

His All Holiness, Ecumenical Patriarch Bartolomew, with His Holiness, the Presiding Hierarch of Rome John-Paul II, in the Vatican Basilica of St. Peter, during the service of transmission to Patriarch Bartholomew of the Holy Relics of His predecessors, Patriarchs of Constantinople, Gregory the Theologian and John Chrysostom(27/11/2004).

"Take back Your throne, Holy Man", says Ecumenical Patriarch Bartholomew standing on the adjacent Throne, honouring the Holy Relics of His Predecessors, which are placed on the Throne of the Most Venerable Patriarchal Church of St. George the Trophy-Bearer.

Ecumenical Patriarch Bartholomew venerates the Holy Relics of the Saints, His Predecessors, placed on the Throne of the Most Venerable Patriarchal Church.

The article stated by Ecumenical Patriarchate

Editor: υπο-διάκονος. Camill Tannous
Orthodox Christianity for Theological Research and Patrimony of church

Saturday, February 5, 2011


Warn The Creed under the risk

In response to the wrong conception from some who says that the Orthodox does not relate with Byzantine; and Byzantine from the past and it's a set of historical things “Unfortunately, that wrong comes from some of Orthodox Priests”

in the following brief I would to provide the fact that Byzantine is an integral part of Orthodox; moreover it is the existence of the Orthodox in the past, present and future.

A- Definition
- First of all, the Byzantine is an identity to the Orthodox Church; including the Orthodox Church, Orthodox Catholic Church, Eastern Orthodox Church, Eastern Church, Eastern Orthodox all together derived from the principles of Byzantine Church and Byzantine rites, which constitute the basic of orthodox faith according to principles of seven ecumenical councils which adopted the Creed and the canon and the principles of the Christian faith, supported from the Holy Spirit
For example, Miracle of St. Spyridon in front of Arius proved an error of the doctrine Arianism.
So, Byzantine church is the protector body of the faith.

B- Historical Fact
John Chrysostom was Patriarch of Constantinople "Byzantine", where Patriarchate of Constantinople still alive until this moment which headed by “His All Holiness Bartholomew, Ecumenical Patriarch and Archbishop of Constantinople, the New Rome”, which indicates that the Byzantine is continuous, and this refutes the allegations that Byzantium is over, and stresses that the Orthodox is Byzantine.

The Sceptics are referring to the Liturgy of St. John Chrysostom, says that
This liturgy is not a byzantine liturgy and the direction of St. John Chrysostom was not byzantine direction
my responding to them in a simple interpretation  is:

 The professional and specialized dictionaries say that:
1- Saint John, A.D. 347?–407, Ecumenical patriarch of Constantinople.

2- The Chrysostom came from Greek Language:  Χρυσόστομος
Which consist from two words:
Χρυσό which mean Gold
στομος which mean mouth.

3- Liturgy and Tradition
Liturgy: Λειτουργία, λειτουργία εκκλησίας

Eucharist : Θεία ευχαριστία
1550–60;  < Greek leitourgía  public service, ecclesiastical Greek: Eucharist, equivalent to leitourg ( ós ) minister.

The tradition of the Church of Constantinople goes back to the two of most major and oldest Divine Liturgies which still continues,

The first one is to St. Basil the Great (379 A.D), Metropolitan of Caesarea in Cappadocia; where he made reformed the Liturgy of the Church, and that called the Byzantine service after his reformed Liturgy in its chief parts,

Basil’s goal is the streamlining of the services to make them more cohesive and attractive to the faithful. He also worked to reform the clergy and improve the moral life of Christians.
The most important work attributed to him is the Divine Liturgy of St. Basil. He took as his basis the Liturgy of St. James, as well as some liturgical elements recorded in the Apostolic Constitutions.

Saint Basil's liturgy was continued by John Chrysostom Patriarch of Constantinople who wrote new "shorter" prayers for the Divine Liturgy, as well as other prayers. The Divine Liturgy of St. John Chrysostom is the most common form of the Liturgy used in the Constantinopolitan Rite, and his Catechetical Homily is an important part of the Byzantine Paschal Vigil.

From here, all evidence indicates that there is no separation between the Orthodox and Byzantine; this confirms that the Byzantine is an Orthodox in all its components
And it's good to refer that Byzantine not a Political System but it’s spiritual Life
Whereas, the political period is limited period, but the spiritual stage is to infinity;
Therefore, what mentioned above considered a responding to those who says that Byzantine was a political stage in the past, and this is a confirmation that Byzantine is an Orthodox spiritual Life and it's an identity of Orthodox church which regulated
by the Ecumenical Councils of the Orthodox Church and headed by   Bartholomew I Ecumenical Patriarch and archbishop of Constantinople and new Rome in communion with all Orthodox Patriarchs and archbishops

+ Theodore of Alexandria
+ Ignatius of Antioch
+ Theophilos of Jerusalem
+ Alexey of Moscow
+ Amphilochios of Montenegro
(representing the Church of Serbia)
+ Laurentiu of Transylvania
(representing the Church of Romania)
+ Dometiyan of Vidin
(representing the Church of Bulgaria)
+ Gerasime of Zugdidi
(representing the Church of Georgia)
+ Chrysostomos of Cyprus
+ Ieronymos of Athens
+ Jeremiasz of Wrocław
(representing of the Church of Poland)
+ Anastasios of Tirana
+ Christopher of the Czech Lands and Slovakia

Editor: υπο-διάκονος. Camill Tannous
 Orthodox Christianity for Theological Research and Patrimony of church

Saint Agatha of Palermo-Sicily

                                  Saint Agatha of Palermo-Sicily

Saint Agatha of Palermo-Sicily (died traditionally 251) is a Christian saint. Her memorial is on 5 February. Agatha was born at Catania, Sicily, and she was martyred in approximately 251. She is one of seven women, excluding the Blessed Virgin Mary, commemorated by name in the Canon of the Mass.
She is the patron saint of Catania; she is also the patron of martyrs, wet nurses, fire, earthquakes, and eruptions of Mount Etna and women who are in danger
The Holy Virgin Martyr Agatha was the fifteen-year-old daughter of rich and respected Christian parents from the city of Palermo in Sicily. During the persecutions of Christians under Emperor Decius, the city prefect of Catania by the name of Quintianus, having heard about Agatha’s wealth and beauty, sent his soldiers after her to bring her to trial.

At Catania, St. Agatha was housed with a certain rich woman, who had five daughters. They all attempted to tempt St. Agatha with fine clothes, amusements and entertainment, urging her to offer sacrifice to the pagan gods, but the saint disdained all these things. The more they tried to move her, the more resolute she became. She prayed that she might soon face martyrdom.

During her interrogation under Quintianus, the holy martyr was swayed neither by flattery nor threats, and was subjected to cruel torments. They tried to remove her breasts with metal tongs, and when this failed, used knives.

The holy Apostle Peter appeared to her in prison and healed her wounds. St. Agatha was led to be tortured again, and Quintianus was astonished to see her completely healed.

The tortures began once more, but an earthquake took place in the city at that moment, and many buildings were destroyed. Among those killed were two of Quintianus’s advisors. The terrified inhabitants of the city rushed to Quintianus, demanding an end to Agatha’s tortures. Fearing a revolt by the people, Quintianus sent St. Agatha to prison. There the martyr, offering thanks to God, peacefully surrendered her soul to the Lord

Troparion (Tone 4) :

Your lamb Agatha, calls out to You, O Jesus, in a loud voice:

“I love You, my Bridegroom, Bridegroom, and in seeking You I endure endure suffering.

In baptism I was crucified so that I might reign in You, and I died so that I might live with You.

Accept me as a pure sacrifice,

for I have offered myself in love.”

Through her prayers save our souls, since You are merciful.

Editor: υπο-διάκονος. Camill Tannous
Orthodox Christianity for Theological Research and Patrimony of church

Friday, February 4, 2011

Liturgical books in the Byzantine Orthodox Church

Liturgical books in the Byzantine Orthodox Church
Λειτουργικά βιβλία στη Βυζαντινή Ορθόδοξη Εκκλησία

The Gospel: Το Ευαγγέλιο  (which contains cuts from the four evangelists Matthew, Mark, Luke and John).

The Apostle: Ο Απόστολος (containing cuts from the Acts of the Apostles and the letters).

The Hierarchy: Το Αρχιερατικό (which contains the mysteries and ceremonies committed by High Priest).

The priesthood: Το Ιερατικό (which contains sequences performed by the priests and deacons ).

The small Benedictions: Το μικρό Ευχολόγιο  (containing the layout and the wishes of Vespers, Matins, Compline of the large and small Blessing, the following other mysteries and other prayers for various occasions).

The mega Benedictions: Το μέγα Ευχολόγιο  (containing the divine functions).

The Triodio : Το Τριώδιο (containing sequences from Sunday of the Publican and Pharisee until Saturday. So called because the rules are usually three odes and not nine as prevailed later).

The Pentecostarion :  Το Πεντηκοστάριο (which contains sequences of movable feasts of Easter Sunday until Pentecost and after this Sunday of All Saints).

The Monthly: Τα Μηναία (twelve, one for each month, containing everything sung on festivals that celebrate the saints every day, and the formal and the real lives of the holidays throughout the year).

The Class :  Το Ωρολόγιο (which contains the sequence of Hours of Vespers, Matins of Compline, the greetings of the Virgin Mary, Hymns and Verses of the holy, etc.).

The Standard: Το Τυπικό (which contains class which must be followed every day and celebration throughout the year).

The Summary : Σύνοψη (tabloid book is primarily addressed to the faithful, who are in it to monitor and better understand the sequence).

The Synekdemos : Συνέκδημος (similar to but more complete summary of content ).
The Psalter (which includes all the Psalms of the Old Testament and the so-called nine odes).

The Paracletic or octave: Παρακλητική ή Οκτώηχος (which is the work of St. John of Damascus, which contains the hymns of each week, sung according to the eight tones of Byzantine music)

The Heirmologion:  Το Ειρμολόγιο (which contains Eirmos year which are sung each day festival, according to the eight tones of Byzantine music).

Editor: Rev.Spyridon Tanous
Orthodox Patristic Church- Sweden
Ἐκκλησία τῶν Γ.Ο.Χ

Thursday, February 3, 2011

Explanation of the Orthodox Liturgy

Liturgy /1- the Cover of the sacred Utensils

Cover of the sacred Utensils which the priest puts on his shoulders during the sacrifices cycle.
It is often an embroidered cloth placed over the cup and the Chinese when they are on the altar, or on the table.
The first function of cover is to protect Utensils from dust and insects,
By the time it became a symbol of the existence of angels between us during the Divine Liturgy. “Representatives cherubim secret ..." Chorus chanting that during the great entry where it refer to participants of the believers in the liturgy.
 A priest conceal his shoulders at the great cycle “sacrifices cycle” or to convey sacrifices from the altar to the table and covers the pots “the cup, Chinese" with special cover made of cloth,

In the past, when a priest was declares in the liturgy “the doors, the doors ...." The deacons "sub-deacons" are rushing to close the doors of the church after confirmation of the external exit catechumens, who did not baptized yet, are not entitled to them as that participate in the Holy Communion.
 At the same time, the curtains came down, which hide the priests behind the table, where bowed the knee during the reading of words sanctification. Thus to understand the words of St. John Chrysostom: "When the curtains came down the sky to be open."
Today, during the reading of the Constitution of the faith "the Creed”, Priest drives the Cover over the sacrifices,
When the bishop serves the liturgy, the priests drive the Cover over his head

Editor: υπο-διάκονος. Camill Tannous
Orthodox Christianity for Theological Research and Patrimony of church

Wednesday, February 2, 2011


    Orthodox Christianity
     Theological Research and Patrimony of church

Editor: υπο-διάκονος. Camill Tannous
Orthodox Christianity for Theological Research and Patrimony of church


Books and Resources for Theological Research and Patrimony of church

Orthodox Christianity
         Theological Research and Patrimony of church 

Provide set of Books and Resources for Theological Research and Patrimony of church
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The Orthodox Study Bible
New Testament & Psalms


Women Officeholders in Early Christianity



Orthodox Psychotherapy
Metropolitan Hierotheos
Esther Williams, translator

A History of the
Byzantine State and Society

and many more, please visit:

Editor: υπο-διάκονος. Camill Tannous
Orthodox Christianity for Theological Research and Patrimony of church