Dormition Fast Liturgical Schedule from Saint John the Baptist Greek Orthodox Church in Euless, Texas, USA

Every year the Orthodox Church sets aside the first fourteen days of August in honor of the Virgin Mary. This fast period is crowned on August 15th, when the Church gathers to celebrate the Great Feast of the Dormition (Falling-Asleep) of the Theotokos. During this fourteen day fast period, the Orthodox Church prescribes that the Paraklesis Service be held in honor of the Mother of God. (see schedule bellow)

August 1st is the first day of fasting. The Dormition Lent is a strict fast period, no meat, fish or dairy products are allowed except for August 6th when fish is allowed. Vegetables and shellfish products are allowed at all times.

August 1

• Paraklesis 6:00PM

August 3

• Paraklesis 6:00PM

August 4

• Great Vespers 6:00PM

August 5

• Orthros 8:30AM
• Divine Liturgy 9:30AM
• Vigil for Transfiguration 6:00PM

August 6, Feast of the Transfiguration of the Lord

• August 6th - Divine Liturgy 6:00AM

August 8

• August 8th - Paraklesis 6:00PM

August 10

• August 10th - Paraklesis 6:00PM

August 11

• August 11th - Great Vespers 6:00PM

August 12

• Orthros 8:30AM
• Divine Liturgy 9:30AM

August 13

• Paraklesis 6:00PM

August 14

• Vigil 6:00PM

August 15, Feast of the Dormition of the Theotokos

• Divine Liturgy 6:00AM

See also the church calendar here: http://stjohndfw.info/parish-calendar.html

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The Clerical Orders of the Church

The Eastern Orthodox Church considers ordination (known as Cheirotonia, "laying on of hands") to be a Sacred Mystery (what in the West is called a sacrament). Although all other mysteries may be performed by a presbyter, ordination may only be conferred by a bishop, and ordination of a bishop may only be performed by several bishops together. Cheirotonia always takes place during the Divine Liturgy.

It was the mission of the Apostles to go forth into all the world and preach the Gospel, baptizing those who believed in the name of the Holy Trinity (Matthew 28:18–20). In the Early Church those who presided over congregations were referred to as episcopos (bishop) or presbyteros (presbyter/priest). These successors of the Apostles were ordained to their office by the laying on of hands, and according to Orthodox theology formed a living, organic link with the Apostles, and through them with Jesus Christ himself. This link is believed to continue in unbroken succession to this day. Over time, the ministry of bishops (who hold the fullness of the priesthood) and presbyters or priests (who hold a portion of the priesthood as bestowed by their bishop) came to be distinguished. In Orthodox terminology, priesthood or sacerdotal refers to the ministry of bishops and priests.

The Eastern Orthodox Church also has ordination to minor orders (Reader or Subdeacon) known as cheirothesia, "imposition of hands" which is performed outside of the Divine Liturgy, typically by a bishop, although certain archimandrites of stavropegial monasteries may bestow cheirothesia on members of their communities.

A bishop is the Teacher of the Faith, the carrier of Sacred Tradition, and the living Vessel of Grace through whom the energeia (divine grace) of the Holy Spirit flows into the rest of the church. A bishop is consecrated through the laying on of hands by several bishops. (With the consent of several other bishops, a single bishop has performed the ordination another bishop, in emergency situations, such as times of persecution), The consecration of a bishop takes place near the beginning of the Liturgy, since a bishop can, in addition to performing the Mystery of the Eucharist, also ordain priests and deacons. Before the commencement of the Holy Liturgy, the bishop-elect professes, in the middle of the church before the seated bishops who will consecrate him, in detail the doctrines of the Orthodox Christian Faith and pledges to observe the canons of the Apostles and Councils, the Typikon and customs of the Orthodox Church and to obey ecclesiastical authority. After the Little Entrance, the arch-priest and arch-deacon conduct the bishop-elect before the Royal Gates where he is met by the bishops and kneels before the altar on both knees and the Gospel Book is laid over his head and the consecrating bishops lay their hands upon the Gospel Book, while the prayers of ordination are read by the eldest bishop; after this, the newly consecrated bishop ascends the synthranon (bishop's throne in the sanctuary) for the first time. Customarily, the newly consecrated bishop ordains a priest and a deacon at the Liturgy during which he is consecrated.

A priest may serve only at the pleasure of his bishop. A bishop bestows faculties (permission to minister within his diocese) giving a priest chrism and an antimins; he may withdraw faculties and demand the return of these items. The ordination of a priest occurs before the Anaphora (Eucharistic Prayer) in order that he may on the same day take part in the celebration of the Eucharist: During the Great Entrance, the candidate for ordination carries the Aër (chalice veil) over his head (rather than on his shoulder, as a deacon otherwise carries it then) as a symbol of giving up his diaconate, and comes last in the procession and stands at the end of the pair of lines of the priests. After the Aër is taken from the candidate to cover the chalice and diskos, a chair is brought for the bishop to sit on by the northeast corner of the Holy Table (altar). Two deacons go to priest-elect who, at that point, had been standing alone in the middle of the church, and bow him down to the west (to the people) and to the east (to the clergy), asking their consent by saying “Command ye!” and then lead him through the holy doors of the altar where the archdeacon asks the bishop’s consent, saying, “Command, most sacred master!” after which a priest escorts the candidate three times around the Holy Table, during which he kisses each corner of the Holy Table as well as the bishop's epigonation and right hand and prostrates himself before the holy table at each circuit. The candidate is then taken to the southeast corner of the Holy Table and kneels on both knees, resting his forehead on the edge of the Holy Table. The ordaining bishop then places his omophor and right hand over the ordinand's head and recites aloud the first Prayer of Cheirotonia and then prays silently the other two prayers of cheirotonia while a deacon quietly recites a litany and the clergy, then the congregation, chant “Lord, have mercy”. Afterwards, the bishop brings the newly-ordained priest to stand in the Holy Doors and presents him to the faithful. He then clothes the priest in each of his sacerdotal vestments, at each of which the people sing, Worthy!. Later, after the Epiklesis of the Liturgy, the bishop hands him a portion of the Lamb (Host) saying:

Receive thou this pledge, and preserve it whole and unharmed until thy last breath, because thou shalt be held to an accounting therefore in the second and terrible Coming of our great Lord, God, and Saviour, Jesus Christ.

A deacon may not perform any Sacrament and, indeed, performs no liturgical services on his own but serves only as an assistant to a priest and may not even vest without the blessing of a priest. The ordination of a deacon occurs after the Anaphora (Eucharistic Prayer) since his role is not in performing the Holy Mystery but consists only in serving; the ceremony is much the same as at the ordination of a priest, but the deacon-elect is presented to the people and escorted to the holy doors by two sub-deacons (his peers, analogous to the two deacons who so present a priest-elect) is escorted three times around the Holy Table by a deacon, and he kneels on only one knee during the Prayer of Cheirotonia. After being vested as a deacon and given a liturgical fan (ripidion or hexapterygion)), he is led to the side of the Holy Table where he uses the ripidion to gently fan the Holy Gifts (consecrated Body and Blood of Christ).

THE CLERICAL ORDERS
Names are first in transliterated Greek then Russian then English
Ranks in red are monastic ranks only
Ranks in blue are married clergy ranks only
Ranks in black are for both monastics and married men

THE MINOR CLERICAL ORDERS
· Anagnostis/Chtets/Reader
· Ypodiakonos/Ipodiakona/Hypodeacon(Subdeacon)

THE MAJOR CLERICAL ORDERS

THE HOLY DIACONATE
· Diakonos/Diakon/Deacon
· Ierodiakonos/Ierodiakon/Hierodeacon
· Protodiakonos/Protodiakon/Protodeacon
· Archidiakonos/Arkhidiakon/Archdeacon

THE HOLY PRESBYTERY
· Presvyteros/Presviter(Ieryei)/Presbyter(Priest)
· Ieromonachos/Ieromonakh/Hieromonk(Priestmonk)
· Archierea/Protoieryei/Archpresbyter(Archpriest)*
· Igoumenos/Igumen/Hegumen*
· Mitrarchierea/Mitrofornyi Protoieryei/Mitred Archpresbyter(Mitred Archpriest)*
· Protopresvyteros/Protopresviter/Protopresbyter
· Archimandritis/Arkhimandrit/Archimandrite(Archimandrite is currently a lower rank than Protopresbyter in the Russian Church)

THE HOLY EPISCOPATE
· Episkopos/Yepiskop/Bishop
· Archepiskopos/Arkhiepiskop/Archbishop
· Mitropolitis/Mitropolit/Metropolitan
· Patriarchis/Patriarkh/Patriarch(Metropolitan is currently a lower rank than Archbishop in the Greek Church)

*Only a rank in Russian/Slavic Churches, although it may be a title is other Churches.

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Presenting the new Orthodox Ecclesiology & The World Book Store!

Please visit one of the newest pages on this blog, the Orthodox Ecclesiology and The World Book Book Store at http://orthodoxscouter.blogspot.com/p/orthodox-ecclesiology-world-book-store.html

Below is a sample of some of the books available in this store. For some reason it seems to put some of the Hieromonk Seraphim Rose of Platina books first, but there are many more books than just those by him!

Orthodox Ecclesiology & The World Book Store

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My (Continuous) Journey Through Orthodoxy

The last time I blogged about my journey through Orthodoxy I ended with, "However it all works out, in truth, both parishes are equally spiritual homes for my family and I that we love very much."

Since then, there has come updates. Let me link the first 2 parts of my story, first.

1. My Journey Through Orthodoxy
2. My (Continuing) Journey Through Orthodoxy

Well now, come October 1st, due to a change in what office I work at for Bank of America, we will be moving from Haltom City to Euless. Living in Euless, we will no longer be roughly equidistant from Saint Barbara Orthodox Church in Fort Worth and Saint John the Baptist Greek Orthodox Church in Euless. As such, effective October 1, 2012, we will be calling Saint John the Baptist Greek Orthodox Church in Euless our church home. Saint Barbara Orthodox Church in Fort Worth will now be almost an hour away from our new home.

I guess it makes sense since The Very Reverend Protopresbyter Vasile Tudora is my spiritual father and confessor, that his church becomes our family church, but I will miss The Very Reverend Archpriest Basil Zebrun and all of our church family at Saint Barbara Orthodox Church in Fort Worth when we move too. Of course I will be sure to attend during their festivals and special events, so it will not be goodbye forever come October 1st, 2012.

UPDATE: Later, a job took me to Dallas, and so we began to attend the nearest parish, Saints Constantine and Helen Antiochian Orthodox Church in Carrollton, and during the COVD-19 Novel Coronavirus Global Pandemic, we either watched the divine services from Saint Barbara Orthodox Christian Church in Forth Worth or Holy Trinity Orthodox Church in East Meadow, New York.

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AXIOS! AXIOS! AXIOS! To the Very Reverend Protopresbyter Vasile Tudora!

My confessor and spiritual father, Fr. Vasile Tudora was today elevated to the rank of Protobresbyter by His Eminence, Metropolitan Isaiah of Denver. Being the ever humble presbyter that he is, he never announced this, and kept all of this weekend's focus on the opening of the new temple for Saint John the Baptist Greek Orthodox Church and the visit of the ruling Hierarch of the Metropolis, Metropolitan Isaiah, and the visiting presbyters and deacons. He is an amazing priest that words cannot do justice, but here is his very humble biograpy from the parish web site:

Fr. Vasile Tudora was born in Romania. He has pursued first Medical Studies at the Carol Davila University of Medicine in Bucharest. Later on he responded to his call for priesthood and also pursued theological studies at the "Sfanta Mucenita Filoteea" Theological School in Pitesti, Romania. 

In February 2004 he was ordained to the Holy Diaconate by His Grace Bishop Irineu from the Romanian Orthodox Episcopate of America and asssigned to the St. Mary's Orthodox Church in Colleyville. In November 2005 he was ordained to the Holy Priesthood by His Eminence Archbishop Nathaniel. 

In July 2007 he enters the Greek Archdiocese of America under the omophorion of Metropolitan Isaiah of Denver and is assigned as Proistamenos (presiding priest) at the Church of St. John the Baptist in Euless, Texas. 

Due to his dual background, Fr. Vasile has a strong interest in Christian Bioethics and writes articles on contemporary moral issues. 

He is married with Presvytera Mirela Tudora and they enjoy every minute of the time they spend with their 5 children: Maria, Luca, Matei, Tatiana and Elena. 

Beside the Church and the family Fr. Vasile also longs for the great outdoors and experiments with digital photography. He is also a member of the Romanian Association of Orthodox Webmasters: OrthodoxRoNet

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As Requested: Canons about the Metropolitan Jonah Situation

Recently some people have asked me to post the canons that would deal with the forced resignation of Metropolitan Jonah of the OCA at the hands of its Lesser Synod shortly after that synod's Archishop Nikon prevented the OCA's Diocese of the South from electing Igumen Gerasim (Eliel) of Platina from being their new bishop.

I am posting the canons without comment to let people read them and make their own decisions. If anyone is wanting to see why this deed was done, the best information is found in the comments at Monomakhos, where many OCA clergy had revealed pieces of this tragic event and the events that led up to it. May God have mercy on all of those involved in this travesty.

Apostolic Canon XXXIV

The bishops of every nation must acknowledge him who is first among them and account him as their head, and do nothing of consequence without his consent; but each may do those things only which concern his own parish, and the country places which belong to it. But neither let him (who is the first) do anything without the consent of all; for so there will be unanimity, and God will be glorified through the Lord in the Holy Spirit. 

Local Council of Antioch's Canon IX

It behooves the bishops in every province to acknowledge the bishop who presides in the metropolis, and who has to take thought for the whole province; because all men of business come together from every quarter to the metropolis. Wherefore it is decreed that he have precedence in rank, and that the other bishops do nothing extraordinary without him, (according to the ancient canon which prevailed from [the times of] our Fathers) or such things only as pertain to their own particular parishes and the districts subject to them. For each bishop has authority over his own parish, both to manage it with the piety which is incumbent on every one, and to make provision for the whole district which is dependent on his city; to ordain presbyters and deacons; and to settle everything with judgment. But let him undertake nothing further without the bishop of the metropolis; neither the latter without the consent of the others.

4th Ecumenical Council of Chalcedon's Canon XVIII

The crime of conspiracy or banding together is utterly prohibited even by the secular law, and much more ought it to be forbidden in the Church of God. Therefore, if any, whether clergymen or monks, should be detected conspiring or banding together, or hatching plots against their bishops or fellow-clergy, they shall by all means be deposed from their own rank.

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History of the See of Saint Andrew the First-Called: The Ecumenical Patriarchate of Contantinople

Following the establishment of Constantinople (the ancient city of Byzantium) as the state capital of the Roman Empire in the early part of the fourth century, a series of significant ecclesiastical events saw the status of the Bishop of New Rome (as Constantinople was then called) elevated to its current position and privilege. The Church of Constantinople is traditionally regarded as being founded by St. Andrew, the “first-called” of the Apostles. The 3rd canon of the Second Ecumenical Council held in Constantinople (381) conferred upon the bishop of this city second rank after the Bishop of Rome. Less than a century later, the 28th canon of the Fourth Ecumenical Council held in Chalcedon (451) offered Constantinople equal ranking to Rome and special responsibilities throughout the rest of the world and expanding its jurisdiction to territories hitherto unclaimed.

The Ecumenical Patriarchate holds an honorary primacy among the autocephalous, or ecclesiastically independent, Churches. It enjoys the privilege of serving as “first among equals.” It is also known as the “Roman” Patriarchate (hence the Turkish phrase: Rum Patrikhanesi), recalling its historical source as the Church of New Rome, the new capital of the Roman Empire, transferred in 330 from Old Rome to Byzantium by Constantine the Great. The first bishop of the city of Byzantium was St. Stachys (38–54), a disciple of the Apostle Andrew. In 330, Byzantium was renamed Constantinople and New Rome, while its bishopric was elevated to an archbishopric. The Metropolitan of Heraclea, to whom Byzantium was formerly subject, now came under the jurisdiction of Constantinople and enjoyed the privileges of the latter’s most senior see.

As a title, the phrase “Ecumenical Patriarchate” dates from the sixth century and belongs exclusively to the Archbishop of Constantinople. The Great Schism of 1054—in fact the culmination of a gradual estrangement over many centuries—resulted in formal separation between the Churches of the East and the West, granting Constantinople sole authority and jurisdiction over the Orthodox Churches throughout the world.

After the capture of Constantinople by the Latins during the Fourth Crusade (1204), the Ecumenical Patriarchate was transferred to Nicaea (1206), but Emperor Michael VIII Palaeologos restored it to Constantinople when he recaptured the city in 1261. When Constantinople became the capital of the Ottoman Empire in 1453, the Ecumenical Patriarch (at the time, Gennadius II) was recognized as Ethnarch of the Orthodox peoples, with increased authority over the Eastern Patriarchates and the Balkan Churches, as well as farther afield.

From that time, the Ecumenical Patriarchate became a symbol of unity, rendering service and solidarity to the Eastern Churches. In difficult periods, the Ecumenical Patriarchate was consulted for the resolution of problems. Frequently, patriarchs of other Churches would reside in Constantinople, which was the venue for meetings of the Holy Synod that was chaired by the Ecumenical Patriarch.

The Ecumenical Patriarchate also sponsored missionary growth through the centuries, the most notable of which was the conversion of the Kievan Rus in the tenth century and the most recent of which was the missionary work in Southeast Asia in the last century. This pastoral role and responsibility has earned the characterization of the Ecumenical Patriarchate as “the golden beacon of Orthodoxy, preserving the unwaning brilliance of Christianity.”

Bishops of Byzantium (until 330)
The Apostle St. Andrew was the first to preach the Gospel of Christ in Constantinople, apointing one of the 70, St. Stachys, as her bishop. He went throughout the Black sea region and on to Russia, where he planted a cross at Kiev; however, the full scale conversion of Russia would come much later.

1. St. Andrew the Apostle (founded in 38)
2. St. Stachys the Apostle (38-54)
3. St. Onesimus (54-68)
4. Polycarpus I (69-89)
5. Plutarch (89-105)
6. Sedecion (105-114)
7. Diogenes (114-129)
8. Eleutherius (129-136)
9. Felix (136-141)
10. Polycarpus II (141-144)
11. Athenodorus (144-148)
12. Euzois (148-154)
13. Laurence (154-166)
14. Alypius (166-169)
15. Pertinax (169-187)
16. Olympianus (187-198)
17. Mark I or Marcus I (198-211)
18. Philadelphus (211-217)
19. Cyriacus I (217-230)
20. Castinus (230-237)
21. Eugenius I (237-242)
22. Titus (242-272)
23. Dometius (272-284)
24. Rufinus I (284-293)
25. Probus (293-306)
26. St. Metrophanes (306-314)
27. St. Alexander (314-337)

Archbishops of Constantinople (330–451 inclusive)
On May 11, 330 the town of Constantinople was consecrated by the Roman emperor Constantine I on the site of an already-existing city, Byzantium, thus becoming the capital of the East Roman Empire (known also as Byzantine Empire).

28. St. Paul I the Confessor (337-339, 341-342, 346-350)
29. Eusebius of Nicomedia (339-341)
30. Macedonius I (342-346, 351-360)
31. Eudoxius of Antioch (360-370)
32. Evagrius (370)
33. Demophilus (370-380)
34. Maximus I (380)
35. Gregory I Nazianzus the Theologian (379-381)
36. Nectarius (381-397)
37. St. John Chrysostom (398-404)
38. Arsacius of Tarsus (404-405)
39. Atticus (406-425)
40. Sisinnius I (426-427)
41. Nestorius (428-431)
42. Maximianus (431-434)
43. St. Proclus (434-446)
44. Flavian (446-449)

Patriarchs of Constantinople (since 451)

45. Anatolius (449-458) (Patriarch from 451-458)
46. Gennadius I (458-471)
47. Acacius (471-488)
48. Fravitas (488-489)
49. Euphemius (489-495)
50. Macedonius II (495-511)
51. Timothy I (511-518)
52. John II the Cappadocian (518-520)
53. Epiphanius (520-535)
54. Anthimus I (535-536)
55. Menas (536-552)
56. Eutychius (552-565, 577-582)
57. John III Scholasticus (565-577)
58. John IV Nesteutes (582-595)
59. Cyriacus (596-606)
60. St. Thomas I (607-610)
61. Sergius I (610-638)
62. Pyrrhus I (638-641, 654)
63. Paul II (641-653)
64. Peter (654-666)
65. Thomas II (667-669)
66. John V (669-675)
67. Constantine I (675-677)
68. Theodore I (677-679)
69. George I (679-686)
70. Paul III (687-693)
71. Callinicus I (693-705)
72. Cyrus (705-711)
73. John VI (712-715)
74. Germanus I (715-730)
75. Anastasius (730-754)
76. Constantine II (754-766)
77. Nicetas I (766-780)
78. Paul IV (780-784)
79. Saint Tarasius (784-806)
80. Nicephorus I (806-815)
81. Theodotus I Kassiteras (815-821)
82. Antony I (821-836)
83. John VII Grammaticus (836-843)
84. Methodius I (843-847)
85. Ignatius I (847-858, 867-877)
86. Photius I the Great (858-867, 877-886)
87. Stephen I (886-893)
88. Antony II Kauleas (893-901)
89. Nicholas I Mystikos (901-907, 912-925)
90. Euthymius I Synkellos (907-912)
91. Stephen II of Amasea (925-928)
92. Tryphon, also Tryphonius (928-931)
93. Theophylactus (933-956)
94. Polyeuctus (956-970)
95. Basil I Scamandrenus (970-974)
96. Antony III the Studite (974-980)
97. Nicholas II Chrysoberges (984-996)
98. Sisinnius II (996-998)
99. Sergius II (999-1019)
100. Eustathius (1019-1025)
101. Alexius I the Studite (1025-1043)
102. Michael I Cerularius (1043-1058)
103. Constantine III Leichoudes (1059-1063)
104. John VIII Xiphilinos (1064-1075)
105. Kosmas I (1075-1081)
106. Eustratius Garidas (1081-1084)
107. Nicholas III Grammaticus (1084-1111)
108. John IX Agapetus (1111-1134)
109. Leo Styppeiotes (1134-1143)
110. Michael II Kourkouas (1143-1146)
111. Cosmas II Atticus (1146-1147)
112. Nicholas IV Muzalon (1147-1151)
113. Theodotus II (1151-1153)
114. Neophytos I (1154)
115. Constantine IV Chliarenus (1154-1156)
116. Luke Chrysoberges (1156-1169)
117. Michael III of Anchialus (1170-1177)
118. Chariton (1177-1178)
119. Theodosius I Boradiotes (1179-1183)
120. Basil II Kamateros (1183-1186)
121. Niketas II Mountanes (1186-1189)
122. Leo Theotokites (1189-1190)
123. Dositheus (1190-1191)
124. George II Xiphilinos (1191-1198)
125. John X Kamateros (1198-1206)
126. Michael IV Autoreianos (1207-1213)
127. Theodore II Eirenikos (1213-1215)
128. Maximos II (1215)
129. Manuel I Charitopoulos (1216-1222)
130. Germanus II (1223-1240)
131. Methodius II (1240)
132. Manuel II (1240-1255)
133. Arsenius Autoreianus (1255-1259, 1261-1267)
134. Nicephorus II (1260-1261)
135. Germanus III (1267)
136. Joseph I Galesiotes (1267-1275)
137. John XI Bekkos (1275-1282)
138. Gregory II Cyprius (1283-1289)
139. Athanasius I (1289-1293, 1303-1310)
140. John XII (1294-1303)
141. Nephon I (1310-1314)
142. John XIII Glykys (1315-1320)
143. Gerasimos I (1320-1321)
144. Isaias (1323-1334)
145. John XIV Kalekas (1334-1347)
146. Isidore I (1347-1350)
147. Callistus I (1350-1354, 1355-1363)
148. Philotheus Kokkinos (1354-1355, 1364-1376)
149. Macarius (1376-1379, 1390-1391)
150. Nilus Kerameus (1379-1388)
151. Antony IV (1389-1390, 1391-1397)
152. Callistus II Xanthopoulos (1397)
153. Matthew I (1397-1410)
154. Euthymius II (1410-1416)
155. Joseph II (1416-1439)
156. Metrophanes II (1440-1443)
157. Gregory III Mammas (1443-1450)
158. Athanasius II (1450-1453)

On May 29, 1453 occurred the Fall of Constantinople, thus marking the end of the Byzantine Empire. The Ecumenical Patriarchate became subject to the Ottoman Empire. The Ottoman Empire made the EPoC elect a new Patriarchate regularly (and charge them for the privledge of doing so) and so many times the same bishop would be elected numerous times in his life.

159. Gennadius II Scholarios (1454-1456, Apr 1463 - June 1463, Aug 1464 - aut. 1465)
160. Isidore II Xanthopoulos (1456-1462)
161. Joasaph I (Apr 1462 - Apr 1463)
162. Sophronius I (Jun 1463 - Aug 1464)
163. Mark II (aut. 1465 - aut. 1466)
164. Symeon I of Trebizond (au. 1466 - end 1466, 1471-1475, 1482-1486)
165. Dionysius I (end 1466-1471, 1488-1490)
166. Raphael I (1475-1476)
167. Maximus III (1476-1482)
168. Nephon II (1486-1488, 1497-1498, 1502)
169. Maximus IV (1491-1497)
170. Joachim I (1498-1502, 1504)
171. Pachomius I (1503-1504, 1504-1513)
172. Theoleptus I (1513-1522)
173. Jeremias I (1522-1524, 1525-1546)
174. Joannicius I (1524-1525)
175. Dionysius II (1546-1556)
176. Joasaph II (1556-1565)
177. Metrophanes III (1565-1572, 1579-1580)
178. Jeremias II Tranos (1572-1579, 1580-1584, 1587-1595)
179. Pachomius II (1584-1585)
180. Theoleptus II (1585-1586)
181. Matthew II (1596, 1598-1602, 1603)
182. Gabriel I (1596)
183. Theophanes I Karykes (locum tenens, 1596)
184. Meletius I Pegas (locum tenens, 1597)
185. Theophanes I Karykes (1597)
186. Meletius I Pegas (locum tenens, 1597-1598)
187. Neophytus II (1602-1603. 1607-1612)
188. Raphael II (1603-1607)
189. Cyril I Lucaris (locum tenens, 1612, 1620-1623, 1623-1633, 1633-1634, 1634-1635, 1637-1638)
190. Timothy II (1612-1620)
191. Gregory IV (1623)
192. Anthimus II (1623)
193. Cyril II Kontares (1633, 1635-1636, 1638-1639)
194. Athanasius III Patelaros (1634, 1652)
195. Neophytus III of Nicea (1636-1637)
196. Parthenius I (1639-1644)
197. Parthenius II (1644-1646, 1648-1651)
198. Joannicius II (1646-1648, 1651-1652, 1653-1654, 1655-1656)
199. Cyril III (1652-1652, 1654)
200. Paisius I (1652-1653）
201. Parthenius III (1656-1657)
202. Gabriel II (1657)
203. Parthenius IV (1657-1659, 1659-1662, 1665-1667, 1671, 1675-1676, 1684-1685)
204. Theophanes II (1659)
205. Dionysius III (1662-1665)
206. Clement (1667)
207. Methodius III (1668-1671)
208. Dionysius IV Muselimes (1671-1673, 1676-1679, 1682-1684, 1686-1687, 1693-1694)
209. Gerasimus II (1673-1674)
210. Athanasius IV (1679)
211. James (1679-1682, 1685-1686, 1687-1688)
212. Callinicus II (1688, 1689-1693, 1694-1702)
213. Neophytus IV (1688)
214. Gabriel III (1702-1707)
215. Neophytus V (1707)
216. Cyprianus I (1707-1709, 1713-1714)
217. Athanasius V (1709-1711)
218. Cyril IV (1711-1713)
219. Cosmas III (1714-1716)
220. Jeremias III (1716-1726, 1732-1733)

Not counted in this number is Callinicus III (1726) He reposed on the day of his election, but before his enthronement)

221. Paisius II (1726-1732, 1740-1743, 1744-1748, 1751-1752)
222. Serapheim I (1733-1734)
223. Neophytus VI (1734-1740, 1743-1744)
224. Cyril V (1748-1751, 1752-1757)
225. Callinicus IV (1757)
226. Serapheim II (1757-1761)
227. Joannicius III (1761-1763)
228. Samuel I Chatzeres (1763-1768, 1773-1774)
229. Meletius II (1769-1769)
230. Theodosius II (1769-1773)
231. Sophronius II (1774-1780)
232. Gabriel IV (1780-1785)
233. Procopius I (1785-1789)
234. Neophytus VII (1789-1794, 1798-1801)
235. Gerasimus III (1794-1797)
236. Gregory V (1797-1798, 1806-1808, 1818-1821)
237. Callinicus V (1801-1806, 1808-1809)
238. Jeremias IV (1809-1813)
239. Cyril VI (1813-1818)
240. Eugenius II (1821-1822)
241. Anthimus III (1822-1824)
242. Chrysanthus I (1824-1826)
243. Agathangelus I (1826-1830)
244. Constantius I (1830-1834)

On July 23, 1833 the Church of Greece declared itself autocephalous. It was followed by the Romanian Orthodox Church in 1864, Bulgarian Exarchate in 1872, Serbian Church in 1879, thus reducing the extension of the Ecumenical Patriarchate

245. Constantius II (1834-1835)
246. Gregory VI (1835-1840, 1867-1871)
247. Anthimus IV (1840-1841, 1848-1852)
248. Anthimus V (1841-1842)
249. Germanus IV (1842-1845, 1852-1853)
250. Meletius III (1845)
251. Anthimus VI (1845-1848, 1853-1855, 1871-1873)
252. Cyril VII (1855-1860)
253. Joachim II (1860-1863, 1873-1878)
254. Sophronius III (1863-1866)
255. Joachim III (1878-1884, 1901-1912, 1901-1912)
256. Joachim IV (1884-1887)
257. Dionysius V (1887-1891)
258. Neophytus VIII (1891-1894)
259. Anthimus VII (1895-1896)
260. Constantine V (1897-1901)
261. Germanus V (1913-1918)
262. Meletius IV Metaxakis (1921-1923)

On July 24, 1923 the Ottoman Empire dissolved, replaced by the Republic of Turkey

263. Gregory VII (1923-1924)
264. Constantine VI (1924-1925)
265. Basil III (1925-1929)
266. Photius II (1929-1935)
267. Benjamin I (1936-1946)
268. Maximus V (1946-1948)
269. Athenagoras I (1948-1972)
270. Demetrios I (1972-1991)
271. Bartholomew I (1991-Present)

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Saint Paul vs. Saint Iakavos/James?

There are some people who wrongly think that Saint Paul of Tarsus and Saint Iakovos (James), the (Foster) Brother of Our Lord and First Bishop of Jerusalem disagree about Faith and Works, but they could not be further from the truth. While Saint Iakovos said that Faith without works is dead, Saint Paul actually went further saying perfect faith and works were worth nothing and could not get us in to heaven unless we also had perfect love. Let's read from their epistles:

First from the General Epistle of Saint Iakovos:

So speak ye, and so do, as they that shall be judged by the law of liberty. For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment. What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? (James 2:12-20) 

For as the body without the spirit is dead, so faith without works is dead also. (James 2:26)

Now from the First Epistle of Saint Paul to the Corinthians:

Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing. (1 Corinthians 13:1-3)

So, as we can see, both Saint James the Just and Saint Paul of Tarsus agree that Faith alone is nothing.

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Thyranixia!

All DFW (Dallas/Fort Worth) Metroplex area Orthodox Christians, inquirers, and interested parties should attend the Consecration (Procession, Opening of the Doors [Thyranixia], and Church Blessing) of the new temple of Saint John the Baptist Greek Orthodox Church which will take place at 9:15am on Saturday, July 14 with a Hierarchical Divine Liturgy to follow at 9:30am. The blessed day will begin with Hierarchical Orthros (Matins) at 8:30am. His Eminence Metropolitan Isaiah of Denver will be the main celebrant, along with local clergy of various Orthodox Christian jurisdictions (GOA, OCA, ROCOR, AOCANA, ROAA, SOC, etc.). Afterwards there will be a fundraising banquet to help pay for the new church.

Tickets for the July 14 Banquet at the Marriott DFW Airport South at 4151 Centreport Boulevard in Fort Worth, Texas, are available at $45 per adult and $15 for children 12 and under. If you are interested in going to the Banquet please RSVP by calling Ms. Lydia at the church office at +1(817)283-2291 to make your reservations. Tickets must be purchased by July 8th and may be purchased by by check or credit card.

In the Evening Hierarchical Vespers/Artoklasia will be served in the new church at 6:00pm just as it will be served the night before. On Sunday, July 15 Orthros will again be served at 8:30am followed by a Hierarchical Divine Liturgy at 9:30am. All are invited to all of the services of the weekend.

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Encyclical of Archbishop Demetrios for Independence Day - July 4, 2012

Protocol Number 81/12
July 4, 2012
Independence Day

To the Most Reverend Hierarchs, the Reverend Priests and Deacons, the Monks and Nuns, the Presidents and Members of the Parish Councils of the Greek Orthodox Communities, the Distinguished Archons of the Ecumenical Patriarchate, the Day, Afternoon, and Church Schools, the Philoptochos Sisterhoods, the Youth, the Hellenic Organizations, and the entire Greek Orthodox Family in America

Beloved Brothers and Sisters in Christ,

Our observance of Independence Day this year coincides with the 41st biennial meeting of the Clergy-Laity Congress of our Holy Archdiocese, and our Congress theme has tremendous significance when we reflect on the heritage of freedom that we have in this country, the United States of America. Our theme, “Chosen and Appointed by God to Go and Bear Fruit,” is directly related to our divine calling as Orthodox Christians to carry the message of the Gospel and to reveal the grace and power of God in our lives so that beautiful and eternal spiritual fruit may be produced in the lives of others.

On this July 4, we give thanks to God that we live in a land that is free. We are in a nation where we can affirm publicly our Orthodox Faith, and we can live openly with the conviction that God has appointed us for a special task. We are also blessed with the freedom to go and bear fruit. As we meet in Phoenix, Arizona and plan the ministry and service of our Church, and as we gather in worship and ministry in our local parishes, we are able to do so without the pressures and challenges of oppression or persecution. We are able to seek the guidance of God and to determine the best course of action to meet the needs around us, to lead others to salvation, and to bring honor and glory to Him.

We are also free to offer our lives and resources so that great fruit is produced in the lives of others. This land is one which has fostered respect for the spiritual life and for the role of religion in teaching the values that nurture community, peace, and civility. In this environment, we offer this and so much more through Christ, knowing that others are free to embrace life in Him and to experience grace and faith in many, and sometimes unexpected ways.

As we celebrate our freedom to go and bear fruit on this Independence Day, may we remember those who have given so much to establish and protect this freedom. May we also affirm the blessings we have in this country to worship and witness through the work of our Church and through our lives so that others may see, hear, and receive the Gospel and experience the abundant life we have in Christ.

With paternal love in Him,
†DEMETRIOS
Archbishop of America

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