Category Archives: Pilgrimages

Following the Theotokos: From Conversion to Theosis

It all began quite unexpectedly. Recently, during Confession, the Abbot of a monastery on Mount Athos told me that God’s will for me now was to leave everything in the hands of the Theotokos and to begin going frequently on pilgrimages — to her shrines and to those of the Saints.

Since then, I have taken part in pilgrimages to Our Lady of Tinos, Saint Porphyrios, Saint Ephraim of Nea Makri, Panagia Malevi, Panagia Varnakova, and many more. I could not have known where that counsel would lead. But pilgrimage followed pilgrimage, and the presence of the Theotokos became increasingly — at times almost overwhelmingly — tangible. She seemed not simply to be waiting at the places toward which we travelled, but somehow to be accompanying the journey itself.

And gradually I began to notice something else: traces of the virtues we contemplate in her icons appearing, in small and very human ways, in the pilgrims travelling beside me.

A pilgrimage is a journey toward holy places, but also a journey among people. Throughout this pilgrimage, the presence of the Theotokos seemed almost
overwhelming — in the monasteries, the icons, the prayers, and somehow in the journey itself. And gradually, something else became apparent: the
mysteries we contemplated in her feasts seemed to find small reflections in the pilgrims walking beside us — in a word, a sacrifice, a hidden act of service, a way
of enduring, believing, or praying.


The four great feasts of the Theotokos themselves seem to trace a spiritual pilgrimage: a beginning, an offering, an indwelling, and a fulfilment — images of our own journey from conversion toward theosis. Along that path, I shall also introduce some of my fellow pilgrims — real people, identified only by their initials — whose lives seemed to offer small, living reflections of that same journey.

I. AWAKENING — THE NATIVITY OF THE THEOTOKOS
A Beginning Before We Know Where It Will Lead

The Nativity of the Theotokos is proclaimed by the Church as “the beginning of our salvation.” Nothing spectacular has apparently happened: a child has been born. Yet within this hidden beginning lies the preparation for the Incarnation.

It is a beautiful image of the first movement of conversion: awakening, turning, beginning again. Conversion rarely begins with spiritual fulfilment. Something enters our life — sometimes joy, sometimes suffering, sometimes simply a new awareness of God — and a road begins whose destination we cannot yet
see.


M. experienced such a beginning in an extraordinarily painful way. After almost forty years of marriage, during which she raised her children and sacrificed her own career, employment, income, financial independence, security, and even the prospect of a pension to work unpaid for her husband, she suddenly found herself, at almost sixty, having to begin her life again. Divorce, loss of property, eviction, legal battles and financial hardship followed. She now lives in a small
social-housing apartment and undertakes seasonal work, including caring for elderly people, at times relying upon friends and her sons for financial help. Yet
she continues to work, to struggle, and above all to glorify God. What appeared to be simply the destruction of one life has gradually become the beginning of another.


P., too, has recently entered an entirely new landscape through widowhood. The loss of the person with whom one has shared one’s life creates a threshold one
would never willingly choose to cross. Yet she continues forward, and her response to loss has not been withdrawal but service.


A. has also recently lost his wife, while continuing to care at home for his son, who has a disability. Although approximately of retirement age, he seems to be
working more than ever, offering himself with remarkable diligence both within the Church and in wider society.


Their circumstances are very different, yet each reminds us of the mystery hidden within the Nativity: God’s new beginnings may appear precisely where we
thought something had ended.


II. CONSECRATION — THE ENTRANCE OF THE THEOTOKOS INTO THE TEMPLE

Entering More Deeply into the Life of God

The Entrance of the Theotokos is not described in the canonical Gospels but belongs to the ancient tradition of the Church. The child whose birth announced a new beginning is now brought into the Temple and offered entirely to God. Beginning becomes direction. The young Mary enters the Temple and, according to the tradition of the Church, grows there in prayer, purity and communion with God.

Her Entrance can therefore express the second movement of the spiritual life: not simply turning toward God, but progressively giving one’s life to Him — through purification, obedience, prayer, service and the gradual reorientation of the whole person.

E. embodies something of this wholehearted dedication. Although she still works full-time, she participates tirelessly in one or even two pilgrimages every month, travelling throughout Greece. She readily accepts both the fatigue and the considerable financial cost involved, despite not being a person of considerable financial means. During the COVID period, while working as a nurse, she chose to follow her conscience regarding vaccination despite knowing that her decision would have serious professional consequences, and she was suspended from work. Yet her zeal is anything but disorderly. During the pilgrimage, when an elderly pilgrim suddenly developed high blood pressure and dizziness, E. immediately cared for her. She meticulously recorded names for prayer and arranged votive offerings at each monastery. Her dedication to God continually becomes practical care for others.

G., at eighty years of age (!), offers another form of consecration. A distinguished theologian with a long and eminent academic career, he remains remarkably
precise in his expression of the Orthodox faith. Even at his age, he endured the extraordinary physical hardships of this demanding pilgrimage, just as he continues to participate actively in so much else. His theological precision is not merely accumulated academic knowledge; it is an ecclesial mind cultivated throughout an entire lifetime. His words rightly divide the word of truth without ambiguity or compromise, yet his firmness never becomes harshness. He treats even those of another faith, or those whose beliefs are heretical, with exceptional meekness. Truth, for him, is not simply an idea to be defended but a reality to be lived.


P. and A. reveal yet another form of offering. Both remain quietly at the side of Fr N., assisting in his many ministries: soup kitchens, hospitals, pilgrimages, and
wherever else a need arises. They are precisely the kind of people one might easily fail to notice, because they are usually to be found where there is work to be
done rather than where they might be seen. Like the Myrrh-bearing Women, they do not seek the central place; they are simply present whenever an offering is
needed.


Thus, the Entrance marks a movement beyond the first awakening of conversion. The life that has turned toward God gradually becomes a life offered to God.

ΙII. UNION / THEOSIS — THE ANNUNCIATION
God Dwelling in the Human Person

At the Annunciation, everything toward which the previous feasts have been moving reaches an unimaginable point. The Theotokos hears the word of God and freely answers: “Behold the maidservant of the Lord! Let it be to me
according to your word” (Luke 1:38). And God comes to dwell within her. The Annunciation therefore reveals something at the very heart of Theosis. Human freedom is not abolished by divine grace; it opens itself to it. God acts, the human person responds, and communion becomes possible. The Christian life is no longer simply a matter of turning toward God or even offering things to Him.
God Himself increasingly becomes the inner life of the human person.


Something of this mystery could be glimpsed in Fr N. As the priest accompanying more than one hundred pilgrims, he was continually surrounded by questions,
conversations, confessions, practical difficulties and people seeking his attention. Yet amid this almost uninterrupted outward activity, he retained a remarkable inner stillness. And one could actually see something of its source. While speaking, listening, hearing confessions, caring for and guiding the pilgrims, his lips would repeatedly and quietly form the Jesus Prayer. Amid the visible movement of the pilgrimage there was another, almost invisible movement: the continual return of the mind and heart to Christ. Prayer was not something that began when his ministry ended. It seemed to have become the hidden inner rhythm running through everything else. His Hesychia therefore did not depend upon external silence. He carried that inner silence with him into the crowd: the gathering of mind and heart in God while remaining completely present to others.

Among the predominantly older pilgrims, M. and E.-K., two young people in their late twenties, stood out in a very different way. There was also an extraordinary coincidence in encountering them there. M. was the assistant of an electrician team working for a company of ours, while E.-K. had been a student of mine many years ago at the Experimental School of the University of Thessaloniki. Quite unexpectedly, both recognised me after all those years — each coming from an entirely different chapter of my life. What was striking in both was difficult to define: they simply seemed to shine with purity in the way they spoke, carried themselves, looked at others and related to those around them. This is not a claim about their private lives, which we cannot know, but about a visible simplicity, modesty and transparency of behaviour.

They remind us that communion with God does not erase the human person. Grace increasingly makes the person transparent to God.

What was striking in both is difficult to define: they simply seemed to shine with purity in the way they spoke, carried themselves, looked at others and related to those around them. This is not a claim about their private lives, which we cannot know, but about a visible simplicity, modesty and transparency of behaviour. They remind us that communion with God does not erase the human person. Grace increasingly makes the person transparent to God.


III. UNION / THEOSIS — FULFILMENT

THE DORMITION OF THE THEOTOKOS
The Human Person Received into the Life of God

The Dormition brings the journey to its fulfilment. And here the movement of the Annunciation is beautifully reversed. At the Annunciation, the Theotokos receives Christ within herself. At the Dormition, Christ receives the Theotokos into Himself. In the icon, Christ stands beside the body of His Mother and holds her soul, represented as a small swaddled child. She who once held Him as an infant is now held by Him. The journey that began quietly with her Nativity reaches its fulfilment in complete communion with her Son.


Perhaps here all the pilgrims return…

M.’s extraordinary patience through loss, injustice and uncertainty; her obedience to the spiritual guidance of the Athonite Elder Philotheos, Abbot of the Holy Monastery of Karakallou, which helped her carry what might otherwise have become unbearable.
G.’s lifelong fidelity to the truth of the Church, still vigorous at eighty despite hardship and physical exhaustion, combined with a meekness that refuses to turn theological conviction into hostility toward another human being.
E.’s restless divine zeal, expressed not only in pilgrimages but in sacrifice, meticulous care and practical service.
P. and A.‘s almost hidden ministry beside Fr N., quietly appearing wherever another person needs them.
A.‘s self-denial in carrying his own grief and family responsibilities while continuing to carry the burdens of others.
The transparent purity of the two younger pilgrims. And Fr N.’s prayer and hesychia, the Jesus Prayer continuing quietly beneath the noise and demands of a
pilgrimage of more than one hundred people.


None of these is theosis by itself. Nor does the same virtue appear in every Christian in the same way. One person’s road may be patience; another’s theological truth and meekness; another’s service; another’s self-denial; another’s purity; another’s prayer. But the destination is one: communion with God.

None of these pilgrims possesses these qualities perfectly; nor does any particular virtue belong to only one person. The Theotokos remains their incomparable
image and measure. Yet perhaps this was one of the quiet revelations of the pilgrimage. We travelled to monasteries and holy places, stood before her icons, celebrated her feasts and repeatedly encountered her presence. And somehow, that presence seemed almost overwhelming — not only in the churches and shrines, but throughout the journey itself and among the people travelling beside us.


The four feasts seem gradually to trace the pilgrimage of every Christian soul:
At the Nativity, the Theotokos enters the world.
At the Entrance, she enters the Temple.
At the Annunciation, Christ enters the Theotokos.
At the Dormition, the Theotokos enters the life of
Christ.


Beginning. Offering. Indwelling. Fulfilment.
And perhaps the pilgrimage did not really end when we returned home. Her presence, so overwhelming along the way, seems somehow to have accompanied us beyond it, into the very different paths of our ordinary lives. We set out as pilgrims to places sanctified by Her presence; perhaps ever since, She has been accompanying each of us on the personal pilgrimage of our own life. Amen

Romanian Pilgrimage: In the Footsteps of the Saints (III) – Sihăstria, Sihla and Secu Monasteries

Following last Friday’s celebration of the memory of Saint Theodora of Sihla, we continue our Romanian pilgrimage through the forests and monasteries that still bear witness to her life of prayer and ascetic struggle.

Leaving behind the holy city of Iași and the places associated with Saint Stephen the Great, our pilgrimage continued into Neamț County, one of Romania’s most remarkable monastic regions. Hidden among forests, mountains and secluded valleys lies a land that has nurtured generations of ascetics, spiritual fathers and saints, whose witness continues to inspire the Orthodox world today.

Our destination was a cluster of monasteries and hermitages closely associated with some of Romania’s most beloved saints: Saint Theodora of Sihla, Saint Elder Cleopa (Ilie) and Saint Elder Paisios (Olaru). Their lives transformed these forests into a living school of prayer, making this region one of the foremost pilgrimage destinations in Romania.

Sihăstria Monastery

Our first stop was Sihăstria Monastery, one of the best-known monasteries in Neamț County, situated in the historical region of Moldavia. Founded in 1655, it has grown into a large monastic complex comprising the old church, the new katholikon, the monks’ cemetery, the bell tower, the winter chapel, the ecclesiastical museum, the library, accommodation for both monks and pilgrims, and a shop offering religious books and devotional items.

Surrounded by forests of remarkable natural beauty, Sihăstria has long been a place of prayer, asceticism and spiritual guidance. It is especially associated with Saint Elder Cleopa (Ilie) and Saint Elder Paisios (Olaru), two of the most revered Romanian elders of the twentieth century, whose wisdom and holiness continue to draw pilgrims from throughout Romania and beyond.

On Sundays and great feast days, thousands of faithful come to Sihăstria, continuing a deeply rooted Romanian tradition of pilgrimage to the country’s great monasteries. Even today, the monastery remains a vibrant spiritual centre where the ancient hesychast tradition is still very much alive.

The Church of Saint Theodora of Sihla

Within the grounds of Sihăstria Monastery stands the Holy Church of Saint Theodora of Sihla, dedicated to one of Romania’s most beloved women saints and greatest ascetics.

The church honours the memory of the seventeenth-century hermit who withdrew into the forests and mountains of Neamț to dedicate her life entirely to prayer, fasting and unceasing communion with God. Today, pilgrims visit this peaceful sanctuary before continuing to her nearby hermitage and the cave where she spent many years in solitude.

The simplicity and serenity of the church beautifully reflect the hidden life of the saint whose witness continues to inspire countless pilgrims seeking a deeper life of prayer.

Saint Theodora of Sihla, one of Romania’s most beloved saints and greatest women ascetics, was born in the region of Neamț during the first half of the seventeenth century. After she and her husband mutually chose to embrace the monastic life, Theodora entered the Skete of Poiana Mărului, where she soon became known for her obedience, humility and deep life of prayer.

Following the destruction of her monastery during the Ottoman incursions, she withdrew into the forests and mountains of Sihla, where, with the blessing of the elders of Sihăstria, she lived as a hermit for more than thirty years. Sustained by prayer, fasting and complete trust in God’s providence, she devoted her life entirely to Christ. According to Romanian tradition, birds brought her bread, while the spring beside her cave provided her with water—a place still known today as Saint Theodora’s Spring.

Shortly before her repose, she received Holy Communion for the last time and peacefully surrendered her soul to God. She was buried beside the cave where she had spent the greater part of her ascetic life, and her tomb soon became a place of pilgrimage. Although her holy relics were later transferred to the Kyiv Caves Lavra, her hermitage, cave and spring continue to draw pilgrims from across Romania and throughout the Orthodox world.

Standing in these silent forests today, one begins to understand why Saint Theodora chose this hidden wilderness. It remains a place where the stillness of nature quietly speaks of a life wholly dedicated to God.

Saints Paisios (Olaru) and Cleopa (Ilie)

Sihăstria Monastery is inseparably linked with two of Romania’s most beloved spiritual fathers of the twentieth century: Saint Elder Paisios (Olaru) and Saint Elder Cleopa (Ilie). Through their lives of prayer, humility and wise spiritual counsel, both elders attracted countless pilgrims and became guiding lights for generations of Orthodox Christians.

Today, their holy relics rest within the monastery, while their preserved monastic cells continue to bear silent witness to lives wholly dedicated to Christ. Pilgrims from across Romania and far beyond come to venerate their relics, visit the humble places where they lived, and seek inspiration from their enduring spiritual legacy.

Saint Paisios (Olaru)

Saint Elder Paisios (Olaru) (1897–1990) was one of Romania’s most beloved spiritual fathers and confessors. Renowned for his profound humility, gentleness and gift of spiritual discernment, he devoted his life to hearing confessions, comforting the afflicted and quietly guiding countless souls towards Christ. Although he sought no recognition, his holiness became known throughout Romania, and pilgrims travelled great distances simply to receive his blessing and fatherly counsel. His peaceful presence and unwavering trust in God’s mercy continue to inspire Orthodox Christians today.

Saint Cleopa (Ilie)

Saint Elder Cleopa (Ilie) (1912–1998) is widely regarded as one of the greatest Romanian elders of the twentieth century. A gifted preacher, theologian and spiritual father, he combined deep asceticism with remarkable pastoral wisdom, making the treasures of the Orthodox faith accessible to thousands through his sermons, writings and personal conversations. His life at Sihăstria Monastery, marked by humility, prayer and fearless witness during difficult times, has left an enduring legacy that continues to attract pilgrims from around the world.

The preserved monastic cells and personal belongings of Saints Elders Paisios (Olaru) and Cleopa (Ilie).

ΓΕΡΩΝ ΘΕΟΚΛΗΤΟΣ ΣΤΗ ΡΟΥΜΑΝΙΑ ΓΙΑ ΑΓΙΟ ΠΑΙΣΙΟ

 Conferință și concert bizantin și coral la Hramul Parohiei Sfântul Ștefan cel Mare, Iași” on YouTube

The Hermitage of Saint Theodora of Sihla

Leaving Sihăstria Monastery behind, our pilgrimage continued through the forests towards one of Romania’s most cherished places of prayer—the Hermitage of Saint Theodora of Sihla.

Hidden among the cliffs and dense woodland, this peaceful retreat marks the place where Saint Theodora spent the greater part of her ascetic life in solitude and unceasing prayer. Nearby are the cave where she lived and the spring that, according to tradition, sustained her throughout those many years in the wilderness.

Even today, the silence of these forests invites every pilgrim to pause, pray, and remember that holiness often blossoms far from the noise of the world.

Photographs of the Church of Saint Theodora of Sihla, currently under construction at the Holy Monastery of Sihla in Romania

Neamț Monastery

Our pilgrimage next brought us to Neamț Monastery, the oldest and one of the most important monastic foundations in the historical region of Moldavia. Often referred to as the “Jerusalem of Romanian Orthodoxy,” it has served for centuries as a great centre of prayer, theological learning and monastic culture.

Its magnificent katholikon was built by Saint Stephen the Great in 1497, while the monastery’s renowned library—one of the oldest and richest monastic libraries in Romania, preserving more than 18,000 volumes—bears witness to its enduring contribution to the spiritual and intellectual life of the Romanian Orthodox Church.

Today, Neamț Monastery remains one of Romania’s foremost pilgrimage destinations, where centuries of prayer continue to shape the life of the monastery and all who visit it.

The Ecclesiastical School

Within the grounds of Neamț Monastery is the Ecclesiastical School, where future clergy, monastics and church workers continue to receive their theological and spiritual formation. It stands as a reminder that Romania’s great monasteries have long been centres not only of prayer, but also of learning, preserving the Orthodox faith through education as well as worship.

Putna Monastery

Our pilgrimage next brought us to Putna Monastery, one of Romania’s greatest spiritual treasures and the heart of Bucovina. Founded in 1466 by Saint Stephen the Great (Voivode), it became both the spiritual centre of his kingdom and the place he chose for his own burial.

More than five centuries later, Putna remains a living monastery and one of the foremost pilgrimage destinations in Romania. Surrounded by the peaceful forests of Bucovina, it continues to draw countless pilgrims who come to venerate the tomb of Saint Stephen the Great, revered not only as a remarkable ruler, but also as a saint whose life united courage, humility and profound faith in Christ.

One of the highlights of our visit was the Museum of Putna Monastery, which preserves an outstanding collection of manuscripts, icons, embroidered vestments, liturgical vessels and other treasures of medieval Moldavia. Together they bear witness to the remarkable spiritual, artistic and cultural heritage that flourished under Saint Stephen’s patronage.

Standing before his tomb, one quickly understands why Putna has remained a place of prayer, remembrance and hope for generations of Orthodox Christians. It is not simply a monument to the past, but a living witness to the enduring faith of the Romanian people.

Photographs: Putna Monastery; the Tomb of Saint Stephen the Great (Voivode); the Chapel of the Holy Relics; the Holy Relics of Saint John of Trebizond; the Museum of Putna Monastery; and the monastery grounds.

The outdoor sanctuary where the Divine Liturgy and other liturgical services are celebrated.

The Chapel of the Holy Relics at Putna Monastery.

The Holy Relics of Saint John of Trebizond, whose feast we had celebrated at his monastery only a few days earlier.

As we left the forests of Neamț and Bucovina behind, one impression remained above all others. Every monastery we visited, every hermitage hidden among the trees, every saint whose relics we venerated, bore witness to the same enduring truth: holiness is born in a life centred on Christ.

From the hidden asceticism of Saint Theodora of Sihla, to the gentle wisdom of Saints Paisios (Olaru) and Cleopa (Ilie), and finally to the steadfast faith of Saint Stephen the Great, this part of our pilgrimage became far more than a journey through beautiful monasteries. It became a journey through living examples of prayer, humility, perseverance and unwavering trust in God. May their prayers accompany us, and may their lives encourage us to seek, each in our own circumstances, the same path that leads to Christ.


As our pilgrimage through Romania drew to its close, we departed with far more than photographs and memories. We left carrying the quiet witness of a land where monasteries still breathe with prayer, where the lives of the saints remain deeply woven into the life of the people, and where history continues to speak through places sanctified by faith and sacrifice.

From the holy city of Iași to the forests of Neamț and Bucovina, from the hidden cave of Saint Theodora of Sihla to the humble cells of Saints Paisios (Olaru) and Cleopa (Ilie), and finally to the tomb of Saint Stephen the Great at Putna, each step of the journey revealed another facet of Romania’s rich Orthodox heritage. Different centuries, different vocations and different circumstances, yet all bore witness to the same Gospel lived with faithfulness and love.

Perhaps that is the greatest gift of pilgrimage. It reminds us that holiness is never confined to one place or one age. The saints whom we honour were ordinary men and women who responded wholeheartedly to God’s call, and their witness continues to encourage all who seek Christ today.

As we returned home, we carried with us not only admiration for Romania’s monasteries and sacred treasures, but also gratitude for the living faith that continues to sustain them. May the prayers of all the saints of Romania strengthen our own pilgrimage, until we too reach the heavenly homeland, where every earthly pilgrimage finds its true fulfilment.

Romanian Pilgrimage: In the Footsteps of the Saints (II) – From Iași to Secu Monastery

Today the Church ascends Mount Tabor. A blessed day to continue our pilgrimage*!

Prayer, Memory and Sacrifice

After the celebrations in honour of Saint Stephen the Great, our pilgrimage through Romania continued with visits to several of Iași’s most treasured holy places.

Our first stop was the Church of Saint Nektarios of Pentapolis, one of the city’s newer churches, where countless faithful gather to seek the prayers of one of the most beloved saints of the modern Orthodox world.

From there we made our way to the magnificent Church of Saint Parascheva of Epivates, the spiritual heart of Iași and the resting place of the incorrupt relics of Romania’s beloved patroness. Throughout the year, pilgrims from across Romania and far beyond come here to venerate the saint whose life of humility and holiness continues to inspire generations of Orthodox Christians.

*Back in 2020, I was surrounded by Romanian saints again!

Beneath the church lies the beautifully arranged Ecclesiastical Museum, whose collections preserve centuries of Romanian Orthodox history through manuscripts, icons, liturgical vessels, vestments and other treasures of the Church. More than a museum, it offers visitors a quiet glimpse into the rich spiritual heritage of the Romanian people.

The Church of the Holy Mandylion of Our Lord and the Holy Brâncoveanu Martyrs

Before leaving Iași, we visited one of the city’s newest Orthodox churches, the Church of the Holy Mandylion of Our Lord and the Holy Brâncoveanu Martyrs. Consecrated in 2021, it is distinguished by its magnificent mosaics, beautifully crafted stained-glass windows and harmonious architectural design.

What makes this church especially remarkable is that many of its mosaics and stained-glass windows were created on site through the dedicated work of the parish priest’s family together with volunteers from the local parish community—a beautiful expression of faith offered through craftsmanship.

The church also features an unusual architectural design. The floor slopes gently towards the sanctuary, allowing even those standing at the very back to participate fully in the Divine Services with an unobstructed view of the Holy Altar.

It is a striking example of how artistic beauty, community dedication and thoughtful pastoral care can come together in the building of a contemporary Orthodox church.

Photographs: The Church of the Holy Mandylion of Our Lord and the Holy Brâncoveanu Martyrs.

Leaving Iași behind, we travelled westward into the wooded hills of Neamț County, one of Romania’s great monastic regions. There, surrounded by forests that have sheltered generations of monks and hermits, stands the historic Secu Monastery, where prayer, history and sacrifice meet remarkably.

Nestled deep within the forests of Neamț County, Secu Monastery is one of Romania’s oldest and most beautiful monastic communities. Hidden in the quiet valley of the River Secu, it has remained a place of prayer and spiritual life for almost five centuries.

Its origins date back to the beginning of the sixteenth century, when a small group of hermits settled in this secluded valley under the guidance of Hieroschemamonk Zosima from nearby Neamț Monastery. Around 1530, they established Zosima’s Hermitage, and a few years later, the Moldavian ruler Petru Rareș built a church for the growing community. His wife, Princess Elena, later enclosed the hermitage with strong stone walls, parts of which still survive today beside the monastery cemetery.

During the following decades, the monastery steadily expanded, receiving generous support from successive rulers of Moldavia. What had begun as a tiny hermitage gradually developed into one of the most important spiritual centres of the region, preserving an unbroken tradition of Orthodox monastic life that continues to this day.

Yet Secu Monastery is remembered not only for its peaceful monastic witness, but also for one of the most moving chapters in modern Greek history.

On 3 July, a memorial service was celebrated at Secu Monastery in honour of the Greek heroes who fell here during the Greek War of Independence.

It was within these monastery walls, in September 1821, that the revolutionary leaders Georgakis Olympios and Ioannis Farmakis, together with their remaining companions, made their final stand against overwhelming Ottoman forces. Choosing death rather than surrender, they transformed the monastery into a place forever linked with both martyrdom and freedom.

The memorial service was held at the very site of their sacrifice and beside their graves. It was a deeply moving act of remembrance and gratitude towards those whose courage marked the closing chapter of the Greek struggle in the Danubian Principalities.

Standing in this quiet monastery today, it is difficult to imagine the violence that once shattered its silence. Yet perhaps that contrast itself speaks most eloquently. The same walls that once echoed with the sounds of battle now resound with prayer, reminding every pilgrim that sacrifice offered for Christ, for freedom, and for one’s neighbour is never forgotten.

Memory eternal to the heroes of Secu Monastery!

May the prayers of all the saints of Romania strengthen our own pilgrimage, until we too reach the heavenly homeland, where every earthly pilgrimage finds its true fulfilment.

May the uncreated light of the Transfigured Christ illumine our hearts, strengthen our faith, and guide us on the path of salvation. May we faithfully hear His voice, follow His Gospel, and reflect His glory in our lives. Blessed Feast of the Holy Transfiguration!

In the Footsteps of Saint Paisios: A Pilgrimage through Konitsa, Samarina and Metsovo

Pilgrimage and Nature Excursion

In Honour of Saint Paisios

Konitsa, Samarina and Metsovo

9–11 July 2026

On the occasion of the three-day celebrations in honour of our beloved Saint Paisios, we undertook a pilgrimage to Konitsa and the surrounding region, combining prayer and worship with the beauty of the mountains, rivers and historic villages of Epirus and Western Macedonia.

Day One

Samarina and Konitsa

Our pilgrimage began with a visit to Samarina in the region of Grevena, one of the most beautiful mountain villages of the Pindus and one of the best-known historic Vlach villages.

There, we visited the Church of the Nativity of the Theotokos, commonly known as the “Great Panagia,” and venerated the grace-filled presence of the Mother of God.

Reconstructed in 1819, the imposing church stands at the heart of the village. It is renowned for its magnificent carved wooden iconostasis, its remarkable frescoes painted by local iconographers, and the centuries-old pine tree that rises through the roof of the sanctuary.

The church celebrates its feast on 15 August, when Samarina welcomes the great annual gathering of the Vlachs in a vibrant atmosphere of faith, tradition and communal joy.

Interior of the Church of the Great Panagia in Samarina

Samarina

The family home of Saint Paisios and a Supplicatory Service in his honour

*

In the afternoon, we travelled to Konitsa and visited the family home of Saint Paisios. There, a Supplicatory Service was celebrated in his honour, in the very place associated with his childhood and early years.

Later that afternoon, we made our way to the Chapel of Saint Barbara, where Saint Paisios experienced a divine manifestation. In the quiet and prayerful atmosphere of the chapel, we celebrated Compline.

Chapel of Saint Barbara in Konitsa

Compline at the Chapel of Saint Barbara



*

Day Two

The Pilgrimage to the Monastery of Stomio

The walk to the Monastery of Stomio

The scenery is dramatic! The Monastery of Stomio is dwarfed by the vast Aoos Gorge. The Aoos River winds between the mountains. Look at the narrow, steep-sided gorge with its turquoise waters, and in another season, the gorge in autumn, with dramatic light, cliffs, and layered mountain peaks.

Before dawn, we departed from the historic arched bridge of Konitsa and began the five-kilometre walk to the Holy Monastery of the Nativity of the Theotokos at Stomio.

The path followed the course of the Aoos River through a landscape of exceptional natural beauty. The stillness of the early morning, the sound of the river and the surrounding mountains gave the journey the character of a true pilgrimage.

At the end of the path, we reached the monastery where Saint Paisios lived in asceticism for four years. During his time there, he laboured tirelessly to restore the monastery, which had been extensively damaged after being burned by German forces during the war.

At Stomio, we celebrated the Divine Liturgy and venerated the Saint’s humble cell, the newly built church dedicated to him, and the grave of the former abbot, Fr Kosmas.

After the traditional monastic hospitality, the new abbot of the monastery, Fr Maximos, spoke to us about Saint Paisios, his life at Stomio and the spiritual legacy he left behind.

In the afternoon, we visited the Holy Monastery of Saint Kosmas of Aetolia, where we venerated the holy relics preserved there, including the relics of Saint John of Konitsa.

That evening, we attended the presentation of the documentary Light of Cappadocia at Konitsa Town Hall. The event took place in the presence of His Eminence Metropolitan Alexios of Dryinoupolis, Pogoniani and Konitsa.

Holy Monastery of the Nativity of the Theotokos at Stomio

The Cell of Saint Paisios and the Church of Saint Paisios

The Holy Monastery of Saint Kosmas of Aetolia and the presentation of the documentary Light of Cappadocia at Konitsa Town Hall

*

Day Three

Molyvdoskepastos and Metsovo

The Holy Byzantine Monastery of Molyvdoskepastos

Veneration of the Miraculous Icon of Panagia Pogonianitissa

On Saturday morning, we attended the Divine Liturgy at the historic Byzantine Monastery of Molyvdoskepastos.

Dedicated to the Dormition of the Theotokos, the monastery stands in a place of striking beauty, only four hundred metres from the Greek–Albanian border, near the confluence of the Aoos and Sarantaporos rivers.

There, we venerated the miraculous icon of Panagia Pogonianitissa and prayed before the sacred treasures of this ancient monastery.

In the courtyard, behind the sanctuary, lies the tomb of Metropolitan Sevastianos, the renowned hierarch and tireless defender of Orthodoxy and Hellenism. Nearby is the tomb of the former abbot, Fr Theodoros, where we offered a Trisagion memorial service for the repose of his soul.

After receiving the traditional monastic hospitality, we departed for Metsovo, the beautiful fir-covered Vlach town of the Pindus.

There, surrounded by the beauty of the mountains and the distinctive character of the town, we shared a final meal before beginning our return journey.

The Holy Byzantine Monastery of Molyvdoskepastos, where we venerated the miraculous icon of Panagia Pogonianitissa.

Thus concluded three days filled with prayer, spiritual blessing, fellowship and the beauty of God’s creation.

May Saint Paisios intercede for us and help us all!

The Joyous Pustinik Comes Back — Day 4, Part 2

Friday the 12th, part 2. Panorama monastery is very beautiful. Set up in the hills above Thessaloniki, one can see the bay. Indeed, we can see over to the place (1) where St. Paisios rests. We venerated Elder Symeon’s tomb (2).

We had two hours of great wisdom. Followed by the blessing from the Hegumenos I. Our discussions were focused on the teachings of St. Simeon the New Theologian, sharing mystical experiences centred on humility.

The teachings of St. Simeon the New Theologian draw heavily from the Desert Fathers. Direct experience of God is something to which all Christians should aim and indeed aspire. The teachings which I read many years ago from St. Symeon the Theologian came flooding back, and the discussion made me want to revisit the books which were formative in my embrace of Orthodoxy. Indeed, the power of the Holy Spirit to change lives is real, and to change individuals, to transform them, and to transform situations in which we find ourselves sometimes feeling rather hopeless.

A theme which, at this time, post-Pentecost days, has been realised in many churches where young people are beginning to return to the church. There is a revival of hope.

The conversation echoed a previous thought about the need for solitude of one‘s self within that space where God exists. If one wants to become a channel of divine grace to others, but this is God’s grace. It is nothing to do with ourselves. It is not ours.

We are nothing, but God makes us something. It’s simply a yes to God in all circumstances. St. Simeon the Theologian emphasises the need to listen to the advice of your spiritual father.

The priest Lev Gillet, in his book, called Encounter at the Well, discusses the situation that our Lord found himself in with a Samaritan woman. Christ, wearied by his journey, asks for some water at Jacob’s well. The martyr St. Philoumenos, who was a priest at the well, was with us in the evening in the form of little prayer cards, those magnetic ones which you attach to your fridges, which we had received earlier in the week from a priest.

We were able to give these to the children. The T family came to greet us, to share their love amongst us, to take a blessing and to sing for us. It was like refreshing water on a hot day.

We Christians thirst for God, and we receive him in fellowship, amongst others who are like-minded. He gives abundantly of His life and of His life-giving spring. The evening concluded with a late meal with M, E, G or J, depending on what you wanted to call him, and A. It was a joyous conclusion to a day of deep discussion, shared experiences, and surprising connections that we made.

Although we should not be surprised by those connections, since we have the same Lord, we have the same Christ, and because in His great love and humility for us, He calls us His friends. Amen.

*

(1) Souroti, the Monastery of St. John the Theologian.

(2) Elder Symeon Kragiopoulos tomb in the monastery. I have posted in the past about this holy elder I had the privilege to meet in my life. I owe him so much! https://orthodoxcityhermit.com/2017/10/01/his-eyes-a-flame-of-fire/

About his life and teachings, visit https://pemptousia.com/2016/07/a-man-of-god-father-symeon-krayiopoulos/

https://pemptousia.com/2016/07/the-silent-assemblies-of-father-symeon-krayopoulos/

https://pemptousia.com/2016/07/father-symeon-a-servant-of-the-holy-mystery-of-confession/

https://pemptousia.com/2016/07/the-center-of-theology-of-father-symeon-krayiopoulos/

https://pemptousia.com/2016/07/father-symeon-he-never-advertised-never-proselytized/

https://pemptousia.com/2016/08/father-symeon-krayopoulos-are-you-afraid-of-death/

The Joyous Pustinik Comes Back — Day 3, Part 1

Thursday the 11th of June, the Feast of St. Luke Symferoupol and the revelation of Axion Estin by the angel Gabriel. 

The journey to St. Kyriaki monastery was quite eventful. St. Kyriaki monastery is where a number of our Antiochian nuns found themselves.

At one point in the journey, engrossed as we were, in deep conversation and with the Paraklesis of St. Luke Symferoupol providing the background ison to our talk, we took a wrong road. My fault, I’m afraid, as I was the co-pilot, supposed to be directing the way.

The sign Local Road did not really do justice to the rather barely marked track that we found ourselves on in this huge field. However, Sat Nav came to the rescue and revealed to us the way that we should go. We needed a U-turn.

U-turns can be life-saving in a religious and a spiritual point of view, from sin and death and the roads which lead to destruction, to the way that leads to Paradise. 

A reliable source told me how beautiful this place was, and indeed there was no hyperbole from that source. 

This beautiful monastery, which is really a hidden gem amidst the beautiful countryside, reminded me of the Hymns of Resurrection from St. Ephraim, also a Syrian.

In his Hymn to the Resurrection, chapter 15, verse 10, he writes this: 

“Let us summon and invite the saints, 

the martyrs, apostles and prophets, 

whose own blossoms and flowers 

shine out like themselves –

such a wealth of roses they have, 

so fragrant are their lilies:

from the Garden of Delights do they pluck them, 

and they bring back fair bunches 

to crown our beautiful feast. 

O praise to You from the saints who are blessed.” 

Sister T told us how the nuns came to be there, and it reminded me of another verse from St. Ephraim the Syrian, verse 12, in the same poem:

“Receive our offering, O our King, 

and in return grant us salvation;

give peace to the land that has been devastated,

rebuild the churches that were burned, 

so that when deep peace has returned, 

we may plait you a great wreath, 

with flowers and people to plait it,

coming in from all sides

so that the Lord of Peace may be crowned. 

Blessed is He who has acted and is able to act.”

*

For those of you who missed it, the story of the Sisters of War and St. Kyriaki monastery in Veria can be read here

The Joyous Pustinik Comes Back — Day 2, Part 2

Wednesday 10th, Part 2. 

Even though it is is 31C, it is raining. One of our friends said, “you have brought the rain with you from Manchester.” Indeed, but I drank from the fountain of Christ’s Mercy.

St Efraim the Syrian writes: 

“Thanksgiving be to Him who caused a stream to flow forth 

in the mouths that had been closed,

so that they might give praise without end, through the Son, 

to the worshipful Father.”

Nisiben hymns 69

The evening was spent in conversation with Sister A and S at C’s house. The conversation was pastoral in nature, and the conversation revolved around the vicissitudes of life that we all suffer. Set within that larger framework of God’s divine plan.

It is a blessing to share one another’s burdens and to focus on our faith, our common heritage, within a world which often has taken the wrong direction and that is searching for answers. St Paul, in his letter to the Galatians in chapter 6 v. 2, writes, “Bear one another’s burdens, and so fulfil the law of Christ.” So, in acceptance of these words, we were indeed bearing one another’s burdens, and in so doing, fulfilling that law of Christ, to love God and to love one’s neighbour.

St Porphyrios says, “Christ is everything.” So, we should not add or subtract anything to our Christian faith, since, by adding, we compromise, and by subtracting, we fall short of that perfection which God calls us to. C.S. Lewis calls this “Mere Christianity.” To Wormwood, his nephew, in the Screwtape Letters, he says, what we must do is to keep them in the state of mind I call ‘Christianity and …’, you know, ‘Christianity and Crisis’, ‘Christianity and the New Psychology’, ‘Christianity and the New Order.’” To add to that, perhaps ‘Christianity and Politics.’

The horror of the same old thing is one of the most valuable passions we have produced in the human heart. It creates an endless source of heresies. Pure Christianity, with nothing added and nothing taken away, we find in the monasteries.

C.S. Lewis writes again: “just as we pick out and exaggerate the pleasure of eating to produce gluttony, so we pick out the natural pleasantness of change and twist it into a demand for absolute novelty.” 

Original, authentic and unadulterated Christianity does not need nor seek approval of the world, or indeed embrace its passing fads and fashions and fantasies. It remains steadfast to apostolic order, to true doctrine and to the living tradition.

Any movement that is required is impelled by the action of the All-Holy Spirit. Amen.

The Joyous Pustinik Comes Back — Day 2, Part 1

Wednesday 10th June.

“Now the enemy’s philosophy is nothing more nor less than one confirmed attempt to evade this very obvious truth. He aims at a contradiction.

The good of one’s self is to be the good of another. This impossibility he calls love. He is not content even himself to be a sheer arithmetical unity.

He claims to be three as well as one, in order that this nonsense about love may find a foothold in his own nature.” C. S. Lewis, The Screwtape Letters.

Loving others is that impossible contradiction that we live as Christians. It requires on our part effort, time, perseverance and patience. These four virtues, cultivated by a little hope, will bring forth fruit.

Today the tenth is the feast of St. John Maximovich, who planted the seed of love in the New World, and indeed also in the eastern world, of which his fruit can be seen today in the USA and in the UK, and in many parts where he was present.

The growth of Orthodoxy is witnessed amongst our young people. It was on this day in 1993 that we, Pilgrims to Orthodoxy, met Patriarch Ignatius IV of thrice-blessed memory. We met him in Paris with these virtues and with equal hope, and he greeted us with “Welcome home.”

Home is more than a place. It is a people. It is being among others in that “arithmetical nonsense” where three are one, and one is three.

The resolute and formidable cost of being a Christian, in the early days of the Byzantine Empire, was evidenced today in the Catacombs (1) and the Baptistry of St. John the Baptist, which we visited today, next to Hagia Sophia Church. Burials, liturgies and prayers were carried on side by side in these underground chambers. These Catacombs were connected to one another, to other catacombs of St Demetrius and Hagia Sophia. There was no separation, not even in death.

Earlier on in the day, we visited the churches of St. Nicholas Orphanos (2) and St. Elias, both early 14th-century Byzantine churches with the most beautiful ancient frescoes. At St. Nicholas’s church, there was a constant stream of visitors. Listening to the accents, we heard English, Romanian and German, and like us, they were leaving names of their loved ones to be remembered at the Holy Liturgy.

We also met F., an elderly lady who looked after the St. Nikolaos Orphanos gardens. She asked for a blessing and also that we may remember her son, N.

At St. Elias’s church (3), the parish priest gave us gifts. May he be blessed.

Our Lord is recorded as saying to the Pharisees that if his followers are silenced, even the stones will cry out, and indeed, they do.

Walking in the midday heat, in a rason*, carrying a bag, takes its toll on the body, especially when you have age on your side. But it was a price well worth the experience of visiting prayer-soaked places of worship.

A living metaphor for my morning travels was the lovely tortoise we saw in the grounds of St. Nicholas’s church. Slow and resolute in her circumambulation of the church, carrying her home wherever she went. We saw her and followed her until it was time to make our own way back home.

*

(1) Catacombs of St. John the Baptist

The Catacombs of St. John the Baptist are located south of the Church of Hagia Sophia, underneath the street. Entering the gardens of the catacombs, one can see the ruins of the nymphaeum, a spring dedicated to the nymphs, as well as the thermal baths dating from Roman times. The nymphaeum was converted into a holy water spring during the Christian times, and an underground worship place was built there, in honour of St. John the Baptist.

This Catacomb belongs to the greater secret communication system of Thessaloniki, which has not been fully explored yet! Actually, it consists of numerous catacombs and tunnels, used by the first Christians to practice their worship. One can reach them through the Temple of Saint John the Baptist, hence the name. There are also remnants of the early Christian church.

(2) Church of Agios Nikolaos Orfanos

The church of Agios Nikolaos Orphanos is located at the district of Ano Poli Thessaloniki, near the eastern walls, between the streets Apostolou Pavlou and Irodotou. It used to be the catholicon of a Monastery, from which a small part of the entrance of the propylon. 

We encounter the name Agios Nikolaos Orphanos in two patriarchal documents, in 1635 and 1638, of the Monastery Vlatadon, which was its metochi already from the period of the Turkish Occupation, and to historical sources of 1745.

The origin of the name has intrigued a lot of researchers. For some the name Agios Nikolaos Orphanos is related to the name of the founder of the church which belonged to the family of Orphanos. But it is also related to Saint Nicholas, who showed great care for widows and orphans (Orfanos meaning orphan).

The present day view accepts as the founder of the church the Serbian king Milutin, who had developed intense building activity in Thessaloniki. To this view lead us wall paintings in the church with Agios Georgios Gorgos and Clement of Ochrid, saints that were specially honored in Serbia. The close relations of Milutin with Thessaloniki is due to the fact that he was married to the Byzantine princess Simonis, daughter of empress Irene Palaiologina, who lived in the city.

Nowadays, the church has the form of an oblong, wooden-roofed hall, which is surrounded on three sides with a portico. The portico on the east ends in two chapels.

At the interior of the church the marble screen dates from the period the church was founded, while the capitals date from the Early Christian period.

The church’s excellent wall paintings, frescoes, are true masterpieces and are the best preserved compared with the ones in other churches of Thessaloniki. They date from 1310-1320. Among them, apart the ones dealing with the life of Christ, of particular interest are the themes of Akathist Hymn and the lives of Agios Nikolaos and Agios Gerasimos Ioardanitis.

(3) Church of Prophet Elijah (Profitis Elias)

The church of Prophet Elijah, at some point the catholicon of a monastery, is at a close distance from the basilica of Agios Dimitrios and is one of the most important examples of church architecture from the Palaeologan period (1261-1453) in Thessaloniki.

Its dedication to Prophet Elijah is a more recent one and is because of a corruption of the Turkish name of the mosque Serayli Camii or because the church is built on a hill, where they usually build churches dedicated to the Prophet. According to the most prevalent view the church was initially dedicated to Christ, as it is evident by the numerous Christological scenes that are depicted at the narthex. It is possible that it is identified with the well-known in the sources Monastery of Akapniou.

Its architectural type, four-columned, cross-in-square church with semi-circular conches on the northern and southern side (side choirs), is unique in Thessaloniki. This type is called Athonite triconch. Easy and west of the choirs, four compartments are added. The two eastern ones are the sacristies, and the two western chapels. These are roofed by domes of smaller dimensions than the huge central one. On the west there is the so-called “liti”, that is spacious narthex, necessary for the funational needs of the catholicons of the monasteries. In the years 1956-1961 there were restoration works at the dome, the portico, the chapels and some Turkish additions were removed.

At the interior some wall paintings of the 14th century (1360-1370) still survive, where scenes from the Life of Christ dominate, as well as isolated saints.

* The rasson (also spelled rason, exorasson, or ryassa) is the voluminous, wide-sleeved outer cassock worn by priests, deacons, and monks in the Eastern Orthodox and Eastern Catholic churches.

Faith and Healing: Miracles at the Mikrokastro Monastery

Holy Monastery of the Dormition of the Theotokos, Mikrokastro: a beacon of faith and tradition, offering spiritual guidance, hospitality, and hope to the faithful from all over the world. It remains a living centre of Orthodox Christianity, linking past and present through devotion and heritage.

In the past, I have written several blog posts about this monastery and its blessed synodeia. This time I would like to focus on the miraculous icon of the Theotokos Panagia Eleousa, the Merciful Virgin, which possibly dates back to as early as 1200 (!), and is located in the iconostasis of the Katholikon. I would like to share with you three recent miracles of the Theotokos, shared with me during my recent monastery pilgrimage.

  1. During a very serious operation, a man died and began to watch outside his body, the agonising efforts of the doctors in the operating room, but also the ascent of his soul, accompanied by angels. He climbed the stairs with difficulty, but the angels always helped him on each step, until he reached the last one, and there, no matter how hard he tried, he could not climb it. He saw a brightly lit space in front of him, but he could not climb it. He begged the angels, but they told him that even they could not help him and that he should ask for the intercession of his patron saint. Indeed, he prayed to Saint Nektarios, who, however, also told him that he could not help him and that he had to implore the Virgin Mary. She then appeared and told him that he could not actually climb this last step, because he lacked the virtue of charity. However, through her intercession, she would give him a second chance to prepare himself properly. And the Virgin Mary performed her miracle, and he returned to life in front of the astonished eyes of his doctors. His wife had made a vow to the Virgin Mary with many tears to give her husband a second chance, so that he would not leave unprepared for the terrible test.
  2. Τhe miracle that follows is very similar to the previous one. It was again a case of a patient’s death during a very serious operation, and it was again a wife praying on her knees to the Virgin Mary, who heard her tama, her spiritual vow. However, it also has some differences. This husband arrived in front of a brightly lit plain, but he could not enter; a “wall” separated him. Also, he was not alone, but “outside” this plain, there were a multitude of people who were moaning, lamenting … This torment lasted for this particular man “many hours” and in the end he too was exhausted from waiting, fatigue, thirst! And he, too, began to cry. No matter how many prayers he said, they were not heard. At some point, the Virgin Mary appeared before him. He begged her to help him enter the bright plain, to give him a glass of water. And the Virgin Mary replied that he is not worthy not to enter this place of rest, but he is not worthy even for a glass of water! But because your wife begs me, I will give you a second chance to correct your life so that you can escape this place of torment. And indeed, the husband came back to life, shocked! The sister who told me about this miracle described to me that he himself came to the monastery with his wife to fulfil the vow to the Virgin Mary, and he still seemed shocked. The sister added to me that perhaps the most terrible thing in this story, but also in the previous one, was that these two men had spiritual fathers; they lived with the mysteries of the Church, yet they were not yet ready! Lord, have mercy!
  3. The third miracle is a little different. Here we have a husband praying, making a tama, and his wife being saved from death. She had been hospitalised for months without any hope, and while the doctors had given up, her husband begged the Virgin Mary to perform a miracle. One evening, exhausted from the hospital, he drove late at night all the way from Thessaloniki to Mikrokastro, over two hours, and found the door of the monastery open, because a vigil was being held. He entered the church and began to pray with tears to the miraculous icon of the Virgin Mary, and at some point, from exhaustion, he fell asleep inside the church. Then he saw what a dream he had. In the centre of the church, he saw the Virgin Mary sitting on a radiant throne with Her Son enthroned in Her arms and standing reverently on one side was the Archangel Gabriel and the Archangel Michael on the other side. The Virgin Mary then spoke to him, addressing him by his baptismal name, and told him not to worry about his wife; she would be fine. But the Theotokos asked him to fulfil his spiritual vow in the following way: to offer an icon of her to the monastery exactly as she had appeared to him. Then he woke up, and after thanking the Virgin Mary, he hurried back to the hospital to share the wonderful news with his wife. He found her indeed healed, healthy, and the morning medical tests also clinically proved to the astonished doctors that her health was now excellent! A miracle had occurred, and she had been healed! Then, they rushed to the monastery to tell the story of the miracle and to describe to a sister who paints icons the specific representation of the Virgin Mary. Since then, this icon has adorned the narthex of the Katholicon. The miracle and the Theotokos’ request are signed at the bottom of the icon, together with the names and the date of the miracle, October 28, 2017.

NEAR-DEATH MONASTERY MIRACLES

Conversion miracles, War/ Persecution miracles, Secret Christians

We visited a monastery, where a young British man who wanted to become a catechumen “accidentally” met a British Orthodox priest who was visiting the same morning and “happened” to be a parish priest very near this young man’s hometown. Last but not least, they had booked the same return flight to the UK that Saturday! So, this young man had his first 3 catechesis lessons that morning!

The nuns of war.

From Aleppo to …

Years ago, it was a deserted monastery with only two nuns. But in 2013, the war in Syria brought here a sisterhood from Aleppo. These nuns have experienced the war, and each has a moving story to share. This monastery is now vibrantly alive, full of radiant Joy and warm Love.

All of the sisters have studied at Syrian universities – from Fine Arts to Economics – all come from old Christian families, and most of them have postgraduate degrees in Theology, which they have studied in Greek Universities. Pavlos, the Metropolitan of Aleppo, their spiritual Father, asked them to come here.

This is a monastery where Arabic hymns and psalms mingle along with Greek prayers. But what is most amazing and I have never encountered before in any other monastery I have visited, is their joy and love. This radiant Joy and love are a fruit of their obedience to their spiritual father in everything, and especially to his word. This is what a sister told us: “The most important thing is that Joy in a person, being joyful, is a decision. When we are not joyful in this life, it is a sin against God and His love.

When I was in Thessaloniki, I can’t remember because it’s just one, visiting from one monastery to another, and the spiritual fragrance of those places is filled with the living Christ. I met a Gerontas. I won’t tell you his name because I know some know him, but some believe he is a saint already. And when you are next to a saint, you know it. Remember, Orthodoxy is very physical. I wanted to be near him, because you could feel holiness. He told us a story about a woman from Canada. She was Chinese. And she had a dream of this face, of this Geronda. She had this dream every night for four years in Canada. Four years. Every night, this Geronda would come in her dream and say, “Come see me. I don’t have so much time.” She didn’t know who he was. She didn’t know where he lived. So she went and had a car, and she went on a tour of monasteries in northern Greece. Until she arrived at this particular monastery, where Gerontas lived, “Ah, here you are”. (And then, this Gerontas made particular arrangements for her to be properly catechised and baptised back in Canada with a priest next door to her own house!) You see, there are some hidden Christians.

This Gerontas goes and secretly baptises people in Turkey. There are secret Christians. There are people who want to become Christians. Many Muslims, rather than going to Greece, go to Romania, perhaps.

Other little miracles happened during my stay in Thessaloniki. I asked Gerontas for a word. It’s a tradition in Greece to say, “Give me a word.” Do you have this tradition? He didn’t say anything. He took a sweet out of his pocket and gave it to me. And I knew what he meant. He said, Give, feed people with the sweetness of Christ. You see, he doesn’t speak English. And I don’t speak very much Greek, so he just gave me a sweet. Simplicity is the beauty of Orthodoxy.

This same Gerontas shared with us another monastery miracle. Many years ago, on Mount Athos, a small boat with monks and doctors met another small boat with some Italian students. One of them was so impressed with the holiness of the Fathers that he swapped boats and followed them to their monastery pilgrimage. Years passed by, communication continued between this Gerontas and this Italian student, miracles happened to his family with Gerontas’ prayers, including saving his father’s life from cancer, and now this Gerontas visited him in Italy and made arrangements for his catechism and baptism, again next door, by an Orthodox Italian hieromonk, a former Uniate priest and now a member of Gerontas’ synodeia.