kythera family kythera family
  

Island Churches & Icons

Photos > Island Churches & Icons

Showing 61 - 80 from 581 entries
Show: sorted by:

Photos > Island Churches & Icons

submitted by Kytherian Newsletter Sydney on 20.04.2014

Ayia Paraskevi. The patron saint icon that Peter V'landys carries with him

Peter V'landys. Member of the Order of Australia (AM)

On Australia Day 2014, Peter V’landys was awarded a Member of the Order of Australia for services to racing.


To view / download a copy of this article as a .pdf, go to:

Peter V'landys.pdf

In the Australian honours system, appointments to the Order of Australia confer recognition for outstanding achievement and service. The Member of the Order of Australia is awarded for service in a particular locality or field of activity or to a particular group.

Recipients of the Order of Australia are from many fields of endeavour and all walks of life. The Order of Australia has four levels:
• Companion of the Order (AC)
• Officer of the Order (AO)
• Member of the Order (AM), and
• Medal of the Order (OAM)

Peter V’landys is one of those fortunate people who are able to combine their passion with their profession. He is an Australian racing administrator who holds the position of Chief Executive and Board Member with Racing NSW (an independent body established to control and regulate the NSW Thoroughbred Racing Industry). As chief executive of Racing NSW, Peter oversees the state’s massive thoroughbred racing industry - the ideal job for someone who has been passionate about racing since childhood. He formerly held the position of Chief Executive of the NSW Harness Racing Club and currently serves on a number of Boards associated with the thoroughbred racing industry.

Peter attributes his Member of the Order of Australia honour to the hard work of his parents, who migrated from Kythera, Greece when he was a young boy.

Kytherian roots

Peter V’landys was born in the Vlandis “patriko” house, in the village of Kalokerines on Kythera, Greece, in 1962. The patriko house of Peter’s grandfather is easy to locate. It lies 80 metres from the church of Ayios Spyridonas, Kalokerines, on the road to Myrtidiotissa. There, 30 metres off the road, on the right, is a ‘camara’, known to all the locals, as “Fossa”. Another ‘patriko’, Peter’s father’s family’s house, is located adjacent to the ‘camara’ of his grandfather.

His pappou, Paul Vlandis – known as “Pavlis” - was extremely well known on Kythera. One of his tasks, in the lead up to ceremony of Myrtidiotissa, was to go to every house on the island on a donkey, and collect the oil that each household donated to the church. Pavlis had 12 children, one of whom was Peter’s father, Nick(olas). Nick was one of four (4) of Pavlis’s twelve (12) children who migrated to Australia.

Peter V’landys mother was Katerina Petrochilos, known as ‘Peters’ in Australia She was the daughter of Alex and Kirrani Petrochilos, from Fratsia, Kythera.

Despite leaving the island at age 3, a number of childhood memories have remained very vivid for Peter. He recalls as a small boy that he loved eating almonds. “I used to eat them by the bucket loads”. When it was time for him to leave the village, his grandfather Pavlis planted an almond tree with him. “You will be gone”, his grandfather said, “but this tree will still be here.”

He vividly remembers falling off a donkey, and “splitting my head open”. Also the many long walks, even as a small child that he undertook, up and down the road between Kalokerines and Myrtidiotissa. He also recalls vividly his best friend at the time - a young girl called Maria.

Peter’s father Nick migrated alone to Australia in 1963. He had joined a brother and sister in Wollongong, and another at Gosford - in Australia. In 1965 Peter’s mother Katerina along with his two older brothers Paul and Alex, left Kythera and migrated to Australia on the Patris.

Jim Vlandis from Gosford recalls picking up the family from the dock in Sydney, and waiting for Nick to arrive from Wollongong to be reunited with his family. The family settled in Wollongong.

Nick and Katerina lived the typical Kytherian-Greek migrant’s life in Australia. “We were very poor,” Peter V’landys says. “It was a struggle early on. My parents sometimes had to go without food to feed the three kids. Dad worked 18-hour days in the Wollongong steelworks. Because he didn't have the language, that was the best he could get. He was a 'doubler'. He worked every day from 6 am and he would normally finish at four, but then he would do a doubler. He'd finish at l am, and then start at six again. He retired when he was 60 and died when he was 64. Mum worked 12-hour shifts in a cafe so that I'd have a good chance in life. My work pales into insignificance compared to theirs. I've never seen a man and woman who worked as hard." Peter had jobs from age nine.

Peter V’landys has returned to Kythera on two occasions, the first time as a 28 year old. “When I went back, the first thing I went to look for was the almond tree. It was there were pappou had planted it”. It filled Peter with joy to see it. He was also reunited again with his childhood friend, Maria.

In 2009 he went back to Kythera a second time with his wife Philippa. On this occasion, under the bed in the patriko home, Peter found a small icon of a patron saint. He put it in his wallet, and has never removed it from his wallet since. “You know, I have lost my wallet twice, but on each occasion it has been returned to me with all its contents intact. I am sure that it was the patron saint that ensured that this happened.” The saint has been identified as Ayia Paraskevi. (See photograph). Again, on the 2009 visit, he met with his childhood friend, Maria. Tragically, Maria has since ‘passed away’.

Personal life

Growing up in Wollongong, Peter fell in love with racing when a friend introduced him to neighbours who used to regularly watch Harold Park harness racing on television. "There was a horse called Paleface Adios that really got my interest. At the age of 10, I used to buy the Trotting Guide and The Sportsman, and go to the TAB and find somebody older, an 18 year old, to put my bets on. “He would take a ‘sling’ (a %) every time I'd win”. I had an unbelievable strike rate. I was a very good form reader. I used to punt quite a bit for a young bloke.” “But I also realised early on that betting really had to be treated as entertainment - it's not something you do if you want to buy a house''?

Peter attended West Wollongong Primary and Keira Boys High School. It was a teacher at Keira who insisted on spelling his name “V-‘-l-a-n-d-y-s”. “He kept on spelling it that way...and it stuck”. At Keira Boys High his mathematics teacher advised him to study Accountancy. (‘There’s no money in Teaching”.) He gained entry to Wollongong University, graduating with a Bachelor of Commerce Degree majoring in Accounting.

To pay his way through accountancy at Wollongong University, V'landys became the manager of the Unanderra Hotel at the tender age of 18. Originally employed as a glass collector and cellarman, owner, Duke Taylor employed him to manage the Hotel. “I thought, 'This a bit of a hard job for me at 18,” says V'landys. “And all the staff agreed. They went on strike.” But V'landys stayed, and Taylor, he says, taught him the motto, “If you can't dazzle them with brilliance, you baffle them with bullshit”. “And that's really been a good piece of advice,” he says. “It's helped me a lot.”

At 20, V'landys used money he had saved and borrowed to buy the Courthouse Tavern – “a good, wholesome, old-fashioned restaurant” across the road from the (legal) Courthouse in Wollongong, which thrived, despite having no new-age chefs et cetera”.

Peter worked part-time for a Wollongong accountancy firm throughout university. “So I was basically getting up at five o'clock in the morning and studying for uni,” he says, “starting at nine o'clock at the accounting practice, and then taking over at the restaurant at 5.30 until about 10pm. I learnt what hard work is.” He sold the restaurant after about two years, making “a reasonably good profit”.

“The education I received at university was invaluable and a major factor in my career path. I was very impressed with the relaxed atmosphere and the social life, but coming from an all-boys school I remember feeling quite intimidated sitting next to girls, because I didn’t know the etiquette.”

After he graduated at the end of 1984, Peter joined a multinational mining company in Sydney. Within 12 months he was promoted to company secretary, but the lure of the racing industry would prove to be irresistible.

On February 15th, 2003 he married his wife Philippa (nee, Hooke), an executive assistant at the CSIRO. They live in Hunters Hill with the cat and their three children, Katerina, Nicholas and Maddie. Peter and Philippa have followed the Greek-Kytherian tradition of naming their first two children after the paternal grandparents. In fairness Philippa chose Maddies name. Maddies middle name is Anna, named after Peter’s mother’s mother.

Speaking in June 2010, when Nicholas was 20 months old and Katerina six months old, Peter asserted, “That's the best thing that's happened to me, the two little ones. My little girl is completely hyperactive – I don't know where she gets that from – and the little boy's as docile as anything.”

He'd been awake with the kids since 4am but, he says, “I never used to sleep anyway, so it's nothing new. When you work in one of these roles, you lie in bed and your mind just keeps going at 100 miles an hour. You find it very hard to sleep. But when you do, it's a real joy.”

Racing Administration

After commencing his career in the mining and leisure sectors, V’landys became involved in racing administration in 1988 when he was appointed as Chief Executive of the NSW Harness Racing Club the leading harness racing club in Australia which operated successful racing operations at Harold Park and Menangle Paceway. At that time he was the youngest person in Australia to be appointed as Chief Executive of a major metropolitan race club and under his administration, the NSW Harness Racing Club established a record of innovation including conducting an on-track registered club which made Harold Park the first racetrack to have poker machines (200) on course. This and several other commercial enterprises provided the Club with the broadest revenue base of any racing club in Australia.

During his tenure at Harold Park, Peter helped organise a number of Kytherian Association of Australia functions at the race course.

During this period Peter V’landys also played an integral role on behalf of the NSW racing industry in negotiations in relation to the $1 billion privatization of the NSW TAB and the restructuring of the Racing Industry’s finances.

In 2004 he was appointed to the position of Chief executive and Board Member of Racing NSW. In this role Peter V’landys also sits as a Board Member of several other NSW and Australian racing and wagering industry Boards.

Peter V’landys’ career achievements

Equine Influenza


In mid-2007, the States’ (and the country’s) racing industry was brought to a standstill as a result of an outbreak of equine influenza (a highly contagious exotic disease). New South Wales was the most effected State with all racing cancelled and the movement of all horses prohibited indefinitely. These actions had disastrous ramifications for the 50,000 persons who rely on the industry for all or part of their livelihoods and on the economies of Australia and New South Wales.

As V’landys noted, other than wars and the Depression, the only time racing stopped in Australia was in 1814, when Governor Macquarie put a halt to the very popular thoroughbred meetings because people were unfit to work for many days afterwards due to excessive celebrations.

V’landys assumed responsibility for the overall coordination of the industry’s response to this crisis and developed and implemented contingency plans to counter the effects of the outbreak and ensure the protection of the industry’s stakeholders. This involved negotiating with the Federal and State Governments for the provision of funding to establish emergency welfare schemes. He personally negotiated with the Prime Minister, the Hon John Howard MP and was successful in obtaining Government assistance in an unprecedented $235 million Rescue Package.

"Peter V’landys alone devised the concept of subsidising race horses," Peter McGauran, then Federal Agriculture Minister recalls. “At $20 a day for trotters and pacers, and $60 for thoroughbreds, V'landys reasoned they could keep a multibillion-dollar industry afloat - and the trainers, jockeys and strappers in work - so they could race as soon as the disease was eradicated”.

"It was brilliant in its concept," McGauran says. "But subsidising racehorses is a totally foreign concept with treasury and finance." So he introduced V'landys to then Prime Minister Howard - who, after 90 minutes, was a “champion” of the scheme. "Without V'landys enlisting the personal support of John Howard, the industry today would be a shell of what it once was."

McGauran testifies that Peter “builds an instant rapport and establishes a basis of trust quicker than almost anyone I've met. He's compellingly sincere and reliable, and he's relentless in his advocacy for racing, an industry structured in portals of self-interest. His rare gifts are that he got them unified into one voice, and that he understands racing in all its complexity. Too often others have no idea about achieving the possible."

V’landys oversaw the administration of the schemes to combat Equine Influenza, which were directed at participants, not only in the thoroughbred racing industry, but also in the standard bred racing and leisure horse industries.

On a State level Peter worked closely with the Minister for Primary Industries and his Department to contain the spread of the disease and our joint activities helped to mitigate the financial impact of the outbreak.

He also lobbied relevant NSW Ministers for the provision of further financial assistance which resulted in the provision of a $7.5 million grants scheme for the industry’s participants and race clubs and the establishment of a Special Mortgage Deferment Scheme for racing industry participants and a further one off grant to help promote the industry following the resumption of normal racing activities.

V’landys received many letters, and other messages of support, in the days following the announcement that he has received the Member of the Order of Australia award. Peter is not an openly emotional man, but he was genuinely moved by one writer’s sentiments. “I will never forget what you did for the racing industry participants during the equine influenza outbreak,’’ the letter read. “You kept food on the table for many families in racing, you gave us hope to keep going.’’

World Youth Day negotiations with State and Federal Governments

Following the Government’s announcement that the 200x World Youth Day would be held in Sydney and centred at Randwick Racecourse Peter V’landys coordinated the industry’s planning for the use of the Racecourse and the disruption which would be caused to the activities and livelihoods of racing industry participants during the World Youth Day activities. This included dealing with the NSW and Federal Governments and the Catholic Church and he was able to negotiate a $40 million compensation package for the racing industry.

Peter V’landys stood up to the authority of the Catholic Church, and what was referred to at the time, as “bullying tactics”, and won. "I ... think Mr Pell is a bully," V'landys said at the time. "He's refused any meeting with us because he realises he's not in a position of strength, because he's forcing his will on someone who doesn't want to comply. I've got nothing against the Catholic Church, or against a world-significant event, but it shouldn't be at the expense of the racing industry."

Race Field Legislation

Immediately upon his appointment with Racing NSW in 2004, Peter recognized the importance of the Thoroughbred Racing Industry maintaining ownership of the intellectual property rights in its racing product so as to ensure the protection of its wagering revenues.
Initially he explored the application of copyright laws to achieve this purpose. However, in 2008, as a result of his recommendations, the NSW Government enacted race field legislation which allowed the NSW racing industry to generate significant revenue from interstate and overseas wagering operators who were using the NSW product to conduct their wagering operations. Wherever corporate bookmakers based themselves, they had to pay a percentage to Racing NSW for publishing the field.”

In accord with the legislation V’landys developed a scheme for the collection of revenue from those operators. This program is returning up to $50 million per annum to the NSW thoroughbred racing industry and following the successful implementation of the scheme, the Governments and racing industries of other Australian States and Territories also introduced similar schemes.

Subsequent to the commencement of the scheme, the legislation and its implementation were challenged in the courts by two major wagering operators, Sportsbet and Betfair. V’landys coordinated and ran Racing NSW’s legal defense against those challenges and the matter came before a single judge of the Federal Court, the Full bench of the Federal Court, and subsequently before the High Court of Australia which found unanimously in favour of Racing NSW. The March 2012 outcome allowed the release of $150 million in accrued funds to the industry and ensured the on-going receipt of $50 million per annum.

V’landys’ efforts on this front have been recognized world-wide by international racing authorities.

Peter attests that “the biggest battle I've had in racing was with the wagering operators.” Again, he won the long fight but, “it was a strenuous battle, because it got quite personal”. The bookmakers accused him of dissembling, incompetence and misrepresentation. “They unleashed a tsunami of personal attacks which I had to cop. Sometimes I used to go to bed hating myself, after some of the stuff I'd read. It got to a situation when I got home and the cat kicked me, rather than me kicking the cat.”

In addition to its positive effect on the NSW thoroughbred racing industry the High Court result also provided certainty for the NSW Harness Racing and Greyhound Racing industries and all racing industries in the other States and territories, which were then able to proceed confidently with their funding models.

The Australian Jockey Club (AJC) and Sydney Turf Club (STC) merger

The Australian Jockey Club (AJC) was founded in January 1842.The AJC was considered the senior racing club in Australia and was responsible for founding the Australian Stud Book, which the combined club still oversees today. The club also, in conjunction with the Victoria Racing Club, formulated the Rules of Racing that is followed by all Australian race clubs.

The Sydney Turf Club (STC) was founded in 1943 and was the youngest of Australia's principal race clubs. It was formed following an Act passed by the New South Wales parliament called the Sydney Turf Club Act.

Both the AJC and the STC had co-existed as independent bodies since the early 1940s. A merger proposal was first mooted at the turn of the 21st century. However, the first real push for a merger came with the release of a report by Ernst and Young in June 2009 which recommended that a merger would save the New South Wales racing industry from collapse. The NSW Government pledged $174 million for Sydney racing if the merger went ahead, including a major revitalisation of Randwick racecourse. The move for a merger was controversial, with members of both clubs hesitant to lose their respective identities. While AJC members voted in favour of a merger, STC members voted against a merger. Nevertheless, the board of the STC decided to proceed with a merger.

Against resistance from traditionalists, Peter V'landys pushed the merger of the AJC and the STC, and a deal was clinched in October 2010, with a $174 million injection into merged bodies coffers.

Trackside

More recently Peter negotiated the sale to TAB Ltd of the NSW Thoroughbred Racing Industry’s future revenues from the computer generated racing game “trackside”. This sale realised $150 million for the industry and has allowed the development of new world class spectator facilities at the Randwick Racecourse.

These magnificent facilities’ include two new grandstands, a function centre, restaurants, corporate boxes and a 4500-seat horse parade ring. He has also driven significant prize money increases across the three tiers of racing. Little wonder that they call Peter V’landys, “the messiah”, and “the man who saved the industry”.

The small punters mate

Peter V'landys has masterminded deals that have pumped more than a $1 billion into the NSW thoroughbred industry - but it's the little wins for battlers that he holds most dear.
V’landys has said that one his of career highlights was convincing the TAB not to proceed with a decision to increase its minimum bet limit from 50c to $5.

"I felt sorry for all the little punters, many of them pensioners, who really enjoy a 50c each-way flutter,'' he said. "I went as hard as I've ever gone to help keep that minimum limit - it's probably my battler background coming out.''

One of Sydney’s 40 Most influential people. One of Australia’s 50 Top Sports People.

In the Sunday Telegraph of the 3rd March, 2013, Peter was ranked 40th amongst Sydney’s most influential people.
The Australian of the 5th May, 2013 ranked him 22nd amongst the Top 50 Sports People in Australia.

Looking to the Future

It is unheard of for a Chief Executive of Racing at the highest levels to maintain the position for even three years. February 2014 marked 10 years since Peter V’landys was appointed to the position of Chief executive and Board Member of Racing NSW.

Adam Taylor writing in the Daily Telegraph on the 28th February, 2014 argues that “even V'landys must reflect on what a difference a decade makes. Sydney racing is preparing for the inaugural The Championships series and the most anticipated autumn carnival in memory. The sport is well-placed to take full advantage of the gilt-edged opportunities delivered by the preceding decade”.

Peter V’landys is not a person to rest on past achievements. He is always guided by a vision for the future. "There's still a lot of work to be done, the racing industry has many challenges ahead." When asked to elaborate on what those challenges are, he specified the following:

Racing needs to find ways to stay relevant to the new generations.
Racing’s revenue base is and has been under threat so it must do everything in its power to at minimum maintain the base and ideally ensure it grows.
The need to embrace and maximise the advantages provided by technologies
Maintaining the integrity of racing at all cost.

Racings big issues for V’landys include:

The Championship Funding.
“We would never have commenced The Championships if we didn’t believe we could sustain the prize money.

Sydney Race Clubs Merger.
“Naturally with new facilities at Randwick some people’s perception is that the AJC has benefited most. I think the ATC is working very hard to ensure the success at Rosehill.”

Racing’s NSW’s Strategic Plan
It was completed 12 months ago but cannot be released as the major driver for all the initiatives is currently under consideration by a third party and releasing the plan may jeopardise success with the delicate state of play.

Racing Politics
“Like any industry there are people who are driven by self-interest and those who have an unhealthy sense of entitlement. Unfortunately I have a low tolerance for these types”.

The Past Ten Years

“I think in the ten years I experienced every emotion known to humanity. As psychology professor Robert Plutchik says there are eight emotions: joy, sadness, fear, trust, disgust, surprise, anger and anticipation. I definitely experienced every one of these”.

Whilst we are on the subject of psychology, a number of psychological qualities have been consistently attributed to Peter V’landys by astute observers. Above all, he is a winner. Rick Feneley from the Sydney Morning Herald has quipped that “the state's straight-talking racing boss has winning form”. Robert Nason, then Tabcorp's boss of wagering, encountered one of the toughest negotiators he has ever seen. Nason, now with Telstra, always respected V’landys honesty. "A lot of people have underestimated Peter to their ultimate detriment."

V’landys is a hard-nosed negotiator; his modus operandi is to tackle the difficult issues head-on and find a solution with a "can-do" machismo which often irritates his opponents. Peter has time and again been called the “can do” man. Some even go further, calling him a “saviour”, and some go even further still, calling him a “messiah”.

V'landys makes no apologies for refusing to back down when he believes passionately about a cause. He is straight-talking to the point of bluntness. "I think you've got to do your best for any organisation. If that sometimes comes across as abrasive, so be it. I've never wanted to win a popularity contest." V’landys is tough. He is very combative. As one racing identity put it, “he would rather have a fight, than a feed”.

V’landys always thinks holistically about racing. His vision ranges beyond entrenched and factional interests; always seeking the greater good for the entire racing industry.

The Member of the Order of Australia honour is a deserved acknowledgment for the man who has been at the helm of the NSW racing industry for a decade, throughout the most turbulent period in its history. This also makes him very durable.

Peter V’landys achievements are profoundly significant. All Australians, all Greek-Australians and all Kytherians around the world can take great pride in them.

The author would like to thank Peter V’landys for agreeing to be interviewed, and for the candour of his responses. Also to Jim Vlandis, Gosford, for providing information about the Vlandis family in Kalokerines, Kythera.
The structure and content of information about the Racing Industry was sourced from the WIKI entry for Peter V’landys http://en.wikipedia.org/wiki/Peter_V'landys
Links to numerous newspaper articles about Peter V’landys, and Racing NSW Annual reports were accessed from the WIKI article bibliography as well as Google searches.

Photos > Island Churches & Icons

submitted by Stephen Trifyllis on 30.03.2014

over 100 year old artefact !

a artefact inside the holy church of myrtithia, this piece has been donated by the family that is signed on the candle holder ...

Photos > Island Churches & Icons

submitted by Stephen Trifyllis on 30.03.2014

'' in all his glory ''

at the helm is the bishop of kythera on this wonderful 15th august service at myrtithia 2013, I have been to the service so many times in past years and it is always a special day ..

Photos > Island Churches & Icons

submitted by Stephen Trifyllis on 30.03.2014

PACKED HOUSE.. !!

as usual large crowds at myrtithia on the 15th august 2013 service

Photos > Island Churches & Icons

submitted by Barbara Zantiotis on 28.03.2014

Agia Anastasia 1986

This photo was taken in August 1986.

Photos > Island Churches & Icons

submitted by Kytherian Religious Consciousness on 02.03.2014

Panagia Myrtidiotissa

Commemorated on September 24

[[picture:"Panagia Myrtidiotissa Sept 24.jpg" ID:22128]]

"The Icon of the Most Holy Theotokos "Of the Myrtle Tree" (Myrtidiotissa) is in the monastery church of Myrtides on the Greek island of Kythera. It derives its name from the fact that it was found in a myrtle bush in the fourteenth century.

At that time, a shepherd was tending his sheep in a deserted valley which was filled with myrtle bushes. On September 24, forty days after the Dormition, the Mother of God appeared to him and told him to seek her icon which had been brought to that place many years before.

The shepherd fell to the ground in amazement, praying to the Theotokos. As soon as he got up and turned around, he saw the icon in the branches of a myrtle bush. Weeping for joy, he brought the icon home and told his friends and relatives about how he had found it.

When he awoke the next morning, the shepherd found the icon missing, and thought that perhaps someone had stolen it during the night. With a heavy heart, he led his sheep back to the spot where he had found the icon. To his amazement, he saw the icon once again in the branches of the myrtle bush. Glorifying God, the man took the icon home with him once more. The next morning, it had disappeared just as it had before. When this happened a third time, the shepherd realized that the Mother of God wanted her icon to remain where it had first appeared.

[[picture:"Picture of the original icon of Panagia Myrtidiotissa, Kythera.jpg" ID:22129]]

Picture of the original icon of Panagia Myrtidiotissa, Kythera

A small church was built to house the icon, and was called "Of the Myrtle Tree," after the icon. The building was replaced and enlarged over the years, and many miracles took place there.

At the end of the sixteenth century Theodore Koumprianos, a descendant of the shepherd who found the icon, lived in the village of Kousoumari. He was a paralytic, and had an unshakeable faith that the Mother of God would heal him. Each year on September 24 he sent a family member to the church to light candles for him. One year he asked to be carried there by his family so that he might venerate the icon himself. During the Vigil, a great noise was heard coming from the direction of the sea. People fled the church, thinking that pirates were attacking. The paralytic remained in the church by himself, entreating the Mother of God for protection. Suddenly, he heard a voice from the icon telling him to get up and flee. He stood up, and then walked out of the church. Soon he was able to run and catch up with his relatives, who rejoiced upon seeing this miracle. As it turned out, there was no pirate attack, and the noise was regarded as a sign of God's providence so that the paralytic could remain alone in church with the icon. Since that time the Koumprianos family has celebrated the icon's Feast Day with a special reverence, since Theodore had been healed on that day.

Some of the other miracles associated with the Most Holy Theotokos and her icon "Of the Myrtle Tree" include protection of the island from the plague, ending the barrenness of a Jewish woman from Alexandria, saving people from death, and many other great wonders.

Pilgrims come to venerate the icon on the Feast of the Dormition (August 15), and also on the day of its discovery (September 24)."

[[picture:"Panagia_Myrtidiotissa 2.jpg" ID:22130]]

Another icon of Panagia Myrtidiotissa

A miracle of Panagia Myrtidiotissa (amateur translation)

A ship was traveling at sea, when there began a terrible storm. Frigid fear seized the captain and crew. It was not like today. Then the boats were wooden. And they had sails! And the old boat started leaking. The pump worked continuously, but it didn’t do any good, and the boat started to sink. If the ship were lost what good were lifeboats and life jackets? All felt that every hope was lost. And then their minds turned to the Virgin Mary, who is the "hope of the hopeless”.

-Come, Panagia Myrtidiotissa, patroness and protector of our island. Save us. Pity our children and our elderly parents, who are waiting for us! ...

Just before the boat sank, suddenly appeared among them an all-illumined woman who said:

"I’ve come! Don’t be afraid! Your ship will be saved!

And she plunged into the sea with a sponge in hand and closed the hole that had opened on board! In a few minutes, the boat went quiet on his way. They went at the first port they reached for repair. And what a miracle they saw! They saw the hole, which was opened on board, blocked by the sponge that was held in the hands of the Panagia when she appeared in the boat! Everyone saw this miracle. Full of emotion, the captain bought clean wax and made a candle like the mast of the boat. He also brought the sponge that the Panagia had in a box. He also made a small silver boat. And he returned to his homeland, the island of Chios. All went to the monastery of Panagia Myrtidiotissa. And when he went to venerate the miraculous icon, filled with emotion he cried out:

- That's her! We saw her! My Panagia! My Panagia! ...

All of them knelt in front of the Panagia. They did their cross in reverence. They thanked her from the depth of their souls, and offered their small gifts, which are kept up till the present day.

[[picture:"Panagia_Myrtidiotissa_3.jpg" ID:22131]]

Ἀπολυτίκιον Ἦχος δ' Ταχὺ προκατάλαβε
Λαοί νῦν κροτήσωμεν,δεῦτε τάς χεῖρας πιστῶς καί ἄσωμεν ἄσμασι τῇ Θεομήτορι ἐν πόθῳ κραυγάζοντες˙ Χαῖρε ἡ προστασία πάντων τῶν δεομένων Χαῖρε ἡ σωτηρία τῶν τιμώντων σε πόθῳ, Χαῖρε ἡ τῷ παραλύτῳ τήν ἴασιν βραβεύσασα.

Apolytikion in the Fourth Tone (Amateur translation)
O people now let us clap our hands in faith and sing songs to the Mother of God crying out with fervor, Hail the protection of all those in danger, Hail the salvation of those who honor you with longing, Hail you who granted healing to the paralytic.

Ρᾶνον θείοις μύροις τόν σόν λαόν, ἡ ἐν μυρτιδίοις ἀνατείλασα θαυμαστῶς, ἁγίᾳ Εἰκόνι, θαυματουργῷ καί θείᾳ, καί δίδου τήν σήν χάριν, Μυρτιδιώτισσα.

Megalynarion (Amateur translation)
Sprinkle your people with divine myrrh, who in the myrtles shown forth wondrously, holy Icon, wondrous and divine, and grant your grace, Myrtidiotissa.

[[picture:"0924theotokos-myrtletree.jpg" ID:22132]]

Another icon of Panagia Myrtidiotissa

Panagia Myrtidiotissa http://full-of-grace-and-truth.blogspot.com.au/2009/09/miraculous-icon-of-panagia.html

Photos > Island Churches & Icons

submitted by Kytherian Religious Consciousness on 02.03.2014

Panagia Myrtidiotissa with myrtle prominent

Commemorated on September 24

[[picture:"Panagia Myrtidiotissa Sept 24.jpg" ID:22128]]

"The Icon of the Most Holy Theotokos "Of the Myrtle Tree" (Myrtidiotissa) is in the monastery church of Myrtides on the Greek island of Kythera. It derives its name from the fact that it was found in a myrtle bush in the fourteenth century.

At that time, a shepherd was tending his sheep in a deserted valley which was filled with myrtle bushes. On September 24, forty days after the Dormition, the Mother of God appeared to him and told him to seek her icon which had been brought to that place many years before.

The shepherd fell to the ground in amazement, praying to the Theotokos. As soon as he got up and turned around, he saw the icon in the branches of a myrtle bush. Weeping for joy, he brought the icon home and told his friends and relatives about how he had found it.

When he awoke the next morning, the shepherd found the icon missing, and thought that perhaps someone had stolen it during the night. With a heavy heart, he led his sheep back to the spot where he had found the icon. To his amazement, he saw the icon once again in the branches of the myrtle bush. Glorifying God, the man took the icon home with him once more. The next morning, it had disappeared just as it had before. When this happened a third time, the shepherd realized that the Mother of God wanted her icon to remain where it had first appeared.

[[picture:"Picture of the original icon of Panagia Myrtidiotissa, Kythera.jpg" ID:22129]]

Picture of the original icon of Panagia Myrtidiotissa, Kythera

A small church was built to house the icon, and was called "Of the Myrtle Tree," after the icon. The building was replaced and enlarged over the years, and many miracles took place there.

At the end of the sixteenth century Theodore Koumprianos, a descendant of the shepherd who found the icon, lived in the village of Kousoumari. He was a paralytic, and had an unshakeable faith that the Mother of God would heal him. Each year on September 24 he sent a family member to the church to light candles for him. One year he asked to be carried there by his family so that he might venerate the icon himself. During the Vigil, a great noise was heard coming from the direction of the sea. People fled the church, thinking that pirates were attacking. The paralytic remained in the church by himself, entreating the Mother of God for protection. Suddenly, he heard a voice from the icon telling him to get up and flee. He stood up, and then walked out of the church. Soon he was able to run and catch up with his relatives, who rejoiced upon seeing this miracle. As it turned out, there was no pirate attack, and the noise was regarded as a sign of God's providence so that the paralytic could remain alone in church with the icon. Since that time the Koumprianos family has celebrated the icon's Feast Day with a special reverence, since Theodore had been healed on that day.

Some of the other miracles associated with the Most Holy Theotokos and her icon "Of the Myrtle Tree" include protection of the island from the plague, ending the barrenness of a Jewish woman from Alexandria, saving people from death, and many other great wonders.

Pilgrims come to venerate the icon on the Feast of the Dormition (August 15), and also on the day of its discovery (September 24)."

[[picture:"Panagia_Myrtidiotissa 2.jpg" ID:22130]]

Another icon of Panagia Myrtidiotissa

A miracle of Panagia Myrtidiotissa (amateur translation)

A ship was traveling at sea, when there began a terrible storm. Frigid fear seized the captain and crew. It was not like today. Then the boats were wooden. And they had sails! And the old boat started leaking. The pump worked continuously, but it didn’t do any good, and the boat started to sink. If the ship were lost what good were lifeboats and life jackets? All felt that every hope was lost. And then their minds turned to the Virgin Mary, who is the "hope of the hopeless”.

-Come, Panagia Myrtidiotissa, patroness and protector of our island. Save us. Pity our children and our elderly parents, who are waiting for us! ...

Just before the boat sank, suddenly appeared among them an all-illumined woman who said:

"I’ve come! Don’t be afraid! Your ship will be saved!

And she plunged into the sea with a sponge in hand and closed the hole that had opened on board! In a few minutes, the boat went quiet on his way. They went at the first port they reached for repair. And what a miracle they saw! They saw the hole, which was opened on board, blocked by the sponge that was held in the hands of the Panagia when she appeared in the boat! Everyone saw this miracle. Full of emotion, the captain bought clean wax and made a candle like the mast of the boat. He also brought the sponge that the Panagia had in a box. He also made a small silver boat. And he returned to his homeland, the island of Chios. All went to the monastery of Panagia Myrtidiotissa. And when he went to venerate the miraculous icon, filled with emotion he cried out:

- That's her! We saw her! My Panagia! My Panagia! ...

All of them knelt in front of the Panagia. They did their cross in reverence. They thanked her from the depth of their souls, and offered their small gifts, which are kept up till the present day.

[[picture:"Panagia_Myrtidiotissa_3.jpg" ID:22131]]

Ἀπολυτίκιον Ἦχος δ' Ταχὺ προκατάλαβε
Λαοί νῦν κροτήσωμεν,δεῦτε τάς χεῖρας πιστῶς καί ἄσωμεν ἄσμασι τῇ Θεομήτορι ἐν πόθῳ κραυγάζοντες˙ Χαῖρε ἡ προστασία πάντων τῶν δεομένων Χαῖρε ἡ σωτηρία τῶν τιμώντων σε πόθῳ, Χαῖρε ἡ τῷ παραλύτῳ τήν ἴασιν βραβεύσασα.

Apolytikion in the Fourth Tone (Amateur translation)
O people now let us clap our hands in faith and sing songs to the Mother of God crying out with fervor, Hail the protection of all those in danger, Hail the salvation of those who honor you with longing, Hail you who granted healing to the paralytic.

Ρᾶνον θείοις μύροις τόν σόν λαόν, ἡ ἐν μυρτιδίοις ἀνατείλασα θαυμαστῶς, ἁγίᾳ Εἰκόνι, θαυματουργῷ καί θείᾳ, καί δίδου τήν σήν χάριν, Μυρτιδιώτισσα.

Megalynarion (Amateur translation)
Sprinkle your people with divine myrrh, who in the myrtles shown forth wondrously, holy Icon, wondrous and divine, and grant your grace, Myrtidiotissa.

Another icon of Panagia Myrtidiotissa

Panagia Myrtidiotissa http://full-of-grace-and-truth.blogspot.com.au/2009/09/miraculous-icon-of-panagia.html

Photos > Island Churches & Icons

submitted by Kytherian Religious Consciousness on 02.03.2014

Yet another icon of Panagia Myrtidiotissa

Commemorated on September 24

[[picture:"Panagia Myrtidiotissa Sept 24.jpg" ID:22128]]

"The Icon of the Most Holy Theotokos "Of the Myrtle Tree" (Myrtidiotissa) is in the monastery church of Myrtides on the Greek island of Kythera. It derives its name from the fact that it was found in a myrtle bush in the fourteenth century.

At that time, a shepherd was tending his sheep in a deserted valley which was filled with myrtle bushes. On September 24, forty days after the Dormition, the Mother of God appeared to him and told him to seek her icon which had been brought to that place many years before.

The shepherd fell to the ground in amazement, praying to the Theotokos. As soon as he got up and turned around, he saw the icon in the branches of a myrtle bush. Weeping for joy, he brought the icon home and told his friends and relatives about how he had found it.

When he awoke the next morning, the shepherd found the icon missing, and thought that perhaps someone had stolen it during the night. With a heavy heart, he led his sheep back to the spot where he had found the icon. To his amazement, he saw the icon once again in the branches of the myrtle bush. Glorifying God, the man took the icon home with him once more. The next morning, it had disappeared just as it had before. When this happened a third time, the shepherd realized that the Mother of God wanted her icon to remain where it had first appeared.

[[picture:"Picture of the original icon of Panagia Myrtidiotissa, Kythera.jpg" ID:22129]]

Picture of the original icon of Panagia Myrtidiotissa, Kythera

A small church was built to house the icon, and was called "Of the Myrtle Tree," after the icon. The building was replaced and enlarged over the years, and many miracles took place there.

At the end of the sixteenth century Theodore Koumprianos, a descendant of the shepherd who found the icon, lived in the village of Kousoumari. He was a paralytic, and had an unshakeable faith that the Mother of God would heal him. Each year on September 24 he sent a family member to the church to light candles for him. One year he asked to be carried there by his family so that he might venerate the icon himself. During the Vigil, a great noise was heard coming from the direction of the sea. People fled the church, thinking that pirates were attacking. The paralytic remained in the church by himself, entreating the Mother of God for protection. Suddenly, he heard a voice from the icon telling him to get up and flee. He stood up, and then walked out of the church. Soon he was able to run and catch up with his relatives, who rejoiced upon seeing this miracle. As it turned out, there was no pirate attack, and the noise was regarded as a sign of God's providence so that the paralytic could remain alone in church with the icon. Since that time the Koumprianos family has celebrated the icon's Feast Day with a special reverence, since Theodore had been healed on that day.

Some of the other miracles associated with the Most Holy Theotokos and her icon "Of the Myrtle Tree" include protection of the island from the plague, ending the barrenness of a Jewish woman from Alexandria, saving people from death, and many other great wonders.

Pilgrims come to venerate the icon on the Feast of the Dormition (August 15), and also on the day of its discovery (September 24)."

[[picture:"Panagia_Myrtidiotissa 2.jpg" ID:22130]]

Another icon of Panagia Myrtidiotissa

A miracle of Panagia Myrtidiotissa (amateur translation)

A ship was traveling at sea, when there began a terrible storm. Frigid fear seized the captain and crew. It was not like today. Then the boats were wooden. And they had sails! And the old boat started leaking. The pump worked continuously, but it didn’t do any good, and the boat started to sink. If the ship were lost what good were lifeboats and life jackets? All felt that every hope was lost. And then their minds turned to the Virgin Mary, who is the "hope of the hopeless”.

-Come, Panagia Myrtidiotissa, patroness and protector of our island. Save us. Pity our children and our elderly parents, who are waiting for us! ...

Just before the boat sank, suddenly appeared among them an all-illumined woman who said:

"I’ve come! Don’t be afraid! Your ship will be saved!

And she plunged into the sea with a sponge in hand and closed the hole that had opened on board! In a few minutes, the boat went quiet on his way. They went at the first port they reached for repair. And what a miracle they saw! They saw the hole, which was opened on board, blocked by the sponge that was held in the hands of the Panagia when she appeared in the boat! Everyone saw this miracle. Full of emotion, the captain bought clean wax and made a candle like the mast of the boat. He also brought the sponge that the Panagia had in a box. He also made a small silver boat. And he returned to his homeland, the island of Chios. All went to the monastery of Panagia Myrtidiotissa. And when he went to venerate the miraculous icon, filled with emotion he cried out:

- That's her! We saw her! My Panagia! My Panagia! ...

All of them knelt in front of the Panagia. They did their cross in reverence. They thanked her from the depth of their souls, and offered their small gifts, which are kept up till the present day.

Ἀπολυτίκιον Ἦχος δ' Ταχὺ προκατάλαβε
Λαοί νῦν κροτήσωμεν,δεῦτε τάς χεῖρας πιστῶς καί ἄσωμεν ἄσμασι τῇ Θεομήτορι ἐν πόθῳ κραυγάζοντες˙ Χαῖρε ἡ προστασία πάντων τῶν δεομένων Χαῖρε ἡ σωτηρία τῶν τιμώντων σε πόθῳ, Χαῖρε ἡ τῷ παραλύτῳ τήν ἴασιν βραβεύσασα.

Apolytikion in the Fourth Tone (Amateur translation)
O people now let us clap our hands in faith and sing songs to the Mother of God crying out with fervor, Hail the protection of all those in danger, Hail the salvation of those who honor you with longing, Hail you who granted healing to the paralytic.

Ρᾶνον θείοις μύροις τόν σόν λαόν, ἡ ἐν μυρτιδίοις ἀνατείλασα θαυμαστῶς, ἁγίᾳ Εἰκόνι, θαυματουργῷ καί θείᾳ, καί δίδου τήν σήν χάριν, Μυρτιδιώτισσα.

Megalynarion (Amateur translation)
Sprinkle your people with divine myrrh, who in the myrtles shown forth wondrously, holy Icon, wondrous and divine, and grant your grace, Myrtidiotissa.

Another icon of Panagia Myrtidiotissa

Panagia Myrtidiotissa http://full-of-grace-and-truth.blogspot.com.au/2009/09/miraculous-icon-of-panagia.html

Photos > Island Churches & Icons

submitted by Kytherian Religious Consciousness on 02.03.2014

Another icon of Panagia Myrtidiotissa

Commemorated on September 24

[[picture:"Panagia Myrtidiotissa Sept 24.jpg" ID:22128]]

"The Icon of the Most Holy Theotokos "Of the Myrtle Tree" (Myrtidiotissa) is in the monastery church of Myrtides on the Greek island of Kythera. It derives its name from the fact that it was found in a myrtle bush in the fourteenth century.

At that time, a shepherd was tending his sheep in a deserted valley which was filled with myrtle bushes. On September 24, forty days after the Dormition, the Mother of God appeared to him and told him to seek her icon which had been brought to that place many years before.

The shepherd fell to the ground in amazement, praying to the Theotokos. As soon as he got up and turned around, he saw the icon in the branches of a myrtle bush. Weeping for joy, he brought the icon home and told his friends and relatives about how he had found it.

When he awoke the next morning, the shepherd found the icon missing, and thought that perhaps someone had stolen it during the night. With a heavy heart, he led his sheep back to the spot where he had found the icon. To his amazement, he saw the icon once again in the branches of the myrtle bush. Glorifying God, the man took the icon home with him once more. The next morning, it had disappeared just as it had before. When this happened a third time, the shepherd realized that the Mother of God wanted her icon to remain where it had first appeared.

[[picture:"Picture of the original icon of Panagia Myrtidiotissa, Kythera.jpg" ID:22129]]

Picture of the original icon of Panagia Myrtidiotissa, Kythera

A small church was built to house the icon, and was called "Of the Myrtle Tree," after the icon. The building was replaced and enlarged over the years, and many miracles took place there.

At the end of the sixteenth century Theodore Koumprianos, a descendant of the shepherd who found the icon, lived in the village of Kousoumari. He was a paralytic, and had an unshakeable faith that the Mother of God would heal him. Each year on September 24 he sent a family member to the church to light candles for him. One year he asked to be carried there by his family so that he might venerate the icon himself. During the Vigil, a great noise was heard coming from the direction of the sea. People fled the church, thinking that pirates were attacking. The paralytic remained in the church by himself, entreating the Mother of God for protection. Suddenly, he heard a voice from the icon telling him to get up and flee. He stood up, and then walked out of the church. Soon he was able to run and catch up with his relatives, who rejoiced upon seeing this miracle. As it turned out, there was no pirate attack, and the noise was regarded as a sign of God's providence so that the paralytic could remain alone in church with the icon. Since that time the Koumprianos family has celebrated the icon's Feast Day with a special reverence, since Theodore had been healed on that day.

Some of the other miracles associated with the Most Holy Theotokos and her icon "Of the Myrtle Tree" include protection of the island from the plague, ending the barrenness of a Jewish woman from Alexandria, saving people from death, and many other great wonders.

Pilgrims come to venerate the icon on the Feast of the Dormition (August 15), and also on the day of its discovery (September 24)."


Another icon of Panagia Myrtidiotissa

A miracle of Panagia Myrtidiotissa (amateur translation)

A ship was traveling at sea, when there began a terrible storm. Frigid fear seized the captain and crew. It was not like today. Then the boats were wooden. And they had sails! And the old boat started leaking. The pump worked continuously, but it didn’t do any good, and the boat started to sink. If the ship were lost what good were lifeboats and life jackets? All felt that every hope was lost. And then their minds turned to the Virgin Mary, who is the "hope of the hopeless”.

-Come, Panagia Myrtidiotissa, patroness and protector of our island. Save us. Pity our children and our elderly parents, who are waiting for us! ...

Just before the boat sank, suddenly appeared among them an all-illumined woman who said:

"I’ve come! Don’t be afraid! Your ship will be saved!

And she plunged into the sea with a sponge in hand and closed the hole that had opened on board! In a few minutes, the boat went quiet on his way. They went at the first port they reached for repair. And what a miracle they saw! They saw the hole, which was opened on board, blocked by the sponge that was held in the hands of the Panagia when she appeared in the boat! Everyone saw this miracle. Full of emotion, the captain bought clean wax and made a candle like the mast of the boat. He also brought the sponge that the Panagia had in a box. He also made a small silver boat. And he returned to his homeland, the island of Chios. All went to the monastery of Panagia Myrtidiotissa. And when he went to venerate the miraculous icon, filled with emotion he cried out:

- That's her! We saw her! My Panagia! My Panagia! ...

All of them knelt in front of the Panagia. They did their cross in reverence. They thanked her from the depth of their souls, and offered their small gifts, which are kept up till the present day.

Ἀπολυτίκιον Ἦχος δ' Ταχὺ προκατάλαβε
Λαοί νῦν κροτήσωμεν,δεῦτε τάς χεῖρας πιστῶς καί ἄσωμεν ἄσμασι τῇ Θεομήτορι ἐν πόθῳ κραυγάζοντες˙ Χαῖρε ἡ προστασία πάντων τῶν δεομένων Χαῖρε ἡ σωτηρία τῶν τιμώντων σε πόθῳ, Χαῖρε ἡ τῷ παραλύτῳ τήν ἴασιν βραβεύσασα.

Apolytikion in the Fourth Tone (Amateur translation)
O people now let us clap our hands in faith and sing songs to the Mother of God crying out with fervor, Hail the protection of all those in danger, Hail the salvation of those who honor you with longing, Hail you who granted healing to the paralytic.

Ρᾶνον θείοις μύροις τόν σόν λαόν, ἡ ἐν μυρτιδίοις ἀνατείλασα θαυμαστῶς, ἁγίᾳ Εἰκόνι, θαυματουργῷ καί θείᾳ, καί δίδου τήν σήν χάριν, Μυρτιδιώτισσα.

Megalynarion (Amateur translation)
Sprinkle your people with divine myrrh, who in the myrtles shown forth wondrously, holy Icon, wondrous and divine, and grant your grace, Myrtidiotissa.

Another icon of Panagia Myrtidiotissa

Panagia Myrtidiotissa http://full-of-grace-and-truth.blogspot.com.au/2009/09/miraculous-icon-of-panagia.html

Photos > Island Churches & Icons

submitted by Kytherian Religious Consciousness on 02.03.2014

Picture of the original icon of Panagia Myrtidiotissa, Kythera

Commemorated on September 24

[[picture:"Panagia Myrtidiotissa Sept 24.jpg" ID:22128]]

"The Icon of the Most Holy Theotokos "Of the Myrtle Tree" (Myrtidiotissa) is in the monastery church of Myrtides on the Greek island of Kythera. It derives its name from the fact that it was found in a myrtle bush in the fourteenth century.

At that time, a shepherd was tending his sheep in a deserted valley which was filled with myrtle bushes. On September 24, forty days after the Dormition, the Mother of God appeared to him and told him to seek her icon which had been brought to that place many years before.

The shepherd fell to the ground in amazement, praying to the Theotokos. As soon as he got up and turned around, he saw the icon in the branches of a myrtle bush. Weeping for joy, he brought the icon home and told his friends and relatives about how he had found it.

When he awoke the next morning, the shepherd found the icon missing, and thought that perhaps someone had stolen it during the night. With a heavy heart, he led his sheep back to the spot where he had found the icon. To his amazement, he saw the icon once again in the branches of the myrtle bush. Glorifying God, the man took the icon home with him once more. The next morning, it had disappeared just as it had before. When this happened a third time, the shepherd realized that the Mother of God wanted her icon to remain where it had first appeared.


Picture of the original icon of Panagia Myrtidiotissa, Kythera

A small church was built to house the icon, and was called "Of the Myrtle Tree," after the icon. The building was replaced and enlarged over the years, and many miracles took place there.

At the end of the sixteenth century Theodore Koumprianos, a descendant of the shepherd who found the icon, lived in the village of Kousoumari. He was a paralytic, and had an unshakeable faith that the Mother of God would heal him. Each year on September 24 he sent a family member to the church to light candles for him. One year he asked to be carried there by his family so that he might venerate the icon himself. During the Vigil, a great noise was heard coming from the direction of the sea. People fled the church, thinking that pirates were attacking. The paralytic remained in the church by himself, entreating the Mother of God for protection. Suddenly, he heard a voice from the icon telling him to get up and flee. He stood up, and then walked out of the church. Soon he was able to run and catch up with his relatives, who rejoiced upon seeing this miracle. As it turned out, there was no pirate attack, and the noise was regarded as a sign of God's providence so that the paralytic could remain alone in church with the icon. Since that time the Koumprianos family has celebrated the icon's Feast Day with a special reverence, since Theodore had been healed on that day.

Some of the other miracles associated with the Most Holy Theotokos and her icon "Of the Myrtle Tree" include protection of the island from the plague, ending the barrenness of a Jewish woman from Alexandria, saving people from death, and many other great wonders.

Pilgrims come to venerate the icon on the Feast of the Dormition (August 15), and also on the day of its discovery (September 24)."


Another icon of Panagia Myrtidiotissa

A miracle of Panagia Myrtidiotissa (amateur translation)

A ship was traveling at sea, when there began a terrible storm. Frigid fear seized the captain and crew. It was not like today. Then the boats were wooden. And they had sails! And the old boat started leaking. The pump worked continuously, but it didn’t do any good, and the boat started to sink. If the ship were lost what good were lifeboats and life jackets? All felt that every hope was lost. And then their minds turned to the Virgin Mary, who is the "hope of the hopeless”.

-Come, Panagia Myrtidiotissa, patroness and protector of our island. Save us. Pity our children and our elderly parents, who are waiting for us! ...

Just before the boat sank, suddenly appeared among them an all-illumined woman who said:

"I’ve come! Don’t be afraid! Your ship will be saved!

And she plunged into the sea with a sponge in hand and closed the hole that had opened on board! In a few minutes, the boat went quiet on his way. They went at the first port they reached for repair. And what a miracle they saw! They saw the hole, which was opened on board, blocked by the sponge that was held in the hands of the Panagia when she appeared in the boat! Everyone saw this miracle. Full of emotion, the captain bought clean wax and made a candle like the mast of the boat. He also brought the sponge that the Panagia had in a box. He also made a small silver boat. And he returned to his homeland, the island of Chios. All went to the monastery of Panagia Myrtidiotissa. And when he went to venerate the miraculous icon, filled with emotion he cried out:

- That's her! We saw her! My Panagia! My Panagia! ...

All of them knelt in front of the Panagia. They did their cross in reverence. They thanked her from the depth of their souls, and offered their small gifts, which are kept up till the present day.

Ἀπολυτίκιον Ἦχος δ' Ταχὺ προκατάλαβε
Λαοί νῦν κροτήσωμεν,δεῦτε τάς χεῖρας πιστῶς καί ἄσωμεν ἄσμασι τῇ Θεομήτορι ἐν πόθῳ κραυγάζοντες˙ Χαῖρε ἡ προστασία πάντων τῶν δεομένων Χαῖρε ἡ σωτηρία τῶν τιμώντων σε πόθῳ, Χαῖρε ἡ τῷ παραλύτῳ τήν ἴασιν βραβεύσασα.

Apolytikion in the Fourth Tone (Amateur translation)
O people now let us clap our hands in faith and sing songs to the Mother of God crying out with fervor, Hail the protection of all those in danger, Hail the salvation of those who honor you with longing, Hail you who granted healing to the paralytic.

Ρᾶνον θείοις μύροις τόν σόν λαόν, ἡ ἐν μυρτιδίοις ἀνατείλασα θαυμαστῶς, ἁγίᾳ Εἰκόνι, θαυματουργῷ καί θείᾳ, καί δίδου τήν σήν χάριν, Μυρτιδιώτισσα.

Megalynarion (Amateur translation)
Sprinkle your people with divine myrrh, who in the myrtles shown forth wondrously, holy Icon, wondrous and divine, and grant your grace, Myrtidiotissa.

Another icon of Panagia Myrtidiotissa

Panagia Myrtidiotissa http://full-of-grace-and-truth.blogspot.com.au/2009/09/miraculous-icon-of-panagia.html

Photos > Island Churches & Icons

submitted by Kytherian Religious Consciousness on 02.03.2014

The miraculous icon of Panagia Myrtidiotissa

...("of the Myrtle Tree"), Kythera

Commemorated on September 24

"The Icon of the Most Holy Theotokos "Of the Myrtle Tree" (Myrtidiotissa) is in the monastery church of Myrtides on the Greek island of Kythera. It derives its name from the fact that it was found in a myrtle bush in the fourteenth century.

At that time, a shepherd was tending his sheep in a deserted valley which was filled with myrtle bushes. On September 24, forty days after the Dormition, the Mother of God appeared to him and told him to seek her icon which had been brought to that place many years before.

The shepherd fell to the ground in amazement, praying to the Theotokos. As soon as he got up and turned around, he saw the icon in the branches of a myrtle bush. Weeping for joy, he brought the icon home and told his friends and relatives about how he had found it.

When he awoke the next morning, the shepherd found the icon missing, and thought that perhaps someone had stolen it during the night. With a heavy heart, he led his sheep back to the spot where he had found the icon. To his amazement, he saw the icon once again in the branches of the myrtle bush. Glorifying God, the man took the icon home with him once more. The next morning, it had disappeared just as it had before. When this happened a third time, the shepherd realized that the Mother of God wanted her icon to remain where it had first appeared.


Picture of the original icon of Panagia Myrtidiotissa, Kythera

A small church was built to house the icon, and was called "Of the Myrtle Tree," after the icon. The building was replaced and enlarged over the years, and many miracles took place there.

At the end of the sixteenth century Theodore Koumprianos, a descendant of the shepherd who found the icon, lived in the village of Kousoumari. He was a paralytic, and had an unshakeable faith that the Mother of God would heal him. Each year on September 24 he sent a family member to the church to light candles for him. One year he asked to be carried there by his family so that he might venerate the icon himself. During the Vigil, a great noise was heard coming from the direction of the sea. People fled the church, thinking that pirates were attacking. The paralytic remained in the church by himself, entreating the Mother of God for protection. Suddenly, he heard a voice from the icon telling him to get up and flee. He stood up, and then walked out of the church. Soon he was able to run and catch up with his relatives, who rejoiced upon seeing this miracle. As it turned out, there was no pirate attack, and the noise was regarded as a sign of God's providence so that the paralytic could remain alone in church with the icon. Since that time the Koumprianos family has celebrated the icon's Feast Day with a special reverence, since Theodore had been healed on that day.

Some of the other miracles associated with the Most Holy Theotokos and her icon "Of the Myrtle Tree" include protection of the island from the plague, ending the barrenness of a Jewish woman from Alexandria, saving people from death, and many other great wonders.

Pilgrims come to venerate the icon on the Feast of the Dormition (August 15), and also on the day of its discovery (September 24)."


Another icon of Panagia Myrtidiotissa

A miracle of Panagia Myrtidiotissa (amateur translation)

A ship was traveling at sea, when there began a terrible storm. Frigid fear seized the captain and crew. It was not like today. Then the boats were wooden. And they had sails! And the old boat started leaking. The pump worked continuously, but it didn’t do any good, and the boat started to sink. If the ship were lost what good were lifeboats and life jackets? All felt that every hope was lost. And then their minds turned to the Virgin Mary, who is the "hope of the hopeless”.

-Come, Panagia Myrtidiotissa, patroness and protector of our island. Save us. Pity our children and our elderly parents, who are waiting for us! ...

Just before the boat sank, suddenly appeared among them an all-illumined woman who said:

"I’ve come! Don’t be afraid! Your ship will be saved!

And she plunged into the sea with a sponge in hand and closed the hole that had opened on board! In a few minutes, the boat went quiet on his way. They went at the first port they reached for repair. And what a miracle they saw! They saw the hole, which was opened on board, blocked by the sponge that was held in the hands of the Panagia when she appeared in the boat! Everyone saw this miracle. Full of emotion, the captain bought clean wax and made a candle like the mast of the boat. He also brought the sponge that the Panagia had in a box. He also made a small silver boat. And he returned to his homeland, the island of Chios. All went to the monastery of Panagia Myrtidiotissa. And when he went to venerate the miraculous icon, filled with emotion he cried out:

- That's her! We saw her! My Panagia! My Panagia! ...

All of them knelt in front of the Panagia. They did their cross in reverence. They thanked her from the depth of their souls, and offered their small gifts, which are kept up till the present day.

Ἀπολυτίκιον Ἦχος δ' Ταχὺ προκατάλαβε
Λαοί νῦν κροτήσωμεν,δεῦτε τάς χεῖρας πιστῶς καί ἄσωμεν ἄσμασι τῇ Θεομήτορι ἐν πόθῳ κραυγάζοντες˙ Χαῖρε ἡ προστασία πάντων τῶν δεομένων Χαῖρε ἡ σωτηρία τῶν τιμώντων σε πόθῳ, Χαῖρε ἡ τῷ παραλύτῳ τήν ἴασιν βραβεύσασα.

Apolytikion in the Fourth Tone (Amateur translation)
O people now let us clap our hands in faith and sing songs to the Mother of God crying out with fervor, Hail the protection of all those in danger, Hail the salvation of those who honor you with longing, Hail you who granted healing to the paralytic.

Ρᾶνον θείοις μύροις τόν σόν λαόν, ἡ ἐν μυρτιδίοις ἀνατείλασα θαυμαστῶς, ἁγίᾳ Εἰκόνι, θαυματουργῷ καί θείᾳ, καί δίδου τήν σήν χάριν, Μυρτιδιώτισσα.

Megalynarion (Amateur translation)
Sprinkle your people with divine myrrh, who in the myrtles shown forth wondrously, holy Icon, wondrous and divine, and grant your grace, Myrtidiotissa.

Another icon of Panagia Myrtidiotissa

Panagia Myrtidiotissa http://full-of-grace-and-truth.blogspot.com.au/2009/09/miraculous-icon-of-panagia.html

Photos > Island Churches & Icons

submitted by Kytherian Religious Consciousness on 13.01.2014

Valerios Kalokerinos video-taping the Archbishop of Kythera

conducting the ceremony of Epithany, on the morning of the 6th January, 2014.

At the church of the Stavromenos, Hora.

For the meaning of Paramony and Epithany, read below.

Epiphany (Koine Greek: ἐπιφάνεια, epiphaneia, "manifestation", "striking appearance") or Theophany (Ancient Greek (ἡ) Θεοφάνεια, Τheophaneia meaning "vision of God"), which traditionally falls on January 6, is a Christian feast day that celebrates the revelation of God the Son as a human being in Jesus Christ. Western Christians commemorate principally (but not solely) the visit of the Magi to the Baby Jesus, and thus Jesus' physical manifestation to the Gentiles. Eastern Christians commemorate the baptism of Jesus in the Jordan River, seen as his manifestation to the world as the Son of God.

History

The observance had its origins in the Eastern Christian Churches and was a general celebration of the manifestation of the Incarnation of Jesus Christ. It included the commemoration of his birth; the visit of the Magi to Bethlehem; all of Jesus' childhood events, up to and including his baptism in the Jordan by John the Baptist; and even the miracle at the wedding at Cana in Galilee.It seems fairly clear that the Baptism was the primary event being commemorated.

Adoration of the Magi by Bartolomé Esteban Murillo, 17th century (Toledo Museum of Art, Ohio.
Christians fixed the date of the feast on January 6 quite early in their history. Ancient liturgies noted Illuminatio, Manifestatio, Declaratio (Illumination, Manifestation, Declaration); cf. Matthew 3:13–17; Luke 3:22; and John 2:1–11; where the Baptism and the Marriage at Cana were dwelt upon. Western Christians have traditionally emphasized the "Revelation to the Gentiles" mentioned in Luke, where the term Gentile means all non-Jewish peoples. The Biblical Magi, who represented the non-Jewish peoples of the world, paid homage to the infant Jesus in stark contrast to Herod the Great (King of Judea), who sought to kill him.[17] In this event, Christian writers also inferred a revelation to the Children of Israel. Saint John Chrysostom identified the significance of the meeting between the Magi and Herod's court: "The star had been hidden from them so that, on finding themselves without their guide, they would have no alternative but to consult the Jews. In this way the birth of Jesus would be made known to all."

The earliest reference to Epiphany as a Christian feast was in A.D. 361, by Ammianus Marcellinus St. Epiphanius says that January 6 is hemera genethlion toutestin epiphanion (Christ's "Birthday; that is, His Epiphany"). He also asserts that the Miracle at Cana occurred on the same calendar day.

In 385, the pilgrim Egeria (also known as Silvia) described a celebration in Jerusalem and Bethlehem, which she called "Epiphany" (epiphania) that commemorated the Nativity of Christ. Even at this early date, there was an octave associated with the feast.

In a sermon delivered on 25 December 380, St. Gregory of Nazianzus referred to the day as ta theophania ("the Theophany", an alternative name for Epiphany), saying expressly that it is a day commemorating he hagia tou Christou gennesis ("the holy nativity of Christ") and told his listeners that they would soon be celebrating the baptism of Christ. Then, on January 6 and 7, he preached two more sermons, wherein he declared that the celebration of the birth of Christ and the visitation of the Magi had already taken place, and that they would now commemorate his Baptism. At this time, celebration of the two events was beginning to be observed on separate occasions, at least in Cappadocia.
Saint John Cassian says that even in his time (beginning of the 5th century), the Egyptian monasteries celebrated the Nativity and Baptism together on January 6.The Armenian Apostolic Church continues to celebrate January 6 as the only commemoration of the Nativity.

Etymology and original word usage

The Koine Greek ἐπιφάνεια, epiphaneia derives from the verb "to appear" and means "manifestation," "appearance." In classical Greek it was used of the appearance of dawn, of an enemy in war, but especially of a manifestation of a deity to a worshipper (a theophany). In the Septuagint the word is used for a manifestation of the God of Israel (2 Maccabees 15:27). In the New Testament the word is used in 2 Timothy 1:10 to refer either to the birth of Christ or to his appearance after his resurrection, and five times to refer to the Second Coming.

Liturgical practice in Eastern Orthodox churches

Forefeast: The liturgical Forefeast of Theophany begins on January 1, and concludes with the Paramony on January 5.

Paramony: The Eve of the Feast is called Paramony (Greek: παραμονή, Slavonic: navechérie). Paramony is observed as a strict fast day, on which those faithful who are physically able, refrain from food until the first star is observed in the evening, when a meal with wine and oil may be taken. On this day the Royal Hours are celebrated, thus tying together the feasts of Nativity and Good Friday. The Royal Hours are followed by the Divine Liturgy of St. Basil which combines Vespers with the Divine Liturgy. During the Vespers, fifteen Old Testament lections which foreshadow the Baptism of Christ are read, and special antiphons are chanted. If the Feast of the Theophany falls on a Sunday or Monday, the Royal Hours are chanted on the previous Friday, and on the Paramony the Vesperal Divine Liturgy of St. John Chrysostom is celebrated and the fasting is lessened to some degree.

Theophany Crucession. The priests throw a wooden cross in the Yantra river. Believers will then jump into the icy waters to "save" the cross.

Blessing of Waters: The Orthodox Churches perform the Great Blessing of Waters on Theophany.[42] The blessing is normally done twice: once on the Eve of the Feast—usually at a Baptismal font inside the church—and then again on the day of the feast, outdoors at a body of water. Following the Divine Liturgy, the clergy and people go in a Crucession (procession with the cross) to the nearest body of water, be it a beach, harbor, quay, river, lake, swimming pool, water depot, etc. (ideally, it should be a body of "living water"). At the end of the ceremony the priest will bless the waters. In the Greek practice, he does this by casting a cross into the water. If swimming is feasible on the spot, any number of volunteers may try to recover the cross. The person who gets the cross first swims back and returns it to the priest, who then delivers a special blessing to the swimmer and their household. Certain such ceremonies have achieved particular prominence, such as the one held annually at Tarpon Springs, Florida. In Russia, where the winters are severe, a hole will be cut into the ice so that the waters may be blessed. In such conditions, the cross is not cast into the water, but is held securely by the priest and dipped three times into the water.

The water that is blessed on this day is known as "Theophany Water" and is taken home by the faithful, and used with prayer as a blessing. People will not only bless themselves and their homes by sprinkling with Theophany Water, but will also drink it. The Orthodox Church teaches that Theophany Water differs from regular holy water in that with Theophany Water, the very nature of the water is changed and becomes incorrupt,[43] a miracle attested to as early as St. John Chrysostom.[44]

Theophany is a traditional day for performing Baptisms, and this is reflected in the Divine Liturgy by singing the baptismal hymn, "As many as have been baptized into Christ, have put on Christ. Alleluia," in place of the Trisagion.

House Blessings: On Theophany the priest will begin making the round of the parishioner's homes to bless them. He will perform a short prayer service in each home, and then go through the entire house, gardens and outside-buildings, blessing them with the newly blessed Theophany Water, while all sing the Troparion and Kontakion of the feast. This is normally done on Theophany, or at least during the Afterfeast, but if the parishioners are numerous, and especially if many live far away from the church, it may take some time to bless each house. Traditionally, these blessings should all be finished before the beginning of Great Lent).

Afterfeast: The Feast of Theophany is followed by an eight-day Afterfeast on which the normal fasting laws are suspended. The Saturday and Sunday after Theophany have special readings assigned to them, which relate to the Temptation of Christ and to penance and perseverance in the Christian struggle. There is thus a liturgical continuum between the Feast of Theophany and the beginning of Great Lent.

The explanation of Epithany is from Wikipedia. The Wikipedia entry is much more extensive.

Photos > Island Churches & Icons

submitted by Kytherian Religious Consciousness on 13.01.2014

A packed house in the delightful church of the Stravromenos, Hora

During the morning service of Epithany, conducted by the Archbishop of kythera, on the 6th January, 2014.

For the meaning of Paramony and Epithany, read below.

Epiphany (Koine Greek: ἐπιφάνεια, epiphaneia, "manifestation", "striking appearance") or Theophany (Ancient Greek (ἡ) Θεοφάνεια, Τheophaneia meaning "vision of God"), which traditionally falls on January 6, is a Christian feast day that celebrates the revelation of God the Son as a human being in Jesus Christ. Western Christians commemorate principally (but not solely) the visit of the Magi to the Baby Jesus, and thus Jesus' physical manifestation to the Gentiles. Eastern Christians commemorate the baptism of Jesus in the Jordan River, seen as his manifestation to the world as the Son of God.

History

The observance had its origins in the Eastern Christian Churches and was a general celebration of the manifestation of the Incarnation of Jesus Christ. It included the commemoration of his birth; the visit of the Magi to Bethlehem; all of Jesus' childhood events, up to and including his baptism in the Jordan by John the Baptist; and even the miracle at the wedding at Cana in Galilee.It seems fairly clear that the Baptism was the primary event being commemorated.

Adoration of the Magi by Bartolomé Esteban Murillo, 17th century (Toledo Museum of Art, Ohio.
Christians fixed the date of the feast on January 6 quite early in their history. Ancient liturgies noted Illuminatio, Manifestatio, Declaratio (Illumination, Manifestation, Declaration); cf. Matthew 3:13–17; Luke 3:22; and John 2:1–11; where the Baptism and the Marriage at Cana were dwelt upon. Western Christians have traditionally emphasized the "Revelation to the Gentiles" mentioned in Luke, where the term Gentile means all non-Jewish peoples. The Biblical Magi, who represented the non-Jewish peoples of the world, paid homage to the infant Jesus in stark contrast to Herod the Great (King of Judea), who sought to kill him.[17] In this event, Christian writers also inferred a revelation to the Children of Israel. Saint John Chrysostom identified the significance of the meeting between the Magi and Herod's court: "The star had been hidden from them so that, on finding themselves without their guide, they would have no alternative but to consult the Jews. In this way the birth of Jesus would be made known to all."

The earliest reference to Epiphany as a Christian feast was in A.D. 361, by Ammianus Marcellinus St. Epiphanius says that January 6 is hemera genethlion toutestin epiphanion (Christ's "Birthday; that is, His Epiphany"). He also asserts that the Miracle at Cana occurred on the same calendar day.

In 385, the pilgrim Egeria (also known as Silvia) described a celebration in Jerusalem and Bethlehem, which she called "Epiphany" (epiphania) that commemorated the Nativity of Christ. Even at this early date, there was an octave associated with the feast.

In a sermon delivered on 25 December 380, St. Gregory of Nazianzus referred to the day as ta theophania ("the Theophany", an alternative name for Epiphany), saying expressly that it is a day commemorating he hagia tou Christou gennesis ("the holy nativity of Christ") and told his listeners that they would soon be celebrating the baptism of Christ. Then, on January 6 and 7, he preached two more sermons, wherein he declared that the celebration of the birth of Christ and the visitation of the Magi had already taken place, and that they would now commemorate his Baptism. At this time, celebration of the two events was beginning to be observed on separate occasions, at least in Cappadocia.
Saint John Cassian says that even in his time (beginning of the 5th century), the Egyptian monasteries celebrated the Nativity and Baptism together on January 6.The Armenian Apostolic Church continues to celebrate January 6 as the only commemoration of the Nativity.

Etymology and original word usage

The Koine Greek ἐπιφάνεια, epiphaneia derives from the verb "to appear" and means "manifestation," "appearance." In classical Greek it was used of the appearance of dawn, of an enemy in war, but especially of a manifestation of a deity to a worshipper (a theophany). In the Septuagint the word is used for a manifestation of the God of Israel (2 Maccabees 15:27). In the New Testament the word is used in 2 Timothy 1:10 to refer either to the birth of Christ or to his appearance after his resurrection, and five times to refer to the Second Coming.

Liturgical practice in Eastern Orthodox churches

Forefeast: The liturgical Forefeast of Theophany begins on January 1, and concludes with the Paramony on January 5.

Paramony: The Eve of the Feast is called Paramony (Greek: παραμονή, Slavonic: navechérie). Paramony is observed as a strict fast day, on which those faithful who are physically able, refrain from food until the first star is observed in the evening, when a meal with wine and oil may be taken. On this day the Royal Hours are celebrated, thus tying together the feasts of Nativity and Good Friday. The Royal Hours are followed by the Divine Liturgy of St. Basil which combines Vespers with the Divine Liturgy. During the Vespers, fifteen Old Testament lections which foreshadow the Baptism of Christ are read, and special antiphons are chanted. If the Feast of the Theophany falls on a Sunday or Monday, the Royal Hours are chanted on the previous Friday, and on the Paramony the Vesperal Divine Liturgy of St. John Chrysostom is celebrated and the fasting is lessened to some degree.

Theophany Crucession. The priests throw a wooden cross in the Yantra river. Believers will then jump into the icy waters to "save" the cross.

Blessing of Waters: The Orthodox Churches perform the Great Blessing of Waters on Theophany.[42] The blessing is normally done twice: once on the Eve of the Feast—usually at a Baptismal font inside the church—and then again on the day of the feast, outdoors at a body of water. Following the Divine Liturgy, the clergy and people go in a Crucession (procession with the cross) to the nearest body of water, be it a beach, harbor, quay, river, lake, swimming pool, water depot, etc. (ideally, it should be a body of "living water"). At the end of the ceremony the priest will bless the waters. In the Greek practice, he does this by casting a cross into the water. If swimming is feasible on the spot, any number of volunteers may try to recover the cross. The person who gets the cross first swims back and returns it to the priest, who then delivers a special blessing to the swimmer and their household. Certain such ceremonies have achieved particular prominence, such as the one held annually at Tarpon Springs, Florida. In Russia, where the winters are severe, a hole will be cut into the ice so that the waters may be blessed. In such conditions, the cross is not cast into the water, but is held securely by the priest and dipped three times into the water.

The water that is blessed on this day is known as "Theophany Water" and is taken home by the faithful, and used with prayer as a blessing. People will not only bless themselves and their homes by sprinkling with Theophany Water, but will also drink it. The Orthodox Church teaches that Theophany Water differs from regular holy water in that with Theophany Water, the very nature of the water is changed and becomes incorrupt,[43] a miracle attested to as early as St. John Chrysostom.[44]

Theophany is a traditional day for performing Baptisms, and this is reflected in the Divine Liturgy by singing the baptismal hymn, "As many as have been baptized into Christ, have put on Christ. Alleluia," in place of the Trisagion.

House Blessings: On Theophany the priest will begin making the round of the parishioner's homes to bless them. He will perform a short prayer service in each home, and then go through the entire house, gardens and outside-buildings, blessing them with the newly blessed Theophany Water, while all sing the Troparion and Kontakion of the feast. This is normally done on Theophany, or at least during the Afterfeast, but if the parishioners are numerous, and especially if many live far away from the church, it may take some time to bless each house. Traditionally, these blessings should all be finished before the beginning of Great Lent).

Afterfeast: The Feast of Theophany is followed by an eight-day Afterfeast on which the normal fasting laws are suspended. The Saturday and Sunday after Theophany have special readings assigned to them, which relate to the Temptation of Christ and to penance and perseverance in the Christian struggle. There is thus a liturgical continuum between the Feast of Theophany and the beginning of Great Lent.

The explanation of Epithany is from Wikipedia. The Wikipedia entry is much more extensive.

Photos > Island Churches & Icons

submitted by Kytherian Religious Consciousness on 13.01.2014

The Archbishop of Kythera conducting the Epithany Day service

at the Church of the Stavromenos, Hora, on the morning of the 6th January, 2014.

For the meaning of Paramony and Epithany, read below.

Epiphany (Koine Greek: ἐπιφάνεια, epiphaneia, "manifestation", "striking appearance") or Theophany (Ancient Greek (ἡ) Θεοφάνεια, Τheophaneia meaning "vision of God"), which traditionally falls on January 6, is a Christian feast day that celebrates the revelation of God the Son as a human being in Jesus Christ. Western Christians commemorate principally (but not solely) the visit of the Magi to the Baby Jesus, and thus Jesus' physical manifestation to the Gentiles. Eastern Christians commemorate the baptism of Jesus in the Jordan River, seen as his manifestation to the world as the Son of God.

History

The observance had its origins in the Eastern Christian Churches and was a general celebration of the manifestation of the Incarnation of Jesus Christ. It included the commemoration of his birth; the visit of the Magi to Bethlehem; all of Jesus' childhood events, up to and including his baptism in the Jordan by John the Baptist; and even the miracle at the wedding at Cana in Galilee.It seems fairly clear that the Baptism was the primary event being commemorated.

Adoration of the Magi by Bartolomé Esteban Murillo, 17th century (Toledo Museum of Art, Ohio.
Christians fixed the date of the feast on January 6 quite early in their history. Ancient liturgies noted Illuminatio, Manifestatio, Declaratio (Illumination, Manifestation, Declaration); cf. Matthew 3:13–17; Luke 3:22; and John 2:1–11; where the Baptism and the Marriage at Cana were dwelt upon. Western Christians have traditionally emphasized the "Revelation to the Gentiles" mentioned in Luke, where the term Gentile means all non-Jewish peoples. The Biblical Magi, who represented the non-Jewish peoples of the world, paid homage to the infant Jesus in stark contrast to Herod the Great (King of Judea), who sought to kill him.[17] In this event, Christian writers also inferred a revelation to the Children of Israel. Saint John Chrysostom identified the significance of the meeting between the Magi and Herod's court: "The star had been hidden from them so that, on finding themselves without their guide, they would have no alternative but to consult the Jews. In this way the birth of Jesus would be made known to all."

The earliest reference to Epiphany as a Christian feast was in A.D. 361, by Ammianus Marcellinus St. Epiphanius says that January 6 is hemera genethlion toutestin epiphanion (Christ's "Birthday; that is, His Epiphany"). He also asserts that the Miracle at Cana occurred on the same calendar day.

In 385, the pilgrim Egeria (also known as Silvia) described a celebration in Jerusalem and Bethlehem, which she called "Epiphany" (epiphania) that commemorated the Nativity of Christ. Even at this early date, there was an octave associated with the feast.

In a sermon delivered on 25 December 380, St. Gregory of Nazianzus referred to the day as ta theophania ("the Theophany", an alternative name for Epiphany), saying expressly that it is a day commemorating he hagia tou Christou gennesis ("the holy nativity of Christ") and told his listeners that they would soon be celebrating the baptism of Christ. Then, on January 6 and 7, he preached two more sermons, wherein he declared that the celebration of the birth of Christ and the visitation of the Magi had already taken place, and that they would now commemorate his Baptism. At this time, celebration of the two events was beginning to be observed on separate occasions, at least in Cappadocia.
Saint John Cassian says that even in his time (beginning of the 5th century), the Egyptian monasteries celebrated the Nativity and Baptism together on January 6.The Armenian Apostolic Church continues to celebrate January 6 as the only commemoration of the Nativity.

Etymology and original word usage

The Koine Greek ἐπιφάνεια, epiphaneia derives from the verb "to appear" and means "manifestation," "appearance." In classical Greek it was used of the appearance of dawn, of an enemy in war, but especially of a manifestation of a deity to a worshipper (a theophany). In the Septuagint the word is used for a manifestation of the God of Israel (2 Maccabees 15:27). In the New Testament the word is used in 2 Timothy 1:10 to refer either to the birth of Christ or to his appearance after his resurrection, and five times to refer to the Second Coming.

Liturgical practice in Eastern Orthodox churches

Forefeast: The liturgical Forefeast of Theophany begins on January 1, and concludes with the Paramony on January 5.

Paramony: The Eve of the Feast is called Paramony (Greek: παραμονή, Slavonic: navechérie). Paramony is observed as a strict fast day, on which those faithful who are physically able, refrain from food until the first star is observed in the evening, when a meal with wine and oil may be taken. On this day the Royal Hours are celebrated, thus tying together the feasts of Nativity and Good Friday. The Royal Hours are followed by the Divine Liturgy of St. Basil which combines Vespers with the Divine Liturgy. During the Vespers, fifteen Old Testament lections which foreshadow the Baptism of Christ are read, and special antiphons are chanted. If the Feast of the Theophany falls on a Sunday or Monday, the Royal Hours are chanted on the previous Friday, and on the Paramony the Vesperal Divine Liturgy of St. John Chrysostom is celebrated and the fasting is lessened to some degree.

Theophany Crucession. The priests throw a wooden cross in the Yantra river. Believers will then jump into the icy waters to "save" the cross.

Blessing of Waters: The Orthodox Churches perform the Great Blessing of Waters on Theophany.[42] The blessing is normally done twice: once on the Eve of the Feast—usually at a Baptismal font inside the church—and then again on the day of the feast, outdoors at a body of water. Following the Divine Liturgy, the clergy and people go in a Crucession (procession with the cross) to the nearest body of water, be it a beach, harbor, quay, river, lake, swimming pool, water depot, etc. (ideally, it should be a body of "living water"). At the end of the ceremony the priest will bless the waters. In the Greek practice, he does this by casting a cross into the water. If swimming is feasible on the spot, any number of volunteers may try to recover the cross. The person who gets the cross first swims back and returns it to the priest, who then delivers a special blessing to the swimmer and their household. Certain such ceremonies have achieved particular prominence, such as the one held annually at Tarpon Springs, Florida. In Russia, where the winters are severe, a hole will be cut into the ice so that the waters may be blessed. In such conditions, the cross is not cast into the water, but is held securely by the priest and dipped three times into the water.

The water that is blessed on this day is known as "Theophany Water" and is taken home by the faithful, and used with prayer as a blessing. People will not only bless themselves and their homes by sprinkling with Theophany Water, but will also drink it. The Orthodox Church teaches that Theophany Water differs from regular holy water in that with Theophany Water, the very nature of the water is changed and becomes incorrupt,[43] a miracle attested to as early as St. John Chrysostom.[44]

Theophany is a traditional day for performing Baptisms, and this is reflected in the Divine Liturgy by singing the baptismal hymn, "As many as have been baptized into Christ, have put on Christ. Alleluia," in place of the Trisagion.

House Blessings: On Theophany the priest will begin making the round of the parishioner's homes to bless them. He will perform a short prayer service in each home, and then go through the entire house, gardens and outside-buildings, blessing them with the newly blessed Theophany Water, while all sing the Troparion and Kontakion of the feast. This is normally done on Theophany, or at least during the Afterfeast, but if the parishioners are numerous, and especially if many live far away from the church, it may take some time to bless each house. Traditionally, these blessings should all be finished before the beginning of Great Lent).

Afterfeast: The Feast of Theophany is followed by an eight-day Afterfeast on which the normal fasting laws are suspended. The Saturday and Sunday after Theophany have special readings assigned to them, which relate to the Temptation of Christ and to penance and perseverance in the Christian struggle. There is thus a liturgical continuum between the Feast of Theophany and the beginning of Great Lent.

The explanation of Epithany is from Wikipedia. The Wikipedia entry is much more extensive.

Photos > Island Churches & Icons

submitted by Kytherian Religious Consciousness on 13.01.2014

Large congregation present

During the Paramony ceremony of Epithany, the evening of the 5th January, 2014.

Lining up to receive holy communion.

For the meaning of Paramony and Epithany, read below.

Epiphany (Koine Greek: ἐπιφάνεια, epiphaneia, "manifestation", "striking appearance") or Theophany (Ancient Greek (ἡ) Θεοφάνεια, Τheophaneia meaning "vision of God"), which traditionally falls on January 6, is a Christian feast day that celebrates the revelation of God the Son as a human being in Jesus Christ. Western Christians commemorate principally (but not solely) the visit of the Magi to the Baby Jesus, and thus Jesus' physical manifestation to the Gentiles. Eastern Christians commemorate the baptism of Jesus in the Jordan River, seen as his manifestation to the world as the Son of God.

History

The observance had its origins in the Eastern Christian Churches and was a general celebration of the manifestation of the Incarnation of Jesus Christ. It included the commemoration of his birth; the visit of the Magi to Bethlehem; all of Jesus' childhood events, up to and including his baptism in the Jordan by John the Baptist; and even the miracle at the wedding at Cana in Galilee.It seems fairly clear that the Baptism was the primary event being commemorated.

Adoration of the Magi by Bartolomé Esteban Murillo, 17th century (Toledo Museum of Art, Ohio.
Christians fixed the date of the feast on January 6 quite early in their history. Ancient liturgies noted Illuminatio, Manifestatio, Declaratio (Illumination, Manifestation, Declaration); cf. Matthew 3:13–17; Luke 3:22; and John 2:1–11; where the Baptism and the Marriage at Cana were dwelt upon. Western Christians have traditionally emphasized the "Revelation to the Gentiles" mentioned in Luke, where the term Gentile means all non-Jewish peoples. The Biblical Magi, who represented the non-Jewish peoples of the world, paid homage to the infant Jesus in stark contrast to Herod the Great (King of Judea), who sought to kill him.[17] In this event, Christian writers also inferred a revelation to the Children of Israel. Saint John Chrysostom identified the significance of the meeting between the Magi and Herod's court: "The star had been hidden from them so that, on finding themselves without their guide, they would have no alternative but to consult the Jews. In this way the birth of Jesus would be made known to all."

The earliest reference to Epiphany as a Christian feast was in A.D. 361, by Ammianus Marcellinus St. Epiphanius says that January 6 is hemera genethlion toutestin epiphanion (Christ's "Birthday; that is, His Epiphany"). He also asserts that the Miracle at Cana occurred on the same calendar day.

In 385, the pilgrim Egeria (also known as Silvia) described a celebration in Jerusalem and Bethlehem, which she called "Epiphany" (epiphania) that commemorated the Nativity of Christ. Even at this early date, there was an octave associated with the feast.

In a sermon delivered on 25 December 380, St. Gregory of Nazianzus referred to the day as ta theophania ("the Theophany", an alternative name for Epiphany), saying expressly that it is a day commemorating he hagia tou Christou gennesis ("the holy nativity of Christ") and told his listeners that they would soon be celebrating the baptism of Christ. Then, on January 6 and 7, he preached two more sermons, wherein he declared that the celebration of the birth of Christ and the visitation of the Magi had already taken place, and that they would now commemorate his Baptism. At this time, celebration of the two events was beginning to be observed on separate occasions, at least in Cappadocia.
Saint John Cassian says that even in his time (beginning of the 5th century), the Egyptian monasteries celebrated the Nativity and Baptism together on January 6.The Armenian Apostolic Church continues to celebrate January 6 as the only commemoration of the Nativity.

Etymology and original word usage

The Koine Greek ἐπιφάνεια, epiphaneia derives from the verb "to appear" and means "manifestation," "appearance." In classical Greek it was used of the appearance of dawn, of an enemy in war, but especially of a manifestation of a deity to a worshipper (a theophany). In the Septuagint the word is used for a manifestation of the God of Israel (2 Maccabees 15:27). In the New Testament the word is used in 2 Timothy 1:10 to refer either to the birth of Christ or to his appearance after his resurrection, and five times to refer to the Second Coming.

Liturgical practice in Eastern Orthodox churches

Forefeast: The liturgical Forefeast of Theophany begins on January 1, and concludes with the Paramony on January 5.

Paramony: The Eve of the Feast is called Paramony (Greek: παραμονή, Slavonic: navechérie). Paramony is observed as a strict fast day, on which those faithful who are physically able, refrain from food until the first star is observed in the evening, when a meal with wine and oil may be taken. On this day the Royal Hours are celebrated, thus tying together the feasts of Nativity and Good Friday. The Royal Hours are followed by the Divine Liturgy of St. Basil which combines Vespers with the Divine Liturgy. During the Vespers, fifteen Old Testament lections which foreshadow the Baptism of Christ are read, and special antiphons are chanted. If the Feast of the Theophany falls on a Sunday or Monday, the Royal Hours are chanted on the previous Friday, and on the Paramony the Vesperal Divine Liturgy of St. John Chrysostom is celebrated and the fasting is lessened to some degree.

Theophany Crucession. The priests throw a wooden cross in the Yantra river. Believers will then jump into the icy waters to "save" the cross.

Blessing of Waters: The Orthodox Churches perform the Great Blessing of Waters on Theophany.[42] The blessing is normally done twice: once on the Eve of the Feast—usually at a Baptismal font inside the church—and then again on the day of the feast, outdoors at a body of water. Following the Divine Liturgy, the clergy and people go in a Crucession (procession with the cross) to the nearest body of water, be it a beach, harbor, quay, river, lake, swimming pool, water depot, etc. (ideally, it should be a body of "living water"). At the end of the ceremony the priest will bless the waters. In the Greek practice, he does this by casting a cross into the water. If swimming is feasible on the spot, any number of volunteers may try to recover the cross. The person who gets the cross first swims back and returns it to the priest, who then delivers a special blessing to the swimmer and their household. Certain such ceremonies have achieved particular prominence, such as the one held annually at Tarpon Springs, Florida. In Russia, where the winters are severe, a hole will be cut into the ice so that the waters may be blessed. In such conditions, the cross is not cast into the water, but is held securely by the priest and dipped three times into the water.

The water that is blessed on this day is known as "Theophany Water" and is taken home by the faithful, and used with prayer as a blessing. People will not only bless themselves and their homes by sprinkling with Theophany Water, but will also drink it. The Orthodox Church teaches that Theophany Water differs from regular holy water in that with Theophany Water, the very nature of the water is changed and becomes incorrupt,[43] a miracle attested to as early as St. John Chrysostom.[44]

Theophany is a traditional day for performing Baptisms, and this is reflected in the Divine Liturgy by singing the baptismal hymn, "As many as have been baptized into Christ, have put on Christ. Alleluia," in place of the Trisagion.

House Blessings: On Theophany the priest will begin making the round of the parishioner's homes to bless them. He will perform a short prayer service in each home, and then go through the entire house, gardens and outside-buildings, blessing them with the newly blessed Theophany Water, while all sing the Troparion and Kontakion of the feast. This is normally done on Theophany, or at least during the Afterfeast, but if the parishioners are numerous, and especially if many live far away from the church, it may take some time to bless each house. Traditionally, these blessings should all be finished before the beginning of Great Lent).

Afterfeast: The Feast of Theophany is followed by an eight-day Afterfeast on which the normal fasting laws are suspended. The Saturday and Sunday after Theophany have special readings assigned to them, which relate to the Temptation of Christ and to penance and perseverance in the Christian struggle. There is thus a liturgical continuum between the Feast of Theophany and the beginning of Great Lent.

The explanation of Epithany is from Wikipedia. The Wikipedia entry is much more extensive.

Photos > Island Churches & Icons

submitted by Kytherian Religious Consciousness on 13.01.2014

Second altar amongst the congregation

During the Paramony ceremony of Epithany, the evening of the 5th January, 2014.

For the meaning of Paramony read below.

Epiphany (Koine Greek: ἐπιφάνεια, epiphaneia, "manifestation", "striking appearance") or Theophany (Ancient Greek (ἡ) Θεοφάνεια, Τheophaneia meaning "vision of God"), which traditionally falls on January 6, is a Christian feast day that celebrates the revelation of God the Son as a human being in Jesus Christ. Western Christians commemorate principally (but not solely) the visit of the Magi to the Baby Jesus, and thus Jesus' physical manifestation to the Gentiles. Eastern Christians commemorate the baptism of Jesus in the Jordan River, seen as his manifestation to the world as the Son of God.

History

The observance had its origins in the Eastern Christian Churches and was a general celebration of the manifestation of the Incarnation of Jesus Christ. It included the commemoration of his birth; the visit of the Magi to Bethlehem; all of Jesus' childhood events, up to and including his baptism in the Jordan by John the Baptist; and even the miracle at the wedding at Cana in Galilee.It seems fairly clear that the Baptism was the primary event being commemorated.

Adoration of the Magi by Bartolomé Esteban Murillo, 17th century (Toledo Museum of Art, Ohio.
Christians fixed the date of the feast on January 6 quite early in their history. Ancient liturgies noted Illuminatio, Manifestatio, Declaratio (Illumination, Manifestation, Declaration); cf. Matthew 3:13–17; Luke 3:22; and John 2:1–11; where the Baptism and the Marriage at Cana were dwelt upon. Western Christians have traditionally emphasized the "Revelation to the Gentiles" mentioned in Luke, where the term Gentile means all non-Jewish peoples. The Biblical Magi, who represented the non-Jewish peoples of the world, paid homage to the infant Jesus in stark contrast to Herod the Great (King of Judea), who sought to kill him.[17] In this event, Christian writers also inferred a revelation to the Children of Israel. Saint John Chrysostom identified the significance of the meeting between the Magi and Herod's court: "The star had been hidden from them so that, on finding themselves without their guide, they would have no alternative but to consult the Jews. In this way the birth of Jesus would be made known to all."

The earliest reference to Epiphany as a Christian feast was in A.D. 361, by Ammianus Marcellinus St. Epiphanius says that January 6 is hemera genethlion toutestin epiphanion (Christ's "Birthday; that is, His Epiphany"). He also asserts that the Miracle at Cana occurred on the same calendar day.

In 385, the pilgrim Egeria (also known as Silvia) described a celebration in Jerusalem and Bethlehem, which she called "Epiphany" (epiphania) that commemorated the Nativity of Christ. Even at this early date, there was an octave associated with the feast.

In a sermon delivered on 25 December 380, St. Gregory of Nazianzus referred to the day as ta theophania ("the Theophany", an alternative name for Epiphany), saying expressly that it is a day commemorating he hagia tou Christou gennesis ("the holy nativity of Christ") and told his listeners that they would soon be celebrating the baptism of Christ. Then, on January 6 and 7, he preached two more sermons, wherein he declared that the celebration of the birth of Christ and the visitation of the Magi had already taken place, and that they would now commemorate his Baptism. At this time, celebration of the two events was beginning to be observed on separate occasions, at least in Cappadocia.
Saint John Cassian says that even in his time (beginning of the 5th century), the Egyptian monasteries celebrated the Nativity and Baptism together on January 6.The Armenian Apostolic Church continues to celebrate January 6 as the only commemoration of the Nativity.

Etymology and original word usage

The Koine Greek ἐπιφάνεια, epiphaneia derives from the verb "to appear" and means "manifestation," "appearance." In classical Greek it was used of the appearance of dawn, of an enemy in war, but especially of a manifestation of a deity to a worshipper (a theophany). In the Septuagint the word is used for a manifestation of the God of Israel (2 Maccabees 15:27). In the New Testament the word is used in 2 Timothy 1:10 to refer either to the birth of Christ or to his appearance after his resurrection, and five times to refer to the Second Coming.

Liturgical practice in Eastern Orthodox churches

Forefeast: The liturgical Forefeast of Theophany begins on January 1, and concludes with the Paramony on January 5.

Paramony: The Eve of the Feast is called Paramony (Greek: παραμονή, Slavonic: navechérie). Paramony is observed as a strict fast day, on which those faithful who are physically able, refrain from food until the first star is observed in the evening, when a meal with wine and oil may be taken. On this day the Royal Hours are celebrated, thus tying together the feasts of Nativity and Good Friday. The Royal Hours are followed by the Divine Liturgy of St. Basil which combines Vespers with the Divine Liturgy. During the Vespers, fifteen Old Testament lections which foreshadow the Baptism of Christ are read, and special antiphons are chanted. If the Feast of the Theophany falls on a Sunday or Monday, the Royal Hours are chanted on the previous Friday, and on the Paramony the Vesperal Divine Liturgy of St. John Chrysostom is celebrated and the fasting is lessened to some degree.

Theophany Crucession. The priests throw a wooden cross in the Yantra river. Believers will then jump into the icy waters to "save" the cross.

Blessing of Waters: The Orthodox Churches perform the Great Blessing of Waters on Theophany.[42] The blessing is normally done twice: once on the Eve of the Feast—usually at a Baptismal font inside the church—and then again on the day of the feast, outdoors at a body of water. Following the Divine Liturgy, the clergy and people go in a Crucession (procession with the cross) to the nearest body of water, be it a beach, harbor, quay, river, lake, swimming pool, water depot, etc. (ideally, it should be a body of "living water"). At the end of the ceremony the priest will bless the waters. In the Greek practice, he does this by casting a cross into the water. If swimming is feasible on the spot, any number of volunteers may try to recover the cross. The person who gets the cross first swims back and returns it to the priest, who then delivers a special blessing to the swimmer and their household. Certain such ceremonies have achieved particular prominence, such as the one held annually at Tarpon Springs, Florida. In Russia, where the winters are severe, a hole will be cut into the ice so that the waters may be blessed. In such conditions, the cross is not cast into the water, but is held securely by the priest and dipped three times into the water.

The water that is blessed on this day is known as "Theophany Water" and is taken home by the faithful, and used with prayer as a blessing. People will not only bless themselves and their homes by sprinkling with Theophany Water, but will also drink it. The Orthodox Church teaches that Theophany Water differs from regular holy water in that with Theophany Water, the very nature of the water is changed and becomes incorrupt,[43] a miracle attested to as early as St. John Chrysostom.[44]

Theophany is a traditional day for performing Baptisms, and this is reflected in the Divine Liturgy by singing the baptismal hymn, "As many as have been baptized into Christ, have put on Christ. Alleluia," in place of the Trisagion.

House Blessings: On Theophany the priest will begin making the round of the parishioner's homes to bless them. He will perform a short prayer service in each home, and then go through the entire house, gardens and outside-buildings, blessing them with the newly blessed Theophany Water, while all sing the Troparion and Kontakion of the feast. This is normally done on Theophany, or at least during the Afterfeast, but if the parishioners are numerous, and especially if many live far away from the church, it may take some time to bless each house. Traditionally, these blessings should all be finished before the beginning of Great Lent).

Afterfeast: The Feast of Theophany is followed by an eight-day Afterfeast on which the normal fasting laws are suspended. The Saturday and Sunday after Theophany have special readings assigned to them, which relate to the Temptation of Christ and to penance and perseverance in the Christian struggle. There is thus a liturgical continuum between the Feast of Theophany and the beginning of Great Lent.

The explanation of Epithany is from Wikipedia. The Wikipedia entry is much more extensive.

Photos > Island Churches & Icons

submitted by Kytherian Religious Consciousness on 11.01.2014

Epithany celebrated on Kythera. Paramony ceremony at Potamos

The positioning of a second alter, surrounded by palm leaves is interesting. Father Petros explained the effect is to set the "alter" down amongst the people, so that the "divine" is much more accessible to all.

For the the meaning of "paramony" - read below.

Epiphany (Koine Greek: ἐπιφάνεια, epiphaneia, "manifestation", "striking appearance") or Theophany (Ancient Greek (ἡ) Θεοφάνεια, Τheophaneia meaning "vision of God"), which traditionally falls on January 6, is a Christian feast day that celebrates the revelation of God the Son as a human being in Jesus Christ. Western Christians commemorate principally (but not solely) the visit of the Magi to the Baby Jesus, and thus Jesus' physical manifestation to the Gentiles. Eastern Christians commemorate the baptism of Jesus in the Jordan River, seen as his manifestation to the world as the Son of God.

History

The observance had its origins in the Eastern Christian Churches and was a general celebration of the manifestation of the Incarnation of Jesus Christ. It included the commemoration of his birth; the visit of the Magi to Bethlehem; all of Jesus' childhood events, up to and including his baptism in the Jordan by John the Baptist; and even the miracle at the wedding at Cana in Galilee.It seems fairly clear that the Baptism was the primary event being commemorated.

Adoration of the Magi by Bartolomé Esteban Murillo, 17th century (Toledo Museum of Art, Ohio.
Christians fixed the date of the feast on January 6 quite early in their history. Ancient liturgies noted Illuminatio, Manifestatio, Declaratio (Illumination, Manifestation, Declaration); cf. Matthew 3:13–17; Luke 3:22; and John 2:1–11; where the Baptism and the Marriage at Cana were dwelt upon. Western Christians have traditionally emphasized the "Revelation to the Gentiles" mentioned in Luke, where the term Gentile means all non-Jewish peoples. The Biblical Magi, who represented the non-Jewish peoples of the world, paid homage to the infant Jesus in stark contrast to Herod the Great (King of Judea), who sought to kill him.[17] In this event, Christian writers also inferred a revelation to the Children of Israel. Saint John Chrysostom identified the significance of the meeting between the Magi and Herod's court: "The star had been hidden from them so that, on finding themselves without their guide, they would have no alternative but to consult the Jews. In this way the birth of Jesus would be made known to all."

The earliest reference to Epiphany as a Christian feast was in A.D. 361, by Ammianus Marcellinus St. Epiphanius says that January 6 is hemera genethlion toutestin epiphanion (Christ's "Birthday; that is, His Epiphany"). He also asserts that the Miracle at Cana occurred on the same calendar day.

In 385, the pilgrim Egeria (also known as Silvia) described a celebration in Jerusalem and Bethlehem, which she called "Epiphany" (epiphania) that commemorated the Nativity of Christ. Even at this early date, there was an octave associated with the feast.

In a sermon delivered on 25 December 380, St. Gregory of Nazianzus referred to the day as ta theophania ("the Theophany", an alternative name for Epiphany), saying expressly that it is a day commemorating he hagia tou Christou gennesis ("the holy nativity of Christ") and told his listeners that they would soon be celebrating the baptism of Christ. Then, on January 6 and 7, he preached two more sermons, wherein he declared that the celebration of the birth of Christ and the visitation of the Magi had already taken place, and that they would now commemorate his Baptism. At this time, celebration of the two events was beginning to be observed on separate occasions, at least in Cappadocia.
Saint John Cassian says that even in his time (beginning of the 5th century), the Egyptian monasteries celebrated the Nativity and Baptism together on January 6.The Armenian Apostolic Church continues to celebrate January 6 as the only commemoration of the Nativity.

Etymology and original word usage

The Koine Greek ἐπιφάνεια, epiphaneia derives from the verb "to appear" and means "manifestation," "appearance." In classical Greek it was used of the appearance of dawn, of an enemy in war, but especially of a manifestation of a deity to a worshipper (a theophany). In the Septuagint the word is used for a manifestation of the God of Israel (2 Maccabees 15:27). In the New Testament the word is used in 2 Timothy 1:10 to refer either to the birth of Christ or to his appearance after his resurrection, and five times to refer to the Second Coming.

Liturgical practice in Eastern Orthodox churches

Forefeast: The liturgical Forefeast of Theophany begins on January 1, and concludes with the Paramony on January 5.

Paramony: The Eve of the Feast is called Paramony (Greek: παραμονή, Slavonic: navechérie). Paramony is observed as a strict fast day, on which those faithful who are physically able, refrain from food until the first star is observed in the evening, when a meal with wine and oil may be taken. On this day the Royal Hours are celebrated, thus tying together the feasts of Nativity and Good Friday. The Royal Hours are followed by the Divine Liturgy of St. Basil which combines Vespers with the Divine Liturgy. During the Vespers, fifteen Old Testament lections which foreshadow the Baptism of Christ are read, and special antiphons are chanted. If the Feast of the Theophany falls on a Sunday or Monday, the Royal Hours are chanted on the previous Friday, and on the Paramony the Vesperal Divine Liturgy of St. John Chrysostom is celebrated and the fasting is lessened to some degree.

Theophany Crucession. The priests throw a wooden cross in the Yantra river. Believers will then jump into the icy waters to "save" the cross.

Blessing of Waters: The Orthodox Churches perform the Great Blessing of Waters on Theophany.[42] The blessing is normally done twice: once on the Eve of the Feast—usually at a Baptismal font inside the church—and then again on the day of the feast, outdoors at a body of water. Following the Divine Liturgy, the clergy and people go in a Crucession (procession with the cross) to the nearest body of water, be it a beach, harbor, quay, river, lake, swimming pool, water depot, etc. (ideally, it should be a body of "living water"). At the end of the ceremony the priest will bless the waters. In the Greek practice, he does this by casting a cross into the water. If swimming is feasible on the spot, any number of volunteers may try to recover the cross. The person who gets the cross first swims back and returns it to the priest, who then delivers a special blessing to the swimmer and their household. Certain such ceremonies have achieved particular prominence, such as the one held annually at Tarpon Springs, Florida. In Russia, where the winters are severe, a hole will be cut into the ice so that the waters may be blessed. In such conditions, the cross is not cast into the water, but is held securely by the priest and dipped three times into the water.

The water that is blessed on this day is known as "Theophany Water" and is taken home by the faithful, and used with prayer as a blessing. People will not only bless themselves and their homes by sprinkling with Theophany Water, but will also drink it. The Orthodox Church teaches that Theophany Water differs from regular holy water in that with Theophany Water, the very nature of the water is changed and becomes incorrupt,[43] a miracle attested to as early as St. John Chrysostom.[44]

Theophany is a traditional day for performing Baptisms, and this is reflected in the Divine Liturgy by singing the baptismal hymn, "As many as have been baptized into Christ, have put on Christ. Alleluia," in place of the Trisagion.

House Blessings: On Theophany the priest will begin making the round of the parishioner's homes to bless them. He will perform a short prayer service in each home, and then go through the entire house, gardens and outside-buildings, blessing them with the newly blessed Theophany Water, while all sing the Troparion and Kontakion of the feast. This is normally done on Theophany, or at least during the Afterfeast, but if the parishioners are numerous, and especially if many live far away from the church, it may take some time to bless each house. Traditionally, these blessings should all be finished before the beginning of Great Lent).

Afterfeast: The Feast of Theophany is followed by an eight-day Afterfeast on which the normal fasting laws are suspended. The Saturday and Sunday after Theophany have special readings assigned to them, which relate to the Temptation of Christ and to penance and perseverance in the Christian struggle. There is thus a liturgical continuum between the Feast of Theophany and the beginning of Great Lent.

The explanation of Epithany is from Wikipedia. The Wikipedia entry is much more extensive.

Photos > Island Churches & Icons

submitted by Stephen Trifyllis on 09.10.2013

' up close '

the bishop of kythera at a recent church service at palochora in late august

Photos > Island Churches & Icons

submitted by Stephen Trifyllis on 03.10.2013

''agia ellessa ''

inside the beautiful church of agia ellessa which celebrates on the 1st august with the magnificent hand painted icons on the walls and ceilings

Photos > Island Churches & Icons

submitted by Stephen Trifyllis on 01.10.2013

'' blessing a saint ''

the bishop of kythera and other priests perform the blessing to agia ellessa ..