Timeline of Orthodoxy in Greece (1924–1974)

From Infogalactic: the planetary knowledge core
Jump to: navigation, search

<templatestyles src="Module:Hatnote/styles.css"></templatestyles>

Lua error in package.lua at line 80: module 'strict' not found.

This is a timeline of the presence of Orthodoxy in Greece. The history of Greece traditionally encompasses the study of the Greek people, the areas they ruled historically, as well as the territory now composing the modern state of Greece.

Christianity was first brought to the geographical area corresponding to modern Greece by the Apostle Paul, although the church's apostolicity also rests upon St. Andrew who preached the gospel in Greece and suffered martyrdom in Patras, Titus, Paul's companion who preached the gospel in Crete where he became bishop, Philip who, according to the tradition, visited and preached in Athens, Luke the Evangelist who was martyred in Thebes, Lazarus of Bethany, Bishop of Kition in Cyprus, and John the Theologian who was exiled on the island of Patmos where he received the Revelation recorded in the last book of the New Testament. In addition, the Theotokos is regarded as having visited the Holy Mountain in 49 AD according to tradition.[note 1] Thus Greece became the first European area to accept the gospel of Christ. Towards the end of the 2nd century the early apostolic bishoprics had developed into metropolitan sees in the most important cities. Such were the sees of Thessaloniki, Corinth, Nicopolis, Philippi and Athens.[1]

By the 4th century almost the entire Balkan peninsula constituted the Exarchate of Illyricum which was under the jurisdiction of the Bishop of Rome. Illyricum was assigned to the jurisdiction of the Patriarch of Constantinople by the emperor in 732. From then on the Church in Greece remained under Constantinople till the fall of the Byzantine empire to the Ottoman Empire in 1453. As an integral part of the Ecumenical Patriarchate, the church remained under its jurisdiction until Greek independence.[1] Under Ottoman rule, up to "6,000 Greek clergymen, ca. 100 Bishops, and 11 Patriarchs knew the Ottoman sword".[2][3][note 2]

The Greek War of Independence of 1821–28 created an independent southern Greece, but created anomalies in ecclesiastical relations since the Ecumenical Patriarch remained under Ottoman tutelage, and in 1850 the Endemousa Synod in Constantinople declared the Church of Greece autocephalous.

The cultural roots of both Byzantine and modern Greece cannot be separated from Orthodoxy. Therefore, it was natural that in all Greek Constitutions the Orthodox Church was accorded the status of the prevailing religion.[9][note 3]

In the 20th century, during much of the period of communism, the Church of Greece saw itself as a guardian of Orthodoxy. It cherishes its place as the cradle of the primitive church and the Greek clergy are still present in the historic places of Istanbul and Jerusalem, and Cyprus.[10] The autocephalous Church of Greece is organised into 81 dioceses, however 35 of these – known as the Metropolises of the New Lands – are nominally under the jurisdiction of the Ecumenical Patriarchate of Constantinople but are administered as part of the Church of Greece; although the dioceses of Crete, the Dodecanese, and Mount Athos are under the direct jurisdiction of the Patriarchate of Constantinople.[11][note 4]

The Archbishop of Athens and All Greece presides over both a standing synod of twelve metropolitans (six from the new territories and six from southern Greece), who participate in the synod in rotation and on an annual basis, and a synod of the hierarchy (in which all ruling metropolitans participate), which meets once a year.[1]

The government observes several religious holidays as national holidays including Epiphany, Clean Monday (the start of Great Lent), Good Friday, Easter Sunday, Easter Monday, Holy Spirit Day, the Dormition of the Theotokos and Christmas.[12]

Among the current concerns of the Church of Greece are the Christian response to globalization, to interreligious dialogue, and a common Christian voice within the framework of the European Union.[1]

The population of Greece is 11.4 million (2011),[13][note 5] of which 95%[16][17][note 6] to 98%[18] are Greek Orthodox.

Second Hellenic Republic (1924–1935)

<templatestyles src="Module:Hatnote/styles.css"></templatestyles>

File:Cross of Athens (1925).jpg
Appearance of the Sign of the Cross Near Athens in 1925.
  • 1930-1931 Rulings of the Court of Appeal (1930) and the Supreme Court (1931) imposed a ban on Uniates in Greece from wearing the outer garments of Orthodox clergy, in order to avoid the confusion with Orthodox clergy they were seeking, however the Uniates never consistently respected this decision.[36]
File:Germanos Karavaggelis2.jpg
Eminent Metropolitan Germanos Karavangelis (1866-1935).
  • 1931 Benaki Museum opens in Athens, housing Byzantine, Post-Byzantine, and Neo-Hellenic ecclesiastical and national art collections.[note 10]
  • 1932 Death of Saint Nicholas Planas.[38][39][40]
  • 1933 Church of Greece bans Freemasonry, declaring that when one becomes a Mason (a member of Freemasonry) it is an act of apostasy from the Church and therefore, until that person repents, they can not attend the Holy Eucharist;[41][42][note 11][note 12] opening of the new Patriarchal Palace in Cairo by Patriarch Meletios, built at the expense of Theodore Kotsikas.[43]
  • 1934 Mustafa Kemal Atatürk transformed Hagia Sophia into a museum.[44][note 13]
  • 1935 Death of eminent prelate Metropolitan Germanos (Karavangelis) in Vienna, who had played a central role and was an active participant both in the Greek Struggle for Macedonia and in Pontus, and was a primary candidate for election to the Ecumenical Throne of Constantinople in 1921, and to be Archbishop of Athens in 1923, only to censured in the end by both church and state;[45][46] Old Calendar schism, when three bishops declared their separation from the official Church of Greece stating that the calendar change was a schismatic act.[note 14]

Kingdom of Greece restored (1935–1967)

  • 1936 Apostolic Ministry of the Church of Greece founded ( 'Apostoliki Diakonia' );[49] General Ioannis Metaxas, Prime Minister of Greece during the 4th of August Regime (1936–41), propagated a Third Hellenic Civilization (Ancient Greece and Byzantium being the first two);[50] by 1936, Zoe Brotherhood had opened 300 catechetical schools with 35,000 pupils, and received the first prize at the International Protestant Conference on Sunday Schools in Oslo.[51]
File:Silouanicon.jpg
Venerable Saint Silouan of Mt Athos (†1938).

Military dictatorship (1967–1974)

<templatestyles src="Module:Hatnote/styles.css"></templatestyles>

See also

History

Church Fathers

Notes

  1. The Theotokos is the Patron of Mount Athos, which is known as: The Garden of the Mother of God, and The Holy Mountain of Our Lady. The arrival of the Theotokos at the Mountain is mentioned by codices L' 66 and I' 31 of the Library of Great Lavra Monastery.
  2. "According to several accounts, from the Conquest of Constantinople to the last phase of the Greek War of Independence, the Ottoman Turks condemned to death 11 Ecumenical Patriarchs of Constantinople, nearly 100 bishops, and several thousands of priests, deacons and monks (Bompolines, 1952;[4] Paparounis, no date;[5] Perantones, 1972;[6] Pouqueville, 1824;[7] Vaporis, 2000.[8])."[3]
  3. The provisions of the 1844 Constitution, where the Bavarian regency bequeathed the Hellenic State with a kind of caesaropapism, were repeated in articles 1 and 2 of the 1864 Constitution; article 1 and 2 of the 1911 Constitution; article 1 of the 1927 Constitution; articles 1 and 2 of the 1952 Constitution; article 1 of the 1968 constitutional text of the military dictatorship; and article 3 of the 1975 Constitution; (as well as article 9 of the 1925 and 1926 Constitutions, which were never enforced). [9]
  4. 4.0 4.1 "Codified in the 1928 Patriarchal and Synodical Act, the "New Lands" were entrusted to the temporary stewardship of the Church of Greece, provided that the Church respected the terms of the Act. The Act subsequently has been incorporated into several pieces of Greek legislation (Laws 3615/1928, 5438/1932, 599/1977, and Article 3, paragraph 1 of the current Greek Constitution), thereby recognizing the ecclesiastical agreement between the two sides."
  5. The World Bank gives a figure of 11.30 million (2011),[14] while according to the 2011 Greek Census, the total enumerated population was 10,787,690.[15]
  6. According to a December 2011 nationwide survey conducted by Metron Analysis (one of the biggest independent market research and public opinion survey companies in Greece), 95% of those polled reported that they were Orthodox Christians, while 1.5% said that they belong to some other religion, and 2.8% of the population said that they were irreligious or atheist, which is among the lowest figures in Europe.[16]
    • The First Appearance of the Cross occurred on October12, 312: Emperor Constantine the Great had a vision of the cross in broad daylight, with the inscription "En Touto Nika" ("In this sign you will conquer").
    • The Second Appearance of the Cross occurred on May 7, 346: View in Jerusalem in the time of Patriarch Cyril. All the people saw the Cross of divine light spreading from Golgotha to the Mount of Olives.[25]
    • The Third Appearance of the Cross occurred on September 14, 1925: Appearance of the Sign of the Cross over the church of St. John the Theologian at Mount Hymettus in suburban Athens, on the eve of the feast of the Exaltation of the All-Honourable and Life-giving Cross.[24]
  7. On 17 August 1926, government representatives from Greece and the Kingdom of Serbs, Croats and Slovenes (Yugoslavia) signed an agreement settling the question of a Yugoslav free port at Thessaloniki.[27]
  8. "Like Matthopoulos he wrote like a Protestant pietist. In his book The Question of Conception, Papakostas faithfully follows Anglican and Roman Catholic opinion about contraception, presented as a quintessentially Orthodox view."[30]
  9. "Antonis Benakis, son of a rich Greek family in Alexandria, donated his Athens family home and a collection of 37,000 Islamic and Byzantine objects and books to the state in 1931."[37]
  10. "Orthodox Christians must disavow the Masonic movement and resign from it if they have joined it in ignorance of its goals. Pike, in his Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry tells us that "Every Masonic Lodge is a temple of religion; and its teachings are instruction in religion." (p. 213) "Masonry, around whose altars the Christian, the Hebrew, the Moslem, the Brahim, the followers of Confucius and Zoroaster, can assemble as brethren and unite in prayer to the one God who is above all the Baalism." (p. 226) "Masonry, like all religions, all the Mysteries, conceals its secrets from all except the Adepts and Sages or Elect and uses false explanations and interpretations of its symbols to mislead those who deserve only to be misled." (p. 105 ).[41]
  11. (Greek) "Η Σύνοδος τής Ιεραρχίας ασχολήθηκε με το θέμα αυτό κατά την συνεδρία τής 7ης Οκτωβρίου 1933 και εξέδωσε ειδική «Πράξη» (Εκκλησία 48/1933, σ. 37–39). Το κείμενο αυτό κάνει λόγο περί «διεθνούς μυητικού οργανισμού» και «μυσταγωγικού συστήματος, όπερ υπομιμνήσκει τάς παλαιάς εθνικάς μυστηριακάς θρησκείας ή λατρείας, από των οποίων κατάγεται και των οποίων συνέχειαν και αναβίωσιν αποτελεί». Το κείμενο αναφέρεται σε μαρτυρίες μασονικών κειμένων και κατοχυρώνει τη θέση της «εκ των εν ταίς μυήσεσιν δρωμένων και τελουμένων».[42]
  12. "In 1934, however, after establishing Turkey as a secular state in which religion was to be held in a sphere separate from government, law, and politics, the first president of Turkey, Mustafa Kemal Ataturk (1923–1938), ordered that Hagia Sophia be closed as a mosque and her icons restored. However, rather than return the basilica to the EP, he insisted that the historic church become a state-sponsored museum."[44]
  13. A major event occurred in May, 1935: Eleven Bishops of the official Church decided to return to the Old Calendar and to take charge of the Traditionalist communities. Nonetheless, such was the pressure exerted on them that eight withdrew at the last moment. The three bishops who persevered were:[47]
    In an official encyclical as a synod of living bishops, they declared that the new calendar Churches were in a state of schism, and then they consecrated four new bishops, including: Matthew (Karpathakis) of Bresthena; Germanus of the Cyclades; Christopher of Megara; and Polycarp of Diavlia. In 1937 they split amongst themselves; and today they have become more than 12 groups, on account of successive splintering, defrocking, rivalry, walling-off, and anathematizing.[48] Greek Old Calendarist groups maintain that they have not separated over a mere calendar, rather that the calendar is a symptom of what has been called "the pan-heresy of ecumenism."
  14. The Greek Civil War (December 1944 – January 1945 and 1946–49) was a two-stage conflict during which Greek communists unsuccessfully tried to gain control of Greece.[59]
  15. Historically, they were considered as a part of Rûm millet by the Ottoman authorities. As the Sanjak of Alexandretta was then a part of Syria, Greeks were not subject to population exchange of 1923. After Hatay State was annexed by Turkey in 1939, many of them emigrated to Syria and Lebanon.
  16. On 13 December 1943, some 1200 males, including boys as young as 13, were massacred by Germans and the town gutted.
  17. The history of the Greek Civil Code is rather brief. After the establishment of the Modern Greek state (1832), the first efforts to institute a common civil code started. Concurrently, regional civil codes were applied, such as the Ionian Code of 1841, the Samiakos Code of 1899 and the Cretan code of 1903. Finally, the government of Eleutherios Venizelos was effective in its efforts to institute a Civil Code, establishing a committee for that purpose. The committee consisted of legal scholars and drafted a fully developed civil code. This code was put in force with Law 2250/1940, but due to the German occupation that followed, its application began on the 23rd of February 1946.[64]
  18. "The Germans troops who surrendered to the Greeks on the island of Symi on 8 May 1945, were the last Germans to lay down their arms. As one commentator noted, in their surrender, even the Nazis recognised the Dodecanese as Greek. Under the Paris Peace Treaty of 1947, the islands were formally transferred to Greek sovereignty."[66]
  19. "Bishop Mark Lipa arrived in the United States in December 1950 and succeeded in winning the loyalty of three of the twelve AOCA parishes in the country...Since the union of the Albanian Orthodox Church in America (AOCA) and its counterpart in the homeland was no longer an option following the suppression in 1967 of all religious organizations in Albania, in 1971 the AOCA, to ensure its canonical status, joined the multinational Orthodox Church of America as its Albanian Orthodox Archdiocese."[70]
  20. Because of the many miracles of the Holy Virgin which were reported by Greek soldiers during the Greco-Italian War of 1940–1941, the Holy Synod of the Church of Greece decided in 1952 to commemorate the feast day of The Protection of the Mother of God on 28 October, rather than on the traditional date of 1 October. Thus, the feast of the Protection of the Mother of God was made to coincide on 28 October with Ohi Day in Greece – ((Greek) «'Οχι»), the Anniversary of the "No" – which is celebrated throughout Greece, Cyprus and in Greek communities around the world in commemoration of the rejection by Greek Prime Minister Ioannis Metaxas of the ultimatum made by Italian dictator Benito Mussolini on 28 October 1940. (See also: Greco-Italian War and the Battle of Greece).
  21. The institute (Istituto Ellenico) publishes a yearly periodical entitled Θησαυρίσματα . The first issue appeared in 1962.
  22. Both Abp. Chrysostomos I (Papadopoulos) (r. 1923-1938) and Gregorios Papamichael (1875-1956) are rightly credited for establishing the two basic academic journals of Neohellenic theology: Theologia and Ekklesia.[81]
  23. Nissiotis embodies a new type of thinking free from the provincialism and old-fashioned attitudes characteristic of Greek theology. He was in touch with all the new developments of his time, being well-informed about current trends in science, philosophy, art, psychology and politics. For a theologian, the breadth of his interests was unprecedented. He not only observed the rapid changes taking place in the world around him but also participated in them.[83]
  24. "Archimandrite Charalambos Vasilopoulos (1910–1982) was one of the leading figures of the Greek Orthodox anti-ecumenical movement, and is still held in high esteem in conservative ecclesiastical circles. In 1959, he founded a religious society (the POE, Panhellenic Orthodox Union) with an anti-heretical agenda, and in 1961 he established the newspaper Orthodoxos Typos (Orthodox Press), which continues to be the chief voice of Orthodox fundamentalism. He was abbot of Moni Petraki monastery from 1962 to 1968. He published a huge number of biographies of saints, initially in collaboration with Fotis Kontoglou, which have collectively sold in the hundreds of thousands and still retain their popularity. Archimandrite Vasilopoulos’ favourite word was the verb ‘to uncover’. Everywhere he went he saw hidden enemies of Orthodoxy and of the nation (ecumenists, freemasons, Jehovah’s Witnesses, and, above all, Jews), and considered it his duty to expose them. Hence the titles of his books, all published by Orthodox Press Publications, at very low prices and in tens of thousands of copies: Uncovering Freemasonry (1967); Jewish Freemasonry Revealed (1975), an extended version of the former; Ecumenism Unmasked (1971); Uncovering Jehovah’s Witnesses (undated); The Rotary Club Unmasked (undated); Theosophy Uncovered (1973); ‘Inspired Women’ Unmasked;; (1977)."[96]
  25. "The skull of St. Andrew, the martyred Patron Saint of Greece, arrived by air in Greece last Saturday from Rome. It was returned to the Greek Orthodox Church as a gesture of Church unity by Pope Paul. A Greek Orthodox delegation flew to Rome the day before to accompany the relic to Patras. Cardinal Bea led a party of 15 cardinals accompanying the skull, which is encased in gold, and presented it to Bishop Constantine of Patras, where St. Andrew the Apostle was martyred. His skull was kept there until 1462, when it was removed to Rome to preserve it from the advancing Turks."[104]
  26. "Over a thousand Greeks were promptly expelled, most on a few hours' notice. They were permitted to take with them only $22 and one suitcase of clothes. Another 5,000 were expelled shortly thereafter. Another 10,000 to 11,000 Greeks were expelled after September 1964, when Turkey discontinued renewing residence permits of Greek citizens. On 11 October 1964, the Turkish newspaper, Cumhuriyet, reported that 30,000 Turkish nationals of Greek descent had left permanently, in addition to the Greeks who had been expelled."[109]
  27. Saint Sabbas' relics had been stolen by the Crusaders of the First Crusade (1096-1099), along with many other relics, and were brought to Venice and placed in the Church of Sant'Antonin.[114] The delegation from the Patriarchate of Jerusalem in 1965 included Archbishop Vasilios of Jordan (later the Matropolitan of Caesarea); Archimandrite Theodosios - Igumen of Bethany; Archimandrite Seraphim Savvaitis - Igumen of the Holy Lavra of Saint Sabbas the Sanctified; and Hierodeacon Kyriakos (later the Metropolitan of Nazareth).[114] Elder Seraphim Savvaitis (†2003) had written in his memoirs that:
    • "the Pope did not return the holy relics to us because he loved us, but because Saint Sabbas the Sanctified would often appear to him and troubled him to return his relics back to his monastery (i.e. Holy Lavra of Saint Sabbas the Sanctified). When the Pope died without having taken into account the Saint, Saint Sabbas appeared again to his successor. Moreover, in the church where his holy relics were kept within a glass reliquary, the Saint would hit the glass, making trouble and upsetting the guards and the Latin monks."[114]
  28. "Fr. John Romanides, of blessed memory, revealed that a Papist “bishop” had confided to him that, according to the Vatican’s plan, the union would not happen from the top, that is to say, from the bishops, the theologians and the dialogues, but rather from the so-called grassroots ecumenism, that is to say, through the mutual association between the two sides and the gradual implementation of sacramental intercommunion (intercommunio), which is already being put into effect by Rome and the Orthodox Ecumenists."[116]
  29. "This scientific institute was founded by a Patriarchal and Synodic Sigillion in 1965, and started functioning in 1968. It is housed in a special wing of the Holy Patriarchal and Stavropegic Monastery of the Vlatades in Acropolis, Thessalonica. Its aim according to the Patriarchal Sigillion is to promote «the study and research of Patrology, Christian literature in general, Patristic Theology, and their neighbouring Theology disciplines»."[117][118]
  30. "Panayiotis Christou clearly saw how the teaching of Gregory Palamas could renew Orthodox theological studies internationally. Palamas' thought presupposes a vital Orthodox self-awareness, with a sense of the criteria that mark it off from the Western understanding of the Church. The Russian diaspora's "school" of theology, like the corresponding Serbian "school" of Fr. Justin Popović and the Romanian "school" of Fr. Dumitru Stăniloae, took on a neo-Palamite character. Christou's publishing initiative was a pivotal point in theological education, responding to a conscious need for the renewal of the Orthodox presence in our time."[121]
    See: (Greek) Παναγιώτης Χρήστου. Βικιπαίδεια. (Greek Wikipedia.)
  31. "In a closely argued, thoroughly documented, and (considering the range of his subject) remarkable consise tome, Professor Patrides outlines Milton's ideas and presentation of the main points of the Christian faith, his conception of the Godhead, the Creation and the nature of Nature, the Fall and Redemption of Man, Love and Grace, history and the eschata of history."[125]
  32. "This theory conflicts with traditional Christian teaching on several counts. It contradicts the vision of the historical process as a path to the final transfiguration and change into a better state, not as a return to the starting point. Secondly, it practically excludes the notion that one can follow Christ into eternal life only of one's free choice...Thirdly, in Origen's system the apokatastasis is closely linked with the theory of the pre-existence of souls: the life of the soul in the body is viewed as a kind of punishment or trial, necessary for its restoration to its primodial dignity. This theory has always been firmly rejected by the Church. Fourthly, Origen's version of the apokatastasis raises the question: what is the moral sense of the entire drama of human history, if good and evil are ultimately irrelevant before divine mercy and justice? The Council of Constantinople in 543 and the fifth ecumenical council in 553 condemned the teaching of Origen and his followers on the doctrine of apokatastasis. But having condemned Origen, the fifth ecumenical council said not a word about the teaching of Gregory of Nyssa, who also wrote of the total extermination of vice and the final salvation of all people."[130]
  33. "The military junta which seized power in Greece on April 21, adopted and put into effect a new law which resulted in major changes within the Greek Orthodox Church. The law dismissed the twelve bishops of the Synod, the executive body of the sixty-seven member Assembly of Bishops, reduced the membership of the Synod to nine; and provided that the government, rather than the Assembly of Bishops, would elect the members of the Synod. The newly constituted Synod was given the power to name new bishops, which power was formerly possessed by the Assembly. The junta also forced retirement of Archbishop Chrysostomos by extending a compulsory retirement statute to cover this position although he had previously been exempt from the measure. He was replaced by Archimandrite Ieronymos Kotsonis who was the personal chaplain to King Constantine and who is regarded as one of the most progressive figures of the church. The new archbishop soon made it clear that the traditional attitude of the Greek hierarchy toward the Ecumenical Patriarch of Constantinople would not be followed by him as he emphasized the ties of respect between his church and the Patriarchate of Constantinople. In his installation address he pledged sweeping reformation within the church, mentioning particularly his intention to purge the church of unworthy ministers and to seek to attract better educated clergy."[131]
  34. "The junta in Greece forced the resignation of the old and ailing archbishop of Athens, Chrysostomos II Hatzistaurou, promoting in his place a young archimandrite, Hieronymos Kotsonas; replaced the canonical synod of the Church with the uncanonical “Aristindin” synod; and replaced the bishops it disliked with others it preferred."[134]
  35. (Greek) Τα εγκαίνια της ΟΑΚ έγιναν στις 13 Οκτωβρίου 1968 με συμμετοχή εκπροσώπων όλων των Ορθοδόξων Εκκλησιών, άλλων χριστιανικών παραδόσεων και Οργανισμών, των Πανεπιστημίων της χώρας και πλήθους λαού.[137]
  36. The discovery of the icon just as the War of Independence against the Turks got under way was regarded as an omen and proof that God had willed the liberation of Greece.[144]
  37. The 1933 decision of the Bishops of the Church of Greece was renewed with a new act, issued on 28 November 1972. Hence, the Hierarchy: "adheres strictly to the provisions in the act relating to Freemasonry. It is declared and proclaimed that Freemasonry is a proven mystery religion, a projection of the old pagan religions, most foreign and contrary to the revealed salvific truth of our Holy Church. It is declared categorically that the status of a person who is a Mason in whatever form, is incompatible with the status of a Christian member of the Body of Christ."[42]
  38. "Published (in English) through the courtesy and by the permission of the Hellenic American Society, Indianapolis, Indiana."
  39. "The Turkish army occupied almost 40 percent of the land area of the island, despite the fact that the Turkish population numbered less than 20 percent."[151]
  40. The Turkish policy of forcing a third of the island's Greek population from their homes in the occupied North, preventing their return, and settling Turks from the mainland in their places is considered an example of ethnic cleansing.[153][154][155][156][157][158][159][160][161][162][163][164][165][166]

References

  1. 1.0 1.1 1.2 1.3 World Council of Churches: Church of Greece. Retrieved: 28 November 2013.
  2. Christodoulos (Paraskevaides) of Athens. Address to the Conference organised by the Synodal Committee on European Issues, entitled “Islam: the extent of the problematics”. Holy Monastery of Penteli, Attica, 12/5/2007.
  3. 3.0 3.1 Demetrios Constantelos. Altruistic Suicide or Altruistic Martyrdom? Christian Greek Orthodox Neomartyrs: A Case Study. Archives of Suicide Research, Volume 8, No 1, 2004. (Myriobiblos Library).
  4. (Greek) Bompolines, Κ. Α. (1952). The church in the struggle for freedom. Athens: no publisher given.
  5. (Greek) Paparounis, Ρ.Ν. (no date). Under Turkish rule. Athens: Ekdoseis Gregoris, pp. 329–348.
  6. (Greek) Perantones, Ι.Ρ. (1972). Lexicon of the neοmartyrs. Athens: no publisher is given.
  7. (French) Pouqueville. (1824). Histoire de la regeneration de la Grèce. Paris: F. Didot père et fils.
  8. Vaporis, Ν.M. (2000). Orthodox Christian neomartyrs of the ottoman period 1437–1860. Witnesses for Christ. Crestwood, ΝΥ: St. Vladimir's Seminary Press.
  9. 9.0 9.1 Charalambos K. Papastathis and Nikos Maghioros. "Greece: A Faithful Orthodox Christian State. THE ORTHODOX CHURCH IN THE HELLENIC REPUBLIC." In: Javier Martínez-Torrón and W. Cole Durham, Jr.. Religion and the Secular State: National Reports (Issued for the occasion of the XVIIIth International Congress of Comparative Law, Washington, D.C., July 2010). Published by: Complutense Universidad de Madrid, in cooperation with The International Center for Law and Religion Studies, Brigham Young University. July 2014. pp. 339-340.
  10. The Globe and Mail (Canada's National Newspaper). "Orthodox Church at Crossroads." 10 November 1995. p. A14.
  11. 11.0 11.1 Victor Roudometof. Greek Orthodoxy, Territoriality, and Globality: Religious Responses and Institutional Disputes. Report. Sociology of Religion. Vol. 69 No. 1. 22 March 2008. Pg. 67(25). ISSN 1069-4404.
  12. U.S. Department of State. International Religious Freedom Report for 2012: Greece. Bureau of Democracy, Human Rights and Labor. 2012.
  13. "Greece." D&B Country Riskline Reports (News). May 2013.
  14. "Greece." The World Bank. Retrieved: 21 May 2013.
  15. Hellenic Statistical Authority. Greece in Figures: 2012. Retrieved: 21 May 2013.
  16. 16.0 16.1 (Greek) "Η θρησκευτική πίστη.‘Ανήκετε σε κάποια θρησκεία, και αν ναι, σε ποια;" Πανελλαδική Έρευνα Metron Forum. 29 Δεκεμβρίου 2011. σελ. 50.
  17. Lua error in package.lua at line 80: module 'strict' not found.
  18. "Europe: Greece." CIA – The World Factbook. Page last updated on 7 May 2013. Retrieved: 21 May 2013.
  19. 19.0 19.1 19.2 19.3 Timeline of the History of the Greek Church. Anagnosis Books, Deliyianni 3, Marousi 15122, Greece. Retrieved 25 April 2013.
  20. Ioannis M. Konidaris. "The Mount Athos Avaton." Myriobiblos Library. Retrieved: 8 February 2013.
  21. History of the Church in Australia. Greek Orthodox Archdiocese of Australia. Retrieved: 24 July 2013.
  22. Great Synaxaristes (Greek): Ὁ Ὅσιος Ἀρσένιος ὁ Καππαδόκης. 10 Νοεμβρίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  23. "School of Theology." Aristotle University of Thessaloniki. Retrieved: 21 May 2015.
  24. 24.0 24.1 The Appearance of the Sign of the Cross Near Athens in 1925. Orthodox Christian Information Center. Retrieved: 15 July 2015.
    • From: Orthodox Life, Vol. 22, No. 2 (March–April, 1972), pp. 18-20.
  25. Great Synaxaristes: (Greek) Μνήμη τοῦ ἐν τῷ οὐρανῷ φανέντος σημείου τοῦ Τιμίου Σταυροῦ ἐπὶ Κωνσταντίου. 7 Μαΐου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  26. Greeks in USA: The Origins. Hellenic Republic: Embassy of Greece – Washington, DC. Retrieved: 21 May 2013.
  27. Chronology 1926. League of Nations Archives, Indiana University Center for the Study of Global Change. retrieved: 25 April 2013.
  28. Treasures from Mount Athos. CHRONOLOGICAL LIST OF IMPORTANT EVENTS. Hellenic Resources Network (HR-Net). Retrieved: 23 May 2013.
  29. Kallistos Ware, (Bishop of Diokleia). The Inner Kingdom. Volume 1 of Collected works. St Vladimir's Seminary Press, 2000. p. 44. ISBN 9780881412093
  30. Christos Yannaras. Orthodoxy and the West: Hellenic Self-Identity in the Modern Age. Transl. Peter Chamberas and Norman Russell. Brookline: Holy Cross Orthodox Press, 2006. pp. 229-230.
  31. Harry Mount. Istanbul, Turkey: in search of the city's Roman past. The Telegraph (UK). 9:40AM BST 17 September 2012.
  32. Turkey timeline: A chronology of key events. BBC News. 13:48 GMT, Thursday, 22 March 2012.
  33. Robinson, Richard D.. The First Turkish Republic: A Case Study in National Development. Cambridge: Cambridge University Press, 1965.
  34. 34.0 34.1 34.2 Rev. Nicon D. Patrinacos. A Dictionary of Greek Orthodoxy - Λεξικον Ελλινικης Ορθοδοξιας. Light and Life Publishing, 1984. p.323.
  35. Dimitri Kitsikis (Professor). The Old Calendarists and the Rise of Religious Conservatism in Greece. Translated from the French by Novice Patrick and Bishop Chrysostomos of Etna. Center for Traditionalist Orthodox Studies, 1995. p. 21.
  36. (Greek) ΑΝΤΙΑΙΡΕΤΙΚΟΝ ΕΓΚΟΛΠΙΟΝ. H Ουνία στην Ελλάδα. ΑΠΟΣΠΑΣΜΑ ΑΠΟ ΤΟ: "ΟΥΝΙΑ: ΠΡΟΣΩΠΟ ΚΑΙ ΠΡΟΣΩΠΕΙΟ", πρωτοπρ. ΓΕΩΡΓΙΟΥ ΜΕΤΑΛΛΗΝΟΥ. Retrieved: 07 August, 2015.
  37. Dina Kyriakou. New museum celebrates Greece through the ages. The Globe and Mail (Canada). 22 July 2000 Saturday. p. T3.
  38. Great Synaxaristes (Greek): Ὁ Ἅγιος Νικόλαος ὁ Πλανᾶς. 2 Μαρτίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  39. Fr. Alexey Young. The Simple Shepherd – Papa Nicholas Planas. Orthodox America (St. James the Apostle Orthodox Church). Issue 56, Vol VI, No. 6, January 1986. Retrieved: 17 May 2013.
  40. Ourania Papadopoulos. Papa-Nicholas Planas: The Simple Shepherd of the Simple Sheep. Transl. from the Greek by Holy Transfiguration Monastery. Boston, Massachusetts, 2001. 149 pages. ISBN 9780913026182
  41. 41.0 41.1 Freemasonry: Official Statement of the Church of Greece (1933). Orthodox Christian Information Center. Retrieved: 24 November 2012.
  42. 42.0 42.1 42.2 42.3 Gregory Zorzos – Γρηγόρης Ζώρζος. Secret Societies at revolution era 1821 in Greece – Μυστικές Εταιρείες 1821. Gregory Zorzos, 2009. p.77. ISBN 9781448625499
  43. CHRONOLOGY (OF CHRISTIANITY IN AFRICA). Orthodox Research Institute. Retrieved: 29 July 2014.
  44. 44.0 44.1 Marangos, Frank. Resolving the religious freedom issue of the Ecumenical Patriarchate. Forum on Public Policy: A Journal of the Oxford Round Table. 22 June 2007. ISSN 1556-763X.
  45. (Greek) Τάσος Αθ. Γριτσόπουλος. "Γερμανός. Ὁ Καραβαγγέλης." Θρησκευτική και Ηθική Εγκυκλοπαίδεια (ΘΗΕ). Τόμος 4 (Βυζάντιον-Διοκλής). Αθηναι – Αθαν. Μαρτινος, 1964. σελ. 400–402.
  46. (Greek) Πάνος Ν. Αβραμόπουλος. Μητροπολίτης Γερμανός Καραβαγγέλης - Ο ρασοφόρος Ακρίτας. Romfea.gr. Σάββατο, 11 Μαΐου 2013. Retrieved 25 August 2014.
  47. Dimitri Kitsikis (Professor). The Old Calendarists and the Rise of Religious Conservatism in Greece. Translated from the French by Novice Patrick and Bishop Chrysostomos of Etna. Center for Traditionalist Orthodox Studies, 1995. p. 22.
  48. Michael Georgiades. The Origins of the Old Calendar Schism. Orthodox Outlet for Dogmatic Enquiries (OODEGR). Translated: 10 March 2010. Retrieved: 17 May 2013.
  49. Publishersglobal.com. Publisher Profile: Apostoliki Diakonia of the Orthodox Christian Church of Greece. Retrieved: 27 April 2013.
  50. Alexander Ganse. Greece 1935 – 1940. World History at KMLA (Korean Minjok Leadership Academy). First posted in 2000, last revised on 27 February 2007. Retrieved: 1 May 2013.
  51. Christos Yannaras. Orthodoxy and the West: Hellenic Self-Identity in the Modern Age. Transl. Peter Chamberas and Norman Russell. Brookline: Holy Cross Orthodox Press, 2006. p. 230.
  52. Fahlbusch, Erwin Bromiley, and Geoffrey William. The Encyclopedia of Christianity. Wm. B. Eerdmans Publishing, 1999. p.35. ISBN 9788889345047.
  53. SAE World Council of Hellenes Abroad. Memorial for the Greek victims of Gulag in Siberia. SAE Former USSR Countries. Moscow, 28 January 2010. Retrieved: 25 August 2013.
  54. Great Synaxaristes (Greek): Ὁ Ἅγιος Σιλουανὸς ὁ Ἁγιορείτης. 24 Σεπτεμβρίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  55. Venerable Silouan of Mt. Athos. Orthodox Church in America.
  56. (Greek) Σαπκίδη, Όλγα. Χρύσανθος Τραπεζούντος. Encyclopedia of the Hellenic World, Asia Minor. 9/4/2002. Retrieved: 21 August 2013.
  57. Archpriest John W. Morris. The Historic Church: An Orthodox View of Christian History. AuthorHouse, 2011. p. 210.
  58. Christopher Montague Woodhouse, Richard Clogg. The struggle for Greece, 1941–1949. Ivan R. Dee, 2002. 352 pages. ISBN 978-1566634830
  59. "Greek Civil War." Encyclopædia Britannica. Encyclopædia Britannica 2009 Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2009.
  60. George Th. Mavrogordatos (University of Athens). CHURCH-STATE RELATIONS IN THE GREEK ORTHODOX CASE. Paper presented to the Workshop: "Church and State in Europe" ECPR Joint Sessions, Copenhagen, 14–19 April 2000. p. 8.
  61. Why the Clock Stopped in Kalavryta; Lyn Drummond Talks to Some of Those Who, As Greek Village Children, Survived German Reprisals 55 Years Ago. Canberra Times (Australia). 12 December 1998. Part A; Page 5.
  62. Ron Grossman. Greece's quiet heroes defied Nazis to keep others alive: Christians risked their lives to help Jews in the country escape the Holocaust. Now, an exhibit at a Chicago museum celebrates their efforts. Chicago Tribune. 9 February 2007. Retrieved: 23 July 2013.
  63. "Damaskinos." Encyclopædia Britannica. Encyclopædia Britannica 2009 Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2009.
  64. 64.0 64.1 Maria Panezi. A Description of the Structure of the Hellenic Republic, the Greek Legal System, and Legal Research. GlobaLex. March 2013.
  65. Charalambos K. Papastathis and Nikos Maghioros. "Greece: A Faithful Orthodox Christian State. THE ORTHODOX CHURCH IN THE HELLENIC REPUBLIC." In: Javier Martínez-Torrón and W. Cole Durham, Jr.. Religion and the Secular State: National Reports (Issued for the occasion of the XVIIIth International Congress of Comparative Law, Washington, D.C., July 2010). Published by: Complutense Universidad de Madrid, in cooperation with The International Center for Law and Religion Studies, Brigham Young University. July 2014. pp. 370-371.
  66. 66.0 66.1 Patriack Comerford. Athens seeks EU interest in bringing peace to the Aegean. The Irish Times. 6 July 1996. Pg. 11.
  67. Great Synaxaristes (Greek): Ὁ Ὅσιος Σάββας ὁ Νέος ὁ ἐν Καλύμνῳ. 7 Απριλίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  68. Great Synaxaristes (Greek): Ὁ Ἅγιος Ἐφραὶμ ὁ Ἱερομάρτυρας ὁ ἐν Νέᾳ Μάκρῃ Ἀττικῆς. 5 Μαΐου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  69. Bishop Mark Lipa. Toledo Blade, Mar 26, 1982. p. 15.
  70. Lucian Leustean. Eastern Christianity and the Cold War, 1945-91. Routledge Studies in the History of Russia and Eastern Europe. Routledge, 2010. p. 149.
  71. (Greek) Ιστορία της Εκκλησίας των Αθηνών. Ιερά Αρχιεπισκοπή Αθηνών, 2015. Retrieved: 14 July 2015.
  72. (Greek) ΚΑΡΑΠΙΠΕΡΗΣ Μ. «Το Πατριαρχείον Ιεροσολύμων 451-1951». Πανηγυρικός τόμος της 1500ής επετείου του Πατριαρχείου Ιεροσολύμων 1. Ιεροσόλυμα 1952.
  73. Great Synaxaristes: (Greek) Μνήμη Ἁγίας Σκέπης τῆς Ὑπεραγίας Θεοτόκου. 28 Οκτωβρίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  74. Kon Bouzikos. THE HISTORY OF THE ICON OF PANAGIA SOUMELA. PontosWorld (2005–2012). Retrieved: 1 May 2013.
  75. Kiki Danaktsis. Greece's Most Celebrated Holy Virgin. Greek Reporter. 12 August 2010. Retrieved: 1 May 2013.
  76. "The History of Mount Athos: The Athonite School." Macedonian Heritage (Scholars and specialists from Thessaloniki, Greece). Retrieved: 27 April 2013.
  77. Greek Minority. Hellenic Ministry of Foreign Affairs. (A4 Directorate for Relations with Turkey). Retrieved: 29 October 2011.
  78. Speros Vryonis. The Mechanism of Catastrophe: The Turkish Pogrom Of September 6–7, 1955, And The Destruction Of The Greek Community Of Istanbul. Greekworks.Com Inc. May 2005. 659 pp. ISBN 9780974766034
  79. Basil (Essey), Bishop of Wichita. Exomologetarion (A Manual of Confession). Orthodox Christian Information Centre. 14 July 2005. Retrieved: 29 July 2013.
  80. D.A. Zakythinós (Professor). The Making of Modern Greece: From Byzantium to Independence. Oxford: Basil Blackwell, 1976. pp. 119-120. ISBN 9780631153603
  81. 81.0 81.1 Panagiotes K. Christou. Neohellenic Theology at the Crossroads. The Greek Orthodox Theological Review. 28, n. 1, Spring 1983, p. 39-54.
  82. Institute for Byzantine & Modern Greek Studies: About the Institute. IBMGS. Copyright © 2008. Retrieved: 1 May 2013.
  83. 83.0 83.1 Christos Yannaras. Orthodoxy and the West: Hellenic Self-Identity in the Modern Age. Transl. Peter Chamberas and Norman Russell. Brookline: Holy Cross Orthodox Press, 2006. p. 281.
  84. Christos Yannaras. Orthodoxy and the West: Hellenic Self-Identity in the Modern Age. Transl. Peter Chamberas and Norman Russell. Brookline: Holy Cross Orthodox Press, 2006. pp. 275, 278.
  85. Herman A. Middleton. Precious Vessels of the Holy Spirit: The Lives & Counsels of Contemporary Elders of Greece. 2nd Ed. Protecting Veil Press, 2004. pp.102–123.
  86. Middleton, Herman A. "Elder George of Drama." In: Precious Vessels of the Holy Spirit: The Lives and Counsels of Contemporary Elders of Greece. 2nd Edition. Thessalonica, Greece & Ashville, NC: Protecting Veil Press, 2004. pp. 178–191. ISBN 9608761409
  87. Great Synaxaristes: (Greek)Ὁ Ὅσιος Γεώργιος Καρσλίδης. 4 Νοεμβρίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  88. Christos Yannaras. Orthodoxy and the West: Hellenic Self-Identity in the Modern Age. Transl. Peter Chamberas and Norman Russell. Brookline: Holy Cross Orthodox Press, 2006. p. 234.
  89. Christos Yannaras. Orthodoxy and the West: Hellenic Self-Identity in the Modern Age. Transl. Peter Chamberas and Norman Russell. Brookline: Holy Cross Orthodox Press, 2006. p. 240.
  90. Andrew Sharp. Orthodox Christians and Islam in the Postmodern Age. BRILL, 2012. p. 103.
  91. Great Synaxaristes (Greek): Ὁ Ὅσιος Ἄνθιμος ἀπὸ τὴν Χίο. 15 Φεβρουαρίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  92. (Greek) Ένας σύγχρονος Άγιος, ο π. Ιάκωβος Βαλοδήμος (1870-15/2/1960). ΠΕΜΠΤΟΥΣΙΑ (Ινστιτούτο Άγιος Μάξιμος ο Γραικός). 14 Φεβρουαρίου 2015. Retrieved: 3 September 2015.
  93. (Greek) πατήρ Ιάκωβος Βαλοδήμος, ένας άγνωστος άνθρωπος τού Θεού... ΘΗΣΑΥΡΟΣ ΓΝΩΣΕΩΝ ΚΑΙ ΕΥΣΕΒΕΙΑΣ(Ι). 16 June 2015. Retrieved: 3 September 2015.
  94. Great Synaxaristes (Greek): Ὁ Ἅγιος Νεκτάριος Μητροπολίτης Πενταπόλεως Αἰγύπτου. 9 Νοεμβρίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  95. "Patriarch Seeks Aid for Shrines in Jerusalem". The Globe and Mail. Thursday September 28, 1961. p. 5.
  96. 96.0 96.1 Stavros Zoumboulakis. "The Orthodox Church in Greece Today." In: Anna Triandafyllidou, Ruby Gropas and Hara Kouki (Eds.). The Greek Crisis and European Modernity. Palgrave Macmillan, August 2013. Page 148. ISBN 9781137276254
  97. (Greek) Ιερές Μονές. Ἱερά Μητρόπολις Χίου, Ψαρών και Οινουσσών. Retrieved: 22 December 2013.
  98. (Greek) ΙΕΡΑ ΜΟΝΗ ΕΥΑΓΓΕΛΙΣΜΟΥ ΤΗΣ ΘΕΟΤΟΚΟΥ - ΟΙΝΟΥΣΣΕΣ. Μοναστήρια της Ελλάδας. Πέμπτη, 04 Ιούλιος 2013 22:13. Retrieved: 22 December 2013.
  99. (Greek) Ηθική και θρησκευτική εγκυκλοπαίδεια. Αθανάσιος Μαρτίνος, Αθήνα, 1962 ως το 1968. (Βιβλιοπάζαρο – ΜΕΓΑΛΟ ΠΑΝΕΛΛΑΔΙΚΟ ΒΙΒΛΙΟΠΩΛΕΙΟ). Retrieved: 1 May 2013.
  100. CNEWA Canada (Catholic Near East Welfare Association). The Orthodox Church of Greece. Last Modified: 26 June 2008. Retrieved: 1 May 2013.
  101. Basil Jioultsis. "Religious Brotherhoods: A Sociological View." Social Compass, XXII, 1975/1, pp.67–83.
  102. 102.0 102.1 Towards the "Eighth" Ecumenical Council. Orthodox Christian Information Center. (From: The Orthodox Word, Nov.-Dec. 1976 (71), 184–195). Retrieved: 1 May 2013.
  103. The Friends of Mount Athos. A Pilgrim's Guide to Mount Athos: Mount Athos Information – FOUNDATION & DEDICATION OF THE MONASTERIES. Retrieved: 1 May 2013.
  104. 104.0 104.1 St. Andrew Skull: Relic Returned to Greece. Catholic Herald. Friday 2 October 1964. Page 9.
  105. (Greek) Οσιος Νικηφορος Ο Λεπρος (1890 - 1964). Ορθόδοξος Συναξαριστής. 04/01/2014.
  106. (Greek) Νικηφόρος ο λεπρός (1890-1964) της καρτερίας αθλητής λαμπρός. Impankratoros.gr (Holy Monastery of Pantokratoros, Melisohori). Retrieved: 30 October 2014.
  107. (Greek) ΜΟΝΑΣΤΗΡΙΑ ΚΑΙ ΠΡΟΣΚΥΝΗΜΑΤΑ: Iερά Mονή Μαλεβής. ECCLESIA.GR (Official Website of the Church of Greece). Retrieved: 1 May 2013.
  108. International Obligations for Turkey. TR Defence Forum. Fri 27 Jan, 2012 3:38 am. Retrieved: 1 May 2013.
  109. Human Rights Watch. DENYING HUMAN RIGHTS AND ETHNIC IDENTITY: THE GREEKS OF TURKEY. A Helsinki Watch Report. March 1992. p.11. ISBN 1-56432-056-1
  110. (Greek) Βασίλης Μουστάκης. "Κόντογλου, Φώτης." Θρησκευτική και Ηθική Εγκυκλοπαίδεια (ΘΗΕ). Τόμος 7. Αθηναι – Αθαν. Μαρτινος, 1965. σελ. 790–798.
  111. (Greek) Χρυσόστομος (Ταβλαδωράκης). Ιερά Μητρόπολις Πειραιώς (Holy Metropolis of Piraeus). Retrieved: 1 June 2013.
  112. (Greek) ΙΕΡΑ ΜΟΝΗ ΠΑΝΑΓΙΑΣ ΠΑΝΤΑΝΑΣΣΗΣ ΚΡΑΝΙΔΙΟΥ. ΙΕΡΑ ΜΗΤΡΟΠΟΛΙΣ ΥΔΡΑΣ ΣΠΕΤΣΩΝ & ΑΙΓΙΝΗΣ (Holy Metropolis of Hydra, Spetses and Aegina). Retrieved: 1 June 2013.
  113. Vatican – The Holy See (Vatican.va). JOINT CATHOLIC-ORTHODOX DECLARATION OF HIS HOLINESS POPE PAUL VI AND THE ECUMENICAL PATRIARCH ATHENAGORAS. 7 December 1965.
  114. 114.0 114.1 114.2 114.3 (Greek) Περί της επανακομιδής του ιερού λειψάνου του αγίου Σάββα. Impankratoros.gr (Holy Monastery of Pantokratoros, Melisohori). Retrieved: 12 August 2015.
  115. Andrew of Dryinoupolis, Pogoniani and Konitsa, and, Seraphim of Piraeus and Faliro. A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy. HOLY AUTOCEPHALOUS ORTHODOX CATHOLIC CHURCH OF GREECE (THE HOLY METROPOLIS OF DRYINOUPOLIS, POGONIANI AND KONITSA, and, THE HOLY METROPOLIS OF PIRAEUS AND FALIRO). April 10, 2014. p. 35.
    • citing: (Greek) ΙΩΑΝΝΗΣ ΚΑΡΜΙΡΗΣ, Ὀρθοδοξία καί Ρωμαιοκαθολικισμός, vol. ΙΙ, Ἀθήναι 1965, p. 170.
  116. (Greek) ΑΡΧΙΜ. ΓΕΩΡΓΙΟΣ ΚΑΨΑΝΗΣ, Ἡ κρίσις Θεολογίας καί Οἰκουμενισμοῦ ἐν Η.Π.Α., Ἀθήναι 1968, pp. 17-20.
  117. The Ecumenical Patriarchate of Constantinople. Patriarchal Institutes: 1. Patriarchal Institute of Patristic Studies in Thessalonica. Retrieved 2 February 2013.
  118. (Greek) Πατριαρχικόν Ιδρυμα Πατερικών Μελετών. Retrieved: 2013-07-15.
  119. (Greek) Υπουργείο Παιδείας και Θρησκευμάτων, Πολιτισμού και Αθλητισμού. Σύγχρονοι Έλληνες συγγραφείς -- Χρήστου Παναγιώτης Κ. (1917 - 1996) -- Βιογραφικό. Retrieved: 15 July 2013. (Ministry of Education and Religious Affairs (Greece)).
  120. Panagiotes K. Chrestou. Greek Orthodox Patrology: An Introduction to the Study of the Church Fathers. Protopresbyter George Dion. Dragas (Ed.). Rollinsford, NH: Orthodox Research Institute, 2005. p. i.
  121. Christos Yannaras. Orthodoxy and the West: Hellenic Self-Identity in the Modern Age. Transl. Peter Chamberas and Norman Russell. Brookline: Holy Cross Orthodox Press, 2006. pp. 278-279.
  122. Peter Botsis. The Elder Ieronymos of Aegina. Transl. Holy Transfiguration Monastery. Boston, Massachusetts, 2007. (.PDF)
  123. Centre for Byzantine Research. Aristotle University of Thessaloniki. Retrieved: 1 May 2013.
  124. Great Synaxaristes (Greek): Ἀνακομιδὴ Τιμίων Λειψάνων Ἁγίου Ἀποστόλου Τίτου. 15 Μαΐου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  125. 125.0 125.1 L. R. N. Ashley. "Milton and the Christian Tradition by C. A. Patrides." Bibliothèque d'Humanisme et Renaissance. T. 29, No. 2 (1967), pp. 495-497.
  126. C. Moskos. "The Greeks in the United States." In: R. Clogg (cd.). The Greek Diaspora in the Twentieth Century. St. Martin's Press, New York, 1999. p.105.
  127. Great Synaxaristes (Greek): Ὁ Ὅσιος Ἀρσένιος ὁ ἐν Πάρῳ. 31 Ιανουαρίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  128. St Arsenius of Paros. OCA – Feasts and Saints.
  129. Lua error in package.lua at line 80: module 'strict' not found. Reprinted in Lua error in package.lua at line 80: module 'strict' not found.
  130. Bishop Hilarion (Alfeyev). "Eschatology." In: Mary B. Cunningham and Elizabeth Theokritoff (Eds.). The Cambridge Companion to Orthodox Christian Theology. Cambridge Companions to Religion. Cambridge University Press, 2008. p. 116. ISBN 9780521864848
  131. 131.0 131.1 R. T. M. "NOTES ON CHURCH-STATE AFFAIRS". Journal of Church and State, Vol. 9, No. 3 (Autumn 1967), pp. 417-428. p. 419.
  132. 132.0 132.1 Julian Walter, A.A. Renewal in Orthodox Greece. The Tablet: The International Catholic News Weekly. 4th November 1967. p. 7.
  133. Christos Yannaras. Orthodoxy and the West: Hellenic Self-Identity in the Modern Age. Transl. Peter Chamberas and Norman Russell. Brookline: Holy Cross Orthodox Press, 2006. p. 235.
  134. Cyril Hovorun. The Church in the Bloodlands. FIRST THINGS. October 2014. Retrieved: 14 June 2015.
  135. Christos Yannaras. Orthodoxy and the West: Hellenic Self-Identity in the Modern Age. Transl. Peter Chamberas and Norman Russell. Brookline: Holy Cross Orthodox Press, 2006. p. 241.
  136. Orthodox Academy of Crete (Homepage);
  137. (Greek) Ιερά Αρχιεπισκοπή Κρήτης. Ὀρθόδοξος Ἀκαδημία Κρήτης. Retrieved: 26 January 2013.
  138. Andrew of Dryinoupolis, Pogoniani and Konitsa, and, Seraphim of Piraeus and Faliro. A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy. HOLY AUTOCEPHALOUS ORTHODOX CATHOLIC CHURCH OF GREECE (THE HOLY METROPOLIS OF DRYINOUPOLIS, POGONIANI AND KONITSA, and, THE HOLY METROPOLIS OF PIRAEUS AND FALIRO). April 10, 2014. p. 11.
  139. Herman A. Middleton. Precious Vessels of the Holy Spirit: The Lives & Counsels of Contemporary Elders of Greece. 2nd Ed. Protecting Veil Press, 2004. pp.38–61.
  140. Hellenic Electronic Center (HEC). Theological School of Halki. Retrieved 2 February 2013.
  141. Greek Orthodox Archdiocese of America. Renewed Persecution of Theological School of Halki. 3 November 1998.
  142. Bengt Sundkler, Christopher Steed. A History of the Church in Africa. Volume 74 of Studia Missionalia Upsaliensia. Cambridge University Press, 2000. p. 636.
  143. Metropolitan Makarios (Tillyrides) of Kenya. THE MAKARIOS LEGACY IN KENYA. Orthodox Research Institute.
  144. 144.0 144.1 Helena Smith. VISIONS OF THE VIRGIN FILL GREEK SKIES. The Guardian (London). 17 August 1992. p.7.
  145. 145.0 145.1 Evy Johanne Haland. From the Ritual Year of the Miraculous Icon on the Greek Island of Tinos to the Wider Mediterranean. Comparative Civilizations Review. No. 63, Fall 2010. p.19.
  146. "Makarios III." Encyclopædia Britannica. Encyclopædia Britannica 2009 Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2009.
  147. Fr. Alexander Veronis (OCMC). Orthodox Concepts of Evangelism and Mission. In: Paul Wesley Chilcote, & Laceye C. Warner (Eds.). The Study of Evangelism: Exploring a Missional Practice of the Church. Wm. B. Eerdmans Publishing, 2008. pp.279–294.
  148. "Theological Declaration on Freedom and Dignity for Greek People from Greek Orthodox Theologians". Journal of Church and State, Vol. 16, No. 1 (Winter 1974), pp. 173-175.
  149. BBC ON THIS DAY. 20 July. 1974: Turkey invades Cyprus. BBC News. Retrieved 2 February 2013.
  150. Library of Congress Country Studies. Cyprus: The Turkish Military Intervention, July–August 1974. January 1991. Retrieved 2 February 2013.
  151. 151.0 151.1 "Greece, history of." Encyclopædia Britannica. Encyclopædia Britannica 2009 Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2009.
  152. Paul Hamilos. Cyprus. The Guardian. 16 January 2002. Retrieved 2008-11-23.
  153. Lua error in package.lua at line 80: module 'strict' not found.
  154. Lua error in package.lua at line 80: module 'strict' not found.
  155. Lua error in package.lua at line 80: module 'strict' not found.
  156. Lua error in package.lua at line 80: module 'strict' not found.
  157. Lua error in package.lua at line 80: module 'strict' not found.
  158. Lua error in package.lua at line 80: module 'strict' not found.
  159. Jean S. Forward, Endangered peoples of Europe: struggles to survive and thrive The Greenwood Press "Endangered peoples of the world" series Endangered peoples of the world, Greenwood Publishing Group, 2001, 0313310068, 9780313310065, p. 53
  160. Antony Evelyn Alcock, A history of the protection of regional cultural minorities in Europe: from the Edict of Nantes to the present day, Palgrave Macmillan, 2000. ISBN 0-312-23556-9, ISBN 978-0-312-23556-7, p. 207
  161. Van Coufoudakis, Eugene T. Rossides, American Hellenic Institute Foundation, 2002, ISBN 1-889247-05-7, ISBN 978-1-889247-05-2, p. 236.
  162. William Mallinson, Bill Mallinson, Cyprus: a modern history , I.B. Tauris, 2005, ISBN 1-85043-580-4, ISBN 978-1-85043-580-8, p. 147
  163. Robert F. Holland, Britain and the revolt in Cyprus, 1954–1959, Oxford University Press, 1998, ISBN 0-19-820538-4, ISBN 978-0-19-820538-8
  164. University of Minnesota. Modern Greek Studies Program, Modern Greek studies yearbook, Τόμος 9, University of Minnesota, 1993, p.577
  165. David J. Whittaker, Conflict and reconciliation in the contemporary world, Making of the contemporary world, Routledge, 1999, ISBN 0-415-18327-8, ISBN 978-0-415-18327-7, p. 52
  166. Dimitris Keridis, Robert L. Pfaltzgraff, Institute for Foreign Policy Analysis, Kokkalis Foundation, NATO and southeastern Europe: security issues for the early 21st century, a publication of the Institute for Foreign Policy Analysis & the Kokkalis Foundation, Brassey's, 2000, ISBN 1-57488-289-9, ISBN 978-1-57488-289-6, p. 187

Published works