Wednesday, December 11 2019
Thursday, December 12 2019

What’s the Latest




A group photo with Archbishop Demetrios. The campers are holding the American and Greek flags.


ARCHBISHOP DEMETRIOS VISITS WITH CAMPERS AT ARCHDIOCESE D.A.D. CAMP SAINT PAUL On Thursday July 17, Archbishop Demetrios of America visited Camp Saint Paul, the Direct Archdiocesan District’s youth camp in the scenic Berkshire Hills of Connecticut near the town of Litchfield. Camp Saint Paul, now in its eleventh year of operation, will host a total of more than 650 campers in its 2015 four weeks program. The Archbishop arrived late morning at the picturesque campsite next to Bantam Lake, the largest lake in Connecticut, to the warm and enthusiastic welcome of about 165 campers, who along with their counselors, the staff and several members of the Clergy, were eager to see him, enjoy some time with him, hear his words of wisdom and advice and ask him lots of questions. His Eminence enjoyed the company of the children, their Greek dancing, their cheerful playing and other activities. A barbecue style lunch was offered in the great lawn of the camp, followed by the cutting of two very large cakes in the image of the Greek and American flags, as the chil-dren sang the two respective national anthems and cheered. During a gathering of all campers and staff, the Archbishop offered wise words of spiritual enlightenment and encouragement and expressed his pride and appreciation for the camp and the participation of the campers. “It is wonderful to be here, said the Archbishop, surrounded by this amazing natural beauty, but above all it is wonderful to be surrounded by the human presence of the children, it is a breath of fresh air in every sense.” the camping ministries of the Archdiocese said that for the Church it is important to have this tremendous opportunity of having the children here and for them to be near the Church from a young age, while enjoying educational, and entertainment opportunities, athletic activities and at the same time developing healthy relation-ships. The summer camp, he add-ed, as an institution, is one of the most important tools used by the Church to ultimately connect the children to God, to themselves and to their families. Camp St. Paul, the camping youth ministry of the Direct Archdiocesan District, operates under the guidance of His Grace Bishop Andonios of Phasiane, the Chancellor of the Archdiocese; the care of camp director Fr. Elias Villis and the support of the district’ s Youth Director, Dn. Panagiotis Papazafiropoulos, all present at the camp during the Archbishop’s visit. Also present were Frs. Luke Melackrinos, Nicholas Dassouras, Perikles Kallis and Dn. Chrysostomos Panos. The success of Camp Saint Paul is only paralleled by the success of the other camping programs of the Metropolises, across the Greek Orthodox Archdiocese. They all offer an opportunity to our young people for physical wellness and spiritual edification. The camp provides them with all that is necessary to stay close to the Church and the Faith. 9880It is a great service and ministry to the youth, building and cultivating their Orthodox and Hellenic character. In addition to “Ionian Village,” the national youth summer camping ministry of the Archdiocese in Greece, there are 19 other camps operating in the United States as follows: Direct Archdiocesan District: Camp Saint Paul; Metropolis of Atlanta: Saint Stephen Summer Camp; Metropolis of Boston: Metropolis of Boston Camp; Metropolis of Chicago: Camp Fanari, St. Mary’s Church Camp; Metropolis of Denver: Camp Emmanuel, Eastern Orthodox Youth Camp; Metropolis of Detroit: Metropolis of Detroit Summer Camp, St. Nicholas Camp, St. Timothy’s Summer Camp; Metropolis of New Jersey: Camp Good Shepherd, CVC Summer Camp; Metropolis of Pittsburgh: Summer Camp Nazareth; Metropolis of San Franscisco: St. Nicholas Ranch, Ascension Ca-thedral Camp, All Saints Camp, Camp Angelos Youth Camp, Saint Sophia Camp and All Saints PanOrthodox Summer Camp.


WEST BABYLON, N.Y. — A fire caused millions of dollars in damages to a Greek Orthodox church on Long Island. 9878
The fire broke out Tuesday night at the St. Nicholas Greek Orthodox Church in West Babylon. Father Demetrios Kazakis said the fire began from a malfunctioning refrigerator that was in a small room by the altar. “Smoke damage is extensive here,” he said9877. “The heat of the fire itself went throughout the entire church.” Fr. Kazakis said many newly painted religious icons were destroyed. “We just did a recent iconography project on the west wall of our church. The entire wall had iconography placed on it,” he said. “Not even a month and a half and it’s all gone.” But even though the fire caused millions of dollars in damages, Fr.9879 Kazakis said there was a miracle. “Within the room that was engulfed by flame, the only icon that survived was a St. Nicholas icon in pretty good condition,” he said. “St. Nicholas Church, St. Nicholas icon.” Many treasures were rescued from the flames, including a box containing relics from their patron that are 1,700 years old, Aiello reported. “We have the relic of St.Nicholas, which is a piece of fragment of his bone, which is a relic we hold very dear,” Fr. Kazakis said. This is actually the third and worst fire for the parish. The last fire happened in 1992.



Please, all families who have registered their children in the last session of St. Stephen summer camp in S.C. are kindly asked to contact the church office to update Fr. J. on their travel plans.In the meantime, there is a charted bus that will be originated from south of Florida and willing families may use this option to send their children to St. Stephen. For further information; please contact Fr. J.20140802_124932

As for families who have not yet registered their children there might still be few open spots.
Children who finished elementary school and up are eligible to register, please contact Fr. J. or the
Metropolis youth office directly at Atlanta Metropolis Youth <>.

This is an awesome experience, please do not miss out this once a year awesome opportunity.



The Plight of Christians in the Middle East
We are sharing with you a report from the Center For American Progress about democratic freedoms and the plight of Christian minority communities in the Middle East. Brian Katulis, Senior Fellow at the Center For American Progress and a member of the Saint Andrew’s Freedom Forum Advisory Council led the team of analyst who authored the report.
Andreas Akaras, President
Saint Andrew’s Freedom Forum

The Plight of Christians in the Middle EastSupporting Religious Freedom, Pluralism, and Tolerance During a Time of Turmoil

Some of the oldest Christian communities in the world are disappearing in the very lands where their faith was born and first took root. During the past decade, Christians around the Middle East have been subject to vicious murders at the hands of terrorist groups, forced out of their ancestral lands by civil wars, suffered societal intolerance fomented by Islamist groups, and subjected to institutional discrimination found in the legal codes and official practices of many Middle Eastern countries.

The past year has seen brutal atrocities committed against Christians and others because of their religious identity by terrorist groups such as the Islamic State in Iraq and al-Sham, or ISIS. These incidents underscore the gravity of the situation. As a consequence, Christians have migrated from the region in increasing numbers, which is part of a longer-term exodus related to violence, persecution, and lack of economic opportunities stretching back decades. They have also moved to safe havens within the Middle East, and the Christian presence has become more concentrated in places such as Jordan, the area controlled by the Kurdistan Regional Government in Iraq, and Lebanon.

Today’s overall Christian community in the Middle East is estimated to range from 7.5 million to 15 million individuals, with the largest numbers living in Egypt, Syria, and Lebanon. These estimates vary considerably because of the massive waves of forced migration over the past decade and the sharp growth in the number of Christians from the Middle East living in exile since the start of the new millennium. The total number of Christians remaining in the region has increased numerically since the start of the 20th century, but substantial growth in the non-Christian population combined with decades of migration mean that Christians represent less than 5 percent of the region’s overall population. In some places such as Turkey, this declining Christian presence has taken place over the past century. During World War I, 1915 was a particularly devastating year for Christians in the region.

A century after those events resulted in the death and forced migration of millions of Christians, the current wave of extremism, civil wars, and a complicated mix of state collapse in some places combined with the re-emergence of authoritarianism are leading to a new wave of victims. The ongoing decline is such that many Christians in the Middle East today fear that their churches will turn into museums, rather than places of worship serving vibrant communities of believers.

The Middle East uprisings that began in 2011 have created new pressures on Christians, other religious groups, and nonbelievers. More than four years after the start of the uprisings, the status of Christians varies considerably across the region. In Egypt and Lebanon, there is a stronger sense of protection and security for Christians than in places such as Syria and Iraq. But the overall picture looks grim, and the reactions from the United States, Europe, and other key powers to this new wave of destruction have been marginal.

The goal of this report is to offer an overview of the status of Christians in the Middle East at this moment in time and to suggest practical and effective ways for the United States to engage on this issue. The status of Christians in the Middle East is an important leading indicator of the type of region that is emerging. Christians have historically acted as a bridge connecting East and West.

Sadly, the picture of the past decade is alarmingly negative. If one of the most important religious groups in the world continues to be forced out of the Middle East, this bodes negatively for pluralism, tolerance, and the ability of the region’s people to live interlinked with the rest of the world. Christians are discussed in this report because they represent a significant group with deep roots in the region, and their status is a barometer of whether those of other faiths or no faith at all will be able to live and thrive in the future Middle East.

This is important at a time when the United States and other countries continue to wrestle with the question of how to most effectively counter violent extremism and to politically defeat terrorist networks and radical ideologies that undermine the overall stability and prosperity of the region. In recent years, the United States has outlined a number of different engagement strategies aimed at highlighting the need for greater tolerance and pluralism as a means to undermine extremism. The 2013 National Strategy on Religious Leader and Faith Community Engagement released by the Obama administration is one example of such efforts.

But the implementation of these strategies has been mixed and not as integrated as it needs to be with overall U.S. foreign policy approach, including military and diplomatic efforts to respond to the crisis in the Middle East. In the meantime, the overall status of Christians has deteriorated over the past decade. Some of this deterioration is the direct result of unforced errors: For example, the 2003 Iraq War and its aftermath had devastating consequences for the Christian community there. Some of it is the consequence of flawed engagement strategies: For example, the Obama administration’s decision to position U.S. engagement under the banner of Muslim world engagement failed to effectively promote pluralism and tolerance and reflect the broad diversity within the Middle East. But most of what is happening to Christians in the Middle East is the result of wider regional trends related to struggles for power and the use of religion as a tool to build influence with constituencies that have ultimately divided societies.

The United States needs to engage on these issues with great care and sensitivity. The fact that extremists accuse the United States and other outside powers of being so-called “crusaders” who promote an agenda supporting Christians is a reality that creates many potential pitfalls for engaging directly on this issue. But accusations from extremists should not be used as an excuse for silence or for taking action only on the margins.

In 2014, the Center for American Progress, or CAP, initiated a research project and policy review examining the status of Christians in the Middle East that involved field research in a number of key countries in the broader Middle East. The effort included interviews with important leaders involved in the region’s religious, political, social, and economic life.

The research culminated in the following 10 overall analytical findings:

  • Christian communities are caught up in the broader regional struggles for power and influence in the Middle East.
  • The declining Christian presence is the product of historical factors and long-term trends.
  • The status of Christians in the Middle East varies significantly according to the political, social, and economic conditions in specific countries.
  • Basic equality in citizenship is a common challenge for Christians in the Middle East.
  • Extremist groups exploit institutional weaknesses in the justice, rule of law, and police systems to threaten Christians.
  • Difficult economic conditions and the lack of jobs create incentives for Christians to leave.
  • Radical ideologies foment societal intolerance against Christian communities and other religious minorities.
  • Disunity and insufficient coordination among Christians in the region prevent them from achieving their potential.
  • The role of monarchies and Gulf countries is pivotal for Christian communities, but their efforts and influence remain very mixed.
  • Broader geopolitical tensions between Russia and the United States have a small but important impact on Christian communities of the region.

Based on the above findings, this report offers the following 10 recommendations to address the plight of Christians in the Middle East:

  • Expand the tools and resources available to U.S. policymakers to elevate freedom of religion and conscience as a priority in U.S. engagement in the region.
  • Build stronger and more diverse networks and partnerships with the private sector and nongovernmental institutions to address the current challenges facing Christians.
  • Redouble efforts to advance international diplomatic approaches to conflict resolution in the region.
  • Prioritize assistance to refugees and displaced persons with specific responses for Christian refugees.
  • Weigh carefully the benefits and costs of special visa programs for Christians that may be seen as encouraging emigration, aiding in the exodus, or providing special treatment.
  • Make use of U.S. strategic communications to promote religious freedom, pluralism, and inclusivity as a priority.
  • Expand economic development and reform efforts in the region.
  • Invest in education as a key tool for advancing religious freedom and pluralism.
  • Use U.S. military force and security assistance cautiously and beware of potential pitfalls.


  • Work with international organizations and leading churches to preserve Christian heritage in the Middle East and the Arab world.

The Middle East remains in the midst of an extended and bloody battle for power and influence that has allowed extremist groups to rise in prominence. Sectarian and ethnic conflicts are contributing to state collapse in areas such as Syria and Iraq and a reassertion of authoritarianism in other parts of the region. The status of Christians is an important sign of broader regional trends in pluralism and tolerance, and adopting more effective engagement strategies to address the plight of Christians could help produce greater stability in the long run. However, this strategy will only be successful if the issue is approached with great sensitivity and care to the broader landscape of change in the region.

Read the original article here