Ben Malian, MTS-Holy Cross 2026

Holy Cross Greek Orthodox School of Theology opened its doors on the Clark Estate in Pomfret, CT, in the Fall of 1937, welcoming an inaugural class of fifteen students. The brainchild of Archbishop Athenagoras, Holy Cross began as a two-year institution intended to train future American-born priests, who would then be sent to finish their theological education at schools in Athens, Thessaloniki, or Halki.

Unlike previous attempts to establish a Greek Orthodox seminary in the U.S., Holy Cross succeeded despite some significant early setbacks. It was relocated to its present-day home in Brookline, MA, in 1947 and, by 1956, had become a fully accredited degree-granting institution. Following the ambitious vision of Archbishop Iakovos to create a Greek Orthodox institution on the model of Brandeis University, Holy Cross and St. Basil’s Teachers College were merged in 1968 to form Hellenic College Holy Cross.

Currently experiencing a renewed growth in enrollment, this joint institution continues to educate the clerical and lay leaders who serve the Greek Orthodox Archdiocese of America and other Orthodox communities throughout the world.

Holy Cross Chapel. Ben Malian.

In the year 326, Saint Helen, the faithful mother of Saint Constantine the Great, traveled to Jerusalem to find the places of Christ's suffering, death, and Resurrection. Over the years, many of these sacred sites had been hidden. Emperor Hadrian had built a pagan temple over Golgotha in an attempt to erase the memory of Christ's Passion.

Guided by the faith and tradition of the local Christians, Saint Helen ordered the temple destroyed and the ground excavated. There, workers uncovered the Holy Sepulcher and three crosses. One was the Cross on which Christ had been crucified, while the other two belonged to the thieves crucified beside Him. The challenge was determining which Cross was the Lord's.

Saint Macarius, the Archbishop of Jerusalem, brought forward a woman who was gravely ill. As she touched each cross, nothing happened until she came in contact with the True Cross of Christ. Immediately, she was healed. Through this miracle, God revealed the True Cross of salvation. Joyfully, Patriarch Macarius lifted the Precious Cross high for all the people to see. This moment is the origin of the Feast of the Universal Exaltation of the Precious and Life-Giving Cross, celebrated on September 14.

The feast reminds us that the Cross, once a symbol of shame and death, became through Christ the source of victory, hope, and eternal life. It is the new Tree of Life, revealing God's love for the world and the triumph of light over darkness. As Orthodox Christians, we honor the Cross not only as a sacred relic, but as the sign of our salvation and the path that leads us to Christ.

The icon of the Feast of the Precious Cross tells the story of the finding of the Cross and of its Exaltation. Patriarch Macarius is standing in the pulpit elevating the Cross for all to see and venerate. On each side of the Patriarch are deacons holding candles. The elevated Cross is surrounded and venerated by many clergy and lay people, including Saint Helen, the mother of Emperor Constantine. In the background of the icon is a domed structure that represents the Church of the Resurrection in Jerusalem. This church was one of the churches constructed and dedicated by Emperor Constantine on the holy sites of Jerusalem.

FAITH IN ACTION

Today, make the Sign of the Cross slowly and prayerfully, thanking Christ for transforming the Cross from a symbol of suffering into a source of hope, salvation, and new life.

Fr. George Parsenios (HCHC ’96)

The Greek word ἀποκάλυψις/apokalypsis is rendered in English either as “revelation” or “apocalypse;” it is derived from two Greek words: apo, which means “from” or “out of,” and kalypsis, which means “cover” or “veil.”  If a kalypsis is a veil, then an apo-kalypsis is “an unveiling” or a “revelation.” The last book of the Bible is called the Book of Revelation because its opening words are: “the revelation (apokalypsis) of Jesus Christ…” (Rev. 1:1). Because the Book of Revelation is centered on the future plans of God, the word “apocalyptic” is understood in popular thinking to refer exclusively to what God will do in the future, and the word often implies something terrifying and awful. But apokalypsis does not inherently carry such a negative sense in the Bible or in Christian theology more generally. Everything that God has done in Jesus Christ is said to be done “by revelation” (apokalypsis) according to St. Paul (Galatians 1:11-12). The sure promises of God in Scripture's closing book, the Book of Revelation, are not just revealed by Jesus Christ but are a revelation (apokalypsis) of the divine person and character of the Risen Lord.

Fr. George Parsenios is Professor of New Testament at Holy Cross Greek Orthodox School of Theology. www.hchc.edu