Today, June, 11, the newly-elected Abbot of the Holy Monastery of Saint Nektarios in Roscoe, New York, the Reverend Hieromonk Stephanos, visited the headquarters of the Greek Orthodox Archdiocese of America in New York in order to formally offer his respects to His Eminence Archbishop Elpidophoros and to receive his paternal blessing as he prepares to undertake the sacred responsibility entrusted to him by the brotherhood of the Monastery.

Accompanying the newly elected Abbot were the Reverend Deacon Chrysostomos and Brother Epiphanios, members of the monastic brotherhood of the Monastery.

During the meeting, which took place in a spirit of filial love and ecclesiastical unity, Archbishop Elpidophoros warmly welcomed Fr. Stephanos and conveyed, once again, his paternal joy and satisfaction at the prayerful decision of the brotherhood following the repose of the ever-memorable Elder Joseph. His Eminence offered words of encouragement and spiritual counsel, emphasizing the importance of humility, discernment, obedience, joy, and unconditional love in the ministry of an abbot.

The Archbishop expressed his confidence that Fr. Stephanos, through his faithfulness to the monastic tradition and his devotion to Christ and His Church, will continue the sacred mission of the Monastery and foster the spiritual growth of the brotherhood entrusted to his care.

On his part, Fr. Stephanos expressed his gratitude to His Eminence for his continued paternal support, guidance, and prayers, affirming his obedience to the Church and his commitment to the brotherhood so as to preserve and build upon the spiritual inheritance they have received.

During the visit, the newly-elected Abbot and the accompanying members of the brotherhood also conveyed their heartfelt prayers and respect His Eminence, as Exarch of the Ecumenical Patriarchate in America, on the occasion of the feast day of His All-Holiness Ecumenical Patriarch Bartholomew. They wished many years to His All-Holiness and expressed their fidelity and respect to the Mother Church of Constantinople, the Ecumenical Patriarchate.

The meeting concluded with the Archbishop’s blessing and prayers for the newly elected Abbot and the entire brotherhood as they enter this new chapter in the life of this most blessed monastery.

The installation and enthronement of the new Abbot is scheduled to take place on September 3, at the Holy Monastery of Saint Nektarios in Roscoe, New York.

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On Tuesday, June 9, more than 750 clergy and faithful from throughout the Direct Archdiocesan District gathered at VIP Country Club in New Rochelle, New York, for the Annual Servant Leadership Awards Banquet. The faithful were honored by the presence of His Eminence Archbishop Elpidophoros of America and His Eminence Metropolitan Myron of New Zealand as they celebrated the men and women whose faithful service strengthens and enriches the life of the Church.

“We call this a “Servant-Leader” Banquet, and we know that the perfect Servant-Leader is the Good Shepherd, our Lord Jesus Christ, Who models for us how to serve and lead others righteously and rightly; for He guides and protects his flock, and seeks those who are lost,” Archbishop Elpidophoros said. “This is precisely the essence of leadership in the Church – to spare no effort to find the lost sheep.”

> Read His Eminence’s full remarks

Each parish recognized one adult and one young adult whose dedication, generosity, and commitment to Christ and His Church have made a lasting impact on their communities. Their witness reminds us of a profound truth: a parish does not become holy because of its buildings; a parish becomes holy because of the people who offer their hearts to God and their hands to His work. Through their selfless service, these honorees embody the spirit of servant leadership and inspire all of us to continue building up the Body of Christ for generations to come. Congratulations to this year’s distinguished recipients and may God continue to bless their ministries.

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New York, New York—I am a product of prison ministry. I often try to distance myself from my past; however, I do not want to be like the healed leper who, after he is healed, does not share what the Lord did for him. I want people to know what Orthodox Christian Prison Ministry can really do for people like me.

I was experiencing hell on earth. I felt completely separated from God. I was Portland’s fugitive of the week. I was sleeping in alleyways and giving fake names to police officers because of a warrant out for my arrest. For a long time, I had struggled with severe mental illness, inappropriate trauma responses, and a drug addiction. I was mad at God, my family, and everybody else I came into contact with.

Once I was finally arrested and extradited to county jail, facing felony charges and inevitably a lengthy prison sentence, I was terrified, hopeless, and alone. Before this arrest, I had already experienced previous incarcerations and several inpatient and outpatient treatment programs, but nothing seemed to work for me. I felt broken.

Still sitting in jail waiting for my prison sentence, I began attending various Bible studies, just to get out of the pod for an hour. Given my history of incarceration and treatment, there had been numerous attempts by several people to “evangelize me,” however it never seemed to take. Honestly, I’d been in about a dozen different jails, and many of them didn’t feel sincere; they felt more about glorifying the people involved in the Bible study than about simply letting God work.

My first encounter with an Orthodox chaplain was different. I didn’t know why at the time, but I was determined to understand. She gave me my first glimpse of the pure love of Jesus, reflected to me through another human being. She didn’t judge me. I could say raw things I was going through, and she would respond with forgiveness in her eyes. No conditions, no, “Well, if you do this…” She was just with me, with no other goal than reflecting the love and mercy of Christ.

I continued one-on-one sessions with her throughout my time in county jail, and even after I was sentenced and transported to the women’s correctional institution, I remained connected to the Orthodox Church through OCPM. I worked my way through the self-study correspondence catechism, and I looked forward to the Dynamis newsletters of daily Bible readings and reflections. On holidays, I would receive so many letters and cards from OCPM volunteers that I was moved to tears.

Once I was released, I sought out the nearest Orthodox church and got involved right away. By the grace of God, I was baptized within a couple years of my release from prison, and the Orthodox chaplain I first met in jail is now my godmother. Eventually, I was even able to get my felony removed from my criminal record, go back to school, and graduate with a college degree.

Now, with the help of my godmother, I’m in the process of becoming a volunteer prison chaplain myself. I feel called and ready to give back what I have received.

If you are feeling called to prison ministry, too, let me encourage you. First, it doesn’t have to be complicated. Send a Christmas or Pascha card to someone behind bars, and I guarantee it will mean something to them. So many of us on the outside could be doing this through OCPM right now.

The second thing, though, is easier to say and harder to do. But it is essential. Can we see Christ in people when they are at the lowest moments of their lives? I didn’t look like Christ at the time of my arrest, but He was still there in me. If you saw me today, you wouldn’t think I had been a drug addict or a wanted felon. Can we see people not just as they appear at that moment but for the potential of who they can become? We have to try.

About OCPM

Orthodox Christian Prison Ministry (OCPM) is an agency of the Assembly of Canonical Orthodox Bishops of the United States. For Orthodox Christians who have been arrested for crimes, OCPM helps them return to the Faith, offering forgiveness and reconciliation with Christ. For both Orthodox and non-Orthodox alike, OCPM provides spiritual care, enabling prisoners to find hope and purpose in their lives. For more information, please visit www.theocpm.org or follow us on Facebook and Instagram @theocpm.

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On June 7, 2026, Saint Barbara Greek Orthodox Church of Orange, Connecticut enthusiastically awarded $70,000 in scholarships to thirty-nine parishioners pursuing undergraduate and graduate degrees. The awards were presented during the parish’s annual Scholarship Awards Program, which recognizes academic achievement, leadership, service to the Church and community, and a commitment to continued educational growth.

Since 1990, the Saint Barbara Scholarship Program has awarded more than $1.1 million in financial assistance, with total scholarship distributions now reaching $1,109,650. These awards have helped generations of students pursue higher education, develop professional careers, and make meaningful contributions to their communities and the Church.

Established in 1990, the Saint Barbara Scholarship Program has grown significantly over the past three decades and now includes forty-six named scholarships and awards. Each scholarship reflects the generosity and vision of parish families and benefactors who have chosen to invest in the educational success of future generations. Through their enduring support, the program continues to provide meaningful financial assistance to students at colleges, universities, graduate schools, and professional programs across the country.

“The Saint Barbara Scholarship Program is a testament to our parish’s commitment to faith, education, and service,” saidRev. Peter Orfanakos, the Proistamenos of the parish. “We are blessed by the generosity of our donors and inspired by the accomplishments of our young adult students, whose hard work and dedication reflect the values of our community.  We remain committed to supporting them in their spiritual growth, academic pursuits, and educational achievements as they prepare to become the next generation of leaders in the Church and society.”

The scholarship program remains one of the most comprehensive and generous parish-based initiatives within the Greek Orthodox Archdiocese of America. By encouraging academic excellence and supporting educational opportunities, Saint Barbara Church continues to invest in the future of its young people while honoring the legacy of those whose gifts make these scholarships possible.

As the program celebrates another milestone year, Saint Barbara Church reaffirms its commitment to helping students achieve their educational aspirations and empowering the next generation of leaders in the Church, their professions, and society.

For more information about the Saint Barbara Scholarship Program, please click here.

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What we are seeing from those monasteries that support virtually anything coming out of Moscow and turn their backs on His All-Holiness Ecumenical Patriarch Bartholomew is not particularly difficult to explain. They claim that their opposition is theological in nature and stems from the ongoing dialogue between Constantinople and the Vatican. In reality, however, they have taken a side in the long-standing rivalry between Moscow and Constantinople over who should exercise leadership within the global Orthodox world—and they have chosen Moscow. Greece holds significant strategic value for Russian interests on multiple levels.

Russia has always maintained a strong interest in the Balkans. It has traditionally viewed the region as something akin to its own backyard, or at least as a sphere of influence to which it is naturally entitled. Shared Slavic heritage and the Orthodox faith have served as useful instruments for extending that influence. Russia’s presence is felt not only in Serbia and Bulgaria, but also in North Macedonia. In 2024, the Bulgarian Orthodox Church elected a new Patriarch, Daniil, who is widely regarded as being close to the Moscow Patriarchate. His election was highly contentious and was ultimately decided by a narrow margin, with 69 votes against 66.

In Greece, the past few years have seen heightened activity within a number of monasteries, particularly in Northern Greece. This is one of those instances where religion and politics intersect in the realities of everyday life. It was in this climate that the Niki party emerged seemingly out of nowhere in the last elections. Its rise came shortly after the outbreak of the war in Ukraine and in the wake of the clear position taken by Greece and the government of Prime Minister Kyriakos Mitsotakis on the conflict.

Can the influence of these monasteries really be measured by Niki’s 3 percent share of the vote? Certainly not. It is no coincidence that pro-Russian sentiments are also reflected within a faction of New Democracy, one whose political strength is, not coincidentally, rooted in Northern Greece. It would be interesting, for example, to examine who has funded these monasteries over the years. They also maintain good relations with the party led by Kyriakos Velopoulos. Niki’s 3 percent, therefore, looks more like a demonstration of strength than a measure of the true electoral reach of the monasteries and their Russophile supporters.

At the same time, it would probably be politically disastrous for them to come out openly and declare that they no longer wish to have any connection with the Patriarchate of Constantinople! Most people do not fully understand what is actually taking place and are content to follow the guidance of their spiritual elders. Yet the reality is there for all to see. Mr. Velopoulos, for example, did not honor Ecumenical Patriarch Bartholomew with his presence at events held in Athens. The stated reason was the Patriarch’s dialogue with Rome.

The hostility directed at the Patriarchate of Constantinople by pro-Russian circles is ultimately rooted in Ecumenical Patriarch Bartholomew’s decision in 2019 to grant autocephaly to the Orthodox Church of Ukraine. Behind all of this lies the broader ambition of the Moscow Patriarchate to expand its role and influence within the Orthodox world.

Taken together, these developments offer some insight into the heightened attention Moscow continues to devote to Greece and to political developments in the country. Orthodox Greece remains a key element in the aspirations of the Moscow Patriarchate. Do ordinary believers truly realize that, by following the guidance of certain unofficial church circles, they may unwittingly be helping to stab the Patriarchate of Constantinople in the back?

The original article was published in the Greek daily newspaper Liberal and is republished with permission.

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The reason for reaching out to Christians of other faith traditions and seeking the unity of all believers in our Lord Jesus Christ may seem obvious; after all, the Lord Himself prayed “that they may all be one; even as You, Father, are in Me, and I in You, that they also may be in Us, so that the world may believe that You have sent Me” (John 17:21).

Yet it can further be asked: How can such unity be achieved? And why is it important that the believers “all be one”? What would result from such unity? On May 9, 2026, Ecumenical Patriarch Bartholomew elucidated these issues and more at a Mass celebrated at the Roman Catholic Church of the Holy Spirit in Constantinople, commemorating the first anniversary of the election of Pope Leo XIV of Rome.

His All-Holiness noted the progress that had been made toward unity during the past year, including during Pope Leo’s historic visit to the Phanar: “Looking back over this past year, we can only give thanks to God for the deepening rapprochement that continues to inspire our two Sister Churches of Rome and Constantinople.”

The Ecumenical Patriarch emphasized that this progress toward unity was not an option or a luxury, but was, in fact, “irreversible”: “This irreversible path, which began in 1964 with the prophetic encounter between Pope Paul VI and Ecumenical Patriarch Athenagoras, has profoundly shaped the journey of reconciliation on which we continue to walk with hope, trust, and perseverance in God. The many milestones set by our predecessors along this path of charity and truth have formed a living consciousness of shared vocation and common destiny, which continues to sustain and inspire our dialogue today.”

The Pope’s visit, His All-Holiness pointed out, was “marked by a profound double commemoration: the 1700th anniversary of the First Ecumenical Council of Nicaea, and the patronal feast of the Ecumenical Patriarchate, celebrating the memory of the Holy Apostle Andrew the First-Called.” Going farther, he began to explore the larger significance of this visit: “This raises a fundamental question for our ecumenical pilgrimage: what does such a moment signify for the journey we share?”

His All-Holiness explained that “we speak intentionally of a ‘pilgrimage,’ for it is by pilgrimage that our relationship was renewed in Jerusalem; it is by pilgrimage that we went together to İznik—ancient Nicaea—to proclaim the faith of the Church with ‘one voice and one heart.’” This pilgrimage, he stated, “stands as a moment of profound ecclesial and spiritual significance for the relationship between the Catholic and Orthodox Churches. By returning together to the very wellspring of their shared faith—the confession of the consubstantiality of the Son with the Father—we bear witness to a unity that, though wounded in history, has never been entirely lost.”

The past unity of the Church, then, can provide a foundation for future reconciliation. “This act of common remembrance,” His All-Holiness continued, “is not a mere gesture of historical piety, but a deeply theological affirmation that the Creed of Nicaea remains a living bond of communion, calling both Churches to rediscover one another in the truth they already share.” As such, Nicaea “is not only a memory, but a horizon: a point of spiritual orientation from which the path toward the restoration of full communion can be discerned anew.” It demonstrates that “reconciliation is not an abstract ideal, but a living vocation entrusted to the Churches, so that their unity may become a credible witness to the truth and love revealed in Christ.”

Turning then to the question of what ecclesiastical unity would accomplish, the Ecumenical Patriarch quoted from his common declaration with Pope Leo: “Allow us to repeat what we declared together: ‘The goal of Christian unity includes the objective of contributing in a fundamental and life-giving manner to peace among all peoples. Together we fervently raise our voices in invoking God’s gift of peace upon our world. Tragically, in many regions of our world, conflict and violence continue to destroy the lives of so many. We appeal to those who have civil and political responsibilities to do everything possible to ensure that the tragedy of war ceases immediately, and we ask all people of good will to support our entreaty.’”

Accordingly, “the pursuit of Christian unity is therefore not inward-looking, but profoundly outward-facing: it is a mission for the life of the world. It is a concrete and necessary contribution to reconciliation among peoples, to the healing of divisions, and to the cessation of violence. In a time when war and conflict continue to wound the human family, this shared appeal resounds as both a moral and spiritual summons—to leaders, to communities, and to all people of goodwill—to labor tirelessly so that the tragedy of war may cease.”

His All-Holiness emphasized that “the more the Churches draw closer to one another in truth and love, the more credible and effective their witness for peace becomes. Thus, unity is not only an ecclesial hope, but a path toward the transfiguration of the world, where peace is not merely the absence of conflict, but the fruit of communion, justice, and the grace of God at work in human hearts.”

It is with this momentous goal in mind that we join our efforts toward unity and peace with those of His All-Holiness Ecumenical Patriarch Bartholomew, and strive to implement his prophetic call to reconciliation in all areas of human endeavor.

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Eastern Orthodox and Oriental Orthodox leaders took a major step toward healing a 1,600‑year division when Ecumenical Patriarch Bartholomew welcomed Pope Tawadros II of the Coptic Orthodox Church to the Phanar for a celebration of the Divine Liturgy on the Sunday of the Myrrh-Bearing Women at the Patriarchal Church of Saint George. Both hierarchs called for renewed commitment to unity between their traditions.

In his official address at the conclusion of the Divine Liturgy, His All-Holiness spoke about the relationship between the Eastern Orthodox and Oriental Orthodox Churches, saying that “the relationship between the Eastern Orthodox and the Oriental Orthodox Churches occupies a unique and privileged place within the broader ecumenical endeavor.” He detailed a path to the restoration of unity between the two Churches, and emphasized that “we have been called to move from agreement to reception, from dialogue to life, from theological convergence to sacramental and pastoral cooperation.”

The fact that the Oriental Orthodox Churches are commonly referred to as “Orthodox” causes a great deal of confusion. The unfortunate reality is that what are commonly known as the Eastern Orthodox and Oriental Orthodox Churches are not in communion with one another. The Coptic Church of Egypt, which is among the foremost of the Oriental Orthodox Churches, severed communion with the Patriarch of Constantinople (as well as with the Pope of Rome) in the latter half of the fifth century, after rejecting the Fourth Ecumenical Council of Chalcedon in 451.

Disagreement centered upon the precise understanding of the divine and human natures of our Lord Jesus Christ, and a schism ensued that persists to this day: the Coptic Orthodox Pope of Alexandria and Patriarch of All Africa is Tawadros II, while the Greek Orthodox Pope and Patriarch of Alexandria and All Africa is Theodore II. (Tawadros is the Arabic form of Theodore, but these are two different individuals!)

Since 1985, the Joint Commission of the Theological Dialogue Between the Eastern Orthodox Church and the Oriental Orthodox Church has pursued a common understanding and reconciliation between the two religious traditions, conducting dialogues whose goal, according to a 1985 statement of His Eminence Professor Metropolitan Chrysostomos of Myra of blessed memory and His Eminence Metropolitan Bishoy of Damietta of the Coptic Orthodox Church of blessed memory, “would be to rediscover our common grounds in Christology and ecclesiology.”

In accord with this goal, His All-Holiness said to Pope Tawadros: “Your presence among us is a true blessing, manifesting the abiding work of the Holy Spirit, who continues to guide our Churches toward the fullness of the apostolic faith and toward the restoration of that visible unity for which our Lord Himself prayed: ‘that they all may be one.’” (John 17:21) He emphasized that “through decades of patient and sincere theological dialogue, we have come to recognize with increasing clarity that our confession of the mystery of the Incarnation is, in its essence, one and the same. The divisions that have endured for centuries do not arise from a divergence of faith in Christ, but rather from historical circumstances, linguistic differences, and cultural misunderstandings.”

This was a momentous declaration after nearly sixteen hundred years of estrangement, and His All-Holiness continued: “This recognition is not merely an academic conclusion; it is a theological reality that must find expression in the life of the Church.” He declared that “the agreements reached by our theologians cannot remain confined to texts and commissions; they must be received, embodied, and lived within our Churches—both in our historic homelands and throughout the diaspora, where so many of our faithful share common challenges, aspirations, and hopes. For if these agreements remain unreceived, our continued separation risks bearing false witness to the very convictions we have jointly affirmed.”

His All-Holiness said to Pope Tawadros: “The significance of your visit today, dear brother in Christ, lies precisely here: that we have been called to move from agreement to reception, from dialogue to life, from theological convergence to sacramental and pastoral cooperation. For in the Orthodox understanding, theology is never abstract; it is inherently doxological, ecclesial, and incarnational. What we confess must also be what we celebrate; what we proclaim must become what we live.” As such, he added: “In this spirit, we reaffirm with conviction the urgency of deepening the reception of our theological dialogues within the context of the ecclesial heritage we share, as well as the distinct traditions entrusted to each of our Churches.”

Ecumenical Patriarch Bartholomew also noted that “we are called to overcome not only theological misunderstandings, but also the spiritual, historical, and emotional burdens that have accumulated over the centuries. This great undertaking requires humility, patience, and a sacrificial readiness to bear the weight of history in order to open the way to a future of communion.”

May his beautiful and inspiring counsel be heeded, and may this ancient schism be definitively healed.

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The European Court of Human Rights ruled Tuesday that Türkiye violated the rights of two Greek Orthodox priests by removing them from the governing boards of Greek Orthodox minority foundations in Istanbul solely because they were clergymen.

In Mavrakis and Others v. Türkiye, the court found a violation of Article 11 of the European Convention on Human Rights, protecting freedom of association, read in light of Article 9, protecting freedom of religion. The case concerned the late Rev. Niko Mavrakis and the Rev. Corc Kasapoğlu, both Turkish citizens and Greek Orthodox priests serving in Istanbul, who had been elected to boards connected with Greek Orthodox churches and the historic Fener Greek Boys’ High School foundation, but were later removed by Türkiye’s General Directorate of Foundations.

The priests were elected in 2011 and 2012 to the boards of three minority community foundations: the Beşiktaş Cihannüma Greek Orthodox Church Foundation, the Aya Konstantin Greek Orthodox Church Foundation of Koca Mustafa Paşa Samatya, and the Fener Greek Boys’ High School Foundation. Turkish authorities argued that clergy could not sit on such boards, invoking a secular administrative structure and, in domestic proceedings, references to the Treaty of Lausanne. The European Court of Human Rights, however, found that the government had failed to identify any Turkish law barring clergy from serving on foundation boards, and noted that the relevant eligibility rules required Turkish citizenship, age, residence, education and the absence of certain criminal convictions, not lay status. It also found that the General Directorate of Foundations had no legal authority to remove “a duly elected person” because of his clerical status. The court concluded that the state interference could not be regarded as “prescribed by law.”

The decision carries significance beyond the modest damages ordered by the court. The judges emphasized that associations created to protect cultural or spiritual heritage, teach religion, or defend an ethnic or minority identity “play an essential role in the functioning of a democratic society.” They added that pluralism depends on the “genuine recognition and respect” of cultural, ethnic and religious diversity. For the Greek Orthodox community in Istanbul, whose foundations administer churches, schools, cemeteries and community property, the ruling affirms that religious identity cannot be used by the state as a bureaucratic pretext to narrow a minority community’s right to govern its own institutions.

The court awarded 2,000 euros in non-pecuniary damages to each applicant, with the award for Fr. Mavrakis, who died in August 2025 while the case was pending, to be paid to his widow and two sons.

Courthouse News, in its report on the case, quoted Mine Yildirim, senior adviser on Türkiye at the Norwegian Helsinki Committee, who welcomed the ruling as “a clear example of the ‘arbitrary’ treatment of minorities in Türkiye, particularly by state administration.” Claire Thomas, executive director of Minority Rights Group International, a London-based international human rights organization, told Courthouse News that religious minorities must be free to govern their own communities. “Religious minorities must be able to run their own communities — their churches, their foundations, their institutions, free from state interference,” she said.

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