Orthodox Monastery of Saint John of Damascus in Oropos, Attica, Greece - Contact: Email - - Tel. 00302108220542, 00306978461846

Friday, October 18, 2019

What is Reincarnation?


What is Reincarnation?

Reincarnation (which literally means 'to come again in the flesh') is the belief that at death the soul separates from the body to then be reborn in a new body. A person's deeds in their lifetime (known as karma) determine their fate in the next. To break this cycle of death and rebirth, one should strive to eliminate karmic debt through good deeds and attain Nirvana, a state of inner peace. Reincarnation as a belief is found in many eastern religions (e.g. in Hinduism, where it is known as Samsara.)

Christianity rejects reincarnation as contrary to the sovereignty of God - the ultimate judge of all. Furthermore, the cycle of rebirth and death as a way of dealing with our sins would negate Christ's sacrificial death on the cross, made for the sins of all mankind.

"Just as it is appointed that human beings die once, and after this the judgment, so also Christ, offered once to take away the sins of many, will appear a second time, not to take away sin but to bring salvation to those who eagerly await him" (Hebrews 9:27-28).

Tuesday, September 10, 2019

He who died in place of us is the one object of my quest - Saint Ignatius of Antioch, Syria (+108)


He who died in place of us is the one object of my quest

Saint Ignatius of Antioch, Syria (+108)

No earthly pleasures, no kingdoms of this world can benefit me in any way. I prefer death in Christ Jesus to power over the farthest limits of the earth. He who died in place of us is the one object of my quest. He who rose for our sakes is my one desire. Do not talk about Jesus Christ as long as you love this world.

Saturday, August 10, 2019

The Authority of the Church


The Authority of the Church

The purpose of this study is to point out certain differences between Protestantism and Orthodoxy, and to arouse the interest of Protestants who have never become properly acquainted with the Orthodox Church of the Lord.

* * *
1.  Arbitrary authority

It is customary amongst Protestant religions -when someone disagrees with certain of their dogmas- to break away and form another, independent team of their own. These teams quite often evolve into self-dependent, separate religions, which baptize, distribute bread and wine, ordain “elders” and pursue many other activities.

There are also teams, even individual persons, who congregate and study the Bible without the presence of “elders”, or any other kind of infrastructure.  The latter usually believe it is wrong for someone to belong to a religion and they maintain that a Christian should remain free of any commitments in any religious area.

But, are these stances and customs proper?  Could there be something that all these people have overlooked and should re-examine?

A first question that arises in the first instance is the issue of authority. Perhaps certain people should ask themselves: “With what authority am I creating a new religion? With what right do I baptize, or distribute bread and wine, or ordain Elders? Is it really alright for one to proceed with such actions? Who put me in charge, who made me an Elder, so that I too can superintend over a new congregation?”

Similarly, those who are “independent” of religions should ask themselves:  “Is it possible for me to be following - as I claim- the paradigm of the apostles and the first Christians, when I don’t belong to any Church the way they did?  Where are the Elders of my congregation? When was someone of us ordained, by someone who had this authority? With what authority do I baptize? Is my participation in the supper of the Lord a valid one, when it is an arbitrary participation? How can I be a part of the worldwide and all-time body of the Church, when I have no communion with any of the other Churches of the Lord? Or is my team, or my person, perhaps the only one that is Christian?  So, which are the Churches of the Lord, according to the paradigm of the apostles?

As strange as it may sound to a Christian, there are many people who actually do act this arbitrarily in such important matters as faith and salvation. The reason for this behavior is that is has become a force of habit, from their Protestant roots.

When Protestantism introduced Reform in the West, it did not comprise a continuation of an apostolically rendered arrangement, it was merely an autonomous and independent protest; there was no historical continuance in their protestation, and no-one with such authority ever ordained Luther or

Tuesday, July 2, 2019

Were Jesus' miracles really true?


Were Jesus' miracles really true ?

The fact that Jesus was sent from God clearly indicates that he was able to perform miracles. This was recognised not just by the disciples, but by others too. For example in John 3:2, Nicodemus, a Pharisee, says of Jesus:

"Rabbi, we know that you are a teacher who has come from God, for no one can do these signs that you are doing unless God is with him."

Another example is the feeding of the 5,000, which is found in all four gospels.

Sunday, June 30, 2019

Holy Confession 1 - eBook - Orthodox Texts


Holy Confession 1




Abel-Tasos Gkiouzelis – – ​ - ​Email: – ​Ask anything! ​Feel free to email me…!​​ I wish you always have the smile of God in your heart…! May to be always near Holy Confession!


♫•(¯`v´¯) ¸.•*¨*
✩¸ ¸.•¨ ​

Holy Confession: 
Christ sent Apostle Paul to a Spiritual Father

Fr. John Costoff

Fr. John Costoff, Greece:

An Elder (Spiritual Father) from Holy Mount Athos in Greece, said: “The most superior art is how to save yourself for eternity and you need a teacher for this art. You can’t just learn any kind of art by books alone. That’s why Christ, as soon as He appeared in front of Apostle Paul, He sent him to a Spiritual Father, Apostle Ananias, to teach him and advise him”.


Saint Seraphim of Sarov 
and Saint Nektarios of Aegina Island 
on Holy Confession

"I pray, and the first thought that comes to my heart I accept it as God's Word, and that is what I say. It is God who knows your life and the mystery of your heart. I am only a spiritual father."
—Saint Seraphim of Sarov, Russia

"What is the essence of the mystery of Repentance and Confession? The consciousness of the repentant as a transgressor of the divine commandments, and the willingness to return to God and keep the divine commandments."
—Saint Nektarios of Aegina Island, Greece


Why are there so few good Spiritual Fathers?

A young man asked St Silouan the Athonite (+1938) this tragic question: 

"Why are there so few good spiritual fathers?". And St Silouan gave an answer perhaps incomprehensible: "There are no good spiritual fathers because there are no good submissives".


Find a Spiritual Father, 
to confess, to trust and to consult him 

Saint Paisios 
of Mount Athos, Greece (+1994)

Today, the most essential thing is for people to find a spiritual father, to confess, to trust and to consult him. If they have a spiritual father and set up a program with prayer and a little study, go to church, take communion, then they have nothing to fear in this life. The soul must be watched by the spiritual father, so it won't go off course. The spiritual study, for instance, can help in this effort; but if someone doesn't have a spiritual guide, he may come up with his own interpretations on what he reads and be deluded.

    You see, when someone goes somewhere driving his car and he doesn't know the way, he can consult the map, but he also stops and asks so he does not take the wrong way... One will chose the spiritual guide, of course, and won't trust his soul to anyone. Just like for the health of the body he looks to find a good doctor, so for the health of the soul he will also look to find a good spiritual father, and he will be going to him, the doctor of the soul, regularly.


Advice about Confession

Saint Paisios of Mount Athos, Greece (+1994)

We all know the importance of Confession, but yet so few take advantage of it. Here Saint Paisios of Mount Athos, Greece (+1994) shows us why it is so important.

A young man went to see the Elder. I arrived the moment he was ringing the bell, and waited behind him. After a while, Father Paisios opened the door and came to the fence.

-What’s up, young man, what do you want? asked the Elder.

-Father, I would like to see you and get your advice on something.

-Have you gone to confession? Do you have a spiritual father?

-No, Father, I don’t have a spiritual father and I haven’t gone to confession.

-Well, then you better go to confession and then come to see me.

-Why can’t I see you, Father?

-I will explain to you, so you can understand. Your mind is confused and troubled by the sins you have fallen into; as a result, you cannot realize the situation you are in. So, you will not be able to give me a clear picture of your problem. However, if you confess your sins, your mind will clear up and you will see things very differently.

Note how he relates confession to a clearing of the mind. So often we think of it as having our names taken off the list for breaking some kind of law. Elder Paisios is lifting this sacrament to its true value, one of clearing our mind so we can more clearly see God, receive His grace, follow His commandments and understand the spiritual nature of our life.

The story continues as the young man does not take heed of the Elder’s advice.

-Father, maybe I am confused and troubled and unable to tell you what exactly is wrong with me, but

Saturday, June 8, 2019

Quotes of Blessed Elder Aimilianos of Simonopetra Monastery, Holy Mount Athos, Greece (+2019)


Quotes of Blessed Elder Aimilianos of Simonopetra Monastery, 

Holy Mount Athos, Greece (+2019)

Love consists in the ability to give joy to another, to deprive myself so that another has more, to sacrifice myself so that another is comfortable, feels secure in his life.

* * *

God wants us to be in our daily life in such way that others love us and feel our joy. They should feel that they can communicate with us, they can tell us their happiness, their sorrow, their problems. They should feel that we are hearts that live close to one another and that we can help one another.

* * *

When is it, then, that a soul says: “I must live a Christian life, I must live differently”? When it acquires the sense that it is a soul in exile; when it realizes that it is something that has been cast away, and now exists outside of its proper place, outside of paradise, in a foreign land, beyond the borders within which it was made to dwell. That’s what “exiled” means. And when the soul becomes conscious of this, and remembers its place of origin, then it can say: “I must return to my home.”

* * *

Beginning from the pain into which I have fallen, my aim is to find what I was seeking, to arrive at the place of true pleasure, to regain the enjoyment of the delights of paradise. This means that I will make my own the very pain into which I unwittingly fell. And I will do this precisely because this is what I am capable of doing. I have neither God nor the strength for anything else. I am something that is broken. All I can do is feel pain. Thus I will take upon myself a life of asceticism, of spiritual struggle and exercise.

* * *

Contrary to our expectations, there is no “must.” Such a word does not exist within the Christian life. The idea that something “must” be, or “must” take place, is a product of the intellect; it is something that I arrive at as a logical conclusion, a deduction based on something in the Gospels, or which Christ taught in his parables, or with respect to His ethical teachings to do this or that. But the word “must” has never moved anyone to do anything. On the contrary, it makes you feel like a slave and discourages you from moving forward. The force of “must” moves neither God, nor the heart. It pertains only to the logic of human deliberation, to the endurance of human determination, which as we all know is something that unravels and comes apart very easily.

* * *

If today we ourselves are not suffering, let us not forget that in all likelihood things will be different tomorrow. More importantly, right now, all around us, countless friends, loved ones, relatives and acquaintances are suffering, and they are, and never cease to be, the members of our own body (cf. 1 Cor 12:12). Let us pray for them with the words of this psalm [Psalm 17] and with similar words. And even though some of us may not seem to be suffering today, the deeper truth is that we are always suffering. Our struggle to live virtuously is itself a source of pain. Satan, like a roaring lion (1 Pet 5:8), like a lion’s whelp that lurks in secret places (Ps 17:12), waits for an opportunity to ensnare us in temptations. Our friendships and our loves can likewise be the cause of much pain and suffering. In the end, we can say that our whole life is a passion play, a history of extended suffering. However, let us not lose sight of the deeper meaning offered to us by the psalmist. Pain, difficulties, misfortunes, and suffering in general are the signs of divine visitation. Those who suffer are the special children of God. And so when our life is untroubled and things seem to be going well, we should stop and ask ourselves if we have not somehow moved away from God, because it is precisely suffering that constitutes our glory, our crown.

* * *

Let us consider the way in which the psalmist speaks about the divinity of Christ.  He does not try to coerce us into belief.  What we believe is a matter of indifference to him.  He simply announces a fact:  the one addressed in the psalm is a priest, a king, and my God (cf Ps 145:1).  There is no need of any further  explanation.  If you so wish, believe in Him; if not, don’t believe.  In either case, He remains the Eternal King, seated upon His throne.  If you so wish, offer Him your heart, for we encounter God in faith, in the spacious freedom of the heart.  The Lord does not approach us in order to sway us with arguments and theories.  He approaches us in order to enter our hearts.

* * *

This morning I’ve learned of the falling asleep of Elder Aimilianos. Through his holy prayers, the Lord have mercy on us! Now there is so much more to miss from the other side of death!

* * *

Unexpected things keep cropping up for us, because we have a will and desire. These unexpected things are in conflict with our will and wishes, which is why they seem to be unexpected, though, in fact, they’re not. Because people who love God expect anything and everything and always say: ‘May your will be’.

* * *

The sinners are in the Church also. The sinners too? Of course, the sinners too. God never shuts them out. He keeps them within His body until the very last moment, tied to Him, so that they don’t ever despair at all, and the despair doesn’t overwhelm them, and they don’t lose their crown. “You too, who are a sinner,” says Christ, “are my child, part of my body. Courage then, my child, in your struggle and you will triumph! If you want, I’ll give you even more grace and in the end we will find ourselves in heaven together.” . . . The Church is the Body of Christ. This means that all of us, since we all belong to the body of the Church, are no longer independent bodies, but are members of hers. I am one hand, you the other. You are an eye, he the other. Each of us is one member (1 Cor 12:14-18). Therefore we must not look at another with indifference and coldly, but with tender-hearted love. My hand hurts? I will suffer. That is, we are to see the other people as our hand. We are to love them.

* * *

The pain, the sickness, and the tribulation are not signs of a curse, but are the means of our correction and of our divine glory. . . The pain that we may have in our life, the tribulations that we bear with a smile, the temptations that we have, the illnesses that hit us and chop us, all the difficulties that bend our back all the way down. All these are living letters that ascend to Christ, signed in our own blood, because pain is blood, and Christ, who shed His blood, understands what all of these mean.

* * *

Unforeseen things always happen in our lives. You come to the monastery to find a spiritual life and you meet evil people; it is something unforeseen. You ask for a cell in that part of the monastery where there is no dampness, you get it, but you realize that the sea gives you allergies, so therefore you cannot be happy, day or night. Immediately your thought will tell you, “Get up and leave!” It is something unforeseen. I come close to you thinking that you are a good person and then I see that you are exactly the opposite; an unforeseen thing. Unforeseen things turn up constantly in our way because we have our will and our desires. Those unforeseen things are contrary to our will and desires; this is why they appear unforeseen to us, although they really are not. Because the person who loves God expects whatever may come, saying always “your will be done!” Rain will come, a storm, hail, thunder? “Blessed be the name of the Lord!” These are unforeseen because they come in contact with our bodily way of being. Therefore, in order not to be unsettled every time and to be upset, not to fret and succumb to anxiety, you have to expect all, and bear whatever may come. You must always say: “Welcome, illness, welcome, failure, welcome, suffering!” This will bring about gentleness, without which there cannot exist a spiritual life.

* * *

The sinners are in the Church also. The sinners too? Of course, the sinners too. God never shuts them out. He keeps them within His body until the very last moment, tied to Him, so that they don’t ever despair at all, and the despair doesn’t overwhelm them, and they don’t lose their crown. “You too, who are a sinner,” says Christ, “are my child, part of my body. Courage then, my child, in your struggle and you will triumph! If you want, I’ll give you even more grace and in the end we will find ourselves in heaven together.” . . . The Church is the Body of Christ. This means that all of us, since we all belong to the body of the Church, are no longer independent bodies, but are members of hers. I am one hand, you the other. You are an eye, he the other. Each of us is one member (1 Cor 12:14-18). Therefore we must not look at another with indifference and coldly, but with tender-hearted love. My hand hurts? I will suffer. That is, we are to see the other people as our hand. We are to love them.

* * *

In addition to their pastoral work, [priests] should also foresee the degree to which they will fail in the work they do. Fail, not because they are themselves incapable of succeeding, but because – so we would say – the apostolate of the worker in the Church is precisely to fail, to fail in order to demonstrate the power of God. Elijah the Zealot was sent to witness to the truth and preach the living God. But what results did this holy prophet see from his mission? The way in which God snatched him from this life was wonderful, certainly, but we might also say that it must have been a blow: it meant his replacement by another prophet. Yet is was exactly for the seed of his witness that God sent him. John the Forerunner bore witness to the truth and reproved the lawless. Yet, while transgression went on and seems to prevail to the present day, he lost his precious head! He did not succeed. Yet again, he remains the Forerunner of Christ, the very summit of the prophets. Where is the multitude of churches that the Apostles founded in the East? Where are the ascetic feats and miracles accomplished by so many saints? What has happened to the preaching of ten thousand heralds of the divine Word? The world continues to wallow in the mire of sin. And our own children, our own flocks, our own people for whom we grow weary and over whom we agonize? Let us admit that they will go on living in the sins of their hearts, in those passions by which the whole society lives. They shall, however, survive into eternity when God snatches them up in the hour ordained for each of them, and which He alone knows. God is the One Who gives the victory, even while we ourselves suffer perpetual hardship. It is He Who wins our people, not by our own labor but via the way He revealed to Isaiah, whose own failure He foretold when He prophesied to him: ‘The holy seed is its stump’ (Is. 6:13) – that is, the stump of Zion – as if to say to him: ‘You shall fail.’. . . So let us admit to ourselves that we are useless and fit as witnesses only to be crushed beneath the tread of that toe of God’s love, be trodden in the winepress of the ascetic and Christ-delighting monastic life, be poured out as new wine to gladden the Lord and be changed into the sacrament of the world to come.

* * *

Because we know and believe that God is our Father, we view the church, especially when we celebrate the Liturgy, as our true home.We come in and go out freely, we are happy to be here, we make the sign of the cross, we light our candles, we speak with our friends, and it is easy to see that the Orthodox feel that the church is their home. And the church is our home. Our family is the gathering (synaxis) of the church. Our family is not simply our children and relatives, however many we have. It is rather all of us, all humanity, including all those who have turned aside to the left or to the right, or who have perhaps not yet even thought about God, or dared to admit that their heart is filled with cries and groans, and that, with these, they hope to open heaven, or that God will answer them, but they are hesitant and are ashamed.

The Liturgy is our family, our gathering, our house. And what a spacious house it is! Together with us are those who are absent, along with sinners, and the wicked, and the dead, indeed, even those who are in hell, but who may yet remember something about God. And who knows how many of these will find relief, be drawn out of Hades, and even dragged up from the depths of hell, thanks to the prayers of the Church, her memorial services, and divine liturgies. This is our home. We believers have such a large house!

* * *

The passions are like static. You turn on the radio to listen to a station, and all you hear is static. You don’t understand a thing the announcer is saying. If you want to hear, you’ve got to eliminate the static. And how can you hear the voice of God, when the passions are booming away and growling loudly within you? You’ve got to free yourself, because if you don’t, you’ll remain a fleshly, carnal person, and a ‘carnal person cannot receive,’ does not understand, ‘the Spirit of God‘ (1 Cor 2.14).

* * *

(I wish to thank the friend who sent me this wonderful quote!)
You often hear people say that in every moment, in every event, we must seek to discover the will of God. But such an approach is rather narrow and scholastic, and in the end it only leads you to doubt and anxieties. All it does is show that I am troubled, worried, caught up in problems, and thus at a distance from God.

Our will needs to be absorbed by the will of God. When this happens, there is no agonized questioning about ‘what God wants,’ because in a certain way I am not, as it were, conditioned or colored by my own will, but I enact the will of God. And God’s will is something very simple and within reach. There is no need for someone to worry over what it is, or how to recognize it, or how it should be acted on in every single instance. When a person reaches this point, which is the basic point of departure for spiritual life, then it is easy to enter into the mind of the Lord.

* * *

Do you know why God put your eyes right there? So that you can see what the other person needs, not what you need.

* * *

Thinking of my own sinfulness brings the need for contrition (μεταμέλεια). We are not speaking yet about repentance (μετάνοια), but about contrition. Repentance is a gift of the Holy Spirit. God will give it to me. For example, you did something and then say “No, no, what have I done? Who’s listening to Geronta?” This is being contrite. But when I call you and tell you, “My child, what have you done?,” if you confess your error and say “Punish me, Geronta!”, and I don’t punish you, but rather grant you to take Communion, you will say, “How good is Geronta! How I am and how he is! Look at the grace of God! To sadden God!” Now repentance begins. Contrition is one thing, repentance is another.

* * *

The Liturgy takes us into His kingdom. Then we will depart again to go to our houses with our passions, our sins, our fallenness. It doesn’t matter! We will again go to the Liturgy, we will grab Christ again, He will deify us again.

* * *

Do not measure yourself in any deed” (St. Isaiah ). Do not judge yourself for what you have done–good, bad, virtue, sin–or compare it with others. How often we are dealing with this thing! Let us forget what is behind us and show no interest in what we have done. For by analyzing, we discover that we have done something important or something bad, something great and good and more accomplished than someone else or something smaller. Whether we judge the thing in itself, or in connection to our neighbor, we will sall into one of the traps: either into pride, if it is something good and greater, or into despair, misery, into the disintegration of our self, if it is not good. This is so since, as long as we believe that we are mature, that we have power within us, we bear the inaptitude of Adam and Eve, the frail ego that our ancestors bequeathed us. Therefore, in order to remain untroubled by thoughts, never stay to analyze what you have done. This is valid for all that happens with us. But how then will I confess if I don’t judge? In confession I don’t make an analysis of my deeds, but the revealing of my sins. This is a different thing, since I do not evaluate my deeds, but I simply relate them. I don’t stay to think what I have done that morning, what I have done and what I have not done, since this thing creates in my soul a suffocating atmosphere. If we convince ourselves that we have done something good, you do understand into how much egotism we can fall. The word “do not measure yourself in any deed” is the true wisdom. Most, when they fell, they also fell for this reason. Or we use it to justify our passions. For example: I sinned once and afterwards I tell myself “what good is repentance”? What misery! How much is our self torn to shreds this way! (Elder Aimilianos, Λόγος περί νήψεως-my translation)

* * *

By struggling to find the right relation to suffering, to our own death, we shall simultaneously find God, and not simply find Him, but acquire Him and indeed conquer Him completely.



Thursday, May 23, 2019

Recovering the Ancient Paths - Dennis L. Corrigan, USA


Recovering the Ancient Paths

by Dennis L. Corrigan, USA

“Jesus Christ the same yesterday, today and forever” (Hebrews 13:8)

The following is a revision of a letter (article) we wrote to the International Church of the Foursquare Gospel to explain our decision to withdraw from that organization in order to pursue our being catechized unto Chrismation into the Orthodox Church. We have revised it to make it more useful for a more general distribution by members of our congregation who may want to help in explaining our decision to families and friends.

The Carpenter’s Company is in the process of becoming a part of the Orthodox Church. This obviously means that we have had to withdraw from the International Church of the Foursquare Gospel which we did in early May, 1996. All this is actually the culmination of a journey which began for us in 1987 when the Holy Spirit commanded us to ask for the

“ancient paths” (Jeremiah 6:16).

A Journey Begins

Our quest for the ancient paths did not actually get underway until June 17, 1989 when we began to meet every morning at six o’clock for prayer. We soon called it Vigil, the name given to the night office of prayer for over fifteen hundred years. We could not possibly have anticipated where this path would eventually lead us. Nor could we have foreseen that Vigil would last so long or become what it has.

When we began Vigil, the Lord’s Prayer was our prayer outline. About a month later, the Holy Spirit led us to begin to celebrate the Eucharist. Later worship was added. And as this process continued, now adding a certain element, now eliminating another, Vigil gradually became a different kind of meeting. Although its form was changing, one thing remained constant: the meeting began on its first day and has continued to the present with a strong, abiding, palpable sense of the Lord’s presence concerning which every visitor has remarked. However, the longer we maintained our daily Vigil, the further our path diverged from the path we had once traveled with Foursquare. Although we recognized we were becoming somewhat unique among Foursquare churches, we have always been confident that our conduct was well within the boundaries of Foursquare’s tolerance for diversity. More recently, however, especially since our encounter with Orthodoxy, we’ve become aware that we have been straining those boundaries.

A Spiritual Focus

By the time two years had passed, we had become a people with an intense spiritual focus. I suppose that is to be expected of a people who meet every day for prayer. We were beginning to give focused attention to issues to which we had only given lip service before.

-We had all become faithful in maintaining a consistent, daily quiet time with the Lord. This was the first time that any of us had experienced consistent, long-term faithfulness in this regard.

-We had become the kind of community we had only dreamed of before. We were learning what it

Tuesday, May 21, 2019

February 2019: Over a 50 Protestant Pastors, and 2,000 others Converting to Orthodoxy in India


February 2019: Over a 50 Protestant Pastors,

and 2,000 others Converting to Orthodoxy in India

With the blessing of Metropolitan Hilarion, First Hierarch of the Russian Orthodox Church Outside of Russia, Russian Orthodox clergy and nuns from America, Canada and Russia are in India, and have begun the process of baptizing 2,000 people into Orthodoxy, including over 50-100 former Protestant Pastors.

For the past several months, extensive catechism has been taught to the local people.

This is the beginning of reception of over 100,000 people into the Holy Orthodox Church.

The Mission Team is being led by Fr. Athanasius Kone (ROCOR) and Fr. George Maximov of the Moscow Patriarchate.



Sunday, April 28, 2019

Pray as though everything depended on God. Work as though everything depended on you - Saint Augustine of Hippo, North Africa (+430)


Pray as though everything depended on God. Work as though everything depended on you.

—Saint Augustine of Hippo, North Africa (+430)

"Christ is Risen" - The Paschal greeting in the languages of the world


"Christ is Risen"

The Paschal greeting in the languages of the world

Paschal greeting

The Paschal greeting is a custom among Orthodox Christians, consisting of a greeting and response. Instead of "hello" or its equivalent, one is to greet another person with "Christ is Risen!". The response is "Truly, He is risen!" (or "Indeed, He is risen!"). This greeting is used during liturgical services and informally at other times, starting with the feast of Pascha and lasting until Ascension – the period known as the Paschal season or Paschaltide.

In practice, this greeting is typically used only with people that one already knows are Orthodox. In some cultures (for example in Russia), it was also customary to exchange a triple kiss after the greeting. Orthodox Christians often compile lists of the greeting in various languages, as it is used around the world, and these are sometimes recited in church or in other formal settings as an act of Orthodox unity across languages and cultures.

The Paschal greeting in the languages of the world

Indo–European languages

Greek – Χριστὸς ἀνέστη! Ἀληθῶς ἀνέστη! (Khristós anésti! Alithós anésti!)
Slavic languages
Church Slavonic – Христосъ воскресе! Воистину воскресе! (Khristos voskrese! Voistinu voskrese!)

East Slavic

Russian – Христос воскресе! Воистину воскресе! (Khristos voskrese! Voistinu voskrese!)
Belarusian – Хрыстос уваскрос! Сапраўды ўваскрос! (Khrystos uvaskros! Saprawdy wvaskros!)
Ukrainian – Христос воскрес! Воістину воскрес! (Khrystos voskres! Voistynu voskres!)
Rusyn – Хрістос воскрес! Воістину воскрес! (Hristos voskres! Voistynu voskres!)

South Slavic

Bulgarian – Христос възкресе! Воистина възкресе! (Khristos vozkrese! Voistina vozkrese!)
Serbian – Христос васкрсе! Ваистину васкрсе! (Khristos vaskrse! Vaistinu vaskrse!)
Croatian – Krist uskrsnu! Uistinu uskrsnu!

West Slavic

Czech – Kristus vstal z mrtvých! Vpravdě vstal z mrtvých!
Slovak – Kristus vstal z mŕtvych! Skutočne vstal (z mŕtvych)!
Polish – Chrystus zmartwychwstał! Prawdziwie zmartwychwstał!
Albanian (Tosk) – Krishti u ngjall! Vërtet u ngjall!
Armenian – Քրիստոս հարյա՜վ ի մեռելոց: Օրհնյա՜լ է Հարությունը Քրիստոսի: (Khristos haryav i merelotz! Orhnyal e Harouthyoune Khristosi!) – (Lit: Christ is risen! Blessed is the resurrection of Christ!)

Germanic languages

West Germanic

English – "Christ is risen! Truly, He is risen!" or "Christ is risen! Indeed, He is risen!" or "Christ is risen! He is risen, indeed!"
Old English (Anglo–Saxon) – Crist aras! Crist sodhlice aras! (Lit: Christ arose! Christ surely arose!)
Middle English – Crist is arisen! Arisen he sothe!
Iyaric Patwa – Krestos a uprisin! Seen, him a uprisin fe tru!
German – Christus ist auferstanden! Er ist wahrhaftig auferstanden!
Dutch – Christus is opgestaan! Hij is waarlijk opgestaan! (Netherlands) or Christus is verrezen! Hij is waarlijk verrezen! (Belgium)
Afrikaans – Christus het opgestaan! Hy het waarlik opgestaan!
Frisian – Kristus is opstien! Wis is er opstien!
Yiddish – Der Meschiache undzer iz geshtanen! Avade er iz ufgeshtanen!

North Germanic

Swedish – Kristus är uppstånden! Han är sannerligen uppstånden!
Danish – Kristus er opstanden! Sandelig Han er Opstanden!
Norwegian – Kristus er oppstanden! Han er sannelig oppstanden!
Icelandic – Kristur er upprisinn! Hann er sannarlega upprisinn!

Italic languages

Latin – Christus resurrexit! Resurrexit vere!

Romance languages

Romanian – Hristos a înviat! Adevărat a înviat!
Istro-Romanian dialect – Uscrâsnit–å Isus Crist! Zaista uscrâsnit–å!
Macedo-Romanian (Aromanian) dialect – Hristolu anyie! De–alihea anyie!
Megleno-Romanian dialect – Hristos anghii! Istana anghii!
French – Le Christ est ressuscité! En verité il est ressuscité! or Le Christ est ressuscité! Vraiment il est ressuscité!
Italian – Cristo è risorto! È veramente risorto!
Spanish – ¡Cristo ha resucitado! ¡En verdad ha resucitado!
Portuguese – Cristo ressuscitou! Em verdade ressuscitou!
Catalan – Crist ha ressuscitat! Veritablement ha ressuscitat!
Galician – Cristo resucitou! De verdade resucitou!
Provençal – Lo Crist es ressuscitat! En veritat es ressuscitat!
Romansh – Cristo es rinaschieu! In varded, el es rinaschieu!
Sardinian – Cristu est resuscitadu! Aberu est resuscitadu!
Sicilian – Cristu arrivisciutu esti! Pibbiru arrivisciutu esti!
Walloon – Li Crist a raviké! Il a raviké podbon!

Baltic languages

Latvian – Kristus (ir) augšāmcēlies! Patiesi viņš ir augšāmcēlies!
Lithuanian – Kristus prisikėlė! Tikrai prisikėlė!

Celtic languages


Old Irish – Asréracht Críst! Asréracht Hé–som co dearb!
Irish – Tá Críost éirithe! Go deimhin, tá sé éirithe!
Manx – Taw Creest Ereen! Taw Shay Ereen Guhdyne!
Scottish Gaelic – Tha Crìosd air èiridh! Gu dearbh, tha e air èiridh!


Breton – Dassoret eo Krist! E wirionez dassoret eo!
Cornish – Thew Creest dassorez! En weer thewa dassorez!
Welsh – Atgyfododd Crist! Yn wir atgyfododd!

Indo–Iranian languages

Persian – !مسیح برخاسته است! به راستی برخاسته است (Masih barkhaste ast! Be rasti barkhaste ast!)
Hindi – येसु मसीह ज़िन्दा हो गया है! हाँ यक़ीनन, वोह ज़िन्दा हो गया है! (Yesu Masih zinda ho gaya hai! Haan yaqeenan, woh zinda ho gaya hai!)
Urdu – !یسوع مسیح زندہ ہو گیا ہے! ہاں یقیناً، وہ زندہ ہو گیا ہے (Yesu Masih zinda ho gaya hai! Haan yaqeenan, woh zinda ho gaya hai!)
Marathi – Yeshu Khrist uthla ahe! Kharokhar uthla ahe!
Sanskrit – Krista uttitaha! Satvam uttitaha!

Afro-Asiatic languages

Semitic languages

Arabic (standard) – !المسيح قام! حقا قام (al-Masīḥ qām! Ḥaqqan qām!) or !المسيح قام! بالحقيقة قام (al-Masīḥ qām! Bi-l-ḥaqīqati qām!)

Aramaic languages

Syriac – !ܡܫܝܚܐ ܩܡ! ܫܪܝܪܐܝܬ ܩܡ (Mshiḥa qām! Sharīrāīth qām! or Mshiḥo Qom! Shariroith Qom!)
Neo-Syriac – !ܡܫܝܚܐ ܩܡܠܗ! ܒܗܩܘܬܐ ܩܡܠܗ (Mshikha qimlih! Bhāqota qimlih!)
Turoyo-Syriac – !ܡܫܝܚܐ ܩܝܡ! ܫܪܥܪܐܝܬ ܩܝܡ (Mshiḥo qāyem! Shariroith qāyem!)

Ethiopian languages

Tigrigna – (Christos tensiou! Bahake tensiou!)
Amharic – (Kristos Tenestwal! Bergit Tenestwal!)
Hebrew (modern) – !המשיח קם! באמת קם (HaMashiach qam! Be'emet qam!)
Maltese – Kristu qam! Huwa qam tassew! or Kristu qam mill-mewt! Huwa qam tassew!


Coptic – ΠιχρίςΤος αϥτωΝϥ! ϦΕΝ οΥΜεθΜΗι αϥτωΝϥ! (Pikhristos Aftonf! Khen oumethmi aftonf!)

Caucasian languages


Georgian – ქრისტე აღსდგა! ჭეშმარიტად აღსდგა! (Kriste agsdga! Cheshmaritad agsdga!)
Northwest Caucasian
Abkhazian – Kyrsa Dybzaheit! Itzzabyrgny Dybzaheit!

Dravidian languages

Malayalam – ക്രിസ്തു ഉയിര്‍ത്തെഴുന്നേറ്റു! തീര്‍ച്ചയായും ഉയിര്‍ത്തെഴുന്നേറ്റു! (Christu uyirthezhunnettu! Theerchayayum uyirthezhunnettu!)

Eskimo–Aleut languages

Aleut - Kristusaq Aglagikuk! Angangulakan Aglagikuk!
Alutiq (Kodiak Aleut) – Kristusaq ungwektaq! Pichinuq ungwektaq!
Yupik – Xris-tusaq Ung-uixtuq! Iluumun Ung-uixtuq!

Mayan languages

Tzotzil – Icha'kuxi Kajvaltik Kristo! Ta melel icha'kuxi!
Tzeltal – Cha'kuxaj Kajwaltik Kristo! Ta melel cha'kuxaj!

Austronesian languages



Filipino (Tagalog) – Si Kristo ay nabuhay! Totoo! Siya nga ay nabuhay!
Indonesian – Kristus telah bangkit! Dia benar-benar telah bangkit!
Kapampangan – Y Cristo sinubli yang mebie! Sinubli ya pin mebie!
Cebuano – Si Kristo nabanhaw! Matuod nga Siya nabanhaw!
Chamorro – La'la'i i Kristo! Magahet na luma'la' i Kristo!


Carolinian – Lios a melau sefal! Meipung, a mahan sefal!
Hawaiian – Ua ala aʻe nei ʻo Kristo! Ua ala ʻiʻo nō ʻo Ia!
Fijian – Na Karisito tucake tale! Io sa tucake tale!
Malagasy – Nitsangana tamin'ny maty i Kristy! Nitsangana marina tokoa izy!

Na-Dené languages


Navajo – Christ daaztsą́ą́dę́ę́ʼ náádiidzáá! Tʼáá aaníí daaztsą́ą́dę́ę́ʼ náádiidzáá!
Tlingit – Xristos Kuxwoo-digoot! Xegaa-kux Kuxwoo-digoot!
Niger–Congo languages
Gikuyu – Kristo ni muriuku! Ni muriuku nema!
Igbo – Jésu Krísti Ébilíwõ! Ézia õ´ Bilíwõ!
Lugandan – Kristo Azukkide! Kweli Azukkide!
Swahili – Kristo Amefufukka! Kweli Amefufukka!

Turkic languages

Turkish – Hristós diril–Dí! Hakíkatén diril–Dí!
Azeri – Məsih dirildi! Həqiqətən dirildi!
Chuvash – Христос чĕрĕлнĕ! Чăн чĕрĕлнĕ! (Khristós chərəlnə! Chæn chərəlnə!)
Uyghur – !ئەيسا تىرىلدى! ھەقىقەتىنلا تىرىلدى (Əysa tirildi! Ⱨəⱪiⱪətinla tirildi!)

Uralic languages

Estonian – Kristus on üles tõusnud! Tõesti, Ta on üles tõusnud!
Finnish – Kristus nousi kuolleista! Totisesti nousi!
Hungarian – Krisztus feltámadt! Valóban feltámadt!
Meadow Mari – Христос ылыж кынелын! Чынак ылыж кынелын!

Other living languages

Basque – Cristo Berbistua! Benatan Berbistua!
Japanese – ハリストス復活!実に復活! (Harisutosu fukkatsu! Jitsu ni fukkatsu!)
Korean – 그리스도께서 부활하셨습니다! 참으로 부활하셨습니다! (Kristo Gesso Buhwal ha sho sumnida! Chamuro Buhwal ha sho sumnida!)
Mandarin Chinese – 基督復活了 他確實復活了 (Jīdū fùhuó le! Tā quèshí fùhuó le!)
Quechua – Cristo causarimpunña! Ciertopuni causarimpunña!

Constructed languages

Esperanto – Kristo leviĝis! Vere Li leviĝis!
Ido – Kristo riviveskabas! Ya Il rivivesakabas!
Interlingua – Christo ha resurgite! Vermente ille ha resurgite! or Christo ha resurrecte! Vermente ille ha resurrecte!
Quenya – Tengwar Rendering (Ortanne Laivino! Anwa ortanne Laivino!)