English version further below

To Παλαιοντολογικό Μουσείο Ρεθύμνου βρίσκεται στην περιοχή Μασταμπάς, στο τζαμί του Βελή Πασά. Πιστεύεται ότι το τζαμί χτίστηκε πάνω στη βενετική εκκλησία του Αγίου Ονούφριου. Έχει κάποια χαρακτηριστικά μοναδικά όπως η κυρίως πόρτα κι ο μιναρές του που είναι ο παλαιότερος στο Ρέθυμνο (1789).

Γύρω από το τζαμί υπήρχε “τεκές”, τούρκικο δηλαδή μοναστήρι, από το οποίο διασώζονται 13 συνεχόμενα κελιά των μουσουλμάνων μοναχών (των γνωστών “δερβίσηδων”).

Έχει παραχωρηθεί στο Μουσείο Γουλανδρή Φυσικής Ιστορίας (Μ.Γ.Φ.Ι.) με απόφαση του Υπουργείου Πολιτισμού. Μετά την ολοκλήρωση της αναστήλωσης και την εκτέλεση της σχετικής μουσειολογικής μελέτης λειτουργεί ως Παλαιοντολογικό Μουσείο, παράρτημα του Μ.Γ.Φ.Ι. στην Κρήτη.

Η παλαιοντολογική συλλογή του Δήμου Ρεθύμνου, που έχει παραχωρηθεί στο Μουσείο, αποτελεί τη βάση του υλικού. Ο επισκέπτης έχει την ευκαιρία να γνωρίσει ένα σημαντικό μέρος της εξελικτικής πορείας της Κρήτης, των γεωλογικών και παλαιοντολογικών μεταβολών που υπέστη σ’ ένα βάθος χρόνου 300 εκατομμυρίων ετών. Πρωτότυπα ευρήματα των ενδημικών θηλαστικών σε αναπαραστάσεις σε πραγματικό μέγεθος και σε ανατομική διάταξη πλαισιώνουν την παρουσίαση. Ξεχωρίζουν οι νάνοι κρητικοί ελέφαντες, οι νάνοι ιπποπόταμοι και τα πολύμορφα κρητικά ελάφια, ιδιαίτερα το ροπαλόμορφο ελάφι του Ρεθύμνου (Candiacervus ropalophorus), το οποίο και αποτελεί το λογότυπο του Μουσείου.

Στον κατάλληλα διαμορφωμένο κήπο 2,5 στρεμμάτων, έχουν ήδη φυτευτεί δέντρα και φυτά που ευδοκιμούν στην Κρήτη όπως πλάτανοι, νεραντζιές, κουτσουπιές, ελιές, χαρουπιές, κρητικοί φοίνικες, πικροδάφνες και δάφνες καθώς και θάμνοι όπως αγριοτριανταφυλλιές, κουμαριές, σχίνοι, μυρτιές, λεβάντα, δίκταμο, λυγαριές, δεντρολίβανο και αγριολεβάντα.

Το Παλαιοντολογικό Μουσείο Ρεθύμνου στο τζαμί του Βελή Πασά άνοιξε για το κοινό στις 10 Ιουλίου 2008.

Ακολουθεί videoαπό τοπικό τηλεοπτικό κανάλι.

Πληροφορείες για επισκεψη στο Μουσείο μπορείτε να βρείτε σε σελίδα του Μουσείου Γουλανδρή.

…….. English version ……..

Paleontological Museum of Rethymnon is in Mastabas at the mosque of Veli Passa. The mosque is believed to have been built on the Venetian church of San Onoufrios. It has some characteristics unique as the main door and the minaret which is the oldest in Rethymno (1789).

It was granted to the Goulandris Museum of Natural History (M.G.F.I.) by decision of the Ministry of Culture. Upon completion of the restoration and enforcement of the museological study serves as Paleontological Museum Annex M.G.F.I. in Crete.

The paleontological collection of the Municipality of Rethymno, allocated to the Museum, is the basis of the material. Visitors have the opportunity to meet a significant part of the evolutionary path of Crete, the geological and paleontological changes suffered in a long term 300 million years. Original findings of endemic mammals in representations of real size and in anatomical order frame presentation. Stand the dwarf Cretan elephants, pygmy hippos and multiform Cretan deer, particularly coryneform deer in Rethymnon (Candiacervus ropalophorus), which forms the logo of the Museum.

The appropriate landscaped garden 2.5 acres have been planted with trees and plants thrive in Crete as plane tree, sour orange, Koutsoupias, olives, carob, Cretan palms, oleanders and laurels and shrubs such as dog or wild roses, strawberry, Shina, myrtle, lavender, dictamo, osier, rosemary and agriolevanta.

The Paleontological Museum of Rethymnon in Mosque Veli Passa opened to the public on July 10, 2008.

Here below you can see a video as broadcasted by a local TV channel.

I read a funny story last week about a man in Australia who went out to get a pint of milk, got lost and ended up taking a 600km detour. Eight hours after setting out he asked for directions! Typical bloke. He told the police he liked to drive and  wasn’t concerned about being lost.

It reminds me of the time I was in Crete with my boyfriend. We were driving from Paleochora to Panormos. He was driving our little rented Ford Ka and I was directing. Unfortunately I had forgotten my glasses and couldn’t really read the road signs (and what with them being in Greek it was quite difficult anyway!) So this led to us taking the wrong turn and unfortunately we ended updriving through the White mountains, driving on windy single lane tracks on the mountain edge, with only goats and 80 year old farmers for company. Even they were looking at us like – what the hell are you doing here?! It wasn’t the typical tourist route – and we were obviously tourists in our hire car and pale complexions!

It all worked out ok in the end though, we finally reached a village after about 3 hours with a hand-written sign to Heraklion and everntually we came out at a main road! It was a bit scary for a while though, what with us knowing only one word of Greek – ‘kalimera’ (good morning), and the petrol gauge getting lower and lower..

Next time I’ll remember my glasses!

Currently we have late November weather. Some sunny days, some cloudy. Somedays even rain. We start to think again of spring and the coming summer.

But here in Greece, the weather forecast always cheers us up. Even if the weather is awful. That is because of Petroula, Star TV’s weather forecaster.

Hope you enjoyed it.

English version further below

Τα κρασιά έχουν μπει στα βαρέλια και ο βρασμός έχει ολοκληρωθεί, το φθινόπωρο έχει μπει για τα καλά και οι σόμπες καπνίζουν στα χωριά. Το βρεγμένο χώμα μυρίζει παντού. Είναι η εποχή που τα κάστανα συνοδεύουν την τσικουδιά. Σιγά- σιγά αρχίζουν οι προετοιμασίες για το μάζεμα της ελιάς. Τα στέμφυλα (στράφυλα), τα υπολείμματα των σταφυλιών μετά το πάτημα δηλαδή, έχουν σφραγιστεί στα βαρέλια και μετά την ολοκλήρωση της ζύμωσης είναι έτοιμα για την απόσταξη.

Η τσικουδιά, σύμφωνα με την ισχύουσα νομοθεσία, πρέπει να έχει 37,5% αλκοόλη και η μέγιστη περιεκτικότητά της σε μεθανόλη να μην υπερβαίνει τα 8 γρμ. ανά λίτρο. Η απόσταξη σε όλη την Ελλάδα επιτρέπεται μόνο με σχετική άδεια. Σε όλα τα χωριά υπάρχουν άμβυκες, τα γνωστά καζάνια στα οποία μπαίνουν τα στέμφυλα και το υγρό των βαρελιών, σφραγίζονται ερμητικά και έπειτα βράζουν για να φθάσει η θερμοκρασία στους κατάλληλους βαθμούς, ώστε να αρχίσει η απόσταξη. Από το καπάκι του καζανιού ξεκινά μια σωλήνα η οποία συνήθως ψύχεται εξωτερικά με νερό για να υγροποιηθεί ο ατμός που βγαίνει έπειτα ως τσικουδιά. Το «πρωτοράκι» είναι το πρώτο απόσταγμα το οποίο τρέχει από το καζάνι και είναι ιδιαίτερα υψηλόβαθμο. Στην Κρήτη, σε αρκετά χωριά, αποστάζονται ακόμη μούρα και παράγεται η μουρνόρακι. Παλαιότερα γίνονταν και απόσταξη από κούμαρα, για την κουμαρόρακι.

Όποιος αποστάζει, συνήθως καλεί φίλους και στο φθινοπωρινό τοπίο στήνονται ψησταριές με τα κάρβουνα από τη φωτιά του καζανιού και πρόχειρα τραπέζια με κρητικούς μεζέδες: εξαιρετικά άγρια μανιτάρια, κάστανα, καλιτσούνια, και χόρτα, όλα χαρακτηριστικά προϊόντα της συγκεκριμένης εποχής του χρόνου. Ακόμη και σήμερα η παράδοση συνεχίζεται δείχνοντας μέσα από τις αγροτικές δραστηριότητες πόσο σημαντικό στοιχείο είναι η συνεύρεση των ανθρώπων για την κρητική κοινωνία.

Πηγή: Νομαρχιακή Αυτοδιοίκηση Χανίων

Πρόσφατα έμαθα ότι το ρακί έχει κατωχειρωθεί από τους Τούρκους! Ας προσέχαμε!

Ως συνήθως το επόμενο video από τοπικό τηλεοπτικό κανάλι.

…….. English version ……..

Tsikoudia is the traditional drink of the island. It’s crystal clear and very strong (very often over 50 degrees of alcohol, legally it should not be over 37,5%). Satisfaction guaranteed, no hangover included. Similar types of drink are distilled throughout Greece. In the Central and Northern part of the country it is called “Tsipouro” and in the islands of Northern Aegean it is called “Souma”.

The process is the same as centuries ago and almost every Cretan family has a cauldron (its called Rakokazano) of its own. The beginning of distillation (which can last several days), is something like a national celebration. People are moving from Rakokazano to Rakokazano, consuming endless amounts of tradicional cretan food (remember that the famous Mediterranean Cuisine has its roots here) and of course Raki. If you happen to be in Crete during the months of October and November (that’s when Rakokazano takes place) try and find one. You are always and everywhere invited, the Cretans are well known for their hospitality. But be prepared to eat and drink a lot! The locals can’t take “no” for an answer when they offer you “mezedakia” and especially Raki.

Mind not to drink raki thought, when it is still warm…as it is too strong!

Enjoy a video as broadcasted by a local TV channel where you can have a feeling of the celebrations and the fun people have when distilling tsikoudia.

Echange obligatoire entre la Grèce et la Turquie (1923)

Greffe ou amputation ?

Avec Samim Akgönül

 Enseignant et chercheur à l’Université de Strasbourg/CNRS

Proposé par Alsace-Crète et l’ASTTU 23 novembre | 20h | Maison des Associations

 Entrée libre

 Parmi les événements fondateurs de la construction nationale grecque et turque, l’échange obligatoire de populations décidé à Lausanne en janvier 1923 tient une place particulière. Approximativement 1 500 000 Grecs orthodoxes et 500 000 Turcs musulmans ont été contraints de quitter respectivement les territoires grecs et turcs pour s’installer dans le pays « d’en face ». Cet échange qui visait l’homogénéisation des deux nations n’en reste pas moins un traumatisme des deux côtés de la mer Egée dont les implications se font toujours sentir.

Andie cox’s Summary

Andie Cox , partner in Location, travels regularly between the UK and the Greek Islands sourcing the most interesting property investments in the Greek Market and has been involved in Greek Property since 2003, when with his wife Marie, they bought their first property on the Island of Crete . Prior to working in Greece, Andie worked in production management throughout the UK, most recently as a “troubleshooter” in a first tier supplier in the Automotive Industry.

Andie cox’s Specialties:
real estate, europe,negotiating,luxury property,sea front villas,franchising,development plots,planning advice

Andie Cox Location Location Location

English version further below

Η αναστήλωση του ιστορικού ναού των Δομινικανών ξεκίνησε εδώ και κάμποσα χρόνια. Σήμερα έχει ολοκληρωθεί ο ναός αλλά ο περιβάλλοντας χώρος έχει μείνει εκτός μελέτης διαμόρφωσης! Τι πρωτότυπο! Ελπίζουμε όλοι ότι δεν θα περάσουν άλλα τόσα χρόνια για να γίνει και η διαμόρφωση αυτή. Ο Δήμαρχος είπε ότι τη περίοδο των γιορτών θα επιτραπεί η επίσκεφη στον εσωτερικό χώρο του ναού για λίγες μέρες…. Περιμένουμε!

Από το site του Δήμου Ηρακλείου:

Ο Ναός Πέτρου και Παύλου χτίστηκε κατά τους πρώτους χρόνους της βενετσιάνικης κυριαρχίας ως Καθολικό της Μονής του Τάγματος των Δομηνικανών (Domenicani Predicatori). Αποτελεί ένα από τα παλαιότερα μνημεία αρχιτεκτονικής των Κιστερκιανών Μοναχών του 12ου αιώνα, τόσο στην Ευρώπη όσο και στην Ελλάδα.

Βρίσκεται δίπλα στο θαλάσσιο τείχος, μεταξύ του ενετικού λιμανιού και της Πύλης Δερματά, στη σημερινή παραλιακή λεωφόρο Σοφοκλή Βενιζέλου.

Στη διάρκεια της ενετικής κυριαρχίας γίνονταν ταφές επιφανών ηγετών της Κάντια, ενώ από τα πρώτα χρόνια της οθωμανικής κυριαρχίας, ο Άγιος Πέτρος μετατράπηκε σε μουσουλμανικό τέμενος στη μνήμη του Σουλτάνου Ιμπραήμ.

Στην αρχική του μορφή ήταν Ναός μονόκλιτος, ξυλόστεγος και με ελαφρά προεξέχον εγκάρσιο κλίτος έμπροσθεν του Πρεσβυτερίου. Το τελευταίο ήταν ορθογώνιο, καλυπτόμενο από δύο χαμηλά σταυροθόλια και πλαισιωμένο από δύο συμφυή τετράγωνα παρεκκλήσια (παστοφόρια). Η ανατολική του πλευρά διαμορφώθηκε όχι ως ημικυκλική κόγχη του ιερού, αλλά ως τετράγωνη και κοσμημένη σε όλο της το πλάτος με ένα μεγάλο τρίλοβο άνοιγμα.
Μέχρι το 15ο αι. σταδιακά προστέθηκαν τέσσερα παρεκκλήσια στη σειρά στη νότια πλευρά του ναού. Στο ένα από αυτά διατηρούνται μέχρι σήμερα τοιχογραφίες που ανήκουν στο 15ο αι., μοναδικές στην πόλη του Ηρακλείου. Και στα τέσσερα αυτά παρεκκλήσια βρέθηκαν ταφές η μια από τις οποίες σε τάφο με μαρμαρόγλυφη διακόσμηση. Το 14ο αι. προστέθηκε και το ΝΑ παρεκκλήσιο που λόγω της μεγάλης του διάστασης έχει εξωτερική είσοδο προς τη νότια πλευρά του αρχικού παρεκκλησίου.

Αποτελεί ένα από τα παλαιότερα μνημεία της κατηγορίας του, με ευρύτερο ευρωπαϊκό ενδιαφέρον και για την πορεία της αρχιτεκτονικής του 13ου αιώνα και την παρουσία της τόσο στην Ευρώπη όσο και στην Ελλάδα.

Χαρακτηριστικό επίσης είναι ότι ειδικά ως προς τη διώροφη διάταξη των αρχικών παρεκκλησίων του Ιερού, αυτή δεν έχει εντοπιστεί σε άλλο μνημείο της κατηγορίας του. Ήδη στην Κρήτη ο Ναός του Αγίου Πέτρου έχει αποτελέσει πρότυπο για τον Ιερό Ναό του Αγίου Νικολάου Χανίων κατά το γύρισμα του 13ου προς το 14ο αιώνα.

Οι επιμέρους πολλαπλές ιδιομορφίες του μνημείου, που εντοπίστηκαν κατά τις εργασίες αποκατάστασης, φανερώνουν συγγένειες με απολύτως σύγχρονά του κτίσματα της ίδιας αρχιτεκτονικής μορφής στη Γαλλία και στην Ιταλία του 13ου αιώνα στο Silvanes, το Venzone και το Rieti.

Το κτίριο υπέστη εκτεταμένες καταστροφές από σεισμούς που έγιναν από τον 14ο μέχρι τον 18ο αιώνα. Η τολμηρή αρχιτεκτονική του μνημείου με τις μεγάλες διαστάσεις ως προς το μήκος (54μ.), το πλάτος (15μ.) και το ύψος (12μ.) του κεντρικού του κλίτους, σε συνδυασμό με την απουσία αντηρίδων κατά μήκος του βορείου και του νοτίου τοίχου του, φαίνεται ότι συντέλεσαν στην εν μέρει κατάρρευσή του τρεις φορές από σεισμούς, κατά τις αρχές του 14ου αιώνος, στις αρχές του 16ου και κατά το 18ο. Κατά το σεισμό του 18ου αιώνα καταστράφηκαν: 1) η στέγη, 2) το μεγαλύτερο μέρος του βορείου τοίχου, 3) το ΒΑ παρεκκλήσιο του 14ου αιώνα, 4)το ΝΔ παρεκκλήσιο του 15ου αιώνα, 5) το ανατολικό σταυροθόλιο με τμήμα του τριλόβου παραθύρου, 6) η ΒΔ εξωτερική παραστάδα και 7) το άνω μέρος του δυτικού τοίχου του Ναού.

Σε όλη τη διάρκεια της Ενετοκρατίας, τόσο στο εσωτερικό δάπεδο του Ναού όσο και εξωτερικά, περιμετρικά των τοίχων του, γίνονταν ταφές επιφανών πολιτικών και πνευματικών ηγετών της Κάντια. Στο Β΄ τόμο του μνημειώδους έργου του “Monumenti Veneti nell isola di Creta”, o Τζ. Τζερόλα αναφέρει ότι εκεί έχουν ταφεί οι Δούκες της Κρήτης Μάρκος Γραντόνικος (1331), Ιωάννης Μοροζίνης (1338), Μαρίνος Grimani (1348) και Φίλιππος Ντόριο (1357).
Με την έλευση της Οθωμανικής κυριαρχίας ο Άγιος Πέτρος μετατράπηκε αμέσως σε μουσουλμανικό τέμενος στη μνήμη του Σουλτάνου Ιμπραχήμ και του προστέθηκε εξωτερικά στη ΝΔ γωνία μιναρές.

Άλλα στοιχεία, της οθωμανικής περιόδου, που αποκαλύφθηκαν κατά τις εργασίες αποκατάστασης είναι το μιχράμπ του τεμένους, τα βοτσαλωτά δάπεδα του περιβάλλοντα χώρου καθώς και ένας κεραμεικός κλίβανος.

Γύρω από τη Μονή με το επιβλητικό Καθολικό και τα προσκτίσματά της, στον περιβάλλοντα χώρο του ναού (Καστέλλα), έχουν αποκαλυφθεί σημαντικά λείψανα αρχαιότερων ιστορικών φάσεων της πόλης που ανήκουν στις περιόδους της Αραβικής κατάκτησης, της Β΄ Βυζαντινής και της πρώιμης Ενετικής κυριαρχίας.
Πριν την αποκάλυψη των αρχαιοτήτων στο χώρο της Καστέλλας, υπήρχε σταφιδεργοστάσιο και στη συνέχεια κέντρο διασκέδασης με την επωνυμία «Καστέλλα» απ’ όπου προέρχεται και η σημερινή επωνυμία του χώρου.

Ως ανταλλάξιμη περιουσία αγοράσθηκε από την Ενορία του Αγίου Δημητρίου Λιμένος για να λειτουργήσει ως Ναός. Τελικά αποφασίστηκε από το Υπουργείο Πολιτισμού να επιτραπεί μόνο η επετειακή λειτουργία του περιστασιακά και να παραμείνει ως επισκέψιμο μνημείο. Τις τελευταίες δεκαετίες τόσο το Καθολικό, όσο και τα προσκτίσματα της Μονής αναστηλώνονται, ενώ ο περιβάλλων χώρος απαλλοτριώθηκε και διαμορφώνεται ως οργανωμένος αρχαιολογικός χώρος συνδεμένος με την Ενετική Μονή.

Ακολουθεί σχετικό video από τοπικό τηλεοπτικό κανάλι.

…….. English version ……..

Info copied from the site of the Municipality of Heraklion:

The Church of Ss. Peter and Paul was built in the first years of Venetian rule as the katholikon in the Dominican order monastery (Domenicani Predicatori). It is one of the oldest examples of 12th century Dominican architecture, both in Greece and the rest of Europe.
In Venetian times the church was used as a burial site for Candia dignitaries, but in the very first years of Ottoman rule was converted into a mosque dedicated to the memory of Sultan Ibrahim.

It is situated next to the sea wall, between the Venetian port and the Dermatas Gate, on what is now Sofoklis Venizelou Avenue, and is currently being restored for use as a feast day church.

Ss. Peter and Paul was originally a single nave church with a timber roof and a slightly projecting transverse nave in front of the sacristy. This was an oblong building covered by two low groin vaults and flanked by two rectangular chapels or pastophoria. Rather than forming a semi-circular sanctuary, the east end was square and decorated with a large tripartite opening covering one side.

By the 15th century four chapels had been added to the south side of the church, one of which still contains the only example of 15th century wall painting found in Heraklion. Burials have been found in all four chapels, one of which was in a marble relief tomb. The southwest chapel was added in the 14th century, and was so big that it had an entrance on the south side of the original chapel.

The church is one of the oldest monuments of its type. It is of wider interest in European terms, as regards both the course of 13th century architecture and its presence in Greece and the rest of the continent.
The two storey design of the original sanctuary chapels is a further distinctive feature unique among monuments of its type. On Crete, the Church of Ss. Peter and Paul served as a model for the Church of St. Nicholas in Chania, built in the late 13th or early 14th century.

The numerous unique features of the monument uncovered during restoration work reveal similarities with precisely contemporary 13th century buildings of the same architectural form at Silvanes, Venzone and Rieti in France and Italy.

Throughout the period of Venetian rule, distinguished political leaders and prelates from Candia were buried at the church, both in the interior and by the outside walls. In Volume II of his monumental work “Monumenti Veneti nell isola di Creta”, G. Gerola mentions that it was the burial place of Dukes of Crete Markos Grandonikos (1331), Ioannis Morosini (1338), Marinos Grimani (1348) and Philippos Dorio (1357).
At the very beginning of Turkish rule Ss. Peter and Paul was converted into a mosque dedicated to the memory of Sultan Ibrahim, and a minaret was added to the southwest corner.

Other features dating to the Ottoman period, uncovered during restoration work, were the mihrab (prayer niche), pebbled floors and a clay furnace.

It would appear that the daring scale of the monument’s architecture (54m long, 15m wide, with a 12m central nave) and the lack of any exterior buttresses on the north and south walls, led to its partial collapse in three different earthquakes, in the early 14th, early 16th and 18th centuries. The last of these led to the collapse of: 1) the roof; 2) the greater part of the north wall; 3) the 14th century chapel in the northeast; 4) the 15th century chapel in the southwest; 5) the east groin vault and part of the rose window; 6) the northwest buttress pier; and 7) the upper section of the west wall.

Significant remnants of earlier phases in the town’s history have been uncovered around the monastery, with its imposing katholikon and adjoining buildings, in the surrounding area known as Kastella. These derive from the period of Arab rule, the second Byzantine period and the early years of Venetian rule. The area is now named after a sultana factory that stood on the site before the antiquities were discovered. Both the factory and the entertainment venue that succeeded it were called “Kastella”.

The church was bought as exchangeable estate by the Parish of St. Dimitrios by the Port, for use as a church. The Ministry of Culture then decided that services should only be held there on feast days, and that it should remain a visitors’ monument. Over recent decades the main church and adjoining buildings have undergone restoration, while the surrounding area is being landscaped as an archaeological site linked to the Venetian monastery.

The internal restoration of the Church was finished and the Mayor of the City announced that it will be open to visit during the Christmas period.

The video here below was broadcasted by a local TV channel and you can see the internal of the Church today.

Lunch in a small restaurant in Crete (Greece), Summer 2009

Standing majestically on the hillside overlooking the gulf of Mirabello, 18 stylish Villas with their own private pool and 10 luxury Suites, have been individually designed with the peacefulness and harmony of your home in mind.

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Located 75 km. from Iraklion international airport ("Nikos Kazantzakis"), on the sun-drenched shores of Elounda, 10 acres of Mediterranean landscape offer an oasis of tranquillity in the heart of Crete, in South Greece. The hotel resort – comprising 80 luxurious suites and 4 villas – invites you to immerse yourself in the pageantry of one of the world’ s most vibrant cultures, that of Crete.

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"…here, life still moves along to the rhythm of a bygone era…"

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The Right Reverend Stephen Verney, who died on November 9 aged 90, was an unconventional Bishop of Repton, in the diocese of Derby, from 1977 to 1985, and during the 1960s played an important part in the development of the vibrant church life that sprang from the consecration of the rebuilt Coventry Cathedral.

A deeply spiritual man and a courageous thinker, Verney was essentially a romantic for whom a life of high ideals was also one of high adventure. And he found ample scope for the expression of this during the Second World War, the final years of which he spent as a member of the Political Warfare Executive (PWE), a sister organisation of the Special Operations Executive (SOE), working underground with Greek guerrillas on German-occupied Crete.

When the war started Verney had not long left Harrow and was reading Greats at Balliol College, Oxford. At that time he was an ardent pacifist and, having been registered as a conscientious objector, had enlisted in a Friends’ Ambulance Unit. But as the war intensified and the Nazi campaign became demonstrably more evil, he changed his mind and joined the Army, beginning as a private in the Royal Army Service Corps.

This took him to Egypt, and it was while attending a party in Cairo that he happened to meet his former Harrow headmaster, Paul Vellacott, who was by then director of political warfare Middle East. Aware that Verney was a classicist who could easily master modern Greek, and that – despite his aristocratic family background – his shortness of stature and often scruffy appearance might enable him to pass for a Greek peasant, Vellacott persuaded him to join the PWE.

After initial involvement in black propaganda from Cairo, he was commissioned, and in August 1944 – disguised and accompanied by a German Jewish interpreter – he was dispatched by night to Crete in a small boat.

His primary task was to sow seeds of disaffection in the German occupying army. On landing he was met by a Cretan “guardian angel”, who recruited a few others to form a cell under Verney’s leadership. They targeted German soldiers who rejected the Nazi regime, others who had fallen in love with Cretan girls, as well as Austrians, Poles and other nationals who had been unwillingly dragooned into the German army.

Verney and his team operated from an informal base outside Canea – home to the headquarters of the German commander in Crete. A printing press was set up in a cave and run by a Cretan journalist who published a propaganda news-sheet in German and Greek. This conveyed the false impression that the resistance movement was very large and that the occupation forces were cracking under the strain. Verney wrote frequently to the German commander, General Benthag, to point out that his situation was now hopeless and that “Kapitulation” was the only sensible choice.

A graffiti campaign using the letter K was launched, with the aid of local boys who painted it on walls, bridges and sentry boxes. Acid was used to etch it on the windows of military vehicles.

On his own initiative Verney was responsible for the mass desertion of Italians who had been fighting with the German army. Having made a number of indirect contacts with their colonel, he crept, disguised, into the camp hospital. The meeting was conducted with Verney stretched out on an operating table, the colonel hunched by him as if hearing his confession, while another officer played the part of a surgeon.

On May 8 1945 General Benthag formally, but secretly, surrendered to one of Verney’s fellow-officers; and that evening the small group of British officers in the area invited the German officers who had been hunting them to a party in a café. A jazz band from the German garrison was pressed into service, and during the festivities Verney and the others disclosed their code names and true identities to their astonished guests, among whom were some of the most detested men in the occupying army. All were immediately taken prisoner. Verney’s exploits in Crete were recognised with a military MBE.

He returned to Oxford in 1946 to complete his degree, and, having been drawn by his wartime experience to seek Holy Orders, went for training to Westcott House, Cambridge. He was ordained in Southwell Minster in 1950 and after a two-year curacy at Gedling, near Nottingham, embarked on a ministry that was rarely conventional and ended with his becoming a bishop of an unusual sort.

Stephen Edmund Verney was born in Anglesey on April 17 1919. His father, Sir Harry Verney, 4th Bt, held a number of junior ministerial posts in the Edwardian era and won a DSO in the First World War.

On completion of his Gedling curacy, where he had found traditional church life deeply frustrating, Stephen Verney was appointed priest-in-charge of the new housing area of Clifton, outside Nottingham. When he arrived in 1952 it was inhabited by 2,000 people, mainly living in council estates. By the time he left, six years later, their number had risen to 20,000.

It was a soulless place, poorly planned, with no playgrounds for children or community buildings. Verney described it as “a social desert” and gathered a small congregation together for Sunday worship in a builders’ canteen, where rats ate the heart out of a harmonium. Meetings were also held for lonely mothers; there were clubs for young people and those over 60; and he convened a regular meeting of professional social workers to deal with some of the problems.

In his own planning of a new church building, the strong romantic side of Verney’s nature took over. Greatly inspired by the example of St Francis of Assisi, who had built a church with his own hands, he felt moved to have the church in Clifton erected by the labour of himself, members of the congregation and anyone else, including undergraduates on vacation, who would lend a hand.

A willing, if somewhat sceptical, architect produced a simple design and, amid some excitement and much publicity, work began. The digging of foundations proved to be no problem, but as the building progressed the absence of essential skills became more apparent. Drains and other elements in the building had to be corrected and the project began to absorb an inordinate amount of Verney’s time.

The final stage of the building was completed by professionals, and the church was dedicated in 1952 in honour of St Francis, with Verney as its first vicar. The experience of the next six years had a formative influence on him, but it took a toll on his health, and in 1958 he moved to Coventry to become diocesan missioner and vicar of the small country parish of Leamington Hastings.

This was no rest cure. Basil Spence’s new cathedral was rising, phoenix-like, from the ashes of the old, which had been almost completely destroyed by wartime bombing.

An enthusiastic new bishop, Cuthbert Bardsley, was assembling a team of gifted clergy to develop a vibrant Christian life both within and without the soon-to-be completed building.

The slogan: “A consecrated building requires a consecrated people” was adopted to describe a three-year period of preparation for the great day of the cathedral’s reopening, and Verney was entrusted with the project in the diocese. He was ideally suited to this assignment, combining an organising vision with deep spirituality to enthuse his flock.

Throughout Warwickshire there were meetings and missions in every parish, prayer cells were formed, a clergy conference was held at Balliol, and 10 days of mission services addressed by the bishop in Leamington parish church. A cross, formed of nails taken from timber rescued from the ruined cathedral, was passed from parish to parish and made the focus of prayer vigils.

By the time the new cathedral was ready for consecration on May 26 1962, the diocese was in a state of high expectancy and, although the preparatory campaign had been a team effort, Verney’s leadership was a vital factor.

In 1964 one of the residentiary canonries of the cathedral fell vacant, and Verney was appointed to it, with another project in sight. The 50th anniversary of the foundation of the diocese was due for celebration in 1968, and it was decided that, instead of repeating the kind of festivities that had surrounded the consecration of the cathedral, there would be an international conference on “People and Cities”.

This would celebrate the benefits of urban life, but also confront the huge problems of depersonalisation caused by the scale of modern cities. The Coventry conference was opened by the Duke of Edinburgh, attended by 150 specially-invited participants from all parts of the world, and addressed by planners, philosophers and theologians. Then-current assumptions were challenged, and some of the conference’s proposals eventually led to new approaches to urban planning.

In his book on the event, People and Cities (1969), which was partly descriptive and partly made up of the papers given by the speakers, Verney argued that the future of the Church’s work in cities lay in the formation of small groups, what he called “companies of forgiveness”.

Having spent 12 years in Coventry, mainly on two major projects, it was felt that Verney should be given the opportunity to share what he had learned with the rest of the Church. He was therefore appointed to a canonry of St George’s Chapel, Windsor, in 1970.

Since the duties of this office were less than arduous, Verney was free to pursue his many other interests, but he had overlooked the degree and extent to which St George’s Chapel is controlled by tradition and protocol – to both of which he was decidedly opposed. He argued instead for the introduction of contemporary worship with modern music.

But the Dean, Bishop Launcelot Fleming, himself a moderate reformer, found himself trapped between Verney and another recently-recruited canon on the one hand, and, on the other, two dyed-in-the-wool colleagues who had been at Windsor for many years and were resolutely opposed to any suggestion of change. This, together with a sharp clash of personalities, did not make for a happy capitular body.

Relief came in 1977 with Verney’s appointment to the suffragan bishopric of Repton in Derby diocese. As anticipated, he proved to be an unusual bishop – never short of a new idea and seizing every opportunity to encourage the formation of small, informal church groups.

His strong pastoral gifts were used to the full and, as director of post-ordination training, he enjoyed a close, supportive relationship with younger generations of clergy, often surprising them by his impatience with the institutional life of the Church and his radical proposals for its reform.

His ideas found expression in three more small books – Into the New Age (1976), Water into Wine (1985) and The Dance of Love (1989) – all of them a combination of romanticism, vision and insight.

His retirement was spent at Blewbury in Oxfordshire, and he was an honorary assistant bishop in Oxford diocese. His first wife, Priscilla, died in 1974, and in 1987 he married Sandra Bailey, who survives him with a son and three daughters of his first marriage. A son of his second marriage predeceased him.

Source

The Venetion aqueduct near Knossos

Agia Triada

Tilisos

Three pictures from September 2008

Minolta Dynax 5 | Fuji Superia 200 | rescans

Archaeologists from the University of Haifa, who are conducting excavations in the city of Tel Kabri, found Minoan style frescoes, similar to those discovered in the Aegean islands of Crete and Santorini dating back to the 17th century BC. These are the first such frescoes to be discovered in Israel.

According to scientists’ estimations, the wall paintings in the Canaanite palace in Kabri are a conscious decision by the city’s rulers who wanted to adopt the Mediterrenean culture rather than the Syrian and Mesopotamian art styles adopted by other cities in Canaan.

In an earlier excavation, another fresco similar to those of Santorini was unearthed, but the new discoveries established the fact that the first fresco was not a coincidence but that the ancient city of Tel Kabri not only had developed commercial relations with the Aegean and Minoan world but wanted to come close to and be associated culturally with these civilisations.

English version further below

Για τους φίλους των ορεινών χωμάτινων διαδρομών, υπάρχει μια υπεροχη διαδρομή που ξεκινά από τον Κρουσσώνα και καταλήγει στο δάσος τού Βρομωνερού σε υψόμετρο 1300 μέτρα πάνω απο τη θάλασσα.
Η διαδρομή ειναι ιδανική για δεινούς πεζοπόρους, ενώ για τους εποχούμενους, ειδικά το χειμώνα, θα πρέπει να γίνει με “εκτός δρόμου” αυτοκίνητο η μοτοσυκλέτα. Συνολικά η διαδρομη είναι δέκα χιλιόμετρα από τα οποία τα επτά χωματόδρομος.

Ξεκινάτε από το Κρουσσώνα ανηφορίζοντας ανατολικά. Μπροστά σας έχετε το Πλάϊ, ένα υπό διαμόρφωση πάρκο αναψυχής (5.000 δένδρα) με πανοραμική θέα του Κρουσσώνα.

Στο μοναστήρι της Αγίας Ειρήνης οι φιλόξενες μοναχές θα σας φιλεψουν καφέ και κουλούρια, φτιαγμένα απο τις ίδιες.

Πιό πέρα στο ίδρυμα “Αγιος Σπυρίδων”, κέντρο γιά παιδιά με ειδικές ανάγκες, τελειωνει ο άσφαλτος. Απ’ εδω και πάνω έχετε όλες τις αισθήσεις σε ετοιμότητα!!!

Μετά από ένα χιλίομετρο περίπου ο δρόμος χωρίζεται. Δεξιά καταληγει μετά από επτά χιλιόμετρα στο οροπέδιο του Κρουσσώνα το “Λιβάδι”, όπου καλλιεργούνται 300.000 αχλαδιές και λίγες μηλιές. Η τοποθεσία είναι υπέροχη και αξίζει να την επισκευτεί κανείς, ιδιαίτερα το καλοκαίρι. Απ’ εδώ βλέπετε το φαράγγι του Κρουσσώνα που ξεκινά από το χωριό Κιθαρίδα καί φτάνει στο ΖΩΜΙΝΘΟ την αρχαία πηγή του Ψειλορίτη. Μάλιστα λέγεται ότι απο το φαράγγι αυτό παιρνούσαν οι Μινωίτες για να πάνε στο ΙΔΑΙΟΝ ΑΝΤΡΟΝ, και υπάρχουν ακόμη ορατά σημάδια αυτού του αρχαίου δρόμου !!

Αριστερά από το σταυροδρόμι, ανηφορίζοντας έχετε στα δεξιά σας την πλαγιά της κορυφής “Γούρνος” και μπροστά σας την κορυφή “Σκοίνακας”. Ολόκληρη η πλαγιά του Γούρνου είναι σκεπασμένη με φασκομηλιές, ρίγανη, μαλωτήρα και άλλα αρωματικά φυτά.
Μετά από 800 μέτρα, διασταύρωση οδηγεί, μετά από άλλα 300 μέτρα, στόν Αη Γιάννη το “Ψηλό” στην κορυφή Κουδούνι. Το μέρος αυτό έχει ονομαστεί από τον αρχαιολόγο καθηγητή Σακελαράκη σαν “η βεράντα της Κρήτης”. Δικαιολογημένα, μια και από εκεί μπορείτε να δείτε ολόκληρο το Μαλεβύζι μέχρι τις Ηρακλειώτικες ακτές, το “θεόμορφο” βουνό Γιούχτας και το νησί Δία.

Αξίζει και αυτή η επίσκεψη, και η Κοινότητα του Κρουσσώνα εχει φροντίσει να διαμορφώσει όμορφα το χώρο, με χτιστή ψησταριά, βρύση με τρεχούμενο νερό κλπ.

Αφήνοντας τον Αη Γιάννη το ψηλό και συνεχίζοντας το δρόμο σας από το σταυροδρόμι, φτάνετε μετά από τρία χιλιόμετρα μαγευτικής δασικής διαδρομής, στο Λάκο της Λίμας η Βρομωνερό. Η ονομασία Βρομωνερό (καί όχι βρωμονερό) είναι αρχαία και προέρχεται από τις λέξεις “βριμώ” που σημαίνει δυνατό, και “ιερό”. Λέγεται πως η θεά Δήμητρα είδε τον ήρωα Ιάσωνα στις υπώρειες της Ιδης και αφού εσβησε τον έρωτά της… εγενήθει ο Πλούτος.

” ιερόν έτεκε πότνια κούρον βριμώ…”

Μέσα στο δάσος από πρίνους και ασφένδαμους, θά βρείτε ένα ιδανικό χώρο γιά κατασκήνωση, με χτιστές ψησταριές, πάγκους, βρύσες κλπ που η κοινότητα έχει φροντίσει να διαμορφώσει.

Πιό πάνω είναι το καταφύγιο ένα πετρόχτιστο δωμάτιο με τα στοιχειώδη γιά επιβίωση (παξιμάδια, κρασί, καφέ ζάχαρη, κλπ). Βρίσκεται μόλις 3 χιλιόμετρα από το οροπέδιο της Νιδας και διακρίνεται το σχετικά ομαλό πέρασμα “ΘΙΝΟΚΟΛΑΣ”.

Απολαύστε τη θέα και παρατηρείστε τα φυσικά “μπονζάϊ”, μικρά κατσοπρίνια, πού από το συνεχές βόσκημα των κατσικιών και τη μανία του αέρα, έχουν μείνει σε κατάσταση νανώδη.

(πηγή: Πολιτιστικός Σύλλογος Κρουσώνα “Νέα Γενιά”)

To video που ακολουθεί μεταδώθηκε από το τοπικό τηλεοπτικό κανάλι.

…….. English version ……..

Experienced walkers will most certainly enjoy this walk, while those who want to go by car had better use a 4-wheel drive vehicle, or a cross-country motorbike, especially in winter. It is 10 kms. long: one first follows the paved road for 3 kms. as far as the institution of Agios Spiridon; then a rough dust-road for 7 kms., until one reaches the woods of Vromonero at an altitude of 1300 meters above sea-level.
On leaving the village, one starts climbing East: right opposite is the natural park “Plai” which is under reforestation (5,000 trees), with a panoramic view of the village.

At the monastery of Agia Irini, the welcoming nuns will treat you to a cup of coffee and to biscuits they bake themselves.

The paved road comes to an end a little further on, at the Agios Spiridon Institution for Handicapped Children. From now on, the rough – and the most exciting – part begins.

After a kilometre or so the road parts. To the right, it leads to the “Livadi”, or plateau, of Kroussonas, a real orchard with 300,000 pear-trees and some apple-trees. The Livadi is a beautiful place, well worth a visit in the summer. From here you can admire the Kroussonas Gorge which goes from the village of Kitharida all the way to ZOMINTHO an ancient source on the Psiloritis mountain. It is said that the Minoans followed this gorge to reach the “Ideon Andron”, the cave where Zeus was born, and one can still see traces of this ancient passage.

To the left of the crossroad as you climb, you have the mountain peak of Gournos to your right and the peak Skinakas in front of you. The hillside of Gournos is literally covered in herbs of all kinds: camomile, oregano, sage and many other local plants.

Less than a kilometre further on, there’s a bypath where, after another 300 meters or so, you reach “Ai Yannis o Psilos” on the Koudoni peak. The archaeologist, Professor Sakellarakis, named this spot “the veranda of Crete”: from here you can gaze on the whole province of Malevizi, all the way to the coast of Heraklion, and you can admire the “divine” mountain Giouktas and the island of Dia.

This visit is also worthwhile and the Municipality of Kroussonas has made it more welcoming to visitors by providing it with an open-air barbecue and running water.

Another three kilometres after the Ai Yiannis crossroad, through beautifully wooded landscape, you reach the “Lako tis Limas”, or “Vromonero” a Greek word which means strong(“vrimo”) and sacred(“iero”). According to a legend, the goddess Demeter met Jason on the hillside of Mount Ida and Pluto, the god of the underworld, was the fruit of their love…

“the sacred queen gave birth to a strong youth”….

In the wood among the oaks and other beautiful trees, there are ideal places for setting up a tent: here again the Municipality has provided the spot with certain facilities (barbecues, running water and so on).
Further on, 3 kms. from the Ida plateau, there’s a mountain refuge: stone-built, it has all the basic victuals (sugar, coffee, wine, biscuit, and so on). It is located 3 km from the pass “THINOKOLAS” which leads to the plateau of Nida.

Enjoy the view, and admire the local “bonzai”, or dwarf trees, which, due to the ceaseless pasture and the wild winds have never been able to develop into large trees.

Here below you can watch a video as broadcasted by a local TV channel.

AT THE HOUSE OF CULTURE, OLD TOWN, RETHYMNO GREECE

DISCUSSIONS + VIDEO PROJECTIONS

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English version further below

Ο οικισμός Ράφτης βρίσκεται Νοτιανατολικά της Γέργερης, κοντά στον επαρχιακό δρόμο Ηρακλείου-Μοιρών. Βρίσκεται χτισμένος σε ένα πολύ όμορφο μέρος, ανατολικά από τον Ληθαίο ποταμό με θέα τον κάμπο της Μεσαράς. Είναι χαρακτηριστικό πως πάνω από τον οικισμό βρίσκεται “ο κούλες”, στρατιωτικό παρατηρητήριο των Τούρκων.

Το χωριό είναι ακατοίκητο από τις αρχές της δεκαετίας του 1960. Με βάση τις αφηγήσεις των κατοίκων, το χωριό κτίστηκε είτε από τους Ενετούς είτε από τους Τούρκους. Αλλά σύμφωνα με έγγραφο του 1414 το χωριό Ράπτης είναι ενετικό και το μοιράζονται ο Νικόλαος Dandulo και ο Ανδρέας Καλικάς.

Ο τρόπος ζωής ήταν παραδοσιακός. Στην κατασκευή των σπιτιών έχουν χρησιμοποιηθεί φυσικά υλικά (πελεκόπετρες) από κοντινή περιοχή. Μοιάζει στο χωριό αυτό να σταμάτησε το ρολόι του χρόνου πριν από 40 χρόνια, αφού ο οικισμός έμεινε σχεδόν ανέπαφος τα χρόνια αυτά. Με την έννοια αυτή ο οικισμός αποτελεί το συνδετικό κρίκο με μια εποχή που έχει φύγει και φαίνεται πως δε θα ξανάρθει.
Η αναπαλαίωση των κτισμάτων για τη διαμονή επισκεπτών, σε συνδυασμό με την προσφορά της Κρητικής διατροφής, αποτελούν δύο σοβαρούς λόγους για να υπάρξει ξανά ζωή στον εγκαταλελειμμένο αυτό οικισμό.

(πηγή: ιστοχώρος Δ. Ρούβα)

Ακολουθεί video από το τοπικό τηλεοπτικό κανάλι.

…….. English version ……..

Raftis is located northeast of Gergeri, near the road from Heraklion to Mires. It is built in a very beautiful place, east of the river Litheon overlooking the plain of Messara.

The village is not inhabited since the early 1960s. As former residents say, the village was built either by the Venetians or the Turks. But according to a document of 1414 the village is a Venetian and was owned by Nikolaos Dandulo and Andreas Kalikas.

The lifestyle was traditional. The construction of the houses was done by using natural materials (pelekopetres) from the surounding area. When you visit the village you feel as if the time stopped 40 years ago, since the settlement is almost intact over the years.

Here below you can follow a video as broadcasted by the local TV channel.

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It is by practicing and maintaining good works that we can be effective for the Lord.

Titus And The Importance Of Good Works

That’s the book of Titus – a personal (yet God-inspired) letter written by Paul to Titus, one of his dear companions in Christian service. They had traveled together to the island of Crete, and Paul had left Titus there so he could “set in order the things that are lacking” (1:5, nkjv) among the Cretan churches. This must have been a daunting task, because even the Cretans’ own classical writings described them as “liars, evil beasts, lazy gluttons,” to which Paul added, “This testimony is true” (1:12-13).1

What could possibly be the focus for Christian living in a society like that? The answer is found in the remainder of Paul’s letter, as he outlines what Titus should emphasize while living in Crete. Many important teachings are presented in this short book; but overall, a key part of that answer is this: Crete needed believers in Christ who were energized by the desire to carry out good works.

Getting Started

The phrase “good works” appears six times in Titus. Rather than going through them one at a time, however, we will consider how they fit together into the overall message of the book. Therefore, the first reference we must examine brings us to a different phrase, one used in Titus 3:5. There, Scripture presents the only gate which allows entrance to the path of salvation: “Not by works of righteousness which we have done, but according to His mercy He saved us.”

This is foundational. While good works are highlighted in other parts of Titus, it is necessary for us to realize that God takes no account of them when it comes to salvation; that is all a matter of His mercy, His cleansing, His regeneration, and His grace. If you are a reader who anticipates that your good deeds will satisfy God on their own merits, stop reading here! Instead, pick up a Bible, and slowly read Titus 3:3-7 over and over again. It is essential to realize that, if this portion is the gate, any attempts to enter the Christian pathway through the good works mentioned elsewhere are as futile as trying to enter a room by climbing the wall rather than using the door.

Three Circles Of Life

Although we cannot please God except by first trusting Christ through “the kindness and love of God our Savior” (3:4), it would be equally wrong if we used the correct gate but then ignored the signs all along the pathway instructing us in good works. The book of Titus indicates that these works should be present in all aspects of a Christian’s life. These areas are summarized in three main categories.

€ The Family Circle: In chapter 2, Titus is told to provide a variety of lifestyle instructions to family members, such as being reverent, sober-minded, loving, and patient. Specifically, he was to address the older and younger men himself; he was also to teach the older women these things, while asking them to teach the younger women about discretion, chastity, and care for their households.2 Now, here comes the key: Titus was to instruct others in all these areas while showing himself to be a “pattern of good works” (2:7). That is, all of these family-oriented issues were to be presented in that context. God expects good works to be produced in the family – not just in some nebulous, undefined way, but in specific areas that will prevent difficulties in those relationships.

€ The Business Circle: Slaves are addressed next in Titus 2, and although we today are not owned by masters in our workplace settings, we must still take these instructions for ourselves. Workers are told to be obedient and submissive to their supervisors, acting honestly and without theft. The glorious review of the grace of God that follows is in this context. That review takes us from the day we first trusted Christ, “the grace of God that brings salvation” (2:11), to the day Christ comes again as universal Lord, “the glorious appearing” (2:13). But then, we are reminded that Christ’s sacrifice has “redeemed us from every lawless deed” – deeds which the workers of verse 10 were just warned against. Instead of committing those acts, we have been purified by Christ to become His own people, “zealous of good works” (2:14). We can thus see the connection between being honest, dependable workers and being active in good works, with the sacrifice of Christ again paving the way.

€ The Social Circle: This circle encompasses our position as members of whichever society and country we live in, taking in our relations with the highest governmental authorities as well as our everyday contacts with neighbors. Titus 3 begins by teaching obedience and submission to government and then moves on to expectations of gentleness and humility to all people. Sandwiched between these thoughts is the instruction, “Be ready for every good work” (3:1). Paul doesn’t say, “Be ready for every chance to witness to unbelievers,” or, “Be ready for any opportunity to correct evil,” although other Scriptures certainly provide principles along these lines, too. But (perhaps especially) because these believers lived in the degraded society of Crete, it’s as though they might not win the right to be heard if their words were not accompanied by lifestyles of good works.

Surely the same is true for us. The Lord Jesus said, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Mt. 5:16). Good works are used as a means for pointing others to God and to heaven.

A Defense Of Good Works

In addition to considering these three circles, the letter to Titus brings out the way in which good works are an energetic, yet calm defense against evil. We have already considered the general characterization of Cretan society in Titus 1:12; but that chapter also paints the dark picture of subversive deceivers in particular, especially those of a Jewish background who stirred up useless arguments in order to distract others from the truth (1:10,11,14; 3:9). Titus was to view these influences as coming from unbelievers who were “abominable, disobedient, and disqualified for every good work” (1:16).

These people would be a real challenge to Titus’ teachings of good works, because their efforts would produce exactly the opposite result. Therefore, in Paul’s last two references to “good works,” he emphasizes consistency. Consider the thoughts in these two verses: “These things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men … Learn to maintain good works, to meet urgent needs, that they (believers) may not be unfruitful” (3:8,14).

Notice the use of the word “maintain” in both instances. It is not enough to think about good works now and then. They are part of our arsenal in the ongoing battle against the enemy, and they must not be given up! Those deceivers want to influence people’s souls just as much as true believers do, and they are very persistent and persuasive. It is by practicing and maintaining good works that we can be effective for the Lord.

Defining Good Works

In this context, we must inquire what is meant by “good works.” Certainly, some meaning has already been given to the term by the specific examples considered: love, patience, honesty, submission, gentleness, humility, and so on. Further light is shed on the idea by the verses just quoted: Good works are profitable to others (3:8) and meet urgent needs (3:14). If you tell me about your family’s need for food, I will have missed the point if I just listen with patience. I ought to see a chance to serve God by helping to meet your need somehow. This can then be used as an opportunity for me to share the personal interest God Himself takes in meeting even the deepest heart-needs of others.

Overall, we might say that good works – the fruit suggested by Titus 3:14 – are present when we are acting like the Lord Jesus. Of no other individual could God have said, “Behold! My Servant whom I have chosen, My Beloved in whom My soul is well pleased!” (Mt. 12:18). But when attached to Him like branches on a vine, we produce qualities in our lives which imitate Him, because then life and energy are flowing from His own character (Jn. 15:4-5). What a high calling! Yet the entire Godhead stands ready to work in our lives to produce such a result (Jn. 15:1,5; Gal. 5:22).

Where Will You Begin?

There seem to be many parallels between Titus and ourselves. We have been left here by the consummate Teacher, the Lord Jesus, to represent Him in a dark world populated by a “crooked and perverse generation” (Phil. 2:15). In that world we, too, have families, business contacts, and neighbors. The subversive efforts of the enemy in those areas seem never-ending. But if God placed us here, then there must be some way to be successful for Him – and there is. He has already prepared good works all along our path (Eph. 2:10), like brightly colored flowers strewn here and there along a trail. It remains for us to notice and pick up each one as we arrive upon it, using each good work to point someone to God’s interests and God’s glory. Will you do it?

END NOTES

1. These sharp words of v. 12 were written around 600 B.C. by the poet Epimenides. (MacDonald, W. (1995), Believer’s Bible Commentary, Atlanta: Thomas Nelson Publishers, p. 2138.)

2. It is notable that Titus himself didn’t teach the younger women these things. No doubt, doing so could have placed him in inappropriate situations with them; these were topics more suitably addressed by older sisters than by a younger brother. Of course, brothers can certainly speak publicly of these principles too, but the personal application of them should be followed up and helped along by the encouragement of older sisters.

By Stephen Campbell

With permission to publish by: Sam Hadley, Grace & Truth, 210 Chestnut St., Danville, IL., USA.

Website: www.gtpress.org

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Marine reservist Jasen Bruce charged with aggravated battery with a deadly weapon.

St. Petersburg Times/Jamal Thalji—A Marine reservist armed with a tire iron beat and chased a man he thought was an Arab terrorist and even called 911 to say he was detaining the man, police said.

But the man he assaulted was actually a Greek Orthodox priest visiting from overseas who spoke limited English, police said.

That’s why police arrested reservist Jasen D. Bruce on a charge of aggravated battery with a deadly weapon.

Police said they’re also investigating whether Bruce, 28, committed a hate crime.

The incident took place around 6:35 p.m. Monday, police said. The priest, Alexios Marakis, 29, is from Crete, Greece. He is visiting St. Nicholas Greek Cathedral at 17 E Tarpon Ave. but police said he was in the Westshore area to bless another retired Greek priest.

Lance Cpl. Jasen D. Bruce, seen with his wife Nichole, is accused of attacking the Rev. Alexios Marakis, 29, of Crete, Greece.

But Marakis apparently got lost and exited northbound Interstate 275 into downtown Tampa, police said.

The priest followed several cars into the Seaport Channelside Apartments on Twiggs Street. He got out of his car and asked Bruce for help.

Instead of offering help, Bruce struck the priest on the head with a tire iron, police said.

He then chased the priest for three blocks to the Madison Avenue and Meridian Avenue, police said, and even called 911 to say that an Arabic man tried to rob him.

Bruce said he was going to take the Arab into custody. When police arrived, Bruce told them the victim was a terrorist.

The priest was taken to Tampa General Hospital. There, a translator helped Marakis speak to police.

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The Rev. Alexios Marakis, 29, of Crete, Greece, is carried to an ambulance after being beaten

SunCoastNews/Josh Poltilove—In a 911 call, Bruce made a derogatory comment about a man he said was a terrorist and was trying to rob him and had grabbed him in a sexual manner, police spokeswoman Laura McElroy said.

When officers arrived, police say, Bruce told them he heard the man say “Allahu Akbar” – Arabic for “God is great.”

“That’s what they say before they blow you up,” Bruce said, according to police.

But at a news conference today, Bruce’s attorney said his client didn’t understand what Marakis said.

“Lance Cpl. Bruce defended himself with the full legality of the law for being sexually attacked and potentially robbed,” lawyer Jeffrey Brown said.

Bruce, 28, faces a charge of aggravated battery with a deadly weapon. He was released on $7,500 bail.

McElroy said Bruce “teared up when we told him that (Marakis) was a Greek Orthodox priest and not a terrorist.”

Rev. Alexios Marakis at St. Gregory the Theologian Parish in Mansfield, MA 2007

Marakis, 29, was treated at Tampa General Hospital and released. He told investigators he’s visiting St. Nicholas Greek Orthodox Cathedral in Tarpon Springs.

Marakis declined to comment today, saying he does not speak much English. The Rev. Michael Eaccarino of St. Nicholas said Marakis is doing well.

Before deciding whether the incident qualifies as a hate crime, police will determine whether Bruce’s motive was based on a belief that Marakis was Arabic.

The Marines Reserve will wait for the investigation to conclude before taking any action, an official said.

In 2007, Bruce was accused of pushing a tow truck driver in the back and chest when his Jaguar was about to be towed, records show. Bruce told police the truck driver had grabbed him to stop him getting in his car.


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