تحية الى بلدي الناطقه بالعربيه والاخوة والاخوات في المسيح.

تحية الى بلدي الناطقه بالعربيه والاخوة والاخوات في المسيح. ارحب بكم في متابعة والمشاركة في رحلتي الى عقيده. وأضم صوتي لك كجزء من الكنيسة الارثوذكسيه من انطاكيه حيث كنا اول ودعا المسيحيين. الله في المحافظة على هويته جميع القداسه البطريرك المسكوني بارثولومو في دمشق في سوريا

(Greetings to my Arabic speaking brothers and sisters in Christ. I welcome you to follow and share in my Journey To orthodoxy. I join you as a part of the Orthodox Church of Antioch where we were first called Christians. God preserve His All Holiness Ecumenical Patriarch Bartholomew in Damascus, Syria.)

Update: Read http://journeytoorthodoxy.blogspot.com/2009/06/why-we-leftwhere-we-went.html

JTO Reaches The 10,000th Visitor Mark!

10,000 Visits and counting! I am sure some of you will want to take credit for a few thousand of those, but it is remarkable that such a milestone has been reached. I have had the opportunity to meet people from all over the world and from every spectrum of belief. I have shared my journey both good and bad and felt the encouragement from those of you who have come this way. What a wonderful time these few years have been. This is just the beginning. Should the Lord will, we will reach # 20,000 in a much shorter time. Stay tuned and stay with me. I need you...

So Why The Funny Clothes?

When looking at Orthodoxy for the first time it is not uncommon to stumble on the most elementary of things. "So why the funny clothes? Why don't the priests just dress normal?" Okay, define "normal". This issue is most often posed by a Westerner, someone born in the West. Please forgive, but it is birthed out our of ignorant arrogance that presupposes that the world evolves around the West and anything else is not normal.

In the movie, Tombstone, Wyatt Earp is talking to his good friend Doc Holiday while dying. "I just want to have a normal life Doc," Wyatt says. In his deathbed wisdom Doc replies, "There ain't no normal life, Wyatt, there's just life. Now get about livin' it." There ain't no normal clothes either, there are just clothes and they vary according to the culture. The culture of he Kingdom of God on this earth is not of this world. Clothes worn by the clergy have as their purpose not to make a man stand out but to hide the man so that God may be exalted. The idea that physical matter is evil is foreign to the church, in fact it is heretical. Matter is of God and sanctified for him. This includes the clothes worn in worship. Such has its roots in the Judaic Temple worship from which Christianity was birthed. The Orthodox Temple itself is designed to pattern such. There is the outer court, the inner court and the Holy of Holies. In place of the Torah in the Holy of Holies, is the Word Himself-Jesus Christ-in the Eucharist.

"This emphasis on sensory involvement has its basis in the Orthodox and thoroughly Biblical conviction that it is the whole world, and not only man's soul, that will be transfigured - "saved" - when Christ establishes His Kingdom at the end of time. The Liturgy is the anticipation and conditional realization here and now of that promised end. Far from denying God's material creation, it sanctifies it. The Eucharist itself is proof of this. However, the beauty of the Liturgy is of a kind that is consistent with the Church's vision of that transfigured world."

Here is a quick glimpse of matter that is sanctified to God. See the Vestments, the incense, the Eucharist:




Vestments have evolved somewhat over the 2000 years the church has existed but every garment with their varying shapes, coverings and colors are designed with reason and message. In the Orthodox Liturgy, physical matter is sanctified not held in disdain. No clergy dares approach the altar, where the mystical presence of Christ Himself is present, in common clothes, blue jeans, Hawaiian shirt, etc. Not even the Western suit and tie will suffice. The office of Bishop, Priest and Deacon are set aside and sanctified so as to lead all the people to the altar of Holy Trinity.

Study the meaning of the vestments and you will see the gospel of Emmanuel, God is with us, visibly displayed. Here are a couple of sites for a more thorough look:

http://www.orthodoxchristian.info/pages/vestments.htm
http://www.roca.org/OA/32/32f.htm
http://www.annunciationgoc.com/worship09b3.htm

That's why the funny clothes. By the way, why do many protestant clergy wear that funny, skinny piece of cloth around their necks that first appeared in 1860 as a sign used of British aristocracy? Who designed the TIE anyway? What significance does that have in worship?? Now that's funny.

Update From Our Beloved Brother-Father David Moretti

Moretti Update: Summer 2008

To all who are dear to us and follow our nomadic lifestyle!

Christ is in our midst! He is and ever shall be!

Well here it is June 27, 2008 and while most of my fellow graduates are LONG GONE our family remains here in Northeast Pennsylvania. We have found out from our beloved Bishop MARK that we are to be assigned to Saint George Orthodox Church in Terre Haute, Indiana.

We will be making our move within the next two weeks and our first official weekend there will be for the Feast of Saint Elijah (July 20th)! You see! There are no accidents. As the God-father to Skyler Elijah this day, of course, has special meaning to our family. We are also ecstatic about being back in the Midwest!

The parish has recently celebrated its 80th Anniversary and though we are already working on revising the website, here is the current one. It is also providential that Saint George is one of the very few parishes in the Antiochian Archdiocese that actually has a rectory. Given the last three years have been "sans-income" it is going a real blessing to have a home without having to search or have to come up with a down-payment!

Please keep us in your prayers as we make this transition and pray for the community of Saint George, our new home!

Love, In Christ,

Father David, Presvytera Diane, Anthony, Sofia, Theo, Gecky, Rob & Jeannie

Praying To The Saints

{An excerpt from Prayer And The Departed Saints By David C. Ford, Ph.D
Full Treatment on this subject available on line HERE from Conciliar Press}

Question: But doesn't the Bible say, "For there is one God and one Mediator between God and men, the Man Christ Jesus" (1 Timothy 2:5)? Why do we need to ask the saints to pray for us?

Answer: Yes, Christ Jesus, both Man and God, is the only One who has reconciled fallen humanity to God the Father by His reconciling and redeeming life, death, and resurrection. But this does not mean that we never ask others to pray for us! We ask the departed saints for their prayers in the same way we ask our fellow Christians on earth to intercede for us. Since the departed remain alive in Christ, why should they cease to express their love and concern for us through prayer? Freed from the concerns of day-to-day survival on earth, unencumbered with the sinful tendencies of the flesh, and far more intimately knit together with Christ than we are, the departed are able to intercede for us much more frequently and powerfully than our friends on earth can pray for us. Those in heaven are able to do continuously what we on earth long to do, but usually only manage to do weakly and sporadically. No wonder, then, that Christians from the earliest days have asked the departed for their prayers. This in no way means that we can only reach Christ by going through the saints, as if they are absolutely necessary intermediaries between us and God. Such an idea is completely foreign to Orthodoxy. Saint Paul clearly states, "Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God . . . let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need" (Hebrews 4:14-16). But just because we pray, on our own, directly to God, does not mean that we never ask other people for their prayers! Indeed, we are commanded many times in the Scriptures to pray for one another. Saint Paul says to Timothy, "Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men" (1 Timothy 2:1; see also Colossians 4:2-4, Ephesians 6:18, etc.). And we are taught by our Lord Jesus that the power of prayer is greater when more people are praying together: "Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven" (Matthew 18:19). So, just as we feel comforted and strengthened when we ask friends, family, and Church members here on earth to intercede for us in a time of need, how much more can we feel comforted and strengthened when we also ask the Church in heaven for her prayers! (And we should not neglect to ask the angels for their prayers as well, since they are expressly sent to us as "ministering spirits" [Hebrews 1:14; also Psalm 91:11 and Isaiah 63:9]). Asking the saints, both those on earth and those in heaven,12 for their prayers, and asking the angels, too, can all be understood simply as gathering the greatest amount of prayer support possible in a time of need!

Question: Can the saints answer our prayers directly? Is it within their power to grant our requests?

Answer: The prayers of our brothers and sisters in Christ here on earth are only effective insofar as God answers them. It is the same with the intercessions of the saints in heaven for us. They can never answer prayers of their own accord or in their own power; they can only beseech Christ on our behalf. To imagine that prayer to the saints means that they can grant our requests apart from Christ is a totally unacceptable idea according to Orthodox theology and practice. So when we pray to the saints, the understanding is always clear that we are asking them to help us by praying to God, and not by their own power or actions apart from Him. For example, a hymn to Saint Nina (who as a young woman in the early fourth century brought the Christian Faith to Georgia, in southern Eurasia) concludes, "with the angels thou hast praised in song the Redeemer, praying constantly for us that Christ may grant us His grace and mercy".13 But as to their ability to hear our requests for their prayers, we ought not to limit the powers of spiritual perception of those who are now so intimately linked with God. If we on earth experience the help of the Holy Spirit praying in us and through us (Romans 8:26, 27), how much more must the Spirit's help be present in the saints in heaven? And we should remember that in heaven, in the spiritual realm, there are none of the limitations of time, space, or physical mortality which so restrict us as we live on earth.

Call No Man Father

Okay, if you are going to use Matt. 23:1 to say the Orthodox are wrong to call their ministers "father" then you must also call no man "teacher". That's the other part of the verse. Could it be that Christ was speaking in context to Jewish religious leaders? Paul refered to himself as "father." Was he disobeying the words of Christ? Look in to it.

Straight Talk On Icons

No, Orthodox don't worship icons. Don't be ridiculous and insulting. Here's the deal...Do you have a wallet or purse? Open it up. Pull out a photograph of someone. I assume the reason you have that photograph is because you want to remember the subject. Now, let's say in your remembering you are filled with a desire to express your love, honor and veneration by kissing the photo. In your kissing are you thinking about the paper and chemical compounds that make up the ink or are you thinking about the subject that is represented. The subject, of course. In thinking about the subject and in kissing are you worshiping the photo or the person it represents? Of course not. Icons have been referred to as the photo album of the Church. They are venerated not worshiped. They are used in worship as tools of reverence and honor to those who now worship in heaven. Just like in the photo you kissed. And because the Orthodox faith believes the subjects of the icons are still alive and they participate in the worship of heaven near the throne of God, then we can ask them to pray for us. And because the process of salvation or theosis (becoming like God in his attributes, not His essence), continues after we leave this earth, we can pray for them. No, it is not "prayers for the dead", it is prayers for those who have departed this earth and their mortal bodies. The reason venerating icons is so strange to you is that it is new to your experience. The walls of your house may have pictures hanging on them, well so do the walls of the church and they have for 100's of years.

Save the seals, kill the babies.

I had an interesting and spirited conversation last night with a young lady. She was a Peta member and expounded, with great passion, the need to be "humane" to animals and not slaughter them. She was driven by her belief but her reasoning was confused and slippery. After listening to her a bit, I told her I appreciated her compassion for living beings, but I had a question for her. "Are you pro-choice?" "Yes", she answered. "Well since you are so passionate about animals why don't you show at least the same passion for the millions of babies being slaughtered each year?" She was stunned and initially had no answer. She proceeded to attempt to rationalize her belief by talking not about the babies but about the mother's rights. "The babies would be raised in poverty", she said. "So kill them," I retorted. With each new flimsy piece of reasoning she offered, my retort was the same. I saw a bumper sticker that sums up the illogical thinking. "Save the seals, kill the babies."This illustration aside, the subject here isn't abortion, it is the art of skewed thinking. Skewed, unreasoned, passionate, dogma-driven thinking is pervasive when it comes to religious belief and denominationally derived theology.

"I believe that the Bible is the Word of God and the only source of doctrine and belief, but the Church who gave us the canon of scriptures became apostate right after Paul and the real church didn't resurface in its pure form until over 1500 years later." So you trust the Bible you have but not those who gave it to you? Save the seals, Kill the babies?

Which came first; the Bible or the Church? The Church. What did Paul say was the "Pillar and foundation of all truth? The Bible? No-The Church. ..."I write to you so that you will know how you ought to conduct yourself in the house of God, the pillar and foundation of the truth." (1 Timothy 3:15) While the Scriptures are the inspired truth of God in human words, the Church is the pillar and ground of that truth (OSB p489)- the keeper, the preserver, the mainstay, the protector. The Bible in its present form didn't come into existence until about 400 years after the birth of the Church.

So here is the skew ideology, theology, methodology:

Premise One: The Church went apostate, dark, fell into sin and error and stayed that way until Martin Luther (Lutheren) or Alexander Campbell (Church of Christ) or John Smythe (Baptist) came to reestablish the purity of the faith some 1600 or 1800 years later.

Premise Two: We believe every word of the Bible and it is the sole source of doctrine and faith.

Conclusion: You trust a Bible that was birthed, collected, maintained and canonized by men that were apostate, dark, fell into sin and error.

Question: If you accept and trust the Bible why can't you trust the men who gave it to you? And if these men are trustworthy, why can't you trust their interpretations of the Bible they gave you?

It always seems elementary to say, but the Bible didn't just fall out of the sky in leather back or hardback form. The Bible was birthed, interpreted and preserved by breathing men of faith, many of whom went to a martyr's death. These same men, you consider to be erroneous, sinful men who were not the real or pure church...yet you accept their Bible. Save the seals, kill the babies. Does that really make sense?

To understand the argument I put forth, I encourage you to set aside theology for a moment and simply, but throughly, look at church history. Church history began 2000 years ago not 200-400 years ago. See if you can find that the Church has always been there, not in small faithful groups hiding in caves, but in the open, always present, always speaking, not divided, keeping the faith as given to us by the Apostles. There was only one church, one doctrine, one faith for the first 1000 years - then the Roman Catholic schism. (another subject- another time)

A dependable rule of thumb for determining truth is to look for "what was believed at all times, in all places, by all people." Where does it say in the Bible or in history that the Church that Christ said "the gates of hell shall not prevail against" died less than 30 years after his ascension into heaven and that He would send a man later on in the 1600's or the 1800's to make all things right? Let's just start with the 7 ecumenical counsels (Free podcast on the Counsels). These are the meetings where all the Bishops of the church met to define and defend the faith from heretics. Read and hear what these men said and did. Point out where they were in error. Was it the first counsel, the second? If the Church went astray only to surface another day, where and when did it happen? Read the volumes on The Early Church Fathers, some of whom were discipled by the Apostles themselves. Read their own words. Where did they go astray? To keep from throwing the seals out with the babies don't just rely upon partial historical interpretations such as "Constantine humanized the church and there it was lost." So one man had the power to kill the church? If this and other presuppositions cannot be validated in your study of history, perhaps the authentic Church is found in a place other than you thought-The Orthodox Church. "To be deep in history is to cease to be Protestant. "

The "Church of Christ"

My thanks to Church of Christ apologist Tom M. Roberts, for confirming, from omission, the validity of the original Church of Christ, which many today refer to as Eastern Orthodox. Orthodox is not a denomination. Orthodox is not a noun, it is an adjective meaning "right teaching" or "right glory." The word "orthodox" began to be used in the early Church to distinguish the church of Christ from heretical groups who questioned the divinity of Jesus. In other words it refers to where the true church of Christ, the "pillar and foundation of truth" is found.

In an effort to prove the sole validity of Alexander Campbell's movement, Mr. Roberts lists the origin of several groups. His omission of Eastern Orthodox is glaring and peculiar, especially since Eastern Orthodox Christians are the second largest group on the planet. Is it possible the Mr. Roberts suffers from the same narrow vision that Mr. Campbell did? Is it possible that they are cousins to Martin Luther who also, in an admirable effort to return to the purest from of the New Testament Church, ignored or didn't know of the existence of the Church in the East, and set out to reinvent what already existed?

Notice the incomplete premise on which Mr. Roberts bases his argument where he omits Eastern Orthodox:

"No church, Catholic or Protestant, can trace its historical lineage to New Testament times. The oldest denominations are too young in age to be a New Testament church. How far back can the roots of denominations be traced? Notice the following dates of origin:

Roman Catholic Church - Rome, 606 A.D., with Boniface III as pope.
Lutheran Church - 1520 A. D., Germany, with Martin Luther's writings as authority
Episcopalian - 1534, England, when Henry VIII broke with Roman Catholicism
Presbyterian -1536, Switzerland, led by John Calvin
Congregational -1550 A.D., England, by Robert Browne
Baptist - 1607, Holland, by John Smythe
Methodist - 1739, England, by John Wesley
Latter Day Saints (Mormons) - 1830, America, by Joseph Smith
Adventists - 1830, America, by William Miller
Christian Scientist - 1866, America, by Mary Baker Eddy
Jehovah's Witnesses - 1872, America, by Charles T. Russell"

Such a list is a valid way of pointing out that denominations have sprung from men's own devises, but the ignoring of Eastern Orthodoxy is birthed out of ignorance or dishonesty. I want to think the best of the aforementioned cousins, so in this case calling them ignorant is complementary. Mr. Roberts is correct, however, when he states that "No church, Catholic or Protestant, can trace its historical lineage to New Testament times." Catholics may argue the point, but the fact is the Roman Church separated itself from the Orthodox faith thus beginning a separate religion. Their doctrines and practices, which are removed from the original orthodox faith, attest to this. Protestants stem from Roman Catholicism.

Mr. Robert goes on to say that no group outside the Church of Christ, as defined by Campbell, can trace their roots to the origin of the Church. For the sake of all those who have been taught by these christened cousins, especially for my Church of Christ brethren, who are closer to the Orthodox faith than they know, here is a list of the of Bishops from just one of the churches in the East- Antioch, where "they were first called Christians." Scroll quickly if you want. It takes a lot of space to cover 2000 years of historically, verifiable tracing.

1 45-53 The Episcopacy of St. Peter, the Apostle, in Antioch.
2 53 The Episcopacy of Eudoius in Antioch.
3 68 The Episcopacy of St. Ignatius (d. 107) in Antioch.
4 100 The Episcopacy of Heros in Antioch.
5 127 The Episcopacy of Cornelius in Antioch.
6 151 The Episcopacy of Heros II in Antioch.
7 169 The Episcopacy of Theophilus (d. 181/182) in Antioch.
8 188 The Episcopacy of Maximianus (d. 190/191) in Antioch.
9 191-212 The Episcopacy of Serapion in Antioch.
10 212-218 The Episcopacy of Aslipiades in Antioch.
11 218-231 The Episcopacy of Philetus in Antioch.
12 232 The Episcopacy of Zebinus (a.k.a. Zenobius) in Antioch.
13 240 The Episcopacy of St. Babylas in Antioch.
14 253 The Episcopacy of Fabius in Antioch.
15 256 The Episcopacy of Demetrian in Antioch.
16 263 The Episcopacy of Amphilochius in Antioch.
17 267 The Episcopacy of Paul of Samosata in Antioch.
18 270 The Episcopacy of Dmonus in Antioch.
19 273 The Episcopacy of Timaeus in Antioch.
20 277 The Episcopacy of Cyril in Antioch.
21 299 The Episcopacy of Tyrannion in Antioch.
22 308 The Episcopacy of Vitalius in Antioch.
23 314 The Episcopacy of Philogonius in Antioch.
24 324 The Episcopacy of Paulinus in Antioch.
25 325 The Episcopacy of Eustathius in Antioch.
26 332 The Episcopacy of Paulinus in Antioch.
27 332 The Episcopacy of Eulalius (5 months) in Antioch.
28 333 The Episcopacy of Euphronius in Antioch.
29 334 The Episcopacy of Placentius in Antioch.
30 341 The Episcopacy of Stephanus in Antioch.
31 345 The Episcopacy of Leontius in Antioch.
32 350 The Episcopacy of Eudoxius in Antioch.
33 354 The Episcopacy of Meletius in Antioch.
34 354 The Episcopacy of Eudoxius in Antioch.
35 357 The Episcopacy of Annias (a.k.a. Ammianus) in Antioch.
36 360 The Episcopacy of Eudozius in Antioch.
37 370 The Episcopacy of Dorotheus in Antioch.
38 371 The Episcopacy of Paulinus in Antioch.
39 376 The Episcopacy of Vitalius in Antioch.
40 384 The Episcopacy of Flavian in Antioch.
41 404 The Episcopacy of Porphyrius in Antioch.
42 408 The Episcopacy of Alexander in Antioch.
43 418 The Episcopacy of Theodotus in Antioch.
44 427 The Episcopacy of John in Antioch.
45 443 The Episcopacy of Domnus II in Antioch.
46 450 The Episcopacy of Maximus in Antioch.
See elevated to dignity of a Patriarchate by the Council of Chalcedon in 451
47 459 The Patriarchate of Basil in Antioch.
48 459 The Patriarchate of Acacius in Antioch.
49 461 The Patriarchate of Martyrius in Antioch.
50 465 The Patriarchate of Peter the Fuller in Antioch.
51 466 The Patriarchate of Julian in Antioch.
52 474 The Patriarchate of Peter the Fuller in Antioch.
53 475 The Patriarchate of John II in Antioch.
54 490 The Patriarchate of Stephen II in Antioch.
55 493 The Patriarchate of Stephen III in Antioch.
56 495 The Patriarchate of Callandion in Antioch.
57 495 The Patriarchate of John Codonatus in Antioch.
58 497 The Patriarchate of Palladius in Antioch.
59 505 The Patriarchate of Flavian II in Antioch.
60 513 The Patriarchate of Severus in Antioch.
61 518 The Patriarchate of Paul II in Antioch.
62 521 The Patriarchate of Euphrasius in Antioch.
63 526 The Patriarchate of Ephraim in Antioch.
64 546 The Patriarchate of Domnus III in Antioch.
65 561 The Patriarchate of Anastasius the Sinaite in Antioch.
66 571 The Patriarchate of Gregory in Antioch.
67 594 The Patriarchate of Anastasius the Sinaite in Antioch.
68 599 The Patriarchate of Anastasius II in Antioch.
69 610 The Patriarchate of Gregory II, in Antioch.
70 620 The Patriarchate of Anastasius III in Antioch.
71 628 The Patriarchate of Macedonius in Antioch.
72 640 The Patriarchate of George in Antioch.
73 656 The Patriarchate of Macarius in Antioch.
74 681 The Patriarchate of Theophanes in Antioch.
75 687 The Patriarchate of Sebastian in Antioch.
76 690 The Patriarchate of George II in Antioch.
77 695 The Patriarchate of Alexander in Antioch.
78 742 The Patriarchate of Stephen IV in Antioch.
79 748 The Patriarchate of Theophylact in Antioch.
80 767 The Patriarchate of Theodore in Antioch.
81 797 The Patriarchate of John IV in Antioch.
82 810 The Patriarchate of Job in Antioch.
83 826 The Patriarchate of Nicholas in Antioch.
84 834 The Patriarchate of Simeon in Antioch.
85 840 The Patriarchate of Elias in Antioch.
86 852 The Patriarchate of Theodosius in Antioch.
87 860 The Patriarchate of Nicholas II in Antioch.
88 879 The Patriarchate of Michael in Antioch.
89 890 The Patriarchate of Zacharias in Antioch.
90 902 The Patriarchate of George III in Antioch.
91 917 The Patriarchate of Job II in Antioch.
92 939 The Patriarchate of Eustratius in Antioch.
93 960 The Patriarchate of Christopher in Antioch.
94 966 The Patriarchate of Theodorus II in Antioch.
95 977 The Patriarchate of Agapius in Antioch.
96 995 The Patriarchate of John IV in Antioch.
97 1000 The Patriarchate of Nicholas III in Antioch.
98 1003 The Patriarchate of Elias II in Antioch.
99 1010 The Patriarchate of George Lascaris in Antioch.
100 1015 The Patriarchate of Macarius the Virtuous in Antioch.
101 1023 The Patriarchate of Eleutherius in Antioch.
102 1028 The Patriarchate of Peter III in Antioch.
103 1051 The Patriarchate of John VI in Antioch.
104 1062 The Patriarchate of Aemilian in Antioch.
105 1075 The Patriarchate of Theodosius II in Antioch.
106 1084 The Patriarchate of Nicephorus in Antioch.
107 1090 The Patriarchate of John VII in Antioch.
108 1155 The Patriarchate of John IX in Antioch.
109 1159 The Patriarchate of Euthymius in Antioch.
110 1164 The Patriarchate of Macarius in Antioch.
111 1166 The Patriarchate of Athanasius in Antioch.
112 1180 The Patriarchate of Theodosius III in Antioch.
113 1182 The Patriarchate of Elias III in Antioch.
114 1184 The Patriarchate of Christopher II in Antioch.
115 1185 The Patriarchate of Theodore IV (Balsamon) in exile in Constantinople.
116 1199 The Patriarchate of Joachim in exile in Constantinople.
117 1219 The Patriarchate of Dorotheus in exile in Constantinople.
118 1245 The Patriarchate of Simeon II in exile in Constantinople.
119 1268 The Patriarchate of Euthymius II in exile in Constantinople.
120 1269 The Patriarchate of Theodosius IV in Antioch.
121 1276 The Patriarchate of Theodosius V in Antioch.
122 1285 The Patriarchate of Arsenius in Antioch.
123 1293 The Patriarchate of Dionysius in Antioch.
124 1308 The Patriarchate of Mark in Antioch.
Patriarchal See transferred to Damascus in 1342
125 1342 The Patriarchate of Ignatius II in Damascus.
127 1386 The Patriarchate of Pachomius in Damascus.
128 1393 The Patriarchate of Nilus in Damascus.
129 1401 The Patriarchate of Michael III in Damascus.
130 1410 The Patriarchate of Pachomius II in Damascus.
131 1411 The Patriarchate of Joachim II in Damascus.
132 1426 The Patriarchate of Mark III in Damascus.
133 1436 The Patriarchate of Dorotheus II in Damascus.
134 1454 The Patriarchate of Michael IV in Damascus.
135 1476 The Patriarchate of Mark IV in Damascus.
136 1476 The Patriarchate of Joachim III in Damascus.
137 1483 The Patriarchate of Gregory III in Damascus.
139 1497-1523 The Patriarchate of Dorotheus III in Damascus.
140 1523-1541 The Patriarchate of Michael V in Damascus.
141 1541-1543 The Patriarchate of Dorotheus IV in Damascus.
142 1543-1576 The Patriarchate of Joachim IV (Ibn Juma) in Damascus.
143 1577-1581 The Patriarchate of Michael VI (Sabbagh) in Damascus.
144 1581-1592 The Patriarchate of Joachim V in Damascus.
145 1593-1604 The Patriarchate of Joachim VI in Damascus.
146 1604-1611 The Patriarchate of Dorotheus V in Damascus.
147 1611-1619 The Patriarchate of Athanasius III (Dabbas) in Damascus.
148 1619-1631 The Patriarchate of Ignatius III (Attiyah) in Damascus.
149 1635-1636 The Patriarchate of Euthymius III in Damascus.
150 1636-1648 The Patriarchate of Euthymius IV in Damascus.
151 1648-1672 The Patriarchate of Michael III (Zaim) in Damascus.
152 1674-1684 The Patriarchate of Neophytos I in Damascus.
153 1686-1694 The Patriarchate of Athanasius IV (Dabbas) in Damascus.
154 1694-1720 The Patriarchate of Cyril III (Zaim) in Damascus.
155 1720-1724 The Patriarchate of Athanasius IV (Dabbas) in Damascus.
Separation of the Melkites. The Greek Patriarchs
156 1724-1766 The Patriarchate of Sylvester I in Damascus.
157 1766-1767 The Patriarchate of Philemon I in Damascus.
158 1767-1791 The Patriarchate of Daniel I in Damascus.
159 1792-1813 The Patriarchate of Euthymius I in Damascus.
160 1813-1823 The Patriarchate of Seraphim I in Damascus.
161 1843-1859 The Patriarchate of Methodius I in Damascus.
162 1850-1885 The Patriarchate of Hierotheos I in Damascus.
163 1885-1891 The Patriarchate of Gerasimos I in Damascus.
164 1892-1898 The Patriarchate of Spyridon I in Damascus.
Restoration of the Arab Patriarchs
165 1899-1906 The Patriarchate of Meletius II (Doumani) in Damascus.
166 1906-1928 The Patriarchate of Gregory IV(Haddad) in Damascus.
167 1928-1958 The Patriarchate of Alexander III (Tahan) in Damascus.
168 1958-1970 The Patriarchate of Theodosius VI (Abourjaily) in Damascus.
169 1970-1979 The Patriarchate of Elias IV (Muawad) in Damascus.

170 1979- The Patriarchate of Ignatius IV (Hazim, 1921- ) in Damascus.

And below is His All Holiness Ecumenical Patriarch Bartholomew. First among Bishops of the Eastern Orthodox Church.

Ecumenical Patriarch Bartholomew
Alexander Campbell
1788-1866

Now, does the Orthodox Ecumenical Patriarch, with his clothing and long white beard, look all that much different from Alexander Campbell? Holy Trinity has blessed what Alexander Campbell birthed- millions leaving the mire of denominationalism and journeying back to the original New Testament Church. He just didn't go back far enough. You can. Come all the way home to the One Holy, Catholic and Apostolic Church, the faith of our fathers, the Apostolic Faith, the Orthodox faith- The Eastern Orthodox Church.

To Creed Or Not To Creed....

To all of my anti-creedal brethren:

"No Creed But Christ"

Is A Creed