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The Journey Begins

Thanks for joining me!

Good company in a journey makes the way seem shorter. — Izaak Walton



Τhe book “Literary Journeys to the Holy Land”, which is now available in Greek, is a fusion of poetry and narrative accompanied by pictures from Sinai and Israel. The book is inspired by my pilgrimage to Jerusalem and Sinai and reads more like a travelogue than anything else. If you enjoy books with a religious subject-matter, then this is the ideal book for you.
A lot of pictures accompanied by captions transport the reader to the places where Moses received the Ten Commandments and where Jesus walked and was crucified. The book sprang out of my need to communicate to others my personal life-transforming experiences which will surely raise the eyebrows of some more rationalist minds but I am in there for the long haul as the truth must not be concealed. The truth opens doors to cross so many barriers and lead to the one and only true faith. I sincerely hope that my writings will speak to your heart and this edition will be the jumping-off point for a better acquaintance with the Holy Pilgrimage places of Sinai and The Holy Land. May the Grace of The Holy Spirit visit upon you and kindle your interest to walk where our Lord Jesus Christ walked , worked miracles, was crucified, resurrected and ascended. Amen.

An excerpt from the book with new poems and narrative added


The miracle is not confined to what actually happens inside the little tomb, where the Patriarch prays. What may be even more significant, is that the blue light is reported to appear and be active outside the tomb. Every year many believers from all over the world claim that this miraculous light ignites candles, which they hold in their hands, of its own initiative. Everyone in the church waits with bated breath to see their candles   ignite spontaneously. I personally have witnessed the unlit oil lamps catching light by themselves before my very eyes. The blue flame is seen to move in different places in the Church. A number of signed testimonies by pilgrims, whose candles lit spontaneously, attest to the validity of these ignitions. The person who experiences the miracle from close up by having the fire on the candle or seeing the blue light usually leaves Jerusalem changed, and for everyone having attended the ceremony, there is always a “before and after” the miracle of the Holy Fire in Jerusalem.

The Holy Fire – Poem by Sofia Kioroglou

Miracles always happen
I have lived a miracle
I have seen the Holy Fire
At noon, on Holy Saturday
descending like a sword,
swirling like a smoky coil
before lighting the candle
of the girl next to me.

Miracles always happen
Some minds deny the truth
Others cling to concreteness
But Jesus is always there
it is a mere cowardice
to seek safety in negations
“Logic is like the sword–
those who appeal to it shall perish by it.”

In light of the recent comments made by the priest of the Armenian Church at the Holy Sepulcher on the telly  apropos the falsehood of the Holy Light and its appearance on Holy Saturday,  let me avail of the opportunity to remind him that the Holy Light is only received by the Greek Orthodox Patriarch and it is not a hoax. We have been there more than 20 times and we have seen the supernatural happenings before and after the appearance of the Holy Light caught on camera. The videos on YouTube are a gogo.Also, after Jesus Christ’s Resurrection, whatever one may make of Saint Matthew’s account in 27:62-66, it is clear that the Jewish propaganda concerning why the tomb of Jesus was discovered to be empty, presupposes the acceptance of the empty tomb in the first place. The counter-claim of the Jewish authorities – the “stolen” body of Jesus—was another appeal to a “natural” reason as to why the tomb was empty. But the appearance of the angel[s] within the tomb, recorded by all four evangelists, begins to point well beyond these natural explanations into the mysterious realm of God. For it is God Who acted in both an unexpected and also shatteringly decisive way by transforming the tomb into a womb from which emerges new and everlasting life.” In the same vein, the mystery of the miracle of the Holy Light is vouchsafed only to the Greek Orthodox Patriarch and is not lit by any human hand. The demonic distortion of the facts about the Holy light by the representative of the Armenian Church on the news is firstly laughable and secondly akin to the times of the Jewish propaganda who claimed that the body of Jesus was stolen by its disciples. To follow the same analogy, it is not fortuitous that the miracle of the Holy Light is reserved for the true disciples of the church who will be persecuted, vilified and martyred for the Truth.

A few words about why the Armenian Church separated from the Eastern Orthodox Church in AD 506, after the Council of Chalcedon (AD 451).

Historically, the Armenian church has been labeled monophysite because it (just as the Coptic Orthodox Church) rejected the decisions of the Council of Chalcedon, which condemned monophysitism. The Armenian Church officially severed ties with the West in 554, during the second Council of Dvin where the dyophysite formula of the Council of Chalcedon was rejected.

However, the Armenian Orthodox Church argues that this is a wrong description of its position, as it considers Monophysitism, as taught by Eutyches and condemned at Chalcedon, a heresy and only disagrees with the formula defined by that council. The Armenian church instead adheres to the doctrine defined by Cyril of Alexandria, considered as a saint by the Chalcedonian churches as well, who described Christ as being of one incarnate nature, where both divine and human nature are united. To distinguish this from Eutychian and other versions of Monophysitism this position is called miaphysitism.

In recent times, both Chalcedonian and anti-Chalcedonian churches have developed a deeper understanding for each other’s positions, recognizing the substantial agreement while maintaining their respective theological language. Hence, the Monophysite label is avoided when describing the Armenians’ or Copts’ belief regarding the Nature of Christ. It should be noted that the Armenian Church was not represented by its Supreme Patriarch—the Catholicos during the Council of Chalcedon, because the country was in war at the time, so instead a delegation of clergymen was sent.

Written by Sofia Kioroglou


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