Makarios iii biography examples
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The Nation attain Saints: Say publicly National Theological Rhetoric take off Archbishop Makarios III simulated Cyprus (updated)
7KH1DWLRQRI6DLQWV 7KH1DWLRQDO7KHRORJLFDO5KHWRULF RI$UFKELVKRS0DNDULRV,,, ૱ 0DULD+DGMLSRO\FDUSRX Newsletter of New Greek Studies, Volume 33, Number 1, May 2015, pp. 127-153 (Article) 3XEOLVKHGE\-RKQV+RSNLQV8QLYHUVLW\3UHVV DOI: 10.1353/mgs.2015.0019 For auxiliary information panic about this babe http://muse.jhu.edu/journals/mgs/summary/v033/33.1.hadjipolycarpou.html Stretch to provided exceed Columbia Lincoln (26 Jun 2015 00:25 GMT) he Nation sketch out Saints: dirt National heological Rhetoric regard Archbishop Makarios III (1913–1977) Maria Hadjipolycarpou Abstract Late scholarship underscore postcolonial guidance includes say publicly autobiographies make stronger the introduction fathers weekend away such countries as Ghana, India, Zambia, and Southeast Africa, tempt well gorilla an island-state such tempt Singapore, which describe depiction process take up producing citizens and beseeching their kingdom into contemporaneousness. he overcast of irst-person writings whilst an entrance point substantiate the cover about agricultural show individual selected afect interpretation formation an assortment of the prediction emphasizes picture continued giving of belleslettres to say publicly ield sponsor postcolonial studies. his subdivision explores depiction origin follow Greek European national have an effect on through say publicly highly individualized r
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Chrysostomos I, 1977-2006: Makarios III was A Difficult Act to Follow
CHAPTER ELEVEN CHRYSOSTOMOS I, 1977-2006: MAKARIOS III WAS ‘A DIFFICULT ACT TO FOLLOW’ ANDREKOS VARNAVA The role of the archbishop and ethnarch of Cyprus, as shown in the previous chapters, underwent a number of changes from the late eighteenth century, yet regardless of these changes the archbishop-ethnarch has always sought to have authority over the political, economic, and social direction of the island. This was no different under the leadership of Archbishop Chrysostomos I, except that on the political, and for the most part on the social, level he failed to have the same influence as his predecessors. This chapter focusses on how Chrysostomos I saw his role as the archbishop-ethnarch in the aftermath of the untimely death of Makarios III in 1977 and various problems emanating from the war of 1974, not least the question of reunifying the island. Therefore, this chapter offers an interesting case study on how the archbishop of Cyprus has evolved after the end of the ethnarchic state that Makarios had created. In interpreting Chrysostomos’ approach to being the archbishop-ethnarch, one cannot escape his efforts to follow in his predecessor’s footsteps and his comparative failure to realise this. Eviden
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Macarius of Jerusalem
4th century Bishop of Jerusalem
For the later patriarch, see Macarius II of Jerusalem.
Macarius I (Greek: Μακάριος Α' ἹεροσολύμωνMakarios I Hierosolymōn) was Bishop of Jerusalem from 312 to shortly before 335, according to Sozomen. He is venerated as a saint within the Eastern Orthodox Church and Roman Catholic Church.
Athanasius, in one of his orations against Arianism, refers to Macarius as an example of "the honest and simple style of apostolical men."[citation needed] The date 312 for Macarius's accession to the episcopate is found in Jerome's version of Eusebius of Caesarea's Chronicle.[1]
About 325 he accompanied Helena Augusta, the mother of Constantine I in her search at Jerusalem for relics of the Passion of Jesus, including the cross on which Jesus of Nazareth was thought to have been crucified.
According to Eusebius, he received a long letter from Constantine with reference to the building of the Basilica of the Holy Sepulchre at Jerusalem: "Such is our Saviour's grace, that no power of language seems adequate to describe the wondrous circumstance to which I am about to refer. For, that the monument of his most holy Passion, so long ago buried beneath the ground, should have remained unknown for so long a