Greek Students From Athens to Sydney Celebrate Independence Day

Student Parade Greece
1,500 school students paraded at Athens’ Syntagma Square on the eve of Greek Independence Day on Sunday. Credit: AMNA

1,500 school students paraded before officials at Athens’ Syntagma Square on the eve of Greek Independence Day on Sunday in honor of the Greek War for Independence.

229 schools from Athens, from primary to secondary education, took part in this year’s celebratory event. Leading the parade were the high school students of Kalavryta, wearing traditional costumes and carrying a banner of the Greek Revolution.

The students’ parade was joined by the City of Athens Philharmonic Orchestra and music bands of the Hellenic Police, Hellenic Air Force, and the Fire Brigade.

Officials in attendance included Education Minister Kyriakos Pierrakakis and Athens Mayor Charis Doukas, who laid wreaths at the Monument of the Unknown Soldier before the parade.

Minister Pierrakakis commented that the historical day “teaches us how our country and our people can achieve miracles through faith, boldness, and fortitude.”

Athens’ Mayor Doukas cited a Greek Independence fighter Makrygiannis’s memoirs that spoke of serving ‘the We, not the Me,’ for a brighter future with justice and the protection of human rights.

A celebration for all Greeks

Greek Independence Day parade, Athens, 2024.
Greek Independence Day parade, Athens, 2024. Credit: AMNA

A students’ parade attended by hundreds of citizens also took place on Sunday in Thessaloniki.

In faraway Sydney, Greek-Australians celebrated Greek Independence Day with a parade for the first time since the breakout of the Covid-19 pandemic.

Parades in US cities are scheduled for Monday, March 25.

50th anniversary of the restoration of democracy

The anniversary of Greece’s historic declaration of war for independence on March 25 is a celebration of all Greeks that will always draw up a sense of liberation, independence, and justice, Greek President Katerina Sakellaropoulou said in a message on Sunday.

“The Greek uprising against the 400-year Ottoman rule in 1821 garnered the admiration of the world,” she said, stressing that the anniversary also calls for its timeless message, that “passion and self-denial may be the yeast for every national effort, but the guarantee of its success lies with consensus, unity, and agreement, as recorded by the herculean struggle of the heroic revolutionaries against an all-powerful empire”.

President Sakellaropoulou noted that this year marks the 50th anniversary of the restoration of democracy in Greece after the military dictatorship. During this period, Greece became a member of, and established its presence in the European Union, confirming its position among its partners and allies and being a guarantor of security and peace in the eastern Mediterranean and the wider region.

Greece is not forgetting Cyprus, as a part remains under Turkish occupation, she added.

In a world of multiple speeds and uncertainties, consecutive crises, wars, and an environment of divisive speech, where intolerance and totalitarianisms are on the rise, Greece’s challenge today is “to defend, with the contribution of all of us, the ideals of freedom, human rights and democracy, which we secured with struggles and sacrifices in our long existence, as we did our unnegotiable national sovereignty,” the Greek president concluded.

Apple TV Now Offers Ertflix, Greek Public Broadcaster Streamer

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Ertflix desktop view
Greek public broadcaster’s OTT streamer Ertflix is now accessible on Apple TV for international viewers to enjoy. Credit: ERTFLIX Website Screen Capture

ERTFLIX, the OTT streaming service of the Greek Broadcasting Corporation (ERT), has become available to international audiences on Apple TV.

The launch is “an important step that brings ERT closer to the diaspora and Greeks around the world,” the Greek public broadcaster says.

Creating an ERTFLIX account to watch on Apple TV allows users to pause and resume watching their favorite programs, while they also have the ability to create their own favorites lists and have access to parental control.

The launch of an international version of ERTFLIX was first announced in October 2023. At the time, ERTFLIX became available on all smart devices, phones, and tablets with iOS, Android or Huawei HarmonyOS operating systems, through browsers, on smart TV apps (Samsung Tizen, LG WebOS, Google Android TV etc.), on Set Top Boxes and on ROKU, with a casting option as well.

International access to TV and radio content from the Greek public broadcaster

“Content for international audiences is constantly enriched and available 24/7 anytime (On Demand), while selected programs are broadcast with Greek and English subtitles,” ERTFLIX’s Apple TV launch announcement reads.

“Users will be able to watch their favorite fiction series, entertainment shows, classic and contemporary Greek short and feature films, documentaries, as well as special selections from ERT’s unique archive,” it adds.

All news programs and bulletins from ERTNEWS, the new 24-hour news channel of public television, are prominently featured on the international version of ERTFLIX, alongside sports broadcasts highlighting matches from various sports and major sporting events.

Besides the rich TV content, radio listeners can tune in to “Voice of Greece,” ERT’s worldwide radio station tailored for Greeks abroad. In addition, specific programs such as an English-language news bulletin and a Greek music show in English cater to those interested in Greek culture and current affairs.

ERT streaming service revolutionized Greek TV

The Greek public broadcaster, ERT, launched its OTT streaming service, ERTFLIX, in April 2020, with the ambition to create “a pillar of culture and entertainment.”

The streamer became an immediate success, featuring ERT’s own shows and productions besides foreign acquisitions that include plenty of international films, fiction series and documentaries.

By August 2020, ERTFLIX had also launched as an app on Android and iPhone.

In December 2023, ERTFLIX premiered its first own drama production, Erimi Chora (Desert Land), an 8-part mini series executive produced by NEEDaFIXER and described as a powerful family drama with “western movie” elements.

Why Orthodox and Catholic Easter Will Never Coincide After 2700

catholic orthodox Easter
This year Catholic and Greek-Orthodox Christians, who use different liturgical calendars, celebrate Easter almost one month apart. Credit: JohnKarak,  CC BY-SA 2.0/ flickr

This year, Catholic Christians and Greek Orthodox believers, who use different liturgical calendars, celebrate Easter (Pascha) more than a month apart, with the former being on March 31st and the latter on May 5th.

In 2017, Easter came at the same time for both denominations, something that will happen again in 2025.

However, for purely astronomical reasons, the difference between the celebration of Easter for the two denominations will be getting wider and wider.

As a results of this widening gap, from 2700 onward, the celebration of Easter for the Greek Orthodox Church and the Western Christian churches will never coincide again.

Altogether, in the whole of the 21st century, the celebration of Easter will be held on the same day 31 times, but during every forthcoming century, this will happen more and more rarely.

The last time Easter celebrations will coincide is estimated to be in 2698. From then on, Orthodox and western Christians will never celebrate the Resurrection of Christ together again.

Easter and the Western calendar

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Palm Sunday, the triumphal entry into Jerusalem as depicted on a fresco in an Eastern Orthodox church. Credit: /Wikimedia Commons

The First Ecumenical Synod in 325 AD decided that Easter would be celebrated on the first Sunday after the first full moon of spring.

If this full moon occurs on Sunday, then it will be celebrated on the following Sunday. Thus, Easter would never coincide with Jewish Passover.

At the same time, the celebration of Easter was clearly associated with an astronomical phenomenon, the spring equinox, and the first full moon of spring.

In order to calculate the date of Easter, the date of the first full moon and then the first Sunday after the full moon had to be determined.

The First Ecumenical Synod instructed the Patriarch of Alexandria to inform the other churches of Easter day after the date of the first full moon was calculated with the help of the astronomers in the Egyptian city.

The calendar that was in force at the time of the First Ecumenical Synod was the Julian, which Julius Caesar himself had instituted in 45 BC with the help of the Alexandrian astronomer Sosigenis.

The latter, based on calculations of Hipparchus (who a century prior had estimated with impressive accuracy that the solar year had a duration of 365.242 days), established a calendar with 365 days, and every fourth year (the “leap year”), another day was added.

However, the Julian calendar contained a minor error because the duration of the solar year is in fact 365.242199 days. Every four years, this small error reaches 45 minutes, and every 129 years the minutes add up to a day. As a result, the spring equinox has been arriving earlier and earlier.

Thus, while the spring equinox at the time of Christ occurred on March 23rd, by the year 1582 AD it occurred on March 11th.

At the time, Pope Gregory II instructed astronomers Christoforos Klavios and Luigi Lilios to reform the calendar.

October 5, 1582 was recalculated as October 15, 1582 to correct the error that had accumulated over the past 11 centuries, and the spring equinox returned to March 21st, as it had been during the First Ecumenical Synod.

The new, or Gregorian, calendar was adopted by the Catholic states of Europe in the next five years, and by the Protestants much later.

Due to an even stronger reaction by the Orthodox Church to the Gregorian Calendar, the Julian Calendar remained in force in all Orthodox States until the 20th century.

Greece and the Gregorian calendar

In Greece, the Julian Calendar was finally replaced by the Gregorian on February 16, 1923 with the date changing to March 1st on that day.

That is, 13 days have been removed since 1923, because of the 10-day error between the Gregorian and the Julian calendars since 1582 and another three days for the difference between the adoption of the Gregorian calendar by the West and its adoption by the Greeks three and a half centuries later.

In 1924, the Greek Orthodox Church accepted the ecclesiastical calendar, which would be identical to the civil calendar and would apply to fixed holidays. It would, however, not apply to the Easter celebration or to holidays which are not fixed but are, instead, still calculated on the basis of the Julian or old calendar.

The difference in the celebration of Easter between Orthodox and Western Christians is not only based on the error of the Julian Calendar but also on the error of the so-called “Metonic cycle,” named after Greek astronomer Meton of Athens of the 5th century BC.

The Metonic cycle is a period of close to 19 years, which is almost a common multiple of the solar year and the synodic (lunar) month.

The Metonic cycle was used by the Christian astronomers of Alexandria on the basis of which the Orthodox Church continues to count the dates for future spring full moons.

On the 13 days of the Julian spring equinox, the error of the 19-year Metonic cycle, which from 325 AD to the present time amounts to four to five days, must be added. As a consequence, the Metonic (or Julian) full moon is calculated four to five days later than the actual one.

The Greek Orthodox Church continues to use the Old Julian Calendar and the Metonic cycle to determine the date of Pascha.

Thus, Orthodox Pascha is often celebrated not on the first Sunday after the full moon but on the following full moon or after the second full moon instead of the first Sunday after the first spring full moon, as the Nice Synod had decided.

Catholics and other Christians celebrate Easter according to the rule of the First Ecumenical Synod, but their Spring Equinox and the spring full moon are calculated according to the new Gregorian calendar, also taking into account the Metonic error.

So the Gregorian-Catholic full moon is much closer to the astronomical one (often coinciding or having only one day difference) than the Julian-Orthodox.

It is fairly common for Orthodox and other Christians to celebrate Easter together when both the Gregorian and the Julian-Metonic Easter moon fall from Sunday to Saturday of the same week (as long as it is after April 3rd and two full moons). This would consequently result in Easter celebrations for both Christian denominations on the following Sunday.

However, after 2700, due to the accumulation of the Metonic error for almost seven centuries, the Julian and the Gregorian full moon will never coincide in the same week again, so there will be no common Easter again after this year.

The Greek Orphans of 1821 Revolution and How They Ended Up in the US

Greek Orphans 1821
The Greek Orphans of 1821. Image: The Orphans by Nikolaos Gyzis . Public Domain

The fate of Greek orphans of the 1821 Revolution in the US is but a footnote in the history of the glorious uprising against the Turks. Nonetheless, it is definitely a fascinating one.

What happened to some children who lost their parents during the bloody Greek War of Independence is one of the least known chapters in the big book of Greece’s palingenesis. The unexpected David versus Goliath triumph of the outnumbered Greeks against the Ottoman Empire army has always been the main focus.

However, there is a sub-chapter in the history of the Greek War of Independence regarding the fate of those orphans who were saved by Americans and transferred to the US. Once there, several of them prospered and others became important persons in the New World, creating a long-lasting bond between the two nations.

The story of those children, with some of them escaping death by a hair, others seeing their parents slaughtered by the Turks, others taken slaves and bought back, and then ending up to flourish in America is a story that needs to be told and should not be forgotten.

Iakovos Michailidis is a history professor who undertook the task to research and finally tell the captivating story of those Greek orphans in the book The Greek Orphaned Children of 1821. A Story for Palingenesis and American Philhellenism.

The philhellenism movement

The news that the Greeks revolted against the Ottoman yoke shook the Western world.  Philhellenism in Europe started in the 18th century if not earlier, says historian Thanos Veremis. This was because of the Greek language that was dominant in philosophy and sciences and the ancient Greece legacy inherent in the Parthenon, Homer’s epics, and Phidias’ sculptures among other things. Its cultural influence in enlightened Europe was immense.

By the early 19th century, when British Romantic poet Lord Byron traveled to Greece, he developed a longing for the rich ancient Greek world of great philosophers and brilliant sculptors and poets. At the same time, there was the contradiction of that great legacy being in danger of disappearing under the barbaric Ottoman foot. Byron wrote:

Fair Greece! Sad relic of departed worth!

Immortal, though no more; though fallen, great!

Who now shall lead thy scatter’d children forth,

And long accustom’d bondage uncreate?

When Byron left Greece in 1810, he started a campaign for the liberation of the country in a romantic effort to revive that noble ancient past. Prior to him, German artist Johann Joachim Winckelmann, French author François-René de Chateaubriand, French scholar Jean-Jacques Barthélemy, and others praised the importance of Greece for the West and the need for the country’s liberation from Islamic chains.

German romanticism, French revolutionary radicalism, English intellectual liberalism and the American puritan idealism were the sparks that ignited the fire of Philhellenism across the Western World. Soon, countless people in Europe and the US were willing and ready to help the Greek Cause.

When the first shots of the Greek revolution cracked in Morea in March 1821, influential philhellenes across Europe made a call to arms to young people in their respective countries to help Greece in the war against the Ottomans.

At the same time, philhellenes from the North American continent arrived to help with the struggle. George Jarvis, Jonathan Peckam Miller, and Samuel Gridley Howe emerged as the three most important American philhellenes who actually went to Greece to fight alongside the Greek revolutionaries.

The Greek cause appeal to US philhellenes

As soon as the Greek revolutionaries took over certain key cities in Morea (modern day Peloponnese) in late May 1821, the Messenian Senate of Kalamata, the first “formal Greek government,” appealed to the Americans for support of the Greek cause. It was a petition to the American government and people as a kindred nation that had won its independence fighting and was an exemplar of civil and religious liberty.

The words “Greek cause” spread among the New England elite and soon expanded among the members of the middle and lower classes in the New England states. Soon, politicians, university professors, and congressmen became advocates of the support to the rebelling Greeks who were determined “to live free or die.” Furthermore, the petition was publicized and copies circulated among US elite and eventually among all Americans of the northeastern states.

The Greeks’ fight for freedom spoke to the Americans’ spirit of liberalism. The US government, however, was reluctant to openly support and fund the Greek freedom fighters as a trade agreement with the Ottoman Empire was scheduled to be signed in 1823. That fact led to the US government’s delaying help. It was common Americans who became philhellenes, though, as they were enthused by the Greeks’ great stand against further oppression, their fight for their religious beliefs, and their great heritage.

The first fundraising campaign was meant to fund the military needs of the revolutionaries, along with forty thousand pounds in donations. It was significant help for the Greek fighters during the war. The fundraising campaign, after 1826, was mostly relief aid, accomplished in the name of humanitarianism and was the work of pure charity, non-political and neutral. During 1827 and 1828, eight shiploads of relief supplies, valued at nearly $140,000, were sent to Greece consisting entirely of food and clothing.

Along with philhellenism, it was protestant missionaries who aspired to spreading Protestantism in the Near East, Greece, and the Balkans. In the context of religious expansionism, people of all Protestant denominations cooperated with philhellene laymen, many of whom were protestants as well. They also cooperated with the network of European protestants who were willing to help the enslaved Greeks and proselytize them along the way. Protestant missionaries arrived in Smyrna in 1820. They were interested in pressing books of their faith in the Greek language.

The American Board of Commissioners for Foreign Missions (ABCFM), a semi-religious, semi-political organization, was one of the most influential in the United States at the time. In 1823, the organization launched an enterprise of educating young boys from other parts of the world. Levi Parsons and Joel Fisk were two of the first missionaries to promote this acculturation plan by taking several Greek orphans to the United States. Researchers do not agree on the exact number of children who were finally taken or sent to the United States from 1823 to 1828 under the auspices of this program. However, there is evidence that 36 reached the United States and were educated there.

A humanitarian crisis amidst a bloody war

In 1822, the Ottomans committed two major massacres, one on Chios and the other in Naousa in Northern Greece. In early 1824 were the catastrophes of the islands of Kasos and Psara. Surviving children of those catastrophes were lucky to be taken care of by American philhellenes and the American Navy patrolling the Mediterranean. From there, they were transported to the US.

Another wave of orphaned Greek children that was saved by the Americans was seen between 1826 and 1828 after the Missolonghi exodus.

Thousands of orphaned children ended up wandering around Greece during the Greek War of Independence. Many of them were ill, starving, freezing from the cold, destitute, and begging for something to eat. They roamed in groups like packs of feral children in Morea and Roumeli (modern day Central Greece).

There is no record, of course, of what happened to those kids. Some of them survived, hiding in mountains and forests, while others found refuge in villages the Turks could not locate or did not bother destroying.

The lucky ones were saved and taken to the United States, either by protestant missionaries and philhellenes or by the American Navy patrolling the Aegean Sea.

Transferring the Greek orphans to the US

In an earlier interview with the Athens-Macedonian News Agency (AMNA), the author of the book on the 1821 revolution orphans, Iakovos Michailidis, said there were about 40 such orphans but that the number could not be confirmed. He stressed, however, that the number of them is of little importance. What is important, Michailidis said, was the motivation for their being saved and the outcome of the transfer of the Greek orphans to US soil.

Michailidis pointed out that in all revolutions, including the one of Greece, historians are not only interested in the big issues, such as those related to military operations, political and diplomatic developments, casualties, and so on. Lesser issues, mainly social in nature, which perhaps affect people much more than the larger issues, are also of interest.

One such example was that of the Greek orphans of 1821. In that respect, the author said, their transfer to the US was perhaps the most sensitive moment in the history of American philhellenism.

Several of these orphans, helpless and unprotected, would probably have lost their lives if they had not come across the American philanthropists, such as Boston doctor Samuel Gridley Howe, who traveled to Greece to aid the rebels.

Michailidis refuted the argument that the protestant missionaries saved the orphans in order to convert them to Protestantism. Even though their actions were partly due to the overall conversion program to spread their own religious doctrine and facilitate the religious/political agenda of the ABCFM, it was secondary to the magnitude of the atrocities committed by the Turks and the danger to the orphans.

The transfer of Greek orphans to the US during the Greek War of Independence took place in two waves. The first was mainly during the first two years of the uprising (1821-1822), when the Chios massacre and the Naousa holocaust took place, while the second was in 1824, which was when the Psara massacre occurred.

On Chios in 1822, 42,000 people were massacred, and 52,000 were sold as slaves. In the northern city of Naousa, 5,000 women and children were killed in addition to an equal number of men. In Psara, 18,000 islanders were killed or sold to the slave markets. These barbaric catastrophes left behind many Greek orphans, some of them lucky to survive and later be transported to America.

Prior to the Chios massacre, a network of American missionaries who were mostly in Smyrna visited the island, often trying to promote Protestantism. They got to know many locals and ran a school on Chios. Hence, after the massacre, many of these children who either escaped to Smyrna or were sold in the slave market of Smyrna, were recovered by American missionaries and traders who were in the area and were transferred to the United States.

The second way the Greek orphans escaped death or slavery was through the US fleet. During the Greek uprising, American ships sailed in the Aegean Sea and the Mediterranean, mainly fighting piracy. These ships were found outside Psara shortly after the destruction of the island in 1824 and literally collected quite a few children from the water. Their parents had thrown them into the sea to save them from the Turks. The parents who stayed on land were slaughtered.

The third route was through official philanthropy channels in Greece after 1826, when the country was literally in ruins. US philhellenes sent aid to Greece, and other Americans who were already there distributed the aid throughout Greece. On their way, they met many orphaned children and sent them to the United States.

Liberation and Kapodistrias

When Ioannis Kapodistrias was appointed the first governor of Greece, he arrived in Nafplion on January 7, 1828. The Greek War of Independence was not yet over, and Turkish forces were still scattered throughout the country while cities and towns were in shambles.

Kapodistrias, however, managed to introduce many reforms in order to make Greece a modern state. Regarding the issue of the orphans, he showed great concern. He wanted them to remain under the wings of the new Greek state that was “under construction.” To that effect, he tried to raise money to build an orphanage on the island of Aegina to shelter those children.

King Charles 10th of France, a philhellene and admirer of Kapodistrias’ abilities, sent people in the slave markets in Beirut, Lebanon, where the Ottomans were selling their slaves, and bought a large number of enslaved Greek children to offer them as a gift to Greece’s new governor for the Aegina orphanage.

The orphanage building in Aegina was ready in June 1829, and five hundred orphans were accommodated immediately. The institute incorporated an elementary school, a school for advanced studies, and classes offering technical lessons such as carpentry, ironworks, and printing press among others. The only problem was that the orphanage was for boys, but there was no providence for housing girls.

Greek orphans flourish in the US

The Greek orphans who were taken to the New World received great care. Due to the widespread philhellenic wave throughout the country, these refugee children were given access to the highest levels of American society, the finest schools, and became instant celebrities. Additionally, all who remained in the US were always proud of their prestigious Greek identity and passed this on to their children.

The personal stories of Greek orphans who initially escaped from fields of battles and torched villages and subsequently traveled to the US were fascinating, as most of them had a good and productive life. Their stories have great sociological significance.

Grigorios Perdikaris, from Naousa, who escaped the massacre, came into contact with the American missionaries, studied at the best universities, joined the circle of the great American writer Edgar Allan Poe and was then appointed as the first American consul in Athens during the reign of King Otto. His son, Ionas, who continued the family tradition, was at some point in Tangier, at the beginning of the 19th century. At this time, he was kidnapped by local bandits and almost caused a diplomatic incident, since the 6th Fleet had to be sent there to free him. His story, in fact, was made into a Hollywood movie starring Sean Connery.

Little Garyfalia Michalbei, who was enslaved during the Psara massacre and recovered by American missionaries and later adopted by a Boston family, became symbolic of anti-slavery. Her life was a source of inspiration for many artists, and the great American sculptor Hiram Powers created the sculpture “The Greek Slave.” In just a few years, the short life of an orphaned Greek girl and her struggle for freedom became synonymous with the struggle of African American slaves in the United States.

Ioannis Celivergos Zachos, whose father was killed in the Greek War of Independence and was given to Samuel Gridley Howe by his mother, was taken to the US, where he became a literary scholar, elocutionist, author, lecturer, inventor, and educational pioneer. He was also an early proponent of equal education rights for African Americans and women.

Evangelinos Apostolides Sophocles, brought to America in 1828, distinguished himself as professor at Harvard University for 41 years and went on to make the greatest contributions to modern Greek studies at Harvard University and in the United States. When he died in 1883, he left his personal library and his entire estate to Harvard University. Under his aegis, Harvard became a world center for the study of Modern Greek. Professor Sophocles wrote the first Modern Greek grammar book and first Modern Greek lexicon but also a Byzantine dictionary.

Georgios Sarigiannis (or George Sirian for Americans) was put in a US Navy boat by his mother at age six during the Psara massacre. For fifty years, he served the US Navy and became a decorated Gunner. In memory of George Sirian, a special ceremony is held every year in Boston by the US Navy, and an award has been established in his name. The recognition is given every year to the best gunner of the US fleet. His oldest son, Constantine Ambrose Sirian, became a US Navy chief.

George Colvocoresses had been enslaved after the Chios massacre, during which most of his family was killed. He was purchased and freed by his father who sent him to America. Once there, he was supported by Allen Partridge, the head of a military school in Norwich, Vermont, and upon graduation, he joined the navy where he served with distinction. One of his most noteworthy voyages was on the scientific expedition of the USS Porpoise which toured the world and explored and first named Antarctica. His book about the expedition was extremely popular.

Lucas Miltiades Miller, born in Livadia, was the first elected Greek-American in the House of Representatives (Wisconsin’s 6th District). He became an orphan at the age of four, at which time, he was adopted by abolitionist Jonathan Peckham Miller, an American who served as a colonel in the Greek Army during the Greek War of Independence. He was given the name Lucas Miltiades Miller by his adopted father, his birth name being lost in the war.

All of these individuals were orphaned Greek children of the 1821 revolution. Through their personal stories, they highlight one of the most moving social aspects of the Greek uprising: the story of a group of Greek children—the majority of them orphans—who, in a way that sounds almost like a fairytale, escaped from great danger and found a New World where they excelled in life.

A great legacy for Greek-American relations

The Greek orphans of the 1821 revolution in the United States evolved into connecting links between two nations—Greece and the US. The orphans forged the Greek-American relations from the 19th century to the present day. American philhellenism is continuous in the two centuries of the modern Greek state.

A century after the Greek War of Independence, American philhellenism was active once again during the Asia Minor Catastrophe. The great humanitarian drama in Greek history re-mobilized the philanthropic feelings of American individuals and organizations. The American Near East Foundation (Near East Relief) was one of the first international organizations that rushed to Anatolia to help the Greek and Armenian refugees. Through its actions, thousands of refugees found relief and care.

Again, thousands of orphaned Greek children who had lost one or both of their parents during the Turkish purges found shelter under the wings of the Near East Relief. Some were settled in orphanages in Greece, while others were transferred to the United States as a repetition—on a larger scale—of the 1821 revolution orphan transplant.

Catholic Church vs. Orthodox Church: The Main Differences

Christ Pantokrator
Byzantine-style mosaic of Christ Pantokrator in the Cefalù Cathedral, erected by Roger II in 1131. Credit: Gun Powder Ma / Wikimedia Commons CC BY 3.0

Christianity is the world’s largest religion, with an estimated 2.382 billion followers across the globe. However, the Church is hardly a unified body and there exist several Christian denominations with diverse practices, beliefs, and doctrines.

One of the most prominent divisions is between the Catholic and Orthodox Churches, also often referred to as the Western and Eastern Churches. Catholic and Orthodox Christians have remained distinct denominations since the Great Schism in 1054.

Today, Catholic and Orthodox Christians can be distinguished for their differing views on theology, aesthetics, religious practices, and doctrines. Even within these denominations there is a broad spectrum of different approaches to Christianity, further widening the diversity of the practice of the Christian faith.

The Great Schism

The theological divide between Orthodox and Catholic Christians has its roots in the Great Schism, also known as the East-West Schism, which tore apart the Christian Church in 1054. There were several causes for this split, which had been compounding over the centuries.

One of the foremost reasons for the Great Schism was the increasingly entrenched theological disagreements between the Eastern and Western Churches. The clergy disagreed over beliefs surrounding the Filioque, the use of leavened or unleavened bread in the Eucharist, the role of icons in worship, and the proper role of the pope.

Concerning that latter point, the question of the papal supremacy was as much a point of political disagreement as it was theological. It concerned not only the power structures within the Church, but also impacted the wider international political environment, since Medieval European rulers derived a significant degree of authority and legitimacy from their relationship with the Church.

The Filioque Controversy

The Filioque Controversy is a major point of disagreement between the Eastern Orthodox and Roman Catholic Churches, which has contributed to the schism between them since the 11th century.

The Catholic Church teaches that the Holy Spirit proceeds from both the Father and the Son (Filioque), as expressed in the Nicene-Constantinopolitan Creed as it is used in the Latin Church. This doctrine was first included in the Creed by the Third Council of Toledo in 589 AD, and it was later officially adopted by the Western Church in the 11th century. The Catholic Church justifies this addition by arguing that it clarifies the relationship between the Trinity’s persons, showing that the Son is fully divine and equal to the Father.

On the other hand, the Eastern Orthodox Church teaches that the Holy Spirit proceeds from the Father alone, as expressed in the original version of the Nicene-Constantinopolitan Creed. The Eastern Church claims that the Filioque addition was made without the approval of the Eastern Church, and it violates the principle of the consensual decision-making that should guide the Church’s doctrine.

From an Orthodox perspective, the addition of the Filioque clause was a unilateral act by the Western Church that departed from the original faith of the undivided Church. Orthodox theologians argue that the filioque clause implies that the Son has a separate identity and power, which undermines the Trinitarian doctrine of the unity and equality of the three persons of the Holy Trinity.

Some Catholic theologians argue that the Filioque does not actually contradict the Orthodox belief in the Father’s role as the source of the Holy Spirit, and that it only emphasizes the unity and equality of the three persons of the Holy Trinity. However, the Orthodox Church insists that the addition of the Filioque has created a theological obstacle to the reunion of the two Churches.

Purgatory

Another point of difference between Orthodox and Catholic theology is the belief in purgatory. Catholics believe that purgatory is a place or state of being where sinful but repentant souls are cleansed and purified before entering heaven; further purification can be granted by the prayers and offerings of the living.

During a meeting between Catholic and Byzantine Orthodox clergymen in the 15th century, the Catholic Bishop Julian described purgatory to his Orthodox peers thus: “The souls of those who after their baptism have sinned, but have afterwards sincerely repented and confessed their sins, though unable to perform the epitimia laid upon them by their spiritual father, or bring forth fruits of repentance sufficient to atone for their sins, these souls are purified by the fire of purgatory, some sooner, others slower, according to their sins; and then, after their purification, depart for the land of eternal bliss. The prayers of the priest, liturgies, and deeds of charity conduce much to their purification.”

Orthodox Christians do not believe in purgatory. There is heaven and hell, as in the Catholic faith, but there is no space in-between dedicated to the purification of sinful souls.

Beliefs about the Virgin Mary and the Immaculate Conception

Although both Orthodox and Catholic Christians hold Mary, the mother of Jesus, in high esteem, their beliefs about the Virgin Mother diverge in a number of areas.

Catholic doctrine teaches that Mary was conceived without original sin and remained sinless throughout her life. This doctrine is known as the Immaculate Conception and was made an official dogma of the Catholic Church by Pope Pius IX in 1854.

In contrast, the Orthodox Church rejects this dogma, and instead asserts that only Christ was born without sin. Although the Theotokos (Mother of the Lord) is the most revered saint in the Orthodox cannon, Orthodox Christians believe that she was conceived and born in a state of sin since she is a human being.

The two denominations also differ on their beliefs on the nature of Mary’s passing.

Catholic theology teaches that Mary was assumed into heaven because of her unique role in the salvation of humanity as the Mother of God. As a result, Mary’s assumption is seen as a confirmation of her role as the New Eve, who through her obedience to God’s will, helped to undo the effects of the fall of the first Eve.

In contrast, Orthodox Christianity teaches the Dormition of the Theotokos, which is the belief that Mary fell asleep in the Lord and was then was bodily assumed into heaven by her Son. The term “dormition” means “falling asleep” and emphasizes the peaceful and natural death of Mary, which is seen as a contrast to the death of sin that all humans experience.

Papal supremacy

The role of the Pope is another significant theological difference between the Eastern Orthodox and Roman Catholic Churches. While the Catholic Church recognizes the Pope as the Vicar of Christ and the head of the Church, the Orthodox Church rejects the primacy of the Pope and emphasizes the conciliar nature of the Church, where all bishops are equal in authority.

According to Catholic doctrine, the Pope is the successor of Saint Peter and has supreme authority over the universal Church, including the power to define doctrine and make infallible statements on matters of faith and morals. In contrast, the Orthodox Church sees the Pope as a bishop with a primacy of honor, but not of jurisdiction. Instead, the Orthodox Church is organized around a network of autocephalous (self-governing) churches, each with its own bishops and councils, but united in faith and doctrine.

From an Orthodox perspective, the Catholic Church’s understanding of the Pope’s authority is a departure from the Church’s traditional model of conciliarity, where decisions are made by councils of bishops rather than by a single authority figure. Orthodox theologians argue that the Pope’s authority as defined by the Catholic Church undermines the collegiality of bishops and the unity of the Church. Additionally, Orthodox theologians see the Pope’s claim to universal jurisdiction as an obstacle to reunion between the two Churches.

Catholic theologians, on the other hand, argue that the Pope’s authority is grounded in the primacy of Peter, as recognized by the early Church. They contend that the Pope’s role as a unifying figure and the ultimate authority in matters of faith and morals is necessary for maintaining the unity of the Church.

Iconography, statues, and aesthetics

The Orthodox Church sees the veneration of icons as a continuation of the biblical and apostolic tradition of honoring holy figures and sacred objects. Orthodox theology views icons as windows into the spiritual realm, allowing the faithful to connect with the divine and the saints. Icons are believed to be imbued with divine grace and power, and the veneration of icons is seen as an act of worship, not idolatry.

In contrast, the Catholic Church has historically been more cautious about the use of images in worship, particularly in the aftermath of the Iconoclastic Controversy in the 8th and 9th centuries. While the Catholic Church recognizes the importance of religious images in fostering devotion, it also emphasizes the importance of avoiding any hint of idolatry or superstitious practices. The Catholic Church does not encourage the veneration of icons in the same way as the Orthodox Church, although it does allow for the use of images in worship.

Regarding the use of statues and sculptures in churches, the reverse is generally true, with the Catholic Church having a greater preference for this type of artistic expression than the Orthodox Church.

Statues of Jesus, Mary, and the saints are often placed in Catholic churches and chapels, and are used as focal points for prayer and meditation. Catholics draw an important distinction between the worship of statues, which is forbidden and viewed as idolatry, versus the use of statuary in a broader religious context, which Catholic theologians say is actually commanded by God.

The Eucharist

The Eucharist, often referred to as the Divine Liturgy by the Orthodox Church and as the Holy Communion by the Catholic Church, is an importance practice for both denominations. However, there are notable differences in their approaches to the Eucharist.

In the Catholic Church, the bread used in the Eucharist is typically unleavened, and is consecrated by the priest during the Mass using a specific set of prayers and rituals. The Catholic Church also teaches the doctrine of transubstantiation, which holds that during the consecration, the bread and wine are transformed into the actual body and blood of Christ.

In contrast, the Orthodox Church typically uses leavened bread in the Eucharist, and the preparation and consecration of the elements are accompanied by specific prayers and rituals that are somewhat different from those used in the Catholic Church. The Orthodox Church also rejects the doctrine of transubstantiation, and instead teaches the doctrine of trans-elementation or metousiosis, which holds that the bread and wine are transformed in a mysterious way into the body and blood of Christ, while retaining their outward form.

Baptism

Both the Catholic and Orthodox Churches view baptism as the first important milestone in a Christian’s life. However, there are some differences in the ceremonial proceedings.

The most visible difference between Orthodox and Catholic baptisms is the mode of baptism. The Orthodox Church generally baptizes by full immersion in water, while the Catholic Church usually baptizes by pouring water over the head of the person being baptized.

Both Orthodox and Catholic baptisms involve the use of holy oil, or chrism, which is blessed by the bishop. However, the way in which chrism is used differs between the two traditions. In the Orthodox Church, chrism is applied to the whole body of the person being baptized, as a sign of their incorporation into the Church. In the Catholic Church, chrism is usually applied only to the forehead, as a sign of the sealing of the Holy Spirit.

The role of saints

Saints play an important role in the religious practices of both churches. However, yet again, there are important differences and distinctions. Regarding the relationship between a believer and the saints, Orthodox believers emphasize synergy, whereas Catholics favor intercession.

In Orthodox Christianity, the concept of synergy is central to the idea of the works and dignity of the saints. Synergy means that the individual believer cooperates with the grace of God, and works in partnership with the saint to achieve spiritual growth. This idea of synergy emphasizes the active role of the believer in the process of spiritual growth, and sees the saint as a partner rather than a mediator.

For example, in Orthodox Christianity, when a believer asks a saint for intercession, it is not simply a matter of asking the saint to pray for them, but also of seeking to imitate the saint’s virtues and learn from their example. The believer is called to participate actively in the life and works of the saint, striving to emulate their virtues and attain spiritual growth.

In contrast, in Catholic Christianity, the emphasis is more on the idea of intercession, in which the saint is seen as a mediator between the individual believer and God. While Catholics also recognize the importance of imitating the virtues of the saints, the idea of synergy is not as prominent in Catholic theology.

Differences in appearance between Catholic and Orthodox priests

One very noticeable difference between the denominations is in the appearance of the priests. Specifically, Orthodox priests wear long hair and beards, whereas Catholic clergymen tend to be cleanshaven with shorter hair.

There are several reasons for this differentiation in appearance and there are passages in the Bible which have received different interpretations on the matter of long hair and beards.

For example, the New Testament passage in which Saint Paul writes to the Corinthians, urges followers “Doth not even nature itself teach you, that if a man have long hair, it is a shame unto him? (I Cor. 11:14), which would seemingly support the Catholic preference for shorter hair.

On the other hand, the Orthodox preference for a beard and long hair appears to be supported by a passage in the Book of Leviticus, which states “And ye shall not shave your head for the dead (a pagan practice) with a baldness on the top; and they shall not shave their beard… (Leviticus 21:5), and to all men in general, Ye shall not make a round cutting of the hair of your head, nor disfigure your beard (Lev. 19:27).

Priesthood and marriage

Another interesting area of difference between Orthodox and Catholic doctrine concerns the permissibility of marriage within the priesthood.

The Orthodox Church generally allows for married men to be ordained as deacons and priests. However, Bishops are chosen from the monastic ranks and must remain unmarried and celibate. The marriage of priests who have already been ordained is also not allowed.

The Catholic position is generally much stricter. Although certain exemptions exist, all Catholic priests are expected to be celibate and unmarried.

Could the Orthodox and Catholic Churches ever unite?

Over the centuries, there have been many attempts to reunite the two Churches, although these have ultimately all failed.

The main issue is that of papal primacy. The Orthodox Church is unlikely to accept the authority of the Pope, as this would be seen as a compromise of their beliefs. Similarly, the Catholic Church is unlikely to give up the authority of the Pope, as this is a fundamental part of their doctrine.

Nevertheless, this has not prevented friendly bilateral relations between the two Churches. For example, Pope Francis recently donated three fragments of the Parthenon from the Vatican Museums to Greece, as a gesture of goodwill towards Ieronymos II, the Archbishop of Athens.

Kelly Vlahakis-Hanks Honored by US Congress as Woman of Distinction

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Kelly Vlahakis-Hanks receiving Award by the US congress, 2024
Kelly Vlahakis-Hanks, President and CEO of ECOS®, was honored by the US congress with the 2024 Woman of Distinction Award. Credit: Ecos handout

The Greek-American President and CEO of ECOS, Kelly Vlahakis-Hanks, was honored by the US congress with the 2024 Woman of Distinction Award for California’s 45th District.

“As the president and CEO of ECOS plant-powered laundry detergents and cleaning products, Kelly Vlahakis-Hanks is passionate about human and planetary health. She’s widely recognized for her highly effective leadership at ECOS and her influential voice in corporate social responsibility, safer chemistry, and sustainable manufacturing,” the award announcement read.

This is not the first time that the Greek-American business leader and environmentalist is honored for standing out as an inspirational female role model.

On International Women’s Day 2020, she was among the honorees at the National Women’s History Museum (NWHM) receiving the annual “Women Making History Award” which honors a select group of people who have made significant contributions in their field and serve as an inspiration to women everywhere.

ECOS has been a winner of the U.S. Environmental Protection Agency’s Safer Choice Partner of the Year Award for several years, recognizing the company’s commitment to safer ingredients and innovative green science, and is also a member of Business for a Fair Minimum Wage.

Kelly Vlahakis-Hanks inspiring women in leadership roles

“So honored to be recognized by the United States Congress, House of Representatives, with the 2024 Woman of Distinction Award for empowering, uplifting and encouraging our next generation of women leaders!” Vlahakis-Hanks commented on her most recent award.

“As a woman-owned business with more than 50% of our C-Suite and more than 65% of our Technical and R&D teams composed of women, we’re committed to closing the dream gap and making sure women achieve greater representation in STEM and leadership roles,” she stated.

Kelly Vlahakis- Hanks (R) with colleague Amber Enriquez, Congress Award 2024
Kelly Vlahakis- Hanks (R) with colleague Amber Enriquez. Credit: Ecos handout

Rep. Michelle Steel solicited nominations for the award directly from members of the Southern California community and presented the awards to a total twenty-one Women of Distinction at a ceremony in Hawaiian Gardens on March 18.

“March is Women’s History Month, and as we celebrate the contributions of women throughout history, I’m so glad to be able to honor some of the amazing women right here in California’s 45th District,” said Rep. Steel.

“From healthcare and education to public safety and philanthropy, this year’s honorees represent the best of their fields and the best of our communities. On behalf of all Southern Californians, I want to thank and commend this year’s Women of Distinction for all they’ve done and continue to do to build their own American Dream and give back to their friends, families, and neighbors.”

The Greek Recipe for Hake (Bakaliaros) and Skordalia Eaten on March 25th

Bakaliaros Skordalia
Bakaliaros (hake) with Skordalia. Credit: Flickr / Klearchos Kapoutsis CC BY 2.0 DEED

Greeks eat bakaliaros (hake) and skordalia on March 25th, the most important national holiday for Greece.

The day coincides with the feast of the Annunciation (Evangelismos) of the Virgin Mary, a day on which, traditionally, Greeks eat fried hake accompanied with a garlic puree called skordalia.

The reason behind this tradition is that apart from the national holiday, March 25th is dedicated to the Virgin Mary, making for a joyful celebration in the midst of the 40-day Lenten fast, when the Greek Orthodox faithful are allowed to eat fish and oil and consume wine.

Hake is cheap and easy to preserve

The explanation behind the specific choice of fish is very simple and comes from decades ago, when mainland Greeks were not able to have fresh fish on this day and had to buy cheaper, salted fish.

Despite the fact that hake is not a Mediterranean fish, as it is mostly found in the waters of the Northeastern Atlantic, the fish can be cured; therefore it is cheap and easy to preserve.

Hake made its appearance on Greek tables at some point in the fifteenth century, and ever since has constituted the dish of the Greek Orthodox on March 25th, later becoming a national dish as well.

Recipe for Bakaliaros (hake) and skordalia

Lakonia Imports, a site dedicated to Greek food recipes, recommends the traditional way to prepare the dish:

Ingredients (for hake)

approx. 1lb. of salt hake/cod fillets (soaked & water changed 3-4 times within 24 hrs – until saltiness is reduced)
1 bottle of beer or soda water
3/4 cup of all-purpose flour
3/4 cup of corn starch
flour for dredging
olive oil and sunflower oil for frying

Ingredients (for Skordalia)

180gr olive oil
700gr potatoes (peeled and cut into pieces)
3 cloves of garlic
40ml white vinegar
1 ts coarse salt
salt, pepper

To serve:

Fresh parsley chopped, Spring onions chopped, Almonds or Walnuts, olive oil, Olives.

Start with Skordalia:

  • In a pot of boiling water add the coarse salt and the chopped potatoes.
  • Boil until they soften.
  • In a food processor, add olive oil, garlic, white wine vinegar, salt, and pepper.
  • Beat until smooth.
  • When your potatoes are ready, transfer them to a bowl and mash them with a potato masher.
  • Add the garlic oil and stir to incorporate.
  • Cover with food wrap and put in the fridge if you plan to serve much later in the day.

Continue with hake:

  • After you’ve sufficiently soaked your salted hake, dry with a kitchen cloth or paper towel and cut into small portions.
  • Season with salt and pepper, dredge in flour, and set aside.
  • Put the flour and the corn starch in a bowl and mix with a fork.
  • As you whisk, gradually add the beer to the mixture until you get a medium-thick batter (use soda water instead, if you want to avoid the sour-ish effect of the beer’s yeast).
  • Fill your frying pan with the oil (use 50% olive oil and 50% sunflower oil till you reach about 2 inches of depth, should be enough for a flip-sides-once frying technique), and heat up to 350 – 370F.
  • Dip your chopped fillets in the butter and place them immediately but smoothly in the pan to start frying.
  • Fry in batches for a couple of minutes on both sides (starting with the skin side down) until the fish reaches a golden brown color, and place when ready on a plate between paper towels (to soak up the burnt oil and any excess water, and keep the final result crispy).

Tip: Place the butter mixture in the fridge for 10 minutes before using it for a more crispy result!

To serve, sprinkle sea salt on the fish fillets, serve with lemon and skordalia with olives on top, and accompany with boiled green amaranth or boiled beetroots with their leaves.

Drizzle with lemon juice and olive oil if desired.

The Most Handsome Revolutionary of the Greek War of Independence

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A collage of Ilias Mavromichalis and the siege of Acropolis.
Ilias Mavromichalis died at the age of 26. Illustration of Ilias’ portrait and the painting of the siege of the Acropolis. Credits: George E. Koronaios, Wikimedia Commons, CC-BY SA 4.0 and Georg Perlberg, Wikimedia Commons, CC-BY SA 4.0.

The Greek War of Independence, a crucial moment in the history of modern Greece, was marked by the heroism of many, but one figure stood out not only for his bravery but also for his striking appearance: Ilias Mavromichalis.

Ilias Mavromichalis: The Beauty of Bravery

Ilias (Elias) Mavromichalis, born into the influential Mavromichalis family of Mani, was renowned for his Apollonian beauty and Doric character, among other great aspects of his character.

The legacy of his family was deeply connected with the struggle of the occupied Greek nation for its independence. Ilias, as the eldest son of Petrobeys Mavromichalis, was no exception to this rooted revolutionary nature of his wider family and community.

His great-grandfather, Georgakis Mavromichalis, and his grandfather, Pierros Mavromichalis, were among the leaders of the famous Orlov Revolt, setting a precedent for rebellion against the Ottoman Empire at a much earlier stage than the actual Greek War of Independence that began in 1821.

Ilias Mavromichalis
Portrait of Ilias Mavromichalis (detail) by Dionysios Tsokos. Credit: wikimedia commons / George E. Koronaios CC BY 4.0

The Heroic Stand at Styra

The commitment of this brave and handsome Greek to the cause of freedom was undeniably strong.

In January 1822, Ilias led a contingent of Maniots to Greece’s second-largest island Euboea (Evia) to support the local revolution that had begun on the island. Tragically, on January 22, 1822, he and his revolutionary comrades made their last stand at Styra.

Surrounded by enemy Ottoman forces, they fought fiercely until their ammunition was spent. They were killed in battle heroically. The death of Ilias at the young age of 26 was a significant loss to the revolution. His peril deprived the Greeks of a leader with remarkable diplomatic skills and a heroic heart, who definitely had a lot more to offer to the struggle of the Greeks for liberty.

The Mavromichalis Family’s Role in the War

The Mavromichalis family is among the most renowned protagonists of the Greek War of Independence. They played a fundamental role in the early successes of the revolution and offered invaluable services to the national cause.

The father of Ilias, Petrobeys, was a central figure in the liberation of Kalamata, the first major town to be freed from Ottoman control in the early stages of the War. The military efficiency of the entire Mavromichalis family was further demonstrated in the Battle of Valtetsi, where Ilias, alongside his uncle Kyriakoulis Mavromichalis, defended one of the fortified tower houses against the Ottomans.

Legacy and Remembrance of Ilias Mavromichalis

Despite his early death, the legacy of Ilias Mavromichalis lived on through the continued efforts of his entire family and the eventual success of the Greek War of Independence. His physical and esoteric beauty, along with his bravery became the stuff of legend.

The name and deeds of Ilias Mavromichalis continue to echo through the hills of the Peloponnese and the mainland regions of Greece. The contributions of the Mavromichalis family to the war were extraordinary, with members like Petrobeys and Kyriakoulis playing decisive roles not only in one but in various battles and political developments of the newly-born modern Greek state.

The Timeless Memory of a Greek Hero

Ilias Mavromichalis remains to this day an emblematic figure of the Greek War of Independence. His combination of physical beauty, military and martial skill, as well as patriotic spirit has left an indelible mark on Greek history.

As Greece celebrates the 203rd anniversary of its revolution against the Ottomans and its heroes, the story of Ilias Mavromichalis reminds us of the sacrifices that thousands of young and old Greeks made for the freedom of this proud nation.

The Greek Flag Through the Centuries

greek flag
The flag of Greece. Credit: Peter Guilliatt/ CC BY-NC-ND 2.0

The Greek flag, much like Greece itself, has transformed substantially throughout the country’s long history.

During the long Ottoman occupation, different regions — and even families — in Greece flew their own flags, and once the country declared independence in 1821 and became officially recognized in 1830, the new state needed a shared flag to unite her people.

Although versions of the current flag, called “Η Γαλανόλευκη” or “the blue and white,” have been found in the country since the Revolution in 1821, many other banners and flags have represented the Greek state from its birth to the present day.

The current Greek flag

The country’s current flag is iconic — the contrast between the rich blue and stark white, symbolizing the sky and sea, instantly calls the country it represents to mind and sparks pride in the heart of every Greek.

In the upper left corner, the flag features a white cross against a blue background, representing Greek Orthodoxy, the country’s predominant religion.

The flag’s nine horizontal stripes, five blue and four white are said to represent the nine syllables in the phrase “Ελευθερία ή Θάνατος (Eleftheria i Thanatos),” the revolutionary phrase translating to “Freedom or Death.”

The utterance was proudly proclaimed by the Greeks during the War of Independence, and it embodies their willingness to sacrifice their own lives in the fight for freedom.

However, some say that the nine stripes simply represent the nine letters of Ελευθερία or freedom.

Others have posited that the nine stripes stand for the nine muses, from the country’s ancient history; however, this claim is disputed.

Greek flag
The naval ensign of Greece was made official in 1830. Credit: Wikimedia Commons/ Public domain

The history of Greece’s current flag

The current flag’s design was first officially designated as Greece’s naval flag in 1830, although it had been unofficially used throughout the country since the start of the Revolution in 1821.

The first iteration of this iconic flag featured a coat of arms and crown from Bavaria, the homeland of Greece’s first king, Otto, in the middle of the cross. Its stripes are also a light blue, almost turquoise color.

The light blue stripes served as another nod to the king’s Bavarian background, as the color was used widely throughout that region.

Greek flag
The darker flag was used during the Junta. Credit: Wikimedia Commons/Public domain

Although used as the civil flag, raised on land rather than sea, during the country’s military dictatorship from 1967 to 1974, the flag as we know it today became the country’s only official banner on both land and sea in 1978.

After the fall of the junta, the blue on the flag changed from a very deep shade to the lighter hue it is today. Notably, however, there is no official designation regarding the shade of blue that the flag must be.

Greece’s first official flag

Greek flag
The first official Greek flag. Credit: Philly boy92 /Wikimedia Commons/CC BY-SA 4.0

The country’s first official flag to fly over Greek land, not sea, was a stark white cross over a deep blue background.

The simple yet powerful image was adopted as Greece’s official flag at the First National Assembly of Epidaurus, where Greek revolutionaries met for the first time in January of 1821.

On that historic occasion, Greek academics, fighters, and politicians gathered formally to declare independence from the Ottomans and write the nation’s first constitution.

While there, the delegates believed that uniting the country under one official flag, doing away with the many familial and regional flags flown throughout the country, would show the world that Greece was committed to independence and ready to become a nation.

They chose the flag design, which represents Orthodox Christianity with the cross, and the nation’s sky and sea with its colors of blue and white, because it embodied the nation’s values and was already popular across Greece.

Traditionally, however, the design featured a blue cross on a plain white field. In fact, this design was more popular than the reverse, which became the nation’s first flag.

The first flag was made by monks from Skiathos

The first version of the flag was crafted and raised by monks in the Evangelistria Monastery on the island of Skiathos in 1807.

The monastery plays a significant role in Greek history, as some of the most important heroes of the Greek Revolution, including Theodoros Kolokotronis and Andreas Miaoulis, spent time at the holy site.

It was there that they saw the flag, and later suggested its beautiful, simple design as the perfect banner to unite the country at the National Assembly.

Changes to the first Greek flag

This flag, in its basic form, remained the nation’s banner for nearly two centuries, until the 1960s, when the design of the current Greek flag was chosen to represent the country.

The only minor changes made to the banner’s design throughout the years consisted of adding symbols of the Greek monarchy to it.

These alterations include the same Bavarian coat of arms and crown originally found on the current flag’s first iteration, and later simply a crown in the center of the cross of the first flag.

Greek flag
The Greek flag from 1862-1924, before the expulsion of the monarchy and the formation of the Second Hellenic Republic in 1924, when the crown was removed from the flag. Credit: Wikimedia Commons/Public domain

These changes correspond to periods of the country’s history when it cycled through its status as a kingdom or a republic. During periods when the monarchy reigned in Greece, symbols of royal power were added to the banner.

These additions were later done away with in periods when Greece rejected the monarchy.

“OK,” Is This Borrowed From the Greek Language, Too?

OK word
“OK,” Is This Borrowed From the Greek Language, Too? credit: Maximilian Schonherr CC BY-SA 3.0

Ok, or okay, is one of the most frequently used words in the English language, but does it have a Greek origin?

One theory on the etymology of OK is that it was originally an acronym for the Greek phrase “óla kalá” (όλα καλά), meaning “all good.”

Theories on OK’s origin

The theory that OK is of Greek origin was discussed in the April 1942 edition of American Speech. American Speech is a quarterly academic journal focusing on linguistics and language.

In the article, the academic Robert Weber explored a number of possible theories for the origin of the commonly used acronym. Weber referred to another academic, Robert C. McClelland, who likewise explored the word’s roots in the October 1933 edition of The Classical Journal.

McClelland came across the book, When I was a Boy in Greece, by George Demetrios, published in 1913. Demetrios’ explanation was that the acronym, OK, had been used by Greek teachers to positively mark the work of their students since ancient times.

In the preface to the book, Demetrios wrote “I gave him the final manuscript to see if I had been faithful to my task, and after re-reading it, the boy pronounced it όλα καλά (ola kala).”

“The first letters of the two words have been used from time immemorial by Greek teachers to mark the deserving themes of their pupils, and we who so generally write ‘O.K.’ to denote accuracy assign many fanciful reasons for the origin of the expression, not knowing that it is really classical,” the passage continues.

Hence, according to Demetrios, ancient Greek teachers may very well have inscribed the acronym “OK” on the work of deserving students. Aristotle, upon seeing the work of the young Alexander the Great may have marked his papers with the same acronym.

McClelland was not sure what to make of Demetrios’ claim. He wrote, “I have not verified the authenticity of the statement.” In fact, neither McClelland nor Weber settled on a firm theory for the origin of the word OK.

Aristotle and Alexander the Great
According to one theory, “OK” might have been used as an acronym by ancient Greek teachers to mark the work of their students. Credit: Jean Leon Gerome Ferris / Public domain / via Wikimedia Commons

Other theories

Many other theories exist for the etymology of the word OK. In the 1960s, Allen Walker Read theorized that OK was one of many acronyms initially introduced to American English in the early or mid-19th century when there was a fad for abbreviating words.

Another theory is that the Democrat Party ran with OK as an acronym for “Old Kinderhook” during the 1840 presidential election. “Old Kinderhook” was a nickname for the Democrat candidate, Martin Van Buren.

The Democrats hoped that “Vote for OK” would resonate with voters more than his name of Dutch origin. If this theory is true, they may have succeeded in creating a new word, but they failed to win the election.

However, the newspaper of the era ‘Boston Morning Post’ writes that the term comes from the misspelling ‘Oll Korrect’ (instead of the correct ‘All Correct’).

The influence of Greek on the English language

Whether OK really was originally an acronym for óla kalá may never be known. However, what is certain is that the Greek language has had a profound effect on the English lexicon.

In the comedy movie, My Big Fat Greek Wedding, the character Gus insists that every word in the English language has a Greek origin. This is a reoccurring joke throughout the film. Yet, this joke does have a basis in reality. Over sixty percent of words in the English language have Greek or Latin roots.

This figure is even higher at about ninety percent in vocabulary associated with science and technology. In total, over 150,000 English words have been borrowed from Greek. Six to fifteen percent of English words are directly borrowed from Greek, according to estimates.