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{{cleanup}}'''[[Image:Apostolos Makrakis.JPG|right|thumb|230px| Apostolos Makrakis''' (1831-1905): Greek lay theologian, preacher, ethicist, (or philosopher and writer.]]Dr. '''Makrakes;Apostolos Makrakis''' ''family from Mystras region, 1778''(1831-1905), was a charismatic and controversial Greek Orthodox [[laity|lay]] [[theology|theologian]], preacher, ethicist and philosopher. He who was born a leader of the "awakening movement" in 1831 on Siphnos Island in the village of Katavati and died on [[December 25w:Greek War of Independence|post-revolutionary Greece]], 1905 in Athens. His bust is in the square bearing his name at and arguably one of the entrance most important religious personalities of the village19th century. He is buried in was an extremely prolific writer whose works were translated widely outside of Greece, however his family chapel dedicated to vigorous religious movement eventually turned the Virgin Mary's [[AnnunciationHoly Synod]]against him, resulting in his being condemned and jailed several times.<ref>Tolika, Olympia N. ''Epitomo Enkyklopaidiko Lexiko Tes Byzantines Musikes.'' Athena, 1993.</ref>.

Apostolos Makrakis was a charismatic lay theologian with broad talents and a leader born in 1831 in the village of the ''awakening movement'' in post-revolutionary Katavati on [[w:Sifnos|Sifnos island]], Greece. He finished his secondary school training in his birthplace , and later studied in [[Constantinople]], where he worked for a short time as a teacher and published his first treatises (''Ekpaideutike Enkyklopaedeia''). Being a person of with a strong character and with who was inclined towards a disposition towards vigorous detailed inspection of things, he came to a collision course eventually collided with the [[Ecumenical Patriarchate]] and with the parents of his students, on the grounds being of his teaching of frequent [[Eucharist|communion. In 1862 he went to Paris, where he worked as a private tutor, remaining there for two years and learning about modern European philosophy up to Hegel. His defensive disposition was expressed quickly with the writing in French of four treatises against Western (and especially Cartesian) philosophy, and in favour of Christianity. After a brief trip to Athens, he returned in 1865 to Constantinople, where he continued his work for a year, and in 1866 he settled permanently in Athens, where he also reposed]].

Makrakis was manifested upon the Greek nation during In 1862 he went to Paris, where he worked as a multifarious private tutor, remaining there for two years and therefore very difficult epochlearning about modern European philosophy from Descartes to Hegel in the French language. The re-emerging civilizationHe wrote four treatises in French against Western philosophy, particularly the foreign military presence''[[w:Cartesianism|Cartesian]]'', and founded his philosophy by contrast on the irregular political situation, principles of the activity doctrine of foreign influences [[Christ]] (especially religious propagandai.e in favour of Christianity), the attachment to "[http://en.wikipedia.org/wiki/Age_of_Enlightenment Enlightened Europe]This work was entitled ''", The Tree of Life and the uninterrupted adulteration Tree of traditional criteria were problems that would not leave a spirit as restless as his indifferent or in peace Knowledge of Good and Evil, (''Ekpaideutike Enkyklopaedeiai.e. Christian Philosophy and Modern Philosophy"'').

And so MakrakisAfter a brief trip to Athens, wanting he returned in 1865 to contribute to the [[One Holy Catholic Constantinople, where he continued his work for a year, and Apostolic Church|Catholic]] rebirth of the nation, regarded as the most basic element in this the rebirth of the Church1866 he settled permanently in Athens, as the ark and instrument of the new national lifewhere he also reposed.

According to TraintaphylluMakrakis was manifested upon the Greek nation during a multifarious and therefore very difficult epoch. There was the re-emerging civilization, in Patrasthe foreign military presence, Makrakis had as his most fervent followers Theodoros Kapetanonthe irregular political situation, Ioannis Arnellon, and Nikolaos Christogiannopoulos the activities of foreign influences (1885especially religious propaganda), the attachment to "[http://en. He preached to large crowds therewikipedia.org/wiki/Age_of_Enlightenment Enlightened Europe]", and the uninterrupted adulteration of traditional criteria, who came out in awe to listen to his <ref group="note"nation-saving>" teachings on Greece has a long history of traditional Orthodox piety. During his studies, [[June 18Nectarios of Pentapolis|Nektarios]]tried to learn about this so that he could better understand the spirit of the people of this newly freed motherland. However, what he found was abundant confusion in the people and in the church. The [[June 24w:George I of Greece|24new Bavarian King's court]]and foreign influences corrupted the traditional Orthodox values. This confusion greatly affected the [[Presbyter|priests]], who struggled to lead the nation in its newly found freedom, just as they has during the hard years of [[June 27Ottoman rule and Eastern Christianity|27Turkish oppression]]. Now, however, their values were steadily becoming more secular. The priesthood had become, in fact, and nothing more than a routine vocation with many despots. The [[July 16laity]], 1876in its instinctive wisdom, was aware of this but could do nothing since it was bound by politicians, scholars, and demagogues. (''Triantaphyllu'')So it turned satirical towards everything, including the church. After this Indeed, what a number sad state of publications (affairs it is when people mock their religious leaders."<br>:* {Sotos Chondropoulos. ''AchaiaSaint Nektarios: The Saint of Our Century.''; Transl. Peter and Aliki Los. Athens, 1997. p.48.}</ref> all of which were problems that would not leave a spirit as restless as Makrakis''Phoenix''; ''Aratos'') strongly attacked his teachings; others (''Peloponnesus'') supported himindifferent or in peace. Defenders of And so Makrakis included a theologian , wanting to contribute to the [[One Holy Catholic and Apostolic Church|Catholic]] rebirth of Patras named Ieronymosthe nation, regarded as well the most basic element in this the rebirth of the [[One Holy Catholic and Apostolic Church|Church]], as the spiritual father [[w:Noah's Ark|ark]] and instrument of Patrasthe new national life<ref>Metallinos, FrG.D. Athanasios Georgiou, recommending he be exiled for two years lest he be judged by the Synod (''TriantaphylluEkpaideutike Hellenike Enkyklopaideia: Pankosmio Biographiko Lexiko.'')Athena, 1983-1988. Tom. For a period of thirty years Makrakis visited Patras, in 1876 remaining there for forty1-days teaching the people9B.</ref>.

He arrived on ===Preaching===Apostolos Makrakis made ten Gospel tours across the island of Zakynthos country in July 1892total during his lifetime, and again in August 1893, teaching out becoming the most influential figure on the development of exile (''L. Zoes''). A critic the [[Church of Makrakis from Zakynthos was Greece|Greek Church]] in the primary school teacher Ioannis Siderokastritis, who wrote ''"O Anamorphotis Makrakes" (The Uneducated Makrakis)'' E.130-(Tharros, 98-M.308)19th and early 20th centuries.

In his article on [http://www.aegeantimes.gr/pigizois/agglika/inegl_27.htm The Orthodox Church and Proselytism]As a preacher, the Very Revhe was a new phenomenon in newly reborn Greece. Archimandrite Isaias Simonopetritis writes Preaching during that "while Makrakis period mostly was condemned by an activity of the marginal competitors of the official Church and the monasteries of Mount Athos, he was not excommunicatedso that preaching, for fear that his numerous followers among especially outside the middle classes of Athens would turn him into a [[martyrParish|temples]] figureby non-authorized figures, was violently repressed. His ideas and This was in line with the particular pietistic ethos which he promoted survived in tradition of the [[BrotherhoodsTimeline of Church History (Nicene Era (325-451))|BrotherhoodChurch of Late Antiquity]] Movements , in that once Christian Churches were solidly established, clerics' activities were regulated and disciplined in order to avoid ecstatic innovations, which is what Makrakis was in fact criticized for.<ref>Anastassiadis, Anastassios. [http://www.ceri-sciencespo.com/publica/question/qdr11.pdf Religion and Politics in Greece: The Greek Church's 'Conservative Modernization' in the 20th century played a significant role 1990's]. Research in education and catechetical schoolsQuestion, but unguardedly allied themselves with right-wing dictatorshipsNo.11, pure Greek patriotism being a key element in their ideologyJanuary 2004."</ref>

===Christology and Philosophy===He criticized contemporary prelates of simony and upheld In May 1866, he came to Athens, where for six months he delivered twenty speeches in Concord Square on the theory subject of the "'''Trisynthetou'''" (triple constitution of humanity, i.e, ''Psyche'' (soul), ''Pneuma'' (spirit), ''Soma'' (body);(''Tolika''). He is arguably one The Work of the most important religious personalities Fathers of the 19th century, 1821 and one whose innovations turned the Holy Synod against him. He was condemned How it Can Best and jailed several times (Quickest Be Brought to a Conclusion''Tolika''). He was a very prolific writer whose works , which were widely translated outside of Greece.He founded published in the newspaper ''Justice'"School of the Logos"''' in Athens , and republished in 1876 and titled himself ''"Professor of philosphy and the philosophical sciences book form in the Greek nation"'' (theological discipline of "Christology")1886. As Scharlemann writes:

:"Makrakis intended to be Given occassion by a teacher threatening letter of the people of Greece[[w:Freemasonry|Free Masons]], who had been incensed by his speeches,he wrote two books against Freemasonry: ''Freemasonry'' and ''Masonry Exposed by the Masonic Certificate.'' The first was published in 1867 and the second in 1868..this child At the instigation of the revolution of 1821. The Kierkegaard Masons, who speaks here has a Hellenistic soul. Philosophyhad political influence at the time, <nowiki>'</nowiki>the love he was twice arrested and science of jailed, the Godfirst time for twenty-equal WORD, or LOGOSfour hours,and the second for sixteen days for allegedly insulting the King.<nowikiref>Andronis, Constantine (Ed.). '</nowiki> has as its purpose <nowiki>'</nowiki>the acquisition Apostolos Makrakis: An Evaluation of GodHalf a Century.''s omniscience..Chicago: Orthodox Christian Educational Society, 1966 pp.and the deification of the philosophical investigator.<nowiki>'14</nowikiref> Its object is the same as that of religion and government. The system traces the journey Makrakis also preached to large crowds in [[Metropolis of the soul Patra|Patras]], who came out in its ascent from the <nowiki>'</nowiki>primary cognition awe to listen to his "nation-saving" teachings on [[June 18]], [[June 24|24]], [[June 27|27]], and [[noeinJuly 16]], 1876,<nowikiref group="note">'His most fervent followers were Theodoros Kapetanon, Ioannis Arnellon, and Nikolaos Christogiannopoulos.</nowikiref> through the philosophical sciences to its deification. The means of ascent are provided by the <nowikiref>Triantaphyllu, Kostas N. '</nowiki>right reason<nowiki>'</nowiki> that is the object of logic and is incarnate in Jesus ChristHistorikon Lexikon Ton Patron.2.ekd.'' Patrai, 1980.</ref>.right reason being the nexus between temporal fact and eternal being. In After this systema number of publications such as ''Achaia'', the primary cognition''Phoenix'', or what phenomenology might call the basic intellectual intuition, is that I existand ''Aratos'' strongly attacked his teachings, while other periodicals such as the world exists, and God exists''Peloponnesus'' supported him...The soul is conscious Defenders of Makrakis included a theologian of its own existencePatras named Ieronymos, perceives as well as the worldspiritual father of Patras, and knows God's existenceFr. Athanasios Georgiou, but it does not know who recommended that he be exiled for two years lest he be judged by the nature of each of them[[Holy Synod|Synod]]. The aim Makrakis visited Patras for a period of science is thirty years, in 1876 remaining there for forty-days preaching to make the unknown knownpeople. Philosophy as Christology and Christology as Philosophy, it is at least a theme that makes one think."

Continuing his quest of preaching to the nation, he arrived on the island of [[Metropolis of Zakynthos and Strofades|Zakynthos]] in July 1892, and again in August 1893, teaching out of exile.<ref group==List "note">A critic of Works==Makrakis from Zakynthos was the primary school teacher Ioannis Siderokastritis, who wrote ''O Anamorphotis Makrakes (The Uneducated Makrakis).''</ref><ref>Zoes, Leonidas Ch. ''Lexikon Historikon Kai Laographikon Zakynthu.'' Athenai, 1963. Tom. 1.</ref>.

*''[[The Rudder]] of In the Orthodox Catholic Church: The Compilation summer of the Holy Canons'' (editor) *''Divine 1894 he made his tenth and sacred Catechism: as taught by the Holy Spirit and its official instruments from the day of the Pentecost until the last ecumenical synod; expounded in comparison and contrast with the contradictions and misinter-pretation of the devil'' *''The Holy Orthodox Church: Her natureGospel tour, visiting Thebes, St. Theodore, Levadeia, Atalante, Chalkis, Kyme, Aliverion, salvationary doctrinesKariston, and fountain of faith''*''Orthodox Christian Meditations''*''Kyriakodromion'' (Sunday Sermonary) : a collection of sermons Gaurion on the [[Gospels]]islands of Andros, the Acts of the ApostlesSyros, and the [[Apostolos|epistles]] appointed to be read in Orthodox Christian churches every Sunday from [[Pascha|Easter]] to [[Palm Sunday]]his birthplace Siphnos.*''Three Great Friday sermons<ref>Andronis, and other theological discourses'' *''The paramount doctrines of Orthodoxy'' *''Commentary On The Psalms of David''*''Interpretation of the Entire New Testament''*''Interpretation Of The Book Of Revelation''*''Theology: An Orthodox Standpoint''*''The Bible and the world; or God's great Book studied in the light of His small oneConstantine (Ed. Triluminal science, surveying the universe and explaining everything, etc). Proofs of the authenticity of the [[Septuagint]]''*''The Logos and the Holy Spirit in the unity of Christian thought: According to the teachings of the Orthodox Church''*''Political Philosophy Of The Orthodox Church''*''Psychology: An Orthodox Christian Perspective''*''The Foundation Of Philosophy''*''Philosophical discussions, comprising articles concerning the New philosophy & philosophical sciences of Apostolos Makrakis; And, the philosophy of Spinoza and its pernicious errors''*''Logic: An Orthodox Christian Approach''*''An Orthodox-Protestant Dialogue''*''Memoir On The Nature Evaluation of the Church of Christ'' Trans: DHalf a Century. Cummings. New York: Christian Brotherhoods Zealots of Orthodoxy and John the Baptist, 1947.*''A Scriptural Refutation of the Pope's Primacy and Miscellaneous Studies and Speeches'' Transl. out of the original Greek by D. Cummings - Chicago (III): Orthodox Christian Educational Society, 1952. - VIII, 175 p.*''The innovations of the Roman Church''*''Concerning Our Duties to God''*''The Truth in Christianity: The One True Doctrine and The Many False Ones'' (article)*''The city of Zion, or the church built upon the rock:i1966 pp.e., The human society in Christ''*''A revelation of treasure hid: Together with three important lectures: I. Concerning freedom - II. Concerning the motherland. - III. Concerning justice and apostolical canons respecting baptism'' *''The human nature of Christ; Growth and perfection according to the teaching of the Orthodox Catholic Church''*''The two contrariant schools: Contrasted with a view to the comprehension of both20. Concerning the establishment of a Christian university in Athens : to supersede the existing satanic perversity'' *''Homily on the eight beatitudes, or the sermon on the mountain: A summary teaching delivered by Apostolos Makrakis in the island of Leukas, Greece, on August 29, 1886, during his second gospel-tour''*''Hellenism and the unfinished revolution: Twenty addresses delivered in Concord Square, Athens, Greece in 1866''</ref>

:"Makrakis intended to be a teacher of the people of Greece,...this child of the [[w:Greek War of Independence|revolution of 1821]]. The [[w:Søren Kierkegaard|Kierkegaard]]<ref group="note">'''Kierkegaard, Soren,''' ''b. Copenhagen, Denmark, 1813; d. 1855''. Philosopher and religious writer. He was a precursor of the existentialists and a major influence on Protestant theology. He argued that advancing through the three stages of the aesthetic, the ethical and the religious by means of an "existential dialectic" brings the individual closer to God. A leap of faith is required; reason is not a help. But awareness of the relationship to God leads to despair as the individual contrasts temporality with eternal truth. His major works include ''Either/Or'' (1843) and ''Fear and Trembling'' (1843). (''The New York Times Guide to Essential Knowledge''. 1st Ed.. St. Martin's Press, NY, Oct. 2004. pp.1020.)</ref> who speaks here has a Hellenistic soul. Philosophy, "the love and science of the [[w:Christ the Logos|God-equal WORD]], or [[w:Christ the Logos|Logos]]", has as its purpose "the acquisition of God's omniscience...and the deification of the philosophical investigator". Its object is the same as that of religion and government. The system traces the journey of the soul in its ascent from the "primary cognition [noein]" through the philosophical sciences to its deification. The means of ascent are provided by the "right reason" that is the object of logic and is incarnate in [[Jesus Christ]].....right reason being the nexus between temporal fact and eternal being. In this system, the primary cognition, or what [[w:Phenomenology|phenomenology]] might call the basic intellectual intuition, is that I exist, the world exists, and God exists... The soul is conscious of its own existence, perceives the world, and knows God's existence, but it does not know the nature of each of them. The aim of science is to make the unknown known. Philosophy as [[w:Christology|Christology]] and Christology as Philosophy, it is at least a theme that makes one think."<ref>Scharlemann, R.P.. Peer Reviewed Book Review of Makrakis': ''The Logos and Holy Spirit in the Unity of Christian Thought, 5 Vols: Vol 1:The Orthodox Approach to Philosophy, Vol 2:Psychology An Orthodox Christian Perspective, Vol 3: Logic An Orthodox Christian Approach, Vol 4: Theology An Orthodox Standpoint, Vol 5:Philosophy An Orthodox Christian Understanding.'' Translated from the Greek by Denver Cummings: Orthodox Christian Education Society, 1977. '''Journal of Religion''' 59 no 4 O 1979, p 488-490.</ref> =Further reading==Controversy===Besides criticizing contemporary [[w:Prelate|prelates]] of [[w:Simony|Simony]], Apostolos Makrakis also upheld the theory of the triple constitution of humanity - i.e. ''Psyche'' (soul), ''Pneuma'' (spirit), ''Soma'' (body) - for which he was criticized, causing some confusion as to whether or not Makrakis was in fact [[Excommunication|excommunicated]] by the Church or not.  The sources show that while he was condemned by the [[Council of Athens (1878)|Council of Athens]] (1878), he was not formally [[Excommunication|excommunicated]] by them. The Very Rev. Archimandrite Isaias Simonopetritis explains in ''The Orthodox Church and Proselytism'' that ''"while Makrakis was condemned by the official Church and the monasteries of [[Mount Athos]], he was not excommunicated, for fear that his numerous followers among the middle classes of Athens would turn him into a [[martyr]] figure"''.<ref>Simonopetritis, Very Rev. Archiman. Isaias. "[http://www.aegeantimes.gr/pigizois/agglika/inegl_27.htm The Orthodox Church and Proselytism]." ''Orthodox Herald'', Official Publication of the Archdiocese of Thyateira and Great Britain, September–October 2001, No. 120-121.</ref> Dr. [[Christos Yannaras]] however gives a slightly different account, writing that ''"The Synod excommunicated [Makrakis] to silence him, invoking ludicrous theological arguments, such as his views on the tripartite composition of man"'' and that ''"when he died, however, the Synod agreed to give him a church funeral".''<ref>Yannaras, Christos. ''Orthodoxy and the West: Hellenic Self-Identity in the Modern Age''. Transl. Peter Chamberas and Norman Russell. Holy Cross Orthodox Press, Brookline, Mass., 2006. p.224.</ref>  Nevertheless Makrakis' biography by Constantine Andronis clarifies that the excommunications were published by one particular Bishop, and not by the entire Synod: :"...so long as Makrakis combated only [[w:Freemasonry|Freemasonry]] and neither said nor wrote anything against the high priests, he was recommended by the latter as the Saviour of Orthodoxy, but when he proved certain high priests to be guilty of the crime of [[w:Simony|Simony]] and demanded their dismissal in accordance with the sacred regulations of the Church, war began to be waged upon him as a heretic teaching that man consists of body, soul, and spirit. Makarios, Bishop of Karystia, published excommunications and anathemas in opposition to this belief.<ref>Andronis, Constantine (Ed.). ''Apostolos Makrakis: An Evaluation of Half a Century.'' Chicago: Orthodox Christian Educational Society, 1966 pp.16.</ref>  As for the [[Holy Synod]], on December 18th, 1878, the [[Council of Athens (1878)|Council of Athens]] was convened and presided over by Metropolitan Bishop [[Procopius I (Georgiadis) of Athens|Procopius I of Athens]] (1874-1889), resulting in the formal condemnation of the Makrakists. The Synod succeeded in obtaining from the governement of [[w:Alexandros Koumoundouros|Koumoundouros]] a decree dissolving Makakris' ''' ''"School of the Logos"'' ''' on the pretext that it taught doctrines opposed to the tenets of the Church, that is, that man is composed of body, soul, and spirit, and that Christ attained perfection in the Jordan. The Holy Synod likewise addressed an encyclical to the whole body of Christians in Greece that was read in the churches, charging Makrakis with attempting to introduce innovations. On January 8, 1879, his trial was held, and without his presence he was condemned by default to three months' imprisonment. On February 6, 1879, the Holy Synod also issued a decree condemning the clergy of the College to confinement (exile) for five to ten years in various monasteries and refrainment from all sacramental acts.  On June 13, 1879 Makrakis' term of imprisonment for resistence and insolence to the authorities expired, but he later insulted the Holy Synod again, and on November 26, 1879 he was again sentenced to imprisonment, this time for eight months. From the jail in Amphissa he wrote letters to all his brethren in Christ urging them to be of good cheers and to feel glad because he was suffering in behalf of truth and justice. In many cities of Greece the citizenry expressed indignation at the persecution of the educator, and submitted a petition to the Chamber of Deputies bearing 4530 signatures. Makrakis himself submitted a memoir to the Minister of Justice Athanasios [[w:Petimezas|Potmezas]] from jail with the hope of obtaining his release. In 1880 he was absolved by decree of the court of appeals in Athens, and beginning on October 6, 1880, he resumed instruction in the ''' ''"School of the Logos"'' ''' after a two year interruption.<ref>Andronis, Constantine (Ed.). ''Apostolos Makrakis: An Evaluation of Half a Century.'' Chicago: Orthodox Christian Educational Society, 1966 pp.16-17.</ref> It was around this time that Saint [[Nectarios of Pentapolis]] was studying at the University of Athens (graduated in 1885), who also became interested in Apostolos Makrakis: <blockquote>There was, at the time when [[Nectarios of Pentapolis|Nektarios]] was studying in Athens, a person named Apostolos Makrakis who zealously preached for [[catharsis]], if you will, of the [[Church of Greece|Greek Orthodox Church]]. He was a learned lay man, whose education was rooted in his profound knowledge of [[Holy Scripture|Scriptures]]. In his eloquent manner he spoke out against the Masonic Order and all the materialistic theories that were circulating in the university. However, he also touched upon some extreme theories regarding the essence of the soul, and he became entangled in politics as well. Although Nektarios disagreed with his extreme positions, and had, in fact, examined them in one of his studies, he nevertheless considered this man a most heroic Christian advocate. He liked following his writings and his newspapers and would have liked to have personally met him. He never had the chance though, and he even had to eventually give up following his writings because the Church Synod formally disagreed with his extreme positions. As a cleric it was, of course, his duty to obey the elders.<ref>Sotos Chondropoulos. ''Saint Nektarios: The Saint of Our Century.'' Transl. Peter and Aliki Los. Athens, 1997. p.50.</ref></blockquote> Apostolos Makrakis died on [[December 25]], 1905 in Athens. He was buried in his family chapel dedicated to the Virgin Mary's [[Annunciation]], and today his bust is in the square bearing his name, at the entrance of the village of Katavati on [[w:Sifnos|Sifnos island]].

*''The Importance of ===Legacy===Apostolos Makrakis was a highly cultured layman and patriotic visionary whose vigorous religious movement became a popular phenomenon that shook the religious and national establishment of his time. From believing that he had been divinely chosen as the liberator of Byzantium from the Turk, to his preaching tours throughout Greece focusing on [[Soteriology]], advocating his unique and controversial Christological-Philosophical teachings, to Orthodoxy''his fight against Freemasonry and [[w:Simony|Simony]],<ref group="note">In combating Freemasonry he was going up against certain elements within the State; and in combating Simony he was going up against certain elements within the Church. (Archimandrite) Eusebius ATherefore he incurred enemies from both Church and State. Stephanou</ref> he effectively became a leader of the awakening religious and national movement in modern Hellas. Holy Cross Greek Orthodox Theological School, 1958In the process he also became a symbol for the freedom of religious thought and expression.

*''Apostolos MakrakisWhile his message found strong support amongst the masses on the one hand, it was not received very well by the Prophet religious establishment, as Dr. Cavarnos, [[Philotheos (Zervakos)|Elder Philotheos]], Professor Yannaras, Professor Conybeare and Thinker others have explained. His movement can be viewed as a unique example in the history of Modern Greece.the Orthodox Church of a type of proselytism from ''within'' the ranks of Orthodoxy (Archimandriterather than from without by foreign religious forces) Eusebius A. Stephanou, 1954Ultimatelty all of this led to an intense conflict between Makrakis and the Church authorities.

*Makrakis''Apostolos Makrakis: An Evaluation of Half ideas and the particular pietistic ethos which he promoted however did survive him in the [[Brotherhoods|Brotherhood]] Movements, which in the 20th century played a significant role in education and catechetical schools.<ref group="note">These however unguardedly allied themselves with right-wing dictatorships, pure Greek patriotism being a Centurykey element in their ideology.'' Editor: Andronis</ref><ref>Simonopetritis, ConstantineVery Rev. ChicagoArchiman. Isaias. "[http: //www.aegeantimes.gr/pigizois/agglika/inegl_27.htm The Orthodox Church and Proselytism]." ''Orthodox Christian Educational SocietyHerald'', 1966. (A complete list Official Publication of the staggering amount Archdiocese of works of Makrakis is given in EnglishThyateira and Great Britain, September–October 2001, ppNo.337120-339)121.</ref>

* Dr. Constantine Cavarnos although referring to Makrakis as "perhaps the most outstanding philosopher and religious teacher of modern Greece," in reviewing Makrakis' important treatise on [[Soteriology]], the ''"Divine and Sacred Catechism"'', states that Makrakis' teaching is marred by the exaggerated importance he attributes to the Devil, by his narrow conception of Orthodoxy, and his invective against other religious denominations.<ref name==Sources Cavarnos>Cavarnos, Constantine (Dr). Reviewed Work: ''Divine and External links==Sacred Catechism by Apostolos Makrakis''. Transl. from the Greek by the Hellenic Christian Society, Chicago, Illinois. New York: Cosmos Greek-American Printing Co., 1946. '''Journal of the American Academy of Religion''', 1949; XVII-265-266.</ref>

* Maloney, George ABlessed Elder [[Philotheos (Zervakos)]] has written ''The Errors of Apostolos Makrakis.'' Although not yet in English translation, Sit is summarized in part in Dr.J. Constantine Cavarnos's book ''A History of Orthodox Theology Since 1453"Blessed Elder Philotheos Zervakos"''. Norland PublishingIn his criticism the Elder emphasises that he does not mean to say that there is nothing of value in Makrakis' writings, Massachusettsespecially the earlier ones, 1976but that they must be approached with caution.

==Apologetics==* Todt, Klaus-Peter (in German). “[http://wwwDr.bautz.de/bbkl/m/makrakis.shtml Markaris, Apostolos].” Constantine Cavarnos identifies that there are a number of things in his vigorously written book the ''Biographisch-Bibliographisches KIRCHENLEXICON"Divine and Sacred Catechism"''that should interest the student of religion, including the lucid and systematic exposition of the doctrines of the Eastern Church by a conservative representative of it; the firm belief in perfect divine justice; the very high conception of man — man, according to Makrakis is the most perfect work of God, higher even than the angels; and the profound conviction in, Band V (1993)Spalten 599-602and the attempt throughout the book to show, the perfect harmony between experience, reason, and religion.<ref name=Cavarnos/>

* Very Rev==Complete List of Works==The following catalog of Makrakis' massive writing repertoire is based on the list found in Constantine Andronis' ''Apostolos Makrakis: An Evaluation of Half a Century'' (1966).<ref>Andronis, Constantine (Ed. Archiman). Isaias Simonopetritis''Apostolos Makrakis: An Evaluation of Half a Century''. "[httpChicago://wwwOrthodox Christian Educational Society, 1966. pp.aegeantimes337-339.gr</pigizois/agglika/inegl_27ref>.===Periodcals===* ''Justice'', 1866-67.htm * ''The Orthodox Church and ProselytismLogos'', 1868-1905.* ''Peace'', 1874-76.===In English Translation===* 1) ''A New Original Philosophical System'', [3 Vols, Divided into 6 Books], viz." Orthodox Herald, Official Publication of the Archdiocese of Thyateira ''Introduction to Philosophy; Psychology; Logic; Ethics; Theology;'' and Great Britain''Philosophy''. Athens, 1876, 1883, September–October 2001and 1886. 2, No075 pp.:: Transl: 120-121Vol. I, ''An Invitation to Philosophy, Psychology and Logic''; Vol. II, ''Ethics''; Vol. III, ''Theology and Philosophy''. 1940.

* Peer reviewed book review of Makrakis': ''The Logos and Holy Spirit in the Unity of Christian Thought, 5 Vols1a) Re-printed as: Vol 1:The Orthodox Approach to Philosophy, Vol 2:Psychology An Orthodox Christian Perspective, Vol 3: Logic An Orthodox Christian Approach, Vol 4:Theology An Orthodox Standpoint, Vol 5:* ''A New Philosophy An Orthodox Christian Understanding. Translated from and the Greek by Denver CummingsPhilosophical Sciences: Orthodox Christian Education Society, 1977A New Original Philosophical System''[2 Vols]. by ScharlemannNew York, RG.P., in: ''Putnam'Journal of Religion 59 no 4 O 1979s Sons, p 488-490'''1940.

:1b) Five of the Six Books above (excepting the book on ''Ethics''), were re-issued as:::* Le Guillou''The [[w:Christ the Logos|Logos]] and the Holy Spirit in the Unity of Christian Thought: According to the Teachings of the Orthodox Church''. 5 Vols. Chicago : Orthodox Christian Educational Society, Marie Josephc.1977.(in French)::: Vol 1. ''"Aux sources des mouvements spirituels de lThe Orthodox Approach to Philosophy''Églises de Grèce."::: Vol 2. '' in Psychology: An Orthodox Christian Perspective''.::: Vol 3. 'Istina 7 1960, p 95-128,133-152,261-278'Logic: an Orthodox Christian approach''. (Contents::: Vol 4. ''Theology: La renaissance spirituelle du XVIIIe siècleAn Orthodox Standpoint''. Église et état au XIXe et au XXe siècle::: Vol 5. Apostolos Makrakis''Philosophy: ses intuitions apostoliques et spirituelles)An Orthodox Christian Understanding''.

==Further reading=Biographical References in =*Andronis, Constantine (Ed.). ''Apostolos Makrakis: An Evaluation of Half a Century.'' Chicago: Orthodox Christian Educational Society, 1966. ''*Stephanou, Archim. Eusebius A.. ''The Importance of Apostolos Makrakis to Orthodoxy''. Holy Cross Greek===Orthodox Theological School, 1958.*Stephanou, Archim. Eusebius A.. ''Apostolos Makrakis, the Prophet and Thinker of Modern Greece.'' 1954.*[[Philotheos (Zervakos)|Zervakos, Blessed Elder Philotheos]]. ''The Errors of Apostolos Makrakis.''

==Sources==* Andronis, Constantine (Ed.). ''Apostolos Makrakis: An Evaluation of Half a Century.'' Chicago: Orthodox Christian Educational Society, 1966. * Anastassiadis, Anastassios. [http://www.ceri-sciencespo.com/publica/question/qdr11.pdf Religion and Politics in Greece: The Greek Church's 'Conservative Modernization' in the 1990's]. Research in Question, No.11, January 2004. (pdf format).* TriantaphylluCavarnos, Kostas NConstantine (Dr).Reviewed Work: ''Historikon Lexikon Ton PatronDivine and Sacred Catechism'' by Apostolos Makrakis. Transl. from the Greek by the Hellenic Christian Society, Chicago, Illinois. New York: Cosmos Greek-American Printing Co., 1946. '''Journal of the American Academy of Religion''', 1949; XVII-265-266.* Chondropoulos, Sotos. ''Saint Nektarios: The Saint of Our Century.'' Transl. Peter and Aliki Los. Athens, 1997. ISBN 960-7374-08-8* [[w:Frederick Cornwallis Conybeare|Conybeare, Frederick Cornwallis]]. Reviewed Works: ''The Student's History of the Greek Church'' by Rev. A.H. Hore (M.A.). London and Oxford: James Parker, 1902. 514 pp.; ''Geschichte der Orientalischen Kirchen von 1453-1898'' by Prof. A. Diomedes Kyriakos. Leipzig, 1902. '''American Journal of Theology, Vol.7, No,3 (July 1903). pp.555-563.'''* Le Guillou, Marie Joseph. ''Aux sources des mouvements spirituels de l'Églises de Grèce.'' in '''Istina''' 7 1960, p 95-128,133-152,261-278. (in French)* Maloney, George A., S. J. ''A History of Orthodox Theology Since 1453''. Norland Publishing, Massachusetts, 1976.* Redington, Norman Hugh (Ed). "[http://www.voskrese.info/spl/Xapost- makrakis.html Apostolos Makrakis]." ''The [http://www.voskrese.info/spl/index.html Saint Pachomius Library]: A First Draft for a Living Encyclopaedia of Orthodox Christianity.''* Scharlemann, R.P.. Peer Reviewed Book Review of Makrakis': ''The Logos and Holy Spirit in the Unity of Christian Thought, 5 Vols: Vol 1:The Orthodox Approach to Philosophy, Vol 2:Psychology An Orthodox Christian Perspective, Vol 3: Logic An Orthodox Christian Approach, Vol 4:Theology An Orthodox Standpoint, Vol 5:Philosophy An Orthodox Christian Understanding. ekd'' Translated from the Greek by Denver Cummings: Orthodox Christian Education Society, 1977.'' 'Journal of Religion 59 no 4 O 1979, p 488- Patrai490'''.* Simonopetritis, 1980Very Rev. Archim. Isaias. "[http://www.aegeantimes.gr/pigizois/agglika/inegl_27.htm The Orthodox Church and Proselytism]." Orthodox Herald, Official Publication of the Archdiocese of Thyateira and Great Britain, September–October 2001, No. 120-121. * ''The New York Times Guide to Essential Knowledge''. 1st Ed.. St. Martin's Press, NY, Oct. 2004.* TolikaTodt, Olympia NKlaus-Peter."[http: //www.bautz.de/bbkl/m/makrakis.shtml Markaris, Apostolos]" in ''Biographisch-Bibliographisches KIRCHENLEXICON''Epitomo Enkyklopaidiko Lexiko Tes Byzantines Musikes, Band V (1993) Spalten 599-602. (in German)* Yannaras, Christos.'' Orthodoxy and the West: Hellenic Self- AthenaIdentity in the Modern Age''. Transl. Peter Chamberas and Norman Russell. Holy Cross Orthodox Press, Brookline, Mass., 19932006.