THE
CHURCH OF ST. GEORGE
The Church of St. George in the Phanar (Fener) is the fifth
Patriarchal church in Constantinople and home to the Ecumenical
Patriarchate since the fifteenth century. Prior to the Fall of
Constantinople in 1453, the Patriarchal churches were:
- A church
(underground cave) in Argyroupolis (Findikli), 38–144.
- The Church of
the Holy Seven Children and the Holy Eleazar in Elaion (Salipazar),
148–166.
- A church in
Sykais (Galata) until 272.
- The
pre-Constantine Church of St. Irene until 398, today in the
first garden of Topkapi Palace.
- The
pre-Justinian Church of St. Sophia, 398–537.
- Justinian’s
Church of St. Sophia, 537–1204.
- The Church of
St. Sophia in Nicaea (‹znik), 1204–1261.
- Justinian’s
Church of St. Sophia, 1261–1453.
Since the Fall of Constantinople in 1453, the Patriarchal
churches have been:
- The Church of
the Twelve Apostles (location of today’s Fatih Mosque),
1453–1456.
- The Church of
Panagia Pammakaristos (today’s Fethiye Mosque), 1456–1587.
- The Church of
the Virgin Mary of Vlahseraion in the Phanar, 1587–1597.
- The Church of
St. Dimitrios in Xyloporta (Ayvansaray), 1597–1600.
- The Church of
St. George in the Phanar, 1601–present.
The current Patriarchal Church of St. George formerly served as
a convent for Orthodox nuns. When Patriarch Matthew II
(1598–1601) converted it to the home of the Ecumenical
Patriarchate toward the end of his tenure, the nuns transferred
to another community and the Phanar has served as a community
for monks and the Center of Orthodoxy to this day. Indeed, the
Phanar is sometimes referred to as “The Great Monastery.”
Monasticism and ascetic spirituality play a vital role in the
Orthodox Church. Monastics play a prophetic role in the Orthodox
Church, providing a powerful source of prayer in a world of
turmoil and serving as a reminder of the heavenly kingdom, which
Christians expect and anticipate. In this way, monks and nuns
comprise a balance between worldly power and divine love. To
this day, the site itself of the Ecumenical Patriarchate
comprises a monastic brotherhood under the spiritual guidance of
the Ecumenical Patriarch.
The Church of St. George was refurbished in 1614 by Patriarch
Timothy II (1612–1620), as attested to by the inscription on the
facade of the church over the main entrance. Destroyed by fire
in 1720, the church was completely rebuilt by Patriarch Jeremiah
III (1716–1726), as commemorated by the inscription over the
right entrance door. The two major donors, Constantinos
Kapoukechagias and Athanasios Kiourtsibasis, are also
acknowledged there. During the same year, again in the tenure of
Patriarch Jeremiah, the church was renovated and a dome was
constructed. Later, the dome was destroyed and the church was
once more repaired in its present form in 1836 by Patriarch
Gregory VI (1835–1840).
The Patriarchal Church of St. George is a basilica with three
aisles. Under the present Patriarch Bartholomew, it has been
restored to its former beauty and redecorated through the
generosity of the Grand Benefactor of the Ecumenical
Patriarchate, Panagiotis Angelopoulos and his family.
The Church of St. George retains the classical threefold
division of the narthex (vestibule), the nave, and the altar
area.3 It also reflects the early sixth-century basilicas with
three-aisles. The narthex contains the icons of Facade of the
Patriarchal Church of St. George, to whom the church is
dedicated, and of the Prophet Elijah, or Elias, wearing fur
clothing in commemoration of the furrier merchants that brought
the water system to the Phanar. The nave is the central place of
congregation for the faithful and of celebration of the liturgy,
other than the altar itself. The church has particular stalls
reserved for the Hierarchs of the Throne, as well as for
visiting clergy and dignitaries. The traditional monastic
arrangement of seating in the nave is of ebony wood.
Finally, a comment should be made on the dedication of the
Patriarchal church to St. George. It is most fitting that the
church of the Ecumenical Patriarchate remembers this Great
Martyr. The dimension of martyrdom is a fundamental spiritual
characteristic of Orthodox people and places. Persecutions and
divisions have always marked the history of the Orthodox
Church—not unlike the story of the early Christian Church. These
have shaped Orthodox identity and Orthodox spirituality alike.
Therefore, martyrdom has profoundly marked the life and culture
of the Eastern Church. While it may not always appear to be a
normal feature of Christian life, martyrdom is definitely a
normative factor of the Eastern Christian way. Martyrdom—whether
a “red martyrdom” of blood in the case of those who suffer, or a
“white martyrdom” of conscience in the heart in the case of the
monastics—is part and parcel of the Orthodox way of living and
thinking.
Source:
Ecumenical Patriarchate of Constantinople
