THE ORTHODOX METROPOLIS OF ALBION

The Most Rev. George
Metropolitan of the Orthodox  Metropolis of Albion 
(Great Brirain)



His Eminence Metropolitan Archbishop George was born in the Middle East in a Christian Family. From his youth, he was inclined to serve the Church. In the mid 80's, due to unstable political situation and civil wars in the region, he travelled to New York, USA to attend Saint Vladimir Orthodox Theological Seminary where he read Theology. He attained a MA Degree in Divinity; he also holds a MA Degree in Business Administration from Cornell University and a PHD in Eastern Theology as well. 


On the 22nd of April 1991, the Vigil service feast of Saint George the Great Martyr, he formally took the monastic vows in accordance to the Eastern Rite. On the 23rd of April 1991, he was ordained to the Holy Deaconate. 
On the 23rd of April 1992, he was ordained to the Holy Priesthood where he served in many parishes in the USA. 

In August 1994 he was elevated to the rank of Archimandrite. In June 1995 he was consecrated Titular Bishop. In 1998, Bishop George was asked to take on reinvigorating the missionary work in Eastern Africa. His mission was to create a strong Christian community mission work and education system in this part of the world. In 2005, he established a missionary school in Elegu, a town in Northern Region of Uganda. It sits across the international border from the town of Nimule, South of Sudan. In an effort to aid the children who lost their parents during the civil war, Bishop George founded in 2014, an Orphanage in Juba, South of Sudan The Orphanage took care of 52 children and sheltered displaced women. Working in Africa, Bishop George had the opportunity to work closely with many International Humanitarian Organizations and was successful in the many projects he was overseeing.

 In 2016, after spending many years in Central Equatoria and East Africa where he worked closely with Refugees’ Camps, Orphanages and Field Hospitals, Bishop George left Africa leaving a legacy through his efforts to assimilate with the indigenous Christians and empower them to embrace Christianity as their own. Bishop George moved to the United Kingdom to continue his mission and work in the vineyard of our Lord. 

On Sunday April 1st 2018, Easter Sunday, Bishop George founded; Together For Christ (TFC), a Christen Association For Unity, it's mission is to promote Christian Unity & Faith. Part of the mission is to engage with national and international conferences and facilitate group research projects; and to seek partnership with people and institutions both locally and around the world in order to contribute to their mission of teaching and transmitting the faith; the aim of work is to engage contemporary culture in light of Eastern Christian traditions. 


His Eminence very much desires to contribute to the growth and renewal of the Eastern Churches by extending an open invention to all. Bishop George was received by the Orthodox Church of America, Ukrainian Autocephalous Orthodox Church, he was elevated to the rank of Metropolitan Archbishop of Great Britain.

 In 2022, he was awarded by the Sovereign Hospitaller Order of Saint John of Jerusalem, Knights of Malta the Ukrainian Relief Medal of Honour in recognition to his aid and support to the refugees of Ukraine. 

On the 26th of April 2023, Metropolitan Archbishop George was received by the Patriarchate of Antioch & Jerusalem and was assigned as Metropolitan Archbishop of Great Britain.

 In 2026, Metropolitan George was awarded the medal of The Ukrainian Star from Ukraine Priory of the Sovereign Hospitaller Order of Saint John of Jerusalem, Knights of Malta. He was also acknowledged on two occasions by the President of the United State for his support and charity work and as an activist for human rights, and for his services in both social and Christian sides.

His Eminence is proficient in: English, Arabic, Berber, Patristic Greek, Classical Hebrew and Aramaic.
 

Q&A

  WHAT IS THE EASTERN ORTHODOX CHURCH? 
The Orthodox Church is one of the three main Christian groups (the others being Roman Catholic and Protestant). It is made up of a number of self-governing Churches which are either 'autocephalous' (meaning having their own head) or 'autonomous' (meaning self-governing). The Orthodox Churches are united in faith and by a common approach to theology, tradition, and worship. They draw on elements of Greek, Middle-Eastern, Russian and Slav culture. Each Church has its own geographical (rather than a national) title that usually reflects the cultural traditions of its believers. The word 'Orthodox' takes its meaning from the Greek words orthos ('right') and doxa ('belief'). Hence the word Orthodox means correct belief or right thinking. The Orthodox tradition developed from the Christianity of the Eastern Roman Empire and was shaped by the pressures, politics and peoples of that geographical area. Since the Eastern capital of the Roman Empire was Byzantium, this style of Christianity is sometimes called 'Byzantine Christianity'. The Orthodox Churches share with the other Christian Churches the belief that God revealed himself in Jesus Christ, and a belief in the incarnation of Christ, his crucifixion and resurrection. The Orthodox Church differs substantially from the other Churches in the way of life and worship, and in certain aspects of theology. The Holy Spirit is seen as present in and as the guide to the Church working through the whole body of the Church, as well as through priests and bishops. 

WHENEVER I READ ABOUT THE ORTHODOX CHURCH, THE WORD TRADITION ALWAYS COMES UP, CAN YOU EXPLAIN BRIEFLY HOW YOU EXPLAIN TRADITION?
  The ongoing life of God’s People is called Holy Tradition. The Holy Tradition of the Old Testament is expressed in the Old Testamental part of the Bible and in the ongoing life of the People of Israel until the birth of Christ. This tradition is fulfilled, completed and transcended in the time of the Messiah and in the Christian Church. The New Testamental or Christian Tradition is also called the apostolic tradition and the tradition of the Church. The central written part of this tradition is the New Testamental writings in the Bible. The gospels and the other writings of the apostolic church form the heart of the Christian tradition and are the main written source and inspiration of all that developed in later ages. 

This Christian tradition is given over from people to people, through space and time. Tradition as a word means exactly this: it is that which is “passed on” and “given over” from one to another. Holy Tradition is, therefore, that which is passed on and given over within the Church from the time of Christ’s apostles right down to the present day. Although containing many written documents, Holy Tradition is not at all limited to what is written; it is not merely a body of literature. It is, on the contrary, the total life and experience of the entire Church transferred from place to place and from generation to generation. Tradition is the very life of the Church itself as it is inspired and guided by the Holy Spirit. Not everything in the Church belongs to its Holy Tradition for not everything in the Church is done by the grace of the Holy Spirit, and not everything in the Church pertains essentially and necessarily to the Kingdom Of God. Some things in the Church are just temporal and temporary things, merely human customs and traditions of no eternal and everlasting value. Such things in themselves are not sinful or wrong. On the contrary, they may be very positive and very helpful to the life of the Church as long as they are not taken to be what they are not. Thus, it is very important in the Church to make the distinction between traditions which are merely earthly and human and passing away and the genuine Holy Tradition which pertains to the heavenly and eternal Kingdom of God. It is also important to recognize that there are also things in the Church which not only do not belong to Holy Tradition, but which are not even to be counted among its positive human traditions. These things which are just sinful and wrong are brought into the life of the Church from the evil world. The Church in its human form, as an earthly institution, is not immune to the sins of its unholy members. These deviations and errors which creep into the life of the Church stand under the judgment and condemnation of the authentic and genuine Holy Tradition which comes from God. Among the elements which make up the Holy Tradition of the Church, the Bible holds the first place. Next comes the Church’s liturgical life and its prayer, then its dogmatic decisions and the acts of its approved churchly councils, the writings of the church fathers, the lives of the saints, the canon laws, and finally the iconographic tradition together with the other inspired forms of creative artistic expression such as music and architecture. All of the elements of Holy Tradition are organically linked together in real life. None of them stands alone. None may be separated or isolated from the other or from the wholeness of the life of the Church. All come alive in the actual living of the life of the Church in every age and generation, in every time and place. As the Church continues to live by the inspiration of the Holy Spirit, the Holy Tradition of the Church will continue to grow and develop. This process will go on until the establishment of the Kingdom of God at the end of the ages. 

WHAT CAN YOU TELL US ABOUT ICONS & ICONOGRAPHY?
 Icons play a central role in the liturgical and spiritual lives of Byzantine tradition. They adorn the walls and sanctuaries of our Churches and are frequently carried in processions. It is not uncommon for a Byzantine Christian to have an "icon corner" in their home designated for prayer. Rich theology of icons manifests to us something of the hidden spiritual realities that they represent. Icons are windows into the spiritual world. They help us to look into eternity and they make the historical events of our salvation, as revealed in Scripture, present to us. They are truly "theology in colour." Through their many symbols, icons allow us to touch the mysteries they represent. They tells us the story of what happened in the events they depict. It is common to hear of someone "writing icons" rather than "painting" them. We do not worship the icons, but only persons they depict. As a picture of a loved one helps us to keep him or her close to our heart, so too do the icons help in our prayer to be in the presence of God, to feel close to Him, the Mother of God, and all the saints and angels. They help us to know that God, the Theotokos, and the saints and angels are always close to us. HOW ARE YOU GOVERNED?  Our governing structure follows the Eastern Orthodox Churches governing structure that governed itself. As for the Orthodox Metropolis of Albion, we are headed by a Metropolitan Archbishop who is the Primate. We are members the Antiochian & Jerusalem Patriarchate. 

WHAT DO YOU SAY ABOUT THE VIRGIN MARY, THE THEOTOKOS? 
We believe that Mary, the Mother of Our Lord Jesus Christ, the Theotokos, the Mother of God, the Mother of the Church and the Queen of Heaven and earth, holds a special place in the faith, the lives and the liturgy of our Church. 

The Virgin Mary holds a central place in the hearts and devotion of Orthodox. To understand why she is so important, it is necessary to delve into the teachings and beliefs of Orthodox Churches. First and foremost, both Orthodox and Byzantine Eastern Rite Christians, believe in the Incarnation, which is the belief that God became human in the person of Jesus Christ. This is an essential aspect of Eastern Orthodox theology, as it affirms the belief that God fully entered in a human experience to redeem and restore humanity. The Virgin Mary played a crucial role in the Incarnation, as she was the one chosen by God to be the mother of Jesus. This means that she was not just a vessel for the conception and birth of Jesus, but rather a fully human and fully divine being. She is therefore seen as a crucial figure in the salvation history of the Church, as she played a key role in the redemption of humanity through her son, Jesus Christ. In addition to her role in the Incarnation, the Virgin Mary is also revered for her holiness and her devotion to God. She is seen as an example of what it means to fully embrace one’s faith and to live a life dedicated to God. She is often depicted as the “new Eve,” as she is seen as reversing the sin of the first woman and becoming a model of obedient faith. 

The Virgin Mary is also a source of comfort and intercession for Christians. She is seen as a mother figure who is always ready to listen and to offer her maternal love and protection. Finally, the Virgin Mary is also revered for her role in the Church. She is seen as a model for the Church itself, as she exemplified the virtues of humility, obedience, and faith. She is also seen as a symbol of the Church’s unity, as she is the mother of all believers and is therefore a unifying figure for the Church. 
The Virgin Mary holds a central place in the hearts and devotion of both Orthodox and Catholic Christians due to her role in the Incarnation, her holiness and devotion to God, her role as a source of comfort and intercession, and her role in the Church. She is a deeply revered and beloved figure and her influence and importance cannot be overstated. 

HOW YOU UNDERSTAND THE IMMACULATE CONCEPTION?
 The Eastern Orthodox Church rejects the Western dogma of the Immaculate Conception, which defines Mary as conceived without original sin, believing instead that she, like all humans, inherited original sin but was purified later by God's grace through the Holy Spirit, enabling her free-willed "yes" to bear Christ. While Orthodoxy highly venerates the Theotokos (Mother of God) as "all-pure" and sinless in life, we attribute this to her obedience and sanctification, not a special conception, seeing the Catholic doctrine as unnecessary and problematic for free will. 

WHAT DO YOU SAY ABOUT THE COMMUNION OF SAINTS? 
 We believe in the communion of Saints, and the fellowship of the whole Church in Glory, the Church Militant and the Church Suffering. It holds to the honouring of Saints, and the prayers for their intercession for both the Church Militant and Suffering. 

WHAT YOU SAY ABOUT LIFE AFTER DEATH?
Each person is subject to what is called "private judgment" and to what is called "general judgment”. The private judgment is what an individual receives immediately after death. The souls of the righteous, who have received a "positive" private judgment have a certain "foretaste" of Heaven, and the souls of unrepentant sinners who received a "negative" private judgment have a "foretaste" of hell. However, neither Paradise nor the Inferno even exist yet, because the final division of all humans into those who are saints and those who are damned will occur only after the Second Coming of Christ and the general resurrection of the dead (Matthew 25: 31-46). Even though a person whose soul is separated from his/her body is not able to repent anymore, and thus cannot change the private judgment by him- or herself, the prayers of others, the prayers of the Church, and especially the prayers of the Most Holy Mother of God the Theotokos still can change the destiny of those who received a negative private judgment.

 WHAT IS YOUR STAND ON THE FILIOQUE POSITION?
 We hold the solid and unquestioning beliefs as set out in the Creed of Nicaea/Constantinople of AD 381. We maintain that, whilst theological debate may continue regarding the Filioque clause, no Church and no Bishop or Bishops, nor successive Synods or Councils may change, alter, add to, or take away from, a Creed once it is proclaimed by a legitimate General Ecumenical Council, and that such Sacred Tradition is held as absolute by the Orthodox.

 HOW MANY SACRAMENTS YOY HAVE?
 We recognise and affirm the Seven Sacraments of the Church:
 Baptism. 
Chrismation (Confirmation).
 Communion (Holy Eucharist).
 Holy Ordination. 
Penance. 
Anointing of the sick (Holy Unction of the sick and Extreme Unction for the dying). 
Holy Matrimony / Marriage.  

 WHAT IS YOUR UNDERSTANDING TO MARRIAGE?  
In our understanding, marriage is the oldest institution of divine law because it was instituted simultaneously with the creation of Adam and Eve, the first human beings (Gen 2:23). Since its origin, this union not only implies the spiritual communion of a married couple a man and a woman but also assured the continuation of humanity. As such, the marriage of man and woman, which was blessed in Paradise, became a holy mystery, as mentioned in the New Testament where Christ performs His first sign, turning water into wine at the wedding in Cana of Galilee, and th us reveals His glory (Jn 2:11). The mystery of the indissoluble union between man and woman is an icon of the unity of Christ and the Church (Eph 5:32). 

The Orthodox Church consider the union of man and woman in Christ constitutes “a small church” or an icon of the Church. Through God’s blessing, the union of man and woman is elevated to a higher level, for communion is greater than individual existence because it initiates the spouses into the order of the Kingdom of the All-Holy Trinity. A necessary condition of marriage is faith in Jesus Christ, which must be shared by the bridegroom and the bride, man and woman. Consequently, unity in Christ is the foundation of marital unity. Thus, marital love blessed by the Holy Spirit enables the couple to reflect the love between Christ and the Church as a mystery of the Kingdom of God—as the eternal life of humanity in the love of God. As for civil marriage between a man and a woman registered in accordance with the law lacks sacramental character since it is a simple legalized cohabitation recognized by the State, different from a marriage blessed by God and the Church.

 The members of the Church who contract a civil marriage ought to be regarded with pastoral responsibility, which is necessary to help them understand the value of the sacrament of marriage and the blessings connected with it. The Orthodox Church does not allow for her members to contract same-sex unions or any other form of cohabitation apart from marriage. 

The Orthodox Church exerts all possible pastoral efforts to help her members who enter such unions understand the true meaning of repentance and love as blessed by the Church. The grave consequences brought about by this crisis of the institutions of marriage and the family are manifested in the frightening increase in the number of divorces, abortions, and other problems of family life. These consequences constitute a great challenge to the mission of the Church in the modern world, which is why the shepherds of the Church are obligated to make every possible effort to address these problems. The Church lovingly invites her children and all people of good will to defend this fidelity to the sacredness of the family. 

DO YOU ORDAIN WOMEN? 
No, we do not ordain women to the Deaconate, Priesthood or Episcopate. We do not ordain women due to Holy Tradition, which mandates that ordination is reserved for men, following the example of Jesus Christ who chose only men as His Apostles. 

This tradition is rooted in scripture and the continuous practice of the Church, which views the ordained priesthood as a specific representation of Christ, not as a matter of gender equality or human rights. The Church's position is that it has no authority to innovate on this established order and that changing it would require a new divine revelation, not just societal shifts. Key Reasons for the Male Priesthood.

 Apostolic Tradition
 Christ selected only men as His Apostles, and this order was followed and maintained by the Apostles themselves and their successors for the first 2,000 years of the Church.

Theological Representation
: The priest is seen as embodying Christ during the liturgy; Eastern theology holds that the male priest represents the "priestly Christ". Scriptural Basis: Scripture does not provide an example of Jesus ordaining women, and Saint Paul teaches that women should not have authority over men within the Church. Unchanging Tradition: We believe in preserving the faith and tradition handed down from the Apostles and sees no basis for introducing women's ordination. Key Arguments Against Changing the Tradition: 

Lack of New Revelation
For the Church to change such a foundational aspect of its order, a powerful new revelation equivalent to the New Testament would be needed, which has not occurred. Not a Matter of Social Norms: The Church does not believe it should conform to evolving societal views on women's roles, as these are seen as separate from sacred tradition and scripture. 

Distinction from Equality
The male priesthood is not considered an issue of sexism, worth, or inequality, but rather a matter of a divinely established pastoral office that represents Christ in a particular way. No Innovation in Faith: The  Orthodox Church is committed to non-innovation in matters of faith means that changing the male priesthood is seen as an impossible and radical alteration of established practice. 

WHAT IS YOUR UNDERSTANDING TO THE ROLE OF WOMEN IN THE CHURCH? 
 The role of a woman in the Church is the same as the role of a man in the Church. It is to be a member of the body of Christ. As part of this body, the Church, we are all called to listen to God. Being part of the “royal priesthood” means being a servant, making a sacrifice of ourselves for Christ, just as Christ did for us. Christ, the Archpriest, gave us this example. We have many male and female Saints who have given us great examples of “priestly” ministry as well as people in our own lives. Our challenges as a young woman or man are to look beyond some of the misconceptions that exist in the church and cultivate the gifts that God has given us. When we use them to serve humanity in His name, then we will have found our special role in the Church. It must be noted that  Eastern Church Tradition elevates woman as a person by giving her a vital role in the development of young people and their presence in society. Contrary to timeless perceptions and realities, which want women to be marginalized, the Church suspends any discrimination between the sexes by considering men and women as equal members of a Body, endowed with the same spiritual gifts and with a common goal of Communion with God. The exaltation of woman finds its highest expression in the face of the Virgin Mary and especially in her contribution to the incarnation of the Son and Word of God. 

The Theotokos is the ideal, beauteous and wonderful woman, a constant model of every Christian. Throughout the history of the Church, we find women role models, holy women who with their virtue served both God and man. The Canaanite and the bleeding women teach with their faith and perseverance. The weeping prostitute becomes the supreme example of repentance. The Samaritan woman – Saint Photini, Priscilla, Lydia, Saint Thekla and countless other women contribute to the work of preaching. Emmelia, Nonna, Anthousa become real mothers. Many women today are dedicated to the same ministry work, in the context of a variety of activities of their parish, whether they are related to charity, or to catechism and Christian education in general, or to other spiritual events (camps, conferences, etc.). The participation of women in this ministry work is inextricably linked to the special feminine nature and spirituality. In this way, the woman utilizes her personal and innate gifts, dynamically offering her share in the liturgical life of the Church as a worship community. No one can deny that the life of a Parish is largely based on the love, sacrifice and offering of all these women. 

The uniqueness of the woman and the functions she performs in the Church make her undoubtedly a member equal to the man. In the Eastern Tradition, respect for individuality is a fundamental principle. The fact that women are excluded from the sacrament of the priesthood, means in no way a devaluation of the Woman, as some want to see it. Priesthood is not an ecclesiastical profession, nor is it of a formal or customary nature. It is a Mystery instituted by Jesus Christ himself, given by Him only to the Apostles and to the successors of their work, the Men-Clergy. Why this possibility was given only to males is interpreted humanely as due to purely practical and biological reasons. Man, after all, is called with faith – trust in Him to accept and live the divine truths and actions. This fact, however, does not detract from the value of the woman as a person. After all, the possibility of sainthood exists freely and equally in both sexes. Let us not forget the following: The body has many parts, and each part has its own mission, which with its value and uniqueness contributes to the overall harmony.

 HOW DO YOU UNDERSTAND FREEDOM? 
Freedom is one of God’s greatest gifts to the human being. He who created man in the beginning made him free and self-determined, limiting him solely by the laws of the commandment (Gregory the Theologian, Homily 14, On Love for the Poor, 25. PG 35, 892A). Freedom renders the human being capable of progressing toward spiritual perfection; yet it also includes the risk of disobedience as independence from God and consequently the fall, which tragically gives rise to evil in the world. 

WHAT IS YOUR UNDERSTANDING TO THE SPECIAL PASTORAL CARE FOR YOUNG PEOPLE?
 The Church’s special pastoral care for young people represents an unceasing and unchanging Christ-cantered process of formation. Of course, the pastoral responsibility of the Church also extends to the divinely granted institution of family, which has always been and must always be founded on the sacred mystery of Christian marriage as a union between man and woman, as reflected in the union of Christ and His Church (Eph 5:32). This is especially vital considering attempts in certain countries to legalize and in certain Christian communities to justify theologically other forms of human cohabitation that are contrary to Christian tradition and teaching. The Church hopes for the recapitulation of everything in the Body of Christ, it reminds every person coming into the world, that Christ will return at His Second Coming judging the living and the dead (1 Pet 4, 5) and that His Kingdom shall have no end (Lk 1:33) 

WHAT’S YOU’RE UNDERSTANDING ON ABORTION? 
The abortion of a child already conceived is strictly forbidden in our faith and cannot be justified in any way, except perhaps with the greatest moral risk and with the most serious penitence in the most extreme cases such as that of irreparable damage to the mother or her probable death in the act of childbirth. In such extreme situations, the mother alone must take upon herself the decision, and all must be prepared to stand before God for the action, asking His divine mercy. 

WHAT IS YOUR UNDERSTANDING TO SUICIDE? 
As Christians, we believe that life is a gift from God. The All-Holy and Life-Giving Trinity created all things and granted life to all living creatures. Out of His love, God made us, human beings, in His own divine image and likeness, entrusting us as stewards–not owners–of our lives, blessing us with the capacity of freedom, and calling us to a life of loving communion. 

Christ identifies the very purpose of His incarnation and earthly mission with the gift of life, proclaiming, “I came that they may have life, and have it more abundantly” (John 10:10). Remaining faithful to the Lord’s Gospel, the Church invites all human beings to enter in the living body of Christ, to be sustained through the life-giving sacraments, and to preserve and perpetuate both spiritual and physical life. Suicide is the intentional causing of one’s own physical death through a decisive act. Suicide is regarded generally with the Eastern Orthodox Catholic Tradition as a rejection of God’s gift of physical life, a failure of stewardship, an act of despair, and a transgression of the sixth commandment, “You shall not kill” (Exodus 20:13). 

On one hand, the Church condemns acts of suicide and declines to offer a funeral service and burial to a suicide victim. On the other hand, the Church acknowledges that while human freedom was not annihilated by the Fall, both spiritual factors (like acedia- spiritual torpor) and physical factors (like depression) can severely compromise a person’s ability to reason clearly and act freely. Regarding suicide, the Church takes very seriously such spiritual and physical factors and responds pastorally by offering a funeral service and burial to suicide victims whose capacities for judgment and action were found to be significantly diminished. Depression is an illness caused by both medical and psychological factors. It is characterized by physical changes such as loss of appetite, weight loss, and in some cases, weight gain. Both insomnia and hypersomnia are common symptoms. 

The primary focus of the Church and its pastoral ministry in cases of suicide is on the living, the family and friends of the deceased. Those left behind carry a great burden–of hurt, guilt, and shame–with the realization that their loved one has taken his/her own life. They look to the Church and especially to the parish family, for strength and hope regarding the deceased, and for the support and love they themselves urgently need. Far more cases of suicide than previously recognized involve spiritual and/or physiological factors that significantly compromise a person’s rationality and freedom. The parish priest should always consult with his diocesan hierarch to discern the proper course of action, the general pastoral recommendation being that a church burial and memorial services could be granted unless there were an absence of significantly diminished capacities.