11 May 2025

Saint Peter’s Church and
the ruins of a Venetian-era
Dominican monastery on
the seafront in Iraklion

Saint Peter’s Church, a former Dominican church and monastery close to the Venetian walls and harbour in Iraklion (Photograph: Patrick Comerford, 2025)

Patrick Comerford

Saint Peter’s Church is an imposing Gothic church set amid the ruins of a former Dominican monastery, close to the Venetian walls and old Venetian harbour of Iraklion, looking out towards the blue waters of the Sea of Crete and the Mediterranean.

Saint Peter’s Monastery (Μονή Αγίου Πέτρου) was built in the 12th century in the early years of Venetian rule in Crete (1211-1669), and it was one of the most important and largest Latin churches in Iraklion. It is located next to the sea wall, between the Venetian port and the Dermata gate, on the corner of the coastal boulevard, Leoforos Sofokli Venizelou, and Mitsotakis street, at the west end of the old Venetian city.

The site is much older than the arrival of the Dominicans with the Venetians, however. During recent excavations in the wider Kastella area around the church, graves from the second Byzantine period in Crete (961-1205 CE) came to light and an extended dwelling dating back to the Arabic period (824-961 CE) was unearthed underneath them.

The archaeological site at Saint Peter’s close to the seafront in Iraklion (Photograph: Patrick Comerford, 2025)

Saint Peter’s was first a Cistercian monastic foundation in the early 13th century, and it later passed to the Dominicans or Order of Preachers.

Some sources say the church was dedicated to Saint Peter of Aragon, but this is most unlikely: Saint Pedro Armengol died in 1304 and was not canonised until 1687, while Saint Pedro de Arbués died in 1485 and was not canonised until 1867. As the church long predates both men, and neither was canonised until after the Turkish conquest of Crete, it seems in all probability that the church was dedicated to Saint Peter the Apostle.

Saint Peter’s and Aghios Nikolaos in Splantzia Square, Chania, are regarded as the two most important Catholic institutions Crete, with their Gothic character and their bold architectural innovations.

The west end of Saint Peter’s Church, on the corner of Leoforos Sofokli Venizelou and Mitsotakis street, at the west end of the old Venetian city (Photograph: Patrick Comerford, 2025)

Saint Peter’s Church has a rough-hewn stone exterior with Gothic windows, stone buttresses, stone trim, barrel-vaulted chapels, and a gabled roof. It has a long aisle with a sloped roofed that leads up to a sanctuary or chancel with two vaults, with side chapels.

The church was later extended to the north and west and the Venetians gradually added four chapels side-by-side at the south side, each with tombs. Although Saint Mark’s in the centre of the city was the Catholic cathedral during the period of Venetian rule, many prominent members of the Venetian nobility in Crete were buried at Saint Peter’s, including four Dukes of Crete in the 14th century: Marco Gradenigo (1331), Giovanni Morosini (1338), Marino Grimani (1348) and Fillippo Orio (1357).

Frescoes from the 15th century survive in one chapel, and another chapel has an extra entrance. Some of the features identified during the restoration works have been compared with similar churches in Silvanes, Venzone and Rieti in France and Italy.

The middle aisle had large dimensions: 54 m long, 15 m wide and 12m high. This, combined with the absence of buttresses, seems to have contributed to the partial collapse of the church three times in earthquakes in the 14th, 16th and 18th centuries.

Yet, despite severe damage in the earthquake that hit Crete in 1508, many of the early frescoes have survived and have been recovered.

The monastery was partly destroyed during the Ottoman period and the church was converted into a mosque (Photograph: Patrick Comerford, 2025)

The Dermata Gate west of the church was completed between 1590 and 1595, between the San Andrea bastion and the Sabbionara bastion. It was also called Giudecca or Judaica or Jewish Gate because it was beside the Jewish quarter of Chandax. The imposing façade of the Gate of Dermata and its entire southern part have since been demolished and Skordilon Street was built in its place.

During the Ottoman period, the monastery was partly destroyed, the church was converted into a mosque dedicated to the memory of Sultan Ibrahim, additional windows were inserted in the north and south walls, and a minaret was added at the south-west corner of the church.

An earthquake in the 18th century destroyed the roof, most of the north wall, the north-east chapel from the 14th century, the southwest chapel from the 15th century, the east cross-section with part of the three-light window, the north-west outer pillar and the upper part of the west wall of the church.

The restoration of the church, its side chapels and the annexes was completed in 2012 (Photograph: Patrick Comerford, 2025)

After Turkish rule came to end in Crete in 1898, the former church became a cinema but later fell into ruins, and for a time it appeared like a crumbling eyesore on the seafront, between the Venetian Harbour and the Dermatas Gate.

It was acquired by the parish of Agios Dimitrios Limenos for use as a church, and was renamed Saint Peter and Saint Paul. Eventually, the Ministry of Culture decided to restore it as historical monument, to open it to visitors and to declare the grounds a Byzantine archaeological site.

The restoration of the church, its side chapels and the annexes was completed in 2012. The restoration project uncovered many Ottoman elements, including the mosque’s mihrab, pebbled floors and a ceramic kiln. Many of the finds from the excavations are exhibited in the Historical Museum in Iraklion.

Since its restoration, the church has hosted a number of religious conferences and exhibitions, and the Ministry of Culture allows the church to hold a service each year on the feast of Saint Peter and Saint Paul.



Daily prayer in Easter 2025:
22, Sunday 11 May 2025

‘What my Father has given me is greater than all else … The Father and I are one’ (John 10: 29-30) … Christ the Pantocrator depicted in church domes in Rethymnon, Panormos and Iraklion in Crete (Photographs: Patrick Comerford, 2025)

Patrick Comerford

Easter is a 50-day season, beginning on Easter Day (20 April 2025) and continuing until the Day of Pentecost (8 June 2025), or Whit Sunday. Today is the Fourth Sunday of Easter (Easter IV, 11 May 2025), sometimes known as ‘Good Shepherd Sunday’.

Later this morning I hope to take part in the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford, when I am reading the second lesson (Revelation 7: 9-17). But, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, reading today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

A menorah in the chapel in Milton Keynes University Hospital … this morning’s Gospel reading is set during the Festival of the Dedication or Hanukkah (Photograph: Patrick Comerford, 2025)

John 10: 22-30 (NRSVA):

22 At that time the festival of the Dedication took place in Jerusalem. It was winter, 23 and Jesus was walking in the temple, in the portico of Solomon. 24 So the Jews gathered around him and said to him, ‘How long will you keep us in suspense? If you are the Messiah, tell us plainly.’ 25 Jesus answered, ‘I have told you, and you do not believe. The works that I do in my Father’s name testify to me; 26 but you do not believe, because you do not belong to my sheep. 27 My sheep hear my voice. I know them, and they follow me. 28 I give them eternal life, and they will never perish. No one will snatch them out of my hand. 29 What my Father has given me is greater than all else, and no one can snatch it out of the Father’s hand. 30 The Father and I are one.’

The Stoa of Attalos beneath the Acropolis in Athens … it gives us an idea of what the Stoa or Portico of Solomon in Jerusalem may have looked (Photograph: Patrick Comerford)

Today’s Reflection:

The Gospel reading this morning (John 10: 22-30) is a portion of the ‘Good Shepherd Discourse’ (John 10: 1-42), in which Jesus twice repeats the fourth or middle of the seven ‘I AM’ sayings in Saint John’s Gospel: ‘I am the Good Shepherd’ (John 10: 11, 14).

The setting for this portion of the ‘Good Shepherd Discourse’ (verses 22-30) is the Portico or Stoa of Solomon in the Temple on the Festival of the Dedication, or Hanukkah. Jesus is walking in the Portico of Solomon or Solomon’s Porch or Colonnade (στοα του Σολομωντος, see also Acts 3: 11; 5: 12), a stoa or colonnade on the east side of the Temple’s Outer Court or Women’s Court, named after King Solomon.

The Feast of the Dedication, sometimes known as the Festival of Lights and known today as Hanukkah, falls between late November and the end of December (this year, it begins on 14 December and ends on 22 December 2025).

The holiday commemorates the rededication of the Temple in Jerusalem in the year 164 BCE after its destruction by the Seleucid king Antiochus IV (see I Maccabees 4: 52-59). The festival is observed by lighting the candles of a menorah or candelabrum with nine branches (hanukkiah). One branch is typically placed above or below the others and its candle (shamash) is used to light the other eight candles. Each night, one additional candle is lit by the shamash until all eight candles are lit together on the final night of the festival.

The lights recall the miracle of the one-day supply of oil in the Temple miraculously lasting eight days, first described in the Talmud. According to the Babylonian Talmud (b Shabbat 21B), after the Greek forces of Antiochus IV had been driven from the Temple, the Maccabees discovered that almost all the ritual olive oil had been profaned. They found but a single container still sealed by the High Priest, with enough oil to keep the menorah in the Temple lit for just a single day. They used this, yet it burned for eight days – the time it took to have new oil pressed and made ready.

Josephus says John Hyrcanus was unique in Jewish history as the only man to unite the offices of priest, prophet and king. He reigned from 135 to 104 BCE, and by 124 BCE he had built a new Jerusalem.

Christ’s claims to oneness with God and pre-existence with him (John 8: 58) have aroused some listeners. Some think he is demented but others doubt it, for he heals (verses 20-21). If Jesus really is the Messiah, the people in this reading may have hoped that he too, like John Hyrcanus, would unite the offices of priest, prophet and king, and that he would rescue the people from the foreign tyranny of the Romans, just as God rescued an earlier generation from the evil reign of Antiochus.

In the stoa or portico of Solomon, they now ask whether he is the Messiah (verse 24). How long will he keep them in suspense? (verse 24).

Jesus answers with a rebuke, ‘I have told you, and you do not believe’ (verse 25). Faith is needed to understand the answers he has given – and at this stage they are lacking in faith.

His godly actions or works show who he is. To those who do believe, who are his sheep (verse 27), he gives eternal life (verse 28) and assurance that they will not perish, that they will not be condemned to annihilation at the end-time. He will ensure that they remain his. And once again, he repeats that he and the Father are one.

This Gospel reading also reminds us that we are part of the Communion of Saints: ‘I give them eternal life, and they will never perish’ (John 10: 28). We are not just one part of the Communion of Saints, but part of the whole Communion of Saints, heirs to the full apostolic legacy of the Church.

In today’s reading from the Book of Revelation, we are reminded that the Communion of Saints is drawn from every nation, from all tribes and peoples and languages. All are gathered together, across time and space, breaking down all the barriers of history and discrimination, to give blessing and glory, wisdom and thanksgiving, and honour and power and might to the Lamb of God (Revelation 7: 9, 12).

In the Gospel reading, we are told that the saints, those who have eternal life, are those who hear Christ’s voice, answer his call, follow him and do his will. He knows them, they know him, and they have the promise of eternal life (John 10: 22-30).

I truly enjoy the way Greeks and other Orthodox Christians emphasise celebrating their name days rather than their birthdays. For when we join the saints in glory before the Lamb on the Throne, the only birthday that will matter will be the day in which we join that wonderful company of saints.

Christ is risen!
The Lord is risen indeed. Alleluia!

‘My sheep hear my voice. I know them’ (John 10: 27) … sheep on a small farm in Platanias near Rethymnon in Crete (Photograph: Patrick Comerford, 2025)

Today’s Prayers (Sunday 11 May 2025, Easter IV):

‘Health and Hope in the Manyoni District’ provides the theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel). This theme is introduced today with a programme update from Dr Frank Mathew Haji of the Integrated Child Health and End Mother-to-Child Transmission of HIV Programme in Tanzania:

The Integrated Child Health and End Mother-to-Child Transmission of HIV Programme is making a significant impact on maternal and child health in the Manyoni district, Singida region, Tanzania. Focused on improving health services for women of childbearing age and children under five, the programme particularly targets the prevention of mother-to-child transmission of HIV.

Ruth [name changed for privacy], who contracted HIV in 2018, feared for her future and struggled with her husband as they faced difficulties conceiving. When a mobile clinic from the Anglican Church of Tanzania visited her village, Ruth attended with a friend and received vital medication and counselling. This support not only helped her manage her health but also allowed her and her husband to navigate their challenges together. Today, they are excitedly expecting a healthy baby, thanks to the programme’s interventions.

Ruth’s story illustrates how the programme brings hope and better health to families, ensuring that children are born HIV-free and that communities are empowered with the knowledge and resources they need to thrive.

The USPG Prayer Diary today (Sunday 11 May 2025, Easter IV) invites us to pray reflecting on these words:

‘Bear one another’s burdens, and in this way you will fulfil the law of Christ’ (Galatians 6: 2).

The Collect:

Almighty God,
whose Son Jesus Christ is the resurrection and the life:
raise us, who trust in him,
from the death of sin to the life of righteousness,
that we may seek those things which are above,
where he reigns with you
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

Merciful Father,
you gave your Son Jesus Christ to be the good shepherd,
and in his love for us to lay down his life and rise again:
keep us always under his protection,
and give us grace to follow in his steps;
through Jesus Christ our Lord.

Additional Collect:

Risen Christ,
faithful shepherd of your Father’s sheep:
teach us to hear your voice
and to follow your command,
that all your people may be gathered into one flock,
to the glory of God the Father.

Yesterday’s Reflections

Continued Tomorrow

Christ as the Good Shepherd in the Mausoleum of Galla Placidia, Ravenna (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org