12 May 2025

Every Greek city seems to
need at least two big
football clubs: look at
Iraklion’s OFI and Ergotelis

The Nikos Kazantzakis Stadium, also known as Ergotelis Stadium or Martinengo Stadium, is the traditional home of Ergotelis in Iraklion (Photograph: Patrick Comerford, 2025)

Patrick Comerford

I was saying some days ago (6 May 2025) how so many things in Greece seem two have two words for them in Greek, from two words for wine, οίνος (oinos) and κρασί; and two Greek words for bread, ἄρτος (artos) and ψωμί (psomi); to two Greek words for beer, μπύρα (bíra) and ζύθος (zythos) and two words for fish, ἰχθύς (ichthýs) and ψάρι (psari).

It seems every large town and city in Greece also needs to have two decent, rival football teams, if not three. In Iraklion are Ergotelis and OFI, and their generations-old rivalry, dating back to the 1920s, has been marked out by the cultural history and political upheavals in Greek life over the past century.

The two main football clubs in Athens, Olympiacos and Panathinaikos, are often referred to as ‘the Eternal Enemies’ because of their fierce rivalry. These two, along with AEK Athens, form the ‘Big Three’ (Οι Τρεις Μεγάλοι, Oi Treis Megaloi) in Greek football and are usually the main contenders for the title. Together they share a total of 80 out of 88 Greek Football Championships and they usually end up sharing the top three positions.

The two main football clubs in Thessaloniki are PAOK (Pan-Thessaloniki Athletic Club) and Aris Thessaloniki FC. Fixtures between these two rivals are known as the Thessaloniki Derby. PAOK’s success has also added them to ‘Big Three’, making it the ‘Big Four’ in Greece.

In Crete, the two Super League clubs based in Iraklion, Ergotelis and OFI, share a rivalry that can be traced back to social and political roots. Their first-ever game was a friendly match in 1929 that ended after 35 minutes. Ergotelis were ahead by 1-0 when the game was abandoned after violence broke out between the players.

OFI, officially ΠΑΕ Όμιλος Φιλάθλων Ηρακλείου 1925 (Iraklion Sportsmen’s Club 1925 FC), is part of the OFI multi-sports club. OFI is celebrating its centenary this year. It was founded in the winter of 1925 when a group of athletes who trained together in Iraklion formed a new club, Omilos Filathlon Irakleiou (OFI), or the Iraklion Sportsmen’s Club.

The team competes in the Super League Greece, the top division in the Greek football league, with home games at the Theodoros Vardinogiannis Stadium in Iraklion. OFI is the most successful club on Crete and the only one from the island to have played in European competitions. It is the team outside Athens and Thessaloniki with the most continuous appearances in the Greek first division. It has secured one Greek Cup (1986-1987) and one Balkans Cup (1989), and has competed seven times in UEFA competitions, making it the premier team outside Athens and Thessaloniki.

OFI’s home at the Theodoros Vardinogiannis Stadium (Γήπεδο Θεόδωρος Βαρδινογιάννης) was built in 1951 and is popularly known as Yedi Kule. The nickname Yedi Kule refers to the Heptapyrgion, a Byzantine and Ottoman fortress in Thessaloniki known as Yedi Kule in Turkish, which features in many Greek rebetika songs.

The stadium was built on the site of three cemeteries – Jewish, Orthodox and Armenian. When it was being built, workers discovered two large holes that had been gun emplacements left after the German occupation of Crete during World War II. The stadium has had several renovations, most notably in 2004, and 2018.

OFI ‘ultra’ fans, the ‘Snakes’, sit at Gate 4 while the visiting fans usually sit at Gate 1. Section 1 is what many call ‘the old man’s seats’ and is mostly filled with older people and fathers and sons who want to watch the game in peace. They are as far away as possible from the ultras (Sections 4-5) but relatively close to the away fans if they join (Section 6, north of 1).

The rivalry between OFI and Ergotelis intensified under the Greek military junta of 1967-1974, but this has been transformed from bitter rivalry to good-natured banter between neighbours in more recent decades.

Ergotelis of Knossos, the Cretan runner, inspired the name and logo of Ergotelis Football Club in Iraklion, known for its progressive ideals

Ergotelis Football Club ( ΠΑΕ Εργοτέλης) plays in the FCA Iraklion A1, the fourth tier of the Greek football league system, and home games are played at the Pankritio Stadium. But the club’s traditional home ground is the Nikos Kazantzakis Stadium, also known as Ergotelis Stadium or Martinengo Stadium. It is below the grave of Nikoas Kazantzakis on Martinengo Bastion on the Venetian fortifications surrounding the city.

Ergotelis was formed in 1929 and is part of Gymnastics Club Ergotelis (ΓΣ Εργοτέλης), named after the ancient Cretan Olympic runner. Ergotelis was formed mainly by refugees from Asia Minor, and the first recorded game was a 4-0 win for Ergotelis in a friendly against local side Leon (Λέων) at Chandax (Χάνδαξ) stadium on 4 August 1929.

Ergotelis has had nine appearances in the Greek Super League, and its best finish was in seventh place in 2013-2014 season. It has also won the Beta Ethniki, the second tier, once, in 2006. Its traditional colours are yellow and black.

From the beginning, Ergotelis was known for its progressive ideals. It was one of the first clubs in Greece to allow women into its sporting divisions and onto the board of directors. Those values and traditions are embedded in the club’s name and logo: Ergotelis of Knossos won twice the Olympic dolichos or running race at the 77th and 79th Olympics in 472 BCE and 464 BCE.

Although Ergotelis had won all races he ran in Crete, the local governor excluded him from the local team in the Olympics for political reasons and his liberal and radical ideology. Forced to leave Crete, Ergotelis moved to the Greek colony of Himera in Sicily. As a citizen of Himera, he won at the Olympics as well as at the Pythian, Isthmian and Nemean games.

Pindar honoured Ergotelis with the ‘12th Olympionikus’. Ergotelis’ beliefs and personality, his values and his origins at Knossos near Iraklion inspired the club’s founders in their choice of name in 1929.

The club was forced to shut down temporarily in 1935 because of the political activism of leading figures in the club. Ergotelis regrouped in 1937 with a strong team that was first in the 1940 Iraklion Football Clubs Association Championship but that was never completed due to World War II.

The Greek colonels junta in 1967-1974 issued an edict demanding every regional Greek city be represented in professional divisions by one single football team. At that time, both OFI and Ergotelis were playing in the Second National division, and at the end of the 1966-1967 season they finished in third and tenth place respectively. Both clubs had secured their place in the second division for the next season, but under the colonels’ diktat, Ergotelis was relegated to amateur status.

Ergotelis claimed the relegation in 1967 was retaliation for allowing the songwriter and composer Mikis Theodorakis, later a key voice against the regime, to perform a concert at the Martinengo Stadium on 6 August 1966. The colonels branded Ergotelis an unpatriotic organisation, and club officials were accused of ‘deviating from the purposes for which they were elected, turning the club into an instrument servicing political, and sometimes unpatriotic objectives’.

The Martinengo Bastion, with the grave of Nikos Kazentzakis, overlooks the Martinengo Stadium, the venue of the controversial concert of Mikis Theodorakis in 1966 (Photograph: Patrick Comerford, 2025)

At the end of the 1966-1967 Beta Ethniki season, the club was forcibly relegated to amateur status through an edict that allowed each regional city have only one team in the Second national Division.

To add insult to injury, any local clubs remaining in the second division were given the right to demand the transfer of any number of players from the relegated clubs, bypassing official transfer regulations. OFI remained in the national competitions and signed up five of the best Ergotelis players at the time – Konstantinos Theodorakis, Dimitrios Papadopoulos, Manolis Stavroulakis, Konstantinos Zouraris and Georgios Skandalakis.

A court decision in favour of Ergotelis was overruled by the Hellenic Football Federation, which was controlled by the junta and approved OFI’s contracts with the players and threatened to evict Ergotelis officials from the Martinengo Stadium. Club directors were either demoted or prosecuted and Ergotelis was effectively dismantled in 1967.

It was the beginning of a prolonged period where Ergotelis languished in the lower leagues, while OFI prospered. Ergotelis made a brief comeback to the Second Division after winning the 1969-1970 local Iraklion Championship. But the club was now too weak to be competitive, and was relegated at the end of the 1970-1971 season.

After the junta collapsed in 1974, several attempts were made to bring Ergotelis back into competitive football. But these efforts were met with failure, and Ergotelis struggled between the lower regional and national competitions for over 30 years.

Happily, in recent years, old bitter rivalries between OFI and Ergotelis eased off in the early 2000s when Ergotelis returned to top-flight football. OFI fans have celebrated Ergotelis promotion and attended home games during the club’s first season in the Super League. Relations improved further when Ergotelis loaned the legendary scorer Patrick Ogunsoto to a financially struggling OFI in the Beta Ethniki for no fee, to help OFI’s bid to return to the Super League.

When Ergotelis was promoted in 2004, the Martinengo Stadium was not fit for use in Alpha Ethniki matches. Ergotelis relocated its home ground to the newly-built Pankritio Stadium (Παγκρήτιο Στάδιο, Pancretan Stadium), and OFI’s Theodoros Vardinogiannis Stadium was designated the club’s alternate home ground.

The 2014-1015 season was marred by continuous managerial changes, an abundance of unfortunate and costly player transfers, multiple matches postponements mid-season and competitors withdrawing from the league due to financial reasons. Ergotelis finally finished in 16th place in the regular Super League and was placed 15th only because Kerkyra (Corfu) was penalised, placed 16th and relegated for the illegal transfer of shares.

Financial crises, one after another, came to a climax on 19 January 2016, when club officials finally decided to withdraw the team from the competition. After 14 consecutive years playing in professional divisions, Ergotelis was once again relegated to amateur status and went into liquidation.

Despite finishing in ninth place during the 2021–22 Super League Greece 2, Ergotelis were discharged from the professional championship, resulting in a two-level demotion to the local top-level amateur championship, FCA Heraklion A1.

Ergotelis has a small but fiercely loyal fanbase, organised into two supporters’ groups, the Daltons Club and the Alternatives Fans of Ergotelis. They both usually occupy Gate 19 at the Pankritio Stadium.

The club has never forgotten its social and political traditions. A concert at the Pankritio Stadium on 19 September 2011 honoured Mikis Theodorakis, commemorating the 45th anniversary of the controversial concert at the Martinengo Stadium in 1966 that challenged the rise of political authoritarianism in Greece.

Ergotelis Football Club (ΠΑΕ Εργοτέλης) now plays its home fixtures at the Pankritio Stadium in Iraklion (Photograph: Patrick Comerford, 2025)

Daily prayer in Easter 2025:
23, Monday 12 May 2025

Christ as the Good Shepherd … a window in Saint Ailbe’s Church in Emly, Co Tipperary (Photograph: Patrick Comerford)

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. This week began with the Fourth Sunday of Easter (Easter IV, 11 May 2025), sometimes known as ‘Good Shepherd Sunday’.

The calendar of the Church of England in Common Worship today remembers Dom Gregory Dix (1901-1952), priest, monk, liturgical scholar and author of The Shape of the Liturgy (1945). 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.

Christ the Good Shepherd, with the Virgin Mary and Saint John the Baptist on each side … a stained-glass window in Saint Mary’s Church, Lichfield. The words below Christ read ‘Pastor Bonus’ … ‘The Good Shepherd’; the words on Saint John's scroll read ‘Ecce Agnus Dei’ … ‘This is the Lamb of God’ (Photograph: Patrick Comerford)

John 10: 1-10 (NRSVA):

[Jesus said:] 1 ‘Very truly, I tell you, anyone who does not enter the sheepfold by the gate but climbs in by another way is a thief and a bandit. 2 The one who enters by the gate is the shepherd of the sheep. 3 The gatekeeper opens the gate for him, and the sheep hear his voice. He calls his own sheep by name and leads them out. 4 When he has brought out all his own, he goes ahead of them, and the sheep follow him because they know his voice. 5 They will not follow a stranger, but they will run from him because they do not know the voice of strangers.’ 6 Jesus used this figure of speech with them, but they did not understand what he was saying to them.

7 So again Jesus said to them, ‘Very truly, I tell you, I am the gate for the sheep. 8 All who came before me are thieves and bandits; but the sheep did not listen to them. 9 I am the gate. Whoever enters by me will be saved, and will come in and go out and find pasture. 10 The thief comes only to steal and kill and destroy. I came that they may have life, and have it abundantly.’

Sheep at the Balancing Lakes in Wolverton (Photograph: Patrick Comerford, 2024)

Today’s Reflection:

The Gospel reading today (John 10: 1-10) continues the theme of the Good Shepherd, which we heard of yesterday’s portion (verses 22-30) of the ‘Good Shepherd Discourse’ (John 10: 1-42).

When I was a child on my grandmother’s farm at Cappoquin in West Waterford, all the summer days, it seems, were filled with sunshine, and there was endless time to go fishing in the brooks, and walking through the meadows.

But there were two tasks I hated. One was trying to milk the cows: the adults seemed to think it was funny in some way that only adults understood to send us out to herd the cattle in at evening time for milking. Inevitably, I ended up covered in something more odious than milk – and never even liked the smell of milk anyway.

The other task was one that came around, it seemed, every time I was around – the great sheep dip. My city friends and cousins joked at the time about television ads about liver fluke and sheep dipping. But I knew all about it – and it was no joking matter.

Sheep are easy to call together – that was not the problem – and no, I did not have to milk them. But the smell of the sheep dip was only surpassed by the smells I associate with milking the cows. It was pungent … and there was always some fresh-faced younger uncle who thought it funny, seeing my face, to ensure that I ended up in the dipping area too.

So, when Jesus says he is the Good Shepherd and the Gate for the sheep, he has no romantic city delusions.

I imagine that the Good Shepherd is one of the most popular images for stained glass windows in churches. But we portray him dressed in dry-cleaned or freshly-laundered and pressed red and white clothes, when everyone knows that it is impractical for any shepherd to dress like that.

He has a cuddly, white lamb draped around his shoulders, when any shepherd knows that a lamb that needs to be rescued is only that is likely to be covered in briars and brambles, cut and dirty, lost and bewildered and frightened.

At this time of the year, we have moved beyond lambing time, and the little ones are beginning to grow although still suckling.

I remember hearing many year ago on Achill Island about a man who died when he climbed down a cliff face in search of sheep that had strayed. He lost his footing and fell to the sea below. It was a risky undertaking, and he paid the price. And someone commented on the low price sheep were fetching marts at the time. The lost sheep worked their way back up the cliff face, in any case, but they were not worth it.

Shepherding has seldom been a good career move. It’s not on the list of most guidance teachers or careers advisers.

That’s why the Christmas story is so shocking to those who first heard about it.

Sheep were cheap meat, and the shepherds were easy prey – to wolves, to hyenas, to thieves and to sheep rustlers. Sheep provided wool, meat, milk, cheese and yoghurt. Yet, shepherds were cheap to hire, and they did a lowly job. They were exposed to unprotected heat in the day, and to the bitter cold at night.

Christ is humbling himself when he calls himself the Good Shepherd.

The Prophet Ezekiel compared the well-off politicians and rulers of his day with negligent, impoverished shepherds: ‘My sheep were scattered, they wandered over all the mountains and on every high hill; my sheep were scattered over all the face of the earth, with no one to search or seek for them’ (Ezekiel 34: 6).

And Ezekiel, of course, is reminding the people that they too were once like lost sheep. They had wandered like lost sheep in the wilderness.

Everyone expected the Messiah to be a king, but kings were not good role models. No-one expected the Messiah to be a shepherd, and so it is shocking when the shepherd boy David is chosen to be king, and shocking when Jesus compares himself not with kings but with shepherds.

This is costly leadership. This is leadership that allows itself to be vulnerable, to be a potentially victimised.

When Christ becomes the good shepherd, he becomes vulnerable and compassionate, and he expresses his compassion for the lost sheep in going to meet them where they are, in their towns and villages, teaching them, bringing them the good news of the kingdom and healing every disease and sickness.

Yes, the one who is hailed by Saint John the Baptist as the Lamb of God (John 1: 35), becomes the Good Shepherd. And the God Shepherd becomes the Lamb of God.

Christ calls us to turn our values upside down, not for the fun of it, but out of compassion for the vulnerable and the lost, those who have fallen by the wayside, those everyone else thinks are not worth the risk of going after.

Who are the lost sheep for you this morning?

Who do you think Christ is foolhardy in going after?

Will we follow him to find them?

Will they be welcome back in through the gate?

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

The Good Shepherd depicted in a stained glass window in Saint John-at-Hampstead Church (Photograph: Patrick Comerford, 2024)

Today’s Prayers (Monday 12 May 2025):

‘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 was introduced yesterday 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 USPG Prayer Diary today (Monday 12 May 2025, International Mothers’ Day) invites us to pray:

Gracious God, on this International Mothers’ Day, we thank you for mothers and pray for the success of the Anglican Church of Tanzania’s healthcare programme in the Manyoni district.

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

The Good Shepherd … the Hewson Memorial Window in Saint Mary’s Church, Askeaton, Co Limerick (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