of the known world gathered to be present at her repose and to witness the mystery of her return to her Son and God. Eve’s disobedience had closed Paradise, while Mary’s obedience opened the door for her, and our return. We are free to choose whether we follow her to be reunited with her Son, our God. We can choose her path of humility, obedience and sacri!ce, or remain in spiritual exile, because of our continued disobedience and hardness of heart. We are free to choose to be active members of the family of God, to have Mary as our mother, and so be able to call on her intercession. She heard the word of God, submitted to God’s plan for salvation, and throughout her life she obeyed, watched, su#ered her Son’s death in silence, and gave herself completely to the Lord’s will. When the Lord said to his beloved disciple, John, “Behold your mother!” (John 19:27), He

established Mary as mother of all the faithful disciples throughout the ages. He established a new covenant with His Church, since He sancti!ed it with His blood. He consecrated a holy priesthood, and invited all people who believe in Him to become a holy family. He gave us His mother, as the greatest gi1 of all, since she does not ever forsake her children.

Volume 27, Issue 5 AUGUST 2012 – SEPTEMBER 2012

«Λύχνος τοῖς ποσί μου ὁ νόμος σου

καὶ φῶς ταῖς τρίβοις μου»

Ψαλμ 118, 105

ΛΥΧΝΟΣ A GREEK ORTHODOX PERIODICAL FOR YOUNG PEOPLE

WWWW hen the Israelites felt that God had forsaken them,

the prophet Isaiah argued: “Will a woman forget her child, or cease to pity the o�spring of her womb?” (Isaiah 49:15). And elsewhere St John Chysostom says: “Mothers are held by the tie of feeling for their children… How can one escape the bonds of nature? How can she who nurses ever overlook the one she has borne?” (Homily 76 on Matthew). How much more is all this true for the Most Holy Mother of our Lord, the 7eotokos, the mother and protector of all Christians? She su#ers for her children who are burdened with trials and temptations. When they turn towards her, who is ‘more honourable than the Cherubim and more glorious beyond compare than the Seraphim,’ she does not forsake them. Despite her most lo1y position, we have the con!dence to turn to her so she may intercede for us to her Son. 7is is because she is the most blessed woman who ever lived due to her complete willingness to receive God’s grace, to hear and respond to the word of God. Just as at the annunciation she responded to the invitation of the Lord to become the mother of God, at her dormition she makes ready for her departure from this life by drawing her children towards her. All the Apostles from all the corners

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Youth and SocietyYouth and SocietyYouth and SocietyYouth and Society - The Importance of Having Friends... 2 Questions and AnswersQuestions and AnswersQuestions and AnswersQuestions and Answers - Why is the Theotokos called ‘All Holy’... 5 From the Saints of our ChurchFrom the Saints of our ChurchFrom the Saints of our ChurchFrom the Saints of our Church - St Poimen the Great.... 2 What we Hear in ChurchWhat we Hear in ChurchWhat we Hear in ChurchWhat we Hear in Church - Katavasia of the Elevation of the Cross... 6 Το Φως της ΜεταμορφώσεωςΤο Φως της ΜεταμορφώσεωςΤο Φως της ΜεταμορφώσεωςΤο Φως της Μεταμορφώσεως... 3 Book ReviewBook ReviewBook ReviewBook Review - We Shall See Him as He Is….. 6 From the Holy Fathers: From the Holy Fathers: From the Holy Fathers: From the Holy Fathers: St Jacob of Serug - On the Theotokos…. 4 Το Πρόβλημα της ΜοναξιάςΤο Πρόβλημα της ΜοναξιάςΤο Πρόβλημα της ΜοναξιάςΤο Πρόβλημα της Μοναξιάς... 7 Feast of the Transfiguration of our Lord August 6 th Gospel ReadingFeast of the Transfiguration of our Lord August 6 th Gospel ReadingFeast of the Transfiguration of our Lord August 6 th Gospel ReadingFeast of the Transfiguration of our Lord August 6 th Gospel Reading... 4 News and ViewsNews and ViewsNews and ViewsNews and Views - Mid-Year Retreats... 8

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Will a Mother Forget her Child?

Page 2 ΛΥΧΝΟΣ

SSSS t Poimen the Great was born in Egypt in the 4th century and was tonsured at a monastery in Scetis in

the northern region of Egypt, along with his two brothers.

Father Poimen was one of the voices of great humility and was renowned for his discernment, for his ability to see into the hearts of those who encountered him. He is remembered today as a great shepherd, the very meaning of his name. For many of the monks, St Poimen was a spiritual guide; they wrote down his sayings to allow others to learn from his wise words, many of which are recorded in !e Sayings of the Desert Fathers. He was strict in his fasting and sometimes would not eat anything for a week or more.

St Poimen was such a strict ascetic that when his mother came to the monastery to see him, he did not come out of his cell. She stood outside and wept until St Poimen said to her through the closed door of the cell, "Do you wish to see me now, or in the future life?" He promised that if she would endure the sorrow of not seeing her child in this life, then surely she would see him in the next.

A certain monk once asked, "If I see my brother sinning, should I conceal his fault"? St Poimen answered, "If you see a brother sinning, do not believe your eyes. Know that your own sin is like a beam of wood, but the sin of your brother is like a splinter, and then you will not enter into distress or temptation".

St Poimen died at age 110, around 450 AD. He was called "the Great" as a sign of his great humility, wisdom, uprightness, ascetic struggles, and self-denying service to God.

4. The Importance of Having Friends St Poimen the Great

Commemorated on August 27th

“I n every period of your life, let there be next to you, a &iend" (Prov.17,17).

Friendship is the most delicate and at the same time a necessary experience in youth, particularly in growing up children and adolescents. No normal young person can exist in our society isolated and alone.

A friend is not only an indispensable partner in our lives, but also the person who con!rms our own existence.

And what is friendship? It is that noble, polite, courteous feeling that is shared by two people, and where one tries to please and serve the interest of the other person, without any ulterior motive.

St. John Chrysostom has written —"A person with great wealth compared to one with a hundred &iends — Wealthier is the second. If you have &iends, consider yourself that you have great wealth!"

What sort of people do we make our friends. Among our ancestors, friendship could only exist among those with higher ideals and moral principles (Aristotle), whilst in the Proverbs we read — do not rush to open you heart to the person you intend to make friend. In the same book of Proverbs we read — "It is better to be chastised by a true &iend, rather be praised by an irresponsible person!"

7e topic of friendship is enormous, because it touches many inner aspects of the human soul. But it must not be passed by without mentioning the fact that its very concept was started in Ancient Greece, where morals, principles, bravery and respect for the other person, particularly parents and elders, were the dominant social virtues, particularly of the young.

YES, it is not too much to say that friendship and morals are Greek principles and ideals, and were le1 to the rest of the world, as the most beautiful spiritual inheritance. ����

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YYYY hhhhoutoutoutout andandandand SocietySocietySocietySociety

Page 3 ΛΥΧΝΟΣ

Μ έσα στο ««««ΠαρακλητικόΠαρακλητικόΠαρακλητικόΠαρακλητικό»»»» κλίμα του 15αυγούστου, με τους υπέροχους ύμνους για τη Παναγία Μητέρα του Κυρίου μας, η Μάννα μας Εκκλησία, καταυγάζεται από το Αΐδιο και Άκτιστο Φωςτο Αΐδιο και Άκτιστο Φωςτο Αΐδιο και Άκτιστο Φωςτο Αΐδιο και Άκτιστο Φως της Μεταμορφώσεως.της Μεταμορφώσεως.της Μεταμορφώσεως.της Μεταμορφώσεως.

∆υστυχώς αυτό το Φως – ως Θεία ΕνέργειαΘεία ΕνέργειαΘεία ΕνέργειαΘεία Ενέργεια που είναι – το αρνήθηκε ο Καθολικισμός και ο Προτεσταντισμός ούτε καν το είδε αφού το αγνόησε παντελώς. Κι έμεινε μόνο η Ορθοδοξία να φωτίζεται απ’ Αυτό και να καλούνται οι Ορθόδοξοι να ζουν μέσα στη Χάρη Του.

Και ενώ είναι πολλές οι διαφορές, της γεμάτης με Φως Εκκλησίας μας, με τους ετερόδοξους Χριστιανούς, τούτη η διαφορά ίσως νά ’ναι η μεγαλύτερη και η πιο ουσιώδης. Γιατί από τη στιγμή που η Εκκλησία πάψει να πιστεύει πως οι πιστοί έχουν άμεση σχέση με το Θεό μέσω των Θείων Ενεργειών Του, τότε εμπλέκεται με τον κόσμο και με τα πράγματα του κόσμου παρά με τα πνευματικά.

Κι όμως μόνο όταν φωτίσει τη ζωή μας το Άκτιστο Κι όμως μόνο όταν φωτίσει τη ζωή μας το Άκτιστο Κι όμως μόνο όταν φωτίσει τη ζωή μας το Άκτιστο Κι όμως μόνο όταν φωτίσει τη ζωή μας το Άκτιστο Φως του Θεού και με τις Θείες Ενέργειές Του Φως του Θεού και με τις Θείες Ενέργειές Του Φως του Θεού και με τις Θείες Ενέργειές Του Φως του Θεού και με τις Θείες Ενέργειές Του αποκτήσουμε μυστικά εμπειρίες της ζωής του Χριστού, αποκτήσουμε μυστικά εμπειρίες της ζωής του Χριστού, αποκτήσουμε μυστικά εμπειρίες της ζωής του Χριστού, αποκτήσουμε μυστικά εμπειρίες της ζωής του Χριστού, τότε ζούμε τη ζωή του Πνεύματος.τότε ζούμε τη ζωή του Πνεύματος.τότε ζούμε τη ζωή του Πνεύματος.τότε ζούμε τη ζωή του Πνεύματος. Αναπνέουμε μύρο ουράνιο. Τότε και οι καρδιές μας σκιρτούν από χαρά. Το λογικό μας σταματά και δίνει τόπο στην πίστη να Το λογικό μας σταματά και δίνει τόπο στην πίστη να Το λογικό μας σταματά και δίνει τόπο στην πίστη να Το λογικό μας σταματά και δίνει τόπο στην πίστη να εδραιωθή μέσα μας.εδραιωθή μέσα μας.εδραιωθή μέσα μας.εδραιωθή μέσα μας. Τότε και τα ψυχικά σκοτάδια διασκορπίζονται και η ζωή μεταμορφώνεται. Γίνεται πανηγύρι.

Αλλοίμονο στις μέρες μας δεσπόζει μιά σύγχυση ιδεών, ένα είδος πνευματικής διαφθοράς. Πλήθος από φιλοσοφίες αμφίβολες, ένα κυνηγητό της ύλης και των παραγώγων της. Προσπαθούμε να δημιουργήσουμε πάνω στη γη ένα τεχνητό Παράδεισο, τάχατες για να ικανοποιήσουμε την ψυχή μας. Αυτή όμως δεν εξαπατάται! Άλλα ζητεί. Για άλλα διψά.

Μόνο οι Θείες Εμπειρίες θα πείσουν τη σύγχρονη ψυχή Μόνο οι Θείες Εμπειρίες θα πείσουν τη σύγχρονη ψυχή Μόνο οι Θείες Εμπειρίες θα πείσουν τη σύγχρονη ψυχή Μόνο οι Θείες Εμπειρίες θα πείσουν τη σύγχρονη ψυχή του κόσμου και αυτές τις κατέχει η Εκκλησία μας.του κόσμου και αυτές τις κατέχει η Εκκλησία μας.του κόσμου και αυτές τις κατέχει η Εκκλησία μας.του κόσμου και αυτές τις κατέχει η Εκκλησία μας.

Αν σήμερα οι Ορθόδοξοι δεν πείθουν τον κόσμο γύρω γι’ αυτή την αλήθεια, είναι γιατί και μεις παρασυρόμενοι μέσα στη δίνη του ∆υτικού Πολιτισμού, απομακρυνθήκαμε από τη λάμψη του Θαβωρίου Φωτός. Έτσι και τα κριτήρια μας υποχωρούν. ««««Εάν δε το άλας μωρανθή εν τίνι Εάν δε το άλας μωρανθή εν τίνι Εάν δε το άλας μωρανθή εν τίνι Εάν δε το άλας μωρανθή εν τίνι αλισθήσεται;αλισθήσεται;αλισθήσεται;αλισθήσεται;»»»» (Ματθ. Ε΄ 13) - Γιατί αν το αλάτι χάσει τη δύναμή του, με τι θα αλατισθεί;

Και όμως ο κόσμος διψά για το Θεό.Και όμως ο κόσμος διψά για το Θεό.Και όμως ο κόσμος διψά για το Θεό.Και όμως ο κόσμος διψά για το Θεό. Πεινά για τον Ουράνιο Άρτο της Ορθοδοξίας.

Τα «ξυλοκέρατα» του σύγχρονου Πολιτισμού μας, αφήνουν τη ψυχή αφάνταστα πεινασμένη και διψασμένη και για τούτο ψυχή φιλάσθενη και δυστυχισμένη.

Οφείλουμε οι Ορθόδοξοι όπου γης, να επιστρέψουμε στις ρίζες μας, στις πνευματικές μας παραδόσεις, στο πατροπαράδοτο ορθόδοξο φρόνημα, στη ζωή της Εκκλησίας μας και μάλιστα τη μυστηριακή. Ο δρόμος που θα πάρουμε, αρχίζει μ’ ένα ταπεινό ««««Κύριε Ιησού Κύριε Ιησού Κύριε Ιησού Κύριε Ιησού Χριστέ, ελέησόν μεΧριστέ, ελέησόν μεΧριστέ, ελέησόν μεΧριστέ, ελέησόν με»»»», αλλά κατάληξη έχει το Φως των Ακτίστων Ενεργειών του Θεού. Τέτοιο ήταν και το Φως της Μεταμορφώσεως. Και είναι επιτακτικό καθήκον αυτό το δρόμο οι Ορθόδοξοι να τον δείξουμε – έργω έργω έργω έργω και λόγωκαι λόγωκαι λόγωκαι λόγω – στο σύγχρονο κόσμο που παραπαίει.

Μόνο το Φως του Χριστού μπορεί να φωτίσει το Μόνο το Φως του Χριστού μπορεί να φωτίσει το Μόνο το Φως του Χριστού μπορεί να φωτίσει το Μόνο το Φως του Χριστού μπορεί να φωτίσει το σκοτάδι του σύγχρονου κόσμου.σκοτάδι του σύγχρονου κόσμου.σκοτάδι του σύγχρονου κόσμου.σκοτάδι του σύγχρονου κόσμου. Να αποκαλύψει τις απάτες του διαβόλου. Να καθαρίσει τις καρδιές και να τις κάνει άξιες να δουν τον Σαρκωθέντα Θεό.

Ιδού το αίτημα των καιρών μας. Ιδού και η Αποστολή της Εκκλησίας μας. ����

Το Φως της Μεταµορφώσεως

Page 4 ΛΥΧΝΟΣ

SSSS t Jacob of Serug, known as the ‘Flute of the Holy Spirit’, was a proli!c 5th century Syriac theologian

and writer, second only to St Ephraim the Syrian. He lived at the time when the Ecumenical Councils proclaimed that Mary the mother of Jesus Christ was rightfully called ‘7eotokos’. However in the Far East, the tender tradition of referring to the Mother of God as ‘Mary’ remained; the one who bore Christ in purity and obedience. St Jacob wrote many homilies on the 7eotokos, always referring to her as ‘Mary’. In Homily 1 he writes: “How can I form an image of this most fair one with ordinary colours whose mixtures are simply not suitable for her... Yea, it is easier to depict the sun itself with its light and with its heat than to tell the story of Mary in its entire splendor”. 7roughout the rest of the homily, he draws a parallel between Mary and Eve. St Jacob writes in a unique way; comparing the dialogues of Mary and Eve with the angels: One, an angel of darkness, and the other, an angel of light, Gabriel, referred to as ‘the watcher’ in Syriac. St Jacob writes: “7e watcher saluted Mary as a pledge of great peace for the whole world. ‘Hail Mary the Lord is with you’, he was saying to her, ‘You will conceive and bear a Son in your virginity’. She said to him, ‘How will it be as you say, since I am a virgin?’ At that moment it was necessary to question, so that the mystery of the Son dwelling in her might be explained to her”. St Jacob reveals something remarkable; many see this question as sinful doubt, however St Jacob writes that it was a necessary act: “Mary inquired in order that we might learn from the angel concerning the conception which is a sublime matter beyond understanding. Behold how most fair is Mary to the one who beholds her and how lovable these things of hers to the ones who are capable of discernment”. 7is is the beauty of the question – discernment – that which Eve did not have when she blindly accepted the words of the serpent.

Gospel Reading August 6th (Matthew 17: 1-19) Feast of the Transfiguration of our Lord

IIII n this gospel reading, Jesus takes His closest disciples up to a mountain as is trans!gured before them, whereby

‘His face shone like the sun and His clothes became as white as the light’. Christ’s nature did not change, nor was He changed into something which He was not already. 7e disciples saw as much of the glory of Christ as they could endure, and so it was in fact they who were transformed and shown a glimpse of who Jesus really is.

We also read that two prophets, Moses and Elijah, appeared and were talking with Jesus, mystically showing that Jesus is the ful!lment of the whole law, received by Moses on Mt Sinai, and the subject of all the God-bearing prophets, rep-resented by Elijah. In other words Jesus is the promised Messiah, the Christ who would save humanity from death and corruption.

Peter, seeing the two prophets with Jesus, asked permission for three tents to be put up, one for each of them, however the God who does not dwell in tents made by men’s hands caused a cloud to overshadow the mountain and then testi-!ed that Jesus is the beloved Son of God in whom the Fa-ther is well pleased. 7e voice also commanded the disciples to hear Jesus, that is, to be obedient to all that Jesus says. 7is sealed the faith of the disciples in comprehending the divinity of Christ, but the voice from heaven was so awe-some that they fell to the ground being greatly afraid.

7e three disciples present were Peter, who would become the chief Apostle, James the !rst of the twelve to be put to death, and John the disciple whom the Lord loved. St John Chrysostom notes that the three disciples metaphorically represent the zeal, courage, and love necessary to ascend the great mountain of apostleship and bear witness to the ever-lasting light of Christ.

7e Trans!guration teaches us that all Christians are called to ascend this mountain, and we can be con!dent that Jesus will also strengthen us as we climb. He will be there to calm us in diKcult times, just as he did with His disciples who had been frightened, so long as we climb the ladder of vir-tue with a pure heart, that is, free from sin which weighs us down, and with prayer, which li1s us up to the heights where Christ’s glory may shine in our hearts.

St Jacob of Serug On the Theotokos

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MMMM ary the Mother of God is the most revered saint in our Church. She is, a1er all, the greatest saint. 7at is

why we call her «Παναγία» which means, “7e Most Holy”. We praise her holy life and especially the virtues of purity, humility and obedience. To have these virtues, and especially humility, is diKcult in the best of times. To have humility when your Son is God, working great miracles, is just amazing. And yet, Panagia had such humility in abundance. When given the great task being the mother of God, she humbly replied, “Behold the maidservant of the Lord! Let it be to me according to your word” (Luke 1:38). She prophesied about herself, humbly, rightly and beautifully, that “all generations will call me blessed” (Luke 1:48). And during Jesus’ public ministry she humbly kept a low pro!le; as described by the Evangelist Luke, she “kept all these things and pondered them in her heart” (Luke 2:19). Out of all the women who have ever lived in the whole world, God chose her to be the mother of the Anointed One, the Christ. And if God Himself bestowed such an honour on her, who are we to honour her less? 7rough her obedience, Panagia undid the disobedience of Eve. St Nicholas Cabasilas writes that if she did not consent to bear Christ, He would not have become incarnate. It is as simple as that: to a large extent we have her to thank for our opportunity for salvation. Anyone with a pure faith in God can relate to the 7eotokos. As one current-day Orthodox writer has written, “to one era she is the Vower of femininity, and to another the champion of feminism; in one age she is the

paragon of obedience, and in another the advocate of liberation”1. She is with us on earth as our strength and comfort; she is also in heaven as our advocate. She is painted in icons as our role-model, and she is imprinted in our hearts as our sweet mother. Veneration of the 7eotokos goes back to the very early years of Christianity. Details about her life were described in a document called the Protevangelium of James. 7is document was very popular in the !rst few centuries AD,

well before the New Testament was put together. We know this because an unusually large number of ancient copies and translations of this document have been discovered. 7ere is a lot more we could say about why Orthodox Christians venerate the 7eotokos so much. One important observation is that all Holy people who have written about the Mother of God, have done so in such a tender way that upli1s her and edi!es us. It seems as though the closer one person is to Christ, the more he or she recognises the magni!cence of Panagia. Some of the earliest saints such as St Justin Martyr and St Irenaeus have mentioned her as tenderly as some recent holy elders such

as Fr Paisios and Fr Porphyrios. 7is is, a1er all, the ful!lment of Panagia’s own prophecy, that “all generations will call me blessed”.

† Fr G. L.

WWWW hy do Orthodox Christians call hy do Orthodox Christians call hy do Orthodox Christians call hy do Orthodox Christians call

the !eotokos “All Holy” and the !eotokos “All Holy” and the !eotokos “All Holy” and the !eotokos “All Holy” and venerate her so much?venerate her so much?venerate her so much?venerate her so much?

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1 Mathewes-Green, F. The lost Gospel of Mary: the Mother of

Jesus in three ancient texts. Massachuse�s: Paraclete Press,

2007: ix.

Page 6 ΛΥΧΝΟΣ

EEEE lder Sophrony was a monk and a theologian. Having

spent many years as the disciple of St Silouan on Mount Athos, he travelled to England where he founded the Monastery of St John the Baptist in Essex. Among his many books, We Shall see Him as He Is represents a personal narrative based on his vivid experiences of God; experiences he had in common with the Church Fathers. 7e result is an insightful, enlightened masterpiece of modern spirituality and theological exegesis. His theology is closely linked to the ascetic life taught by his spiritual father, St Silouan. For Elder Sophrony, the Church, dogma, and asceticism are one. He could not be an ascetic outside of the Church and her Dogma, nor could he attend church and proclaim Christian dogma without living an ascetic life. 7is book brings out the beauty and warmth of Orthodox theology. Elder Sophrony's experience of the Uncreated Light allowed him to live theology. Where theology is easily lost in the cold world of academic criticism and empiricism, he reins it back in to where it belongs; the person in the presence of Christ. 7eology for this holy man was not a discipline, but a lived experience. Only a relationship with God could allow Elder Sophrony to write with such warmth and involvement. 7e writing, while deep, is always interesting. He elaborates in detail on rare themes such as spiritual mourning, inspiration, emptiness, and fear of God, to name a few. He delivers monastic concepts, such as remembrance of death, to the battleground of the modern Christian struggling in the world. It is a book written for those who struggle, not for the Christian who regards his or her life to be satisfactory. He pushes his reader to experience God. 7is deeply personal account of the spiritual life is well worth investigating.

TTTT he Cross of Christ was foreshadowed in the Old Testament in many ways. 7e katavasies of the

Feast Day of 7e Elevation of the Holy Cross, celebrated on September 14th, contain many of these foretellings or types. 7e word types refers to actions, objects and events which pre!gure the Life of Jesus Christ and the world-changing events of His Passions and Resurrection as described in the Four Gospels. We shall examine the manner in which the hymnographer refers to the pre/guring of the Cross in the Old Testament, by analysing the !rst katavasia. 7is hymn depicts the way in which the prophet Moses struck the Red Sea to miraculously enable the Israelite nation to escape from the army of Pharaoh. 7e hymnographer makes free use of Exodus 14: 15-31, "Now li2 up your rod and stretch out your hand over the sea and divide it; and let the children of Israel go on dry ground through the midst of the sea". St Nicodemus the Hagiorite interprets this initial action of Moses' arms as moving the rod downwards in a vertical stroke. 7e "other line" which the hymnographer alludes to, refers to Exodus 14: 27-29, "So Moses stretched out his hand over the sea . . ., the sea returned to its full depth... !en the waters returned and covered the chariots... and all of Pharaohs army...". It is described by Saint Nicodemus as a horizontal movement of the rod, commanding the waters to be united again. In these two simple yet powerful actions, the vertical and the horizontal, the hymnographer gives a poetic description of the shape of the Cross. A1er their miraculous passing of the Red Sea the Israelites rejoiced in their God-given freedom: "Let us sing to the Lord, for He is greatly glori/ed". Today, we glorify Christ God, because he granted to us His Cross. It is the "invincible weapon" which freed us from eternal death allowing us to pass from this life unharmed, to a new life. A new life free from the slavery of death, pain and su#ering.

We Shall See Him as He Is by Archimandrite Sophrony (Sakharov) Published by Saint Herman of Alaska Brotherhood, 2006 (1st American edition). ISBN: 978-1887904131, 237 pages.

A wide range of Orthodox Christian books in Greek and English is available through the Greek Orthodox Christian Society,

For further enquiries. Ph: (02) 9519 6245

E-mail: editor@lychnos.org Internet: www.lychnos.org

Σ ταυρὸν χαράξας Μωσῆς, ἐπ᾿ εὐθείας ῥάβδῳ, τὴν Ἐρυθρὰν διέτεμε, τῷ Ἰσραὴλ πεζεύσαντι, τὴν δὲ ἐπιστρεπτικῶς, Φαραὼ τοῖς ἅρμασι κροτήσας ἥνωσεν· ἐπ᾿ εὔρους διαγράψας, τὸ ἀήττητον ὅπλον, διὸ Χριστῷ ᾄσωμεν· τῷ Θεῷ ἡμῶν, ὅτι δεδόξασται.

A Cross Moses traced out as he cut the Red Sea in a straight line with his rod for Israel as they marched on foot; and then united it again, overwhelming Pharaoh with his chariots, as with another line he marked out the invincible weapon. 7erefore let us sing to Christ our God, for he has been glori!ed.

Katavasia of the Elevation of the Cross

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Page 7 ΛΥΧΝΟΣ

ΑΑΑΑ πό την αρχή, όταν ο Θεός έπλασε τον Αδάμ, σκέφτηκε πως δεν είναι καλό να είναι ο άνθρωπος

μοναχός στη ζωή του κι έπλασε από το πλευρό του την Εύα. Έτσι ο Θεός καταργεί τη μοναξιά του ανθρώπου. Και κατά τον Αριστοτέλη, ο άνθρωπος είναι «ζώον κοινωνικόν». Το πρόβλημα της μοναξιάς είναι σπουδαιότατο και κρίσιμο για την ισορροπία και τη γαλήνη της ψυχής των ανθρώπων της εποχής μας.

Από βιολογική άποψη φαίνεται πως αυτό το μαρτύριο της πλήξης και της ανίας είναι κληροδότημα του σύγχρονου πολιτισμού και της τεχνολογίας του, στον άνθρωπο του σήμερα. Η τεράστια τεχνολογική εξέλιξη έχει τόσο πολύ απορροφήσει τους ανθρώπους και ιδιαίτερα τους νέους. Τους καθηλώνει μπροστά στον υπολογιστή, στα iPads, iPods, ή στα κινητά τους τηλέφωνα, τους απομονώνει κυριολεκτικά από τους συνανθρώπους τους, διογκώνει το Εγώ και την αυτάρκειά τους και ούτε λίγο, ούτε πολύ τους καθιστά κέντρο του κόσμου.

Σπουδαίες ικανότητες του ανθρώπινου Νου όπως η Σπουδαίες ικανότητες του ανθρώπινου Νου όπως η Σπουδαίες ικανότητες του ανθρώπινου Νου όπως η Σπουδαίες ικανότητες του ανθρώπινου Νου όπως η αυτοσυγκέντρωση, ο συλλογισμός, η αυτοεξέταση, αυτοσυγκέντρωση, ο συλλογισμός, η αυτοεξέταση, αυτοσυγκέντρωση, ο συλλογισμός, η αυτοεξέταση, αυτοσυγκέντρωση, ο συλλογισμός, η αυτοεξέταση, παραθεωρούνται ή και ολοκληρωτικά αγνοούνται.παραθεωρούνται ή και ολοκληρωτικά αγνοούνται.παραθεωρούνται ή και ολοκληρωτικά αγνοούνται.παραθεωρούνται ή και ολοκληρωτικά αγνοούνται. Η ψυχή του ανθρώπου διχάζεται και αρρωσταίνει. Αποτέλεσμα αυτής της κατάστασης είναι τα πολλαπλά κρούσματα των νευρωτικών και ψυχοπαθών που έχει

γεμίσει ο κόσμος – δείγμα της αυτοπρόκλητης μοναξιάς μας.

Έχουν παγιδευτεί οι καρδιές των ανθρώπων μέσα στην ερημιά της σύγχρονης πολύβοης τεχνολογίας απ’ όπου τους φαίνεται πως είναι αδύνατο να βγουν, να λυτρωθούν και να χαρούν τη ζωή τους με την ζωντανή συντροφιά των άλλων ανθρώπων.

Από πνευματική άποψη, η μοναξιά η μοναξιά η μοναξιά η μοναξιά είναι γέννημα της αμαρτίαςείναι γέννημα της αμαρτίαςείναι γέννημα της αμαρτίαςείναι γέννημα της αμαρτίας, που διασπά τη σχέση της ψυχής μας με το διασπά τη σχέση της ψυχής μας με το διασπά τη σχέση της ψυχής μας με το διασπά τη σχέση της ψυχής μας με το ΘεόΘεόΘεόΘεό. Που διακόπτει το διάλογό μας με Τον επουράνιο Πατέρα που υποσυνείδητα θέλει να μας πείσει πως ο Θεός πέθανε. Μα αν ο Θεός πέθανε, τι θα εμποδίσει να σπάσουν και οι δεσμοί που συνδέουν τους ανθρώπους μεταξύ τους; ««««Χωρίς Θεό όλα Χωρίς Θεό όλα Χωρίς Θεό όλα Χωρίς Θεό όλα επιτρέπονται» επιτρέπονται» επιτρέπονται» επιτρέπονται» έλεγε ο Ντοστογιέφσκι.

Απορούμε λοιπόν γιατί τόση αδιαφορία στις μέρες μας για το

συνάνθρωπο; Γιατί τόση παγωνιά στις καρδιές; Γιατί τόση ασπλαχνία και εχθρότητα; Η απάντηση: Γιατί λείπει η αγάπη! Και Αγάπη είναι ο ΘεόςΑγάπη είναι ο ΘεόςΑγάπη είναι ο ΘεόςΑγάπη είναι ο Θεός. Αν αυτή η ευλογημένη αγάπη του Θεού ανάψει μέσα μας, τότε μονάχα θα αισθανθούμε πως ξαναενωνόμαστε και με τους συνανθρώπους-αδελφούς μας και με ολόκληρο το κόσμο. Τότε θα κάνουν πανηγύρι οι καρδιές μας. Τότε θα καταλυθεί μιά για πάντα και η μοναξιά μας. ����

Το Πρόβληµα της Μοναξιάς

Greek Orthodox Sunday Schools Greek Orthodox Sunday Schools Greek Orthodox Sunday Schools Greek Orthodox Sunday Schools

Dear Parents,

Every parent wishes to see their children grow up to be happy and

able to face life’s challenges. Sunday School can help you.

Sunday School provides a variety of ac!vi!es which your children will

enjoy. It is a place where they can find good friends.

Most of all it develops in your child a love for God and His Church

which is the basis for a happy and successful life.

Even if your children receive religious educa!on at School or a(end

our Greek Orthodox Colleges, they will s!ll benefit enormously from

coming to Sunday School.

Classes for children aged 4Classes for children aged 4Classes for children aged 4Classes for children aged 4----16 are held every Sunday morning at all Parishes, either from 916 are held every Sunday morning at all Parishes, either from 916 are held every Sunday morning at all Parishes, either from 916 are held every Sunday morning at all Parishes, either from 9----10 am or10 am or10 am or10 am or

immediately a0er the Church Service.immediately a0er the Church Service.immediately a0er the Church Service.immediately a0er the Church Service.

Page 8 ΛΥΧΝΟΣ

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Greek Orthodox Christian Society, under the auspices of the

Greek Orthodox Archdiocese of Australia. Phone: (02) 9519 6245. E-mail: editor@lychnos.org Internet: www.lychnos.org

Ακούτε το ραδιοφωνικό πρόγραµµα «Η ΦΩΝΗ ΤΗΣ ΟΡΘΟ∆ΟΞΙΑΣ»

κάθε Κυριακή 10:45 π.µ. στο 2MM-ΑΜ 1665 11:00 π.µ. στο 2ΕRΑ-FΜ 151.675 (scanner) 5:30 µ.µ. στο Galaxia FM 151.850 (scanner)

κάθε Πέµπτη 3:30 µ.µ. στο Radio Club AM 1683

Mid-Year Retreats

During the months of June and July, the Boys and Girls Omathes (Christian Youth Groups) of Sydney held their mid-year retreats north of Sydney, near the Greek Orthodox Monasteries of the Holy Cross and the Mother of God, Pantanassa. 7e retreats o#ered the opportunity for spiritual reVection and growth, participation in the liturgical life of the Church, as well as friendship, sport and recreation. Orthodox Christian Youth Groups Orthodox Christian Youth Groups Orthodox Christian Youth Groups Orthodox Christian Youth Groups for young peoplefor young peoplefor young peoplefor young people aged 14aged 14aged 14aged 14----18 are held in the following Parishes:18 are held in the following Parishes:18 are held in the following Parishes:18 are held in the following Parishes:

For Boys:For Boys:For Boys:For Boys: Trans!guration, Earlwood (Saturdays 4 – 6:30 pm) All Saints, Belmore (Fridays 6 – 8 pm) St Euphemia, Bankstown (Saturdays 4 – 6:30 pm) Resurrection, Kogarah (Fridays 6:30 – 8 pm)

For Girls:For Girls:For Girls:For Girls: Trans!guration, Earlwood (Fridays 6:30 – 8 pm) All Saints, Belmore (Fridays 6:30 – 8 pm) ����

The Boys’ Christian Youth Group of Belmore (above), with

Fr Eusebios from Pantanassa Monastery at their mid-year

retreat held from 7-9th July.

The Boys’ Christian Youth Group of Earlwood (below),

outside the Chapel of Pantanassa Monastery with Father

Eusebios. Their retreat was held over 13-15th July.

The combined Girls Omathes of Earlwood and Belmore held their mid-year camp at the Mangrove Mountain Retreat

Centre on the 11-13th July.