Lychnos 1301.pubWhen we come to realise this love, sacrifice and
perseverance of God for our own eternal wellbeing, we cannot help
but think ‘what is man, that You are mindful of him?’ (Psalm 8:4).
In short, Man is made in the image and likeness of God, out of
nothing (ex- nihilo), purely through love and for the purpose of
participating in the love of God. It is this particular image and
likeness which we are modelled from that Christ reveals at His
Nativity. And so, this mystery which remains incomprehensible to us
was hidden
even from the angels and was made manifest on Christmas day,
surprising all of creation. In addition, this supernatural birth of
Christ by the Virgin Mary is the cause of great relief for the
human race which had been previously convicted to death and
corruption. Furthermore, we must not forget that the body which the
Logos received from the Theotokos is the same body which He will
keep for eternity and which we commune in the Eucharist. For this
reason, the Theotokos became the instrument of the salvation of
humanity and is honoured the day after Christmas. Our appreciation
of these expressions of love can only lead to more love and joy as
we share the message of Christmas with everyone we encounter. In
this age the wise men and women are not called to travel to other
lands with material gifts, but to the other person’s heart bearing
the gifts of peace, joy and love which have the power to transform
empty stables into vessels filled with the mystery of Christ. This
is possible only when we truly recognise that every person is the
primary cause of this mystery, glorifying God in the Highest, for
this is when God is mindful of us.
Volume 28, Issue 1 DECEMBER 2012 – JANUARY 2013
«Λχνος τος ποσ μου νμος σου
κα φς τας τρβοις μου»
Ψαλμ 118, 105
ΛΥΧΝΟΣ A GREEK ORTHODOX PERIODICAL FOR YOUNG PEOPLE
TTTT he birth of a child is an event characterised by love and joy,
but
also by surprise and relief. However, this love and joy is usually
only remembered by the very few who are present and usually only on
the anniversary of the birthday once a year. If on the other hand
we were to contemplate the birth of Christ, these characteristics
can and should be experienced by the faithful on a daily basis. One
can only ask why this birth was so important for humanity.
Archbishop Stylianos once stated, ‘who would have expected that, in
order for man to come to himself (Luke 15:17), God would have to
come out of Himself (John 16:28)’.1 It is precisely this coming out
of the Logos from Heaven which prompts us to respond in an equal
and opposite reaction, reminding us of that brilliant statement by
St Athanasius the Great that ‘God became Man so that Man may become
Divine’. Therefore Christmas is not merely the birthday of Christ:
it is a celebration of new beginnings, the re-birth of all
humanity. For in taking on our human nature, thus being fully human
and fully God, Jesus Christ made it possible for us to partake of
His divinity by grace, renewing our corrupt and fallen nature. This
motion effected by the Holy Trinity shows the: • Love of the Father
who gave up his only begotten Son; • Sacrifice of the Son
commencing with his self-
emptying (kenosis) and condescension (synkatabasis) in His
Incarnation, culminating in His Crucifixion and Resurrection;
and
• Witness of the Holy Spirit who makes these realities known to all
the faithful throughout the ages until the second coming of
Christ.
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Christmas: a Time
to be Mindful
1 Archbishop Stylianos, Christmas Encyclical, Voice of Orthodoxy 30
no. 9-12, (2008), 98-100.
Page 2 ΛΥΧΝΟΣ
SSSS t Eleftherios was born in Rome in
the second century. His father was an imperial proconsul and died
when Eleftherios was still an infant. His mother, Anthia, was
baptised by Apostle Paul himself and raised Eleftherios, an only
child. She soon entrusted her son to study and serve under
Aniketos, Bishop of Rome, after Eleftherios’ intellectual
brilliance was brought to her attention by his teachers. Seeing how
Eleftherios was greatly gifted by God in wisdom, knowledge and
holiness, Bishop Aniketos ordained him a deacon at the age of
fifteen, a priest at the age of eighteen, and with an
ever-increasing hope to serve Christ in the highest tradition of
the Apostles, he was elevated to the episcopacy and was appointed
Bishop of Illyria at the very tender age of twenty.
This good shepherd guarded his flock and increased their number day
by day. As a bishop, Eleftherios preached Christianity at a time
when the merciless persecutions not only made it difficult to
convert pagans, but also when being a bishop was equivalent to a
death sentence. Not being deterred by this, he was rightly
acclaimed as the brightest luminary of Christian Rome since the
Apostles. This outstanding theologian, orator and benefactor of
Christians was finally mentioned to Emperor Hadrian, who demanded
his immediate arrest.
Emperor Hadrian, a violent persecutor of Christians, sent the
commander Felix to forcefully seize Eleftherios and to drag him to
Rome. When the raging Felix arrived and entered the church where
Eleftherios was serving, he saw and heard him, and his hard heart
was broken by this soft and God-filled man. Consequently he became
a Christian. Eleftherios baptised the repentant Felix and departed
for Rome with him, knowing that he would undergo innumerable
tortures and trials. Seeing all this, Caribos, the Roman eparch,
boldly declared that he also was a Christian. And so all three,
Caribos, Felix and Eleftherios, as well as Anthia, his mother, were
tortured and finally beheaded and together were glorified and
numbered among the saints of the Church
6. Optimism in the New Year St Eleftherios
Commemorated on December 15th
IIII t is not enough to welcome each New Year with joy and
celebrations, as though it will bring with it
success and happiness in our lives. You are old enough to know that
during the New Year, you will experience disappointments and
failures of your dreams and plans. Pain and sadness are the shadow
of joy and success.
If that is so, it is very important that we should begin every New
Year with joyful outlook and optimism. For the young person to be
able to maintain his optimism, he has to follow the sure and safe
way in life. But which is that?
It is the type of optimism which has as its source, the faith in
Almighty God, and which is the fruit of a sincere and conscious
Christian life. This supports his belief that everything is
governed by the providence of God. Unpleasant experiences and
problems may collect like dark clouds in the soul, but one's faith
assures him that one day they will dissipate and the bright light
of optimism will once again shine in his heart.
When such spiritual weaponry is in the depths of one's soul, he can
hardly panic or lose his optimism.
Listen to the Psalmist who says : “The Lord is the strength of my
life; Of whom shall I be afraid?” (Ps. 27' 1).
(Γεν. Α’5)
τσι μας πληροφορε η Αγα Γραφ, ρχισαν οι ημρες με την ναρξη της
ημιουργας. Καθς
το φως διαδχεται το σκοτδι μι καινοργια μρα ανατλλει και καθς
βραδιζει, το φως δνει τη θση του στο σκοτδι και ρχεται η
νκτα.
Με την αναη διαδοχ των ημερν δημιουργεται ο χρνος και η Υλικ
ημιουργα του Θεο μπανει στην Ιστορα. Κθε ημερνυκτο απαρλλακτο με τα
λλα πως και το προηγομενο και το επμενο και λα μαζ συνθτουν το
ποτμι του χρνου που κυλ προς την αιωνιτητα χωρς παρεκκλσεις, με
ακρβεια θαυμσια.
Μσα στο ποτμι αυτ του χρνου, αναπτσσεται του καθενς και της καθεμις
η ζω. Σαν τις σταγνες του νερο οι μρες μας. Γεννιμαστε, μεγαλνουμε,
γερνομε, πεθανουμε. Αλλομονο αν εμαστε μνο λη, αν δεν εχαμε την
αθνατη ψυχ μσα μας. Ο χρνος θα αφνιζε μαζ με τις υλικς μας
αποκτσεις και μας τους διους - πουθεν το μνημσυν μας.
μως για την αθνατη ψυχ μας ο Θες χει ετοιμσει αλλο «τπον». Η
αιωνιτητα του Θεο μνει εκτς χρνου και για τοτο ανπαφη απ το χρνο.
μως ο νθρωπος πρπει να περσει – σαν ψυχοσωματικ ονττητα που εναι –
μσα απ τη χονη του χρνου. Μνο μ’ αυτ το τρπο και με τη βοθεια του
Θεο επεξεργζεται τη σωτηρα του.
Οι διαδοχικς μρες που απαρτζουν τη ζω μας οικονομονται, ευλογονται
και αγιζονται με τη Χρη του Θεο μας. Μρα με τη μρα τη σωτηρα μας
την επεξεργζεται ο Θες, πντα με τη δικ μας συγκατθεση. Γιατ Εκενος
σαν πανγαθος Πατρας ποτ δεν παυσε οτε και θα πασει να ενδιαφρεται,
να προνοε, να «εργζεται» για τα παιδι Του. « πατρ μου ως ρτι
ργζεται» (Ιωαν. Ε’17).
υστυχς εμες σαν σνολο αφνουμε τις μρες να περνον «ανεκμετλλευτες».
Επικεντρνομε λη μας Επικεντρνομε λη μας Επικεντρνομε λη μας
Επικεντρνομε λη μας την προσοχ στο «εδ» και το «τρα» της λης. την
προσοχ στο «εδ» και το «τρα» της λης. την προσοχ στο «εδ» και το
«τρα» της λης. την προσοχ στο «εδ» και το «τρα» της λης. Αγνοομε
την αθνατη και αινια ψυχ μας και αρρωστανουμε απ το γχος και τη
δυναστεα του χρνου. Η ζω γνεται μοντονη, πληκτικ, μια ρουτνα. Οι
μρες μας περνον και μες δεν διακρνουμε τποτα το ιδιατερο σ’
αυτς.
Αν μποροσαμε να αποφγουμε τον κνδυνο της συνθειας που δημιουργετε
απ τις αλληλοδιδοχες μρες, ττε θα καταλαβαναμε πως κθε μρα εναι κθε
μρα εναι κθε μρα εναι κθε μρα εναι
μοναδικ και ιδιατερη.μοναδικ και ιδιατερη.μοναδικ και
ιδιατερη.μοναδικ και ιδιατερη. Κθε μρα μια πετρολα που κτζει, που
οικοδομε, που προαγγει την ψυχ μας προς την αιωνιτητα του Κυρου
μας.
Κθε μρα μσα στην Ορθδοξη Εκκλησα μας, γιορτζει και νας γιος και μας
θυμζει πως κθε μρα και μες καλομαστε να σηκσουμε το νου και τη
καρδι μας πνω απ τα πργματα του κσμου, πρα απ τις φθοροποις για το
πνεμα, ««««βιοτικς μριμνες»βιοτικς μριμνες»βιοτικς μριμνες»βιοτικς
μριμνες» και να προσευχμαστε θερμ για τη σωτηρα και τη δικ μας και
ολκληρου του κσμου.
Ττε κθε μρα αποκτ μια δυναμικ αινια. Κθε μρα εναι μια ανεπανληπτη
πραγματικτητα που μας προσεγγζει στο Θε και γνεται γεση ««««ζως ζως
ζως ζως αιωνου»αιωνου»αιωνου»αιωνου».
Page 4 ΛΥΧΝΟΣ
LLLL iterally, incarnation means 'made into flesh'. The root of
this word is Latin, and we find similar
words like carnivore or carnage derived from the same stem. The
Greek word is far more complex: enanthropisis. That is, ‘enmanment’
or 'coming into man'. What's the difference? The Latin word is
empty of meaning as God did not merely become flesh, He became man;
man with both soul and body, with both weakness and strength.
Though Christ was God at the same time, He was also a complete
human.
St Athanasius wrote a long essay entitled 'On the Incarnation' in
the years just before the Arian controversy. Perhaps the most
quoted passage from this work is: "for the Son of God became man so
that we might become divine". Augustine of Hippo quoting from the
gospel of John says: "For He has given them power to become the
sons of God. If we have been made sons of God, we have also been
made gods". It is important to note here how important the
difference between incarnation and enanthropisis is. If God merely
became flesh and was more God than man, then there is no message to
be taken. We are here and God is elsewhere. There is no connection,
no capacity for godliness. If God did not become man with all human
characteristics, then how could we possibly imitate Him? Our faith
would be futile.
This is the gift of God to man; the sacrifice of His Son for the
salvation of the whole world. Our gift in return is a sacrifice of
righteousness. Our lives must be given entirely to Him. St Clement
of Alexandria sums up a way of life with these few words: "If one
knows himself, he will know God; and knowing God, he will be made
like God".
Gospel Reading January 6th (Matthew 3: 13-17) Feast of the Baptism
of our Lord (Theophany)
TTTT he baptism of John was the baptism of repentance. Sinners
would travel out to the Jordan to find John
and be baptised by him. Immediately after being baptised, they
would remain in the water and confess their sins. In this way they
would declare to the world that they had repented of their sinful
ways.
Why was Jesus baptised? Jesus had no sins to confess. Af- ter being
baptised by John, He immediately came out of the water. Jesus
underwent baptism to show His submis- sion to the will of His
Father.
In order to publicly confirm this reality, a wonderful and
extraordinary event takes place. Heaven opens up and the Holy
Spirit, in the form of a dove, descends and rests up- on Jesus. At
the same time, the voice of the Father is heard from heaven,
saying, “This is My beloved Son, in whom I am well pleased”.
It is Jesus’s humility and submission to the Divine Will which
constitute the foundation of this amazing event whereby the true
God is revealed and declared to the whole of humanity. The Holy
Trinity – God the Father, God the Son and God the Holy Spirit – is
revealed as one divinity, one power and one authority so that
belief in the Holy Trinity might become the basis of the Gospel,
the foundation of Christianity, the faith of the Church and the
salvation of all sinners.
It is belief in God as Holy Trinity that lies at the root of the
true and genuine faith – the faith of the Apostles, the faith of
the Fathers, the faith of the Church, the faith of the Orthodox. It
is the faith in which we, as Orthodox Christians, have been
baptised and nurtured. It is the faith which grants, through the
sacraments of the Church, the cleansing of our soul and which
secures our rebirth and salvation.
God Himself has revealed and granted this faith to us. May we
always remain firm in this faith and with all of our heart and soul
worship and serve the one true God, Father, Son and Holy
Spirit.
On the Incarnation of the Word
Page 5 ΛΥΧΝΟΣ
FFFF irstly, I would like to make some points, points which may
seem to oppose each other.
Firstly, Holy Communion is very very holy, we are taking in the
actual Body and Blood of Christ. During the Liturgy the priest
repeats the words that Jesus said during the Last Supper, the night
before He died: “Take, eat; this is My body.... Drink from it, all
of you. For this is My blood...” (Matthew 26:26-28). Note that
Jesus did not say, “This symbolises my Body... this symbolises my
Blood”, but “This is my Body... this is my Blood”. About Holy
Communion, Jesus himself said something huge: “He who eats My flesh
and drinks My blood abides in Me, and I in him” (John 6:56).
Because then Holy Communion is so very holy, it is very important
that we prepare ourselves properly. Indeed the Apostle Paul
stressed this point, what he said was a bit scary:
“Therefore whoever eats this bread or drinks this cup of the Lord
in an unworthy manner will be guilty of the body and blood of the
Lord. But let a man examine himself, and so let him eat of the
bread and drink of the cup. For he who eats and drinks in an
unworthy manner eats and drinks judgment to himself, not discerning
the Lord’s body. For this reason many are weak and sick among you,
and many sleep. For if we would judge ourselves, we would not be
judged”. (1 Corinthians 11:27-31).
Holy Communion is so awesome and holy, that it has been likened to
fire. In one of the prayers for preparation for Holy Communion that
our Church encourages us to use, we read:
“Behold, my Maker, I approach Holy Communion. Burn me not as I
partake, for You are fire which burns the unworthy..... Seeing the
Divine Blood, have fear, O man, for it is coal that burns the
unworthy. It is God’s Body that deifies and nourished me...”.
In the Old Testament, we read about a vision the Prophet Isaiah had
during which he saw God sitting on His glorious throne. He saw the
glorious angels round Him, and then he saw the following, which
surely must relate to Holy Communion:
Then one of the seraphim flew to me, having in his
hand a live coal which he had taken with the tongs from the altar.
And he touched my mouth with it, and said: ‘Behold, this has
touched your lips; your iniquity is taken away, and your sin
purged’. (Isaiah 6:6-7).
So, Holy Communion is very holy, and we need to be very prepared
and pure to receive it. It is a serious matter if we receive it
unprepared, and badly stained by sin.
The other point to make, however, is that because we are sinners,
because we are spiritually sick and weak, that is why we
desperately need Holy Communion. It will give us the strength to
fight and defeat our passions; it will bring God’s peace into our
troubled heart. We cannot defeat our weaknesses by our own
strength: it is precisely because we are so limited and weak that
we need the Grace of God, and Holy Communion will give us this
Grace.
How to answer your question, then? We cannot give precise formulas.
Certainly, this habit amongst some of our Greek people, to only
have Holy Communion two or three times a year, is not right - we
need help more often than that. The answer then is - more often
than a few times a year, but to prepare well each time. The real
answer is: as often as your Spiritual Father advises you. We all
should have a Spiritual Father, a priest that we go to not only for
Confession, but also for advice, and he will guide us as to how
often we should receive Holy Communion. The advice will vary from
person to person, according to their situation. How should we
prepare for Holy Communion? There is not enough room on this page
of Lychnos to answer that question – it will be answered in a
future article.
† Fr D. K. .
Page 6 ΛΥΧΝΟΣ
TTTT his is a remarkable book. There are few books which so clearly
and succinctly describe the history of
Byzantine Empire from its foundation by Emperor Constantine to its
fall in 1453. There are no books which combine this history with a
profound explanation of Orthodox Church history. The glories of
Byzantium have long been ignored and buried by a largely
indifferent Western World. Judith Herrin is the professor of
Byzantine Studies in King’s College, London. Herrin was prompted to
write this book after two workmen at the university politely
knocked on her door and asked her to explain Byzantium. Herrin
presents the glories of the Byzantine Empire and the Orthodox
Church in a way that is accessible to everyone. The book describes
the vibrant history of the Eastern Roman Empire. The Byzantines
regarded themselves as descendants of the Romans, who spoke Greek,
celebrated their classical Greek heritage and were nourished by the
Orthodox Church. Read it to discover where the name Byzantium comes
from, how Byzantium influenced modern civilisation, how Orthodoxy
developed within Byzantium. The book reads as a series of themes
and stories rather than a strict chronological history. Each
chapter is clearly written and focused on a theme, such as Agia
Sophia, an important imperial dynasty, the development of Roman
law, the commercial life of Byzantium, the role of icons and the
iconoclast turmoil. The chapters on the imperial court, military
life and Greek fire are fascinating. The reader cannot help but be
moved by the description of the destruction of Constantinople in AD
1204 by the Fourth Crusade of the Christian West. The book comes to
life with description of the way of life of the common people of
Byzantium. Herrin describes the close relationship between the
people and monks who acted as spiritual guides. Herrin describes
the Byzantine ethos and mentality in the context of a developing
Western Europe and rising Islam. Herrin describes the prominent
role of women in society and the imperial court. Byzantium was one
of the first European civilisations to have a female head of state.
This book is informative and entertaining. You will feel that you
have discovered a new civilisation. All Orthodox Christians will
find a historical dimension to current Orthodox practice and life.
It will help the reader understand that the modern Western World
owes much to Byzantium and Orthodoxy.
TTTT his prayer is the first of the six petition type prayers the
priest performs on behalf of the
laity, following the procession of the Holy Gifts and the Great
Entrance, forming what is called the Litany of Supplication. The
Divine Liturgy is the lifting up of all that is earthly and mundane
into that which is divine and uncreated. This includes the way we
experience the passing of time. The term, Divine, describes the
presence and action of God, whereas Liturgy means “the Act of the
people”. So we have a synergy of divine and human acts. The Holy
Fathers felt the presence of Christ daily but only after striving
to live perfectly, holy, peacefully and without sin. This is why
only one Holy Liturgy can be performed by the one priest on the one
Altar in the one day, to allow both the celebrant and the faithful
time to prepare for the experience of liturgical time which is
Divine time or what the Fathers call, aeonic time. Liturgical time
is the experience of the Divine Presence, of He who said to Moses
on Sinai, “I am He Who Is”, thereby distinguishing between the
Creator who lives in an eternal present and His Creations who live
in divisible time where there is past, present and future. Indeed
on Sunday and any day the Divine Liturgy is performed, we realize
our Divine Adoption, that we belong to God. We are not just
witnesses to a ceremonial rite commemorating acts and events that
occurred centuries ago. Since this day, is the “day of the Lord”,
“Κυριακ – ηµρα του Κυρου», we ask God for virtues and blessings
which belong only to Him by nature but are granted to us by grace,
including perfection and holiness. We can never be perfect but God
graces us with divine virtues as we struggle against our passions
and sins and partake of the Holy Mysteries of Repentance,
Confession and Holy Communion. St Cyril of Jerusalem when
explaining the part of the Liturgy where the priest says, 'The holy
things are for the holy' states that “Holy are the gifts presented,
having received the visitation of the Holy Spirit; holy are you
also, having been deemed worthy of the Holy Spirit; the holy things
therefore correspond to the holy persons. But then you say, 'One is
Holy, One is the Lord, Jesus Christ'; for One is truly holy, by
nature holy; we too are holy, but not by nature, only by
participation, and discipline, and prayer.”
Byzantium: The surprising Life of a Medieval Empire by Judith
Herrin Published by Princeton University Press, 2009, 440 pages
ISBN: 978-0691143699
A wide range of Orthodox Christian books in Greek and English is
available from
the Orthodox Bookstore, 217 Bexley Rd, Kingsgrove. For further
enquiries. Ph: (02) 9519 6245
E-mail:
[email protected] Internet:
www.orthodoxchristians.org
ναμρτητον, παρ το Κυρου ατησμεθα.
FFFF or this whole day, that it may be perfect, holy, peaceful, and
sinless, let us ask of the Lord.
«Ο φρει τ μυστριον ρευναν· πστει μν τοτο πντες δοξζομεν»
ΟΟΟΟ υσα των Χριστουγννων εναι η αγπη του Θεο, η συγκατβαση της
θεας αγπης, η
θυσα του Θεο, ο πλοτος της συγκαταβσεως της αγπη του Θεο για μας.
Εκενος ρχεται για μας, ρχεται κοντ στο πλσμα Του, για να το αρπξει
στην αγκαλι Του, να το πρει στους μους Του, να λυτρσει το απολωλς,
να το πρει κοντ Του, να το βλει σε μια να ζω, να του φτιξει μια
καινοργια κατσταση χριτος, αγπης, εντητος με το Θε. Αυτ εναι το
μεγλο θμα και δεν εναι τα τσα λλα με τα οποα ασχολομεθα. Εδ εναι η
ουσα, εδ εναι το πν. «Ο σαρκος Θες εσαρκθη κα παιδον γγονεν» μσα
στην φτνη, για να ενωθε μαζ μας, για να μας ανεβσει σε κτι πολ
καλτερο και ασυγκρτως Αγιτερο.
Η μεγλη λοιπν γιορτ που σε λγες μρες θα εορτσουμε ρχεται να μας
πει, μσα στην συγκλονιστικ απλτητα του Σπηλαου, τι στην καινοργια
κτση, στη να Θρησκεα, που λγεται Χριστιανισμς, δεν χουν τπο οι
συμβατικτητες και οι ευσεβοφνειες των τπων. Το μονοπτι της αγντητας
της ψυχς και των εσωτερικν πνευματικν διαθσεων, αυτ μας προσεγγζει
προς την Βηθλεμ. Και μνο εκενοι οι οποοι χουν τη δναμη και την
ειλικρνεια να ξεκολλσουν το τομ τους απ’ τα εδωλα, να απαλλαγον απ
την λατρεα του και του χρματος, αυτο μπορον ν’ αντικρσουν το Βρφος,
αυτο μπορον να συλλβουν το νημα της πστεως και της υπρξεως του
ανθρπου, το νημα της ζως που σε τελευταα ανλυση, βρσκεται κτω απ
την πνο και την πρνοια του Θεο.
«Ο φρει τ μυστριον ρευναν· πστει μν τοτο πντες δοξζομεν»
Εκοσι αινες χουν περσει απ τη γννηση του
Θεανθρπου και μως υπρχουν ακμη πολλο αδελφο μας, οι οποοι αντ να
δχονται με ευγνωμοσνη και με πστη την προσφορ της αγπης του Θεο,
αμφιβλλουν και αντιδρον γιατ πιστεουν πως ο Θες απαγορεει την ρευνα
και ζητ απλς την πστη. Αυτ λοιπν το ανερμνευτο μυστριο το οποο ο
νθρωπος αδυνατε να κατανοσει και πολ περισστερο να ερμηνεσει, χει
να νομα· ονομζεται μυστριο της αγπης του Θεο. Και επειδ ο Θες εναι
ανερμνευτη αγπη, εναι φυσικ και αυτονητο το μυστριο της αγπης του
να εναι και να παραμνει απρσιτο στον χοκ νθρωπο.
εν εναι, λοιπν, αυτς ο λγος για τον οποον ο ιερς υμνογρφος μας
βεβαινει τι «Ο φρει τ μυστριον ρευναν», τι δηλαδ ο Θες δεν επιθυμε
την ρευνα των πρξεων και των ργων του, αλλ εναι η ανθρπινη αδυναμα
να κατανοσει και να συλλβει με τον πεπερασμνο ανθρπινο νου, την
ουσα της αγπης του Θεο και τα σχδια που αυτ καταστρνει και υλοποιε
προκειμνου να επιτχει τον σκοπ της, που δεν εναι λλος παρ η σωτηρα
του ανθρπου και η λτρωση του απ τα δεσμ της αμαρτας.
Γι’ αυτ αδελφο αφνοντας την αμφισβτηση και συνειδητοποιντας την
αδυναμα μας να κατανοσουμε το μυστριο της αγπης του Θεο, ας
ανοξουμε την ψυχ μας για να το πιστεσουμε και να το ζσουμε,
αφνοντας τον Χριστ να γεννηθε και στη δικ μας ψυχ, ανταποδδοντας με
την αγπη μας την δικ Του μεγλη αγπη. ιτι ο μνος τρπος να
κατανοσουμε το μυστριο του Θεο εναι να οικειωθομε την αγπη· διτι «
Θες γπη στ, κα μνων ν τ γπ ν τ Θε μνει κα Θες ν ατ» (A’ Ιωαν,
4:16), και ο Θες εναι ο Εμμανουλ, ο δι’ ημς γεννηθες Χριστς.
Ευλογημνα και Σωτρια Χριστογεννα σε λους
μας….
Greek Orthodox Christian Society, under the auspices of the
Greek Orthodox Archdiocese of Australia. Phone: (02) 9519 6245.
E-mail:
[email protected] Internet:
www.orthodoxchristians.org
Ακοτε το ραδιοφωνικ πργραµµα «Η ΦΝΗ ΤΗΣ ΟΡΘΟΟΞΙΑΣ»
κθε Κυριακ 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)
κθε Πµπτη 3:30 µ.µ. στο Radio Club AM 1683
Sunday School Concerts
DDDD uring the months of November and December, the Greek Orthodox
Sunday Schools of Sydney held their
annual concerts to mark the end of another year of learning about
God’s Word, His Church, His Saints, and His unbounded love for all
people. The concerts were held in most parishes, and included
sketches (plays), Christian songs and speeches by the children and
their teachers. Sunday Schools are held on most Sundays throughout
the year, and are invaluable for teaching our children their
Orthodox Christian Faith and Heritage. Even if our children attend
Orthodox Scripture lessons or Greek Orthodox Colleges, they will
still find Sunday School to be of enormous benefit. Classes are
held for infants, primary and high school age groups. For more
enquiries, ask your local parish priest.
Missionary Visit to Indonesia
WWWW ith the blessings of His Eminence Archbishop Stylianos and His
Eminence Metropolitan
Konstantinos of Singapore, a small group of eight men from the
Greek Orthodox Christian Society visited Indonesia from the 28th
November till the 7th December, to assist with various Medical and
Dental programmes of the local Orthodox Church and other missionary
activities. The group was based at St Paul’s Theological College in
Medan, North Sumatra, which is under the pastoral care of Fr
Chrysostomos Manalu. The men offered their medical services at the
Theotokos Clinic in Medan, and also visited many rural parishes
throughout North Sumatra where they gave further medical and dental
assistance, spiritual talks and sermons, as well as Byzantine
chanting lessons. We hope to provide a more detailed coverage of
their missionary visit in a future issue of Lychnos.
New Premises for Orthodox Bookstore
TTTT he Orthodox Bookstore, formerly located at Enmore Rd, Newtown,
has now moved to its new
location at 217 Bexley Rd, Kingsgrove.
The children of St Paraskeve and St Barbara, Blacktown, at
their Sunday School concert with parish priest, Fr Sotirios
Papafilopoulos, and the Sunday School teachers.
Members of the Greek Orthodox Christian Society at Syd-
ney airport on their departure for Indonesia, 28th Novem-
ber, 2012.
