Great Lent- The Identity of the Orthodox

7/29/2019 Great Lent- The Identity of the Orthodox

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VOLUME 27 No 3 Print Post Approved PP 24555000018 Tewor 300 Lqtior-March 2005

O kcor m joete oj stim lr Ja pkshgsam pamter Pmelator Acou,

kk to plxamtr le Patqr. Iym. 14:24 ja qnamto kakem tqair ckssair. Pqneym 2:4

VVYYMMGG TTGGSS OOQQHHOODDOONNIIAASSVVOOIICCEE OOFF OORRTTHHOODDOOXXYY

EPISGLOS EJDOSIS IEQAS AQWIEPISJOPGS AUSTQAKIAS OFFICIAL PUBLICATION OF THE GREEK ORTHODOX

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Oqhodona diahtei r basij cmqisla potm wei newyqsei p ker tr kker wqistiami-

jr Ejjkgser ja Olokocer t ti cymshgje jasum-tqgse ker laf tr helekideier ner toWqistiamislo, pyr jqibr tr diatpyse, jat tmA wqistiamij wikieta, diaqetg jlg tte La,Aca, Jahokij ja Apostokij Ejjkgsa.

At t pyr jqibr tr dietpyse hkei mpisglmei ti Oqhodona sebstgje stm dio ba-hl ja tr tqer loqvr, p tr poer jvqfetaipmta stm Istoqa to jslou kheia to fmtorHeo (r Dcla, Katqea ja kaj esbeia).

G pisttgta at tr Oqhodonar str jahie-

qylmer tqer psgler loqvr to wqistiamijo lgm-lator tr A wikietar, dm dgkmei pkr li hijsumpeia. Pq pmtym laqtuqe ja jatahtei tmbahtatg bebaitgta ti lmo tam diatgqomtai my-lmer ja diaqeter o helekideirwqistiamijr ner,tte lomwa emai dumatm m paqalemoum fymtamrja makkoyter (ci tm sytgqa kojkqou to m-hqypmou cmour!).

Ci m ngcsoule tqa pi heokocij tm sytqiatqikoca po waqajtgqfei tm Oqhodona, vekoulem dgksoule ti t diaqeto ja t makkoytotm wqistiamijm kgheim st pqasla tm amym,

mtamajk lesa, sty ja tekr, tqer pqwqomerja peqjslier pqaclatijtgter:a) t diaqeto tr Acar Tqidor,b) t diaqeto to Juqiajo Slator,c) t diaqeto str keitouqcer ja

t keitouqclata to kao to Heo.

Lmo jty p li ttoia ptij tm Patqymja Heokcym tr A wqistiamijr wikietar, tam duma-tm m molashe Ejjkgsa to Heo, jlg jastm stqateuolmg m t jsl poqea tgr, r er amar paqateimlemor Wqistr!

Atr waqajtgqislr tr Ejjkgsar dm h lpo-qose m heyqghe lomoleqr sebaslr pqr tmEmamhqypsamta He-Kco (po emai t b pqsypotr Acar Tqidor). Amtihtyr, o Patqer tr Ejjkg-sar tmisam cjaqyr ja pijaqyr, ti ja lmo t

LECAKG TESSAQAJOSTG

G TAUTOTGTA TYM OQHODONYM

Up Aqwiepisjpou Astqakar Stukiamo

GREAT LENT

THE IDENTITY OF THE ORTHODOX

By Archbishop Stylianos of Australia

basic feature of Orthodoxywhich distinguishes itfrom all other Christian Churches and denomina-

tions is that it has struggled to maintain all fundamentalvalues of Christianity together, just as these were formu-lated by the yet undivided One, Holy, Catholic andApostolic Church, during the first Christian millennium.

In saying just as these were formulated, we wish tounderline that Orthodoxy equally respected all threeforms of expression of the truth of the living God in histo-ry (Doctrine,Worship and popular piety).

This fidelity of Orthodoxy to the three consecrated offi-cial forms of the Christian message from the first millenni-um does not merely express moral consequence. Above allit is testimony to the deepest conviction that, only whenthe fundamental Christian values are kept united andundivided, can they remain vibrant and unchanged (forthe salvation ofall humankind!).

In order to explain more theologically the saving trilogywhich characterises Orthodoxy, we should state that theindivisible and unchanging nature of Christian truthsthroughout the ages directlyreflects, even ifimperfectly,three realities that are beyond time and place:

1) the indivisibilityof the Holy Trinity2) the indivisibilityof the Body of the Lord3) the indivisibilityof the functions of the people

of God.Only with this perspective of the Fathers and theolo-

gians of the first Christian millennium was it possible todescribe the Church of God (even in its militant journey inthe present world) as Christ prolonged throughout theages!

Such a characterisation could not be considered asbeing aone-sided emphasis on the incarnate Word of God(who is the second Person of the Holy Trinity). On thecontrary, the Fathers of the Church stressed in a timelymanner that the very name Christ simultaneously declaresthe Father who anointed the Son, and the Spirit, throughwhom He anointed and revealed Him to the world.

So the undivided unity of the three fundamentalmeans by which the Church expresses itself - as faith and

AAGG


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mola Wqistr, dgkmei sucwqmyr ja tm Patqapowqise tm U, ja t Pmela, di to pooutm wqise ja tm pojkuxe stm jslo.

G diaqetg koipm mtgta tm tqim helekiydmtqpym l tor poour jvqfetai Ejjkgsa, rpstir ja pqnir po sumewr jgqssomtai dono-kocij, r Katqea pqr tm kghim He, emai s

tekij mkusg lkoca ja sodmala cah (dg-kad lokocom tm dia pqaclatijtgta!).

Atm jqibr tm peqicqavesa mtgta ja pkg-qtgta tr m Wqist fyr htei pq tm vhaklmpistm ja pstym Ejjkgsa lar, l tm kg dolja kkgkouwa tm keitouqcijm stoiweym tr L.Tessaqajostr. Ja l atm jqibr tm tqpo pqo-bkkei tm hqaustg, dgkad tm tqisdistatg tau-ttgta tm Oqhodnym.

Ar dole lyr ka at, jpyr makutijteqastm sumweia.

O do pqter Juqiajr to Tqiydou, l tr dida-

jtijtater Paqabokr (to Tekmou ja Vaqisaoupo pqogcetai, ja toAstou po petai), peqi-cqvoum m peqikxei t qifij dinoda po dg-lioqcgse stm mhqypo dipk vikauta tou: rpojqisa v mr, ja r postasa v tqou. Gpqtg, pyr emai pqovamr, dgce loiqaa stmdeteqg. Ciat, tam pojqmesai, emai vusij mpolajqmesai ja m pojptesai p tr qfer sou,pte atoenoqfesai. G pammysg l tr qfer,dgkad l tm pgc tr fyr, emai dumat lmo ltm letmoia. L tm pistqov to Astou!

Em sumewe t smtolo tqacij Wqomij tr sw-seyr Heo ja mhqpou jtukssetai stadiaj jat

tm L. Tessaqajost, l paqlikkg paidacycijsova, tm poa lmo o heovqoi Patqer lpo-qosam m diahtoum.

Etsi, o plemer pmte jat seiqm Juqiajr tmMgsteim lwqi tm Juqiaj tm Baym, woum rpostok m pqobkkoum tm diaqetg wqistiamijkheia, jhe la wyqist, p li diavoqetijpkeuq, r jokohyr:

a) G A Juqiaj tm Mgsteim kcetai ja Ju-qiaj tr Oqhodonar, peid emai vieqylmgstm mastkysg tm Ejmym, o poer (jtrto ti emai Bbkor tm makvabtym pistm)

pqytstyr lokocom lpqjtyr tm pstg er tmhea Emamhqpgsg, dgkad tm pqtg ja xistgkheia to Wqistiamislo.

b) G B Juqiaj tm Mgsteim, vieqylmg stmlmlg Cqgcoqou to Pakal, Aqw/pou Hessako-mjgr (14or a.), pocqallfei tm leckg kheiapo ewe pisglmei pqtor Ap. Pakor ja oJappadjer Patqer qcteqa, r pqr tm di-jqisg letan osar ja meqceim, stm dida-sjaka peq Heo. At tm bahtata Oqhdongdijqisg namahlgse Pakalr, maptssomtrtgm er tm peq heseyr ekabesttg Heokocatou, jatapokelmtar tsi tm meukab qhokoci-sl tr Dseyr, er t pqsypo to j JakabqarBaqkal.

c) G C Juqiaj tm Mgsteim, kcetai ja Ju-

action which are continually proclaimed doxologicallywhile worshippingthe true God - in fact confess the samereality!

The Church places the mentioned unityand fullness oflife in Christ before the eyes of both believes and non-believers through the entire structure and coherence ofthe liturgical features of Great Lent. And precisely in this

way it projects the unbroken, i.e. the three-dimensionalidentityof the Orthodox.

Let us now see these things in somewhat more detail:The first two Sundays of the Triodion period before the

commencement of Lent proper, with their highly didacticParables (of the Pharisee and the Tax-Collector first andthe Prodigal Son second) describe in summary form theradical dead-ends which mans love of self has created: ashypocrisyon the one hand and as apostasyon the other.The former clearly and inevitably leads to the latter. Forwhen one acts hypocritically, it is natural that onebecomes distant and removed from ones own roots, in

which case there is a self-exile. The reunification withones roots, namely with the source of life, is only possiblethrough repentance. With the return of the Prodigal Son!

Following this, there is the brief yet tragic chronicle ofthe relationship between God and man that graduallyunfolds during Lent with educational wisdom which iswithout parallel, and which only the God-bearing Fatherscould have possessed. Thus the subsequent five LentenSundays in a row, up until Palm Sunday, seek to presentundivided Christian truth, each in its own way, as follows:

1) The first Sundayof Lent is called the Sunday ofOrthodoxy, as it is dedicated to the restoration of the

icons which (apart from being the Bible of those whocannot read) above all actually confess faith in thedivine Incarnation, the first and highest truth ofChristianity.

2) The second Sunday of Lent, dedicated to thememory of St Gregory Palamas, Archbishop ofThessaloniki (14th cent.), underlines the great truthwhich was pointed out first by the Apostle Paul andlater by the Cappadocian Fathers, concerning the dis-tinction between the essences and energies of God.Palamas recalls this deepest of Orthodox distinctionswhich he developed in his most reverent theology con-

cerning deification, thereby counteracting the irrever-ent rationalism of the west, in the person of Barlaamof Calabria.

3) The third Sunday of Lent is called the Sunday ofthe Veneration of the Holy Cross, thus promoting toevery person the value of the sacrifice of the God-Manon the Cross for the sake of all humankind.

4) The fourth Sunday of Lent is dedicated to thememory of the great ascetic John of Sinai, who wrotethe Ladder of Divine Ascent (7th cent.), and reminds usthat, the more we are gradually released from the mate-rial weight of the body through continual spiritualexercise and self-transcendence, the more we climbstep by step the spiritual Ladder which leads to theunending vision of the glory of God.


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qiaj tr Stauqopqosjumseyr, ciat l tmpamgcuqij pqosjmgsg toTilou Stauqo pqo-bkketai s kg tm mhqyptgta na trStauqijr husar to Heamhqpou, pq kojk-qou to mhqypmou cmour.

d) G D Juqiaj tm Mgsteim, vieqylmg stmlmlg to joquvaou Asjgto, Iymmou to Sima-

tou, succqavyr tr Jklajor (7or a.), lrpemhulfei ti, so pakkssetai stadiaj pistr l tm sumew sjgsg ja ahupqbasgp t kij bqg to slator, tso mebameisjak-sjak tm moeq Jklaja po tm dgcestm mspeqg ha tr dnar to Heo.

e) G E Juqiaj tm Mgsteim, vieqylmg stmOsa Laqa tm Acupta, lr didsjei tm heo-poi dmalg po wei ekijqimr letmoia. Letp ma sjamdakydr laqtyk pqteqo bo,nihgje sulpahesttg at Aca l mgstea,pqoseuw ja pmela sumtetqillmo, m cmei t

joquvao paqdeicla, ci tm sytgqa tm laq-tykm kym tm amym.Am tqa pqoshsoule ti lsa str pmte atr

Ebdolder tm Mgsteim pqwoum dispaqter ja oPqogciaslmer Keitouqcer, t Apdeipma, o Wai-qetislo tr Heotjou, Lcar Jamm, o Jata-mujtijo Espeqimo, j.., tte vhmoule stm L.Ebdolda, pou kg eq dqalatouqca tr Ej-jkgsar lar joquvmetai l tr Ajokouher tm Mul-vym, tm Septm Pahm (l tm Apojahkysg, tEcjlia ja tm Epitvio), l tm kalpqovqo Am-stasg to Wqisto, ja tm paqlikko Espeqim trAcpgr, pou t Eacckio tr Amastseyr to Wqi-sto xkketai pamgcuqij s so t dumatm peqis-steqer cksser, ci m waqom koi o jpqsypoito mhqypmou cmour.

Usteqa p tm pi pmy mckuvg jhesg tmpkom waqajtgqistijm pmeulatijm hgsauqm trOqhodnou Paqadseyr, jat tm L. Tessaqajost,poir h toklose m qmghe ti mtyr at eq-tatg peqodor to Ejjkgsiastijo Etour poteke tmpelptousa tr Oqhodonar;

Tqa koipm lmo cmetai savr ja jatamogt, cipoi kco o dhem pqoodeutijo tm pokitijm Jol-ltym stm Ekkda (let tm ptaet Dijtatoqa tm

Sumtaclataqwm), speusam l tsg lama (!) m so-pedsoum ja m vamsoum tm eqtatg at pe-qodo to jjkgsiastijo oqtastijo jjkou. Psteu-sam, o takapyqoi, ti tsi lmo h lpoqosam mashmymtai tekeyr keheqoi stm sudosa trpamtoeidor jqaipkgr, pyr tm ddane heyqgtijja pqajtij swifovqemijr loqakislr to A. Pa-pamdqou, ja letqg pojqisa tm diadwym tou.

Paq tata, t m lm pqwei pi stoiweidgrsebaslr tr L. Tessaqajostr (pyr tm peqicq-xale) p tor Pokitijor ja tm m cmei kecolmgctida tng st lecka stij jmtqa tr Ekkdor

sleqa, dm emai t lecakteqo jaj. Ciat pqwei jpaqakkkou pqamtg mdowqa to eseborEkkgmijo kao, po fe ja sumtgqe pist tr paqa-dseir tou wyqr pojqiser bbaia ja heatqimi-

5) The fifth Sunday of Lent, dedicated to StMary of Egypt, teaches us about the deifyingpowerof sincere repentance. Having lived a tremendouslysinful life, this very likeable Saint was made worthy,through fasting, prayer and a contrite heart, tobecome the ultimate example of the salvation of sin-ners for all time.

If we also consider that during those five weeks of Lentwe have interspersed Pre-sanctified Liturgies, ComplineServices, the Salutations to the Mother of God,Supplications, Vespers etc., we then arrive at Holy Weekwherein the whole dramaturgy of our Church reaches itsclimax with the Services of the Bridegroom and theVene-rable Passion (with the taking down of Christs Body fromthe Cross, the Lamentations and the Epitaphios proces-sion), with the splendour of Christs Resurrection and theincomparableVespers of Love, when the Gospel of theResurrection is jubilantly chanted in as many languages as

possible, to be enjoyed by all representatives ofhumankind.

After the above overview of the most characteristicspiritual treasures of the Orthodox Tradition during GreatLent, who would dare deny that this truly sacred period ofthe Church year is the quintessence of Orthodoxy? Onlynow does it become clear and understandable why so-called progressive members of the political parties inGreece (following the seven-year dictatorship of theColonels) frantically rushed to level and ravage this mostsacred period of the Church calendar. These unfortunatepeople believed that it was the only way for them to

remain totally free and immune from all kinds of excess,as taught in both theory and practice by the incoherentamorality of A. Papandreou, and the boundless hypocrisyof his successors.

At any rate, the worst evil is not the absence of funda-mental respect for Great Lent (as we have described it)among politicians and so-called leaders in the urban cen-tres of Greece today. This is because there is also the vasthinterland of the devout Greek people who faithfully main-tain their traditions without hypocrisy and showiness ofcourse, regardless of the example set by irreverent or sim-ply imprudent statesmen.

However, among Greek diaspora communities thatare organised around the Church, great and irreparabledamage is caused when the notorious Council of HellenesAbroad (SAE) fiendishly and stubbornly persists in organis-ing unholy and supposedly cultural festivals in which thetradition of the Orthodox is dishonoured and the con-sciences of young people are tarnished.

As this abomination occurs, in spite of our appealsonly during the period of Lent rather than any other timeof year, with the absolute collaboration and insensitivity ofthe Diplomatic and Consular representatives of Greece,the Archdiocese is left with no choice but to characterise itas the sabotage of Greeks abroad by Greece!

We leave them to public scorn and the impartial judge-ment of God.


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decrees promulgated by the emperors against icons andconsequently suffered martyrdom on account of the Truth.Furthermore, they developed an articulate theology oficons in written form, in this way enabling future genera-tions an insight into their witness to the Truth.

First Phase of IconoclasmIconoclasm was a heresy which appeared at the very

beginning of the eighth centuryamong certain bishops ofthe eastern borderland of the empire whose followers tookicons down from Churches consequently smashing andburning them. On the other hand, the iconophiles (thosewho favored icons) or iconodules (those who veneratedicons), as they came to be known, strongly defended theplace of icons in Churches and for private worship. Farfrom being simply a disagreement about Christian art, fun-damentally iconoclasm was adoctrinal dispute which hadto do with the very person of the incarnate Christ.Coupled with not giving full significance to the incarnation,was the negative attitude of the iconoclasts towards thematerial world. Thirdly, the iconoclasts failed to realizethat icons had always been a part of the Churchs teach-ingand tradition as ameans of instruction for those whocould not read or who did not have access to written mate-rial. Finally, their claim that Iconophiles were idol wor-ships did not stand because they failed to understand thaticons were symbols directing the faithful towards the per-sons depicted.

The iconoclastic controversy nevertheless very quicklygained strength and reached Emperor Leo III (717-745)thereby taking on an imperial dimension. Leo openlysided with the iconoclasts; he removed a mosaic icon ofChrist above the entrance of the imperial palace and in 730promulgated a decree against icons. During this periodthere is little evidence for a persecution against theIconophiles (those who favoured icons) and also very lit-tle is known on iconoclastic doctrine. It would be the sonof Leo, Constantine Copronymous (745-775), who wouldpursue his fathers iconoclastic policy systematically andpersecute the icon worshippers, among whom were themonks.

Under Constantine Copronymous, the struggle wasintensified. He organized a certain amount of propaganda1

THE TRIUMPH OF ORTHODOXY:

The Role of the Monks in the Iconoclastic Controversy

(Part I) by Phillip Kariatlis

I do not venerate matter, but I venerate the creator of matter.St John of Damascus

If anyone should forbid the icon of Christ equally with the symbol of the cross to be both drawn in every place and dis-played for the salvation of the people, he is a heretic.

St Theodore the Studite

IntroductionAs the Prophets prophesized, as the Apostles taught, asthe Church has received, as the teachers have dogma-tized, as the Universe has agreed....Let us declare, let usassert, let us preach in like manner Christ our true God,and honor His saints in words, in writing.... in Holy

Icons, worshipping Him as God and Lord and honoringthem as His true servants....This is the faith of theApostles, this is the faith of the Fathers, this is the faithof the Orthodox, this is the faith that sustains theChristian oikoumene....(Synodikon).On 11 March 843, the first Sunday in Lent, the rein-

statement of icons was proclaimed in the great Church ofSt Sophia and this day has remained in the Churchs mem-ory as The Triumph of Orthodoxy. Every year on thisSunday, the Church celebrates its victory over the last ofthe great heresies of the first common Christian millenni-um, namely Iconoclasm which lasted for over a hundred

years (717843AD) and falling into two phases. Not dis-counting the role played by the hierarchy and theByzantine state in general, the real credit for the victory ofOrthodoxy belonged to the monks, especially St John ofDamascus and St Theodore the Studite. In overwhelmingnumbers, they withstood, and did not submit to the

1. J.M. Hussey, The Orthodox Church in the Byzantine Empire (Oxford:Clarendon Press, 1986), 39.

slor poio ja m emai t paqdeicla tm meuka-bm pkr xuwokcgtym Ehmopatqym!

G leckg lyr ja mepamqhytg fgli cmetaistr sucjqotglmer ja jjkgsiastij sumtetaclmerOlocmeier tm Apodlym, p tte po t diabg-

to Sulbokio Apodlou Ekkgmislo (SAE) l dailomi-j lama ja pilom qcammei sustglatij jhe wq-mo t msia jema dhem pokitistij vestibkr jaglendi, pou pamgcuqij neutekfetai Paqdosgtm Oqhodnym ja diavheqomtai o sumeidseir tmmym mhqpym.

Epeid d t m kcmosioqcglacmetai, paqtr dialaqtuqer lar, lmo jah kjkgqg tm peqodotr L. Tessaqajostr ji wi s kkg pow to wq-mou, l tm pkutg d slpqang ja maishgsa tmDipkylatijm ja Pqonemijm mtipqospym tr Ceme-teqar, dm tam dumatm paq m t waqajtgqsei

I. Aqwiepisjop lar r dokiovhoq tm Apodlymp tm Ekkda!Tor paqaddoule stm joim peqivqmgsg ja stm

djastg jqsg to Heo.


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and gathered the iconoclastic bishops to help him searchfor passages against icons in Biblical and Patristic texts.Next Constantine tried to obtain synodical approval of hisiconoclastic teaching and therefore summoned an ecu-menical council to meet in the imperial palace in Hieriasituated on the Asian shore opposite Constantinople. Itcommenced on 10 February 754. In this council 338 bish-

ops presided announcing their iconolastic doctrine andtherefore condemning icons. At the close of this council,saints Germanus, John of Damascus and Gregory ofCyrpus were excommunicated for not renouncing theveneration of icons. After this, the Iconoclasts demandedthe destruction of icons claiming that in venerating them,people were being misled into a type of idolatry. In notbeing able to distinguish between the wood upon whichthe icon was painted and the person that was represent-ed on them, the iconoclasts believed that the Orthodoxfaithful were worshipping created matter instead of theCreator. Nevertheless, having procured the approval of

the council, Constantine began putting its decisions vehe-mently into practice.During this period many monks suffered as a result of

not renouncing icons. There were spectacular instances ofpersecution. The Vita (Life) of Stephen the Younger2

explicitly stated that Constantine declared war on thewearers of the idolatrous monastic habit3 even prior tothe council of Hieria.4 In this account, Stephen is present-ed as the principal champion of icons and the leader in theiconophile monks. His eventual martyrdom was theresult of his persistent refusal to sign the decrees of theiconoclastic council. In Theophanes there is mention ofother martyrdoms of monks who did not embrace the

teachings of the iconoclasts - Andrew the Calybite andPeter the Stylite whose heads were pounded by theirown icons.5

During this time, the Orthodox dogma and theologicalthought was being developed and voiced by a monk livingoutside the empire, namely St John of Damascus. He isseen as the classic defender oficons in this period. Hewas probably born in the mid seventh century (probably645) and died before 754. Very little is known about thelife of this man, and what little is known of his personalhistory, is mostly obscured by legends. One can guesshowever what sort of man he was by his writings which

betray not only his grandeur but also the vigorousdynamism with which he defended Orthodoxy. As atheologian, his aim was to address contemporary prob-lems, hence his involvement in the iconoclastic controver-sy. He explained and defended the traditional act of

Christian devotion offered to icons. He claimed that thosewho refused to worship icons, were in danger of fallinginto the heresy ofManichaenism which basically believedthat all created matter was evil. Furthermore, he saw iniconoclasm a lack of feeling for the sacred realism of his-tory. On aChristological level, he saw in iconoclasm theheresy of Docetism which had taught that Christ only

appeared to be human but did not really become incarnatein the full sense of the word. For all these reasons hefought to uphold icons in Churches and worship in gener-al.

For St John of Damascus, icons of Christ were a per-manent witness that the Invisible God had, at amoment of earthly history, become visible and human.To deny icons was to diminish the authenticity of thehumanity of Christ.6 Since God had assumed flesh, itwas possible to depict Him with images. As the Gospelwriters had been able to describe Him in words (koco-cqavem) so it was also possible, for iconographers to

write in gold (wqusocqavem) by depicting scenes inicons. St John of Damascus stressed the change whichresulted in the relationship between the Creator and thecreated when God had willed to become visible by assum-ing a material existence and giving matter a new functionand dignity.

In former times, God without body or form, could inno way be represented. But today, since God hasappeared in the flesh and lived among men, I can rep-resent what is visible in God (t atm to Heo). Ido not venerate matter, but I venerate the Creator ofmatter, who became matter for my sake, who assumed

life in the flesh, and who, through matter accomplishedmy salvation.7

For St John of Damascus icons were therefore essentialsince they witnessed to the fact that Christ had becomefully human taking flesh and was therefore able to bedepicted. Therefore in destroying icons, St John ofDamascus believed that the iconoclasts were not takingfull account of the Incarnation of Christ. He continued toargue that as a result of the Incarnation everything hadbecome accessible to sanctification; matter itself hadbecome a channel of the Grace of the Holy Spirit. Yet noless significant, was St Johns opposition to the state in

interfering in Church affairs:it does not belong to the Emperor to legislate for theChurch.8

Clearly St. John of Damascus occupies an eminent place inhistory during the years of the iconoclastic struggle. In thisnext issue of the Voice of Orthodoxy the proceedings ofthe Seventh Ecumenical Council will be considered alongwith the person of St Theodore of Studite who wasinvolved in upholding the veneration of icons during itssecond phase.

(to be continued)

2. Even though the Vita Stephani is a valuable source in examining the roleof the monks in the iconoclastic controversy one must also remember thatit is unreliable in its chronology and at times a stereotyped image is putforth.3. S. Gero, Byzantine Iconoclasm and Monachomachy in The Journal ofEcclesiastical History28.3(1977): 242.4. PG, 100, 1116D - 1118A, taken from S. Gero, opt. cit., 242.5. kefala; d j a[llwn toi iJeroi pivnaxin, ejn oi} twn aJgivwn ta; ejktup-wvmata ejkecavrakto, dievqrauon paivonte (ed. de Boor, 72, lines 15 - 18),taken from S. Gero, opt. cit., 243.

6. John of Damascus. De Imag., 2.16. PG 94: 1304.7. De imag. 1.16. PG 94: 1245A.8. De imag., 2.12, 335E.


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ABBA DYQOHEOUEQCA ASJGTIJA

CIA TGM LMGSIJAJIA*

*Ej to bibkou Abb Dyqohou Eqca Asjgtij

Emar p tor Patqer, Ecqior, epe ti olomawo dm pqpei m qcfomtai m stemowyqomjammam. Ja pki epe: Am jpoior wakimacycsei thul, wakimacyce tor dalomer. Am lyr wei mijghep at t phor, emai tekeyr nmor p t lomawi-j fy ja kka swetij. T koipm pqpei m poleler ci tm aut lar, po dm stalatle lmo sthul ja stm qc, kk pokkr voqr vtmoule jalwqi t lmgsijaja; T kko, paq m pemhsoule ciat tm keeim ja pmhqypg jatstas lar; Arjqatsoule koipm cqupma t ltia tr xuwr ja

to slator, dekvo lou, ja r boghsoule letHem tor autor lar, ci m ckutsoule p tmpjqa ato to jatastqeptijo phour. Ciatsulbamei pokkr voqr m bfei jamer letmoia stmdekv tou tam vusij xuwqamhom ste-mowyqghom letan tour ja m paqalmei ja lett letmoia kupglmor ja womtar kocislor mamtomtou. Dm pqpei atr po pokelitai p tor koci-slor m diavoqsei ci t hla, kk lsyr mtor stalatsei. Ciat at emai lmgsijaja. Ja emaimcjg m pqosnei l cqupmg vqomtda, m leta-mosei, m cymiste, pyr epa, ci m lm lemei pokjaiq l ator tor kocislor ja jimdumesei. Ciat lt m bkei letmoia, pkr sulloqvmetai s lipqajtij mtok ja pqosyqim mtiletypfei t hlatr qcr, kk dm jmei jamma cma mamtom trlmgsijajar. Ci at ja paqalmei womtar t kpgmamtom to dekvo tou. Ciat emai kko pqcla lmgsijaja, kko qc, kko hulr ja kko taqaw. Ja sr ky ma pqdeicla, ci mjatakbete. Atr po mbei vyti, stm qw weikcg hqja. Hqja emai pijqr kcor to dekvopo tm kpgse. Dr, hqja wei kcg dmalg. Ciat,t emai li kenoka to dekvo sou; Am tm pov-qeir sbgser t hqja. Am lyr qwseir m sjpte-

sai: Ciat lo t pe; Ja c lpoq m topamtsy. Am dm heke m l stemowyqsei, dm hlo t kece. Ja, pistxte le, h tm jamomsy c!M, tsi bfeir lijq nukaqjia jpoio kkopqosmalla, pyr jqibr jmei atr po hkei mmxei vyti, ja celfeir tm tpo l japm, poemai taqaw. Taqaw emai mabqaslr lpahmja tjtym sjxeym, po nesgjmoum tm jaqdi jatm jmoum pihetij jat to pkgsom. At d pihetij dihesg jat to mhqpou po lr ste-mowqgse, pokkr voqr paqmei ja waqajtqapeikgtij, ciat cmetai jdijgtij, pyr jqibr epe

bbr Lqjor: G jaja po cmetai dejt l t

* Abba Dorotheos, Practical Teaching on the Christian Life. Translation,Introduction and glossary by Constantine Scouteris. Athens, 2000.

ABBA DOROTHEOS Practical Teaching on the Christian Life.

ON RESENTMENT*

89. Evagrius said that, It is foreign to monks to get angry orto annoy people. He also said that, If somebody haswrath, he has the devil and if somebody has been defeatedby this passion, he has become totally alienated from themonastic life, and he also said other things on that subject.What must we say then about ourselves who do not stop atanger and wrath but often allow ourselves to reach resent-ment? What else can we say other than to mourn ourpitiable and inhuman situation? Let us therefore be vigilant,brethren, and help ourselves, after God, so that we can de-liver ourselves from the bitterness of this pernicious pas-

sion.Often, it happens that someone bows in repentance to

his brother when there is some disturbance or some upsetbetween them and after the bow, he remains in sorrow withthoughts against his brother. He should not despise suchthoughts but immediately root them out as this is resent-ment and as I said, he needs great vigilance, repentance andstruggle, so that he does not remain in this state long and beendangered. When he made the bow, he followed a practi-cal commandment and he healed his wrath temporarily buthe did not struggle against his resentment and that was whyhe was still upset by his brother. Resentment is one thing,

anger and wrath another and agitation is yet another.

90. I will give you an example so that you understand. A per-son lighting a fire first has a small piece of tinder. This rep-resents the word of the brother who has upset him. This lit-tle fire is very feeble. What significance has the word of yourbrother? If you put up with it you blow out the small fire, butif you begin to think to yourself, Why did he say that to me?I myself can answer him. If he did not want to hurt me, hewouldnt have said that and believe me, I can upset himtoo. In this case, you add small pieces of wood to the fireor some other fuel like the person that lights a fire and youproduce smoke which is agitation. Agitation is the move-

ment and coming together of thoughts which stimulate theheart and make it audacious. Audacity is the taking of retri-bution against the person that has upset you, and thisbecomes insolence as Abba Mark said, Evil accepted inthought makes the heart audacious, but when this isrevoked through prayer and hope, it makes it contrite.

(to be continued)

kocisl, jmei tm jaqdi huldg ja peikgtij, mtam pokelghe l tm pqoseuw ja tm kpda pqo-jake letmoia ja sumtqib.

(sumewfetai)


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23

St AndrewsGreek Orthodox TheologicalCollege

he commencement of the 2005 academic yearmarked the beginning of the twentieth year of

theological education and training at St AndrewsGreek Orthodox Theological College. The traditionalDoxology Service was held on Thursday 17 Februaryand was presided over by His Eminence ArchbishopStylianos, Dean of the Theological College. Staff andthe students joined in celebrating the commencement

of the academic year in the College Chapel of St Johnthe Evangelist and Theologian. The student choir wasled by Mr Vasili Psilacos, a graduate and former lec-turer in Byzantine Music at St Andrews.

At the conclusion of the service His Eminencewelcomed everyone and spoke about the work ofthe Theological College as a continuing manifesta-tion of Gods grace towards the service of HisChurch and the broader community here in

Australia. Its entry into a twentieth year of operation considering its humble beginnings and the various

challenges over the years is an indication of Godsabundant grace. His message to the first year stu-dents in particular reminded all present that thesacred task of the theologian is to relate authentically

Opening of the 2005 Academic Year

to the other when conveying the word of God.

His Eminence also took the time to welcome Rev.Dr Doru Costache, parish priest of the RomanianOrthodox Church of St Marys, Enfield NSW, who willbe teaching in the area of Patristic Studies. He alsospoke appreciatively of the honour bestowed uponthe Theological College by the presence of Mr Mark

Fleming, Church Ministries Manager of the NSW BibleSociety, which generously donates copies of the criti-cal edition of the Greek New Testament to all first yearstudents.

The Doxology Service was followed by the tradi-tional luncheon prepared by the tireless members ofthe Archdiocese Ladies Philoptochos.

Entering the College in 2005 are First Year Bachelorstudents Evangelos Kardaras (Syd), George Karpouzos(Syd), Vasilios Manavas (Melb) and ChristopherManevski (Melb). This year St Andrews serves seven-

teen students from around Australia at the undergrad-uate level of theological studies. An additional seven-teen students are studying at the graduate and post-graduate levels.

T

The Dean, academic staff and students at the commencement of the 2005 College Year.


8/12

24

It gives me sincere pleasure once again to see all of you,members of the Judiciary and representatives of the legal pro-fession, gathered in our Cathedral to pray together with us,Clergy and Laity of the Greek Orthodox Archdiocese, on theoccasion of the commencement of the Law Term.

For the Standing Conference of Canonical OrthodoxChurches of Australia (SCCOCA), this wonderful tradition wehave established throughout the years means a lot.

Beyond the purely spiritual character of this gathering as abody of prayer, it gives us also the feeling that we are no longera minority of ethnic groups, but rather an integrating part oftodays culturally diverse Australia.

Precisely in this spirit of deep inter-relationship and soli-darity, we shall try to concentrate on the Word of God, as weheard it just a few moments ago from the passage of St Johnthe Evangelist who, as known, was characterised as theDisciple of Love.

First of all, let me point out the comparison it draws

ADDRESS OF HIS EMINENCE ARCHBISHOP STYLIANOS

FOR THE COMMENCEMENT OF THE LAW TERM FOR 2005

Melbourne January 31, Sydney February 8, 2005

between Law, Grace and Truth - three realities which have atremendous importance for our life and society.

St John states unreservedly that the Law was giventhrough Moses; Grace and Truth came through Jesus Christ(Jn 1:16). Here we must note, however, that the original Greektext of the New Testament states in the relevant passage thatGrace and Truth literally came into being (egeneto) throughChrist, giving a much stronger presence of the divine throughGod incarnate than the English translation would indicate.

One might think that the Judiciary and other servants ofthe Law could possibly be more interested in concentratingbasically if not exclusively on Law itself. Yet, I would not

think that this is the true estimation of conscientious judgesand lawyers, especially those who vigilantly remember thecautionary words of St Paul that the letter kills, but the Spiritgives life (2 Cor. 3:6).

In the same context, one should admit that Law alwaysmeans positive limits, which is to say concrete boundariesand cases. These of course are, under all circumstances, a kindof obstacle - or at least a restraint - for the moral flexibility ofthe person who is called to pass judgment.

Another indication of the limited and provisional characterof Law by definition, is the mere fact of the given variety of sys-tems of Law throughout history, which express the need toalways adjust the Law according to ever-changing human con-

ditions.Having said this, we are now in a position to see more eas-ily that Grace and Truth (which come as an accomplishment,if not the final climax, of the morality of Law) are also higherrealities which should never be overlooked or underestimatedwhen resolving moral or social conflict in our society throughhuman tribunals.

These interactions of course become more timely andacute in a period of aggressive terrorism, as we have beenexperiencing this internationally in the past few years.

And we have to underline this in order to remind ourselvesthat terrorism and counter-terrorism are not conditions whichallow a sober and balanced judgement in individual cases of

conflict.Perhaps the greatest challenge, and the most difficult task,

for any judge in assessing a criminal case lies in applying thecorrect proportion ofJustice and Grace. Only in such a fairproportion can we be sure that Truth is served accordingly forthe benefit of all, as well as for the improvement of the indi-vidual offender.

For, it is not a secret that, when the proportion ofJusticeand Grace is not applied correctly, we experience extremedecadence in all fields of social life.

Bearing in mind all the mentioned conditions faced by themembers of the Judiciary and the servants of the Law, we feelonce again obliged to pray fervently for all of them to have a

peaceful new Law Term and ceaseless enlightenment fromabove in exercising their difficult duties.

Sisters and brothers, God bless all of you, your co-workersand families.

Ap tm Denysg er tm Ahousa tr I. Aqwiepisjopr lettm Donokocam di t Mom Dijastijm Etor er tm I. MamAcou Estahou. Diajqmomtai: Sebaslitator Poilemqwgrlar let to Jubeqmtou tr Bijtyqar j. John Landy, toHeovik. Dqbgr lahgtm tm Jokkecym ja Dijastm (Lek-boqmg 31-01-05).

Ap tm Teket ja Donokoca er tm I. Jahedqijm MamEaccekislo tr Heotjou, p t mqnei to DijastijoEtour, paqous to Aqwidijasto tr M.M.O. j.Jim Spigelmanja pokkm Dijastm (Sdme 08-02-05).


9/12

Ewoqosttgse ja jqune jat tm L. Espeqim er tm

oqtfomta I. Ma Upapamtr to Juqou Coburg, m tkeid paqejhgse let to Heov. Dqbgr ja koipm Jkgqijmja kajm sumeqcatm er t joim qtio Depmo (1-2-05).

Edwhg tm Pqedqo to Equhqo Stauqo MMO j. DickDunn ja, mpiom to Heov. Apokkymidor, meweqgsem eratm pitacm j $282.226.35, di tor pkgcmtar p tmcmyst heolgma Tsoumli er tr wqar tr M.A. Asar,posm t poom pveqem qamor er tor m tmAstqakam I. Maor tm Emoqim-Joimottym tr I. Aqwie-pisjopr, jatpim tr edijr Ecjujkou (3-2-05).Apsteike ewaqistqia cqllata pqr tr Emoqar-

Joimtgtar, pqytstyr tr Acar Evglar Bankstown, di

tm cemmaiodyqam let tr poar vikonmgse t Pamau-stqakiam Sumdqio O Cumajer tr Ejjkgsar p t30etgqdi tr mtaha poilamtoqar to Sebasliyttou,som ja pqr tm Emoqam-Joimtgta Acou Spuqdymor, dit edijm Depmom po pqosveqe er tor Sumdqour (4-2-05).

Ekeitoqcgse ja jqune er tm I. Mam Taniqwou NorthSydney, m sumewe d paqejhgse let tm keitouqcg-smtym Jkgqijm ja to Dioijgtijo Sulboukou, jahr jalet tr Vikoptwou, er joimm cela jat t poom sume-ftgse, mpiom kym tm peuhmym tr Emoqar-Joim-tgtor, t ftgla tr peicosgr mcjgr m dquhe Emoqa tm poam p lajqo fgtom ekaber wqistiamo,o pooi, kc postseym, emai dmatom m nupgqetg-

hom p tm Emoqa-Joimtgta to Taniqwou. Epsgrftgse pqotseir di tm qiohtgsim tr p dqusimEmoqar ja dhg pswesir ti h jatatehom er tJemtqij Cqavea lwqi t Pswa (6-2-05).Apsteike sukkupgtqiom pistokm er tm Pqyhupouq-

cm tr Ekkgmijr Jubeqmseyr j. J. Jaqalamk, p tjdgl to eilmstou ato patqr Aken. Jaqalamk.Epsgr psteike heqlm sukkupgtqiom pistokm sul-paqastseyr er tm Astqakiamr jatacycr meaqm lgt-qa di tm n tuwlator hmatom tr tetqaetor hucatqr

25

A' AQWIEPISJOPIJG PEQIVEQEIAJmgsir to Sebasliyttou Aqwiepisjpou

j.j. StukiamoJat tm lma Vebqouqiom Sebaslitator:

tgr (lmou tjmou) tqovlou to Paidijo lar Stahlo mHurlstone Park, vo cimam kai a swetija qeumai pAstumola ja jpqospour to qlodou Upouqceou japedewhg ti odelam ehmgm veqe t Idqula, v som keitouqca tou teke pmtote m pokt vaqloc tmjeilmym diatneym, pqcla t poom ja dia ewe tmmtiltgta ja ekijqmeia m lokocsei.Edwhg tm vupgqetomta p t lpoqij tlla to

m Sdme Cemijo Pqonemeou j. Mij. Feuckg (7-2-05).Edwhg tm vikonemolemo p sulpatqitar tou, Aqwil.

Syvqmio Bcja.Apsteike pistokm peq tm m Astqak jimseym to

kkote Lomawo ja mm Aqwilamdqtou, HelistojkourAdalopokou er tm Poilemqwgm ato Lgtqopoktgm Jmuar j. Lajqiom, jatacckkym sa peq pijeilmgr sumeq-casar to m kc pqobkglatijo pqospou ccqvyrewom jujkovoqsei er swetijm Ecjjkim tym o let totyr Bogho m Lekboqm Episjpou Aqiamfo Iysv,

vikodonsamter m dqsoum, er mtipeqispaslm tr mSdme Heokocijr Swokr to Ap. Amdqou, ImstitotomOqhodnym Heokocijm Spoudm, p tm shemaqm po-stqinim to Amtioweiamo Lgtqopoktou Saliba, ja timymHeokcym tr m Bijtyq Uniting Church. Epeid emaidedolmg pqosgkutistij dihesg tm m kc, kyrvikadkvyr meqcgsmtym (di m pqosekjsoum j trpokuamhqpou m Lekboqm Ekkgmoqhodnou paqoijarspoudastr), ja paq tr j tm pqotqym savesttardgkseir to Sebasliyttou, ti odpote hekem ekocseitoiatar diaspastijr letan to Jamomijo poilmou toumeqcear, swetij pmtgsir to Lgtqopoktou Jmuar j.Lajaqou malmetai t tawteqom pqr jahgsuwaslmkym tm pistm.

Pqostg ja lkgse, pyr ja er Lekboqmg, tr p

t mqnei to Dijastijo tour jahieqylmgr Donokocarer tm I. Jahedqijm Mam to Eaccekislo, jat tjataqtishm ja vtor pqcqalla swetijr, paqousto Aqwidijasto MMO j. Jim Spigelman, toAttorneyGeneral tr topijr Jubeqmseyr j. Bob Debus, mti-pqosypeomtor tm j. Bob Carr ja pokkm kkym Dija-stm. Epgjokohgse denysir er tm paqajeilmgahousa teketm, jat tm diqjeia tr poar, ja letp smtolg pqoskaki, Sebaslitator pqosveqetso t Letkkio to Sumedqou O Cumajer tr Ejjkg-sar, som ja t swetij bibko Mother, po ndyjep ejaiq t Australian Theological Forum, er tm Aqwidi-jastm, poor ewaqstgse heqlr di tm cemolmgmtilm. Epsgr lkgsam Attorney General tr Pokitearja j tm Amtipqodqym to AqwiepisjopijoSulboukou Dijgcqor j. L. Dialamtr. Wqg Teketqwounetkesem Dijgcqor Dq Mij. Papamastasou (8-2-05).

Edwhg tm Pqedqo tr Diajoimotijr MMO ja Pqe-dqom tr Emoqar-Joimtgtor Ac. Evglar Bankstown j. Pam.Heovkou, poor jathese ja vtor tm j 100.000dokkaqym, sumeisvoqm tr r my Emoqar-Joimtgtorpqr mswusim tr Heokocijr lar Swokr (10-2-05).Apsteike pqr tm Aqwidijast Jalpqar ja pakai-

hem jkejt vko j. Murray Gleeson t bibko Mother, poor ja pmtgse mhousiydr (11-2-05).

Paqejhgse er t Gala Dinner t poo qcamhgje er

t Nemodoweo Sofitel Wentworth pq toProviCare ja toSports Hall of Fame, jat t poo 40 p pkom kalpqohkgtr pqosthgjam stm jatkoco to Wk tr AhkgtijrDngr, paqmtor ja to Heovikesttou Apokkymidor. Er

O Sebaslitator Poilemqwgr lar cweiqfei er tm Pqedqoto Equhqo Stauqo MMO j. Dick Dunn pitacm j

$282.226.35, di tor pkgcmtar p tm cmyst heolgmaTsoumli er tr wqar tr M.A. Asar (3-2-05).


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26

t m kc psglo Depmo pq tm r my eqm sjopm,tm Pqyhupouqc tr Astqakar j. John Howard nepqo-spgse j.Malcolm Turnbull MP, tr peqiowr Vaucluse. WqgTeketqwou netkese cmystr qadiopaqousiastr j. Alan

Jones. Jat tm m kc teket pemelhgsam swetija Ea-qsjeiai tr I. Aqwiepisjopr er diapqxamter jat jai-qor hkgtr j tr Olocemear (12-2-05).Edwhg t fecor Liw. ja Laqcaqtar Jeqdka, pqoeq-

wolmour p t Wami Jqtgr.Bogholemor p tm Heov. Apokkymidor, pqostg tr

jahieqylmgr teketr p t mqnei to 20o jadglajotour tr Heokocijr lar Swokr jat t cmyst pqcqal-la, pou ja majomyse tm pqskgxg er t didajtij

pqosypij to mou m Sdme Evgleqou tr Qoulamijrpaqoijar (St Marys) Rev Dr Doru Costache (17-2-05).Ekeitoqcgse ja jqune er tm I. Mam Ac. Mijokou

Marrickville (20-2-05).Edwhg t fecor Sp. ja Ek. Vqacjokg, jahr ja tm

j. Liw. Jaq l tm j. Bac. Papaceyqcou (21-2-05).Edwhg tm Amtidlaqwo Iyammmym, Iatq j. Iy. Mabq-

fockou, sumodeulemo p tm Pqedqo tr PamgpeiqytijrOlospomdar j. Ceqcio Bek.

Esteike psglg pistok pqr tm Premier NNO j. BobCarr, swetijr l tm majattang tm wqym peq tJemtqij Cqavea tr I. Aqwiepisjopr, poa h pqepem twei jpoiar eeqcetijr postgqneyr tr Jubeqmseyrpqr jakutqam stcasim Jemtqijm pgqesim o poerjakptoum mcjer kojkqou tr m tm Astqaka Olo-cemear (22-2-05).

Edwhg p lqour tr Wqistiamijr Emseyr tmJahgcgt j. Liw. Amtymidg ja tm Iatq j. Iy. Xaqol-ltg, ja ewe let atm jtem suftgsg di jakteqomsumtomislm tr sumeqcasar kym tm lekm tr Emseyrl t Jemtqij Cqavea tr I. Aqwiepisjopr (23-2-05).

Bogholemor p tm Heovikstato Apokkymidor, t-

kese tm Aciasl p t helekisei to teqastou mousucjqotlator to Idqlator tr Basikeidor er Miranda(sucjqtgla 100 jkimm), mpiom tr qlodar Joimopo-kiteiajr Upouqco, jar Julie Bishop, tm pokitijm jaDglotijm jpqospym tr peqiowr, to Dioijgtijo Sul-boukou tr Basikeidor, pokkm Joimotaqwm ja pikjtymOlocemm, toSir Arthur George, jahr ja jpqospym tmtopijm voqym tr Dglaqwar Sutherland. Ylkgse pejaiq jatakkkyr, vo pqogcoulmyr jalam mkoceresacycijr majoimseir Jahgcgtr J. Lakmor, pqoe-dqeym to Dioijgtijo Sulboukou ja Cemijr Dieuhumtrp. Iy. Japtar. G lika tr dumalijr ja diaitqyr dglo-vikor Upouqco sumejmgse kour, di tm pqohula l tm

poa atopqospyr khe ja pki m stgqnei ja mpaimsei dglsia t podeiclatij qco po pqosvqoum sPamaustqakiam ppedo t Idqlata tr Basikeidor, rla poktyr jataniylmg joimymij pqosvoq tr Ejjkg-sar lar stor Amtpoder (25-2-05).Ekeitoqcgse ja jqune er tm I. Ma Ac. Waqak-

lpour Templestowe, m sumewe d paqejhgse er Depmopqr tilm tou, po paqhese j. Amd. Ceyqcou, Pqedqortr Emoqar. Let t cela, jkgher ecemr, pesjvhg dijav, let to fecour A. Ceyqcou ja to Aqwid.Syvqomou, tm ojocmeia Mijokou ja Cemobvar Bkwou,er tor poour vikonemomto ja o succemer tym j Pq-hgr, Dijgcqor j. Ell. Stalatou let tr sufcou ja tmtjmym tour (27-2-05).Edwhg tm pamajlxamta p tm psglg paqalom

tou er Aciom Oqor, letaptuwiaj voitgt Josl Fsg jaewe let ato suftgsg r pqr tm peqaitqy nkin toustm Ejjkgsa, ja d er tm Heokocij lar Swok ja tJemtqij Cqavea (28-2-05).

Jmgsir to Heovikesttou EpisjpouApokkymidor j. Seqavel

Sticlitupa p tm Aciasl jat tm teket helekiseyrto mou sucjqotlator tm Cgqojoleym tr Basikeidor er

Sutherland, tm poom tkesem Sebaslitator paqous trJoimopokiteiajr Upouqco jarJulie Bishop (Sdm 25-02-05).

Jat tm lma Vebqouqio Heovikstator:Pqodqeuse sumedqiseyr tm peuhmym eqym di tm

tkesim tr h. Keitouqcar er tm Acckijm ckssam, jahr

psgr ja di tm diajomam tm Oqhodnym Voitgtm ert Pamepistlia tr Pokitear (3-2-05).Ekeitoqcgse ja jqunem er tm I. Mam Ac. Ajate-

qmgr Mascot (6-2-05).


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27

B' AQWIEPISJOPIJG PEQIVEQEIA

Jmgsir to Heovikesttou EpisjpouDqbgr j. Iefejik

Jat tm lma Vebqouqiom, Heovikstator:

Paqstg sulpqoseuwlemor m t eq Blati jat tmpamgcuqijm Espeqimm er tm I. M. tr Upapamtr toJuqou, pou woqosttgsem Sebaslitator Aqwiepsjo-por lm (1-2-05).

Ekeitoqcgse ja jqunem er tm I. M. tr Upapamtr

to Juqou Coburg. Let tm Hea Keitouqca, Vikpty-wor to eqo Mao er t Emoqiaj Jmtqo paqhese cela.

T pceula pqopelxem er t eqodqlio tm Seba-

Edwhg tm n Ekkdor Jkgqijm tr I. LgtqopkeyrOtkou ja Cuheou p. Syvqmiom Bcja.

Pqodqeuse to Pqytobahlou Pmeulatijo DijastgqouM.M.O.

Paqstg er tm Donokocam p t mqnei to DijastijoEtour, er tm Ieqm Jahedqijm Mam (8-2-05).Edwhg er sumeqcasam tm Dieuhumtm to Jmtqou

Pqomoar tr Ieqr Aqwiepisjopr j. Stuk. Lacdakpoukom(11-2-05).Sumodeym tm Sebaslitatom, paqstg er tm Epsglg

Espeqda pqr mswusim to Idqlator Provicare tr I.Aqwiepisjopr (12-2-05).Ekeitoqcgse ja jqunem er tm I. Mam Ac. Ceqaslou

Leichhardt (13-2-05).Edwhg tm j tr Lomr Ac. Mijokou tr Lgtqopkeyr

Sqou ja Amdqou, Lomawm Paqhmiom Tfyqtf.Pqodqeuse sumedqiseyr to Sulboukou tr Jemtqijr

Vikoptwou.Pqodqeuse sumedqiseyr tr Diajoimotijr Epitqopr

di tm Eoqtaslm tr Ehmijr Epeteou tr 25gr Laqtou(15-2-05).

Edwhg tm j tm Jahgcgtm tr Heokocijr lar Swokr

j. Ceq. Jotsouqam (16-2-05).Paqstg er tm Donokocam p t mqnei to Mou

Ajadglajo Etour tr Heokocijr lar Swokr, m tPaqejjkgs atr ja m sumewe paqejhgsem er tjoimm cela Jahgcgtm ja Voitgtm (17-2-05).Ekeitoqcgse ja jqunem er tm I. Mam Ac. Pmtym

Belmore (18-2-05).Paqejhgsem er tm Sumedqasim to Dioijgtijo Sulbou-

kou tm Idqultym tr Basikeidor tr I. Aqwiepisjopr(22-2-05).Sumodeym tm Sebaslitatom, paqstg er tm Aciaslm

to Helekou khou tm mym jtiqym tm Idqultym Cgqo-

joleym-Cgqiatqeym tr Basikeidor tr I. Aqwiepisjopr,er t Sutherland (25-2-05).Ekeitoqcgse ja jqunem er tm I. Mam Ac. Sovar ja

tm Tqim Hucatqym atr. Let tata, paqejhgsem ercela t poom qcmysem j tm sumeqcatm trEmoqar ja Sebast Amdqou, pqr mswusim tr Emoqar(27-2-05).Edwhg kkgkodiadwyr tm Dieuhumtm to Jmtqou

Pqomoar tr I. Aqwiepisjopr j. Stuk. Lacdakpoukom jatm j tm Jahgcgtm tr Heokocijr lar Swokr j. Bas.Adqawt.

Pqodqeuse sumedqiseyr tm hekomtm didasjkym, opooi didsjoum er t Dglsia Swokea tr Pokitear lart lhgla tm Hqgsjeutijm. Er tm m kc summtgsim

paqstgsam pq tor 100 didasjkour ja sumefgthgsamtqpoi di tm jakutqam pdosim to qcou totou (28-2-05).

Ap tm Aciaslm p t mqnei tm lahgltym er tDckyssom Jokkciom tr Ieqr Aqwiepisjopr AciorIymmgr (Lekboqmg 03-02-05).

slitatom pistqvomta er Sdme.Edwhg er t Cqaveom tou tm j. Norman A. McLean

Chartered Loss Adjustor ja tor pamos. Aqwil. IjyboTsicjomg ja ads. p. Wqsto Dglokimg ja sumeftgsamt ltqa, t poa kabam jat t paqekhmta tg pqo-jeilmou m stalatsoum tm qxgm beccakijm jat tmjokouha tr Amastseyr (2-2-05).T pqy tkese tm ciaslm p t mqnei to Swokijo

Etour er t Jokkciom to Acou Iymmou, lkgse jatak-kkyr pqr t paidi ja diebbase tr ewr to Sebasliy-ttou pqr kour (3-2-05).Ekeitoqcgse ja jqunem er tm I. M. tr Upapamtr

to Juqou Coburg ja m sumewe paqstg ja lkgsem ert jahieqylmo pamgcqi tr Emoqar er t pqjo CoburgLake. Letan tm pislym sam o j.j. The Hon. KelvinThomson Federal Member of Wills, The Hon. Nick Kotsiras StateMember for Bulleen, Mr Mark Higginbotham Mayor Moreland CityCouncil (6-2-05).Ewoqosttgse ja jqune er tm pamgcuqfomta I. M.

to Acou Waqaklpour Templestowe. Let tm Espeqimmpaqejhgsem er t paqatehm p tr Vikoptwou Adek-

vtgtor depmom (9-2-05).Ekeitoqcgse ja jqunem er tm pamgcqifomta I. M.

to Acou Waqaklpour Templestowe (10-2-05).Etkese tm ciaslm p t mqnei to Swokijo Etour

er t Sabbatitijo Ekkgmij Swokeo to Acou Iymmou(12-2-05).Ekeitoqcgse ja jqunem er tm I. M. to Acou Waqa-

klpour Templestowe (13-2-05).Etkese tm ciasl p t mqnei to Swokijo Etour

er t Jokkciom tm Acym Amaqcqym Oakleigh, boghole-mor p to pamos. Aqwil. Iajbou Tsicjomg, eqatijrPqostalmou to eqo Mao tm Acym Amaqcqym.

Em sumewe letbg er Doncaster ja tkese tm ciaslmp t mqnei keitouqcar mou jatastlator tr KajrTqapfgr er t m kc pqostio, bogholemor p torpatqar Ijybom Tsicjomgm ja Mijkaom Bqettjom.

Edwhg tor j Lekboqmgr voitgtr tr Heokocijr larSwokr mawyqomtar di Sdme (14-2-05).Paqstg sumedqiseyr tr Jemtq. Vikoptwou (15-2-05).Ewoqosttgse ja jqune jat tm pamgcuqijm Espe-

qimm p t lml tr siolqtuqor Vikohgr tr Ahgmaar,pqosttidor tr Jemtqijr Vikoptwou er tm I. M. toAcou Estahou ja ekcgsem qtojkasam pq tm lekmatr (18-2-05).Ekeitoqcgse ja jqunem p t lml tr siolqtu-


12/12

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Epsglo qcamo tr Ieqr Aqwiepisjopr AstqakarEjddetai p Sumtajtij Epitqop

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Sekidopogsg: Pqytopqesb. p. Accekor Akivieqjgrwww.voiceoforthodoxy.com

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C' & E' AQWIEPISJOPIJG PEQIVEQEIA

Jmgsir to Heovikesttou EpisjpouDoqukaou j. Mijmdqou

Jat tm lma Vebqouqiom Heovikstator:

Pqodqeuse sumedqiseyr tr Jemtqijr VikoptwouAdekvtgtor (1-2-05).Jat tm oqtm tr Upapamtr to Juqou lm Igso

Wqisto, keitoqcgse ja jqunem er tm Ieqm LommAcou Mejtaqou Croydon Park (2-2-05).Sumodeulemor p to Adesil. p. Pamac. Vytjg, paq-stg

er jdkysim di tm lqam jat to jaqj mou (3-2-05).

Ekeitoqcgse ja jqunem er tm Ieqm Mam AcouDglgtqou Salisbury (6-2-05).Etkese tm jokouham to Aciaslo, p t mqnei to

Swokijo tour, er t leqsiom Dglotijm Swokeom AciorSpuqdym tr lymlou Emoqar-Joimtgtor Unley.Pqodqeuse sumedqiseyr tr Epitqopr Enyteqijr

Ieqapostokr (7-2-05).Pqodqeuse sumedqiseyr tr Diajoimotijr Epitqopr

(9-2-05).Jat tm oqtm to Acou Waqaklpour, woqosttgse

ja jqunem er tm Ieqm Mam Acou PamtekelomorGlenelg.

Pqodqeuse sumedqiseyr to Pqytobahlou Pmeulati-

jo Dijastgqou (10-2-05).Etkese tm jokouham to Aciaslo, p t mqnei to

swokijo tour, kkgkodiadwyr er t Dglotijm ja tCulmsiom to Jokkecou Acior Ceqcior tr lymlouEmoqar-Joimtgtor Thebarton (11-2-05).Ekeitoqcgse ja jqunem er tm Ieqm Mam Acou

Amdqou Noarlunga.Etkese tm jokouham to Aciaslo er tm ojam to

pqgm Pqodqou tr Emoqar-Joimtgtor Acou CeyqcouPort Pirie, j. Basikeou Sdeqg (13-2-05).Ekcgsem qtiom tqpefam m t oj to Adesil. p.

Waqak. Stqtou, p t molastij ato oqt (14-2-05).

Sumodeulemor p to Adesil. p. Iymmou Xkiou, pa-

qstg er jokouham m t ahos sumedqiseym toJoimoboukou, p t mqnei to joimoboukeutijo tour.Ekcgse tqpefam paqatehesam at m t oj to

Adesil. p. Ellamouk Fajg (17-2-05).Etkese tm jokouham to Aciaslo, p t mqnei to

swokijo tour, er t poceulatim swokea tr IeqrLomr Acou Mejtaqou Croydon Park (18-2-05).Etkesem, er tm Ieqm Mam Cemmseyr to WqistoPort

Adelaide, tor Clour to j. Ceyqcou Jatsamqg let trddor Wqistmar Bajitsdou.Ejqune tm maqnim to tgsou, diaitqyr pituwor,

kkgmijo pamgcuqio tr Emoqar-Joimtgtor AcouSpuqdymor Unley, letavqym tr ewr ja ekocar toSebasliyttou (19-2-05).Ekeitoqcgse ja jqunem er tm Ieqm Mam Pqovtou

GkioNorwood, pou sulpqoseuwhgjam o dioijomter, tpqosypij ja o hekomtr to Jmtqou Pqomoar trTqtgr Aqwiepisjopijr Peqiveqear, tilmter tm 25etgqdatr dqseyr ato.T spqar, er tm ahousam jdgkseym tr Emoqar-

Joimtgtor Pqovtou Gkio Norwood, paqgjokohgsediaitqyr mdiavqousam dikenim to Djtoqor AkenmdqouJakkomitg, l hla Social Welfare in Byzantium, dohesamer tm cckijm, er t pkasia to oqtaslo tr

25etgqdor tr dqseyr to Jmtqou Pqomoar, paqousto Upouqco Dijaiosmgr ja Pokupokitistijm Upohseym,Emtil. j. Michael Atkinson, stekewm tm jubeqmgtijm pgqe-sim joimymijr pqomoar ja pokko jslou. Let t pqartr diakneyr, poa pqoejkese pokk elem swkia,paqethg denysir di kour tor paqeuqehmtar (20-2-05).Etkese tm jokouham to Aciaslo, p t mqnei to

swokijo tour, er t poceulatim swokea tr EmoqarAcym Qavak, Mijokou ja Eqmgr Athelstone (21-2-05).Edwhg er psjexim t n Eboar fecor Iymmou ja

Wqusmhgr Japem (22-2-05).Edwhg er psjexim tm j. Lqiom Sbbam, stkewor tr

Tqapfgr Jpqou.Edwhg er psjexim tm Lomawm p. Paqhmiom, j tr

Ieqr Lomr Acou Mijokou Amdqou.Pqodqeuse sumedqiseyr tr Jemtq. Meokaar (24-2-05).Pqodqeusem jtjtou sumedqiseyr tr Epitqopr E-

nyteqijr Ieqapostokr (25-2-05).Etkese tm jokouham to Aciaslo, p t mqnei to

swokijo tour, er t Sabbatiam swokeom tr EmoqarAcou Dglgtqou Salisbury.Etkese tm jokouham to Aciaslo, p t mqnei to

swokijo tour, er t Sabbatiam swokeom tr Emoqar-Joimtgtor Acou Ceyqcou Thebarton (26-2-05).Ekeitoqcgse ja jqunem er tm Ieqm Mam Acym

Qavak, Mijokou ja Eqmgr Athelstone.Ekcgse vikamhqypijm tom, paqatehm p tr

ojocemear Tgkelwou Jaqk, er tm ahousam jdgkseymto Sukkcou Eboiytm (27-2-05).Edwhg tm Pqedqom to Sukkcou Jymstamtimoupoki-

tm, j. Stvamom Mijokadgm.Pqodqeuse sumedqiseyr tr Dioijosgr Epitqopr tr

Diajoimotijr Epitqopr di t hla to oqtaslo tr25gr Laqtou (28-2-05).

qor car Vikohgr er tm I. L. to ANIOM ESTIM Northcote.Let tm heam Keitouqcam paqejhgsem er cela.Sumodeulemor p to pamos. Aqwil. Iajbou Tsicjo-

mg, paqstg er t jahieqylmom depmom tr JemtqijrVikoptwou er tm ahousam to ANIOM ESTIM (19-2-05).Ekeitoqcgse ja jqunem er tm I. M. to Acou Mejta-

qou Fawkner ja tm lesglbqam paqejhgsem er cela ertm ojam to ades. p. Spuqdymor Bamdqou (20-2-05).

Pqostg eqatijr Sumneyr er tm ahousam tr Ieqr

Aqwiepisjopr (23-2-05).Upedwhg tm Sebaslitatom Aqwiepsjopom er t e-

qodqlio pqoeqwlemom j Sdme.Er tm I. M. to Acou Estahou ekcgse tm qqabma

tm Wqstou Jmtg, uo to j. Jym/tmou Jmtg, let trddor Upapamtr Tqijkg, tor d clour atm ekcgse Sebaslitator.

T spqar sumodeym tm Sebaslitatom paqstgsam ertm denysim to clou er t Park Hyatt (26-2-05).Ekeitoqcgse ja jqunem er tm I. M. to Acou Mijo-

kou Yarraville.T pceula pqopelxem er t eqodqlio tm Seba-

slitatom Aqwiepsjopom pistqvomta er Sdme (27-2-05).

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Great Lent- The Identity of the Orthodox