The Nature of the Incarnation of Christ... 2 Saint Gerasimos of Kefalonia.... 2 28η Οκτωβρίου 1940 ... 3 From the Holy Fathers –St Nicodemos on Forbearance 4

Our Sacred Language - Holy Anaphora..... 6 Book Review - The Orthodox Study Bible….. 6 Διδασκαλίες και γνώμες …….. 7 News and Views - S School Picnic and Camp... 8

From the Scriptures - 3rd Sunday of Luke.... 4

Questions and Answers - Blasphemy against the Spirit... 5

Allies. The entire Western world, discouraged and fearful of the Axis powers and the growing ugly war, took hope from the Greeks’ incredible victory. British Prime Minister Winston Churchill said of the Greeks: "Today we say that Greeks fight like heroes, from now on we will say that heroes fight like Greeks". In 1940, Greeks fought for their freedom against impossible odds, with faith in God and hope in the protection of the holy Theotokos. It is this spirit of being a people under God that we should always treasure and nurture in our lives. If we do this, we will face every crisis well.

Volume 23, Issue 5 OCTOBER, 2008

«Λύχνος τοῖς ποσί μου ὁ νόμος σου καί φῶς ταῖς τρίβοις μου»

Ψαλμ 118, 105

ΛΥΧΝΟΣ A GREEK ORTHODOX PERIODICAL FOR YOUNG PEOPLE

T he strength of God is manifested through our own weakness – when we cannot do something, God often does it for us. Thus, Gideon was ordered by God to attack the enemy, an army of 10,000, with only 300 men, so that it would be clear that victory came not from the strength of Gideon’s army but from God. And so it was in 1940-1941 when the small and impoverished Greek nation was attacked by Mussolini’s fascist army. For over a year, the small army of Greeks, armed mainly with their faith in God and the protection of our most holy Theotokos, kept half a million Italian soldiers tied down, trying vainly to invade Greece. On the eve of October 28, 1940, Italy's ambassador in Athens, Emmanuelle Grazzi, visited Ioannis Metaxas, the Prime Minister of Greece, at his home and handed him a letter from Mussolini, the Italian dictator. Mussolini was demanding free passage for his troops to occupy unspecified "strategic points" inside Greece. Metaxas rejected this ultimatum, expressing the will of the Greek people to resist, which was popularly expressed in one word: “Όχι” - "No". Within hours Italy began attacking Greece from Albania. The war took place in the bitterly cold Albanian winter, in the mountains of the Pindos range. Though Italians outnumbered them more than two to one, the Greeks astonished the Italian generals with their courage, their tenacity, and their limited artillery's precision. The Greek forces had six mortars for each division against the invader's sixty. All Greeks helped in any way they could. The courageous women of Greece supplied clothing, food, and support to the defence of their country in very difficult winter conditions. Sometimes, large groups of women would stand arm-in-arm for hours in icy rivers and streams to slow the waters enough to permit the movement of equipment and supplies to the front. Because the Italians could not defeat the Greeks, the mighty German Luftwaffe and army were forced to divert from their course towards Russia and do the job that the Italians could not do. The Greek army fought bravely against the Germans, earning the admiration of the German generals, but ultimately was forced to surrender. This Greek resistance against the Italians and the Germans, is credited with delaying the German invasion of Russia, pushing it into winter and ultimately ensuring Russian victory, which was pivotal to the victory of the

Inside this issue:

“For my strength is made perfect in weakness.” (2 Corinthians 12:9)

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B orn in the Peloponnesian village of Trikala in 1509, St Gerasimos began a spiritual journey that initially took him to Mt Athos, where he was ordained a monk. After receiving a blessing from his Elders, St Gerasimos subsequently went to Jerusalem where he served for 12 years at the Life-bearing tomb of our Saviour. There he was ordained a priest and became well-known for his piety. His undying love for Christ led him to the renowned monastery of St Catherine in the Sinai Desert. He visited a mountain retreat named “Sarantarion”, which is the place where Jesus remained for forty days repelling the forces of darkness through fasting and prayer. After his own sojourn of forty days, St Gerasimos returned to devote himself to serving the Patriarchate of Jerusalem. Striving to attain higher levels of peace and holiness, he moved to Crete and later to Zakynthos where he remained for one year, living a life of solitude. After five years there in 1555, he was led by the Holy Spirit to go to the island of Kefalonia. He remained in a cave for five years in a place called Lassi, near Argostoli. In 1560, he restored a church at Omala dedicated to the Theotokos. There he founded a convent which he named “New Jerusalem”. For thirty years, he lived there constantly praying and serving the Lord. He prayed on bent knees stretched out on the ground. Because of his Christ-like nature, he was granted the gift of healing the sick and casting out demons. St Gerasimos reposed in the Lord on August 15th 1579, at the age of 71. Initially his death was commemorated on August 16th due to the previous day being the celebration of the Dormition of the Holy Theotokos. The Venetians however, exhumed and reburied him, on papal orders, on October 20th 1580. His body lies in state in a glass casket at the convent in Kefalonia, and its miraculous fragrance continues to be experienced by many to this day.

17. THE NATURE OF THE INCARNATION OF CHRIST

ST GERASIMOS of Kefalonia Commemorated October 20th

T he Incarnation of Christ had the following unique characteristics. 1. Christ had divested Himself of all the glory

and power He had in heaven. He humbled Himself to the degree that He became human, like one of His servants, and suffered like a human - the deprivations, the insults, the persecutions and finally death on the cross. From the cross he descended into Hades, the Kingdom of the devil, where He preached to those who wished to be saved and liberated those who were expecting His arrival. This unimaginable sacrifice of Christ is best described by St. Paul (Philip. 2’ 6-8).

2. Christ took on a human nature. The Incarnation is above all a mystery which cannot be understood. However, we can say that the Incarnation was the adoption of the human nature by the Divine nature of the Son of God. The two natures were united in the Person of Christ perfectly, without the one changing the other (4th Ecumenical Council in the town of Chalcedon). This union restored the nature of the original man (before the fall) but at a higher level, since it happened in the Person of the Son of God. Therefore, Christ was not a “second Adam” but a “new Adam”, a “new man”.

3. Made it possible for man to defeat the devil. For man to regain his liberation from his bondage to the devil, he had to fight with him and defeat him. But this was impossible for man to achieve, since he himself was enslaved by sin. On the other hand, it was not right or appropriate for God to defeat the devil, as God was not the one who was defeated by him, but man himself. As a result of the Incarnation, the confrontation with the devil would happen on equal terms. The devil would not be meeting neither God Himself nor the imperfect man of the Garden of Eden, but the perfect man, Christ, the God-man!

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Τ ο έπος του 1940 είναι κατά κάποιο τρόπο μια φυσική συνέπεια στην αγωνιστική πορεία του Έθνους μας δια μέσου των αιώνων. Ο Ελληνικός λαός σαν ένας άνθρωπος έβγαλε πάλι το σπαθί της Λευθεριάς του μέσα από την κιβωτό της Ιστορίας του και με την πίστη του στο Θεό μπήκε πάλι στον αγώνα «υπέρ βωμών και εστιών».

Όταν η Ελλάδα είπε το ‘ΟΧΙ’ και αποφάσιζε να αντιμετωπίσει τους Ιταλούς, 9 χώρες της Ευρώπης είχαν ήδη πέσει στους Γερμανούς, 5 ήταν ουδέτερες. Την Αλβανία την είχαν οι Ιταλοί. Οι τρεις μεγάλες δυνάμεις - ΗΠΑ, Ρωσία, Κίνα και όλος ο άλλος κόσμος ήταν θεατές. Με την ανθρώπινη λογική ήταν απελπιστικό, τα 7,000,000 των Ελλήνων να τα βάλουν με τα 40,000,000 της Ιταλικής Αυτοκρατορίας του Μουσολίνι. Όσο για πολεμικό εξοπλισμό οι αντίπαλοι της πατρίδας μας είχαν υπεροχή εκατονταπλάσια.

Ο πόλεμος άρχισε στα χιονισμένα βουνά Σμόλικα και Γράμμο με υψόμετρο 2,500 μέτρα. Πάλι κρίνοντας με τη λογική θα’ φερνε απόγνωση το γεγονός πως μόλις 8 λόχοι του Ελληνικού στρατού τολμούσαν να τα βάλουν με τις απέραντες φάλαγγες των Ιταλών που είχαν μέτωπο 70 χιλιόμετρα και βάθος 15 χιλιόμετρα.

Κι όμως από την πρώτη μέρα του πολέμου οι Έλληνες με ψυχική ευφορία και αίσθημα ανωτερότητας γεμίζουν τους δρόμους στις πόλεις και στις πλατείες των χωριών, χαιρετούν ο ένας

τον άλλο με τραγούδια, σημαίες και τα «ζήτω». Ένας πηγαίος ενθουσιασμός σπρώχνει το πνεύμα του αγώνα. Το αίσθημα της θυσίας γιγαντώνει την αισιοδοξία. «Εις οιωνός άριστος αμύνεσθαι περί πάτρης». Η μάχη της Ελλάδας σαν αστραπή ελπίδας διαλύει τα σκοτάδια του

πολέμου.

Ο στρατιώτης στο μέτωπο μετατρέπει τη συνείδηση του καθήκοντος σε σπαθί και ασπίδα.

Οι πυροβολητές άϋπνοι μέσα στη χιονοθύελλα της νύχτας νικούν τη παγωνιά χορεύοντας γύρω στα

πυροβόλα τους.

Οι γυναίκες της Πίνδου σκαρφαλώνουν στις βουνοκορφές και γράφουν τη δική τους ιστορία, κουβαλώντας πυρομαχικά και τρόφιμα, βαδίζοντας ώρες πολλές.

Οι αερομαχίες του Μητραλέξη τον απαθανατίζουν.

Οι άθλοι των υποβρυχίων, «Παπανικολής», «Λαμπρος Κατσώνης», «Νηρεύς», «Τρίτων» περνάνε στην περιοχή του θρύλου.

Ο μικρός «λευκός στρατός» των 3,000 αδελφών νοσηλεύει τους τραυματίες, τους άρρωστους στρατιώτες σε πρόχειρα νοσοκομεία, σε ορεινά χειρουργεία.

Αλλά και στα «μετόπισθεν» η Ελλάδα έχει μετατραπεί σε ένα απέραντο εργαστήριο ηρώων. Τα παιδιά γίνονται αχθοφόροι της Αγάπης. Οι γυναίκες πλέκουν τη κάλτσα του στρατιώτη, οι διανοούμενοι και οι ακαδημαϊκοί γράφουν και διαμαρτύρονται για το ληστρικό πόλεμο.

Γι’ αυτό η 28η Οκτωβρίου του 40 έχει τη δύναμη να ξυπνά και ν’ ανασταίνει τη Μνήμη του Έθνους, αλλά και των Ελλήνων όπου γης.

Για μας, στη μακρινή Αυστραλία να μας θυμίζει πως έχουμε χρέος ιερό όχι μόνο να μη ξεχνούμε αλλά και να συνεχίζουμε τον αγώνα για τη διατήρηση και του Ελληνισμού μας και της Πνευματικής Ελευθερίας μας.

« Ένας πηγαίος ενθουσιασμός σπρώχνει το πνεύμα του αγώνα».

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ON FORBEARANCE

T he following is from advice of St Nicodemos to a bishop of the Church. Although the recipient bears the rank of high ecclesiastical office, the virtue of forbearance (μακροθυμία - kindness/indulgence) that St Nicodemus describes is applicable to all:

If you struggle to acquire the virtue of humility and forbearance, you will not simply have joy, but a source of joy in your heart. You will acquire this source of joy through humility, if you do not take pride in your office as hierarch, as we said before, and if you do not consider yourself to be a governor, but rather one of the governed. Moreover, you must not consider yourself a hierarch of the people, but as a counsellor of the people, appointed by God to serve them and to advise them what is the right way to convince them of this rather than to order them, as St Basil wrote: Because each of us is not capable by himself to find what is necessary, God has provided us with counsellors, not with rulers……

Again you can gain this source of joy through forbearance by not returning evil for evil, or by revenging those who have grieved you, or have treated you unjustly, or have mistreated you in any way. It is a great condemnation in a bishop or other leader to be seeking revenge. For, how will he be able to teach others not to return evil for evil received, when he himself does the opposite and revenges his enemies? “Love your enemies and pray for those who persecute you” (Mt 5:44). If you do good to them, you are bound to receive many blessings from God, as did David when he did not kill Saul in the cave (1 Sm 24: 10f).

St John Chrysostom interpreted this passage and said that we will receive greater rewards from God when we do many good things for our enemies and receive from them the opposite. If we cultivate these virtues and acquire all of them, mentioned above, our joy and gladness will be boundless and inexpressible.

October 19th Gospel Reading 3rd Sunday of Luke (Luke 7:11-16)

A nd He said, “Young man, I say to you, arise.” (Luke 7:14)

T he mourning widow of Nain had lost her only son and provider. As she accompanied her son’s body to its final resting place, she and the large funeral procession with her, encountered Jesus and his followers near the city gate. Jesus showed deep compassion toward her and by this command returned her dead son back to life again. This was an act of resuscitation, which is different from resurrection. He was brought back to life, but would eventually die again physically. He was not resurrected into a new body, such as the one into which Jesus was resurrected and such as the one we will all assume as part of the common resurrection which will take place at the end of time. Nevertheless, the miracle confirms Jesus’ complete power over life and death. The new life given to the dead son manifests Jesus’ divinity and gives assurance to all who believe of His resurrection and ours. With a similar command Jesus will, at the end of time, call forth our own resurrection from the dead. But unlike the son of the widow of Nain, we will not die again. We will be resurrected into glory, immortal and incorruptible, with new heavenly bodies, ready to enjoy eternal life with Jesus in his heavenly kingdom. The resuscitation of the son of the widow of Nain was the source of much amazement among the people who witnessed this event and they gave glory to God. How much more amazing however, will be our own glorious resurrection from the dead and how much more joy, gratitude and glorification of God will it inspire among those called to share eternity with Jesus! How can we make certain that Jesus will on the last day, grant us this great miracle of a glorious resurrection? By remaining faithful and dedicated to Jesus and obedient to His will until death. This is the challenge that lies before us.

St Nicodemos of the Holy Mountain

Page 5 ΛΥΧΝΟΣ

J esus is not referring to a specific act, he is rather referring to a state: a hardness of heart. No matter what we have done, if we truly repent, genuinely feel sorry, make a firm decision to change, and confess our sins before a priest, then Jesus will forgive us. To understand what Jesus meant it is best to study what happened just before Jesus said these firm words. Jesus had a performed a great miracle, (Matthew 12:22-23), it was obvious to everyone that this miracle was from God - the Bible tells us that it was so obvious that “all the multitudes were amazed.” The Pharisees however, even though they had first hand experience of a holy miracle, were so hardened in their heart that they said and believed that - “This fellow does not cast out demons except by Beelzebub, the ruler of the demons.” It was here were Jesus said: “Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come.” (Matthew 12:31-32) In other words, if one has had first hand experience of an obvious miracle, if one has had direct experience of the Holy Spirit, and still rejects God and even blasphemes, then such hardness of heart cannot be forgiven. The issue concerns a heart that has hardened so much that it will not accept the Holy Spirit. Professor Trembelas said that blasphemy against the Holy Spirit consists of stubbornly and wilfully rejecting a truth even where the evidence is

obvious and where there can be no doubt. Such blasphemy has to do with insensibility in evil and a burnt-out conscience. The matter has to do with enmity against the very source of spiritual life and the provider of repentance and faith. Where there is such enmity, there can be no repentance, and therefore this sin, this state, cannot be forgiven. It may seem amazing to us that someone could experience a very obvious miracle, they could experience for themselves the Grace of the Holy Spirit, and still reject Christ. It is amazing, but it can happen. This should be seen as a warning to us to not allow our hearts to harden. Such a hardening can come upon us gradually: if we are continually giving in to temptations, if we are lazy in our spiritual struggles, if we allow passions to build up in our heart, if we do not fight our pride and other passions, then we may end up with such hardness, even though a few years before we would never have believed we could end up like this.

† Fr. D. K.

W hat did Jesus mean when He said that a person who blasphemes against the Holy Spirit will not be forgiven?

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T his release of “The Orthodox Study Bible” is the first ever Orthodox English translation of the entire Bible: Old and New Testaments. It was prepared by Orthodox scholars and clergy for use by the Orthodox faithful and those interested in the faith of the Orthodox Church. There are several important features of “The Orthodox Study Bible”: 1. Sources for the Old Testament.

The “Orthodox Study Bible” is based on the Greek version of the Hebrew Bible, called the Septuagint. It’s a translation of the Hebrew Bible into Ancient Greek made over a 200 year period from the 3rd – 1st century BC. The translation was undertaken in Alexandria by seventy scholars, giving rise to the name Septuagint (from the Latin term for seventy). This the version of the Old Testament that was quoted in the New Testament and the Apostolic Fathers.

2. The books comprising the Old Testament. The Orthodox, Roman Catholic and Protestant Faiths have about 40 Old Testament books in common. The Orthodox Church accepts 8 extra books, such as the “Wisdom of Solomon” and “Wisdom of Sirach”. What is the importance of the Old Testament to the Orthodox Christian? Jesus Christ said that He came to fulfil the law and the prophets of the Old Testament. God reveals Himself in the Old Testament. The Old Testament is used in the services and prayers of the Orthodox Church. Most of the daily Bible readings during Lent are from the Old Testament.

3. Footnotes and commentaries. The entire Old and New Testaments are explained by Orthodox scholars and clergy. The notes emphasise the Holy Trinity, the Divinity of Christ and the central role of the Church. These notes refer to the Fathers of the Church and the Seven Ecumenical Councils.

The English speaking world now has access to the Orthodox Old and New Testaments. This book is essential for all English speaking Orthodox Christians.

T hese are the words the priest says in the central part of the Liturgy, known as the Holy Anaphora, as he raises the Body and Blood of Christ above his head.

Shortly before this, the priest recites the words of our Lord which instituted the Sacrament of the Holy Eucharist: “Take, eat, this is my Body, which is broken for you for the forgiveness of sins”. (People: “Amen”). The priest: “Drink from it all of you, this is my Blood of the new covenant, which is poured out for you and for many, for the forgiveness of sins.” (“Amen”).

Then the priest says (usually inaudibly): “Remembering then, this commandment of the Saviour and all that has been done for us, the cross, the tomb, the resurrection on the third day, the ascent into heaven, the sitting at the right hand, the second and glorious coming” (and then audibly) “Your own from your own we offer you, in every way and for everything”. The people then continue the sentence, singing “we praise you, we bless you, we give thanks to you, Lord, and we entreat you, our God.”

What are we offering? Not bread and wine – these would be trivial sacrifices - but the Body and Blood of Christ, transformed by the Holy Spirit. This is Christ’s sacrifice on the Cross. That is why we are offering to Him “your own from your own”.

Christ’s death is not re-enacted. He died for us “once and for all”. Rather, we are participating in that same sacrifice, eternal and timeless, enacted in all Orthodox Churches, uniting us throughout the world. In the Liturgy, time and space are suspended.

The priest continues: “Again, we offer you this spiritual and bloodless act of worship, and we ask you and entreat you and implore you: send down your Holy Spirit upon us and upon these gifts presented and make this bread the precious Body of your Christ (people, represented by deacon respond Amen) and what is in the this cup the precious Blood of your Christ (Amen) changing them by your Holy Spirit (Amen. Amen. Amen.)”

This awesome mystery unites us intimately with Christ.

The Orthodox Study Bible St Athanasius Academy of Orthodox Theology, 2008. Publisher: Thomas Nelson ISBN: 0718003594

A wide range of Orthodox Christian books in Greek and English is available from

The Orthodox Bookstore, 31A Enmore Rd, Enmore, NSW, 2042. Orders for books can also be placed at:

www.lychnos.org

Τ ὰ σὰ ἐκ τῶν σῶν σοὶ προσφέρομεν, κατὰ πάντα καὶ διὰ πάντα. Y our own from your own we offer you, in every way and for every thing.

From the Holy Anaphora of the Divine Liturgy

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Sunday School Brings Children Closer to God The following was provided by a Sunday School pupil of All Saints Greek Orthodox parish Belmore, Sydney, who wished it to be included in Λύχνος:

Our Orthodox Faith The Orthodox Faith began when the Apostles preached the Word of God, spreading light on the darkened Earth… The Orthodox Church is the home of God. It is beautifully decorated with icons and elegant flowers. Inside the altar, God’s body and blood are kept. The holy bread is God’s body and Commandaria wine is God’s blood. Both God’s body and blood are put into the chalice at a certain time in the Divine Liturgy. The only people who can conduct the Divine Liturgy are priests… When a priest is in the church, he is very holy because he is holding God’s body and blood. To become a priest, a man has to be humble, to love God with all his heart, and to fear the Lord. The Orthodox Church is important in our lives. With this belief, we can achieve many great things. Sunday School classes for children aged 4-16 are held every Sunday morning at all Parishes, either from 9-10 am or immediately after the Church Service.

∆ ιδασκαλίες και γνώμες διάφορες δεν έπαψαν ποτέ να κυκλοφορούν μεταξύ των ανθρώπων. Ακούμε συχνά τα πιο παράδοξα και πρωτάκουστα σαν νέες τάχα εφευρέσεις, ενώ είναι απλά, προσωπικές αντιλήψεις ορισμένων προσώπων. Και υπάρχουν πάντοτε γνώμες αντίθετες και διαφωνίες πολλές.

Όσα αφορούν τις Χριστιανικές αλήθειες, είναι γνωστό ότι απ’ την αρχή παρουσιάστηκαν αιρετικοί, οι οποίοι παρεξήγησαν και διέστρεψαν όσα μας αποκάλυψε ο Θεός δια μέσου του Σωτήρα Χριστού. Γι’ αυτό η Εκκλησία έκανε από την αρχή πολλούς αγώνες και καταδίκασε κάθε αιρετική διδασκαλία. ∆ίδαξε ότι πρέπει να μείνουμε πιστοί στα Ορθόδοξα δόγματα, τα οποία ο Υιός του Θεού παρέδωσε ο ίδιος στους Αποστόλους Του και στην Εκκλησία. Αυτά τα υποστήριξαν κατόπιν οι Άγιοι Πατέρες, που δια μέσου των επτά Οικουμενικών Συνόδων, καταδίκασαν κάθε κακοδοξία και αίρεση.

Παρ’ όλα αυτά, δεν έλειψαν οι διαφορετικές αντιλήψεις και γνώμες από ανθρώπους που ήσαν ξένοι προς την διδασκαλία και τις ιερές παραδόσεις της Ορθόδοξης Εκκλησίας μας. Εδώ είναι άξια προσοχής, τα λόγια του Αποστόλου Παύλου, που παραγγέλλει και συνιστά στους Χριστιανούς: «∆ιδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε». ∆ηλαδή, προσέχετε να μη παρασύρεστε από διδασκαλίες που είναι ξένες προς την

αλήθεια του Ευαγγελίου, την οποία πρώτος κήρυξε και παράδωσε ο Ιησούς Χριστός, ο Υιός του Θεού. Απ’ Αυτόν φωτίσθηκαν οι Απόστολοι, οι πρώτοι θεμέλιοι και αφοσιωμένοι εργάτες της Εκκλησίας. ∆ιαφορετικές διδασκαλίες και γνώμες μη τα προσέχετε, μας τονίζουν οι άγιοι Απόστολοι. Αυτά παρασύρουν σε διάφορες αιρέσεις και πλάνες, και οδηγούν στη ψυχική απώλεια.

Άξια πολλής προσοχής είναι και η σύσταση του Ευαγγελιστή Ιωάννη: «Μὴ παντὶ πνεύματι πιστεύετε» (Α΄ Ιωάν. δ’1). Και ο μέγας Απόστολος Παύλος συνιστά σε κάθε Χριστιανό: «Σὺ δὲ μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης» (Β΄ Τιμ. γ’14). Να μείνεις πιστός σε όσα έμαθες από την Εκκλησία του Χριστού. ∆ιότι άξια κάθε εμπιστοσύνης, είναι μόνο η Ορθόδοξη Εκκλησία, η οποία επί είκοσι ένα τώρα αιώνες κρατάει σταθερά την διδασκαλία του Σωτήρα, Ιησού του Υιού του Θεού.

Page 8 ΛΥΧΝΟΣ

NEWS and VIEWS

The Divine Liturgy service.

« ΛΥΧΝΟΣ » is a bimonthly publication of the

Greek Orthodox Christian Society, 31a Enmore Rd, Newtown, NSW, 2042,

under the auspices of the Greek Orthodox Archdiocese of Australia.

Phone: (02) 9567 3542. E-mail: editor@lychnos.org Internet: www.lychnos.org

Ακούτε το ραδιοφωνικό πρόγραμμα «Η ΦΩΝΗ ΤΗΣ ΟΡΘΟΔΟΞΙΑΣ»

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

Participants at this year’s Sunday School Camp.

Sunday School Picnic

O n Monday 5th October, the Greek Orthodox Sunday

Schools of Sydney held their annual picnic at Lachlan Reserve, Centennial Park. Despite the intermittent rainy weather, many children and their families attended the event. His Eminence Archbishop Stylianos addressed the children, giving his paternal blessings and emphasizing that Sunday School teaches above all, that God is love.

Sunday School Camp On the 6th – 8th October, a Sunday School camp for children aged 10-12 years was held at Somersby on the Central Coast, about 90 minutes north of Sydney. The theme of the camp was “An Orthodox Adventure”, with the children participating in a range of activities, lessons, and communal worship, designed to bring them closer to an appreciation and awareness of our rich Orthodox faith and heritage. The highlight of the camp was the Divine Liturgy service, officiated by Fr Eusebios of Pantanassa Monastery, at which the children chanted. With God’s grace, another such camp is also planned for next year.

His Eminence addressing the children at this year’s picnic.

During a lesson.

From the many outdoor games and activities.