legions of demons will have no effect whatsoever on the devout person who chooses to live in accordance with God’s commandments. Angels support those who live a saintly life, while demons accompany those who live a sinful existence. According to the Seventh Ecumenical Council of our Church (787 AD), we should honour Angels, but not worship them, since only God is to be worshiped. We can approach Angels through sophrosini (prudence), purity of heart, and prayer by chanting. Then we will be transported to an immaterial dimension in which peace reigns, a dimension more real than any other that we can experience materially.1

Volume 26, Issue 6 OCTOBER 2011 – NOVEMBER 2011

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

Ψαλμ 118, 105

ΛΥΧΝΟΣ A GREEK ORTHODOX PERIODICAL FOR YOUNG PEOPLE

G rowing up in a secular society we often find it difficult to come to terms with the belief in an immaterial world. Perhaps it is because we have not yet accepted that our true citizenship is not of this world. We are content with the ways of the material, and our interests tend to be centred on what we can touch, see, taste and hear. To make things even more difficult, our sinful nature is drawn to sensual needs which tie us to the earth. Our wings have been torn, as have our ideals, from aspiring for a more authentic and spiritual existence. For those who have not completely lost their faith, who are not blinded by rationalism and consumed by material wants and needs, the Angels come to lift their spirits from the earth. They disentangle the soul that is choking under the weight of sin, allowing the person to experience another vision, a heavenly way of life that is so much more fulfilling. Perhaps after our Heavenly Father, there is no one who loves us and cares for us as much as the Angels. St Peter Damascene says that ‘Angels love me and guard my life’. The Holy Fathers in many of their texts refer to the help that they have received from legions of Angels. One example is that of Abba Moses who, tormented by carnal thoughts and desires, went to his spiritual father, Elder Isidoros. The Elder encouraged him to return to his cell, but Abba Moses was hesitant to obey as he felt himself too weak to face the demons alone. The wise Elder told him to look to the west, where he saw a whole legion of demons, agitated and ready to wage war. Then, his wise spiritual father told him to look to the east, where Abba Moses saw a multitude of glorious Angels in heavenly splendour. His Elder explained that these are the ministering spirits which God sends to those who desire to live a saintly life. Those on the west are enemies of the Angels, but they are fewer in number. If the faithful soul remains on the side of the Angels, then

Inside

Elementary Orthodox Theology - The Final Restoration of Man and Creation... 2 Questions and Answers - What happens to the Soul after death?... 5 From the Saints of our Church - St Matthew the Apostle and Evangelist.... 2 What we Hear in Church - From the Great Doxology... 6 Το «Χρέος» των Ελλήνων... 3 Book Review - Our Thoughts Determine our Lives….. 6 From the Holy Fathers: On the Heart…. 4 Το Ευαγγέλιο της Αγάπης στις Κρίσιμες Ημέρες μας... 7 Nov 20 Gospel Reading... 4 News and Views - Recent Spiritual Retreats... 8

Inside

The Spiritual World of Angels

1 Translated and adapted from ‘The World of Angels: A Small talk on Angels,’ in P. B. Pashou, Eros Orthodoxias, 3rd Edn, Apostoliki Diakonia, 1978.

Page 2 ΛΥΧΝΟΣ

S t Matthew was a corrupt and devious tax collector when he met the Lord Jesus Christ in his home town of Capernaum. At the time, Jesus had been healing and teaching some of the same people in that town whom St Matthew had been cheating out of their precious little money for years. He must have avoided Jesus' eyes as he came by in the public square, knowing that his acts had been shameful. He turned to slip away in the crowd, desperate to get away from Jesus before his guilt would eat him up. Just as he was about to leave, he heard somebody call his name. He turned around to see Jesus looking at him straight in the eye. Jesus then said to him, "Follow me". Matthew's heart could stand the shame no longer and in that moment, he decided to put his old ways to the side and to pursue a life of repentance. Being one of the chosen twelve disciples, St Matthew intimately experienced Jesus’ teachings, healings and everyday life. This allowed him to write his Gospel of Jesus Christ (firstly into Aramaic, then translated later into Greek) which is one of the four canonical accounts of the life, teachings, and miracles of our Lord in the Holy Scriptures. After receiving the gift of the Holy Spirit at Pentecost, St Matthew preached the Gospel to the Parthians, Medes and Ethiopians. In Ethiopia, he appointed his follower Plato as bishop and withdrew into solitude, where the Lord appeared to him several times. St Matthew baptised the family of the prince of Ethiopia, at which the prince became greatly enraged and dispatched guards to bring him to trial. However, the guards were unable to find him, so the prince went himself. When he eventually found him, St Matthew was shining with so much heavenly light that the prince was blinded. However, the Saint prayed to God and the prince was given back his sight. Unfazed by this miracle, the prince arrested Matthew and subjected him to cruel tortures, after which the Apostle prayed to God and gave up his spirit. St Matthew is commemorated with his own feast day on November 16th, in addition to the Synaxis of the Twelve Holy Apostles on June 30th.

35. THE FINAL RESTORATION OF MAN AND CREATION

St Matthew the Apostle and Evangelist Commemorated on November 16th

T he final physical and moral restoration of man and creation, began with the Incarnation and will be completed at the conclusion of time. This restoration will occur through the following steps. 1. The moral perfection of man (theosis).

This will take place at the time of the resurrection of all human beings (the Second Coming). When Christ rose from the dead, He defeated death, and this was a present to the whole human race. At the end of time, all men who had died, will rise from the dead, and the soul of each will be joined to new, perfect and indestructible body. Those living at the time, will change instantly, receiving similar new perfect bodies, as well. Details of these events are described by the Apostle Paul (1 Thessal. 4: 13-17).

2. The immortality of man. Christ having abolished the corruption of the body, will bestow on men immortality after their resurrection, so their bodies will become and remain immortal. The incorruptibility and immortality of the human nature, will be a gift of Christ to all humans, independent of human will. Just as the birth of a human being, is not due to his own will, so the resurrection will be a gift of the risen Christ to human nature, and independent of the will of the human person.

3. The blissful eternal life. For those who elected to live the life of Christ whilst on earth, their resurrection will be followed by a blissful eternal life and true happiness. They will be joined to God Himself, through His Grace, and as Jesus said, they will be eating and drinking at the table of God in His kingdom (Luke 22:30).

4. The life of eternal damnation. Among those who will be resurrected, there will be also those, who have not elected to live according to the will of God. For them, the resurrection will be the beginning of a painful and utterly unhappy life, in a place which the Bible describes as "Hell". They will be living a life of spiritual death, with eternal separation from God.

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Τ ούτες τις μέρες άσκημα φτάνουν τα μαντάτα από τη Πατρίδα μας. Οικονομική κρίση, ανεργίες, απεργίες, πολιτικά αδιέξοδα, πορείες στους δρόμους, διαμαρτυρίες των «αγανακτισμένων», όλα μαζί συνθέτουν μιά θλιβερή εικόνα ακαταστασίας μέχρι και απελπισίας. Και μεις, που πριν λίγες μέρες θυμηθήκαμε το δοξασμένο ΕΠΟΣ του 40 και ξαναζήσαμε έστω και για λίγες στιγμές, το θεϊκό ρίγος που είχε συγκλονίσει τότε τη Πατρίδα μας, δίκαια αναρωτιόμαστε. Πώς έγινε και έφτασε ένα Έθνος σαν το δικό μας σε τέτοια τρομερή Χρεωκοπία; Τούτο το άρθρο δεν τολμά να πει πως ξέρει την απάντηση, μήτε να αρθρώσει λύσεις. Γνωρίζουμε όμως και καταγράφουμε τα γνωστά και τα αναμφισβήτητα σε όλους. Από παλιά και μέχρι πρόσφατα (βλέπε έπος του 40) η Πατρίδα μας είναι Έθνος άγιο που έθρεψε στα σπλάχνα του με αίμα και στερήσεις μάρτυρες, πατέρες φωτισμένους από το Άγιο Πνεύμα και νεομάρτυρες. Ένα Έθνος που φέρει έντονα και ανεξάληπτα τα ίχνη του Θεού μες στη ψυχή του. Ένα Έθνος γεμάτο από άσκηση, μυστήριο, Ορθόδοξο φρόνημα. Ένα Έθνος που πρωτοστάτησε σ’αυτό η Μία, Αγία, Καθολική και Αποστολική Εκκλησία που έδωσε καρπούς θαυμαστούς που κανείς δεν μπορεί να αγνοήσει. Και όταν αυτό το Έθνος κλήθηκε προκλητικά το Σαράντα στην υπέρτατη θυσία, δεν δίστασε να πει «Όχι» στον εχθρό - που ήταν «Ναι» στο θάνατο. Γι’αυτό και η Εκκλησία, η αιώνια Μητέρα μας, περισκεπάζει την Πατρίδα μας. Άραγε πόσοι Νεοέλληνες θυμούνται πως μαζί με το Έπος του Σαράντα η Εκκλησία μας καθόρισε να γιορτάζεται και η γιορτή της Αγίας Σκέπης; Κανένας λαός δεν ένοιωσε (όπως εμείς στο Σαράντα), όλες τις δυνάμεις του Ουρανού να κατεβαίνουν και να συναγωνίζονται με τους Έλληνες φαντάρους και να αντικρύζει την Παναγία Παρθένο, Υπέρμαχο και Στρατηγό. Οι Έλληνες είμαστε λαός που σφυρηλατήθηκε μέσα στα ιστορικά γεγονότα με το Χριστιανισμό. Για τούτο και η επέτειος του Σαράντα μας υποχρεώνει ιδιαίτερα αυτές τις κρίσιμες για τη Πατρίδα μας ώρες, να στραφούμε προς το βαθύτερο εαυτό μας και να βρούμε τη μοίρα του Έθνους μας. Μέσα από τις αλλεπάλληλες διαλυτικές και ανασταλτικές περιπέτειες της Πατρίδας μας, κάτω από

την ηθική ασφυξία της υπερκαταναλωτικής παγκοσμιοποίησης, ίσως να ανακαλύψουμε ποιό είναι το αληθινό Χρέος μας. Κάπου εκεί ίσως να ανακαλύψουμε και τη «παράλογη» κλήση του λαού για τη θυσία. Αλλά Αυτό πρωτ’απ’όλα είναι και ήταν η 28η Οκτωβρίου – κλήση για Θυσία. Από την απάντηση που δίνει ένας λαός στη κλήση αυτή που του απευθύνουν τα γεγονότα, φαίνεται αν είναι λαός ωριμασμένος εσωτερικά. Αυτή την ωρίμανση τεχνουργεί η Εκκλησία μέσα στις καρδιές

των πιστών. ∆εν μπορούμε να ξέρουμε προς τα πού μας πάνε οι σημερινές εξελίξεις στη Πατρίδα. Γνωρίζουμε όμως πως στο παρελθόν χωρίς Χριστό δεν θ’άντεχε, ούτε θα μεγαλουργούσε το Έθνος μας. Και ακόμα

με μεγαλύτερη βεβαιότητα να πούμε, πως χωρίς Χριστό άλλος θά ‘ταν ο χαρακτήρας του πολιτισμού μας και διαφορετικό το ήθος της ζωής όχι μονάχα της Ευρώπης αλλά και ολόκληρου του Κόσμου. Γιατί η Ελλάδα σ’ όλους έδωσε. Σήμερα που ο κόσμος δουλεύει στην Ύλη και ανηλέητα θυμίζει το υλικό χρέος των Ελλήνων απέναντι του, είναι ανάγκη οι Έλληνες να καταφύγουμε στη πατροπαράδοτη Πίστη μας και να πιούμε από τα Νάματα της αιώνιας Χάρης του Θεού καθώς μας επιτάσσει η ζωή της Εκκλησίας μας. Αυτό είναι το ουσιαστικό και αληθινό ΧΡΕΟΣ μας. Τότε θα πνεύσει καθαρός αέρας στη ζωή των Ελλήνων, θα βγει πάλι στο προσκήνιο το φρόνημα της απάρνησης του Εγώ και της Θυσίας και το Ελληνικό Έθνος, με τη Χάρη του Θεού, θα ξαναβρεί το δρόμο του.

«...να πιούμε από τα Νάματα της

αιώνιας Χάρης του Θεού...»

To «Χρέος» των Ελλήνων

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“The heart itself is but a small vessel, yet dragons are there, and there are also lions; there are poisonous beasts and all the treasures of evil. But there too is God, the angels, the life and the kingdom, the light and the apostles, the heavenly cities and the treasures of Grace - all things are there” - St. Makarios.

T he Church Fathers define the heart as the centre of each person’s life, both physically and spiritually. This definition is based on Christ’s words in the Gospel: “A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil” (Matthew 12:34). Christ does not describe the heart as inherently good or inherently evil: it is the core of our existence from which all words and deeds flow. Christ tells us that if the treasure of our heart is good or evil, it will be evidenced by the good or evil we say and do.

The heart then is the battlefield of our salvation. When the Grace of God consumes the whole heart, it affects a person’s entire being. God creates every heart in a unique way, making each heart as His goal, a place where He desires to dwell. Asceticism aims at cleansing the heart of all filthiness and preserving it pure before the Lord. For a heart that has not been purified, St Makarios writes: “there are dragons and there are lions; there are poisonous beasts and all the treasures of evil”. Conversely, in a purified heart there is “...God, also the angels, the life and the kingdom, the light and the apostles, the treasures of Grace”.

Abba Poemen said, “Do not give your heart to that which does not satisfy your heart”.

The way to Christ is within and through the heart. Only Christ can satisfy the heart.

Nov 20 Gospel Reading Luke 12: 16-21 The Parable of the Foolish Rich Man

B ut God said to him, ‘Fool! This night your soul is required of you; and the things you have pre-pared, whose will they be?’ (Luke 12:20)

T he parable of the harvest of the foolish rich man re-minds us of the drastic consequences which follow when we forget that we are all destined to die and give account to God for the lives we have spent here on earth. Our earthly life is not the true life. It is merely a prepara-tion for the life that we will live beyond the grave. Death is the doorway through which we must all pass before en-tering into eternal life. How we spend the few years that we live here on earth will determine how we will live in eternity. At death, God calls each one of us to give account for our earthly life. For those who, like the foolish rich man, have spent their life accumulating worldly possessions for themselves, without thought for the poor, the sick and the needy, God’s judgement will be severe. They will spend eternity in hell, away from God. For those, howev-er, who have spent their earthly lives accumulating spir-itual wealth rather than earthly wealth, God’s judgement will be liberating. They will experience the indescribable joy of living eternally with God, in His kingdom. We should therefore be constantly mindful of our mortal-ity and death. When we are aware of our own mortality, the context of our life is changed. The fact that we will be called to give account for earthly life becomes a constant influence on the choice we make about how to live. Un-like the foolish rich man, our life’s main purpose will not be to “eat, drink and be merry” and to do those things which are pleasurable to our fallen nature. Rather, we will be focused on doing those things which “lay up treasure” for us in heaven and which make us “rich toward God”. The other major benefit of mindfulness of death is that it builds resistance to sin. We become acutely aware that if we sin, we might not always have the opportunity to re-pent. We reject that notion planted in our minds by the devil - “why not sin now, you can always repent later”. Being mindful of death helps us to realise that “later” might not always come and that it is imperative that we focus each moment of our life on resisting sin and doing those things which are pleasing to God.

On the Heart

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I n the priceless spiritual book known as the Gerontikon, we read the following story: When Father Sisois was about to die, his face shone and it appeared as if he were talking with some people. The brothers who were standing by asked him to tell them with whom he was speaking. And the saint answered: “Behold, angels have come to receive me, and I am pleading with them to allow me a little more time to repent”. This story gives us just a hint of what happens to the soul after death. It is a difficult topic, partly because it is hard for the mind to understand the things that it has no experience about. However, the Scriptures provide certain hints, and many fathers of the Church, including St Anthony, St Basil the Great, St John Chrysostom and St Cyril of Alexandria elaborate on these.1 A few things are clear: that our souls are eternal, that the Resurrection of Christ has diminished the power of death, and that there will be an ultimate judgement at the end of the ages; where all façades will be removed, and we will then spend eternity in either bliss or torment. Regarding the intermediate state of the souls (the time between death and the Second Coming) Jesus gives us some hints. In the parable of Lazarus and the rich man, the poor Lazarus was “carried by the angels to Abraham’s bosom” (Luke 16:22). And the foolish rich man was told by God, “Fool! This night your soul is required of you” (Luke 12:20). These, and the above story about Father Sisois, suggest that after death, the souls of the departed are picked up by angels. Everyone, regardless of good or evil disposition, is then tested by the evil spirits. The immediate afterlife is like a highway with toll booths. The evil spirits act as toll booth

collectors, taunting the souls about their deeds of their life on earth. Those with a good disposition get to go through the tolls, while those with an evil disposition get prevented. What happens after that? St Nikodimos of the Holy Mountain writes: “The souls of both the righteous and the sinners … directly go to the place where they are by God ordained to be”. The souls get a taste of the eternal life that will begin with the Last Judgement. The souls of the righteous are in the hands of God, sensing a marvellous inner gladness for all the blessings that await them in endless eternity. Meanwhile, the souls of the sinners are condemned bitterly by their conscience. At the Last Judgement, they will obtain a permanent and eternal place in either Heaven or Hell. This information about life after death should not terrify us, but shake us up and encourage us to fight the good fight. May the Lord God protect us, strengthen us, enlighten us and forgive us in fighting the good fight so that He accepts us in the life to come. † Fr G. L.

W hat happens to the Soul after Death?

1 A good book that brings all these writings together is ‘The

Mystery of Death’ by Nikolaos Vassiliadis.

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“All things here on this earth, all that is good and all that is not, everything comes from our thoughts. Our thoughts determine our whole life” – Elder Thaddeus.

E lder Thaddeus of Vitovnica, born October 16th 1914, was one of the foremost elders of 20th century Serbia. A great ascetic and spiritual father, thousands would make the pilgrimage to visit this great elder to obtain his counsel and blessing. He endured much in his life, including Nazi imprisonment and persecution by the Communists.

While imprisoned by the Germans, Fr Thaddeus felt great despair, thinking he would never be free again. It was during this time of imprisonment that he saw a vision of an angel dressed “in a…uniform like something from a fresco… he had a scroll in his hand… he unrolled the scroll and showed it to me… a map of Serbia was drawn on it. He said to me, ‘Look! Do not be afraid… for there are still many of those whom you must comfort and give courage to’”.

Fr Thaddeus was 35 when he was tonsured abbot for the first time in 1949. He went on to be the abbot of many monasteries during his life. From 1975, he began his ascetic labour of love as a spiritual father to many. From 1981, the number of pilgrims and penitents increased to the point that he could no longer have rest. Fr Thaddeus fell asleep in the Lord on the feast of St Mary of Egypt, 1st April 2003.

This book is written in the style of many of the books on latter day fathers: the first part outlining his life, and the rest of the book containing select quotes and advice he offered his spiritual children and the many pilgrims who came from across Serbia to visit him.

I t is often stated that glorification of God is the ultimate form of prayer. In the Orthodox Church services, prayer as glorification mutually complements the other two traditional modes of prayer being petitioning (when we ask God for something) and thanksgiving. One of the most well known hymns of glorification is the Great Doxology (literally the words of glorification). It is the climax of the preparatory 'Ορθρος (Matins) service and acts as an inspiring segue to the Holy Liturgy. Observant church goers will note that when the Great Doxology is sung the priest censes the altar, the iconostasis and the laity. When a bishop is present, he exits the Holy Doors and waits at the Hieratic Throne for the beginning of the Liturgy. The opening stanza is directly sourced from the angelic praise documented in Luke 2:14, witnessed by the shepherds in response to the great news of the Incarnation of our Lord, the Birth of Jesus. To this verse others were added, forming a hymn to the Holy Trinity. The Doxology is ancient with some verses dating from the 1st century AD, and is a product of the persecuted early church. Since the Liturgy has a timeless nature and involves all of God's intelligent creations, both angelic and human, it is apt that we adopt this angelic praise to glorify God just before we begin the Holy Liturgy. The Fathers of the Church, who established the order of our holy services, showed a great and subtle understanding of the Liturgy, in that is not just a simple act of human thanksgiving. It is also an expression of the perpetual angelic praise which elevates our eschatological yearning, our expectation of the "life of the age to come". So in singing this opening verse, we acclaim God as the only true source of the Light which saves humanity, lifting it out of the darkness of sin, while also illuminating the immortal existence of the angels who glorify God unceasingly in heaven. In this manner, the mingling of earthly and heavenly worship lifts us up out of our mundane earthly existence. Only then is our earthly place of prayer, the physical church validated by the highest state of glorification, the eternal Kingdom of God.

Our Thoughts Determine Our Lives: The Life and Teachings of Elder Thaddeus of Vitovnica Published by Saint Herman of Alaska Brotherhood, 2009. ISBN: 1887904190

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

The Orthodox Bookstore, 31A Enmore Rd, Enmore, NSW, 2042.

Ph: (02) 9519 6245 E-mail: editor@lychnos.org Internet: www.lychnos.org

∆ όξα Σοι τῷ δείξαντι τὸ φῶς. ∆όξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία.

G lory to You who have shown the light. Glory to God in the highest, and on earth peace, good will to all people. 

From the Great Doxology

Page 7 ΛΥΧΝΟΣ

Σ ε ένα από τα Αναγνωστικά βιβλiα του ∆ημοτικού στις αρχές του 1950 αναφέρεται το γνωστό ποίημα « Παραβολή». Κάποτε λέει ο Άνεμος καυχιόταν ότι είναι δυνατότερος του Ηλίου. Βάλανε λοιπόν στοίχημα ποιός θα καταφ-έρει να βγάλει την χοντρή κάπα ενός γέρου βοσκού.

Πρώτος ο αέρας ξεμαλλιασμένος και με άγρια μούτρα και εκκωφαντική βοή πήρε τον λόγο. «Φύσηξε ξεφύσηξε έσκασε στο φύσημα κρύωσε ο γέροντας και διπλά τυλίχτηκε». Μετά ο Ήλιος με τις ζεστές ακτίνες του σιγά σιγά ζέστανε τον γέροντα που έβγαλε την κάπα του μα και το πουκάμισό του.

Έτσι και στις ημέρες μας όπως και ανά τους άπαντες αιώνες γίνεται ένας ακατάπαυστος ανταγωνισμός. Γίνεται δηλαδή μεταξύ των Ζεστών και Ευεργετικών Πνευματικών Ακτίνων του «Ηλίου της ∆ικαιοσύνης» του Κυρίου ημών Ιησού Χριστού με το «Ευαγγέλιο της Αγάπης Του» και με τις σκοτεινές και καταστρεπτικές δυνάμεις και ανεμοθύελλες του Εωσφόρου-∆ιαβόλου, που «σαν Λέων ωρυόμενος ορμάει ποιόν να κατασπαράξει». Τα όργανά του οι άθεοι αλλά και άλλοι παθιασμένοι και φανατισμένοι συνεχίζουν να φέρνουν στην επικαιρότητα τον Χριστό σαν «Σημείο αντιλεγόμενο». Με λόγια και βιβλία ότι ο Χριστός δεν είναι ο Υιός του Θεού! Επίσης ο Εωσφόρος, που ήταν Αρχάγγελος Φωτός πριν από την παράφορη εγωιστική του πτώση, πολλές φορές παρουσιάζεται και σαν Άγγελος και Αρχάγγελος σε έναν ή και πολλούς ανθρώπους. Με μια και μόνη τέτοια εμφάνισή Του σε κάποιον μπορεί να ρίξει στο σκοτάδι ολόκληρους λαούς, που μόνο ο Άχρονος Θεός γνωρίζει για πόσους αιώνες. Άγνωστη είναι σε εμάς η Θεία Βούλησή Του. Αυτός είναι που γράφει την Ιστορία του κόσμου από καταβολής και μέχρι της συντέλειάς του.

Εμείς όμως σαν Παιδιά Θείου Φωτός πρέπει να περιπατούμε και να πολιτευόμαστε ανά πάσα στιγμή σαν Αθλητές και Σκυταλοδρόμοι του «Ευαγγελίου της Αγάπης». Του Χριστού που ήδη στις 6 Αυγούστου γιορτάσαμε την Μεταμόρφωσή Του, που είναι αδιάσειστο και αυταπόδεικτο γεγονός της ∆ισυπόστατης Φύσεώς Του. Τα Πνευματικά μας Γυμνάσματα και Εφόδια είναι η Προσευχή, η Μελέτη των Ιερών Γραμμάτων, η Νηστεία, η συνεχής Μετάνοια και τακτική Εξομολόγηση και η όσο το δυνατόν ποιό συχνή Θεία Κοινωνία. Τακτική δηλαδή «Μετάγγιση» στις πνευματικές μας φλέβες του Σώματος και Αίματος του Κυρίου ημών Ιησού Χριστού.

Αυτά τα Εφόδια και η μεγάλη ευγνωμοσύνη που Του χρωστούμε για τις αμέτρητες Ευεργεσίες Του θα μας πλημμυρίζουν από Αγάπη σε Αυτόν και στους ταλαιπωρημένους συνάνθρωπους μας. Αυτούς που διψούν για Αγάπη και που με διακριτικότητα και ταπείνωση και πάντοτε με αναφορά σε Εκείνον που τους αποκαλεί «τους αδελφούς Μου τους ελαχίστους» θα πρέπει να επιτελούμε το Έργο αυτό. Με το «Μη γνώτω η δεξιά σου τι ποιεί η αριστερά σου». Αυτές θα πρέπει να είναι οι ανταύγειές μας του «Ηλίου της ∆ικαιοσύνης» σε αντιπαράθεση του Εωσφορικού μένους. ∆ιό Μήνες με τόσες «Χρονιάρες Ημέρες» και Ανανεωτικές Πνευματικές Ευκαιρίες μας περιμένουν. Στο κέντρο των δεσπόζει η επαίτιος του «ΟΧΙ» της 28ης Οκτωβρίου 1940 και η μνήμη και τιμή στην Αγία Σκέπη της Υπεραγίας Θεοτόκου που σκέπαζε και προστάτευε τους ένδοξους στρατιώτες στα Αλβανικά σύνορα. Ένα «ΟΧΙ» που κάθε Έλληνας Ορθόδοξος ανά πάσα στιγμή της ζωής του θα πρέπει να προτάσσει στις αλλεπάλληλες επιθέσεις που δέχεται από τα όργανα του Αντίχριστου. Η δε Αγία Σκέπη να προσευχώμεθα θερμά να μας επισκιάζει και προστατεύει από κάθε

Το Ευαγγέλιο της Αγάπης στις Κρίσιμες Ημέρες μας

Page 8 ΛΥΧΝΟΣ

NEWS and VIEWS

« 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 ΟΡΘΟ∆ΟΞΙΑΣ»

κάθε Κυριακή 10:45 π.μ. στο 2MM-ΑΜ 1665 11:00 π.μ. στο 2ΕRΑ-FΜ 151.675 (scanner) 5:30 μ.μ. στο Galaxia FM 151.850 (scanner) κάθε Πέμπτη 3:30 μ.μ. στο Radio Club AM 1683

The 2o Kyklo (above) and Trito Kyklo (below) groups of the Orthodox Ladies Fellowship at their annual retreats.

Orthodox Ladies Fellowship Spiritual Retreat On the weekend of the 23rd-25th September, the Trito Kyklo group of the Orthodox Ladies Fellowship of Sydney held their annual Retreat at Challenge Range, Sommersby, near the Orthodox Monasteries of the Mother of God Pantanassa and the Holy Cross. A fortnight later on the 7th-9th September, over 100 women from Kingsgrove and Parramatta A Kyklo and B Kyklo attended their Retreat in the Royal National Park, south of Sydney. The theme for both Retreats was “let each one examine his own work” (Gal 6:4). Activities included Bible studies and talks, as well as group prayers and services. Both Retreats culminated in the Divine Liturgy Services officiated by Fr Eusebios, Abbot of the Monastery of the Holy Mother of God, Pantanassa.

Sunday School Camp On 4-6th October, Sunday School children aged 10-12 from all parishes of Sydney participated in their yearly camp held at Challenge Range, Sommersby. The children took part in a series of organized sports (including flying fox, abseiling, & aquatics), craft, games, group prayers, plays and talks centred on our Orthodox Christian Faith. On the final day, the children participated and chanted in the Divine Liturgy officiated by Fr Eusebios, Abbot of the Monastery of the Holy Mother of God, Pantanassa.

Below, the Sunday School children with their teachers and leaders at their camp, along with Fr Eusebios and Fr Nectarios from Pantanssa Monastery.