Volume 23, Issue 1 MARCH, 2008

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

Ψαλμ 118, 105

ΛΥΧΝΟΣ A GREEK ORTHODOX PERIODICAL FOR YOUNG PEOPLE

O n 25th of March, nine months prior to the Nativity,

we celebrate the Annunciation; the “announcing” of Jesus’ conception. The Greek word ευαγγελισμός, or “the telling of the Good News,” adds a rich layer of spiritual and theological meaning, as we commemorate the setting-in-motion of God’s plan for our salvation. As we hear in the dismissal hymn of the Annunciation, “Today is the beginning of our salvation and the manifestation of the mystery which is from eternity”. St Athanasios calls this feast “the first in the list of feasts,” as Jesus, the Son of God, takes on human form from this very day.

And yet, there is another aspect of the feast that is just as important. When we look at the icon of the Annunciation, the central figure is Panagia, who is just about to become the mother of God. She is puzzled by the archangel Gabriel’s announcement, but when her natural query about the virgin conception is explained, her response is both humble and majestic: “Behold the maidservant of the Lord! Let it be to me according to your word” (Luke 1:38).

What do these words say about her role in this announcement? Was she just a passive receiver of this news, with no choice but to obey? Indeed, no! St Nicholas Cabasilas explains that her accepting was voluntary, and this was crucial in order for God’s plan to be fulfilled:

“The Incarnation of the Word was not only the work of the Father, of his power and of his Spirit, but was also the work of the will and the faith of the Virgin; without the consent of the Immaculate one, without the contribution of her faith, this plan was as unrealisable as without the intervention of the three divine persons themselves.”

How amazing, that her consent was so crucial to God’s plan to save humankind! As another holy hierarch said, “All creation held its breath, wondering what her answer would be” to the archangel’s announcement. As Mary became the temple of God and Mother of Life, she became the instrument of the salvation of us all.

With this realisation in mind, let us cry out gratefully with the archangel, “Rejoice, you who are full of grace, the Lord is with you!”.

Inside this issue:

The Basic Elements of the Divine Plan ……….. 2 St of the Month - The 40 Martyrs of Sebastia.... 2 Πώς Έγινε το Θαύμα ... 3 Σύνθημα 2008 – Ελληνικά….. 4

Σύνθημα 2008—English….. 5 From the Holy Fathers - On Fasting…... 6 From the Scriptures - What will a man give….. 6 About us …….. 7 News and Views - Summer Retreats…... 8

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I n 320AD, forty soldiers of the Roman army of different backgrounds and races, were enrolled together into one troop and had great faith in Jesus Christ. At the time of sacrifice to the pagan idols, the forty soldiers refused to do so. They were sentenced to be stripped of their clothing and exposed on a frozen lake at Sebastia, Pontus (Turkey) during the harsh winter season. On hearing their sentence, the soldiers joyfully removed their clothes and willingly entered the lake, encouraging each other and praying to God: “Lord, we are forty who are engaged in this combat; grant that we may be forty crowned, and that not one be wanting to this sacred number”. To tempt the soldiers to deny Christ, warm fires were lit near the lake. One soldier came out of the icy water but as he approached the fire he perished. In the night, a light from heaven heated the lake. The remaining soldiers sang hymns to God, and encouraged each other. One of the guards had a vision and saw the martyrs crowned. He declared himself a Christian and joined the thirty-nine martyrs in the lake, thus replacing the soldier who had forsaken his faith. The next day, the martyrs' shins were broken and they were cast back into the river to be drowned. Three days after their death, the martyrs appeared to the local bishop, Peter of Sebastia, and told him to recover their relics. In the night, the bishop, along with his priests, went to the lake and found the relics glowing in the water, gathered them and gave them a just burial. In a moving homily, St Ephraim the Syrian (who lived in their lifetime), offered up the following prayer: “What shall we do in that terrible day [the Last Judgement] when the holy martyrs, placed near the throne of God, with great confidence shall display their glorious scars, the proofs of their fidelity? What shall we then show? … We beseech you, O most holy martyrs, who cheerfully suffered torments and death for His love, and are now more familiarly united to Him, that you intercede with God for us slothful and wretched sinners, that He bestow on us the grace of Christ, by which we may be enlightened and enabled to love Him". Amen.

13. THE BASIC ELEMENTS OF THE DIVINE PLAN

THE FORTY MARTYRS OF SEBASTIA Commemorated March 9th

T he task of restoring the relations between God and man was conceived before time, and included many vital elements, which were necessary for its successful execution. The Lord planned strategically a great and wonderful task, says Athanasios the Great (PG28, 228B).

These elements of the Divine plan were: 1. Complete Secrecy. The plan was known only to

the three Persons of the Divinity. This means that no created beings were aware of the plan, not even the Angels, let alone the fallen angels, the devil and the demons, nor any human being.

2. Τhe timing of its execution. For a major military operation, deciding the time of its beginning is always very important. The timing of starting salvation through Christ was part of the Divine plan. The arrival of the Son of God into the world, the Incarnation, took place at the most appropriate moment in the history of mankind after the Fall. Neither too early nor too late. The Apostle Paul declares that Christ came into the world “when the fullness of the time had come” (Gal. 4: 4).

3. Where the Divine Plan occurred. For the place where Christ would execute His activities, the Holy Trinity selected the area of Palestine, because at that time it was the centre of the civilised world. It was that part of the world, where East and West, North and South were meeting. Palestine was mostly populated by Semitic races, all of whose religions were monotheistic, and were therefore fertile ground for the religious, political and social conditions for the arrival of Christ in such an environment.

4. The method of the Divine Plan. In any military operation, one of methods used is camouflage. So, Christ did not appear in the world as the Son of God, with all the glory that this entailed, but instead as an ordinary human being. Whenever asked about His origins, Christ would answer “I am the son of man”, (in Hebrew “ben adam”, meaning “I am a man”). The Incarnation under the method of camouflage, was most suited to the people Christ came to save, as well as for the confrontation, in due course, of God with the devil on equal terms.

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Τ ό 1821 είναι θρύλος. Είναι η αστραπή που φώτισε δρόμους ζωής και θάμπωσε την οικουμένη. Περισσότερο απ’ όλα όμως είναι θαύμα! Όταν κανείς μελετά την εθνεγερσία του 1821, όταν μετράει και ζυγιάζει τις δυσκολίες που αντιμετώπισε το έθνος μας, τα χάνει. Το’ έχουμε σκεφθή καλά το πράγμα; Έκαναν συχνά τις εξεγέρσεις τους οι ραγιάδες στα μαύρα χρόνια της Τουρκοκρατίας. Μα πάντα ξεκινούσαν με τη φανερή ή κρυφή συμμαχία κάποιου ισχυρού ξένου. Το 1821 όμως το Γένος των Ελλήνων, μοναχό του παίρνει και ζώνεται το σπαθί του, που συμβολικά, στο πρόσωπο του Υψηλάντη, ο Μητροπολίτης Ιασίου του δίνει την εντολή «περίζωσαι την ρομφαίαν σου επι των μηρών σου δυνατέ». Αν όμως ο αρχηγός είχε ξίφος να ζωσθεί, ο ελληνικός λαός ήταν σχεδόν εντελώς άοπλος! Και άοπλος άρχισε το δύσκολο αγώνα του. Αλλά ήταν και ασύνταχτος. Δεν είχε αναγνωρισμένη διοίκηση, ούτε πολιτική, ούτε στρατιωτική . Δεν είχε τ’ αναγκαία υλικά μέσα. Και τι είχε τότε; Εχθρούς είχε. Πόσους εχθρούς! Ήταν το οργανωμένο Τούρκικο κράτος. Ήταν ο φανατισμός του Μωαμεθανού (του Τούρκου, του Αλβανού, του Αιγυπτίου). Ο εχθρός του ήταν ακόμη και η επίσημη διπλωματία του Ευρωπαίου. Πως το πολέμησαν το έθνος μας οι εχθροί του, το μαρτυράνε τα ποτάμια το ελληνικό αίμα, που’ τρεξε τα μαύρα κείνα χρόνια, οι κρεμάλες που στήθηκαν, τα ματωμένα ράσα, που κουρελιάστηκαν και καταπατήθηκαν, οι τόποι που κατακάηκαν κι’ ερήμωσαν. Κι όμως το ελληνικό έθνος δεν λύγισε, ενίκησε. Και τη λευτεριά του την έστησε βασίλισσα στο τόπο που μόνο λίγα χορτάρια είχαν απομείνει χλωρά, για να της φτιάξουνε στεφάνι. Πώς έγινε τούτο το κατόρθωμα αντίθετα στο νόμο της λογικής, αντίθετα στην απόφαση των ισχυρών; Μα αφού ήταν θαύμα, γιατί να ζητάμε την εξήγηση του στη γη; Ο Θεός το εργάστηκε το θαύμα και η πίστη των προγόνων μας, που πάντα δείχνεται η παντοδύναμη. Και για να γίνει τούτο πιο πολύ αισθητό, κοιτάξετε πώς άρχισε η ελληνική επανάσταση. Στην Πάτρα: «Αυτοί που ήρθαν, κίνησαν για τη πλατεία του Αγ. Γεωργίου. Εκεί ο Γερμανός (ο Αρχιεπίσκοπος) έστησε μεγάλο ξύλινο Σταυρό... Ετελέσθη δοξολογία και τρισάγιο και μετά δώσανε τον όρκο της επαναστάσεως. Ο Γερμανός στεκόταν δίπλα στο Σταυρό, έλεγε τον όρκο και οι ορκιζόμενοι ακουμπούσαν το χέρι στο Σταυρό τον ασπάζονταν και έλεγαν τα τρία αυτά δραματικά λόγια: - Ελευθερία ή θάνατος». Και στην Καλαμάτα: «Ο Πετρόμπεης Μαυρομιχάλης σαν

στρατάρχης της Μάνης έκανε δοξολογία κοντά στον Νέδοντα (το μικρό ποτάμι της Καλαμάτας). Οι ιερείς ευλόγησαν τα όπλα και τις σημαίες και έπειτα έγινε ο όρκος». Με παρόμοιο τρόπο αρχίζει η επανάσταση στις Σπέτσες και στα θρυλικά Ψαρά. Και οι Υδραίοι το πρώτο επαναστατικό τους έγγραφο το αρχίζουν: «Εν ονόματι του Θεού Παντοκράτορος...» Έτσι σε κάθε γωνιά της Ελληνικής γης βεβαιώνεται ο λόγος

που είπε ο Υψηλάντης στην αρχή του αγώνα.: «Ολόκληρη η Ελλάδα έπιασε τα όπλα για να αποτινάξει το βαρύ ζυγό των βαρβάρων και ενατενίζουσα στο μόνο νικητήριο όπλο των Όρθοδόξων, τον τίμιο, λέγω, Σταυρόν, κράζει μεγαλοφώνως...εν τούτω τω σημείω νικώμεν. Ζήτω η ελευθερία». Με την πίστη στο Χριστό. Με σημαία

τον Τίμιο Σταυρό. Με την ελπίδα του στον Παντοκράτορα Θεό άρχισε τον αγώνα του τον δίκαιο ο Έλληνας ραγιάς. Σε τούτο τον άνισο αγώνα φάνηκε χίλιες φορές πως θα πνιγόταν στο αίμα του, πως θα θαβόταν μέσα στα ερείπια και τα χαλάσματα του αδυσώπητου πολέμου. ‘Όμως τελικά έζησε και ενίκησε. Ενίκησε η απλή και ολόκαρδη πίστη του. Αυτή την ίδια πίστη που μας άφησε σε μας, στα παιδιά του, αιώνια κληρονομιά για παράδειγμα και μίμηση.

«Κι όμως το ελληνικό έθνος ...

ενίκησε».

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Ένας πατέρας της Εκκλησίας μας συνιστά - Αγωνίζου, άγρυπνα, νήφε, μη χάνης μάταια τον χρόνο της ζωής σου, τον χρόνο πού σου δόθηκε για την καλλιέργεια της ψυχής και την απόκτηση των αιωνίων αγαθών. Φρόντιζε να μην πέρασει ούτε μια μέρα σου αργή από πνευματικά έργα. Ο χρόνος πού περνά δεν γυρίζει πίσω. Ας κρατήσουμε το σύνθημα αυτό στην καρδιά μας κάθε μέρα της χρονιάς αυτής, αλλά και γιά όλη την ζωή μας. Αλλά ας αρχίσουμε σήμερα, τώρα…

Η ζωή μας είναι ένας πόλεμος, μια αγορά, ένα σχολείο, ένα μακρύ θαλασσινό ταξίδι. Στις μάχες δεν συγχωρείται η ανάπαυση, στο εμπόριο δεν χωρεί η αδράνεια, στο σχολείο δεν επιτρέπεται η αμέλεια, στο θαλασσινό ταξίδι δεν έχει θέσι η αμεριμνία, η ξεγνοιασιά. Χρειαζόμαστε δραστηριότητα να εργαστούμε για τον καταρτισμό της ψυχής μας, για να εκτελούμε πιστά όλα τα θρησκευτικά μας καθήκοντα, για να μας καίει η φωτιά της αγάπης και των καλών έργων, για να παρηγορούμε και να ευεργετούμε, και για να αγωνιζόμαστε ιεραποστολικά σε όλες τις κατευθύνσεις. Ανάμεσα σε εκείνα τα οποία είναι αναγκαία για τον πνευματικό μας αγώνα και που συμβάλλουν στην απόκτηση των αρετών είναι το να πηγαίνουμε πάντα εμπρός αν θέλουμε να φθάσουμε στην αιώνια βασιλεία. Όταν σταματήσουμε από τις ενάρετες πράξεις, όταν παύσει η βιασύνη, αναγκαία ακολουθούν να γεννιώνται μέσα μας άτακτα πάθη, τα οποία διαφθείρουν τις αρετές ή και τις λιγοστεύουν. Γι αυτό η πνευματική οδός είναι διαφορετική από το ταξίδι που κάνει ο οδοιπόρος της γης. Γιατί στο επίγειο ταξίδι, αν σταθεί για λίγο ο οδοιπόρος, δεν χάνει τίποτα απ’ το ταξίδι του, στο πνευματικό όμως ταξίδι, αν σταθεί έστω και για λίγο ο οδοιπόρος της αρετής, τότε χάνει όσες αρετές απόκτησε νωρίτερα. Επιπλέον, η κούραση του οδοιπόρου αυξάνει όσο περισσότερο θέλει να περπατήσει, όμως για την πνευματική οδό, όσο περισσότερο περπατεί κάποιος μπροστά, τόσο αποκτά μεγαλύτερη δύναμη και περισσότερες αρετές. Χρειαζόμαστε τώρα, αυτήν την στιγμή να έχουμε πρόγραμμα ενάρετης και πνευματικής εξάσκησης. Η πνευματική επαγρύπνηση και ο αγώνας μας κατά του κακού είναι κάτι που θα διαρκέσει παραπάνω από τον χρόνο που μας έρχεται, μέχρι το τέλος της ζωής μας: «Γίνου πιστός άχρι θανάτου, και δώσω σοι τον στέφανον της ζωής» (Άποκ. 2. 10). Γι αυτόν τον λόγο χρειαζόμαστε ένα σύνθημα που θα μας δημιουργήσει πρόκληση, που θα μας ενθαρρύνει, που θα μας παρηγορήσει, αλλά προ πάντων, θα μας προβληματίσει για να βγούμε από την αδράνεια που μας κυριεύει καθημερινά.

(Ρωμ. ιβ’11)

(Να μην είσθε οκνηροί ως προς τον ζήλο, να είσθε κατά το πνεύμα θερμοί)

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T his small verse is found in St Paul’s letter to the Church of Rome. The theologian Panayiotis Trembelas interprets “lag not in diligence, be fervent in spirit” as meaning that Christians must adopt a life of spiritual struggle (άσκηση) and undertake responsibilities for work which they carry out with all their hearts and all their might, sacrificing their comforts and relaxation.

It means to deny laziness, relaxation and a lukewarm approach, and to give oneself passionately and zealously to God through a spiritual life in the Church, to be on fire for Him.

Spiritual laziness fights those who are already in the

Church and leading a spiritual life. Christ says “take heed to yourselves lest your hearts be weighed down with the cares of this life” (Luke 21:34). He is warning us not so much against sin as against all the other cares in life that aren’t necessarily bad, but make us busy or tired or stressed or preoccupied or obsessed, and make it hard for to find strength to push ourselves spiritually.

Elder Paisios says that if we don’t put brakes on our desire for material and physical things and don’t gather our minds into our hearts to give it all to God we are in trouble. Not because what we desire is in itself bad, but because whatever is taken from our heart reduces our love for God. If we give our hearts to beautiful houses, cars, clothes, computers, and spend hours pouring over magazines and shopping, how can we be moved by the spiritual?

St Gregory the Theologian says the same thing, “if we satisfy our souls and minds with pleasure how can we have room for God?”

Our spiritual struggle is our way of developing our love for God. It is the little we do according to our means which will help us grow spiritually; our daily prayers, our study of the bible, our reading of the lives of saints and other spiritual books, our involvement in the sacramental life of the Church, good deeds towards others.

When all seem difficult is the time that we need to show who we are. It is at this time that we show our love for God. Doing good, says Father Paisios, is good only when what you are doing is at the expense of yourself, a personal sacrifice of sleep or relaxation.

If we push ourselves at the time that all seems difficult, we gain many crowns of glory. This is the time that the struggle becomes obvious and it is God’s grace that will make everything easy. This is where the heroism is, this is where we become fervent in spirit. Those who sacrifice have a relationship with Christ who is Himself sacrifice. My rest comes from the rest of others.

This is the year of our spiritual resolution to have the flame of salvation burning fervently within and to know that we must work harder, more diligently in our spiritual life within the Church to achieve it.

(Romans 12:11)

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I speak not of such fast as most persons keep. But of real fasting; not merely abstinence from meats, but from sins as well. For the nature of a fast is such that it does not suffice to deliver those who practice it unless it is done according to a suitable law. So that when we have gone through the labour of fasting we do not lose the crown of fasting, we must understand how and in what manner it is necessary to conduct the business since the Pharisee also fasted, but afterward went away empty and destitute of the fruit of fasting. The publican did not fast, and yet he was accepted in preference to him who had fasted in order that you may learn that fasting is unprofitable unless all other duties accompany it. … Let the mouth also fast from disgraceful speeches and railings. For what does it profit if we abstain from fish and fowl and yet bite and devour the brothers and sisters. The evil speaker eats the flesh of his brother and bites the body of his neighbour. Because of this Paul utters the fearful saying: “If you bite and devour one another take heed that you are consumed by one another” (Gal.5:15).

You have not fixed your teeth in his flesh, but you have fixed your slander in his soul and inflicted the wound of evil suspicion, and you have harmed in a thousand ways yourself and him and many others, for in slandering your neighbour you have made him who listens to slander worse, for should he be a wicked person, he becomes more careless when he finds a partner in his wickedness. And should he be a just person, he is tempted to arrogance and gets puffed up, being led on by the sin of others to imagining great things concerning himself. Besides this, you have struck at the common welfare of the Church herself, for all those who hear you will not only accuse the supposed sinner, but the entire Christian community…… I desire to fix three precepts in your mind so that you may accomplish them during the fast: to speak ill of no one, to hold no one for an enemy, and to expel from your mouth altogether the evil habit of swearing.

St John Chrysostom: On Fasting March 30th Gospel Reading

3rd Sunday of Lent: The Veneration of the Holy Cross

W hat will a man give in exchange for his soul? (Mark 8:37)

T his is the question Jesus directs to each of us in or-der to emphasise that there is nothing in the whole of creation equal in value to a person’s soul.

It is a question we need to ask ourselves regularly. The modern world is so caught up in the worship of material things, in the lust for wealth and worldly success, that we too can easily become attached to these and neglect our soul. We can all too easily forget that earthly treasures and achievements do not last beyond death, whilst our soul is immortal and eternal.

Our soul is a priceless gift, which we cannot exchange with anything on this earth. It was for the sake of our souls that Jesus came down to earth from heaven and sac-rificed His immaculate blood on the cross.

With this question, Jesus challenges us to resist the strong attractions of the material world and to take better care of our souls. There are so many things that we do in order to take care of our bodies. What do we do for our souls?

As humans, we consist of both body and soul. Whilst both elements have their value, it is the soul which stands far above the material. We should not neglect our bodies. It is much more important, however, that we do not ne-glect our souls.

In order not to lose our souls we need to regularly ask ourselves – how much of my time, concern and energy am I dedicating to worldly and material objectives and how much am I dedicating to the care of my eternal soul?

By checking ourselves continually on this matter we will be best prepared to give a good answer to Jesus when He asks us the same question on the Day of Judgment.

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Sunday School Brings Children Closer to God Dear Parents,

Every parent wishes to see their children grow up to be happy and able to face life's challenges. Sunday School can help you.

Sunday School provides a variety of activities which your children will enjoy. It is a place where they can find good friends. Most of all it develops in your child a love for God and His Church which is the basis for a happy and successful life.

Even if your children receive religious education at School or attend our Greek Orthodox Colleges, they will still benefit enormously from coming to Sunday School.

Sunday Schools have now begun for 2008. 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.

Orthodox Youth Groups (“Ομάδα”) for Young People Dear Teenager,

Come to fellowship “Ομάδα” and you will find a Person who loves you more than anybody else - a Person who is a father, brother, and a good friend to you - all at once. That Person is our Lord Jesus Christ.

At “Ομάδα” you find friends whom you can trust and who have the same goals in life as you. Learn all about your Church at “Ομάδα” and how to live your Orthodox Faith.

“Ομάδα” organises two major camps per year, sporting activities, bush walks and other fun activities.

Even if you receive religious education at School or attend our Greek Orthodox Colleges, you will still benefit enormously from being at “Ομάδα”.

Christian Youth Groups for young people aged 14-18 are held in the following Parishes: For Boys For Girls Transfiguration, Earlwood (Saturdays 4 – 6:30 pm) Transfiguration, Earlwood (Fridays 6:30 – 8 pm) All Saints, Belmore (Fridays 6 – 8 pm) All Saints, Belmore (Fridays 6:30 – 8 pm) St Euphemia, Bankstown (Saturdays 4 – 6:30 pm) St John’s, Parramatta (Saturdays 4 – 6:30 pm) Resurrection, Kogarah (Fridays 6:30 – 8 pm)

For Adults Who Seek a Deeper Understanding of their Faith Fellowships and Bible Study groups are held weekly so that those who participate can:

Learn to live our Orthodox Faith within the life of the Church Have fellowship with one another Participate in voluntary mission work, e.g. Sunday Schools and

youth groups, camps/retreats, distribution of Orthodox Christian books, Orthodox radio programmes, visiting the sick and similar activities.

Meetings are held at the Orthodox Bookstore, 31a Enmore Rd, Newtown, 2042 for those 18 and over, in several age groups.

For women 4 to 5:30 Saturday afternoons For men 8 to 9:30 Saturday evenings.

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Ομάδα Camp is always a special time of the year – everyone enjoyed it. We spent five days in Mittagong listening to θέματα (lessons), learning about God. The highlight of the camp was, of course, the Divine Liturgy, which was held earlier in the camp this year. Everyone loved it: it was a very special time for all of us! We pray that God continues to enlighten all participants throughout the remainder of the year, to fulfil God’s will in their lives for the benefit not only of themselves, but for the wider community.

Summer Retreats

D uring January and February, three summer retreats were held at the Marist Centre, Mittagong, for the boys’ Ομάδες, girls’ Ομάδες, and the men’s fellowship of the Greek Orthodox Christian Society. The participants of all retreats experienced a share of the life and joy Christ offers through Liturgical worship, Holy Communion, prayer, lessons, Bible studies, as well as in the deepening of their bonds of Christian friendship. Below is what one young participant of the girls’ retreat had to say:

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 Φωνή της Ορθοδοξίας»

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)

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

Participants of the girls’ retreat at Mittagong, held from January 22-26.

Participants of the boys’ Mittagong retreat with Fr Eusebios and Fr Nectarios from Pantanassa Monastery. The retreat took place from January 17-22.

Participants of the men’s retreat with Fr Eusebios and Fr Nectarios, held from February 1-3.