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IuvrOooHOI (rn6 . EmTpon~~, npovolQ TaU IElloa~JlWT6TOU . ApX'(TIIa~ 6nou 242 Cleveland St., Redfern, 2016. Tel. 698-5066

OFFICIAL PUBLICATION OF THE GREEK ORTHOOOX ARCHDIOCESE OF AUSTRALIA

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VOLUM E 8 NO.3 RlDistBrBd by Australia Post Publication No NAR 3565 Teuxoc; 870v

. Ope6cSo~ol Koi . ETEp6cSo~0I (.Il )

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18

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l3aeUTepoc;. eeoAOVIK Oc;. Aovoc;. Via TOV a noiov Ii n ev8eKrq LUVO-60c;. anavopeuoev eic;. TOUc;. Ao·IKou c;. va K1lPU TTOUV. TOUTO OlJwc;. 6EV OIwaivei j3Ej3a lo OTi oj Ao'IKoi oev exouv «xapioJ.lora» Ko f 6ev

exouv «oo¢io», IJE TO anoia opoeuerol an ' apxii~ r'l eeoAovio Ti'ie; . EKi<A l1 oio~ .. AVTlBerw~, rooo oj AaiKoi, 000 Kai oj Movoxoi

noAu neploooTepo, KOTeBeoav ei~ T~V ' EKKAllofa 6,0 rwv oiwvwv

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OXe60v Kaveic;. nou a ~iiAoc;. Ta U va E~ovTAeirol !Jovo eie; TO va 616a~el 8eoAoyia, xwpic;. ouyxpovwe; va q>MVETOI KI ano TOV n080 va iepwBei. Tr) v ~161a nepinou eualO91l0io we; npoe; TO 6610ipero

TOO TpmAou a~IWIJOTOc;. napoTrtpei Koveie; OKOlJrt Kof eie; TOU e; oAAouc;. . Op8060~ouc;. Aooue;, nou KO TO TO j..IEVIOTO ~ouv KOTW ana aAoKA'lPWTIKO KoBeOTWTO Koi 80 i'iTov n oAu 010 meovri it «€KAoiKEUOf} » aun'! Koi «KpoTIKOnoif}of/» ri'je; BeoAovioc;.. ' Evw IJE Tr')V KOToorooll nou EOIKporlloe oe I.l a~ npEnei 6uoruxwc;. va napaoexeou )JE OTI e~apTaTal ono T~ V npoowmKri euoEj3elo Kof q>IAorllJio rou KoBe Ao 'IKou 8eoAovou ro KOTO noaa v ri 8eoAovfo TOU 80 eTVOI OUjJq>WVIl i-IE T~ 6,6aoKaAfa Kof TO ou8evTIKO cppo­vlll.l0 Tfje; . EKKAr]ofoe;. rio Ti onwe; i-I ac;. E6el~ov oj E~eAi~elc;. TWV

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va noui-Ie on OV IJr} TI oAAo jJoprupoOv IJIO Ko9apa KoaJJIKrl 6111-100l0-unaAA.,AIKrl auvei6.,o., Koi vQoTpania, TeAe iwc;. 60XETil /Je TO . Op80oo~0 ~80c;. Koi ¢pOV'li-lo . Ou6enoTe OTr}V nopoooor} IJOe; ' EnioKonOe; Eq> I A060~ 'loe va «nAf/po(jJopIjOI] TrjV oloKoviov» TOU lJe TeTOlo Tpo no . r,ori npoKeljJEvou nepi eunollae;,

ro euoYVEAIKO npooroVjJo «fJrj YVW TW rj aPIOTEpa oou Ti nOlEi " OE(la OOU» (Mor8. 6 : 3) iaxuel noAu neplooorepo VIC TOV ' Enl­OKano an' 6, TI Via TOU e; Aomoue; 0I0TOU e;.

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60so . lepapXIl ~OnAWIJEVO «€KTOOf}V» Ko f BptOi-lj3IKWc;. KOlJn6~oVTO Via jJlO npO~1l anAfje; oAAI1 Aevyu l1c;. nou rooo 080-pul30 Ka i OUTOVOIlTO EmreAoOv oE oAo TO OI'weio rfjc;. Yii e; aKOjJll Koi aeeol ; . H e0l6e lKTiaoll TOO OKPOTOU evepYIlTlOIJOU oe epvo Ko Bopwc;. «unoKOTGOTOTf}!)" OpaOTf/pIOTf}TOt;» bev vvwpi~el 6UOTU­xwc;. OPIO IJ e Tr')V evoXIl OIwnri rwv navTwv. TeAeuroio i-I0AIOTO unEpvqpo~ . EnioKon Oe;, KOnTOlJeVOe; Via aOKIlTIKri ~w ri KOj nArlPIl cIVIOlo TeAeio - EV OVOIJOTI TW V onoiwv KOt KOTa Kepa uvwvel rou~ novTe«; - eBewPlloe 8eoq>IAee; TO va avoBeoel oe unoToKTIKO TOU

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+ A. L. 19

KUPIOKrl Tiic; . Op906o~ioC; ('Iwav. 1: 44 - 52)

ME rr;v EUKOIpia T~C; «KUpIGKr]<; rij<; . OpfJooo{ia<;», npenEr va EuxaplOTrlOOUIJE TOV Sea nplOT' an' 6Ao Via TO XaPIOIJO, TO owpov rRe; 'Opeo6o~jac; . .610 T~C; xaPITOC; Tou, KI OXI IJE rrl elK!) IJOe; npoan68Elo Ii 6~ia, !Joe; 669r}KE ri «a¢pavi<; owpdh; nV€UJlG­TOr; 'Ay/auN, E'IIJOOTE . Ope66o~ol. JJo TOUToxpova oev eijJooTE

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Aov EUel/VIl. OXI noAUTEAEIO 6A"6 KOSr;KOV. npi:nEI enfOIlS vo EuxaplOTrlOOUIJE TOV SeQ yta Tie; e i KovEC;

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XpIOTOU. TEAoC;. npenel va euxaploTftoOUlJe TOV Seo Yla Triv ' Evaap­

Kwall TOU jJovoyevoue; Yiou Tou. ri lJevoAuTePfl E:Kq>POOfl rfje; 8e"iKfje; ayanne; Yla TriV av8pwnOTIlTO Koi TOV KOOIJO r Iwav. 3 ; 16). AlJTIi ri . Evo6pKWO'l eivol Ii mlYri Ka8e 8eoAoytac;. Ko8e nepi Beou Aoyou. Tfje; . Op80oosiac; !JOS, Tfje;eiKovoypaq>iac; . . H orJlJe­P IV~ . AnooToAIK~ nEplKon~ (. E~p . '11 : 24 - 26. 32 - 40) neplypo¢el TOUe; npOq>fjTeC; nou npoEinav Yla TOV Xp loTO. TOU e; Kp iTee; nou jJOpTupr]oav YI ' AUTOV Ka t TOUe; naTp loPxee; nou Tov nepilJEVaV avunojJovo. KI ojJwe; «OUTOI ncivT(:~. fJapTUpl]8evTe~

010 Tfl~ n;aTew~. OUK EKOjJ;aaVTO Tfjv EnOYYfAiov» (aT. 39) -br]Aoori, bEv eAaBav TrlV KAflPOVOjJlCi . Ev~ OTrlV EuoyyeAIKri neplKOnrl. oj Mo8r]Tee; IJnopouv va KIlPuSOUV em «av EYPOWf MwiJa'7~ €"V Ttjj VOjJl,U KG; 0; npof/JijTGI, euprjKopfV» (aT. 46) .. 0 XpIOTOe; eivOi ri YE¢upa nou Evwvel TOV oupov6 IJE Trl vii, ri 606e; npoe; TOV naTEpa. rl' aUTO AEyEI 0 Kuploe; OTI «owea8£ .. , rou~ ayyeAouS" TaU Beou avapGivovTGS" KG; KaTapa;vovTOS" En; TOV uiov

rou av8pwnou» (aT. 52). I.E ).110 enOXrl nou 0 nAr"l8wpI0).1oe; TOU Aoyou EXouv eoAwoel Trl 8ea TOU 1\6you, ri 'Op606o~io AEyel «i.PXel KanOe» (aT. 47). riOT! nwe; I.Jnopei KOVEie; va ayanriOEI Kaf mO-'~ lJ.IEI 0' AUTOV nou oEv YVWPIOE; . H . OpBooOSIl AelToupyia

eival npoownlKri eno¢rl )JO Kai jJEToxfl orri Bela ~wrl. To «epxou KG; ;OE» eivol TOOO jJlO n pooKAr]or] 0 ' aUTouc; ESw ano rriv 'EKK/,rlOia. 600 1.110 unev8uIJIOll a' aUToue; nou mOTEuouV nwe; elval IJEoa OTl;V ' EKKAfloia. va 6Va~r"lTOUV Kof va nAllolo~OUV TOV

XPIOTO Ka8llIJeplVa, DE KoBe OTlVIJ ri, ana TWpO. n. ' I. X .

ST ANDREW'S GREEK ORTHODOX THEOLOGICAL COLLEGE Theological Review

It is with p leasure that we announce the publication of PHRONEMA, a Greek Orthodox Theological Review (1986) by the Faculty of our Theological College.

The Review contains articles in the English language on theo logical subjects, and constitutes a means of communication with other Theological Colleges and in terested persons.

It is particularly valuable for the library of our Parishes and

our youth . Annua l subscription: $15.00 (overseas $25).

20

SUNDAY OF ORTHODOXY (John 1: 44-52)

On the celebration o f the "triumph of Orthodoxy". we must be thankful to God for Ihe gift of Orthodoxy . It is through His grace and not through any merit of our own that we have received thi s "seal 01 the glt 01 the Holy Spirit". We are Orthodox, but at the same time we are nothing but unworthy and useless servants (Luke 17 : 10) . Orthodoxy - the true faith and true worship - is not something pos­sessed by us; rather it embraces us like our identi ty. 11 is Orthdoxy that prolects us. not we who preserve her. Orlhod­oxy, then, it is not so much a claim as a responsibility, rio t so much a luxury as a duly .

We must also be thankfu l to God for the icons of our Church. For over 120 years. the iconoclasts allack'e'd and destroyed the sacred images. and we remember the long and bloody struggle to preserve them. Thi s is why the icon o f our Lord is always on the right hand side of the icon-sc reen , in a place of honour; this is why we seek the prayers of our Falhers who upheld Ihe theo logy of the icon : St John of Damascus (d. 749) and St Theodore of Studium (d. 826). Ico ns are the sound less voice o f the Orthodox trad ition, expressing what cannot be fu ll y uttered in words ; they are a reminder that God assumed humanity in its entirety through the Incarnatio n of Christ.

Finally, we must be thankful to God fo r the Incarnation of His only Son , the greatest expression of divine love towards human ity and the world (John 3 16) . It is th is Incarnation which is the sou rce of all theo log y. of all God­lalk. of our Orthodoxy. of all iconography. Today's Epistle readi ng (Heb. 11 : 24-26. 32-40) describes the Prophets who forelold Christ. the Judges who suffered for Chrisl and the Patriarchs who awaited in expectation of Christ. Yet "though well attested by their faith , they did not receive what was promised" (v. 39). In the Gospel reading . however. Ihe d isci­ples are able to proclaim that "we have found Him of whom Moses and the prophets wrote" (v. 46) . Christ is the link between heaven and earth, the bridgeway that leads us to the Father. This is why Christ says that "the angels of God ascend and descend on the Son of Man" (v. 52) . In an age when words seem to have blurred the vision of God 's Word , Orthodox theology and wo rship can utter the words "come and see" (v. 47). For how can one lalk or love or believe Him whom he has not seen? The Orthodox liturgy is personal experience, sharing of divine life. The words "come and see" are as much an invitation to those outside the Church , as a reminder to those who believe that they are in the Church . to seek and approach Christ daily, at every moment, now.

Fr . 1. C.

0EOl\OrlKH ~XOI\H AnOHOI\OY ANaPEOY

0eO}.0YIKrl . EmgewPl1mc;

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. H . Em8ewpflOl<; EK6i6ETOI ei<; T~V . AyyAIK~V vAwooov, neplEXeJ 9EIJoTO 8EoAoYIKiie;; ¢lUOEWe;; Kof 90 onoTeAei IJEOOV EOIKOIVWvioe;; IJE oMo<; 0EOAoV1KO<; IxoA6e;; Koi IJE oAoue;; TOUe;; Ev61041epOIJEVouC;. '16lolTEpw<; XP~UlIJO<; 610 T~ V f31f3Alo9~Kflv Tiic; . EKKAflOioe;; 00<; Kof 610 T~V VEOAOiov 00<;.

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T0Te TO noeoe; TOU e~Eonaoe KOTO T~e; 60eACPi;e; TOU, ~ onoia EJ.Jeve oToeepll OT~V nioTIl TOU XpIOTOU. 'AcpoO niipe EVa Tepo­OTIO J.JtlXaiPI, wPJ.Jlloe evovTiov Ti)e; 6oeAcpf} e; TOU. AUT~ evwOlov TOU cpopepoO eeojJOTOe;, oE eOKEcpellKe TOV eouTD T'1e;, 6AAo Eneoe aTo noolo Koi nopoKoAouoe T6v 66eA¢0 T'1e; va J.lrlV "JOAuve l TDV eouTo TOU JJE TO cmoiOiov EYKA'1J.Jo . 'AAAa 0 LIPI_uAIOVOe; oev eixe oUTe 6KOrl, oUTe Kopola . . Aq>oO 6pno~e Tf)V Ke¢oAfl T~e; yOVOTI­o)JEv'1e; 6oeA¢;;e; TOU Kof EKOjJ4Je TDV AOI J.Jo T'1e;, TrlV KOTEo¢o~e evw i:Keivll nopoKaAoOoe TOV BeD va cpovenAewe; 0' OUTOV.

FROM THE LIVES OF THE SAINTS

SAINT MANUEL - 15th March

Saint Manuel was born in Sfakia. Crete, the son of pious Ch ristians. At a very young age he was captu red by the Turks, converted to Islam and kept as a slave, Later he man­aged to escape and went to the islnd of Myconos where he confessed and lived once again a Christian life, He then married and became the father of six children. Unfortunately his wife comm itted adultery so he left her taking the children with him. Hi s wife 's brother, while serving in the Turkish navy, reported him to the captain "who wasted no time in arresting Manuel.

Manuel con fessing his faith in Christ, was tortured in the sh ip on his way to Ch ios where the admi ral put him to death.

Manuel was taken away. He knelt. bowed his head. but the executor, becoming afraid, dropped the sword and ran away. Then another picked it up, hit him many times on the neck, but was unable to behead him. Then he threw Manuel on the ground and slaughtered him like a lamb.

Thus Manuel of Sfakia, confessing his belief in Christ, received the crown of martyrdom in Chios, on Monday 15th Ma~ch 1792, at 4.00 p.m. Hi s relics were tied with rocks and thrown into the sea. Fr l. r-------------------, I Sov· ETljaoo nPOOKuVrllJO eiS . AyiouS T6nous. I TrjV revETelpo KO; KWVOTOvTlvounoAlv I I To 90 ' ETI'lOlO npoOKUvruJoTii<; '1 . · Apx.emoKonii<;AuaTpoA.iosaTo I I · lepoaoA.ul.Io, TI'lV . EA.M60 Koi KWVOTovTlvounoA.1l E¢E10S 6.opyo- I I VWVETor IJE 6uo eK6po1JES, 11 npwTIl 6no 1111<; . Anp,A.iou Koi 11 6euTepll I

on6 22 . AnplAiou 19B7. ~,O nA.llpo¢opies GUlJl.IEToxiis eis TO npo- I I OKUV'lI.lO, oneuSuvea8e eie; TO r pocpeio Tiis . Ie poe; ' ApXlemoKom'i<;. I I 9th Annual Pilgrimage to the Holy Land, I

Greece and Constantinople I I The 9th Annual Pilgrimage 01 the Greek Orthodox Archdiocese I I of Australia to the Holy Land, Greeceand the Ecumenical Patriar- I I chate of Constantinople th is year includes two groups. The first I I departs on 11th April and the second one on 22nd April 19B?

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XPIITIANIKH H81KH Ka9rlKOVTa TOG aV9pWTTOU TTPOC; eaUTOV

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. H 6VOnll nOAf npos r6v eauT6v 1.I0S 8ewpeiTOi 6'Koia OTOV 6ev npooKpoue, eis Tllv npoe; oAA.ou<;ocpeIA.OI-'EVlloyonl1I.10S. ~ OTOV unepJ3ol­vel Tiie; ayonllS npOe; oAA.Ouc;, TOTE KOTOVTO cp,A.ouTio .; eywio!-,os Koi A.Oyi~ETOI I.II'l A.OYIKI'l, 6ixwe; I-'ETPOV Koi Ci6IKOS. MIA.l'laol.le npollyoUIJEVWe; aXETIKo I.IE TO KoSIlKOVTO np6<; oAA.ouS 6,0 TOV GeJ3oolJo Tiis ~wii<;, Tiis TIJ-Ir;e;, Tils i610KTIlOioS Koi Tiis eAeuSepios ounliv. To ~161O K08~KOVTO 6¢eiA.ol.le KI eie; T6v eouT6v 1.I0S 6'0 TO 6noio So I.IIAI')awlJe OTO epx6l.1evo.

r. M.

CHRISTIAN ETHICS Man's duties towards himself

"Love your neighbour as yourself" is the Scriptural command. It follows that you cannot love y o ur neighbour if you do not first love yourself . Love for one's self precedes love for one's neighbour because the human value which we recognize in others exists in our very selves. We have du t ies towards ourselves just aswe have duties towards others.

Self-direc ted love must be logical and just. We love in ourselves that which is worthy o f love and in accordance with its value. For example we must love the spirit more than the body.

The modest person lo ves as one who recognizes his shortcom­ings. By contrast , the proud and arrogant person who thinks highly of himself acts wi tho ut logic. Arrogance is frivolity . The proud per­son is aptly likene d to a hollow grain o f wheat that stands straight, whilst the m odest one is egarded as full wheat that bends tow'iuds the earth.

Thus. greater value exists within the modest than in the proud, but only up to a point. That is, modesty is not to be reduc.. ed to weakness.

The modest man is not to allow others to use him as a slave. Rather he should always preserve his dignity_ One who is dignified may be modest without being considered arrogant. Such a person shuns flattery, tears and beggary in order to not be thought of as 'cheap' , and for h is personal benefit.

Again , the love we have for ourselves is c onsidered to be just when it does not strike against the love that we owe to others. If this surpasses the love we have for others, then it becomes selfish or egotistica l; it is considered as something without measure, illogical and unjust.

We spoke earlier in relation to dut ies towards others - the respect of life, honour and propety. We owe th e same duties to ourselves and 01 these we shall speak in the following issue.

J . K. 2 1

• II J J J J 1 I J f J f I I I J J J 1 1 I I I I I I f I I J I I I I t J til' I I f J I I I f1 J I If I til I I II II I I J I J J J I J I t f II J f I II II II

ORTHODOX AND HETERODOX (0)

The subjection of Eastern Orthodox peoples to the Otto­man Empire for almost four centuries cannot admittedly be appreciated in the first instance by a humanist historian in the same way as by an Orthodox Christian scholar. The basic difference lies in that the former adopts the measure of purely rational criteria, while the latter accepts the "folly of the cross" as the main principle of Christian life, which abol­ishes human logic and is epigrammatically expressed in the words "my strength is perfected in weakness" (II Cor. 12:9). Thus, where the humanist sees only misfortune and destruc­tion, in one dimension as it were, a Christian can also discern a struggle both fruitful and redemptive.

Nevertheless, judged in its entirety , the long period of the ens lavement of the Orthodox unfortunately proved not only an adventure of captivity in moments of ''passionate'' uprising} but also the cause of a more general cultural decay and retrogression . The "enslaved race"of the Orthodox tried at all costs simply to survive, without demands for internal development and external mission. During the same period, the Christians of the West experienced a Renaissance and a cullural expansion in every direction that gave them the opportunity to playa leading ro le in the shaping of European

. history, just as Byzantium did in the past. The Orthodox had either to vegetate in expectation of a "regeneration", as was the case with al l Balkan peoples, or else to "europeanise" according to the model of Tsarist Russia, especially in the ti me of Peter the Great.

With such presuppositions it was unavoidable for the heterodox of the West to develop also in the sciences, in the social and missionary activity, to such a degree as to become not only a point of painful comparison but also a pole of attraction for the entire Eastern Orthodoxy. So a scholar should not necessari ly be considered as unduly influenced by the West simply because he went to study in the "West". The greatest Teachers of our Nation and Church were obliged to study in the famous cultural centres and in the libraries of the West, and to transplant to the East whatever was regarded as being necessary for our awakening and instruction . In this they continued the policy of the great Fathers of the Church, who also knew how to "se/ect " li ke good bees whatever of va lue they thought could be "trans­planted" into Christianity from the secular wisdom of the Greeks.

Of course throughout this long communication between East and West, neither proselytism nor looting and theft of cultural treasures were absent, nor again other negative inci­den.ts which were altogether contrary to the spirit of the Gospel. Yet a ll these unfortunate and regrettable events, which the Christian conscience must outrightly condemn along with the established Western heresies after the Schism, should not prevent us from seeing what the Orthodox East owes to the heterodox West! Our most objec­tive Church historians agree that even after the freedom of the Orthodox peoples - which began from the 19th century and was continued through to the beginning of the 20th ~entury - Orthodox theology was not self-sufficient and Independent of Western models, whether Protestant or Roman Catholic, even unti l the middle of the 20th century namely to this day. '

It . . IS certainly true that from about the mid-20th century

One observes in the theology of the Orthodox an essential

Irdetur~ to Patristic thought as the authentic source of our entity But if one .

texts Of th C conSIders that to this very day we owe the 2 2 e hurch Fathers to the wise care and preservation

of Western Christians, rather than to our own sterile attach­ment to ancestry, one appreciates the degree of our moral obligation and gratitude. For not only is the now classic Patrology of Mign. - who first collected the texts of the early Greek and Latin Fathers in a monumental edition - a western achievement, but also the later exemplary critical editions of Patristic texts on which we base and measure all our efforts for spi r ~tual rebirth. Few are the exceptions where Orthodox research centres attempt critical Patristic ed itions by themselves, mainly for unpublished texts of later Fathers.

Even Byzantine studies in general, which illumine all aspects of Christian civilisation in the East, owe at least their first and decisive steps to western scholars. Of course, the same could be said also of all theological fields - Biblical, Practical, Systematic etc - which we developed by imitating the West and using as examples their leading scholars in every field . Is it not indicative that to this day the critical edit ions of the bible itself come from the West? Have we yet acquired Patristic Dictionaries, Lexica of theological terms and other similar fundamental "tools " and manuals in order to replace those which we know from the West alone? One could easily claim that if from our Monasteries and Universi­ties we took away the "western " methods of preservation and eva luation of our cultural treasures, as well as the analogous technical material, then the cultural level of the Orthodox wou ld be automatica ll y transformed into a "dark age" of ignorance, similar to that faced even by St Kosmas Aetolos.

Another chapter in which our obligation to the hete­rodox is apparent is the matter of external mission, no matter how much we are influenced by the heresies of the hete­rodox and their occasional proselytism among the Orthodox. It will help us to evaluate this matter more objec­tively if we ask the following Simple question: would we prefer the non-Orthodox peoples of the world to be pagans or heterodox Christians? If the latter condition is incompara­bly preferable to the former, then we must accept that we owe gratitude to all those western missionaries - men and women - who spread the Gospe l of Christ and lived Chris­tian love in practice in the manifold needs of their neighbour throughout the world , often at the cost of their own life. This of course occurred at a time when we just managed to survive under the bitter cond itions of slavery.

Of course the four hundred years of this slavery was often invoked as another "deus ex machina" in order to justify our many deficiencies and omissions, and every kind of misery and degeneration in our individual, social or national life. But this interpretation neither satisfies nor per­suades the bona fide and sagacious scholar who is m a position correctly to identify the relationship of cause and effect. Now if we apply the unchanging criteria of Christian morality to a whole series of phenomena in the Church life of the Orthodox during the last two centuries, we must admit with shame that after our national liberation we were embol ­dened to introduce such arbitrary and unheard of innova­tions that never entered our minds whi le we were in bondage to alien rule. This clearly proved that although we managed to gain our national independence, we became subject to yet harsher forms of slavery by cultivating ambitions inconsist­ent with our traditi on and our Orthodox spiritual life. Some characteristic examples wi ll persuade us .

Let us beg in with the creation of the more recent Autoce­phalous Orthodox Churches and the related in st itutions that developed and operated within the framework of their sup­posedly liberated national life. In a rather curious manner ..

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the Orthodox peoptes of the Balkans almost naturally con­cluded that just as they gained their national independence with revolution , likewise they were entitled to establish the autocephalous statu s of thei Church , again by revolution . It was as a result of this sinful and uttterly anti - Orthodox rea­soning and behaviour that the autocephalies were initially created - that of the Greeks being the first , unfortunately. While the Mother Church of Constantinople at first refused and condemned them , it was afterwards compel led to accept them, submitting each time to new pressures . This evil , how­ever, did not stop here. For, as the Greek proverb goes, ''with one evil, thousands follow". These Autocephalies, by force, led almost naturally to the creation of an illegal and implaca­ble competition based purely on national differences and political ambitions . One can imagine the extent of the dam­age done in this way to the life of the "liberated" Orthodox ; the Mo ther Church of Constantinople was even obliged offi­cially to condemn in Synods this anti-christian and unnatural phenomenon of "phyletism ".

After such a violent uprooting from traditional Chu rch ground, the way was now opened for every sort of novelty, which could be justified, if not-provoked, by a sense of loy­alty to the new political status quo. So we can say without exaggeration that the deplorable state intervension in Church affairs , which is considered by many to have been , created by the Byzantine Emperors as Caesaropapism , in reality bloomed at that time and flourishes currently under the contemporary political forms in all Orthodox countries with out distinction , whether they be "enlightened" monar­ch ies or democracies, or any form of soc ialism . Whereas in most countries of the West we find to a great degree at least a formal separation between Church and State that allows the Church freely to assume its responsibilities and to regulate the life of its faithful acco rdingly.

Parallel , then , to the Caesaropapism of the State, the life of the Orthodox was also overshadowed on the one hand by a multitude of pietistic phenomena and of secularisation on the other. No one doubts any longer today that these pheno­mena were transplanted in an entirely pretentious and unnatural way from the West , weakening and even to a degree substituting for the institution of the Orthodox par­ish . The grouping of Orthodox faithful around a particular and independent personality - even when this was a famous Bishop - often led to personal favouritism and fanaticism when there was no humility and respect for the elementary church order. Thus the spirit of activism and secu larism came to erode the Orthodox ethos under the pretext of bring­ing about a renaissance , a renovation and programmed Christian service, which no one wou ld be entitled to under­value when it is undertaken as the fruit of humility and rep~ntance. In any case it is not accidental that almost all these groups and movements were named after absolute values, as if they had already achieved the absolute in this life and spught to distinguish themselves from the other strug­gling people. In some cases not even Mt Athos - the place par excellence of humility, tears and repentance - remained totally unaffected by such deviations and excesses.

Furthermore, the defective manner in wh ich the institu­tion of the Synod operates - as that institution was envis­aged to operate in each Metropolitan district - did not allow the Bishops together with their Clergy and Laity to commun­icate creatively and to cooperate with those groups on a very broad basis, in accordance with the correct ecclesial prac­tice of Orthodoxy. So, in the absence of the exercise of col lective responsibility by the faithful , each of whom might act in the light of his own judgement and his own capacities, such a division and isolation was observed that clericalism

and despotism and other similar tag reactions soon developed .

The various local Autocephalous Orthodox Churches were isolated - firstly of course, due to adverse political circumstances - to such a degree, that often the inner life of one was totally unknown to the rest, despite the formal recip­rocations of visits by particular individuals. Yet we declare that all Orthodox Autocephalous Churches constitute a deep and unbroken unity of Faith, worship and ethos, which renders them "consubstantial". To what degree, however, such a consubstantiality exists is evident when we recall not on ly the degree of lack of communication in the Diaspora -with the parallel and at times co mpeting jurisdictions -but also by the much more tragic fact that even in questions of dogmatic nature, such as communion in the Sacraments with the heterodox, often an unacceptable variety is observed in the practical application , to the point that our behaviour, in practice, is self-contradictory. .

One can understand how much distortion and damage Orthodoxy suffers from such a lack of intercommunion and mutual help among the Orthodox, especially at a time when, because of the Ecumenical Movement of our days and the continual sh ifts of populations, wefind ourselves conti nually confronted with heterodox christians and people of every kind of faith . Thus, while we have the highest moral obliga­tion to transmit the true faith of the early undivided Church to all those who have been removed from it as a result of schisms and heresies, as well as to those who have not come to know it, we often become ridicu lous in the eyes of others, when we boast of being "depositaries"" but in reality are pitifully poor as fallen lords. But with this inconsistency and unworthiness of ours, compared to the sonorous titles of our noble origin , we are not simply unworthy of credit and inef­fectual in transmitting to others " ... some spiritual benefit" ( I Cor. 9 11) . By being ridiculed before them we litera lly provoke them to commit a dual crime : first, by ridiculing us, the Orthodox, and then hastening to every kind of proselyt­ism among our faithful - especially during the last one hundred years when whole groups of Orthodox peoples emigrated to the "West" and lived as struggling minorities amidst established and dominant communities of heterodox Christians. Second ly, by extending this ridicu le to the respected and sacred treasure of Christian Trad ition which we purport to bear, and thus we cause the heterodox to be even further removed from the unadulterated sources of ancient Christianity.

We wi ll close this deplorable survey of our "internal" (!) problems by indicating two further obvious phenomena of dubious Orthodoxy, which become the more dangerous pre­cisely when their provocative contrast with the traditional Orthodox ethos does not appear to have become as yet widely known. We refer to the manner in which Greek Orthodox theology is taught today and to the way in which the "evaluation" of the pastoral work of many of our contem­porary Bishops is made. As for the former, we would draw attention to th e conviction of our Church that the "th reefold office" of the Lord , which is expressed in "I am the way, and the truth and the life " (John 14: 6) and is transmitted to the Bishop through the ordination , is indivisfble. This means that all three offices (Royal - Prophetic - Priestly) comprise an inseparable unity. In other words, the Bishop cannot sanctify and shepherd, his flock apart from teaching them. Similarly, he cannot teach authentically, apart from sanctifying and acting as a shepherd. Because the teaching of the Church , namely Theology (and not merely the practical sermon!) is nourished directly from the sacrificial altar and the continual communion with the multitude 01 the faithful , for whom the Bishop is the source and the pivot. In any case, this seems to

23

have been the deeper theological reason for wh ich the Quin­sext Synod prohibited lay persons from preaching. Of course this does not mean that laypersons do not have "gifts " or "wisdom"" with which the theology of the Church is irri­gated from the beginning. On the contrary, laypersons as well as monks in particular have made their noteworthy and memorable theological contribution throughout the centur­ies to the Church; and it would constitute ingratitude, inso­lence and blasphemy to exclude them from this "concelebration" of all ranks within the Church, which is theology. Yet , it would equally constitute ingratitude, inso­lence and blasphemy to make the official theology of the Church a professiona l branch at the University, rendering it the monopoly of laypersons . The fact that the Synod comes afterwards - especially in controversial matters and at criti­cal moments - to offer its positive or negative verdict by means of an occasional document for a whole concrete work of the Theological Schools, this does not mean that it has thus dispensed with its Episcopal duty in its primary task of theolog y, or with the obligation of its Clergy in general with reference to its teaching ministry. It is indeed worthy of admiration and wonder that when the heterodox - Protest­ant or Papist without distinction - call one a "theologian " surely out of respect for the threefold office of Christ, they invariably mean a "Clergyman' : as if the two words were synonyms. In their Theological Schools, even in State Uni­versities, their zeal is rarely exhausted only in teaching theol­ogy, without at the same time having the burning desire to be ordained. One observes almost the same sensitivity in rela­tion to the threefold office of Christ even in the other Orthodox peoples, who by and large li ve under total itarian regimes, where theology would more probably become "popularised" and administered by the Government. But under our prevailing situation whether one's theology agrees with the teaching and the authentic spirit of the Church unfortunately depends on the personal piety and ambition of each lay theologian . Because according to the develop­ments of past years, even persons officially declared as athe­ists, as the Security Council of Greece recently decided have the right both to teach and be taught theology at a Theologi­cal School administered by State Government.

As for the more and more widely recently ci rculating curious habitof some of our Bishops of composing at regular intervals volumes of their ''proceedings'', and of disseminat­ing them in all directions, we should say that they betray, at the least the purely, secular conscience and mentality of a bureaucrat, which is entirely irrelevant to the Orthodox ethos and spirit. Nowhere in our tradition is there a Bishop who had the ambition "to preach his ministry" in such a manner. For in the case of good works the evangelical command "let thy left hand not know what thy right hand does" (mat. 6: 3) is valid mo're for the Bishop than for the rest of the faithful.

Then, what shou ld one say of those theatrical distribu­tions of "dowry bank books for poor girls", an act that not only does not honour the giver as a god-loving worker, but exposes him to greater dishonour than the humiliation of the receiver! Again, are not the photographic advertisements of Bishops at the moment of giving blood any less contrary to the Orthodox ethos, if not lacking altogether a sense of dignity; such photographic advertisements cause indigra­tion instead of sympath y, at the sight of an Orthodox Bish op lying down "full-length" and triumphantly boasting about an act of mere solidarity that is performed in all parts of the earth even by atheists and without any self-advertisement. Unfor­tunately, the ostentation of unrestrained activism in works of purely "substituted activity" knows no limits under the guilty acquiescence of all. Lately we have had the case of a very old Bishop, who boasts of his ascetical life and total absence of 24

selfishness - in the name of which virtues he dumbfounds all - but who considerd it god-pleasing to assign to one of his spiritual child ren the writing of a book in the form of edifying novel, in which he described his achievements at the time of the German occupation . Then the hero of the book himself sent it, with exemplary "modesty" as the work of a third person, to a multitude of people; and as if this self­advertising was not sufficient, he published the customary praises of the replies he received in all the publications of his Diocese "to the glory of God".

How far such a degree of public exposure enables us to become an example for emulation by the heterodox Chris­trans is for our readers to judge. Of course, even the hete­rodox Shepherds and Teachers, together with their faithful, have a multitude of vu lnerable points and very often compel the weak towards dissension or atheism, but at least they display a basic degree of "social decency". and in any case, the sense of vigilance and thirst for salvat ion frequently becomes more acute for one who has no shelter than lor one who is benumbed by the pharisaic tactics o f an ostrich-like certainty and security.

+ A. S.

ST. BASIL'S HOMES IN ADELAIDE'

The official opening of St. Basil's Homes here in Ade­laide signifies for our Community and Church an historic milestone. The institution that we have developed in Sydney under the same name and with the same purpose has become a very successful organisation of welfare which has attracted (he interest and admiration not only of the public but also of the local and Commonwealth Governments. Yet the project of St. Basil's that we officially open today here in Adelaide has a significant advantage of being a joint ven­ture between Church and State. This blessed collaboration in the field of care for the aged indicates not only the keen interest of this State for social issues, but at the same time it is concrete evidence of our Christian realism with which we have to follow the social changes in the contemporary world . For the traditional Greek who developed and still has a very vivid sense of the extended family , the care for the aged has always been a holy duty, but within the family. This is why special institutions for the aged were in genera l regarded as a lack of personal love and patience for the invalid members of the fami ly. The new cond itions, however, rendered unavo idable the accommodation of the aged in such an environment that they may continue enjoying the blessings on life without being disturbed or having the feeling that they are a special burden on the family . The philosophy of these institutions is that although they bui ld a nucleus in itself, they are not isolated from other segments of society. Thus our "Aegean Village" is designed in such a way as to include an entire parish life with its Church, schoo l, recreational faci li­ties and so on. There is no doubt that this kind of care for the aged respects all needs of the human person and must be supported as such by all interested in State, Church and society.

I wou ld like , therefore, to thank sincerely the South Australian Government and the Housing Trust for theirvalu­able collaborat ion with our Archdiocese in this project, and congratulate wholeheartedly the Board of St. Basil 's and all the staff, wishing them and those who are going to live in these units every blessing from our Lord .

. Address by His Eminence al the Official Opening of St. Basirs Homes in NOBr/unga. Adelaide ( 7.12. 86).

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Opening of the Legal Year Address by Archbishop Stylianos of Australia (4.2.87)

"For there is one God and one mediator between God and men, the man Jesus Chris t; who gave Himself a ransom

for all"' (I Tim . 2 : 5 - 6)

Beloved Sisters and Brothers,

The wo rds . that I have just recited from the First Letter of St Paul to Timothy. immediately introduce us to the deeper essence not only o f the problems which arise for the indivis­ual wh ile communicating with other persons, but these very words also indi cate in the most convincing manner the immense sacredness of the legal and the forensic profes­sion .

Acco rding to these word s of the Scri pture. three things stand clear:

(al that God in onl y One. towards Who m we are all indebted and with Whom we need to be reconciled .

(b) that the Med iator between God and man is only one. namely Jesus Ch rist. the on ly begotten Son of God.

And (c) that thi s one and only Mediator cou ld become the necessary ransom only as a man.

The first pOint rem inds us, men and women of all times, o f our deep solidarit y in th e common debt towards God, irrespective of our differences in the manifold ways of our life as individuals or in community. It is precisely this solidarity wh ich ob liges us to be both responsible and at the same time tolerant to each other. The sense of responsibility does not allow our tolerance to lead to anarchy. On the other hand. the sense of tolerance does not allow our responsibility to degenerate into cruelty .

The second point wh ich reminds us of the fact tha t. in the final settlement of the relati on between God and all men. the Mediator is only one, Jesus Christ. in no way means that other mediators in the temporary .. relations among men within society and subsequently between God and men are

•

excluded. Precisely in this connection should one see the justification of the legal and forensic profession . Needless to say. that this is precisely the place of justification also for the priestly office.

The third and final point that Jesus Ch rist cou ld be a redeeming ransom onl y as a man is a clear ind ication of the sac redness of human nature as such in the context of the who le creation. The primacy of man among all other crea­tures is based on the fact that man was cteated in th e image and likeness of Gad. This. however, does not imply a super­natural concept of human nature. The sacredness of human nature is establ ished by God not in an abstract ideal but, on the contrary, in the concrete historical situat ion of man marked by sin and repentance. This is precisely the realist ic philanthropy of the Christian Gospel. It is of great in terest to remind you, solicitors, barristers and judges - how the Gospel evaluates the act of judgment where the human nature is concerned. St. John the Evangelist characteristi ~ cally states th at our judgment was delegated by God to His Son for the on ly reason that He became man. The very words o f the Apos tle read as follows : '·God has given Him authority to execute judgment. because He is the Son of man" (John 5 : 27) . The com mentary of the Church Fathers on this theologi­cally most significant passage is striking: God gave to His Son our judgment, anticipating a philanthropic judgment since He was the on ly Person of the Holy Trinity who became man.

With all the above. Sisters and Brothers . I am trying to express to you. on behalf of the Orthodox Church and theol­ogy, the spiritual presupposit ions w ith which we follow and respect you r services in the society at large, which services are not seen in their true dimensions if they are assessed only with secular measures.

God bless you. God enlighten you, God strengthen you in order to fulfil His Holy will and our noble expectations. Amen .

•

'~no ''' .v ' AKoAou(Jla~ T;;{ . EVriPfEw{ TOU ~I.KOO"KOU -ETOUt; E~ TOV '/. KoBEOPIKOV Na6v rou EiJaYYEAlotJOu, Redfern, N.S. W. (4-2-87). HIs Emmence Archbishop Styllanos offlc/sted st the Openmg of the Law Term Service, in the presence of His Honour Chief Just ice Sir Laurence Street, and other members 01 the Judic iary, on 4th February, 1987. TheHon. T. W. Sheahan, Attorney-General

• and Mr J . Dowd, Shadow Attorney-General were also in attendance. • 25

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L-_________ T_O __ x_p_O_N_�_K_O_N __ T_H_~_A_P_x_I_E_n_I~_K_o_n_H_~ __ M_A __ ~ ________ ~I r A' APXIEnlIKOniKH nEPI<PEPEIA

Kiv'1ao~ Tau ;[EllaO'IlIWT(lTaU . APX1ETTlO'K6nau K.K. :E:ruAIQvau

. 0 I€~aa~lwTOToC;:

_ eAelTouPVlloe Koi €K~PU~EV eie;; rov navflyupi~ovTO 'I. Noo Tplwv ' Iepapxwv .. EXOPOOTClTflOE Ko i EKrlPU~E KOTa TOV . Ea",ep,v6 eie; rev navflvupi~oVTal . I. Noo T~C; . YnonavT~C;, Coburg, EXElpo9ETilOE 6t eie; OiKOVOjJOV rov npeaf3 . n .. HAlo KevTpwTA (1.2.87) ,

_ EAEnouPYiloe Kof EKrlPU~EV eie; rov OLITOV navr1Yupi~OVTO ' I. No6 'YnanOVTAc;;, Coburg (2.2.87).

Ana TO BA~IAEIO TON ZOON

' 0 Ko[loupoe;, oVTi9ero lJe T~V KOIV~ oo~ooio Koi OVTiAf")lJ.If"), OEV KOTOIKoeopeuel onOKAelOTIKO Kof IJOVO oTie; 90Aoooee; Koi T· OKPOVIOAIO , "OnOlo KneTpo» Koi vo OIlKwoele; eo TOV [lpei e; ana KOTW, VIOT! oev nepl ­¢lpovei KOveva Tono Kai xwpo, oure Kaf €:xel lJevoAee; 6noIT~oele; . - ETOI EKTOe; ana TOV 90AoaooKo[loupo, €:xoulJe TOV nOTOlJiOlO, TOV AoonOKo­[loupo, TOV oevopo[llo, IJO Kof TOV KOIk>UPO TOU [louvou Koi TOU AOVVOU.

npOOOPlJo~erol eUKoAo Koi Vp~vopo a' OAEe; Tie; ouve~Kee; OIOIJOV~e; Koi olo[liwOIle;, xwpie; ¢looopfEe; Koi OIOlJopTupiee;. Tunoe; Koi unOVPOIJIJOe; 90 MVoIJe TOU [loAIKou Koi onopo[laperou XOPOKT~pO.

'Ana KOTooKeu~e; OV~KeJ, 1J0~i IJETie; VOpiOEe; wi TOUe; aOTOKOUe;, OT~ Ta~1l TWV [lpoxuonoowv IJOAOKOOTPOKWV, Toum ~Exwpi~ouv 6n· 6,1..0 T' 6AAo ~wo Via ra noMa nooaPlo TOUe;. ~ Exouv nevTe 6MKAIlPO~EUvoPlo, 600 EIJEie; ooxTuAo, eivOi oeKonooo. Mo oe; IJ~ oae; nepooEI ri ioeo nwe; vEvvr'l9f")Ke xTee;, cnwe; 0 ev9pwnoe;. TouToe; ETvOi ana TOUe; mo nOAloue; oiKloTee; T~e; oiKou lJ evll e;. To Ka[loupoE I O~ Koi TO ouyyevoAOi TOUe; KOTO­KupfEUOOV Tr'I V~ EOW Koi 100 EKOTOIJ IJUPIO XPOVIO .. H ~woAoVio OIJWe; oov EOIOTr11J1l oev KOroOEXTIlKE va 00XOAr19Ei lJa~i TOUe;. OOPOIJOVO vupw OTO rEAoe; TOU 180u o iwvo, VIOTi TO EKplve OVO~IO T~e; npooox~e; Trl e;· npWTO 0 ' IToMe; Olivi oTie; OKTee; Tfje; 'AopIOTIKfje; Koi 6 'E[lpaioe; cDop ­oKOAOe; onlv . Epu9pa 90Aoooa, TO nfjpov OTa oo[lopo Kof o¢llepwoov 6AoKAIlPIl rr'l ~w~ TOUe; on; IJE900JKr1 Ko f elJneploTOTWIJEvq lJeAETI1 r fje;

[lIOAoviae; TOUe;.

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'AnD rqv TEAHfj TaU 'AYlooJ.loij Via rfjv BEJ.lEAlWOf/ TaU 'I. Noou ·Ay. "Av6pioUEi{

Noarlunga, S.A. ( 11,12.86)

I I I I I I

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- npOEOl'l TAc;; eiolKAc; HAnAs eie; rev Ka8eopiKov Naov eni T~ tvOPSEI TOU 6rKOOTlKOO "ETOUC;. Kaf ojJ iAflOE KOTOMnAwc; (TO KEilJEVO TAc; al-.IlAios OruJOOlEUOI-/EV eie; aAArlV OTr]Af}V). KOHl TrlV enoKoAou8iloaoo oesiwo'l ol-JiAflOav 6 . APXIOIKOOTrlS, 6 . Ynoupyoc; t.,KOIOOUVIlS K.6. (4.2.87).

- i:AEITOUPYfJOE Kof EKr'tpu~ev eie; TOV 'I, Noo 'AV. IO¢lioe; (8.2 ,87).

- EXopooTonlOe Kof EK~pu~ev eie; TOV novrlVuplKo . Eoneplvov Eni T~ IJV~IJI] TOU 'AV. XapaAOlJnOUe; eie; T~V 'I. M. METOlJoP¢lwoewe;, Ear­Iwood 19.2.87).

ToO -VIOAOO» TCl KaJ3oupaKIO

nOVW ana 5.000 Eivol TO oIO¢lOPO E'IO" TOUe;. Of oe lJop¢lee;, TO r OX~jJOTa, TO oxeolo KI of ¢llvoupee; TOUe;, TOoO nopa~Evee; wi nOAuapI-9IJee;, nou 000 90AWVOUV TO lJuoM .. 0 KIJOI ~eAoKo[loupOe;» 1-I0AIe; ¢lTOVEI aTo OvaOTlllJO T6 YVWoTO 1J0e; 60nplo, Kaf 6 KOpoxvoKo[loupOe;», ¢lTuor~ ri OpaXVl1, nepvoOv 6,1..11 TOUe; Tri ~w~ oov nopoolTO enovw OE IJEOOUOee; Kof eMo 9aAooOlvo .. 0 opoevlKOe; Ka[loupoe; K[lJOAIT~fje;» Exe l J-IETOTpe4Jel Tr1 J-IIO ano Tie; OUO TOU OOKOVEe; o· EVO unepIJevegee; Koo~apl» KCli ro XP"ollJonolEi cmOKAelOTIKo Koi f,.lOVO VJ(j va oTeAvEI o lvloAa Koi vo lJaVeuel Tie; KopOlee; o:rwv VUVOIKWV~ TOU e-'Ooue; rou. '0 «oX90¢lopoe;" Ko[loupoe;, EOIlJeVel va Kou[laAO naVTO OTOV WJ-IO TOU O(pOUvvaplo. I36rooAo ~ ¢luKIO, Via KOlJou¢lAOPIOIJO Koi 6 Ko[loupoe; «EprlJ..liTIle; ~ , ~einaVTO J-IOVOe; KAEJOJ-le-voe; lJeoo OE oKOToiKIlTO OOTpOKO KOVxuAlwv . . , OXI VlOTi eiVOIIJOVOXVWTOe; Koi OKOIVWVr")TOe;, J-IO ana npovor")TIKOTIlTO. - Exel [lM:nETe KI Olm} Trlv «axiMelo nTepvo» TaU 11 lJoMov rflv KoxiMelo KO'AIO" TOU, nou eivOi EVTEAWe; IJOAOKfl Koi anPOOTOTeUTil . To KO[lOUKI TOU KoMmEI IJOVO TO Ke¢loAI TO oT~90e; Koi TO nOOIO , . Avw J-I OAio Kof oTeAelO ¢lUOIKO noM lJev6Af") OTflv KAilJoKO Tfje; Ko[loupOE(EAt~f")e;. rl ' aUTO Koi nOipVEJ TO lJeTpO

TOU.

Mc't 010 ~exwptaTo i , TITavee; oAq91voi Koi KOIJOPIO l_JOVOOJKa 6MKAr) ­pou TOU KO~OUpOKOOIJOU EivOi oi OUO VIVOVTIOiol oVTlnpoownoi TOU. 0 «lIJEUOOKOpKivoe; 0 vivoe;», nou ~ei OTO Nono riJ-l ,o<poiplo KI ri olaperpoe; TOU ¢lTaVet TO 1-1100 IJETPO Koi 6 'lonwvlKoe; 6 «unepviVOVTOe;», nou OTOV onAwoel Tie; 6oKovee; TOU (enepvo T(I 4 IJETpO .

-AOXETO KI aOlo(poPO OIJWe; lJe TOlJeve90e; Koi Tflv KOPIJOOTOOIO TOUe; oAee; aVE~oipeT(l of Ko[loupivee; TPE¢louv IJIO onepovTq o(poo iwOIl OTO nOlolo TOUe;. 'H npooKoM'lOfl TOU e; OTa J-II]TpIKO Ko9~KOVTO OX' f,.lOVO ~enEpVa TO ¢lUOlOAOVIKO TOUTO €VOTIKTO Koge 9I]AUKOU, IJO Koi ouni OKOjJO TflV clv9pwn tVIl ¢ovTOoio. rEvvo Civ TOOO noMa ouvo, 000 Aivo eMo ~wa T~e; nMoqe;, lJeXPI 1.000.000, nou oev TO o¢lr;vouv oU(uAo. oLlTe TO EVKOToAEinouv OTa XEPI O TOU KUP- KO~OUPO, onwe; Tooee; oAAee; xEIPO¢lETilIJEVee; Kupiee; TOU uVpoCi OTOIXeiou. 'AvTigeTO IJOAIOTO Hi KOU ­[laAoCiv novTO jJo~i TOUe; oe KOToMilAa Via Triv nepimwoll 9uMKI0 Koi rei ¢lpOVTi~ouv, TO npooexouv Koi TO nepmOIOUVTOI O(IV TO J-IOTIO TOUe;, OOIOKono Ko f OOKVO VIO lJ~ve e; 6AOKAIlPOUe; wonou vo EKKOAO¢l90uv ro l I.IIKpa KofloupoKIO TOUe; KOi va op90nooioouv.

To lJeVOAWI-l0 Koi orpoUlJnOUAEIJO T~e; Ko[louPO¢l(lpOe; nopouo lo~el

iOloirepee; oUOKOAiEe;, V1CITi OUVOEETOI J-Ie rOKnKEe; «EKoUOe!e;~, wi ro npwTo IJEVciAO npo[lAr")J-Io nou 6VTI1..lETWni~ouv Kof npenEI onwoorihoTe vci Moouv 01 IJIKpoi Ko[loupoeVKE<p0AOI eivOi TO «~riTqJ-lO xwpou ». riOT! nOAu OUVTOIJO aVOKOAUnTOUV, nwe; TO pOUXO TOUe; oev TOUe; XwpOUV Kof nwe; npenEI OUXVO, OOwe; OU~6VOVTOI Koi KPOTOIWVOVTOI. va ano[ldMouv TO naAlo KO[lOUKI TOUe;, nou OTflV ouoio eivol 0 "1010e; 6 i::~woKeAEToe; TOUe;.

(OUV€Xi(uwj

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IHMElCUII ITO npol)VOUJ-lEVO ep9po roO ouvepVOTillJOe; KTIlVIO!POU K. I , rKOTI] eTXe jJvI)IJoveugei nepi TO TeAOe; fl nepi E~eAi~ewe; 9EWpio TaU .toap[li­YOU, TflV 6noio we; VVWOTOV 6ev oeXETo l ri . EKKAl]oio . 'Ynev9ulJi~0lJe OTOUe; ovoVvworee; J-Ioe; OUTfl T~ olo¢loponoir'loll npoe; ono¢lUVr'jv

oope~llvfloewv .

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- une6i:x8'l TOU~ o¢lIx8EVTOe; OUO . AytopeiToe; nOTEpOe; ·Iepo~. n. Tuxwvo rraUpOVtKqnovo KO! n. rU~ewv r P1lYOPIOTr1, oi anoiol ~eTeKA~-8qoav Koi E¢lETO~ 010 TO epyov T~e; iepne; eso~oAoYlloew~ (11 .2.B7).

- npofjopeuoe ouveop looewe; TaU .6.IOIK. ru~f3ouAiou ~ETO TaU ·lepOT. npOiOTO~EVOU T~e; . Evopio~-KotVOTqToe; . Ay. repooi~ou, Leich­hardl (13.2.87).

- EAelToupYlloe Koi EKfjpusev e i~ TOV '1. Noo . Ay. nOpooKeu~e; Black town, KOTE8eoe OE En' eUKo lpiQ Koi T~~~O TaU iepou Ael4Jovou T~~ · Ayioe;, TO anoiov Kof EAtT<lveuoev ei~ TO TEAoe; T~~ 0 . l\elToupyio~ (15.2.87).

- npOEOT'l T~e; eioIK~e; TEAET~e; eni T~ Evap~el TaU VEOU aKOO'l~oi­KOU ErOUe; eie; TO VOi"OPIOV . Ayiou ' Iwavvou TaU 0eoMyou, Koi uneOEX8f") TOUe; veoue; ¢loJTIlTae; T~e; 0eoAoYIK~e; ~o<; rXoA~<;, TOU~ anoiou<; Kof npooe¢lwvqoev, eyxe1pioo<; ei~ EVo EKOOTOV we; owpov T~~ rXoA~e; KptTI­K11V EKOOOIV Ti1<; KOIvi1<; .6.J08fjKIK ' EnqKoAou8rjoe KOIVO yeul,Jo OAwv TWV (pOI TrjTWV ~ETO TaU OIOOKTIKOU npOOWniKOU (20.2.87) .

- nopEoTq Kof alJiAIlOev ei<; TfjV Xopoeonepioo T~e; veonayoue; · Evopio.; . Ay, nopooKeuile;, Bopeiou Bplof3c.ivrj~ (2 1.2.87)

- k: AerToupYrjoe Koi EKfjpu~ev ei~ Tliv . Evopio . Ay. nOpooKeu~e;, Bopeiou BPI0f30V'l<;, Ko f Em8ewP'loe TO oiKaneoo aveYEpoeWe; TaU o~w ­

Vu~ou 'j NCIOU (22.2.87),

- nopeKd8'loev eie; TO novqyuplKO ETljOiO yeu~o T~~ KeVTpIKile; $IAomwXou Ko i opiArjoe Yla T~V c'mooToAfj T~e; . O~oyeve ioe; ~o e; OT~V

AUOTpoAio .. Eniolle; i:KoAEOe OTO ~IKpO¢lwvo Koi TOV "AyyAo 'Op8ooo~0 K. Frank Livesey, EK TWV peAwv TOU .6.IOOKTIKOU npOownlKou Til~ 0eoAo­YIKij~ rxoAile;, 6 onoioe; EV ouvTo~iQ o~iA'loe nepi n.ov -AyyAwv . Op8000-sWV EV BpeTTovi9 (24.2.87).

- apXloe Tie; E¢lETe lvee; nopooooel~ TaU ei~ T~V 0eoAoYI K~ I-l0~ rxoAfj eie; TO lJci8rllJO «Eiooywy~ OT~ 0eoAoyio» (25.2.87),

B ' APXIEnI :!:KOniKH nEPIQ>EPEIA

Kivr] (JI ~ 0 eocp'heonl Tou BOr]90u . E11IOKOnOU

Ll. E pl3 r]~ K .. l e~eK ' oih

KOTci TOV ~ilvo ct>ellpouciplov 6 0eocplAeoTOTo<; exopooTOr'l0ev, EAerToupyqoev w i EKr;pu~ev e i~ TOUe; KOTW81 . lepou e; Noou~,

- Ei~ TOV novqyupi\OVTO ' I. NaOv n.ov Tplwv "epopxwv Clayton (1.2.87).

- Eie; TOV '1 . 'ApXl enloKoniKOV NCiov Tall 'Ayiou Euora8iou Sou th Melbourne. METa TO nepoe; Tile; 0. l\erToupyio~ npOeOT 'l Tije; .6.o~oAoyioe; En f TI) Evopse l TaU .6.IKOOTIKOU ETOUe; nopouoiQ TWV Judge House of County Cou rt, Magistrate M. Mcindoe, noMwv' EMljvwv KoiAucnpo­Awv .6.IKqyOpWV Koi noMwv olJoyevwv.

- E i~ TOV nav'lyupi\OVTO 'I. Naov T~e; . YnonovTije; TaU Kup iou Coburg (8.2.87). Meni: TO nepoe; T~~ 0. l\elToupyfa<; nOpeOT'l ei~ TO TJovqyupl T~~ · Evopioe; Ko i nopeKci8'loev eie; reu~o pETci TOU npw8unoupyou TIle; xwpae; K. Bob Hawke , noMwv CiMwv Enlo~pwv Ko i noMwv 6~oyevwv.

- n ep loTOIXOUl.leVOe; uno TaU 'I. KAfjpou MeAf3oupvll~ eie; TO oiKoneoov Til e; veolopu8eioqe; . Evopioe; TOU . Ayiou XopoMlJnoue; Tr;e; neploxije; Doncaster & Templestowe n;v .6.euTepov 9qv Kof T~V TpiTllv 10llv <Def3¥1ouopfou, WS Kof Tllv KUPIClKliv 1 51lv $ef3pouopiou.

- Eie; rov 'I. ' ApXlenloKomKov Noov TOU . Ayiou EUOT08iou South

Melbourne. Men; TO nEpos Tils El. l\elToupyioe; npOeo T'l T~<; .6.o~oAoyioC; eni TiraneAeu8epwOei TWV . IWClvvivwv nopouoiQ rou npeof3ewe; T~<; · EM66oe;, TaU rev. npo~Evou EV M eAf3oupvt] , (IVTtnpOOwnwv Tils novll­nelpwTIKA e; 'O~oonovoios MeAf3oupv"e; Koi aVTlnPOOWnwv, oi onoiOI ~A80v ana . A~eplKriv Koi KOVCl6civ .

- EOEX8'l eie; TO rpo¢leiov TOV npOeopov TaU .6.. ru~f3ouAiou TaU KevTpou npovoio<; T~~ . ApXlenIOKOn~e;l-lo<;EV MeAj3oupvt] Koi ouverpyo-08q ~ET ' OUTOU Eoi 8e~OTwv 6¢OPWVTWV OTO KeVTpo (4.2.87),

- TO EonepCl ~ T~e; ioioe; ril.lepCl~ npoeOTIl ouveoplcToeWe; rAe; KeVTpl­KA e; . Ennponije; NeoAoia<;.

- i:6ex8q eie; TO rpoqleiov TOV Rev . Hamish Chris ti e Johnson T~e; Uniting Church. To Eonepo~ nOpeOTf") ei<; I:uveopioolV TOU .6.. ru~f3ou­Aiou TOU . EM'lVIKOU KevTpou npovoioe; (12.2 .87).

- f3oqeOul.levo~ uno TOU Aioeo. n . .6.qpflTpiou nanoKuplaKonouAou ETEAeoe TOV . AylOO~ov eni r~ Evcip~e l nliv ~08fll.laTWV n.ov rxoAe iwv Tile;

KOIVOTIlTOe; . Ayiwv Kwv/vou Kof . EAEvqe; South Yarra-prahran. (14.2.87)

- i:6eX9'l ei~ TO rpo¢leiov aVTlnPOOWnoue; TOU .6.IOIKr) TIKOU rupl3ouA iou Ti;<; . EAAIlV1Ki;<; . Op8060~ou KOIVOTIlTO~ «KoilJ'lole; T~e; EleoToKou» Gee­long Kof aUVe\~TrlOe ~ET' aUTWV 8e~OTo a¢lOPWVTO T~V EV AoyO:J KO lvo­H1To (16.2.87).

- npoeOTIl ouveoplooewe; TOU '1. KA~pou MeAf3oupv'l e; (17.2,87), - f301l90ul.levoe; uno TOU n pWTonpeo!3uTepou BOOiAeiou Xp.OTO¢li; Ere-Mae TOV . AYloa~ov Eni TI) Evop~el TWV 1-l08'WOTWV nov rXoAeiwv T~~ . Evopfo~ . Ayiwv Pa¢lo~A, NIKOMou Koi Eip~vll~ Bent leigh (21 .2.87).

- TO eonepoe; npooKAll8e ie; nopeoTIl ei~ Xopoeonepi6o Tile; n ovllnelpw­Tl K~~ . O~oonovoio~, ri 6nolo M08'l ei<; Elyssee Recept ions Northcote nopouoiQ TaU npeof3ewe; KOi TOO revlKou npo~evou EV MeAf3oupvl].

- npOeOTf") ouveoplooewe; Ti;e; . EmTponi;e; aveyepoewe; TaU KTipiou (24.2.87).

r ' APXIEnI:!:KOniKH nEPIQ>EPEIA

Kivr]OI~ 0eOcp'heonl TOU BOr]90u . EmoKoriou

Xp'OTIOVOUnOheW~ K. naUhOU o Eleo¢lIAEoTOTOe;:

iepoupYlloe Koi wl.liAIlOev eie; TOV '1. Noov 'Ay. novTEAe~~ovoe; Gle­nelg. (1 .2. 1987)

- EXOpooToTqoe KOHl T~V 0, l\elToupyiav ei<; TOV npoovo¢ep8evTo ' 1. Noov (2.2.1987)

- npo~opeuoE ouoKe4JeWe; ' Iepewv Ti1~ 'I .. ApXlentOKon~<; ~o<; nopou­oio KO; TWV ev Tii noAel ~~wv unqpETouvTWV . lepewv T ~e; POUIJOVIK t'j e; Ko i rep!3IK~<; 'EKKAf")o ia<; n. Constantine lana Koi Rade Radan (4,2 .1 987).

- eoeX81l TOV EVTl I.l. rev , npo~evov Ti1~ revETeipoe; K. Kwv/vov Kapo~­neTollv Koi ouvelpyo081ll.leT· OUTOU. (5.2 .1987)

- Eoex8q Tllv oleu8uvouoo 'ro rpa¢leiov rUIJj3ouAou . EKnOloeuoewe; <DIAoAoyov K08rlYriTpiOv 0100 A iKOTepivrJV repooKePIl Ko i ouveJPycio8q lJET' oUTi;e; Eni 8el.lOTWV T~e; 6P~0010T'lTO~ Tile;. (6.2.1987)

- iepoupyqoe Koi w~ IAqoev eie; TOV . I. Na6v Tau' Ay. rewpyiou Thebar­Ion (8.2.1987).

- ETeAwe . AY1CiOPOV KO; w l.liAf")oev EntKOipw~ npoe; TOU~ ~08'lTO<; KCli pa8'lTpioe; TOU olyAwaoou KoMeyiou T~e; . Evopio<;-KolvOTIlTOe; . Ay. rewpylou Thebarton, eni TI] Ev6p~el TOO VEOU oXOAIKOU ETOu~

(10.2. 1987)

- npofjopeuoe ouveopl 60ew~ Tiie; KevTpIK~e; $JAomwxou (1 1.? 1987)

- eoex8q TOV EK TWV i:A80VTwV E~ . Ay. "Opoue; (npovoiQ T~e; '1 , . ApXle-nloKonile; ~oe;) nveupOTIKoV-i;so~oMyov n . Tuxwva, 6oeA¢lov Tij<; 'I. Movile; rTOUpOVIK~TO, 0 anoioe; Clu8rwepov iipXloe vO oexeTol TOUe; nloTOUe; eie; TO lJUOT~PIOV Tije; . E~o~oAoyrloew<; (13.2. 1987)

- nCipeupe8q ~ETa TaU nOAlTelOKOU . Ynoupyou naloelo<; Mr. G reg Crafter eie; eo nepi6a T~V onoiov olwpycivwoev ei~ TO H ilton . AoeAoi"oo~ unoennponri Tile; . Evopia~-KolvOTIlTO~ n pocPrlTOU . HAlou Norwood, npoe; OiKOVOl-llKriV i:vioxuOlv T~e; npoon08eia<; 01' aVEyepOlv KevTpou NeoTIlTo~, olJlAriooe; EnIKoipwe;. npo~ 6Aoue; olel3il3ooe T~V euAoyfov Kai Tci~ euxCts TOU ref3aO~IWTaTOU ' APX1EnIOKOnOu ~o<; K. I:TuAIOVOU.

- iepoupYfloe wi w~iAf")ae KOToMilAwe; eiS TOV Noov TllS '1. Mov;;S ' Ay. NeKTopiou eie; Croydon Park (15.2.1987)

- OUVeJpyoo8fllJETa TaU n poeopou Koi TWV ~eAwv Ti;e; . EnlTponije; TaU KeVTpou npovoioe; Tii~ 'I .. ApXle n loKon~~ l.Ioe; (16.2,1987)

- nOPllKOAou81l0ev o~IAiov nepi . Ayiou " Opoue;, ~ET6 npof30Aile; ¢lwTelvwv eiKovwv, T~V onoiov EKove 6 EK TWV aoeA¢lwv Tll~ '1. Mov;;e; rTOUpOVIK~TO, ei~ TO nveu~OTIKOV KeVTpov T~<; . Evopio<;-KolvOTIlTOe; . Ay. rnupi6wvoe; Unley, EK¢lpoooe; EK lJepOUe; novTwv npo~ TOV npoovo ­¢epgevTO OI-lIAf")T~V 8eplJcTe; euxoploTiae;, 010 T~V npoo¢lep8eioov Enl 8~I-lEPOV noAunAeupov Koi nAouoiov nVeU~OTlK~V npoo¢lopov OUTOU eie; TOUe; OlJoyeveie; lJCle;. (20.2.1987)

- iepoupyqoev, wpiArlOev enlKoipwe; Koi ETEAEOe ~V'l I...lOOUVOV unEp avonouoewe; TWV 4JUXWV navTwv nov KOTO KOlpOUe; KOIIJ'l8evTWV EV Kupio,J eie; Port Pirie 0lJoyevwv, T~v l.leof")lJf3piav ei<; TO npoouAlov TOU '1. Noou ' Ay. r ewpyiou 0 0eo¢lIAeoTOTOe; euMYlloe TpOne\ov, Tr'JV anofov nope8eoe TO .6.loIKIlTIKOv rUlJj3ouAlov T~<; w<; avw . Evopio~-KoIVOTf)TO~

pe Tr'JV 6~lenOlvov ou~nopooToOIV TWV KUPIWV T~e;W<; avw . Evopio<; npo~ 6Aoue; TOUe; EKKAfjOI008eVTOe; (22.2 ,1987)

27

OIKOYMENIKON nATPIAPXEION -' H A.0.n. 60iKou~E­

VtKOC; nOTpIOPXf)S K.K . .6rHJrlTpIOC; npOKEITOI va emOKE<p8ei, an6 TOV M6i'ov ~expi LlEKEJ.l~PIOV 1987, H1<; olo¢>6pouc; . Op8066-~OUC; . EKKAf'joiac;. Ko8wC; Kaf TrlV PWtJOIOK08oAIKrlV, TrlV . AyyAI­KOVIKrlV, Ka! TO naYKOOlJlOV IutJaouAlov . EKKArjOlwv.

AI\E:=AN6PEIA - T6 LOPPOTOV, 28~v <!>Eppouopiou E,EAEY~ VEOC; norploPXIlS . AAE~av6pEiac; 6 J-1ExPI Touoe M'lTponoAiTIlS Kap9aYEvll<; K. nap8evloc;, eie; OIOOOXriv TaU aelJ-lvr'jorou nOT pl­apxou NIKOA6ou . . 0 VEOC; nOrplapXIV; . AAE~av6pEiac; npoepXE­Tal 6n6 ~TOUC; ono4>0110U<; Tf'lC; nO,\OI<1>orou 0eoAoYIKf)C;: IxoAr;c; Tiic; X6AK'le; Kof elvOi EK nov nAeov yvwO"niiv . lepapxwv OXI j16vov TOU . AAE,av6plvou 0povou aAM Kai 6AOKAnpOU T~~ 'Op806o­~rac;. EuploKETol enloeKoETiac; eie; lllV npWTllV VPOI-IJ.lrlv nov 610-XPIOTIOVIKWV Kai OiKOUjJEVIKWV .6.1OA6ywv Koi olo9hEI jJEyoArlV TonEfvwOlv, q>WTIO~EVr"lV OKElIJlV Kof Ev6EOV ~fjAov. 'H EKAoYrl TOU npoOlWVr~ETOI EuAoYr"I~EVr"lV nOTpIOPXEiov.

AYITPAI\IA - . H 'IEpa 'ApXIEmaKon~ AuaTpaAia~ <PIAO,EVE; TpEie; . AYIOpEiTEe; nVEUjJOTIKOUe;, oi 6noiol 6EXOVTOI Eie; TO Mu­OTrlPIOV Tfje; 'IEpae; . E~oj..loAoYrlOEWe; TOUe; mOTOUe; Eie; oAoKAr"I­POV TrlV AUOTpoAiov. Oi TpEie; 'IEpo~ovoxol EivOi 0 novoOioA. 'ApXI~av6pIT~~ n. BaaIAElo~, Ka8~you~EVO~ 'I. Mov~~ 2TCUPO­VIKrlTO, 0 n. LUj..IEl.l)V rpr"lYOpIOTr"le; Kof 0 n. Tuxwv LTOUPOVIKrjTlO­vee;. El61KwTEpo 6 n. Boa(AEIOe; 60 6WOEI OEIPO oj..llAujjv OTie; ~E­yoAuTEpEe; neAEIe; Tfje; AUoTpoAioe;.

MEI\BOYPNH - 'En' EUKClplQ TOU 140u 0EPIVOU 2UVE6piou nEp( OIKou~EVIOj..lOO, nou eYlvE OTrlV MEA~oupvrj TrlV nopo­aKEu~v, 30~v 'Iavouaplou 1987, 6 2EPaa~""TCTO~ 'ApXIEni­aKono~ AUOTpaAla~ K. LTuAlavo~ ~Tav '0 KUPIO~ 6~IA~T~~ Enl TOU 8E~aTO~.' H 'EKKAf/aia w~ napa6o(JfV Tov 6~IA~T~V npoAOYI­aE 6 'AvvAIKavo~ 'ApXIEnlaKono~ MEA~oupv~~ Dr Penman, nopouolQ 130 Emq>ovwv npoOWmKOTrlTWV cm6 610q>OpEe; XPI­OTIOVIKEe; 'OjJoAoyIEe;, oUJ.mEpIAoj..l~oVOjJEVOU Kof TOU PWjJOIO­Ka80AIKoU 'ApXIEmaKonou MEApoupv~~, 6 be Ka8~Y~T~~ K. Max Charlesworth TOV EuxaplaT~aE KaTCAA~Aw~.

LYLINEY - . E<PETO~ au~nAl]pw8~Kav 1200 XPOVIO an6 TO 787 nou eYlvE ~ 'E~oolJrj OiKoulJevlKrl LUVOOOe;. 'H EnETeIOe; 66 EOP­Tao.~ei IJE navop6ooo~0 'EoneplvD TrlV KUP1aKrl Tile; 'Op6ooo­~iae;, 8 MOPTiou 1987, OTDV 'lepD Nao 'Ayiou NIKOAoou Marrickville, lJe AITavEia TWV 'Iepwv eiKDvwv Kai IJe 6voyvWOrj TOO LUVOOIKOO Tile; Z ' OiKOUIJEVIKile; Luveoou . '0 8eO¢IIAEOTO­TOe; t~p~oe; ' EnioKonOe; n, A.oyyivoe; 66 KrjPU~EI TOV 8 , A.oyov, 66 OUIJIJETOOXOUV oe eie; TOV 'EonEplv6v KArjplKoi TOO MovilJou Lu~~ouAiou KavovlKwV 'Op606o~wv 'EKKArjolwV AuoTpaAfoe;, XOPOOTOTOOVTOe; TOO Le~OOjJIWTOTOU 'ApXIEmOKonou AUOTPO­Aioe; K. LTUAIOVOO.

l:Y6NEY - T6 - EKTO LUVE6pIO . EAA~vop8066,wv <POIT~TWV LUOVEU 60 yiVEI IJETa~U 13 - 15 MOPTiou 1987. T6 6EjJa EivOI « 'AlT6oro;\o~ nouAo~ KO! TIJ.16eEO~: pIG lTVEUPOTIKrj XxtOf] EV XPIOTtjj». 'OI-.IIAIlTee; EivOI 0 LE~OOJ.lIl.0TOTOe; . ApXlenioKonOe; AUOTpoAioe; K. LTuAmv6e;, 6 Ka8IlYIlTrle; TOO novEnloTlljJiou Neoe; NOT/ou OuaAioe; K. G, Freeland Kof oi EK TWV q>OITIlTWV Tile; 8EOAoYIKfje; IxoAfjc; . AnooT6Aou 'Av6peou, 610KOVOe; n. Kwv­oTovrivoe; BopunoTfle; Kof 6JOKOVOe; n . 'lepEjJioc; MlxorlA.

28

ECUMENICAL PATRIARCHATE - His All Holiness Ecu­menical Patriarch Dimitrios will pay a return visit, from May to December 1987, to the several Orthodox Churches, the Roman Catholic Church and the Anglican Church, as well as Ihe World Council of Churches .

ALEXANDRIA - On Saturday, 28th FeIiruary, Metropolitan Parthenios of Carthage was elected Palriarch of Ale~andria to succeed the late Patriarch Nicolaos. The new Pc: triarch studied at the Patriarchal Theological School of Halki and is one of the well known Bishops not only in the Pariarchate of Alexandria, but also throughout Orthodoxy. He has been for many years a strong supporter of Inter-Church and Ecumen­ical Dialogues and is distinguished for his humility, illumined mind and godly zeal. His election promises much for the Patriarchate.

AUSTRALIA - At the invitation of the Greek Orthodox Arch­diocese of Australia , 3 monks have arrived from Mount Athas. They are Ihe Abbot of Stavronikita Monastery, Fr Vassilios, Fr Tichon from Stavronikita Monastery and Fr Symeon from Gregoriou Monastery. They will visit parishes throughout Australia for confession, spiritual advice and talks on matters of theology and spiriluality.

MELBOURNE - His Eminence, Archbishop Stylianos was the first and main speaker al St Mary's Hall , Melbourne on Friday, 30th January 1987, on Ihe occasion of the 14th Summer School in Ecumenism on the theme " The Church as Tradition". The speaker was introduced by Anglican Archbi­shop Dr Penman in the presence of some 130 people from various denominations including the Roman Catholic Arch­bishop Little. Professor Max Charlesworth concluded with a vote of Ihanks.

SYDNEY - 1200 years have been completed since the 7th Ecumenical Council which was held in 787 in Nicea. The Council re-instated the use of Holy Icons in Orthodox Church and formulated the doctrine of Icons in the Church , On this occasion , a Pan-Orthodox service will be held 'It St Nicholas Church, Marrickville, Sydney on 8 March 1987 at 7 p.m. at which His Eminence Archbishop Styli an as will offi­ciate, assisted by Bishop Longin of the Serbian Ortl'.odox Church and other clergy of the Standing Conference of Canonical Orthodox Churches in Australia. A procession of the Holy Icons will ocur at the end of the service. His Grace Bishop Longin will give the occasional sermon.

r

l [

[

L SYDNEY - The 6th Orthodox Christian Tertiary Students Conference will be held between 13 - 15 March 1987. The L theme is "Paul and Timothy - a Relationship in Christ. " Speakers include His Eminence Archbishop Stylianos , Pro­fessor Guy Freeland from the University of N.S.w. and Dea­cons Jeremias Michael and Constantine Varipatis from St. L Andrews Greek Orthodox Theological College Redfern , N.S.W.