flood, when people began to multiply on

the face of the earth, we are

reminded that they decided

to build the tower of Babel.

They conceived this idea to

possibly safeguard

themselves against

another catastrophic

flood. However this

rebellion against God was

a deception, a towering lie

to justify their sinful way of life,

which would only lead to eternal

death. The Scripture states that they

were given over to a spirit of confusion

and scattered abroad over the face of the earth (Genesis

11:9). This is a consequence of the lack of truth.

TTTT he same is noticeable today in people who do not seek out truth in their lives. That is, they become confused and are unable to make the right decisions in

their life because they do not understand who Jesus

Christ really is. In the Old Testament, truth was

vouchsafed to a few chosen vessels (the prophets) who

were appointed to proclaim the coming of Jesus. Today

“the fullness of truth” is available to all who wish “to be

saved and to come to the knowledge of truth” (1 Tim

2:4).

HHHH istorically this was made manifest on Pentecost, fifty days after the Resurrection, when the Spirit of Truth was sent to kindle the fire of truth in the Church,

spreading it to the ends of the earth, liberating and re-

uniting all scattered people to the one and only Truth.

The Holy Spirit shines the light of Christ in all places and

on all things.

Volume 29, Issue 4 JUNE 2014 – JULY 2014

«Λύχνος τοῖς ποσί μου ὁ νόμος σου

καὶ φῶς ταῖς τρίβοις μου»

Ψαλμ 118, 105

ΛΥΧΝΟΣ A GREEK ORTHODOX PERIODICAL FOR YOUNG PEOPLE

TTTT he prayer to the Holy Spirit commences as follows: ‘Heavenly King, Comforter, the Spirit of Truth, who is present

everywhere and fills all things…’,

showing that truth penetrates

everything and is present

everywhere at all times and in

all places. But what is truth?

When Pilate asked Jesus

this very question just before

the crucifixion, Jesus replied

with a resounding silence, as if to

show that He is the Way the

Truth and the Life (John 14:6).

RRRR ationally, truth may be thought of as a philosophy or some factual proof or statement. However truth cannot be something which changes under different

circumstances. Realistically, truth is the way which leads

to life - it is Christ Himself - the same yesterday, today

and forever (Hebrews 13:8). For this reason Jesus

promised His disciples that after his Ascension He would

send the Holy Spirit which proceeds from the Father, and

this Spirit would testify of the truth, that is, bear witness

of Jesus Christ (John 15:26). We can see this clearer in

John 16, where Jesus tells His disciples that the Spirit of

Truth will guide them into all truth when He has come,

and will convict the world of sin, and of righteousness,

and of judgment. That is, seek out the righteous (those

who believe in Jesus), separate the sinners (or

unbelievers) from them and also judge the ruler of this

world who is a liar and the father of lies (John 8:44).

UUUU nbearable as it may seem, this means that before the Birth of Jesus the presence of truth on earth was hard to come by. If we rewind back to just after the great ����

2

ΗΗΗΗ γιορτή της γεννήσεως του Προδρόμου και Βαπτιστού Ιωάννη (24 Ιουνίου) μας θυμίζει μεταξύ άλλων και την αφωνία του πατέρα του, του ιερέα Ζαχαρία. Με σιωπή και αφωνία τον είχε τιμωρήσει ο Θεός για την δυσπιστία του.

Με τη γέννηση του Ιωάννη ανακτά τη φωνή του. Το γεγονός τούτο είναι συμβολικό. Πώς μπορεί πια να σιωπά ο πατέρας όταν γεννιέται η ««««φωνή»φωνή»φωνή»φωνή» του βοώντος εν τη ερήμω;

Αλλά και στη ζωή του Προδρόμου προηγείται ένα στάδιο σιωπής. Για πολλά χρόνια βρίσκεται στην έρημο. Εκεί τον οδηγεί ο Θεός από παιδί. Με αυστηρή άσκηση, προσευχή, νηστεία και πνευματική περισυλλογή, προετοιμάζεται μέσα στην αφάνεια αυτός που έπρεπε να καθοδηγήσει το λαό του Θεού για να δεχθεί τον Σωτήρα των ανθρώπων: ««««ἑἑἑἑτοιμτοιμτοιμτοιμάάάάσατε σατε σατε σατε ττττὴὴὴὴν ν ν ν ὁὁὁὁδδδδὸὸὸὸν Κυρν Κυρν Κυρν Κυρίίίίου, εου, εου, εου, εὐὐὐὐθεθεθεθείίίίας ποιεας ποιεας ποιεας ποιεῖῖῖῖτε ττε ττε ττε τὰὰὰὰς τρς τρς τρς τρίίίίβους βους βους βους ααααὐὐὐὐτοτοτοτοῦῦῦῦ»»»» (Μαρκ. Α’ 3).

Οι άνθρωποι είμαστε συνήθως πρόχειροι στα λόγια και στις φωνές περισσότερο. ∆εν μάθαμε το μάθημα της σιωπής. Είμαστε και ανυπόμονοι. Επιχειρούμε πολλές φορές πράγματα χωρίς να τα μελετήσουμε, χωρίς να σκεφθούμε τις συνέπειες. Τα σχέδια μας γεμάτα οίηση και κομπασμό. Οι επιδιώξεις μας συνήθως διατυμπανιζόμενες μα πάντα υλιστικές. Οι σκοποί μας περίοπτοι μα περιορισμένοι στο «εδώ» και το «τώρα».

Πρέπει να κατανοήσουμε πως η σύνεση είναι αρετή εκείνων που ξέρουν να σιωπούν. Εκείνων που τα έργα και χρήσιμα είναι και θεοφιλή. Μέσα από τη ζωή και τις πράξεις τέτοιων ανθρώπων εκδηλώνει ο Θεός το θελημά Του. Και αυτοί οι εκλεκτοί του Θεού ξέρουν να υπομένουν και να περιμένουν. Μέχρι να τους μιλήσει ο Θεός. Έτσι έγινε και με το Πρόδρομο: ««««ἐἐἐἐγγγγέέέένετο νετο νετο νετο ῥῆῥῆῥῆῥῆμα Θεομα Θεομα Θεομα Θεοῦ ἐῦ ἐῦ ἐῦ ἐππππὶ ᾿ὶ ᾿ὶ ᾿ὶ ᾿ΙωΙωΙωΙωάάάάννην τννην τννην τννην τὸὸὸὸν Ζαχαρν Ζαχαρν Ζαχαρν Ζαχαρίίίίου υου υου υου υἱὸἱὸἱὸἱὸν ν ν ν ἐἐἐἐν τν τν τν τῇ ἐῇ ἐῇ ἐῇ ἐρρρρήήήήμμμμῳῳῳῳ» » » » (Λουκ. Γ’ 2). Και η σιωπή μετεβλήθη σε «φωνὴ βοῶντος ἐν τῇ ἐρήμῳ».

Πώς να περιγράψει κανείς τη δύναμη και την επίδραση μιας τέτοιας ««««φωνφωνφωνφωνῆῆῆῆς»ς»ς»ς»;

Έφερε συναγερμό του λαού στις όχθες του Ιορδάνη. Ξεσήκωσε και αναστάτωσε τις συνειδήσεις των ανθρώπων: ««««μετανοεμετανοεμετανοεμετανοεῖῖῖῖτετετετε· · · · ἤἤἤἤγγικε γγγικε γγγικε γγγικε γὰὰὰὰρ ρ ρ ρ ἡ ἡ ἡ ἡ βασιλεβασιλεβασιλεβασιλείίίία τα τα τα τῶῶῶῶν ν ν ν οοοοὐὐὐὐρανρανρανρανῶῶῶῶνννν» » » » (Ματθ. Γ’ 2). Πλήθος κόσμου τρέχει να βρει τον Ιωάννη, να τον ακούσει, να παρηγορηθεί, να συνετισθεί.

Όλοι αυτοί τον αισθάνθηκαν και επηρεάσθησαν απ’ αυτόν μέχρι τα κατάβαθα του είναι τους. Και από καθαρά κοινωνική άποψη, το έργο του είναι σπουδαιότατο. Γιατί μαζί με τη μετάνοια ο Ιωάννης συνδυάζει και συμβουλές ανάλογες με τη κοινωνική θέση και την εργασία όσων ερχόταν κοντά του. Στους τελώνες μιλά για δικαιοσύνη. Στους στρατιωτικούς να αποφεύγουν τη κατάχρηση της εξουσίας τους. Στον απλό κόσμο

δείχνει τη γλώσσα της αγάπης και της αλληλεγγύης. ««««Όποιος έχει δύο χιτώνες ας τους μοιρασθεί μ’ εκείνον Όποιος έχει δύο χιτώνες ας τους μοιρασθεί μ’ εκείνον Όποιος έχει δύο χιτώνες ας τους μοιρασθεί μ’ εκείνον Όποιος έχει δύο χιτώνες ας τους μοιρασθεί μ’ εκείνον που δεν έχει και εκείνος που έχει τροφές ας κάμει που δεν έχει και εκείνος που έχει τροφές ας κάμει που δεν έχει και εκείνος που έχει τροφές ας κάμει που δεν έχει και εκείνος που έχει τροφές ας κάμει κι’κι’κι’κι’ αυτός το ίδιο και ας τις μοιρασθεί μ’ εκείνον που αυτός το ίδιο και ας τις μοιρασθεί μ’ εκείνον που αυτός το ίδιο και ας τις μοιρασθεί μ’ εκείνον που αυτός το ίδιο και ας τις μοιρασθεί μ’ εκείνον που πεινά» πεινά» πεινά» πεινά» (Λουκ. Γ’ 11, μεταφ. Π. Τρεμπέλα).

Για όλους όμως αναξαιρέτως, ο Πρόδρομος έχει μιά συμβουλή διαχρονικής σημασίας που τη βροντοφωνάζει για ν’ ακουσθεί μέχρι τις μέρες μας: ««««ποιποιποιποιήήήήσατε οσατε οσατε οσατε οὖὖὖὖν καρπον καρπον καρπον καρποὺὺὺὺς ς ς ς ἀἀἀἀξξξξίίίίους τους τους τους τῆῆῆῆς μετανος μετανος μετανος μετανοίίίίαςαςαςας» » » » (Λουκ. Γ’ 8). Αν θέλετε να σωθείτε, κάμετε έργα αγαθά που είναι άξιοι καρποί αληθινής μετάνοιας.

Ιδού η προετοιμασία, ιδού και το έργο του Προδρόμου – προσπάθεια κοινωνικής ανάπλασης που πραγματώνεται με τον ερχομό του Χριστού.

Και για μας τους σημερινούς ο Πρόδρομος μιά συνεχής υπενθύμιση. Μόνο όταν καταρτισθούμε εν Θεώ. Μόνο όταν ζήσουμε το θέλημά Του, θα γίνουμε κι εμείς ««««φωνές»φωνές»φωνές»φωνές» στη πνευματική έρημο της σύγχρονης κοινωνίας. Και θα μπορούμε να διακηρύττουμε κι εμείς πιστά και με τα έργα και με τα λόγια την αλήθεια της Ορθόδοξης Πίστης μας. ����

«Φωνὴ Βοῶντος ἐν τῇ Ἐρήµῳ» (Λουκ. Γ’ 4)

3

The Archbishop and Mr Liu

S t John Maximovitch (1896-1966) is a recently canonized Saint of our Church, who served as Archbishop of the Russian Orthodox Church variously in Shanghai, Paris and San Francisco.

A remarkable incident which occurred during St John's time in San Francisco testifies to several aspects of his holiness: his spiritual boldness based on absolute faith, his ability to overcome the bounds of space and time by spiritual sight, and the power of his prayer which beyond all doubt worked miracles.

A certain Mr Liu was involved in a car accident in San Francisco in 1963 and was in a critical condition. His wife knew of the power of St John's prayer, but was afraid to phone him because she knew he was very busy at the time. However after two days, when the state of Mr Liu's health was at its most serious point, St John arrived at the hospital unexpectedly! He spent five minutes with Mr Liu and then left with the man who had driven him there. Following this visit, Mr Liu made a miraculous recovery to the amazement of the doctors!

Several weeks later, Mrs Liu met the man who had driven St John to the hospital at a church gathering. She asked him how they happened to visit them at that moment. He told Mrs Liu that he had been driving the Archbishop to the airport when suddenly he said to him: "Let's go now to the Liu's". The driver objected that they would be late for the plane, since the Liu’s lived in the opposite direction. Then St John replied: “Can you take the life of a man upon yourself?” Hearing this, the driver trusted him and turned back as the Archbishop had instructed. As it turned out, St John also managed to catch his plane on time! Source: Bishop Alexander (Mileant), http://www.pravoslavie.ru/english/54575.htm

Public Morality

T hose of us who occasionally glance at the major topics appearing in the press, will not have failed to note that at present three Royal Commissions are sitting at the same time, each one examining a different matter of major public

interest. They all are investigating the presumed misbehaviour of people who held or are holding high office in our Society. In addition, the ICAC is separately investigating political figures in our state for similar reasons.

People such as the above are being expected to be honest and upright persons; in fact to be role models for the general population, more so for the younger generation. Instead one sees these people to have descended to a level so low in terms of behaviour and morality, that it defies belief. However, the answer lies not that far away, and can be easily found by a thinking person.

So, what has led to the creation of a social environment we are facing at present? Years ago, our legislators decided that a young person at age 16 was an independent person, and his parents can have no control over him. He was allowed to vote, marry and start drinking at age 18. Hotels and drinking holes were allowed to remain open till 3 am, and at that time only the young could stay up so late. Divorce became commonplace, because the law made it so much easier than before, whilst the concepts of duty, shame and respect, lost all meaning, mostly on demand from the parents on the teachers to ease up on them!

With such an onslaught on moral values by the citizens, is it any wonder that we produced the type of people described above? Their motive is material wealth, fame, power, self-satisfaction, political survival and political power - at all costs - “whatever it takes!” - rather than the good of the Country and its people.

Return to morality, personal responsibility, honesty and Faith - is the only way left to us, if we are to avoid self destruction. Many will balk at such a suggestion: “return to the bad old days!” they will cry, only to find out, in the not too distant future, that virtue knows no defeat and God always prevails over human frailty! ����

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4

Gospel Reading June 30th (Matthew 9:36-10:8)

Feast of the Synaxis of

the Twelve Apostles

T his Gospel passage concerns the first mission that Jesus entrusted to the Apostles during His public

ministry. The term “Apostle” is of Greek origin and means “to be sent out”.

At the outset, the passage describes the significance of the Apostles’ mission. The people of Israel were in a dire spiritual state. Despite having the Mosaic Law and the leadership of the Pharisees, they were like sheep with “no shepherd” (verse 36).

Professor Trembelas, in his commentary on this passage, notes that we in fact know little about the details of what the Apostles actually did after they were sent out by Jesus. He points out that, in the New Testament, it is “the work” which is glorified and not the workers. The gospel is everything – who preached it is of secondary importance.

We do know, however, that the Apostles’ mission had a dual purpose of preaching and healing (verse 10:1) and that they were fully empowered by Jesus to perform this mission. Trembelas notes that it is this act of empowerment which distinguishes Jesus from the prophets. While the prophets had also performed miracles, only Jesus was able to give this power to others.

Trembelas also makes some interesting comments on the way in which Matthew identifies the twelve men who were sent on this mission (verses 10:2-4). In common with other Evangelists, Matthew refers to Simon Peter first and Judas Iscariot last. The presence of Judas Iscariot among the select twelve is in fact a warning that, even those called to act as shepherds in the Church, can fall victim to the traps of the devil. For no other Apostle does Matthew provide a reference to that Apostle’s former employment. In his own case, however, he demeans himself by using the term “the tax collector”, thereby giving hope to all those with a sinful past who nevertheless wish to serve Christ.

Saint Porphyrios of Kavsokalyvia Commemorated on December 2nd

S t Porphyrios, a monk, priest and modern-day Saint, was born in Evia, Greece, in 1906 to a poor family.

Evangelos (the name he was given at birth) began work as a shepherd as a young boy and had very little formal edu-cation. He read the life of St John the Hut-dweller of Kavsokalyvia while minding the flocks. As a result, his life changed.

When he was twelve, Evangelos made his way to Kavsokalyvia on Mount Athos. He began his ascetic life under the guidance of two elders at a hermitage of Kavsokalyvia, and was tonsured a monk. After seven years there, St Porphyrios became very ill and was forced to return to Evia. With the onset of World War II, he moved to Athens to be chaplain and spiritual father to patients at the Athens Polyclinic, the major hospital of the capital. He spent thirty-three years in that role, in the centre of busy Athens, following an ascetic, prayerful life! He was tirelessly devoted to those in suffering, and worked many miracles of healing. There are numerous recorded instances of how he used his gifts of foresight and spiritual discernment to guide people to God (some of these can be read in previous issues of Lychnos).

He died on December 2nd, 1991, and was was canonized by the Ecumenical Patriarchate of Constantinople only recently in 2013. His life was completely defined by his great love for God:

“I have run to the fragrance of your myrrh, O Christ God, For I have been wounded by your love;

Do not part from me, O heavenly Bridegroom.”1

���� ����

1 Wounded By Love; The Life and the Wisdom of Elder Porphyrios, published by Denise Harvey, Limni, Evia, Greece, 2005.

5

I n the Old Testament story of the Tower of Babel, the early

ancestors lose the spirit of God through their pride. The confusion of languages leads to the division and isolation of the one person from the other and from God (Genesis 11:1-9). Christ’s incarnation provides the ‘repair work’ for the Holy Spirit to return to God’s people. At Pentecost, tongues of fire sit on each of the Apostles, and what they say can be understood by each person hearing, in their own language. The Holy Spirit is at work, undoing the curse of Babel.

In the Acts of the Apostles we learn about how the Holy Spirit acts in the early Church. It transforms the scared, illiterate apostles into eloquent and bold preachers of the Gospel, giving them wisdom (Acts 6:3), the power to heal (Acts 3:2-7) and prophecy (Acts 21:10).The Holy Spirit also gives some of the first Christians the power to speak in tongues (Acts 19:6), a gift otherwise known as glossolalia.

When these people speak in tongues, they are in prayerful ecstasy expressing unintelligible words. Someone else, with a separate gift, is needed to interpret what they are saying. The lesson to be learnt is that the faithful should pray not so much externally, but in spirit, from the depths of the heart1.

The gift to speak in tongues soon begins to disappear, as it is no longer helpful in the edification of the Church. Two decades after Pentecost, St Paul is encouraging the Corinthians not to put too much emphasis on this gift, but instead to strive to edify others: “I would rather speak five words with my understanding, that I may teach others also, than ten thousand words in a tongue” (1 Corinthians 14:19). After New Testament times, glossolalia begins to phase out. The Church Fathers don’t really mention it.

In more recent times, glossolalia seems to have made a comeback in some groups, especially the Pentecostals.

How much is this the outpouring of the Holy Spirit? Is it like the glossolalia of the New Testament? It is difficult to say. Does it edify the faithful?

The Orthodox Christian experience is that the Holy Spirit comes to those who cultivate their hearts in order to receive It. Indeed, we all receive the Holy Spirit at our Baptism and Chrismation, but unless it is cultivated, it remains an ineffective spark. This spark alights when we purify our hearts through the Christian struggle. This spark then becomes a flame that lightens and warms those around us.

We have contemporary examples of people filled with the gifts of the Holy Spirit. St Porphyrios, for

example, had gifts where he could transcend space, time and matter, in order to help those in need. He humbly recounts that these gifts were a result of his obedience to his elders.

Let us too focus on cultivating the gifts that will edify each other.

† Fr G. L.

����

In the Bible we read that speaking in tongues is a gift of the Holy

Spirit. What is speaking in tongues? Does it still happen today?

1 Archimandrite Zacharias. The hidden man of the heart: the

cultivation of the heart in Orthodox Christian anthropology. Chapter 15, On the gift of speaking in tongues. Mount Thabor Publishing; 2008.

6

Elder Sophrony of Essex (1896-1993)

E lder Sophrony of Essex was born in

Russia, but departed as a young man in 1921 for the intellectual and artistic hubs of Europe. He finally settled in Paris where he found success as an artist. During this time, he engaged in the practices of oriental mysticism.

These were years of struggle as he searched for eternal beauty beyond the realities of time and space. Art was his way of accessing the spiritual experiences he had long desired. After some time, he returned to Christianity and became one of the first students of the Orthodox Theological Institute in Paris.

His calling to monasticism followed, and he moved to Mt Athos where he joined the Russian monastery of St Panteleimon. It was there that he met St Silouan, the man who would teach him humility, prayer, repentance, ascetic obedience and love for the whole world.

Fr Sophrony remained the disciple of St Silouan until the Elder’s repose in 1938. The young monk then left the monastery under obedience to take up residence in the Athonite desert. After a brief return to Paris, he established himself in Essex, England, at the monastery he founded in 1959.

Elder Sophrony wrote seven books, including the life and teachings of St Silouan: a true masterpiece that provides a glimpse into the life and teachings of a 20th century Saint. He also wrote extensively on many spiritual topics, including his experiences in the Uncreated Light, mindfulness of death, the deification of man and spiritual mourning. He was a theologian who lived the truth of his teachings.

His writings reveal a man who struggled for the pure and undefiled experiences of the spiritual life. A man with depth of insight, acute understanding and a highly developed intellect is present in his writings, though the humility of the meek monk is never hidden. ����

Part 5: Dental Team in Indonesia

I n November 2012, with the blessings of His Eminence Archbishop Stylianos and His Eminence Metropolitan Konstantinos of Singapore, eight men from the Greek Orthodox

Christian Society travelled to Medan, Indonesia, at the request of Fr Chrysostomos Manalu, an Orthodox priest of Indonesian background. This is the fifth of a series of articles outlining aspects of this missionary visit.

Two of us made up the dental contingent of the trip to Indonesia in late November 2012. During our nine day sojourn, we spent our time treating patients by primarily extracting diseased teeth. Instruments were donated by us and subsequently left behind for future visiting dental teams.

We initially worked at the newly opened “Theotokos Medical and Dental Clinic”, which had been built by donations from St Catherine’s Orthodox Church, Mascot, in Sydney – a feat of the most generous proportions when one glimpses the size of the facilities!

The only dental chair was just being installed as we arrived. Due to a shortage of materials and equipment, we busied ourselves with extracting teeth from young and old. We only had rudimentary “sterilising” facilities, but miraculously we did not require anything more complex than what we had brought with us. The dental team also worked high up in remote villages such as Los Reyes, where makeshift dental chairs were fashioned from church pews and tables.

Further to this, we visited primary schools such as, “St Sophia College”, where a classroom was converted to a basic clinic with apparently horrified students viewing from the windows. Needless to say, specialised coaxing techniques with the help of Father Chrysostomos and Presbytera Elisabeth proved invaluable in treating many children there.

The local dental assistants were always patient and a joy to be with. They were good-humoured and laughed at our poor attempts at speaking “Bahasa”(the formal language of Indonesia).

The people that we treated all seemed to have a quiet manner in coping with what life had given them (in stark contrast to many in Sydney), which taught us a great deal about how we also could approach life’s challenges.

In Los Reyes the locals (and also the pupils of St Sophia College) sang us a song of gratitude as we left, which was very moving and heartfelt.

All in all, the two dentists extracted around 80-90 teeth without complications. In most places, there was no power, so we had to work with torches strapped to our head and others held by our assisting staff. The conditions were very hot and humid and perspiration poured off us continuously.

The whole experience for both of us was most rewarding on many levels, from providing dental treatment to sharing life experiences with the local folk. We hope that, in our small way, we have contributed to their overall health and well-being.

7

n November 2012, with the blessings of His Eminence Archbishop Stylianos and His Eminence Metropolitan Konstantinos of Singapore, eight men from the Greek Orthodox

Christian Society travelled to Medan, Indonesia, at the request of Fr Chrysostomos Manalu, an Orthodox priest of Indonesian background. This is the fifth of a series of

Two of us made up the dental contingent of the trip to Indonesia in late November 2012. During our nine day sojourn, we spent our time treating patients by primarily extracting diseased teeth. Instruments were donated by

We initially worked at the newly opened “Theotokos Medical and Dental Clinic”, which had been built by donations from St Catherine’s Orthodox

a feat of the most generous proportions when

The only dental chair was just being installed as we arrived. Due to a shortage of materials and equipment, we busied ourselves with extracting teeth from young and old. We only had rudimentary “sterilising” facilities, but miraculously we did not require anything more complex than what we had brought with us. The dental team also worked high up in remote villages such as Los Reyes, where makeshift dental chairs were fashioned from

Further to this, we visited primary schools such as, “St Sophia College”, where a classroom was converted to a basic clinic with apparently horrified students viewing from the windows. Needless to say, specialised coaxing techniques with the help of Father Chrysostomos and Presbytera Elisabeth

The local dental assistants were always patient and a joy to be with. They were humoured and laughed at our poor attempts at speaking “Bahasa”(the

The people that we treated all seemed to have a quiet manner in coping with what life had given them (in stark contrast to many in Sydney), which taught

In Los Reyes the locals (and also the pupils of St Sophia College) sang us a

complications. In most places, there was no power, so we had to work with torches strapped to our head and others held by our assisting staff. The conditions were very hot and humid and perspiration poured off us

The whole experience for both of us was most rewarding on many levels, from providing dental treatment to sharing life experiences with the local folk. We hope that, in our small way, we have contributed to their overall health and

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

the Orthodox Bookstore, 217 Bexley Rd, Kingsgrove. For further enquiries. Ph: (02) 9787 9779

E-mail: editor@lychnos.org Internet: www.greekorthodoxchristians.org

����

Spiritual Councels By St John of Kronstadt Published by St Vladimir’s Seminary Press, 1967

(1st Edition), ISBN: 0-913836-92-3

“I n what does the Christian life consist? In having nothing in the heart but Christ, or, if possessing earthly blessings, in not

in the least attaching oneself to them, but in clinging with the whole heart to Christ.” (Chapter 8: The Spiritual Warfare, Part 3: The Life of the Spirit p. 141)

‘Spiritual Counsels’ by St John of Kronstadt is filled with such gems of wisdom, clarity and insight.

This book is composed of selected short passages from St John of Kronstadt’s spiritual diary ‘My Life in Christ’, which was published in Russian and translated into other languages during the lifetime of the Saint, in the late 19th century. These passages reflect the author’s own deep spiritual experience and theological insight and are written in plain language for everyone to understand. St John was a married priest but nevertheless was a man totally devoted to prayer of the heart and the other person regardless of class, wealth or level of spirituality.

This book is separated into topics such as the necessity and difficulty of prayer, the nature of spiritual warfare, our attitude to the sins of others, the practice of the presence of God in daily life and the dangers of caring too much for the flesh. The way that this book is structured allows one to open it on any page and be edified by its simplicity and profoundness at the same time. Hence, it is suitable both for beginners and for those more experienced in the spiritual life.

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Dr Greg Roditis and Dr Hoomis Pahos working with basic dental facilities at the Theotokos Hospital in

Medan.

A makeshift dental clinic in a classroom at St Sophia School. Our dentists treated young children under

difficult conditions.

At St Sophia School, the children were waiting by the door and looking through the windows while their friends were being treated. Most of the children had

never been to a dentist in their life.

8

ΗΗΗΗ κάθοδος του Αγίου Πνεύµατος την ηµέρα αυτή της Πεντηκοστής, είναι από τα µεγαλύτερα γεγονότα της ιστορίας της Εκκλησίας µας.

Με το γεγονός αυτό στους λυπηµένους και τρωτούς στην άρνηση Μαθητές, χαρίζει την αναγέννηση, την δύναµη και την χάρη να βαδίσουν τον δρόµο της αρετής και αγιότητας «ἐν δυνάμει Θεοῦ».

Μετά την επιφοίτηση του Αγίου Πνεύµατος, εξαγγέλλουν τα Μυστήρια της Βασιλείας του Κυρίου. Παρουσιάζουν µίαν αγιότητα θαυµαστή, και µίαν πρωτοφανή αυτοθυσία.

Αλλά και από τους πρώτους χριστιανούς, που επίσπευσαν κατά την Πεντηκοστή στο κήρυγµα του αποστόλου Πέτρου και από όσους αργότερα «προσετίθεντο» στην Εκκλησία, ήταν πολύ αδιάφοροι πρωτύτερα, ίσως και εχθροί του Κυρίου.

Το Πνεύµα το Άγιο έρχεται στο χάος και στην άβυσσο της ανθρώπινης ψυχής και δηµιουργεί το κάλλος και την αρµονία της καλοσύνης και της αρετής.

Είκοσι και αιώνες έχουν περάσει από την κάθοδο του Παναγίου Πνεύµατος, και όµως πολλοί δεν δοκιµάζουν την πνευµατική αυτή αλλαγή, µένουν στα σκοτεινά µονοπάτια του κακού. Και η αιτία η βασική είναι ότι αγνοούν την έλευση και την αναγεννητική δύναµη του

Αγίου Πνεύµατος.

Όταν όµως ο άνθρωπος µένη έρηµος από Πνεύµα Άγιο, δεν µπορεί να καρποφορήσει

την αρετή, όπως δεν παρουσιάζεται καµιά βλάστηση εκεί που δεν υπάρχει νερό και δεν πέφτει η ευεργετική βροχή.

Το Άγιο Πνεύµα δίδει την δύναµη της ηθικής και πνευµατικής αναγεννήσεως στον

άνθρωπο που το δέχεται µε πίστη, που ποθεί την αναγέννησή του, πού ζητάει µε κάθε τρόπο

την επίσκεψη του Παρακλήτου.

Η Πεντηκοστή έφερε φωτιά από τον ουρανό που καίει την κακία. Έφερε φως, που διαλύει το σκότος της αµαρτίας.

Greek Orthodox Sunday Schools Greek Orthodox Sunday Schools Greek Orthodox Sunday Schools Greek Orthodox Sunday Schools

“Let the li�le children come to Me, and do not forbid them; for of such is the kingdom of

heaven.” (Mat. 19:14)

Dear Parents,

All of us wish to see our children grow up to be happy and

able to face life’s challenges. Sunday School can help.

Sunday School provides a variety of ac.vi.es 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 educa.on at School or

a�end our Greek Orthodox Colleges, they will s.ll benefit

enormously from Sunday School.

Classes for children aged 4Classes for children aged 4Classes for children aged 4Classes for children aged 4----16 are held every Sunday morning at all Parishes, either from16 are held every Sunday morning at all Parishes, either from16 are held every Sunday morning at all Parishes, either from16 are held every Sunday morning at all Parishes, either from

9999----10 am or immediately a8er the Church Service.10 am or immediately a8er the Church Service.10 am or immediately a8er the Church Service.10 am or immediately a8er the Church Service.

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9

The Tower of Babel

T he Old Testament story of the Tower of Babel refers to a people who spoke one language and were

like minded. Following the flood, God had promised Noah that he would protect his descendants. They moved east to a valley called Shinar south of Babylon. There, they decided to build a city with a tower that would reach the heavens! This tower would show their strength to the whole world and protect them so they would never be scattered over the face of the earth. They put more faith in the tower than in God's promise.

They worked together to create bricks and mortar to build their tower. In 3rd century BC Babylonian documents, there are references to tall towers where "the peak of the tower reached the heavens". The most famous of these is called Etemenaki, which means the foundation stone of heaven and earth. The ruins of the oldest of these exist in Babylon.

Although the tower was considered to be so high that it reached the heavens, the Bible tells us that the Lord had to 'descend' to see the tower and that he found the people arrogant and irreverent. The Lord saw that this way of life was endemic, and that being of one language and one mind would not provide any diversity or opportunity for change. So He decided to confuse their language so that they could not understand each other, could not finish building, and would be scattered abroad.

Many centuries later on the day of Pentecost, Christ sent the Holy Spirit to his disciples and granted them the gift of language so they could communicate with the multilingual crowds that had gathered in Jerusalem for the feast of the giving of the Law on Mount Sinai. That day 3,000 people believed and were baptised and the first church was formed. The catastrophe that the Tower of Babel brought upon the people was reversed by a new Tower founded by Christ - the Church. ����

“Your good Spirit shall guide me in the land of righteousness” (Psalm 142:10)

««««ΤΤΤΤὸ ὸ ὸ ὸ ΠνεΠνεΠνεΠνεῦῦῦῦμά Σου τμά Σου τμά Σου τμά Σου τὸ ἀὸ ἀὸ ἀὸ ἀγαθγαθγαθγαθὸὸὸὸν ν ν ν ὀὀὀὀδηγήσει με δηγήσει με δηγήσει με δηγήσει με ἐἐἐἐν ν ν ν γγγγῇ ῇ ῇ ῇ εεεεὐὐὐὐθείθείθείθείᾳ»ᾳ»ᾳ»ᾳ»

P salm 142 is read at the beginning of every Orthros

service as the last of the ‘Six Psalms’, and at every

Supplicatory Canon or Paraklesis. More specifically,

this verse is chanted at the Orthros of Pentecost, when

the Holy Spirit descended on the Apostles. Every

reference to the Spirit in the Psalms is a direct reference

to the Holy Spirit, the third Person of the Holy Trinity.

It is the Holy Spirit Who inspired King David to write

this Psalm when his son Absalom was in pursuit of his

life.

This Psalm demonstrates that being guided by the Holy

Spirit is not an easy thing. To David, the enemy who

has persecuted his soul and caused his spirit to anguish

(Ps 142:3-4) is Absalom. However for us Christians,

the enemy is the spiritual enemy, that is, the Devil.

King David, being a servant of God (Ps 142:12), pleads

with God to send the Holy Spirit to guide and protect

him.

The Holy Spirit is distinct from our human spirit which

is “failing” (Ps 142:7). Indeed, the guidance of the Holy

Spirit which comes through faith in God is essential to

being a Christian because “as many as are led by the

Spirit of God, these are sons of God” (Rom 8:14).

Walking in the Spirit is contrasted with walking

according to the flesh in the Scriptures (Gal 5:16-25).

The obvious characteristic of

King David in this Psalm

is that he does not hide

his own weaknesses,

failings and

hopelessness.

This is because

no man can

achieve

righteousness

through his own

efforts, but rather

only through the

guidance of the

Holy Spirit.

����

From the

Old Testament

10

St Gregory the Theologian

- 31st Oration - “On the Holy Spirit”

S t Gregory the Theologian was one of

the pre-eminent defenders of the Orthodox dogma of the Holy Spirit at a time when various heretical groups were attacking the Church. One group were called Pneumatomachoi i.e. fighters against the Holy Spirit.

In this oration, St Gregory forcefully insists on the divinity of the Holy Trinity: “As to the Spirit, listen well; we profess the Spirit as God. I repeat: You are my God. And, for the third time, I shout: the Spirit is God”.

One of the main heretical arguments was that, in the whole Bible, the Holy Spirit is not explicitly called “God”. St Gregory invalidates this view: “Look at the facts: Christ is born, the Spirit is his forerunner (Luke 1:31); Christ is baptised, the Spirit bears him witness (Matt. 3: 13-17); Christ is tempted, the Spirit leads him up (Luke 4:2); Christ performs miracles, the Spirit accompanies him (Matt. 12:22); Christ ascends, the Spirit fills his place (Acts 1:9). Is there any significant function belonging to God, which the Spirit does not perform?”

Furthermore, St Gregory establishes the clear link between the Divinity of the Holy Spirit and the Mysteries of our Church. If the Holy Spirit is not God, then how can the Mysteries save us? As the Holy Father says, “Were the Spirit not to be worshipped, how could he deify me through baptism? If he is to be worshipped, why not adored? And if to be adored, how can he fail to be God? One links with the other, a truly golden chain of salvation”.

As Father Boris Bobrinskoy summarises: “For St Gregory, the time of the Church is the time of the Holy Spirit. In the Fifth Theological Oration on the Holy Spirit, St Gregory develops an entire Christian philosophy of history and of the progressive stages of the trinitarian Revelation. This Revelation did not close with the New Testament”.1

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The Third Ode: A Prayer of Anna, the Mother of Samuel the Prophet

(1 Kings 2:1-10 LXX)

T he text above is an example of a hymn from Ode 3, selected from the Orthros

of Sunday of Pentecost.

During the Orthros service, the Canon (a series of structured hymns) is chanted which is comprised of nine Odes based on nine Biblical Canticles; eight from the Old Testament and one from the New Testament. Canons are also chanted during the Compline, the most well-known being the Akathist to the Theotokos. Each Ode has a specific theme. The third Ode is dedicated to the Prayer of Anna, the mother of Prophet Samuel.

Anna, like several other women in the Scriptures such as Sarah and Elizabeth, the mother or St John the Baptist, was barren. Barrenness was a source of humiliation in Israel.

The Scriptures record that Anna prayed intensely to God, which moved Eli the priest to exclaim, “Go in peace, and may the God of Israel grant you what you have asked of him” (1 Kings 1:17 LXX). The Lord “remembered her” (1 Kings 1:19 LXX) and she became pregnant with Samuel, which means “God hears”.

After this, Anna prayed the words which became the basis for Ode 3 in the Canon (1 Kings 2:1-10 LXX). It is a prayer of thanksgiving to God after the removal of Anna’s sterility and the bearing of Samuel.

Hence, Anna is a prototype of the Church which was first barren but later cultivated and bore priests like Samuel who in turn anointed Kings like David, and their descendants the apostles and hierarchs. ����

ἜἜἜἜ ῤῥηξε γαστρὸς ἠτεκνωμένης πέδας, Ὕβριν τε δυσκάθεκτον εὐτεκνουμένης, Μόνη προσευχὴ τῆς Προφήτιδος πάλαι

Ἄννης, φερούσης πνεῦμα συντετριμμένον, Πρὸς τὸν δυνάστην, καὶ Θεὸν τῶν γνώσεων.

O nly the prayer of Anna, the prophetess of old, who brought a broken spirit to the Mighty One and God of

knowledge, broke the fetters of a childless womb and the harsh insult of one with many children.

1 The Mystery of the Trinity, pg. 246 , Boris Bobrinskoy, STVS, Crestwood, 1999.

11

St Euphemia and the Council of

Calcedon

W hen heresies arise in the Orthodox Church, the Truth is always defended by the Saints of God. In

the case of the Ecumenical Council of Chalcedon, the Truth was revealed by a miracle of St Euphemia.

Two sides were arguing in this Council over one question: what was Jesus Christ: Man, or God? The Monophysites, the heretics, argued that Christ was only Divine, not really human at all. The Orthodox, on the other hand, believed that He was both, at once, equally. These two groups spoke for months on this issue, but neither side would come to any agreement.

Finally, the Patriarch of Constantinople decided that since neither side could agree, God would have to decide for them. He asked both the Monophysites and Orthodox to write their beliefs about the nature of Christ on two separate scrolls. These scrolls were then sealed with wax, and given to the Patriarch, who brought them to the relics of St Euphemia, the All-Praised martyr. With him were representatives from both sides, and the Byzantine Emperor Marcian.

In the presence of all these witnesses, her tomb was opened, and the two scrolls were placed on her relics. Then the tomb was sealed with the imperial seal, and guards were stationed before it. For the next three days, both sides fasted and prayed with great intensity. Then, they gathered together at the tomb of St Euphemia once more.

When they opened the tomb, they found that a miracle had occurred. In her right hand, St Euphemia held the Orthodox scroll. Under her feet, as though she were stepping on it in disgust, was the heretical scroll.

Through the intercession of St Euphemia, Lord Jesus Christ have mercy on us. ����

Thoughts and How to Confront Them

by Hiermonk Benedict of Holy Mount Athos Published by The Attendants of Hiermonk Spyridon, New Skiti, Holy Mount Athos, 2002.

T his booklet has much to teach us about how to control our thoughts.

To begin with, most of our sinful thoughts are caused by our many passions. It is the devil's aim to cast us into sin, either through thoughts or the performance of the sinful act itself. Such sinful thoughts can be overcome by prayer, Confession, reading spiritual books, doing the right thing according to our conscience, partaking in regular Holy Communion, and having love for others. Moreover, there are two categories of thoughts: the good-hearted thoughts and evil thoughts. Good-hearted thoughts, which arise from God, bring internal peace and joy. On the contrary, evil thoughts that originate from the devil are filled with agitation, disturbance and grief. The journey towards sin, according to Hiermonk Benedict, begins with (a) the assault on us by the enemy with negative thoughts, when the devil and his demons implant cunning notions in our minds, followed by (b) our sinful human nature allowing these to take root in our minds. By means of our own spiritual weakness, we choose to entertain the cunningness that has entered our mind, which turns into sin when (c) we become captive to the evil notion and act on it, ignoring our conscience. This leads us to conceit, vainglory, stinginess, gluttony, condemnation, sensuality etc. Hiermonk Benedict assures us that if we toss cunning thoughts out of our mind, we are not liable for these. If however we accept the assault, we then open the door to impure thoughts which tempt us through our imagination and fantasy. An impure thought becomes stronger and more attractive, making sin more likely because the mind has become hostage to the thought. No longer does a person control the impure thought, but instead becomes a prisoner to it. Rather than let ourselves become diabolical because we act on our evil thoughts, we must muster up all spiritual strength to avoid temptations and expel on all occasions any impure thoughts. This booklet includes many other words of wisdom by the Holy Fathers of our Orthodox Church. We are blessed to have such publications to guide us! ����

12

NEWSNEWSNEWSNEWS and VIEWSVIEWSVIEWSVIEWS

« ΛΥΧΝΟΣ » is a bimonthly publication of the

Greek Orthodox Christian Society, under the auspices of the

Greek Orthodox Archdiocese of Australia. Phone: (02) 9787 9779. E-mail: editor@lychnos.org Internet: www.greekorthodoxchristians.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

Holy Cross Monastery

H oly Cross Monastery is a monastic

community for women under the Greek

Orthodox Archdiocese of Australia. The

monastery is located in Mangrove Mountain

NSW (north of Sydney) on a beautiful large

property. With the blessing of His Eminence

Archbishop Stylianos, the monastery was

established in 1996 by its founder, the former

abbot of Pantanassa Monastery, the Very

Reverend Elder Stephanos. The abbess is

Mother Philothei and there are currently five

nuns (including the abbess).

Throughout the years, the sisterhood has been

engaged in ongoing construction work. Stage 1

of the project was the building of the monastic

quarters. Stage 2 is the main Church (currently

under construction) and stage 3, the visitors

building (future development).

The monastery follows the coenobitic rule of

monastic life: a sisterhood of nuns holding all

things in common, who keep a daily schedule of

prayer and work under obedience. The feast

days of the monastery are 14th September and

the 28th July. Pilgrims are welcome to visit the

monastery on appointment by phone:

(02) 4374 1657 or

email: holycrossmonastery@bigpond.com.

If you would like to contribute to this sacred

project, please send your donation to:

“Holy Cross Monastery”

PO Box 1799

Gosford NSW 2250

or Direct Debit NAB Bank- Greek Orthodox

Archdiocese Consolidated Trust Holy Cross

Monastery.

BSB: 082 057

Account No. 67530 2592.

Proposed Main Church (Katholikon) currently under construction

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Holy Cross Monastery Building 2002-2003

Current Monastery Building