to undergo death in all its terror and pain for us, does that not show how important we are in His sight? Does this not instil in us the motivation to live lives that are worthy of our Lord’s sacrifice? Not all people are capable of great sacrifices and works. God will see if our intentions are honourable and if we desire to come closer to Him. He will provide for what we lack.

Volume 25, Issue 3 APRIL 2010 – MAY 2010

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

Ψαλμ 118, 105

ΛΥΧΝΟΣ A GREEK ORTHODOX PERIODICAL FOR YOUNG PEOPLE

‘‘Let no one mourn that he hath fallen again and again; for forgiveness hath risen from the grave. Let no one fear death; for the Death of our Saviour hath set us free. He hath destroyed it by enduring it…’

(St John Chrysostom).

E very year we hear these magnificent words of St John Chrysostom during the Paschal Liturgy on Easter Sunday. These words show how a great Father of our Church, divinely inspired, interprets the mystery of our salvation which is centred on the crucifixion and resurrection of our Lord. It shows that St John Chrysostom was well aware that not all could keep the fast or maintain a spiritual life. All, ‘ the first and last, rich and poor, sober and slothful,’ despite their various weaknesses, are invited to celebrate the Pascha of the Lord and to ‘partake of the cup of faith’.

Today we also suffer from spiritual indolence, laziness, indifference. We may become disillusioned or weary and find that our joy in life wanes. Often we feel that we are not worthy children of God because we have followed our own desires and have been led astray from our true calling. Christ died for us as a man so that we could be resurrected as saints. He came to dwell amongst us so that He could lead us to true life.

St John Chrysostom, humbly aware of God’s ever abiding love for man, calls out through the ages, and every year reminds us of God’s unconditional love:

‘He gives rest to him that comes at the eleventh hour as well as to him who toils from the first…the deed he honours and the intention he commends. Let all then enter into the joy of our Lord’.

Easter is that season in our lives which over and over again reinforces ‘liturgically the reality of the omnipotence and goodness of our Lord which embraces all people.’1 It allows us to reflect on the great sacrifice that Our Lord made for His people. If Christ was willing

Inside this issue:

1 Archbishop Stylianos, Voice of Orthodoxy, April 1993

Let No One Fear Death!

Elementary Orthodox Theology - The Resurrection... 2 St Pelagia of Tarsus.... 2 Το Άγιον Πνεύμα ... 3 From the Holy Fathers – Filotimo in Spiritual Life…. 4

Our Sacred Language - The Doxasticon of Pascha.... 6 Book Review - Speaking the Truth in Love….. 6 Χριστός Ανέστη, Παναγία Μετέστη - Διαφορά; …. 7 News and Views - 25th March Celebrations... 8

From the Scriptures - Saturday before Pentecost... 4 Questions and Answers - Euthanasia... 5

Page 2 ΛΥΧΝΟΣ

B orn in the city of Tarsus, Asia Minor, in the middle of the 3rd century AD, Pelagia had a pagan but wealthy and noble upbringing. During one of Roman emperor Diocletian’s campaigns, the emperor stopped at Tarsus. There, one of the emperor’s sons fell in love with Pelagia and proposed marriage. Unfortunately for him, Pelagia had heard of the new faith, Christianity, and had undertaken measures to discover its teachings. One night she dreamt of the bishop of Tarsus, Linus, calling her to be born again to everlasting life. The next morning, Pelagia sought out the bishop, who immediately baptised her. At the time, she kept this visit a secret from her parents. She also donated her rich garments to the poor and adopted very simple attire. Her mother, on seeing Pelagia in such simple clothing, immediately knew what had happened. All attempts by her mother to change Pelagia’s mind failed. Pelagia was determined to be eternally betrothed to her Saviour, the Lord Jesus Christ. Her mother, with a heavy heart, informed the emperor’s son that her daughter’s heart was enslaved to Him who grants it complete freedom, and that furthermore, she would never abandon Him. The wretched young man, so heart-broken was he, that he committed suicide by falling on his sword. On hearing of the tragedy, Diocletian was so enraged that he ordered a bronze ox to be heated red hot, and for Pelagia to be forced into it. Entering the prepared furnace, Pelagia made the sign of the cross, and out of Divine Providence her body immediately melted as if it were made of wax. Thus, St Pelagia gave up her soul to her Lord and Bridegroom Jesus Christ around the year 287 AD.

26. THE RESURRECTION St Pelagia of Tarsus Commemorated on May 4th

1. The nature of the resurrection. After His Crucifixion and entombment, the body of Christ remained intact in the grave, and rose on the third day. He remained dead for only three days, because death could not hold the “Leader of Life” for long. In that period Jesus descended into Hades, the Kingdom of the devil, and liberated those who believed in Him (St.Basil the Great).

2. The death of Jesus was temporary. The death of Jesus could not last, it was only a period of sleep. The reason for this was the fact that He was sinless, and as a result was free from death. That His death was simply a sleep, was proven from the fact that he remained in the grave only three days.

3. Jesus was the first ever to rise from the dead. People had risen from the dead, even in the period of the Old Testament, but eventually died again. Jesus died once, but has not died since – He lives for ever. He is the first man to defeat death – “But now Christ is risen from the dead, and has become the first person of those who had fallen asleep” (1 Cor. 15’ 20). Christ made the beginning, so that all those who have fallen asleep can follow Him by being raised on the day of His second coming.

4. Jesus' death abolished the corruption of the body. Original man, and their descendents, did not only have to face death, but also the wear and tear of the body. Those days people lived up to one thousand years, and one can imagine the agony, the pain, the difficulty of movement, etc, as time was passing, having regard to the fact that useful life then was like today – three scores and 10, that is 70years. After that, there was pain and suffering. Christ stopped the destruction and wear and tear of the body – He died, but His body suffered no change and no corruption

Finally, Jesus defeated death, an event that assures our own resurrection. By rising from the dead, Jesus gave us the assurance of our own resurrection, which gives meaning to our own existence whilst living on earth.

Page 3 ΛΥΧΝΟΣ

Ο ι ύμνοι της Πεντηκοστής μιλούν για το θαυμαστό γεγονός της επιφοίτησης του Αγίου Πνεύματος στους μαθητές του Κυρίου και την αρχή της Εκκλησίας στον κόσμο. Είναι ύμνοι δογματικοί για το τρίτο πρόσωπο της Αγίας Τριάδος σε σχέση με τα δύο άλλα πρόσωπα.

Σήμερα θα θέλαμε να σχολιάσουμε τις σπουδαίες δογματικές αλήθειες που προβάλλει ένας από αυτούς τους ύμνους που είναι βασισμένος σε μια ομιλία του Αγ. Γρηγορίου του Θεολόγου την ημέρα της Πεντηκοστής:

«Το Πνεύμα το Άγιον ην μεν αεί, και έστι και έσται, ούτε αρξάμενον ούτε παυσόμενον, αλλ’ αεί Πατρί και Υιώ συντεταγμένον, και συναριθμούμενον. Ζωή και ζωοποιούν, φως και φωτός χορηγόν, αυτάγαθον, και πηγή αγαθότητος. ∆ι’ ού Πατήρ γνωρίζεται, και Υιός δοξάζεται και παρά πάντων γινώσκεται, μία δύναμις, μία σύνταξις, μία προσκύνησις της Αγίας Τριάδος.»

Στην αρχή ο ύμνος αυτός μιλεί για ένα από τα βασικά γνωρίσματα του Αγίου Πνεύματος. Τονίζει ότι το Άγ. Πνεύμα υπήρχε πάντοτε, υπάρχει και θα υπάρχει. Είναι άναρχο, αιώνιο και αθάνατο, και είναι απόλυτα ίσο και με τον Πατέρα και με τον Υιό. Στη συνέχεια παρουσιάζει ορισμένες ιδιότητές του σχετικά με τις ενέργειές του, που φτάνουν και σ’ εμάς. Και επειδή ο ιερός ποιητής δεν μπορεί να τις αναφέρει όλες παρουσιάζει λίγες – τις πιο σπουδαίες.

Είναι, λέει, το Πνεύμα το Άγιον «Ζωή». Ζωή όχι σαν τη συνηθισμένη τη δική μας, αλλά ζωή που υπήρχε και υπάρχει πριν και πάνω απ’ τη ζωή του κόσμου. Είναι και «ζωοποιούν», δηλ. Ποιεί τη ζωή. Χαρίζει ζωή στη κτίση. Όπως αναφέρει η Αγία Γραφή στις πρώτες της λέξεις, τότε που η γη ήταν ακατασκεύαστη και επικρατούσε σκοτάδι επάνω στην άβυσσο, το Πνεύμα το Άγιο «επεφέρετο επάνω του ύδατος», και με τη δική του πνοή χαρίστηκε η υλική ζωή στη κτίση (Γενέσ. Α΄ 1-2). Το ίδιο επίσης χάρισε και τη πνευματική ζωή στους ανθρώπους και συνεχίζει να την χαρίζει μέσα στην Εκκλησία.

Είναι ακόμη το Άγ. Πνεύμα «φως και φωτός χορηγόν». Φως υπερκόσμιο που ακτινοβολούσε πριν υπάρξει ο κόσμος. Φως που φώτισε τα χάη πριν δημιουργηθούν ο ήλιος και τ’ άστρα. Φως που χάρισε το φωτισμό στους

ανθρώπους και φωτίζει το νου και την καρδιά μας για να μπορούμε οι άνθρωποι να ξεχωρίζουμε την ουσία και τον σκοπό της ζωής μας, και ακολουθώντας το σωστό να είμαστε ευτυχισμένοι.

Επίσης προσθέτει, πως το Άγ. Πνεύμα είναι «αυτάγαθον, και πηγή αγαθότητος». Συγκεντρώνει

στον Εαυτό του κάθε αγαθό και χαρίζει κάθε αγαθό στην κτίση και στον άνθρωπο.

Τέλος με τη δική Του Χάρη γνωρίζεται ο Πατέρας και δοξάζεται ο Υιός. Τι έκανε για μας

ο Θεός Πατήρ και ποιός είναι και τι έγινε για μας, ο Θεός Υιός.

Και με την δική του Χάρη εμείς οι πιστοί ζούμε κάτι από το ανεξιχνίαστο μυστήριο της Αγίας Τριάδος που είναι μία ∆ύναμις, μία αδιαίρετη Σύνταξη και Ισότητα και μία Προσκύνηση.

Είθε όλοι μας να γίνουμε μέτοχοι των πλουσίων δωρεών Του.

«Το Πνεύμα το Άγιον… Ζωή και ζωοποιούν,

φως και φωτός χορηγόν, αυτάγαθον,

και πηγή αγαθότητος. »

ΜΕΓΑΛΗ ΤΕΣΣΑΡΑΚΟΣΤΗ

Το Άγιον Πνεύμα

Page 4 ΛΥΧΝΟΣ

F ilotimo is a difficult word to translate effectively. One meaning may be the sense of obligation felt toward someone in gratitude for a favour received.

Elder Paisios of the Holy Mountain states that whatever we do has true and lasting worth only if it is done with a sense of filotimo. He also underlines that we need to avoid doing things for selfish reasons – this even extends to our faith in Christ Himself. It is totally undignified for someone to demand to witness miracles in order to believe. For if God wished, He could convert the whole world in an instant with a supernatural show of His strength.

However, God doesn’t do this in order not to obstruct man’s free will and independence. In such a situation, people would believe in God based on His strength and not on His abundant goodness. It is important to God that man believes in Him for the simple reason that He is good!

His great love for mankind can be seen in the Incarnation of God the Word (Jesus Christ). Christ was hit, spat on, whipped, stripped and crucified solely to redeem man. There can be no greater love than to give your life for someone else (in this case, condemned mankind). How can we not be moved to admire and love someone like Christ our Saviour?

The good Christian doesn’t perform good deeds simply for his own advantage – e.g. to receive money or recognition, or even to go to Paradise. He does these solely because he prefers to do so. Everything else is a natural consequence of good, which enters the soul without the soul even realising it. This is the only way that a good act has dignity – otherwise, it becomes a bartering tool: “what will you give me if I do this?”

May filotimo govern our relationship with God and by extension, our fellow man.

May 22nd Gospel Reading, John 21: 14-25 Saturday before Pentecost

“Simon, son of Jonah, do you love me?” (John 21:16)

I n this passage we see Jesus, after His resurrection, once again appearing to His disciples but giving special atten-tion to Simon Peter. That Christ singles out Simon Peter has a twofold significance. Firstly, Peter was the leader among the disciples, and thus had to be the first to con-fess his love for the risen Lord. Secondly, Peter had de-nied Christ three times and here Christ restores Him with a threefold confession of love. It is important to note that the first two times Christ in-quires of Peter, “Do you love Me?”, He uses a form of the word agape, which denotes the highest form of sacrifi-cial and self-emptying love, the kind of love God has for man and that man can develop only through maturing in God’s grace. Each time, however, Peter is unable to claim such a lofty love. When Peter answers, “You know that I love You”, he uses the term philo, which is a lesser form of love, akin to brotherly affection. When the Lord asks the third time, “Do you love Me?”, He has changed to the term philo, condescending to Peter’s weakness and ac-cepting whatever love Peter is able to offer. Nevertheless, Christ knows that Peter will develop agape love for Him, as Peter will eventually accept martyrdom for His sake. Peter was grieved both that the Lord had condescended to his level of love and that this was a clear, though gentle reference to his three denials. It is also important to note Christ’s response to Peter’s declaration, “You know that I love You”. The first time Peter says this Christ responds: “Feed My lambs”. The second time Peter declares his love for Christ, Christ re-sponds: “Tend My sheep”. The third time Peter expresses his love Christ responds: “Feed My sheep”. Through these responses Christ is emphasizing to us that if we truly love Him we will show this love by not only focus-ing on our own spiritual well-being, but by focusing on the spiritual well-being of others in the Church. We con-firm our love for Christ when we are not only concerned with our own salvation, but when we are also concerned with the salvation of others.

“Filotimo” in our Spiritual Life, according to Elder Paisios

Page 5 ΛΥΧΝΟΣ

F or every person born in this world, one thing is definite - the eventual death of the body. Each person will eventually die: their soul will depart from their body and enter into “eternal life” or “eternal judgement” as St John reminds us in his Gospel.

Many people want to live as long as possible and the evidence from the Bible is that a long life is a blessing from God. It is a good thing to pursue long life, within appropriate measure. What are those measures?

In the Divine Liturgy we pray "for the completion of our lives in peace and repentance" and also "for a Christian end to our lives, peaceful, without shame and suffering, and for a good account before the awesome judgement seat of Christ".

From the time of the Apostles, Christians agreed that to actively end life by use of starvation, drugs, or instruments or any other means was equal to murder if done to others or suicide if done to one’s self. They all agreed that it is God who gives life, and only He will take it away. Even if you are sick, in pain, lonely and suffering, the Church has always taught us to be patient, to wait for

God to take us at the appropriate time. We are taught that if we are suffering, to suffer gracefully. We have all the martyr saints as examples of taking suffering as an opportunity to cleanse ourselves, to find God and connect with him, a time to repent and seek forgiveness, a time to nurture our spiritual self, even though our physical self is weak and hurt.

“When I am in terrible pain everything else disappears and all that is left is me, my pain and my Maker. The time of pain can be a very spiritual time” (from an old lady in a nursing home).

In the last hundred years, mankind has found ways of extending life, even in people who are profoundly aged, infirm or injured. We have developed amazing medicines, discovered brilliant new techniques for surgery, and developed effective systems of supporting a human body when it cannot support itself. Often these medicines, surgeries and systems heal people and help them to return to their lives. Finally, the time arrives when they are not responding to any medicines, when surgery is useless, and when the systems are just pumping oxygen, food and electricity into a body that is inevitably dying. It is this time that each person is called to God. This should be allowed to be done in a normal, dignified and natural way.

Any medical effort at that time should be directed only towards supporting the ill person for this momentous event (e.g. pain relief). Our Church will never condone the use of any medical methods that will interfere with this event. † Fr. N. S.

H ow does the Orthodox Church view Eutha-nasia? Are there any circumstances which justify assisting in the death of a suffering indi-vidual or elderly person who seeks to end their life with dignity?

Page 6 ΛΥΧΝΟΣ

T he title of this book is a verse from St Paul’s letter to the Ephesians ‘speaking the truth in love’ (Eph. 4:15). Fr Thomas Hopko, whilst a dean at St Vladimirs Seminary, presented talks and various lectures based on this very quote which he compiled to create the book. In his essays he is calling for strict order and discipline in Christian education, mission and witness. The basis for his convictions is that if Orthodoxy is rightly understood and lived, it is the very Gospel of Jesus Christ which is the saving truth for all people. With this undertone, he reflects on contemporary issues faced by the Orthodox Church in areas such as education and spiritual formation in Orthodox theological schools, preaching and teaching in the church community, missionary and philanthropic activities, the relationship between clergy and laity, and on the work of Christian men and women in the Church and society. In his essay “Theological Education and Modernity”, he speaks directly about the modern notion of “individualism” and the poisonous effect it has on discerning and responding to new needs while remaining faithful to ancient and eternal truth: Orthodox pastors, theologians, educators must deal with the modern individualistic approach to reality…our first duty is to discern its presence among us and to free ourselves, by God’s grace….then we must work to organize and administer our schools and carry out our educational ministries according to Christ and the Church as they really are, not according to our subjective interpretations or the imaginations of cultic leaders to whom we have sold our minds and surrendered our souls. This book is for those who care about the role of the Orthodox Church in today’s society, and how all of us, clergy and laity, can participate in its saving mission.

T his hymn is the Glory hymn of the Lauds of Pascha and is sung on most matins services in the forty days after Pascha.

It is taken almost verbatim from the opening of St. Gregory the Theologian’s first recorded sermon which is also fittingly about the Resurrection. Indeed, large parts of the Canons for the Easter Sunday service are taken from St Gregory’s two famous sermons on Easter, Sermon 1 and Sermon 45.

The allusion to being “radiant for the festival” is twofold in meaning, firstly referring to the white robes and candles that the newly baptised Christians would have on Easter Sunday, the day catechumens were traditionally baptised in the Early Church. Secondly, it signifies the spiritual enlightenment of the soul and salvation of the whole human person, body and soul, brought on by the light of Christ’s Resurrection. Elements of this baptismal link are still apparent in our present day Resurrection Sunday and Renewal Week services.

The event of the Resurrection is the single most important profound event in the created universe even for the immaterial angels. It compels us to start again, renewed and ready to forgive all, “even those that hate us”. Death has no power over us now so we cannot afford to cling to the petty misgivings and grudges that we previously held. This is why we are implored to “forgive all things on the Resurrection.” Nothing can or should stay in the way of this most momentous day, as it signals Christ’s victory for all ages over the consequences of sin, the most notable being death.

Speaking the Truth in Love By Thomas Hopko Published by St JVladimir’s Press, 2004. ISBN: 9780881412635.

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

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

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

Ἀ ναστάσεως ἡμέρα, καὶ λαμπρυνθῶμεν τῇ πανηγύρει, καὶ ἀλλήλους περιπτυξώμεθα. Εἴπωμεν ἀδελφοί, καὶ τοῖς μισοῦσιν ἡμᾶς· Συγχωρήσωμεν πάντα τῇ Ἀναστάσει, καὶ οὕτω βοήσωμεν· Χριστὸς ἀνέστη ἐκ νεκρῶν, θανάτῳ θάνατον πατήσας, καὶ τοῖς ἐν τοῖς μνήμασι, ζωὴν χαρισάμενος.

T he day of Resurrection; let us be radiant for the festival, and let us embrace one another. Let us say, brethren, even to those that hate us, ‘Let us forgive all things on the Resurrection’, and so let us cry, ‘Christ has risen from the dead: by death he has trampled on death, and to those in the graves given life’.

The Doxastikon (Glory Hymn) of Pascha

Page 7 ΛΥΧΝΟΣ

Α ληθώς ανέστη ο Κύριος λέμε και ξαναλέμε για σαράντα μέρες. Ανέστη, διότι έζησε ανάμεσά μας για σαράντα μέρες με το νέο άφθαρτο πια Σώμα Του και ανελήφθη στους Ουρανούς. Η Μητέρα Του όμως, η Παναγία, γεύτηκε μεν τον θάνατο, αλλά σε τρεις μέρες «Μετέστη» στους Ουρανούς. «Μετέστη» διότι πήγε απ’ ευθείας στους Ουρανούς, με το Καθαγιασμένο και μετουσιωμένο πια Σώμα της. «Μετέστη προς την Ζωή, Μήτηρ υπάρχουσα της Ζωής», αλλ’ «ου κατέλειπε τον κόσμον». Σύμφωνα με μια παράδοση της εκκλησίας μας, κατέβει στον Άδη με τον Υιό της. Εκεί όταν είδε το τι τραβούν οι αμαρτωλές ψυχές δεν το «βάσταξε» η γεμάτη αγάπη για τον άνθρωπο ψυχή της. Ζήτησε από τον Υιό της να τους λυπηθεί. Ο Κύριος, για Χάρη της, επέτρεψε, από τότε και κάθε χρόνο σ’ όλες τις αμαρτωλές ψυχές σ’ όλη την διάρκεια της Πεντηκοστής να απαλλαγούν από την «βάσανον» του εθελοντικώς αποχωρισμού των από την Αγάπη του Αγιοτριαδικού Θεού. Οπότε μπορεί κανείς να ελπίζει, ότι δεν σώθηκαν μόνον όσοι Τον είδαν και πίστεψαν στο κήρυγμά Του όταν ο Ίδιος κατέβει στον Άδη. Μπορεί, δηλαδή, και κάθε χρόνο, κατά την διάρκεια της Πεντηκοστής, καθώς γεύονται την θαλπωρή της αγάπης Του πολλές ψυχές να πιστεύουν και έτσι να σώζονται. Άλλωστε μ’ αυτήν την ελπίδα τελούμε όλοι μας τα μνημόσυνα για τους νεκρούς συγγενείς μας. Μάλιστα με το να ψέλνουμε «Αιωνία η μνήμη τους» διαιωνίζουμε, τρόπον τινά, τα παρακάλια μας στον Τριαδικό θεό να τους συγχωρέσει. ∆ιότι, πικρή η αλήθεια, πόσοι θα συνεχίζουν να τελούν μνημόσυνα

για τους προγόνους τους, τους ίδιους και τους απογόνους τους; Γι’ αυτό δεν πρέπει να παραμελούμε τα μνημόσυνα. Επί πλέον, επειδή δεν γνωρίζουμε πόσοι από τους προγόνους μας και τους απογόνους μας έχουν αγιάσει ή θα αγιάσουν στο μέλλον πρέπει να τους επιστρατεύουμε στις προσευχές μας και στα μνημόσυνα. Να παρακαλάμε δηλαδή τους καθαγιασμένους συγγενείς μας να πρεσβεύουν στον Θεό για όλους ημάς τους αμαρτωλούς όλων των εποχών μαζί με μας. Βλέπε, λοιπόν, και συ ψυχή μου και έχε εμπιστοσύνη στο βάθος της αγαθότητας του Κυρίου και την δύναμη και επιρροή των πρεσβειών της «Γοργοεπήκοης» Μητέρας Του και όλων των αγίων μαζί και με τις δικές μας πρεσβείες. Αμήν.

Ο Χριστός ανέστη, η Παναγία μετέστη Ποία η διαφορά και πώς μας επηρεάζει;

Sunday School Brings Children Closer to God Dear Parents, Every parent wishes to see their children grow up to be happy and able to face life’s challenges. Sunday School can help you. Sunday School provides a variety of activities which your children will enjoy. It is a place where they can find good friends. Most of all it devel-ops in your child a love for God and His Church which is the basis for a happy and successful life. Even if your children receive religious education at School or attend our Greek Orthodox Colleges, they will still benefit enormously from com-ing to Sunday School. Classes for children aged 4-16 are held every Sunday morning at all Parishes, either from 9-10 am or immediately after the Church Service.

Page 8 ΛΥΧΝΟΣ

NEWS and VIEWS

« ΛΥΧΝΟΣ » is a bimonthly publication of the

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

under the auspices of the Greek Orthodox Archdiocese of Australia.

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

Ακούτε το ραδιοφωνικό πρόγραμμα «Η ΦΩΝΗ ΤΗΣ ΟΡΘΟ∆ΟΞΙΑΣ»

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

Women’s and men’s groups of the Greek Orthodox Christian Society marching towards Sydney Opera House.

25th March Celebrations

O n Sunday 21 March, the Men’s and Women’s groups of the Greek Orthodox Christian Society participated in the annual Greek Independence Day celebrations at Sydney Opera House. The event began with a memorial service officiated by His Eminence Archbishop Stylianos at Martin Place cenotaph, followed by a march to the Opera House. Numerous dignitaries from both federal and state governments were present to honour Greece’s struggle for freedom, and to assert the value of timeless Greek ideals of democracy, faith and courage for modern day Australia.