email:vema@bigpond.net.au

AUGUST 2008 Tel. (02) 9559 7022 Fax: (02) 9559 7033

THE GREEK AUSTRALIAN

VEMAThe oldestcirculating

Greeknewspaper

outsideGreece

PAGE 18/36

In this issue...

PAGES 8/26 - 9/27

Was it St Brendan Who

Discovered America?

PAGE 6/24

The Trial HSC

Examination PeriodStaying focussed as the Higher

School Certificate approaches

Pharmacy Guild President

Kosmas Sclavos, awarded

university honour

THE ‘UNDERMINING’ OF THE SYNODAL INSTITUTION

- ‘MEANS’ AND MANIPULATIONS’(Part 4)

Our Primate’s View

PAGES 4/22 - 5/23

ST ANDREW’S GREEK ORTHODOX

THEOLOGICAL COLLEGE VISITS PERTH

Greek athletes won their first medals at the ongoing 2008Beijing Olympic Games over the weekend, with one bighopeful, Chryssopigi Devetzi winning a bronze medal in thewomen’s triple jump on Sunday after jumping 15.23 meters inher second attempt.

The gold medal was won by Francois Bangot-Etonet ofCameroon with 15.39 meters and second place by Russia’sTatiana Lebedeva of Russia with 15.32.

Meanwhile, Greece’s first medal, a third-place showing, was

won in the women’s sailing. The three-woman crew featuredSofia Bekatorou, the skipper, along with Sofia Papadopoulouand Virginia Kravarioti.

The gold medal was won by the British crew and the silvermedal by the Dutch team.

Finally, rowers Vassilis Polymeros and Dimitrios Mougios onSunday did one better by picking up the silver medal in themen’s lightweight double sculls finals, behind rowers fromBritain.

PAGE 15/33

Greece’s first 2008 medals

Vassilis Polymeros and

Dimitrios Mougios

The Greek Australian VEMATO BHMA2/20 AUGUST 2008

August 20, 1911First around-the-world

telegram sent

On this day in 1911, a dispatcher in theNew York Times office sends the firsttelegram around the world via commer-cial service. Exactly 66 years later, theNational Aeronautics and SpaceAdministration (NASA) sends a differ-ent kind of message - a phonographrecord containing information aboutEarth for extraterrestrial beings - shoot-ing into space aboard the unmannedspacecraft Voyager II.

August 29, 2005Hurricane Katrina slams

into Gulf Coast

Hurricane Katrina makes landfall nearNew Orleans, Louisiana, as a Category4 hurricane on this day in 2005. Despitebeing only the third most powerfulstorm of the 2005 hurricane season,Katrina was the worst natural disasterin the history of the United States. Afterbriefly coming ashore in southernFlorida on August 25 as a Category 1hurricane, Katrina gained strengthbefore slamming into the Gulf Coast onAugust 29. In addition to bringing dev-astation to the New Orleans area, thehurricane caused damage along thecoasts of Mississippi and Alabama, aswell as other parts of Louisiana.

September 2, 1969First ATM

On this day in 1969, America's firstautomatic teller machine (ATM) makesits public debut, dispensing cash to cus-tomers at Chemical Bank in RockvilleCenter, New York. ATMs went on torevolutionize the banking industry,eliminating the need to visit a bank toconduct basic financial transactions.By the 1980s, these money machineshad become widely popular and han-dled many of the functions previouslyperformed by human tellers, such ascheck deposits and money transfersbetween accounts. Today, ATMs are asindispensable to most people as cellphones and e-mail.

September 7, 1813USA nicknamed Uncle Sam

On this day in 1813, the United Statesgets its nickname, Uncle Sam. Thename is linked to Samuel Wilson, ameat packer from Troy, New York, whosupplied barrels of beef to the UnitedStates Army during the War of 1812.Wilson (1766-1854) stamped the bar-rels with "U.S." for United States, butsoldiers began referring to the grub as"Uncle Sam's." The local newspaperpicked up on the story and Uncle Sameventually gained widespread accept-ance as the nickname for the U.S. fed-

eral government.

A photographic exhibition of the Byzantine

Churches of Constantinople

The exhibition is being curated by Dr KenParry, Senior Research Fellow in theDepartment of Ancient History atMacquarie University, and lecturer inByzantine History and Early Christianityat St Andrew’s Greek Orthodox Theolo-gical College. He is aninternationally renowned scho-lar of Byzantine culture and ci-vilization and among his publi-cations are The BlackwellDictionary of Eastern Christia-nity (1999) and The BlackwellCompanion to Eastern Christia-nity (2007).

The photographic exhibitionbeing held from Saturday 13September until Sunday 21September 2008 at St Andrew’sGreek Orthodox TheologicalCollege (242 Cleveland Street,Redfern), consists of photo-graphs taken by Dr Parry duringresearch visits to Turkey. He isdirecting a research projectcalled ‘The City of Constantine’which will result in a book ofsources and documents relatingto Byzantine Constantinople.

The object of the project is toprovide detailed informationabout the history of Constanti-nople from its dedication in 330to its capture by the OttomanTurks in 1453. A variety ofGreek and other sources arebeing consulted for the project.The exhibition of 30 colourphotographs was first shown atMacquarie University in 2006and a catalogue of the exhibitionwill be available.

Many of the surviving By-zantine churches of Constanti-nople are still relatively un-known. Apart from the GreatChurch of Hagia Sophia, HagiaIrene and the Church of OurSaviour in Chora, most visitorsto the city do not see otherchurches which are either beingrenovated or still being used asmosques. The exhibition pro-

vides an opportunity for visitors to seephotographs of some of these otherchurches and monuments. Dr Parry wouldvery much like to hear from readers whomight have old photographs of theByzantine churches and other monuments

in Constantinople. His email is: ken.parry@humn.mq.edu.au

*** For more information on the Open Day of St Andrew’s Greek Orthodox Theological College, turn

to pages 10/28 and 11/29

From Saturday 13 September - Sunday 21 September 2008

The Greek Australian VEMA TO BHMA 3/21AUGUST 2008

Editorial

MAKING SENSE OF THE ECUMENICAL SYNODSBy Revd Dr Doru Costache*

Ecclesial par excellence, the ecumenical (from the Gr.οἰκουµένη, civilised world) synods (from the Gr. σύνοδος,travelling together, common way) manifest the traditional,experiential and communal dimensions of the Church’smindset. Whilst addressing the various heretical trends thatchallenged the Church during the first millennium, the sevenecumenical synods (also called councils) have formulateddoctrines which constitute – beyond their immediate historicalcircumstances – crucial guidelines for our faith and life till theend of time.

Worth noting is that formulation cannot be mistaken forinnovation or invention. Instead, it represents a process aimingat bringing the doctrine to an unambiguous and genuinelyapostolic expression, the only faithful guide into the Christianmystery. When considering the message of the ecumenicalsynods, it is also important to be aware that their primarymotivation and ultimate purpose was never to defend someideological statements. Their aim was in fact to shape theecclesial teaching so that it can reflect truthfully the very coreof Christian experience. In other words, when formulating theὃροι πίστεως, the definitions of faith, the synods envisagedprimarily the proclamation of the truth that reflects our way oflife and which in turn inspires life.

Evagrius Ponticus (Praktikos 1), the erudite monk of latefourth century, writes that ‘Christianity is the δόγμα (teaching)of our Saviour Christ consisting of πρακτική (virtuouspractice), φυσική (contemplation of creation) and θεολογική(contemplation of God)’. To him, the teaching was neitherdeprived of wisdom nor irrelevant to life. In the same vein, theChurch fathers – whose contributions to deepening theecclesial faith cannot be ignored – take the synodal doctrinesas guidelines for Christian experience; more properly, asguidelines for Christian life as a journey with the goal ofparticipating in the divine life.

Punctually, the seven ecumenical synods, taking placebetween the fourth and the eighth centuries, have debated:

The first (Nicaea, 325AD) – the heresy of Arius, who deniedthe divinity of Christ, considering him a superior creature.Against Arianism, the Church proclaimed that Christ is theLord, true God and Only-begotten Son of God, of one essencewith the Father, from whom he is eternally born and notcreated in time. The same Son of God became incarnate forour salvation (that is, to communicate us the eternal life), diedon the cross, resurrected, ascended to the right hand of theFather, to remain for evermore the Lord of all creation.

The second (Constantinople, 381AD) – the heresy ofMacedonius, who denied the divinity of the Holy Spirit,considering him as inferior to the Father and the Son. AgainstPneumatomachism (‘the fight against the Spirit’), the Churchstated that the Holy Spirit is Lord and Giver of life, originatingeternally from the Father through procession and beingworshipped and glorified together with the Father and the Sonas their equal. The most famous outcome of the first twosynods is the Nicene-Constantinopolitan Creed.

The third (Ephesus, 431AD) – the heresy of Nestorius, whowas unable to acknowledge the inner ‘hypostatic’ relationbetween the two natures, divine and human, of Christ,speaking instead of two persons or acting subjects. AgainstNestorianism, the Church dogmatised that there is one Christ,the incarnate Son and Logos of God, who unitedhypostatically – in his own eternal person – the human naturehe assumed from the Theotokos. As a direct consequence ofthe ‘hypostatic union’, the Church emphasised the existentialoutcomes of the incarnation, namely the humanisation of God(who was truly crucified in the flesh) and respectively thedeification of man (who was truly introduced into the divinelife). The main document canonised by this synod is the list oftwelve anathemas composed by St Cyril of Alexandria againstNestorius.

The fourth (Chalcedon, 451AD) – the heresy of Eutychius,who affirmed that the human nature of Christ was so muchdeified that it was eventually absorbed by his divinity;therefore in Christ there would have been just one nature, thedivine. Against Eutychianism (or Monophysitism), theChurch affirmed that although the hypostatic unity is perfectfrom the very moment of Christ’s conception, none of the twonatures – divine and human – is changed or abolished by theunion. From the point of view of his two unconfused natures,Christ is true God and true man; from the point of view of theundivided hypostasis/person, there is one Christ who lived thefeatures of both natures in a complex unified way (a modebranded by later theologians as theandricity, Godmanhood).

The fifth (Constantinople, 553AD) – various heresies, suchas the late Palestinian Origenism, that maintained the pre-existence of the souls, interpreting God’s creation inpessimistic terms, denying the permanence of the Logos’incarnation and announcing the final restoration of all beings,including the demons. Also, a series of Antiochian authorswho either supported Nestorius or constituted his inspiration(such as Diodore of Tarsus, Theodore of Mopsuestia,Theodoret of Cyrus, Ibas of Edessa). On the one hand, thecouncil represents an essential stage within the ecclesialprocess of articulating dogmatically the reality of incarnation

and its salvific consequences. On the other hand, it representsa phase of the endeavour to interpreting Chalcedon in light ofEphesus and traditional Christology, as formulated by St Cyrilof Alexandria. The most famous outcome of this council is thehymn Ὁ Μονογενής (Only-begotten), adopted officially bythe Church and becoming part of our Divine Liturgy.

The sixth (Constantinople, 680AD) – two relatedChristological heresies, intended as compromises between theOrthodox and the Monophysites: Monoenergism (teachingthat in Christ only the divine nature was active or energetic)and Monotheletism (teaching that in Christ only the divinewill was manifested). Against the two heresies, the Churchstated that since the hypostatic union did not annihilate thecharacteristics of the two natures, we must acknowledge thatboth are active in Christ. More specifically, when consideredfrom the point of view of the natures, in Christ there are tworespective energies and wills. However, when consideredfrom the point of the hypostasis, Christ manifests his presencein the Church as one composite (theandric) energy and will.

The seventh (Nicaea, 787AD) – iconoclasm, or the heresy ofthose denying the possibility of visually representing God andthe saints, also the legitimacy of the icon veneration. TheChurch affirmed against the iconoclasts that since God theLogos assumed hypostatically our flesh, becoming visible, wecan represent him in the icons, together with the saints as hisliving icons. The council specified also that (1) the iconsexpress visually what the Scripture proclaims through words,(2) iconography represents the Bible of the illiterate, and (3)the veneration addressed to the icons goes to the representedpersons.

One way or the other, all the above heresies still exist, anhistorical reality determining that we remain faithful to theecumenical synods. Along with this necessity there is,however, a supplementary reason to preserve them as truthfulwitnesses to the apostolic mindset. It lays with the fact that byall their decisions, the ecumenical synods have defendedultimately the possibility of our participation in the divine lifethrough Christ in the Holy Spirit. This aspect was eminentlyphrased by St Athanasius the Great (Orations against Arians2.69), who observed that ‘if the Son were a creature, thehuman being had remained mortal as before for not beingjoined to God (µὴ συναπτόµενος τῷ Θεῷ)’.

In light of the ecumenical decisions, therefore, our faith isultimately concerned with emphasising how the separatingwall was demolished and the abyss bridged by God’s lovewho wants us to be with him, and to be forever.

* Revd Dr Doru Costache lectures in Patristics at St Andrew’sTheological College, Sydney

China and us, then and now By Nikos Konstandaras - KATHIMERINI

It is said that when Marco Polo was dying, in 1324, thepriest who was administering his last rites implored him toretract the “fables” that he had told regarding thewonderful world he had discovered in his travels to Chinaand Central Asia.“I did not describe even half of what I saw,” the merchant

adventurer replied.China, a great civilization which developed far from the

Greco-Roman world and independent of the roots ofWestern civilization, has always been a mysterious andexotic country. That is why Marco Polo’s tales werequestioned, and why there is still doubt as to whether hewas an actual witness to what he described. Some whoheard his tales could not believe that there was anunknown urbanized civilization that was greater thantheirs, while others expected to hear even taller talesregarding headless men with eyes in their chests and othersuch wonders of ignorance that had always been thoughtto exist beyond the great mountains of central Asia.

And yet China and the Greco-Roman world were inindirect but continual contact more than a thousand yearsbefore Marco Polo’s supposed travels.

Since the first century AD, Romans had been buying silkand were crazy about this wonderful fabric, constantlytrawling their empire for gold in order to buy raw silk, forwhich they paid its weight in gold. At that time, betweenthose two great civilizations stood a third, that of theParthians. This martial and fratricidal people (who werealso enormously tolerant of other peoples and religions)grew rich off the taxes they levied on the great caravanstraveling across their territory, from the Euphrates to India.In 106 BC the Chinese had sent ambassadors to theParthian king, Mithridates II, and the two peoplesdeveloped warm relations for many years. Together theycontrolled the silk trade.

The Greeks and Romans knew neither what the fabricwas made of nor where it came from.

When the rich Roman Crassus (unprovoked and inpursuit of glory and further wealth) invaded Parthia in 53BC, with an army of some 42,000, he suffered the worstdefeat Rome had ever suffered. When other generalsinvaded in later years, they too suffered either defeat or thecampaign ended in stalemate. Each time, the effort to cutout the middlemen resulted in fewer supplies and highersilk prices. As things turned out, the Romans never cameinto direct contact with the Chinese, even though an envoy

had set out from China but failed to reach western Asia,and despite the considerable trade between them. In all thetime since then, China remained unknown to the West. Itgrew and declined and grew again in its own secludedworld, far from the eyes of Westerners. That is why no onecould believe Marco Polo. In our days too, Mao Zedong’svictory – after the humiliation of British colonialism andJapanese occupation – meant that China remained isolatedfrom the rest of the world.

And suddenly, the Olympic Games of 2008 are thehistorical moment in which China, this perpetuallyintroverted giant, opened its doors and its heart to theworld. Watching the Beijing Games opening ceremony –the vision of Zhang Yimou executed perfectly bythousands of his compatriots, all of them children of Maostill ruled by his party – I felt something of the awe that thefirst visitors to this forbidden world must have felt, acombination of wonder and fear.Today, for the first time, China and the other civilizations

are becoming one. China is revealing itself by embracingthe Olympic Games, one of the most powerful symbols ofGreek civilization. Today we are all witness to the momentwhen all civilizations touch each other. And what we haveseen so far is not half of what we have yet to see.

The Greek Australian VEMATO BHMA4/22

Our Primate’s View

By ArchbishopStylianos

of Australia

AUGUST 2008

Probing the characteristic phases of the s whichthe Synodal institution has undergone in the prominent ec-clesiastical Centres of Eastern Orthodoxy, i.e. Constan-tinople and Moscow, the scholar should remember inadvance that, in order to track the ‘underlying causes’ of thedifferentiations that gradually led to the rather unap-peasable and active ‘rivalry’ between the two Patriarchatesduring the 20th century, one is obliged to continually moveon the ground of two diametrically opposed ‘ideological’areas:

a) The ground of worldly History, full of‘contradictions’ and ‘unpredictabilities’ which the ‘mili-tant’ Church cannot ignore.

b) The purely dogmatical ground of Orthodox Ec-clesiology which tolerates neither ‘violations’ nor ‘theo-logical inconsistencies’.

And certainly it is a fact that, even in the studies ofpreeminent Historians and Theologians, the ‘celebrated’impartiality of the scholar constitutes an almost‘impenetrable objective’. This, however, in no way exemptsanyone from the obligation of always reverting afresh toindisputable ‘historical realities’, and to fundamentaltheological truths. Especially, indeed, when these truthsare tacitly brushed aside, primarily by those who are thedirectly interested parties, for reasons of wronglyperceived ‘self-preservation’(!), as if the Providence of thejust God had not given adequate witness to the ‘proceed-ings’ and ‘sufferings’ of the historical Church.

Because the points expounded above with regardto the due impartiality of the contemporary scholar, in sur-veying the problems of the subject, sound somewhatabstract and rhetoric, we shall immediately provide somebasic features from which it becomes clear that the impar-tiality of the Pastor and Teacher in the area of the ChristianChurch self-evidently presupposes not only a conventionalhonesty towards God and man, but above all a tacit valourwhich does not hesitate at every call to deposit a “witnessin the truth” according to one’s conscience, even if thatshould mean, almost always, unforeseeable dangers for thepersonal ‘well-being’ and ‘reputation’ (let alone the‘posthumous fame’) of the one martyrically making thedeposition.

In order, nonetheless, that the vicissitudes of theSynodal institution in the two Episcopal Thrones(Constantinople and Moscow) might be evaluated “with thefear of God” and with the greatest possible degree of sin-cerity, by way of preface it is imperative to underline twocrucial facts. And it is highly characteristic that preciselybecause these facts have ‘weighed’ so decisively in the gen-esis and development of each of the Thrones under exam-ination, for this reason they were meticulously suppressedaccording to the exclusive ‘interests’ of both sides at differ-ent times.

a) The first fact, undoubtedly common to bothThrones, is unfortunately the ‘autocratic’ character ofacquired hegemonism which commenced ‘latently’(!) but,once ‘adopted’, was never again overcome internally. Thishegemonism, fed unceasingly by the greatest temptation(that of vainglory!), and especially that of ‘monopoliza-tion’ in everything, to the superlative degree on a ‘world-wide radius’, persistently devalued the inviolable rights ofwhat is local and concrete. Whereupon, of itself, itinevitably precluded the true meaning of ‘communion’,upon which is based, as is known, the sacrament of theSynod and of the Church generally.

The more peculiar aspect of this is that, by tragicirony, in both cases - as precisely occurred in the case ofAncient Rome - the supposed ‘rights’ of Sees answering tothe titles ‘Worldwide’ or ‘Ecumenical’, were contestedalways precisely in the name of what is Local: Roma aeter-na!

b) The second fact is more disagreeable and bur-densome for the Throne of Moscow. Because, whilst in thebeginning she intensely lived out a daughterly relationwith Constantinople, not only were attempts made by her toerase this as quickly as possible(!) through the developmenteven of morphologically differential elements in her theol-ogy and her spirituality generally, as well as in her worshipand ecclesiastical art, but ultimately she unfortunatelydegenerated into a rivalry of the worst animosity.

*

Analyzing the ‘autocratic’ hegemonism underwhich, as we have said, fatefully and perhaps sometimesunconsciously the meaning of ecclesiastical ‘communion’was eroded, most especially in the Episcopal Throneswhich, in the same city with the Emperor and his immedi-ate environment, evolved into a ‘Court’(!), we must admitthat such a development could not possibly have occurredonly as the result of human vanity. It appears that to agreater degree, collaborating to this end, there was also acold calculation of the practical needs which had to be sat-isfied through the mutual support of the two Authorities.And this, not only for the cause of continual and greaterexpansion, as a ‘common’ feat and interest, but possiblyfor a reciprocal defense against each other, in their cohab-itation!

In other words, the ‘synodicality’ and the ‘plural-ism’, so to speak, of the Bishops representing, at the samelevel (the horizontal!), the ‘communion’ in the Holy Spiritbetween the faithful bonded to the same Body of the oneLord, in reality could not possibly ‘conform’ to or evensimply ‘compromise’ with the meaning of the vertical, as isexpressed by the ‘autocratic’ singularism of ‘ByzantineTheocracy’.

Once, however, for any reason, the horizontalwhich recognizes the Presiding Bishop as a Brother who is‘first among equals’ (primus inter pares) and never as the‘highest’ (maximus), is abandoned, then the concept of‘pyramid’ automatically imposes as self-evident the‘recognition’ and activity only of ‘one-way traffic’, with-out in essence permitting ‘communion’, in the sense ofexchange and mutual enrichment.

As to how corruptive for the essence of theEpiscopal office was the vertical ‘ascent’ to the tip of theun-communing ‘pyramid’, we can comprehend it only ifwe intensively compare this form to the form of the hori-zontal expansion of a solitary centre into ‘concentric’ cir-cles. Then, it becomes obvious that the Bishop, standing “inthe place and type of Christ”, remains in consistent andunhampered communion with all of his brothers in Christ- wherever in the world they might be and in whatevertime period of History - only if he honours and reveres theunique centre and person of God Incarnate, i.e. the onlyauthentic source of truth, power and life (see John 14:6).

Following this comparison of the forms horizon-tal and vertical in the development of the institutionalstructures of the historic Church, it becomes clearer thandaylight that only there, where the worldly Authority suc-ceeded in imposing a regime of almost global monarchism(in the mould of ‘pax romana’ in antiquity or of ‘pax amer-icana’ today!), there alone also might there possibly arise,with mathematical certainty, the diabolic temptation for theChurch, that is, to attempt an analogous form of administra-tion.

Consequently, it is neither accidental nor inexpli-cable that there eventuated historically the ecclesiasticaltwins - ‘Rome’ and ‘new Rome’ - and in continuationmuch later, we would say upon reflection, the ‘inward’dream of a ‘third Rome’.

For the impartial scholar of the 1st ChristianMillennium it is an admirable fact that, whilst the

THE ‘UNDERMINING’ OF THE SYNODAL

INSTITUTION - ‘MEANS’

AND MANIPULATIONS’(Part 4)

The Greek Australian VEMA TO BHMA 5/23

Cont. from previous page

‘Byzantine Theocracy’, even during its most friendly rela-tions with the two Authorities (Emperor-Pope or Emperor-Patriarch), was not a self-understood interaction of‘peace’ (ειρήνη) and ‘wisdom’ (σοφία) - the mostcharacteristic names of the two central churches inConstantinople - nonetheless it allowed, in the midst ofmany external adversities and local conflicts, the formationof the eminent institution of the ‘Pentarchy ofPatriarchates’.

The enormous importance of the institution of the‘Pentarchy’ is obvious, even from the fact that it managedto successfully balance historico-political ‘demands’ on theone hand, with ethico-theological requisitions on the other.This, in any event, is the main cause which rendered thedynamic synthesis between the Senior Patriarchates acanonistic measure (norma normans) of authenticity,since the ‘measure’ itself was also fashioned to a greatextent directly (norma normata) from the spirit of theGospel.

However, at a time when in the West, the Pope, nottolerant for long of the ‘acrobatic diarchy’(!) in the samearea, ensured that the Vatican be established as a ‘state’amongst states, whilst in the East, every Patriarchal Throne,submitting at various times to the dominant Authority of theworldly Ruler, on the one hand under humiliation tooklessons in ‘foreign morals’ (subservient collusions!), whilston the other, as a matter of reaction, was internallyrendering itself ‘a state within a state’!

That briefly describes the gradual ‘erosion’ of theApostolic ideal of Synod and of the spirit of Synodality.

During this negative process, as we outlinedabove, it was necessary that we firstly set out the historicalfacts which, precisely because they constitute externalfactors and are readily discernible, provide a moredefinitive picture of the developments under examination.

Yet, the internal factors which are those that bydefinition have a direct relation to the Theology and theteachings regarding the Church, even though they were notwithheld entirely up to this point of our description,nonetheless have not been underlined adequately.

For this reason, now is the appropriate moment toplace our “finger in the mark of the nails”, adjudging withan impartial theological criterion the unforeseeablyevolved ‘mentality’ or ideology of the ‘AutocraticHegemonism’ of the Episcopal Thrones which exhibit thegreatest deviation from the Apostolic ideal of the Synodalinstitution, with reference to the Local Churches of Rome,New Rome and Moscow.

From a purely theological viewpoint, therefore, itshould be stated here unequivocally that the AutocraticHegemonism in the Church was ‘under-pinned’ by a mostaudacious ‘fabrication’(!), and a double ‘fabrication’ atthat:

• Firstly, on the concept of an ‘Ecu-menical Church’ which is an entirelyfictitious and deceitful ‘reality’, and• Secondly, on the equally fictitiousauthority of ‘Emperor’, and indeed asone alone.

Both ‘axes’ of this double ecclesiological

fabrication upon which was founded and developed theAutocratic Hegemonism of the Episcopal Thrones inmention, are entirely contrary to the spirit of the Gospeland belong to the area of fantasy which critical Philosophymost aptly named ‘Nominalism’ (nominalismus).

And indeed, a careful analysis of the termsconvinces us immediately as to the completely unfoundedconcept of an ‘Ecumenical Church’, as well as that of a‘Worldwide Authority’ (Emperor, King, President, etc.).

The ‘Church of God’ (Kahal Yahwhe), alreadyfrom the Old Testament denotes a tangible and specificcommunity (‘Synagogue’, a host of faithful) in place, andin no way an abstract and imaginary reality.

In the New Testament, the local and geographicdesignation of the Church is of even more decisiveimportance. For this reason, the so-called ‘loose ordination’(«ἀπολελυµένη χειροτονία») was prohibited by theCanons of an Ecumenical Council!

The Church, which God Incarnate has establishedwith His own blood (1 Cor. 11:25), remains one and undi-vided, even when she is commemorated in the plural inorder to express her various ‘manifestations’ in time andplace, which are always ‘homologous’ and ‘consubstan-tial’.

For this reason, the highly indicative characteriza-tion “The Church of God in…” has been used even fromthe time of the Apostles. The fact that all Local Churches,collectively and individually, of themselves bear equallythe four fundamental qualities (One, Holy, Catholic,Apostolic) of the Nicene Creed, is the unshakeable dog-matic basis not only of ‘unity’ in Christ, but also of their‘equality’ with each other, as well as of the PresidingBishops therein.

Therefore, the aggregation of Local Churchesdoes not constitute a Worldwide Totality, as if they weremerely ‘portions’ of the Church, nor would it be possibleto consider this notional Totality as the ‘Universal orEcumenical Church’!

Such a fragmentation of the living and undivid-ed theanthropic Body of the Church cannot be supported byanything in Scripture or Tradition.

On the contrary, no matter how numerous they are,or how near or far in distance and time, the Local Churchesare not simply the ‘total’, but rather the ‘identity’’ of oneconsubstantial Body of God Incarnate.

Yet, the ‘primacy of honour’ among the LocalChurches is a necessary and beneficial reality, which ispurely historical and possibly sociological, but by nomeans sacramental (!) in nature. Otherwise, the Church ofJerusalem, where the Lord suffered and was resurrected,would have to be recognized as the first and only sanctify-ing source of salvation, while, as we know, it is last in lineof seniority among the ancient Patriarchates of the‘Pentarchy’, even though she is called the ‘Mother ofChurches’.

Following all that has been systematically present-ed, not even a ‘student of theology’ would be justified tooverlook how misguided and corruptive the Papal ideasand ‘camarillan’ manipulations(!) are by definition, when-ever they have dared to be implemented in the past andunfortunately even to this day, not only within thePatriarchal Court of the truly suffering Church ofConstantinople, but also within other Local Churches,which naturally reacted by way of imitation.

The fact that, within the one undivided Body ofthe Hierarchy of Bishops, it became possible to establish –even within the Standing Synod – a special group ofSynodal Bishops around the First Presiding Bishop, was ofcourse an unacceptable discrimination and attempt toforce the freedom in God of the other members of theSynod.

Thus, there prevailed for centuries within theSynod of the Church of Constantinople the system of‘Elders by title’ which until today has produced many moreproblems than one would have perhaps expected it to solve,during critical moments of the Church’s life.

The same, and possibly worse, example was givenby the Church of Moscow when institutionalizing, withoutany basis or canonicity, an analogous group of SynodalHierarchs which, as known, is distinguished by its whitehat veil and permanence, whenever there are changes inthe members serving in the Synod.

For the objective researcher of the institution ofthe Synod, the abovementioned, now ‘established’ and con-tinuing distinction, would be sufficient to evaluate suffi-ciently the systematic undermining of the God-given insti-tution of the Holy Synod - the only guarantee against arbi-trariness and insatiability of those who consider themselvesto be ‘pillars’ of the Church.

The dangers of the undermining of the Synod, asdenounced above, become clearer if one realizes moredeeply the concrete possibilities afforded by modern tech-nology for the responsible Senior Celebrant of the Churchto move from the fallacy of ‘nominalism’ to the conscious-ly or unconsciously enacted deceit of ‘machiavellism’.

In other words, most people now know that todayit is possible for just very few persons around the First toventure, with complete ease, to ‘manage’ the highestresponsibilities of the Church, without giving any accountto their fellow Bishops or to the faithful in general, as ifeverything were conducted with angelic perfection – notjust with legendary Papal Infallibility!

Here, then, in conclusion, are two blatant andextremely problematic facts, which have been pointed outfrom afar on many occasions:

• The lifelong office of every Head of Church –in contrast to the political leaders who are electedat regular intervals – makes a Church Leader, andindeed a President of the Church, more and morevulnerable, not only vis-à-vis his friends and co-workers, but also in terms of the less noble weaknesses of his own nature!• The complete lawlessness, in the preparation ofthe so-called ‘Agenda’ of the Synod, enables not only the President but also his immediate and spe-cial co-workers, to ‘obliterate’ forever any docu-ments which might be undesirable for their own personal expedience, though they may have beenselflessly written and wholly substantiatedMemoranda submitted to the Holy Synod by Bishops or other faithful, concerning the honest interests of the Church.

May this be enough for the present, and for ourown adverse misfortune!

Translated by FSS and DK

AUGUST 2008

GREEK ORTHODOX ARCHDIOCESE OF AUSTRALIA

Visit the new website of our Archdiocese

www.greekorthodox.org.auANOTHER WEBSITE BY PROSITOS.COM.AU

The Greek Australian VEMATO BHMA6/24 AUGUST 2008

THE TRIAL HSC EXAMINATION PERIODStaying focussed as the Higher School Certificate approaches

It is likely that by the time this edition ofThe Vema is in print most if not all of thestudents sitting for this year’s HigherSchool Certificate in New South Waleswould have completed their Trial Exami-nation. Generally the Trial Examinationmarks the end of internal or school-basedassessment and the completion of thecourse, given that the NSW Board of Stu-dies stipulates that assessment tasks oughtto be completed by this stage.

For students and schools alike the TrialExaminations are a clear indicator of pro-gress and generally reflect the level ofachievement that can be expected with thesame effort in the Higher School Certifi-cate examinations. This is because in mostcases the Trial Examinations that studentssit for are not written by their teachers butby external bodies and so a student’sachievement is not reflective of theirperformance compared to that of their class

but across the whole cohort. The fact thatin most cases these examinations arewritten by external bodies also meansidentical marking guidelines across all

candidates and that individual teacherbiases in terms of types of questions arenot present and so a broader, and in theorymore objective, range of assessment ispossible.

Generally there is a distinct correlation be-tween achievement in the Trial Examina-tions and the Higher School Certificateexaminations and so this serves as a timelyreminder for students to continue to applythemselves in order to maintain their levelof achievement and rank. For students whohave applied themselves and achievedgood results these examinations are areward for their hard work and efforts andshould give these students the confidenceto confront the Higher School Certificateexaminations without fear, knowing thatthey are able to perform under the pres-sures of a busy examination period havinghad a ‘trial’ experience.

For those students who have not performedas well as expected or desired, all is notlost because the Higher School Certificateexamination period which will this yearbegin on Thursday 16th October will makeup 50% of their final assessment. It isimportant therefore that all students make alast strong effort in order to prepare for thefinal examinations and improve theiroverall standard.

What does it mean to prepare forexaminations? There are many ways to go

about exam preparation and it would bedifficult to tell students to change whatthey have been doing for years just a fewweeks out from the most importantexamination period of their lives so far.One simple technique which will benefitall students is to practice responding toquestions and essay writing under examconditions. Given that the majority ofexaminations will have extended responsesor essays students are advised to preparefor this by practicing under timed examconditions in the lead up to the final exams.

This would mean that students setthemselves a time limit and work towardscompleting their task within this timewithout any distractions. It is thereforeadvised that during this practice timestudents remove any distractions, and workin complete silence as they will in the finalexam. Whilst one could argue about thebenefits of studying with or withoutbackground music the truth remains thatthe Higher School Certificate examinationsare done in silence and so it is best toprepare for them in this manner. Aftercompleting their essay or questions in thegiven time period, students ought to thenread through, or have someone else read,their responses to evaluate them. Studentsshould also use the holidays (studyvacation) in the lead-up to the final exams,preparing for them as if they were normalschool days. Practicing using past papersthat can easily be accessed using the Boardof Studies website or their school library

will be most beneficial. Advice can also besought from the HSC Advice line (13 1112) which will operate daily from 8th

October to 8th November.

In closing I wish all students sitting for theHigher School Certificate this year all thebest, especially those in the GreekOrthodox Day Schools with whom I feel aspecial bond. For many parents theseexams may be the first time one of yourchildren undergoes this process and I wishyou strength and patience as you supportyour children. May God grant you everyblessing as you complete your secondaryeducation!

By P. MAVROMMATIS*

* Peter Mavrommatis is a teacher of Orthodox Studies and Personal

Development at St Spyridon College Senior School Sydney.

HENRY DAVID THOREAU’S WALDEN:

A Metaphor for Spiritual BecomingBy Vicki Petrakis

Henry David Thoreau (1817-1862) was apioneer of the American civil societyhelping to raise awareness about theimpact of an emerging industrial andmodern culture and its potency to killthe natural world; the place of God’sinfinite revelation. His most famouswork, Walden highlights the human per-son’s ascetic obligation towards the uni-verse and their fellow beings.

Ralph Waldo Emerson’s observation afterThoreau’s death that “the country knowsnot yet, or in the least part, how great a sonit has lost” concerned the simplicity of thisman who sought to map out the path of the“self” against a natural setting capable ofharmonising the spiritual with the material.

Thoreau escaped to the serenity of WaldenPond in order to place his body, soul andmind into the cradling arms of God’s beau-ty. Like the desert monastics he escapedinto God’s stillness only to come back tothe world to reveal to it his newly raisedspiritual awareness. What is spectacularabout Walden is how Thoreau relates to theenvironment, using the raw material ofnature (himself included) in order to revealits splendour (in what St. Gregory theTheologian in the 4th century described in

his Oration 38.10) as God’s other. Threethemes can be identified in his rhetorical-like exposition:

• his call to simplicity; • the turning of the self inwards

in order to discover creation and by exten-sion God, and

• the experience of the person(and creation) as a mystery, something notto be explained, only inhabited.

Using the natural world as a metaphor hespoke to the heart of mankind: “There arethe stars, and those who can read them.”Like the desert monks who described thebattle of the heart as being the last battleafter a person had escaped from the otherthree wars, namely of hearing, speakingand seeing (Abba Anthony, Sayings of theElders), Thoreau encouraged the heart’spurity for the purpose of transforming itsactivity into a spiritual maturity. Accordin-gly he dared his readers to “settle…andwork and wedge our feet…through themud and slush of opinion, and prejudice,and tradition, and delusion, and appear-ance…till we come to a hard bottom,which we can call reality, and say, This is,and no mistake.”

This reality for Thoreau was God’s pres-ence in creation and this could only berealised through the simplicity he called

every person to: “In proportion as he sim-plifies his life, the laws of the universe willappear less complex”. “Instead of threemeals a day…eat but one…and reduceother things in proportion.”

Thoreau’s cry for simplicity allowed himto distinguish between the real and essen-tial from the superfluous and illusive. Thisunderstanding and need for the real madehim turn inwards, not in submission torules but in order to project the silent voiceof God which technology and imperialambition had muted. As a spectator ofnature and wildlife Thoreau sought itsunderstanding and anticipation by map-ping his own interior in his encounter withthem. As a naturalist he studied nature butas a philosopher he sought its higher lawsin relation to the human person. A pioneerof discovering the self, his message wasone of home-cosmography: “Direct youreye right inward, and you’ll find a thou-sand regions in your mind yet undiscov-ered.”

Thoreau did not advocate a withdrawalfrom the world but only the confrontationof reality in order to encounter it accordingto its dictates. The essential fact of thisreality was for him an awareness of Godbut in order to access its forces (or in StGregory Palamas’ terminology, be graced

by God’s energies), a person had to be “intouch” with the universe and to be under-going some type of ascetic pursuit or per-haps, in his lay terminology, be undertak-ing a conservationist approach to living.Thoreau’s insights in Walden on how toconduct one’s life complimented StGregory the Theologian’s concerns that tobe receptive to God’s grace was as muchabout God’s will as the person’s inclina-tion towards God characterised by askesisand katharesis (see Orations 2.17, 28.2,37.13). Both Thoreau and St Gregory sus-tained a sensitivity towards preserving thepower of the cosmos and the natural world(see Oration 16.5). Accordingly, the personfor St Gregory had to give thanks to Godfor it or, as Thoreau maintained, rememberthe greater “Benefactor and Intelligencethat stands over me, the human insect.”

Finally, as one seeking to speak “some-where without bounds; like a man in awaking moment, to men in their wakingmoments”, Thoreau sought in Walden toreveal his experience of the mystery ofGod as something to be lived and occu-pied, not explained and analysed. Hisappeal to renew oneself completely eachday was for the purpose of giving rebirth toone’s rediscovery of essential living and tolive it.

The Greek Australian VEMA TO BHMA 7/25AUGUST 2008

Facts & StatsMourners celebrate life of young Aussie killed in GreeceIt was a fitting send-off for the popular Doujon Zammit -

hundreds of mourners crowded into a western Sydneychurch standing to applaud in celebration of the 20-year-old’s life.

The Greek Orthodox Archdiocese was officially repre-sented by Fr Kyrillos Zisis.

Family and friends lined up to shower Mr Zammit withpraise at last Tuesday’s funeral in Horsley Park and expresstheir anger at his tragic death.

Mr Zammit suffered fatal head injuries when he wasattacked on July 28 on the Greek island of Mykonos.

He died in an Athens hospital a few days later, when hisfather Oliver turned off his life support after it became clearhe would not recover from a coma.Mr Zammit, from Cecil Hills, was described repeatedly as

a fun-loving party-goer, caring, giving, unique and vibrant,by family and friends who spoke at today’s funeral.

Doujon’s uncle, Joe Zammit, said his nep-hew hadbefriended everyone and in turn was befriended byeveryone. He then called on the mourners to stand andapplaud the young man’s life.

For 30 seconds, that’s what the hundreds of peoplegathered in the Our Lady of Victories church did.Joe Zammit described Doujon as a social butterfly from an

early age, saying heaven would not be the same now he wasthere.

“Doujon was a very special young man. He gave so much

warmth and expected nothing in return,” Joe Zammit said.“Doujon, mate, you are now in a better place and may you

look down upon us and give us strength to go on.”“I know heaven will not be the same with you there as you

chase the angels and fly around the place, or perhaps theangels will be chasing you instead.”

The Reverend Father Michael Smith, who led the service,agreed with Joe Zammit, saying heaven was one endlessparty.

“He loved to party, this (heaven) is one endless party,” FrMichael said.

“Possibly heaven will never be the same again.”Turning to the subject of Doujon’s unprovoked death, he

said there would be a multiplicity of questions about howthe attack had happened.

But the decision of Doujon’s father Oliver to donate hisson’s organs would not only change the lives of those theysaved, but also influence the actions of others.

The Zammit family were applauded here and in Greeceafter making a decision to donate Doujon’s organs, despitethe circumstances of his death.

The courageous gesture has saved the lives of four Greeknationals.

Not only did he save four people’s lives, Fr Michael said,but the long-term effect was “inspiring others to be organdonors”.

Moves by the Greek government to ban bouncers fromnightclubs would also appeal to Doujon’s “strong sense ofjustice”, he said.

At the end of the emotional two-hour service, and afterDoujon’s coffin had been placed in a waiting hearse, a flockof white doves and white balloons were released into theair.As they rose towards the sky, the mourners gathered in the

church forecourt and again applauded Doujon.His distraught mother Rose was then led to a waiting car

by her husband Oliver.A 25-year-old nightclub bouncer, who has admitted

bashing Mr Zammit with a metal baton, has been chargedover the death.

Qantas named

among world’s

best airlinesBy Jessica Marszalek

A run of bad publicity has not affected Qantas’international reputation, with the airline today named theworld’s third best in a survey of 15 million travellers.

Singapore Airlines and Cathay Pacific were named aheadof the national carrier in the independent Skytrax 2008World Airline Awards.

Qantas jumped from fifth place last year to score a placein the top three .... and claimed the award for best first classlounge. The news follows a string of bad publicity for theairline which began last month when an explosion ripped ahole in the fuselage of a jet en route from Hong Kong toMelbourne, forcing an emergency landing at Manila.

Since then, a domestic flight was forced to return toAdelaide after a wheel bay door failed to close and anotherflight was forced to make an emergency landing at Sydneyafter a hydraulic fluid leak was discovered. Two otherplanes were grounded with faults.

Qantas chief executive Geoff Dixon admitted last weekthat the airline’s reputation had been tainted by the incidentsand said Qantas had to work hard to retrieve its good name.

But Skytrax chief executive Edward Plaisted said localscrutiny did not affect an airline’s international reputation.

“We found that Qantas comes under fire from some mediathat clearly contradicts a more widespread view of Qantascustomers that voted for the airline in the survey,” MrPlaisted said in a statement.

“We do find that many countries’ flag-carrier airlinessuffer fairly vitriolic levels of reporting in their localregions, and the airline industry remains a business thatsome areas of the press seem to love to hate.”The Skytrax voting closed before any of the recent dramas

that have plagued the carrier.Comment has been sought from Qantas about its rise up therankings.Between August last year and June this year, more than 15million people around the world were part of the awardssurvey measuring some 35 aspects of passenger satisfactionfor product and service standards.

Qantas was commended in the categories of first classlounge and economy class catering.

AAP

MP3’s, iPods and Nintendo

Versus the Church

It’s amazing to see howmuch money is spent these dayson children and teenagers; fromelectronic gaming devices andconsoles, to out-of-school activi-ties such as sports and hobbies. Iffact, there is such a variety ofcostly activities, the possibilitiesand options and costs are endless.How great an injustice is it then,that the Church - which doesn’tcost us anything to be part of ourlives and is there to help us saveour soul - isn’t accessed any-where near enough?

As a Melbourne second-ary school teacher, I have firsthand experience of all the luxu-ries teenagers have these days.Most of my students carry expen-sive, high tech mobile phones(those that don’t have one are currently in the process ofgetting one). Expensive iPods, MP3 and MP4 playersare commonplace. Portable computer gaming systemsare ordinarily seen, and on uniform-free days I get to seesome of the most expensive, casual outfits being worn;designer jeans and dresses, stylish tops, sporting jacketsand some of the most expensive shoes.

On one particular uniform-free day, while jest-ing with some students we discussed the cost of their out-fits and a student tested me to guess how much I thoughthis particular outfit cost. Not wanting to offend the lad,I made what I thought was a more than generous guess.However, he was quite disappointed claiming that myguess was not sufficient enough for the cost of his shoes.

Sadly, this is quite common. It is disappointing

because as time progresses, teenagers are becomingmore demanding and parents are adhering more andmore to these demands. Unfortunately though, the mostvaluable demand teenagers and children should be mak-ing, is to demand from their parents a more active andspiritual involvement in the Church. This is not only freewith no cost at all, but more importantly permanent andpotentially soul saving. What most of our teenagersdon’t realize is that all their expensive, beautiful, stylishclothing and electronically advanced equipment isn’t

going to be around forever, whiletheir soul will be.

While it has been arguedthat for most it is just a phase ofgrowing up, I must disagree.Since when did growing upinvolve getting everything youwanted? Once upon a time wehad a word for this called ‘spoilt’and that is exactly what is hap-pening to much of the youth.

As adults and parents, itis our duty to assist our youth tounderstand the realities of thisworld and the next. To come toan understanding of the Churchand appreciate what it stands for.The Church, as the Greek theolo-gian Christos Androutsos haswritten, is “…the centre andorgan of Christ’s redeeming

work. It is nothing else than the continuation and exten-sion of His prophetic, priestly and kingly power. TheChurch and its Founder are inextricably bound togeth-er…The Church is Christ with us” (Dogmatic Theology{Athens 1907}, pp. 262-5 [in Greek]).

Hence we must come to an understanding of thecentral importance of the Church in our lives and ensurethat our youth also value and recognize it. Only when itis clear that the Church is Christ’s continuing work hereon the earth will we be able to appreciate the Church forwhat it is and teach our youth to do so also.

* D.A. Krinas is a theologianbased in Melbourne

priority. Thebe a good opfacilities thaOrthodox Yothat much oyouth are notthem.

Parishes

By DIONYSIOS A.KRINAS *

The Greek Australian VEMATO BHMA8/26 AUGUST 2008

Windows to Orthodoxy

By Guy Freeland*

Pilgrimage to Skellig Michael

From my perch along the gunwale of a fishing boat I look out across a gently heavingAtlantic Ocean towards the soaring needle-sharp pinnacles of two rocks on the veryWestern limits of Europe: Skellig Michael and Small Skellig. Two red sandstone and slateislets 12km off a small island (Valentia), off a remote peninsula (Kerry) of a much largerisland (Ireland), off my own even larger island (Great Britain), off continental Europe.Beyond, there is nothing but the Atlantic. It was from Valentia Island that the first trans-Atlantic telegraph cable was laid in 1858 to Trinity Bay, Newfoundland, the shortest dis-tance between the two continents.

Receding behind our wake is Western Europe. All that attached us to the world we haveknown from birth is severed. Now we are totally in the presence of God alone and totallydependent on God alone. Or so it would have seemed to the Irish Celtic monks who, prob-ably as early as the sixth century, rowed out from the rugged Kelly coast in their leathercovered boats to build a monastery on the most isolated and inhospitable place they knew,Skellig Michael.

We first approach Small Skellig. Some passengers spot dolphins. The skipper says omi-nously that dolphins are only seen in this area before a storm. We anxiously inspect the sky.It seems clear enough, but the weather in Western Ireland can change dramatically in a veryfew minutes, as I discovered next day when I got drenched by a sudden violent squall.We circle Small Skellig. The 6.5 hectare rock is white with many of the over 20 000 pairs

of gannets which nest here, the world’s second largest colony. All around us gannets aredive-bombing vertically into the ocean; fortunately, they are aiming for fish not us.Now it is the turn of Small Skellig’s precipitous neighbour, the 18 hectare Skellig Michael.

On its twin-pinnacled heights (the highest is 218m) the Archangel Michael is said to haveappeared in ancient times, as he did on those two other remarkable sea-girt mounts, Mont-St-Michel, France and St Michael’s Mount, Cornwall.But these two latter mounts are tied-islands easily accessed on dry land at low tide. Skellig

Michael could only have been reached in the warmer months; during winter the monkswould not only have been cut off from human contact and supplies but would have beensubjected to frequent storms. (In 1951, a wave severely damaged a lighthouse 53m up thecliff.)

The Skipper takes us in close and circumnavigates the crag. A great winding flight ofapproximately 600 rough-hewn steps comes into view, climbing precipitously 182m up thenear-perpendicular cliff to the monastery site on a small plateau.

I can see almost nothing of the monastery itself apart from its situation, and we are notlanding. I have mixed feelings about this – could I realistically have climbed those 600uneven steps? It would have been the descent which might have sent me tumbling to mydoom. But how did a handful of monks ever succeed in constructing those steps – there are 2300

altogether on the island – not to mention their primitive monastery? It would have taken afaith and fortitude that defies modern comprehension.Well, I won’t be climbing the stairway to heaven, at least not today, but I know what I will

miss from a superb film we saw back at the visitor centre yesterday.The monastery consists of six stone “beehive” huts, which were the monks’ cells. They

have a roughly rectangular base but a domed corbelled roof. There are two chapels in theform of an up-turned boat, the larger being a mere 3.6 x 2.4 x 3 m.

In form, the chapels are identical to the larger Gallarus Oratory (see photo) which I wasto visit (along with some beehive huts) the next day. These chapels have a door at the west

end and a single small window at the east above where a stone altar would have beenplaced.

The boat-shaped form (which, of course, is symbolic of the Ark, in its turn a symbol ofthe Church) is ideal for draining off rainwater. It was at the famous Gallarus Oratory (whichcould be as early as the sixth century) that I encountered my squall. But, whilst I got soakedto the skin, the interior of the chapel remained as dry as a bone.

One can but wonder at the faith and austere asceticism of the monks of Skellig Michael,but as we chug our way back to Valentia my thoughts turn to even more extraordinary actsof piety.

The Skellig monks had a specific destination, but there were monks who made the ulti-mate act of renunciation of the world. Proclaiming their total faith in God’s providence,they cast off their boats without rudder or oars and allowed the winds and currents to carrythem wheresoever God willed. In the reign of King Alfred (849-899) three such Irishmonks are said to have landed on the north coast of Cornwall.

This was peregrinari pro Christo, to voyage for Christ, to allow the elements to take youto what the monks called the place of their resurrection. When you finally reached that des-tination you would know that that was where God had ordained that you should work, fast,pray and finally rest in the Lord until the day of resurrection.The sea is relatively calm but seems to be alive, breathing in synchrony with deep swells.

Each of the dark headlands along the Kerry coast is capped with a distinct crown of snow-white cloud as if it were an island. The air seems to have a silvery quality, beneath a paleblue sky flecked with whisps of white cloud. It is ethereal. It is as if our surroundings area translucent film through which we are peering into an unseen, but powerfully felt, super-sensible realm.There is no longer any mystery as to how the monks found God in the waters of the deep.

What the desert was to the Desert Fathers, whom they sought to emulate, the sea was to theCeltic monks. It was their desert.There is, however one monk in particular whose tracks I am keen to follow, not across the

Atlantic but just along the coast of South Western Ireland and up the Shannon river, for thisis the land where he was born and died. The monk in question is St Brendan of Clonfert,more commonly known as St Brendan the Navigator or Voyager.

St Brendan was born in the 480s near Tralee, County Kerry, and died at the monasteryestablished by his sister, Briga, at Annaghdown probably in or around 577. He was buriedat the monastery of Clonfert, which he had founded on his travels up the Shannon, and issaid to lie somewhere within the walls of the Romanesque cathedral erected on the site(which I was able to visit).

There is no doubt that he was indeed a great navigator. There is evidence of many voy-ages: up the west coasts of Ireland and Scotland to the Faroes and even Iceland, and toWales and Brittany. Michael Galovic’s icon of St Brendan captures beautifully the steelyqualities of the great seafaring Celtic abbots (illustrated).**

St Brendan is venerated as one of the “Twelve Apostles of Ireland”, but his worldwidefame derives from a remarkable medieval work which many believe records a voyage toAmerica. The work, probably a reworking of a much older version, possibly dates toaround 800. This ancient text is the:

Navigatio Sancti Brendani AbbatisThe Voyage of St Brendan the Abbot (there is a Pelican edition and also one published by

Colin Smythe) tells the story of how Brendan, having built a wooden-framed boat clad withoak-tanned oxhides, set out on a voyage of pilgrimage to the legendary Promised Land ofthe Saints with seventeen monks. According to tradition, he sailed from Brandon Creek onthe Dingle Peninsula (see photo – “Brandon” is an old spelling of “Brendan”). He eventu-ally reaches his destination and returns to Ireland to die.

The Navigatio is, however, anything but a modern travelogue as all sorts of wondrousevents occur. They encounter crystal columns, fiery mountains, miraculous springs, talkingbirds and the mythical Gryphon, and even have a chat with Judas Iscariot.

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The Greek Australian VEMA TO BHMA 9/27AUGUST 2008

Windows to Orthodoxy

Cont. from previous page

The best known incident is when the monks mistake the mighty fish, Jasconius, for anisland and are only disabused when the “island” suddenly dives after they light a fire fortheir cooking pot on his back! (The illustration is from a fifteenth-century manuscript:photo Wikipedia.)It quickly becomes clear that, as for instance with Dante’s Divine Comedy and parts of the

Old Testament, the Navigatio is a carefully crafted allegory which conveys moral, spiritu-al and theological messages. The wonders are signs that, in one way or another, relate tostations of the Church Year, particularly the Paschal Triduum.The $60 000 question, however, is that of whether the allegory could have been construct-

ed over recollections of an actual voyage of the great navigator saint, or perhaps a numberof voyages of Irish monks. And was the Promised Land what we call America?There have been a number of attempts to demythologise the Navigatio, but solid evidence

that Irish monks could have “discovered” America a millennium before Columbus and cen-turies before the Vikings had to await the attention of the intrepid maritime explorer, TimSeverin.

Severin, inspired by his wife’s conviction that, despite its wondrous embellishments, theNavigatio was a description of an actual voyage, set about investigating the possibility ofrecreating it. Examining the prevailing winds and currents, Severin realised that the voyage could have

been achieved by means of the “Stepping Stone” route up the West coast of Ireland to theHebrides, thence on to the Faroes, Iceland, Greenland and eventually Newfoundland,Canada.

But if the winds, currents and stopping off places were right could the journey have beendone in a leather-clad boat? The solution was plain. Build such a boat and see if it wouldtake you and an equally crazy crew to America.

So it was off to a boatyard to construct a leather boat, following the detailed descriptionin the Navigatio. Boat built, ready to sail on Brandon Creek, blessed by the Bishop of Kerryand it was all aboard for America. Departure had been set for May 16, 1976, St Brendan’sDay on the Western calendar (the Orthodox day is January 15) but was delayed by badweather for 24 hours.

I am not an avid reader of maritime adventures but Tim Severin’s book is as good as theycome (The Brendan Voyage, Gill & Macmillan). The boat itself we were able to inspect -in an understandably battered condition (and without the red Celtic Crosses which adornedthe original sails) - in its retirement home at Craggaunowen.

Needless to say, the voyage was successful and landfall made at Newfoundland. As theyhopped from stepping stone to stepping stone, Severin was able to match descriptions inthe Navigatio with actual places.

So did St Brendan “discover” America? You bet!

Celtomania

Celtomania, particularly in its Irish manifestation, has been sweeping the world in recentyears: traditional Irish songs and pop music, Irish dancing, Irish poetry, Celtic art and dec-oration. And every airport has its Irish pub with Guinness on tap. But along with everythingelse comes Irish religion, both in its pagan Druidic and its Celtic (not Roman) Christianforms.

The great age of Celtic Christianity was from c.400–c.1000, when Celtic monks, particu-larly in Ireland, kept the light of Christianity and Ancient learning alight during the cen-turies of darkness following the withdrawal of the Roman legions from western Europe. Ifyou wanted to find a scholar who knew Greek you would probably have had to go toIreland.

It is a myth that the Celtic Christians of Ireland, Scotland, Wales, Cornwall and Brittanywere cut off from Rome and Constantinople. Latin was their liturgical language and it iseven likely that the Communion wine the early monks of Skellig Michael used was import-ed from Byzantium.

However, geographical remoteness, and the fact that the Romans never colonised Irelandor some other Celtic areas, did result in the development of a form of Christianity whichcontrasted in certain respects with that of the Roman Church. Celtic Christianity did,indeed, in significant ways have more in common with Coptic Egypt and the OrthodoxEast.Why is it that so many people have been caught up in Celtomania? A great deal of roman-

tic delusion surrounds Celtic Christianity but there are definite features which appeal to ourtimes. Let me list three:

First, Celtic Christianity was decentralised in comparison with Rome. It was organisedaround monasteries ruled by powerful abbots and abbesses. Sometimes the offices of Abbotand Bishop were combined, sometimes the Bishop resided in a monastery that was underthe rule of its Abbot or Abbess. A diocesan structure and the Roman monastic orders wereonly imposed/adopted under Anglo-Norman pressure during the eleventh century.

Two, there have been few cultures which have granted greater equality to the sexes thanthe Celts. From the time of Ireland’s second patron saint, St Brigid of Kildare (probably,453-523), abbesses exercised the same ecclesiastical and secular authority as an abbot,often governing mixed monasteries of male and female (even married!) religious. (A high-ly contentious issue, but there are early documents which state that episcopal orders wereconferred on St Brigid, who very possibly had been a Druidic High Priest before her con-version.)Third, Celtic poetry, hymns, art and theology reveal an extraordinary affinity with the nat-

ural world. The simple, severely ascetic lives of the Celtic monks and nuns living in lov-ing harmony with plants and animals, seeing God in the whole creation and leaving theslenderest of ecological footprints on the earth has strong appeal for an environmentallysensitive generation. Remarkably, it would seem that Celtomania has its uses for Orthodox clergy struggling to

bring the younger generation of those brought up under communism back to the faith oftheir ancestors. Recently, I read a report of a conference paper given by a priest from thefar east of Russia who had been exploiting Russian Celtomania – I had no idea that therewas such a phenomenon! – to ignite an interest in young people in their own saints andChristian heritage.

This resonated strongly with me because it was the discovery of the Celtic saints (ofCornwall rather than Ireland) which had played a pivotal role in my becoming an Orthodoxfrom a Godless (but benign) upbringing. And here was a Russian hieromonk appealing toCeltic Christianity and its saints – with their profoundly Trinitarian theology, Orthodox-likespirituality, environmental sensitivity and concern for communal welfare – to lead thosebrought up in an atheist state back to the Orthodoxy of their Motherland!

Glory be to you, O God!

* Guy Freeland is an Honorary Lecturer at St Andrew’s Greek Orthodox Theological College,Sydney.

** Michael Galovic’s icon is reproduced in his prize-winning book, Icons + Art, Honeysett Press. TheForeword is by Guy Freeland. This is the only monograph to be published so far on the work of anAustralian iconographer. It can be purchased from the Greek Orthodox Archdiocese Bookcentre, 242Cleveland Street, Redfern, 2016. Tel. 02 9698 5368, email: bookcentre@greekorthodox.org.au.

“Au Revoir” but not “Good Bye”

This will be my last regular article to appear in Vema, at least for the foreseeable future,as I need to turn my attention to some rather weightier writing before I get the call to anoth-er place. I have enjoyed writing for Vema and I hope to be back from time to time with anoccasional contribution.A proposal, to which I have agreed, has been made by St Andrew’s Orthodox Press to pub-

lish a collection of my Vema articles. The volume will contain most of the 36 articles I havewritten and is already in preparation. It should, hopefully, be out in time for Christmas. ThePress will keep you posted.

St Brendan’s Creek

The Greek Australian VEMATO BHMA10/28 AUGUST 2008

The Greek Australian VEMA TO BHMA 11/29AUGUST 2008

The Greek Australian VEMATO BHMA12/30 AUGUST 2008

Saints Constantine & Helene Winter Appeal

Northbridge, WADuring the month of June,Father Elpidios – the parishpriest of Saints Constantine andHelene Perth WA – appealed tothe parishioners and widerGreek community for donationsof blankets, sleeping bags, clo-thing (for males and females/children and adults) and non-perishable foods. All of this wasto be provided to the homelessand needy families of the Pertharea.

Donations by the parish ofSaints Constantine and Heleneand the Greek community wereplentiful. For this Father Elpi-dios was extremely grateful andelated to witness so manypeople giving willingly and withgenerosity of spirit to the appealand assist the helpless and lessfortunate people. Staff and stu-dents of St. Andrew’s Grammarin Perth also rallied to the causethroughout a two week periodand collected 220 cans of food.

Parishioners then assisted bydevoting time and effort towards

sorting and packaging the va-rious donated items into boxes,all of which will then be distri-buted by other volunteers to fa-milies and individuals in need ofthese. The food, clothing, blan-kets and sleeping bags will pro-vide some form of comfort andrelief to the homeless and lessfortunate people, particularlyduring the cold winter months.

It was a delight to see so manypeople assist this worthwhilecause and we would like toextend our gratitude to all thosewho gave generously and assi-sted willingly with sorting,packaging and distribution. Thissuccessful appeal will now serveas a basis for an annual appeal tobe conducted and donated by theparish and community of SaintsConstantine and Helene to thosein need.

The Church CommitteeSaints Constantine and

HeleneNorthbridge, WA Parishioners of Saints Constantine & Helene, WA, sorting out the tins of food

The Greek Australian VEMA TO BHMA 13/31AUGUST 2008

This week a young mother brought her four

year old child to see me concerned that she

looked “sunburnt in the face”. She wanted to

know how this could be possible when it was

the middle of winter and the child had not

been in the sun. The child was not unwell, she

had a mild cold the preceeding few days, she

did not have a fever.

When the child came into the consulting room it was imme-diately obvious that her cheeks were flushed and when shewas examined she had a rash like fine lace on her trunk andlimbs.

This child was suffering from ‘FIFTH DISEASE’ or‘SLAPPED CHEEK SYNDROME’. This common condi-tion which affects young children is caused by a virus.

WHAT IS FIFTH DISEASE?

Fifth disease is a mild rash illness that occurs most com-monly in children. The ill child typically has a ‘slappedcheek’ rash on the face and a lacy red rash on the trunk andlimbs. Occasionally, the rash may itch. An ill child mayhave a low grade fever, malaise or a ‘cold’ a few daysbefore the rash breaks out. The child is not very ill and therash resolves in seven to twelve days.

WHAT CAUSES FIFTH DISEASE?

Fifth disease is due to a virus known as human ParvovirusB19. The virus only infects humans. There are other par-voviruses that can affect dogs and cats, that do not affecthumans. A child can only catch parvovirus from an infect-ed human and a cat or dog cannot catch parvovirus from aninfected child.Adults can be infected with parvovirus B19. They eitherhave no symptoms or develop the typical rash of fifth dis-ease. They may also get joint pain and swelling, or both.

FIFTH DISEASE IS CONTAGIOUS

A person infected with parvovirus B19 is contagious duringthe early part of the illness before the rash appears. By thetime a child has the characteristic ‘slapped cheek’ rash offifth disease, he or she will no longer be contagious andmay return to school. This is different from most otherchildhood illnesses where the child is contagious while heor she has the rash, as with measles.

INFECTIVITY OF PARVOVIRUS B19

Parvovirus B19 has been found in the respiratory secretions(eg: saliva, sputum or nasal mucous) of infected persons,and spreads through breathing in tiny droplets present in theair as a result of coughs and sneezes from infected people.It can also spread from blood transfusions and from motherto baby.

In a household, as many as fifty percent of susceptible per-sons exposed to a family member who has fifth disease maybecome infected. A person usually becomes ill four totwelve days after being infected with the virus. They maybe ill for usually seven to twelve days, but sometimes up totwenty days.

As mentioned previously, the illness takes the form of abright red rash on the face, often referred to as the ‘slappedcheek’ rash. A fainter rash, which is lacy in appearance,may follow on the arms and legs. Sore throat, swollenglands and fever may also occur. About twenty percent ofadults and children who are infected with parvovirus B19do not develop any symptoms at all. Other people who areinfected may have a non-specific illness that is not charac-teristic of fifth disease. People who are infected developlong lasting immunity that protects them against infectionin the future.

TREATMENT OF PARVOVIRUS B19 INFECTIONS

Fifth disease is usually a mild illness that resolves on itsown among children and adults who are otherwise healthy.Treatment of symptoms such as fever or pain with paraceta-mol or itch with anti-histamines is usually all that is need-ed to treat fifth disease in children. Adults with joint painmay need to rest, restrict activities and take medicines suchas aspirin or anti-inflammatory medication.In people with disorders of the blood, such as sickle-cell

disease or some chronic anaemia, parvovirus 19 can triggera severe acute anaemia such that sometimes a blood trans-fusion is required.

PARVOVIRUS B19 AND PREGNANCY

Usually there is no serious complication for a pregnantwoman or her baby following exposure to a person withfifth disease. About fifty percent of women are alreadyimmune to parvovirus B19, and these women and theirbabies are protected from infection and illness. Even if awoman is susceptible and gets infected with parvovirusB19, she usually only experiences a mild illness. Likewise,her unborn baby usually does not have any problems attrib-utable to parvovirus B19 infection. Sometimes, however,parvovirus B19 infection will cause the unborn baby tohave severe anaemia and the woman may have a miscar-riage.

A pregnant woman who has been in contact with someonewho has fifth disease or who has symptoms consistent withfifth disease should discuss her situation with her doctor.The doctor may perform a blood test to establish if thepatient has become infected. If so, the doctor may increasethe frequency of visits and perform blood tests and ultra-sound examinations to monitor the health of the unbornbaby. If the unborn baby appears to be ill, there are a num-ber of special diagnostic and treatment options available.

PREVENING PARVOVIRUS B19 INFECTION

There is no vaccine or medicine that prevents parvovirusB19 infection. Frequent hand washing is recommended as apractical and effective method to reduce the spread of thevirus. Excluding persons with fifth disease from work, childcare centres and schools is not required as persons are con-tagious before they develop the characteristic rash.Pregnant women should not routinely be excluded from aworkplace where a fifth disease outbreak is occurring.Rather, the decision to stay away from a workplace wherethere are cases of fifth disease is a personal decision for awoman to make, after consultation with her family doctorand employer.

* The information given in this article is of a general natureand readers should seek advice from their own medicalpractitioner before embarking on any treatment.

HEALTH NEWS

WITH DR. THEO PENKLIS *

FIFTH DISEASE

(‘SLAPPED CHEEK SYNDROME’)

SELLING AN AMERICAN DREAM: AUSTRALIA’S GREEK CAFÉNational Museum of Australia, Canberra 11 July – 16 November, 2008

Within a matter days from its opening, this major nation-ally touring exhibition about one of Australia’s best lovedfood-catering icons – the Greek café – has attracted over10,000 visitors. According to Rebecca Coronel,Exhibitions Manager with the National Museum ofAustralia,

“the showing of the exhibition within our permanentgallery space and in connection to a gallery centrally con-cerned with the building of ‘nation’ is acknowledgementthat we [NMA] believe the story has significance withinAustralian social history”.

It appears that the many Australians who have so farflocked to the exhibition agree with Coronel’s and theNational Museum’s elevated view of the Greek café – andthis is just the start of the show’s 6 months display at theMuseum, not to mention the 7 years of touring the nationthat lays ahead!

Well-known documentary photographer and co-curator ofthe exhibition, Effy Alexakis not only agrees “that the

Greek café has a special place in the hearts and minds ofAustralians, but that from its vantage point, the historicalpanorama of 20th Century Australia can be viewed

through different eyes”. Her photographs she says “tell anodyssey of hope, success, failure, memory, family and cul-tural change – of an Australia quickly disappearing, butyet still with us in many ways”.

Her partner and co-curator of the exhibition, historianLeonard Janiszewski, who has worked with Alexakisresearching Australia’s Greeks for some 27 years remarks,“that after almost 3 decades of trying, at last a stand-aloneexhibition on the significant impact Greek settlers had onthe development of Australian popular culture has beenpresented at Australia’s premier museum”. Whilst this aremarkable achievement, perhaps what is even moreamazing is that this landmark exhibition clearly demon-strates, that the affect Greek food caterers had upon thisnation was not a minor, but a powerful and central force ofchange – they were a key component in theAmericanisation of Australian eating and social habits. Tofind out how this was achieved you must see the exhibi-tion. Catch it in Canberra at the National Museum or as ittours around the country over the next 7 years. It is anexhibition not to be missed!

The Greek Australian VEMATO BHMA14/32 AUGUST 2008

Student Exchange at St. Andrew’s Grammar

At the start of the Second Semester, St.Andrew’s Grammar hosted two students onexchange from mainland China and one stu-dent from Germany.

On Monday 4 August, two students fromthe island of Kastellorizo, AlexandrosMetollari and Panagiotis Zamagias joinedSt Andrew’s Grammar School on a new for-mal reciprocate Exchange Programme.

The Principal of the local school onKastellorizo, Ms Betty Mouzak advised thatthe two boys were very excited to be select-ed for this first ever exchange to Australia.The island and the School are very excitedabout this positive energy and promotion bythe Australian Friends of Kastellorizo, coor-dinated by the Co-ordinator, Ms MarilynTsolakis.The students will spend one week in Perth,

attending St. Andrew’s Grammar and willthen attend Sts. Anargiri Greek OrthodoxCollege in Melbourne and St. SpyridonCollege in Sydney.

St. Andrew’s Grammar SchoolPerth, across the globe!

Recently as part of the Western AustralianValuing Asia Curriculum programme, theYear Three Class, under the guidance ofMrs Michelle Emmelhainz spent time mak-ing paper cranes to commemorate Hiroshi-ma Day on August 6.

The children, whilst studying Japan as partof the Valuing Asia programme, learntabout World War Two and the devastatingeffects of the atomic bomb drops onHiroshima and Nagasaki.

They read the story of Sadako Sasaki whodeveloped leukaemia when she was 12years old following the Hiroshima bombingand they were encouraged to make papercranes to commemorate this child’s struggleto survive and to help restore peace to theworld. Ms Katerina Reklitis, who was trav-elling to Japan over the recent school holi-day break, broke her trip to ensure that thechildren’s efforts were personally deliveredand displayed at the Sadako Children’sPeace memorial at Hiroshima on HiroshimaDay.

The emails and photographs were receivedby the School by Australian tourists whowere travelling in Japan.

Hi there,

We are Australians currently travelling inJapan and noticed your GREAT papercrane artwork on display at the Children’sMemorial in Hiroshima. Attached are somephotographs. Your artwork is on a panelfacing the monument. If you zoom in on oneof our photos you can see a picture of thestudents from your school. Your artworkwas the only contribution we saw fromAustralia.

Kind Regards,

Leah and Cliff WheatleyMelbourne, Australia

From: Tony CannellSubject: Your Year 3 classes work dis-played in Hiroshima Peace Park.

I was at the Hiroshima Atomic Bomb me-morial yesterday and was delighted to seethat your year 3 class had their work on dis-play at the Sadako Children`s Peace

Monument. I took some photos for you.

Yours, Tony C.Adelaide, Australia

Photograph: Ms Eva Tsapazi Coordinator of Greek Studies Part Time Programme, Mr Vladimir Ludera Relieving head of Senior School, Panagiotis Zamagias , Mr AngeloKarsakis Coordinator of Greek Studies Day School, Alexandros Metollari and Mr Craig

D’cruz, School Principal

The Greek Australian VEMA TO BHMA 15/33AUGUST 2008

By Peter Souleles

A recession can be a good oppor-

tunity to re-assess how we live and

consume. An opportunity to wake

up to what successive govern-

ments make us believe even when

that is incorrect. But first, a few

definitions:

GDP (or Gross Domestic Product) isdefined as the total of all final goods andservices produced within the country in agiven period of time (usually a ).

A recession is defined as two successiveperiods of negative growth in GDP.

Inflation is commonly understood to meana rise in the general of goods and servicesover time.

If the value of GDP increases from $100 to$105, it would appear that GDP hasincreased by 5%. If however, the rate ofinflation is 3%, then GDP has reallyincreased only by 2%.

Most people seem to think that they areworse off this year compared to last year,yet the government has not officiallyannounced a recession. So what is thestory?

Do any of us believe that inflation isrunning at only 4.5% to June 30, 2008?It must be remembered that governments ofany persuasion will seek to maximize GDPgrowth and in the process of doing so, theywill massage the way inflation is calculatedso as to bring in the lowest possible figure.Bringing in a low inflation figure will alsoreduce the demands of workers for wageincreases and will reduce the budget burdenon governments having to compensatepensioners for cost of living increases.

How does this relate to you? Well, Istrongly suggest that you keep a record ofyour spending for a period of time. Make anote of what your council, water andelectricity bills are like at the start of July2008 and then compare them again nextyear. Make a note of what you pay forbread, milk, petrol. Look at the size of cansthis year and see whether they shrink nextyear. Look at your interest rate now andagain in 12 months time.

The problems continue however, becauseGDP is a very crude measure in my books.Because it includes the value of all finalgoods and services, it does not differentiatebetween various goods or various services.So if two identical countries with the sameGDP have different consumption patterns,the Bureau of Statistics will come up withthe same statistical result. How do you ratethe GDP of a country whose people allocate

5% to vodka as opposed to another countrythat allocates 5% to health drinks?Following on, how do you then factor inthat the first country’s population allocatesa further 5% to drug rehabilitation whilstthe second country expends 5% on gymmemberships etc?

How does this relate to you? It’s simple.Ignore what the government tells you andmake your own calculations.

Just as importantly, see what house andcredit card debt you have this yearcompared to last year and check again in 12months time.

Perhaps even more importantly reviewyour own expenditure patterns. Look atyour next supermarket trolley and be honestin your calculation of how muchrecreational food you have in there (i.e.chips, fizzy drinks, chocolates etc). Checkyour driving patterns. Do you go shoppingtwo or three times a week when it couldinstead be once or twice? Do you throwclothes out because you are bored orbecause they are worn? The list goes on andon.

They say that goldfish have a three secondattention span. Our attention span as well asour memory is perhaps not far behind. Welose track not only of our budgets but alsoof our lives in the process.

To spend less and more wisely meansgreater satisfaction, less debt and betterretirement when the time comes.

The markets continue to baffle manyeconomists and the 300 point increase in theDOW Jones Index on 8/8/08 may havemore to do with wishful thinking andmanipulation than reality. In any case,anyone factoring the loss in value of the USdollar over the last couple of years will soonrealize what a nasty investment it wouldhave been to put any of your savings in theUnited States.

In my May column I warned of a drop in thevalue of the Australian dollar which is nowafoot. The Reserve Bank is hinting at a ratedecrease, but given the need of banks toraise funds overseas for local lending, it isnot clear if any decreases can or will bepassed on. The treasurer did say though thathe has weapons in his armory to deal withthis situation. Remember the supermarketinquiry? Do you remember the outcome?Who are they kidding?

Whilst the present government is making anhonest attempt to deal with the lostopportunities it inherited as well as with theevolving international situation, it is stillincumbent upon all of us to steer our ownship towards good weather. The less we relyon government for outcomes the better ournation will be.

QUALITY vs QUANTITY

FACTS vs FIGURES

ST ANDREW’S GREEK ORTHODOX THEOLOGICAL COLLEGE

VISITS PERTHBy Father Elpidios Karalis*

With the blessing of His EminenceArchbishop Stylianos, Mr Philip Kariatlis(lecturer in Systematic Theology andAcademic Secretary of St Andrew’s GreekOrthodox Theological College) and MrTasos Kalogerakis (College Registrar)undertook an outreach program to Perthduring 26-29 July, the first of several suchefforts across Australia. The purpose ofthis visit was essentially to meet with peo-ple from some of the various GreekOrthodox churches in Perth, and to pro-mote the work of the Theological Collegeand its enduring importance within the lifeof our Church.

On the Sunday morning of the Feast of StPanteleimon, Mr Kariatlis and MrKalogerakis each chanted and deliveredbilingual sermons at two different loca-tions: the Church of St Nectarios, Dianella,and the Church of the Annunciation of ourLady, West Perth, respectively.

On the evening of the same day, MrKariatlis presented a public lecture at thechurch hall of Sts Constantine and Helenin Northbridge entitled ‘The Church:God’s Miraculous Presence Here onEarth’. The lecture was delivered inEnglish to an appreciative audience of

forty people who were also given theopportunity to ask questions.

On Monday morning, the Feast of St IreneChrysovalantou, Mr Kariatlis chanted atthe Church of Sts Constantine and Helen.Immediately following the Divine Liturgy,

both Mr Kariatlis and Mr Kalogerakisvisited St Andrew’s Grammar in Dianellawhere they were warmly welcomed by theAssistant Principal Mr Rowan Evans andthe Bursar Mr Jim Tsokos. Mr Kalogerakisaddressed the Year 11 & 12 OrthodoxReligious Education class and introduced

the students to various online resources forOrthodox Christians of all age groups. Thetalk delivered by Mr Kalogerakis wasoutstanding as he was able to keep thestudents engaged for the entire twoperiods. At the conclusion of the lesson,the Yr 11 students were presented with acopy of the Book of Prayers: A Selectionfor Orthodox Christians, published by theGreek Orthodox Archdiocese of Australia,as a parting gift. The Yr 12 studentsreceived a copy of The Divine Liturgy ofour Father among the Saints JohnChrysostom, together with the Book ofPrayers.

On the evening of the same day, MrKalogerakis conducted an informationsession at the church hall of SaintsConstantine and Helen specificallyrelating to theological studies at StAndrew’s Greek Orthodox TheologicalCollege. A promotional DVD describingthe history and work of the College waspresented.

We look forward to more visits of a similarnature in the future as this will truly proveto be ever more beneficial for the GreekOrthodox faithful of Perth.

*Fr Elpidios Karalis is a graduate of StAndrew’s Theological College and the ParishPriest of Sts Constantine and Helen, North-bridge, WA.

Fr Elpidios Karalis with Philip Kariatlis (right), Tasos Kalogerakis (left) and Yr 11 & 12Orthodox students of St Andrew’s Grammar (WA).

The Greek Australian VEMATO BHMA16/34 AUGUST 2008

Jesus Christ: Fully Divine, Fully Human

and the Mystery of SalvationBy Anthony Papantoniou

For the Orthodox Church, the mystery ofthe Trinitarian God and reality of Christconstitute the very heart and foundation ofOrthodox theology. Orthodoxy takes thetheological prologue of the Gospel of Johnas the basis for its understanding of the per-son and event of Jesus: “In the beginningwas the Word, and the Word was with God,and the Word was God…and the Wordbecame flesh” (John 1:1, 14). The mysteryof Christ is ultimately the mystery of theTrinitarian God. The divine Godhead isrevealed and experienced as Trinity in andthrough the divine-humanity of Christ.Jesus of Nazareth, is the Incarnate Logos,the Second Person of the Holy Trinity,Christ crucified and risen, and as theanthro-pos expresses the ultimate kenosis, self-emptying of the love of God towardshumanity. Jesus incarnates and embodiesthe love of God. The fullness of love andlife belong to the essence of God, for God isthe fullness of life and love.

For the Orthodox tradition, faith in Christ,as theanthropos, “is not a Christo-logicaldogma, but life itself.”1 Christology is thecentre of Orthodox faith and thought,through which the mystery of Christ is per-ceived as “an existential experience of sal-vation.”2 Thus, Orthodox theology is notconcerned with defending orthodox doctri-nal formulations. On the contrary, Ortho-doxy seeks to give witness to the truth ofChrist, to experience it and be embraced byit, and to offer it as doxology, inviting all toparticipate in it. For Orthodoxy, what issought is not knowledge of God, that is, theattempt to know who God is, but rather “tobe known by God” (Gal. 4:9). Orthodoxyrefuses to identify truth with its linguisticand conceptual expression.

The dogmas of the church are not merepropositions set in stone, as idols, whichhave “captured eternal truth,” but rathersignposts and pointers to the grandeur of thedivine mystery. They are iconic and doxo-logical, for Orthodoxy perceives that themystery of God and the truth of Christ tran-scend all doctrinal formulations. However,the inner essence of the ecclesial dogmas, aspointers to the divine mystery, are sufficientin the attempt to approach the truth ofChrist. Hence, Orthodoxy continues toexpress these dogmas in the form they wereexpressed at the time of the ecumenicalcouncils in the fourth and fifth centuries.Sergius Bulgakov writes that it is not “anarchaism in retaining these forms, for intheir supreme verity and in the power oftheir elaborate realism” they have suffi-ciently expressed the paschal mystery, andthey continue to “impose themselves uponthe religious and philosophical conscienceof our time.”3

The mystery of Christ, therefore, is themystery of salvation. Jesus Christ bestowson the human person the reality of partici-pating in the fullness of life and love givenin all fullness by God. The question wemust ask is: what is the nature of salvation,however? In contemporary theologicalthought, this question is related to thenotion of “original sin.” In our modern per-ception of the world, the notion of “originalsin” has been discredited by evolution for,as argued, humanity was never created“perfect” and therefore did not experiencethe “fall,” and thus is not in need of salva-tion. However, such contemporary thinkersperceive the human person as a biologicalexistence, not as an existential being.Original sin, as understood in Orthodox the-ology, is not the fall of the human personfrom a perfect creation, but the disruption of

participation in the fullness of divine lifeand love.

If the human person is perceived as havingbeen created “incomplete,” this incomplete-ness refers to the human person’s inabilityto attain the fullness of what it means to behuman. Christ restores this participation inthe fullness of divine life, in which thehuman person is given the potential torealise through love authentic humanity.Christ has abolished original sin, for he hasrestored the gift of divine participation,however, what continues to persist is per-sonal sin. Sin however must not be identi-fied merely with deeds and actions, butunderstood to mean imbalance and dishar-mony. The fragility of the human conditionis precisely these – imbalance and dishar-mony – and they constitute the being of thehuman person. With this understanding ofsin, it is thus possible to affirm with thegospels that Jesus did die for the sins ofhumanity in order to recreate authentichumanity, true humanity, balanced and har-monious. Jesus calls humanity and indeedall creation to truth, love and life, for he istruth, love and life. Christ invites humanityto participate in divine-humanity, where allthings are transfigured and deified.

Hence, in Orthodox thought, the purpose ofthe incarnation is not only perceived in theperspective of the fall. The incarnation ofthe Logos as Jesus of Nazareth did not sim-ply take place in order to redeem the fallensinful human being; Jesus is not perceivedas a “divine rescuer” but as theanthroposwho recreates and refashions humanity,who bestows the fullness of human authen-ticity and the fullness of life to the humanperson. Therefore, this participation indivine-humanity in and through Christ pre-supposes that humanity must grow ever

more human, truly human, fully human, asChrist was fully human.

Salvation understood as the fullness of lifeand love, therefore is both a present reality,which is in constant process and an antici-pated event to be completed. The fourteenthcentury Byzantine theologian, St NicholasCabasilas states: “the life in Christ origi-nates in this life and arises out of it. It is per-fected, however, in the life to come, whenwe shall have reached the last day. It cannotattain perfection in men’s souls in this life,nor even in that which is to come withoutalready having begun here.”4 Salvation ispresent as “inaugurated eschatology” whichbegins here and now precisely as a presentreality that is sacramentally and mysticallyexperienced par excellence through thechurch, as the body of Christ, and is com-pleted eternally. Through the church, themystery of Christ embraces and penetratesall things, all cultures and languages, allhumanity, all creation. Christ is the proto-type of true humanity, and despite claimsthat there is no absolute, and all truth is rel-ative, especially in regards to religioustruth, through Christ, all humanity poten-tially participates in the mystery of Christ,in the mystery of divine-humanity, regard-less of culture, religion or ideology.

1 Sergius Bulgakov, “Orthodox Dogma,” in The Orthodox Church(Crestwood, New York: SVS Press, 1988), p. 101.2 Anastasios Kallis, “Christology in Orthodox Theology,” in Erwin Fahlbusch, ed., [et al.] The Encyclopedia of Christianity, Volume 1 (Eerdmans: Grand Rapids, Michigan/ Brill: Leiden, 1997), p. 467.3 Bulgakov, “Orthodox Dogma,” p. 102.4 St Nicholas Cabasilas, The Life in Christ (Crestwood, New York: SVS Press, 1998), p. 43.

PILGRIMAGE TO GOULBURNBy Dr Panayiotis Diamadis

Sunday 27 July was the feast day of StPanteleimon. As every year, the Archdio-cese has held the annual Divine Liturgy inthe little Church dedicated to that Saint.The drive down to this outpost of Helle-nism, nestled on the outskirts of Australia’soldest inland city, was more than a pilgri-mage; it was a sort of homecoming.

As a former parishioner, one of the firstDivine Liturgies I attended in that small,white, concrete-block building was duringthe visit of His Eminence ArchbishopStylianos to the then new parish. That wasin 1979!

Despite the overcast skies, the threat ofrain and the low temperatures, it was a dayof surprises. Firstly, the number of formerGoulburn Hellenes who were present; itwas like a Goulburn Sunday Schoolreunion. Almost as surprising was the largecrowd - there must have been about 300people present. There were so many peoplethat a large number were unable to fit into

the church – even when it was extended bya marquee.

His Excellency Ambassador Georgios Zoisand Mrs Zois were in attendance, as were anumber of diplomatic staff from theHellenic and Cypriot diplomatic missionsin Canberra. While the majority of pilg-rims was from Sydney, a large contingentof Canberrans was present, joining the tinyremaining Hellenic community of Goul-burn and District.

It was an inspiring day: the combination ofthe location, the history of the place, thenostalgia and the sermon by His Eminenceon the brevity of life and the importance ofmaking a difference with the short time weactually have. Archbishop Stylianos madea point of offering antidoron to everyperson who lined up to receive a piece.Hopefully the prayers for rain will befulfilled soon.

His Eminence Archbishop Stylianos offeringantidoron to every person in the Church

The Greek Australian VEMA TO BHMA 17/35AUGUST 2008

By Imogen Coward

Over the past few years the ‘culinary book-worm’ has digested a smorgasbord of delec-table titles, most of which hail from theBritish Isles and are stuffed to bursting withfabulous recipes. The latest tasty morselhowever is more food for thought.

In Defence of Food: The Myth of Nutritionand the Pleasures of Eating (Allen Lane,2008), by Michael Pollan, takes the readeron a journey through some of the majorfood producing developments and argu-ments that have shaped the modern Westerndiet, for better or for worse. It is, says theauthor, about “a problem that now facespeople living in every modern industrialsociety: the problem of the Western diet,

and how we might plot our escape from it”.From the discovery of vitamins, to the foodpyramid, to the ins and outs of food labelinglaws the book highlights the pervasiveinfluence of nutritionism, industrializationand low-cost produce on the food we eat.These factors, asserts Pollan, are largely toblame for the obsession with diet and healththat plagues the modern culinary landscape.He also suggests that these are directlylinked to the increasing number of diet-related health problems in Western coun-tries.

In an age where we are continually bom-barded by slogans on packaging, newspapercolumns and health-care professionals withadvice on what to eat you may well ask whyanyone would want to go and read yet

another book on the topic. Pollan howevertakes a refreshingly simple approach withnot a word of nutrition-speak or sensation-alist hyperbole in sight. This book echoesthe sentiments of popular chefs such asJamie Oliver and Gordon Ramsay whostrongly advocate eating fresh, local pro-duce (preferably where you know your sup-plier). It goes further however, to advocatetraditional diets and a return to lessprocessed, whole foods; the substances,says Pollan, that your ‘great-grandmother’would recognize as food. Ultimately, saysthe author, eating should be pleasurableexperience, not a laboratory designed exer-cise in nutrition.

Although Pollan is principally a journalistand clearly has strong feelings on the prosand cons of the modern Western diet, hisattention to detail and the extensive refer-encing of the various areas he delves intorender his arguments both sound and com-pelling. This book will certainly make youquestion what you place into your mouthand why. I strongly recommend it to every-one.

In Defence of Food: The Myth of Nutritionand the Pleasures of EatingBy Michael Pollan

(Allen Lane, 2008)Cost: around $35

* Latin: Buyer beware

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Food & Wine

The culinary bookworm: part 5

Caveat Emptor*

www.cure.org.auFunding the critical early work of brilliant creative

scientists as they pursue potential breakthrough

research to solve the riddles on cancer cells.

Contribute to the Cure & send your tax

deductible gift to:

PO Box R185 Royal Exchange NSW 1225

Tel 02 9251 61 88

Funding the critical early work of young andinnovative researchers as they pursue potentialbreakthrough research to solve the complexitiesin cancer cells.

PO Box R185 Royal Exchange NSW 1225Tel 02 9251 61 88www.cure.org.au

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Cub Scout units are enrolling boys and girls up to 10 years

Scout units are enrolling boys and girls up to 15 years

By participating in a Greek Orthodox Scout Group, boys and girls benefit from the Australian Scouting program as well as the additional Greek cultural program and the opportunity to practice and improve their knowledge of the Greek Orthodox faith and the Greek language. To enrol your children contact:

Parish of St Euphemia – Bankstown Mr Stavros Kritikos Asst. Group Leader ph. 9547 2269 mob. 0428162893 Fr Panayiotis (Chaplain) ph. 9709 6908 mob. 0402 219214

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To participate in the Scout Movement by becoming a Leader or Assistant (all training will be provided – no previous experience required) phone: The Group Leaders or the Coordinator Miss Katherine Kevgas 0411 525 244 Authorised by Mr George Papadimitriou James PhC,MPS,JP (Commissioner for Greek Scouts) 16, Crewe St. Bardwell Park 2207 Email: greekscouts@hotmail.com

By Taliesin and Imogen Coward

Vintage Cellars Heathcote Tempranillo

2005

In this column I’ve often advocated cheaper wine as being ‘notso inferior after all’. Indeed there are some quite respectabledrops around for under $15. This wine unfortunately, is not oneof them. A sweet nose with very mild flavours and a cabernet-ish after taste make it very drinkable but leaves a general feel-ing of dissatisfaction. For Tempranillo under the $25 mark, I’ddefinitely go for the more flavoursome Brown Brothers offeringinstead.

Cost: under $15

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The Greek Australian VEMATO BHMA18/36 AUGUST 2008

The Greek Orthodox Archdiocese, and all Greek Australians, are proud of Mr Kosmas Sclavos, President of the PharmacyGuild of Australia, who became an Honorary Doctor of Griffith University at the Gold Coast, July 28th 2008

On Wednesday 23rd July Kosmas Sclavos the NationalPresident of the Pharmacy Guild of Australia in a nationallytelevised address, spoke live on ABC from The NationalPress Club of Australia in Canberra. The National PressClub of Australia is operated for and on behalf of journa-lists, in particular media professionals from the Federal Par-liamentary Press Gallery. Kosmas spoke about pharmaceu-tical issues an in particular the changes to the Pharmaceuti-cal Benefits Scheme which came into effect on 1 August2008. He is in his third year at National President of phar-macy’s peak organisation. It is the first time a pharmacyleader has been asked to speak in a live address.

Pharmacy Guild President

awarded university honourThe Council of Griffith University has awarded the

National President of the Pharmacy Guild of Australia,Kosmas Sclavos, an honorary “Doctor of the University” inrecognition of his distinguished contribution to thepharmacy profession and pharmacy innovation.

Mr Sclavos received the award at a graduation ceremonyat the Gold Coast Convention and Exhibition Centre onMonday 28 July. Griffith University Vice Chancellor, Professor Ian O’Con-

nor said he was thrilled to acknowledge Mr Sclavos’scontribution to Griffith and the wider community with thisspecial honour.“Mr Sclavos has been a strong supporter of Griffith keenly

interested in the School of Pharmacy’s initiatives to providehigh quality educational opportunities for the Gold Coastregion. Through his counsel, support and encouragementthe University continues to enjoy an excellent relationshipwith the community pharmacists of Queensland,” Profes-sor O’Connor said.

Mr Sclavos, elected in 2005, is the seventh NationalPresident in the 80 year history of the Guild and has beeninstrumental in the restructuring of the PBS to ensure itslong term sustainability. He spoke about those changes andother initiatives in the pharmacy sector on 23 July at theNational Press Club in Canberra.

He is very passionate about the pharmacy profession andthe role that community pharmacists and their staff can playin the health care of Australians, and in 2007 was voted oneof the top 100 most influential people in Australia by theBulletin magazine. Mr Sclavos graduated from the Uni-versity of Queensland in 1985 and continued his post gra-duate study in both business and clinical fields. He hascompleted a Graduate Diploma in Clinical Pharmacy, aswell as an Advanced Diploma in Community PharmacyManagement.

Before purchasing his own pharmacy in Ipswich in 1989,he worked in and managed a number of communitypharmacies. He has established and purchased pharmaciesin the southeast Queensland area and is currently a partnerin Terry White Chemists Myer Centre. Kosmas is marriedto Effie, also a pharmacist, and has a daughter Nina.

Mr Sclavos has led many industry initiatives but is bestknown as the driving force of the Quality Care PharmacyProgram (QCPP), which has now been implemented in over90 per cent of community pharmacies. Australia was thefirst country and remains the only country in the world toimplement such standards across the entire communitypharmacy sector.

The Greek Australian VEMA TO BHMA 19/37AUGUST 2008

The Greek Australian VEMATO BHMA20/38 AUGUST 2008

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