Lychnos 0903.pubfrequent regular services such as the Great Compline, the Liturgy of the Pre- sanctified Gifts and the Salutations to the Theotokos, as well as personal prayer, including the use of the Jesus Prayer and the prayer of St Ephrem. 3.The helmet of almsgiving Just as the helmet protects the head, almsgiving protects our thoughts by guiding them towards works of love. Almsgiving is often a litmus test of our faith, as the apostle James writes: “What does it profit, my brethren, if someone says he has faith but does not have works?” (James 2:14). 4.The sword of fasting Fasting, when done with humility and
prayer, has the power to “cut away all evil from our heart”. The self-control that accompanies fasting increases our spiritual strength, renews the health of the soul, makes us more watchful and vigilant, thus making our prayer even more fervent. Fasting need not be limited to food, but should also include abstaining from other pleasures and watching over what comes out of our mouth. It is easy to see Great Lent as simply an arduous set of rules. However, when seen in the context of using this armour to fight the spiritual battle, Great Lent becomes an opportunity for wonderful discovery, freedom and victory, for subjugation of the passions and for union with our Creator who in His love endured the Cross and enforced the greatest victory in history.
The Consequences of the Incarnation ( II) . .. 2 Saint Haralambos.... 2 «ΝΕΟΙ ΤΑΣ ΨΥΧΑΣ ΠΑΝΤΑΣ» ... 3 ΣΥΝΘΗΜΑ 2009……. 4-5 From the Holy Fathers—Repentance..... 6 Book Review - God with Us.... 6 Sunday School Brings Children Closer to God….. 7 News and Views - Summer Retreats ... 8
Volume 24, Issue 1 FEBRUARY 2009 - MARCH 2009
«Λχνος τος ποσ μου νμος σου κα φς τας τρβοις μου»
Ψαλμ 118, 105
ΛΥΧΝΟΣ A GREEK ORTHODOX PERIODICAL FOR YOUNG PEOPLE
G reat Lent is a period of personal reflection and heightened spiritual
struggle. Its purpose is to refresh us from the staleness of our spiritual life and to purify our hearts, so that we can better fathom the celebration of Pascha as the greatest victory in human history: the defeat of death. Because of this greater intensity of spiritual life, Great Lent is often likened to an arena, a battle, a sports contest where the prize is the victory of Pascha. Below is one of the hymns that describe this contest, and is chanted in the Matins service on the day before the beginning of Lent:
The arena of the virtues has been opened! Let all who wish to struggle for the prize enter now; let them gird themselves for the noble contest of the fast; for those who strive rightly are justly crowned! Let us take up the armour of the cross and make war against the enemy. Let the faith be our invincible wall, prayer our breastplate and our helmet the giving of alms; and let us use fasting as our sword, to cut away all evil from our heart. If we do this, we shall receive the true crown at the Day of Judgment from Christ the king of all!
This hymn very eloquently describes that to fight this spiritual battle, we need to be well-prepared and to have the correct armour. As the hymn describes, the spiritual armour is made of: 1.The invincible wall of faith You cannot defend a city if you do not have strong walls. We are asked to have faith in Jesus, the King of the city, who will help us in the battle. The wall of faith is invincible, as Jesus says: “if you have faith as a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move” (Matt 17:20). 2.The breastplate of prayer Our prayer, just like the breastplate, has the power to prevent the arrows of the enemy from harming us. St John of the Ladder describes prayer as “the reparation of sin, a bridge over temptation, a barricade against affliction”. The Lord instructs us to “watch and pray, lest you enter into temptation” (Matt 26:41). Great Lent provides us with many opportunities for prayer, with
Inside this issue:
The Arena of the VirtuesThe Arena of the VirtuesThe Arena of the Virtues
Page 2 ΛΥΧΝΟΣ
S t Haralambos was a priest in the city of Magnesia, near Ephesus. The emperor at the time was Septimus
Severus, who reigned from 193-211 A.D., with Lucian the governor of Asia Minor. When brought before Lucian on the charge of being a troublemaker, Haralambos was asked why he condemned the idols and refused to uphold the laws of the Roman Empire. Haralambos replied: “You little know what is for my good and well-being. Nothing could be more pleasing to me than to suffer for Christ”. At the time he was 107 years old! The rage of the authorities could hardly be contained. On stripping the saint, they began to tear at his flesh with iron claws. At one stage, Lucian’s hands became paralysed, and only after St Haralambos’ prayers were they healed. This led to the conversion of the governor and many onlookers. Haralambos performed many miracles in Magnesia and surrounding regions, leading many to convert to Christianity. On hearing of this, the emperor ordered his soldiers to bring the saint to Antioch. After having driven nails into his back and tying him from his beard by a rope that was pulled by a horse, the saint was forced to endure other continual tortures, all designed to break his will and deny Christ. However, the hand of God protected Haralambos in all these episodes. At one stage the emperor was even lifted off his throne and whipped by invisible angels! The emperor’s own daughter, Galinia, who had previously converted to Christianity, implored the saint to release her father from his predicament. The emperor, however, soon returned to his old ways. Haralambos was finally beheaded, and his body was buried by Galinia. Today, the holy relic of his skull lies at the Monastery of St Stephen at Meteora in Northern Greece.
19. THE CONSEQUENCES OF THE INCARNATION (II)
ST HARALAMBOS Commemorated February 10th
S o far, we have dealt with the consequences of the Incarnation that included 1. the theosis and 2. the
sinlessness of the human nature of Christ.
However, Christ’s human nature had additional characteristics.
3. The deterioration, corruption and death of the body, are consequences of the sin of the human nature, but in themselves are not sinful conditions. The Fathers of the Church call these conditions “irreproachable passions”. Because of His great love for man, Christ gladly and willingly took on Himself these irreproachable passions of corruption and death, so that man can attain salvation and theosis (deification).
4. The great love of Christ for man that led Him to assume a human body, made that body both corruptible and mortal. This means that whereas the body of Christ had the potential of remaining incorruptible and immortal, because of His sinlessness, it was possible to be traumatised by external factors which could cause Him wounds, pain and even death.
5. The will of the human nature of Christ remained sinless. Yes, Christ did take on Himself the “irreproachable passions” of man, but His human willpower remained free of any form of sin. This means that Christ did not ever commit a sin or ever had a sinful passion, like man, e.g. disobedience to the law of God, hatred, anger, etc, The Fathers of the Church call these “reproachable passions”. As a result His will remained entirely free (of sin) and constantly united with the will of God the Father, so that He never performed any sinful act or succumbed to any of the “reproachable passions” that characterise the human beings after the fall.
Page 3 ΛΥΧΝΟΣ
Σ τη μακραωνη ιστορα της η πατρδα μας η Ελλδα χει δοκιμασθε γρια. Ζσαμε ατλειωτες νχτες μσα
σε πκρες και σε βσανα. Μα σαν τα 400 χρνια που πατηθκαμε κτω απ το βρβαρο Ασιτη, μοια δεν τρβηξε η φυλ. Ταπεινωμνοι αλλ περφανοι για την ιστορα της μννας μας Πατρδας, μσα απ αιματηρς θυσες φτσαμε στη λευθερι. Οι πργονο μας με χαμηλωμνα τα μτια απ το πνο της δουλεας «κοταζαν προς τη γη τους» και ανελμβαναν μια ιστορικ αποστολ, ν’ αλλξουν τη σκλαβι με ελευθερα. Θαυμσια επιτλεσαν αυτ την αποστολ τους απ το Μαραθνα ως τις ημρες μας. Με την αγρπνια του Πνεματος, το καημ της ψυχς και τη λεβεντι επεβωσε το Γνος. χι, δεν ταν νας εκολος πατριωτισμς αυτς. ταν η συνειδητοποηση των πεπρωμνων μιας χρας ταγμνης ν’ αντιμχεται αδικοπα τις δυνμεις της βας απ την εποχ των Περσικν πολμων μχρι σμερα με τις διες αναλογες και το διο νημα. «Ποιο εμαστε λοιπν οι λληνες, τι ζητμε;»
Οι στοχαστς απαντον: Ο Ελληνισμς εναι τρπος βισεως του κσμου που στο τρα πεθανει και αναστανει το αινιο. σοι εγκατλειπαν την τουρκοκρατομενη Πλη κουβαλοσαν στις αποσκευς τους, τους ποιητς και τους αγους. ταν η φορητ τους πατρδα! Ο Ελληνικς λγος τσι δεν στρεψε. Στηριζταν στη Πατροπαρδοτη Ορθδοξη Πστη, στην αστερευτη Ελληνικ παιδεα, στο Οικουμενικ ιδεδες της Ρωμιοσνης. Την παντοτιν νεανικτητα και το δυναμισμ της Ελληνικς ψυχς εκφρζουν απ τον 6ο ακμη π.Χ. αινα τα λγια του Αιγπτιου σοφο στον Αθηναο Σλωνα, πως μας τα μεταφρει ο Πλτων στο ργο του «Τμαιος»: «Σλων, Σλων, λληνες αε παδς εστε. Γρων δε λλην ουκ εστ. Νοι εστ τας ψυχς πντες» Δηλ. «Σλωνα, Σλωνα, οι λληνες πντοτε εσαστε παιδι. Δεν υπρχει λληνας γρος. λοι σας εσαστε νοι στη ψυχ». Πραγματικ η Ελληνικ ψυχ δεν ζει μνο με τις παλις δξες και τ’ αρχαα μαθματα ηρωισμο, αλλ μ’ αυτ το μυστικ επιβινει, επαναδραστηριοποιεται, ελευθερνει εσωτερικς δυνμεις, κι’ αν σκλαβνεται, κι’ αν ταλαιπωρεται, κι’ αν καταπιζεται, με ποιο κστος αναπηδει στη λευθερι συνεχζει τη διαχρονικ παρουσα της. Η Εθνικ ψυχ δεν αποκοιμιται. Μνει πντα να, ετε αυτ κατοικε στο Γρο του Μωρι, ετε στον ολλευκο γροντα καλγερο που μρφωνε στην Εκκλησι τα σκλαβπουλα με τα Ιερ γρμματα, ετε στους δασκλους του Γνους που με τη πννα τους «τρχιζαν τη λευθερι της Ελλδας», ετε δινε μπνευση στον Αλξαντρο
Υψηλντη ν’ αρχσει τον αγνα, ετε σνεση και καρτερα στον Εθνομρτυρα Οικουμενικ Πατριρχη Γρηγριο τον Ε’, ετε στις θρυλικς γυνακες του 21, ετε στους αγρωχους, περφανους κλφτες και τους αρματολος στα απρσιτα βουν της πατρδος, ετε στους θαλασσομχους και τους μπουρλιοτρηδες. Αυτ η δια, η Εθνικ ψυχ θα κνει τον ρωα Μακρυγιννη να γρψει: «Πατρς να μακαρζεις λους τους λληνες, τι θυσιστηκαν δια σνα να σ’ αναστσουνε...» «Πενντα χιλιδες δεν εμασταν ποτς εις τον πλεμον στερι και του πελου… και ττε μας σωσες πανγαθε Θε, μας ανστησες και μας σνεις κθε στιγμ...» Μια φρση απ την προσευχ του μας ταιριζει σμερα: «Κριε με τι στμα να Σε παρακαλσουμε, με τι μτια να σηκσουμεν να Σε τηρξουμεν;» μως μην απελπιζμαστε. ταν το καθκον καλε οι λληνες που γης, πειθαρχντας σε προγονικς επιταγς, υψνονται ασγκριτοι κι ωραοι.
Γιατ, «Γρων λλην ουκ στι. Νοι τας ψυχς πντες»!
«ΝΕΟΙ ΤΑΣ ΨΥΧΑΣ ΠΑΝΤΕΣ...»
αναζωπυρσουμε το χρισμα του Θεο που εναι μσα μας.
Και πς θα γνει αυτ; Το πρτο εναι η αποκοπ απ τα πθη. Ο γιος Νικδημος ο Αγιορετης γρφει: «Εν αγαπς, αδελφ, να πλησισεις εις το Πνεμα το γιον και να οικιωθες με αυτ, πρπει να χωρισθες και να μακρνεις απ τα πθη. γιατ αυτ εναι που σε χωρζουν απ τη χρη του Θεο και του Αγου Πνεματος».
Δετερον, πως αναφρει ο γιος Σεραφεμ του Σαρβ, τα πνευματικ καθκοντα, πως ο εκκλησιασμς, η νηστεα, η προσευχ και η ελεημοσνη, ταν τελονται με σνεση, φβο Θεο, ταπενωση και φιλτιμο, δεν μπορον παρ να προσελκσουν τη χρη του Θεο.
Ο γιος Σεραφεμ με τη φλγα του μπρεσε να φωτσει το τσουχτερ Ρωσσικ χειμνα, με χι με να μνο τρπο. Και εμες που ζομε σε μια πνευματικς καταπαγωμνη κοινωνα χουμε υποχρωση να νοισουμε και να σκορπσουμε λγη πνευματικ ζεστασι απ τη ζωοποι φωτι του Αγου Πνεματος. Αμν.
Ο μεγλος σγχρονος γιος της Ρωσσας - ο γιος Σεραφεμ του Σαρβ, κποτε εχε πει πως ο
πραγματικς σκοπς της χριστιανικς ζως εναι η απκτηση του Αγου Πνεματος. Το γιο Πνεμα εναι ο Παρκλητος, το τρτο Πρσωπο της Αγας Τριδος, που επιτελε το ργο της σωτηρας του ανθρπου, το ργο της Εκκλησας.
,τι εναι καλ και θερεστο προρχεται απ το γιο Πνεμα. Αυτ σημανει πως αν θλουμε να κνουμε κτι θερεστο, χρειζεται να ενεργομε εν Πνεματι Αγω. Λει ο γιος Συμεν ο Νος Θεολγος, πως πως δεν ωφελεται αυτς που περιπλανεται στο σκοτδι με σβησμνες λαμπδες, τσι και ο νθρωπος δεν οφελεται αν νομζει πως χει λες τις αρετς αλλ δεν χει το γιο Πνεμα. Δεν μπορε οτε να δει καλ τα ργα του, οτε να ξρει αν αυτ αρσκουν στο Θε, οτε να μπορε να διδξει το θλημα του Θεο.
Το ερτημα ρωτται, πς θα αποκτσουμε το γιο Πνεμα; Στην Πεντηκοστ βλπουμε πως το γιο Πνεμα ρθε στους αποστλους ως γλσσες φωτις. Γιατ ρθε το γιο Πνεμα ως φωτι; Η φωτι μπορε να φωτσει, να ζεστνει, να δσει ενργεια, να ανανεσει. Μπορε, βεβαως, και να κψει, να καταστρψει ,τι εναι κακ και χρηστο.
Στην πρτη εκκλησα, το γιο Πνεμα διαδιδταν δια της επιθσεως των χειρν των αποστλων. Με τον καιρ αυτ η πρξη αντικαταστθηκε απ το μυστριο του Χρσματος, που λαμβνει ο κθε Χριστιανς μαζ με το γιο Βπτισμα. Και πως στην πρτη εκκλησα το γιο Πνεμα δωσε τη φλγα στους Χριστιανος να διαδσουν το μνυμα του Ευαγγελου σε λον τον κσμο και να πολεμσουν τους εχθρος τους, τρα και εμες λαβανουμε με το Χρσμα τη φλγα του Αγου Πνεματος να φωτισθομε και να λβουμε δναμη στην πνευματικ μας ζω ενντια στις τσες επιδρομς του πονηρο.
χουμε λβει λοι μας τη φλγα του Αγου Πνεματος. Δυστυχς, η αμαρτα καλπτει σαν λλη στχτη τη φλγα. Τη μικρανει, απειλε να τη σβσει, την υποβαθμζει σε μια σπθα που τρεμοσβνει. σε μια σπθα μικρ που δεν μπορε οτε να ζεστνει, οτε να φωτσει, οτε να ανανεσει. Χρειζαι λοιπν να φουντσουμε τη σπθα. Να καθαρσουμε τη στχτη της αμαρτας απ γρω. Να φυσξουμε τη σπθα γερ με τη μετνοι μας και να την τροφοδοτσουμε με το οξυγνο της προσευχς και τα ξλα των μυστηρων της εκκλησας και των καλν ργων. Δηλαδ, πως ενθαρρνει ο απστολος Παλος, να
ναζωπυρεν τ χρισμα το Θεο,ναζωπυρεν τ χρισμα το Θεο,ναζωπυρεν τ χρισμα το Θεο, στιν ν σο στιν ν σο στιν ν σο
(Β Τιμ. α 6)(Β Τιμ. α 6)(Β Τιμ. α 6)
(Να ανανενης τη φωτι του χαρσματος του Θεο που εναι μσα σου)
Page 5 ΛΥΧΝΟΣ
O ne of the most powerful prophecies of God in the Old Testament is that given by the Prophet Joel: "I
will pour out My Spirit on all flesh" (Joel 2:29). This promise was highly significant, because in the Old Testament the gift of the Spirit was given only to a few patriarchs, prophets and judges.
In the New Testament, Christ repeats the promise when He said that the Holy Spirit would reveal the truth to the Church: "When the Spirit of truth has come, he will guide you into all truth" (John 16:13).
Today, our Church fulfils this promise through the sacrament of Holy Chrismation, which forms part of the sacrament of Holy Baptism. This sacrament is no longer carried out by the laying on of hands but by using Holy Myrrh, made up of 40 fragrances and essences, which symbolise the many gifts of the Holy Spirit. When the priest anointed each of us on all the different parts of the body - our head, chest, sides, hands, ears, feet and mouth - he said with each anointing: "The seal of the gift of the Holy Spirit, Amen".
These gifts are mystical powers, sacred and divine. We have all been armed with the armour of the Holy Spirit to fight against evil. We have been strengthened and confirmed for a life of virtue. We stand fearless and brave, as apostle Paul says: "I can do all things through Christ, who strengthens me" (Phil. 4:13).
However, this does not happen automatically. There is work.
In the old days when houses had fires, and matches were non-existent or expensive, the fire would be allowed to die down by itself overnight. In the morning, all you could see was grey ashes. But buried beneath the ashes was always a live coal. The fire needed to be rekindled. You would have to carefully brush aside the blanket of ashes, find the live coal and blow on it or fan it, to increase the available oxygen, and slowly add tinder, fuel that easily catches fire, until there was a fire again and logs could be added to it.
The Holy Spirit is a fire within us. With our inactivity and our sins we have allowed the fire to die down, to become nothing more than a warm coal covered in ashes. We must rekindle this fire.
Our first task is to work out what we really want. What is our purpose in life? What are we aiming for? Is it all about getting the latest iPod or mobile, money, car, house, career success, an easy life? If this is all we want and we can just sit back and relax.
If, on the other hand we want something more from life, if we want to know ourselves, to be enlightened, to be true, to know our purpose, to know what it is God wants from us, then we need to rekindle the gift, we need to scrape aside the ashes of our sins and material desires and find that live coal and rekindle it.
St John Chrysostom says: “As fire requires fuel, so grace requires our joyful attention that it may be ever fervent”. Everything we do, we must try to do attentively and with joy – we struggle with joyful attention, we pray with joyful attention, we repent with joyful attention, we raise and discipline our children with joyful attention. We do all our work with joyful attention.
By laziness and carelessness the flame is lost, the fire dies down, but with watchfulness, alertness and diligence, it is kept alive.
It is in our power to rekindle the flame.
Rekindle the gift of GodRekindle the gift of GodRekindle the gift of God that is within youthat is within youthat is within you (2 Tim. 1:6)(2 Tim. 1:6)(2 Tim. 1:6)
Page 6 ΛΥΧΝΟΣ
E lder Porphyrios tells us: “sin makes a person very confused psychologically. The confusion doesn’t dissipate,
whatever you do. Only with the love of Christ does the confusion depart. Christ makes the first move, ‘Come to me all you who labour and are heavy laden…’. Thereafter we accept this light in our good will, which we express with our love towards Him, with our prayer, and with the Sacrament”.
The mystery of repentance is of utmost importance in this regard. Repentance (μετνοια) is an altering of our total being from its present direction. In its literal sense, it relates to our change in way of thinking. However, one must initially realise that a change of course is necessary. For the soul to repent, it must first awake! It is in this awakening, via divine grace, that the miracle of repentance occurs.
The soul is cleansed from the stains of sin via repentance. Elder Anthimos of Chios explains: “What do people do when their hands and faces are dirty? They turn on a tap and allow the water to clean away the stains. We should imitate them. Only, we should open two taps – our eyes, so that an abundance of tears of repentance pour out, which will wash out all the poisons of this futile world which have infected and dirtied our wretched souls”.
The Holy Fathers remind us that we will not be punished because we have sinned, but because we didn’t repent! A case in point is the contrast of the attitudes of St Peter and Judas Iscariot at the time of Christ’s crucifixion. Peter, having denied Christ thrice, and remembering Christ’s prophetic words a few hours previously, cried bitterly at his predicament. Judas on the other hand, committed suicide. He distanced himself from God eternally due to his lack of repentance.
St John Climacus says: “Repentance lifts a man up. Mourning knocks at heaven’s gate. Holy humility opens it”.
P ractising our Orthodox faith is about putting the ancient
teachings of the Church into modern day life. What Fr John Breck does in this book is to comment on contemporary issues without losing sight of the timelessness of our faith. Fr Breck is an Orthodox convert; an eminent Orthodox ethicist, priest and professor of Theology. This book is an edited compilation of Fr Breck’s articles written for certain Christian internet sites. The publication of this book was prompted by his readers that found the articles very useful. The book is divided in three parts: the first dealing the contemporary ethical issues such as the cloning of human embryos and euthanasia. Part two discusses how to read scripture and gives short articles on major feast days. The third part discusses other contemporary issues, such as the Orthodox response to September 11, weeping icons and even the role of physical exercise in our lives. As an example, Chapter 8 deals with the Orthodox perspective on the value of the embryo. The writer journeys through relevant verses in the books of Genesis, Psalms, Job and then the New Testament to show that in the eyes of God, an embryo, a foetus and a human person all have equal value. Many of the topics raised in this book are difficult and controversial, and Fr Breck’s approach to them is both humble and noble. He writes, “because a few of these writings are controversial, they will inevitably elicit disagreement... but that is all to the good, if they succeed in provoking reflection that will provide better answers than I can offer to the challenges we as Orthodox Christians are currently facing”. None of the chapters are exhaustive in the topics they cover. They simply provide a bite-sized introduction to each topic that is easy to understand and digest. The writing style is simple enough for most people untrained in ethics or theology to understand. To discuss such difficult topics with such clarity is a credit to the writer. To do so writing in the spirit of the Church Fathers is quite astounding.
God with Us: Critical Issues in Christian Life and Faith By John Breck Published by St Vladimir’s Seminary Press, 2003 ISBN: 0-88141-252-X
A wide range of Orthodox Christian books in Greek and English is available from
The Orthodox Bookstore, 31A Enmore Rd, Enmore, NSW, 2042. Orders for books can also be placed at:
www.lychnos.org
Page 7 ΛΥΧΝΟΣ
E very parent wishes to see their children grow up to be happy and able to face
life's challenges. Sunday School can help you. Sunday School provides a variety of activities which your children will enjoy. It is a place where they can find good friends. Most of all it develops in your child a love for God and His Church which is the basis for a happy and successful life. Even if your children receive religious education at School or attend our Greek Orthodox Colleges, they will still benefit enormously from coming to Sunday School. Sunday Schools have now begun for 2009. Classes for children aged 4-16 are held every Sunday morning at all Parishes, either from 9-10 am or immediately after the Church Service.
Sunday School Brings our Children Closer to God
Page 8 ΛΥΧΝΟΣ
NEWS and VIEWS
Greek Orthodox Christian Society, 31a Enmore Rd, Newtown, NSW, 2042,
under the auspices of the Greek Orthodox Archdiocese of Australia.
Phone: (02) 9567 3542. E-mail: editor@lychnos.org Internet: www.lychnos.org
Ακοτε το ραδιοφωνικ πργραμμα «Η ΦΝΗ ΤΗΣ ΟΡΘΟΔΟΞΙΑΣ»
κθε Κυριακ 10:45 π.μ. στο 2MM-ΑΜ 1665 11:00 π.μ. στο 2ΕRΑ-FΜ 151.675 (scanner) 5:30 μ.μ. στο Galaxia FM 151.850 (scanner) κθε Πμπτη 3:30 μ.μ. στο Radio Club AM 1683
Summer Retreats
D uring January, three summer retreats were held at Mittagong, for the boys’ ομδες, girls’ ομδες, and the
men's fellowship of the Greek Orthodox Christian Society. The theme of the retreats was “rekindle the gift of God that is within you” (2 Tim. 1:6). Their aim was to instil an earnest Orthodox Christian life among the retreat members, through Liturgical worship, Holy Communion, prayer, lessons, bible studies, as well as in the deepening of their Christian friendship. We pray that our Lord continues to enlighten participants of the retreats to fulfil Christ’s will for the benefit not only of themselves, but in the continual service of His holy name.
The Sunday School children and teachers of St Stephanos, Hurlstone Park, after their concert.
Participants of the girls’ retreat, held from January 19-23.
Participants of the boys’ retreat with Fr Eusebios and Fr Nectarios from Pantanassa Monastery. The retreat took
place from January 12-17.