ΙΕΡΑ ΑΡΧΙΕΠΙΣΚΟΠΗ ΑΥΣΤΡΑΛΙΑΣ ΙΕΡΟΣ ΝΑΟΣ ΑΓΙΟΥ ΓΕΩΡΓΙΟΥ ΒΡΙΣΒΑΝΗ GREEK ORTHODOX ARCHDIOCESE OF AUSTRALIA CHURCH OF SAINT GEORGE 33 EDMONDSTONE STREET SOUTH BRISBANE 4101 www.gocstgeorge.com.au PARISH PRIESTS:Father Dimitri Tsakas Father Anastasios Bozikis Telephone: 38443669 Η ΠΑΡΟΙΚΙΑ/PAROIKIA «ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι ἀλλὰ ἐστὲ συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ»εφ 2:19 so then you are no longer strangers and foreigners (paroikoi), but you are fellow citizens with the saints, and of the household of God Eph 2:19 ΠΕΡΙΟΔΙΚΟΝ ΤΗΣ ΕΝΟΡΙΑΣ ΚΟΙΝΟΤΗΣ ΑΓΙΟΥ ΓΕΩΡΓΙΟΥ Άυγούστου / August 2012 DATES FOR YOUR DIARY 15 23 29 Priest s Message ΤΗΣ ΠΑΝΑΓΙΑΣ TIS PANAGIAS THE DORMITION On 15 August our Church solemnly glorifies the Dormition or translation of the Mother OF THE THEOTO of God from earth to heaven. A wonderful translation - she died without serious illness, peacefully. Her soul is taken up in the divine hands of Her Son and carried up into the KOS (fish permit heavenly abode, accompanied by the sweet singing of angels. And then, her most pure ted) Matins and Divine Liturgy body is transferred by the apostles to Gethsemane where it is honourably buried, and on 7.30-10am / Η ΚΟΙ- the third day it is resurrected and taken up to heaven. You see this on the icon of the ΜΗΣΙΣ ΤΗΣ ΥΠΕ Dormition of the Theotokos. On it is represented the life-bearing body of the Theotokos ΡΑΓΙΑΣ ΘΕΟΤΟ laying on a bier, surrounded by the apostles and hierarchs, and in the center of the icon ΚΟΥ Όρθρος και the Lord holding in His hands the most pure soul of the Theotokos. The translation of Θεία Λειτουργία the Mother of God is a paradigm of the translation in general of the souls of Christians 7.30πμ-10πμ to the other world. LEAVE-TAKING OF THE DORMITION Matins and Divine Liturgy 7.30-9.15am VESPERS OF ST DIONYSIOS 5pm / ΑΠΟΔΟΣΙΣ ΚΟΙΜΗΣΕΩΣ ΘΕΟΤΟΚΟΥ Όρθρος και Θεία Λειτουργία 7.30πμ-9.15πμ ΕΣΠΕΡΙΝΟΣ ΑΓΙΟΥ ΔΙΟΝΥΣΙΟΥ 5μμ BEHEADING OF ST JOHN THE BAPTIST (Strict Fast) Matins and Divine Liturgy 7.30-9.30am/ ΑΠΌΤΟΜΗ ΚΕΦΑΛΗΣ ΠΡΟΔΡΟΜΟΥ (αυστηρή νηστεία) Όρθρος και Θεία Λειτουργία 7.30πμ9.30πμ We say that our dead have fallen asleep or passed away. What does this mean? This means that for the true Christian there is no death. Death was conquered by Christ on the cross. But there is a translation, i.e, a rearrangement of his condition, i.e. his soul is in another place, in another age, in another world beyond the grave, eternal, without end, that is what is meant by falling asleep. It is as if it were a temporary dream after which, by the voice of the Lord and the fearful yet wonderful trumpet of the Archangel, all the dead shall live and come forth each to his place: either to the resurrection of life or to the resurrection of condemnation (John 5:29). This is what the Christian means by translation. We should be ready for this translation, for the day of the general resurrection and judgment, for this indescribable world event, recorded in the Holy Scriptures. This preparation for the meeting of the heavenly King before the dread judgment seat, after death, is essentially the person s preparation throughout the whole of his life. This preparation means a change in all his thoughts, and the moral change of all his being, so that the whole man would be pure and white as snow, washing clean everything that defiles the body and spirit, so that he is adorned with every virtue: repentance, meekness, humility, gentleness, simplicity, chastity, mercifulness, abstention, spiritual contemplation, and burning love for God and neighbour. Our preparation for meeting the heavenly King, and for the inheritance of eternal life in heaven, should consist of these things. The heavenly King desires souls adorned with immutable virtue, souls prepared so that the Very Lord Himself could abide in them. Do not marvel that the Very Lord wants to live in us. In fact the human soul is more spacious than the heavens and the earth, for it exists in the image of God. And if one removes sins from the soul, the Lord of all will settle in it and will fill it with Himself. We will come to him and make our dwelling with him (John 14:23), says the Lord about the souls who love Him.
Μήνυμα Ιερέως Στις 15 Αυγούστου η Εκκλησία μας εξυμνεί επίσημα την Κοίμηση ή την Άνοδο της Μητέρας του Θεού από τη γη στον ουρανό. Μια υπέροχη Άνοδος- απεβίωσε χωρίς σοβαρή ασθένεια, ειρηνικά. Η ψυχή της περιλήφθηκε από τα Θεία χέρια του Υιού Της και μεταφέρθηκε στην ουράνια κατοικία, με συνοδεία το γλυκό τραγούδι των αγγέλων. Και μετά,το αγνότατο σώμα της μεταφέρθηκε από τους αποστόλους στην Γεσθημανή, όπου ενταφιάστηκε έντιμα, και την τρίτη ημέρα αναστήθηκε και μεταφέρθηκε στους ουρανούς. Θα δείτε αυτό στην εικόνα της Κοιμήσεως της Θεοτόκου. Σ αυτήν απεικονίζεται το σώμα της Θεοτόκου που φέρει ζωή μέσα σ ένα φέρετρο, το οποίο περιβάλλεται από τους Αποστόλους και Ιεράρχες και στο κέντρο της εικόνας ο Κύριος κρατώντας στα χέρια Του την αγνότατη ψυχή της Θεοτόκου. Η Άνοδος της Μητέρας του Θεού στους ουρνούς είναι ένα παράδειγμα της ανόδου σε γενικές γραμμές των ψυχών των Χριστιανών στον άλλο κόσμο. Εμείς λέμε ότι οι νεκροί μας "αποκοιμήθηκαν ή «απεβίωσαν». Τι σημαίνει αυτό; Σημαίνει ότι για τον αληθινό Χριστιανό δεν υπάρχει θάνατος. Ο Θάνατος νικήθηκε από τον Χριστό στο σταυρό. Υπάρχει όμως μια άνοδος, δηλαδή, μια αναδιάταξη της κατάστασής του, δηλαδή η ψυχή του είναι σε άλλο τόπο, σε μια άλλη εποχή, σε έναν άλλο κόσμο, πέρα από τον τάφο, αιώνια, χωρίς τέλος, κι είναι αυτό που λέμε «αποκοιμήθηκε». Είναι, σαν να ήταν ένα προσωρινό όνειρο μετά το οποίο, με τη φωνή του Κυρίου και την φοβερή και συνάμα υπέροχη τρομπέτα του Αρχαγγέλου, όλοι οι νεκροί θα γυρίσουν πίσω στη ζωή και θα πάρουν ο καθένας τη θέση του: είτε στην ανάσταση της ζωής ή στην ανάσταση της καταδίκης (Ιωάννης 5:29). Αυτή είναι η εξήγηση της Ανόδου για τον Χριστιανό. Θα πρέπει να είμαστε έτοιμοι γι αυτή τη Άνοδο, για την ημέρα της γενικής ανάστασης και κρίσεως, γι 'αυτό το απερίγραπτο παγκόσμιο γεγονός, που καταγράφεται στην Αγία Γραφή. Η προετοιμασία αυτή για τη συνάντηση με τον Επουράνιο Βασιλιά πριν από την Ημέρα της Κρίσεως, μετά το θάνατο, είναι κατ 'ουσίαν η προετοιμασία του ατόμου καθ' όλη τη διάρκεια της ζωής του. Η προετοιμασία αυτή σημαίνει αλλαγή σ όλες τις σκέψεις του, και την ηθική αλλαγή της ύπαρξής του, ούτως ώστε ο άνθρωπος ολόκληρος, να είναι καθαρός και λευκός σαν το χιόνι, καθαρίζοντας όλα όσα μολύνουν το σώμα και το πνεύμα, ούτως ώστε να είναι διακοσμημένος με κάθε αρετή : μεταμέλεια, ταπείνωση, πραότητα, απλότητα, αγνότητα, ε- υσπλαχνία, αποχή, πνευματική περισυλλογή και μεγάλη αγάπη για το Θεό και τον πλησίον. Η προετοιμασία μας για τη συνάντηση με τον Επουράνιο Βασιλιά, και για την κληρονομιά της αιώνιας ζωής στους ουρανούς θα πρέπει να αποτελείται απ αυτά τα πράγματα. Ο Επουράνιος Βασιλιάς επιθυμεί ψυχές γεμάτες αμετάβλητη αρετή, ψυχές προετοιμασμένες, ούτως ώστε ο Ίδιος ο Κύριος να να τις αποδεχτεί. Μη θαυμάζετε, που ο Κύριος επιθυμεί να ζήσει μέσα μας. Στην πραγματικότητα, η ανθρώπινη ψυχή είναι πιο ευρύχωρη από τους ουρανούς και τη γη, διότι υπάρχει κατ εικόνα του Θεού. Και αν κάποιος αφαιρέσει τις αμαρτίες από την ψυχή, ο Κύριος των πάντων, θα εγκατασταθεί σ αυτήν και θα την γεμίσει με τον Εαυτό Του. "Θα έρθουμε σ αυτόν και θα εγκατασταθούμε μαζί του." (Ιωάννη 14:23), λέει ο Κύριος για τις ψυχές που Τον αγαπούν.
Feast of the Dormition of our Most Holy Lady, The Theotokos and Ever-Virgin Mary The Feast of the Dormition of Our Most Holy Lady, the Theotokos and Ever-Virgin Mary is celebrated on August 15 each year. The Feast commemorates the repose (dormition and in the Greek kimisis) or "falling-asleep" of the Mother of Jesus Christ, our Lord. The Feast Also commemorates the translation or assumption into heaven of the body of the Theotokos. The Holy Scriptures tell us that when our Lord was dying on the Cross, He saw His mother and His disciple John and said to the Virgin Mary, "Woman, behold your son!" and to John, "Behold your mother!" (John 19:25-27). From that hour, the Apostle took care of the Theotokos in his own home. Along with the biblical reference in Acts 1:14 that confirms that the Virgin Mary was with the Holy Apostles on the day of Pentecost, the tradition of the Church holds that she remained in the home of the Apostle John in Jerusalem, continuing a ministry in word and deed. At the time of her death, the disciples of our Lord who were preaching throughout the world returned to Jerusalem to see the Theotokos. Except for the Apostle Thomas, all of them including the Apostle Paul were gathered together at her bedside. At the moment of her death, Jesus Christ himself descended and carried her soul into heaven. Following her repose, the body of the Theotokos was taken in procession and laid in a tomb near the Garden of Gethsemane. When the Apostle Thomas arrived three days after her repose and desired to see her body, the tomb was found to be empty. The bodily assumption of the Theotokos was confirmed by the message of an angel and by her appearance to the Apostles. ICON OF THE FEAST The Icon of the Feast of the Dormition of the Theotokos shows her on her deathbed surrounded by the Apostles. Christ is standing in the center, looking at His mother. He is holding a small child clothed in white representing the soul of the Virgin Mary. With His golden garments, the angels above His head, and the mandorla surrounding Him, Christ is depicted in His divine glory. The posture of the Apostles direct attention toward the Theotokos. On the right Saint Peter censes the body of the Theotokos. On the left Saint Paul bows low in honour of her.
Together with the Apostles are several bishops and women. The bishops traditionally represented are James, the brother of the Lord, Timothy, Heirotheus, and Dionysius the Areopagite. They are shown wearing episcopal vestments. The women are members of the church in Jerusalem. In front of the bed of the Theotokos is a candle that helps to form a central axis in the icon. Above the candle is the body of the Theotokos and Ever-Virgin Mary. Standing over His mother is Christ holding her most pure soul. Above Christ the gates of heaven stand open, ready to receive the Mother of God. This great Feast of the Church and the icon celebrates a fundamental teaching of our faith the Resurrection of the body. In the case of the Theotokos, this has been accomplished by the divine will of God. Thus, this Feast is a feast of hope, hope in Resurrection and life eternal. Like those who gathered around the body of the Virgin Mary, we gather around our departed loved ones and commend their souls into the hands of Christ. As we remember those who have reposed in the faith before us and have passed on into the communion of the Saints, we prepare ourselves to one day be received into the new life of the age to come. We also affirm through this Feast as we journey toward our heavenly abode that the Mother of God intercedes for us. Through Christ she has become the mother of all of the children of God, embracing us with divine love. HYMNS OF THE FEAST Apolytikion (First Tone) In birth, you preserved your virginity; in death, you did not abandon the world, O Theotokos. As mother of life, you departed to the source of life, delivering our souls from death by your intercessions. Kontakion (Second Tone) Neither the grave nor death could contain the Theotokos, the unshakable hope, ever vigilant in intercession and protection. As Mother of life, He who dwelt in the ever-virginal womb transposed her to life.
Ἡ Κοίμησις τῆς Ὑπεραγίας Θεοτόκου Η εορτή της Κοιμήσεως της Θεοτόκου, που εορτάζει στις 15 Αυγούστου ο χριστιανικός κόσμος, είναι η μεγαλυτέρα από τις εορτές που καθιέρωσε η Εκκλησία προς τιμήν της Μητρός του Κυρίου, τις θεομητορικές εορτές, όπως γράφει ο καθηγητής του Πανεπιστημίου Ιωάννης Φουντούλης στο Περιοδικό Ποιμήν (2004). Τις πρώτες μαρτυρίες έχομε γι αυτήν την εορτήν, κατά τον Ε' αιώνα, γύρω στην εποχή που συνεκλήθη η Γ' Οικουμενική Σύνοδος της Εφέσου (451), που καθόρισε το Θεομητορικό δόγμα και έγινε αιτία να αναπτυχθεί η τιμή στο πρόσωπο της Θεοτόκου. Για πρώτη φορά φαίνεται ότι γιορτάστηκε στα Ιεροσόλυμα την 13 Αυγούστου και λίγο αργότερα μετετέθη στις 15 του ιδίου μηνός. Κέντρο του πανηγυρισμού αναφέρεται στην αρχή ένα «Κάθισμα», ναός επ ονόματί της, που ευρίσκετο έξω από τα Ιεροσόλυμα στο τρίτο μίλι της οδού που οδηγούσε στην Βηθλεέμ. Η σύνδεση της εορτής αυτής προς την Κοίμηση της Θεοτόκου, έγινε στον περίφημο ναό της Παναγίας που βρισκόταν στην Γεσθημανή, το «ευκτήριο του Μαυρικίου», όπου υπήρχε και ο τάφος της. Αυτός ο ναός πολύ σύντομα πήρε τον χαρακτήρα του μεγαλυτέρου θεομητορικού προσκυνήματος και η ακτινοβολία του έγινε αιτία η πανήγυρίς του κατά την 15η Αυγούστου γρήγορα να διαδοθεί σ ολόκληρο τον χριστιανικό κόσμο και κατά τον ΣΤ' με Ζ' αιώνα να επικρατήσει σε ανατολή και δύση σαν εορτή της Κοιμήσεως, του θανάτου, της Θεοτόκου. Αργότερα εξήρθη η εορτή με την προπαρασκευαστική νηστεία και την παράταση το εορτασμού μέχρι της 23ης,(τα λεγόμενα ενιάμερα) και έγινε όχι μόνο η μεγαλυτέρα θεομητορική εορτή, αλλά και μία από τις σπουδαιότερες εορτές του εκκλησιαστικού έτους. Αυτό βέβαια ήταν φυσικό να γίνει, γιατί η Θεοτόκος είναι το προσφιλέστερο και ιερότερο πρόσωπο μετά τον Κύριο και γι αυτό συνεκέντρωσε την τιμή και την ευλάβεια όλων των χριστιανικών γενεών. Ειδικά το γεγονός της Κοιμήσεως της Θεοτόκου αφηγείται, εκτός των άλλων, και μια απόκρυφος διήγησις, που φέρεται υπό το όνομα του ηγαπημένου μαθητού του Κυρίου, του Ιωάννου. Μία περίληψη του εκτενούς αυτού κειμένου θα παρουσιάσομε εδώ. Η Παναγία μετά την ανάληψη του Χριστού καθημερινώς πήγαινε στο Ζωοδόχο μνήμα και προσηύχετο. Μια Παρασκευή ο αρχάγγελος Γαβριήλ παρουσιάζεται μπροστά της και την χαιρετά «Χαίρε, η γεννήσασα Χριστόν τον Θεόν ημών. Ο Κύριος άκουσε την προσευχή σου και θα πορευθείς εις την ζωήν την αληθινήν και αδιάδοχον». Η Θεοτόκος επιστρέφει στον οίκον της, θυμιά και προσεύχεται στον Χριστό να της στείλει τον Ιωάννη και τους λοιπούς Αποστόλους για να παρασταθούν στον θάνατό της. Η προσευχή της εισακούεται και πρώτος φθάνει, αρπαγείς από νεφέλη, ο Ιωάννης και σε λίγο επί νεφελών και οι λοιποί απόστολοι,οι διεσπαρμένοι στα πέρατα του κόσμου.
Την Κυριακή έρχεται με την απαστράπτουσα δόξα Του και με χιλιάδες αγγέλους ο Κύριος να παραλάβει την ψυχή της μητρός του. Εκείνη ευλογεί τους αποστόλους και τον κόσμο, δέεται για την σωτηρία όλων και αφού λαμβάνει την υπόσχεση ότι «πάσα ψυχή επικαλούμενη το όνομά της ου μη καταισχυνθή, αλλ εύρη έλεος και παράκλησιν και αντίληψιν και παρρησίαν και εν τω νυν αιώνι και εν τω μέλλοντι», παραδίδει την αγία της ψυχή στα χέρια του Yιού της. Οι απόστολοι περιπτύσσονται το σκήνος και ψάλλοντες, μεταφέρουν την κλίνη με το σώμα για ταφή. Ένας Εβραίος ονόματι Ιεφωνίας ορμά και επιχειρεί «κατά της κλίνης», αλλ άγγελος Κυρίου με «ξίφος πυρός» αποκόπτει τα χέρια του από των ώμων, που μένουν κρεμασμένα στην κλίνη. Αυτός μετανοεί και κολλώνται και πάλι τα χέρια του, ενώ οι απόστολοι ανενόχλητοι συνεχίζουν την εκφορά. Το σκήνος θάπτεται σε καινό μνημείο στην Γεσθημανή, την Τρίτη όμως ημέρα «μετετέθη εν Παραδείσω». Ὅταν ᾖλθε ἡ στιγμὴ τοῦ τέλους τῆς ἐπίγειας ζωῆς τῆς Θεοτόκου, ἄγγελος Κυρίου τῆς τὸ μετέφερε τρεῖς ἡμέρες πρίν. Ἡ χαρὰ τῆς Παναγίας ἦταν πολὺ μεγάλη διότι θὰ πήγαινε νὰ συναντήσει τὸν Υἱό της καὶ Θεό της. Ἀφοῦ λοιπὸν πῆγε καὶ προσευχήθηκε στὸ ὄρος τῶν Ἐλαιῶν, γύρισε στὸ σπίτι τοῦ Ἰωάννη καὶ ἔκανε γνωστὴ τὴν κοίμησή της. Μάλιστα ἡ παράδοση ἀναφέρει ὅτι λίγο πρὶν τὴν κοίμησή της, οἱ Ἀπόστολοι ποὺ δὲν ἦταν ὅλοι στὰ Ἱεροσόλυμα, μὲ θαυμαστὸ τρόπο μεταφέρθηκαν ὅλοι δίπλα της. Ὅταν ἐκοιμήθη ἡ Παναγία, μὲ ψαλμοὺς καὶ ὕμνους τὴν τοποθέτησαν στὸ μνῆμα τῆς Γεθσημανῆς. Ἀνοίγοντας δὲ τὸ μνῆμα μετὰ ἀπὸ τρεῖς ἡμέρες, ἔκπληκτοι εἶδαν ὅτι ἡ Παρθένος Μαρία, ἀναστήθηκε σωματικὰ καὶ ἀνελήφθη στοὺς οὐρανούς. Ἀπολυτίκιο. Ἦχος α. Ἐν τῇ γεννήσει τὴν παρθενίαν ἐφύλαξας, ἐν τῇ κοιμήσει τὸν κόσμον, οὐ κατέλιπες Θεοτόκε μετέστης πρὸς τὴν ζωήν, Μήτηρ ὑπάρχουσα τῆς ζωῆς, καὶ ταῖς πρεσβείαις ταῖς σαῖς λυτρουμένη, ἐκ θανάτου τὰς ψυχὰς ἡμῶν. Κοντάκιον. Ἦχος β. Αὐτόμελον. Τὴν ἐν πρεσβείαις ἀκοίμητον Θεοτόκον, καὶ προστασίαις ἀμετάθετον ἐλπίδα, τάφος καὶ νέκρωσις οὐκ ἐκράτησεν ὡς γὰρ ζωῆς Μητέρα, πρὸς τὴν ζωὴν μετέστησεν, ὁ μήτραν οἰκήσας ἀειπάρθενον. Μεγαλυνάριον. Παρέστης Παρθένε ἐκ δεξιῶν, τοῦ Παμβασιλέως, ὡς βασίλισσα τοῦ παντός, περιβεβλημένη, ἀθανασίας αἴγλην, ἀρθεῖσα μετὰ δόξης, πρὸς τὰ οὐράνια
ΙΕΡΑ ΑΡΧΙΕΠΙΣΚΟΠΗ ΑΥΣΤΡΑΛΙΑΣ Ελληνική Ορθόδοξος Ενορία - Κοινότης Αγίου Γεωργίου, Βρισβάνης 33 Edmonstone St South Brisbane Qld 4101 Τηλ. 3844 3669 ΠΡΟΓΡΑΜΜΑ ΑΥΓΟΥΣΤΟΥ 2012 Τετάρτη 1 ΤΗΣ ΑΓΙΑΣ ΕΛΕΣΗΣ (Αρχή νηστείας) Μικρός Παρακλητικός Κανών (αγγλικά) 7.30πμ-9.15πμ 6-7μμ Πέμπτη 2 Μέγας Παρακλητικός Κανών 5μμ Παρασκευή 3 Μικρός Παρακλητικός Κανών 5μμ Σάββατο 4 ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΣΤΑ ΑΓΓΛΙΚΑ 6μμ-7.15μμ Κυριακή 5 Θ ΜΑΤΘΑΙΟΥ ΕΣΠΕΡΙΝΟΣ ΤΗΣ ΜΕΤΑΜΟΡΦΩΣΕΩΣ 8πμ-11πμ 5μμ Δευτέρα 6 Η ΜΕΤΑΜΟΡΦΩΣΙΣ ΤΟΥ ΣΩΤΗΡΟΣ 7.30πμ-9.30πμ Μικρός Παρακλητικός Κανών 5μμ Τρίτη 7 Μέγας Παρακλητικός Κανών 5μμ Τετάρτη 8 Μικρός Παρακλητικός Κανών (αγγλικά) 6-7μμ Πέμπτη 9 Μέγας Παρακλητικός Κανών 5μμ Παρασκευή 10 Μικρός Παρακλητικός Κανών 5μμ Σάββατο 11 ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΣΤΑ ΑΓΓΛΙΚΑ 6μμ-7.15μμ Κυριακή 12 Ι ΜΑΤΘΑΙΟΥ 8πμ-11πμ Δευτέρα 13 Μικρός Παρακλητικός Κανών 5μμ Τρίτη 14 ΕΣΠΕΡΙΝΟΣ ΤΗΣ ΚΟΙΜΗΣΕΩΣ 5μμ Τετάρτη 15 Η ΚΟΙΜΗΣΙΣ ΤΗΣ ΥΠΕΡΑΓΙΑΣ ΘΕΟΤΟΚΟΥ 7.30πμ-10πμ Σάββατο 18 ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΣΤΑ ΑΓΓΛΙΚΑ 6μμ-7.15μμ Κυριακή 19 ΙΑ ΜΑΤΘΑΙΟΥ Πέμπτη 23 ΑΠΟΔΟΣΙΣ ΚΟΙΜΗΣΕΩΣ ΘΕΟΤΟΚΟΥ ΕΣΠΕΡΙΝΟΣ ΑΓΙΟΥ ΔΙΟΝΥΣΙΟΥ Παρασκευή 24 ΚΟΣΜΑ ΑΙΤΩΛΟΥ, ΔΙΟΝΥΣΙΟΥ ΖΑΚΥΝΘΟΥ 8πμ-11πμ 7.30πμ-9.15πμ 5μμ 7.30πμ-9.15πμ Σάββατο 25 ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΣΤΑ ΑΓΓΛΙΚΑ 6μμ-7.15μμ Κυριακή 26 ΙΒ ΜΑΤΘΑΙΟΥ Δευτέρα 27 ΑΓΙΟΥ ΜΑΡΤΥΡΟΣ ΦΑΝΟΥΡΙΟΥ Τετάρτη 29 ΑΠΟΤΟΜΗ ΚΕΦΑΛΗΣ ΠΡΟΔΡΟΜΟΥ (αυστηρή νηστεία) 8πμ-11πμ 7.30πμ-9.15πμ 7.30πμ-9.30πμ
GREEK ORTHODOX ARCHDIOCESE OF AUSTRALIA GREEK ORTHODOX PARISH/COMMUNITY OF ST GEORGE, BRISBANE 33 Edmonstone St, South Brisbane Ph. 07 38443669 Email. info@gocstgeorge.com.au www.gocstgeorge.com.au CHURCH PROGRAM FOR AUGUST 2012 Wednesday 1 ST ELESA THE MARTYR (Beginning of the Fast) Small Supplicatory Canon in English (Paraklesis) 7.30-9.15am 6-7pm Thursday 2 Great Supplicatory Canon (Paraklesis) 5pm Friday 3 Small Supplicatory Canon (Paraklesis) 5pm Saturday 4 DIVINE LITURGY IN ENGLISH 6-7.15pm Sunday 5 9 th SUNDAY OF MATTHEW VESPERS OF THE TRANSFIGURATION Monday 6 THE TRANSFIGURATION OF THE LORD (Fish permitted) 8-11am 5pm 7.30-9.30am Small Supplicatory Canon (Paraklesis) 5pm Tuesday 7 Great Supplicatory Canon (Paraklesis) 5pm Wednesday 8 Small Supplicatory Canon in English (Paraklesis) 6-7pm Thursday 9 Great Supplicatory Canon (Paraklesis) 5pm Friday 10 Small Supplicatory Canon (Paraklesis) 5pm Saturday 11 DIVINE LITURGY IN ENGLISH 6-7.15pm Sunday 12 10 TH SUNDAY OF MATTHEW 8-11am Monday 13 Small Supplicatory Canon (Paraklesis) 5pm Tuesday 14 VESPERS OF THE DORMITION 5pm Wednesday 15 THE DORMITION OF THE THEOTOKOS (fish permitted) 7.30-10am Saturday 18 DIVINE LITURGY IN ENGLISH 6-7.15pm Sunday 19 11 th SUNDAY OF MATTHEW Thursday 23 LEAVE-TAKING OF THE DORMITION VESPERS OF ST DIONYSIOS Friday 24 ST DIONYSIOS OF ZAKYNTHOS; ST KOSMAS AITOLOS 8-11am 7.30-9.15am 5pm 7.30-9.15am Saturday 25 DIVINE LITURGY IN ENGLISH 6-7.15pm Sunday 26 12 TH SUNDAY OF MATTHEW Monday 27 ST PHANOURIOS THE MARTYR 8-11am 7.30-9.15am Wednesday 29 BEHEADING OF ST JOHN THE BAPTIST (Strict Fast) 7.30-9.30am
SERVICE OF THE LITTLE CANON OF SUPPLICATION TO THE MOST HOLY MOTHER OF GOD August in Constantinople was a month of disease and pestilence and so it was the custom to carry the True Cross in procession through all the quarters of the City during the first two weeks of the month. The office for the first of the month still commemorates this practice, as does the solemn blessing of Holy Water, which is performed in many churches on that day, although it is the normal Orthodox custom to do so on the first of every month. In Greek use it is the custom to sing the Office of Supplication to the Mother of God each evening during the first fortnight of August. This may well be a survival of the ancient practice in an adapted form. The reason these services are called Paraklesis (Supplication) is because the faithful gather to supplicate the Theotokos to intercede on their behalf to her Son and our God for our salvation and for the relief of anything that burdens and ails us. They are the prayers of suffering and hurting children addressed to their compassionate Mother, who is their only hope, protectress, and surety in time of need. In present practice the two Canons, the Great and the Little, are sung on alternate evenings, but since the Typikon of the Great Church does not prescribe the office for the 1st, in many places the Little Canon is sung on the 2nd and the Great on the 3rd and so forth. The full rite supposes that the office is sung at Vespers immediately after the Song of Symeon, Now, Master. It is the custom in many monasteries of the Holy Mountain and elsewhere to sing the Canon of the Mother of God from the Theotokarion, with its Prosomia, each weekday evening at this point of Vespers. The Canons of Supplication replace this during the first fortnight of August. Use of this office is not confined to the first fortnight of August, and so the two forms of the office are given here. It is the equivalent of the Slav Molieben, but Greek use has never reduced the Canon simply to the refrains between the troparia, omitting the troparia themselves, as in the common Slav use. The Canon itself is used as the first canon at Matins for those feasts of Saints on which the Paraklitik is not used and which do not have a special canon to the Mother of God. It should be noted that the Office of Supplication is celebrated for the living, and the departed should not be commemorated in the litanies. Tone 4 To the Theotokos, let us run now most fervently, As sinners and lowly ones, Let us fall down in repentance, Crying from the depths of our soul: Lady, come and help us, Have compassion upon us; Hasten now for we are lost In the host of our errors; Do not turn your servants away, For you alone are a hope to us. O Theotokos, we shall never be silent. Of your mighty acts, all we the unworthy; Had you not stood to intercede for us Who would have delivered us, From the numerous perils? Who would have preserved us all Until now with our freedom? O Lady, we shall not depart from you; For you always save your servants, From all tribulation. Kondakion. Tone 2. A protection of Christians unshamable, Intercessor to our Holy Maker, unwavering, Please reject not The prayerful cries of those who are in sin. Instead, come to us, for you are good; Your loving help bring unto us, Who are crying in faith to you: Hasten to intercede And speed now to supplicate, As a protection for all time, Theotokos, for those who honour you.
ORTHODOX BOOKSTORE LOCATED AT GOYA HOUSE 22 BROWNING STREET, WEST END 4101 OPENING HOURS : THURSDAY - 10AM 7PM FRIDAY - 10AM 6PM SATURDAY - 10AM 4PM MORE INFO PLEASE VISIT www.orthodoxbookstore.com.au ======================================= SATURDAY NIGHT DIVINE LITURGY CHURCH COFFEE ROSTER Each Saturday evening after the Divine Liturgy in English at Saint George, it has now become customary for a coffee and light refreshments to be offered with fellowship. The next roster for SEPTEMBER to NOVEMBER 2012 is about to be formulated If anyone feels they are willing to help in continuing the coffee roster each Saturday evening, Please contact Nicki Cassimatis on (07) 3892 3392 to express your interest. Also, coffee for mnimosina can also be arranged by booking prior to the evening, again by contacting Nicki Cassimatis. UPCOMING EVENTS THE GREEK LADIES PHILOPTOCHOS SOCIETY OF SAINT GEORGE BRISBANE A BUS TRIP TO BRIBIE ISLAND TO CELEBRATE THE FEAST DAY OF PANAGIA MYRTIDIOTISSA DIVINE LITURGY AND LUNCH DATE: MONDAY 24 SEPTEMBER 2012 COST : BUS AND LUNCH $35 LUNCH ONLY $20 BUS DEPARTS FROM: DORMITION OF THE THEOTOKOS @ 7:30AM SAINT GEORGE @ 8:00AM FOR BOOKINGS PLEASE CALL EVA 3398 9841 OR MAROULA 3855 4697 ================================= ΕΚΔΡΟΜΗ ΜΕ ΛΕΩΦΟΡΕΙΟ ΣΤΟ BRIBIE ISLAND ΓΙΑ ΝΑ ΕΟΡΤΑΣΟ- ΥΜΕ ΤΑ ΟΝΟΜΑΣΤΗΡΙΑ ΤΗΣ ΠΑΝΑΓΙΑΣ ΜΥΡΤΙΔΙΩΤΙΣΣΗΣ ΘΕΙΑ ΛΕΙΤΟΥΡΙΑ ΚΑΙ ΓΕΥΜΑ ΠΟΤΕ: ΔΕΥΤΕΡΑ 24 ΣΕΠΤΕΜΒΡΙΟΥ 2012 ΚΟΣΤΟΣ: ΛΕΩΦΟΡΕΙΟ ΚΑΙ ΓΕΥΜΑ $35 ΓΕΥΜΑ ΜΟΝΟ $20 ΤΟ ΛΕΩΦΟΡΕΙΟ ΘΑ ΑΝΑΧΩΡΗΣΕΙ ΑΠΌ: ΤΟ ΙΕΡΟ ΝΑΟ ΤΗΣ ΚΟΙΜΗΣΕΩΣ ΤΗΣ ΘΕΟΤΟΚΟΥ 7.30 π.μ ΤΟ ΙΕΡΟ ΝΑΟ ΤΟΥ ΑΓΙΟΥ ΓΕΩΡΓΙΟΥ 8.00π.μ ΓΙΑ ΚΡΑΤΗΣΕΙΣ ΘΕΣΕΩΝ ΠΑΡΑΚΑΛΟΥ- ΜΕ ΤΗΛΕΦΩΝΗΣΤΕ ΣΤΙΣ : EYA 3398 9841 Η ΜΑΡΟΥΛΑ 3855 4697
The Divine Liturgy of the Orthodox Church Introduction The term Liturgy in its Orthodox usage denotes the work of the people that pertains to God. By the fourth century the term Divine Liturgy became the technical term for the mystery of the Eucharist (communion), the crux of our liturgical celebration. The word Eucharist is taken from the great prayer of the consecration (the Anaphora) and in turn means thanksgiving. Four main liturgies have passed down through our sacred tradition: the Liturgy of Saint John Chrysostom, the Liturgy of Saint Basil, the Presanctified Liturgy, and the Liturgy of Saint James, the Brother of our Lord. The Church commonly practices these liturgies, excluding that of Saint James, today. Each in turn offers the faithful a unique means towards the same climatic end, the celebration of the Eucharist. The Liturgy of Saint Basil the Great has its origins in Cappadocia where Saint Basil served as bishop. The liturgy is most logically the collection of a number of composers, however, the chief prayers of the anaphora are attributed to him. In fact, Saint Basil was most probably the celebrant of this liturgy, if not in its present form, at least in its essentials. It is celebrated by the Church one ten occasions each year: the first five Sunday s of Great Lent, on Thursday and Saturday of Holy Week, Christmas Day, the Feast of Saint Basil, and Epiphany. The Liturgy of Saint John Chrysostom is most familiar to the faithful. It is dated two centuries later than the liturgy of Saint Basil yet bears an identical structure. As a liturgical reformer, Saint John reshaped this liturgy, amongst other things, abbreviating prayers and shortening its length. For the most part the liturgy we celebrate today is that which the great saint celebrated himself in the fourth century. The Church during Great Lent and Holy Week celebrates the Presanctified Liturgy. It combines aspects from the vespers service and the Divine Liturgy. It contains no consecration, yet the faithful can receive communion from the gifts, sanctified the previous Sunday. The central aspect of Orthodox Christian life is participation in the Divine Liturgy. The most oft celebrated Liturgy in the Orthodox Church is the one attributed to Saint John Chrysostom, and which bears his name. Participation by Orthodox Christians in the Liturgy is active, not passive. Orthodox Christians consider the Liturgy to be Heaven on Earth and try to experience this reality in many ways. Bright and colourful vestments are worn by the Clergy, in order to symbolise and make real the beauty of Heaven. Clouds of incense fill the Sanctuary and spread throughout the church as the deacons cense the icons and the congregation, signifying the elevation of their prayers to God s throne (Revelation 8: 3-5). Candles are lit by worshippers in front of the icons, to remind themselves of Christ's light and of the warmth of God s love. The faithful move freely in the church, feeling at home in God's House. They frequently make the sign of the cross when they pray, to remind themselves both of Christ s sacrifice on the Cross and of their own cross in life. They usually stand or kneel rather than sit in prayer. They frequently make prostration before the icons and their neighbours, to express their deep sense of respect for God and people, seeking forgiveness for their sins. They try to attain perfect reconciliation with God their Father and pray for the salvation of the world around them. And they seek to discover the presence of God everywhere. The Divine Liturgy can be considered as consisting of three main sections. The Proskomide Service (Preparation), the Liturgy of the Catechumens and the Liturgy of the Faithful. This explanation will be of most value if the reader has access to the complete text of the Divine Liturgy.
INFORMATION FOR MNIMOSINA (MEMORIAL CHURCH SERVICE) For information and details about ordering kollyva (Κόλλυβα) for the mnimosino (Μνημόσυνο) service please call either Elleni or Michelle at the GOC Administration Offices on ph.38443669 To book a Μακαρία / Memorial Coffee after the Mnimosino (Μνημόσυνο) Service in the Church, please call either Elleni or Michelle at the GOC Administration Offices on ph.38443669 WE RE ON FACEBOOK LIKE OUR PAGE AT ST GEORGE GREEK ORTHODOX CHURCH, BRISBANE JOIN US AND RECEIVE REGULAR UPDATES ON CHURCH EVENTS AND ACTIVITIES GUIDE TO FASTING FOR AUGUST 2012 Fasting is an integral and essential part of Orthodox Christian life. There are 4 major periods of fasting during the year and a number of other days in which Orthodox Christians abstain from meat, dairy products, eggs, fish, wine and oil. Every Wednesday and Friday (with some exceptions) is a fasting day. If a feast day falls on a Wednesday or a Friday the fasting is relaxed as indicated. With the exception of Holy Saturday we never fast from wine and oil on Saturday or Sunday because the Resurrection of Christ is celebrated on these days. The period from the 1 st 14 th August (incl.) is a strict fast in honour of the Dormition (Falling Asleep) of the Mother of God which is celebrated on the 15 th August. As this date falls on a Wednesday this year only fish is permitted for the celebration of the Feast. On the 6 th August we celebrate the Transfiguration of our Lord and fish is permitted to be eaten. The 29 th August is a strict fast in memory of the Beheading of St John the Baptist. Please consult your spiritual father or priest to help you apply these guidelines to your own situation. Wednesday 1 Abstain from meat, eggs, dairy products, fish, wine and oil. Friday 3 Abstain from meat, eggs, dairy products, fish, wine and oil. Wednesday 8 Abstain from meat, eggs, dairy products, fish, wine and oil. Friday 10 Abstain from meat, eggs, dairy products, fish, wine and oil. Wednesday 15 Abstain from meat, eggs, dairy products. Friday 17 Abstain from meat, eggs, dairy products, fish, wine and oil. Wednesday 22 Abstain from meat, eggs, dairy products, fish, wine and oil. Friday 24 Abstain from meat, eggs, dairy products, fish, wine and oil. Wednesday 29 Abstain from meat, eggs, dairy products, fish, wine and oil. Friday 31 Abstain from meat, eggs, dairy products, fish. ============================================================================================ Greek Orthodox Community of St George, Brisbane PO BOX 3620, South Brisbane, QLD 4101 Donation Form I would like to make a financial donation to: Please tick one of the following boxes. The Greek Welfare Gift Fund St George School Building Fund Estia Disability Group Qld Gift Fund Enclosed is my Cheque for the amount of $. Please debit my Credit Card: (Please tick) Visa MasterCard Amex Name on Card: Signature: Exp. Date: / Address: Post Code: Any donations over $2 are tax deductible THANKING YOU FOR YOUR SUPPORT