Η ΠΑΡΟΙΚΙΑ/PAROIKIA «ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι ἀλλὰ ἐστὲ συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ»εφ 2:19

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 Ίουνίου - Ίουλίου / June - July 2012 Priest s Message Pentecost: The Descent of the Holy Spirit In the Old Testament, Pentecost was the feast which occurred fifty days after Passover. As the passover feast celebrated the exodus of the Israelites from the slavery of Egypt, so Pentecost celebrated God s gift of the ten commandments to Moses on Mount Sinai. In the new covenant of the Messiah, the Passover event takes on its new meaning as the celebration of Christ s death and resurrection, the exodus of men from this sinful world to the Kingdom of God. And in the New Testament as well, the Pentecostal feast is fulfilled and made new by the coming of the new law, the descent of the Holy Spirit upon the disciples of Christ. When the day of Pentecost had come they were all together in one place. And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. And there appeared to them tongues as of fire, distributed as resting upon each one of them. And they were all filled with the Holy Spirit (Acts 2:1-4). The Holy Spirit that Christ had promised to his disciples came on the day of Pentecost (Jn 14:26, 15:26; Lk 24:49; Acts 1:5). The apostles received the power from on high, and they began to preach and bear witness to Jesus as the risen Christ, the King and the Lord. This moment has traditionally been called the birthday of the Church. In the liturgical services of the feast of Pentecost, the coming of the Holy Spirit is celebrated together with the full revelation of the divine Trinity: Father, Son, and Holy Spirit. The fulness of the Godhead is manifested with the Spirit s coming to man, and the Church hymns celebrate this manifestation as the final act of God s self-disclosure and self-donation to the world of His creation. For this reason Pentecost Sunday is also called Trinity Day in the Orthodox tradition. Often on this day the icon of the Holy Trinity particularly that of the three angelic figures who appeared to Abraham, the forefather of the Christian faith - is placed in the center of the church. This icon is used with the traditional Pentecostal icon which shows the tongues of fire hovering over Mary and the Twelve Apostles, the original prototype of the Church, who are themselves sitting in unity surrounding a symbolic image of cosmos, the world. On Pentecost we have the final fulfillment of the mission of Jesus Christ and the first beginning of the messianic age of the Kingdom of God mystically present in this world in the Church of the Messiah. For this reason the fiftieth day stands as the beginning of the era which is beyond the limitations of this world, fifty being that number which stands for eternal and heavenly fulfillment in Jewish and Christian mystical piety: seven times seven, plus one.

Thus, Pentecost is called an apocalyptic day, which means the day of final revelation. It is also called an eschatological day, which means the day of the final and perfect end (in Greek eschaton means the end). For when the Messiah comes and the Lord s Day is at hand, the last days are inaugurated in which God declares:...i will pour out my Spirit upon all flesh. This is the ancient prophecy to which the Apostle Peter refers in the first sermon of the Christian Church, which was preached on the first Sunday of Pentecost (Acts 2: 1 7; Joel 2: 28-32). Once again it must be noted that the feast of Pentecost is not simply the celebration of an event which took place centuries ago. It is the celebration of what must happen and does happen to us in the Church today. We all have died and risen with the Messiah-King, and we all have received his Most Holy Spirit. We are the temples of the Holy Spirit. God s Spirit dwells in us (Rom 8; 1 Cor 2-3, 12; 2 Cor 3; Gal 5; Eph 2-3). We, by our own membership in the Church, have received the seal of the gift of the Holy Spirit in the sacrament of chrismation. Pentecost has happened to us. The Divine Liturgy of Pentecost recalls our baptism into Christ with the verse from Galatians again replacing the Thrice-Holy Hymn. Special verses from the psalms also replace the usual antiphonal psalms of the liturgy. The epistle and gospel readings tell of the Spirit s coming to men. The kontakion sings of the reversal of Babel as God unites the nations into the unity of his Spirit. The troparion proclaims the gathering of the whole universe into God s net through the work of the inspired apostles. The hymns O Heavenly King and We have seen the True Light are sung for the first time since Easter, calling the Holy Spirit to come and abide in us, and proclaiming that we have received the heavenly Spirit. The church building is decorated with flowers and the green leaves of the summer to show that God s divine Breath comes to renew all creation as the life-creating Spirit. In Hebrew the word for Spirit, breath and wind is the same word, ruah. Blessed art Thou, O Christ our God, who hast revealed the fishermen as most wise by sending down upon them the Holy Spirit: through them Thou didst draw the world into Thy net. O Lover of Man, Glory to Thee (Troparion). When the Most High came down and confused the tongues, he divided the nations. But when he distributed the tongues of fire, he called all to unity. Therefore, with one voice, we glorify the All- Holy Spirit! (Kontakion) The Great Vespers of Pentecost evening features three long prayers at which the faithful kneel for the first time since Easter. The Monday after Pentecost is the feast of the Holy Spirit in the Orthodox Church, and the Sunday after Pentecost is the feast of All Saints. This is the logical liturgical sequence, since the coming of the Holy Spirit is fulfilled in men by their becoming saints, and this is the very purpose of the creation and salvation of the world.

Μήνυμα Ιερέως Πεντηκοστή: Η Επιφοίτηση του Αγίου Πνεύματος Στην Παλαιά Διαθήκη, η Πεντηκοστή, ήταν η εορτή που συνέβηκε πενήντα μέρες μετά το Πάσχα. Καθώς η Ημέρα του Πάσχα γιόρταζε την έξοδο των Ισραηλιτών από την σκλαβιά της Αιγύπτου, έτσι η Πεντηκοστή γιόρταζε το δώρο του Θεού, τις δέκα εντολές που παρέλαβε ο Μωυσής στο Όρος Σινά. Στη νέα διαθήκη του Μεσσία, το γεγονός του Πάσχα αποκτά το νέο του νόημα σαν η εορτή του θανάτου και της ανάστασης του Χριστού, σαν η "έξοδος" των ανθρώπων από αυτόν τον αμαρτωλό κόσμο προς την Βασιλεία του Θεού. Το ίδιο και στην Καινή Διαθήκη, η εορτή της Πεντηκοστής έχει εκπληρωθεί και ανανεωθεί με τον ερχομό του «νέου νόμου», την επιφοίτηση του Αγίου Πνεύματος προς τους μαθητές του Χριστού. Όταν η ημέρα της Πεντηκοστής είχε έρθει, ήσαν όλοι μαζεμένοι σε ένα μέρος. Και ξαφνικά ένας ήχος ήρθε από τον ουρανό σαν ρεύμα πολύ ισχυρού ανέμου, και γέμισε όλο το σπίτι όπου έμεναν. Και παρουσιάστηκαν σ αυτούς πύρινες γλώσσες οι οποίες κατανεμήθηκαν και ακούμπησαν πάνω στον καθένα απ αυτούς. Και όλοι γέμισαν με το Άγιο Πνεύμα... (Πράξεις 2:1-4). Το Άγιο Πνεύμα που είχε υποσχεθεί ο Χριστός στους μαθητές του ήρθε την ημέρα της Πεντηκοστής (Ιω. 14:26, 15:26? Λκ 24:49? Πράξεις 1:5). Οι απόστολοι έλαβαν "τη δύναμη από ψηλά," και άρχισαν να κηρύττουν και να φέρουν την μαρτυρία για τον Ιησού, ως τον Αναστάντα Χριστό, τον Βασιλέα και Κύριο. Αυτή η στιγμή έχει παραδοσιακά ονομαστεί το γενέθλιο της Εκκλησίας. Στις λειτουργίες της εορτής της Πεντηκοστής, ο ερχομός του Αγίου Πνεύματος γιορτάζεται μαζί με την πλήρη αποκάλυψη της Αγίας Τριάδος: του Πατρός, του Υιού και του Αγίου Πνεύματος. Το πλήρωμα της Θεότητας εκδηλώνεται με τον ερχομό του Πνεύματος στον άνθρωπο, και οι Εκκλησιαστικοί ύμνοι γιορτάζουν αυτή την εκδήλωση ως την τελική πράξη της αυτο-αποκάλυψης του Θεού και την αυτο-δωρεά προς τον κόσμο της δημιουργίας Του. Για το λόγο αυτό η Κυριακή της Πεντηκοστής ονομάζεται επίσης Ημέρα της Αγίας Τριάδος στην ορθόδοξη παράδοση. Συχνά, αυτή την ημέρα η εικόνα της Αγίας Τριάδος - ιδιαίτερα εκείνη των τριών αγγελικών μορφών που εμφανίστηκαν στον Αβραάμ, τον πρόγονο της Χριστιανικής πίστης - τοποθετείται στο κέντρο του ναού. Η εικόνα αυτή χρησιμοποιείται με την παραδοσιακή εικόνα της Πεντηκοστής, που δείχνει τις πύρινες γλώσσες που πλανούνται πάνω από τη Μαρία και τους Δώδεκα Αποστόλους, το αρχικό πρωτότυπο της Εκκλησίας, που οι ίδιοι κάθονται με αρμονία γύρω από μια συμβολική εικόνα του "κόσμου". Την Πεντηκοστή έχουμε την τελική εκπλήρωση της αποστολής του Ιησού Χριστού και την πρώτη αρχή της μεσσιανικής εποχής της Βασιλείας του Θεού μυστικιστικά παρών σ αυτό τον κόσμο στην Εκκλησία του Μεσσία. Για το λόγο αυτό η πεντηκοστή ημέρα θεωρείται σαν η απαρχή της εποχής, που ξεπερνάει τα όρια αυτού του κόσμου, κι όπου το πενήντα είναι ο αριθμός που συμβολίζει την αιώνια και ουράνια εκπλήρωση, στην εβραϊκή και χριστιανική μυστικιστική ευλάβεια: επτά φορές επτά, συν ένα. Έτσι, Πεντηκοστή ονομάζεται η αποκαλυπτική ημέρα, που σημαίνει η ημέρα της τελικής αποκάλυψης. Καλείται, επίσης, μία εσχατολογική ημέρα, που σημαίνει η ημέρα του τελικού και τέλειου τέλους (στα ελληνικά έσχατο σημαίνει το τέλος). Διότι όταν έρχεται ο Μεσσίας και η ημέρα του Κυρίου είναι στο χέρι, οι «τελευταίες ημέρες» εγκαθίστανται με το «ο Θεός δηλώνει:....

Θα χύσω το Πνεύμα μου επάνω σε κάθε σάρκα» Αυτή είναι η αρχαία προφητεία την οποία ο Α- πόστολος Πέτρος αναφέρει στο πρώτο κήρυγμα της Χριστιανικής Εκκλησίας, η οποία κηρύχτηκε την πρώτη Κυριακή της Πεντηκοστής (Πράξεις 2: 1 7? Ιωήλ 2: 28-32). Για άλλη μια φορά πρέπει να σημειωθεί ότι ο εορτασμός της Πεντηκοστής δεν είναι απλά ο εορτασμός ενός γεγονότος που έλαβε χώρα πριν από αιώνες. Είναι ο εορτασμός του τι πρέπει να συμβεί και συμβαίνει σε μας στην Εκκλησία σήμερα. Έχουμε όλοι αποθάνει κι αναστηθεί με τον Μεσσία-Βασιλιά, κι όλοι έχουμε λάβει το Μέγιστο Άγιο Πνεύμα του. Είμαστε οι «ναοί του Αγίου Πνεύματος».Το Πνεύμα του Θεού κατοικεί μέσα μας (Ρωμ. 8: 1 Κορ. 2-3, 12: 2 Κορ. 3, Γαλ. 5. Εφεσίους 2-3). Εμείς, με τη δική μας συμμετοχή στην Εκκλησία, έχουμε λάβει «τη σφραγίδα της δωρεάς του Αγίου Πνεύματος" στο μυστήριο του Χρίσματος. Η Πεντηκοστή έχει συμβεί σε μάς. Η Θεία Λειτουργία της Πεντηκοστής υπενθυμίζει το βάπτισμά μας στον Χριστό με το στίχο από τους Γαλάτες και πάλι αντικαταστώντας τον Τρισάγιο Ύμνο. Ειδικοί στίχοι από τους ψαλμούς αντικαταστούν επίσης τους συνήθεις αντίφωνους ψαλμούς της λειτουργίας. Οι αναγνώσεις επιστολών και του ευαγγελίου λένε για τον ερχομό του Αγίου Πνεύματος στους ανθρώπους. Το κοντάκιον ψάλλει την αναστροφή της Βαβέλ, όπου ο Θεός ενώνει τα έθνη στην ενότητα του Πνεύματος του. Το τροπάριο διακηρύσσει τη συγκέντρωση ολόκληρου του σύμπαντος στους κόλπους του Θεού, μέσα από το έργο των εμπνευσμένων αποστόλων. Οι ύμνοι "Ω, Επουράνιο Βασιλέα και Είδομεν το Φως το Αληθινόν» ψάλλονται για πρώτη φορά μετά το Πάσχα, καλώντας το Άγιο Πνεύμα να«έλθει σε μας", και διακηρύσσοντας ότι «λάβαμε το ουράνιο πνεύμα». "Το κτίριο της εκκλησίας είναι διακοσμημένο με λουλούδια και πράσινα φύλλα του καλοκαιριού για να δείξουμε ότι η θεία πνοή του Θεού έρχεται για να ανανεώσει όλη τη δημιουργία, όπως και «το Πνεύμα που δημιουργεί ζωή". Στα εβραϊκά η λέξη για το Πνεύμα, την αναπνοή και τον άνεμο είναι η ίδια λέξη, «ruah». Ευλογημένος είσαι, Εσύ Χριστέ ο Θεός ημών, που έχεις αναδείξει πανσόφους τους αλιείς, στέλλοντάς τους το Άγιο Πνεύμα, και, μέσω αυτών σαγήνευσες την οικουμένη., Φιλάνθρωπε δόξα σε Σένα. (Τροπάριο). Όταν ο Ύψιστος κατέβηκε και σύγχυσε τις γλώσσες μοίρασε τα έθνη. Αλλά όταν διένειμε τις πύρινες γλώσσες,κάλεσε όλους σε ενότητα. Ως εκ τούτου, με μια φωνή, δοξάζουμε το Πανάγιο Πνεύμα! (Κοντάκιον) Ο Μέγας Εσπερινός της Πεντηκοστής το βράδυ διαθέτει τρεις μεγάλες προσευχές κατά τις οποίες οι πιστοί γονατίζουν για πρώτη φορά μετά το Πάσχα. Η Δευτέρα μετά την Πεντηκοστή είναι η Εορτή του Αγίου Πνεύματος στην Ορθόδοξη Εκκλησία, και η Κυριακή μετά την Πεντηκοστή είναι η Εορτή των Αγίων Πάντων. Αυτή είναι η λογική λειτουργική ακολουθία, δεδομένου ότι η έλευση του Αγίου Πνεύματος πληρούται στους ανθρώπους όταν γίνονται άγιοι και αυτός είναι ο σκοπός της δημιουργίας και της σωτηρίας του κόσμου.

Κυριακὴ τῆς Πεντηκοστῆς Ὅταν συμπληρωνόταν ἡ πεντηκοστὴ ἡμέρα μετὰ τὴν ἀνάσταση, τῆς ὁποίας ἔφθασε τώρα ἡ μνήμη, ἐνῶ ὅλοι οἱ μαθητὲς ἦσαν συγκεντρωμένοι μαζὶ καὶ εὑρίσκονταν ὁμόψυχοι στὸ ὑπερῶο (οἶκος) ἐκείνου τοῦ ἱεροῦ, ἀλλὰ καὶ στὸ προσωπικό του ὑπερῶο, στὸ νοῦ του, συναγμένος ὁ καθένας τους (διότι ἦσαν σὲ ἡσυχία καὶ ἀφιερωμένοι στὴ δέηση καὶ στοὺς ὕμνους πρὸς τὸ Θεό), ξαφνικά, λέγει ὁ εὐαγγελιστὴς Λουκᾶς, «ἀκούσθηκε ἦχος ἀπὸ τὸν οὐρανό, σὰν ἀπὸ ὁρμὴ βιαίου ἀνέμου καὶ γέμισε τὸν οἶκο ὅπου κάθονταν» (Πράξ. β, 1 11). Εἶναι βίαιος γιατί νικᾶ τὰ πάντα καὶ ξεπερνᾶ τὰ τείχη τοῦ πονηροῦ, γκρεμίζει κάθε ὀχύρωμα τοῦ ἐχθροῦ, ταπεινώνει τοὺς ὑπερήφανους, ἀνυψώνει τοὺς ταπεινοὺς στὴ καρδιὰ καὶ διασπᾶ τοὺς συνδέσμους τῶν ἁμαρτημάτων. Γέμισε δὲ ὁ οἶκος ἐκεῖνος στὸν ὁποῖο κάθονταν, καθιστώντας τον, κολυμβήθρα πνευματικὴ καὶ ἐκπληρώνοντας τὴν ἐπαγγελία τοῦ Σωτῆρα, ποὺ τοὺς ἔλεγε, πρὶν ἀναληφθεῖ: «Ὁ μὲν Ἰωάννης βάπτισε μὲ νερό, ἐσεῖς δὲ, θὰ βαπτιστεῖτε μὲ Ἅγιο Πνεῦμα, ὄχι ἔπειτα ἀπὸ πολλὲς μέρες». Ἀλλὰ καὶ τὸ ὄνομα ποὺ ἔδωσε σ αὐτοὺς τὸ ἔδειξε νὰ ἀληθεύει. Διότι διὰ τοῦ ἤχου αὐτοῦ ἀπὸ τοὺς οὐρανοὺς οἱ Ἀπόστολοι ἔγιναν πραγματικὰ υἱοὶ βροντῆς. «Καὶ φάνηκαν σ' αὐτοὺς γλῶσσες διαμεριζόμενες ὡσὰν πυρὸς καὶ στὸν καθένα τους κάθισε ἀπὸ μία καὶ γέμισαν ὅλοι ἅγιο Πνεῦμα καὶ μιλοῦσαν ἄλλες γλῶσσες, ὅπως τοὺς ἔδιδε τὸ Πνεῦμα νὰ μιλοῦν». Ἀλλὰ γιὰ ποιὸ λόγο φάνηκε τὸ Πνεῦμα σὲ σχῆμα γλωσσῶν; Ἀφ ἑνὸς γιὰ νὰ ἐπιδείξει τὴ συμφυΐα του, τὴ σχέση του μὲ τὸ Λόγο τοῦ Θεοῦ, γιατί τίποτε δὲν εἶναι συγγενέστερο ἀπὸ τὴ γλώσσα πρὸς τὸ λόγο. Συγχρόνως δὲ καὶ γιὰ τὴ χάρη τῆς διδασκαλίας, γιατί ὁ κατὰ Χριστὸν διδάσκαλος χρειάζεται χαριτωμένη γλώσσα. Γιατί δὲ, φανερώθηκε τὸ ἅγιο Πνεῦμα μὲ πύρινες γλῶσσες; Ὄχι μόνο γιὰ τὸ ὁμοούσιο τοῦ Πνεύματος πρὸς τὸ Πατέρα καὶ τὸν Υἱὸ (γιατί πῦρ εἶναι ὁ Θεός μας), ἀλλὰ καὶ γιὰ τὴ διπλὴ ἐνέργεια τοῦ κηρύγματος τῶν Ἀποστόλων. Γιατί μπορεῖ συγχρόνως νὰ εὐεργετεῖ καὶ νὰ τιμωρεῖ. Ὅπως τὸ πῦρ ἔχει διπλὴ ἰδιότητα καὶ νὰ φωτίζει καὶ νὰ φλογίζει, ἔτσι καὶ ὁ λόγος τῆς διδασκαλίας, αὐτοὺς ποὺ ὑπακούουν φωτίζει καὶ αὐτοὺς ποὺ ἀπειθοῦν παραδίδει τελικὰ σὲ πῦρ καὶ κόλαση. Εἶπε δὲ γλῶσσες, ὄχι πυρός, ἀλλὰ σὰν πυρός, γιὰ νὰ μὴ νομίσει κανεὶς ὅτι τὸ πῦρ ἐκεῖνο εἶναι αἰσθητὸ καὶ ὑλικό, ἀλλὰ νὰ ἀντιληφθοῦμε τὴν ἐπιφάνεια τοῦ Πνεύματος σὰν μὲ παράδειγμα. Γιὰ ποιὸ λόγο δὲ οἱ γλῶσσες φάνηκαν νὰ διαμερίζονται σ αὐτούς; Γιατί μόνο στὸ Χριστὸ ποὺ ἦλθε καὶ αὐτὸς ἀπὸ πάνω δὲν δίδεται μὲ μέτρο τὸ Πνεῦμα ἀπὸ τὸ Πατέρα. Ἐκεῖνος καὶ κατὰ σάρκα ἀκόμη εἶχε ὁλόκληρη τὴ θεία δύναμη καὶ τὴν ἐνέργεια, ἐνῶ σὲ κανέναν ἄλλο δὲν ἔγινε χωρητὴ ὅλη ἡ χάρη τοῦ Πνεύματος, ἀλλὰ ἀτομικὰ ὁ καθένας ἀποκτᾶ ἄλλος τὸ ἕνα καὶ ἄλλος τὸ ἄλλο ἀπὸ τὰ χαρίσματα, γιὰ νὰ μὴ νομίσει κανεὶς ὅτι ἡ ἀπὸ τὸ Πνεῦμα διδόμενη στοὺς ἁγίους χάρη εἶναι φύση.

Τὸ δὲ «κάθισε» δὲν ὑποδηλώνει μόνο τὸ δεσποτικὸ ἀξίωμα, ἀλλὰ καὶ τὸ ἑνιαῖο τοῦ θείου Πνεύματος. Κάθισε πάνω στὸν καθένα τους καὶ πληρώθηκαν ὅλοι ἅγιο Πνεῦμα, γιατί καὶ ὅταν μερίζεται κατὰ τὶς διάφορες δυνάμεις καὶ ἐνέργειές του, διὰ τῆς καθεμιᾶς ἐνέργειας παρευρίσκεται καὶ ἐνεργεῖ ὁλόκληρο τὸ ἅγιο Πνεῦμα, ἀμερίστως μεριζόμενο καὶ ὁλοκληρωτικὰ μετεχόμενο, κατὰ τὴν εἰκόνα τῆς ἡλιακῆς ἀκτίνας. Λαλοῦσαν δὲ ἄλλες γλῶσσες, δηλαδὴ διαλέκτους, διότι ἔγιναν ὄργανα τοῦ θείου Πνεύματος, Αὐτὰ προαναγγέλθηκαν καὶ μέσω τῶν προφητῶν του, ὅπως διὰ τοῦ Ἰεζεκιήλ: «θὰ σᾶς δώσω καρδιὰ νέα καὶ Πνεῦμα νέο θὰ βάλω μέσα σας, τὸ Πνεῦμα μου» (Ἰεζ. λστ, 26). Δία τοῦ Ἰωήλ: «καὶ κατὰ τὶς ἔσχατες ἡμέρες θὰ ἐκχύσω ἀπὸ τὸ Πνεῦμα μου ἐπάνω σὲ κάθε σάρκα» (Ἰωὴλ β, 28). Δία τοῦ Μωϋσῆ: «ποιὸς θὰ καταστήσει προφῆτες ὅλο τὸ λαὸ τοῦ Κυρίου, ὅταν δώσει ὁ Κύριος σ αὐτοὺς τὸ Πνεῦμά του;». Ὁ ἴδιος δὲ ὁ Κύριος ἔλεγε: «ὅποιος πιστεύει σὲ μένα, θὰ ρεύσουν ποτάμια ζωντανοῦ ὕδατος ἀπὸ τὴν κοιλιά του» τὸ ὁποῖο ἐρμηνεύοντας ὁ εὐαγγελιστής: «τοῦτο τὸ ἔλεγε περὶ τοῦ Πνεύματος ποὺ ἐπρόκειτο νὰ λαμβάνουν οἱ πιστεύοντες σὲ Αὐτόν» (Ἰω. ιζ, 39). Ἔλεγε ἐπίσης στοὺς μαθητές του: «ἐὰν μὲ ἀγαπᾶτε, θὰ τηρήσετε τὶς ἐντολές μου, καὶ ἐγὼ θὰ ζητήσω ἀπὸ τὸν Πατέρα νὰ σᾶς στείλει ἄλλο Παράκλητο, γιὰ νὰ μείνει μαζί σας αἰωνίως, τὸ Πνεῦμα τῆς ἀληθείας» καὶ «ὁ δὲ Παράκλητος, τὸ ἅγιο Πνεῦμα, ποὺ θὰ στείλει ὁ Πατέρας στὸ ὄνομά μου, ἐκεῖνος θὰ σᾶς διδάξει τὰ πάντα» καὶ «θὰ σᾶς ὁδηγήσει σὲ ὅλη τὴν ἀλήθεια» (Ἰω. ιδ, 15 ιδ, 26 ιε, 26 ιζ, 39). Τώρα λοιπὸν ἐκπληρώθηκε ἡ ἐπαγγελία καὶ κατῆλθε τὸ ἅγιο Πνεῦμα, σταλμένο καὶ δοσμένο ἀπὸ τὸ Πατέρα καὶ τὸν Υἱὸ καὶ ἀφοῦ περιέλαμψε τοὺς ἁγίους μαθητὲς καὶ τοὺς ἄναψε θείως ὡς πραγματικὲς λαμπάδες καὶ τοὺς ἀνέδειξε σὲ φωστῆρες ὑπερκοσμίους καὶ παγκοσμίους. Ὅπως δέ, ἂν κανεὶς ἀνάψει ἀπὸ τὴ φωσφόρο λαμπάδα ἄλλη καὶ ἀπὸ ἐκείνη ἄλλη καὶ οὕτω καθεξῆς, κρατώντας το μὲ τὴ διαδοχή, ἔχει πάντοτε τὸ φῶς μόνιμα, ἔτσι διὰ τῆς χειροτονίας τῶν Ἀποστόλων ἐπὶ τοὺς διαδόχους τῶν διαδίδεται ἡ χάρη τοῦ θείου Πνεύματος διὰ ὅλων τῶν γενεῶν καὶ φωτίζει ὅλους τους ὑπακούοντας στοὺς ποιμένες καὶ διδασκάλους. Τὸ ἅγιο Πνεῦμα ποὺ δὲν ἀποστέλλεται μόνο, ἀλλὰ καὶ ἀποστέλλει τὸν ἀπὸ τὸν Πατέρα Υἱὸ πάνω στὴ γῆ καὶ μᾶς δίδαξε τὰ θαυμαστὰ καὶ μεγάλα. Διότι τὸ ἅγιο Πνεῦμα ἦταν πάντοτε καὶ συνυπῆρχε μὲ τὸν Υἱὸ στὸν Πατέρα, συνδημιουργῶντας στὸν καιρό τους τὰ δημιουργηθέντα καὶ συνανακαινίζοντας τὰ φθαρέντα καὶ συγκρατώντας τὰ διαμένοντα, πανταχοῦ παρὸν καὶ τὰ πάντα πληροῦν καὶ διέπων καὶ ἐφορῶν. Ὄχι μόνο παντοῦ, ἀλλὰ καὶ πάνω ἀπὸ τὸ πᾶν, οὔτε σὲ ὅλο τὸν αἰώνα καὶ τὸ χρόνο μόνο, ἀλλὰ καὶ πρὶν ἀπὸ κάθε αἰὼνα καὶ χρόνο. Ἀπολυτίκιον. Ἦχος πλ. δ. Εὐλογητὸς εἶ Χριστὲ ὁ Θεὸς ἡμῶν, ὁ πανσόφους, τοὺς ἁλιεῖς ἀναδείξας, καταπέμψας αὐτοῖς τὸ Πνεῦμα τὸ Ἅγιον, καὶ δι αὐτῶν, τὴν οἰκουμένην σαγηνεύσας, Φιλάνθρωπε δόξα σοι. Κοντάκιον. Ἦχος πλ. δ. Ὅτε καταβὰς τὰς γλώσσας συνέχεε, διεμέριζεν ἔθνη ὁ Ὕψιστος ὅτε τοῦ πυρὸς τὰς γλώσσας διένειμεν, εἰς ἑνότητα πάντας ἐκάλεσε καὶ συμφώνως δοξάζομεν τὸ Πανάγιον Πνεῦμα. Μεγαλυνάριον. Ἐν πυρίναις γλώσσαις τοῖς Μαθηταῖς, ἐν τῷ ὑπερῴῳ, ὡς ὑπέσχου ἐκ τοῦ Πατρός, ἔπεμψας Σωτήρ μου, τὸ συμφυές σου Πνεῦμα, καὶ τούτους τῆς σῆς δόξης, ῥήτορας ἔδειξας.

Feast of Holy Pentecost The Feast of Holy Pentecost is celebrated each year on the fiftieth day after the Great and Holy Feast of Pascha (Easter) and ten days after the Feast of the Ascension of Christ. The Feast is always celebrated on a Sunday. The Feast commemorates the descent of the Holy Spirit upon the Apostles on the day of Pentecost, a feast of the Jewish tradition. It also celebrates the establishment of the Church through the preaching of the Apostles and the baptism of the thousands who on that day believed in the Gospel message of salvation through Jesus Christ. The Feast is also seen as the culmination of the revelation of the Holy Trinity. The story of Pentecost is found in the book of The Acts of the Apostles. In Chapter two we are told that the Apostles of our Lord were gathered together in one place. Suddenly, a sound came from heaven like a rushing wind, filling the entire house where they were sitting. Then, tongues of fire appeared, and one sat upon each one of Apostles. They were all filled with the Holy Spirit and began to speak in other languages as directed by the Spirit (Acts 2:1-4). This miraculous event occurred on the Jewish Feast of Pentecost, celebrated by the Jews on the fiftieth day after the Passover as the culmination of the Feast of Weeks (Exodus 34:22; Deuteronomy 16:10). The Feast of Weeks began on the third day after the Passover with the presentation of the first harvest sheaves to God, and it concluded on Pentecost with the offering of two loaves of unleavened bread, representing the first products of the harvest (Leviticus 23:17-20; Deuteronomy 16:9-10). Since the Jewish Feast of Pentecost was a great pilgrimage feast, many people from throughout the Roman Empire were gathered in Jerusalem on this day. When the people in Jerusalem heard the sound, they came together and heard their own languages being spoken by the Apostles (Acts 2:5-6). The people were amazed, knowing that some of those speaking were Galileans, and not men who would normally speak many different languages. They wondered what this meant, and some even thought the Apostles were drunk (Acts 2:7-13). Peter, hearing these remarks, stood up and addressed the crowd. He preached to the people regarding the Old Testament prophecies about the coming of the Holy Spirit. He spoke about Jesus Christ and His death and glorious Resurrection. Great conviction fell upon the people, and they asked the Apostles, "What shall we do?" Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit" (Acts 2:38-39). The Bible records that on that day about three thousand were baptized. Following, the book of Acts states that the newly baptized continued daily to hear the teaching of the Apostles, as the early Christians met together for fellowship, the breaking of bread, and for prayer. Many wonderful signs and miracles were done through the Apostles, and the Lord added to the Church daily those who were being saved (Acts 2:42-47).

This great Feast of the Church is celebrated with the Divine Liturgy of Saint John Chrysostom on the Sunday that is the fiftieth day after the celebration of Pascha. The Liturgy is conducted on the day of the Feast, and is preceded the evening before by a Great Vespers service and on the morning of the Feast by the Matins service. On the day of the Feast a Vespers service is conducted that includes the kneeling prayers. These prayers mark the beginning of the practice of kneeling during the Liturgy at the time when the holy gifts of bread and wine are consecrated as the body and blood of Christ. The practice of kneeling has been suspended during the Paschal season. On the Monday following the Feast, the Divine Liturgy is conducted in commemoration of the All-holy and Life-creating and Allpowerful Spirit, Who is God, and One of the Trinity, and of one honour and one essence and one glory with the Father and the Son (From the Synaxarion of the Feast). Scripture readings for the Feast are the following: At the Saturday Vespers: Numbers 11:16-17, 24-29; Joel 2:23-32; Ezekiel 36:24-28. At the Orthros (Matins): John 20:19-23. At the Pentecost Sunday Divine Liturgy: Acts 2:1-11; John 7:37-52, 8:12. At the Divine Liturgy on the Monday of the Holy Spirit: Ephesians 5:8-19; Matthew 18:10-20. Prayer of the Holy Spirit Heavenly King, Comforter, the Spirit of Truth, everywhere present and filling all things, Treasury of blessings and Giver of life: come and abide in us, cleanse us from every impurity and save our souls, O Good One. HYMNS OF THE FEAST Apolytikion (Plagal Tone Four) Blessed are You, O Christ our God, who made fisherman all-wise, by sending down upon them the Holy Spirit, and through them, drawing all the world into Your net. O Loving One, glory be to You. Kontakion (Plagal Tone Four) When the Most High came down and confounded tongues of men at Babel, He divided the nations. When He dispensed the tongues of fire, He called all to unity, and with one voice we glorify the Most Holy Spirit.

Σύναξις Ἁγίων Ἐνδόξων καὶ Πανευφήμων Ἀποστόλων Τὴν ἡμέρα αὐτὴ ἡ Ἐκκλησία ἑορτάζει μὲ ξεχωριστὴ λαμπρότητα τὴ Σύναξη τῶν Δώδεκα Ἀποστόλων. Βεβαίως ὑπάρχουν καὶ οἱ μνῆμές τους σὲ διάφορες ἡμερομηνίες τοῦ λειτουργικοῦ ἔτους, ἀλλὰ μὲ αὐτὸ τὸ συλλογικὸ ἑορτασμὸ τιμᾶται σύμπασα ἡ χορεία τῶν μεγάλων αὐτῶν ἀνδρῶν, οἱ ὁποῖοι ὡς συνεχιστὲς τοῦ σωτηριώδους ἔργου τοῦ Κυρίου ἐπὶ τῆς γῆς, ἔστρεψαν τὸ ροῦ τῆς ἱστορίας καὶ ἄλλαξαν κυριολεκτικὰ τὴ μορφὴ τοῦ κόσμου. Χάρη στὸν ἰδικό τους ἀγώνα, τὶς ἀφάνταστες προσωπικὲς τους θυσίες, τὴ μαρτυρία καὶ τὸ μαρτύριό τους ἐθεμελιώθηκε ἡ Ἐκκλησία στὸν κόσμο. Ἡ λέξη «Ἀπόστολος» σημαίνει τὸν ἀπεσταλμένο. Ἐν προκειμένῳ Ἀπόστολοι ὀνομάσθηκαν οἱ ἐκλεγμένοι καὶ καλεσμένοι ἀπὸ τὸν Κύριο Μαθητές Του νὰ συνεχίσουν τὸ σωστικό Του ἔργο, μετὰ τὴν εἰς τοὺς οὐρανοὺς Ἀνάληψή Του. Ἐπίσης, σύμφωνα μὲ τὴν χαρακτηριστική Του προτροπὴ ἔγιναν οἱ μάρτυρες τῆς Ἀναστάσεώς Του «ἕως ἐσχάτου τῆς γῆς». Ἡ ἐκλογὴ καὶ ἡ κλήση τῶν Ἀποστόλων, οἱ ὁποῖοι ὡς τὴν Πεντηκοστὴ καλοῦνταν Μαθητές, ἔγινε ἀμέσως μὲ τὴν ἀρχὴ τῆς δημόσιας δράσεως τοῦ Κυρίου, στὴ Γαλιλαία. Εὐθὺς μετὰ τὴ Βάπτισή Του κατευθύνθηκε στὶς ὄχθες τῆς λίμνης Γενησαρέτ, ὅπου ἀπευθύνθηκε στοὺς ἐκεῖ ἁλιεῖς, στοὺς ὁποίου εἶπε: «δεῦτε ὀπίσω μου καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων». Αὐτοὶ «εὐθέως ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῶ». Ἄλλοι, «ἀφέντες τὸν πατέρα αὐτῶν Ζεβεδαῖον ἐν τῷ πλοίῳ μετὰ τῶν μισθωτῶν, ἀπῆλθον ὀπίσω αὐτοῦ». Οἱ μαθητὲς ὁρίσθηκαν ἀπὸ τὸν Κύριο σὲ τρεῖς κύκλους ἤτοι: τὸ στενὸ κύκλο τῶν Δώδεκα, τὸν εὐρύτερο κύκλο τῶν Ἑβδομήκοντα καὶ τὸν εὐρύτατο κύκλο τῶν πολυπληθῶν φίλων Του. Μεγαλύτερη σημασία εἶχε ὁ κύκλος τῶν Δώδεκα. Αὐτοὶ εὑρίσκονταν πλησίον Του καὶ σ αὐτοὺς ἀποκάλυψε τὰ μυστήρια τοῦ Θεοῦ. Αὐτοὶ εἶχαν τὴν εὐλογία καὶ τὴ δόξα νὰ ὁρισθοῦν ὡς οἱ κατ ἐξοχὴν συνεχιστὲς τοῦ ἔργου Του, διότι μόνο σὲ αὐτοὺς εἶπε: «Ἐγὼ ἐξελεξάμην ὑμᾶς, καὶ ἔθηκα ὑμᾶς, ἵνα ὑμεῖς ὑπάγητε καὶ καρπὸν φέρητε, καὶ ὁ καρπὸς ἡμῶν μένῃ». Μετὰ τὴν Ἀνάσταση τοὺς κατέστησε ἐπίσημα διαδόχους καὶ συνεχιστὲς τοῦ ἔργου Του: «καθὼς ἀπέσταλκέ με ὁ Πατήρ, κἀγὼ πέμπω ὑμᾶς. Καὶ τοῦτο εἰπὼν ἐνεφύσησε καὶ λέγει αὐτοῖς λάβετε Πνεῦμα Ἅγιον, ἄν τινων ἀφῆτε τὰς ἁμαρτίας, ἀφίενται αὐτοῖς, ἄν τινων κρατῆτε, κεκράτηνται». Ἐπίσης στὸ ὄρος τῆς Γαλιλαίας, ὅπου εἶχαν συναχθεῖ οἱ ἕνδεκα μαθητές, λίγο πρὶν τὴν Ἀνάληψη, τοὺς εἶπε: «Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρός, τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος, διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν».

Ὡς πρὸς τὴν ἐκλογὴ τῶν Ἁγίων Ἀποστόλων εἶναι χαρακτηριστικοὶ οἱ λόγοι τοῦ Ἀποστόλου Παύλου: «Ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ Θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν Θεόν... τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ Θεός, ἵνα τοὺς σοφοὺς καταισχύνῃ τὰ ἰσχυρά, καὶ τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ Θεός, καὶ τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ, ὅπως μὴ καυχήσηται πᾶσα σὰρξ ἐνώπιον τοῦ Θεοῦ». Τὸ ἔργο τῶν Ἁγίων Ἀποστόλων συνεχίσθηκε καὶ συνεχίζεται διὰ τῶν διαδόχων αὐτῶν. Αὐτὴ ἡ άδιάκοπη διαδοχὴ συνεχίζεται ἔως σήμερα καὶ χαρακτηρίζεται ὡς ἀδιάκοπη διαδοχὴ προσώπων καὶ πίστεως καὶ γι αὐτὸ ὀνομάζεται ἡ Ἐκκλησία μας Ἀποστολική. Οἱ Ἅγιοι Δώδεκα Ἀπόστολοι εἶναι: ὁ Ἀπόστολος Πέτρος ( 29 Ἰουνίου), ὁ Ἀπόστολος Ἀνδρέας ( 30 Νοεμβρίου), ὁ Ἀπόστολος Ἰάκωβος ὁ τοῦ Ζεβεδαίου ( 30 Ἀπριλίου), ὁ Ἀπόστολος Ἰάκωβος ὁ τοῦ Ἀλφαίου ( 9 Ὀκτωβρίου), ὁ Εὐαγγελιστὴς Ἰωάννης ( 24 Σεπτεμβρίου), ὁ Ἀπόστολος Φίλιππος ( 14 Νοεμβρίου), ὁ Ἀπόστολος Βαρθολομαῖος ( 11 Ἰουνίου), ὁ Ἀπόστολος Θωμᾶς ( 6 Ὀκτωβρίου), ὁ Εὐαγγελιστὴς Ματθαῖος ( 16 Νοεμβρίου), ὁ Ἀπόστολος Ἰούδας ( 19 Ἰουνίου), ὁ Ἀπόστολος Ματθίας ( 9 Αὐγούστου), ὁ Ἀπόστολος Σίμων ὁ Ζηλωτής ( 10 Μαΐου). Ἀπολυτίκιον. Ἦχος γ. Τὴν ὡραιότητα. Ὡς δωδεκάπυρσος, λυχνία ἔλαμψαν, οἱ Δωδεκάριθμοι, Χριστοῦ Ἀπόστολοι, Πέτρος καὶ Παῦλος σὺν Λουκᾷ, Ἀνδρέας καὶ Ἰωάννης, Βαρθολομαῖος Φίλιππος, σὺν Ματθαίῳ καὶ Σίμωνι, Μᾶρκος καὶ Ἰάκωβος, καὶ Θωμᾶς ὁ μακάριος, καὶ ηὔγασαν τοὺς πίστει βοῶντας χαίρετε Λόγου οἱ αὐτόπται. Κοντάκιον. Ἦχος δ. Ὁ ὑψωθεὶς ἐν τῷ Σταυρῷ. Ἡ δωδεκάχορδος καὶ εὔσημος νάβλα, τῶν πανευφήμων καὶ σοφῶν Ἀποστόλων, ἐμπνεομένη Πνεύματος ταῖς θείαις αὐγαῖς, πᾶσι μὲν ἐκήρυξεν, εὐσεβείας τὸν φθόγγον, γλώσσας δὲ ἐφίμωσεν, ἀσεβείας τῷ λόγῳ οὓς εὐφημοῦντες εἴπωμεν τρανῶς χαίρετε μύσται, Χριστοῦ καὶ διάκονοι. Μεγαλυνάριον. Πέτρον Παῦλον Μᾶρκον σὺν τῷ Λουκᾷ, Φίλιππον Ἀνδρέαν, Ἰωάννην τε καὶ Θωμᾶν, Σίμωνα Ματθαῖον, καὶ τὸν Βαρθολομαῖον, σὺν θείῳ Ἰακώβῳ, ὕμνοις τιμήσωμεν.

The twelve Holy Apostles Jesus Christ endowed His Church with Himself and His divine Message. He handed it down to His disciples, who constituted His Church. Jesus Christ selected from among them Twelve Apostles to carry on with authority His Gospel, and He sent them to preach it and to baptize converts all over theworld: "Go ye therefore, and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you; and, lo, I am with you always, even unto the end of the world" (Matt. 28: 19-20). The Apostles kept their mission with integrity and faithfulness. They dedicated their lives to it; they injected the new faith in the' true God into society to heal its infirmities. The Apostles organized the converts into groups called Churches. To these Churches the Apostles handed down the treasure of the new Gospel, their eyewitness account of the Word as they actually saw it take place, preserving it forever through the Church. This is the Gospel - the Tradition in the broad sense of the word - which we cherish today. Taking the Truth from the Apostles, the Orthodox Church is an "Apostolic" Church; it has its roots in the apostolic ministry and succession, the apostolic faith and creed, and the apostolic word and scriptures by which the Apostles and their immediate successors defended the Orthodox Faith and kept it undefiled against heresies and persecutions. But who are these blessed Apostles who were chosen to hand down the new Gospel and establish the Church to which we belong today? Who empowered them to preach the Gospel and disregard all the threats which endangered and, in the end, took their lives? Who are these mighty personalities who were the instrumental figures behind the worldwide movement which has changed the pace of life of men thereafter? Sometimes the voice of the past is the clearest and most vivid guide for the minds and hearts of men of today, taking them out of the confused values of this life. Sometimes the lives and deeds of men of the past are unforgettable and stand as light posts to illuminate the road for a future achievement. They stand as unshakable rocks on which the waves of disappointment of life lose their force and disappear. The Apostles of Christ are both the rocks and the light posts for our life. To them, our ancestors in the Christian heritage and faith, this pamphlet is humbly dedicated, that both the writer and the reader might imitate their devotion and work and appreciate their convictions in Christ, "in Whom they lived and moved and had their being" (Acts 17: 28). The only sources on the subject of the Twelve Apostles are the four Gospels and the first chapter of the Acts, describing the relationship between Jesus and His Apostles during His ministry on earth. Although the Apostles are the ultimate authors of the Gospels they do not appear prominently in them; they are never magnified in them. The Gospels refer to them only because Jesus Himself was occupied with them, teaching and training them to understand His origin and mission, in order to transmit to others correctly His personality, His Gospel and His deeds. Whenever they appeared later in their ministry, they spoke with authority and determination on behalf of the Lord Who sent them to present His Gospel to the world. They never usurp or appropriate for themselves the new teachings. It is true that the Gospel took some human aspects of their individual personalities. But these aspects were such that they showed their understanding and limitation of the words and deeds of their Lord; a reflection of the good news in their own simple and humble life. The Apostles are both the preachers and the examples of the New Creation.

The Greek word "apostle" conveys to us the meaning of messenger, delegate, envoy or collector of tribute paid to the temple service. In the Gospels the Twelve were simply to be Christ's envoys. As Jesus was sent by His Father, so the Apostles were sent by Jesus. Jesus Christ used contemporary terms for "apostle" and gave it His own content and interpretation stressing the idea of being "sent," which means that an Apostle is a man with a mission throughout his entire life. Jesus Christ Himself gave the title "Apostle" to the Twelve in Luke 6:13 and Mark 3:14, "whom he also named apostles." The term "apostle" ("apostolos" in Greek; a derivative from "apostellein", meaning "to send") signifies a special mission. An apostle is the commissioner of the person who sent him. Therefore, the term apostle is more definite than the term messenger (in Greek "angelos"). The apostle does not merely transmit a message, but he works to put it into practice among the recipients, both to let them understand it aright and to apply its contents in their faith and life. The Church of Jesus Christ started in Bethlehem with His birth in the manger it was sanctioned in His presence with angels and shepherds worshipping Him. The Church was developed and enriched through Christ's efforts in Palestine, and was established with His Cross on Golgotha. Finally, after the resurrection of its Lord, the Church flourished in the upper room in Jerusalem with "tongues of fire" of the Holy Spirit guiding the Apostles in triumph. Thus Jesus Christ, the Founder and Lord of the new sacred society, bequeathed his precious endowment to His Church and made it the treasurer of salvation and eternal freedom. The Church of Christ, to which saints and sinners belong, constitutes His Sacred Body forever. It is, indeed, the realm of His Covenant, which the Apostles received from Christ and handed down to us. What is this Covenant? The Lord's new will of life was wrought by Himself and handed down to all generations for all time. It contains the long-awaited reconciliation between God and man. It is the new covenant through the mercies of God, and empowered by His Son-the incarnate Logos. What is the content Of this covenant, and who is the warrantor who secures its riches to its heirs? Christ and His Gospel are the answer to both questions. In Him man is destined to live anew, crossing again into Eden, the Kingdom of Heaven. This is the New Covenant which the Apostles received and handed down. The new covenant is "good news of a great joy". Its title was given by the angel proclaiming in Luke 2:10,11 that "to you is born... a Savoir... Christ the Lord," in Bethlehem at the incarnation of the Logos. The contents of this covenant were endorsed in Christ's baptism with His Father's statement, "Thou art my beloved Son" (3:22). Indeed, "God so loved the world, that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life" (John 3:16). John the Baptist bore witness to Him, and in his admiration for Him proclaimed, "Behold the Lamb of God." The signature on this covenant was placed by Christ's new order of Love at His mystic supper - the new testament - and ratified by His Cross and His last words, "Father, forgive them, for they know not what they do." Lastly, the eternal seal was placed on this covenant by His triumphal resurrection, assuring the victory and joy of life. This covenant was heralded by the First-called Apostle Andrew in his conviction and exclamation that "we have found the Messiah," and his brother Peter's confession, "Thou art the Christ." His believers and devoted followers are destined to cover the globe in all centuries. His reign is everlasting. This mighty covenant of reconciliation - the New Testament and Will - was handed down to the Church and entrusted to the hands of the eyewitnesses, the Apostles of Christ. They proclaimed the Orthodox faith in the True God and organized the new divine society in local Churches for men to believe and worship the Father and the Son and the Holy Spirit, One living Triune God. The Apostles are the first golden links in our inherited Faith, which we today so dearly proclaim. The Lord sent them and the faithful accepted and honour them.

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 ======================================= The Clergy, President and Council of the Greek Orthodox Community of St George, Brisbane have much pleasure in inviting all Members and Friends to the Annual St George Dinner to be held on Sunday, 8 July 2012 6.00pm for 6.30pm The Greek Club 29-31 Edmondstone Street, South Brisbane Price: $ 60.00 per person $15.00 for children (under 12 years) (Dinner & Drinks) UPCOMING EVENTS Oι Ιερείς, o Πρόεδρος και το Διοικητικό Συμβούλιο της Ελληνικής Ορθόδοξης Κοινότητας του Α- γίου Γεωργίου, Βρισβάνης έχουν την τιμή να προσκαλέσουν όλα τα μέλη και φίλους στo Ετήσιο Φιλανθρωπικό Δείπνο της Ελληνικής Ορθόδοξης Κοινότητας του Αγίου Γεωργίου, Βρισβάνης που θα λάβει χώρα Κυριακή, 8η Ίουλίου 2012 6.30μμ Στην αίθουσα του Ελληνικού Κοινοτικού Κέντρου 29-31 Edmondstone Street, South Brisbane RSVP: Τιμή: $ 60.00 το άτομο $15.00 για παιδιά (κάτω των 12 ετών) (Συμπεριλαμβάνει Φαγητό και ποτά) Τραπέζια για Δέκα (10) άτομα (ει δυνατόν) Παρακαλούμε απαντήσετε μέχρι τις 29η Ίουνίου 2012 Παρακαλούμε τηλεφωνήσετε την Κοινότητά στο 38443669 για κρατήσεις τραπεζιών και άλλες πληροφορίες RSVP: Tables of Ten (10) encouraged Dress: Lounge Suit No Later than 29 June 2012 Please call Elleni or Dimitri on 38443669 for booking details

Preparation for the Divine Liturgy The Divine Liturgy refers to the divine work of the people pertaining to God. Well aware of the work at hand, we should attend services prepared to labour as unique members of the body of Christ. Ultimately, each of us, that is, every man, woman, and child, should be ready to put aside all the cares of this life, and receive the King of all Before we attend the Divine Liturgy there are several methods by which we can prepare: 1. Fast from certain foods in anticipation of receiving the Body and Blood of Christ, i.e., at the least, fast from meats on Wednesday and Friday, and all foods and liquids the morning of the liturgy unless these are deemed necessary for medical reasons. 2. Prepare your body physically for worship. If you get distracted throughout the service because of various aches and pains, stretch before you attend services (worshiping is an exercise, so be prepared)! 3. Prepare spiritually by living the life of the Church. Praying regularly, participate in the sacraments (if you haven't gone to Confession in over a year, it s time to go), worship during other services (attend Great Vespers Saturday evenings and / or Orthros before the celebration of the Liturgy), and read the Scripture readings ahead of time so they are foreign to you in Church. 4. Don t be late for the celebration of the Divine Liturgy! If there is one thing that we should be on time for on a regular basis, it is the Divine Liturgy. Like anything in which you may participate, once you have missed even a few minutes, a few pages, or a few motions, it s difficult to catch up with the rest of the group. 5. As you prepare, keep in mind that you labour with God! Together our Lord works with each of us, giving us the tools we need to succeed and receive the Kingdom. For it is ultimately by His Grace that we are empowered to labour, and it is only through His mercy that we are able to receive the Eucharist unto salvation and not unto condemnation! Our preparation for Holy Communion. It is a truly awesome and an amazing privilege to be united with the Lord by partaking of His Holy Gifts, and so we must not approach casually, frivolously, or without adequate preparation. We prepare ourselves by prayerfully trying to cleanse ourselves of our sins, so that we might be suitable temples for the Lord to dwell in, for He wishes that we will allow Him to make His home in our hearts and bodies. He says to us: Listen! I am standing at the door, knocking; if you hear my voice and open the door, I will come in to you and eat with you, and you with me (Revelation 3:20). We are cleansed by sincere repentance, by Holy Confession, by fasting, by saying the Prayers Before and After Holy Communion, and by prayerfully approaching the Holy Gifts, consciously aware that we are partaking of Christ s Body and Blood and becoming united with Him. The Lord offers us a priceless gift - Himself! This is the best gift in the world - there is nothing better! He asks of us that we be willing to accept His gift of Himself, that He offers to us at His great Banquet Feast, and to properly prepare ourselves to become living temples of His Divine Presence. Saint Paul cautions us about receiving Holy Communion in an unworthy manner (carelessly or without adequate preparation), saying: Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be answerable for the body and blood of the Lord. Examine yourselves, and only then eat of the bread and drink of the cup. For all who eat and drink without discerning the body, eat and drink judgment against themselves. For this reason many of you are weak and ill, and some have died. (1 Corinthians 11:27-30).

Fasting Our Church adopted fasting from the Old Testament. Christ Himself fasted and preached about its significance (Matt. 6:16, Mark 2:20 and 9:29). The Early Church too, observed fasting (Acts 13:2, 14:23 and II Cor. 2:27). As early as the beginning of the third century, we have documents (of Didache) substantiating the early establishment of regular fast days, such as Wednesday and Friday: these two days are symbolical and commemorative of Christ s betrayal and crucifixion. By the end of the fourth century, the forty day (Great) Lenten fast was wide-spread. Later other fasting periods were also adopted by our Church. Fasting, accompanied by prayer and charity, is a way of disciplining our entire person, not just the body. Contrary to what most people think, it underlines - rather than undermining the significance of the body towards whose glory it also contributes. Furthermore fasting is a small way of sharing in contemporary suffering throughout the world. How to Fast There are different degrees of fasting that have been passed down to us. Remember these are not laws or rules that we are to blindly follow but are proven practices that can help us come closer to God. Orthodoxy is not legalistic or rule oriented. The rules or guidelines that have been established for us are there for our spiritual benefit. We have to use them with the appropriate attitude to receive the benefit. In this matter be sure to follow the guidance of your spiritual father. We must beware of putting too much attention on the physical aspects before we have matured in our inner work because this can lead us to thinking that we do all the work and then forget that is the grace of God that we are trying to come in union with and to follow. We can become proud of our physical achievements and lose our contact with God because of our sinfulness and self-centeredness. Fasting is not a contest but it is an important self-discipline that will help us come closer to God when practiced with the proper attitude. In our ecclesiastical calendar, fasting usually precedes great feasts and acts as a preparation for these events. FASTS PRESCRIBED BY THE CHURCH 1. Wednesday and Friday. Every Wednesday and Friday is to be observed with fasting unless some important Feast takes precedence over the fast. (See exceptions noted below) The Fast on Wednesday in memory of the betrayal of the Lord, and Fast on Friday in remembrance of His Passion and Death upon the Cross. 2. Special Fast Days. August 29. The Beheading of Saint John the Baptist.; September 14. The Elevation of the Holy Cross.; January 5. The Eve of the Epiphany. 3. Lent, the Great Fast begins forty days before Palm Sunday, on the Monday after Cheese-Fare Sunday, and lasts until the evening preceding Palm Sunday. Holy Week is a special Fast in honour of our Lord s Passion, and lasts from the evening of Palm Sunday through to Holy Saturday. 4. The Fast of the Holy Apostles begins on the Monday after All Saints Sunday (the Sunday next after Pentecost) and lasts until June 28, the Feast of the Holy Apostles Peter and Paul. This Fast varies in length according to the date of Easter. 5. The Fast of the Theotokos. The fast which precedes the Feast of the Falling-asleep of the All-Holy Theotokos begins on August 1 and lasts until the day of the Feast, August 15. 6. The Fast before Christmas begins on November 15 and lasts until the day of the Feast of the Nativity, December 25. 7. Periods when fasting is forbidden The Church forbids fasting during the following periods: From December 25 to January 4. The week following the Sunday of the Pharisee and Publican. The week following Meat-fare Sunday (abstinence from flesh meat is required during this week, but no fasting). The week following Easter. The week following Pentecost.

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 ============================================================================================ 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