- Fri Jul 20, 7:30 AM
Glorious Prophet Elias the Thisbe and His Ascent to Heaven - Divine LiturgySat Jul 21, 8:00 AM
Simeon the Fool for Christ - English LiturgySat Jul 21, 4:00 PM
VespersSun Jul 22, 8:00 AM
8th Sunday of Matthew - Matins & Divine LiturgyThu Jul 26, 7:30 AM
Martyr Paraskevi - Divine Liturgy
Orthodoxy (49)Tuesday, 13 June 2017 19:59
Years ago when I was a young boy I was bewildered by the strange school environment that I found myself in. There could not have been a greater contrasting difference between my family's migrant Greek speaking home and my school. Among many of the strange things that I had to contend with was the English language as we spoke only Greek at home. One of the many words that left me perplexed was the word "Eucharist" which I dismissed as a word not related to my Orthodox faith which I would hear on occasion during religion classes.
Years later when I began to understand my own Orthodox Christian faith better I re-discovered that strange word again - "Eucharist," - to my pleasant surprise it was the everyday Greek word for "Thank you" or "thanksgiving" - Ἑυχαριστῶ, pronounced - Efharisto.
What a discovery that was for me. This strange word was in fact very familiar to me. So the two words in Greek "Theia Efharistia" means Divine Thanksgiving or - "Holy Communion".
And what is Holy Communion? It is the very Body and Blood of Christ Himself offered for us sinners. All this is made possible by Christ's suffering and death on the Cross. This is not offered to us symbolically but it is His actual Body and Blood that we receive. For Christ said "Take eat this is My Body... this is My Blood." (Matthew 26 vs 26-28)
In other words all of Him for us, so that He may dwell in us, that we might have life in Him, because of the great Love that He has for us. He gives His life for us.
And why would He give all of Himself for us? Because without Him we have no life in us. He is the life in us. Preparing ourselves to receive Holy Communion opens the way for Christ to live in us and we in Him.
"Most Assuredly I say to you" said Jesus "unless you eat the flesh of the Son of Man and drink His blood, you have no life in you." (John 6 vs. 53)
To return to a state of grace then, we must be healed by partaking in the Sacraments of the Church and to actually receive Christ in us, we must receive Holy Communion which is His Body and His Blood.[...]Thursday, 01 June 2017 21:51
A pragmatic view:
Confession will help you with everything you have to face in life, past, present and future.
Do you find this hard to believe?
Confession opens your heart to God. With God all things are made possible.
When you go to Confession you restore and renew the power, enlightenment and purity God gifted to you on the day of your Baptism - a spiritual communion with God.
Many Orthodox Christians are unfamiliar with the seven Sacraments of the Church. The practice of these Sacraments is however, essential to healing our soul. You cannot do without the Sacraments. They are the means by which we come in to communion with God and receive His blessing and experience mystical healing and transformation. The Sacraments are not as many people perceive ritualistic ceremonies.
Despite this, many people think and have been told often by misinformed relatives and friends that it is not necessary to go to Confession and that this is not an Orthodox Tradition.
Clearly this is not the case as Confession in the Orthodox Church has existed since Apostolic times, consistent with Christ’s teaching and essential to the practice of our faith and the healing of our soul. If the soul and heart is healed so then it follows that our physical and mental health also benefit as we learn to strive and walk the righteous path leading to our salvation. To walk the righteous path requires changes in us that are inspired by our remorse for what has not gone right in our lives. This remorse or regret in us becomes the active spirit of repentance.
People also may regard Confession as unnecessary because it can be confronting. It is easier to simply dismiss or to rationalise it away. But just like many things in life neglect and ignorance is costly because it does not rectify the wrongs and positively align us with God’s truth in order to spiritually progress. Otherwise our life will tend to stagnate in all its efforts, responsibilities and activities.
God bestows grace and blessings to us to progress in life, which is activated by the Holy Spirit through all the Sacraments and especially through Confession. These blessings do not just benefit ourselves but also those whom we love and whom we are in contact with, our whole family, all the faithful and to all people. Confession can bring limitless inner joy, allowing light heartedness and contentment that is difficult to describe. It deals directly with our heart and its concerns and helps resolve the difficulties we face in life by the absolution of our sins.[...]Tuesday, 23 May 2017 21:52
The Orthodox view of death refers to Christ's victory over death on the Cross and the new life granted to us through His Resurrection.
Death is seen as an unnatural state. It was never part of God’s plan for His Creation to experience death. It is man's transgression that caused our separation from God and its consequence - death.
Out of love and concern for His creation therefore, Christ came into the world, to die for us and through His Resurrection grant new life to us mortals.
Christ did this by taking on our human nature whilst fully retaining His Divine nature, and trampling on our death and restoring new life in us by His Holy Resurrection.
This gift of new life is gifted to us on the day of our Baptism.
But to earn this gift we have to value and strive for it by our own free will and with the right instruction and living a good Christian life we can progresses towards our union and communion with God. Simply put, we progress towards union with God by our love for God and by the keeping His Commandments; whilst we also continue to love others as we do our own selves.
Death is not seen as our end or our annihilation but as our 'falling asleep.'[...]
When a person 'falls asleep,' the soul is temporarily separated from the body. But the soul continues to live. In this state the soul of a departed person benefits from our prayers at the funeral service.
Our prayers are directed to God in the funeral service to forgive their sins and errors and to offer forgiveness and comfort to their soul. This is why in the Orthodox Christian Tradition we pray for the deceased on the day of their death and on the day of their funeral, but also at various other times during certain specific intervals as well long after their passing from this life.Monday, 15 May 2017 17:07
One of the most difficult things to do is to pray well. Prayer is like a spiritual barometer of our inner state of health. Even those who are well practised at it can fall into all kinds of strife. Why is this so?
Because prayer demands the attention of our whole person calling upon the mind, the soul, the physical self and most importantly our heart. To turn our attention wholly to God is not easy to do. Yet such devotion is an integral aspect of true love.
Jesus instructs us to “love the Lord your God with all your heart, with all your soul, and with all your mind.” (Matthew 22:37)
Central to the practice of good prayer therefore is the ability for us to direct our full and undivided attention towards God. Even well known prayers that we commit to memory such as the Lord’s Prayer or the Creed should be said as if for the first time calling upon our whole person to attention before God. This requires great concentration and inner strength.
Interests of other kinds that demand our full attention, be they people, activities or material things that take precedence over God can serve as powerful interferences in worship and prayer. Worship and prayer are essential expressions of our love for God. We may feel justified in immersing ourselves in all kinds of activity which are all absorbing and engrossing in our lives. Such activities may include our career, study, occupation, sport, recreation, possessions and so on. But if we allow other things to take precedence over God we will find ourselves in spiritually treacherous ground. For it is only by acknowledging God that we become truly fulfilled in whatever we do, for He is the source of all life and existence. And by this means, by acknowledging Him the source of all that exist and that is love, we can then realise what is paramount in prayer, and that is to practice remembrance of God who is central to every aspect of our life. The more God is forgotten in daily activity, the more difficult it becomes for us to pray or even have our prayers answered because our prayer is reduced to little more than an additive rather than assuming its rightful place as a central and essential ingredient of our relationship and love for God. God not only provides all that we have but has given us life itself to experience those gifts. How can we then enjoy those gifts but fail to remember Him?
How quickly we forget that all things were created by God? Nothing therefore has any legitimate precedence before Him and nothing is beyond Him for all things are of Him and in Him. “All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men” (John:1:3)[...]
God does not exclude Himself from His creation, though He does not require anything to sustain Him. He has chosen to be one with His creation. So He is served by us through what is already His.Sunday, 30 April 2017 21:59
The following article was written by Father Emmanuel in his early years as a Deacon.
I remember in the early nineteen seventies whilst studying sociology at university there were new theories warning about over-population in the world. Dr David Suzuki was one of these theorists warning the world of an impending catastrophe if population growth was not stemmed back. The theory was based on the view that the environment could not sustain an increase of people, as it would cause the outstripping of resources and alter the balance of nature.
Dr Suzuki’s views posed a real problem for me as an Orthodox Christian. Most importantly, his theories of catastrophe were not consistent with God’s law. For as it is written, God blessed man and said, “Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.” (Genesis 1:28)
The doomsday prophecies of the population theorists hit a chord with many people which are upheld to this very day. For implied in their message was the view that sustainability of the earth’s resources could only be achieved through our good management involving population control. (Throughout the world 50 million abortions are performed every year.)
My difficulty with these theories is that they supposed knowledge beyond God’s providence and blessing and eventually leading us on to the wrong path in direct opposition to God’s will. I can not accept that any man’s thinking, no matter how plausible, can perceive beyond God’s providence in a world that is certainly time limited and perishable. It goes without saying that we have a responsibility to manage the earth’s resources and environment; but man wants to play god.[...]Tuesday, 18 April 2017 22:08
An Orthodox Christian Spiritual Grid
(The Union of Man with God)
THE OLD CREATION
(Fallen Man – Adam and Eve)
THE NEW CREATION
(The God-Man CHRIST)
The Divine Gifts
The Divine Nature
Expulsion Reconciliation Adoption Theosis Mortality New Birth Resurrection Eternity Ignorance Knowledge Understanding Wisdom Forgetfulness Remembrance Prayerfulness Omniscience Laziness Attentiveness Asceticism Omnipresence Fragmentation Dignity Communion Unity Indifference Discrimination Compassion Love Confusion Rationality Dispassion Order Darkness Enlightenment Luminosity (Uncreated) Light Egocentricity Selflessness Theocentricity Omnipotence Nakedness Adornment Grace Righteousness Impurity Catharsis Healing Purity Anxiety Repentance Obedience Peace Willfulness Abandonment Providence Humility Corruption Sacrifice Incorruption Perfection Discord Harmony Radiance Beauty Suffering Forbearance Healing Salvation
Fr Emmanuel StamatiouThursday, 02 March 2017 21:56
ON THE OPENING OF GREAT LENT
+ B A R T H O L O M E W
By God’s Mercy
Archbishop of Constantinople-New Rome and Ecumenical Patriarch
To the Plenitude of the Church
May the Grace and Peace of our Lord and Savior Jesus Christ
Together with our Prayer, Blessing and Forgiveness be with you
* * *
Beloved brothers and children in the Lord,
With the grace and loving kindness of God, tomorrow we enter the arena of Holy and Great Lent, the most suitable period for the soul—our own soul—to turn toward the Lord.
This period is one of constant contrition before the mystery of God that daily unfolds before us, the mystery of our salvation. This is why the opportunity granted to us with the Sacred Fast has a special characteristic: the renewal and vigilance of the soul that is called for during this time filled with divine exhortation and sanctity to become aware of the ephemeral and material, while gradually being transferred to the eternal and spiritual.
Symbolically and summarily, the Great Canon of St. Andrew of Crete addresses its author as well as every soul troubled and distressed by the temptations and distractions of this life. Conscious of the burden carried by a soul wounded by sin, St. Andrew cries out with anguish: “My soul, my soul, arise; why do you sleep?” This cry leads to the realization of vanity and the inexpressible fear of death: “The end is near and [my soul] will be troubled.” Before the unexpected end of life that comes “like a thief in the night,” the illumined Cretan poet invites himself and every soul suffering and consumed by the fear of insecurity to “awaken in order that Christ our God, who is ever present and fills all things, may take care of us.”
The Orthodox patristic teaching calls each of us, during this period of struggle, to recognize “who we are, where we are, and where we are headed.” We are called to realize the vanity of this temporary life and repent for all that we have hitherto done “in knowledge or in ignorance, in word or deed, in action and in all our senses” contrary to the Gospel of Christ and the law of grace. Only then shall we find mercy and grace; and only then will the Lord, who knows hearts and minds as well as the innermost secrets and thoughts of human beings, take care of us and forgive our unjust thoughts that lead us to vain and useless deeds.
The struggle that lies before us culminates in vigilance, renewal and repentance. Through repentance, namely by coming to know our condition, and through confession, our life is crowned with “forgiveness of sins, communion of the Holy Spirit, and fullness of the heavenly kingdom.” This renewal is identified with the conscience of the repentant soul (see 2 Cor. 1.12 and Rom. 2.15) and is a gift of God.
Brothers and children in the Lord,
We Orthodox Christians are called to live the period of Holy and Great Lent as a time of conscientious renewal and vigilance, as an eternal moment of our Orthodox identity. That is to say, we are called to live and experience Christ Himself, to love and experience ecclesiastically and spiritually. For it is only through our life in Christ that we have the possibility to renew our conscience and ascend to the level of true freedom and the infallible criteria for our consolation and salvation.
At the opening of this blessed period, the Ecumenical Patriarch and the Great Church of Christ spiritually visit every Orthodox Christian soul that labors without consolation and is laden by the values and pleasures of the flesh and this world; we travel with and pray to “the King of kings and Lord of lords, who comes to be slaughtered and given as food to the faithful”: O Lord, deem worthy all Orthodox faithful in peace and contrition of heart, that they may journey through this sacred period and the arena that opens up before us, “granting grace and strength to all, that they may reach their goal and courageously walk the way to the festive day of Your Resurrection in order that they may be crowned with joy and ceaselessly give praise.” (Poem of Theodore, Triodion)
We bless all of you paternally, beloved and faithful children of the Mother Church. And united with you in prayer and intercession, we invoke upon all the power of the precious and life-giving Cross, through the intercessions of our Lady Theotokos, the holy angels and all the saints, so that all of us may be worthy of our calling to live as Orthodox Christians and thus enjoy the delight and glory of our Lord’s Resurrection. To Him belong the might, thanksgiving, honor, power and glory, to the ages of ages. Amen.
Holy and Great Lent 2017
+ Bartholomew of Constantinople
Your fervent supplicant before GodMonday, 20 February 2017 21:43
The following article was written by Father Emmanuel in his early years as a Deacon.
THE LIFE OF GRACE
I recently asked myself the question. Is it possible to have faith without grace? I did not search for any answer at the time. A few days later I was reading holy Scripture where St Paul wrote to the Ephesians: "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God…" (Eph. 2:8)
It is therefore impossible to practice the faith out of one’s own disposition, out of one’s own intent. Faith may be practiced because of the gift of God, because of the gift of grace. "Life is the strength to act" says Theophan the Recluse (1815-1894: Extract from The Art of Prayer – An Orthodox Anthology pp.137), "Spiritual life is the strength to act spiritually, according to the will of God. Man has lost this strength; therefore until it is restored in him, he cannot live spiritually, no matter how much he intends to. That is why the flow of grace into the soul of a believer is essential for a true Christian life. True Christian life is the life of grace. A man makes some religious resolution: but in order to be able to act according to it, it is necessary that grace be united with his spirit. The re-establishment of the moral strength of the spirit is effected by the regenerating action of baptism, through which man is granted justification and the strength to act ‘after God in righteousness and true holiness.’ (Eph. 4:24)
So two basic questions remain: What is grace? And how does one attain and retain grace if it is by grace that we are saved?[...]
Firstly, it is important to know that all good things come from above. The active ingredient of faith is grace. Grace is the energy of God working through His servants who are those who learn to hear Him and follow Him. I say learn to hear and follow Him because the very act of turning to God is also a gift from above. When St Paul was on his way to Damascus to persecute and cause havoc to the Christians, Christ appeared to him as a brilliant light that blinded him and stopped him in his path. Paul learned to listen and to follow Christ. God chose Paul. It was not Paul who chose God. Moreover, it was not Paul who worked his way to a state of grace, but the gift of "grace was given" so that Paul "should preach among the Gentiles the unsearchable riches of Christ." (Eph. 3:8) Paul referred to himself as "a minister according to the gift of the grace of God given to me by the effective working of His power." (Eph. 3:7)
But though the gift is freely given, it cannot be freely retained if the gift is not actively worked with humility. For grace is charged with the love of God which is the active calling of our Creator, to become holy once again. Grace is the calling of God to restore His creation through the love of Christ we "may be filled with all the fullness of God." (Eph. 3: 19)
To receive grace and to do nothing with it is like a state of unconsciousness. Under these circumstances it cannot but be withdrawn from us. The gift of grace is not given for us alone and it is not given as the same gift for all. "But to each of us grace was given according to the measure of Christ’s gift." "And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers…" (Eph. 4:7,11)Wednesday, 11 January 2017 17:24
-You are from ME-
I Am immortal but chose to die on the Cross for you
I Am the giver of all Life
Death is the permanent separation of you from Me
I came to save you from sin and its consequence, death and its abyss
Though I Am Life, My own creation sought to cut me off from the land of living The Divine plan however was for Me to descend into Hades to preach the good news of the Gospel to all those who were held captive there before My coming into the world
I was Resurrected for you, to give you new life
I had no need to be Resurrected
My Resurrection was new life for you to take away your mortality from you
I was Resurrected for you so that you might share in My immortality
I Ascended into heaven for you so that for those of you that hear My word you would be with Me from ages to ages unto eternity
I had no need to Ascend into heaven as I never left the heavenly realm from which I came from even when I was with you in the world
I did this for you so that you could ascend into the heavenly realm with Me
From the beginning I infused you with My Light but you set out thinking you could make a life on your own without Me
You chose that which opposes My Light and fell into darkness
I was Transfigured before you, flooding you again with my Divine and Uncreated Light
I did this so that you would know who I Am
Everything I did was for you
I Am Love and only by love can you return to me
I Am in the Father and He is in Me[...]
I came so that you could be in Me and I could be in You
I left you and sent you the Helper, the Holy Spirit
He gave you the Spiritual power to establish My Church and to heal your souls
I Am the Head of the Church and you are members of My Body
I gave you My life to establish the Church so that you might be healed and live eternally with MeSunday, 25 December 2016 08:00
GREEK ORTHODOX ARCHDIOCESE OF AUSTRALIA
CHRISTMAS ENCYCLICAL 2016
By the grace of God Archbishop of Australia
To all the Clergy and devout faithful of our Greek Orthodox Archdiocese
Brother concelebrants and beloved children in Christ,
“Do not be afraid; for see – I am bringing you good news of great joy for all the people” (Luke 2:10).
With these words, the angel tried to console the fear of the shepherds who were in the field on that night of the unprecedented Theogony, according to which God, who, in all things is uncontainable, humbled himself into the narrow limits of the human person so that He might guide us towards the boundless glory of God.
These words are altogether timely for today as well.
What however is the anthropological and salvific content of the words of the angel? What is the significance of this decisive night which separates the world from heaven?
Unequivocally, it is the words of the angel: “Do not be afraid; for see – I am bringing you good news of great joy for all the people”.
I have to announce, it says, a great joy which is not common. A joy which does not end.
It is the joy, that God lowered the heavens and is now with us. And He will remain with us always as the Emmanuel which means “God is with us”.
This joy is great and indestructible, since it is destined for everyone, for all humanity, it is a joy “for all people”.
Joys which are not for everyone, are small joys; they are joys which are depressing, joys which are sinful.
People seek for themselves and for “their own” such small joys, which divide and bring human persons into discordance. God, however, bestows joys which unite and build up, because they are joys directed “for all the people”. And above all these joys, there is the great joy of the Incarnation of the Only-begotten Son of God.
It is this unprecedented and incomparable joy which expels the fears of the night and of death.
This joy unites the earth with the heavens, and this is the only joy which restores relations and reconciles people amongst themselves.
It is this angelic message which we also have to repeat once again this year to ourselves and to others.
“Do not be afraid; for see – I am bringing you good news of great joy for all the people”.
May this message, therefore, illuminate our troubled life.
To God the Word who became Human for us all, be glory, honour and worship to the ages of ages. Amen.
With fervent prayers to God