Wednesday, March 4, 2015

Agiasmos Service

Today we had an Agiasmo Service (Blessing of the Water) where we asked God to grant us all strength and wisdom for the new academic year.

Thursday, February 26, 2015

Catechetical Homily for Holy and Great Lent 2015

+ BARTHOLOMEW,
By God’s grace 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 be with you
Together with our Prayer, Blessing and Forgiveness
The arena of virtues has opened; let those who wish to compete enter
(Triodion Sticheron, Cheesefare Sunday)
Beloved brothers and sisters, dear children in the Lord,
Bartolomeu IN ROur Lord Jesus Christ grafts us into His body, inviting us to become saints, “just as He is holy.” (1 Peter 1.16) Our Creator wants us to be in communion with Him in order to taste His grace, which is to participate in His sanctity. Communion with God is a life of repentance and holiness; whereas estrangement from God, or sin, is identified by the Church Fathers with “evil of the heart.” Sin is not natural, but derives from evil choice” (Theodoret of Cyrus, Dialogue 1, Immutabilis, PG 83.40D) or from the evil spirit, since “no one sins, who promises faith,” according to Ignatius of Antioch, the “God-bearer.”
Holiness is a quality that belongs to the Lord as “the one, who offers and is offered, who receives and is distributed.” The celebrant of the Sacrament of the Divine Eucharist, by divine grace offers to the faithful “the holy things for the holy people,” the body and blood of Christ; and he immediately receives from the Orthodox faithful the response to this offering: “One is holy, one is Lord, Jesus Christ, to the glory of God the Father, “who is eaten but never consumed; who sanctifies those who participate.”
In our struggle to achieve “likeness” to God, for which we were created, namely holiness, the one, holy, catholic and apostolic Orthodox Church, which aspires exclusively and solely to our salvation, “rightfully proclaimed” one season as a period of special prayer and supplication in order to calm the passions of our soul and body.
This season commences tomorrow as a salvific preparation for the “great and most sacred Pascha of Christ.” We are referring to Holy and Great Lent, which we must live “by offering prayer and seeking forgiveness,” in order truly to taste Pascha “with all the saints,” by becoming “saints,” by confessing before God and people that we are “clay vessels” that are shattered on a daily basis by the evil one, always “falling and rising.” That is to say, we must admit our human imperfection and failure, as well as our insignificance before God, by repenting and repeating day-in and day-out, at all times and in all places – even as we are made “holy” through baptism – that “one is holy, one is Lord, Jesus Christ, to the glory of God the Father.”
Therefore, we call upon all Orthodox Christian faithful – clergy, monks and nuns, as well as all our brothers, sisters and children in the Lord – to transform our life at all times, but particularly during this period of Holy and Great Lent, into a loving effort of preparation before our neighbor so that we might share more vividly from now in the Lord’s Kingdom, the “new Pascha,” whose light never sets. We invite everyone to a life of holiness and spiritual struggle so that the possibility of transcending sin may be granted to the whole world and to us as a “good gift” and “perfect gift.” For “everyone that is born from God does not sin . . . and cannot sin, for that person is born of God.” (1 John 3.9-10)
Let us enter, then, with all our soul, without sorrowful faces but instead rejoicing and delighting, into this spiritual arena of virtues; and let us arm ourselves “with the brightness of love, the splendor of prayer, the purity of chastity, and the strength of valor” in order to journey with the Lord, even as we pray that “He may not overlook us when we are in danger of alienating ourselves form Him.” (Hymn from the Sunday of the Veneration of the Holy Cross) Rather, may He render us worthy “to reach His holy resurrection on the third day, which shines incorruption through the world.” (Poem by Theodore, Service on Monday of the 1st Week of Lent)
Beloved brothers and sisters, children in the Lord,
Holy and Great Lent is a period of preparation and repentance as the voice of our conscience, which is internal and inexpressible, our personal judgment. When it finds us doing wrong, it protests vehemently inasmuch as “nothing in the world is more violent than our conscience,” according to the experienced herald of repentance, St. Andrew of Crete. Thus, each of us must be at peace with our conscience in order that “we may offer a mystical sacrifice in the fire of our conscience,” surrendering our passions and offering them as an oblation of love toward our fellow human beings, just as the Lord gave Himself up “for the life and salvation of the world.” Only then will forgiveness rise from the tomb for us as well; and only then shall we live in mutual respect and love, far from the horrific crimes that we witness plaguing the entire world today. In this struggle, we have as our allies and intercessors all the saints and especially our all-holy Mother of God, who through her prayers “washes our conscience.”
Wherefore, we urge and beseech you, as the spiritual father of all our Orthodox faithful throughout the world, to run with eagerness the race that opens up before us tomorrow in the arena of virtues, “neither thinking nor practicing sinful things.” Let us rather walk with God’s grace in order to cleanse our conscience “with the good option” of repentance in the conviction that heaven and earth, as well as all “things visible and invisible” will ultimately emanate the light of our Lord’s resurrection.
If we stand and behave righteously “before the doors of the Lord’s temple,” then we shall be vested with the bright robe of Christ’s imitation and be rendered worthy of the “new drink” that comes from the source of incorruption. Then we shall taste the joy of the radiant tomb of the Lord and be swept inside the Church “to the very depths of the altar,” where “the awesome mysteries are celebrated.” May it be so.
Holy and Great Lent 2015
Your fervent supplicant before God,
+ Bartholomew of Constantinople

Wednesday, February 25, 2015

Welcome back to 2015!

Welcome back to 2015! We have just finished 3 days at our O week stall, signing up both new and old members. We look forward to seeing you all this year, we will be meeting every Wednesday from 2-3pm on Level 3 of the Squarehouse in 'The Lodge' room. Here is our schedule for Semester 1:
Week 1
Agiasmos Service with Fr. Athanasios (Blessing of the new year with Holy Water)
Week 2
St Gregory Palamas—Dr Philip Kariatlis
Week 3
A discussion on the Holy Icons and an Iconography demonstration—Mr Andrew Boucas
Week 4
Book stall on the Library Walk Way
Week 5
Holy Week—Professor Angelo Karantonis
Week 6
The Resurrection—Fr Peter Mavromatis
Week 7
An Orthodox Saint of our times: St Paisios of Mount Athos—Fr Nicholas Stavropoulos
Week 8
Book stall on the Library Walk Way
Week 9
The Psalms in the Orthodox Christian Tradition—Mr Tasos Kalogerakis
Week 10
Why does a God of love allow suffering? - Fr Dimitri Kokkinos
Week 11
Bible Study - Professor Socrates Dokos
Week 12
Orthodox Prison Ministry—Fr Stavros Karvelas
Week 13
An Orthodox Perspective on Ethics—Fr Basilios

Wednesday, February 26, 2014

Welcome to 2014





Here at FOCUS UNSW we've just finished a successful three days at our O-Week stall, not only signing up new members but rekindling relations with current ones. 
We're now getting set for a busy Semester One and we're looking forward to a program packed full of extremely interesting topics. We'll be starting off with an Agiasmo, done by our Chaplain Father Athanasios in order to bless our semester ahead. Like our other talks and Bible studies of the semester, this will take place on Level 3 of the Squarehouse in 'The Lodge' room and will be happening on Tuesday the 11th of March (Week 2) from 1-2pm. 

Take a look at our upcoming program for semester:


Until next time,
 God Bless.

Sunday, May 26, 2013

Science and Faith - Q & A Forum



We are pleased to announce that the Orthodox Christian Fellowships of the University of Sydney and the University of New South Wales have organised a Q & A Forum next Wednesday (29th May) at 6:30pm at UNSW (Ronald Lu Seminar Room, Scientia Building).

The topic this year is Science and Faith, so come prepared with questions or ask them on the night to our distinguished panel members.

There will be light refreshments, coffee and tea provided.
 
This year, on our panel, answering your questions will be:

Father (Dr.) Dimitri Kokkinos - M.B.B.S., F.R.A.C.P. Parish Priest at St. Ioannis, Parramatta; Visiting Medical Officer in Neurology at Bankstown Hospital; Conjoint Lecturer in Neurology at the University of New South Wales.
 
Dr Socrates Dokos - he received his PhD in Biomedical Engineering in 1996 from the University of New South Wales, Sydney, Australia, where he is currently an Associate Professor in the Graduate School of Biomedical Engineering. His research interests have focused on the electrical properties of heart and nerve tissues using a range of experimental and computational modelling techniques, and is the author of some 50 peer-reviewed journal and conference publications in this field.

Philip Kariatlis - is currently the Academic Secretary and Lecturer in Theology at St Andrew's Greek Orthodox Theological College. In 2010 he graduated with his Doctorate in Theology from the Sydney College of Divinity having examined the notion of koinonia in Orthodox Ecclesiology as both gift and goal. His theological interests lie in the broad area of the Church's doctrines specifically their existential and salvific significance. He has translated Archbishop Stylianos' doctoral dissertation and written in several peer reviewed journal within Australia and abroad.

To find out more, visit our Facebook page: http://www.facebook.com/events/359595284152059/

Saturday, August 11, 2012

The Theotokos in the Orthodox Christian Faith by Dr Philip Kariatlis



The Orthodox Church celebrates the great feast of the Dormition of the Theotokos on 15th August, and so in our Church the month of August is specially dedicated to the Virgin Mary, the Theotokos.  Orthodox Christians have always honoured the Mother of our Lord with special veneration. Countless icons depict her with the infant Christ, and thousands of hymns praise her. In today's talk, Dr Kariatlis focused on the place of the Theotokos in our Orthodox Christian Faith.

The following hymn is said by the priest in our church services many times:

Remembering our most holy, pure, blessed, and glorious Lady, the Theotokos and ever virgin Mary, with all the saints, let us commit ourselves and one another and our whole life to Christ our God.

This hymn really captures what life in the Church is all about. The focus is always Christ, not only giving our whole selves to him but also one another. The centre of our worship is the Divine Liturgy, the worship of the Church as a whole community. This community includes all of us, and also the Theotokos and all the saints, whom we commemorate and set before ourselves as examples.

This hymn also includes many names that we use for the Virgin Mary. Although our church had never really formed any dogmas concerning the Virgin Mary, the names that we give her in our daily worship contain many teachings about what we believe about her and indeed about Christ.

The first name is "Παναγία", which means "All-holy". This term is the most common name given to Mary, and has been in use since the 2nd Century AD. As Orthodox Christians, we believe that Mary was truly "all-holy",  that because of the constant overshadowing presence of the Holy Spirit over her life, she was free from actual sin. In 1854, the Roman Catholic Church formed the doctrine of the Immaculate Conception, stating that the Virign Mary was immaculately conceived. The Eastern Orthodox Church is uncomfortable with this doctrine, because in a way it sets her apart from the rest of humanity. We believe that Mary was conceived naturally from both a man and a woman, just like every other human being. This is why she is the ultimate example for us because being human just like us, she reached perfection in this life, being free from actual sin throughout her whole life, and was worthy to become the bearer of the Son of God. 

The second name is "αειπάρθενος", "ever-virgin". The great miracle of Christ's incarnation is that Mary remained a virgin even though Jesus was conceived in her womb and she gave birth to Him as a human infant. However Christ was not conceived from a male seed, but by the power of the Holy Spirit, as we say in the Creed, "was incarnate of the Holy Spirit." In other words, Jesus had no human father. This is because Jesus, although fully human, was not an ordinary human being, but the Son of God, none other than the second person of the Holy Trinity.

And the final and most important term is "Θεοτόκος". This literally means "the one who gives birth to God". Some of the Protestant faiths are uncomfortable that we actually give such a huge power to Mary, who was a human being. However, the term "Theotokos" has enormous theological significance, and must be understood correctly. In fact it is really saying what we believe about Christ himself. In the 5th century, the patriarch of Constantinople Nestorius disagreed with this term, arguing that it is inconceivable and blasphemous to claim that Mary actually gave birth to God himself, proposing instead the name "Christotokos." This sparked an enormous controversy in the Byzantine empire, with faithful Christians who had always paid special reverence to the Virgin Mary speaking out against the claims of Nestorius.

In order to settle the controversy, the Third Ecumenical Council of 431 AD was gathered in Ephesus. The Council of bishops set down the Theotokos as the accepted title of the Virgin Mary. Among other things, Nestorius believed that Mary did not give birth to God Himself, but to a mere human, over whom divinity descended at some later point in His life. This was condemned as a heresy. The fact that Mary did give birth to God is extremely important, not only for how we venerate her, but it points to what we believe about Christ Himself.

Through His Incarnation, Christ's plan of salvation for the human race was made possible by his assumption of our whole human nature. For this to take place, Jesus had to remain unchanged in His divine nature as God but at the same time to become fully human. So Mary conceived The Son of God in her womb, incarnate of the Holy Spirit, and she carried in her body and gave birth to a human person who was none other than the second Person of the Holy Trinity. Mary gave birth to God Himself. This awesome mystery, beyond comprehension for us humans, is expressed in the word "Θεοτόκος".

Through our veneration of Panagia, we are called to imitate her example, and to strive to realise our ultimate purpose in this life, which she completed in perfection: to become "theotokoi", to allow for God to be born into our very selves, by submitting our wills, just like the Virgin Mary, to His divine will.

In conclusion we look briefly at the feast of the Dormition, the "falling asleep" of the Theotokos, when she died a natural death as a human being, but as the birth-giver of God she was taken up by her Son into heaven, both body and soul, to reign with Him and to intercede for us and protect us. The greatness of this true celebration of our Church is summed up in this hymn from the Vespers service of the 15th August:

By the command of God, the God bearing Apostles everywhere were transported through the skies on clouds. And reaching your allimmaculate body, that origin of Life, they kissed it in grand veneration.
The supreme Hosts of heaven arrived with their Master. Seized with awe, they ushered your inviolate body, which had hosted God. High above the earth, they went before you, and invisibly they shouted to the angelic orders above them, ʺBehold, the Queen of all, the Maid of God, has arrived.
ʺLift up the gates, and give a formal heavenly reception to the Mother of the everlasting Light.
ʺFor the salvation of all humanity came through her. We are unable to gaze on her, and it is impossible to bestow worthy honor on her.
ʺFor her excellence surpasses all understanding.ʺ
Therefore, O immaculate Theotokos, as you now live forever with the life bearing King who is your Son, intercede unceasingly, that He guard us, your children, and that He save us from every hostile assault, since we are under your protection.
And to the ages with splendor we call you blessed.

The entire text of this service in Greek and English can be downloaded from these links:

Apart from the beautiful hymns, which contain the tradition and dogmas of our Church, there are also 3 readings from the Old Testament which are read at the vespers. In the Orthodox Church, the Old Testament is read and interpreted in the light of the New Testament. The readings from the Book of Proverbs about Wisdom, from the Prophecy of Ezequiel about the Gate of the temple which remains shut, and from Genesis about Jacob's dream of the divine ladder, all are interpreted to be foretelling the coming of the Theotokos and the huge role she will play in the salvation of the human race.

There are countless beautiful hymns and services that our Church offers to Panagia, and every day of the first two weeks of August the service of the paraklesis is chanted in ours churches. This can also be downloaded here:


We saw a glimpse today of what the Theotokos has to offer us, both as a Church and on a personal level. Let us learn from her example and strive to follow her in the road to perfection.

Tuesday, July 24, 2012

General Hospital - Roads From Emmaus - Ancient Faith Radio

General Hospital - Roads From Emmaus - Ancient Faith Radio


February 27, 2012 Length: 55:11

Four-time Emmy award-winner Jonathan Jackson, star of General Hospital andTuck Everlasting, talks with Fr. Andrew Stephen Damick about his journey into Orthodox Christianity, his family, how he lives his faith as a Hollywood actor, music and writing, on this special episode of Roads From Emmaus.

Excerpt from Ancient Faith Radio- From General Hospital to the Hospital of Souls: Interview with Jonathan Jackson


Four-time Emmy award-winner Jonathan Jackson, star of General Hospital andTuck Everlasting, talks with Fr. Andrew Stephen Damick about his journey into Orthodox Christianity, his family, how he lives his faith as a Hollywood actor, music and writing, on this special episode of Roads From Emmaus.


Mr. Jackson: The first service—feel free to cut me off if you have more questions—
Fr. Andrew: No, no, this is a good story!
Mr. Jackson: All right. The first service I actually went to there was… I was all by myself, because I was still scouting this out. It was interesting because the first reaction I had when I entered into the church… I got this very, very strong impression that said, “Leave. Run. Just get out. Just go. Don’t. You shouldn’t be here.” And I thought it was so strange, because I had already read quite a few books, I knew in my heart that this was where God was sending me, and I thought, “Wow.” I almost started sweating. It was like this really intense thing.
I was very uncomfortable. I didn’t know anybody. It was very foreign. I didn’t know what to do and all of that, but, after that, I felt like the Holy Spirit said, “No, stay for the whole thing, and then you’ll know how you feel about it.” [Sigh.] I said, “Okay, I can do this. I can do this.” So the first 45 minutes was just absolute discomfort, just absolute.
Fr. Andrew: You know, you’re not the first person I’ve heard that from. There’s been a lot of people that, when they encounter Orthodoxy, that there is this strong sense of discomfort, and I think, to sort of put it into an interpretive matrix, I think it’s because you really are standing in the presence of God. And just as your reaction to seeing the Pantocrator was to throw out some four-letter words, what does one say in the presence of God? What does one feel or do?
I actually saw one guy who was an atheist who came to an Orthodox church because he was interested in a girl who was attending, and he was present for about 20 minutes, and then he ran out the front door and threw up on the front lawn and literally ran away. That’s a little bit more extreme than your reaction, but yeah.
Mr. Jackson: I was sweating. I was on my way there. But it was like avivid thought. It was not my own thought. It was like: “Run. Leave. Get out of here. Now.” And I thought, “What on earth? That’s not… I don’t think that’s from God, but what is going on here?” The incredible thing was: “Stay for the whole thing and then you’ll know how you feel.”
45 minutes into it, something happened. The whole room transformed, and it went from utter discomfort to—and I’ll tell you when it was for the Orthodox listeners who would know in the Divine Liturgy—it was right after the homily, after the prayers for the catechumens. Whatever hymn is sung—I’m sure there are many, but there’s a specific hymn that is sung after “Catechumens depart.” And the whole place visually transformed.
Fr. Andrew: It’s probably the Cherubic Hymn.
Mr. Jackson: I think that’s probably what it is.
Fr. Andrew: It’s about that we represent the angels.
Mr. Jackson: Yes.
Fr. Andrew: And we’re worshiping at the very throne and the altar of God.
Mr. Jackson: So that’s what happened, because heaven… opened up. And I was just standing there. From one extreme of just “Get out of here. This is just really foreign and bizarre and uncomfortable.” to tears streaming down my face, completely captivated. And the first service I went to, which, in my chronological memory now, I visited those Greek churches after; I think I actually went to this one first, and then checked out a few other ones to see which ones were a better connection for me personally, but the whole room [transformed]—but the first service was on the Sunday of the Publican and the Pharisee, which we just had a few weeks ago.
And what captivated me in that moment was I had never seen a corporate body of people praying to God with such humility. I just had never seen it. It took my breath away, to see people crossing themselves, “Lord, have mercy. Lord, have mercy.” And it wasn’t the self-flagellation, I’m-a-worm kind of repentance. It wasn’t. It was not. It was a repentance that was somehow connected to joy. It was somehow connected to the Resurrection. It was somehow… It was like a romantic connection with God.
I had never seen that before, and as tears were streaming down my face, I just found myself praying, “All I want to do is be here, in the presence. I don’t care about anything else in the world. All I want to do is just be here in this presence with this body of people.” Not just the local body of people, but the Body.
Fr. Andrew: The Body.
Mr. Jackson: The Body of Christ.
At that point… It wasn’t easy from that point.
Fr. Andrew: No, it’s never easy. It’s never easy.
Mr. Jackson: But that was certainly a pivotal moment