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EnlIHMOI EKl!.OI II IEPAI APXIEnlIKo nHI AYITPAf\IAI IuvfOooETOI un6 ' Emlponi'i~, npovoll;l TaU IEPOO IJ1W TOTOU ' ApXl tnlOK6nou 242 Cleveland St., Redfern, 2016. Tel. 698-S066

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VOLUME 10 No 3 Regiolered by _ Post Publication No NAR 3565 TeuxOl; 111 ov

01 d01\IO00PEII: THI: nlI:TEnI:

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To epyo >,oe;, onwe; ETvOl EUPUTOTO YVWOTO, OEV e~ovTAElTOI >'oVO OT~V KOT'lX'lnK~, nOl>,ovnK~ KOI 6YJOOT1K~ OpaOT'lP10T'lTO, &Mo 6yKaAla~El OAEe; TIe; 6v6yKEe; TWV 60EAWV >,oe; ano TIe; rn6 O>'WO ~lonKEC; >'ExPl TIe; ~8UTEpEe; KOI nvEUllartKOTEPEC;. KOl TO Ov 60)(0AOU>,E8a >,' OAEe; aUTEe; TIe; 6v6yKEe; KOI >,' OAO TO npoj3M>,OTO TWV rnOTWV, OUTO 081 CxpEiAETOl - onwe; ou~8we; >,oe; KOT'lyopoilv 01 Ovli01KOl - OE nOAunpaypw06VJl ~ OE 0108EOJl va «E8vaPxou/lE». ' OEiAETOl anOKAE1OTIKa KOI >'ovov OTO on 8Et-OWE va >,EIVOU>,E noOTol OT~V napa600'l Toil 'Op606o~ou KA~POo, 0 6nol0E nOTE OTOV eouT6 TOU T~V nOAUTEAElO va oOIQ(ilop~ OEl Yla KOVEVO onoAvTwc; npoj3AllIIa TOV AOOV Toil 8EOV. i'llOT'lPWVTOe; o>,we; OUT~V T~V np6c; OAEe; TIe; KOTEuSUVOEle; ayp6nvta KOI rn.OTooio Toil Aooil Toil emil (ouT6 I'iAAwOTE 66 nEI EnI·OKonw!), En6>,EVO ETval va YlvO>'OOTE ~6610 EvoXA'lT1K6 0 ' OAOlX; EKEIVOUe; nOD 8EAOUV va «6IGtPEVTEIjJOUV» KOI va eK>'EToAAEu80ilv oUT6 TOV A06 YlO OIKa TWV axE010 KOI OU>,EPOVTO, KO>'>'OTIKa, nOAITIKa, iOEOAOY1KO, OiKOVO>"Ka K.O. r, ' oUT6 081 EKnA'l006>'E80 nou >,oe; fx8pEUoVTOI, >,oe; nOAE>,oilv KOI >,oe; ouKoq,avToilv. ' E ' OOOV ETval e~ 6P10>'0il oE60>,fv!l ~ OvTI8Ernl >,oe; OTa EK Toil nOVJlpoil O)(EOla TWV,

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KO! >IE nAiipE~ TO 0.0611>10 Tii~ Eu6uVIl~ >IOU w~ OUyxpOVOU 'Op6o&X;ou 'ApX'EpEw~ EAEYO, 60 TO~ ouyxwpoooo KO! 60 TO~ AUnO>lOUvo >l0oov. 'EnEt6n O>lW~, oo~ lOI. Ko! 6vayKo~O>lo, orl>lEpa va ypatjJw TO nopOv ap6po, 0)(1 )'10 va TI>lnOW >IE lnEp"l>opo TOU~ 6E!XOUV nw~ ETvOI K060pOOl>lO «YEvvr)I'Om EXI6vwv», oAM y.o va ~OV0611AWOW 6.0 >lUp.OaTnV ¢opOv yparnw~ KO! nrxxl>op'Kw~ n~ TOU~ TUXOV OKOV6aA'~O>lEvOue; maTo~ nou 6.0136~ouv TO Ev My", punopoypan>lOTO, OTt >lnTE, np~ BEOU, TnV Ovo>lopTI1oio TOU Kup!ou apVnSI1KO nOTE, >lnTE unEp TOU "'>1 «a TEAEvmi~ TTElpaOJ.l6Q) ~ unEp TOU KO~avT~OKI1 Errponayav6.00, onw~ XWP!~ 6130 BEOU >IE 6.0at'Jpauv Ttl a(3uOOaAEO aUTO aTO>lOTO TWV Ev XOPIE noOJ1 OvEOJ1 (lEpE. lEVIKO 6EOO>lEva 01 Err!~O' aUTO! WTIaTE~ nou t\ tjJuxr\ TOue; nAovTo~EI lOTIKO Koi tjJU)(IKO 6vlEOO aTOV KOOJ.lO KO! TnV laTop!o nou E~I10E, w~ TEAElO~ eEO~, ~o Koi TEAElDlOPTI1Ttx;, OJ1>10!VE' OTt ~Tav KO! aOUYK!VI1Ttx;, aTOT'K~, «I'apl'apwl'~ [3oOl/\I0Q), I.a~ TWV UOEWV, ~O Tt\V IE 6MKAI1Pl1 Tt\V 6v6pwmvI1 uOJ1 KO! 0)(1 >IE II'PO~ aUTii~, onw~ KOKOO~O n!aTEUE 6 'AnoAt-lvapltx; >IE TO va >It\v nopa6Exerol VO;; KO! AOyrKrl limXrl aTt\v 6v6pwmVll UOJ1 TOU Xp.aTou. "AAAWaTE Ov TO (ITEAEI~ EiE6Q) Eorl>lOlVE iJ6tKt\ TeAE.OTI1TO, 60 ~TOV >110 0v0J1TI1 TOUTOAOyiO, YIOT! 6Ev VOEiTO' BE~ TTOU 6Ev eiva. iJ6tKW~ TEAE'tx;.

LU>Iwvo AOtnOV >I' aUTO TO 6E6o>lEvO 6 XP'aT~ ~TOV f\611 lEXP' Tii~ Err'Opay!OEW~ Tii~ Ev My", Oywv'aTIKii~ nOpE!O~ 6.0 TOU (ITETEAEara/». ' Evw 611A06t\ >IE Tt\V Err! Yii~ nOpE!O Tou 0 XP'aT~ 6Ev Errpoo6EOE >lEYOAUTEPO 1306>10 avo>lopTI1oio~ aTt\v f\611 l0 va >la~ 611AWOE. TO «liapOEiTE, EyW vEViKryKa TaV K6OJJOV» (' lwav. 16 : 33). "Av 6Ev ETxe Oywv.o6Ei, KO! av 6Ev ETXE novEoEt, 6Ev So ETXE V'Kt\OEI. K. EvO~ XP'aTO~ nou 6Ev Oywv!o61lKE aTOV KOOJ.lO Koi 6Ev mOVWE KO! 6Ev ma9E, 60 ~TOV E>lnOlW~ TWV 6n06wv Tou va npoi36AAETOI w~ nopa6EtWo n~ >I!>lI1OJ1. r.' OUTO O>lW~, dKp.(3W~ ErrEt6t\ EnovEOE KO! en06E 0 XPIOTO~ OTOV KOO>lO, YP0E. XOpaKTI1PlaT.KWTOTO 6 'An6aroAtx; nhptx;:

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KOTaKAE'OVTQ~ TO napOv ap9pov, Enl9u~w v6 6TlAWOW OTt 010 npWTTl EUKOIp'a, OTOV 96 ~ou 6Woouv TOV anOlTOU~EVO XpOvo TO noManM ~OU Ka9t\KoVTa, 90 EnOVEA9w ~E 6IE~06IKt\ IlEAErTl OTO 9E~a T~~ 6nOOTOTIK~~ EvWOEW~ TWV 660 ¢>UOEWV, )'lOT' ~AEnW nooo npoa¢>IAE~ nE6.ov yiVETOI TolEPWTOTO aUTO KE¢>OAOIO Tii~n'OTE~ ~a~ Ei~ TOV lIlo~Aov 610 v6 onE'PEI ~1~Ovla Kai v6 anaO)(oAEi TO&; Ev o60AEOX'Q 601~ovl~0~EvoUC;.

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EIITANH~IAKA E0IMA TH~ MEr. EBi\OMAi\O~ KAI TOY IIA~XA

C§xa trlV EUAoyia Kat 'trlV ttllrl va o1tTJpe'triow bd ~U6~lcrll XPOVlQ roc; • h;pOKi)PlJ~ (no. EUAoyrnlEva V'lO'ul TOU • Ioviou, 1:"1 AEuKcioa, 1tCltpioa nov ,.u;ycD..cov Jla 86 npoanaOr;aw vet ('imam Jllcl JltKPrl dKova tau ..:6aJlOD aUTOU Kala. Ttl MeyaA11 . EP8oj..Hloa KCl i TO nuaXa. 6tv npOKEHat va napouotaaw K(Hci tpono aUatTJJlCl'tIK6-EmatTJJlOVIKO 1"6 E1tTClVllcrtClKci e8IJlCl. /1f".V €Iva! roi:rro epyo &11(0 JlOU ' AnAGx;, Sa TUXPOUO"uxcrco ~E anA.epaYKoKpatOUVto, &.n6 t6

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THOSE WHO UNDERMINE THE FAITH

(ALabourer of the Lord's vineyard, being daily laden with multitudinous duties, whose sacredness he knows, has no time to be occupied with other

matters than these duties endeavouring to fulfil them in the fear of God as best he can, and being indifferent to any praise or condemnation on the part of the people. This precisely is the state of things, especially here in Australia, where the Church has dutifully taken on its shoulders the entire Cross of the problems of our people, without assistance from any quarter and with the least number of persons as workers in the concrete tasks. How painful and exhaustive is the task is understood if one considers that only about 100 priests and three bishops are charged with the pastoral care and service of over 700,000 Orthodox faithful. And it is not only the long distances and expenses that are required in order to basically cover the expenditure of the offered services. We also have numerous hardships and intrigues to face daily from those near us and from those afar, which it is not the place here even to enumerate.

Our task, as is widely known, is not exhausted only in the catechetical, pastoral and sanctifying activity, but also embraces all needs of our brethren from the most immediately existential to the deepest and most spiritual ones. Now the fact that we are occupied with all these needs and all problems of our faithful is not due - as our opponents usually accuse us - to meddlesomeness or to our inclination to "rule': It is exclusively due only to the fact that we wish to remain ·faithful to the tradition of the Orthodox Clergy, which never permitted itself the luxury to be indifferent to any problem of God's people at all. However, keeping this vigilance and supervision of God's people in all directions (this is precisely the meaning of EI11·OKonw!, it is natural that we become an annoying obstacle to all those who wish to "lord over" and to exploit our faithful for the sake of their own plans and interests, whether partisan, political, ideological, financial or other. For this reason we are not surprised that they are our enemies, war against us and slander us. Since our opposition to their evil plans is given by definition, it would indeed be altogether unnatural for them not to fight us. Knowing, therefore, in advance this unending battle of the powers of darkness, we are prepared for everything and we face the situation with coolness and soberness, without meaning by this that our sacred indignation does not sometimes burst out "as a voice of many waters'~

There is, however, yet another kind of war that is even more guileful and more disgusting, because it comes "from within the walls'; from supposedly faithful persons, from supposedly virtuous people. Who follows, especially in recent times, the writings of libels in the so·called "Orthodox Press" - a worthless paper that has become so emetic, that serious people rightly call it "Orthodox filth" - and does not feel grief and pity for these wretched "super·orthodox"? So great is the literally furious madness that has overtaken them because I do not reply for years now to their "croakings" (it is sad when people speak the tongue of the frogs!) , so that they are now irritated to the point of engaging themselves 30

By Archbishop Stylianos

in actions that are not simply inappropriate and profane, but also penally punishable. If I do not take them to court, as would befit them, it is because I have neither the time nor the money. In any case, the state in which justice - both political and ecclesiastical - has come to be today in Greece, who will be in a position to render justice to you!

Supposedly striving hard for the integrity of faith, these idlers repeatedly proceed with the most disgusting and the most underhanded actions in order to present me as a heretic, as a traitor and as being forgetful of my episcopal oaths. And they attempt to interpret what I sayar what I write, not simply "in an overdrawn way'; but with juggling additions and removals they distort both the letter and the spirit of my words, in order to brand me ''forcefully'' a heretic! Whoever heard my statements in the public discussion from ABC television on M. Scortsese's film "The Last Temptation '; or on N. Kazantzakis' book that bears the same title, could not but feel indignant - if he had even a little brain and good faith - at the purposeful distortion and falsification of my statements. If it were only their narrow-mindedness and foolishness that did not permit them to see what I said with great pain and with a full sense of my responsibility as a contemporary Orthodox Hierarch, I would only forgive them and pity them. Since, however, in addition to their foolishness and norrow·mindedness, they also have unprecedented cunning, malice, hatred and insolence, I am not simply sorry for them, but I pity and abhor them. And I am forced today to write the present article not in order to honour with a reply people who with their general behaviour prove that they are pure·blooded "brood of vipers'; but in order to state again, as I did many times in the past, in writing and by word of mouth to some of our faithful, who may be scandalised by reading the writings of libel in question, that never did I deny the sinlessness of our Lord nor did I ever make propaganda in favour of the film "The Last Temptation" or of Kazantzakis, as the abyssual mouths of the arrogant devils in chorus and without the fear of God slander me. It will be sufficient for one to read how easily they "cut out" everything that does not interest them from my various texts, as they did in the case of my recent Christmas Encyclical, in order to ascertain how far these presumptive illuminators, whose soul is full of darkness and hatred, respect the objective data. Since they are themselves spiritually and intellectually crippled, they would also like Christ's human nature to be deficient, freezing and indifferent within the world and the history in which the Lord lived, as perfect God, but also as perfect man. They deny His dynamic and struggling journey against the evil one, in which "He became obedient ·unto death, even the death of the cross" (Phil. 2 : 9). So in essence they neither admit the temptations of Christ, for which the whole New Testament explicitly speaks and for which some years ago a complete doctoral dissertation was approved in Greece under the theme 'The Temptations of our Lord': For these people, since Christ was sinless, it means that He was also insensitive, static, "marble·like King'; made of wood or other spiritless material,

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a likeness of man (forgive us, Lord!), not "one like us in everything, except sjn'~

Yet, my unjust critics and slanderers should know that in the hypostatic union of the two natures of Christ the adjective "perfect" used by the Church is to declare not primarily the moral perfection of each of the two natures, but its natural fulness, integrity and wholeness. In other words the whole God the Word was united with the whole human nature and not with part of it, as Apollinarios wrongly believed by not accepting a mind and a logical soul in the human nature of Christ. In any case, if the term ''perfect God"meant moral perfection, it would be an absurd tautology, for God cannot be conceived without being morally perfect.

Consequently, in accordance with these data Christ was already from the moment of His conception sinless. Indeed, He was sinless not only on account of the union of the human nature with God the Logos, but also because the human nature which the Virgin Mary gave Him was sinless, just as was the nature of all people before the fall. But this sinlessness should be proved in stages, namely through the course of all the stages of temptations and trials of the fallen world, throughout the entire life of Christ on earth up to the Cross, and especially up to the consummation of the striving journey in question by the statement "it is finished'~ In other words, while Christ in His journey on earth did not add any greater degree of sinlessness to His already sinless human nature from His conception, as we said, yet verifying it in a continual struggle with evil by true pain and real affliction - which in Gethsemane culminated to the point of "His sweat becoming like great drops of blood" (Luke 22 : 44) - He had the right to declare "be of good cheer, I have overcome the world" (John 16 : 33). [f He had not struggled and if He had not felt pain, He would have not overcome the world. Now if Christ had not struggled in the world and if He had not felt pain and had not suffered, it would be a mockery for His followers to project Him as example for imitation. It is precisely for this reason that, because Christ was afflicted and suffered in the world, the Apostle Peter characteristically writes: "For this you have been called, because Christ also suffered for you, leaving you an example, that you should foJ/ow in his steps" (I Peter 2 : 21).

In other words, the problem that arises in relation to Christ's human nature and its '1mpassible passions" within the world of sin is how far was its freedom was bound or diminished on account of its hypostatic union with God the Logos.

At this point, then, we must explicitly say that freedom is a presupposition for one to have will. And since in Christ's hypostatic union we have no Monothelitism, but the two natural wills, namely the will of the human nature and the will of the divine nature, assist harmoniously in the unified theandric will of Christ, it is clear that the freedom of the human nature was not abolished, nor was it annihilated by the divine will . On the contrary, the human will of Christ remained free in order to be able to choose the good anew throughout His entire life on earth, submitting to obedience until death and doing continuously the will of His Father. Precisely for this reason it is characteristic that Christ called His "food and drink" not simply "to do" once and for all, but "to be doing" repeatedly "the will of His Father who sent Him" (John 4 : 34). For surely only one who is free does

obedience, while one who is a servant does not obey but simply is forced to obey. Now, if Christ's human nature were not free, our Lord would not be able to declare to the Forerunner at His baptism: "Let it be so now; for thus it is fitting for us to fulfil all righteousness" (Mat. 3 : 15). Precisely at this point we should add that for the human will of Christ to be free it does not mean that it is opposed to His divine will. Indeed the opposite is true: it is only because He has His freedom and verifies His sinlessness that His human will submits and obeys to the divine, and it is for this reason that in the end the period of Kenosis is succeeded by the period of glory. This is precisely the meaning of all the sufferings of the Godman in the world, whose irresistible spiritual application of the law is concisely formulated in the Epistle to the Hebrews with the following words: "For it was fitting that He, for whom and by whom all things exist, in bringing many sons to the glory, should make the pioneer of their salvation perfect through suffering" (Heb. 2 : 10).

After all the above, it is clear that the perfection of Christ's human nature in the Cross does not in any way dispute His absolute sinlessness from the time of His conception, but on the contrary it means its confirmation, verification and rewarding from God the Father.

Surely known is the dispute of the two preeminent Orthodox theologians of Our century, the late B. Antoniadis and C. Androutsos, concerning whether the Godman could or could not sin in theory during His life on earth. This question, however, apart from the fact that it is of purely western origin, it should in essence not affect the faithful at all. Because the faithful Christian should not become "meddlesome" in such scholastic hypothetical questions, but should be satisfied with absolute gratitude and with worshipful admiration at the real event that the Lord throughout His life, "committed no sin; no guile was found on his lips" (I Peter 2 : 22). For in the final analysis the scholastic hypothetical questions on matters of faith, which "we have accepted in mystery'; are not only foreign to the spirit of Orthodoxy, but end up in being blasphemous,like that famous sophism about "whether God can create a stone which He cannot lift"!

To conclude this article, I wish to state that on the first given opportunity permitted by my various duties I shall undertake an exhaustive study on the theme of the hypostatic union of the two natures, as [ see how dearly beloved a field this most sacred chapter of our faith becomes to the Devil in order to sow discords and to occupy those who are evil· possessed in idleness.

'And mv .1o{o"\oy{a tnf m tvOp{CI TOU vtou dKalSrJJJOiKOiJ tTO~ TI1~ eeoAoYlKll"t; I"'

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B' KYPIAKH NHI:TEI!lN MapKOV B' 1 -12

H < Ayia KOI MeyoA'1 TeooapoKooTn ETvOi Eva nVEU~aTtK6 npooKuvrum, nou OKono Koi TEAOC; EXEl TnV < EOPTT) nov • EOPTW'J, TO "AylOv n6oxa. < H nopeia nov 40 t)~EPWV eTvOi ~aKpa KOI 6 5p6~ . .\Oc; 5UOKOAOC; ~E TTlv anOlTOUjlEVTl Vl10TEia Koi nVEUjlOTlKn aOKTlOTl .• OOTOOO, t) • EKKAT1010 EJ.lnVEEI Kof eVloXuEl TOUe; mOTOUe; aTO Ev610IJEOa ~E 6\(1¢>opoue; nveu~aT1KOUe; oT08~oue; aVOljlux~e;. ' 161aiTepa oi KUPIOKEC; TWV NT)OTEu.i}v npoo5i6ouv eva xapJ..loouVO Koi naVrlYuplKO T6va J..IEOa OTT) LapOKOOTIQVr, CITjlooEoeWe; Kat TWV 6,KWV )JOC; noponTw)JoTwV. 6 10TI ,O 'ITloouc; XpIOTOe; dvOI ((Xee( Kaf OrUJEpOV 6 aUT6

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THE CONCEPT OF MISSION AND THE NEOMARTYRS OF OTTOMAN STOCK

By his wilful estrangement from God man was reduced to a desperate situatio n and from a maste r of nature he became a slave in the realm of satanic darkness. But God 's

essence is love and it was out of love that He created man. So God never ceased loving him, even though man "deserved death ~: but has wanted to redeem the sinful creature; that is, to de liver him from the bonds of satanic power.

This beneficent will of God fo r the redemption of man, which is expressed by soterio logical divine activity, becomes manifest thro ugh missio n. The aim of missionary wo rk is the salvatio n of man; that is, his re turn to God. The subject of mission the refore is God, while its objed is unenlightened man, li ving apart fro m the true God.

For the return of man to the divine light, God conceived befo re all ages the plan to divine econo my. As instruments of His own missionary adion for the rea li sation of this plan, He uses natural revelatio n and the moral law, which courses in ever repeated cycles within us.

This divine missionary activity th rough natural revelatio n and moral law was but a pre liminary stage for the creation of a chosen people. The work of salvation was comple ted when the time set by the Fa ther came round. Then "the Word became flesh" and mankind received the fuffilment of divinity in bodily form. Divine missionary action as the expression of the will of God now appears as activity by the Father and Son and the Holy Spirit .

The heaven ly Fat her who is the source of all, after becoming Himself the cause of o ur salvatio n in Christ, the plan for which was conceived in His holy will ages before, completes the design through the Son.

The Ho ly Spi rit coexisting in essence in the Trinity, the creator p f life, participates in the miracle of man's rede mption as a sanct ifying agent and completes all action of bo th Father and Son by the sanctificat io n of the faithful and the guidance of the Church in all that is truth. But in the course of this work o f sa lvat io n th e hum an race r ises to meet th e divin e condescensio n and imparts its own mo rtal nature to the descended immortal Word, for the rea lisation of the Godman unio n in perfect God and perfect man. The Fathe r lets His Son appear as God and as man at the same time on the Cross, so that He may suffe r as man and save man as God. The sinless o ne was tortu red that the sinful might be made righteous. This adoptio n of man by God rende rs every person baptised in Christ a member of the body of the Church, whose head is Christ. To the divine facto r of mission is added the humt'l n e lement, besides the liturgical spi rits, Le. the angels, of who m we shall not speak he re. The divine commandment aGo ye and teach all nat;ons..~JJ established the first handful of missio naries, which consti tu ted the most essentia l e lement in the existence of the Church. The work of the Apost les was missio nary work. But not only apostles were the chosen instruments fo r this divine task, for by the Word's becoming man, man is called upon to serve by love and selfnegation fo r his own salvatio n as well as that of his fellow-human beings.

The history of the Church is a sto ry of unceasing missionary struggle. It is a struggle of no definite form or specific o rde r. The apostle wandering across the earth preaching, admonishing, setting an example by his li fe, becomes a pole that attrads

By John Perantonis (+)

be lievers to the Church, that all may submit to the Father, Le. t hat man may re turn to the will of God. He that waits upon othe rs at the tables of love, he that catechises the catecchumen, he who visits t he priso ner, he who evangelises by word of mouth or by letter, he that is imprisoned in the name of Christ, he that suffers a martyr's death while fearlessly preaching the gospe l of salvation, is fighting the same missio nary battle .

That is why Prof. Hans von Campenhausen states that in the ancient Church the concept of martyrdom was so closely in terwoven with the concept of mission, that o ne does not know when martyrdo m is mission and when missio n is martyrdom.

That is true of the whole historical course of miss ion within the Church.

Were not the dogmatic battles of the Church in fad a martyrdom for the Ch urch itself and were not those battles a missio n campaign fo r the stabilisation of unity in faith within the Church? Are not the liturg ical forms and the ads of worship, t he hymn cadences, church poetry, church music, ritual, services, the priests' festal vestments material symbols of the spirit that moved missionary thought? Are not monastic life and the high moun ta in peaks where the sacred sanctuaries of mo nasteries have lasted on, pe rche d - like eagle 's nests - and sonorous be lls calling to pie ty?

The struggling will of man has been stre ngthened through the years by the will of God, so that men are enabled to achieve the ir own redemption.

Li ke an ark of salvat ion, t he Church since its establishment has never ceased e nli ghtening, protectin g and guiding, admonishing and leading believers and unbelievers alike, to salvation. All the ages of Christianity, t he last no less than the firs t, bear the seal of God's hand laid on the m, for He wants the salvation of man. That ordaining extends as a divine award, li ke a wreath of glory, to the preachers now resting in peace and to those martyred for the name of the Lord.

The period of Otto man rule in the regio n of the O rthodox East has produced a multid ude of un known and uniden tified martyrs, amo ng who m 150 are known by name. They met a martyr's death alterr being crue ll y to rtured because they refused to dany Christ. These martyrs are recognised as local sain ts by the O rthodox Church. The ir courageous words before the ir judges, the ir enthusiasm, the ir hurry to meet martyrdom, the ir joy because th rough martyrdom they would jo in God and would come near Christ, the greatest martyr, bear witness to the power of the Church to redeem its children even under the most difficult ci rcumstances and to transmi t the fa ith and salva tion which it conta ins, among non-believers.

An irrefutable proof of this as regards the unceasing missionary adivity of o ur Church also during the period of Turk ish rule is the presence amo ng O rthodox sai nts of a number of neomartyrs who were O ttomans, were converted to Christian ity and became martyrs for their love of Christ and for true fa ith's sake.

Ahmed Calfas was hanged at Kiaa t-Hane Baghtshe, up the Golden Ho rn of Constantinople, on May 3rd, 1682. This martyr was fo rme rl y a Moslem by re ligion and worked in the capi tal as scribe to a head accountant, a "defterdar" as they were ca lled.

(cont 'd)

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Kivr'JolC; TOU IEpaOf,J .... JTCITOU . ApXIEnlOKonou Channel 7 , Kat ti5wo£ ouvevn:uli'l tnt TOO MOKe(5ovIKoO Eli K. ETUAlovou CHPOPI .. Ult; &nEIOolHwv ot noiSoacpQlPIKO aywva oro ~ui5v£u (20.2.89).

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B' APXIEnll:KOniKH nEPICllEPEIA

KiVIJou; 6&O BrillQn KOTO TOV · Eone:plv6 etC; TOV navrlYUpi~OvTa 'lep6v No6v TnC; 'YnanavTr;c;: TOU Kupiou Coburg, KOTO TOV anoio t.XOPOOTEuo)Jevoc; uno TOO naVOOtOA, 'APXIIl' n. NeKrapiou KeA.\n. eic; Baptist Church Eni Tilc; Flinders Street napaKOAOu8Tloe ei51Kri TeAeTri TT'}V anoia 510pvavoooe il o5eA(poTI1C; TWV EV NOTi~ AUoTpaAio. XPIOTlOVWV nOAlTlKwv. Tilv npwla Tne; aUTfle; nlJtpac; t5tx8fl T6v Iej3ao)JlwTaTo MTlTpOnOAITI1 Move)Jj3aoioJ; Kai InapTI1C;, K. EUOT0810V, a onoToJ; TO tontpac; EvwntOV nUKvoO tKKAflOlaOIJOTOC; EXOPOOTaTTlOE Kai o)JiATloe a(poO npwTov 6 0eo(pIMoTOTOC; T6v tKoAooWploe €:K Ilf:POUC; TOO Ie!3aOjJIWTaTOu . ApXlentOK6nou K, ITuAlavoO. OTOV ' I. Nao TOO' Ay. navTeAeiljJovoc; Glenelg, Mt ouvEPVaoio npot5pou Kai jJeAWV TOO 1110lKIlTlKOO IUIJj30UAlOU, TfjC; tv 'A5EAai51 'A5eA(poTI1TOC; TWV EK AOKwviac; KaToyo)JE:VWV OTO O~IKI1)Ja Tn C; 'I. 'ApXlemoKonne; napeTt811 .6.eTnvo npoc; 6AOUC; TOUC; npooeA86vTac; o)JoyevEic; npoc; TljJriv TOO npoava(pep8tvToc; Ie!3aOlltu.>TOrou, oT6 6noTo napeKo8Tloav Kai oi €:VTt)J. rev, npO~EVOe; Kai npo~evoc; K,K, .6.IOV, KOvTouptae; Kai ' Iwov, 'AvoP&OODC; (14.2.89).

- lleTO TOO I&!3aoIlIWTOTOU MTlTpOnOAiTou MovejJf3aoiac; KG! InOpTTle; K, Euora8iou tmoKt ql8Tl TO '15pu)JaTa Tn C; BaOlA&1050e; etC; Noarlunga WC; eniOTle; Kai TO rTlPIOlpeio EtC; St. Peters. To eonepac; . a 0eocpIAtoTOTOe;, napeupt8Tl at oUVOVTI101l TriV ono iav eTxe a Iej3, InopTI1C; )JeTa TWV EK AOKooviac; KOlayOjJtvwv on/Iv a"180uoa Tn e; 'Evopiae; -Kolv6TIlTOC; 'AV, reoopyiou Thebarton (15.2.89).

- iepoupYTloe Kai OlliATl oE OTOV 'I. Noo TOO 'AV, Inupiowvoc; Unley (19.2.89) ..

- t5tXSI1 TOV (ppovTi5\ Tn c; 'I. Ti)Jwv 'ApXlemoKont'jc; tA80V TO eie; AuoTpaAiav )JE: oKonov onwJ; 5ex8t'j TOU e; mOTouc; eic; TO MUOTilp iov Tt'jC; 'E~OjJoAovrioewe;, n, Tuxwva TijC; 'I. MovnC; IraupovlKrira 'AV. "OpOUC; (21 .2.89),

- napeupt811 a t eK5r'!AwoTl Tri v anoia 510pya VWOE OTO .6.11J.lapXeio Glenelg , ri KevTplKTi CbtAOnrwxoc;. Yla o iKovolllKri t v ioxuol1 Tfj C; tv Iu5veu 0eoAoYIKt'jC; Ilac; IXOAnC; (25,2.89),

- iepoupYl1oe Kai o)JiAlloe ei( TOV ' I. Naov 'AV . .6.lllJ.nTpiou Salisbury Kat tv ouvexeiQ napeK681loe OTriV KOIVi) Tpone~a Tilv anoia napt8eoav oi 6~loo)JOTOOXOI Tnc; . Evopiae; Yla T6 €:KKATloiao)Jo, Kat i5tOITtpooc; np6e; Tt)Jri v tKeivwv oi 6noi01 OiKOVOIJ.IKWc; Kat r'l8IKWC; tvioxuoav TO epyov unf:p 6veytpoEwc; TOO vtou ' I. NaoO (26,2,89),

- napeKo.8noe ot reu)Ja T6 onoio napt8eoe TO KtvTPO npovoiac; Tt'jC; 'I. 'ApXlentOKonfjc; lJac; , OTriV o"180uoa TOO 'I. NaoO TOO npocptiTou . HAloO Norwood , npoc; TOUe; i)AIKlwlltvouC; Kai TOUC; ouvTa~louxoUC; 'A5eAai50C; Kat olJiATloe tntKaipwc;. KOTo. TriV WC; avoo ouv6vTIlOTl euxapiOTI10e Tr')V IJtXPI To05e tpyoo8eToav OTO KtvTPO Ka . AAe~ov5pa KopoAfj Kai TOUTOXPOVooC; ouvexoPI1 n 'lv veonpooAI1ql8cioa 5 / 5a 'Aonaoia KaAuj3a (28,2,89).

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