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The Clergy and the Laity

The Orthodox Church consists of both clergy and laity. The ranks of the clergy are: bishop, priest and deacon. The clergy may be married or celibate, except in the case of the bishop who according to a long standing practice has been celibate. The deacons and priests must be married before ordination, and, once married cannot remarry.

The bishop is the head of the local Church. He is elevated to the episcopacy from the ranks of the celibate clergy. Each bishop can trace his ordination back to one of the original apostles! As head of the local Church he can perform all the sacraments of Church including the ordination of other bishops, priests and the consecration of churches. In the Orthodox Church, all bishops are equal. Special titles are given to bishops depending on the geographic size, population or historic prominence of their diocese. Thus we have titles such as: Metropolitan, Archbishop or Patriarch.

Candidates to the priesthood are ordained by at least one bishop. They are given the grace to perform all the sacraments except those performed by bishops alone. The priest represents the bishop at the parish level; and, like the bishop, can trace his ordination back to the Apostles.

Deacons cannot perform the sacraments, but can administer them. For example, once the priest or bishop consecrates the bread and wine into the body and blood of Jesus Christ, the deacon can administer the sacrament to the faithful at the Divine Liturgy or, in case of the sick and elderly, to homes and hospitals.

The clergy are the sacred priesthood, where the laity are called the royal priesthood. One is not greater than the other but equal and distinct. Each play a very important role in the liturgical and administrative life of the Church. The clergy cannot conduct formal worship services without the participation of the laity; nor can the laity perform the same services without the clergy to lead them in prayer. The laity are called upon to live by the same Christian moral standards as the clergy. Both are expected to participate in all the worship services and keep the various days and seasons of fasting and feasting.

The Sacraments

The Church is that living institution which is eternally joined to Christ, whose task it is to guide and bring all its children to God in His eternal Kingdom. All Orthodox Christians are called upon to observe the commandments of God: to love God with all their being and their fellow man as themselves; but, they must also participate in the liturgical and sacramental life of His Church.

There are at least seven sacraments in the Orthodox Church. The first is baptism which is the Christian rite of initiation in the Church. Chrismation is the second sacrament which bestows upon us the Holy Spirit. Holy Communion is the sacrament of receiving the resurrected body and blood of Jesus Christ. Although all Orthodox Christians are to confess their sins daily to God privately, all are encouraged to participate in the sacrament of Confession with a priest. Marriage is a sacrament of the Church for it is Christ himself through the priest or bishop that joins the couple together. Ordination to the sacred priesthood is also a sacrament, as is Holy Oil (Unction) which the faithful are anointed with for the healing of soul and body and for the forgiveness of sins.

It is the sacraments of the Church that manifest God's saving energies in our lives. A life without the sacraments is like a life without God. One of the Church's important functions besides preaching, teaching and caring for her children, is to make these sacraments available to her people.
Origin of the Eastern Orthodox Church

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The Orthodox Church began at Pentecost. It was founded by our Lord Jesus Christ, when after His Ascension, He sent down upon His Apostles the Holy Spirit who proceeds from God the Father as is written in the New Testament. The Orthodox Church of today can trace its history back to the New Testament Church in unbroken continuity. The Apostles, as per our Lord's command, preached the Gospel of Jesus Christ and founded churches in Europe, Asia and Africa. Under the direction of the Apostles and their successors, whom they appointed to carry on their mission, the Orthodox Church began to thrive. At each city and town that the Apostles traveled they would appoint a bishop to continue to minister to the faithful, before leaving on their missionary journeys. As the Church grew, the bishops in turn had to appoint priests and deacons to help them with their flock.

AGAINST ECUMENISM

A fatal heresy, increasing in prevalence today, directly counters these instructions that St. Paul commands us to follow. This heresy appears not to divide the church, but rather unite it; it appears to be loving, accepting and good. But this is not the case - what it really does is undermine the foundations of the Church and tear it apart internally, allowing for innovations and changes in traditions and practice, putting physical unity above truth, and preparing for the antichrist. It is the heresy of ecumenism, a terrible and false teaching as deceitful and destructive as a wolf in sheep's clothing. Rather than attacking the Church though the open teaching of heresy, as did Arianism, Monophysitism and Iconoclasm, ecumenism poses a different and even more terrible assault to the church; it gathers power and a following while still appearing to remain in the bounds of the Church and adhere to her traditional dogmas. In accepting all beliefs, ecumenism divides the church, as we cannot be perfectly of one mind with those who believe false heresies ad have false ways of life.
The above verse from Corinthians explicitly teaches against the heresy of ecumenism and is an unshakable defense against it. We are told here to be not only of one body, which the ecumenists strive for by trying to bring all religions into communion with one another, but also to "be perfectly joined together in the same mind and in the same judgement." This means that we must think and believe the same way. Ecumenism attempts to join everyone together into one body, while their minds, their beliefs, and their practices remain dissimilar and contradictory. This is not unity! How can there be one body but different minds? This is impossible! Colossians 1:18 states, "And he is the head of the body, the church." In order to belong to this body of which Christ is the head, we must be of one body, believing the same things. For as a head cannot have multiple bodies, so we cannot differ in beliefs yet belong to the same head. Ecumenism tries to make one church, but yet it does not truly unite. It turns a blind eye to differences in fath, belief, doctrine, and practice, as if these things do not matter. On the contrary, these things are of the utmost importance! These things are the very basis and foundation of our lives; they are the Church. If we cast these things aside, what is left? All that is left is a shallow, hollow shell of what was formerly the fullness of the Church. If we cast these things aside, we are casting aside our own salvation.
It simply does not work to bring everything down to the lowest common denominator and say that the only criteria for being a Christian is that we all believe that Jesus is the Son of God. Or some will even go so far as to say that, if even this is not true of everyone, at least everyone believes in a god, and that's enough - it doesn't matter that some do not even believe in the Christian God. It is fine for Christians and Moslems and Jews and pagans all to join together; the important thing is simply that we all love each other. The differences do not matter; only the similarities. So the ecumenists argue. But this is not true! This is not the apostolic teaching. This is not the true faith. This is ecumenism! The apostles taught us to be of one mind and one body by believing, speaking, and doing all the same things that have been handed down to us ever since the first followers of Christ. We must be completely united in all our beliefs, being perfectly joined together in the same mind and judgement. To reduce the requirements for being a Christian to a mere statement of faith in a god, thus minimalizing Christianity, severs this unity that we are commanded to abide by.
There are, in essence, two levels of ecumenism. In the extreme case, the highest level of ecumenism even encompasses non-Christian faiths. Christians, Jews, Moslems, Hindus, American Indians…they all unite in worship. These religions do not even claim to worship the same God, and yet they serve together. Venerate both Christ and Buddha as God in one service?! This is impossible! There are appalling videos showing all these different faiths performing their religious ceremonies as part of one big inter-communal service. Then there are those who attempt to join together all Christian religions into one faith. They would be horrified at the idea of a service with Hindus and Christians celebrating together, yet they do not bat an eyelash at the idea of Orthodox celebrating with Roman Catholics, who with no authority broke off from the Church close to a thousand years ago.
It is tragic that Orthodoxy has not remained completely free of ecumenism. The ecumenistic spirit has permeated almost all of society, and even some jurisdictions of the Orthodox Church have adopted it. There are Orthodox involved in the World Council of Churches. When some Orthodox joined the WCC, they said it was in an effort to convert those of other faiths to Orthodoxy; however, this has not happened, and the faith of these ecumenistic Orthodox has been watered down. The ecumenical patriarch and the pope have prayed and worshipped side by side in services. There are Orthodox who fully consider the Roman Catholics our brothers and sisters in Christ. With this disregard for the importance of theology, practice is diminished, fasting is often not observed, and the rigor of the Christian life is rarely taught, and the list goes on and on. Much of this is done in the name of brotherly love, on the pretext of acceptance of all people as brothers and sisters in Christ, excluding no one and offering the same love and acceptance to all without discrimination due to theological differences -- but this is not so. It does not work this way. By being involved with those of other religions, and accepting their beliefs as alright if not true, Orthodoxy is weakened and the line between it, the true faith, and other religions blurred. Of course true Orthodoxy will always remain pure and unaltered, but the faithful can be weakened by seeing ecumenism spread like wild fire, gathering momentum and appearing to be good in the midst of all the destruction it leaves. We cannot even appear to accept other doctrines and faiths that differ from our own divinely revealed Orthodoxy! The word Orthodox means "true belief" (and, according to its Greek roots, "correct opinion") - we must not corrupt this true belief or correct opinion by mixing it with false beliefs and personal, human opinion.
If there is to be true spiritual unity, it must be within the one holy, catholic and apostolic Church: the Orthodox Church. While other religions weaken from attempting to please everybody and pass off theology as unimportant, Orthodoxy alone remains firm and unshaken, a rampart unyielding to the turmoil of the world, illustrating the way of the straight and narrow path. In Orthodoxy, we strive to conform our sinful human nature to the teachings and lifestyle of the Church, as opposed to the "suit-yourself" attitude many other religions have, in which people create their own set of beliefs that accommodate their lifestyle. Orthodoxy is that rock upon which Christ has built His Church. Let us cling to that holy rock and not allow for innovations to come into the Orthodox Church. We have been given so much in the Faith, and we must preserve it uncorrupted by modern practices and ways of thinking, such as minimalism and compromising our faith to the world. We must be in the world but not of the world, and this is done by remaining in the embrace of the Orthodox Church.
The saints and holy fathers of the ages past died rather than surrender their faith. Countless martyrs chose death over renouncing Christ in even the smallest way. We hear of martyrs who were told to sacrifice to idols and had burning coals placed in their hands - yet they held these hot coals until their hands burned off rather than throw them before the idols, thus sacrificing to them. Men, women, and even young children were tortured in diverse, cruel and unimaginable ways because they refused to renounce our Lord and Savior. Their stories fill us with awe for their supreme love and unwavering zeal for the faith. The holy fathers are shinning examples of how we ought to protect the faith. They fought and refuted the heresies of Arius, the Iconoclasts, Monophysites, and many others. At the First Council, St. Nicholas of Myra, filled with holy anger, struck the heretic Arius. St. John Chrysostom was exiled for teaching the truth. Many other saints and their heroic deeds for the sake of the church could be mntioned. How precious the faith was to these holy men and women! Let us imitate them as fully as we are able as we strive to hold fast to the Church, the same church for which they willingly gave their lives and sacrificed themselves, and not give way to the ecumenistic spirit that fills the world today.
If we are not of one mind, we are in direct disobedience to the Gospel, to the Church, and to Christ. To be of one mind, we must follow the teachings of and conform ourselves to the ancient Christian Church, the true Church of Christ, the Orthodox Church.
O Holy Lord Jesus Christ, help us to remain steadfast in the holy teachings of Thy church and disallow false ways of believing, thinking and living to corrupt and scatter Thy flock! Grant that we may preserve unsullied the pearl of great price given unto us, keeping it inviolate for all generations to come, through the prayers of Thy most pure Mother and of all the saints. Amen.

SAINT NICHOLAS FEAST DAY 65 GEORGE ST. THEBARTON

GREEK ORTHODOX CHURCH OF SAINT NICHOLAS
65 GEORGE ST THEBARTON.

                        SAINT NICHOLAS FEAST DAY



 In an atmosphere of religious splendour and the participation of many many hundreds of our orthodox faithful from all over South Australia we celebrated the venerable annual feast day of our Patron Saint Nicholas.At the end of the church service the parish Priest Very  Rev Prokopios Kanavas presented to the members of the church committee and to the ladies auxiliary specially minted commemorative metals.


                            SOME NICE PICTURES

 
 

 
 

                                  HAPPY NAME DAY TO ALL OF YOU.

THE HISTORY OF THE GREEK ORTHODOX COMMUNITY OF S.A INC.

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According to a Greek language dictionary definition, the word community is characterised as the common element that binds; the commonalities that unite people under a unique umbrella. The term community is regarded as synonymous to the term identity, while at the same time the meaning of the word is defined as the union of a people distinguished for their shared ethnic and religious background residing in a foreign land. In terms of its functionality, a community is an administrative organisation that manages local affairs.
If one was to examine how appropriately the meaning of the word community applies to the Greek Orthodox Community of South Australia, it would be necessary to include within the dimensions of a shared ethnic identity and administrative character of the organisation, the heart and soul of the Greeks of the diaspora. At this stage, let us examine in more depth the birth, early years, and the subsequent strengthening and development of this live, democratic organisation known as the Greek Orthodox Community of South Australia.
Historical Review
The Greek Orthodox Community of South Australia emanated from the Greek community (paroikia) of Adelaide. At first few in number, the Greeks of the metropolitan area of Adelaide did not exceed twenty permanent settlers at the turn of the century. This number gradually increased to 300 people in 1930.
With great enthusiasm and moral support, the Greeks of Adelaide organised their foundation meeting on 5th October 1930, at the Panhellenion Club, 122 Hindley Street. It was at this location where the first management council was elected under the leadership of president Konstantinos Kavouras. Consequently, a number of significant events took place around that time, including the appointment of officials, registration of the Community as a corporate body; accrual of significant funds, that in early 1931 led to the appointment of the first school committee and initiation of the first Greek language school in Adelaide.
The construction of the Church of Taxiarchis, the first Greek Orthodox church in Adelaide, was a significant accomplishment for the Greeks of this city, which according to the presiding officer Michael Kambouris (1936-1945): "the church was built with three-penny bits". The Church gave meaning and purpose to the Community, and the Greeks longed to awaken from the sound of its bell on Sunday mornings and festive days.
By 1940, the Greek Orthodox Community was well established, and throughout the next decade, the organisation became instrumental in fortifying the fight of Greeks and allied forces against fascism and nazism. The fund raising committee that was founded during these difficult years of the Second World War, as well as the Enlightenment Committee and the Red Cross Greek Circle, collected donations and coordinated fund-raising activities for war victims. By March 1941, over 90,000 pounds worth of aid were sent from Australia to Greece, mainly in the form of clothing, food and medical supplies. By the end of 1946, this figure had risen to one million pounds. The contribution of the Community toward this total sum was significant.
These activities resulted in strengthening the Community greatly, by increasing the number of members from 100 to 275 during 1940-1944. The result of this increased membership was also reflected in the funds collected, and consequently, led to the purchase of the two houses neighbouring the Church in 1942.
In the post-war period, the Community's activities were directed to support various other Greek organisations, to successfully complete cultural and/or sporting events, charity fund-raisers and so on. The result was that these organisations in return also supported the Community. By 1948, the Community purchased the land for its future "Hellenic Community Centre", later named the "Olympic Hall", where we are currently standing. The enthusiasm and zeal were so high amongst all members during the construction of this Community Centre that were likened to a popular movement. By the end of 1957, the Olympic Hall was complete and was handed over to the Greek people. From the day of its inauguration, the Community Centre has never ceased to serve the Greek people, meeting numerous community needs, by hosting dances, concerts, receptions, films, theatrical performances, educational seminars, as well as offering Greek language education to the youth and invaluable social services.
The new emblem of the Community - Facing the future
Seventy five years have passed since those humble beginnings. However the Greek spirit, soul and heart continue to beat beneath the Community's chest. Today, a dynamic GOCSA looks forward into the future with optimism, relying on the experience and wisdom of the past, yet possessing the foresight and perceptiveness of its visionaries. The emblem presented today, is inspired by the unbreakable link that joins two homelands, a combination of the olive branch and the constellation of the Southern Cross. Their combination is not a random choice.
The olive tree is one of the longest living trees on earth. At "Iera Othos", the Holy Street in Athens that leads to Elefsina, (the same route followed by the "Panathenean" procession in antiquity), stood until recently an olive tree. According to tradition it is believed that this tree was 2500 years old, and was named by the populous as "Plato's Olive Tree". Mythology has it that an olive tree first sprouted on the rock of Acropolis when the goddess Athena competed with Neptune over the ownership and protection of the city. This city was named Athens.
The olive tree is a symbol of peace and victory. With an olive or laurel wreath (kotinos), athletes were crowned for their victory at the Olympic games. In the Old Testament, following the great flood, a pigeon carrying an olive leaf provided Noah with conciliation and hope. Another folk story recounts how Jesus before his arrest and crucifixion sat at the roots of an olive tree and wept. His tears nourished the tree rendering its oil edible that was also used to fuel the light of church candles.
Likewise, the constellation of the Southern Cross has been used as a significant means of orientation in the Southern hemisphere and has defined the geographical position of Australia. It is identified as a symbol of the continent since the early years of its history. For our Community, this constellation represents our adopted homeland, that directs us toward the future, urging toward the realisation of new visions. In our hands we hold the olive branches that symbolise our natural mother, and facing the future, the constellation of the Southern Cross appears and represents our adopted mother. Our thoughts, hopes and efforts unite in harmony to reveal the vision of tomorrow.
 

ENGLISH SERVICE FOR YOUTH-BIBLE STUDIES

ENGLISH SERVICE-BIBLE STUDIES

Every Wednesday at Saint Nicholas Church 65 George st Thebarton, we have at 6.30 p.m. bible studies and at 7.30 pm. we have the english youth Service.

Friday 7.30-8.30 p.m. confession

Sunday 8.30 -11.45 a.m. Divine Liturgy
( English -Greek Language)

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Brainwashing of Humans is Easy and Very Effective

Church members come to accept the policies, practices, and teachings in their church as they drift into bondage from the brainwashing techniques used by church officials. This indoctrination is so effective that the member later denies he has been brainwashed. People who have been brainwashed never know it themselves. Humans can easily be taught to believe something that can easily be proven to be absolutely false. Brainwashing can extend to groups of people without a limit in size or scope. Millions of people were brainwashed to believe Communism was the best economic system until the truth was exposed by the fall of the Soviet Union. Cults and false religions have used these techniques with great success for centuries, and Christian churches frequently resort to the same methods. Parents of brainwashed children have engaged reprogramming experts in an attempt to rescue their children from a cult or false religion. Rescue becomes extremely difficult when the oppressed is an adult who is protected by law from outside rescuers. Many parents grew up in Christian churches that used mind control techniques, and they raise their children to receive the same indoctrination generation after generation. They live their entire lives not coming to the knowledge that they have been brainwashed.

SAINT NICHOLAS

The Life of the Holy Hierarch and Wonderworker Nicholas, Archbishop of Myra in Lycia

Saint Nicholas was born in Patara of Lycia about the middle of the third century, of devout and wealthy parents who provided him with a Christian upbringing and education. He was orphaned at an early age. Later he was ordained a priest, and when the bishop of his district died, he was made Bishop of Myra of Lycia. Saint Nicholas is distinguished for his great faith, for his struggle in the name of Orthodoxy and especially for his charity. His faith was so great, that with his prayer he calmed a stormy sea while on a trip to the Holy Lands. For this reason sailors pay homage to him as their protector. He fought for the predominance of Orthodoxy and took part in the First Ecumenical Synod of Nicea. Especially well known is his charity and his love for children. He used his great wealth to relieve all who were in need: poor families, widows, and especially orphans and poor children. For this same purpose he founded, as Bishop, a poorhouse, hostelries, and a hospital. He was the personification of Christian love and affection. As such he is honored by all the Christian world, both the Eastern and the Western. In the West especially he is considered as the great patron Saint of children and the cheerful giver of gifts under the name Santa Claus. For all of us Saint Nicholas is a "Canon of faith and an image of goodness and kindness." TROPARION OF ST. NICHOLAS An example of the Faith and a life of humility, as a teacher of abstinence you did inspire and lead your flock and through your truthfulness of your deeds were exalted by greatness through your humility uplifting all and by poverty gaining wealth. Father and hierarch Nicholas intercede with Christ our God that our souls be saved.

BIBLE STUDIES

EVRY WEDNESDAY FROM 6.30P.M.-7.30 P.M. WE HAVE THE BIBLE STUDIES

YOUTH GROUP

SAINT NICHOLAS CHURCH HAS A HUGE YOUTH GROUP WITH MANY ACTIVE MEMBERS

THIS WEDNESDAY WE HAVE THE ELECTIONS FOR THE YOUTH GROUP

CHILDREN CHOIR

EVERY SATURDAY WE HAVE THE CHILDREN CHOIR AT 2.30 P.M.

ENGLISH SERVICE FOR YOUTH

EVERY WEDNESDAY AT 7.30 p.m WE HAVE THE ENGLISH SERVICE AT SAINT NICHOLAS CHURCH 65 GEORGE ST THEBARTON.
WE ARE LOOKING FORWARD TO SEEING YOU THERE.

OUR PARISH PRIEST VERY REV PROKOPIOS

The Very Rev. Prokopios, born in Volos Greece on 08/11/1982
just graduated in secondary schools, left for higher studies abroad, particularly in Tel Aviv. He is a graduate of Hebrew University Board of general theology.Participated in many church conferences. has been very active in the youth of Jerusalem and res...tored the monastery of St. Nicholas in the Old City of Jerusalem with his personal expenses. In 2009 he returned to Greece and served in the Greek army as an officer with the rank of second lieutenant. Resigning from the Greek army, left for Australia where it remains today.Serves at St. Nicholas church at Thebarton. He is also General Episcopal Commissioner . He speaks English, Arabic and Hebrew languages.

FEW WORDS

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Eastern Orthodox Church

The Orthodox Church, also officially called the Orthodox Catholic Church ^{[note 1]} and commonly referred to as the Eastern Orthodox Church,^[4] considers itself to be the One, Holy, Catholic and Apostolic Church established by Jesus Christ and his Apostles almost 2,000 years ago. The Church is composed of several self-governing ecclesial bodies, each geographically and nationally distinct but theologically unified. Each self-governing (or autocephalous) body, often but not always encompassing a nation, is shepherded by a synod of bishops whose duty, among other things, is to preserve and teach the Apostolic and patristic traditions and related church practices. As in the Roman Catholic Church, Anglican Church, Oriental Orthodoxy and some other churches, Orthodox bishops trace their lineage back to the Apostles through the process of Apostolic Succession.
The Orthodox Church claims to trace its development back through the Byzantine or Roman empire, to the earliest church established by St. Paul and the Apostles. It practices what it understands to be the original ancient traditions, believing in growth without change. In non-doctrinal matters the church had occasionally shared from local Greek, Slavic and Middle Eastern traditions, among others, in turn shaping the cultural development of these nations.
The goal of Orthodox Christians from baptism, is to continually draw near to God throughout life. This process is called theosis or deification and is a spiritual pilgrimage in which each person strives to become more holy and more "Christ Like" within Jesus Christ.^[5]
The Biblical text used by the Orthodox includes the Greek Septuagint and the New Testament. It includes the seven Deuterocanonical Books which are generally rejected by Protestants and a small number of other books that are in neither Western canon. Orthodox Christians use the term "Anagignoskomena" (a Greek word that means "readable", "worthy of reading") for the ten books that they accept but that are not in the Protestant 39-book Old Testament canon. They treat them on the same level as the others and use them in the Divine Liturgy.^[6] Orthodox Christians believe scripture was revealed by the Holy Spirit to its inspired human authors. The scriptures are not, however, the source of the traditions associated with the Church but rather the opposite; The biblical text came out of that tradition. It is also not the only important book of the Church. There are literally hundreds of early patristic writings that form part of Church tradition.
Icons can be found adorning the walls of Eastern Orthodox churches and often cover the inside structure completely.^[7] Most Orthodox homes have an area set aside for family prayer, usually an eastern facing wall, on which are hung many icons.