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VOLUME 27 No 3 Print Post Approved PP 24555000018 Tewor 300 Lqtior-March 2005

O coyo ov unoucc oun coiv co Kui cncno0nouv unuvc Hvcuuo Ayiou,
uccu ou ncuvo c Huo. `Imuv. 14.24 nui n{uvo cuccIv ccui ycmooui. Hu{cmv 2.4
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H
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D
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V VO OI I C CE E O OF F O OR RT TH HO OD DO OX XY Y
EPISGLOS EJDOSIS IEQAS AQWIEPISJOPGS AUSTQAKIAS OFFICIAL PUBLICATION OF THE GREEK ORTHODOX
Sumtssetai p Epitqopr, pqomo to Sebasliyttou Aqwiepisjpou ARCHDIOCESE OF AUSTRALIA
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`Op0oo|o oio0t1ti m ooiko yvmpioo uou
1pv iyti tympioti ou ot 1i t ypio1iovi-
kt Lkkpoit koi Oooyit 1o o1i oymvio0pkt koi
ouv-1pppot okc po(| 1i 0ttimotit oit 1ou
\pio1iovioou, ou okpim 1i oio1uumot, ko1 1pv
A ypio1iovikp yiit1io, p |o|pc+q okop 1o1t M|o,
Ay|o, ko0ok|kq koi `Auoo+ok|kq Lkkpoio.
Au1o 1o ou kp|o +| |c+0uoc 0tti v
tuiopvti o1i p Op0oooio oto1pkt o1ov ioio o-
0o koi 1i +pc| opqt, uuo 1i ouoit tkqp(t1oi
uv1o o1pv lo1opio 1ou kooou p op0tio 1ou (mv1o
Otou (m Aypo, Ao+pc|o koi okp cocc|o).
H uio1o1p1o ou1p 1p Op0oooio o1i ko0it-
pmtvt +pc| tuiopt opqt 1ou ypio1iovikou pvu-
o1o 1p A yiit1io, otv opmvti oum i q0|kq
ouvcuc|o. Hpo uv1mv op1upti koi ko1o0t1ti 1pv
o00+o+q co|+q+o o1i ovo o1ov oio1ppouv1oi cv-
pcvc koi |o|pc+c oi 0ttimoti gp|o+|ov|kc |c,
1o1t ovyo tivoi ouvo1ov v uopotivouv (v+ovc
koi vokko|+c (yi 1pv om1ppio okokkqpou 1ou ov-
0pmuivou ytvou!).
li v tpypoout 1mpo uio 0tooyik 1pv om1ppio
1pioyio uou yopok1ppi(ti 1pv Op0oooio, qtiout
v opmoout o1i 1o |o|pc+o koi 1o vokko|+o
1mv ypio1iovikmv op0timv o1o utpooo 1mv oimvmv,
ov1ovoko pcoo, io1m koi +cko, 1pti uutpypovt
koi uutpkooit upoyo1iko1p1t.
o) 1o |o|pc+o 1p Ayio 1pioo,
) 1o |o|pc+o 1ou Kupiokou lmo1o,
y) 1o |o|pc+o o1i ti1oupyit koi
1 ti1oupypo1o 1ou oou 1ou Otou.
Movo k1m ouo i 1t1oio u1ikp 1mv Ho1tpmv
koi Otooymv 1p A ypio1iovikp yiit1io, p1ov ouvo-
1ov v vooo0ti p Lkkpoio 1ou Otou, okop koi
o1pv o+po+cuopcvq tv 1m koom uoptio 1p, m o
ti oimvo uopo1tivotvo \pio1o!
Au1o o yopok1ppioo 1p Lkkpoio otv 0 uo-
pouot v 0tmpp0ti povopcpq otooo upo 1ov
Lvov0pmupoov1o Oto-Aoyo (uou tivoi 1o upoomuo
1p Ayio 1pioo). Av1i0t1m, oi Ho1tpt 1p Lkkp-
oio t1ovioov tykoipm koi tuikoipm, o1i koi ovo 1o
MllAAH 1lllAPAkOl1H
H 1A1O1H1A 1ON OPOOAOON
Up Aqwiepisjpou Astqakar Stukiamo
GREAT LENT
THE IDENTITY OF THE ORTHODOX
By Archbishop Stylianos of Australia
basic feature of Orthodoxy which distinguishes it
from all other Christian Churches and denomina-
tions is that it has struggled to maintain all fundamental
values of Christianity together, just as these were formu-
lated by the yet undivided One, Holy, Catholic and
Apostolic Church, during the first Christian millennium.
In saying just as these were formulated, we wish to
underline that Orthodoxy equally respected all three
forms of expression of the truth of the living God in histo-
ry (Doctrine, Worship and popular piety).
This fidelity of Orthodoxy to the three consecrated offi-
cial forms of the Christian message from the first millenni-
um does not merely express moral consequence. Above all
it is testimony to the deepest conviction that, only when
the fundamental Christian values are kept united and
undivided, can they remain vibrant and unchanged (for
the salvation of all humankind!).
In order to explain more theologically the saving trilogy
which characterises Orthodoxy, we should state that the
indivisible and unchanging nature of Christian truths
throughout the ages directly reflects, even if imperfectly,
three realities that are beyond time and place:
1) the indivisibility of the Holy Trinity
2) the indivisibility of the Body of the Lord
3) the indivisibility of the functions of the people
of God.
Only with this perspective of the Fathers and theolo-
gians of the first Christian millennium was it possible to
describe the Church of God (even in its militant journey in
the present world) as Christ prolonged throughout the
ages!
Such a characterisation could not be considered as
being a one-sided emphasis on the incarnate Word of God
(who is the second Person of the Holy Trinity). On the
contrary, the Fathers of the Church stressed in a timely
manner that the very name Christ simultaneously declares
the Father who anointed the Son, and the Spirit, through
whom He anointed and revealed Him to the world.
So the undivided unity of the three fundamental
means by which the Church expresses itself - as faith and
A
A H
H
18
voo Xp|o+, opmvti ouyypovm koi 1ov Ho+cpo
uou iypiot 1ov |, koi 1o Hvc0po, oi 1ou ouoiou
1ov gp|oc koi 1ov ouokuqt o1ov kooo.
H |o|pc+q oiuov ivo1p1o 1mv 1pimv 0ttimomv
1poumv t 1ou ouoiou tkqp(t1oi p Lkkpoio, m
u|o+| koi upoi uou ouvtym kppuooov1oi oo-
koy|k, m Ao+pc|o upo 1ov op0ivo Oto, tivoi ot
1tikp ovuop opkoyo koi iooouvoo oyo0 (op-
oop opokoyo0v 1pv ioio upoyo1iko1p1o!).
Au1pv okpim 1pv utpiypoqtioo cv+q+o koi ukq-
p+q+o 1p iv Xp|o+q (mp 0t1ti upo 1mv q0omv
uio1mv koi ouio1mv p Lkkpoio o, t 1pv op opq
koi kkqkoug|o 1mv ti1oupyikmv o1oiytimv 1p M.
1tooopokoo1p. Koi t ou1ov okpim 1ov 1pouo upo-
ti 1pv 0pouo1p, opoop 1pv +p|o|o+o+q 1ou-
1o1p1o 1mv Op0ooomv.
A oout om oo ou1, kum ovou1ikm1tpo
o1pv ouvtytio.
Oi ouo upm1t Kupiokt 1ou 1pimoiou, t 1i oioo-
k1ikm1o1t Hopoot (1ou 1ckovou ko| Oop|oo|ou
uou upopyti1oi, koi 1ou `Aoo+ou uou tut1oi), utpi-
ypqouv tv utpipqti 1 pi(ik |coo uou op-
ioupypot o1ov v0pmuo p oiup qiou1io 1ou. m
0uokp|o|o oq ivo, koi m uoo+oo|o oq i1tpou. H
upm1p, oum tivoi upoqovt, oopyti oipoio o1pv
otu1tpp. lio1i, o1ov 0uokp|vcoo|, tivoi quoiko v
ouookpuvtooi koi v ouokou1tooi ouo 1i p|(c oou,
ouo1t o+ocop|(coo|. H tuovtvmop t 1i pi(t,
opoop t 1pv upyp 1p (mp, tivoi ouvo1p ovo t
1pv pc+vo|o. Mt 1pv tuio1poqp 1ou `Aoo+ou!
Lv ouvtytio 1o ouv1oo 1poyiko \poviko 1p oyt-
otm Otou koi ov0pmuou tk1uioot1oi o+o|ok ko1
1pv M. 1tooopokoo1p, t ouopip uo|oyy|kq
ooq|o, 1pv ouoio ovo oi 0toqopoi Ho1tpt uo-
pouoov v oio0t1ouv.
L1oi, oi iuotvt ucv+c ko1 otipv Kupiokt 1mv
Npo1timv typi 1pv Kupiokp 1mv Boimv, iyouv m
ouoo1op v upoouv 1pv ooioipt1p ypio1iovikp
op0tio, k0t io ympio1, ouo i oioqopt1ikp
utup, m okoou0m.
o) H A kup|okq +ov Nqo+c|ov tyt1oi koi ku-
p|okq +q `Op0oo|o, tutiop tivoi oqitpmtvp
o1pv voo+qkoq +ov l|kvv, oi ouoit (tk1o
1ou o1i tivoi p Bio 1mv ovoqop1mv uio1mv)
upm1io1m oooyouv tupk1m 1pv uio1p ti 1pv
0tio Lvov0pmupop, opoop 1pv upm1p koi qio1p
op0tio 1ou \pio1iovioou.
) H kup|okq +ov Nqo+c|ov, oqitpmtvp o1pv
vpp lppyopiou 1ou Hooo, Apy/uou Otoooo-
vikp (14o oi.), uuoypoi(ti 1pv typ op0tio
uou tiyt tuiopvti upm1o o Au. Houo koi oi
Kouuoookt Ho1tpt opyo1tpo, m upo 1pv oi-
kpiop t1ou oo|o koi ivcpyc|ov, o1pv oioo-
okoio utpi Otou. Au1p 1pv o0u1o1o Op0ooop
oikpiop ovo0upot o Hooo, ovou1uooov1
1pv ti 1pv utpi 0cooc tuoto11p Otooyio
1ou, ko1ouotmv1o i1oi 1ov vcukoq op0okoy|-
op 1p Auotm, ti 1o upoomuo 1ou tk Koopio
Bopo.
y) H l kup|okq +ov Nqo+c|ov, tyt1oi koi ku-
action which are continually proclaimed doxologically
while worshipping the true God - in fact confess the same
reality!
The Church places the mentioned unity and fullness of
life in Christ before the eyes of both believes and non-
believers through the entire structure and coherence of
the liturgical features of Great Lent. And precisely in this
way it projects the unbroken, i.e. the three-dimensional
identity of the Orthodox.
Let us now see these things in somewhat more detail:
The first two Sundays of the Triodion period before the
commencement of Lent proper, with their highly didactic
Parables (of the Pharisee and the Tax-Collector first and
the Prodigal Son second) describe in summary form the
radical dead-ends which mans love of self has created: as
hypocrisy on the one hand and as apostasy on the other.
The former clearly and inevitably leads to the latter. For
when one acts hypocritically, it is natural that one
becomes distant and removed from ones own roots, in
which case there is a self-exile. The reunification with
ones roots, namely with the source of life, is only possible
through repentance. With the return of the Prodigal Son!
Following this, there is the brief yet tragic chronicle of
the relationship between God and man that gradually
unfolds during Lent with educational wisdom which is
without parallel, and which only the God-bearing Fathers
could have possessed. Thus the subsequent five Lenten
Sundays in a row, up until Palm Sunday, seek to present
undivided Christian truth, each in its own way, as follows:
1) The first Sunday of Lent is called the Sunday of
Orthodoxy, as it is dedicated to the restoration of the
icons which (apart from being the Bible of those who
cannot read) above all actually confess faith in the
divine Incarnation, the first and highest truth of
Christianity.
2) The second Sunday of Lent, dedicated to the
memory of St Gregory Palamas, Archbishop of
Thessaloniki (14
th
cent.), underlines the great truth
which was pointed out first by the Apostle Paul and
later by the Cappadocian Fathers, concerning the dis-
tinction between the essences and energies of God.
Palamas recalls this deepest of Orthodox distinctions
which he developed in his most reverent theology con-
cerning deification, thereby counteracting the irrever-
ent rationalism of the west, in the person of Barlaam
of Calabria.
3) The third Sunday of Lent is called the Sunday of
the Veneration of the Holy Cross, thus promoting to
every person the value of the sacrifice of the God-Man
on the Cross for the sake of all humankind.
4) The fourth Sunday of Lent is dedicated to the
memory of the great ascetic John of Sinai, who wrote
the Ladder of Divine Ascent (7
th
cent.), and reminds us
that, the more we are gradually released from the mate-
rial weight of the body through continual spiritual
exercise and self-transcendence, the more we climb
step by step the spiritual Ladder which leads to the
unending vision of the glory of God.
19
p|okq +q l+oupoupookuvqoc, yio1i t 1pv
uovpyupikp upookuvpop 1ou 1|p|ou l+oupo0 upo-
t1oi ot op 1pv ov0pmuo1p1o p oio 1p
l1oupikp 0uoio 1ou Otov0pmuou, uutp ookp-
pou 1ou ov0pmuivou ytvou.
o) H A kup|okq +ov Nqo+c|ov, oqitpmtvp o1pv
vpp 1ou kopuqoiou Aokp1ou, lmvvou 1ou livoi-
1ou, ouyypoqtm 1p Kioko (7o oi.), o
uutv0ui(ti o1i, ooo ouooot1oi o1ooiok o
uio1o t 1pv ouvtyp okqoq koi o0uucpooq
ouo 1 uik pp 1ou omo1o, 1ooo ovtoivti
okoi-okoi 1pv votp Kioko uou 1ov oopyti
o1pv ovtoutpp 0to 1p ooo 1ou Otou.
t) H l kup|okq +ov Nqo+c|ov, oqitpmtvp o1pv
Ooio Mopio 1pv Aiyuu1io, o oiookti 1pv 0co-
uo| ouvop uou iyti p tiikpivp pc+vo|o. Mt1
ouo tvo okovoomom oop1mo upo1tpo io,
oim0pkt p ouuo0to11p ou1p Ayio t vpo1tio,
upootuyp koi uvtuo ouv1t1pitvo, v yivti 1o
kopuqoio uopotiyo, yi 1pv om1ppio 1mv oop-
1mmv omv 1mv oimvmv.
Av 1mpo upoo0toout o1i too o1i utv1t ou1t
Looot 1mv Npo1timv uupyouv oiouop1t koi oi
Hpoqy|oopcvc Ac|+oupy|c, 1 `Auc|uvo, oi Xo|-
pc+|opo| +q Oco+kou, o Mcyo kovov, oi ko+o-
vuk+|ko| loucp|vo|, k.., 1o1t q0vout o1pv M.
Loooo, ouou p op itpp opoo1oupyio 1p Lk-
kpoio o kopuqmvt1oi t 1i Akoou0it 1mv Nup-
q|v, 1mv lcu+ov Ho0ov (t 1pv Auoko0pmop, 1
Lykmio koi 1ov Lui1qio), t 1pv oupoqopo Av-
o1oop 1ou \pio1ou, koi 1ov ouopio loucp|v +q
`Ayuq, ouou 1o Luoyytio 1p Avoo1otm 1ou \pi-
o1ou qt1oi uovpyupik ot ooo 1o ouvo1ov utpio-
oo1tpt ymoot, yi v yopouv ooi oi tkupoomuoi
1ou ov0pmuivou ytvou.
o1tpo ouo 1pv uio uvm vykuqq k0coq 1mv
utov yopok1ppio1ikmv uvtuo1ikmv 0pooupmv 1p
Op0oooou Hopooootm, ko1 1pv M. 1tooopokoo1p,
uoio 0 1oouot v opvp0ti o1i v1m ou1p p itpm-
1o1p utpiooo 1ou Lkkpoioo1ikou L1ou ouo1tti 1pv
ucpu+ouo|o +q `Op0oo|o,
1mpo oiuov ovo yivt1oi ooqt koi ko1ovop1o, yi
uoio oyo oi op0tv upoootu1ikoi 1mv uoi1ikmv Ko-
1mv o1pv Loo (t1 1pv iu1ot1p Aik1o1opio 1mv
luv1oyo1opymv), ioutuoov pc +oq pov|o (!) v |oo-
ucooouv koi v oqovioouv 1pv itpm1o1p ou1p ut-
piooo 1ou tkkpoioo1ikou iop1oo1ikou kukou. Hio1tu-
oov, oi 1ooiumpoi, o1i i1oi ovo 0 uopouoov v
oio0vmv1oi 1ttim ttu0tpoi o1pv oouoooio 1p
uov1otioou kpo|ukq, oum 1pv toioot 0tmpp1ik
koi upok1ik o oyi(oqptviko oopoioo 1ou A. Ho-
uovoptou, koi p t1pp uuokpioio 1mv oioooymv 1ou.
Hop 1ou1o, 1o v pv uupyti ui o o1oiytimop
otooo 1p M. 1cooopokoo+q (oum 1pv utpiyp-
qot) ouo 1ou Hoi1ikou koi 1pv tv ytvti tyotvp
qyc+|o +q o1 tyo oo1ik ktv1po 1p Loo
optpo, otv tivoi 1o tyou1tpo koko. lio1i uupyti tk
uopopou p outpov1p tvooympo 1ou tuotou
Lpvikou oou, uou (ti koi ouv1ppti uio1 1i uopo-
oooti 1ou ympi uuokpioit toio koi 0to1pivi-
5) The fifth Sunday of Lent, dedicated to St
Mary of Egypt, teaches us about the deifying power
of sincere repentance. Having lived a tremendously
sinful life, this very likeable Saint was made worthy,
through fasting, prayer and a contrite heart, to
become the ultimate example of the salvation of sin-
ners for all time.
If we also consider that during those five weeks of Lent
we have interspersed Pre-sanctified Liturgies, Compline
Services, the Salutations to the Mother of God,
Supplications, Vespers etc., we then arrive at Holy Week
wherein the whole dramaturgy of our Church reaches its
climax with the Services of the Bridegroom and the Vene-
rable Passion (with the taking down of Christs Body from
the Cross, the Lamentations and the Epitaphios proces-
sion), with the splendour of Christs Resurrection and the
incomparable Vespers of Love, when the Gospel of the
Resurrection is jubilantly chanted in as many languages as
possible, to be enjoyed by all representatives of
humankind.
After the above overview of the most characteristic
spiritual treasures of the Orthodox Tradition during Great
Lent, who would dare deny that this truly sacred period of
the Church year is the quintessence of Orthodoxy? Only
now does it become clear and understandable why so-
called progressive members of the political parties in
Greece (following the seven-year dictatorship of the
Colonels) frantically rushed to level and ravage this most
sacred period of the Church calendar. These unfortunate
people believed that it was the only way for them to
remain totally free and immune from all kinds of excess,
as taught in both theory and practice by the incoherent
amorality of A. Papandreou, and the boundless hypocrisy
of his successors.
At any rate, the worst evil is not the absence of funda-
mental respect for Great Lent (as we have described it)
among politicians and so-called leaders in the urban cen-
tres of Greece today. This is because there is also the vast
hinterland of the devout Greek people who faithfully main-
tain their traditions without hypocrisy and showiness of
course, regardless of the example set by irreverent or sim-
ply imprudent statesmen.
However, among Greek diaspora communities that
are organised around the Church, great and irreparable
damage is caused when the notorious Council of Hellenes
Abroad (SAE) fiendishly and stubbornly persists in organis-
ing unholy and supposedly cultural festivals in which the
tradition of the Orthodox is dishonoured and the con-
sciences of young people are tarnished.
As this abomination occurs, in spite of our appeals
only during the period of Lent rather than any other time
of year, with the absolute collaboration and insensitivity of
the Diplomatic and Consular representatives of Greece,
the Archdiocese is left with no choice but to characterise it
as the sabotage of Greeks abroad by Greece!
We leave them to public scorn and the impartial judge-
ment of God.
20
decrees promulgated by the emperors against icons and
consequently suffered martyrdom on account of the Truth.
Furthermore, they developed an articulate theology of
icons in written form, in this way enabling future genera-
tions an insight into their witness to the Truth.
First Phase of Iconoclasm
Iconoclasm was a heresy which appeared at the very
beginning of the eighth century among certain bishops of
the eastern borderland of the empire whose followers took
icons down from Churches consequently smashing and
burning them. On the other hand, the iconophiles (those
who favored icons) or iconodules (those who venerated
icons), as they came to be known, strongly defended the
place of icons in Churches and for private worship. Far
from being simply a disagreement about Christian art, fun-
damentally iconoclasm was a doctrinal dispute which had
to do with the very person of the incarnate Christ.
Coupled with not giving full significance to the incarnation,
was the negative attitude of the iconoclasts towards the
material world. Thirdly, the iconoclasts failed to realize
that icons had always been a part of the Churchs teach-
ing and tradition as a means of instruction for those who
could not read or who did not have access to written mate-
rial. Finally, their claim that Iconophiles were idol wor-
ships did not stand because they failed to understand that
icons were symbols directing the faithful towards the per-
sons depicted.
The iconoclastic controversy nevertheless very quickly
gained strength and reached Emperor Leo III (717-745)
thereby taking on an imperial dimension. Leo openly
sided with the iconoclasts; he removed a mosaic icon of
Christ above the entrance of the imperial palace and in 730
promulgated a decree against icons. During this period
there is little evidence for a persecution against the
Iconophiles (those who favoured icons) and also very lit-
tle is known on iconoclastic doctrine. It would be the son
of Leo, Constantine Copronymous (745-775), who would
pursue his fathers iconoclastic policy systematically and
persecute the icon worshippers, among whom were the
monks.
Under Constantine Copronymous, the struggle was
intensified. He organized a certain amount of propaganda
1
THE TRIUMPH OF ORTHODOXY:
The Role of the Monks in the Iconoclastic Controversy
(Part I) by Phillip Kariatlis
I do not venerate matter, but I venerate the creator of matter.
St John of Damascus
If anyone should forbid the icon of Christ equally with the symbol of the cross to be both drawn in every place and dis-
played for the salvation of the people, he is a heretic.
St Theodore the Studite

Introduction
As the Prophets prophesized, as the Apostles taught, as
the Church has received, as the teachers have dogma-
tized, as the Universe has agreed....Let us declare, let us
assert, let us preach in like manner Christ our true God,
and honor His saints in words, in writing.... in Holy
Icons, worshipping Him as God and Lord and honoring
them as His true servants....This is the faith of the
Apostles, this is the faith of the Fathers, this is the faith
of the Orthodox, this is the faith that sustains the
Christian oikoumene.... (Synodikon).
On 11 March 843, the first Sunday in Lent, the rein-
statement of icons was proclaimed in the great Church of
St Sophia and this day has remained in the Churchs mem-
ory as The Triumph of Orthodoxy. Every year on this
Sunday, the Church celebrates its victory over the last of
the great heresies of the first common Christian millenni-
um, namely Iconoclasmwhich lasted for over a hundred
years (717843AD) and falling into two phases. Not dis-
counting the role played by the hierarchy and the
Byzantine state in general, the real credit for the victory of
Orthodoxy belonged to the monks, especially St John of
Damascus and St Theodore the Studite. In overwhelming
numbers, they withstood, and did not submit to the
1. J.M. Hussey, The Orthodox Church in the Byzantine Empire (Oxford:
Clarendon Press, 1986), 39.
oou ouoio koi v tivoi 1o uopotiyo 1mv ovtuo-
mv p oum oquyooyp1mv L0vouo1tpmv!
H typ om koi ovtuovop0m1p (pi yivt1oi
o1i ouykpo1ptvt koi tkkpoioo1ik ouv1t1oytvt
Ooytvtit 1mv `Auoqpv, ouo 1o1t uou 1o oioop-
1o luouio Auoopou Lpvioou (lAL) t ooiovi-
kp ovio koi tuiovp pyovmvti ouo1po1ik k0t ypo-
vo 1 ovooio tktivo op0tv uoi1io1ik qco+|k koi
glendi, ouou uovpyupik ttu1ti(t1oi p Hopooop
1mv Op0ooomv koi oioq0tipov1oi oi ouvtiopoti 1mv
vtmv ov0pmumv.
Lutiop ot 1o tv oym voo|o0pyqpo yivt1oi, uop
1i oioop1upit o, ovo ko0 ookppp 1pv utpiooo
1p M. 1tooopokoo1p ki yi o p tuoyp 1ou ypo-
vou, t 1pv ouou1p ot ouupop koi ovoio0poio 1mv
Aiumo1ikmv koi Hpotvikmv ov1iupoomumv 1p ltvt-
1tipo, otv p1ov ouvo1ov uop v 1o yopok1ppioti p
l. Apyituiokoup o m ok|oq0op 1mv Auoopmv
ouo 1pv Loo!
1ou uopooioout o1pv koivp utpiqpovpop koi o1pv
ootkoo1p kpiop 1ou Otou.
21
and gathered the iconoclastic bishops to help him search
for passages against icons in Biblical and Patristic texts.
Next Constantine tried to obtain synodical approval of his
iconoclastic teaching and therefore summoned an ecu-
menical council to meet in the imperial palace in Hieria
situated on the Asian shore opposite Constantinople. It
commenced on 10 February 754. In this council 338 bish-
ops presided announcing their iconolastic doctrine and
therefore condemning icons. At the close of this council,
saints Germanus, John of Damascus and Gregory of
Cyrpus were excommunicated for not renouncing the
veneration of icons. After this, the Iconoclasts demanded
the destruction of icons claiming that in venerating them,
people were being misled into a type of idolatry. In not
being able to distinguish between the wood upon which
the icon was painted and the person that was represent-
ed on them, the iconoclasts believed that the Orthodox
faithful were worshipping created matter instead of the
Creator. Nevertheless, having procured the approval of
the council, Constantine began putting its decisions vehe-
mently into practice.
During this period many monks suffered as a result of
not renouncing icons. There were spectacular instances of
persecution. The Vita (Life) of Stephen the Younger
2
explicitly stated that Constantine declared war on the
wearers of the idolatrous monastic habit
3
even prior to
the council of Hieria.
4
In this account, Stephen is present-
ed as the principal champion of icons and the leader in the
iconophile monks. His eventual martyrdom was the
result of his persistent refusal to sign the decrees of the
iconoclastic council. In Theophanes there is mention of
other martyrdoms of monks who did not embrace the
teachings of the iconoclasts - Andrew the Calybite and
Peter the Stylite whose heads were pounded by their
own icons.
5
During this time, the Orthodox dogma and theological
thought was being developed and voiced by a monk living
outside the empire, namely St John of Damascus. He is
seen as the classic defender of icons in this period. He
was probably born in the mid seventh century (probably
645) and died before 754. Very little is known about the
life of this man, and what little is known of his personal
history, is mostly obscured by legends. One can guess
however what sort of man he was by his writings which
betray not only his grandeur but also the vigorous
dynamism with which he defended Orthodoxy. As a
theologian, his aim was to address contemporary prob-
lems, hence his involvement in the iconoclastic controver-
sy. He explained and defended the traditional act of
Christian devotion offered to icons. He claimed that those
who refused to worship icons, were in danger of falling
into the heresy of Manichaenismwhich basically believed
that all created matter was evil. Furthermore, he saw in
iconoclasm a lack of feeling for the sacred realism of his-
tory. On a Christological level, he saw in iconoclasm the
heresy of Docetism which had taught that Christ only
appeared to be human but did not really become incarnate
in the full sense of the word. For all these reasons he
fought to uphold icons in Churches and worship in gener-
al.
For St John of Damascus, icons of Christ were a per-
manent witness that the Invisible God had, at a
moment of earthly history, become visible and human.
To deny icons was to diminish the authenticity of the
humanity of Christ.
6
Since God had assumed flesh, it
was possible to depict Him with images. As the Gospel
writers had been able to describe Him in words (koyo-
ypoqc|v) so it was also possible, for iconographers to
write in gold (gpuooypoqc|v) by depicting scenes in
icons. St John of Damascus stressed the change which
resulted in the relationship between the Creator and the
created when God had willed to become visible by assum-
ing a material existence and giving matter a new function
and dignity.
In former times, God without body or form, could in
no way be represented. But today, since God has
appeared in the flesh and lived among men, I can rep-
resent what is visible in God (1o po1ov 1ou Otou). I
do not venerate matter, but I venerate the Creator of
matter, who became matter for my sake, who assumed
life in the flesh, and who, through matter accomplished
my salvation.
7
For St John of Damascus icons were therefore essential
since they witnessed to the fact that Christ had become
fully human taking flesh and was therefore able to be
depicted. Therefore in destroying icons, St John of
Damascus believed that the iconoclasts were not taking
full account of the Incarnation of Christ. He continued to
argue that as a result of the Incarnation everything had
become accessible to sanctification; matter itself had
become a channel of the Grace of the Holy Spirit. Yet no
less significant, was St Johns opposition to the state in
interfering in Church affairs:
it does not belong to the Emperor to legislate for the
Church.
8
Clearly St. John of Damascus occupies an eminent place in
history during the years of the iconoclastic struggle. In this
next issue of the Voice of Orthodoxy the proceedings of
the Seventh Ecumenical Council will be considered along
with the person of St Theodore of Studite who was
involved in upholding the veneration of icons during its
second phase.
(to be continued)
2. Even though the Vita Stephani is a valuable source in examining the role
of the monks in the iconoclastic controversy one must also remember that
it is unreliable in its chronology and at times a stereotyped image is put
forth.
3. S. Gero, Byzantine Iconoclasm and Monachomachy in The Journal of
Ecclesiastical History 28.3(1977): 242.
4. PG, 100, 1116D - 1118A, taken from S. Gero, opt. cit., 242.
5. kefala; d j a[llwn toi iJeroi pivnaxin, ejn oi} twn aJgivwn ta; ejktup-
wvmata ejkecavrakto, dievqrauon paivonte (ed. de Boor, 72, lines 15 - 18),
taken from S. Gero, opt. cit., 243.
6. John of Damascus. De Imag., 2.16. PG 94: 1304.
7. De imag. 1.16. PG 94: 1245A.
8. De imag., 2.12, 335E.
22
ABBA AOPOOLO EQCA ASJGTIJA
llA 1HN MNHllkAklA*
Ej to bibkou Abb Dyqohou Eqca Asjgtij
Lvo ouo 1ou Ho1tpt, o Luypio, tiut o1i oi
ovoyoi otv uptuti v pyi(ov1oi p v o1tvoympouv
kovtvov. Koi ui tiut. Av kuoio yoivoymypoti 1o
0uo, yoivoymyti 1ou ooiovt. Av om iyti vikp0ti
ou ou1o 1o u0o, tivoi 1ttim tvo ouo 1p ovoyi-
kp (mp koi o oyt1ik. 1i oiuov uptuti v uout
tti yi 1ov iou1o o, uou otv o1oo1ot ovo o1o
0uo koi o1pv pyp, o uot qopt q1vout koi
typi 1p vpoikokio, 1i o, uop v utv0poout yi
ou1p 1pv tttivp koi ouv0pmup ko1o1oop o, A
kpo1poout oiuov ypuuvo 1 1io 1p quyp koi
1ou omo1o, ootqoi ou, koi op0poout t1
Otov 1ou iou1ou o, yi v yu1moout ouo 1pv
uikpo ou1ou 1ou ko1oo1ptu1ikou u0ou. lio1i
ouoivti uot qopt v (ti kovti t1voio o1ov
ootqo 1ou o1ov quoik quypov0ouv p o1t-
voympp0ouv t1ou 1ou koi v uopotvti koi t1
1p t1voio uuptvo koi iyov1o oyioou tvov1iov
1ou. Atv uptuti ou1o uou uotit1oi ouo 1ou oyi-
oou v ooioqoppoti yi 1o 0to, o otom v
1ou o1oo1poti. lio1i ou1o tivoi vpoikokio. Koi tivoi
ovykp v upootti t ypuuvp qpov1ioo, v t1o-
vopoti, v oymvio1ti, oum tiuo, yi v pv tivti uou
koipo ou1ou 1ou oyioou koi kivouvtuoti. lio1i t
1o v ti t1voio, oum ouopqmvt1oi ot i
upok1ikp tv1op koi upoompiv ov1it1mui(ti 1o 0to
1p pyp, o otv kvti kovtvo oymvo tvov1iov 1p
vpoikokio. li ou1o koi uopotvti iyov1o 1p uup
tvov1iov 1ou ootqou 1ou. lio1i tivoi o upoyo p
vpoikokio, o p pyp, o o 0uo koi o p
1opoyp. Koi oo tm tvo upotiyo, yi v
ko1ot1t. Au1o uou ovti qm1i, o1pv opyp iyti
iyp 0pko. Opko tivoi o uikpo oyo 1ou ootqou
uou 1ov uupot. At, p 0pko iyti iyp ouvop. lio1i,
1i tivoi i touo 1ou ootqou oou, Av 1pv uuoqt-
pti iopot 1p 0pko. Av om opyioti v oktu1t-
ooi. lio1i ou 1o ut, Koi tym uopm v 1ou
ouov1pom. Av otv p0tt v t o1tvoymppoti, otv 0
ou 1o tyt. Koi, uio1tq1t t, 0 1ov kovoviom tym!
N, i1oi (ti ikp uopkio p kuoio o
upoovoo, oum okpim kvti ou1o uou 0tti v
ovqti qm1i, koi yti(ti 1ov 1ouo t kouvo, uou
tivoi p 1opoyp. 1opoyp tivoi o ovopooo tuo0mv
koi o1k1mv oktqtmv, uou topkmvouv 1pv kopoi koi
1pv kvouv tui0t1ikp ko1 1ou upoiov. Au1p ot p
tui0t1ikp oi0top ko1 1ou ov0pmuou uou o o1t-
voymppot, uot qopt uoipvti koi yopok1ppo
outip1iko, yio1i yivt1oi tkoikp1ikp, oum okpim tiut
o o Mpko. H kokio uou yivt1oi otk1p t 1o

* Abba Dorotheos, Practical Teaching on the Christian Life. Translation,

Introduction and glossary by Constantine Scouteris. Athens, 2000.
ABBA DOROTHEOS Practical Teaching on the Christian Life.
ON RESENTMENT*
89. Evagrius said that, It is foreign to monks to get angry or
to annoy people. He also said that, If somebody has
wrath, he has the devil and if somebody has been defeated
by this passion, he has become totally alienated from the
monastic life, and he also said other things on that subject.
What must we say then about ourselves who do not stop at
anger and wrath but often allow ourselves to reach resent-
ment? What else can we say other than to mourn our
pitiable and inhuman situation? Let us therefore be vigilant,
brethren, and help ourselves, after God, so that we can de-
liver ourselves from the bitterness of this pernicious pas-
sion.
Often, it happens that someone bows in repentance to
his brother when there is some disturbance or some upset
between them and after the bow, he remains in sorrow with
thoughts against his brother. He should not despise such
thoughts but immediately root them out as this is resent-
ment and as I said, he needs great vigilance, repentance and
struggle, so that he does not remain in this state long and be
endangered. When he made the bow, he followed a practi-
cal commandment and he healed his wrath temporarily but
he did not struggle against his resentment and that was why
he was still upset by his brother. Resentment is one thing,
anger and wrath another and agitation is yet another.
90. I will give you an example so that you understand. A per-
son lighting a fire first has a small piece of tinder. This rep-
resents the word of the brother who has upset him. This lit-
tle fire is very feeble. What significance has the word of your
brother? If you put up with it you blow out the small fire, but
if you begin to think to yourself, Why did he say that to me?
I myself can answer him. If he did not want to hurt me, he
wouldnt have said that and believe me, I can upset him
too. In this case, you add small pieces of wood to the fire
or some other fuel like the person that lights a fire and you
produce smoke which is agitation. Agitation is the move-
ment and coming together of thoughts which stimulate the
heart and make it audacious. Audacity is the taking of retri-
bution against the person that has upset you, and this
becomes insolence as Abba Mark said, Evil accepted in
thought makes the heart audacious, but when this is
revoked through prayer and hope, it makes it contrite.
(to be continued)
oyioo, kvti 1pv kopoi 0umop koi outip1ikp, tvm
o1ov uotp0ti t 1pv upootuyp koi 1pv tuioo upo-
koti t1voio koi ouv1pip.
(ouvtyi(t1oi)
23
St Andrews
Greek Orthodox Theological College
he commencement of the 2005 academic year
marked the beginning of the twentieth year of
theological education and training at St Andrews
Greek Orthodox Theological College. The traditional
Doxology Service was held on Thursday 17 February
and was presided over by His Eminence Archbishop
Stylianos, Dean of the Theological College. Staff and
the students joined in celebrating the commencement
of the academic year in the College Chapel of St John
the Evangelist and Theologian. The student choir was
led by Mr Vasili Psilacos, a graduate and former lec-
turer in Byzantine Music at St Andrews.
At the conclusion of the service His Eminence
welcomed everyone and spoke about the work of
the Theological College as a continuing manifesta-
tion of Gods grace towards the service of His
Church and the broader community here in
Australia. Its entry into a twentieth year of operation
considering its humble beginnings and the various
challenges over the years is an indication of Gods
abundant grace. His message to the first year stu-
dents in particular reminded all present that the
sacred task of the theologian is to relate authentically
Opening of the 2005 Academic Year
to the other when conveying the word of God.
His Eminence also took the time to welcome Rev.
Dr Doru Costache, parish priest of the Romanian
Orthodox Church of St Marys, Enfield NSW, who will
be teaching in the area of Patristic Studies. He also
spoke appreciatively of the honour bestowed upon
the Theological College by the presence of Mr Mark
Fleming, Church Ministries Manager of the NSW Bible
Society, which generously donates copies of the criti-
cal edition of the Greek New Testament to all first year
students.
The Doxology Service was followed by the tradi-
tional luncheon prepared by the tireless members of
the Archdiocese Ladies Philoptochos.
Entering the College in 2005 are First Year Bachelor
students Evangelos Kardaras (Syd), George Karpouzos
(Syd), Vasilios Manavas (Melb) and Christopher
Manevski (Melb). This year St Andrews serves seven-
teen students from around Australia at the undergrad-
uate level of theological studies. An additional seven-
teen students are studying at the graduate and post-
graduate levels.
T
The Dean, academic staff and students at the commencement of the 2005 College Year.
24
It gives me sincere pleasure once again to see all of you,
members of the Judiciary and representatives of the legal pro-
fession, gathered in our Cathedral to pray together with us,
Clergy and Laity of the Greek Orthodox Archdiocese, on the
occasion of the commencement of the Law Term.
For the Standing Conference of Canonical Orthodox
Churches of Australia (SCCOCA), this wonderful tradition we
have established throughout the years means a lot.
Beyond the purely spiritual character of this gathering as a
body of prayer, it gives us also the feeling that we are no longer
a minority of ethnic groups, but rather an integrating part of
todays culturally diverse Australia.
Precisely in this spirit of deep inter-relationship and soli-
darity, we shall try to concentrate on the Word of God, as we
heard it just a few moments ago from the passage of St John
the Evangelist who, as known, was characterised as the
Disciple of Love.
First of all, let me point out the comparison it draws
ADDRESS OF HIS EMINENCE ARCHBISHOP STYLIANOS
FOR THE COMMENCEMENT OF THE LAW TERM FOR 2005
Melbourne January 31, Sydney February 8, 2005
between Law, Grace and Truth - three realities which have a
tremendous importance for our life and society.
St John states unreservedly that the Law was given
through Moses; Grace and Truth came through Jesus Christ
(Jn 1:16). Here we must note, however, that the original Greek
text of the New Testament states in the relevant passage that
Grace and Truth literally came into being (egeneto) through
Christ, giving a much stronger presence of the divine through
God incarnate than the English translation would indicate.
One might think that the Judiciary and other servants of
the Law could possibly be more interested in concentrating
basically if not exclusively on Law itself. Yet, I would not
think that this is the true estimation of conscientious judges
and lawyers, especially those who vigilantly remember the
cautionary words of St Paul that the letter kills, but the Spirit
gives life (2 Cor. 3:6).
In the same context, one should admit that Law always
means positive limits, which is to say concrete boundaries
and cases. These of course are, under all circumstances, a kind
of obstacle - or at least a restraint - for the moral flexibility of
the person who is called to pass judgment.
Another indication of the limited and provisional character
of Law by definition, is the mere fact of the given variety of sys-
tems of Law throughout history, which express the need to
always adjust the Law according to ever-changing human con-
ditions.
Having said this, we are now in a position to see more eas-
ily that Grace and Truth (which come as an accomplishment,
if not the final climax, of the morality of Law) are also higher
realities which should never be overlooked or underestimated
when resolving moral or social conflict in our society through
human tribunals.
These interactions of course become more timely and
acute in a period of aggressive terrorism, as we have been
experiencing this internationally in the past few years.
And we have to underline this in order to remind ourselves
that terrorism and counter-terrorism are not conditions which
allow a sober and balanced judgement in individual cases of
conflict.
Perhaps the greatest challenge, and the most difficult task,
for any judge in assessing a criminal case lies in applying the
correct proportion of Justice and Grace. Only in such a fair
proportion can we be sure that Truth is served accordingly for
the benefit of all, as well as for the improvement of the indi-
vidual offender.
For, it is not a secret that, when the proportion of Justice
and Grace is not applied correctly, we experience extreme
decadence in all fields of social life.
Bearing in mind all the mentioned conditions faced by the
members of the Judiciary and the servants of the Law, we feel
once again obliged to pray fervently for all of them to have a
peaceful new Law Term and ceaseless enlightenment from
above in exercising their difficult duties.
Sisters and brothers, God bless all of you, your co-workers
and families.

Ap tm Denysg er tm Ahousa tr I. Aqwiepisjopr let

tm Donokocam di t Mom Dijastijm Etor er tm I. Mam
Acou Estahou. Diajqmomtai: Sebaslitator Poilemqwgr
lar let to Jubeqmtou tr Bijtyqar j. John Landy, to
Heovik. Dqbgr lahgtm tm Jokkecym ja Dijastm (Lek-
boqmg 31-01-05).
Ap tm Teket ja Donokoca er tm I. Jahedqijm Mam
Eaccekislo tr Heotjou, p t mqnei to Dijastijo
Etour, paqous to Aqwidijasto tr M.M.O. j. Jim Spigelman
ja pokkm Dijastm (Sdme 08-02-05).
Lyopoo11pot koi tkpput ko1 1ov M. Loutpivo ti 1ov
iop1(ov1o l. Noo uouov1p 1ou Kupiou Coburg, tv 1tti
ot uoptk0pot t1 1ou Otoq. Atpp koi oiumv Kppikmv
koi okmv ouvtpyo1mv ti 1o koivo iop1io Atiuvo (1-2-0S).
Loty0p 1ov Hpotopo 1ou Lpu0pou l1oupou NNO k. Dick
Dunn koi, tvmuiov 1ou Otoq. Auomvioo, tvtytippotv ti
ou1ov tui1oypv tk $282.226.3S, oi 1ou upytv1o ouo 1pv
yvmo1p 0topvio 1oouvi ti 1 ympo 1p N.A. Aoio,
uooov 1o ouoiov outqtptv o ipovo ti 1ou ov 1pv
Auo1poiov l. Noou 1mv Lvopimv-Koivo1p1mv 1p l. Apyit-
uiokoup, ko1ouiv 1p tioikp Lykukiou (3-2-0S).
Auto1tit tuyopio1ppio ypo1o upo 1 Lvopio-
Koivo1p1o, upm1io1m 1p Ayio Luqpio Bankstown, oi
1pv ytvvoioompiov t1 1p ouoio tqiotvpot 1o Hovou-
o1poiovo luvtopio O Cumajer tr Ejjkgsar tui 1q
30t1ppioi 1p tv1ou0o uoiov1opio 1ou ltooim11ou,
ooov koi upo 1pv Lvopiov-Koivo1p1o Ayiou luupiomvo, oi
1o tioikov Atiuvov uou upootqtpt ti 1ou luvtopou (4-2-
0S).
Lti1oupypot koi tkpput ti 1ov l. Noov 1oipyou North
Sydney, tv ouvtytio ot uoptk0pot t1 1mv ti1oupyp-
ov1mv Kppikmv koi 1ou Aioikp1ikou luouiou, ko0m koi
t1 1p Oiou1myou, ti koivov ytuo ko1 1o ouoiov ouvt-
(p1pot, tvmuiov omv 1mv uutu0uvmv 1p Lvopio-Koivo-
1p1o, 1o (p1po 1p tutiyouop ovykp v iopu0ti p
Lvopio 1pv ouoiov ouo okpou (p1ouv tuoti ypio1iovoi,
oi ouoioi, oym ouoo1otmv, tivoi oouvo1ov v tuuppt1p-
0ouv ouo 1pv Lvopio-Koivo1p1o 1ou 1oipyou. Luiop
t(p1pot upo1oti oi 1pv opio0t1poiv 1p uuo iopuoiv
Lvopio koi too0p p uuooytoi o1i 0 ko1o1t0ouv ti 1
Ktv1pik lpoqtio typi 1o Hoyo (6-2-0S).
Auto1tit ouuup1ppiov tuio1opv ti 1ov Hpm0uuoup-
yov 1p Lpvikp Kutpvpotm k. K. Kopoovp, tui 1q
tkopio 1ou otivpo1ou ou1ou uo1po At. Kopoovp.
Luiop outo1tit 0tppv ouuup1ppiov tuio1opv ou-
uopoo1otm ti 1pv Auo1poiovp ko1oymyp vtopv p1t-
po oi 1ov t o1uypo1o 0vo1ov 1p 1t1pot1ou 0uyo1po
25

A' APXllHllkOHlkH HlPlOlPllA
k|vqo| +o0 lcoop|++ou `Apg|cu|okuou
k.k. l+uk|ovo0
Jat tm lma Vebqouqiom Sebaslitator:
1p (ovou 1tkvou) 1poqiou 1ou Hoioikou o l1o0ou tv
Hurlstone Park, oqou iyivov ooi oi oyt1ikoi iptuvoi ouo
Ao1uvoio koi tkupoomuou 1ou opooiou uoupytiou koi
outotiy0p o1i ouotiov tu0uvpv iqtpt 1o lopuo, tq ooov p
ti1oupyio 1ou 1tti uv1o1t tv ouou1m tqopoyq 1mv
ktitvmv oio1tmv, upoyo 1o ouoiov koi p ioio tiyt 1pv
tv1io1p1o koi tiikpivtio v oooypoti.
Loty0p 1ov oquuppt1ouv1o ouo 1o tuopiko 1po 1ou
tv luovtu ltvikou Hpotvtiou k. Nik. Ztuymp (7-2-0S).
Loty0p 1ov qiotvoutvo ouo ouuo1pim1o 1ou, Apyi.
lmqpovio Boyko.
Auto1tit tuio1opv utpi 1mv tv Auo1poio kivpotmv 1ou
o1t Movoyou koi vuv Apyiovopi1ou, Otio1oktou
Aooououou ti 1ov Hoitvpypv ou1ou Mp1pouoi1pv Kt
vuo k. Mokpiov, ko1oyytmv ooo utpi iu|kc|pcvq ouvtp-
yooio 1ou tv oym upopo1ikou upoomuou tyypqm
tiyov kukoqoppoti ti oyt1ikpv Lykukiov 1mv oi t1 1ou
1tm Bop0ou tv Mtoupvq Luiokouou Apiov(ou lmopq,
qiooopoov1t v iopuoouv, ti ov1iutpiouooov 1p tv
luovtu Otooyikp lyop 1ou Au. Avoptou, lvo1i1ou1ov
Op0ooomv Otooyikmv luouomv, uuo 1pv o0tvopv uuo-
o1ppiiv 1ou Av1ioytiovou Mp1pouoi1ou Saliba, koi 1ivmv
Otooymv 1p tv Bik1mpio Uniting Church. Lutiop tivoi
otootvp p upooqku+|o+|kq oi0top 1mv tv oym, ok
q|kockq tvtpypov1mv (oi v upootkuoouv tk 1p
uouov0pmuou tv Mtoupvq Lpvop0oooou uopoikio
ououooo1), koi uop 1 tk 1mv upo1tpmv ooqto11o
opmoti 1ou ltooim11ou, o1i ouotuo1t p0ttv tuoypoti
1oiou1o oioouoo1ik t1ou 1ou Kovovikou uoiviou 1ou
tvtpytio, p oyt1ikp ouv1poi 1ou Mp1pouoi1ou Ktvuo k.
Mokopiou ovotvt1oi 1o 1oyu1tpov upo ko0pouyooov
omv 1mv uio1mv.
Hpoto1p koi mipot, oum koi ti Mtoupvp, 1p tui
1q tvpti 1ou Aikoo1ikou i1ou ko0itpmtvp Aoooyio
ti 1ov l. Ko0topikov Noov 1ou Luoyytioou, ko1 1o
ko1op1io0tv koi tqt1o upoypoo oyt1ikm, uopouoio
1ou Apyioikoo1ou NNO k. Jim Spigelman, 1ou Attorney
General 1p 1ouikp Kutpvpotm k. Bob Debus, ov1i-
upoomutuov1o 1ov k. Bob Carr koi uomv mv Aiko-
o1mv. Lupkoou0pot otimoi ti 1pv uopoktitvp
oi0ouoo 1tt1mv, ko1 1pv oipktio 1p ouoio, koi t1
ouo ouv1op upoooi, o ltooim1o1o upootqtpt
1ooo 1o Mt1io 1ou luvtopiou Oi luvoikt 1p Lkkp-
oio, ooov koi 1o oyt1iko iio Mother, uou ttomkt
tu tukoipio 1o Australian Theological Forum, ti 1ov Apyioi-
koo1pv, o ouoio tuyopio1pot 0tpm oi 1pv ytvotvpv
1ipv. Luiop mipoov o Attorney General 1p Hoi1tio
koi o tk 1mv Av1iupotopmv 1ou Apyituiokouikou
luouiou Aikpyopo k. M. Aioov1p. \ptp 1tt1pyou
tt1ttotv o Aikpyopo Ap Nik. Houovoo1ooiou (8-2-0S).
Loty0p 1ov Hpotopo 1p Aiokoivo1ikp NNO koi Hpot-
opov 1p Lvopio-Koivo1p1o Ay. Luqpio Bankstown k. Hov.
Otoqiou, o ouoio ko1t0tot koi tqt1o 1pv tk 100.000
ooopimv, ouvtioqopv 1p m vm Lvopio-Koivo1p1o
upo tvioyuoiv 1p Otooyikp o lyop (10-2-0S).
Auto1tit upo 1ov Apyioikoo1p Koutpo koi uooio-
0tv tktk1o qio k. Murray Gleeson 1o iio Mother, o
ouoio koi oupv1pot tv0ouoimom (11-2-0S).
Hoptk0pot ti 1o Gala Dinner 1o ouoio mpyovm0pkt ti
1o Etvoooytio Sofitel Wentworth uutp 1ou ProviCare koi 1ou
Sports Hall of Fame, ko1 1o ouoio 40 tui utov oupoi
o0p1t upoo1t0pkov o1ov ko1oyo 1ou \m 1p A0p1ikp
Aop, uopov1o koi 1ou Otoqito11ou Auomvioo. Li
O Sebaslitator Poilemqwgr lar cweiqfei er tm Pqedqo
to Equhqo Stauqo MMO j. Dick Dunn pitacm j
$282.226.35, di tor pkgcmtar p tm cmyst heolgma
Tsoumli er tr wqar tr M.A. Asar (3-2-05).
26
1o tv oym tuiopo Atiuvo uutp 1mv m vm itpmv okoumv,
1ov Hpm0uuoupyo 1p Auo1poio k. John Howard ttupo-
omupot o k. MalcolmTurnbull MP, 1p utpioyp Vaucluse. \ptp
1tt1pyou tt1ttot o yvmo1o pooiouopouoioo1p k. Alan
Jones. Ko1 1pv tv oym 1tt1p outvtp0poov oyt1ikoi Luo-
ptoktioi 1p l. Apyituiokoup ti oiouptqov1t ko1 koi-
pou o0p1 tk 1p Ooytvtio (12-2-0S).
Loty0p 1o (tuyo Miy. koi Mopyopi1o Ktpoto, upotp-
yotvou ouo 1 \ovi Kpp1p.
Bop0outvo ouo 1ov Otoq. Auomvioo, upoto1p 1p
ko0itpmtvp 1tt1p tui 1q tvpti 1ou 20ou okoopokou
i1ou 1p Otooyikp o lyop ko1 1o yvmo1o upoypo-
o, ouou koi ovokoivmot 1pv upoopqp ti 1o oiook1iko
upoomuiko 1ou vtou tv luovtu Lqptpiou 1p Pouovikp
uopoikio (St Marys) Rev Dr Doru Costache (17-2-0S).
Lti1oupypot koi tkpput ti 1ov l. Noov Ay. Nikoou
Marrickville (20-2-0S).
Loty0p 1o (tuyo lu. koi L. Opoykoup, ko0m koi 1ov
k. Miy. Kopp t 1ov k. Boy. Houoytmpyiou (21-2-0S).
Loty0p 1ov Av1iopopyo lmovvivmv, lo1po k. lm. Nopo-
(oyou, ouvootuotvo ouo 1ov Hpotopo 1p Hovputipm1ikp
Ooouovoio k. ltmpyio Btp.
Lo1tit tuiopp tuio1op upo 1ov Premier NNO k. Bob
Carr, oyt1ikm t 1pv ovoko11op 1mv ympmv utpi 1
Ktv1pik lpoqtio 1p l. Apyituiokoup, p ouoio 0 iuptut
v 1uyti kuoio tutpyt1ikp uuoo1ppitm 1p Kutpvpotm
upo kou1tpov o1tyooiv Ktv1pikmv uupptoimv oi ouoit
kouu1ouv ovykt ookppou 1p ov 1pv Auo1poio Oo-
ytvtio (22-2-0S).
Loty0p ouo tpou 1p \pio1iovikp Lvmotm 1ov
Ko0pyp1p k. Miy. Av1mviop koi 1ov lo1po k. lm. +opo-
1p, koi tiyt t1 ou1mv tk1tvp ou(p1pop oi kou1tpov
ouv1ovioov 1p ouvtpyooio omv 1mv tmv 1p Lvmotm
t 1 Ktv1pik lpoqtio 1p l. Apyituiokoup (23-2-0S).
Bop0outvo ouo 1ov Otoqito1o1o Auomvioo, t1t-
tot 1ov Ayiooo tui 1q 0ttimoti 1ou 1tpoo1iou vtou
ouykpo1po1o 1ou lopuo1o 1p Booitioo ti Miranda
(ouykpo1po 100 kivmv), tvmuiov 1p opooio Koivouo-
i1tiokp uoupyou, ko Julie Bishop, 1mv uoi1ikmv koi
Apo1ikmv tkupoomumv 1p utpioyp, 1ou Aioikp1ikou lu-
ouiou 1p Booitioo, uomv Koivo1opymv koi tuitk1mv
Ooytvmv, 1ou Sir Arthur George, ko0m koi tkupoomumv 1mv
1ouikmv qoptmv 1p Apopyio Sutherland. Oipot tu
tukoipio ko1opm, oqou upopyoutvm ikoov ovoyt
tiooymyikt ovokoivmoti o Ko0pyp1p K. Moovo, upot-
optumv 1ou Aioikp1ikou luouiou koi o ltviko Aitu0uv1p
u. lm. Kout1o. H oiio 1p ouvoikp koi ioioi1tpm opo-
qiou uoupyou ouvtkivpot oou, oi 1pv upo0uio t 1pv
ouoio ou1oupoomum p0t koi ui v o1ppiti koi v
tuoivtoti opooio 1o uuootiyo1iko ipyo uou upooqtpouv ot
Hovouo1poiovo tuiutoo 1 lopuo1o 1p Booitioo, m
io ouou1m ko1oimtvp koivmvikp upooqop 1p Lkkp-
oio o o1ou Av1iuoot (2S-2-0S).
Lti1oupypot koi tkpput ti 1ov l. Noo Ay. \opo-
uou Templestowe, tv ouvtytio ot uoptk0pot ti Atiuvo
upo 1ipv 1ou, uou uopt0tot o k. Avo. ltmpyiou, Hpotopo
1p Lvopio. Mt1 1o ytuo, kp0ti tuytvm, tutoktq0p oi
koqt, t1 1ou (tuyou A. ltmpyiou koi 1ou Apyio.
lmqpoviou, 1pv oikoytvtio Nikoou koi ltvotqo Byou,
ti 1ou ouoiou tqiotvouv1o koi oi ouyytvti 1mv tk Htp-
0p, Aikpyopo k. L. l1oo1iou t1 1p ou(uyou koi 1mv
1tkvmv 1ou (27-2-0S).
Loty0p 1ov tuovokqov1o ouo 1pv tuiopp uopoovp
1ou ti Ayiov Opo, t1ou1uyioko qoi1p1p Kooo Zpop koi
tiyt t1 ou1ou ou(p1pop m upo 1pv utpoi1tpm ttip 1ou
o1pv Lkkpoio, koi op ti 1pv Otooyikp o lyop koi 1
Ktv1pik lpoqtio (28-2-0S).
k|vqo| +o0 Ocoq|kco++ou `lu|okuou
`Auokkv|o k. lcpoqc|p
Sticlitupa p tm Aciasl jat tm teket helekiseyr
to mou sucjqotlator tm Cgqojoleym tr Basikeidor er
Sutherland, tm poom tkesem Sebaslitator paqous tr
Joimopokiteiajr Upouqco jar Julie Bishop (Sdm 25-02-05).
Jat tm lma Vebqouqio Heovikstator:
Hpopoptuot ouvtopiotm 1mv uutu0uvmv itptmv oi 1pv
1ttoiv 1p 0. Ati1oupyio ti 1pv Ayyikpv ymooov, ko0m
tuiop koi oi 1pv oiokoviov 1mv Op0ooomv Ooi1p1mv ti
1 Hovtuio1pio 1p Hoi1tio (3-2-0S).
Lti1oupypot koi tkpputv ti 1ov l. Noov Ay. Aiko1t-
pivp Mascot (6-2-0S).
27
' APXllHllkOHlkH HlPlOlPllA
k|vqo| +o0 Ocoq|kco++ou `lu|okuou
Acpq k. `lc(ck|qk
Jat tm lma Vebqouqiom, Heovikstator:
Hopto1p ouupootuyotvo tv 1m itpm Bpo1i ko1 1ov
uovpyupikov Loutpivov ti 1ov l. N. 1p uouov1p 1ou
Kupiou, ouou tyopoo11potv o ltooim1o1o Apyituioko-
uo pmv (1-2-0S).
Lti1oupypot koi tkpputv ti 1ov l. N. 1p uouov1p
1ou Kupiou Coburg. Mt1 1pv Otio Ati1oupyio, p Oiou1m-
yo 1ou itpou Noou ti 1o Lvopioko Ktv1po uopt0tot ytuo.
1o ouoytuo upotutqtv ti 1o otpoopoio 1ov lto-
Loty0p 1ov t Loo Kppikov 1p l. Mp1pouotm
Oi1uou koi lu0tiou u. lmqpoviov Boyko.
Hpopoptuot 1ou Hpm1oo0iou Hvtuo1ikou Aikoo1ppiou
N.N.O.
Hopto1p ti 1pv Aoooyiov tui 1q tvpti 1ou Aikoo1ikou
L1ou, ti 1ov ltpov Ko0topikov Noov (8-2-0S).
Loty0p ti ouvtpyooiov 1ov Aitu0uv1pv 1ou Ktv1pou
Hpovoio 1p ltpo Apyituiokoup k. l1u. Moyooououov
(11-2-0S).
luvootumv 1ov ltooim1o1ov, uopto1p ti 1pv Luiopp
Loutpioo upo tvioyuoiv 1ou lopuo1o Provicare 1p l.
Apyituiokoup (12-2-0S).
Lti1oupypot koi tkpputv ti 1ov l. Noov Ay. ltpooiou
Leichhardt (13-2-0S).
Loty0p 1ov tk 1p Movp Ay. Nikoou 1p Mp1pouotm
lupou koi Avopou, Movoyov Hop0tviov 1(mp1(p.
Hpopoptuot ouvtopiotm 1ou luouiou 1p Ktv1pikp
Oiou1myou.
Hpopoptuot ouvtopiotm 1p Aiokoivo1ikp Lui1poup
oi 1ov Lop1ooov 1p L0vikp Lut1tiou 1p 2Sp Mop1iou
(1S-2-0S).
Loty0p 1ov tk 1mv Ko0pyp1mv 1p Otooyikp o lyop
k. ltp. Kou1ooupov (16-2-0S).
Hopto1p ti 1pv Aoooyiov tui 1q tvpti 1ou Ntou
Akoopokou L1ou 1p Otooyikp o lyop, tv 1m
Hoptkkpoim ou1p koi tv ouvtytio uoptk0potv ti 1o
koivov ytuo Ko0pyp1mv koi Ooi1p1mv (17-2-0S).
Lti1oupypot koi tkpputv ti 1ov l. Noov Ay. Hv1mv
Belmore (18-2-0S).
Hoptk0potv ti 1pv luvtopiooiv 1ou Aioikp1ikou luou-
iou 1mv lopu1mv 1p Booitioo 1p l. Apyituiokoup
(22-2-0S).
luvootumv 1ov ltooim1o1ov, uopto1p ti 1ov Ayiooov
1ou Ottiou i0ou 1mv vtmv k1ipimv 1mv lopu1mv lppo-
kotimv-lppio1ptimv 1p Booitioo 1p l. Apyituiokoup,
ti 1o Sutherland (2S-2-0S).
Lti1oupypot koi tkpputv ti 1ov l. Noov Ay. loqio koi
1mv 1pimv Ouyo1tpmv ou1p. Mt1 1ou1o, uoptk0potv ti
ytuo 1o ouoiov mpyvmotv p tk 1mv ouvtpyo1mv 1p
Lvopio ko ltoo1p Avoptou, upo tvioyuoiv 1p Lvopio
(27-2-0S).
Loty0p opooioooym 1ov Aitu0uv1pv 1ou Ktv1pou
Hpovoio 1p l. Apyituiokoup k. l1u. Moyooououov koi
1ov tk 1mv Ko0pyp1mv 1p Otooyikp o lyop k. Boo.
Aopoy1o.
Hpopoptuot ouvtopiotm 1mv t0tov1mv oioookmv, oi
ouoioi oiookouv ti 1 Apooio lyotio 1p Hoi1tio o
1o 0po 1mv Oppoktu1ikmv. Li 1pv tv oym ouvv1poiv
uopto1poov uutp 1ou 100 oioookou koi ouvt(p1p0poov
1pouoi oi 1pv kou1tpov ouooooiv 1ou ipyou 1ou1ou (28-2-0S).
Ap tm Aciaslm p t mqnei tm lahgltym er t
Dckyssom Jokkciom tr Ieqr Aqwiepisjopr Acior
Iymmgr (Lekboqmg 03-02-05).
oim1o1ov tuio1ptqov1o ti luovtu.
Loty0p ti 1o lpoqtiov 1ou 1ov k. Norman A. McLean
Chartered Loss Adjustor koi 1ou uovoo. Apyi. lkmo
1oiykouvp koi oioto. u. \ppo1o Apoivp koi ouvt(p1poov
1 t1po, 1 ouoio ioov ko1 1 uopt0ov1o i1p upo-
ktitvou v o1oo1poouv 1pv piqpv tyyoikmv ko1 1pv
okoou0io 1p Avoo1otm (2-2-0S).
1o upmi t1ttot 1ov oyiooov tui 1q tvpti 1ou lyoikou
L1ou ti 1o Kotyiov 1ou Ayiou lmvvou, mipot ko1o-
pm upo 1 uoioi koi oitioot 1 tuy 1ou ltooim-
11ou upo oou (3-2-0S).
Lti1oupypot koi tkpputv ti 1ov l. N. 1p uouov1p
1ou Kupiou Coburg koi tv ouvtytio uopto1p koi mipotv ti
1o ko0itpmtvo uovpyupi 1p Lvopio ti 1o upko Coburg
Lake. Mt1ou 1mv tuiopmv poov oi k.k. The Hon. Kelvin
Thomson Federal Member of Wills, The Hon. Nick Kotsiras State
Member for Bulleen, Mr Mark Higginbotham Mayor Moreland City
Council (6-2-0S).
Lyopoo11pot koi tkpput ti 1ov uovpyupi(ov1o l. N.
1ou Ayiou \opouou Templestowe. Mt1 1ov Loutpivov
uoptk0potv ti 1o uopo1t0tv uuo 1p Oiou1myou Aot-
qo1p1o otiuvov (9-2-0S).
Lti1oupypot koi tkpputv ti 1ov uovpyupi(ov1o l. N.
1ou Ayiou \opouou Templestowe (10-2-0S).
L1ttot 1ov oyiooov tui 1q tvpti 1ou lyoikou L1ou
ti 1o loo1i1iko Lpviko lyotio 1ou Ayiou lmvvou
(12-2-0S).
Lti1oupypot koi tkpputv ti 1ov l. N. 1ou Ayiou \opo-
uou Templestowe (13-2-0S).
L1ttot 1ov oyiooo tui 1q tvpti 1ou lyoikou L1ou
ti 1o Kotyiov 1mv Ayimv Avopyupmv Oakleigh, op0out-
vo uuo 1ou uovoo. Apyi. lokmou 1oiykouvp, itpo1ikm
Hpoo1otvou 1ou itpou Noou 1mv Ayimv Avopyupmv.
Lv ouvtytio t1tp ti Doncaster koi t1ttot 1ov oyiooov
tui 1q tvpti ti1oupyio vtou ko1oo1po1o 1p Aokp
1pout(p ti 1o tv oym upoo1io, op0outvo ouo 1ou
uo1tpo lkmov 1oiykouvpv koi Nikooov Bpt11okov.
Loty0p 1ou tk Mtoupvp qoi1p1 1p Otooyikp o
lyop ovoympouv1o oi luovtu (14-2-0S).
Hopto1p ouvtopiotm 1p Ktv1p. Oiou1myou (1S-2-0S).
Lyopoo11pot koi tkpput ko1 1ov uovpyupikov Lout-
pivov tui 1q vpq 1p ooiop1upo Oio0tp 1p A0pvoio,
upoo11ioo 1p Ktv1pikp Oiou1myou ti 1ov l. N. 1ou
Ayiou Luo1o0iou koi tuoypotv op1okooiov uutp 1mv tmv
ou1p (18-2-0S).
Lti1oupypot koi tkpputv tui 1q vpq 1p ooiop1u-
OONH 1Hl OPOOAOlAl
242 Cleveland Street, Redfern, 2016
`lu|oqpo pyovo +q lcp `Apg|cu|okouq Ao+pok|o
`lk|c+o| u luv+ok+|kq `lu|+pouq
Up. jdseyr: `lu|okouo `Auokkv|o k. lcpoqc|p
lekidopogsg: Hp+oupco. u. Ayycko `Ak|q|cpkq
www.voiceoforthodoxy.com
Ejtpysg: Halkeas Printing Pty Ltd Tel.: 9698 8511
28
l' & l' APXllHllkOHlkH HlPlOlPllA
k|vqo| +o0 Ocoq|kco++ou `lu|okuou
Aopuko|ou k. N|kvpou
Jat tm lma Vebqouqiom Heovikstator:
Hpopoptuot ouvtopiotm 1p Ktv1pikp Oiou1myou
Aotqo1p1o (1-2-0S).
Ko1 1pv iop1pv 1p uouov1p 1ou Kupiou pmv lpoou
\pio1ou, tti1oupypot koi tkpputv ti 1pv ltpv Movpv
Ayiou Ntk1opiou Croydon Park (2-2-0S).
luvootuotvo uuo 1ou Aiotoi. u. Hovoy. Om1kp, uop-to1p
ti tkopmoiv oi 1pv ptpov ko1 1ou kopkivou (3-2-0S).
Lti1oupypot koi tkpputv ti 1ov ltpov Noov Ayiou
App1piou Salisbury (6-2-0S).
L1ttot 1pv okoou0iov 1ou Ayiooou, tui 1q tvpti 1ou
lyoikou i1ou, ti 1o ptppoiov Apo1ikov lyotiov Ayio
luupiomv 1p omvuou Lvopio-Koivo1p1o Unley.
Hpopoptuot ouvtopiotm 1p Lui1poup Lm1tpikp
ltpouoo1op (7-2-0S).
Hpopoptuot ouvtopiotm 1p Aiokoivo1ikp Lui1poup
(9-2-0S).
Ko1 1pv iop1pv 1ou Ayiou \opouou, tyopoo11pot
koi tkpputv ti 1ov ltpov Noov Ayiou Hov1ttpovo
Glenelg.
Hpopoptuot ouvtopiotm 1ou Hpm1oo0iou Hvtuo1i-
kou Aikoo1ppiou (10-2-0S).
L1ttot 1pv okoou0iov 1ou Ayiooou, tui 1q tvpti 1ou
oyoikou i1ou, opooioooym ti 1o Apo1ikov koi 1o
luvoiov 1ou Kotyiou Ayio ltmpyio 1p omvuou
Lvopio-Koivo1p1o Thebarton (11-2-0S).
Lti1oupypot koi tkpputv ti 1ov ltpov Noov Ayiou
Avoptou Noarlunga.
L1ttot 1pv okoou0iov 1ou Ayiooou ti 1pv oikiov 1ou
upmpv Hpotopou 1p Lvopio-Koivo1p1o Ayiou ltmpyiou
Port Pirie, k. Booitiou liotpp (13-2-0S).
Luoypotv iop1iov 1put(ov tv 1q oikio 1ou Aiotoi. u.
\opo. l1p1ou, tui 1q vooo1ikq ou1ou iop1q (14-2-0S).
luvootuotvo uuo 1ou Aiotoi. u. lmvvou +iou, uo-
pto1p ti okoou0iov tv 1q oi0ouoq ouvtopiotmv 1ou
Koivoouiou, tui 1q tvpti 1ou koivooutu1ikou i1ou.
Luoypot 1put(ov uopo1t0tioov ou1m tv 1q oikio 1ou
Aiotoi. u. Lovoup Zoikp (17-2-0S).
L1ttot 1pv okoou0iov 1ou Ayiooou, tui 1q tvpti 1ou
oyoikou i1ou, ti 1 ouoytuo1iv oyotio 1p ltpo
Movp Ayiou Ntk1opiou Croydon Park (18-2-0S).
L1ttotv, ti 1ov ltpov Noov ltvvpotm 1ou \pio1ou Port
Adelaide, 1ou lou 1ou k. ltmpyiou Ko1oovtpp t1 1p
oioo \pio1ivo Boki1oioou.
Lkpput 1pv ivopiv 1ou t1poiou, ioioi1tpm tui1uyou,
ipvikou uovpyupiou 1p Lvopio-Koivo1p1o Ayiou
luupiomvo Unley, t1oqtpmv 1 tuy koi tuoyio 1ou
ltooim11ou (19-2-0S).
Lti1oupypot koi tkpputv ti 1ov ltpov Noov Hpoqp1ou
Hiou Norwood, ouou ouupootuyp0pkov oi oioikouv1t, 1o
upoomuiko koi oi t0tov1t 1ou Ktv1pou Hpovoio 1p
1pi1p Apyituiokouikp Htpiqtptio, 1imv1t 1pv 2St1ppioo
1p iopuotm ou1ou.
1o ioutpo, ti 1pv oi0ouoov tkopmotmv 1p Lvopio-
Koivo1p1o Hpoqp1ou Hiou Norwood, uoppkoou0pot
ioioi1tpm tvoioqtpouoov oitiv 1ou Aok1opo Atvopou
Koovi1p, t 0to Social Welfare in Byzantium, oo0tioov
ti 1pv oyyikpv, ti 1 uoioio 1ou iop1ooou 1p
2St1ppioo 1p iopuotm 1ou Ktv1pou Hpovoio, uopouoio
1ou uoupyou Aikoioouvp koi Houuoi1io1ikmv uo0totmv,
Lv1i. k. Michael Atkinson, o1ttymv 1mv kutpvp1ikmv uuppt-
oimv koivmvikp upovoio koi uoou kooou. Mt1 1o utpo
1p oiottm, p ouoio upotktot uo tutvp oyoio,
uopt1t0p otimoi oi oou 1ou uoptupt0tv1o (20-2-0S).
L1ttot 1pv okoou0iov 1ou Ayiooou, tui 1q tvpti 1ou
oyoikou i1ou, ti 1 ouoytuo1iv oyotio 1p Lvopio
Ayimv Poqop, Nikoou koi Lippvp Athelstone (21-2-0S).
Loty0p ti tuioktqiv 1o t Luoio (tuyo lmvvou koi
\puov0p Koutvp (22-2-0S).
Loty0p ti tuioktqiv 1ov k. Mpiov lov, o1ttyo 1p
1pout(p Kuupou.
Loty0p ti tuioktqiv 1ov Movoyov u. Hop0tviov, tk 1p
ltpo Movp Ayiou Nikoou Avopou.
Hpopoptuot ouvtopiotm 1p Ktv1p. Ntooio (24-2-0S).
Hpopoptuotv tk1k1ou ouvtopiotm 1p Lui1poup L-
m1tpikp ltpouoo1op (2S-2-0S).
L1ttot 1pv okoou0iov 1ou Ayiooou, tui 1q tvpti 1ou
oyoikou i1ou, ti 1o loo1iovo oyotiov 1p Lvopio
Ayiou App1piou Salisbury.
L1ttot 1pv okoou0iov 1ou Ayiooou, tui 1q tvpti 1ou
oyoikou i1ou, ti 1o loo1iovo oyotiov 1p Lvopio-
Koivo1p1o Ayiou ltmpyiou Thebarton (26-2-0S).
Lti1oupypot koi tkpputv ti 1ov ltpov Noov Ayimv
Poqop, Nikoou koi Lippvp Athelstone.
Luoypot qiov0pmuikov 1tov, uopo1t0tv uuo 1p
oikoytvtio 1ptyou Kopp, ti 1pv oi0ouoov tkopmotmv
1ou luoyou Luoim1mv (27-2-0S).
Loty0p 1ov Hpotopov 1ou luoyou Kmvo1ov1ivouuoi-
1mv, k. l1tqovov Nikooiopv.
Hpopoptuot ouvtopiotm 1p Aioikouop Lui1poup 1p
Aiokoivo1ikp Lui1poup oi 1o 0to 1ou iop1ooou 1p
2Sp Mop1iou (28-2-0S).
po oyio Oio0tp ti 1pv l. M. 1ou AElON Ll1lN Northcote.
Mt1 1pv 0tiov Ati1oupyiov uoptk0potv ti ytuo.
luvootuotvo uuo 1ou uovoo. Apyi. lokmou 1oiykou-
vp, uopto1p ti 1o ko0itpmtvov otiuvov 1p Ktv1pikp
Oiou1myou ti 1pv oi0ouoov 1ou AElON Ll1lN (19-2-0S).
Lti1oupypot koi tkpputv ti 1ov l. N. 1ou Ayiou Ntk1o-
piou Fawkner koi 1pv toppiov uoptk0potv ti ytuo ti
1pv oikiov 1ou oioto. u. luupiomvo Bovompou (20-2-0S).
Hpoto1p itpo1ikp luvtm ti 1pv oi0ouoov 1p ltpo
Apyituiokoup (23-2-0S).
utoty0p 1ov ltooim1o1ov Apyituookouov ti 1o ot-
poopoio upotpyotvov tk luovtu.
Li 1ov l. N. 1ou Ayiou Luo1o0iou tuoypot 1ov oppomvo
1mv \ppo1ou Kov1p, uiou 1ou k. Kmv/1ivou Kov1p, t1 1p
oioo uouov1p 1pikip, 1ou ot you ou1mv tuoypot o
ltooim1o1o.
1o ioutpo ouvootumv 1ov ltooim1o1ov uopto1poov ti
1pv otimoiv 1ou you ti 1o Park Hyatt (26-2-0S).
Lti1oupypot koi tkpputv ti 1ov l. N. 1ou Ayiou Niko-
ou Yarraville.
1o ouoytuo upotutqtv ti 1o otpoopoio 1ov lto-
oim1o1ov Apyituiokouov tuio1ptqov1o ti luovtu (27-2-0S).