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01 July 2014 TO BHMAÔÇÓ ÅÊÊËÇÓÉÁÓ THE FIRST HELLENIC NEWSPAPER IN AUSTRALIA (ESTABLISHED 1913) - www.greekorthodox.org.au JULY 2014 - ÉÏÕËÉÏÓ 2014 Tel. (02) 9559 7022 Fax: (02) 9559 7033 E-mail: [email protected] Áñ. Ö. 8344 - PRICE $1.70 (GST incl.) I IN IITHISN THI ISISSUEIISSUE OFOF THETHE GGREEKREEK A AUSTRALIANUSTRALIIAN V EVEMAMA N S OUR PRIMATE’S VIEW E R CONSUMERS AND PARTICIPANTS T PAGE 5/23 ÄÉÐËÙÌÁÔÉÊÇ ÊÉÍÇÔÉÊÏÔÇÔÁ ÃÉÁ ÊÁÔÁÐÁÕÓÇ ÔÏÕ ÐÕÑÏÓ Ïé ó÷Ýóåéò öéëßáò Áõóôñáëßáò - ÅëëÜäáò Óå Üñèñï ôçò ëßãåò ìÝñåò ðñéí ïëïêëçñþóåé ôç èçôåßá ôçò óôçí ÅëëÜäá, ç ÐñÝóâçò ôçò Áõóôñá- ëßáò óôçí ÁèÞíá, ÔæÝíç (ÐïëõîÝ- íç) Ìðëïýìöéëíô áíáöÝñåôáé óôéò ó÷Ýóåéò öéëßáò áíÜìåóá óôçí Áõóôñáëßá êáé ôçí ÅëëÜäá. ÓÅËÉÄÁ 9 ÁÉÌÁÔÏÊÕËÉÓÌÁ ¸íáò ÌÜíïò áíÜìåóá óôïõò íÜíïõò Åßêïóé ÷ñüíéá ìåôÜ ôïí èÜíáôï ôïõ ìåãÜëïõ ×áôæéäÜêé, üëá üóá åß÷å ðåé äåí áêïýãïíôáé ìüíï åðßêáéñá, áëëÜ êáé Üêñùò åðáíáóôáôéêÜ. ÓÅËÉÄÁ 45 ÓÔÇ ÃÁÆÁ ÁíÜìåóá óôá èýìáôá êáé ðáéäéÜ Oé áåñïðïñéêÝò åðéäñïìÝò ðïõ åîáðïëýåé ôï ÉóñáÞë óôç Ëù- öýãïõí ôéò áíèñþðéíåò áðþëåéåò êáé íá åðáíÝëèïõí óôçí çñå- ñßäá ôçò ÃÜæáò Ý÷ïõí óôïé÷ßóåé ôçí æùÞ óå 177 áíèñþðïõò êáé ìßá. Åßìáóôå óå åðáöÞ ìå ôéò ðëåõñÝò óôçí ðåñéï÷Þ ìå óôü÷ï Ý÷ïõí ðñïêáëÝóåé ôïí ôñáõìáôéóìü 1.280 áíèñþðùí óå äéÜóôç- ôçí åðßôåõîç Üìåóçò åêå÷åéñßáò», äÞëùóå ç ÌÜãéá Êïôóßãéáí- ìá 7 çìåñþí, óýìöùíá ìå ôéò õðçñåóßåò ðñþôùí âïçèåéþí, åíþ ôóéôò, åêðñüóùðïò ôçò åðéêåöáëÞò ôçò åõñùðáúêÞò äéðëùìáôß- Ýíáò åêðñüóùðïò ôïõ ÏÇÅ äÞëùóå üôé ôï Ýíá ôÝôáñôï ôùí èõ- áò. ìÜôùí Þôáí ðáéäéÜ. Ôçí ßäéá þñá üìùò, óôç ÃÜæá, íÝåò åðéäñïìÝò Ýðëçîáí âÜóåéò Ôï Ðáëáéóôéíéáêü ÊÝíôñï ãéá ôá Áíèñþðéíá Äéêáéþìáôá, ðïõ ôùí Ôáîéáñ÷éþí Åæåíôßí áë-ÊÜóáì, ôçò óôñáôéùôéêÞò ðôÝñõãáò åäñåýåé óôç ÃÜæá, áíáêïßíùóå üôé ôá ôñßá ôÝôáñôá êáé ðëÝïí ôùí ôçò ×áìÜò, ÷ùñßò íá õðÜñîïõí èýìáôá èõìÜôùí Þôáí Üìá÷ïé. Õðåíèõìßæåôáé ðùò ïé âïìâáñäéóìïß Ý÷ïõí ðñïêáëÝóåé åêôåôá- Ç õðçñåóßá ôïõ Ïñãáíéóìïý ÇíùìÝíùí Åèíþí ãéá ôïõò Ðáëáé- ìÝíåò æçìéÝò óå êôßñéá óôçí ðüëç ôçò ÃÜæáò êáé óôïí ðñïóöõãé- óôßíéïõò Ðñüóöõãåò (UNRWA) õðïãñÜììéóå áðü ôçí ðëåõñÜ êü êáôáõëéóìü óôï ÍôÝéñ åë-ÌðÜëá÷ óôï êÝíôñï ôïõ ðáëáéóôéíéá- ôçò ôïí ìåãÜëï áñéèìü áíçëßêùí ìåôáîý ôùí èõìÜôùí. êïý èýëáêá, êáèþò êáé óôéò ðüëåéò Ôæáìðáëßãéá êáé ÌðÝéô Ëá÷ß- Ç Üãíùóôç Ôïõñêßá Ïé óõãêñïýóåéò áõôÝò åßíáé ïé ðëÝïí öïíéêÝò áðü ôçí åðé÷åß- ãéá óôï âïññÜ, êïíôÜ óôç ìåèüñéï ìå ôï ÉóñáÞë, ôï ïðïßï êÜëåóå ñçóç ôïõ Íïåìâñßïõ ôïõ 2012: 177 Ðáëáéóôßíéïé êáé 6 Éóñáçëéíïß ôïõò êáôïßêïõò íá åãêáôáëåßøïõí ôéò åóôßåò ôïõò. ôïõ ÅñíôïãÜí åß÷áí óêïôùèåß ìÝóá óå ìßá åâäïìÜäá. Ôçí ßäéá þñá ï éóñáçëéíüò Ðñùèõðïõñãüò Ìðåíéáìßí Íåôá- Ðþò ç Ôïõñêßá áðü áãáðçìÝíï ðáé- ÐáñÜëëçëá, ç ÅõñùðáúêÞ ¸íùóç áíáêïßíùóå üôé Ý÷åé åðáöÝò íéÜ÷ïõ õðïó÷Ýèçêå åê íÝïõ óôï õðïõñãéêü óõìâïýëéï üôé èá ÷ôõ- äß ôçò Äýóçò ìåôáôñÜðçêå óå ðå- ìå ôéò åìðëåêüìåíåò «ðëåõñÝò óôçí ðåñéï÷Þ» ãéá íá áóêÞóåé ðß- ðÞóåé «ôç ×áìÜò ìå üëï êáé ìåãáëýôåñç óöïäñüôçôá» êáôçãï- äßï óõãêñïýóåùí. åóç ãéá Üìåóç êáôÜðáõóç ôïõ ðõñüò óôç ÃÜæá. «Êáëïýìå üëåò ñþíôáò ôï éóëáìéóôéêü êßíçìá üôé ÷ñçóéìïðïéåß «ôïí ðëçèõóìü ãéá ôéò ðëåõñÝò íá åðéäåßîïõí ôç ìÝãéóôç áõôïóõãêñÜôçóç, íá áðï- áíèñþðéíç áóðßäá». ÓÅËÉÄÅÓ 46-47 ÅÐÉÊÁÉÑÏÔÇÔÁÅÐÉÊÁÉÑÏÔÇÔÁ ÓõíÜíôçóç ôçò íÝáò ¾ðáôçò Áñìïóôïý ôçò Êýðñïõ, ìå ôïí Áñ÷éåðßóêïðï Áõóôñáëßáò Áðü ôçí åðßóêåøç ôçò Åîï÷ùôÜôçò êáò ÉùÜííáò Ìáëëéþôç, ÕðÜôçò Áñìïóôïý ôçò ÊõðñéáêÞò Äçìïêñáôßáò óôçí Áõóôñáëßá, óôá êåíôñéêÜ ãñáöåßá ôçò ÉåñÜò Áñ÷éåðéóêïðÞò óôï ÑÝíôöåñí (ÐáñáóêåõÞ 20 Éïõíßïõ), üðïõ óõíáíôÞèçêå ìå ôïí Áñ÷éåðßóêïðï Áõóôñáëßáò ê.ê. Óôõëéáíü, ðáñïõóßá ôïõ ÈåïöéëåóôÜôïõ Åðéóêüðïõ ÁðïëëùíéÜäïò, ê. Óåñáöåßì. ÓÅËÉÄÁ 2 ÔÏ ÂÇÌÁ THÓ ÅÊÊËÇÓÉÁÓ - IOYËIÏÓ 2014 ÐÁÑÅÌÂÁÓÇÐÁÑÅÌÂÁÓÇ ΤΤΑΑ ΒΒΑΑΡΡΥΥΤΤΕΕΡΡΑΑ ΤΤΟΟΥΥ ΝΝΟΟΜΜΟΟΥΥ ΚΑΤΑΝΑΛΩΤΕΣ ΚΑΙ ΚΟΙΝΩΝΟΙ Κάθε φορά πού ἕνας κοινωνιολόγος ἤ ἄλλος γνωρίζει τήν θεία προέλευση καί τόν ἱερό προορισµό µελετητής χαρακτηρίζει µιά ἐποχή, εἶναι ὑποχρεωµέ- τους. ∆ηλαδή, ἐκεῖνος πού τά θεωρεῖ αὐθύπαρκτα νος νά τῆς δώσει ἕνα ὄνοµα, γιά νά τήν διακρίνει στοιχεῖα τῆς φύσεως, χωρίς Θεό ∆ηµιουργό, Προ- ΤΑ ΒΑΡΥΤΕΡΑἀπό ἄλλες ἐποχές τῆς ἀνθρώπινης ΤΟΥ ἱστορίας. Ἀλλά, ΝΟΜΟΥνοητή καί Συντηρητή τοῦ κόσµου. ὅπως εἶναι εὐνόητο, τό ὄνοµα αὐτό δέν δίδεται στήν τύχη, µήτε αὐθαίρετα. Πρέπει νά ἀντανακλᾶ ἄµεσα Συνειδητά λοιπόν ἤ ὑποσυνείδητα, ὁ ἄνθρω- τόν ρυθµό ζωῆς, τήν νοοτροπία καί τά κυριώτερα πος τοῦ καταναλωτικοῦ πυρετοῦ ἔχει πρός τά πράγ- γνωρίσµατα τῆς ἐν λόγῳ ἐποχῆς. Γι’ αὐτό, ὅσο πιό µατα µιά καθαρά σχιζοφρενική συµπεριφορά: ἀπό πετυχηµένος ὁ χαρακτηρισµός, τόσο πιό γρήγορα τό ἕνα µέρος ἀποκόπτοντάς τα ἀπό τήν ὑπερβατική καθιερώνεται καί «πολιτογραφεῖται» τό ὄνοµα στό ρίζα του πού εἶναι ὁ Θεός, τά αὐτονοµεῖ καί τά ἐπι- λεξιλόγιο τῆς τρέχουσας γλώσσας. Ἔτσι, γιά νά χα- διώκει ὡς ἀξίες «ἀπόλυτες», κι’ ἀπό τό ἄλλο µέρος ρακτηρίσουν οἱ κοινωνιολόγοι τόν πλοῦτο καί τήν τά ἐξευτελίζει, ὡς ἁπλά µέσα στιγµιαίας ἱκανοποιή- ποικιλία τῶν ὑλικῶν ἀγαθῶν πού γέµισαν τίς βιτρίνες σεως ἤ τοὐλάχιστον µαταίου πολιτισµοῦ. Ὁπότε, θά καί τά σοῦπερ-µάρκετ, µετά τόν Β’ Παγκόσµιο Πόλε- µπορούσαµε νά ποῦµε, ὅτι µ’ αὐτόν τόν τρόπο δια- µο, στόν δυτικό κυρίως κόσµο, κάνοντας τόν πράττει στήν συνείδησή του ἕνα διπλό θάνατο, τόν ἄνθρωπο - πιό ἀχόρταγο παρά ποτέ - βρῆκαν τήν θάνατο τοῦ Θεοῦ καί τόν θάνατο τῶν πραγµάτων. µαγική λέξη «κατανάλωση»! Κι’ ἀµέσως ὅλα τά Ἴσως µάλιστα θά ἔπρεπε νά ποῦµε ὅτι στήν κατανα- πράγµατα γύρω µας ὠνοµάσθηκαν «καταναλωτικά λωτική ἀπληστία σκοτώνεται πάντα κι’ ἕνας τρίτος: ἀγαθά». Ὅλοι οἱ ἄνθρωποι, µικροί καί µεγάλοι, πλού- ὁ συνάνθρωπος, πού δέν θεωρεῖται πιά ἀδελφός, σιοι καί πτωχοί, καλοῦνται συνεχῶς, µέ τίς πιό ἑλκυ- ἀλλά ἀνταγωνιστής. στικές διαφηµίσεις, νά γίνουν «καταναλωτές». Καί ὁ ἐν γένει δυτικός τρόπος οἰκονοµικῆς σκέψεως καί Ἡ ἔµπρακτη ἀθεΐα τοῦ καταναλωτῆ, πού κι’ ζωῆς, πῆρε τό ὄνοµα «καταναλωτική κοινωνία». ὅταν ἀκόµη δέν ὁµολογεῖται, εἶναι, ὅπως εἴπαµε, µιά Ὑπό Ἀρχιεπισκόπου χειροπιαστή πραγµατικότητα, ἀποδεικνύεται κι’ ἀπό Αὐστραλίας Ἄν ὅµως ἀναλύσει κανείς µέ λίγη προσοχή τήν ὑπεροπτικά µονοµερῆ µέριµνα τοῦ ἀνθρώπου Στυλιανοῦ ὅλους αὐτούς τούς ὅρους, δέν θά διαπιστώσει νά λύσει µόνος του καί ἐκ τῶν προτέρων ὅλα τά βιο- ἁπλῶς µιά ἀπληστία στόν µεταπολεµικό δυτικό τικά προβλήµατα πού ἐνδεχοµένως θά ἀντιµετωπί- κόσµο, τήν λαιµαργία δηλαδή πού κατ’ εὐφηµισµό σει, µέχρι τέλους τοῦ βίου του, λές κι’ ὁ Θεός πού τολµοῦµε νά ὀνοµάζουµε εὐδαιµονισµό. Ἡ κατα- τόν ἔφερε στήν ὕπαρξη δέν θά ἐνδιαφερθεῖ ποτέ πιά Ἀπό τήν στήλη αὐτή ναλωτική δίψα πού χαρακτηρίζει τόν σύγχρονο δυτι- γι’ αὐτόν! Ὁπότε, ἡ σεµνή προνοητικότητα, πού κό κόσµο, καί πού σάν λοιµώδης νόσος πάει νά µε- ὅταν ὁ ἄνθρωπος πιστεύει εἶναι σύνεση καί ἀρετή, ὁ Σεβασµιώτατος κρίνει ταδωθεῖ καί στούς πολῖτες τοῦ ἀνατολικοῦ µπλόκ, γίνεται ἄγχος κι’ ἀγωνία καθηµερινή, πού µπορεῖ νά σέ κάθε ἔκδοση καί τοῦ τρίτου κάποτε κόσµου, κρύβει ὄχι µονάχα ὡδηγήσει ὄχι µονάχα σέ ψυχονευρωτικές καταστά- τῆς ἐφηµερίδoς µας µιά γενική καί ἀόριστη ὑλιστική διάθεση, ἀλλά σεις, ἀλλά µέχρι καί στόν παροξυσµό ἀκόµη καί τῆς δυστυχῶς µιά βαθύτατη καί κραυγαλέα ἀθεΐα. Ἡ αὐτοκτονίας. ἕνα ἀπό τά µείζονα ἀθεΐα αὐτή δέν εἶναι ἁπλῶς θεωρητική, ἕνα δηλα- θέµατα κοινού δή εἶδος «ἀγνωστικισµοῦ» - ὅπως κάπως κοµψώτε- Ἄν ὅµως ἡ συµπεριφορά τοῦ ἀνθρώπου τῆς ἐνδιαφέροντος, τά ὁποῖα ρα τήν ὀνοµάζουν πολλοί σύγχρονοι - ἀλλά µιά καταναλωτικῆς νοοτροπίας εἶναι ἀπαράδεκτη ὡς ἔµ- ἀθεΐα ἔµπρακτη, ἐφαρµοσµένη, ἕνας ἄνευ ὅρων πρακτη ἀθεΐα, τότε ἄς δοῦµε ποιά εἶναι ἡ σχέση τοῦ ὁ Χριστός ὠνόµασε καννιβαλισµός πού ξεπερνᾶ κάθε προηγούµενο εἶδος πιστοῦ µέ τά πράγµατα, ὁ ὁποῖος δέν εἶναι ἁπλῶς “βαρύτερα τοῦ νόµου” βαρβαρότητος καί ἀπανθρωπίας. Ἄς δοῦµε ὅµως τά καταναλωτής, ἀλλά «κοινωνός». κατακρίνοντας πράγµατα λίγο ἀπό πιό κοντά, γιά νά µή θεωρηθεῖ ὅτι ὑπερβάλλουµε. ∆έν ὑπάρχει ἀµφιβολία ὅτι κι’ ὁ πιστός ἔχει τήν ὑποκρισία κατά βάσιν τίς ἴδιες ὑλικές καί ἐν γένει βιοτικές ἀνάγ- τῶν Φαρισαίων «Ἀναλώνω» καί «καταναλώνω» σηµαίνει, κες µέ τόν κάθε ἄλλον ἄνθρωπο. Ἡ διαφορά ὅµως βέβαια, ξοδεύω µέχρι τέλους, ἐξαντλῶ ἀνεπιστρεπτί, εἶναι, ὅτι τίς ἀνάγκες αὐτές ὁ πιστός σπεύδει νά τίς ἄρα ἐξαφανίζω. Ἡ ἀξία τῶν πραγµάτων πού λαµβά- ἱκανοποιήσει ὄχι κατά τό µέτρο τοῦ δυνατοῦ, ἀλλά νονται ἀποκλειστικῶς γιά κατανάλωση, περιορίζεται κατά τό µέτρο τοῦ θεµιτοῦ. Ὄχι δηλαδή ὅπως κι’ µονάχα στήν στιγµιαία χρήση τους. Καµµιά βαθύ- ὅσο µπορεῖ, ἀλλά ὅπως κι’ ὅσο ἐπιτρέπεται ἀπό τό τερη νοµοτέλεια, καµµιά οὐσιαστική προέκταση θεῖο θέληµα. στόν χρόνο, κανένα ἀντίκρυσµα στήν αἰωνιότητα. Ἁπλῶς, ἐνστικτοκρατούµενη «µετατροπή τοῦ ἄρτου Γνωρίζοντας ὁ πιστός ὅτι ὁ Θεός ἔκτισε τά εἰς κόπρον»! πάντα γιά µεταµόρφωση κι’ ὄχι γιά ἀφανισµό, Τά ἀγαθά πού κυνηγᾶ ὁ ἄνθρωπος τῆς καταναλω- µετέχει σέ ὅλα τά ἀγαθά τῆς δηµιουργίας µέ δέος καί τικῆς νοοτροπίας - δέν ἔχει σηµασία ἄν πρόκειται γιά εὐγνωµοσύνη, δηλαδή µέ διάθεση «εὐχαριστια- τά γεννήµατα τῆς γῆς ἤ τά προϊόντα βιοµηχανίας καί κή». τεχνολογίας - δέν διατηροῦν πιά στά µάτια τοῦ ἀνθρώπου τήν ἱερότητα πού ἔχουν ὅλα τά κτιστά Τό πρῶτο λοιπόν αἴσθηµα πού ἔχει ὁ πιστός ἀπό τήν Θεία Πρόνοια καί Σοφία. Ἐνῷ ὁ Θεός ἐδηµι- ἀπέναντι στά πράγµατα, εἶναι ὅτι πρόκειται γιά δῶ- ούργησε τά πάντα ἐξ οὐκ ὄντων, δηλαδή ἀπό τό ρα τῆς προνοίας, τῆς σοφίας καί τῆς ἀγαθότητος ἀπόλυτο µηδέν, γι’ αὐτό καί µποροῦσε νά τά κάµει τοῦ Θεοῦ. Γνωρίζει, ὅµως, ὁ πιστός ὅτι τά δῶρα αὐ- καλά λίαν, ὁ ἄνθρωπος ὅταν τά παίρνει στά χέρια τά δέν τά παίρνει µέ τήν «ἀξιοµισθία» του ὁ ἄνθρω- του ὄχι γιά κοινωνία καί εὐχαριστία, ἀλλά γιά πος, ἀλλά τά παρέχει σέ ὅλους τό ἔλεος καί ἡ φι- κατανάλωση, τά ἀτιµάζει καί τά µηδενίζει. Γιατί, λανθρωπία τοῦ Θεοῦ. Γιατί δέν εἶναι µόνον οἱ εὐ- ὅπως εἴπαµε, αὐτή ἡ ἴδια ἡ ἔννοια τῆς καταναλώσε- σεβεῖς καί οἱ ἐνάρετοι πού δέχονται τά δῶρα τοῦ ως ἔχει µέσα της τόν ὄλεθρο καί τήν καταστροφή, Θεοῦ, ἀλλά πάντες ἀδιακρίτως, ἀφοῦ ἀνατέλλει τό µηδέν τοῦ θανάτου. Ἀλλά,
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