St Peter Orthodox Truth Service


1 - ONE
There is one God. He may be known by different names to different peoples and nationalities and races (Allah to the Muslims, Jehovah to the Jews) but there is only one God and Christians believe that God has revealed to them, through Jesus Christ, the fullest vision of Himself that the world has yet seen.


God is spiritual. He has no physical characteristics such as a body or hands, nor is he bound by phenomena such as time or space. Past, present or future are not characteristic of God so he is without beginning or end.
God is eternal. There has been no time (as we understand it) that He did not exist, nor will there be. God has always been and always will be. And in His Being He has knowledge of all that space is and holds. This knowledge of His is total.
God is the Creator. As Creator He is controller of the Universe. It is by His will alone that the Universe exists and continues to exist is by His laws that the Universe functions.Yet if the Universe ceased to exist He would still exist. He is involved with His universe yet not bound by it or limited by it. (There is a sense whereby Man with his freewill could be said to limit the action of God. This is discussed in a later sheet - 'Man')
God is personal.He 1s not just an absolute existing in isolation.He is a God Who loves. It is this love that prompted God to create. And once He had created He cared for His creation, as a loving father cares for his family.
God is not a mathematical 'one'. Rather He is a Community in Unity. In His Unity a loving Community of three is discerned. This Community is that of the Father (the Creator), the Son (Jesus the Saviour) and Holy Spirit (the Life-Giver). Each of the Three in the Community is personal and is God, yet there is only one God. The relationship of the Father, Son and Holy Spirit is a relationship of love.
7 -  LOVE
Love is the binding force of the Trinity. Likewise the force with Which God acts towards His creation is one of Love.And in the final analysis we can only know God in our relationship of love towards Him as indeed we can see God in others only in a relationship of love.


One of the Community of three in God is the Holy Spirit. He (like the other two) has always existed because He is God. Yet His purpose and His source as life-giver (Paraclete or Comforter) proceeds from the Father alone in eternity. But in relation to Man it can be said that He is sent by the Father through the Son to be the life-force of the Church (i.e the Body left behind by Jesus after His return to God, to carry out the work and continue it as was begun by Him while He was on earth. It is the Holy Spirit who lives in each willing member of the Church to guide and encourage the Christian life. More than that - to enliven the Christian life. The only sin that God cannot forgive is the voluntary and knowledgeable denial of the Holy Spirit within. For God to forgive this denial He would have to deny Himself and that He cannot do.
The Holy Spirit brings His gifts to the Christian of any age. These are the gifts of Faith, Hope and Love. Understanding of these is given to the Christian within the Church. Indeed they cannot be comprehended by anyone unless within the Church. The grace (or spiritual power) of the Holy Spirit is freely available to all who seek it. Indeed the power of the Holy Spirit is available too, to those outside the Church and to those who cannot or who do not know or understand Him but He can be known and understood fully only by those who live in unity with Him in the Church. Outward observances such as the creeds and prayers are nothing by themselves. They can only gain life and power inasmuch as they are used within the Church's life-giving unity of the Spirit. As Alexei Khomiakov * states: '....it also follows that neither he who prays, nor he who does works, nor he who confesses the creed of the Church is pleasing to God, but only he who acts, confesses or prays according to the Spirit of Christ living within him'.

10 - FAITH
By faith we mean the power of the Holy Spirit given to the individual to comprehend what is by nature unknowable. For an individual to be able to receive this gift he must be a member of the Church. The Nicene Creed states the Church's belief. That is, the Creed states the knowledge God has given to the Church about Himself and Mankind, which can be known only by revelation from God, and cannot be known by human intellectual activity. Again the credal statement only has meaning to one within the unity of the Spirit body - the Church.

11 - HOPE
Within the Church a Christian knows and believes but he still awaits the full flowering of his hopes. What he has he has partly in actuality and partly in potential. His potential hopes will be realised, providing he maintains his position in the Church, with the return of Christ when his dreams and aspirations will be fully experienced.
12 - LOVE
Love may be sexual. It may be brotherly. Or it may express care and concern. Christian love is of the last kind. We care - we love because our Master cared and was concerned for us. So much as to die for us. Jesus loves perfectly while we love in weakness. Yet our whole Christian endeavour is to learn to love as He does. Our relationship to Christ is one of Love. So should our relationship be to all people. Not just those we like or admire but even to those we dislike or to those who do harm to us or those close to us. In the faces of our enemies we must look for the face of our Lord. He died for all men. Yes, even for those we cannot stand ourselves. In those who gossip unfairly about us we must look for Christ. When we see Christ in the lives of those we dislike, then, and only then, will we start to love as He wants us to. Humanly speaking it is impossible (as we can see when we look about us) but as a Christian it should not be impossible. It may still be hard but it will not be impossible. (as we can see if we look about us in a discerning way) .The Christian way is the way of love because love is the way of God in Himself.
* THE CHURCH IS ONE, Alexei Stepanovich Khomiakov, Fellowship of St.Alban and St.Sergius, St.Basil's House, 52 Ladbroke Grove, London W 11, 1968.

Cover picture - the ICON of the Holy Trinity. As neither the Father nor the Holy Spirit can be depicted in bodily form, the Church symbolises the Holy Ttinity, as in these three visitors to Abraham, who are also referred to as 'The LORD'. (Gen.18,1-16)


The growing  mission amongst English-speaking New Zealanders has been established under the above name, as a fellowship in which it is hoped they, and all New Zealand Orthodox Christians will feel entirely at home and be able to express their unity more visibly.

  The use of  the word 'Church' means simply that Christians are worshipping together and does not assert any jurisdiction over those who already have their priests and Bishops; the present administrative situation is fully respected and the aim is simply to facilitate cooperation in building up the Orthodox Church and making known the Orthodox Faith.

 In order to be authentically Orthodox, the mission must be part of an existing Orthodox Church; at present, as a branch of St.Michael's, Dunedin; but this is provisional and it is hoped that with the goodwill of the various authorities some Orthodox under different administrations may be interested to be involved.
The name 'Church of New Zealand' stresses that no New Zealander need feel a stranger in Orthodoxy. It is the normal style both for English-speaking people, and for the Orthodox, to name their Churches in various countries. For greater clarity, the words (Orthodox Catholic) are added,
which in Orthodox countries would not be so necessary.
 The Church strives to make available in English language the whole rich inheritance of Orthodox Christianity. It encourages every Orthodox to love and respect every legitimate national tradition within this rich variety, but especially his own. The affiliation to the Patriarchate of Antioch is particularly advantageous in providing support for this policy of combining cultural flexibitity with firm adherence to Orthodox doctrine and canon law, which are after all the doctrine and canons of the original universal Holy Catholic and Apostolic Churh in whose unity the Orthodox Churches have always remained.
 A branch has just been formed in Christchurch where it was felt desirable to provide some fellowship and organisation for the members of the Antiochian Orthodox Church and other interested English-speaking Orthodox. Membership is also invited from individuals anywhere; and branches may be formed when numbers permit. An  'associate membership' is provided for non-Orthodox who are interested but do not wish (at least at present) to join the Orthodox Church; also for Orthodox who are interested but do not feel able to take out a full membership. Any non-Orthodox wishing to join the Orthodox Church should arrange to discuss this personally with an Orthodox priest.
  Anyone wishing to be involved with this mission in any way should fill out a form in the following way, making appropriate deletions and additions. The amount of the donation is left entirely to the applicant's decision.

I, . . . . . . . . .           . . . . . . . .. ,          ................................,              ............................................................................
            (name in full)                           (Church membership)               (address in full with phone)

am (in agreement with) (interested in) the aims of this mission and wish to become (a member) (an associate member). I enclose a first annual donation
 of .............................    (signed):.........................................
 Send to: 21 Eglinton Road, Dunedin                 OR                        11 Sturdee Street,Christchurch  9



1.To present Orthodox Christianity and the Orhodox Church to New Zealand people in general, in a form that they can understand and accept as relevant to themselves.
2.To show more clearly the unity of the Orthodox Church by being a felowship of  Orthodox Christians belonging to several admistrations, loyal to their own authorities and to each other.
3.To enable Orthodox christians of English language to worship more regularly in their own language, and, so far as is consistent with Orthodox faith and canon law, in ways that are natural to them.
  Since any real Orthodox Church has to have a canonical relationship to some existing Ortodox jurisdiction, the C. of N.Z. is operating at present as a mission branch of St.Michael's, Dunedin.
   However, insofar as this is consistent with their obedience to their own authorities, any and all Orthodox Christians are invited to share in this life and work by participation in its activities, by taking out an associate membership, or by taking out a membership, (as below) whichever seems appropriate.
  The C. of N.Z. exists only to serve the development of the Orthodox Faith and Church here ,and it is so constituted that any administrative changes may be made to increase the furtherance of its aims with the greater co-operation of all Orthodox people, their pastors, and their superiors.
  Over the last ten years, a considerable number of New Zealand people of western Europcan background have become Orthodox, and it is thought wise, not only to help them to become as familiar as possible with the rich traditions of the Orthodox East, but also to respect and build upon the elements of their own spiritual tradition which are sound and harmonious with Orthodoxy. Use of forms developed by thr Patriarchate of Antioch in North America for this purpose has therefore a part in the life of the C.of N.Z.
   The word 'Church' may seem a little premature, but it recognizes the existence of Orthodox Christians worshipping together, even in a 'mission' situation. No claim to jurisdiction should be understood; members remain in allegiance to their own pastors.
  'Of New Zealand' stresses that no New Zealander need feel a stranger in the Orthodox Church. It reflects also the habit of the English-speaking
peoples throughout the world, and of the national Ortodox Churches, to name the Church in each country in this way.
  The words  'Orthodox Catholic' are in brackcts, so that the long name need not always be used.They are necessary because at present there is much
New Zealand christianity that is not fully Orthodox. In Orthodox countries it is possible often to omit these words, as no one would think of a christianity in their country that was not Orthodox. The bracketing of these words also looks forward in hopc to such a happy state being realised in New Zealaad too one day.
        I, .. . . . . . . .. ... . . . . .. .of . . .. .. . . . .. . . . .. . . . . .. . . understand the aims of the Church and wish to give it my support as
 a(n associate) member.     I am a member of the ........................................ Orthodox (1) Church.  I enclose a first annual donation of................  (2)

(1) If you are not Orthodox and Wish to become Orthodox, please make personal contact with a priest to discuss what is involved.
(2) The amount of the donation is entirely your decision.

Please copy this form with the appropriate deletions etc. and send to:.

 The above documents were all associated  with the setting up of the Church of New Zealand  Orthodox Catholic  as a mission throughout NZ  and the S. Peter Orthodox Truth Service as its  publishing outreach.  During the 1970s the Revd  George Arthur, Vicar of  Tapanui, resigned his parish and beczme a High School teacher, and announced his intention of becoming Western Rite Orthodox. It is difficult to date them  as  the idea was announced around 1974  and became an incorporated  Charitable Trust in March 1980.  Fr Arthur began to write a series of which "God" was to be the first.  He joined the  Church and was  served by visits from Dunedin.  In the  80s  he  made a  world tour  and tried to see  representatives  of the  Western Rite Vicariate  in the US.  On his return he expressed his disappointment with the degree of support he had received and informed Fr Jack  that he had decided for practical reasons to jojn the RC Church.  In his last years, suffering from cancer, he was ordained priest in the RC Church which was able to cope with the fact that his wife had remained an Anglican. S.P.O.T.S.  has continued to publish SPOTLIGHT  and also various  liturgical texts  in both Byzantine and Western Rite; the continued existence of the Trust has enabled the Church both to run work schemes at Ashley, employ Fr Jack as co-ordinator of the Rangiora Helping Hand (ecumenical food bank) during part of the 90s, and issue tax receipts for donations up to the present (2005).                                                -Fr Jack


Church: 72 Fingall Street, South Dunedin.                                                               Priest: Revd Fr. Jack Witbrock, M.A.B.D.
(between Anderson's Bay Road and King                                                                                               Telephone:  Dn, 55232
Edward Street, between Bayview Road and                                                                                                    21 Eglinton Road
Oxford Street.)                                                                                                                                                 (off South Road)
P.O.Box 2202, South Dunedin

Report on N.C.C. Meeting

The opening service was held in St. Andrew's Presbyterian Church and attended by all council members and local congregations. The preacher was Bishop Cullinane. An official welcome and supper were held afterwards.

Monday: Discussion on Annual Report.
Subsequent discussions centred mainly on the forthcoming Springok Rugby Tour and working with the Halt All Racist Tours people to prevent it.
The formation of a nuclear-free zone in the Pacific was also discussed and the manner in which the churches could work towards it, e.g., by declaring church properties as nuclear-free zones.

The use of Waitangi Day as New Zealand Day was discussed, and from this there followed a discussion on race relations in New Zealand.

An attempt at setting up a conference or talks on the Faith failed.

At the final session mention was made of the Antiochian and Roumanian Churches  seeking admission to the Council. Further discussions on
their admittance are to take place as there is concern that the voting numbers of the smaller denominations will equal that of the large denominations.
The Orthodox delegates were received with kindness and a fair amount of interest was shown in the Orthodox Church.

None of the Orthodox representatives attended the Ecumenical Communion Service, being unwilling to compromise their Church's beliefs.

It is our belief that Orthodoxy should certainly be represented at the N.C.C. as a witness to the catholic and apostolic faith.

Other minor subjects and finance were discussed, but those outlined  above were the most important.
Fr Jack


Church: 72 Fingall Street, South Dunnedin.                                                             Priest: Revd Fr. Jack Witbrock, M.A.B.D.
(between Anderson's Bay Road and King                                                                                               Telephone:  Dn, 55232
Edward Street, between Bayview Road and                                                                                                    21 Eglinton Road
Oxford Street.)                                                                                                                                                 (off South Road)
P.O.Box 2202, South Dunedin

HOLY WEEK AND EASTER, 1980: April 3-6
The Orthodox Easter this year is at the same time as the Latin Easter


Maundy Thursday: 7.3Op.m. (Matin) Service of 12 Gospels     (The PASSION)   (till about 9.15p.m.)
Good Friday: 6.00p.m. (Vespers and Matins)          Burial Service of Christ.     (till about 9p.m.)
Holy Saturday 11.30 p.m. (Matins and Mass) RESURRECTION OF CHRIST      (till about 2a.m.)  (with special choir)


The trial of a second Mass at Christmass, in Western style with hymns, was well received and so we are providing similar services for Easter too,
which are guaranteed to be only about one hour long.These will be (the most important are in Capital letters:)

Maundy Thursday: 6p.m. Mass ot the Lord's Supper
(with Holy Communion; a special choir will sing)

( Holy Saturday: 10.00 p.m.  the western ceremonies will be observed simply and will finish in time tor the 11.30 p.m.service)

EASTER DAY: 10.00 a.m. (second) MASS OF EASTER,
(with Holy Communion; a special choir will sing the service,and well-known hymns)

All the services each day, apart from those listed above, are read, as throughout the year, in the chapel at my house, and anyone is always welcome to join in; ring up for times.

P.O.Box 2202, South Dunedin

EASTERTIDE                 -                       MAY              -             MID-PENTECOST,      1980

<>This issue of SPOTLIGHT has been long delayed by a drying-up of news, but recently a fair amount of material has come in; and it is full and ready to publish. A copy was sent to us of THE WORD, official magazine of the American Archdiocese of the Antiochian jurisdiction. It contains much material from the 1979 Convention of the Archdiocese, of which some is just administrative, but much concerns news of mission and preparation of liturgical materials which are of direct interest to us in N.Z. also.

   The report of the Inter-Qrthodox and Inter-Faith Department mentioned discussions with the Roman Catholics and the Melchites (an Eastern-Rite - Byzantine - Uniat Church of Antiochian Orthodox origin at present under Rome) and also that relations with the Episcopalians were suspended for the meantime as a result of 'women priests'; meantime the report of the Western Rite Vicariate listed 18 parishes, missions, or centres. The Commission for the Western Rite has been reconstituted with two new members; this seems a great gain, as one of the original members had shown himself, like many in the OCA, cautious to the point of open discouragement, and capable of giving misleading replies to enquirers. The present Commission is entirely composed of Antiochians and promises to foster the new impetus becoming apparent in the WR Vicariate.We thought it particularly interesting that the Vicariate has been able to enter into an informal relationship with a pastor and congregation NOT YET ORTHODOX, with the intention of guiding and assisting them towards a position when they feel able to enter fully into union with Orthodoxy.

 Last week Fr. Jack managed to be invited to be an observer at the Anglican General Synod in Dunedin. A complete report ( allowing for absences at school) has been sent to our authorities and those of all Orthodox Churches in N.Z. Here it is sufficient to comment generally. A widely-publicised decision was the rejection of the plan of Unification of Ministries, which, by mutual laying-on-of -hands, purported to solve the problems between the Episcopal ministry of the Anglicans and those of the non-episcopal protestant negotiating churches. This had passed anough synods, espept that the provision for ordinations henceforth in common, having been rejected as a separate item by Auckland, had been dropped from the package.The Bishop of Dunedin felt unable to vote for the package without this commitment, and so the whole scheme failed.

     It seemed to be accepted that this represented the end of the road for this approach to unity, although a consultation is to be held with the other negotiating churches to assess the situation, and some members showed bitter disappointment. It is probably premature to hope that the attention of Anglicans will soon swing away from this dead end to the neglected subject of their relations with the Roman Catholics and Orthodox. Meanwhile one by one a few Anglicans are seeking and finding a home with us, and the more that come, the better we can provide for them.
  A letter from George Arthur, just arrived, indicates that he has not heard any more from those in North America who hoped to help him. We commend him to the prayers of our readers.He seems to be enjoying his time in England, where he has found a teaching position, and is to do a tour on the continent soon with his family.

FOUNDATION STONE LAID  -   Russian Orthodox Church

 The foundation stone of the Russian Orthodox Church, which is being built in Brougham Street, was laid by Archpriest A. Godiaev, the only Russian Orthodox priest in New Zealand, yesterday alfternoon.
Fafuer Godiaev blessed the foundation stone and placed it. Then, making the sign of a cross with each shovel of cement, he cemented the stone into the foundations of the church.
Father Godiaev blessed all the foundations, passing a censer and putting blessed water over them. A wooden cross was blessed and buried where the altar would be placed in the church.
More than 40 persons, including ministers of other denominations and the Mayor (Mr G. Manning), attended the ceremony.
The chureh is being built by members of the congregation.

NEW RUSSIAN ORTHODOX CHURCH.-Archpriest Alexei Godiaev, of Wellington,
 plants a cross in the ground over which will be built the altar of the new church in Brougham
 street. The ceremony took place just before the archpriest laid the foundation stone.

PHOTOS OF HISTORICAL INTEREST: Above: This photo, taken in October, 1963, 4, 5,  (Fr. Jack, who is in the picture, has scanned his old diaries in vain) shows the beginning of the Christchurch Russian Church.
In spite of the heading, this is a pieture of the SERBIAN Bishop blessing the ROMANIAN Church in Wellington.


"The Evening Post"   Monday, September 10, 1979
Special Service held for naming of Serbian  (sic) Church               NO: Romanian; see below.

Serbian Orthodox Bishop Vadich, the youngest bishop in the Serbian Church, leads a special communion
service for the naming of St Mary's Romanian Orthodox Parish, in Berbampore. St Mary's in Adelaide Road,
 is about 18 months old and the naming communion on Saturday was well-attended by members of the local
parish. The two-hour long service began at 10.30am. Afterwards food and drink were served and celebrations
 were held in the church hall. Bishop Vandich, 33, is 00 a week-long visit to New Zealand to meet other clergy,
 prominent public figures and Serbian families in Wellington. He is the leader of the Serbian Church in Australia
and New Zealand.


This photo, taken in 1969, shows the old Church in Lloyd Street, now replaced by the new Church.
 The Russian Church in Wellington, in a house, is just around the coirner in Pirie Street.
The Greeks now have the Archbishop's chapel in Wellington also, and a Church in Lower Hutt.



Fr. Ambrose & Fr. Nicholas (Bernard Mooney and Ken Morgan) are now in England near Walsingham,  and sent us this picture of the Shrine of Our Lady there - a fine example of the best tradition of  the Church of England.

  An example of how well the same traditions are held in respect within Orthodoxy, we see below the High Altar (left) and the Lady Chapel (right) of the Church of  the Incarnation, one of the "Anglican Rite" parishes of the Antiochian Arcdiocesc of North America.

 (Walsingham, a very ancient shrine of Our Lady, has not only a C. of E. chapel, but also a Roman Catholic one, and a small Orthodox community cclebrating its services in the Russian style, entirely in English language.)


(March 11-18)                                                                                         -enquiries Tel. 55-232-

Friday, March 13, at St. Michael's Orthodox, 72 Fingall Street:

at St.James' Presbyterian Hall, King Edward Street
8 p.m. Address and discussion led by Fr. Ambrose

 Saturday, March 14, at St. Michael' s
10.30a.m.Address by Fr Ambrose
11.a.m.Orthodox Liturgy
(followed by a baptism service)
In the Upstairs Lounge, Moran Building, Octagon:
 8p.m. Fr.Nicholas, an accredited ICON PAINTER, will
show and discuss his work.
Sunday, March 15, at St.Michael's:
usual 10 a.m. Liturgy.

We are anxious that as many people as possible should have the opportunity to meet Ambrose and Nicholas, who have a great deal to share of their experience of the Eastern Orthodox spiritual tradition, which is now being lived in their monastery in Kiwitea. Originally partners in a Manawatu dairy farm, they were accepted by the Serbian Orthodox Church to be trained and professed as monks during nearly two years spent in monasteries in Yugoslavia, MOUNT ATHOS, and England. From all this they have a great deal to share, and being New Zealanders are able to make this readily understood to us.
Fr. Ambrose studied Russian at Victoria University and discovered Russian Orthodoxy.  During subsequent travels, he found his way to Mount Athos and was there received into Orthodoxy. He spent some time in an Orthodox monastery in England, then returned to N.Z. where the dairy farmer who is now Fr. Nicholas took him into partnership. Their farm became a centre of prayer for a small band of New Zealanders who have joined the various Orthodox national Churches; and now it is known as HOLY DORMITION MONASTERY, Waitui Farm, Kiwitea (near Feilding). Nicholas is a fully-trained ICON-PAINTER also.
  During their week here they will be freely available to meet individuals or groups. They are staying at the
 ORTHODOX PRESBYTERY, 20-21 Eglinton Rd.

SERVICES DURING THE WESTERN HOLY WEEK - Palm Sunday April 12 to Holy Saturday April 18

  As throughout the year, I am reading the services of Holy Week in the Western Rite and according to the Western Calendar, in the chapel in our garage, 20 Eglinton Rd. I shou1d feel quite deprived if I did not celebrate these services of Holy Week as well as those of the Eastern Church in the following week; and so I shall read them alone in any case; but some may wish to join in with some of them and even use them as a sort of 'retreat'. So I shall adhere to fixed times throughout this time:

Palm Sunday Evening:                                                       6 p.m. Vespers and Compline
                                                                                    10 p.m. Matins and Lauds
Monday: 7.a.m. Prime  7.30 Mass 6 p.m.Vespers & Compline 10 p.m. Matins & Lauds
Tuesday:         "               "                  "              "                 "           "              "            "
Wednesday        "      "        "       "       "      "      "     "    "    "       "   "      "     "     "      "
MAUNDY THURSDAY    7 pm. MASS OF LAST SUPPER followed by Matins & Lauds.
GOOD FRIDAY 3pm. MASS OF PRE-SANCTIFIED 6pm.Vespers 10 pm.Matins&Lauds
HOLY SATURDAY                                                                 7 p.m.THE EASTER VIGIL

Other Hours will be read as I find convenient but I will adhere to times if asked. The Masses on the first three days will be celebrated OR the Typica thereof read according as I shall have been able te prepare for Communion.


 In the Document 'TOWARDS THE GREAT COUNCIL' it is openly accepted that the rule for Easter of the Council of Nicaea: that it shall fall on the first Sunday after the first full moon after the Spring (for us, Autumn) equinox ; has been allowed to fall into disuse ever the centuries, and that the most correct calculation of Easter is in fact that which prevails in the west. It is therefore not unorthodox for western orthodoxy to go on using this calculation. In fact, it is the direction in which the best scholars of Orthodoxy have already pointet, even if it may be a long time before this becomes general again in the Eastern Church.

(Palm Sunday, April 19 to Holy Saturday, April 25-26)

PALM SUNDAY, April 19: 10 a.m.LITURGY

7p.m.THE PASSION OF OUR LORD (Matins of 12 Gospels)

GOOD FRIDAY, April 24:
7pm. Vespers and Matins; the BURIAL OF OUR LORD

 HOLY SA TURDAY, A pril 25
please note: NO  service the next morning at 10.

P.O.Box 2202, South Dunedin - 21 Eglinton Road, Dunedin


72 Fingall Street

the Orthodox Liturgy of Christmas will be celebrated in the night
 of Thursday to Friday, 24-25th December,
beginning with the Great Doxology at five minutes to twelve: 11 :55 p.m.

A second Mass will be celebrated as in the last two years,
 since some need for a morning Mass has been expressed:
the English Western service, with hymns,
at 9.00 a.m.Christmas Day, 25th December.

A PRAYER FOR PEACE - from St.Gregory the Great:

 Amen. Deliver us, we beseech thee, O Lord, from all evils, past, present, and to come; and at the intereession of the blessed ever-virgin Mary, Mother of God, of the holy Apostles Peter and Paul, and Andrew, and of all the Saints, favourably grant peace in our days; that by the help of thine availing mercy, we may be free from sin, and safe from all distress.Through Jesus Christ, thy Son, our Lord, who liveth and reigneth with thee and the Holy Ghost, one God; throughout all ages, world without end. Amen.

Our Christmas Icon this time is taken from the 'Black Madonna' : Our Lady of Czestokowa, Poland; let it remind us of the mystery of Christmas, in which our Lady holds in her arms Him who holds the whole universe in His hand - and also let it remind us to pray to the Prince of peace for His world, so sorely divided and in need of peace. Besides our prayers, we can take at least the small practical action of giving to the N.C.C. Christmas Appeal for the needy throughout the world. A 'RICE BOWL" will be there at all dervices to receive our gifts.


     After speeial Parish meetings in the August holidays and at Labour Weekend, the acceptance of tender was sent to Dunedin Property Maintenance, who quoted $1324 for the main roof, with possible rise in the cost of iron. In the event, the bill was $1374-29,and this has been paid. The work on the tower could only be estimated, and as it was being done, some attention to the woodwork was necessary on the inside and outside of the tower, and   also replacement of one facia board. The account for this has come in: $770-00. In view of the estimate, it was thought right to accept a quotation of $429-50 for replacement of all spouting and the downpipe in plastic. This work also has just been completed, at a total cost of 2573-79 (less than the highest quote for the roof and PAINTING the tower alone) and although it is more than the legacies from Miss Amunie ($1559-10) and Mr. J. Lysenko ($300-O0) it still leaves a reasonable balance in the Church account. (Over $3,000-00 - the exact amount was not written down - was given as the bank balance at the Labour weekend meeting).
The Church is looking a great deal better and is now quite sound. What remains to be done is all in the form of jobs that handymen - of either gender - can reasonably undertake:

            1) A little mending of roughcast on one side and repainting of this and of the wodwork.

            2) Replacing a little iron on the front part which can easily be reached.
            3) Interior tidying up - of which the most important is to clean down the ICONOSTASION and re-oil it.

            4) Painting of the iron of the roof and tower; being new, this can be left for quite some time to weather; a way of having this done at reasonable                     cost is already in sight.

   Since the parish funds have met so large an expense in the work already done, I am happy to use my "DISCRETION ACCOUNT" to buy materials for the voluntary work that is still to be done. It should be possible to meet a good deal of the cost of paint from this source. I hope that the offer of this money and of some time on my part over the vacation will be matched by some parishioners willing to join in with these easier parts of the work.

Fr. Jack, parish priest


 We conclude this brief SPOTLIGHT with this photo of Fr. Ambrose (now a priest) and Fr. Nicholas showing Nicholas's ICONS while they were here in Dunedin. They made a profound impression on the parish and the community and perhaps with more material we shall be able to cover that visit more fully in another SPOTLIGHT.




HOLY WEEK, 1982                                                       P.O. Box 2202, S. Dn.                        S.Peter Orthodox Truth Service
S. Michael's Church, 72 Fingall Street                                                                                                                       Tel. 55 232


Palm Sunday,  April 11: 10 a.m. LITURGY as usual
HOLY THURSDAY, April 15: 6.30 pm. Passion Service

GOOD FRIDAY, April 16:  6.30pm. Lamentation Vespers and
HOLY SATURDAY - EASTER DAY,         11.30 p.m. Easter Matins and
April 17-18                                                                              LITURGY.

 Those who desire more opportunity for liturgical prayer are reminded that I recite the Office (Hours) daily inl the chapel at home, 20-2l Eglinton Road, daily as follows: Vespers and Compline 6.30 p.m., Matins around 10 p.m., Mass. 7.30 a.m.with Prime before; on all working days. On Saturdays Mass may be later and on Sundays of course it is in the Church at 10 am. I am very willing to put on extra services in the CHURCH if I am assured in advance of a congregation, to justify the extra time and travelling.

WITH THE RUSSIAN PILGRIMS TO JERUSALEM: found recently by Mother Julia in a sale, written about the turn of the century, this is most suitable Holy Week reading.   Fr. Jack will  finish it, and put it in the Church by Palm Sunday (April 11).

    It is hoped that some or the PAINTING of the outside, for which paint has been bought, will be begun during the (western) Easter holiday.There is a good deal of this that anyone could do, as it requires only a light brushing with a wire brush and painting with acrylic masonry paint, and many parts are not far from the ground.
   A carpet has been donated to cover the entrance part and the little room to the left , which we hope to clear and make usable. Plans are also under way for a rather nice carpet which will adorn the whole front part of the Church before the Iconostasion.
   A trial is being made of  making more space on the left side of the Church so that there is more room for standing worshippers, for the display of books, the candles, the service books, and for the Font and the Analogion (table on which many ceremonies are performed). Four lines of seating on the right have been restored, and four pews on the left transferred to the chapel at the Presbytery for the meantime. After we have seen how this works over Easter, this trial will be evaluated, and all who use the Church are invited to make suggestions.
embers of the congregation are already having ideas for the renewing of the interior of the Church: the varnish on the walls, hanging, carpet.

    The latest issue of THE WORD to arrive from America, (Dec. 1981 ) reports in detail. on the HOLY SYNOD in Damascus in August, at which our Bishop was present. Much space is given to the desire of the American Archdiocese to have the Synod recognise  its nomination of 3 candidates for a second auxiliary Bishop to assist Metropolitan Philip and auxiliary Archbishop Michael. Interesting for us is the extent of our Patriarchate throughout the world: the cover photo shows 33 faces - nearly all Bishops; the attendance lists 28 Bishops, including 15 Metropolitans, of whom 3 were absent.

  Apart from Syria and the Lebanon, there are 2 Bishops in North America, 4 in Central and South America, and also in Bagdad, Australia, and Western Europe.
  His Grace Bishop Gibran wrote recently to all clergy two letters, the first asking us to ensure that our people understand and respect parish boundaries, and the second to announce the appointment of an assistant priest in St. Nicholas parish, Sydney.This makes the strength of our Diocese:

                His Grace  Archbishop Gibran                             Revd Fr Jack Witbrock
                the Very Revd. Nicolas Mansour                         Revd Fr John Brodeur
                the Revd.Fr. Emilc Assaf                                    Revd Deacon Stephen
                the Revd Fr George Nasr                                    the Revd Deacon (now Revd Fr.) Elias Khouri

EASTER IN KIEV 1981 -  from ORTHODOXE RUNDSCHAU; - (panorama)
recently arrived from Germany, taken from a report from a German delegation:

    "At the celebration of the Resurrection service on Holy Easter Eve we found ourselves at about 11 p.m. on Saturday in the Vladmir Cathedral, the Metropolitan's Church on Shevchenko Boulevard. At first sight one saw hundreds of the faithful, striving towards the Church; at all breaks in the fence of the Church property whole 'knots' of policemen had collected, and at the Church entrances stood a policeman at each side of every step. Inside the Church the people stood packed tightly together: young and old, men and women. The mass of the faithful waved in the truest sense to and fro, like a cornfield, blown gently by the wind.

The central isle in the Cathedral was kept free by a rope as thick as an arm. The waving of' the mass of people increased. More and more people crowded imto the Church, which already held thousands.Then suddenly it was time: one of the thick holding ropes broke in two with a muffled crack.Yet already a few hands linked and closed the gap.

  "The Easter Night service took its course; joyfully rang out again and again: Christos Voskrese! vo lstinu Voskrese! Archbishop Philaret had the Gospel read also in German for which we were thankful to him. He had a red Easter egg passed to every member of our group.
   "Looking at the faces of the celebrating congregation revealed deep faithful and devoted concentration, grateful acceptance of Redemption and genuine participation in the joy of Easter. The choirs gave their best.
   "When at 4 a.m. The service in Church had ended and here the Easter foods were blessed, there was an amazing scene outside: hundreds of people stood around the Church had opened their bags with the Easter foods they had brought, lit a candle, while the clergyman with Vladika went blessing through a narrow lane between the faithful, accompanied by the ringing of Easter bells. 
   "When on the following morning after breakfast about 9 a.m we drove in the bus past the Vladimir Cathedral the mass of the faithful had still not dispersed.
   "Here I had come to a joyful certainty:  Our idea in the free West, that only communists and atheists live in the Soviet Union, and that only grannies go to Church and that Church atendance is very sparse, beeause people don't risk confessing their faith, this idea is absolutely false!"..........

The disciples were called Christians
first in Antioch!
BISHOP GIBRAN                                                                      Acts 11:26                                                                                     BOX M86
     Father Jack Witbrock                                                       ST MICHAEL's CHURCH
21 Eglinton Road,                                                                  72 Fingall Street                                                                              Tel Dn 55 232
     Dunedin, NZ.                                                                               Dunedin


  THIS WEEK: TODAY is the first day of the FAST of the Assumption. It lasts until the FEAST on August 15, which is today fortnight.
 The fast is not a very strict one - but God will bless every effort we make. Through the week Mass is said 7.30 a.m. in my chapel, and Vespers every night at 6.30p.m. This week FRIDAY, August 6, the TRANSFIGURATION OF OUR LORD, is a major feast.

The monks are not now coming south at this time, but I am going north: for our admission to the NATIONAL COUNCIL OF CHURCHES (Wellington), the monastery, then Auckland for a few days.
So the service will be TYPICA instead of Mass on September 22 and 29.

I shall be returning more or less just in time for

Saturday, 14 September 4, 8.30a.m. Mass followed by breakfast at our house.
This will need to be all organised before I leave on August 20/21 for Christchurch, with some family.

1. As many parishioners as possible at Mass. These Anglicans will be all at sea unless they can get an example from you. Also it will be the first mass in 3 weeks and it won't hurt you to go two days running.  After some months of daily mass I can recommend it. Things will be mueh as on Sunday with minor changes for the daily saints. Please make a good showing.
 2.Things for breakfast. The G.S.S. usually have savs, toast, sometimes sausages, coffee and tea, but this need not limit those who would like to do interesting or ethnic things suitable for breakfast. But please organise this so you can be IN CHURCH at Churchtime; our family will stand guard or whatever if things are delivered before 8.30.

My task of representing Orthodoxy alone in the whole South Island, and the way I earn my living and where I live, are things that I am thinking very hard about just now. Please pray that ways will be found to make our Church's presence more effective.Ten years in this parish as its priest have had fairly modest results and I wonder if a new direction is not indicated .                                                                             FrJ

P.O.Box 2202, South Dunedin                                                                                                                              21 Eglinton Road, Dn

News of Orthodox Churches in New Zealand and oversea, especially concerning the people of the Orthodox Church of Antioch

-  DUNEDIN  -                                                                                                                      -  LENT, 1983.  -

at St.Michael's, Dunedin:

Palm Sunday, May 1:
  10 a m LITURGY as usual

Holy Thursday, May 5 :

  Good Friday, May 6 :
of the burial of Christ


N .B. NO Sunday morning service.

The main services as above can be performed for the most part without a priest and times will be announced. Fr.Jack hopes to be in Auckland May 10-15 and to hold a Liturgy on the Sunday after Easter, May 15.


  The above picture shows something of many changes which were planned when the last issue of  SPOTLIGHT was published just a year ago. Since then the entire exterior has been repainted: the walls white, and the new roof and the top of the tower in gold. Pictures inside show the boys  painting the tower, and the exterior as now finished. Above we see how it has been possible to keep the clear space on the left side for processions and other ceremonies, while retaining ALL of the pews, most on the right, some round the walls.
 The beautiful carpet which was bought with special donations can also be seen, filling the entire floor area before the iconostasion. Since this photo was taken, a group of parishioners have also stripped and oiled the whole iconostasion, and it is now ready for the next big step: the ordering of an icon of St. John Baptist from Fr. Nicholas.

  The icons of St.Michael and John Baptist, done in acrylics by Dr. Hartley, a pen-friend in Canada, are much smaller than those of our Lord and our Lady, and had begun to crumble; accordingly the large icon of St. Michael which had always been on a side wall has been placed on the iconostasion, requiring only one icon to be provided to complete the set in large icons.
 We have had a quotation of $600 for this work, of which a deposit of $400 would be needed to finance the beginning of the work. It is hoped that money for this icon, which will certainly be a very valuable and beautiful completion of the renovation ,and which is certainly being done for us at a special rate, will be readily forthcoming from parishioners. As the work will take perhaps months to complete, it is obviously desirable for the $400 to be sent as soon as possible.

  I am sorry some of the news here is now a little old. We are catching up on a whole year. Among the events of the last year, however, I must record my personal sorrow that we lost Fr. John, parish priest of Auckland from the foundation of the parish in 1978 until this January, from the priesthood. Our prayers go with him, and with our Bishop, who has the heavy task of finding someone willing and able to carry on the work of this parish which has shown such promise in its first years. Our prayers are also with the parishioners as they learn how to sustain spiritual life for a time without a priest: a problem that often faces Orthodox Christians, whether born or converted, in our country. Experience has shown that if in a town there is a core of Church people who have learned how to operate the services regularly with their priest, there is then  a basis for them to keep together and support their common spiritual life in his absence, by reciting services or parts of services which lay people can recite; and when they have a priest visiting, all falls into place so much more easily. It would be good if we could manage to have such a nucleus, trained, in each of the main centres, and I hope we can aim at that. Please pray for me as I try over the next months to do justice to my school pupils, my people in Dunedin, and our people throughout all New Zealand.
Yours sincerely, Fr  Jack

It is a thought that several families who 1ike the idea might join for their feast in a "reveillon" after the Easter Midnight service. We at the Presbytery usually do this, and have sometimes invited some others. This year anyone who likes is welcome to let us know that they will pool their Easter BREAK-FAST with us at 21 Eglinton Rd., at about 2 am., May 8.

shows the icon made last year by Fr. N icholas for the shrine of Our Lady of Perpetual Succour at St. Paul 's High School. It is shown immediately after its blessing in St. Joseph's Cathedral on the Feast of SS Peter and Paul, patrons of the school, and is being held by Nicholas Thompson, a pupil who is also himself learning to paint icons, and who with others worked on the repainting of St. ichael's Church. At the time the "Tablet" printed a large photo of the blessing of the icon, together with an article on the significance of the icon, contributed by Fr. Jack

PHOTOS BELOW: (left) André Peyroux and Jeremy Witbrock scale the heights to gild the top of the tower. (Below) the finished exterior.   

It is more than usually obvious this year that the way the Eastern Orthodox Church calculates Easter differs from that used by most of the West. This year the dates are April 3 and May 8 - more than a month apart. Several points are involved: the Western reform of the Calendar in the 16th century, traditional understandings of the Canon of Nicaea dealing with Easter; nd the desirability of a symbolic expression of unity in a single date. We have seen 3 useful articles this year :an excellent note published by the monastery, and two articles in the March "CREDO" by Dom Joseph OSB and by Bishop Peter (Huil- lier) (OCA?) of N.Y. We refer readers to these for details. Next year the dates coincide (on April 22,1984). For this year, though we may feel out of step with some, it is something rather lovely to be united to NEARLY ALL Orthodox on May 8, and especially with those in the most Holy Places in Jerusalem, where the sacred fire still kindles miraculously for the ORTHODOX PATRIARCH.

  These photos were taken by Alastair Price last August when the new Church at Holy Dormition Monastery had only just been set up for use.The tower is shown  incomplete; an "onion-shaped" dame is planned. However the interior was already splendid, testifying to long hours of work on the panelling. We have delayed this SPOTLIGHT so long in the hope of printing other photos showing the transport across country, but these have not yet arrived.



P.O.Box 2202, South Dunedin.                                    EXALTATION OF THE HOLY CROSS                                September 14, 1983




           Last Sunday, BEFORE THE EXALTATION, Our Lord in the Gospel pointed us to the brass serpent which Moses lifted up for the snake-bitten Israelites to see and be healed, as a TYPE of himself. We look at him lifted up on the Cross, and are healed. But an Orthodox christian, in the Church, does more than LOOK. Much christianity is confined to looking - and that alone has healing power. But in the Church more still is offered to us: participation in God Himself. We are immersed in Him in Baptism; He is infused into us in Holy Communion; His Holy Spirit envelopes us in the Holy Chrism. It was our joy to share this with the family of Elaine Margaret O'Brien,who was baptised after the Liturgy that day.

   The same day, our Bishop Gibran was with our Auckland parish and we hope it will not be too much longer until the fulfilment of their hopes can be announced. Meanwhile, we hope for a consultation soon among all our people in the South Island about ways to make our pastoral care and our mission more effective.

  We got the other day a booklet containing the address of our Bishop to Australian students in which his spiritual perception and his style, known to some of us, come through very clearly. We share a little of it with you on pp. 2-4.
Brethren, pray for us, as we do for you.
 Yours sincerely,  Fr Jack

TOWARDS the end of the reign of the emperor Phocas, Chosroas, King of Persia, conquered Egypt and Africa, took Jerusalem, where he slew thousands of Christians. and carried off to Persia the Cross of the Lord, which Helena had set up on Mount Calvary. Heraclius. who succeeded Phocas, moved by the many hardships and calamities of war, sued for peace, but Chosroas was so puffed up by his victories that he could not obtain it, even on unfair terms. Heraclius, in dire straits, earnestly implored help from God, giving himself to prayer and fasting; divinely inspired, he raised an army and joined battle, and overcame three of Chosroas' generals with their three armies.

BROKEN by these defeats, Chosroas took to flight, and, when about to cross the Tigris, he made his son Medarses a partner in his kingdom. But Chosroas' elder son Siroes resented this slight. and plotted the murder both of his father and of his brother. This he carried into effect soon after their return from flight, and obtained the kingdom from Heraclius by accepting certain conditions, the first of which was that he should restore the Cross of Christ.

THEREFORE the Cross was received once more fourteen years after it had fallen into the hands of the Persians. Heraclius, returning to Jerusalem, with great pomp bore it on his own shoulders unto that Mount whither the Saviour had borne it. The event was marked by a famous miracle. Heraclius, adorned as he was with gold and jewels, was forced to halt at the gate before Mount Calvary. For the more he strove to go forward, the more he seemed to be held back.

HERACLIUS and all those with him were dumbfounded by this occurrence, but Zacharias, Patriarch of Jerusalem, spoke out, saying: See, O Emperor, lest in bearing the Cross in thy triumphal apparel, thou shouldst show too little of the poverty and humility of Jesus Christ. Then Heraclius laid aside his magnificent robes and took off his shoes, and, clad in lowly garments, easily finished the journey, and set the Cross on the same place on Mount Calvary from whence it had been removed by the Persians. Therefore the festival of the Exaltation of the Holy Cross, which was celebrated yearly on this day, began to be held in more glorious memory, because of the Cross being thus restored by Heraclius to the place where it had first been set up for the Saviour.


JESUS said unto the multitudes of the Jews: Now is the judgment of this world: now shall the prince of this world be cast out. And the rest.
Homily by S. Leo the Great                                                                                                         Sermon 59; 8 on the Lord's Passion Ch. 6 & 8
WHEN Christ is lifted up on the Cross, dearly beloved, let not that sight be before your eyes that was before the eyes of the wicked, of which it was said through Moses: And thy life shall hang in doubt before thee: and thou shalt fear day and night, and shalt have none assurance of thy life. For in the crucified Lord they were able to find nothing but their own wickedness, and they feared greatly, not with that fear which cometh by true faith, but with that fear with which an evil conscience is tormented.
BUT our understanding, which is enlightened by the spirit of truth, discerns with a pure and open heart the glory of the Cross as it shines upon heaven and earth; and it perceives with an inward glance what our Lord meant, when, as his Passion was drawing near, he said: Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all mcn unto me. O wondrous power of the Cross, O ineffable glory of the Passion, wherein is the judgment-seat of the Lord, the judgment of the world, and the power of the Crucified! Lord, thou didst draw all things unto thyself, and when all day long thou didst spread forth thy hands unto a disobedient and gainsaying people, the whole world saw that thy majesty was to be acknowledged.
LORD, thou didst draw all things unto thyself, when, in abhorrence of the Jews' crime, all the elements passed sentence: when the light of heaven was darkened, and day was turned into night, when the earth was moved with strange quakings, and all creation refused to serve the wicked. Lord, thou didst draw all things unto thyself, for the veil of the temple was rent, the Holy of holies recoiled from unworthy priests; that the type might be changed into the reality, prophecy into manifestation, and the Law into the Gospel.
LORD, thou didst draw all things unto thyself, that what had been hidden in the Jewish temple under shadows and symbols might be clearly and openly celebrated everywhere through the devout worship of all nations. For now the order of Levites is more illustrious, and the honour of the elders is greater, and the anointing of priests is more sacred: because thy Cross is the fount of all blessings, the cause of all grace;  through which is given to those that believe strength for weakness glory for shame, life for death. Moreover, the various carnal sacrifices have now come to an end, the one oblation of thy Body and Blood fulfils all forms of sacrifice: for thou art the true Lamb of God that takest away the sin of the world; and thus in thee all mysteries  are  consummated,  that, as there is one sacrifice for many victims,  so may there be one kingdom for all nations.

   We have held this copy since November 1979 in the hope of hearing from the author. However,we feel justified in reprinting this material which otherwise is pretty inaccessible to the people it most concerns. It is from the text (below) and Appendix (to the right) of Fr. John Evans' Southern See, a history of the Anglican Diocese of Dunedin .

  In 1910 Nevill's interest in the Orthodox Church was further encouraged by the arrival in Dunedin of Father Nicholas Manavitch, a Russian priest who had spent many years in the United States and Canada. On 6 February he occupied a seat in the sanctuary of St Peter's, Caversham at Evensong, and it was reported that he contemplated settling in Dunedin after a tour of the neighbouring colonies to raise funds to build a small church. The first Orthodox Mass in Dunedin was held in St. Peter's Church. By September a site had been acquired in Fingal Street. South Dunedin, and £200 had been subscribed, about half the total cost of site and building. On 14 January 1911 St Michael's Church was consecrated by Father Manavitch. Nevill was present, accompanied by Dean Fitchett, Canons Woodthorpe and Bryan King, and the Revs. Hoani Parata, G. C. Blathwayt and G. B. Bryan King. Father Manavitch preached from the text. "I will build my Church on a rock. and the gates of hell shall not prevail against it". His theme was that God built His Church on the faith and confession of St Peter, not on Peter's personality. The present division and confusion were, he said. "a shame and a disgrace", and he prayed that the twentieth century would bring more union and faith. The relationship between the Church of England and the Greek Church went back to the third century, and the relationship had become closer in the previous five or six years. He then invited the Bishop to address the people and give apostolic benediction. In his address Nevill supported Father Manavitch's interpretation of the text, and in showing the close connection between the two Churches he pointed out that in some parts of Asia Minor, Palestine and other places where there were no English clergymen. the Church in England had advised its people to communicate in the Greek Orthodox Church. After the service theBishop, Father Manavitch,and the Dean were entertained to afternoon tea by Mr Michael Idour, a Lebanese Christian living in South Dunedin.

  The establishment of this church in 1911 has already been recorded in Chapter 18, and this Appendix is designed to describe its origins and subsequent history. It was the first place of worship for the Greek Orthodox Church in New Zealand, and served a community of about fifteen Orthodox families, some of whom had attended Anglican churches since they had come to New Zealand in the 1890's. Most of the Syrian people wcre very poor, but they did not allow their poverty to deter them from having a church of their own. Mrs Anthony Idour wrote to the Patriarch of Antioch, through the Bishop of Tripoli in Syria, and permission was given to proceed with the plan. A committee was formed, consisting of Mrs Jack Idour as President, his brother Michael as Secretary and Mrs Anthony Idour as appeal organiser. They got in touch with all the known Orthodox people in New Zealand and asked for donations; they also approached Bishop Nevill, who agreed to sign an appeal. and as most of the Syrians were hawkers in the country they took it with them as thcy travcllcd, and wcrc gcncrally well rcccived. One generous donor was Mr Acton Adams of the Moa Flat Station, and the Bishop was a subscriber too. In just over six months the sum of £480 had been raised to pay for the building, but more money was required for the furniture of the church. To provide this the Lebanese put their talent for craftsmanship to good use by producing material for a bazaar which was opened in the St Kilda Town Hall in 1911 by the Mayor of Dunedin. This enterprise yielded several hundred pounds. So it became possible to open the church, which was dedicated to the Archangel Mirh;lcl, free of debt in the same year.
  There was not enough money to pay Father Manavitch regularly, but he stayed with the Idour family and collections were made for him:  money was found to send him to Australia, where there were Orthodox churches in Sydney and Melbourne. While he was in Australia he was able to secure Syrian service books (which are still in use) and some money during an absence of two months. Services were held regularly in Dunedin until 1913, when Father Manavitch left for Australia to minister to the large number of Russians who had settled in Sydney, and for a while there were no Orthodox serviccs in Dunedin, where there was no money to pay another priest.

  However, about 1916, Father Shehadie, a Syrian pricst, came to New Zealand, and after staying in Auckland, Wellington and Christchurch, he arrived in Dunedin, where he stayed for two or three months. By now the Lebanese were more prosperous and were able to raise the necessary money, but when Father Shehadie left the church was again closed. After this apparently very little happened until 1937, when the Very Reverend Archimandrite Antonius Mobayed, of St Michael's Church, Melbourne, visited New Zealand, and, having visited Auckland, Wellington and Christchurch, came to Dunedin, where he stayed with Mr George Barbara for several months. It was at his suggestion that an approach was made to the Anglican Church for help, and after meetings with the Bishop this was granted. For a while Canon A. B. Pywell of Caversham ministered to the Syrian congregation as much as he could until Canon C. E. P. Webb of the Holy Cross parish took his place, having been instructed by the Archimandrite in the ceremonies of the Eastern Rite. The Archimandrite came back to Dunedin in 1939. Canon Webb continued to look after St Michael's Orthodox Church even after his retirement in 1951. He died in 1964. Since his time the church has always been the responsibility of the Vicar of Holy Cross parish. *
   The small Lebanese community of Dunedin has given one priest to the Anglican Communion. The Rev. Michael Barbara, assistant curate of Queanbeyan (Canberra), is a son of Mr George Barbara. Miss Margaret Idour, daughter of Mr Jack Idour, was commissioned in 1956 for missionary work in India, as has already been mentioned.
* until 1972 when Fr Roger Taylor handed it over to Fr Jack.


   I would like to stress the importance of what Judas did in our salvation. Now this might sound negative to you. But to me it is part of the plan of God. With little settlement in our minds we should realize that God has chosen Judas, from the beginning, for the job which we call the "betrayal". Let us read the Gospel carefully and let us understand the economy of salvation. Jesus had to be delivered to be crucified in the manner the Father has arranged. How many times they wanted to grab Him, but no one laid a hand on Him. No one, no power, no strength, no Pilate, no Caesar could have altered thc plan of God the Father, even Jesus Himself: he asked His Father to let "this cup pass by", yet he accepted "Thy will be done"!
Even Jesus himself could not alter that plan which God has kept according to His own will: Thy will be done. Jesus was not delivered until His hour was come.

So, we don't want to praise Judas for being obedient to God fulfilling His will - this is his business, between him and his God - but at least let us not make out of him a wall of protection behind which we hide from our protesting conscience, and behind which we bury our own sins - without any repentence I want to stress this point very clearly by mentioning the prayer of Jesus "O Lord Jesus Christ, Son of God, have mercy on me a sinner and forgive me". In my version I say: the sinner.

     I don't consider myself one of a group: when I am sinning I am sinning alone, myself, and no one is my partner, in the meaning that no one carries with me my sin. Therefore I can not hide behind anyone... Thus I mention Judas and me, and I am drawing the comparison between Judas and me or vice-versa. He committed his sin: let him pay for it. I am committing my sins: I should pay for them. And I should not hide behind you. I come to the priest for confession and tell him: Father, you know, well... we are all weak... you see... we are sinners, etc ... well: No!! This is not acceptable. I should use the first tense: Father I am week, I did this, I am doing that.

    In this context you can understand, and you should understand, why and how I discussed Adam and Eve, and even Judas. I did that to eliminate from the way between Jesus and me all obstacles: human and material. Thus I come to Jesus directly and honestly for Salvation. And if I am confessing it to Him directly it means: I am doing it. I am not a sinner. There are millions and billions of sinners. And I am not one of them, before Jesus. I am myself. Therefore I am the sinner. This is my orthodox teaching. Therefore I don't hide behind anybody, anything, any excuse ...

This all too short extract may nevertheless be long enough to show how worthwhile it is to send A$3-00 to the Secretary, OCCC, Orthodox Chaplaincy, Univers ty of NSW, P.O.Box 1, Kensington, NSW 2O33, Australia, for the whole PROCEEDINGS; or borrow and read our copy if you're poor.

[photo not yet found]                                                   [photo not yet found]

OVER THE SUMMER HOLIDAYS, 1982 / 3, ORTHODOX SERVICES WERE HELD IN THE CHURCH AT ASHLEY, just north of Rangiora, after which the Church Committee kindly consented to allow us subject to their discretion and sufficient notice to continue to do so. The above photos show LEFT: the interior looking west (Ted Molony standing by the font) and RIGHT:  after the Liturgy on January 30, Fr. Jack and Max Perkins, looking rather pleased with ourselves. Further use will be discussed soon, with other possibilities.


21 Eglinton Rd., Dn.                                                                                                                                              P.O. Box 202, S. Dn.


 (the fast before Easter)

in the western church:                                                                             in the eastern churches::

Days of Fasting:                                                                                     From the Monday after Cheese Fare
that is, the FORTY DAYS of Lent,                                                           Sunday until the Saturday (of I.azar-
from Ash Wednesday to Holy                                                                  us) before Palm Sunday = 10 days, in-
Saturday inclusive,except the                                                                   cluding the Sundays; and again through
SUNDAYS, on which there is NO                                                           HOLY WEEK:
FASTING AT ALL:                                                                               

                                                                                                              ABSTAIN from all flesh meat and all
Eat on1y ONE full meal, no larger                                                             other animal products with the excep-
than at other times; flesh meat may                                                            tion of shellfish, inverterate fish
be eaten only at this meal.                                                                         (squid, crayfish,etc.) and the eggs of
Allow two small COLLATIONS (snacks)                                                   fish (caviar of various sorts).
and nothing between meals.                                                                      ABSTAIN from olive oil, and wine,
                                                                                                              except on Saturdays and Sundays.
Days of Abstinence:                                                                                 Fish of any sort is eaten on the Feast
On all WEDNESDAYS and FRIDAYS, and                                               of the Annunciation, and on Palm Sunday.
in addition to the above, abstain
from flesh meat.                                                                                      modification of the eastern customs
                                                                                                              proposed by the commissions preparing
Liquids (non-alcoholic, non-meat,                                                             the general council under discussion:
and free of solid matter) do not                                                                 Allow fish and oil, except for the FIRST
break the fast and may be taken at                                                            WEEK of Lent and for HOLY WEEK, and the
any time except of course during                                                               Wednesdays and Fridays in Lent.
the fast on the day of Holy Commuion.

    It is also an ancient tradition in all parts of the Church to fast by DELAYING one's first meal of the day, until the 6th hour, until the 9th hour, until Vespers or altogether, depending on the solemnity of the day.
  ANY FAST is dispensed for those TRAVELLING (and so in the position of guest with others) and for the SICK,and for THE VERY YOUNG. CHARITY may oblige us to participate in meals where to observe the fast would be ostentatious, or needlessly inconvenient to others; it is always possible to compensate for this by strictness beyond the rule at other times.
The AIM of fasting is to subdue the FLESH to the SPIRIT, purify us from the stains of our sins, and free our souls for the clearer vision of God. If it
also SAVES MONEY that can be given to the poor, especially the starving, this is particularly suitable.