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OFFICIAL PUBLICATION OF THE GREEK ORTHOOOX ARCHDIOCESE OF AUSTRALIA

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VOLUM E 11 No 6 Registered by Au.traJ~ Posl Pu~ication No NAR 3565 T6[:louc; KO' 6tarOYlJoue; an6 TO 5uvaarEoollEVO arij8~, KO' v6 OvOi~EI TO llanO Ol6v Op'(OVTO T~e; 'AvoarOOEWe; nou Opoy'(ETOI oplarlKO an6 TijV 516 TOU GovOrou VEKPW~ TOU 8av6roo.

'H .elprlv~ Aomov ETvOi

PEACE TO YOU Part [

As mentioned in the previous issue of our Periodical,the first word of Christ to the assembled Disciples after the Resurrection was not "rejoice"but "peace be unto you'~ Because peace includes joy, whereas every joy does not include peace. tlpeace be unto you" is, then, the first greeting of the Risen Lord.

These words· encapsulate, as it were, and convey all the power of the theandric presence to the disturbed hwnan nature, which lives in insecurity since the time when it lost its heavenly orientation. At this point only the greeting ''peace be unto you" could remove the fears and hesitations that beset people, opening their eyes to the horison of the Resurrection that is forever affirmed by the death of death through His Death.

Peace is, then, "the opening of the gates of paradise'~ And as long as peace will remain the rarest gift in this world, paradise will also be transferred eschatologically in time. To know correctly the truth, the mind does not need sagacity or wisdom. And to feel what is really good, the heart does not necessarily need particular sensitivity and cultivation. Peace "which transcends all understanding" is sufficient for both these things. Whoever has peace internally, also has a guileless look and a pure heart. Peace is the power that constitutes an unbreakable coherence out of the division of created things, gathering together anew the divided parts into the straight line of God's will . Only thus are the crooked lines and evasions of the world are abolished, removing the obstacles to confusion and disorder. We could perhaps see better the meaning of peace, if we recall the etymological relation of the Greek words ((coherence'~ "peace': 'Joint': "harmony'~

The first and supreme gift that the Church admits to have received from the Risen Lord through the eyewitnesses of the Resurrection is the "right spjrit'~ 'In the apolytikion of the New Sunday we chant very characteristically the following words:

"Whilst the monument was sealed, thou didst as the life arise from the grave, 0 Christ our God; and whilst the doors were closed, thou didst appear to they Disciples as the Resurrection of all, and through them renewest a right spirit within us, according to thy great mercy~

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avaOTam~ flvEVpa Ev9E~ 6,' aVTljjv ~U1V1ZWV qpiv KaTa TO pEra Eov £).EO(».

'Ano allT~ T~ 6oi;0AOytK~ OJ.lOAoyia Tfj~ ' EKKAllaia~, npEnEI va npooe~OJ.lE iOlalTEpwaOlarlKo Ti Et60~ 00., Exel TO ({EUBee; nvEVIl(J», nou 1]011 TO unOlVlxe~KaJ.lE TIl0 navw W~ TO oUOIaarlKWTEpa arOlxeio Tfj~ Eip~V11~. To O11J.lEia aUTO ETvOI:

(a) ISn TO ({EUBee; nvEvlla» OEv J.lnopEi KavEI~ va TO nEPIJ.lEvEI ~ aUTovallTO Kapno TOU UOIKOU av8pwnou. ' 0 UOIK~ 6v8pwnoe;, J.lETO T~V mw011 Kal T~V napaKo~ TOU, EXEI 00., 0)(1 601680Pll, 6M0 8aPJ.lEvll Kal AElljJ~. r, ' aUTO, 6v 86 ~avayvWPIOEI T~V XOPll va Exel (mvEvlla EugeQ>, CUTO 80 YIVEI J.lOVO oav avaKalvlO11, oav Onaprn Kal 'YKatVIOllO~ vea~ ~wfj~. AUT~ T~V 6M8Ela 011AWVEI anEpIpaara i) J.lETOrn «EyKOIvil;wv».

(S) '0 «EyKOIVIOJ.lOc;» aUr~ Kal i) OvaKalvlO11 TOU 8apJ.lEvaU 6v8pwnou OEv yiVETOI On ' EU8Ela~, 6M0 010 npeaBEllov nov 'AnoaroAwv Kal Tliiv 'Ayiwv. r, ' aUTO AEyETOI ~Evlla EUBee; 6,' aVTWV EyKOIvil;wv rllliv». AUT~ oe 0 opoc; TI8ETOI 6KPI~ VlO va yiVEI oae~ ISn npOKEITaI yto XOPll, yto EUVOIa ol1Aao~ T~V onola OEv 6~1~0J.lE TIl0, KIISJ.lW 011AWVETOI 6KOJ.lll EVTOVWTEpa Ono TO Tet-EUTaia AOyta aro TIl0 navw 'AnoAUTIKIO, onou J.lErpa Kal ISpoc; ytO T~V naparn aUTfj~ Tfj~ 6wpeO~ OEv J.lnopEi vo ETvOI KaJ.lJ.lIO 6v8pwTIlVIl npaan08m 11 6QOJ.lla8la nap6 J.lovaxa ( TOU 0EOU.

ETvOI navTw~ xapaKTllPIOTIKWTaro on TO (mvEvlla EUeeQ> w~ 6liipo xaplOJ.lOTIKO KOI npaun68E011 Tfj~ Eip~Vll~, J.lV11J.lOVEUETOI ar~ AmpElo J.l0~ KOI Kmo T~ 0TIYJ.l~ nou 0 Km' E~OrnV t\EITOUPYO~, 0 ' EnIOKonoe;, EvOUETOI T~V 6p)(lEpanK~ aroA~ yto va [EpaUP~OEI. 'A Ollw~, 0I1AOO~ 6 '101oe; OpOlloe;, w~ ti8tKO nOpclyyet-llo ETval npwTlarw~ 6,KatOaUVIj Kai

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'HyOVpEvov 'I. Movij( 1: TaVPOVlKrlTa

«6avarou KQTdAUatl;;» MnijKe TOOO nohu ~too ~ae; ~t niv ayaTlTl, Tliv KtvWOTl, niv

roneivwar; TOU Mm;Ka~e roao nOAu IJtoo TOu. JiASaJ..lE rooo naAu KOVlO TOU, JJt lilv KaK6T~Ta, IJIKPOTl1TQ Kat aqllAOTII.lia jJor;.

Tov t~haoql~~Doov, tvtmuoav, tKoMqlIOOV, tvtnOl~av, eppamaav, corQupwaav, tnoTioav XOAr'} Kai ~U(5I. nOloi; Oi apXIEpeiC;;, oi crrpanwTOI, oi A'loroi, oi napanopeuOIJEVOI, cAae; 6 oxhoe;. Oi tyyue; Kai oi ~aKpav «ouvr)yayov 6AI)v njv onefpav» TnC; [mopier; KaT" OUTaO. «Kaiauroc; OtO TO KeKoKwa8at OUKQvoiyet TO Olo~a aUToU». (' Ho. vy' 7).

riveTOI ~Ia Ota~aXD ~eTO~u Ii~wv Kai TOU ' I~oou. Mia ava~trpDCD avo~ola: Tov KOTa6lKaoo~e ~t ~looe; at 86vaTO: «'Apov, apov, Olaupwoov aUTov». Mae; aVTOn06ioci ~I': ayaTlTl ~wliv aiwvLov: « 'AVQaT'106v !-IE Kai QVTOnOOWow QUTcie;» (4J~IJ. 1.1 ' 1l).

Mv ~nopouoo~e va no~e napaKOrw an' 6,n niiya~e. Mv ~TOV 6UVOTO va aVe~CD napanavw niv av8pwmVD qluCD an' 6,n rr;v ULVCUOE.

l1tv IlnopoUIJE nt6 va XWPIOTOUIJE 6n " AUTOV, Dnw8rJ. Ml':vel ~a~i ~ae;. Mae; ~pioKel. Mae; naipvel ~a~i TOU. Mae; Teivel Kai ~oe; OtaOleMeI, Yla va qlTaOW~e Ola OtKa TOU ~I':Tpa: « ... Me8· ~~wv aljleu6Wc; yap I':TlTIyyeihw eoeo8al ~XPI Tep~aTWV aiwvoc;, XPIOl8» (TpOnapiOV 8' WOiie; Kavovoc; ·AVaOlaoew

civanoq>cuKTa KpUmeTOI Kai KpUmO~evOe; qlOVepOOTOI. . H anOla6rinOTe qlOvtpwor; Tou ora iSlKO ~ae; ~tTPO elvat ~ta KtvWOTl Kai ~tO ~opq>ri onoKpu~iie;. Mv ~nopoO~e va KaTovori"",~e ii va eKq>pO"",~e TO ~uorr;PtO r;;e; 8eiae; tmqlOveiae;. rt ' aUTO a 8eioc; lllovuOIoc; o~o~oye, «Kpuq>tOc; tore Kai ~eTo rrjv fKqlOVOtV Jj -tva 8etorepov im"" Kai ev n] eKq>Qvoer Kai TOUTO yap 'lflOOU K&KpUmCl KOI ou6&vi "'A6Y6), oure v~ T6 KaT ' our6v E~riKTQI ~uorr;PtOV, aMa Kal ~yo~evov OpPflTOV ~evet Kai voou~evov OYVWOTOV» (P.G. 3, 1069).

LTriV nopeia npOe; . E~~aoue;, ~O~te; eneyvwoav aUTov, OqlOVToc; eye veTO an' aUT';;v. - Eytve OqlOVToc;, yta va ~elVT] yta naVTa ~a~1 TOUe; . . Eav e~eve, OqlOU TOV eyvo,ptcav, eo TOV exavav, ytaTi eo TOV eVTom~av XPOVtKO Kai TOmKO. eo t~yav: «AtiTOc; elVOl To,po eKei». - Eytve OqlOVToc;, OqlOO TOV eyvo,ptcav, an~aivet on cpavEp~Ke ovn.x; Kat ~tvel ~a~i TOUe; naVTOU KOl nOVTa. 'OpOTOI OOpOTWWc;. Zouv aMMflpot ev e~oi Kciyo, tv aUToie;.

riveTOI 0 ovep",noe; XptorOc; Karo Xaptv. Mv ~Mnet TOV Kuptov TOU Kal 6eov ~ta orty~ri ~e Ta capKtKa TOU ~ana Kai ~eTa TOV xovet. Mv IjIfl~aq>O ~e tva ~e~oc; r;;e; unapl;eWc; TOU (TO i5t'1KTU~O Jj TO xtpt) eva ~epoe; TOU Kupiou (Tae; xeipoe; ii n;v n~upOv). '~a OMMflPfl Ii unapl;fl TOU morou, ljIuX!'i Te Kai oW~an, eTvOl ev",~eVT] ~e o~o TaV 6ecivep",no, Tri 8eOTT]Ta Kai Tliv ov8p",noTflTa Tau Tptq>eTOI Kai au~avet OMMflpoe; a ovep",noc; ana ~ta ~UOTtKri, npoy~anKri Kai ciiSlaoraTT] tvWOTl ~eTa TaU ·lflOOO. « "O~ov ~e aveiAflqlOe; 6~oc; tv ouvaq>eiQ aouvxuTt,l •• (rponaplo e' ooric; 6.vaaraoij.lou Kov6vDf; /1 ' rixou). ( I UVfXi(r:.rOI)

'0 Ie/JaOl1uJ rQTo(' Mf/rpono).iT'1C; Neat; ZnAav6lar; K. 610VVOI0('. C1U/..mapaaraTOUl1eV~ uno TOU 'APXI~ n. IWTT/p{ou TpOlJna Koi TaU npwro6toKOVOU n. "wiJvvou Xpuoouyij, KOra njv TOOnjv rrjc; npoocA.cuocw

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H npWT~ KuplaKli ~en't niv fl8VT~KOani elvOl acplepw~e~ an;v ~viIlJ" 6J..wv TWV 6yiwv, YW.iKJTWV ti 6yvWorwv at ~ae;, OM ' onwOO~nOTe yvwcrrwv OTOV TplarnKov 6eov We; ~t.~ nie; KOlvwviae; TWV ayiwv OT~V . EKM~oia Tou To ouva~apI T~e; KuplaK1ie; TWV 'Ayiwv navTwv avacpepol Ta e~~e; Yla TO ~UOT~PIO Ttle; topT~e; OIh~e;: «Til KuploKii Ilera njv nevTr)Koanjv, Tliv rwv aTTovraxou Tljr; OiKoulltVT/r; tv 'Aai~ II/{3uT] Koi EuprJT1f], Boppij '" Koi Nor"" 'Ayiwv TTavrwv . EopTljv topra

To XEIPOVpacl)O (Ku"\1V6pOl) Tij~ NEKp(j~ 0a"\oaal1~

MEPOS 4EUTEPOV:

• H OVOKOAU'I'IJ - ' An' TO KOUPEA,o OTO nAOUTIJ

(Movax6~) eEJ1tUToKAij~ 'A6aJ16rrouAo~

1, npbAoyos:

1: uYKAoVIOT1KO Elval auv~8ws TO YEYOVOTO nou OUV06EUOUV T~V CtVOKoAu lV'l Kaf cmOKTrtor"] EVer; apxaiou e~aaupoO .• 0 alwvas ~as, I3El3aiw" ~a, EXE,

npom/lEpEi noMES tv6lacj>EpouaE acj>~V~aEIS ana o~loAoVES AOYOTEXVIKES Kof apXOIoAoYIKEEPOU~E VI(] lilv ouVapnOaTlKrl ovoKoAulVr) IJIOC; naAma, ocj>avla~Ev~s KOnTlK~S rVwmIK~, I3II3Aloe~K~s, ono KanOIOV AlyunTlo 66rwo KOjJrlAwv TO 1945, 80JJEV'l KOVHl ara AlyunTroKo XWPIO TOU Nag-Hamadi, ~ mo npoacpoTo rl KOTonAr,KT1Krl aVOKoAu4J'l f31j3A,Kwv, naTEp lKw v Kof AEITOUPYIKWV XElpoypaq>wv - aU I.JnEpIA0 J-l!3aVO jJEvou TOO XO/JEVOU TjJ"jJOTOC; 6 n' TO OVEKTilJ'lTO Kw61KO Sinait icus a n6 Eva J-IovaX6 (TOV oEijJvrJOTO nClTEp Lw4>pOVIO), JJ EOO oE ~Jl6 - ~EXP I TOTE - ~Exaa~Ev~ onOe~K~ ~ I3II3Aloe~K~ KOn l ~~KOS TOO TEixouS TOO n"PVou Klebe mo cj>~~la~Evo • EM~vope60o~o ~ovam~pl T~S • AV. AIKOTEpiv~ , mo LIVa (1974).

Oi 6cprWrlo£IS niiv Y£YOVOTWV nou ouv6o£uoav Tr'}V aPXIKr'} avaKaAulVfl niiv X£lpoypaq>WV TOO KoulJPOV TO 1947, £lvol E~ioou EVOIOq>EpOUO£e; IJEOO an ' TiS A£nTo~£p£IES TOUS.

2. To YEyovOTa Tij~ 'APX'Kij~ ' AVaKaAmpIJS:

• H OPXIK~ ovaKaAuljJ~ niiv XElPOVpacj>wv (KuAiv6pwv) T~S NEKpaS 0aA6aa~s, EVIVE TO 1947 ~Eaa aE ~Ia an~Ala T~S ' louoa"iKf}s EPrll-lOU KOVTO OTa Ep£imo I-IIOe; apXaiaS IJOVOOTIKf}S Tonoewia, (Khirbet Kou~pav), ~Eaa GTO Wadi Kou~pav, n£pinou Eva l-liAI an' Tr'}V (30P£IOOUTIKr'} OKTrl Tils N£KpOe; 8aAaoOflS Koi ox£6ov 6KTW lJiAla VOTla TilS ' l£pIXoO.

nap ' oAo nou yvwpi~ouJJ£ n£pinou Ta mo OfllJOVTtKO oflJJ£ia Tile; aVOKaAulVfl S, cpafv£TOI OTt OEV 86 El j..lOaT£ nOTE a ivoupol Via TiS OKPll3EiS AEnTO~EPElES T~, OPXIK~S ovaKaAuljJ~S TWV X£lpoypoq>wv OTO l:nr'}AOIov 1, cmo KonOiov v£opo B£oou"ivo f300KO. "OIJWe; OUO EKOOXES q>OiVOVTOI oi mo m8avEe;.

' Apya, 1_11 6 6vol~16TtKfl IJEpa TOG 1947, KanOIOe; v£apos ~oaKos, Mwa~Ee • AVT-NTil3, ~laS cj>uA~S BE60uivwv, (I) 6noia yla aPK£TOUS oiwv£e; £TXt yupio£1 Tr'}V ' louoa"iKrl £PflIJOV IJ£Ta~U T~S B~eAEE~ KOi T~, NEKpas 0aAaaa~,), 130aKOOaE KOTaiKla ~ npof3aTa f3op£la Tfj S n£p lox fi e; Wadi KoulJpav, OTav npoq>avws Eva, an ' TO KonaOI TOU oKapq>aAwo£ IJEOa OTO onOKp~~va ~paXla, GT~V ova~~T~a!) TOU Via cj>pEaKla TPOcj>!) . Eis ~iav TU",K~ npa~~ niiv LI~~TIKWV 130aKwv, 6 Mwa~Ee 6q>r'}v£1 TO KonaOI TOU OTr'}V 6va~r'}T flofl TOU yla TO Xa lJE:VO ~WVTOVO. (OUYKp. Tr;V napa!3oAr; TOO ' 111000 yla TO anoAwAoe; npol3OTov, AOUKa 15: 4 - 6).

'Evw TOV XTlJnoy£ 6 ~£OTDe; flAloe; aUTOe; aYKOIJOXWVTOS 6VE(301V£ OTDV YKP£ j..l O CPWvo~oVTas TO ~wo. BpioKovTa e; unOaT£Yo KC.JrW on' Tr'}V OKlO tvoe; Kp£IJOOIJEVOU !3paxou, rl OUVl1elOIJEVI1 OTr'}V EPflIJO, 6~£ ia opaar'} TOU 6vTtArlq>eI1K£ EVo nop6oo~o 8EOj..lO - j..l10 annAl a IJEO ' aro YKPtlJO j..lE IJIO j..lOVO j..lI Kprl cmopaeupo-TpUnO» xwpie; Kaj..lI.JlO aAAn q>avEpr'} Eloooo. AU Tr'} otv q>OIVOTOV oav j..lIO o noloor'}noTE onnAlo. ' AvaAoYI ~o lJ£VOS OTI 'lowe; TO xaj..lEVO npo!3oTo ~ KoroiKI ElXE nnOrl~nIJEOO arr'}v onflAlo, nbo~£ IJIO nbpo IJEOa aTr'}v Tpuno.

' 0 ~xoe; nou £KavE rl nbpa novw OTr'}V OUYKPOUOfj ~Tav aAAoKOTOS Kof KonWe; 6npoooOKflTOe; ara £uoio8 flTO aLlTlo TOO 58

The Dead Sea Scrolls Parllwo: The Discovery - From Rags 10 Riches

(Monk) Themistocles Adamopoulo

1, Prologue:

The events leading to the discovery and aquisition of an ancient treasure is at any time exciting. Our century has of course provided us with many intriguing accounts of

remarkable literary or archaeological discoveries. One need only mention the fascinating find of a long lost Coptic Gnostic library buried near the Egyptian village of Nag Hammadi by an Egyptian camel driver in 1945,or more recently the amazing find of biblical, patristic and liturgical manuscripts - including a lost portion 01 the priceless Codex 5inaiticus - by a monk (the late Fr. Sophron ios), wi thin a hitherto forgotten storeroom or library along the wall of Klebe's Tower at the celebrated Greek Orthodox Mona,tery of 5t. Catherine's at Sinai (1974). The accounts of the events leading to the initial discovery of the Qumran Scrolls in 1947, are equally intriguing in their details.

2. The Events of the Initial Discovery:

The initial discovery of the Dead Sea Scrolls, was made in 1947 in a cave in the Judea n Desert near the ruins of an ancient monastic site (Khirbet Qumran), in the Wadi Qumran, about a mile from the northwest coastline of the Dead Sea, and about 8 miles south of Jericho. While it may never be certain what where the precise details ohhe ini tial find of the scrolls in Cave 1, by a Beduin shepherd boy, two versions seem most probable.

Late in a Spring day of 1947, Muhammed Adh-Dhib a young shepherd of a Beduin tribe (which for several cen turies had roamed the Judean Desert between Bethlehem and the Dead Sea), was herding goats or sheep north of the Wadi Qumraan area, when apparently one of his flock wandered up into the craggy rocks above in search for fresh food. In a typica lly Palestinian shepherd's gesture, Muhammed left his fl ock behind to search for the lost animal (d. Jesus' parable of the lost sheep Lk. 15. 4 - 6). Being battered by the hot sun he wearily made his way up the cliff ca lling the animal. Finding shelter under the shade of an overhanging rock his keen desert eyes spotted a paradoxical sight - a cave in the cl jff face with only a small "window" hole without any other apparent entrance. This did not seem an ordinary cave.

Thinking that perhaps his lost sheep or goat had jumped into the cave he threw a stone through the hole. The sound wh ich the stone made upon impact was bizarre and quite unexpected to the boy's sharp ears. He immediately understood that w ithin the c.ave rested some sort of pottery. By now he was intrigued by this st range cave and its unusual contents. Climbing up he managed to stare into the dark cave. Unable to hold on he dropped to the ledge. Nevertheless even if on ly briefly he managed to see an amazing sight. A British scholar of the Qumran Scrol ls vivid ly explai ns the si tuat ion: "On the floor of the cave ... there were severa/large cylindrical objects standing in rows. The boy climbed up again to the hole, and holding on until his arms and fingers were numbj saw more clearly this time, that they were large, wide-necked jars, with broken pieces strewn all around them ... he waited no longer:. but dropped to the ground and was off like a hare, his goat and flock forgotten ... "1J.M. Al legro, The Dead Sea Scrolls, (Penguin, 1959) 141.

To Muhammed, as Allegro explains, such a cave containing mimy jars and possessing no entrances could on ly be the abode

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't"'~'""",,, l.o" ,,\.., "' 'I\J ~ 4\" J" """'~t) '\l "'.,tI~ ~K"*, . ~"''''Ie~, 1".·" "~h "' ''1''~\ Jr 11U"'"..J.,. "\fI t)f~A".' • " 1: '"" "'!.:. f\ ''::~21\,\~ '~ tYJ:(OI\\Iif..-:\'\.ttli.\)t

A PAGE FROM THE ISAIAH SCROLL, Cave 1.

Another version of the stor y suggests that Muhammed and the other Beduin were smuggling goods from the Jordan across the Judean Desert into Bethlehem. While in the Qumran district they were caught in a sudden wi ld desert thunderstorm. They sought refuge in a cave (i.e. Cave 1), and in this way made their discovery of the jars containing ((rags'~

At any rate whether one or the other version, when they eventually unfolded the wrappings from the bundle a scroll was revealed which stretched, as they continued to unlolded it the length of their large tent. Unbeknown to them, their "rags" contained one of the richest archaeologica l finds of the century, namely the oldest extant Hebrew biblical manuscript. containg the Book of Isaiah (lQ lsaa).

3. Conclusion:

In this manner the first modern chapter of the saga of the Dead Sea Scrolls was unfolded. :rhe Beduins had unwittingly stumbled across a cache of early Jewish manuscripts hidden for some two thousand years. Eventually from the same cave, which schola" would subsequently label - Cave 1 - many more

59

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The Meaning of "Philanthropy"*

Today; phifanthropy is usually identified with the giving of money; and the term "philanthropist" tends to be reserved for those who donate impressively large sums to charitable organisation . The Christian concept of "phifanthropy" is, however, far wider than this and denotes innumerable forms of giving in addition to pecuniary generosity. Indeed, in the Orthodox sense at least, the giving of money does not necessarily constitute philanthropy at all; however large the donation. It depends on how and why it is given. Demetrios Constantelos in his important, and impeccably scholarly, study, Byzantine Philanthropy and social Welfare (published by Rutgers University Press, 1968) does much to clarify the concept for us. Literally, "phifanthropy" means, of course, love of mankind, of humanity. It is interesting that for the Ancient Greeks it did not mean an individual 's love of his or her fellow human beings, although it implied this, but rather the love of the deity for humanity; it is, for example so defined by Plato (Constantelos, p. 4) . This meaning, of God's love for humanity, is picked up in Christianity. St. Paul, for instance, writes in his Epistle to Titus (3: 4-5a) : " ... when the kindness and phifanthropy of God our Saviour appeared, He saved us not because of works we had don in righteousness, but in virtue of His own mercy. .. " In the course of times the Phllanthropes bacame one of the most common Byzantine titles or names for Christ.

The Greek Phllanthropla identifies with agape, holy love, and tended to replace that word in later Greek writings. The exercise of phi lanthropy, for us as Christians, entai ls that we should follow the example of Christ, the only true philanthropist, the lover of humanity. As God has loved us, so we should love one another. Christian philanthropy must be performed for the sake of Christ and by following His example. Moreover, we must see Christ in those who are the recipients of our philanthropy and treat them as we would Christ Himself. Christian philanthropy is non-discriminatory in the sense that it makes no distinctions in terms of creed, gender, race or social status. However, in another sense phllanthropla Is discriminatory, for its proper exercise entails an awareness of the particular needs of individuals or groups and an appropriate response to those specific needs. The indiscriminate distribution of largesse, while it might exemplify generosity and unselfishness, is not truly phllanthropla, since it does not involve the discernment of the individual, personal

• A revised version of the address delivered to 51 Andrew's Brotherhood at thei r Annual Dinner on the 7th of October, 1989.

EVOlocpEpouao Kaf YEJ-IaT Il 6ywvia Koi OpaJ-lO, oVO J-lEJ-IEIYJ-I EVIl J-IE n'\EovE~fa Kof ~pwioJ-lo .

. Enos an ' TOV MWO J-l Ee w AVTI-NTi~ Kof TOUS BEooui'vous Tfls ' 10uooiKfls EP ~J-I OU, ~ J-IETEnEITo iOTopia nEplEXETOI ana Eva nAfleos OIOCPOpWV npWTOYWVIOTWV. AUTOS 6 KOTOAoyoS nov npwToywVIOTWV CPOiVETOI aav EVo Who's Who TO onoio ou~nEp IAa~~ovEI Evav ' Aoauplo ' Op9060~0 E~nopa T~S B~9AEE~ , Evav Luplavo ' Op9660~0 M~TponoAiT~ T~ S ' I EpouoaA~~ , T~V t.o~lvIKavIK~ ~EAi:T~, BI~AIK~ LxoM T~S ' I EpouaO'\~J-I , TO ' APXOIOAoYIKO MOUOEio Tfls na'\OIOTiVIlS, T~V Ku~i:pv~o~ T~S ~aOlAEias TOG ' lop66vou, tnia~s Kai TaUS oTpamiiTES T~S AEVO ~ EV~S ' Apa~ IK~ S AEVEWVOS T~ S ' IEpouaaM~.

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By Guy Freeland

needs of the recipients as suffering or deprived human beings. To give money, or other assistance, in a good cause is only philanthropic if it is done in the name of Christ and is a genuine expression of love for humanity. Money, however large the amount, given out of self-interest - to buy social prestige r or because it is "good for business" - or without Christian love is not philanthropy in the Orthodox understanding of the word. It is not even philanthropy if it is done out of a sense of Christian duty, but without agape.

The Greek agape was usually translated into Latin by the word caritas, and it is form caritas that the English word "charity" is derived. "Charity': in fact, has almost exactly the same range of meaning as the Greek phllanthropla. But how r often are so-called acts of charity genuinely expressions of Christian love? There is a terrifying English expression : "As cold as charity': As cold as charity, how can charity be cold? It is dreadful to hear of people in the direct straits who reject help because they refuse to "accept charity': It is the coldness, even sometimes the disdain, of the giver, combined with the pride of the recipient, that lies at the heart of these deplorable si tuation. But "charity" given without warmth is not charity, not phllanthropla. The giving and receiving of charity should be a sacramental and joyous act, the expression of that love which the Philanthropos freely pours out upon all of us, and indeed the entire creation. Christ did indeed say that "It is more blessed to give than to receive" (Acts 20 : 35), but that saying entails that it is also blessed to receive.

Let us fill out the richness of the Byzantine concept of phllanthropla, and its fruits in the form of good works, with the further help of Constantelos. He notes that: "No Byzantine text comes closer to a definition of philanthropia ... than the Pseudo-Clementine homilies, probably of the fourth century. .. Phifanthropia as a concept is much more than mere affection, pity; friendship, and compassion. It is Christian love which manifests itself in words and deeds to need friends and adversaries alike; it is love which benefits every man because he is a man. He is the genuine philanthropic man who serves even his enemies. The philanthropist is an imitator of God, doing good to the just and the unjust, as God himself supplies all men with His sun and His heavenly rains . .. . Because the Byzantines believed in a Phllanthropos Theos, they; too, were moved to be humanitarian and express philanthropia towards their fellow men . .. (pp. 281-2)

(to be continued)

manuscripts were to be retrieved. Indeed by 1956 as a result of exhaustive searches in the Qumran area some 10 other caves were found which conta ined hidden manuscripts.

The story of the subsequent discoveries of the Dead Sea Scrolls as well as their recovery and aquisition by competent L scholars, is even more intriguing and filled with suspense, drama, involving both greed and heroism. Furthermore it is a story of a plethora of various quite diverse chief participants beside L Muhammed Adh-Ohib and the Beduins of the Judean Desert. Indeed it reads li ke a Who's Who of personalities including an Assyrian Orthodox merchant of Bethlehem, a Syrian Orthodox Metropolitan of Jerusalem, the Dominican Ecole Biblique of L Jerusa lem, th e Palest in e Archaeological Mu!>eum, the Government of the Kingdom of Jordan as well as troops of the then Arab legion of Jerusalem. In the next edition of the Voice of Orthodoxy we shall deal with this chapter of the fascinating L and never ending story of the Dead Sea Scrolls.

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