Saint Gregory the Theologian Mission

Saint Gregory the Theologian Mission Since 1 July 2017, the mission works under the Romanian Orthodox Diocese of Australia and New Zealand. Incorporated in 2025. INC2500227

The activities of the mission are open to all Orthodox Christians and converts in preparation for full ecclesial integration, irrespective of their cultural and ethnic background. The main language is English. Apart from those specifically forbidden by their confessor, all Orthodox Christians are invited to eucharistic participation. Members of other Christian Churches, other religions or people w

ithout religion are welcomed to join our prayers, sermons and activities, but cannot be given holy communion. For all enquiries, contact (Protopresbyter Dr) Doru Costache, parish priest.

OUR NEXT SERVICEhttps://www.facebook.com/sgtmissionRecordings found athttps://www.youtube.com/TYPIKA Online, via Zoom(If...
12/06/2026

OUR NEXT SERVICE
https://www.facebook.com/sgtmission

Recordings found at
https://www.youtube.com/

TYPIKA Online, via Zoom
(If you intend to contribute live, contact the priest for the Zoom link)

The Second Sunday after Pentecost: All Saints
14 June, 09:00 AM AEST

Readings
Romans 2:10–16; Matthew 4:18–23

The text of the service
https://www.dropbox.com/scl/fi/wf3i71lq9pvd6m1s0pdh9/2026-06-14-Typika-t.1.pdf?rlkey=s4jefnsldpll1ycichzz0qwr7&st=ahmb1482&dl=0

For reflection:
An excerpt from D. Costache, Reading Scripture in the Orthodox Church: The Sunday Cycle (Sydney: AIOCS Press, 2018) 35–36.

Saint Gregory the Theologian's Romanian Orthodox Parish, Inc.
Westpac Bank BSB 032-196 Account number 648939
PayPal account: paypal.me/SGTMission

11/06/2026

St. Nooneh is a saint you may know by a different name! From an early age, she was raised in the faith - her parents even decided to become monastics when she was twelve years old. They placed her in the care of a devout woman who told her how Christ’s Robe had arrived in Georgia, a country that was still very pagan (is this sounding familiar?)

Soon Nooneh began to pray fervently to the Theotokos, asking for her blessing to travel to Georgia and be made worthy to venerate the Sacred Robe that she had woven for her beloved Son. The Most Holy Theotokos heard her prayers and appeared to her in a dream, saying, “Go to the country that was assigned to me by lot and preach the Gospel of our Lord Jesus Christ. He will send down His grace upon you and I will be your protector.”

Yes, this is St. Nino/Nina of Georgia! After this dream and a subsequent vision, St. Nooneh/Nino related her experiences to her uncle, Patriarch Juvenal, and her desire to preach the Gospel in Georgia. He blessed her and sent her to Rome, where she met and baptized the princess Rhipsimia (or Hripsime) and her companion, Gaiana. They founded a community together and, as you know from St. Hripsime’s story, fled together into Armenia when they became the focus of Emperor Diocletian’s attention.

St. Nooneh/Nino remained with the community of St. Hripsime for some time. However, when the time of persecution and martyrdom came, she was able to hide and escape, believing that God still had a mission for her to fulfill in Georgia. After a dangerous journey, she finally arrived in the capital city of Metskhita. There she continued to live a prayerful life and preached the Gospel. As a result of her faithful evangelism, the entire nation was converted to Christianity.
Armenian sources tell us that as the result of all these events, upon the advice of Nooneh/Nino, a delegation was sent to the Armenian Pontiff St. Gregory the Illuminator and the Armenian King Tiridates, asking to send clergy to perform baptisms and establish the Church of Georgia.

The lives of these two women, as well as the life of their companion St. Hripisime, show us the incredible ways that God works through the chaos and violence of our times. Through terrible circumstances, the Holy Spirit brought the gospel to Armenia through the courageous witness and martyrdom of St. Hripsime and her community; provided Armenia with a holy ascetic example through St. Mane; and brought the Gospel all the way to Georgia through the boldness of St. Nooneh/Nino. One woman chose to withdraw to the deserts, another was asked to stay and die as a witness for Christ, and still another was asked to flee and fulfill her greatest task in a foreign land. In moments of upheaval and fear, each of them acted with courage, wisdom, and intuition in order to listen to the guidance of the Holy Spirit within them and give their lives uniquely into the hands of Christ.

We honor their witness on June 12, or the second week after Pentecost.

Holy Mothers Mane and Nooneh, pray to God for us!

10/06/2026

In the Armenian Calendar, we honor two female saints following the second Sunday of Pentecost. These two women were companions of St. Hripsime, one the first martyrs in Armenian history. While many of St. Hripsime’s companions were martyred alongside her, the Lord had a very different purpose for the lives of these two saints.

After fleeing Rome, the community of St. Hripsime and her sisters arrived in Armenia around 300 A.D. At this point, St. Mane (or Maneh) decided to withdraw to the region of Mt. Sepouh, living alone in a cave as a hermit. She became well known as an ascetic of the region, and later the cave was called “Mane’s cave”. We do not know if she heard about the persecution and martyrdom of her sisters in Vagharshapat, but it seems likely that she continued in steadfast prayer for her community from the mountains, prayers which likely strengthened them as they underwent the greatest test of their endurance.

Some traditions say that during the end of St. Mane’s life, St. Gregory the Illuminator also wished to live his last days withdrawn from the world and went into the mountains. Approaching St. Mane’s cave, he heard the voice of the nun asking him to leave and to return to the cave in three days. Respecting her wish, St. Gregory returned to the cave three days later and found her dead. Sources tell us he then buried her body in the cave in 323 A.D.

Holy Mother Mane, pray to God for us!

The Second Sunday after Pentecost14 JuneRomans 2:10–16 In view of the final judgment of all people by Christ Jesus, all ...
10/06/2026

The Second Sunday after Pentecost
14 June

Romans 2:10–16 In view of the final judgment of all people by Christ Jesus, all should know that their conscience, their inner law, will be the criterion by which they will be judged. For this reason, irrespective of whether people are aware of the (Old Testament’s) commandments, their behaviour will be judged according to this law. Any conflicting thought in relation to this or that should alert them about the existence of a problem and therefore about the need to carefully assess the situation. All will be judged, just as there will be “glory and honour and peace for every one who does good.”

Matthew 4:18–23 Jesus was back in Galilee, walking by the sea. He called Peter, Andrew, James, and John to be his disciples and apostles, “fishers of people.” The four were fishermen by trade, but upon the Lord’s call they left everything behind and followed him. Jesus went through the synagogues of Galilee, preaching the good news of the kingdom, healing diseases and infirmities.

Wisdom. Christ and his disciples proclaim the Gospel of the kingdom. The purpose of the Gospel is not to create a new religion; it is to renew humankind. The Gospel does not divide; it unites. It awakens the inner law, the inner compass, our own conscience. The purpose of the Gospel is to remind us of our humanity, that is our call to reason correctly, to assess justly, to choose well, and to do good. Confusion weakens and obscures these inherent aptitudes. What causes to them, above all, is forgetting our ultimate call to choose whether we are good or evil. When these aptitudes are corrupted, so are we. Once damaged, we, who are wise in our own eyes and shrewd in our own sight (Isaiah 5:21), call evil good and good evil. We substitute darkness for light and light for darkness, bitter for sweet and sweet for bitter (Isaiah 5:20). Christ’s disciples were woken by the call to retrieve their humanity, their goodness. The Gospel they preach calls everyone to humanity and goodness. “Wash yourselves; make yourselves clean; remove the evil of your doings from before my eyes; cease to do evil, learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow” (Isaiah 1:16–17). There is nothing new about this call of the Gospel, no addition to what we are supposed to be. It teaches us to become what we are. And since the hidden mystery of our being is that we are made in the image of Christ (Romans 8:29), it is the word of Christ that awakens us. Christ is the measure of all. For the same reason it is Christ who judges us, regardless of who we are socially, culturally, or ethnically. And that judgment looks at whether we have chosen to be good or evil. Our lives reveal our choices.

Message. Christ’s Gospel calls us to awaken from the slumber of confusion and to retrieve our humanity, our goodness.

An excerpt from D. Costache, Reading Scripture in the Orthodox Church: The Sunday Cycle (Sydney: AIOCS Press, 2018) 35–36.

https://aiocs.net/shop/

Saint Gregory the Theologian's Romanian Orthodox Parish, Inc.
Westpac Bank BSB 032-196 Account number 648939
PayPal account: paypal.me/SGTMission

Română
https://www.facebook.com/aiocs.net/posts/pfbid0egrmGWGNAWoYxBnL1VebUdN9bys53BTRpm8Sv5dRcVkWeknzoHD32K8Q9gW2rYHTl

My previous reflection
https://www.facebook.com/sgtmission/posts/pfbid024g5wP4CEpoCzL6KCrXQ62Rodqe5j1LcPEANCcvX3H2nbND4dSkvNsEEGKHdpFK5Wl

Random thoughts"A new Pentecost cycle of Sundays: All Saints. The new cycle begins with a festival of church’s membershi...
10/06/2026

Random thoughts

"A new Pentecost cycle of Sundays: All Saints. The new cycle begins with a festival of church’s membership, of all believers, for this is the meaning of All Saints. It is not only a celebration of the saints whose names made it into the calendar; it is a festival of all Christians who ever lived, live, and will live, forgotten or not. The key to the content of this festival is our liturgical language. Throughout the liturgy, we remember the Virgin Mother “with all the saints.” Also, just before we pray the “Our Father,” we finish the eucharistic memorial by remembering “all the saints,” that is, the persons mentioned after the Spirit’s invocation, from the forebears of God’s people to “all men and all women.” Furthermore, the eucharistic meal—“the holy things”—is offered to “the holy ones,” the saints. I hope that no one understands the invitation to the eucharistic meal as addressed to the saints in heaven and to those, fewer, whom we have included in the calendar. The call is to all of us, those present, who participate in the liturgy. I also hope that no one construes oneself as worthier of the eucharistic meal than the next-door neighbour, and that no one entertains the delusion that it is for the healthy and worthy, instead of the sick and the fallen. The call is to us, saints by grace, sinners in deed, all in need of communion, fellowship, and healing. Liturgy’s “saints” are the New Testament “saints,” all of us, God’s people. In the light of the above, All Saints celebrates us and our togetherness in Christ. May we live accordingly!"

An excerpt from D. Costache, The Orthodox Spring: A Diary, second edition (Sydney: AIOCS Press, 2021) 73–74.

https://aiocs.net/shop/

Saint Gregory the Theologian's Romanian Orthodox Parish, Inc.
Westpac Bank BSB 032-196 Account number 648939
PayPal account: paypal.me/SGTMission

Română
https://www.facebook.com/aiocs.net/posts/pfbid0AY4LxRDv7S43hvUh66vW6awqMHUDtQbzmKwjTbbygxM1558VKFs9DL8do4s7zHPpl

The previous post of this series
https://www.facebook.com/sgtmission/posts/pfbid035616BTDpYiwEd9qtgZ53MDGK3feMogVPzH2Qd8zVbPuWeME38hvvKNzX5ZkYJVwBl

Academic works by the same author:

Nature Contemplation in Clement of Alexandria: Elements of the Method
https://www.facebook.com/sgtmission/posts/pfbid0nNpY7dD2xMPGaghUqD6of3EiowSQe6L5sRN28y1LDBR92ggdup2mFk9cHnJCEhZkl

A New Copernican Turn: Contemporary Cosmology, the Self, and Orthodox Science-Engaged Theology
https://www.routledge.com/A-New-Copernican-Turn-Contemporary-Cosmology-the-Self-and-Orthodox-Science-Engaged-Theology/Costache-Lewis/p/book/9781032863498

Humankind and the Cosmos: Early Christian Representations
https://brill.com/display/title/60404

Dreams, Virtue and Divine Knowledge in Early Christian Egypt
https://www.cambridge.org/au/universitypress/subjects/classical-studies/ancient-history/dreams-virtue-and-divine-knowledge-early-christian-egypt

Free access to most of his research and scholarly publications
https://aucd.academia.edu/DoruCostache

Full CV and list of publications
https://aucd.academia.edu/DoruCostache/CurriculumVitae

"St Cyril’s preference for using the language of participation was conditioned by the hostility towards Apollinarianism ...
09/06/2026

"St Cyril’s preference for using the language of participation was conditioned by the hostility towards Apollinarianism by Jews who claimed that Christians were worshipping a deified man, as well as by the opposition to the terminology of deification of Christians unfamiliar with the Alexandrian tradition. Regardless, given his appropriation of Athanasian soteriology and his integration of the Eucharist and the moral life into his theology of human participation in the divine life, St Cyril brings the theology of deification to full maturity."

Ramsey Andrews, Deification within the Contemporary Coptic Orthodox Context: Fr Matta Al-Miskin and Pope Shenouda III (Sydney: AIOCS Press, 2026) 18.

https://aiocs.net/product/deification-within-the-contemporary-coptic-orthodox-context-fr-matta-al-miskin-and-pope-shenouda-iii-ramsey-andrews/

Read the "Foreword," by Wagdy Samir
https://aiocs.net/foreword-to-deification-within-the-contemporary-coptic-orthodox-context/

Faith & Emotional Wellbeing ©by Steven-John Harris7 June 2026In the practice of our faith, we learn about the Fall and G...
07/06/2026

Faith & Emotional Wellbeing ©

by Steven-John Harris
7 June 2026

In the practice of our faith, we learn about the Fall and God’s efforts to repair the damage. Since we don’t have a generic “psychology,” rather we develop differently, are exposed to all kinds of experiences, and are wired differently (it's far more complicated than blaming the parents!), there is much to learn from how our evolving disposition affects how we respond to God. There is a quality of our brokenness obvious in the Garden of Eden story, which appears to be mirrored by and carried over into the primal relationship between caretaker and infant. In all early relationships between parent and child, to a greater or lesser extent, prevails a rather unevenness of connection. This unevenness of connection is only one aspect of the relationship and appears to be a manifestation of inheriting the consequences of the Fall.

The infant’s experience of this unevenness of connection has been called primary separation anxiety. This anxiety results in the infant valiantly struggling to find a way to manage separation. Again, we have a parallel to the paradisal parents, and consequently all humans, struggling to manage the devastating consequences of separation from God. These two separations, one resulting from imperfect human connection and the other from disobeying God, that is, refusing a relationship with our Creator, potentially create existential challenges for our lives.

Furthermore, this process, negotiated between infant and caretaker, has a profound impact on the internalization and representation of God’s image in the developing mind. Psychological research has consistently supported the notion that a child’s early experiences with a parent play a significant role in the formation of a person’s image of God (e.g., loving, harsh, punitive, unconcerned, etc.). Considered theologically, separation from God is the problem arising from the Fall, but from the perspective of the emerging human fallen consciousness, this separation bears the marks of early relational developmental influences and their consequences for emotional, relational, and (ultimately) spiritual life. For the infant and young child, from the very beginning, dealing with what they experience as urgent dependency needs, as well as the parental response to those needs, are powerful experiences that inform the fragile and fallen human psyche and how it struggles, in its confusion, to rely upon God.

There is much to be understood about successful parenting. There is no perfect parent. In fact, failure is guaranteed. A few words about what we can all strive for: according to D. W. Winnicott, there is a “good enough” parent. Good-enough parents provide nourishment, safety, and basic trust, and make an effort to be attuned to their child, incorporating the child’s expressions of need into timely responses that meet those needs. Responding to their feelings helps them learn to trust their feelings and, as they mature, can go a long way towards healthy judgment and moral decisions.

Further, this involves not simply giving a child their way; the “good enough” parents help their children do what they cannot do and, increasingly as they grow and mature, steer them towards learning to take care of themselves. But, for the sake of this discussion, the most important aspect of their development is the ability to repair mistakes, which includes parents repairing the relationship when they fail. Although not the same as God’s forgiveness, these parental responses to repair help the children develop a readiness for faith—a psychological version of faith. By a kind of psychological parallel, I mean that despite crises, things will work out, and someone cares enough to help me through it.

More on these matters next time…

_Excerpt (slightly edited) from Steven-John M. Harris, God, Psychology, and Faith: In Dialogue (Alhambra, CA: Sebastian Press, 2018), 26-27._

Image: "The Creation of Humanity, the Fall, and the Expulsion from Paradise" (Annunciation Cathedral, Solvychegodsk, Russia). The source of this image:
https://russianicons.wordpress.com/2026/01/02/dressing-up-dressing-down/

Saint Gregory the Theologian Missionhttps://www.facebook.com/sgtmissionThe First Sunday after Pentecost: All Saints7 Jun...
07/06/2026

Saint Gregory the Theologian Mission
https://www.facebook.com/sgtmission

The First Sunday after Pentecost: All Saints
7 June 2026

https://www.youtube.com/watch?v=3RsGKEf1jQw

Readings
Hebrews 11:33–12:2; Matthew 10:32–33,37–38; 19:27–30

Discussion after the scriptural readings

For reflection:
D. Costache, Reading Scripture in the Orthodox Church: The Sunday Cycle (Sydney: AIOCS Press, 2018) 33–34.

Saint Gregory the Theologian's Romanian Orthodox Parish, Inc.
Westpac Bank BSB 032-196 Account number 648939
PayPal account: paypal.me/SGTMission

OUR NEXT SERVICEhttps://www.facebook.com/sgtmissionRecordings found athttps://www.youtube.com/TYPIKA Online, via Zoom(If...
06/06/2026

OUR NEXT SERVICE
https://www.facebook.com/sgtmission

Recordings found at
https://www.youtube.com/

TYPIKA Online, via Zoom
(If you intend to contribute live, contact the priest for the Zoom link)

The First Sunday after Pentecost: All Saints
7 June, 09:00 AM AEST

Readings
Hebrews 11:33–12:2; Matthew 10:32–33,37–38; 19:27–30

The text of the service
https://www.dropbox.com/scl/fi/4ex8k4fhdzizkjmx9uavl/2026-06-07-Typika-t.8.pdf?rlkey=7kkii9bkvps3uv4j9c3jzxrth&st=ng4dqfjv&dl=0

For reflection:
An excerpt from D. Costache, Reading Scripture in the Orthodox Church: The Sunday Cycle (Sydney: AIOCS Press, 2018) 33–34.

Saint Gregory the Theologian's Romanian Orthodox Parish, Inc.
Westpac Bank BSB 032-196 Account number 648939
PayPal account: paypal.me/SGTMission

The First Sunday after Pentecost: All Saints7 JuneHebrews 11:33–12:2 The saints of old performed mighty deeds out of fai...
04/06/2026

The First Sunday after Pentecost: All Saints
7 June

Hebrews 11:33–12:2 The saints of old performed mighty deeds out of faith and hope. For these deeds of which the world was not worthy they were met with hatred, persecution, banishment, and violent death. Even so, God, who loved them, has included us in their reward, so that together we form one people, motivated by the same hope and upholding the same standards, which Christ embodied supremely.

Matthew 10:32–33,37–38; 19:27–30 Acknowledgment of Christ brings Christ’s acknowledgment of us. One who witnesses for Christ receives Christ’s endorsement. But true acknowledgment of Christ is to prioritise him above all. No prioritisation of Christ means no true acknowledgment of Christ. To prioritise Christ is far from easy, yet Peter points out that the disciples left all things behind to follow the Lord. Their reward, the Lord assures, is to sit on glorious thrones, being rewarded a hundredfold and inheriting eternal life.

Wisdom. Proper to the experience of God’s people is to correspond to Christ, to be consistent with him. Consistency is to live accordingly, a Christlike life. It is by living a Christlike life that Christians witness to the world on behalf of Christ. We acknowledge Christ by following in his footsteps, not by declaration alone. And what is this way of life about? When he lived amongst us, the Lord did not prioritise his own self. He prioritised us, for whom he lived, died, resurrected, and ascended. For us and for our salvation, he left behind his own glory, his own human safety, his life. We must prioritise him because it is only by focusing on him, by following in his footsteps, that we can maintain the standard set by his example, loving selflessly. To follow Christ is never a matter of literally abandoning our own relatives. It is a matter of not listening to them when their example falls short from the standard of selfless love. The saints do just that: they abandon all things, all people, even their own lives, so that they might love them again in a Christlike fashion (Philippians 2:3–5). As Saint Maximus the Confessor taught, “it is impossible to reach the state of this [pure, selfless] love when one is attached to earthly things” (Chapters on Love 1.1). Acknowledging Christ by living a Christlike life means living like the saints, in selfless, dispassionate, and disinterested love. This is difficult to achieve firstly because, thinking we know better than Christ, we prioritise anyone and anything else but him, succumbing to the circle of selfishness. Secondly, it is difficult because of the reaction of those around us, which is often the opposite of love when they notice a different approach on our part. Selfish people will never be able to cope with selfless people. And so the saints are hated, persecuted, banished, and sometimes put to death, either literally or figuratively. But take heart, little flock, your reward is great in heaven.

Message. To be a Christian is to prioritise Christ by walking in his footsteps, regardless of personal costs.

An excerpt from D. Costache, Reading Scripture in the Orthodox Church: The Sunday Cycle (Sydney: AIOCS Press, 2018) 33–34.

https://aiocs.net/shop/

Saint Gregory the Theologian's Romanian Orthodox Parish, Inc.
Westpac Bank BSB 032-196 Account number 648939
PayPal account: paypal.me/SGTMission

Română
https://www.facebook.com/aiocs.net/posts/pfbid0pK2bJTbgM2NuxgER1hrASfXknaHzPvyCenW28pRVNppD4RwQD1MHgKDjttSGyftWl

My previous reflection
https://www.facebook.com/sgtmission/posts/pfbid02NAkfYAKVbFyHmRKshYTY9edQBU57zGsbzvF21SZE5WmsmEDdpPadgWcM7cEAqA8jl

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