Down the Road Always Be Ready to Give a Defense (Apologia) to Everyone Who Asks You a Reason for the Hope That Is in You 1 Peter 3:15

Down the Road Always be ready to give a defense (apologia) to everyone who asks you a reason for the hope that is in you 1 Peter 3:15

CrossRoad Alumni Newsletter Volume VI 2011

Conversations in a Taxicab Ivan Plis, CR July 2008 Table of Contents This is a city navigated predominantly by taxicabs, and when I climb in I’ll likely see a box containing a tiny Qur’an hanging from the rearview mirror. Street signs are far Ivan Plis 1 more likely to remind drivers to “pray for blessings upon God’s prophet” than “yield to pedestrians in crosswalk”— Paul Lundberg 2 pedestrians aren’t shown any mercy here. Knowing all this, and having been in Jordan for nearly two months Stephanie Skedros 3 strengthening my Arabic skills during the fall semester, Mary Long I thought I was preparedwhen my taxi driver asked me whether I was Muslim. The question of my religion comes Dn. Nicholas Belcher 4 up naturally after the usual topics of my nationality. Dr. Ann Bezzerides 5 “I’m Christian—Orthodox,” I replied, as I had many times Aalin Belinger before. It’s usually not an issue because most people have a few Christian neighbors or acquaintances. But Sophia Dimas 6 this time the driver, who had been quite friendly, told me without hesitation, “Well, you need to get a Qur’an and read surat Maryam, because hell is seri- Nina Savas ous.” Christopher Hondros 7 Though thinking about this very situation had become a hobby of mine, John Tsikalas I panicked. I almost wanted to take it as a compliment, since he cared enough about me to keep me from damnation. On the other hand, of course, he was John Strzelecki 8 defaming my own religious beliefs. CR June ‘08 Reunion 9 My driver mostly objected to the scandal of the incarnation, which is addressed Dr. Albert Rossi in the nineteenth chapter of the Qur’an (entitled Maryam, after the Theotokos). About Down the Road After describing the nativity of John the Baptist and Jesus, the text calls them both righteous prophets. But then, the Qur’an insists that belief in Jesus as OVM Updates 10 God’s son is “atrocious.” The book declares that “The heavens almost rupture CR Fundraiser therefrom and the earth splits open and the mountains collapse in devastation that they attribute to the Most Merciful a son” (19:89-91). in Salt Lake CR Professor Updates 11 Besides the fact that my Arabic is not good enough to defend the details of Orthodox Christology, my driver barely gave me any room to defend my own Fr. Nicholas Triantaﬁ lou 12 side. I patiently listened to him explain how God is strictly rational, and that He would not test man’s belief so far as to beget a son. I tried feebly to explain the classical Christian distinction between “begotten” and “made,” but by that time he moved on to slandering the Pope. (cont’d on next page)

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As I walked to class, I began to think about how familiar the driver’s attitude seemed: aggression, blind insis- tence, and what seemed at times like a clenched-teeth kind of paranoia. It looked like me. This is the kind of attitude I struggle constantly to recognize and root out in myself.

At college, I often ﬁnd myself ﬁghting against what I see as insults against Christ and His Church. Most of the time, in fact, I’m simply getting a healthy dose of humiliation for my swollen pride. It’s not easy when we proclaim, “This is the faith of the Orthodox, this is the faith which has established the Universe,” yet we’re pointed toward an attitude of humility when presenting our life in Christ.

My taxi driver can’t win me over by sheer aggression; in the same way, it’s impossible for Christians to articulate an effective apologia unless they’re ﬁrst living a holy life. The disciplines and services of the Church aren’t a separate, parallel track to our life in front of the world. They’re a requirement for getting our hearts and minds in shape to face the challenges around us. (Of course, that also doesn’t let us ignore the world while we wait to get holy.)

Ultimately there’s very little I could have said to appease the driver. I’m coming to understand what a real defense of the faith looks like—not impassioned words and aggressive defenses, but a humble, simple life guided by love, worthy of representing Christ’s body and doing His work.

Apologia as Martyria Paul Lundberg, CR Assistant Director

A few years ago, while I was a seminarian, I had the pleasure of meeting Fr. Ioan- nis, a priest from Greece who was visiting America for a few weeks. One time while I was driving him to a store, he shared with me a powerful thought about the concept of witness (martyria). In the early Christian period, he said, witnessing to the faith meant primarily a willingness to die for it; we easily see that connection with martyrdom in the Greek word itself. Fr. Ioannis went on to say that, after the peace of the Church and during the period of the ecumenical councils, witness primarily meant engaging in discussions and debates with theologians who promoted wrong doctrines or, in other words, articulating the faith in response to heretical ideas. Fi- nally in our own time, he said, witness means sifting through the vast amount of information, knowledge, and ideas that we have at our ﬁngertips and examining all of it with an Orthodox mindset, to discern what may be afﬁrmed and what rejected.

Wait a minute. I thought our theme here was apologia, not martyria.

Well, it is, but apologia is itself a type of martyria. We generally deﬁne apologia as “defending the faith,” which presumes that it is under attack or criticism, and this can very well be the case. We have seen that very clearly in recent years in the form of the theist-atheist debates involving the likes of Christopher Hitchens and Dinesh D’Souza. Indeed, we would do well to heed the words of St. Paul to Timothy: “Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching” (2 Timothy 4:2).

But I wonder sometimes if, rather than facing the heat of an outright attack, our faith is more often challenged by the lukewarmness of apathy. We read in the news that fewer and fewer people are going to Church or afﬁliating themselves with organized religious groups. In the face of this reality—and in general, for that matter—what is most important is not the readiness to convince others or to win the arguments. St. Peter exhorts us to be ready to give a defense, but he does not speak of debates or arguments when he writes: “Sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear” (1 Peter 3:15).

This hope—along with the joy, love, light, and life that are the fruit of the Spirit—are in my opinion the greatest defense, the irrefutable apology, and the most disarming argument we can give. They are the truest and best witness.

2 Faith and Works Commitment to Hope Stephanie Skedros, OVM Development Mary Long, CR Director & Public Relations “I have no On my first day working other way of for the Office of Vocation knowing what & Ministry (OVM), I re- to do morally ceived a stack of materials but how I in- featuring the work of the ternally feel. OVM as part of my orienta- That’s where tion. My bag was weighed my decisions down with Lilly Endowment come from.” grant materials, books that were assigned readings for “You know, the Muslim religion is not right for me, but it CrossRoad participants, doesn’t make it wrong for them. I just think it’s all sub- files consisting of student jective to each person. I really do think that everything workshops and faculty is pretty much subjective.” grants, and a CrossRoad DVD featuring the very first session of high school stu- “I think the last few years have made me more aware dents to take the challenge and attend CrossRoad. of [how] what’s right for me may be wrong for someone else or what’s wrong for me may be okay for some- As I began to read through the library of treasures, body else.”1 I popped the memory DVD into my TV and began to catch a glimpse into those ten days that the first Does this sound familiar? These are some of the re- CrossRoaders experienced in 2004. I still vividly responses given by American young adults when asked member Director Ann Bezzerides’ closing remarks to about their religious attitudes, as cited in the recent the group: “If we only did this program for what is in publication Souls in Transition by researcher Christian your head, we never should have done this program. Smith. ‘Faith without works is dead’” (James 2:17). Their approach seems open-minded. After all, why Since that time I observed the first CrossRoad group judge someone else’s beliefs? In our society’s quest on film, I have been blessed to come to know our now to promote tolerance, diversity, and individualism, we 300 alumni, and have truly been inspired by how you place great value on relativism. However, on closer continue to take the CrossRoad challenge beyond the examination, we see the above responses as fairly ten days you spent on campus. Thank you for con- weak. While we claim that relativism allows us to re- tinuing to share your God-given gifts and talents with move biases in order to understand the other, it can the needs of the world. Through your efforts leading actually remove the desire for truth-seeking as well as Project Mexico trips, mentoring students on campus, the idea that an objective truth even exists. In fact, teaching Sunday School, feeding the homeless, and how often do we make comments such as these be- numerous other ways you serve, you truly are writing cause we have neglected to critically think through a a new chapter for Orthodox youth leadership in the statement or viewpoint, and simply don’t take the time world. Your commitment continues to drive our effort to engage it? Instead, we acknowledge differences in to sustain CrossRoad for years to come. viewpoints and then set them aside as “off limits for evaluation.”2 “If a brother or sister is naked and destitute of daily food, and one of you says to them, And this is exactly the opposite of apologia. This word ‘Depart in peace, be warmed and filled,’ but (from which we derive the English word apology, or ex- you do not give them the things which are planation) implies that we indeed have a commitment to something. The apostle Peter addresses this in his needed for the body, what does it profit? Thus first letter: “But in your hearts revere Christ as Lord. also faith by itself, if it does not have works, is (Cont’d on next page). dead” (James 2:15-17).

3 (cont’d from page 3) Always be prepared to give an answer to everyone – and how to live our lives in Him – are true for every- who asks you to give the reason [Gk. apologia] for the body. Furthermore, if we claim to love, we have to be hope that you have. But do this with gentleness and willing to say what is true. The hard part, of course, respect.”3 is discerning when and how to speak the truth in love (Ephesians 4:15.) As with all things, we look to the ex- Our commitment is to hope – the hope that we have ample of Our Lord for how to respond. Here are three in Christ as our Lord. And this is a hope that “does not passages from scripture that can serve as models for 4 disappoint,” unlike many of the ideologies of our time. our everyday “apologia moments.” We stake our claim in Him, and that’s what faith is all about. It doesn’t necessarily mean that we know the 1. “So He opened not His mouth” (Isaiah 53:7): This “ins and outs” of systematic theology, but it does mean prophecy of Isaiah refers to Our Lord not responding that we continually seek “knowledge of the truth,”5 re- to the insults and false accusations of the High Priests alizing that our dedication to Christ is preceded by His during His Passion. When Christ was asked about His saving love for us from the beginning of time. “We love identity, He replied simply and forcefully what was true, because He first loved us.”6 but He never attempted to answer the unjust words directed at Him. We also should strive to differenti- So while our generation may shrink from commitment, ate between when we should speak lovingly, directly, Christ calls us to commitment. He says, “Come, follow and clearly to defend the Faith, and when we should, Me!” in a world that says we shouldn’t follow anything out of love, simply remain silent. Sometimes speak- except ourselves. It is only through our ongoing pur- ing the truths of our Orthodox faith may bring hurtful suit of Christ and our response to His love that we comments and unfair accusations, but our responses will truly be able to engage in apologia, proclaiming cannot be defensive or return hurt for hurt. through our lives the reason for our hope. 2. “How often I would have gathered your children 1Smith, Christian, and Patricia Snell. Souls in Transition: The Religious and Spiritual Lives of Emerging Adults (New York: Oxford together as a hen gathers her brood, and you would University Press, 2009), 49. not” (Matthew 23:37): This wonderfully tender image 2Smith and Snell, Souls in Transition, 51. 31 Peter 3:15 comes at the end of a chapter where Our Lord says 4Romans 5:5 some very hard things to the scribes and Pharisees– 5 1 Timothy 2:4 “serpents” and “brood of vipers,” to name a few. But 6 1 John 4:19 when we read all of the “Woe unto you” statements in this chapter with the image of Our Lord as the hen, we realize just how much love He has for them. He To Speak or Not to Speak wants to break through the hardness of their hearts to Dn. Nicholas Belcher, CR Director 2006-2008 save them from the woes they are bringing on themselves. Likewise, there will probably be times we need Dean of Students, Hellenic College/Holy Cross to say difficult things to those we love, and we cannot Greek Orthodox School of Theology shy away from what is true. In those times, however, we should make sure that what we say comes from a If God is Love (1 John heart full of love. 4:8), and Jesus Christ is the Truth (John 14:6), 3. “When you lift up the Son of Man then you will know then love and truth must that I am He” (John 8:28): In one of His exchanges go together. Our culture, with the Pharisees, the Lord makes the profound state- on the contrary, encour- ment that in the moment of His crucifixion, He would ages us show love to be revealed as the “I AM.” The truth about Christ is one another by making not revealed in a debate or philosophical treatise but relative what we pro- in an act of complete self-emptying love. The greatest claim to be true. We way to show the truth of our faith is to act with the love have been brought up to shown by Christ on the Cross. politely say, “Well, that’s true for me.” If we be- Our way of life says more about what we believe than lieve Jesus is the Truth, our words. When called to say something, we strive however, the teachings to be loving and truthful, honest and simple. We look of the Church about Him to these images of Our Lord as our model, praying for discernment to speak the truth in love. 4 Attend to Wisdom Dr. Ann Bezzerides, CR Director 2004-2005, Director, Office of Vocation & Ministry

I must admit that I find it overwhelming to think about explaining my Orthodox Chris- tian faith to my non-Orthodox friends and neighbors. What explanations aptly de- scribe our whole faith tradition... in a way that accommodates the context of the person with whom I’m speaking? And then I am reminded of an important lesson from Scripture that we find by the existence of what is called “Wisdom literature”— the books of Psalms, Proverbs, Ecclesiastes, Job, Sirach, Song of Songs, and Wisdom of Solomon. Through these books, we are called to live wisely—to love thoughtfully, make sensible decisions, avoid those things that will trap us in cycles of sin. In the Old Testament, this life-lived-wisely was meant to be an invitation to “the nations” to see the goodness of the Law of the God of the Israelites. More than any elaborate reasoning, it is first an invitation to walk in His ways. The logic embodied in these scriptures is that “outsiders” will be drawn to this wisdom, and want to know more about our God. Wisdom is culminated, of course, in the person of Christ (1 Cor. 1:20-31). “Wisdom! Attend. Let us listen to the Holy Gospel. Peace be unto all.” Our liturgy asks us to attend to wisdom as we hear God’s word and are drawn to Christ. So when I become stymied about what constitutes good apologia, I return to the reading of Wisdom literature and the pursuit of a life-lived-wisely, knowing that it is an invitation to know Christ, God’s ultimate wisdom.

Trying to Live Apologia Aalin Bellinger, CR June 2008

When I hear the term apologia, the ﬁrst thing I think of is the activity of asking someone’s pardon. This is ironic: though secular culture pressures Christians to feel apol- ogetic for their beliefs, the apologia to which we are called by the Church consists rather in boldness in explaining and defending the faith.

At my college of St. John’s in Santa Fe, the demand for this apologia is great. The majority of my classmates grew up in households where Christian faith was entirely absent, nebulous, or an object of contempt. The books we read follow the progres- sion of Western thought, from theology and pseudo-theology, down a slippery slope into bleak modern philosophies known for leaving graduates lost and bewildered.

In this environment in such need of apologia, the question of how best to conduct it is a constant struggle for me. In seminar, I toe the line between defending what I see as positive truth and being overbearing and presumptuous. In personal conversations, I struggle to balance giving friends respect and space with challenging and disagree- ing with their beliefs. I see this type of apologia as complicated for taking place in the medium of human relationships, which can be broken by excessive or misguided zeal. However, my more common failing is the opposite fault of swallowing or watering down what could be the salt of provocative and saving assertions.

Through my St. John’s experience, I have come to greater appreciation of Orthodox theology and the need for its apologia. It preserves paradoxes in their richness and fertility and leaves space for both man’s intellect and transcendent mystery, offering a doorway into faith that can make sense to a rational mind, and lacking the gaps which make declined forms of Christianity so vulnerable to attack.

However, in the ultra-philosophical atmosphere of my school, I also need to remind myself that the Truth is none other than Jesus Christ, a person of the Godhead that manifests Itself in community and love. While the truths of the Church are vitally important, the deepest apology for God and the Christian faith must be found in the action of true love for others. I pray that God may grow in me the love to discern how to explain and manifest His love and Truth in speciﬁc situations.

5 Active Apologia as an Orthodox What is the Answer? Sophia Dimas, Law Student Nina Savas, CR 2005 CR July 2010 I find this volume of Down the How can the Holy Trin- Road especially fitting for the di- ity be three and one rection my life has taken me. I at- at the same time? Do tended CrossRoad in the summer we as Orthodox Chris- of 2005 and have since graduated tians know the answer college and am now in my sec- to that question? As it ond year of law school. Life since is a difficult concept CrossRoad has been challenging to understand, many and winding with twists and turns of us do not know ex- I never expected. However, I was actly how to clarify it able to handle the changes be- to other people. Even cause of what CrossRoad taught within our own faith, me and sparked in my own spiri- understanding complex theology can be a struggle. tuality. It gave me the self-em- Knowing the answer to everything is an immense goal, powerment to not only become but we can try to learn as much as possible. comfortable with my faith, but to be able to succeed in my academics as an Orthodox student. Talking about religion is often avoided at all costs by many of us. Maybe it’s because we all do not know Apologia derives from the classical Greek legal sys- enough about our own religion to even begin compar- tem as a term to characterize the defense in a trial. In ing and differentiating it from other belief systems. Go- the Bible, the apostle Paul refers to it as a means to ing to CrossRoad and taking part in all the activities, defend the Holy Gospel. In our world today, apologia including Apologia, made me realize how little I know can be exemplified as being an active Orthodox Chris- about my faith, too. It made me want to rise to the chal- tian in an increasingly secular world. We must try to lenge of answering questions that others have about remain true to the morals and values that Orthodoxy my own faith. I still do not know enough about the faith has taught us, but to also continue to put our faith in that I have grown up in, although I have always gone God as a means of spiritual survival. to Sunday school and read the Bible. To exemplify apologia in today’s society is to not only In modern times religion seems to be second to every- not be afraid to be unapologetic about being a Chris- thing else. In television shows and in songs, religion is tian, but to be a living example of Orthodoxy, putting viewed as almost unnecessary, and often people know our faith at the forefront of our life and making it a more about celebrities than the saints of our Church. distinct part of our personalities and everyday activ- All of these people can be seen living great lives, but ity, even in public. It is said that the Holy Spirit shines without religion. These images distort our view of what through us by means of our actions. Everything we is right and wrong, and just because something be- do, we do for God, and we are all tested to hold true to comes the norm, it does not mean it is now an accept- this. Once we learn to incorporate the gifts with which able thing to do. Everything around us has made us God has blessed us into our life and overcome daily numb; we do not even realize how much it affects us. struggles to reach our goals by using those gifts, it becomes our vocation. We can do this by praying to How can we protect ourselves? Learn our faith, and God to give us the strength to follow the path that he do not forget it. One thing I do is read about the saint has laid before us. of the day, everyday. It allows me time to connect with God learn how to be God-like. The best way to fill the Always remember, no matter what road we walk down void of uncertainty is to fill it with knowledge. The more in life, and no matter how challenging it gets, God will we know about our faith, the less we will have to be provide. Be unapologetic to live an active apologia unsure of. We focus on our spiritual life and become Orthodox lifestyle. closer to God, and if, by chance, someone asks us to defend it, we may do so truly and confidently.

6 Staying Close to the Faith Christopher Hondros, CR 2005

When the announcement came out for this year’s volume of Down the Road, I jumped on it immediately. I’m a new PhD student in Physical Chemistry, where everything seems so uncertain you have to have some sort of faith to actually believe it works.

Explaining the faith implies staying connected to it. There are different ways to stay close to the faith, and the scientist in me likes to break it down into three ways: community, self-practice and applications.

Community: This involves the exploration of faith in some sort of communal setting. In Boise, while doing my undergraduate studies, the Church kept my sanity, and also helped keep my faith. If I had not gone to Ss. Constantine and Helen regularly, there would be no way I would continue attending church as often as I do today. This is because there was a sense of spirituality and community throughout. If you ever visit, you’ll notice how small the church is, and wonder how they survive with 50-70 people every Sunday. It is because those faithful do everything they can to keep their community together. It was this that impressed me and helped me remain close to the faith.

Self-Practice: This is very self-explanatory—pray. The more we pray, the more we have faith, the more peace we ﬁnd. So many times I ﬁnd myself overly stressed, anxious, not knowing what to do. By the grace of God, usually someone will nudge me either by phone (or Facebook) to stop what I’m doing and pray, or read. For me, it always works eventually, no matter what.

Applications in the “everyday” world: For each person this is different. As a scientist, I try to ﬁnd an application of faith in a world that requires so much fact and evidence. I believe that Quantum Mechanics works, even though we have no real evidence of it. So, likewise, I use my Faith to explain things. Not physical things (science, evolu- tion, etc.) but rather, emotional and mental.

I hope we all continue to live the Faith and take the time to explore it from our perspective as students and pro- fessionals. Only then will we be able to better understand and explain it. God bless.

Communicating with Understanding John Tsikalas, CR June 2010

Having attended Catholic schools my entire life, I have always been the “different one” when conversations of religion arise. Usually friends have jokingly dismissed me as “The Greek,” and rarely did anyone care to ask what I actually believe. Yet as I moved into an all-male Jesuit High School, Theology classes became more intense and people started really pondering religion and God. My absences in the Communion line and Confessionals during school became more noticed, and my questions and disagreements with teachers, more closely examined. People began to ask the differences between “Greek” and Catholicism, and I responded in probably the worst way possible: defensively. I knew Orthodox theology reasonably well, yet instead of embarking in open dialogues with the goal of understanding, I criticized, attacked, and tried to convince my friends I was right and they were wrong. I thought way too highly of myself and I promulgated my beliefs in a completely un-Orthodox manner. (cont’d on next page)

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Now a senior in high school, I have entirely changed my attitudes in these conversations. This past summer at CrossRoad, a paradoxical change took place in me. My knowledge of the faith I so greatly love increased tremendously, and I became more assured the Orthodox Church is the full path to Truth and Salvation. Yet I knew I had to communicate this Truth in a new way, a way of understanding. Approaching theological discussions in an understanding and calm manner makes it easier to share ideas and simply be open with others. This year I have stayed up until 4 a.m. on three different occasions openly discussing God with friends. I have calmly explained to people at school why I do not think instruments, clapping, and casual clothes are ap- propriate for Liturgy and they explained their thoughts on differences in Catholic practices. My friends and I have discussed the role of the pope, and I have tried explaining the Orthodox Church’s focus on building relationships rather than a strict, legalistic approach. Recently I even had a conversation about God with one of the only open atheists in my grade. In general, my attitude towards others in regards to faith and God is completely different.

I think because of my new mindset of trying to love and understand rather than win the argument and prove my combatant wrong, I have both taught new information and learned new ideas. This, to me, is apologia at its ﬁnest; not judging, condemning, or self-elevating, but simply trying to understand my brothers and sisters in Christ.

Defending the Faith: Seasoning the World John Strzelecki, CR 2007

In his sermon on the mount, Jesus says, “You are the salt of the earth; but if the salt loses its ﬂavor, how shall it be seasoned? You are the light of the world. Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Matthew 5:13, 14, 16).

When we talk about apologia, defending the faith, it is easy to think about it in a legalistic sense: listening to others’ beliefs and then convincing them that our way is better. In reality, however, defending our Orthodox faith is preserving our own inter- nal “seasoning” and allowing those we come in contact with to see the love of Christ radiating within us. I will never forget Dn. Nick Belcher’s talk at last year’s OCF Col- lege Conference. In speaking about the part of the Divine Liturgy before the creed (“Let us love one another that with one mind we may confess...”), he gave a rela- tively simple formula as a way of confessing Truth. He said “Truth=Love=Christ.” That is, we have one truth and that truth is a Person, Christ Jesus, and can only be expressed and afﬁrmed through our love. We cannot even state what we believe, without loving one another and coming into one mindset which is the mind of Christ. He is our “seasoning”; He is our “light.”

But how do we go about letting our “light so shine before men”? It begins with our own personal spiritual life. I have had times in my life when I was actively praying and fasting (Crossroad) and other times when I was not (more recently), and I know that prayer, especially the Jesus Prayer, makes me feel like a completely different person. Acts of asceticism go hand in hand with learning about Christ and experiencing Him through the reading of Holy Scripture and our participation in the Holy Sacraments, both of which are essential for our ongoing spiritual development. In order to defend the faith, we must live the faith. It is the way we are, the peace and joy we exude, that will attract others. Then we must be prepared to teach them why.

Someone once told me, “When you talk to people, especially about matters of faith, they should know that they are missing something just by the way you act.” If we want to defend the faith, we tell, and more importantly show, what we believe, keeping our seasoning through prayer, fasting, and participation in the sacraments. We do not need to shut down what others think; we only need to allow them to see what we have.

8 Mariachi in Manhattan: The CrossRoad 2008 Alumni Reunion Niko Petrogeorge, CR June 2008

This June 2010, CrossRoad June 2008 alumni had our second annual reunion in New York City. With a turnout of nine people, a third of our original group was in attendance. One day was devoted to visiting St. Vladimir’s Seminary in Crestwood, NY, where we met with Dr. Al Rossi [see picture] and celebrated Vespers in the chapel. In addition, our group was able to visit the Empire State building, Astoria, Queens, and various landmarks throughout the city. The trip was a tremendous opportunity to see old friends and renew a sense of CrossRoad in light of our lives as they are now. CR alumni from June 2008 gather with Dr. Albert Rossi at St. Vladimir’s Seminary at their reunion in June 2010. On the Wednesday morning of the reunion, I sat on the subway from Brooklyn to Seventh Avenue in Manhattan. The orange and yellow seats, silhouetted by the silver outline of the train, were ﬁlled with people minding their own business. It was quiet, as it should be. The train ground to a halt a lower Manhattan stop and that’s when the unusual happened. Three Mexican cowboys, carrying guitars and an accordion stepped onto the subway in New York City. Before I knew what was happening, the quiet train came to life as the mariachi cowboys started singing a Mexican song in perfect harmony. Moments before, I been sitting docile, but now the music put a smile on my face. I looked across the aisle to see my two best friends, who I had met at Cross Road, also smiling. I hadn’t seen either of them in six months. And in that instant I realized how fortunate I was to be sitting on this subway, with these mariachi cowboys, with these friends close by. And it occurred to me that it is in these small instances that God speaks to us with music and with a smile and says, “Despite the jumbles of life, everything is okay and life is good.”

Indeed, in my own personal experience, this reunion renewed my sense of Orthodox Christian community, and through fellowship with my Orthodox peers, I have felt compelled to renew the importance and the completeness of the Church in my life. About Down the Road A Word From Down the Road is a publication of the CrossRoad Dr. Albert Rossi summer institute. It seeks to be a forum for sharing the ongoing theological, spiritual, and vocational learning Hello. I am heartened to think about you and hold of the CrossRoad alumni and staff. All CrossRoad you in my heart. I fondly remember our time togeth- alumni, alumni parents, alumni staff, parish priests er. I know that I said some important things to you, and friends of the OVM receive the newsletter. and I know you had a very large impact on my life. We give and get life, spiritual electrons so to speak, Down the Road is published by the Office of Vocation to and from each other. We walk the walk of faith & Ministry (OVM) at Hellenic College and available in in Christ together. Please keep me in your prayers hard copy from the office, as well as electronic format as I do you. You are vital to my memory and to my on the CrossRoad website. Publisher’s headquarters journey forward. is located at the Office of Vocation & Ministry, 50 God- dard Avenue, Brookline, MA 02445, Phone 617-850- In Him, 1308; fax 617-850-1408; email crossroad@hchc. edu. Dr. R To learn more about CrossRoad, visit crossroad.hchc. edu or crossroadalumni.hchc.edu.

Mary Long, Editor Stephanie Skedros, Associate Editor Paul Lundberg, Associate Editor Cali Pappas (CR 2006), Layout and Design

9 OVM Updates & Opportunities

The OVM said goodbye to Daniel Belonick (CR Assistant Director 2009-2010), who left the OVM to pursue a Masters in Social Work. We wish him the best!

We are happy to welcome Paul Lundberg to the OVM. Paul, a 2008 graduate of Holy Cross School of Theology, joins us from his most recent position in Marietta, GA as a parish pastoral assistant. Paul will serve as the CR Assistant Director this summer.

Dr. Ann Bezzerides (OVM Director, CR Director 2004-2005) and her husband Dr. Vassilios Bezzerides celebrated the birth of their third son, Elias James, on August 13, 2010. Congratulations!

Staff training for CrossRoad 2011 began October 2010. Our staff members Nicole Hillas (CR Staff ‘09), Athanasia Kostakis, Anna Colis (CR ‘05), Christos Strubakos (CR ‘04), Christopher Shadid, and Vasilis Schairer have already begun diligent preparation for next summer’s sessions.

Axios to Fr. Milad Selim (CR Staff 2009-2010) who was ordained to the holy priesthood in September 2010. Fr. Milad is currently in his senior year at Holy Cross.

The OVM is excited to announce the launch of a CR 2011 staff members gather for training in November 2010. new wesite for CR alumni. This website will feature retreat information, vocational resources, and other relevant information. Check it out at crossroadalumni.hchc.edu.

The fourth annual CrossRoad Alumni Retreat will take place in Boston the weekend of March 25-27, 2011. Mark your calendars, and check online for more information and to register. All 300 CrossRoad alumni are invited!

This year’s annual St. Photios the Great Faith & Learning Symposium will take place on February 26, 2011 on the campus of Hellenic College/Holy Cross in Brookline, MA. All area college students are invited to attend what will be an engaging discussion on the relationship between faith and science. For more information, visit vocation.hchc.edu.

CrossRoad Fundraiser in Salt Lake City

On October 23, 2010, the Orthodox Christian Fellowship (OCF) chapter of the University of Utah sponsored a fundraiser for the CrossRoad Summer Institute. To date, 36 CrossRoaders have hailed from the state of Utah, and a large number of them are now enrolled at “The U.” The event featured a delicious meal by a local caterer from the church, fun music by a live local band, a great silent auction, and wonderful support from the Philoptochos members. The event raised $2,000 for CrossRoad! OCF President and 2007 CrossRoad alumnus Jason Oneida shared: “The CrossRoad slogan of ‘Orthodox Youth Take the Challenge’ continues to stay with me during my college years. I remain committed to growing closer to Christ and having a daily relationship with God.” CrossRoad alumni Jason Oneida (2007), Emily Van Allen (July 2008), and Pilar Pappas (June 2009) as- sist in hosting the CrossRoad fundraiser sponsored 10 by the University of Utah OCF in October 2010. CrossRoad Professor Updates

Dr. Bruce Beck (CR Professor 2009) is teaching three courses this academic year (2010–2011) at Hellenic College and Holy Cross Greek Orthodox School of Theology: New Testament Introduction, Interpretation of the Gospel of Matthew, and Paul: His Life, Legacy, and Letters. He is working on two articles for publication, one on the Trisagion and its biblical background, and a second on the role of scribal schools in the formation of the New Testament scripture. As Director of the Pappas Patristic Institute on campus, he directed the fourth annual Summer Program in Patristic Studies in July 2010, which offered six, one-week courses for academic credit on the Church Fathers to undergraduate and graduate students. He encourages CrossRoad alumni to attend the summer program. He is now planning next summer’s program, and the annual Fall conference in October 2011 on “Children and Family in the writings of the Church Fathers.”

Dr. Demetrios Katos (CR Professor 2005, 2007, 2010) recently completed the revision of his manuscript Pal- ladius of Helenopolis: The Origenist Advocate, which is under review at an academic publisher. It is the first scholarly monograph devoted to the life and thought of this fifth-century author, and in it he shows how Palladius’ accounts of St. John Chrysostom and early monasticism have influenced our understanding of the early church and its spiritual traditions for nearly 1600 years. He is now turning his attention to the metaphor of adoption used by St. Paul in Galatians 4 and Romans 8, and exploring its theological and spiritual implications in late antique Christian literature. He has also been asked to serve as interim Dean of Hellenic College for 2010-11 until a per- manent appointment can be made.

Fr. Harry Pappas (CR Professor 2010) pastors the Greek Orthodox Church of the Archangels in Stamford, CT, and teaches two courses in Pastoral Theology at St. Vladimir’s Seminary. His pastoral work focuses on preach- ing, bible study, and ministry development. In addition, Fr. Harry serves on the Board of Trustees of the Institute for Ecumenical and Cultural Research (Collegeville, MN), supports Emmaus House in Harlem, NY (Orthodox Christian ministry to the poor and homeless), and supports the Hogar Rafael Orphanage in Guatemala (as part of a missionary team). He is contributing an article for publication honoring the late Bishop Gerasimos Papado- poulos of blessed memory.

Fr. Theodore Stylianopoulos (CR Professor 2004, 2006, 2008) has officially retired from teaching since Sep- tember 2009. He serves part-time on the staff of Holy Cross as Coordinator of the Spiritual Fathers. Recently he has submitted a manuscript entitled Encouraged by the Scriptures for publication by Holy Cross Seminary Press. He is now working on a larger project to complete his two-volume work on the Introduction to the New Testament. He is thankful to share an office on campus with other retired professors and to be able to participate in campus life. He continues his weekend priestly work at the St. George Church in Keene, N.H. and enjoys spending free time with his family, especially his five grandchildren.

Fr. Luke A. Veronis (CR Professor 2006) became the new director for the Missions Institute of Orthodox Chris- tianity (www.MissionsInstitute.org), which was established at HC/HC in April 2010. For the ﬁrst time through this Institute, he offered The Missiology of Archbishop Anastasios, a three-credit summer class and missions practi- cum to Albania for 11 seminarians from Holy Cross and St. Vladimir’s Seminary. The Institute’s goal is to create inspiring, educational programs to enlighten the minds of Orthodox seminarians from around the country to the imperative command of missions and evangelism. Fr. Luke continues to teach two mission classes both at Holy Cross and Hellenic College each semester. His latest book Go Forth: Stories of Missions and Resurrection from Albania was published in February 2010 (Conciliar Press). He continues to pastor the Ss. Constantine and Helen Greek Orthodox Church in Webster, MA, and has led mission teams of parishioners to Project Mexico over the past three summers.

CrossRoad alumni Jason Oneida (2007), Emily Van Allen (July 2008), and Pilar Pappas (June 2009) as- sist in hosting the CrossRoad fundraiser sponsored by the University of Utah OCF in October 2010. 11

Brookline, MA 02445 MA Brookline, 50 Goddard Avenue Goddard 50

A Word From Fr. Nicholas Triantaﬁ lou President, Hellenic College/Holy Cross Greek Orthodox School of Theology

Indeed—indeed! We are privileged to live a Christian life and ultimately blessed to have the Holy Spirit sent to us by Christ our Lord. How wonderful it is that this CrossRoad alumni newsletter is dedicated to “Apologia: Explaining the Faith.” Each of you fulﬁ lls this charge by your courageous Christian living each day. Each of you is a beacon of the morality and ethics brought to us by our Incarnate Lord Jesus. We praise God for you, and we thank God for you. Keep walking this same path of goodness, peace and joy. Remember your caring OVM staff and I are available to you 24-7.

May you have a blessed Christmas season.