WESTERN AMERICAN DIOCESE 2009 ANNUAL

2009 Published by Sebastian Press of the Western American Diocese of the Serbian Orthodox Church

Rt. Reverend Bishop Maxim Protopresbyter Stavrophor Nikola Ceko, Editors

Contributors: Fr Nicola Ceko, Fr Ilija Balach, Fr Blasko Paraklis, Fr Bratislav Krsic, Hieromonk Damascene, Fr Steven Tumbas, Fr Norman Kosanovic, Hieromonk Jovan, Sandra Ceko, Daniel McCay, Fr Luke Hartung, Fr Russel Radoicich

Designed and Printed by

Interklima-grafika, Vrnjacka Banja Book adorned with icons and illustrations by Stamatis Skliris

© 2009 ALL RIGHTS RESERVED Address all correspondence to: Serbian Orthodox Diocese of Western America 1621 West Garvey Avenue Alhambra, California 91803 Email: [email protected] Website: http://www.westsrbdio.org TABLE OF CONTENTS

“Receiving one another as Jesus Christ received us to the Glory of God” Greetings from His Grace Bishop Maxim ...... 4 Historic Decision of the Holy Assembley of Bishops The Administrative unity of the the Serbian Orthodox Church in North and South America ...... 5 “United, We Celebrate the All-Holy Spirit” On the Unity of the Church – Bishop Atanasije Yevtich ...... 7 Thirtieth Anniversary of the Repose of Archimandrite Justin Popovic ...... 10 The Church Community in the New Testament The Annual Assembly of the Western American Diocese ...... 12

The Church Community in the New Testament Fr. Paul Tarazi speaks at Diocesan Assembly ...... 14

2009 St. Nikolai of Zicha Oratorical Festival ...... 16 Carried by the wings of Divine love and songs of praise across the ocean Student Choir of the Faculty of Orthodox Theology of the University of Belgrade ...... 17

Chalcedon’s Christology: Theological, Historical and Cultural Significance ...... 20 2009 Sunday of Orthodoxy in Los Angeles, California ...... 26 A Piece of Bread for our brothers & sisters in Metohije & Kosovo ...... 27

TheV. Rev. Role Archimandrite of Women’s Nektarios and Mother’s Serfes in speaks today’s at OrthodoxClergy Annual Church Lenten Retreat Dr. Katina Kostoulos speaks at Annual Lenten Women’s Retreat ...... 28 Missions 2009 ...... 30 Historic Event for the Parish in Denver, Colorado ...... 33 “The Divine Grace which always heals that which is infirm… ordains the most pious Deacon to be a Priest…” Three Ordinations to the Holy Priesthood...... 34 Foundation of the St Simeon Church Consecrated in Las Vegas, NV ...... 37 We welcome all to celebrate the 100th Anniversary of St. Sava Church in Los Angeles – San Gabriel ...... 39 The Circle of Serbian Sisters of the Western American Diocese ...... 41 Women’s Lenten Retreat ...... 42 Newest Releases from Sebastian Press ...... 44 The Newly Established Sretenje Monastery ...... 47 Our Liturgical Wine ...... 50 Podcast Ministry ...... 51 Holy Icons: Theory and Practice Workshop ...... 52 Diocesan Days Announcement/Flyer & Schedule of Events ...... 55 Directory of the Western American Diocese ...... 59

3 Greetings from His Grace, Bishop Maxim “Receiving one another as Jesus Christ received us to the Glory of God” (Romans 15, 7)

ear Brothers and Sisters, are all well aware of the current our Children in the Lord. economic crisis that has had a tre- DBy God’s loving Provi- mendous impact on our daily life. dence, again this year we are gath- Besides struggling to maintain our ered to celebrate the 13th Dioce- lifestyle and to provide for our fam- san Days of our Western American ily needs, we should never separate Diocese. Welcoming you with pro- that effort from our spiritual reality found joy and regard, I whole- and well being. Anthropologically heartedly offer prayerful wishes speaking, man is viewed as a whole and blessings for this God-pleasing psychosomatic being meant to be in assembly of love in the spirit of God’s likeness, realized in history, this year’s theme “Receive one an- here and now, together with the co- other as Jesus Christ received us to operation of the Holy Spirit and of the Glory of God” (Romans 15:7). man’s freedom and love. The Eucha- My dearest in Christ, what do these rist as a praxis (act and action) and words mean to us today at a very decisive time in as koinonia (community and communion) of cos- our country and in our lives? As Orthodox Chris- mic dimensions, offers us the revelation of the true tians, we believe that Christ Himself, the “Eternal essence of our physical and moral life. A truly Son of God, has become the Center of the all-encom- healthy person is one whose pulse is rhythmical passing heavenly and earthly drama of creation and with the Church and its Eucharistic life. As I have salvation, and the Protagonist of this drama.” How said before, ecclesial communion is the only place did Christ receive us and what does it mean to re- of true relationship and otherness, the context ceive one another? The usual answer we give to this question is tolerance. But the One “Who has raised meaning. man to heaven by His humanity and has lowered Gratefulwhere our with authentic a radiant efforts joy, weand continue customs tofind see their de- heaven to earth by His Divinity” received us within velopment and growth throughout our Diocese in Himself and became one with us. This is the true so many ways. This 2009 Diocesan Annual contains meaning of “receiving” - I receive him within me much information about our life events that have and I become one with him—like receiving food, taken place during the year, and every household which becomes assimilated into our body, is trans- formed and becomes one body with us. to receive one another to the glory of God! We are We tangibly manifest this truth of receiving one an- shouldblessed have by having it as a established testimony oftwo our new unified missionary efforts other by celebrating the administrative unity of our parishes; witnessing three ordinations to the Holy Serbian Orthodox Church in North and South Amer- Priesthood; Seeing the tremendous progress at our ica. This decision of our Holy Bishops was inspired Monastery Sretenje (please come to see it!); and the by brotherly love and this spirit of receiving one an- tireless publishing work of St. Herman’s Monastery other! This gift from God, among many others that and St. Paisius Monastery with their ongoing con- we have been blessed to receive, is undoubtedly His struction of the new church. Your support is of enormous importance, and we are most grateful to knowledge that He wants us to be united in Him. To Willbe in to one provide accord, us and with of growingone voice, faith is to and have the hearts firm that you are showing in offering a helping hand. authentically united in following our Lord and em- Mayeach we and all every be united one of in you our for prayers, the sacrificial seeking love the bracing each other in Truth. Therefore, let us not be guidance and blessings of the Holy Trinity upon ev- deceived by life’s burdens that can be overwhelm- erything we do, today at our assembly, and always! ing at times, placing our priorities in disorder. We

4 Serbian Orthodox Church in North and South America Одлука The Decision Светог of the Holy Архијерејског Assembly Сабора O of Bishops ON арондацији redistribution епархија of dioceses

n accordance with Article 16 of the Constitution of the Serbian Orthodox Church, and upon the Свети архијерејски сабор, у седници својој Irecommendation of the Episcopal Council of the од 21. маја 2009. године – под АСбр. 49/ Serbian Orthodox Church in North and South Amer- зап. 147, донео је ову одлуку: - ica and two additional members of the Holy Assem- На основу члана 16. Устава Српске православне bly of Bishops (His Grace, Bishop Chrysostom of цркве, а на утврђени предлог Епископског саве- Zhicha and His Grace, Bishop Irinej of Bachka), the та Српске православне цркве у Северној и Јужној of the Holy Assembly of Bishops rendered the deci- Америци и два члана Светог архијерејског сабо- sion to restructure the existing dioceses: Midwest- ра (Његовог Преосвештенства Епископа жичког- ern America, Eastern America, Western America Господина Хризостома и Његовог Преосвештен and Canada of the Serbian Orthodox Church in the ства Епископа бачког Господина Иринеја), из USA and Canada; and the Dioceses for America and вршити арондацију постојећих епархија Српске Canada of the Metropolitanate of New Gracanica, in православне цркве: Средњезападноамеричке, Ис­ ceratin instances renaming them and moving their точноамеричке, Западноамеричке и Канадске Diocesan Sees. Therefore, the canonical territory of Срп­ске православне цркве у Сједињеним Амери­- the Serbian Orthodox Church in North and South чким Државама и Канади; и Епархије за Америку America now consists of the following: и Канаду Митрополије новограчаничке, са из - The Metropolitanate of Libertyville-Chicago, весним преименовањима њихових назива и with its See at St. Sava Monastery in Libertyville премештањем њихових седишта, тако да канон (comprised of St. Sava Monastery in Libertyville, Il- ско подручје Српске православне цркве на тери­ Митрополија либертивилско-чикашка linois and the Holy Resurrection Cathedral Church торији Северне и Јужне Америке сада чини: - with its three parishes), whose Metropolitan shall , са се-­ be president of the Episcopal and Central Church диштем у манастиру Светога Саве у Либертиви лу (обухвата манастир Светога Саве у Либерти 5 Councils and of the Church-Laity Assembly, and

вилу и Саборну цркву Васкрсења Христовог са- Orthodox Church on that territory. три припадајуће јој парохије у Чикагу), чији ће Thethereby Diocese the ex officio of New representative Gracanica-Midwestern of the Serbian Митрополит бити председник Епископског са America, with its See at New Gracanica Monastery вета Српске православнеex officio цркве у Северној и Јуж­ (comprised of all the church school congregations, ној Америци, као и Црквенонародног сабора и parishes and monasteries in Chicago - with the ex- Централног саветâ, и представник Срп­ ception of the aforementioned Holy Resurrection скеЕпархија православне новограчаничко-средњезапа цркве на подручју Северне­дно- и Cathedral – and of the other states of the previous амеЈужне­ричка Америке. - Metropolitanate of Midwestern American, as well as all the church-school congregations, parishes , са седиштем у манастиру Новој Гра and monasteries of the previous Diocese for Ameri- чаници (обухвата све парохије које се налазе у ca and Canada of the New Gracanica Metropolita- Чикагу – сем горе поменуте цркве Васкрсења nate on the territiory of the previous Metropolita- Христовог – и другим државама Средњег Запада nate of Midwestern America). Америке из састава досадашње Епархије средње-­ The Diocese of Eastern America, with its See in западноаме­ричке Српске православне цркве, као- Pittsburgh/Mars (comprised of all parishes the и све црк­веношколске општине, парохије и ма Church-School Congregations, Parishes and Monas- настире до­садашње Епархије за Америку и Кана teries of the current Eastern American Diocese and дуЕпархија Ми­трополије источноамеричка новограчаничке на подру­чју the Church-School Congregations, Parishes and досада­шње Епархије средње-западноамери­чке). Monasteries of the previous Diocese for America , са седиштем у and Canada of the New Gracanica Metropolitanate Питсбургу/Марсу (обухвата све парохије садаш­ on the territory of Eastern America) ње Епархије источноамеричке Српске православ­ The Diocese of Western America, with its See in не цркве и парохије, црквено-школске општине Los Angeles/Alhambra (comprised of all the и манастире досадашње Епархије за Америку и Church-School Congregations, Parishes and Monas- КанадуЕпархија Митрополије западноамеричка новограчаничке на подру­ teries of the current Western American Diocese and чју садашње Епархије источноамеричке). the Church-School Congregations, and Parishes of , са седиштем у Лос- the previous Diocese for America and Canada of the Анђелесу/Алхамбри (обухвата све парохије са­ New Gracanica Metropolitanate on the territory of дашње Епархије западноамеричке Српске пра- Western America). вославне цркве и парохије и црквено-школске The Diocese of Canada, with its See in Toronto/ општине досадашње Епархије за Америку и Ка Monastery Milton (comprised of all the Church- надуЕпархија Ми­трополије канадска новограчаничке на подручју School Congregations, Parishes and Monasteries of садашње Епархије западноамеричке). the current Canadian Diocese and the Church- , са седиштем у Торонту/ма­ School Congregations and Parishes of the previous настиру Милтону (обухвата све парохије сада­ Diocese for America and Canada of the New Graca- шње Епархије канадске Српске православне црк­ nica Metropolitanate on the territory of Canada). ве и парохије и црквено-школске општине доса­ With this decision on restructuring, inasmuch as it дашње Епархије за Америку и Канаду Митропо­ alters and amends Article 8 of the Constitution of лије новограчаничке на подручју Канаде). the Serbian Orthodox Church in North and South Овим се утолико мења и допуњује члан 8. тачка America, the previous titles “Metropolitanate of 1) текста Устава Српске православне цркве у Се­ Midwestern America” and “Diocese for America and верној и Јужној Америци, чиме престаје важење Canada of the New Gracanica Metropolitanate” досадашњих назива „Митрополија средњезапа­ cease to exist, and the new borders for these Dio- дноамеричка“ и „Епархија за Америку и Канаду ceses of the Serbian Orthodox Church in North and Митрополије новограчаничке”, и у исто време South America are established. разграничавају све ове новоарондиране епар- With this change, Article 15 of the Constitution of хи­је Српске православне цркве у Северној и the Serbian Orthodox Church is also revised. Јужној Америци. Исто тако, овим се утолико мења и допуњује The Episcopal Council of the Serbian Orthodox Church члан 15. Устава Српске православне цркве. in North and South America Епископски Савет Српске Православнe Цркве у Северној и Јужној Америци 6 “UNITED, WE CELEBRATE THE ALL-HOLY SPIRIT!” On the Unity of the Church Bishop Atanasije Yevtich

owards the begin- way has compelled us, to ning of 1991, when notforget the important Tthe Holy Synod (Pa- mission of Orthodoxy in triarch German was the modern world, alre­ady bedridden, as which is possible only by Patriarch Pavle is today) coming out of our nar- decided by the grace of row nationalistic frame- God, with Serbian seri- works in which we are ousness and pastoral threatened by the dan- responsibility, that our unfortunate church schism ger of isolation. The Diaspora in the West was and in America should be resolved and surpassed, we still remains a missionary territory of Orthodoxy. wrote that the Diaspora has for a long time been the Especially, North and South America still remain most complex problem of the entirety of Orthodoxy, missionary territories. and for that reason it has been included on the The Diaspora presents a vital problem of Orthodox agenda of the future Great Council of the Orthodox Ecclesiology to all the Autocephalous Orthodox Church. We also said at that time that the experi- Churches – one which we have apparently, under ence of Diaspora in the Church, either with the Jews in the Old Testament or with the Christians in the history, begun to forget about. Namely, that the fun- New, that is to say the Church, is not something evil damentalthe influence organizational of recent world principle and national of the political ancient in itself. It is an unavoidable and at the same time a Church of the East – the Church was born in the East providential challenge for God’s Israel, both the old and the Gospels were spread through out the world and the new, that is, for the Jewish people and the from the East, as St. Basil theGreat and the Fathers Church of Christ. The Diaspora reminds all of us, as of the Second Ecumenical Council remind us – was the community of the people of God in history mov- always geographical; not by nationality or state, but ing on the path towards the Heavenly Kingdom, of regional, local, that is, concretely lived. When, in the last few centuries, we hear the word “Local Church”, this world and age: “we are in the world but we are we usually understand this as “national Church” (or notthe oftraveling this world”; and crucified we are in status the House of the of Church God, but in even as certain Catholic theologians will malicious- the Dispensation – the building up of the House of ly say: “state Church”). In the ancient Church, how- God which is the Church – is still in progress and ever, the Local Church meant the Church of the re- continuing. God’s Kingdom is already present in the spective place – of the city, territory, or land, regard- Church, but as Christians we are also simultaneous- less of the nationality, race or color of the faithful ly still on the path towards the Kingdom, the Heav- who live there. This understanding had two impor- enly Homeland of us all. tant consequences. Firstly, from this derived one of The Diaspora poses to the Orthodox Church two im- the foundational and unchangeable canons of the ancient Church, formulated at the First Ecumenical our correct ecclesiological understanding, our liv- Council in Canon 8: “Two Bishops cannot be in one ingportant experience questions: of the the Church, question and of the verification question of city”, but only one (see the 35th Apostolic Canon the mission of the Church in the world. In recent and the 16th Canon of the First-second council). times the Diaspora has reminded us, and in it’s own That one bishop in one city (usually including its vi-

7 cinity) was bishop of all the faithful of that city and of our Holy Patriarch and Assembly, just this May at area, with no regard to ethnic or other make-up… the Holy Assembly of Bishops of our Church, on the In the centuries-old history of the Orthodox Church feast day of St. John the Evangelist and Theologian, and of the Orthodox Churches, dioceses never over- 21/8 May, this liturgical-canonical and administra- lapped, nor were they coexisting on the same geo- graphical territory. The establishment of two or with all our hearts, souls and minds our Chief Shep- more Diocesan Churches in the same city or same herdtive unity Christ was the finally Savior realized, and the and Inspirer we should the thank Holy area would be ecclesiological nonsense, for that Spirit, the Comforter, that this was accepted by all of would be a denial of the fact that the Church of God our Bishops, both those in America and all the rest is One and undivided. There were exceptions in of the members of the Holy Assembly of Bishops. rare instances, for example in the seventh century There never was, and especially now, there is no se- when the Archbishop of Cyprus, because of an inva- rious ecclesiastical, Orthodox, nor Serbian reason that the previous temporary state of disunion – of and people to the region of Asia Minor, to Kizik not being under one Bishop in one region – should (nearsion by the barbarians, Dardanelles), fled and together they organized with his clergy them- last any longer. Anyone who would bring into ques- selves as a separate Church on the territory of the tion the ecclesiological, the church-strengthening Patriarchate of Constantinople, but this was permit- value of this decision by this year’s Assembly, would ted only until the liberation of Cyprus, which oc- only demonstrate their petty, narrow-minded, per- curred soon afterwards. Or another instance, mod- sonal or group fearfulness and self-centeredness, eled after the former, when the Serbian Church al- their un-Christian and anti-church intolerance and, lowed Russian refugees to organize themselves with their clergy and people on the territory of the for their brothers. The soul-destroying schism, as Serbian Patriarchate (with headquarters in Srems- inthe the Holy final Abba analysis, Justin their with church-destroying tears and prayerful hatred lam- ki Karlovci). entations used to call it, the schism which brought In our proposal of 1991 aimed at overcoming the poison and drowning to the souls of our brothers of schism in America, written and adopted at that time the same faith and blood, is over and done with, and with the blessings of the Holy Synod, it was suggest- no trace of it can be allowed to remain. ed and was accepted by the Assembly that liturgical fellowship, canonical-eucharistic concelebration and entire Assembly of Bishops there is no “victory” or communion be reestablished in the Diaspora, but “defeat”,In this year’s there unified are no “victors”and una­nimous or “vanquished”, decision of for the it that the overlapping of parishes and Dioceses sho­ demonstrates a church-bu­ilding consciousness, an uld remain only temporarily, that is, that administra- tive unity would not be reestablish­ed immediately. love in Christ our Savior towards all. From this we could not have and should not have OurOrthodox brethren conscie Serbs­nce in America, and a brotherly truly ecclesiastically and salvific concluded that this state of affairs, which was al- and Orthodox, by this church-building unity and lowed to continue in our Diaspora only thro­ugh ex- love, by the act and deed of their full unity in Christ treme pastoral economia, should be made perma- by the grace of the Holy Spirit to the glory of God the nent and considered normal. On the contrary, that Father and for our salvation, are also giving an ex- status should have been resolved long ago, and full ample to the other Orthodox Christians. For, as St. canonical and administrative unity should have Bishop Nikolai said in America itself back in the been established through a restructuring of the Di- 50’s, a day is coming when the full unity and mis- oceses, that is, that parishes in one particular re- sionary activity of Orthodoxy in the New World will gion, in one episcopal unit – Diocese, be under one be made manifest to us all. And this truly ecclesial Bishop who is in liturgical and canonical unity with and missionary activity has appeared through this the other Orthodox Bishops (in this case of our Au- event in America and in the Church of Saint Sava tocephalous Serbian Church, until a and Saint Nikolai, in the Church of the New Martyrs, Hierarchs and faithful of our liturgical and canonical-ad- Cross-bearing people. ministrativerestructuring unity and on a a grace-filled pan- “This is the day of Resurrection, Orthodox level is estab- let us be illumined by the lished geographically, and feast; Let us embrace each not according to the “na- other. Let us call ‘Brothers!’ tionality principle”). even those who until now Thanks be to God, and due have hated us! Let us forgive to the continuing efforts all by the Resurrection!”

8 And also our brethren the Russians recently created more unnecessary mention of the inappropriate this unity (except for a small number of individuals, questions of the so-called “old” and “new” ways of or little groups poisoned with hate), and we Serbs serving, for at the meeting it was said that we all helped them in attaining this, for we became for serve the one and same Divine Service, even though them a model of reconciliation and unity. God grant there might be variations in certain details, as there that we may be a model to the other Orthodox man- always have been and there are in the living and ifesting the conciliar-catholic nature of the Ortho- life-creating Church of Christ from the East through- dox Church of God, which by its full liturgical-ca- out the ages, just as there is one Gospel of Christ nonical unity reveals its Liturgical and Missionary even though there are four Evangelists, and in them, essence in the unity of the faith and in the commu- just as in the Orthodox Liturgies – and there are nion of the Holy Spirit, as we confess at the Divine four of them as well – there appears a polyphonic Liturgy before the Communion of all in the Heav- symphony and a symphonic polyphony of the Holy enly Bread and the Cup of Life Eternal. According to the God-inspired Psalmist: “Behold Comforter of the Church, Who “calls all to unity.” how good and how pleasant it is when brothers Pentecostal, fiery spirit-filled Grace of the Spirit, the dwell together in unity!” It is then that we all may concelebration and communion in the Divine Eu- with one mouth and one heart glorify and hymn the Thecharist, unity and of thea canonical Church, in unity a grace-filled of administration, unity of all-honorable Name of the Holy Trinity, the Eternal where “all things are done decently and in order” (1 Assembly – the Archetype of the Unity of the Church. Cor. 14:40), from Pentecost to today, and from Jeru- And it is then that we all may commune from the salem to America, was always a gift and event of the One Bread and One Cup, and thus visibly confess presence and action of the Holy Spirit – in the and announce that we are living members of the Church of the Apostles and Fathers, of the Martyrs One Body of Christ the God-man and Savior of us all and faithful successors of the Lamb of God, Whose and of the entire world (1 Cor. 10: 16-17). Church is the Body of the God-Man, Community in By the way, we would add that at this Holy Assem- One Spirit, the House of the Living God, the Pillar bly the oneness of spirit and of mind of the Fathers and Foundation of Truth, of salvation, of Resurrec- of our Church was revealed in that there was no tion, of Life eternal. Holy Pentecost, 2009

9 Thirtieth Anniversary of the Repose of Archimandrite Justin Popovic

arch 25/April 7, 2009, the Feast of the An- Mnunciation of the Most Holy Theotokos, of Archimandrite Justin (Popovich) of Chelije, Ser- bia. On thatmarked day, over thirty-five two thousand years since believers the repose gath- ered at Chelije Monastery, where Abba Justin had served as spiritual father and where his relics are interred, in order to honor and glorify his holy memory. Although his name has not yet been formally en- immersed himself in the services of the Church, tered into the list of saints, Fr. Justin has for many centered his existence on prayer, and practiced the years been venerated as a saint in his native Serbia ascetic life of a true monk; and it was out of such a and throughout the world. Many icons of him have poured forth. Because he lived the life of the ancient the Church; and for Orthodox Christians, especially Fathersway of lifeof the that Church, his grace-filled and because words he humbled of teaching his inbeen his paintedhomeland, in anticipationit has long seemed of his glorification right and natu by- mind before theirs, looking to them as would a de- ral to refer to him as “St. Justin Popovich.” voted and obedient son, Fr. Justin acquired the mind - of the Fathers and, ultimately, was vouchsafed to be

TogetherChurch in with2003), his Fr. mentor Justin was St. Nicholai the most (Velimirov outstand- his 1,850-page magnum opus, The Dogmatics of the ich) of Zhicha (glorified by the Serbian Orthodox Orthodoxranked among Church, them. with It the is significant words of histhat beloved he began St. twentieth century. Like St. Nikolai, Fr. Justin was an John Damascene, “I shall say nothing of my own.” eloquenting figure preacher, of the Serbian a zealous Orthodox disseminator Church ofin the Being careful not to exalt his own opinions above Orthodox Faith, and a profound spiritual writer the consensus of the Fathers, Fr. Justin has provided known for his faithfulness to the teaching of the Orthodox Christians of today with a pure wellspring Holy Fathers. of Patristic teaching. For Fr. Justin, as for all true theologians of the Fr. Justin is remembered as a bold and fearless de- Church, theology was never divorced from life. He fender of the Truth of the Orthodox Faith. He be-

10 new and highly creative ways. Often he coined new theological terms and expressions in order to help convey the mysteries of our Faith, all the time real- izing that these mysteries are ultimately beyond words. Just as each human person is created unique by God, so also the Holy Fathers—including con- temporary ones like Fr. Justin—express the same unchanging Truth in ways that are unique to each of them. The holiness of Fr. Justin’s life, rooted as it was in the experience of Christ, was revealed by God through miracles during his earthly sojourn, and it continues to shine forth after his repose. The mira- cles that continue to occur through his heavenly in- tercessions make his oft-repeated designation, “St.

effectual prayer from heaven as much as the memo- Justinry of hisPopovich,” righteous seem and all holy the life more that fitting. continues It is his to draw thousands of people to Chelije Monastery, and that inspires Orthodox Christians throughout the world to call out from their hearts, “Holy Father Jus- lieved that Orthodox Christianity, as expressed in tin, pray to God for us!” Hieromonk Damascene the Holy Scriptures, Ecumenical Councils, Patristic writings, Lives of Saints, and the liturgical life of the Church, has the answers to all the social, political, and moral problems, all the philosophical and ideo- logical perplexities, and all the existential dilemmas of the modern world. The constant theme of Fr. Justin’s preaching and writing was that God became man in Jesus Christ. For Fr. Justin, all of creation and all of history were centered in this one ineffable Reality—the Reality of the God-man—a miracle greater than God’s fash- ioning of the entire universe. Having offered his en- tire being to Christ and abiding in Him, Fr. Justin lived in the Light of the God-man. It was this experi- ence, this inviolable conviction in his soul that the God-man lives and leads His followers into personal, everlasting union with Himself, that enabled Fr. Jus- tin to speak words of power and of life, words that could impart faith to hearts languishing in fear and doubt. This experience further enabled him to pass on the teaching of the Scriptures and the Fathers not only in a faithful and honest manner, but also in

11 The Church Community in the New Testament the ANNUAL ASSEMBLY 2009 of the Western American Diocese

ur annual assembly of the Western Ameri- other and to all, developing our faith and virtue and can Diocese of the Serbian Orthodox witnessing through good works and deeds. OChurch was held at the St. Petka parish in Fr. Paul Tarazi Th.d was the keynote speaker for the - event. Fr. Tarazi teaches biblical Hebrew and is a tality made the work of our assembly possible. Pre- - Sansiding Marcos, in all parts California, of the event who’s was fine His food Grace and Bishop hospi logical Seminary in New York, and at Holy Cross MAXIM who paternally encouraged all to continue Seminaryscriptural professor in Brookline, at St Massachusetts,Vladimirs Orthodox and Theo at St in growth in the love of God, expressed one to an- John of Damascus institute in Balamand, Lebanon. The gathering began on Thursday Feb. 12th with meetings for the clergy and the Circle of Serbian Sis- ters. Fr. Tarazi, gave an inspirational address to the clergy on the topic of “Priest as Pastor.” Lively dis- cussion followed, and the day was concluded with

Vesperswith the and Invocation an evening of the meal Holy together. Spirit. The meeting Onfollowed Friday, with February reports 13, fromthe official all the assembly parishes, began com- - ing of last years expenditures and the adopting of a newmittees, budget. and officesFr. Tarazi of the again diocese addressed with an the account group on the topic of “The Church Community in the New

the proto-Christian pattern in the current day and Testament”.age. And to mirrorHis speech this citizenshiphelped us toin Thebetter Kingdom reflect

12 a witness in itself to the life of The Church in our philanthropic work in all our parishes throughout diocese. Job well done to all. inthe our diocese. administrative, educational, financial, and A special treat for the annual assembly was the St of the ordination to the Holy Priesthood of Hiero- Nikolai of Zicha Oratorical Festival Essay Presenta- Saturday’sdeacon Hilarion beautiful from liturgy St Herman was filled of Alaskawith the Monas grace- tions. Youth from our Diocese gave enlivened tery. A trip to visit the new Monastery Sretenje was speeches to the assembly on faith based topics. The presenters were; Alexander Berger, Elizabetha Ka- Diocesan Annual Assembly for 2009. The Assembly sic, and Jelena Tasic. The high level of clear theolog- followed by a feast as we finished the work of our ical articulation of our Orthodox Christian faith was will be held in Las Vegas in 2010.

13 “The Church Community in the New Testament” FR. Paul Tarazi speaks at the Diocesan Assembly

is Grace Bishop Maxim convened the 2009 Marcos on Thursday, February 12, with the clergy Diocesan Annual Assembly of the Western seminar and meeting. The annual assembly was in HAmerican Diocese at St. Petka Church in San session until Saturday, February 14. The keynote speaker for this gathering of God’s Church in the Western States was Fr. Paul Tarazi, Th.D. He is a pro-

where he teaches courses in the full range of scrip- fessortural studies of Old in Testament Old and New at St Testament Vladimir’s and Seminary, Biblical Hebrew. He also teaches at Holy Cross Greek Ortho- dox School of Theology in Brookline, Massachusetts, and at St. John of Damascus Institute in Balamand, Lebanon. Fr. Paul gave two lectures on the topic of “The Church Community in the New Testament;” his pre- sentations were rooted in the Scriptures. He point- ed out that the Greek word for “Church,” ekklesia, is a translation of the Hebrew word qaha. This is in turn related to qara, which means “to call” in He- brew. Thus, the Church of Christ consists in those

14 who are called. We cannot say that we are called of salvation via community, i.e. the Church commu- ones without saying that there is One Who calls us. nity in the New Testament. Every day we as members of the Church must act as Fr. Paul pointed out that each community by its own those who have been called by God. This means liv- nature is open to outsiders whom Christ may be ing a life of obedience, in submission to the spiritual directives of the Church and those called to “lead” of God unless we are open to receiving those with- Her members, i.e. shep- calling to join His flock. We are not the community herds. The application of the shepherd image to God in the Old Testament is em- bedded in the living piety of Israel; the piety that depicts God as the Shepherd Who “O God, when you went out before yourgoes before people, his flock: when you marched through the wil- derness” (Psalm 68:7). Fr. Paul made a reference here to the agricultural image of the shepherd who walks in to his sheep in a law voice andfront theyof his recognize flock and speaks it and follow him. In the Old Testa- ment we also see that when the shepherds become unfaithful, God visits them, out. Thus, our faith is not a personal affair; rather it has a corporate dimension, i.e. a communal aspect and interdependence. Inand the takes New over Testament the office our of Lord shepherd; Jesus ChristHe gathers used With his presentation, Fr. Paul raised awareness Histhe scatteredterm or image flock communityof shepherd and (poimen feeds them.in Greek) about the Church community in the New Testament. quite frequently. Poimen - shepherd is synonymous The foremost functions of each community are to with episkopos, i.e. bishop or overseer. This title is be one around the Lord; to build up the Body of given to Christ, the only True Shepherd: “For you Christ with great responsibility on the local com- were like sheep going astray, but have not returned munity level. This responsibility of each community to the shepherd and overseer of your souls.” (1 Peter member rests in the Biblical words, “Be Ye Holy as I 2:25) Christ as the true shepherd feeds His sheep by Am Holy” – said the Lord. His teachings, but He will also separate the sheep from the goats at the last judgment (cf. Matthew 25:31-46). This image of poimen, shepherd, is not solely applied to Christ, but equally to bishops and presbyters. The image of flock for the faithful is also very powerful in that it conveys the truth that each member is not isolated, living for himself, but rather a part of community, i.e. Eucharistic community gathered around Christ the True Shepherd. Each parish community, liturgical by its nature, is called to answer to our innermost needs, i.e. to make our relationship with one another a collective one. God created us to live in communion with one another and with Him. This of course does not less- en the moral responsibility of the individual, but on the contrary, it introduces them into the Divine plan

15 2009 St. Nikolai of Zicha Oratorical Festival

t. Nicholai of Zicha Oratorical Festival is a trien- tions from the adverse powers of the devil that must nial oratorical competition in which the youth be constantly fought copiously and constantly. God’s Sof the Serbian Orthodox Church in North and interminable love for us provides us with assistance South America, ages 14-18, are given the opportu- through these trying obstacles.” nity to demonstrate their knowledge of the Ortho- The opening words of Elizabetha Kasic, the second dox faith, writing and oratorical skills in the English place contestant, were: “For us fellow Christians, there is no more important question to reflect on on the diocesan level. Here each participant sub- than the question of salvation. For me as an Orthodox language.mits an essay The firston the festival particular competition theme selectedtakes place by Christian teen, this question is answered through the the Youth Ministry of the Serbian Orthodox Church love and support of the Orthodox Church which I at- in South and North America. The panel of judges se- tend. This answer is nothing new. My Orthodox lects the three best-written essays and these three Church has been proclaiming it for over two millen- winners are then invited to the Diocesan Annual As- nia. Salvation is the union with the Triune God, Fa- sembly where they, in the presence of all delegates, ther, Son, and Holy Spirit – One God in Trinity.” deliver their oration. Ultimately, the winner of this competition goes on to represent the diocese at the and will represent the Western American Diocese National Oratorical Festival that takes place during Alexanderat the National Berger competition took first place scheduled in the to competition take place the triennial Sabor. during the triennial Sabor in Canton, OH. Alexan- The theme for the 2009 St. Nikolai of Zicha Oratori- der’s oratorical skills captured the audience as he cal Festival was: “LIFE and SALVATION: Why Being delivered his well thought-out essay. He stated“… Orthodox in Today’s World is Crucial!” Of the dozen The image of God in us is more than a mere imitation or more submitted essays, the judges selected the of Christ, in the western sense of the phrase, but rath- following three which were written by the follow- er a true union with the life of God in love. This pro- ing youth: Alexander Berger from St. Andrew the cess of becoming like God is known as Theosis and is Fool for Christ parish, Redding, CA; Jelena Tasic at the center of everything we do and believe as or- from St. Steven’s Cathedral, Alhambra, CA; and Eliz- thodox Christians. God became incarnate so that we abetha Kasic from St. George parish, San Diego, CA. might regain our original likeness to God. As it says in These three young and enthusiastic students deliv- the troparion of the forefeast of the Nativity, “Christ ered their orations on Friday evening, February 13, is born to raise up the image that of old had fallen…” at St. Petka, the hosting parish of 2009 Diocesan An- With the blessing of His Grace Bishop Maxim, the nual Assembly. Each contestant spoke eloquently Department of Christian Education awarded each by bringing his or her knowledge of the faith before contestant with a scholarship. The delegates of the the audience. They also showed a deep insight into annual assembly and guests were delighted to have today’s spiritually impoverished world pointing out met and heard these three youth representatives of that our only salvation is Jesus Christ. our diocese. Jelena Tasic who took the third place wrote: “In to- May our Lord, through the prayers of St. Nikolai of day’s world there are many trials and tribulations Zicha bless our young people and grant us wisdom that we face. Society has challenged the faith of the and guidance in continued ministry to them. people in the world because there are many tempta-

16 Carried by the wings of Divine love and songs of praise across the ocean Student Choir of the Faculty of Orthodox Theology of the University of Belgrade

San FranCisco • Los Angeles • Chicago • Boston • New York

arried by the wings of Divine love and songs sian melodies, and the tradition of Byzantine church of praise across the ocean, the students’ music by following the typicon of Holy Mount Athos. Cchoir from the Faculty (School) of Orthodox Along with daily participation in worship services Theology of the University of Belgrade led by their in the School’s chapel, the choir has participated by professor of Liturgics, Dr. Nenad Milosevic, arrived invitation in the celebration of great feasts in some on August 26th of this year in Los Angeles, Califor- dioceses of the Serbian Orthodox Church by re- nia. sponding during Divine Liturgies and all-night vig- - - cert performances, visits to new places, common sentation honoring St. Sava at the Faculty in 2007. Theirprayer, nearly Eucharistic month-long gatherings, visit was spiritual fi lled with renewal, con Theils. Their Choir ficonsists rst appearance of about twentywas at students.a scholarly These pre and meeting clergy and faithful people throughout young theologians desire to transfer their musical North America. At the heartfelt invitation of His interest into our church and national heritage, Grace Bishop Maxim of the Western American Dio- which from ancient times did not use musical nota- cese, his guests began their journey that turned out tion to pass on its traditions. Serbian medieval mu- to be one of the most memorable events of their sic (which shares many similarites with Byzantine student seminarian days. The members of the Choir structures) achieved its greatest height in the mi- are students chosen because of their love for divine lieu of Mount Athos at Hilandar Monastery. This as- services and the beauty of their musical expression pect of the choir’s repertoire is supplemented by at the cantor’s stand of the School’s St. John the newer compositions of Serbian, Russian, Bulgarian, Theologian Chapel. The Dean of the School formed and American musicians. Similar to the steward the choir in the beginning of 2007. The Choir’s obli- from the Gospel who from his treasure takes out old gation is to render responses during worship ser- and new, so these students showed to their audi- vices in the Church. It fosters the chanting of folk ences in California, Nevada, Arizona, Illinois, New Serbian Church hymns, singing of multipart Rus- York and Pennsylvania that it is possible for ancient

17 God Church. This vibrant parish received many blessings this day: the opportunity to gather for the Eucharist around two hierarchs, to celebrate their church feast day, to witness and participate in the ordination to the priesthood of Protodeacon Wil- liam Weir, to present an evening concert, and meet many local Orthodox clergy. The concert at the As- sumption of the Most Holy Theotokos parish fol- lowed the Paraklisis to the Most Holy Mother of God and the cutting of the Slava kolach. The perfor- mance was a repertoire of folk Serbian Church and modern to exist in harmony. They also showed hymns, multi-part Russian melodies, and tradition- that an Orthodox choir cannot neglect its past. The al Byzantine church music. rhythm and dynamics with which these young men On Friday morning and afternoon the students vis- sang portray the potential of Orthodoxy’s authentic ited St. Herman of Alaska monastery in Platina, Cal- inheritance. A new era has brought a great number ifornia. In the evening the guests arrived in Jackson, of compositions from various singing traditions. California, where the annual Diocesan Days celebra- This is a logical consequence of the dynamic world tion was already in full swing. This annual event of in which we live, where new sounds represent the the Western American Diocese traditionally takes pulse of various times and places (e.g. Russia, Bul- place on Labor Day weekend, and always in Jackson, garia, etc.). Having all this in mind, choir members the home of St. Sava church, the oldest Serbian Or- presented to their audience a repertoire based on thodox Church in North America build in 1894. St. compositions of foreign and domestic authors. Be- Sava church is now home to the earthly remains of sides an interesting spiritual effect, these perfor- - mances abound in original musical-rhythmic solu- thodox priest. The weekend gathering was marked tions as well as unexpected dynamics and tone col- Fr.by theSebastian common Dabovich, goal, the the goal first set Americanforth as the born theme Or ors. The choir shares the goal of all authentic artis- of the Diocesan Days: Growing in the grace and tic creators in Orthodoxy: to bring a fresh interpre- knowledge of Jesus Christ (2 Peter 3:18). The stu- tation to compositions from all epochs and places. dents’ choir sang responses to all the services and The bishop arrived with his honored guests on the gave two spiritually uplifting concerts, one on Sat- eve of August 26th at St. Steven’s cathedral where urday evening and a shorter selection on Sunday the local clergy and laity welcomed them and during the banquet. Professor Nenad Milosevic gave a lecture on Friday on the theme: “The Manner while they traveled to Sacramento, the guests had of Accomplishing the Holy Mysteries”, generating a served doxology. In the first few days of their stay, beauty of the New continent. On August 28th they Grace Bishop Joanikije gave a lecture during the respondedan opportunity to theto explore Hierarchical the sun Liturgy filled scenery at the and As- deepparent-teacher reflection conference. and dialogue His message by all present. was to con His- sumption (Dormition) of the Most Holy Mother of tinually and affirmatively be open to the grace of

18 our Lord. He also on several occasions reiterated clergy representing many of the Orthodox jurisdic- the message of His Holiness Patriarch Pavle, whom tions in the Chicago area. he saw before his arrival to America, that we should The following day they participated in the Liturgy at continue loving God and His Church, to love and live St. Sava Cathedral in Milwaukee, Wisconsin, on the our Orthodox Faith, and to live in unity supporting Feast Day of the Beheading of St. John the Baptist each other. His Grace Bishop Maxim gave a homily and gave a concert that evening. on Sunday on the Gospel of St. Matthew 18:23-33, Without a break, the next stop for the choir was St. urging the faithful to heed the Gospel of the day, to live as members of Christ’s Body, His Holy Church, they sang the responses to a Hierarchical Liturgy encouraging us to forgive each other seventy times Vladimir’scelebrated Seminary by His Grace in Crestwood, Bishop Maxim. New York. Following There seven. the Liturgy, the seminary’s dean, Fr. John Breck, On Sunday evening, August 31, His Grace Maxim welcomed his guests, after which they gave a con- and His Grace Joanikije, professor Nenad and the cert. The Seminary is located in the Crestwood students choir left Jackson for San Francisco. There, neighborhood of Yonkers, New York, in suburban at the Russian Cathedral of Joy of All Who Sorrow, in Westchester County, close to nature but only thirty the presence of four hierarchs, Bishop Kiril, Bishop minutes by car or train from the rich cultural and Benjamin, Bishop Maxim and Bishop Joanikije and educational resources of New York City. The eleven- their Royal Highnesses, Prince Alexander and acre seminary campus is crowned by the beautiful Princes Katherine Karadjordjevic, they sang a rich chapel, dedicated in 1983. The next stop was St. selection of Russian, Serbian and Byzantine hymns. Sava Cathedral in New York City. From New York the - choir continued on its way to St. Tikhon’s Seminary gas, Nevada, then to Phoenix Arizona, to St. Antho- in South Canaan, Pennsylvania. The last day of their Theny’s choirGreek continued Orthodox monastery,from San Francisco St. Paisius to Serbian Las Ve tour in America was at the Holy Cross Greek Ortho- Orthodox Monastery, San Diego and Escondido, Cal- dox Seminary in Brookline, near Boston, where they ifornia. On Saturday, September 6th, the hierarchs gave yet another spiritually uplifting concert on and students’ choir celebrated Divine Liturgy at the Tuesday, September 16. newly established monastery of the Meeting of our Later that evening a second concert was performed Lord in Escondido. The Liturgy was celebrated out- at St. Sava Serbian Orthodox Church in Cambridge, side, since the newly built chapel could not accom- Massachusetts. modate all present. The choir sang responses dur- The choir returned to Serbia enriched spiritually by ing the Liturgy, creating an atmosphere of fellow- sharing in the Orthodox Christian faith they found ship with God. Following the Liturgy the hierarchs, in America, having deposited their contribution clergy, choir and faithful proceeded toward the din- into the treasury of its musical development and ing area singing troparia and hymns as is the cus- growth. As with everything in the Church of Christ tom in monasteries. The reading from the lives of we labor and pray for a fruitful season, so it is with - this tour of our young theologians. We prayerfully cent praise. A small selection of hymns and folk await the fruit to start growing, with our prayers saintssongs permeated was performed God’s bycreation the choir leading and to diocesan magnifi deacon Nenad Radakovic. Later that day, the choir which the musical seeds have been sown. gave another concert at St. Mark Antiochian Ortho- and reflection continually watering the soil upon dox Church. On Sunday, September 7th, the choir gave two con- certs, one at St. Steven’s Cathedral in afternoon hours and the other later that evening at St. Nicho- las Antiochian Orthodox Cathedral. Three days later the choir arrived in Chicago. Here too they had a very busy schedule. They visited St. Sava School of Theology in Libertyville and the Holy Resurrection Cathedral in Chicago, Illinois. Over two hundred Orthodox faithful were seated in Holy Resurrection Cathedral what proved to be a very memorable event. The local parishioners were blessed with the presence of Metropolitan Christo- pher, Bishop Joanikije from Serbia, Bishop Longin and Bishop Maxim. Several of their guests were

19 Chalcedon’s Christology: Theological, Historical and Cultural Significance Who do people say I AM? True God and True Man: Chalcedon’s Christology in a Postmodern World

A lecture delivered by His Grace Bishop Maxim on March 19, 2009 at Loyola Marymount University on the topic “Who do people say I am? True God and True Man: Chalcedon’s Christology in a Postmodern World.” Bishop Maxim was the featured speaker along with Archbishop Hovnan of the Armenian

Church, Western Diocese. The symposium was sponsored by the Huffington Ecumenical Institute.

Preface a certain historical era and generation, Christ ac- Chalcedonian Christology is a quintessential ingre- cepted what was the de facto human context as his dient of the continuing liturgical-dogmatic-ethical own context. Thus Christology inevitably implies life of the Church. Ever since then, the Church has Ecclesiology and even Sociology. constantly re-received and transmitted this Chris- For these reasons I propose to deal with my subject tological truth–“one and the same Christ, Son, Lord, in the following way: First, I will try to point out only begotten, to be acknowledged in two natures, Chalcedon’s major theological issues in the histori- inconfusedly, unchangeably, indivisibly, insepara- cal life of the Church. Second, we will look at the bly; the distinction of natures being by no means present day situation and see what opportunities taken away by the union, but rather the property of these issues provide for the Churches and society. each nature being preserved, and concurring in one Finally, we will also try to identify ways in which Person and one Subsistence, not parted or divided the Chalcedonian Christology can operate today into two persons, but one and the same Son, and with its theological, historical and cultural dimen- only begotten, God the Word, the Lord Jesus Christ”. sions. Without going into the subtle, nuanced for- In fact one can go even further and make the point most beautiful dogmatic/doctrinal text of all Ecu- not only a vertical perspective (consubstantial [co- menicalmulations Councils–we of Chalcedon’s will Definition–for attempt to present this is the essential]that the Chalcedonian with the Father definition according of Christ to theentailed God- head), but also a horizontal perspective of the peo- to a wider audience. ple of Israel to which Jesus belonged as Man (con- significance of Chalcedon in a way that is accessible substantial with us according to Manhood). With- I A Quick Look at History out any doubt, Chalcedon brought about a helpful It is not possible for this presentation to offer a de- integration of ‘theology’ and ‘economy’, of transcen- tailed historical analysis of the Concilium universa- dence and immanence. Being God, and belonging to le Chalcedonense (=Fourth Ecumenical Council),

20 which, given its impor- they chose the latter. tance, deserves a sepa- The reason for this was rate monograph. That that the Cyrillian for- Council, held in the city mula ἐ of Chalcedon, near Con- did not clearly indicate stantinople, in 451, is the existenceκ δύο of φύσεων a full one of the seven ecu- humanity after the menical councils ac- union. cepted by the Eastern In addition, Dioscorus Orthodox, Catholic, and had used this formula many Protestant Chris- at the Council of 449, tian churches. Howev- which had rehabilitated the monophysite Euty­ not recognized by any ches. Thus, when the ofer, it the is the Oriental first Council Ortho- Fathers of Chalcedon dox churches, in spite had to choose between of the fact that it was ‘Dioscorus, who denied designed to heal the the two natures in growing Christological Christ, [and] Leo, who division. The Chalcedo- argued that there are nian creed was written two natures’, they amid controversy be­ unanimously chose the twe­en the western, latter, and this led them eastern and oriental to adopt the expression churches over the mea­ ἐ ning of the Incarnation. We must, however, know a 4. But the latter developments have also made the few historical facts. entire matter even more complicatedν δύο φύσεσιν. for the fol- 1. The Council of Chalcedon was a courageous and lowing reason: quick response to the “Robber Synod” of 449, and ὑ - was aimed at overturning its decisions. That gath- - ering, dub­bed the “Robber Synod” by Pope Leo of Theary indistinction the theology between of incarnation φύσις and to πόστασις,not provoke af Rome, had articulated an extreme Alexandrian firmeddifferent at the interpretations Council, was andtoo new misunderstandings. and revolution Christology. The bi­shops at Chalcedon disclaimed the council of 449 and deposed Patriarch Dioscorus persistent questions, which have bedeviled theolo- of Alexandria for his role in that gathering. Thegians Council’s up to the definition present thus day. gave One rise of theto a problemscouple of 2. It is commonly held that the Council of Chalce- lied in the fact that Eastern Mesopotamia did not don was more or less a ‘Cyrillian’ Council; it fol- posses Greek conceptual tools. They could not un- lowed his theology and thus continues the Third derstand what the Council’s distinction was be- Ecumenical Council. tween nature and person/hypostasis. - Those who rejected Chalcedon–namely, the anti- pressions from the Formula of concordance in 433. Chalcedonian ‘monophysites’– thought that the TheIt also Chalcedonian uses Flavian’s Definition homologia, includes and the the Tomos main exof Christologies of Cyril and Chalcedon were incom- Pope Leo. So it is a synthesis of Alexandrine, Antio- patible. According to them, there was no distinction chean and western Christological elements in the between nature and person/hypostasis, at least on - the level of economy, hence their dismay at the pletely within the framework of Cyril’s Christology. Council, which had ostensibly restored the heresy 3.Definition, However, but we this must synthesis not forget was that produced Chalcedon’s com of Nestorius by attributing two natures to Christ. principal aim was to condemn monophysitism and We cannot now investigate their reasons for oppos- to exclude the possibility of an asymmetrical mono- ing the Council in details. We know that when the physite interpretation of Cyrillian Christology. - The Fathers of the Council could have chosen either ops from Alexandria–although they accepted the the formula ‘out of two natures’ (ἐ Definitionfaith–did not was put to theirbe signed, signatures. unfortunately They simply the bishstat- the formula ‘in two natures’ (ἐ ed “we don’t have our patriarch”. He should sign it κ δύο φύσεων) or ν δύο φύσεσιν), and 21 - Chalcedonian Christology” elaborated the meaning of two of these words: ἀ - werefirst and those then who us. were When disingenuously we come back hiding to behindAlexan sion) and ἀ dria we will elect one and let him sign it first. There- συγχύτως (withoutἀ confu cedon. When they got back to Alexandria, the unchangeablyδιαιρέτως and ἀ (without division). thisschism in order occurred to avoid because signing the the definitions Orthodox electedof Chal Let us try here to see theἀ significance of τρέπτως, their own bishop Proterius, while the other party Christ–theologically, anthropologically,χωρίστως, inseparably. cosmologi The- elected another. That’s how the schism took place, firstcally and of these ecclesiologically–there adverbs τρέπτως was means no change that, be in- and how the monophysite Church emerged. It hap- tween the two natures, per se. The essence of the pened initially in Alexandria, then in Antioch, Jeru- natures (so to speak) did not change. Their other- salem and Ethiopia. These are the four Churches: ness is completely respected and preserved. So, an- the Coptic in Egypt, the Ethiopian, the Syrian in Syr- thropologically, man remains completely man, and ia and India and the Armenian Church with its roots not god, and vice versa; cosmologically, the created in Lebanon. nature remains created, and not uncreated, and The creed became standard orthodox doctrine, vice versa. On the other hand, ἀ while the Coptic church of Alexandria dissented, such a union, being perfect and absolute, where holding to Cyril’s formula of the oneness of Christ’s nothing can separate them becauseδιαιρέτως of the hypostatrefers to- ic union (as opposed to “union of natures”). By pre- serving the two natures after the Incarnation, Chal- naturefelt that asthis the understanding incarnation required of God the that Word the creed (μια cedon safeguarded the precious concept of other- φυσιςshould του have Θεου stated Λογου that σεσα Christ­ρκωμενη) be acknowledged . This church ness! We shall see below how important this aspect ‘from two natures’ rather than ‘in two natures’. This is for us today. Speaking existentially in terms of miaphysite position, often known as “Monophysit- - ism”, formed the basis for the distinction of what tis and alteritas, communion and otherness. This is we call the Oriental Orthodox churches – the Coptic personthe accomplishment and nature, Chalcedon of these affirmed apophatic both formula unita- church of Egypt and Ethiopia and the “Jacobite” tions. churches of Syria and Armenia. Over the last 30 Chalcedon provided the Church with a terminology years, however, the miaphysite position has been capable of protecting the faith from both Nestorian accepted as a mere restatement of orthodox belief and monophysite aberrations. By stating that the by the Eastern Orthodox Church and by the Roman one person of Christ is one hypostasis, it demon- Catholic Church. strated its determined opposition to Nestorianism. On the other hand, by saying that this hypostasis is II Theological significance known in two natures, not only in a divine but also So to the question: what is the existential meaning in a human nature, it showed that it is unacceptable of its Christology–related to the problem of the to confuse Christ’s natures, to jeopardize his con- overcoming of death–we can answer by analyzing substantiality with the Father and with us, or to un- ἀ dermine the fullness and integrity of his humanity ἀ ἀ ἀ after the union. The Theanthropic “bogocovecans- Frthe John four Meyendorff adverbs ofholds the that Definition: these “four συγχύτως, negative ka” reality of Christ does not represent a mere epi- adverbs,τρέπτως, while διαιρέτως, they condemned χω­ρίστως. the two contrary sode of human history but the ontological basis of heresies of Nestorius and Eutyches, excluded any its salvation. pretention to explain fully in human terms the very mystery of the incarnation”. It is true that this Creed, III Postmodern Cultural and being an extraordinary theological and philosophi- Existential Significance cal achievement, does not exhaust the whole truth; neither does it detract from the personal character the Savior of the world, as a cosmic Christ. Howev- of this revelation. These verbal confessions refer to Chalcedonianer, it is not because Oros Jesus[Definition] Christ broughtpresents a Christmodel asof the living Person of Christ, and the Church through morality or a teaching for humanity; it is because them ‘receives’ above all a Person and not ideas. He himself incarnates the overcoming of death, be- However, beyond this apophatical aspect, they offer cause, in his own Person, the created from now on a solid basis for further theological meaning. Met- lives eternally. This was a profoundly eucharistic ropolitan John Zizioulas, in his lucid study, “’Creat- approach to the Chalcedonian Christology, since the reception of Christ by the people of God always ed’ and ‘Uncreated’: The Existential Significance of 22 takes place in the event of communion. Eucharist 3. CONTEXTUAL MANIFESTATION. So, what is the was not of course the focus of Chalcedon. But it is contextual manifestation of the eternal Christologi- widely admitted that the Eucharist occupies the cal/dogmatic content(s) of Chalcedon? History has central place in Christology. offered various responses to it, and we note just a 1. So, we deal here with the existential meaning of few: the Russian Christology of kenosis, so evident Chalcedon: Who is Christ? What is Christ for me in iconography; the Theanthropic Christology of fr (per me). It is critical for the theology to regain its Justin Popovic, the “asymmetrical Christology” of existential meaning and purpose, and to cease from George Florovsky, or the “Pneumatologically condi- being alien to the agonizing questions of contempo- tioned Christology” of John Zizioulas… On the basis rary man. of this Christology, for instance, St. Gregory Pal- The problem lies in the fact that, because of alien amas develops an authentic and real hesychast an- theological terms that we have adopted without thropology. Only Christ is the key which enables us much discernment, contemporary man’s answer to to come to God without losing ourselves–our other- the Lord’s question: “what do men say about who I ness. He enables human self-realization without am?”, is either, A) that Christ is of no interest to him destroying the God in us and without abolishing the because He cannot help him out of his miseries, or, human. The Mystery of Christ is not just a dogma of B) that Christ has placed upon him an unbearable our Faith but also a great gift of God–the Way in burden which has completely weighed him down. which God, as the Land of the Living (Psalm 26:15), gives Himself to man and accepts man in Himself, “meek and of a humble heart”, or as the good Samar- without abolishing either. Veryitan–being few are “consubstantial those who recognize with us Christ according today as to As St Maximus stated, “for the Word of God (Christ) Manhood”–who “pours oil and wine over man’s and God wants always and in all things to accom- wounds”. Maybe Christ loved sinners ‘more’ than plish the mystery of His embodiment.” All the above others. mentioned Christological expressions are faithful Our ecclesial communities should expand Christ’s to Chalcedon, because they are also grounded on prayer at Gethsemane to the whole world, offering the four adverbs (ἀ ἀ ἀ themselves to the world instead of imposing them- ἀ - selves on it. volves the Incarnationσυγχύτως, of Christ, be itτρέπτως, in forms otherδιαι­ We live in an age of individualism. In our so-called ρέτως,than, and χωρίστως).in addition to,Inculturation the historical inevitably one. “Always in civilization, everyone thinks only of himself; this at- and in all things” (continuously and everywhere) titude is not limited to the “secular” world, but is indicates that there is no race and no culture to also present among Christians. Individualism has which the Word of God can be unrelated. It is criti- crept in and each one of us tries to be reconciled cal for the Logos (both the eternal Word and the with God by himself, on his own. He forgets his theological word) to regain existential meaning and brother or looks at him as an object of his criticism purpose. and blame and forgets that the meaning of the spir- 4. LOGOS INSEPARABLY CONNECTED WITH PNEU- MA. Yet, what makes this “true God and True Man” this receiving of our brother. (θεὸς ἀληθῶς καὶ ἄνθρωπος ἀληθῶς) an inclusive itual life, the fulfillment of our salvation, exists in 2. CHALCEDON AND THE INCULTURATION OF THE corporate personality, that is, Someone who takes GOSPEL. But in spite of this general wisdom of Chal- part in all human agonies and weaknesses. It is an- cedon’s Christology–which we must always bear in other divine person, about which Chalcedon doesn’t mind–its theological content acquired, over the speak–the Holy Spirit who works with Christ. course of history, a very important sense. This Christ relates to people’s culture by the Holy Spirit, sense is mainly associated with the life of the because Logos is inseparably connected with Pneu- Church as manifested in culture, in arts (iconogra- ma. For now, we can say that “the Spirit allows phy, architecture), and in parish life (cf. Yannaras Christ to enter again and again in every culture and on transformative power of this truth)… One can go assume it by purifying it, that is, by placing it in the even further and conclude that Chalcedonian (and light (or one might say under the judgment) of what - is ultimately meaningful as it is revealed in Christ.” enced the whole process of the inculturation of the Theology must not simply speak about God, but in- of course Post-Chalcedonian) Christology influ Gospel. One can speak about the “cultural” episte- vite people to His Body, for Christ is not an individ- mology proposed by Chalcedon which has an indis- putably “incarnational” basis. among many brethren” (Rom 8.29). ual, conceivable in isolation: He is “the firstborn

23 So, communion with the personal being of God This leads us to the next important aspect of this through Christ in the Spirit is the primary service unchangeable and inseparable unity. We, too, are which the Church can render to every person and to invited to ‘receive one another.’ What does it mean all humanity in the modern world. to receive our brother? Simply to tolerate him? Be- 5. AN “EXISTENTIAL” CHRIST. With the help of cause this is the point where many times we stop. these theo­logical principles, drawn from a study of This is not the meaning of ‘receiving.’ Receiving Chalcedon’s Christology, we can make the following means I receive him within me and I become one points in regard to the arts. We should emphasize with him–like receiving food. And what happens that Orthodox iconography depicts Christ as a full when we receive food? One element of its nature man, as opposed to the monophysite depiction! becomes part of our body. It is assimilated by our This God-man realism was also applied in architec- body, transformed and becomes one body with us. I tried to make this section a bit more succinct. A Within this broader theological and existential con- ture,text, Christian as Hagia art Sophia went inbeyond Constantinople the dilemma testifies. of an- relations might help. thropological maximalism or minimalism or be- 7.definition Chalcedon of ‘receiving’doesn’t address and an the example ecclesiological of human di- yond any symmetry in Christology! This is ex- mension of the Mystery of Christ. However, Christ is pressed throughout Byzantine architecture and inseparably connected with the Church, which is iconography (Hagia Sophia, Pantokrator, Hora ton supposed to be the body of Christ, the very pres- zoonton etc.). ence of the Divine gift to the world in each place. In So, a Byzantine icon of Jesus Christ always indicates our particular situation today, our divided Church- Christ’s eternity (as the Pantocrator, “the Same es are called to receive from one another and in- through all Ages”), but, at the same time, the ex- deed to simply receive one another. This raises all pression in Christ’s face (gaze, eyes…) reveals his sorts of fundamental ecclesiological questions, participation in human agonies and weaknesses. since the highest point of unity in this context is Gazing at Him we might say that this is an “existen- that of mutual ecclesial recognition and not simply tial” Christ Who, having become man, lives through agreement on doctrine. the antinomies of human existence, through time It now seems only to be a matter of when, rather than of if, the restoration of full communion be- This is a Christ Who does not wish to be separated tween our Churches, which has been sadly inter- andfrom difficulties,human beings; through He is descending passions and to their suffering. level, rupted for centuries, will occur. taking upon Himself all human troubles and condi- tions (la condition humaine–the human condition) Concluding Remarks –everything except sin. In the Orthodox iconograph- ic depiction of Christ’s face (eyes), we can see a in which the Chalcedonian Christology could oper- complete sympathy for us humans, which culmi- Inate this today. presentation, It is obvious we tried that first there to identify are different ways nated in the Cross and in the Resurrection. Christological approaches among the Churches to- 6. TRUE SENSE OF BEING HUMAN. Our postmod- day concerning the application of this Chalcedo- ern time demands a respect for otherness (person- nian model. Yet, there are positive developments al distinctiveness and identity)! However, this oth- which allow us to hope that this model can be of use erness remains in tragic isolation; nothing is as dreadful as the “other” without the inseparable - union with somebody else. How can the Chalcedo- today.ized, in In order concluding, to curtail let the me prevailing be more specific. individualism There nian dogma help in this situation? inare society, so many to fieldsovercome in which Hindu-inspired Christology spiritualism, can be real Respect for otherness is ‘covered’ with four Chalce- to curb the growing psychologism, to transform the donian terms: ἀ ἀ ἀ culture, and to answer questions of bioethics and (unchangeably) and ἀ - modern biotechnology. ing inseparably unitedσυγχύτως, with us,διαιρέτως, Christ of Chalcedonτρέπτως I believe that the Chalcedonian Christology is holis- χωρίστως (inseparably). Be tic and not totalitarian. Christ appeared with his “parousia” (pre­sence, visitation), and not with his responsibilityidentifies Himself for all with these. all of He us. took Not this only responsibil does He- ousia , by springing from an event of communion. itysimply on the bear Cross man’s exactly infirmities because but He alsowas theHe takesone who on The consequences are really astonishing. It is Tri- was paying for the sins of others. He did not simply mean the “anointed one”, anointed of the Father by And, what is valid for Christ is valid for all of us. theadic Holy Grace Spirit. in action: when we say Χριστός, we bear the infirmities of others but He paid for them.

24 Where can this Christology be helpful? Pluralism is which God was well pleased to give us in order that a tremendous opportunity. Instead of having one we may live eternally in Him, with Him, around Him, uniform Christology (e.g. patristic), we should culti- before Him, together with Him, and with one an- vate a vision of the Christological transformation of other. In our times, humanity faces many problems, the world in a Neopatristic way; that is what Neo- including greater and greater ecological problems, which threaten human living space. Thus, this topic the Fourth Ecumenical Council. The Chalcedonian of Christ as the Land of the Living is very pertinent viewchalcedonianism of Christ contains offers inmany order elements to fulfill that and canclarify be for today. helpful for our situation, if we view them theologi- 6. cally and make proper use of them. I believe these is as personal, nor as unique as Paul who said: ‘it is are the crucial points where this vision can help no Asceticism: longer I who self-denial live, but (αυταπάρνησις). Christ who lives Nobody in me” modern man: (Gal 2,20) 1. Individualism. 7. Prophesy: Christ’s presence is always a judgment, 2. Instead of Spiritualism we have a Theanthropic “krisis of this world” (Gospel of John). The word of the Church ought to be the word of love, Church, Hora ton zoonton: to see, hear, feel, touch, of the “kenosis” or “self-emptying” of the Cross, and realism Богочовечански реализам; Christ as the of understanding. It is a Christological message contains this eschatological orientation, begins that should strike the existential “chord” of man, of and know Him! (The first epistle of John, which with the triumphant proclamation that “the life was which he has so much need in the tragic dead-ends made manifest, and we saw it…,” “that which we of this life. Beyond biochemistry, He existentially have seen and heard,” “that which we have looked strikes our inner chord, our genes, the logoi of be- upon and touched with our hands,” etc.) ings, as St Maximus says (beginning with Chalce- 3. Psychologism. don, he developed an amazing Christology). Mod- 4. Cult, ritual, Sacrus and sanctus = Liturgy. Hagia Sophia as a master work of Chalcedonian Christol- by anxiety in the face of an uncertain future. He ogy. There are aspects of Church life that are so ernneeds man, an outstretchedour neighbor, hand; is fiercely he needs tried to and be grippedopened toward communion and community. This opening they cannot operate without reference to the Chal- of man to God–the opening of history to the Future, deeply bound to this Christological Definition that cedonian vision, such as hymnography, iconogra- of earth to Heaven – is the message of Chalcedon. It phy, architecture… should also be our message and our faith. 5. Cosmic ecology: The central point of our Faith is Christ as the Land of the Living, as the Living Space,

25 SUNDAY OF ORTHODOXY CELEBRATED IN LOS ANGELES BY THE CANONICAL BISHOPS OF THE WEST COAST s hundreds of Orthodox faithful gathered in traditions. If we do not venerate icons, then we are worship to share their common faith and to not worthy of the name ‘Orthodox Christian.’” Acommemorate the restoration of the holy His Eminence then went on to speak of the icons icons, three hierarchs of the Canonical Orthodox Christian Bishops of the West Coast of America con- love and do good to the less-fortunate, which was celebrated the Divine Liturgy at Saint Nicholas An- “madepreached of flesh by theand Apostles.blood” saying, We do “We not must have learn God’s to tiochian Cathedral in Los Angeles, Sunday, March 8, love if we do not help one another; He became hu- 2009. man to reach out to the oppressed. We cannot con- Present for this year’s celebration of the Sunday of fess our Faith in words alone; we must recognize Orthodoxy were His Eminence, Metropolitan Gera- God’s living and breathing icons.” simos of the Greek Orthodox Metropolis of San At the conclusion of the Liturgy, the hierarchs led Francisco, His Grace, Bishop Joseph of the Antiochi- the traditional procession of icons around the Ca- an Diocese of Los Angeles and the West, and His thedral, along with the serving and visiting clergy. Grace, Bishop Maxim of the Serbian Orthodox Dio- The hierarchs then led the reading of the Synodikon cese of Western America, together with their deans, as well as the Creed, along with the entire congrega- tion. Following the services, lunch was served in the Grace, Bishop Benjamin of the Orthodox Church of main hall followed by a youth rally for all the young America’sclergy and Diocesemembers of of the their West respective had planned flocks. to His be teens that attended. there but at the last moment was unable to attend. - His Eminence, Metropolitan Gerasimos preached dox hierarchs, clergy and faithful from many juris- the homily on the celebration of the day’s gathering, Eachdictions year gather on the in firstcathedrals Sunday and of Greatchurches Lent, through Ortho- focusing on two themes: the ancient destruction of out the world to commemorate the restoration of icons, and the modern destruction of “icon” – hu- manity created according to God’s image. Constantinople. The annual tradition has become a “Iconoclasm is nothing less than the destruction of holypowerful icons expressionwhich was offirst the celebrated unity of thein 843 Orthodox A.D. in the True Faith,” he said. “We cannot protect Ortho- Church, which proclaims with one voice, “the faith doxy if we do not protect its dogmas. Our Faith is of the Apostles; the faith of the Fathers; the faith thoroughly modern while adhering to its ancient which has established the universe.”

26 2009 Western Diocese Lenten Clergy Retreat is Grace Bishop Maxim and the clergy of the ing some of the more heart-wrenching and also up- Western Diocese gathered on March 17 and lifting stories from his four trips to Kosovo. Some H18, 2009, at the Nativity of the Most Holy highlights include: Mother of God Church in Irvine, CA, for prayer, con- • After the people there f fession, fellowship and an emotional presentation often did not have for themselves, Fr. Nektarios entitled, “A Piece of Bread for Our Brothers and Sis- came back to Americaed andhim fish lost and thirty bread pounds they because he hurt so much in his heart for the Nektarios Serfes. Fr. Nektarios is the parish priest of people who gave him their food. Sts.ters Constantine in Kosovo & &Metohija” Helen Greek by V. Orthodox Rev. Archimandrite Church in • He could never get used to having six body- Boise, Idaho and he is the director of the Decani guards and exclaimed, “I don’t need bodyguards. Monastery Relief Fund, which, according to their I work for Christ. I have angels!” publication, “solicits donations worldwide via the • He reported that Decani Monastery has sus- Internet. All money donated is immediately trans- tained six separate rocket attacks and remains ferred from Boise to the Decani Monastery in Koso- standing. vo where the resident monks distribute it to the di- • Even though he can’t communicate with Bishop - Teodosije (Lipljan), Fr. Nektarios says they un- ing in the war-ravaged communities of Kosovo & derstand each other through the Holy Spirit! Metohija.”rect benefit Fr. of NektariosSerbian individuals has been and to Kosovo families four liv • On a visit to a group of children, Bishop Teo- dosije’s eyes welled up with tears as he said, ‘Fa- of 2009. ther, I forgot the candy for the children. Please times and is preparing for a fifth visit in the summer don’t ever let me forget the candy again.’ and dinner, the parish host Fr. Blasko Paraklis intro- • A nineteen-year-old Kosovo student was spon- Onduced Tuesday Fr. Nektarios evening to March the audience 17, following of over Vespers thirty sored to attend a university in the western U.S. clergy and lay people and he asked everyone to He would routinely turn off unused lights in his place a piece of bread from dinner in front of them host family’s house, telling them his family in Kosovo would have one hour of electricity per Suffering: Kosovo & Metohija 1998-2007,” and an day and service was usually interrupted even whileinformational he distributed pamphlet a DVD on theentitled suffering “Document and mar of- during that hour. tyrdom of two Serbian Orthodox monks in Kosovo • When Serbian Orthodox clergy hold funerals, in 1999. After a few opening remarks, Fr. Nektarios Albanian Muslims often throw rocks through- referred to the bread in front of everyone and said out the service and later desecrate the graves. that when he asked people over there what they wanted, they told him simply “some bread, an icon Fr. Nektarios concluded with a passionate appeal and our blessings.” Fr. Nektarios added that he for continued help, acknowledging how much was brings wallet-sized paper icon prints to distribute given to Bishop Teodosije on his U.S. visit in 2008 on his trips and when he runs out, even adults who for the people of Kosovo and reminding his audi- were not able to receive one cry; then, he spoke ence that as bad as the economy is for Americans, it without a break for two hours, emotionally recount- just makes it worse for the suffering people there. Decani Monastery Relief Fund, Inc. V. Rev. Archimandrite Nektarios Serfes

2618 West Bannock Street • Boise, Idaho 83702-4705 27 The Role of Women in the Orthodox Church Today Katina Kay Kostoulas, Ph.D. April 4, 2009, Jackson, California

omen hold a special role in the Church as mothers and protectors and preservers of Wculture and religion in the rearing of the children in the Orthodox home. This is the most im- portant role of the Orthodox Woman in the Church today. I will take a lifespan approach to the spiritual devel- opment of children—that is from conception through birth, infancy, early, middle and later child- hood, adolescence, and the separation and individ- uation process of young adulthood. I will take a de- velopmental approach to spiritual development, basing my ideas on psychoanalytic and psychologi- From Conception to Infancy through cal theories that correspond to writings of such Or- Early Childhood thodox Church Fathers as St. Theophan the Recluse The family is the hub of the spiritual life. and Elder Porphyrios of Athens, who were both as- The mother is the heart of the home and bears the cetic thinkers of our times steeped in the tradition responsibility for creating a prayerful and spiritual of the Jesus Prayer and Monastic life, but aware of atmosphere in the home. Christian upbringing ac- - cording to St.Theophan preserves the Grace of Bap- dox Christians in the modern age. the particular difficulties of contemporary Ortho tism, while a guardian angel protects the child from the moment of Baptism. Frequent Holy Communion, Discipline Is Teaching according to St. Theophan, calms the mind and God as our Father disciplines us to teach us life’s nerves, brings peace and also heals the body of the lessons and to further our spiritual growth. As par- infant. According to both the Saint and the Elder, ents we discipline our children to teach, train and the spirit of faith and piety of the parents is the educate rather than to punish. most important means for the preservation, up- According to Father Stanley Harrakas, in his book, bringing and strengthening of the life of Grace in Contemporary Moral Issues Facing the Orthodox children. “A child’s upbringing starts at the mo- Christian Today, there are four pillars on which mor- ment of conception” action: that is– do not kill, do not steal, bear false - Porphyrios (Wounded by Love, 2002) witness.al development The second rests. pillar The involvesfirst pillar right involves teaching right or correct beliefs, which is the premise of Orthodox Middle Childhood: The age of reason Christianity as the correct way of praise and wor- Judgment and reasoning of right and wrong and - learning from lives of the saints, parables, and sto- ries is now possible. The Orthodox mother as teach- suchship byas definition.when saving The a third life or pillar obeying is how the to lawuse reaare er of values and builder of character during the soningplaced inabout opposition moral issues to one when another. two are in conflict, The fourth pillar has to do with Koinonia or Com- example leading a prayerful, almsgiving, Christian middle school years involves first and foremost her munity fellowship. Life.

28 Anger Management and Temper Tantrums You may give them your love but not your in Middle Childhood thoughts, The expression of anger as aggression against For they have their own thoughts. someone or something is something children learn You may house their bodies but not their souls, overtime to verbalize rather than resort to physical For their souls dwell in the house of tomorrow, means of solving disputes and disagreements. which you cannot visit, not even in your dreams. Although fasting is a bodily discipline, it trains the You may strive to be like them, but seek not child to delay pleasure and is a valuable life lesson to make them like you. as long as it is done voluntarily by the child and For life goes not backward nor tarries with within the child’s capacity… yesterday. Children can carry not only their own anger but un- You are the bows from which your children as contained and unresolved anger from their moth- living arrows are sent forth. ers projected into them unconsciously. The archer sees the mark upon the path of the When children receive enough love and nurture, their conscience is less severe and punitive and and He bends you with His might that His ar- they internalize loving and guiding parents who rowsinfinite, may go they can run to with problems rather than harsh swift and far. task masters quick to punish and slow to listen. Let your bending in the archer’s hand be for gladness; Adolescence/Young Adulthood so He loves also the bow that is stable. The years of adolescence (13-20) and the young For even as He loves the arrow that flies, adult (20-30) herald the age of the passions with Conclusions the onset of puberty in adolescence and the tempta- As Elder Porphyrios has told us, (pgs.196) tions of the world such as sex and drugs. “What saves and makes for good children is the Kahlil Gibran1, Catholic, Lebanese poet and theolo- life of the parents in the home. The parents gian, wrote a beautiful poem on children in his clas- need to devote themselves to the love of God. sic work The Prophet, They need to become saints in their relation to Your children are not your children. their children through their mildness, pa- They are the sons and daughters of Life’s long- tience and love. They need to make a new start ing for itself. every day, with a fresh outlook, renewed en- They come through you but not from you, And though they are with you yet they belong thusiasm and love for their children. And the not to you. joy that will come to them, the holiness that will visit them, will shower grace on their chil- dren. A child needs to be surrounded by people who pray and pray ardently.

child a physical caress, but should also coddle Ait motherwith the should caress notof prayer. be satisfied In the by depths giving of her its soul the child sense the spiritual caress that its mother conveys to it and is drawn to her. It feels security and certainty when its mother mystically embraces it with constant, intense and fervent prayer and releases it from what- 1 ever is oppressing it.

29 MISSIONS 2009 This year His Grace Bishop Maxim established two new Missions in our Diocese

n Saturday, December 27, the Serbian com- Particularly poignant about the state motto for the munity in Boise, Idaho received, for the new Idahoans who came from the far reaches of the O - former Republics of Yugoslavia is that, because they panied by Rev. Protopresbyter Fr. Blasko Parak- have lost everything, they know that their stay in lis, who togetherfirst time, celebrated His Grace BishopLiturgy Maxim,in Serbian accom for Idaho will, indeed, be lasting. Even though Boise a congregation composed largely of Serbian refu- has become a haven, there are still deep and terrify- gees from Krajina and Republika Srpska. ing memories of the events that caused them to re- Idaho’s nickname is the Gem State because it is one locate so far from their homeland. The exodus out of only two places in the world where star garnets of Krajina in 1995 was one the most shameful mod- can be found, and the state seems to have become a jewel of refuge for many of our people. Idaho, ad- century. It was sudden, unexpected and inhumane. mitted to the Union on 3 July 1890 as the 43rd state, Withern human very little tragedies warning, of thefor somefinal yearsa matter of theof hours 20th and others a matter of minutes, they grabbed per- United States of America. According to the United Statesis located Census in the Bureau, Pacific in Northwest 2007 the population region of the of shot at and burned. What policy can justify the eth- Idaho was 1,499,402. Its largest city and capital is sonalnic cleansing belongings of and the fled, Serbs while from their Krajina,homes were the Boise where residents call themselves “Idahoans.” place they had called home for centuries? Risking The state motto is Esto Perpetua (Latin for “Let it be their lives, dug the remains of family members out forever”). of the cemetery, not willing to leave them behind in

30 fear that their tombs would be desecrated or de- equipped to accommodate the unexpected mass- stroyed—as was known to happen to many. The es. Most of the refugees from Krajina who are now - in Idaho spent some time in Kosovo where they ex- umented as a procession of families, with tractors, perienced a second tragedy – NATO bombs. Those flightcarts of drawn Krajina’s by old Serbian horses, population donkeys was and well in many doc fortunate enough to survive were able to come from cases, people—not soldiers! This human river in- Kosovo to Boise, Idaho. cluded infants and the elderly, the sick and the in- For spiritual healing, it was a tremendous blessing - for these new Idahoans from Krajina and Republika known. It is beyond imagination to comprehend Srpska to participate in the historical occasion of firmed,the suffering, and headed pain, humiliation, to Serbia and and tofear locations that lasted un for days and weeks. Some were killed en route and His Grace Bishop Maxim served a Hierarchical Di- left without a burial; some starved, some died from vinethe first Liturgy visit of at a 10:00AM, Serbian Orthodox and some Bishop 70 people to Idaho. ac- sickness due to the lack medicine. Mothers, not tively attended and participated in this Eucharistic knowing what morning would bring, slept with event. Following Holy Liturgy, lunch was served. their babies under the tractor wagons at night. The host parish, Greek Orthodox Parish of Saints Those fortunate enough to have relatives in Serbia, Constantine and Helen and Fr. Nektarije Serfes ended up with them. But hundreds of thousands were extremely hospitable. He presented a gift to more ended up in refugee camps which were ill- Bishop Maxim, and also invited the Serbian Com- munity to join his parish and participate in the sac- ramental life of the Church. Fr. Nektarios Serfes, the founder and the leader of the Decani Charitable Fund, is a great friend of the Serbian people. He spoke about the tremendous need in Kosovo and Metohija and called upon the Serbian faithful to at- tend the services more frequently. He promised a service for Christmas according to the Old Calendar, January 7. A meeting was held in the church hall after lunch in which all parishioners introduced themselves to one another. The next gathering was January 31, 2009 when Fr. Blasko served the Divine Liturgy, ob- served a traditional St. Sava celebration and held an assembly with the parishioners to discuss the fu- ture of this missionary parish.

31 The faithful were overjoyed with the Bishop’s arch pastoral visit, signifying the beginning of a more ac- tive Church life for them in their city of Boise. His Grace Bishop Maxim’s visit served not only as a blessing for their new home, but as the link to their lost homeland, and more importantly, as a beacon of hope that faith is the one thing that you can for- ever carry with you. The highlight of the whole trip was the creation of a new mission parish dedicated to the Holy Resurrec- tion of our Lord Jesus Christ. Another missionary parish founded by His Grace Bishop Maxim this year is in Colorado Springs. Ac- cording to Fr. Radovan Petrovic, the parish priest in His Grace Bishop Maxim continues the apostolic th at the beginning of the 19 Century. They settled missionary work in our diocese for the prosperity Denver,mostly in the the first cities immigrant of Pueblo Serbs and Denver,came to and Colorado some of them in the vicinity of Colorado Springs. Initiated souls. by Serbs and Russians, a church was founded in the Itof should Christ’s be Church noted that and at benefit the end of of all each God’s of the thirsty Gos- th early decades of the 19 century in Calhan locat- pel narratives, Jesus gives the disciples a mission, ed ten miles from Colorado Springs. It is well known which also extends to us, to go out into the nations and bring the Gospel message to all those who have need of hearing it. And let us be clear, the whole world is literally dying to hear the word of God. Peo- ple in all walks of life, by whatever means they see

of meaning, purpose, theology, or sometimes drugs right,and alcohol, try to fill in aan void attempt in their to soulssatisfy with a craving some kindthey

with the Word of God. Without Christ they remain cannot understand—a void that can only be filled the void on their own. The Church is the ambassa- dorthe “walkingof the royal dead,” priesthood, frustrated of bythe their Good efforts Samaritan, to fill

words: “As you have done it to the least of these my brethren,touching the so youwounds have of done others it to and Me.” fulfilling Christ’s that, Nikola Tesla had his lab in Colorado Springs and the city had power free of charge. The city hon- ored Tesla by establishing a museum which was moved to New York City in 2006. The new wave of Serbian immigrants took place at the end of the 1990’s when about forty refugee families from various parts of the Former Yugosla- via settled in Colorado Springs and expressed a de- sire to form a parish. His Grace Bishop Maxim visit- of 2007. In January of 2009, he came for the third edtime, Colorado served Springs the vespers for the service first time and in soonDecember after- wards established a missionary parish dedicated to The Annunciation of the Mother of God. Fr. Rado- van Petrovic of Denver was appointed the parish administrator.

32 Historic Event for the Parish in Denver, Colorado ИСТОРИЈСКИ ДОГАЂАЈ ЗА ПРАВОСЛАВЉЕ У КОЛОРАДУ

Православни Срби су почели да насељавају државу Колорадо, још крајем 19 века. Претежно су радили у жељезарама и рудницима. Од момента када су се доселили на ове просторе, код Срба се родила потреба да имају сво­ју цркву. Тада још није- постојала српска ју­рисдикција на овом- континенту, тако да су Срби били при морани, да заједно са другим право славним народима, оснивају и граде православне цркве. Тако су заживеле православне цркве у Глобвилу, Пуеблу, Калахану и Литлтону. У свим овим црквама једни од главних оснивача били су српски имигранти, и скоро све - ове цркве су носиле називе Српско- Руске православне црк­ве. Међутим, током вре тус и куповина црквеног објекта. 26. јуна. 2009.- мена Срби у овим црквама су постали мањина, када је закључен уговор о куповини црквеног тако да данас све те цркве припадају Америчкој објекта у Лејквуду (западном предграђу Денве Православној Цркви. И данас постоји велики ра). Целокупна парохија се искрено обрадовала број Срба који похађају ове и друге православне овој новости и са нестрпљењем очекује дан када цркве широм Колорада. ће ова црква бити реновирана, освећена и ста­ Прецизних података о броју православних Срба вљена у употребу као Српска Православна црк­ у Колораду није било све до 1999. године, када је ва. Закључивању уговора присуствовали су већа група Срба, насилно расељених са својих пред­седник Борис Југовић, подпредседници опгњишта из Хрватске и БиХ, дошла и населила Миле Панић и Вера Видовић, јереј Радован ове просторе. Исте године је Западноамеричка- Петровић и Цвијан Кањерић парохијанин. По епарихија предузела прве кораке на успоставља­ закључивању уговора г. Борис Југовић изјавио: њу мисије у Денверу и околини. Тадашњи епи „Ово је велики дан за нас и велики успех наше скоп Јован је у децембру 1999. г. издао повељу о- парохије. Није то успех појединаца нити садаш­ оснивању мисионарске парохије у Денверу,- њег Одбора цркве, већ је успех и плод рада свих посвећеној Светом Јовану Крститељу. У току на оних који су ову цркву водили и помагали током редних неколико година ова млада мисионар ових десет година. Свима њима ми данас дугу­ ска парохија је прошла кроз много потешкоћа и јемо захвалост“… Истог дана преузети су кључе­ проблема. Народ се трудио и хватао у коштац са ви цркве и документ о власништву. Свештеник- искушењима на која је наилазио. Уз Божију по­ Радован је такође истакао овај велики и исто­ моћ и уз напоре свештеника и парохијана зајед­ ријски моменат у животу парохије и Срба у Ко но ова парохија је изашла на „прави пут“. У међу-­ лораду уопште, али је подсетио да тек предстоје- времену, трудом Свештеника Радована Петрови-­ велики изазови везани за планове, реновирање- ћа, малена српска заједница у Колорадо Спринг- објекта, као и опремање цркве потребним ин су добила је статус мисионарске парохије. Епи вентаром, и обезбеђивање финансиј­ских сред скоп Западноамерички је у више наврата посе става, с обзиром да је црквени рачун прилично тио мисије у Денверу и Колорадо Спрингсу и- исцрпљен. уверио се у духовни напредак верника. - Западноамеричка Епархија жели пуно успеха Два тренутка од историјског значаја за денвер- верницима Цркве у Денверу. Уз помоћ Божију и ску мисију догодила су се у току само једне годи молитвама Светог Претече Господњег као и уз не: прелазак са мисионарског на парохијски ста помоћ свих добрих људи надамо брзом успеху. 33 “The Divine Grace which always heals that which is infirm… ordains the most pious Deacon to be a Priest…” Three Ordinations to the Holy Priesthood

n Sunday, February 22, 2009, His Grace, Gregory came into the Western American Diocese Bishop Maxim ordained the servant of God, of the Serbian Orthodox Church of North and South ODeacon Gregory Edwards, to the holy America in 2006 with the blessing of His Grace, priesthood at church of St. George the Great-martyr Bishop Longin, who at the time was the Administra- in Panorama, Greece. Among the seven priests serv- tor of the Diocese. He was ordained to the deacon- ing with His Grace were the newly-ordained’s fa- ate by His Grace, Bishop Maxim in Belgrade, Serbia in December of 2007. a priest in the Antiochian Archdiocese, as well as Fr. Fr. Gregory has a B.A. in Religious Studies from the Gregory’sther-in-law, spiritual the Very father, Reverend Fr. Spyridon, Fr. Joseph a Greek Copeland, priest Brown University (Providence, RI) and is currently in Thessaloniki. Much of the local Serbian commu- a student at the Aristotle University of Thessaloniki nity came to the Ordination, most of them students where he is working on his PhD in New Testament who study at the University in Thessaloniki. Raised an Episcopalian near Philadelphia, Pennsyl- Fr. Gregory, his wife Pelagia, and their three, beauti- vania, Fr. Gregory discovered Orthodoxy while withful newborn Professor triplets Petros live Vasiliadis. in Thessaloniki and hope studying at Brown University. By graduation he had one-day to return to the Western American Diocese converted to the Orthodox Faith and made up his to begin a life of service to God and His Holy Church. mind to follow his calling to the priesthood. Fr.

34 fter 18 years of faithful service to the Church, day, August 28, 2008, at the Slava celebration of the the Protodeacon William Weir of the As- A - Chanting by the Belgrade Theological Choir and dox Church in Fair Oaks, California was ordained to Assumptiontheir Professor, of The Nenad Virgin Milosevic, Mary Church made in the Fair Hierar Oaks.- the holysumption priesthood of the by HisVirgin Grace, Mary Bishop Serbian Maxim Ortho of chical Liturgy and Ordination especially moving. the Western American Diocese of the Serbian Or- In attendance were Fr. William’s wife, Popadija thodox Church of North and South America. Concel- Mary Anne, his Godmother, Protinica Nina Garic, his ebrating with Bishop Maxim were His Grace, Bishop sister and brother-in-law, Kar- Joanikije of Budimlje and Niksic, as well as many of en and John Bracken and sever- the clergy of the diocese who had travelled to par- al of his Kumovi. ticipate in the event. Among them was Fr. William’s Fr. William is a retired Colonel Godfather, Protopresbyter Miladin Garic, as well as in the Judge Advocate General’s s e v e r a l Corps and a retired professor of members Business Law. He received his of the lo- B.A. from the University of cal Ortho- North Carolina – Wilmington, a dox clergy MA from Central Michigan Uni- from the versity – Honolulu, HI, and a Ju- Sacramen- ris Doctor from Akron Univer- to area. sity – Akron, OH. He received The Ordi- his theological training at St. n a t i o n Tikhon’s Seminary where he is took place currently serving on the Board on Thurs- of Trustees.

35 n Saturday, February 1/14, 2009, the last before his priestly ordination. At his ordination in day of the Diocesan Assembly, Hierodea- San Marcos, fourteen priests concelebrated the Di- Ocon Hilarion of the St. Herman of Alaska vine Liturgy with Bishop Maxim. Among the faithful Monastery (Platina, California) was ordained to the attending the ordination was Hieromonk Hilarion’s holy priesthood by His Grace Bishop Maxim at the daughter, Sister Jelena, a nun of the St. Paisius Mon- St. Petka Serbian Orthodox Church in San Marcos, astery in Safford. Fr. Hilarion’s ordination was an California. Fr. Hilarion converted to the Orthodox event of great rejoicing for all the churches and Faith at the St. Mary of Egypt Orthodox Church in monasteries in our Diocese. Kansas City, Missouri. He entered the monastic life in 1998, and was ordained to the holy diaconate at the St. Paisius Monastery in Safford, Arizona, by His Grace Bishop Jovan in 2000. Since 2001 he has been at the St. Herman Monastery in Platina, where he was tonsured as a stavrophore monk the Sunday

36 Освећени темељи Цркве Св. Симеона у Лас Вегасу, Невада

- - - Православни народ наш у Лас Вегасу је на саслуживали игуман Манастира Тврдош, Сава, о. покон дочекао тај дуго чекани дан. Толи- Урош Тодоровић, о. Василије Соколовић и Клив ко година труда око пројектовања, при­ ленда. о. Лазар Васиљевић, јеромонах Јован и ђа-­ купљања помоћи, чекања на дозволе надлеж кон Озрен Тодоровић. Мноштво народа из овога них… И кад је стрпљења понестајало, премда не града, са децом обученом у народну ношњу, ра и вере, дошао је тај 21. децембар 2008. г. Тога- досно је певало на служби Божијој, и молитвено дана Епископ Западноамерички г. Максим је суделовало у освештању темеља. После Литур-­ служио Свету Литургију у парохији Светога Си гије, на темељима, новоизливеној плочи цркве,- меона Мироточивог у Лас Вегасу, и освештао чин је почео читањем Повеље о полагању каме темеље будућег велелепног Храма. Епископу су на темељца, коју су потписали епископ, свеште

37 - ник Урош, архитекта Отон Урбан и председник- пра­вом ношења напрсног крста. У црквеној сали одбора Млађан Грујичић. Потом су следиле мо је потом уследио свечани и богати ручак, а на- литве, појање тропара, псалама, освећење води- лицима верника је сијала нескривена радост и це, места за крст, четири стране цркве, па потом нада ће овај симболичан почетак значити поче полагање повеље и самог камена, и на крају бла так и њихове духовне обнове и уграђивања у гослов народа. Као круну свега епископ Максим Храм Божији. је протојереја Уроша Тодоровића одликовао

38 We Welcome all to Celebrate the 100th Anniversary of Saint Sava Church in Los Angeles – San Gabriel

t. Sava parish of San Gabriel will celebrate its 100 Sava, the parish was enlarged by immigrants from years of existence on October 2nd and 3rd, 2010. other areas of the former Yugoslavia, i.e., Serbia, SThis occasion inspires parishioners to look back Bosnia, Dalmatia, Lika, etc. and to look forward with hope at what is yet to come. withSt. Sava justifiable parish pride is fortunate at what has to have been twoaccomplished churches, the St. Sava Church built in 1910 at the Serbian cemetery in Los Angeles, and the new St. Sava Church built in 1984 in San Gabriel. If one considers history, it must be said, St. Sava Church marks the beginning of the Orthodox faith and Serbian culture in Los Angeles. Being the oldest organized Church in Southern California, this Jubilee of St. Sava parish will also draw the attention of other Orthodox juris- dictions in Western America. Church records show that the early settlers of Los Angeles immigrated primarily from Montenegro, Boka and Hercegovina. Through the years at St.

39 Many stories can be told about the faith, labor of mon laborers for small wages. Not being able to pay love, inspiration, dreams and commitments of St. the artist for Altar Icons, parishioners used their Sava parishioners. One of those is a story of how the paper Slava Icons to complete the Iconostas them- St. Sava Church at the cemetery was built with very selves. Another story tells of the time when Church modest means. Most immigrants worked as com- members realized that the project of building the new St. Sava Church in San Gabriel would cost 3 million dollars, and they formed a construction committee to act as a general contractor. The Church was built for less than half of the projected price. It is the story of a miracle that 2 million dol- lars were raised for the Church interior and its ma- jestic mosaic made by the famous Italian artist Sirio Tonelli. Another story can be told of how St. Sava Church Hall was built in 1963 at the time when the split happened in the Serbian Orthodox Church of America. There are also stories of remodeling the old St. Sava Church and the St. Sava Church Hall in San Gabriel.

the St. Sava parishioners for their Orthodox faith Alland of Serbian these stories culture. reflect They theare deepan expression appreciation of the of beauty and goodness of each St. Sava member, of the stewards and parishioners involved. They point out a perfect story to live by, the story of love. And for my own story, I have been proud to have the op- portunity to serve St. Sava parish for the past 30 years. Proto-Stavr. Fr. Petar Jovanovic

40 “Therefore receive one another, Just as Christ also received us, to the glory of God” The Ministry of the Circle of Serbian Sisters of the Western American Diocese

The Diocesan Kolo Sestara was established on De- saying, “Radi onako kako Bog radi…” which means, cember 6, 1986. The hard work and effort that our “Do as God does.” God’s nature knows only the law of sisters put forth has blossomed into fruit that has Christ, we must learn how to give—of which our sis- God,ters’ actions the law continuously of giving. In remind order tous. find Our truesisters joy are in Church,strengthened considering this significant it a blessing branch to do of so, the for Westernone pur- joyful givers. Americanpose: to glorify Diocesan our Vine.Lord Theseand Savior sisters Jesus worked Christ. for The the Thus, in the spirit of giving, our sisters sponsor a Pen- goal of the Kolo Sestara is to work together in unity ny Drive. This is an incredibly important mission, for our Western American Diocese. The unity of the raising funds that provide the necessities for our suf- Church is one of free will, united in Truth and Love of fering mothers and orphans in Kosovo, Serbia. Each God. This unity was not established by any human au- parish has been asked to collect pennies from their thority, but by God alone. Unity in the Church is es- parishioners in order to help us with this mission. sential to live a Christian Life. Many sisters, from 1986 “What good can pennies possibly do?” one may ask. to the present day, have been involved in the works There was a rich man, who would pick up a penny, and deeds of the Kolo Sestara. Coming from approxi- hold it up and smile, then put it in his pocket as if he mately twelve different parishes, this work of the had found a great treasure. How absurd! What need Church unites us unto the Glory of God. did this wealthy man have for a single penny? Why We were united once again at our Annual Lenten Re- would he even take the time to stop and pick it up? Someone asked him why he was so happy upon pick- Lent. This year’s topic was “The Role of a Woman and ing up a penny. He responded, “Each penny reads ‘In Mothertreat, which in the takes Orthodox place duringChurch,” the presented fifth week by of Dr. Great Ka- God We Trust!’ and if I trust in God, the name of God is tina Kostoulas. It provided great spiritual enrichment. Mindful of the needs of others, and grateful for the inscription. It is written on every single United States blessing bestowed upon us, our sisters make charita- coin,holy, evenbut we on never a coin. seem Whenever to notice I find it. God a coin, drops I see a mesthat- ble contributions to support both St. Paisius and St. sage right in front of me telling me to trust Him. Who Herman’s Monasteries. Some of the good works from am I to pass it by? When I see a coin, I pray. I stop to our sisters involve making charitable contributions, see if my trust is in God that moment. I pick the coin sending proceeds to Kosovo in Serbia, holding fund- up as a response to God that I do trust in Him. For a raisers for our Church Summer Camp in Jackson, vol- short time, at least, I cherish it as if it were gold. I unteering their time and effort to work during the think it is God’s way of starting a conversation with camp season, and teaching children our Orthodox me. Fortunate for me, God is patient and pennies are Faith and the importance of unity in the Church. plentiful!” The Diocesan KSS Talent Show takes place in August We all must remember to “…Command those who are each year, featuring Serbian good, music, and kolo rich in this present age not to be haughty, nor to trust dancing. It is a wonderful opportunity to continue our in uncertain riches, but in the Living God, who gives Serbian customs. Serbian and American cultural dif- us richly all things to enjoy. Let them do good, that ferences are embraced, just as both are accepted by they be rich in good works, ready to give, willing to Christ for the glory of God. “Receive one another; just share, storing up for themselves a good foundation as Christ also received us, to the glory of God” (Rom. for the time to come, that they may hold onto eternal 15:7). Keeping our faith, our customs, and our lan- life” (Tim. 6:17-19). guage helps bring us closer to one another, and thus The ministry of the Circle of Serbian Sisters of the closer to the Glory of God. Western American Diocese has proven that hard Our sisters are good stewards, teachers, readers, sing- work, effort combined with love and unity will - strengthen our faith, heritage and culture. Who der to assist others and support their own parishes, among us, at the dread judgment seat of Christ, would ers,they and prepare officers, luncheons, but most banquets, of all, the and best a host cooks! of otherIn or not want to hear those most cherished words from events for parishioners. The Serbian people have a our Lord: “Well done, my good and faithful servant?”

41 Women’s Lenten Retreat 2 0 0 9

reat Lent always marks the the completed interior. For those who had prepared, Annual Orthodox Women’s retreat up in Jack- confessions were taken and we returned to Saint Theson, fifth CA. weekThis year,of G from April 14-16, I had the Sava Mission for dinner, greetings and introduc- pleasure of spending the weekend with my won- tions to the weekend itinerary. derful Orthodox sisters: Mira Babich, Diana Cucuk- On Saturday, His Grace Bishop Maxim served Holy Liturgy. Praying together with so many Orthodox Dekic along with Orthodox women from many oth- women is a powerful and affecting experience that Brkic,er parishes. Nada Repajic, Vida Chenich., and Snjezena brought us closer together that morning. Many of This year’s theme was “The Role of Women in the us were moved to joyful tears. A hearty brunch was Orthodox Church Today”. We traveled to Jackson on waiting for us to nourish our bodies and minds as Friday evening to celebrate The Akathist To The preparation for the wonderful lecture to come. Mother of God. Father Steve Tumbus served, assist- Our featured speaker was Katina Kay Kostoulas, ed by Proto Deacon Tom. Saint Sava Church was Ph.D who spoke to us on “The Role of Women in the beautiful; we could still smell the fresh paint from Orthodox Church Today”. Dr. Kostoulas explained

42 that women are faced with an awesome task for, As mothers, this talk hit hard and we felt empow- “the mother is the heart of the home and bears the ered to learn more about our faith and live more by responsibility for creating a prayerful and spiritual our faith to give to our children, grandchildren or atmosphere in the home” We do this with the sup- others needing support. port of loving husbands and the love and guidance The afternoon was a wonderful opportunity to of extended family. She presented information from learn from Popadija Radmila how to make Kolac an Orthodox Christian Parenting perspective and and the beautiful decoration that adorns this bread. took us through the life span of our children through - young adults. She shared so much rich and thought- ers, roses and more -. I still have my dove! - PartShe made of joy wheat, of the weekendwine barrels, was doves,spending crosses, time withflow fects our children. A story from Tolstoy made a old friends and making new dear friends. We all are fulpowerful information-specifically example for how this how happens. our behavior This story af on our own paths, and yet, when we slow down, we called, “The Old Grandfather and the Grandson” see God in each one of us and are reminded that we goes as follows: The grandfather had become very need to help each other reach salvation. I can’t think old. His legs wouldn’t go, his eyes didn’t see, his ears of a better time spent among my friends. didn’t hear, he had no teeth. And when he ate the As has been our tradition, on Sunday we got up ear- food dripped from his mouth. The son and daugh- ly, packed up, said our goodbyes to the other wom- ter-in-law stopped setting a place for him at the ta- en at the retreat and headed to San Francisco to The ble and gave him supper in back of the stove. Once they brought dinner down to him in a cup. The old Hierarch John, Wonderworker of Shanghai and San man wanted to move the cup and dropped and Francisco.Holy Virgin To Cathedral encounter to venerate so many the holy relics relics of Holy and broke it. The daughter-in-law began to grumble at Icons in one place is such a moving experience; I the old man for spoiling everything in the house can only encourage every one of you to visit this and breaking the cups and said that she would now holy place. give him dinner in a dishpan. The old man only Time went by quickly on the long drive home. Our sighed and said nothing. Once the husband and the connections deepened as we discussed and pro- wife were staying at home and watching their small cessed all we had learned, went over fun times, and planned for next year. I know for some a “women’s he was building something. The father asked, “What retreat” sounds a bit too ‘churchy’, but it really is sonare youplaying doing, on Misha?’ the floor And with Misha some said; wooden “Dear planks: Father, not. In fact, it is just the nourishment we need to I am making a dishpan so that when you and dear come back refreshed to our regular lives of raising Mother become old, you may be fed from this dish- families, work, and spending time in our social cir- pan.” The husband and wife looked at one another cles to be a bit more grounded, maybe even wise, in and began to weep. They became ashamed of so of- remembering to slow down just a little to honor fending the old man, and from then on, seated him that part in ourselves that is good and to see the at the table and waited on him. Children learn mor- good. in everyone else. al reasoning, values, right action-all essential in our See you next year! children’s spiritual development from us. Our time given to our children cannot be replaced and it is never too late to begin doing better. Dr. Kos- toulas cites Elder Porphyrios for wisdom on this point, who said, “What saves and makes for good children is the life of the parents in the home. The parents need to devote themselves to the love of God. They need to become saints in their relation to their children through their mildness, patience and love. They need to make a new start every day, with a fresh outlook, renewed enthusiasm and love for their children. And the joy that will come to them, the holiness that will visit them, will shower grace on their children.”

43 of the Western American Diocese

1621 West Garvey Avenue Newest Releases Alhambra, CA 91803 Sebastian Press Adds 626 289 9061 626 284 1484 (fax) New Titles to its Repertoire E-mail: [email protected]

n today’s electronic age one would think that Maxim. books would be superseded, but not so according His Grace wants to continue the publishing activity I in his Diocese making new titles available to chil- and people are still reading. With books, as with al- dren, young adults, families, and all those eager to mostto the everything recent finding. in today’s Great market, titles are we still face selling many choices. Some people read for entertainment, some thoughts of contemporary theologians and pastors, to quench the thirst for knowledge, while others asdive well into as of reflectivethose of the pastoral Church’s antiquity. and theological read for spiritual growth. The latter readers are cer- Here we present a few titles of Sebastian Press that tainly aided by the publishing activity of the West- can easily be viewed at http://www.westsrbdio.org/. ern American Diocese of the Serbian Orthodox Church. Sebastian Press is the name given to their Prayer Book, is a beautiful publishing department that in a short time has add- pocket-size, full-color Eng- ed a few new titles. lish-language prayer book; Energetic and missionary and an astute bishop of it contains prayers com- this diocese, His Grace Dr. Maxim believes that the monly used by Orthodox written word is one of the ways to reach out to peo- Christians, lists of Scrip- ple, to teach them, and bring them closer to Christ. tural Commandments, “As Saint Basil the Great once observed: “Words by brief articles on the pre- cepts of Faith, proper con- duct in church, and the their nature fly; therefore, the writer needs letters meaning and practice of toand catch spiritual them words before and they works fly away”. of our We modern as Orthodox times. prayer. It is adorned with Ourare obligedpublishing to recordactivity those aims significantat the inculturation theological of striking icons and illustrations by Fr. Stamatis Sklir- the Orthodox ethos and mentality within moderni- is, a parish priest in Athens who is a renowned ico- ty and vice versa, focusing on existential human nographer and a writer and lecturer on Byzantine needs in the light of Christ’s Incarnation and Resur- iconography. rection. We need a successful interpretative trans- mission of the tradition by Church Fathers which The Prologue of Ohrid, by Saint Nicholai of Zica, is can be achieved through a process of explicating the a complete and unabridged English translation of St. old concepts into contemporary concepts, among Nikolai’s Prologue which has become a much loved others – through written books”, said his Grace Dr. spiritual classic for Orthodox Christians worldwide.

44 Athanasius ex- amines these and other founda- tional questions in depth in this volume, drawing from a wealth of Scriptural and patristic sources. In discussing di- verse theological subjects, he al- ways returns to his overarching theme: the com- An inspirational source-book of the Orthodox Faith, munion that man it contains within its pages a summation of the can have with Church’s wisdom and Her experience of sanctity God through Je- through the Grace of Jesus Christ. The lives of Saints, sus Christ the God-man, within Christ’s Church and above all in the Holy Eucharist. His exquisite and every day of the year. unique way of engaging the reader in mutual dia- Hymns, Reflections, and Homilies are presented for logue, with the living Eucharistic experience per- Christ, The Alpha meating his every thought, instills in the reader a and Omega is an an- burning desire for that communion. thology of Bishop Atha­nasius’ articles In the Mirror, A Collection of Iconographic Essays which have appeared and Illustrations by Fr. Stamatis Skliris. In the Mir- in Serbian, Greek, ror is an anthology of his articles, now translated French, English and into English, in which he combines adherence to the Russian. Focusing on teachings of the Church Fathers with a vibrant ex- themes central to pression of faith through the experience of Christ in Christian patristic the Church. The book is adorned with more than Tri­adology, Ecclesiol- 200 of his striking icons and illustrations. Fr Stama- ogy and Anthropolo- tis is one example of an synthetical Neopatristic ap- gy, the book reveals proach in the arts. He articulates a dialogue with the ultimate purpose of man and the uni- Gogh Cézanne, Monet’s colors, Matisse’s forms, Pi- verse, and speaks of how each of us can realize this casso’smodern Cubism,art by evaluating and Post-modernism. the brush strokes Stamatis of Van re- purpose within the divine-human community of the Orthodox Church. Bishop Athanasius’ (1938) thought combines adherence to the teaching of the Church Fathers with a vibrant faith and a profound experience of Christ in the Church. He is one of the most renowned and respected theologians in the Orthodox Church today.

In Emmanuel, the second anthology of Bishop Athanasius’ articles to appear in English, His Grace explores themes of Orthodox Christology, Soteriol- ogy, Ecclesiology, and Gnoseology. How can we know Who God is? How can we know who we are, as human persons created in His image and like- ness? How can we become one with Him? Bishop

45 minds us of the times when Church had the ability A New Illustrated, to shape the culture. He is authentically postmod- full-color ern, because he employs purely artistic criteria; he 2010 pocket size does not ready-made solutions from the icono- CALENDAR graphic past; he researches everything anew; a This high quality, bilin- strong experimental sense is at his disposal, and he gual (English and Serbi- combines strictly traditional elements with those an) pocket size 2010 that are modern; e.g., The Mighty Protectress (The- calendar with excep- otokos) is strongly traditional, but Christ has the tional graphic design is movement, the colors, and brush deposits of mod- profusely illustrated, ern, expressionist art. Although he basically em- with daily and special ploys a dark Byzantine under-painting, adding to it prayers, a directory of light “accents” (illuminations), he still plays with the Western American colors in such an impressionist manner that his Diocese of the SOC, a schedule of events, and space work gains a “non-determinism of color”; he leaves for personal notes throughout, is indispensable for sections of his painting uncolored and then treats an organized Christian living. these sections in an unpredictable manner with an eagerness to play and not to make use of the callig- In preparation for publishing are raphy that is usual in iconography. the following titles: The Sailor of the Heaven, by Fr. Stamatis Skliris 2009 Annual, Dedicated to the celebration of the and Marko Rupnik. An interview of two artists, Administrative unity of Serbian Orthodox Church in theologians and clergymen, Orthodox and Roman North and South America, this Annual highlights Catholic. They answer 20 questions about contem- the Diocesan Days and the life of the Western Amer- porary Christian art asked by Protopresbyter Dr. ican Diocese. It includes the report on 30th anniver- Radovan Bigovic. sary of the Repose of Fr Justin Popovic, as well as Collected works of Archimandrite Sebastian numerous articles and relevant writings on mis- Dabovich (3 volumes). sions, ordinations, consecrations, monastic life, Holiness and Otherness, an anthology of Bishop new releases in the Western American Diocese, in- Maxim’s theological articles. cluding the directory of parishes and diocesan min- The Explanation of the First, Second and Third istry departments. Epistle of St. John the Theologian, by Arciman- drite Justin Popovic. Man of God-Man Christ, by Arcimandrite Justin Popovic.

46 MONASTERY OF THE MEETING OF OUR LORD AND SAVIOR JESUS CHRIST ”If you want to be perfect, go, sell all your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me.” (Mt. 19:21)

n the tradition of the monastic spirit, our Monas- tery of the Meeting of Our Lord and Savior Jesus IChrist gives us another opportunity to better ex- perience and understand the ascetic life. Although the monastic life, with its physical withdrawal from the world to the desert, began in the middle of the third century, Christian monasticism took its practi- cal roots in the early fourth century. Most notable during the early years of monasticism was St. An- thony the Great of Egypt, a founding father of ere- apparent in the history of the early Church, before mitical (reclusive) monasticism. During the second monasticism appeared. millennium, Mt. Athos in Greece appeared as the The innermost spiritual sense of Orthodox Monasti- center of Orthodox monasticism. In the Orthodox cism is revealed in joyful mourning. This paradoxi- Christian tradition, monasticism is often called the cal phrase denotes a spiritual state in which a mo- ‘barometer of the spiritual life of the Church.’ So nastic in his/her prayer grieves for the sins of the world and at the same time experiences the regen- way of life been, that its existence and status have erating spiritual joy of Christ’s forgiveness and res- great has the influence of and appreciation for this been equated with those of the Church as a whole. urrection. A monastic dies in order to live, he/she

Church. self in God, and he/she becomes ignorant of worldly As the monastic life flourishes, so flourishes the The word ‘monastery’ is derived from the Greek knowledgeforgets himself/herself in order to attainin order real to spiritual find his/her wisdom real word ‘monasterios’ (from ‘monazein’, to live alone). which is given only to the humble ones. ‘Monastery’ denotes the building, or complex of Orthodox monasticism has always been associated buildings, that houses a room reserved for prayer with stillness and silence, seen primarily as an in- as well as domestic quarters and workplace(s) of ternal rather than an external state. External silence, monastics (monks or nuns), and whether living in however, is sought in order to attain more easily in- community or alone as hermits. ner stillness of mind. What better place to achieve this than in the serene hillsides east of Escondido, dedication in the monastic life. In his/her spiritual CA where our monastery is located, situated among What is difficult to the world is approached with life, the monastic simply tries to do what every ancient oaks as sentinels guarding God’s precious Christian should try to do, and that is to live accord- creation. In vigilant contemplation under the shade ing to God’s commandments. The fundamental of these canopies and alongside the soothing sound principles of monasticism are not different from of the meandering stream, the monks of this mon- those of the lives of all the faithful. This is especially astery can totally devote themselves to God.

47 Thanks to the generosity of land donors Ratko and monastery to the growing number on this conti- Jovanka Djekic, the monks have a quiet place to live nent. Everyone is encouraged to be part of this growth by contributing funds, materials, and their more deeply and purifying their hearts more fully, time to make this monastery a spiritual jewel that andto be better found know worthy themselves, of beholding fighting God. their It ispassions in this will enlighten our lives. For further information or setting that monks pray for the world and us con- stantly. 289 9061. In this coenobitic community, everything will be to offer a donation, call the Diocesan office at 626 – shared: living quarters, food, work, prayer, common The Meeting of our Lord and Savior Jesus Christ efforts, cares, struggles and achievements. For this in the Temple, Commemorated on February 15 spiritual haven to become a reality, great effort is (February 2) required by the Faithful of our Diocese to provide Forty days after Christ was born, he was presented the infrastructure and buildings for this monastery. to God in the Jerusalem Temple according to the The Master Plan for these 17 acres calls for a mon- Mosaic Law. At this time as well his mother Mary astery church, monastic dormitories, reception cen- ter, retreat center with guest sleeping quarters, and workshops. Planned agricultural areas include a afterunderwent the birth the of ritual Christ, purification the Church and celebrates offered the vineyard and orchard, as well as a poultry coop, sacrificesfeast of the as prescribed presentation in the called Law. the Thus, Meeting forty days (or Presentation or Reception) of the Lord. joyfully visited the monastery for prayer and pic- The meeting of Christ by the elder Simeon and the nicsbeehives, leaving and spiritually fishpond. refreshed. Many of the With Faithful God’s havehelp, prophetess Anna (Lk 2:22-36) is the main event of this monastery will continue to grow as a spiritual the feast of Christ’s presentation in the Temple. It magnet in Southern California. was “revealed to Simeon by the Holy Spirit that he Thanks to many volunteers, among work accom- would not see death before he had seen the Lord’s plished to date is cleaning up the property, the con- Christ” (Lk 2:26) and, inspired by the same Spirit, he struction of a small chapel and cabin, and planting came to the Temple where he met the new-born new trees. In the immediate future, the bridge over Messiah, took him in his arms and said the words the stream needs to be rebuilt. Technical investiga- which are now chanted each evening at the end of can be submittal to the County for review. Lord, now let Your servant depart in peace, according Wetions give are glory planned to God soon for beingso that able a final to add Master one more Plan tothe Your Vesper word; service: for mine eyes have seen Your salvation

48 In the service of the feast of the Meeting of the Lord, the fact emphasized is that Christ, the Son and Word of God through whom the world was cre- ated, now is held as an infant in Simeon’s hands; this same Son of God, the Giver of the Law, now him-

child. Receiveself fulfills him, the 0 Simeon, Law, carried whom Moses in arms on asMount a human Sinai beheld in the darkness as the Giver of the Law. Re- ceive him as a babe now obeying the Law. For he it is of whom the Law and the Prophets have spoken, in- carnate for our sake and saving humankind. Come let us adore him! (Vesper verse of the Feast) The celebration of the Meeting of the Lord in the Church is not merely a historical commemoration. Inspired by the same Holy Spirit as Simeon, and led by the same Spirit into the Church of the Messiah, the members of the Church also can claim their own which You have prepared in the presence of all peo- “meeting” with the Lord, and so also can witness that ples, a light for the revelation to the Gentiles, and for they too can “depart in peace” since their eyes have glory to Your people Israel (Lk 2:29-32). seen the salvation of God in the person of his Christ. At this time, Simeon predicted that Jesus would be Rejoice, O Virgin Theotokos, Full of Grace! From you the “sign which is spoken against” and that he would shone the Sun of Righteousness, Christ our God, en- cause “the fall and the rising of many in Israel.” He lightening those who sat in darkness! Rejoice and be also foretold Mary’s sufferings because of her son glad, 0 righteous elder; you accepted in your arms (Luke 22:34-35). Anna also was present and, giving the Redeemer of our souls who grants us the resur- thanks to God “she spoke of Jesus to all who were rection. (Troparion). looking for the redemption of Jerusalem” (Lk 2:38).

49 Our Liturgical Wine

t the Annual Diocesan Days cel- were harvested late to obtain higher ebration in September of 2005, sugar content. The 2007 vintage will Aduring his inaugural visit to the be a combination of Syrah and Black historic St. Sava Church in Jackson, Muscat grapes.”

Church in the Western hemisphere, the Divine Liturgy during Diocesan California,His Grace Bishop the first Maxim Serbian tasted Orthodox some DaysSebastian in Jackson Wine was in September first offered 2007. at of the renowned Amador County This soft, sweet and well-perfumed wines and promptly suggested that wine has been distributed through- the Western American Diocese pro- out the Western American Diocese. It duce its own wine for liturgical use. He stated that this wine should be the history of the Serbian Orthodox full-bodied, yet mellow and aromatic Churchis believed in America that this that is the it is first producing time in and slightly sweet to the taste. its own wine for celebration of the Wine grapes were introduced to this Eucharist. part of the Sierra Nevada Foothills (45 miles Southeast of Sacramento Sebastian Wine: and 90 miles Southwest of Lake Ta- The Second Vintage hoe) during the 1850s Gold Rush, This year‘s liturgical wine will be when fortune-seeking prospectors slightly different from the last. In re- brought rootstock with them from sponse to requests from several their Mediterranean homelands. priests and parishes, we are adding a Some of the vineyards planted during little more fruit sugar concentrate to that time have survived to the present the blend before bottling. This will day. The region is well known for its make the wine sweeter to the taste. French Syrah and Italian Barbera We are also changing the base of the wine grapes and internationally rec- blend from Zinfandel to Syrah. We be- ognized for its Zinfandel. For years, lieve that this will make the wine a bit the Zinfandel variety was believed to more full-bodied. Finally, our wine be native to America; however, recent will bear a new label created by Fr. DNA studies have revealed its origin Stamatis, the Greek priest and iconog- to be the Dalmatian Coast! rapher, whose work can be seen Fr. Stephen Tumbas, parish priest of throughout this Annual and on most St. Sava Church in Jackson and a wine- of the communiqués from the West- ern American Diocese. Bottled in July we plan to have the givenmaker talents himself back (Tumbas to our Lord Vineyards, and His wine ready for distribution by the late HolyShenandoah Church in Valley), an invaluable offered example his God- fall. Our production total is the same of stewardship. Fr. Stephen explained: as last year: two sixty-gallon barrels “Not knowing exactly what would be that will yield 120 cases of 375 ml involved, I agreed to take on the proj- bottles. At the present time, this is - duced in 2006 from aromatic Black our diocese, as well as for a few Muscatect. The and first batchZinfandel of wine grapes was that pro churchessufficient inwine other for dioceses. the entire year for

This wine is offered to all parishes throughout the country.

or email [email protected] If you are interested in a sample, please contact the Diocese office at 626-289-9061

50 Radio Ministry

he Western American Diocese of the Serbian nual Assembly, honorable visits of our guests.) We Orthodox Church began broadcasting over the prepare special programs for great Feast Days such Tradio on Pentecost, June 14, 1997. With new technological advances, particularly the develop- 2008 we presented a lecture and interview with ment of digital audio and internet broadcasting, the Bishopas Christmas, Atanasije. Pascha, We alsoSaint interviewed Sava and Vidovdan. Bishop Por In- radio ministry evolved into our current podcasts made available through the internet. Podcasting be- Days 2007. Radio program featured lectures by a gan to catch hold in late 2004, though the ability to firijerecognized who was Orthodox an honored bishops, guest theologians during Diocesan and pro- fessors, like Metropolitan Kallistos of Diokleia, Met- wider audience. We believe that our podcast minis- ropolitan Nikitas of Dardanelles, Bishop Irinej of trydistribute is of great audio importance files so such as through easily and this to new a much tech- Australia, Bishop Teodosije of Lipljan (Kosovo), Fr nology, it is now available to everyone, everywhere, Thomas Hopko and Prof. Bosko Bojovic. We will through our website. We are especially pleased to continue to work on keeping the podcasts on the often receive favorable comments about our pod- internet. Anyone may subscribe to our podcast pro- casts. gram and we encourage you to do so. Just recently we have started a new project with the highly acclaimed and widely recognized ac- tress Mirjana Jokovic. She is a faithful Serbian Orthodox actress who works and lives in Los Angeles. We have invited her to help us with her ideas and talents to enrich our audio data- base through the recordings of very important church literature. Since its beginning, the radio program and subsequently our podcasts have had followed one basic format: A sermon by our Bishop on a feast which is to be celebrated the following week. Sometimes sermons by others are read. This is followed by readings - mirovic, for saints that are celebrated during upcomingfrom Prologue week. of The Ohrid programs by Saint then Nikolai continue Veli with Educational material on a range of topics, such as how to celebrate feast days, the slava and other traditions connected with our holi- days. Readings from Serbian Literature, which are read from time to time usually in English have become popular. Spiritual music is a crucial part of our podcasts. Finally, at the conclusion of every broadcast we try to present current news. from our Western Diocese, The Serbian Orthodox Church, Ortho- doxy in general, and especially news from Kosovo and Metohija. In addition to our regular format we broadcast special shows. In these shows we inform our lis-teners about important events that are tak- ing place in our Diocese. (Diocesan Days, An-

51 D i o c e s a n Iconography Studio “Icon: A Two-Month Theory and Practice Workshop” Saint Steven’s Orthodox Cathedral

Course Description: Live and learn in theory and • An increased ability to depict faces and vestments. practice about the creation of icons, guided by Dioc- • esan iconographers. Diocesan iconographical school end. Constructing a finished icon from beginning to is inspired by Byzantine and Serbian medieval fres- Application Procedure: Applicants will be accept- co painting and by Fr. Stamatis, a famous parish priest, iconographer and medical doctor from Ath- strongly encouraged to apply early as space is very ens, Greece, who is well-known throughout Europe edlimited. on aApplications first-come, will first-served be subject basis, to a selection and are for his iconography. Our teachers impart their cre- process which will give special preference to aspir- ative, Patristic knowledge of Icon illustrating to as- ing Iconographers within the local region, and espe- piring Iconographers and help them to more fully cially within the Western American Serbian Diocese. develop their potential. The intensive course will A $400 enrollment fee will be required to cover follow the schedule below. course costs and materials. Once accepted into the Course Benefits and Objectives: program, the fee will be non-refundable. Please • Develop a deep practical knowledge of Byzantine make payment to the Western American Serbian Iconography. Diocese in the form of a check and send to: 2541 • To be able to paint hand-painted icons and wall- Crestline Terrace, Alhambra, California, 91803 paintings.

52 Week One the Son of God, that is, God‘s assuming of a form Introducing the basic techniques of iconography (colors, material, styles) of each particular thing that belongs to sensible hu- that, in being tangible and human, is an affirmation ANY PROPOSAL FOR TEACHING ICON-PAINTING manity. must avoid the two extremes we mentioned: it must not ignore the dimension of portraiture of the icon, THROUGH THE DIALECTIC ICONOGRAPHY ACHIEVES REPRESENTATION and risk becoming a monophysitic art like that of the Copts, but neither should it be reduced to a icon. The icon uses design to depict all the historical between two elements. The first is the design of the mere portrait, having no connection with the free- elements of a saint‘s life which express the personal dom of the eter­nal Kingdom of God. For this reason, relationship with Christ and his fellow-beings, es- the icon-painter must allow himself to experience tablished during his historical life and earthly exis- all the stages that Christian icon-painting went tence. through during its evolution. He has to acquire a Next, illuminating the saint with the light special to timeless view and a criterion of what constitutes Orthodoxy in icon-painting, and he must not con- arts have, to a greater or lesser extent, adopted), en- dowsByzantine biological painting existence, (which depicted all the otherby the affiliated design, school. with all the elements of freedom and release from Itfine will himself help himto any greatly one period, to engage trend, in technique the thought or the limitations of biological existence within creat- ed space and time. We must point out here that, in - the dialectic between history and the eschaton, in cialprocesses steps taken,of the firstfrom centuries the Hellenistic of Christianity, mummy when por- other words, between the created and the uncreat- the first choices were being made and the first cru ed, depicted in the icon, design and light ( or creat- made in encaustic, the majority of which are pre- ed and uncreated), do not partic­ipate on an equal servedtraits such at theas those Monastery of Fayum at Sinai.towards Next, the hefirst should icons basis. As Fr. Florovsky speaks of unequal Christolo- study the exquisite illumi­nated manuscripts made gy (in the sense that the one hypostasis of the pre- after the Iconoclastic period, the unrivalled mosaics eternal Son and Word of God assumes, through the Incarnation, human nature and hypostasizes it, of Sopotsani, supremely rele­vant in this context, in without there being two equal hypostases, one di- whichof the elevenththe classical century, Greek and, concept finally, exists the monument alongside vine and one human, joined in an equal partner­ advanced Byzantine techniques of illumination, ship), so too iconography does not combine two furnishing the contemporary icon-painter with a ways of being that co-exist as equals, but lays the world and sensible beauty on the one hand, and on emphasis firmly on eschatology. standard and a criterion for affirming the tangible- Week Two eration of all things from the limitations of created Open individual practice the other the eschatological trans­figuration and lib being. In addition, he should study the whole sys- Week Three tem of illuminations in icons, that by the fourteenth century had been fully established. How to draw Byzantine proportions successively. In studying the history of iconography, the painter Knowing the elements of the face and body - Drawing and painting facial features and faces sess the degree to which considerations of portrai- to ture,should along also with find alla criterion the other that elements enables of him iconogra to as- create his own design for the icon he intends to phy, entered into each work and period. A perusal Inpaint, order the to painter break mustfree from have a a specific thorough model knowledge and of the history of icon-painting using this criterion of the proportions of the human face. The view that would help the painter to gain insights which could the Byzantine icon distorts nature is plainly wrong. be very fruitful in his own personal work. The most important works in this tradition have In any case, the contemporary icon-painter should been studied and reveal a profound knowledge of avoid intense formalism of line, and rediscover the nature, its proportions and its harmonies of color and shape (for example, the naked Christ in the icon moreover, he should gradually introduce into his of the Baptism at Dafni has the classic proportion of workfluent, the rich, element spontaneous of portrai color­ture, not of Byzantine in order to art; be head to body, that is, 1:8, while the combination of more artistic, but as a way to portray in a genuinely colors in the works of the thirteenth and four­teenth Orthodox fashion the dogma of the Incarnation of centuries are found in nature).

53 a) The icon-painter, therefore, can start his Renaissance, which were painted using the tech- design with an oval shape, broader at the top and narrower at the bottom, which is typical of to another must be staggered so that the surface the human face. coverednique of „sfumato“. by each added The transition layer of from lighter one color shade is b) Next, he divides this into three equal parts, clearly outlined. The illumination, that is, of the top to bottom: the upper part is the forehead, the middle gives the proportions of the nose, borrow the terminology of modern physics), in while below is the space between nose and chin. theface sense and the that other each areas of the must additional be „quantized“ layers must (to c) Within this shape he situates the eyes and be clearly demar­cated. As regards the strokes of the mouth, the ears and hair, then the neck, then the brush on the painting, the light must illumi­ the rest of the body, always guided by an accu- nate only those parts of the anatomy that really rate and profound knowledge of the proportions exist (i.e., the nose, the arches of the eyebrows, of the anatomy. the cheekbones, the dome of the forehead, etc.) d) It goes without saying that he keeps in and the spaces in between should be left in half- mind the vision the Church has of each saint, light. how the Church conceives the face of Saint An- c) Shadows, where they exist, tend to be on the thony, for example, and in front of him he must periphery, are the same color and shade, are not have more than one icon of the saint to consult. added afterwards but are part of the darker prim-

Week Four where there are shadows, by the additional light- Open individual practice. er whichlayers ofis putpaint. on Thefirst parts and isof notthe coveredanatomy over, are never shadowed; for exam­ple, they are never found on the forehead or the cheekbones. These Week Five factors constitute crucial and radical differences Illuminating icons with between Byzantine illumination and Renaissance a Byzantine-style lighting chiaroscuro, in which shadows are added after- Studying and applying the function wards in brush­strokes of different color-shad- and purpose of the light ings, delicately graduated and the result of natu­ rally occurring optical phenomena, so that they Studying and applying the range are allowed to fall on the anatomical features. of lighting styles At this stage,, the iconographer covers the space be- tween the outline of the face with the Byzantine thed) naturalistic Finally, areas design of most has definition been illuminated are picked in - theout particular with strong, Byzantine fine, almost style described, white lines. the When work ive-green or brown. takes on a different character, akin to that of Byz- The„proplasmos“ next step, (primer), using dark a relatively colors, he dark draws color, in the ol lines of the body, as in the original design. Finally, impressionistically, giving us the sense that the he illuminates each area with the particular light faceantine in art.the painting The „quantization“ is bright with of lightan intense functions but found in Byzantine painting. The special quality of naturalistic light. this light consists in the following: a) It tends to illuminate the whole face cen- of color and light, and also functions expressionisti- trally rather than one-sidedly, leav­ing a narrow cally,This figurative since it accentu technique­ates creates and stylizes an impression the outline­ism border of unpainted primer round the outside and some of the inner lines, and gives special em- which blends with and emphasizes the outline of phasis to the area around the eyes, which lends ex- the face, thereby causing the whole to be more pression to a face. stylized. This technique leads the work out of the sphere of b) At the point where the light meets the prim- naturalness and gives it the tran­scendental charac- er, there is not such a gradual transition from ter of an icon. lighter to darker shadings as in the works of the

54 Western American Diocese The Directory of the Western American Diocese The Right Reverend Bishop Maxim

Episcopal Headquarters 1621West Garvey Avenue, Alhambra, Advisor Emeritus California 91803 • V. Rev. Protopresbyter Stavrophor Velimir Petakovich,

Fax (626) 284-1484 • V. Rev. Protopresbyter Stavrophor Nikola Ceko E-mail:Office (626) [email protected] 289-9061 •FINANCIAL Obren Gerich AUDIT BOARD www.westsrbdio.org • Wayne Papac OFFICE OF CHANCELLOR Milan Cheyovich, Vojin Hadzi-Pavlovich, Assistant Chancellor: Hieromonk Jovan Babic Jelena Vukmanovic Episcopal Secretary: Aleksandra Ceko Episcopal Deputy: Stavrophor Petar Jovanovic parIshes 1637 S. Gladys Avenue,V. Rev. San Protopresbyter Gabriel CA 91776 ALASKA Phone (626) 288-1977 ANCHORAGE The Venerable Peter of Korish Serbian EPISCOPAL DEANS Orthodox Mission Los Angeles Deanery Rev. Protopresbyter Blasko Paraklis, Administrator Phone: (949) 830-5480 Jackson Deanery • V. Rev. Protopresbyter Stavrophor Nikola Ceko E-mail: [email protected] Butte Deanery 24236Mr. Boban Olivera Krajisnik, Dr. Mission Board Viejo, President CA 92691 • V. Rev. Protopresbyter Dane Popovic Phone: (907) 333-1264 San Francisco Deanery 2408 Tulane St., Anchorage, AK 99504 • V. Rev. Protopresbyter Ilija Balach ARIZONA DIOCESAN ECCLESIASTICAL COURT • V. Rev. Protopresbyter Dusan Bunjevic BISBEE President St. Stephen Nemanja Serbian Orthodox Church 216 Park Avenue, •Petar Rt. Rev. Jovanovic, Bishop SecretaryMaxim, P.O. Box 5666, Bisbee AZ 85603 • V. Rev. Protopresbyter Stavrophor Rev. Presbyter Stevan Gagic, Administrator Member Phone: (480) 661-0815 • V. Rev. Protopresbyter Stavrophor 10744 N. 119th Street, Scottsdale, AZ 85259 VelimirBozidar Petakovic, Draskovic, Member Mr. Sam Sorich, Parish President • V. Rev. Protopresbyter Stavrophor Alternate Phone: (520) 249-7196 DIOCESAN COUNCIL • V. Rev. Protopresbyter Janko Trbovic, PHOENIX President St. Sava Serbian Orthodox Church Vice President 4436 East McKinley Street, Phoenix, AZ 85008 • Rt. Rev. Bishop Maxim, • RonaldEpiscopal Radakovich, Deputy V. Rev. Protopresbyter Stavrophor Treasurer • V. Rev. Protopresbyter Stavrophor Petar Jovanovic, Office:Janko Trbovic,(602) 275-7360, Parish Priest fax (602) 275-4112 Phone: (480) 949-9475 • Obren Gerich, 1631 N. Sunset Drive, Tempe, AZ 85281 • V. Rev. Protopresbyter Stavrophor Janko Trbovic E-mail: [email protected] • MimoAdvisor Papich Emeritus • V. Rev. Protopresbyter Stavrophor Velimir Petakovic, St. Nikola Serbian Orthodox Church 11640 N. 16th Place, Phoenix, AZ 85020 • Dr. Debra Tasic Phone: (602) 943-0941 • V. Rev. Protopresbyter Stavrophor Nikola Ceko Rev. Stanislav Duric, Parish Priest • Ron Mucovich Phone (602) 323 7807 • Rev. Presbyter Stephen Tumbas Alternate 1122 East Potter Dr., Phoenix, AZ 85024 • Ilija Cvetich e-mail: [email protected] • V. Rev. Protopresbyter Bratislav Krsic, Alternate CALIFORNIA • Chris Nikcevic ALHAMBRA • V. Rev. Protopresbyter Stavrophor Milan Vukovic, Alternate St. Steven’s Serbian Orthodox Cathedral 1621 West Garvey Avenue, Alhambra, CA 91803 • Mary Ann Plefka • George Paich, Website: www.saintstevens.org • MarkDiocesan Lucich Counselor & Legal Advisor V. Rev. Protopresbyter Stavrophor • Michael Jankovich, Office: (626) 284-9100, Fax: (626) 281-5045 Nikola Ceko, Cathedral Dean President Phone: (626) 284-9100 DIOCESAN ADMINISTRATIVEVice President BOARD (Church Address) • Rt. Rev. Bishop Maxim, Episcopal Deputy E-mail: [email protected] • Ronald Radakovich, • V. Rev. Petar Jovanovic, 55 Rev. Presbyter Norman Kosanovich MORAGA Phone: (626) 284-9100 Holy Trinity Serbian Orthodox Church 5417-A Sultana Avenue, Temple City, CA 91780 1700 School St., Moraga, CA 94556 E-mail: [email protected] V. Rev. Protopresbyter Stavrophor The Venerable Peter of Korish Chapel VasilijeOffice: (925) Cvijanovic, 376-5982 Parish Priest 2541 Crestline Terrace, Alhambra, California 91803 Phone: (925) 935-5526 ANGELES CAMP 1454 Whitecliff Way, Walnut Creek, CA 94595 St. Basil of Ostrog Serbian Orthodox Mission E-mail: [email protected] P.O. Box 673, Altaville, CA 95521 OAKLAND 930 N. Main Street, Angeles Camp, CA 95222 St. George Serbian Orthodox Church Phone: (209) 736-2340 94-9th., Oakland, CA 94607-4702 V. Rev. Protopresbyter Stavrophor Phone: (510) 836-0591 Miladin Garic, Administrator V. Rev. Stavrophor Dusan Bunjevic, Administrator Phone: (916) 966-1999 29 Topaz Way, San Francisco, CA 94131 6723 Will Rogers Dr., Fair Oaks, CA 95628 Phone: 415-641-5087 Email: [email protected] ARCADIA Christ the Sаvior Serbian Orthodox Church ORANGE COUNTY 1424 S. Baldwin Ave., Arcadia, CA 91007-7923 Nativity of the Most Holy Theotokos Serbian Orthodox Church Cell: (626) 975-1966 2148 Michelson Drive Irvine, CA 92612 V.Office: Rev. (626)Borislav 445-2370, Jegarski Fax:, Parish (626) Priest 445-2323 P.O. Box 1044, Arcadia, CA 91077 V. Rev. Protopresbyter Blasko Paraklis, Parish Priest Phone:Office: (949) (949) 830-5480 830-5480 FAIR OAKS Assumption of the Blessed Virgin Mary E-mail: [email protected] Serbian Orthodox Church 24236 Olivera Dr. Mission Viejo, CA 92691 7777 Sunset Avenue, Fair Oaks, CA 95628 REDDING St. Andrew Fool-for-Christ Serbian V. Rev. Protopresbyter Dane Popovic, Parish Priest Orthodox Mission Phone:Office: (916) (916) 966-5438, 966-6276 Fax: (916) 966-5235 1865 Diamond Street, Anderson, CA 96007 (Church Address) www.standrewfoolforchrist.org E-mail: [email protected] Rev. Presbyter Michael Boyle, Parish Priest Rev. Presbyter William Wier Phone: (530) 241-3660 Phone: (916) 488-0827 953 South St., Redding, CA 96001 2911 Morse Ave, Sacramento, CA 95821 E-mail: [email protected] Rev. Deacon Philip Mayer, Parish Deacon FRESNO 22645 Old 44 Dr. Palo Cedro, CA 96073 St. Peter the Apostle Serbian Orthodox Church Phone: (530) 547-4912 3502 North First St. Fresno, CA 93726 E-mail: [email protected] SAN DIEGO E-mail: [email protected] St. George Serbian Orthodox Church V.Office: Rev. (559)Protopresbyter 227-5565, FaxStavrophor (559) 227-0501 3025 Denver Street, San Diego CA 92117 George Gligich, Parish Priest Phone: (619) 276-5827, Fax: (619) 275-4476 Phone: (559) 325-8528 V. Rev. Protopresbyter Bratislav 2343 E. Birch, Fresno, CA 93720 Bratso Krsic, Parish Priest Parish deacons: E-mail: [email protected] V. Rev. Protodeacon Brad Matthews Rev. Deacon Paul Germain, Parish Deacon Phone: (559) 897-7319 287 Sneath Way, Alphine, CA 91901 1101 6th Ave Dr., Kingsburg, CA 93631 Phone: 619-659-9504 E-mail: [email protected] E-mail: [email protected] Rev. Deacon Norman Shultz Phone: (559) 999-9402 SAN FRANCISCO 455 E. Nees #147, Fresno, CA 93720 St. John the Baptist Serbian Orthodox Church www.sjsoc.org JACKSON 900 Baker St., San Francisco, CA 94115-3811 St. Sava Serbian Orthodox Church 724 North Main Street, P.O. Box 1243 Jackson, CA 95642 V. Rev. Djurica Gordic, Parish Priest 910Office: Baker (415) St., 567-5869, San Francisco, Fax: (415)CA 94115 567-5855 Rev. Presbyter Stephen Tumbas, Parish Priest E-mail: [email protected] Phone:Office: (209) (209) 223-2700 245-3142 P.O. Box 246, Plymouth, CA 95669 SAN GABRIEL E-mail: [email protected] St. Sava Serbian Orthodox Church V. Rev. Protopresbyter Stavrophor Miladin Garich, 1640 South San Gabriel Blvd, San Gabriel CA 91776 Phone: (916) 966-1999 Phone: (626) 288-7343 6723 Will Rogers Dr., Fair Oaks, CA 95628 www.saintsavachurchla.org Rev. Deacon Triva Pavlov, Parish Deacon V. Rev. Protopresbyter Stavrophor Phone: (209) 223-4640 Petar Jovanovich, Parish Priest P.O. Box 594, Jackson, CA 95642 1637 S. Gladys Avenue, San Gabriel CA 91776 E-mail: [email protected] Phone: (626) 288-1977 E-mail: [email protected]

56 St. Sava Church at Cemetery MONTANA 4355 Second Street, East Los Angeles, CA 90022 BUTTE V. Rev. Protopresbyter Stavrophor Petar Jovanovich Holy Trinity Serbian Orthodox Church 2100 Continental Drive, Butte, MT 59701 SAN MARCOS Phone: (406) 723-7889 St. Petka Serbian Orthodox Church www.holytrinitybutte.org 1854 Knob Hill Road, San Marcos, CA 92069 Rev. Presbyter Russell Radoicich, Parish Priest Phone: (760) 743-2178, Fax (760)743-0513 Email: [email protected] V. Rev. Protopresbyter Stavrophor Rev. Deacon Theophan Wiese, Parish Deacon Milan Vukovic, Parish Priest 707 N. Wallace Ave., Bozeman, MT 59715 Phone: (760) 744-4829, Fax (760)744-5474 819 Wulff Street, San Marcos, CA 92069 NEVADA LAS VEGAS SARATOGA St. Simeon Mirotocivi Serbian Orthodox Church St. Archangel Michael Serbian Orthodox Church Phone: (702) 367-7783, Fax (702) 248-7333 18870 Allendale Ave., Saratoga, CA 95070-5239 V.3950 Rev. S. Protopresbyter Jones Blvd. Las Vegas, Uros TodorovicNV 89103 , Parish Priest Phone: (408) 867-4876, Fax: (408) 867-0421 Phone: (702) 657-9137 V. Rev. Slobodan Jovic, Parish Priest Email: [email protected] Rev. Deacon Ozren Todorovic, Parish Deacon Serbian Cemetery’s Chapel of 5649 Guiding Star Cir, North Las Vegas, NV 89031 E-mail: [email protected] the Assumption of the Virgin Mary 5649 Guiding Star Cir, North Las Vegas, NV 89031 1801 Hillside Blvd, Colma, CA 94014 RENO Phone at Cemetery is 650-755-2453 St. John the Baptist Serbian Orthodox (fax) 650-755-1631 Mission Parish Rev. Djurica Gordic, Parish Priest E-mail: [email protected] Phone: (775) 786-7328 COLORADO Mailing Address: 2868-Vista Bl. 124/132, Sparks, NV 89434 Rev. James Barfield DENVER Physical Address: 3835 Glen Street, Reno, NV 89502 St. John the Baptist Serbian Orthodox Mission 9305 W. Cedar Ave, Lakewood, CO 80226 P.O. BOX 24899, Denver, CO 80224 OREGONE-mail: [email protected] Rev. Presbyter Radovan Petrovic, Parish Priest PORTLAND 5219 S. Delaware St. #103 St. Stephen Archdeacon and Protomartyr Englewood, CO 80110 Serbian Orthodox Church 303-730-2975; cell (773) 865-4636 11447 SE. 27 Ave, Milwaukee, OR 97222 E-mail: [email protected] Rev. Presbyter Nikola Todorovic, Parish Priest Home Phone: (503) 653-4071 COLORADO SPRINGS Cell Phone: (503) 381-1271 Annunciation to the Mother of God Serbian Orthodox Mission Parish 11509 SE 27th Ave. Unit B, Milwaukee OR 97222 Rev. Presbyter Radovan Petrovic, Administrator E-mail:Office Phone: [email protected] (503) 292-7170 4055 Autmn HeightsUnit-F Colorado Springs, CO 80906 EUGENE 303-730-2975; cell (773) 865-4636 St. John the Wonderworker Serbian E-mail: [email protected] Orthodox Mission 304 Blair Blvd, Eugene, OR 97402 HAWAII Phone: (541) 484-5810 HONOLULU Rev. Presbyter David Lubliner, Parish Priest St. Lazar Serbian Orthodox Parish Phone: (541) 341-4500 Email: [email protected] Rev. Deacon Stephen Dyer, Parish Deacon P.O.Dragan Box Ijacic23173, Board President Phone: (541) 242-6844 Honolulu,808 393-7995, HI 96823-3173 808 306-4932 1075 Cheshire Ave, Eugene, OR 97402 V. Rev. Protopresbyter Blasko Paraklis Email: [email protected] and Hieromonk Jovan Babic, Administrators Phone: 949 830-5480 THE DALLES E-mail: [email protected] The Dormition of the Theotokos Serbian E-mail: [email protected] Orthodox Mission 1520 Weber St., The Dalles, OR 97058 IDAHO Rev. Presbyter Luke Hartung, Parish Priest BOISE Phone: (541) 296-7956 Holy Resurrection Serbian Orthodox Mission E-mail: [email protected] Rev. Protopresbyter Blasko Paraklis, Administrator www.dormitionorthodoxchurch.org Phone: (949) 830-5480 WASHINGTON E-mail: [email protected] SEATTLE St. Sava Serbian Orthodox Church 24236Cedo Borak, Olivera Board Dr. Mission President Viejo, CA 92691 9998 Glen Ellyn St., Boise, ID 83704 14916 239th Pl., S. East, Issaquah, WA 98027 Phone: (425) 391-2240 www.stsavachurch-nw.org

57 V. Rev. Protopresbyter Ilija Balach, Parish Priest Phone: (425) 255-9144, Fax (425) 793-4229 diocesan departments 15614 SE 179th St. Renton, WA 98058 and ministries E-mail: [email protected] CHRISTIAN EDUCATION UTAH Director SALT LAKE CITY St. Archangel Michael Serbian Orthodox Parish • V. Rev. Protopresbyter Bratislav Bratso Krsic, 1606 South 1000 West, Salt Lake City, Utah, 84104 • V. Rev. Protopresbyter Slobodan Jovic V. Rev. Protopresbyter Blasko Paraklis, Administrator •YOUTH Rev. Presbyter AND YOUNG Michael ADULT Boyle MINISTRY Phone: (949) 830-5480 • Maryann Wier Email: [email protected] Director • V. Rev. Protopresbyter Stavrophor George Gligich,

• V. Rev. Protopresbyter Blasko Paraklis •STEWARDSHIP Rev. Presbyter Stanislav AND DEVELOPMENT Duric monasteries • Rev. Deacon PaulChairman Germain ALASKA LITURGICS, SACRED MUSIC AND TRANSLATIONS St. Nilus Serbian Orthodox Skete • Obren Gerich, P.O. Box 18 Ouzinkie, AK 99644 St. Archangel Michael Serbian Orthodox Skete • R. Rev. Bishop Maxim P.O. Box 90 Ouzinkie, AK 99644 • V. Rev. Protopresbyter Stavrophor Nikola Krsic Ceko •PAN-ORTHODOX R. Rev. Hieromonk AND Abbot INTERFAITH Gerasim LIAISONS ARIZONA • V. Rev. Protopresbyter Bratislav Bratso Saint Paisius Serbian Orthodox Woman’s Monastery P.O. Box 1075, Safford, AZ 85548 •CHILDREN’S V. Rev. Protopresbyter CAMP Stavrophor Nikola Ceko 10250 S. Sky Blue Road, Safford, AZ 85546 • V. Protopresbyter Rev. BratislavDirector Krsic Rev. Mother Abbess Michaila Phone: (928) 348-4900, Fax: (928) 348-4902 Dusan Bunjevic, Advisor E-mail: [email protected] • Rev. Presbyter Steven Tumbas, • 604V. Rev. Broadway, Protopresbyter Jackson, Stavrophor CA 95642 CALIFORNIA Summer Camp Mailing Address: Saint Herman of Alaska Serbian Orthodox 1621West Garvey Avenue, Alhambra, CA 91803 Men’s Monastery SAINT SAVA MISSION AND RETREAT CENTER 10 Beegum Gorge Road, P.O. Box 70, Platina CA 96076 Director Phone: (530) 352-4430, Fax (530) 352-4432 Facility Manager V. Rev. Hieromonk Abbot Gerasim • 604 Rev. Broadway, Presbyter Jackson,Steven Tumbas, CA 95642 E-mail: [email protected] • Mailing Chris Passaro, Address: P.O. Box 965 Jackson CA 95642 St. Xenia Serbian Orthodox Skete CAMPUS MINISTRY AND ORTHODOX P.O. Box 260 Wildwood, CA 96076 CHRISTIAN FELLOWSHIP (OCF) Abbess Dorothea Rev. Presbyter Norman Kosanovich Monastery of the Meeting of the Lord 1621 West Garvey Avenue, Alhambra, California 91803 Escondido, CA RADIO MINISTRY Phone: (760) 917-0534 1621West Garvey Avenue, Alhambra, California 91803 Hieromonk Nektarije (Radovanovic) Editor: Hieromonk Jovan Babic 1854 Knob Hill Road, San Marcos, CA 92069 Phone: (626) 289-9061 www.westsrbdio.org/audio/index.html RETIRED CLERGY E-mail: [email protected] Phone: (760) 489-5024 “SEBASTIAN” PRESS AND BOOKSTORE • 3335 V. Rev. Mary Protopresbyter Lane, Escondido, Stavrophor CA 92025 Velimir Petakovic 1621 West Garvey Avenue, Alhambra, California 91803 Phone/Fax (760) 489-6251 Hieromonk Damascene and Hieromonk Jovan Babic Online Ordering: westsrbdio.org Phone: (916) 966-1999 E-mail: [email protected] • 6723 V. Rev. Will Protopresbyter Rogers Dr. Fair Stavrophor Oaks, CA 95628Miladin Garich Phone: (626) 289-9061 1272 East La Costa Place, Chandler, AZ 85249-8782 INTERNET MINISTRY Phone: (626) 446-4501 • 6558 V. Rev. N. Protopresbyter Golden Ave., Arcadia, Stavrophor CA 91006 Ilija Dajkovic PHILANTHROPY Rev Presbyter Darko Spasojevic, Nenad Vukicevic Phone: (760) 930-4313 • V. Rev. Protopresbyter Stavrophor Bozidar Draskovic, V.Obren Rev. ProtopresbyterGerich Blasko Paraklis E-mail: [email protected] V.Rev.Protopesbyter Borislav Jegarski 7175 Surfbird Circle, Carlsbad, CA 92011 Diocesan Circle of Serbian Sisters Phone: (925) 743-1306 • V. Rev. Protopresbyter Stavrophor Budimir Andjelich Petar Jovanovic, Spiritual Advisor V.Mrs. Rev. Tanja Protopresbyter Skundric, President Stavrophor 149 Valle Verde Ct., Danville CA 94526 Phone: (949) 362-4149

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