Spring/Summer 99 Page 2 The End is W h e re We St a rt Fro m Spring/Summer’99 THE END IS WHERE WE START FROM by Fr. John Shimchick

What we call the beginning is often the end And to make an end is to make a beginning. The end is where we start from. (T.S. Eliot, “Little Gidding,” Section V, Four Quartets) As we approach the end of this century and millennium, what Finally, we are happy to announce the launching of our new can we as Orthodox Christians learn from the past that might Diocesan Webpage: www.JacWell.org serve as the starting point for our engagement with the future? Can we identify useful decisions and patterns of behavior? Can Besides making available articles from current and back issues we acknowledge our mistakes? Have there been certain witnesses of ’s Well, this site will allow us to present and regularly to the reality of the Christian Faith whose lives are worth exam- update a calendar of Diocesan Life. Information on how to do ining? What does it mean to be an Orthodox Christian at this that will be available on the webpage.❖ moment in history? These are some of the themes we wish to explore throughout the issues of Jacob’s Well produced during this year. C O N T E N T S Fr. Leonid Kishkovsky, in editorials written for The Orthodox newspaper, in his commencement address at St. Vladimir’s Seminary, and in a recent interview we are pleased to present, sug- Theme ...... 2-18 gests that the current time provides many opportunities for Orthodox responses and involvement. Fr. Garklavs Parish News ...... 19-25 writes about the critical dimensions of nationalism. Fr. Special Features ...... 26-31 Meerson explores issues experienced by the new immigrants com- ing to America, particularly those in the latest Russian “wave.” & Iconographers ...... 32-33 Matushka Deborah Belonick studies the subject of “women’s Liturgical Music...... 34 issues” in the context of Orthodox Tradition and traditionalism. Media Review ...... 35 We will begin two new series of articles. Fr. Michael Plekon will examine images of holiness found throughout the twentieth Good & Faithful Servant ...... 36 century. The first installment features the first translation of Fr. Alexander Schmemann’s re m a rkable account of the “T h re e PUBLISHED WITH THE APPROVAL OF Metropolitans” who served a formative role in his experience of HIS EMINENCE, the Church. While his descriptions of Metropolitans Evlogy and THE MOST REV. Vladimir of will no doubt be of interest, his presentation of PETER Metropolitan Leonty is of particular value as we consider those OF who gave their lives on behalf of our Church in America. Fr. AND NEW JERSEY Schmemann observed that Metropolitan Leonty was “firmly upholding the whole Metropolia [the name of the OCA before EDITOR ...... FR. JOHN SHIMCHICK ] under his prayerful gaze.” The second series, writ- PUBLICATION OFFICE...... 24 COLMAR ROAD ten by Fr. Joseph Woodill, will develop an Orthodox understand- CHERRY HILL, NJ 08002 ing of “Ethics.” 609-665-2491 FAX: 609-265-0864 We will review Diocesan and parish events: the 85th anniver- E-MAIL: [email protected] sary of St. Church, Spring Valley, NJ; a project WEBSITE: HTTP://WWW.JACWELL.ORG of Holy Church, Yonkers, NY which will benefit Russian ARTWORK ...... CAROL MORRIS orphans; the wonderful restoration of iconography taking place at St. Vladimir’s Church, Trenton, NJ; parish retreats, and activities MATERIAL PUBLISHED IN JACOB’S WELL IS SOLICITED FROM ITS READERS VOLUNTARILY, WITHOUT REMUNERATION OR ROYALTY PAYMENT.THE PUB- for youth and choirs. Fr. Stephen Siniari offers a new article in his LISHER AND THE STAFF OF JACOB’S WELL ASSUME NO RESPONSIBILITY FOR series, “Good and Faithful Servant.” THE CONTENT OF ARTICLES SUBMITTED ON THIS BASIS. MATERIAL HEREIN MAY BE REPRINTED WITH ACKNOWLEDGEMENT. Page 3 Spring/Summer’99 The End is W h e re We St a rt Fro m THE IMPLICATIONS OF THE PRESENT MOMENT FOR : An Interview with Fr. Leonid Kishkovsky [This interview between Fr. Leonid and Fr. John Shimchick (JW) took place on June 25, 1999.] JW: Your editorials in The over the past are crises facing us that are spiritual, liturgical, canonical, and year and your commencement address at St. Vladimir’s Seminary these crises have a specific dimension in the so called, “diaspora” have featured positive words in describing the possibilities for context. When we try to be fully faithful to the Orthodox inher- Orthodoxy at this time in history. You have spoken about the itance, obviously there are two ways to go: One is very inward- opportunities for an Orthodox “response,” “contribution,” “civic looking and, in a sense, entering into a ghetto voluntarily. responsibility,” and “engagement with culture.” It would seem Another is to engage the civilization of the West and do it in a liv- that this century has probably been the first in which there has, in ing way.We have both of those responses occurring right now. fact, been any significant Orthodox engagement with Western culture. Would you, first of all, comment on what you would see JW: Are there certain things that we as Orthodox have to as some of the patterns and lessons we can learn from the offer at this time in history? Are there things that we have to say Orthodox engagement with Western culture to this point and that are not being heard, that are not being expressed by anyone what might be some of the possibilities for the future. else? Fr Leonid: When we speak of Orthodox engagement with the Fr. Leonid: My presentation at the Commencement was, I West in this century being more significant we probably mean, think, reaching toward an answer to that question. It seems to me the “diaspora.” I think that there is a longer-range perspective. that today’s Western civilization is very prone to thinking of itself For example, in some real ways obviously the Church of Russia as a world and universal civilization. And therefore, whatever it before the Communist Revolution of 1917 was, in a fashion, thinks, whatever it does, whatever it writes, whatever values it has engaged in an encounter with Western culture. And I think this are seen as universal, by definition. In reality, of course, even if encounter has even been recognized by the West. For example, no we look at its Christian dimension, the West very often in practi- one would speak about world literature without speaking about cal terms is simply ignorant of Eastern . So there is a Dostoevsky or Tolstoy. So there has been in that sense a pro- presumption that the West is equivalent to universality, but in found encounter which was aborted in the framework of the reality that universality is very much attenuated, it’s a very partial Communist Revolution, the persecution of the Church, the mar- and selective thing. ginalization of Christianity in Russia. And then the encounter of What we have to offer in the context of world Christianity is Russia with Communism was, in a certain sense, an encounter an insistence on the wholeness of the Tradition, the integrity of with the West, since the ideology of Marxism is rooted in Western the Christian Tradition in history - meaning both East and West. development - that’s very complicated, but bears consideration. In my presentation at St. Vladimir’s, I also pointed out that we What is new in the so-called “diaspora” is that Orthodox Orthodox have our own demons - religious and ethnic tribalisms churches and communities are living as minorities in Western - which drive us into our own particularisms, undermining our contexts. Therefore we have been drawn into the encounter with witness to Catholicity.To put it another way: America and the the West willy-nilly, simply as a matter-of-fact. But the respons- West are very much prone to the arrogance of power right now. I es to this fact are different. Some of the responses are self-isolat- do think that we also are prone to a kind of triumphalism as ing, with Orthodox communities withdrawing into themselves. Orthodox. We need, spiritually, to be very aware of that tempta- Ethnic and sometimes religious identity takes on the character of tion because arrogance and triumphalism are not the way of the self-preservation, and the necessary encounter with the West is . The integrity of the Tradition is meaningless if the neglected or forgotten. Other elements of the encounter have integrity of the Gospel is not fully kept. been expressed, manifested, and illustrated by such theologians Yet, in today’s Orthodox debates, any word of caution about and writers as Frs. Schmemann and Meyendorff and others. In triumphalism is heard by many as advocacy of relativism, as advo- Western Europe and America our encounter with the West is a cacy of “branch” theories of ecclesiology, as betrayal of the direct encounter, a daily and unavoidable conversation and Orthodox Tradition. But this is certainly not what I have in debate. It is, I believe, an imperative of our mission not to fear mind. Clearly, there is a way of witnessing to the fullness, the this encounter and debate. Our encounter with the West should integrity, the Catholicity of the Orthodox Church and not at all be a source of missionary energy and intellectual vigor for us. falling into relativism and other reductionisms or into arrogance. Now I think the jury is still out what will we be able to Our witness can be given in a way that has evangelical integrity. accomplish along this line. Fr. Schmemann wrote his articles on To be Orthodox is to be rooted in the Gospel - which means to the various crises in Orthodoxy back in the 1960’s. Clearly there have charity and generosity, affirming whatever is right wherever Page 4 The End is W h e re We St a rt Fro m Spring/Summer’99 you find it, affirming - wherever Christ is encountered. JW: I’m wondering why, despite your own efforts and those of the Serbian and others who have made efforts to speak with our government, there still has been an unwillingness to seek out or hear Orthodox views, to be sensitive to Orthodox contexts, specifically now as they relate to the Balkans but in other areas as well? Fr. Leonid: I do think, as I mentioned earlier, that the Western intellectual climate has a notion of the West as being uni- versal, liberal, inclusive, and ecumenical. This West is, in fact, very selective, not hearing other voices very well. But we as Orthodox tend to project ourselves more along the lines of our tribalisms, than along the lines of Catholicity - which really is the core of our witness. The difficulty is both on the side of the West and on the side of Orthodoxy. Now, the West is, of course, in possession of power - cultural, economic, military, political, and media power - and therefore there is a very distinct potential for the arrogance of power, the blindness and deafness of power. The Christian East is imbedded in societies which relative to the West are weak and, in many ways, powerless. Therefore the responses that we make as Orthodox tend to be defensive - aggressive ver- bally, but, in effect, executing a kind of defensive strategy. I do think that there is work to be done on both sides of this division perception of the “other.” The Wall Street Journal recently pub- of Christian East and Christian West to understand both current lished a long article on the , “From the and deep-rooted civilizational patterns and to act with responsi- Ruins of Kosovo.” At the end, the article describes a twenty-two bility towards the core of the Christian Tradition. year old travelling through Kosovo with Artemije. “Throughout a five-hour journey, the fresh-faced monk sat silent- Recently at a Protestant-Catholic-Orthodox ecumenical set- ly as the convoy passed charred Albanian homes, shattered shops ting I gave a presentation which borrowed from what I said at the and wall daubed with abusive Serbian graffiti. At the final stop, a Seminary. One Catholic lay scholar was surprised that I was rais- church in Urosevac, he whispered a horrified apology. ‘I’m so ing civilizational issues and pointed out that the Pope, for exam- ashamed,’ he told a foreigner. ‘I’m so ashamed of everything that ple, has spoken strongly about the Christian East and Christian has been done in the name of Serbia and the Serbs.’” West as being part of one Europe and has stressed the role on a European scale of Saints Cyril and Methodius. This is true, the JW: Do you think that there has been enough of a repudia- Pope has done that. But the point I made in response is that while tion of these horrors and atrocities by the Serb forces? the Pope has said these things, Western Europe and the West have Fr. Leonid: In Yugoslavia the media did not cover the atroci- not heard him. Certainly the record is clear, the Pope of Rome ties, therefore people simple didn’t know. What they knew was has tried to address this tension and divide. He has attempted to that the Serbs were at risk. They were not wrong. Did they know bring into Western Eu ropean consciousness the fact that about atrocities? I don’t think they knew, they couldn’t know. Christianity in Europe is of two parts and that there is a Therefore this monk’s journey was revealing: once he has seen, he Christianity of the East which has made substantial impact on is horrified. Had someone told him before this journey about European history, culture, and civilization. Has the West heard atrocities, he probably would have said that it was not possible. this? I don’t think so. In my response to the Catholic scholar I So when the charge is made that the Serbs have been silent in observed that Catholics have not heard or absorbed the Pope’s Serbia, yes, there has not been enough reaction. But I have to say message. And therefore the issues remain. that in the Serbian context the one figure who has always spoken I think both Western Christians and Orthodox Christians in about the suffering of Serbs and Albanians has been Patriarch the various societies are influenced by non-theological factors and Pavle. by specific patterns of information, media, and cultural perspec- I was in twice during the bombing, once at the tive which influence how Orthodox Christians and Western beginning of May with the group that was brought together by Christians see each other. There are stereotypes and caricatures of Jesse Jackson and once at the end of May when Metropolitan the West prevalent in Orthodox societies in the East, and there are Kyrill of Smolensk and two Europeans and I went. We met with stereotypes and caricatures of Orthodoxy prevalent in the West. Pa t r i a rch Pavle and President Milosevic on both occasions. Sometimes, simple lack of information affects self-perception and Milosovic denounced what he called the propaganda images of Page 5 Spring/Summer’99 The End is W h e re We St a rt Fro m

CNN when he spoke with Jackson and the rest of us. I respond- JW: There has been a great deal of controversy among the ed by saying that CNN has definitely given us a constant flow of Orthodox worldwide and especially here in America about our images of expelled people, refugees, stories of Albanians fleeing i n vo l vement in the ecumenical movement and discussions. from Kosovo. Granted, we do not get stories of KLA atrocities Would you say given your experiences, particularly over the past and these certainly also occur. But then I told him that he should few months, that it is not only appropriate but even “essential” for not be under any illusion; religious communities in America do the Orthodox to be involved at least on certain levels? not rely only on media images. Most religious communities have humanitarian agencies in the Balkans, many religious representa- Fr. Leonid: I have found it interesting that most people who tives from the have gone to the region and have have contacted me over the past months have done so because actually met the people we are talking about. Therefore, quite they welcome my participation in the mission to Belgrade led by aside from the media, it is clear to us that there are terrible things Jesse Jackson and Joan Campbell of the National Council of happening in Kosovo. I told him also that Serbian friends have Churches. It is our presence at the “ecumenical table” which observed that Yugoslav television never shows the Albanian enables our credible participation at times of crisis. So how can tragedy in Kosovo. we not be at the table? We need to be there to make our voice heard and our views known. And how can we bear witness to the The Patriarch of the Serbian Church has clearly denounced fullness of the Tradition, speaking in even missionary and theo- all atrocities. Patriarch Pavle made a universal appeal for an end logical terms, if our stance will be fundamentally a stance that to all violence. My experience is that the people in Yugoslavia leads to invisibility. I don’t think that can possibly work. have generally not known about the kinds of things done in their name and therefore could not be expected to rise up in revulsion. To be at the “ecumenical table” must not mean silence on It seems to me that as these things become more and more known, issues where we are painfully divided, where we as Orthodox may surely the response will exactly be like that of the monk in The be in a painful and challenging conflict with the views of others. Wall Street Journal story. Now, of course, there are atrocities tak- Of course, we not only need to, but we do state and articulate ing place in Kosovo against Serbs, and the sad cycle of violence what our critiques are of some developments in the Christian and suffering continues. world, within Christian bodies, and within ecumenism. There are negative things that are occurring and we have the right and the The Serbian Orthodox voices for peace have often not been responsibility to criticize and to challenge. Now, having said that given a lot, if any, visibility in Western media. Some people know we also then are in a situation where others have some need to about Fr. Sava and the Decani , but all in all not very challenge us as well, and they are not always wrong. There are much attention has been given in the mass media to Decani issues that are painfully important to us, where we empirically fall monastery and to the fact that the there have given shelter short of our theological vision. So when we speak of the to and have embraced Albanians seeking help and refuge. Bishop Orthodoxy and the Catholicity of the Church, when we speak Artemije has, over the last two or three years, criticized the regime about unity which we see as unity simply in the One Church - of Milosovic as being undemocratic and, therefore, an obstacle and we do so correctly - this is our commitment, our vision, our to any solution of the Kosovo crisis. Tradition. But empirically other Christians see us as divided with- in the Orthodox context, sundered along ethnic and jurisdiction- What is necessary, of course, is to acknowledge in revulsion al lines. When they see that we indeed confess one and the same the terrible crimes committed systematically by some Serb forces faith, adhere to one and the same Tradition, and yet do not have against Albanians. But definitely not to allow the identification of the capacity, it seems, to bring the Orthodox Church in America all Serbs with paramilitary criminals. I think morally there is together into one body - when people challenge us on that, they another problem. The goal of defending people who are vulnera- are right! The insistence and demand we make ecumenically ble and being assaulted in an ethnic conflict is a worthy goal - it about what is the nature of unity is the correct demand, the cor- was stated by the US and NATO as a universal cause. However rect challenge. The sadness is that within our own life we have not what happened is that the actual action we took as NATO seems brought energy into structuring our own Church in a way that to have catalyzed the atrocities, unleashed them. It doesn’t mean fully manifests the very thing we believe in most. And maybe we at all that the government or that the paramilitary thugs are or need to be challenged, otherwise perhaps we would be prone to a have been innocent. Of course, they are not innocent. The evil complacency and not see as sharply as we need to some of the was there and it was tangible. But the bombing clearly unleashed internal contradictions within our own life. great violence in Kosovo. And the humanitarian disaster became absolutely massive as an accompaniment to the bombing. I am JW: Finally, as we get ready to approach our next All troubled by that. We cannot as a society claim moral purity here. American Council, would there be one wish that you would have It seems to me that we as an American society bear some moral for Orthodoxy in America as we approach the Millennium? responsibility in terms of decisions taken by our government and other governments - decisions unleashing huge atrocities even as Fr. Leonid: I’m going to make a humble wish, a very hum- we were attempting to prevent atrocities. So we cannot claim ble one, but I think that it could be dramatic in its effect. We do moral purity or righteousness. have some dynamic realities within American Orthodoxy which Page 6 The End is W h e re We St a rt Fro m Spring/Summer’99 are very much alive, but which need more understanding and sup- His “Commencement Address to St. Vladimir’s Seminary port from hierarchs, parish , and laity in order to build a Theological Graduates,” deliver ed on May 22, 1999, is avai l a b l e more engaged and more missionary-minded Orthodox presence at: http://www.svots.edu/Events/Commencement/1999- into the next century. International Orthodox Christian Keynote-FrLeonid.html Charities (IOCC)) and the Orthodox Christian Mission Center (OCMC) represent a kind of miracle of ministry. Churches juris- Several of his Editorials written this year for The Orthodox dictionally divided have nevertheless come together to authorize Church specifically relate to issues discussed in this interview: and encourage something which is working, operating, and mov- “A Moment of Ecumenical Challenge — and Opportunity” ing forward. More energy, more commitment, more involvement (January, 1999) from the whole Church with regard to IOCC and OCMS would http://oca.org/Publications/TOC/1999/Ecumenical- literally move mountains. The movement towards ecclesial unity, Challenge.html the overcoming of jurisdictional divisions, would be advanced “Witness to the Gospel in the Face of Evil, Hatred, and because the strength of the work of IOCC in humanitarian terms Violence” (March-April, 1999) and of OCMC in missionary terms would be such that the wit- http://oca.org/Publications/TOC/1999/Witness-in-the-Face- ness of the Orthodox Church would be persuasive and credible. of-Evil.html And promoting credible Orthodox witness in America is the fun- damental commitment of the Orthodox Church in America. “Relating our Public Witness to Spiritual and Moral Vision” (May, 1999) [Fr. Leonid Kishkovsky is the Assistant to the Chancellor of the http://www.oca.org/Publications/TOC/1999/Relating-Public- Orthodox Church in America for Inter-Church Relations and Witness-to-Vision.html❖ Ecumenical Witness, Editor of The Orthodox Church newspaper, and pastor of Our Lady of Kazan Church, Sea Cliff, NY.]

LIVING ICONS: TEACHERS OF OUR PAST AND OUR FUTURE by Fr. Michael Plekon Cultural wonders such as icons and liturgical music and now regularly, events in Eastern Europe, remind the West of the , her beauty and mystery. With the fall of state socialism, churches and are being reopened and there is a renewal of all forms of religious expression. Orthodox liturgy, with its powerful, other-worldly sense of God’s transcendence is transmitted by recordings, captured by books and exhibitions of iconography. Orthodox clergy and laity have become a presence in international ecumenical bodies and even in efforts toward conflict resolution. Perhaps because all these are part of the “household of faith” for us in the Orthodox Church, we take them for granted. Yet as we stand on the threshold of a new century and millennium, we more than ever need to see and listen to those who have gone before, those whose lives are living icons of the Kingdom of God, of Our Lord and the Gospel. Since the beginning of this century and after the Russian revolution, a of singular Orthodox Christian men and women have come to live and work in the West. Among them have been poets and musicians, philosophers and historians, theologians and great spiritual teachers, among others. Not since Nicolas Zernov’s study, the Russian Religious Renaissance of the Twentieth Century, published over three decades ago, has there been any effort to examine their presence in the West, their dis- tinctive contributions, and in that time further important figures have appeared. It is central of our faith and worship that we always see ourselves as part of a community, the “communion of saints” we confess in the Creed, both at Baptism and at every Liturgy. Though not yet formally recognized, “glorified” by the Church, these men and women lived the life of Christ in our time. They are not only our historical contemporaries, but our brothers and sisters in faith. As we move to the next century and millennium, we can learn from them how to ourselves, in our own lives, become “living icons” of Christ. We begin with three leaders of the Church, three metropolitans, Evlogy and Vladimir of the Russian Church in Paris, and Leonty, as described by our own Fr. Alexander Schmemann, of blessed memory. While all three were significant in under- standing the formation of Fr. Alexander, Evlogy had his own special place in the pre-revolutionary and the ministry of Leonty here in America filled more than half of the century.❖ Page 7 Spring/Summer’99 The End is W h e re We St a rt Fro m THREE METROPOLITANS By Fr Alexander Schmemann Translated by Fr. Alvian Smirensky

“We thank Thee for all things, both known and unknown, over us but nonetheless each one of us felt that we belonged to and the visible and invisible blessings upon us.” him, that we were needed and even indispensable participants in his life and service in their most important expressions. This was -1- that physical, almost familial closeness. To this day I remember When I arrived in America in June 1951 to teach at St. how each one of his riasas felt, the warmth of his smallish hand Vladimir’s Theological Seminary (having been invited by Vladyka over which, so many times, I placed the cuff. The weight of his Leonty’s predecessor, Metropolitan Theophil), I already had the corpulent body when we assisted him in rising from a full pros- experience of having been close to two Parisian Metropolitan- tration. But it is because that closeness was always at the , Exarchs, Evlogy and Vladimir. Thus Vladyka Leonty was because everything in it was related to that sacred and to be my third Hierarch and, as a matter of course, mystical beauty of the Divine Services, it changed at first I compared him with my Pa r i s i a n more and more into that love and that joy Hierarchs. And now, when all three are no which for me, defines to this day the essen- longer with us, whenever I am celebrating tial nature of the Church. I could not, I the , I unite their names in firmly believe, have achieved this expe- a joint commemoration, knowing that rience through later and sad expo- each one of them, in different ways, sures to the pedestrian and consisto- revealed to me that very essence of rial sides of Church life. It is the episcopacy, that most difficult through Metropolitan Evlogy and and awesome service in the house- my service to him that I began to hold of God’s Church. This was perceive the basic foundation of something which could not be the Ort h o d ox experience: its expressed or defined by any dog- grandeur, its boundless loftiness, matic descriptions. Since they are the remoteness, the awesome- so closely linked in my memory, ness of everything Divine and at thanksgiving and prayer, I will the same time, its immediacy begin these brief and fragmentary with its joy and radiance. recollections about Metropolitan Leonty with even briefer remarks Those solemn arrivals, the vest- about those who preceded him in ing, the reverences, that constant my ecclesiastical life. consciousness of knowing oneself - 2 - to be at someone’s service, never once, not for a single second, ever I was close to Me t ro p o l i t a n questioning his entitlement to that Evlogy, if one can say, “physically.” service. For it is through him and us, From the age of twelve I was an acolyte, the swarms of acolytes and subdeacons, crozier bearer, ripidion bearer and subdea- that somehow the power and beauty of con. I was destined to vest him for the last God’s Kingdom is revealed. All this, for me, time during that sad evening of his passing, in Metropolitan Evlogy is forever linked with Metropolitan Evlogy. He August 1946. I think that only those who had the unites within himself the indefinable and the incom- experience of serving at the altar and particularly in a prehensible as well as all the grandeur and that Divine foun- large and well-appointed Cathedral, with its large staff and dation of the Episcopacy and through that, of the Church and at numerous clerics, with its behind-the scenes details of solemn ser- the same time their nature in their immediacy and love. He had vices, could know how all this creates a special connection with a no need to remind himself or anyone else of the majesty of his Hierarch. There is nothing “administrative” here, nor is there any office because that majesty being self-evident to him, became self- “Church business.” We, his “Metropolitan’s Staff” only saw him evident for all those who encountered him. He did not need to in the Church and then, on Christmas and , in his private defend his authority because it calmly and again in a self-evident quarters where he received what he called his “guard” and where way flowed from him. He did not need to look for an artificial we were overwhelmed in his kindness, delightful humor and hos- familiarity with people because the majesty and the authority in pitality. On the one hand he held no “administrative” authority

I L L U S T R ATIONS BY CAROL MORRIS Page 8 The End is W h e re We St a rt Fro m Spring/Summer’99 him were indeed the majesty and the authority of love. ious brands. It was noticeable how disturbed he was with any kind of insincerity, from an affected “spiritual” style, from pre- -3- cisely that pseudo-spirituality which frequently flourishes where My Churchly “childhood” and that almost unparalleled there is no real spirituality. It is because he already chose “the bet- understanding of the Church as paradise which was linked with ter part” his relations with the world and with people were sim- that childhood, ended with Metropolitan Evlogy’s death. I was ple, almost joyful and clear. In one of my last meetings with him, one of the first to be ordained by Metropolitan Vladimir when I came from America, he questioned me in some detail after his selection as Exarch, in the Fall of 1946. These about the kinds of mushrooms that grow there and we re difficult years, marked by jurisdictional almost nothing about the Church life there. And arguments and all kinds of discords. One con- yet, when I re l a yed the greetings fro m stantly had to choose, to defend, to vindi- Metropolitan Leonty he, with that familiar cate. And here we were given a Bishop and characteristic expression as if with a whose methods were radically different glance tow a rds the heavens, cro s s e d from those of the “Evlogian” times. himself and quickly said: “Tell Vladyka The quality one felt, most of all, in that I always pray for him.” One our new First Hierarch, was his could not doubt that this wasn’t just detachment. I became close to ordinary churchly rhetoric but a him as editor of the C h u rc h real and a profound truth, that he Herald and saw him frequently. truly and always prays for him The most surprising thing was and only in this way, after all, did his indifference to that which we he understand “Church busi- call “Church business,” to the ness.” As for the mushrooms, it externally administrative mat- was obvious that this was for ters of Church life. It would him, a symbol of something h a ve been inconceivable to familiar and close, something imagine for example, that Divine, through which he could Me t ropolitan Evlogy would discern in his own heart what to assign to someone else the draft- him was that distant, great, unfa- ing of a letter or of an to his miliar “America.” This was his way flock. Vladyka Vladimir would of understanding it. hardly pay attention to what was Ac t u a l l y, Me t ro p o l i t a n suggested to him as the text. Having Vladimir came to light during Divine entrusted someone with the assignment Services. I am convinced that those who he wouldn’t be concerned with how his had at least one opportunity to serve with trust was carried out. “Thank you. God him at the Altar would never be able to forget Metropolitan Vladimir bless you. Excellent, excellent. Just what is it. The word “to serve” is somehow inadequate needed.” He was hospitable, gentle, attentive, here if by it one understands a carrying out of pre- responsive. But, when one was in personal contact with scribed rites and gestures which have been carried out mil- him there was a feeling that he was not quite here, that his inner lions of times. All this he did precisely and accurately but some- gaze was for some time directed at something else. In contrast to how one never felt that these were routine. One was left with the the recent multiplicity in the Church of “maximalists” who would impression that all this was an unearthly lightness, an uninter- frighten us with the impending doom and “apostasies,” Vladyka rupted ascent, a spiritual radiance. Looking at his face, with its Vladimir never frightened anyone with anything, never called upward gaze and illuminated with an inner light, one could see anyone to any kind of “maximalism” and never would denounce that he was talking with someone very close to him. If in anyone. But he would literally and simply proclaim, with his Metropolitan Evlogy the Church was projected as a family, as the appearance and with all his being, “Don’t you see? Here it is, ‘the “flock,” in Metropolitan Vladimir it was offered to its source and better part’, the only thing which is important, desirable, inter- purpose, to the “day without evening” of God’s Kingdom. esting and necessary.” He wasn’t comfortable with talk about “spiritual topics” so beloved by other lovers of “things spiritual.” - 4 - He did not like edifying sermonizing, criticism, and any kind of pseudo-spiritual “intimacies.” Once, when he was being driven With all this behind me I arrived in America and reported to back from some Church event, he became engrossed, with a my new First Hierarch. He had been elected Metropolitan just a childlike curiosity, about the production of cognac, wanting to year before my arrival and thus his thirteen years of service as know how it was made and what was the difference between var- Metropolitan took place before my eyes. But I am convinced that my first impression, correctly gave the sense of direction for the Page 9 Spring/Summer’99 The End is W h e re We St a rt Fro m future. This was a summer weekday, shortly after the feast of the self. I have never met a person who was so unaffected by the temp- Trinity. When I arrived at the Cathedral there was a Liturgy at the tation for power, with so little ability to “relish” the signs of side chapel. The Church was nearly empty and there were three homage which surrounded him. He felt that his task was first of singers on the : a , a psaltis and the Metropolitan. He all to “preserve and pass on.” He truly never thought about him- was all in white, white riasa, white klobuk, with white hair and self but only of the Church which God intrusted to him by plac- beard, very tall, standing straight as an arrow. He was singing the ing him in the Metropolitan’s office. Someone must occupy that hymn to the for in his high, clear tenor. I can place and so, he stood there and persevered. He looked upon still hear that voice singing its arrangement by Turchaninov: preservation almost in a quantitative sense: that nothing be “Rejoice O Queen! Glory of all mothers and virgins. . .” He destroyed, that if possible, everyone must be saved - both the weak remains in my memory just as he appeared to me on that day. This and the strong, the good and the bad and the lost. The Lord will was not the angelic, incarnate spirituality of Me t ro p o l i t a n judge and sort things out: our task is to guard, to preserve, to V l a d i m i r, this was not the authoritative “f a t h e r h o o d” of bless, and to pray. Any sense of anger, righteous indignation and Metropolitan Evlogy. This was one more example and expression wrath was somehow atrophied in him. If something outrageous of the Church - perhaps at first, as a haven and consolation, as an occurred, he was not outraged. He would sigh, cross himself and aid in the challenge of patience, as a support in that voyage along stop the discussion about it as not beneficial. If someone tried to “the sea of life, surging with the storm of temptation. . .” fool him he would attempt not to notice. Yet he took childlike delight in anything positive. In contrast to many others he was Later I learned how many personal, familial and official diffi- overjoyed at the arrival of numerous clerics from Europe after the culties were Vladyka Leonty’s lot, how many trials he had to expe- war: “Our regiment has been augmented - we will be stronger.” rience in his life, and why in truth, the Church for him was his He rejoiced with every new temple as a master rejoices with any first source of consolation and help for bearing the cross of life. increase in capital. As for losses - defections to other “jurisdic- One could feel all this, at that Liturgy in the empty Church, dur- tions,” ingratitude and even deaths - what is there to say, no ing that mystical feast which sanctified the mundane, even for a household can live without losses. As many of the older priests, brief moment, “where there is neither sickness nor sorrow, nor having seen everything in their lives, he was a minimalist towards sighing...” others, but not towards himself. He neither expected nor demand- -5- ed anything from them, nor did he judge or condemn: everything is God’s , only He sees and knows everything, he command- Vladyka Leonty did not lead anyone, he did not build any- ed us not to judge but to be patient and to love. All this was thing, as did Metropolitan Evlogy who, during the difficult years incomprehensible for the young and the impassioned and they of the emigration created an exemplary diocese which was, so to would grumble about his tolerance, his responses to obvious dis- speak, built upon him and which soon after his death began to tortions, his refusal to choose between the correct and the guilty, move into its slow decline. Nor was he an ascetic or a mystic liv- his failure to apply the “letter of the law”: “Vladyka, but this is ing in the vision of the Spirit, delighting in his conversation with against the Ustav, contrary to the Canons!” But he calmly stood God as Metropolitan Vladimir, He was very much down to earth, on his own, firmly upholding the whole Metropolia under his very simple, very much “day-to-day.” He stood in his place, which prayerful gaze, without any illusions and constantly prayed to the he did not seek and which he accepted as one more cross to bear Almighty that He would hold back “the ranks of those moving with endless patience. He stood and blessed everyone and every- against us.” He did this with joy - as on that Summer morning in thing with his large, bony, warm hands, never waiting for great an empty Church where he was completely absorbed by results, rejoicing in small things and was not saddened too much Turchaninov’s “Rejoice O Queen. . .” with failures. His somewhat sad but just a bit mischievous smile would say: “Why are you worried? God will do everything if it is “Always a wise man, sometimes a dreamer.” In the depth of necessary, and it doesn’t really depend on us too much.” He never his soul he did live like a dreamer. One on one, in his study or insisted on anything, he never imposed anything. If he was invit- over a cup of tea, when one could stop talking about mundane ed somewhere, he would go. If he was not invited, he didn’t go nor Church matters at least for a while, he would let himself bask in did he ever look for invitations. If he went somewhere he would his dreams, sometimes utopian ones. He had his own special view always bring a present: some small packet, a book or simply, a of the world, his own themes. He wrote poems, maybe not very check. Money flowed through his hands and didn’t stick to them. good ones, but at heart he was truly a poet. A poet is first of all, We can now recall, with shame for our Church, that he would someone who sees the world “in a different way,” someone who help out poorly paid priests, widows and other clerics, from his has his own secret theme. Vladyka Leonty had such themes - he own pocket. did not thrust them on anyone but always lived by them. Because of this, in spite of the endlessly difficult and in many respects trag- In those times of petty self-aggrandizements and questionable ic life, he never sank to the commonplace, never let it absorb him “careers” he was humbly conscious that he was called to the white but lived and soared above it. Even though his poems were at klobuk by the Revolution, the destruction and the instability of times both naive and trite, it is worth noting in wonder that in the Church life and because of this he never pridefully extolled him- aridness of life he did not dissipate the ardor of his soul and, until Page 10 The End is W h e re We St a rt Fro m Spring/Summer’99 his last days, looked upon God’s world with gratitude, with joy ers and defenders of Russian Orthodoxy. and tenderness, always trying to transform it according to his own secret melody. - 10 - - 6 - Great , 1964. The special solemn service for all those per- secuted for the Orthodox faith just ended at New York’s Greek I am sitting with him upstairs, on Second Street. We are Cathedral. At the end of the service Me t ropolitan Leonty drinking tea, discussing one thing or another. I rise to receive his approaches Archbishop Iakovos to thank him on behalf of the blessing and be on my way. “What can I present you with?” - Metropolia. Something extraordinary takes place: the Greek “Vladyka, why talk about presents? This is neither Christmas nor Hierarch, in all his majesty, bows before the Elder in white, kisses Easter!” “No, I must give you something, please wait a bit. . .” He his hand and says, “You have a great soul.” rises and goes into his bedroom, he brings out a somewhat old but a good leather attache case. “Here, you have to travel a lot, take - 11 - it.” I lovingly treasure that case, with its gold initials, “M.L.” As I end these brief notes, I remembered Metropolitan - 7 - Leonty’s special love for the . Opening his book in the at random, my eyes rested on this text: He would respond personally, in his minuscule script, to every greeting whether official or personal. He would enclose a “He said to me: Mortal, all my words that I shall speak to you check, to the Seminary or for “wine for the Seminary chapel.” He receive in your heart and hear with your ears; then go to the had this remarkable concern “over a little.” But it is only through exiles, to your people, and speak to them. Say to them, ‘Thus says the Lord God’; whether they hear or refuse to hear.” such concern “over a little” that real, vital and unspoken love is projected. At the end of the Liturgy, as his are being (Ezekiel III:10-11) removed, he reaches into his pocket and brings out three silver This article first appeared in, The Life and Works of Metropolitan fifty cent pieces. “Here, these are for your children.” - “Vladyka, Leonty, NY, 1969, pp. 227-234 (in Russian).❖ my children are already grown, ready to be married off,” I try to protest. “Well, this will also come in handy for them.” - 8 - I once received a post card from Vladyka: “I am flying over Texas. I am reading Fr. Bulgakov’s Peter and John. I am praying for those who live in Texas.” This is him, in that little post card. It would have been interesting to find out how many people in that airplane are praying for those over whom they are flying. - 9 - I cannot overlook his special love for the theological school and especially for Church education. How he radiated, how he rejoiced when he blessed the Seminary’s new house in Crestwood. Not a week would go by when he wouldn’t send books for the Seminary library or some kind of a proposal for the “Academic Corporation.” He taught Pastoral Theology for a number of years and when he could no longer come out himself, he would sum- mon the whole class to the Cathedral. When he “Theologized” this was not some routine stereotype, quenching the spirit for the sake of the letter. He always wanted to complete his work on the Prophet Ezekiel and “submit it to the Seminary.” He regretted that his infirmities prevented him from teaching ancient Hebrew. Each time he received a copy of the Seminary’s “Quarterly” he would send back a note with thanks along with his subscription. He thus subscribed no less than four times a year. Himself a graduate of the Kiev Theological Academy he valued academic traditions and embodied them in himself. He defended the broad academic and intellectual horizons of the former Russian Church and respected creativity and the spiritual freedom of “the children of God” in contrast to that obscurantism so favored by those self-styled bear- Metropolitan Leonty Page 11 Spring/Summer’99 The End is W h e re We St a rt Fro m KEEPING TRADITION, DISCERNING TRADITIONALISM By Deborah Malacky Belonick Because I am a female graduate of St. Vladimir’s Orthodox tion of modern English for the King James Bible and ended up Theological seminary, people often ask me questions about with lesbian priests. This domino effect so impressed them, they “women’s issues” in regard to church order and custom. They think the same will happen if we change “Thou” to “You” in the range from the meaning of St. Paul’s passages regarding women Orthodox church. But it will not. It will not, because we to whether the Orthodox Church ought to revive the order of dea- Orthodox Christians are not operating from a faulty theology and conesses. On the surface these questions focus on women’s min- ecclesiasticism as are Christian denominations. Liberationist and istry in the Church and a woman’s spiritual image. However, each Feminist theology in those churches was simply a continuum of singular query leads to a deeper, broader question that extends to what defective male theology, christology and sotierology had any other concern the Church at-large faces. It is the question of begun. When Jurgen Moltmann, a Lutheran theologian, wrote how we as Orthodox Christians approach dilemmas and make that sometimes the Father proceeded from the Spirit and the Son, decisions. and sometimes the Son proceeded from the Father and the Spirit, and sometimes the Spirit proceeded from both the Father and the To answer this question, let us turn our attention to the New Son, he set the stage for feminist theologian Elizabeth A. Johnson Testament, to the book of the , which records to “...conceive of the trinitarian persons in different patterns of the first Church council (Acts 15). Participants of this meeting relation...the three interweave each other in various patterns... debated whether or not Gentiles coming into the Church had to of giving over and receiving back, being obedient and being be circumcised according to the Law of Moses and how much of glorified.....”1 Moltmann’s theology gave Johnson license to then the Law Gentiles had to keep and bear. Obviously, that first name the Holy Trinity as Sp i r i t - Sophia, Je s u s - Sophia, and meeting held a specific concern to male Gentiles; for although the Mother-Sophia and to suggest that the Trinitarian relations can be Judaic Law held an aura of piety and holiness, circumcision cer- considered as analogous to the relationships of friend, sister, tainly could not have been a pleasant prospect! Be that as it may, mother, and grandmother.2 this first council also has much to teach us on the contemporary subject of how to approach women’s ministry in the Church. Let’s But we Orthodox do not have Moltmann. We have Ss. look at some of the aspects of that meeting which set the tone for Athanasius, , and Gregory of future ecclesiastical proceedings. Palamas. If we do not delve into our own theology and address the depths of the meaning of person, the significance of gender, First - we open a dilemma up for discussion. We are the the charismata of the Holy Spirit working in the Body of Christ, Orthodox Church. We are the place of truth and knowledge and and the ministerial and sacramental orders of the Church, we will wisdom and healing. The Church never shirked a philosophical, be forced simply to react to either fundamentalist or liberal cultural or religious debate. When the Apostle Paul and his co- Western interpretations of those matters. If we do not debate and worker were confronted with men from Judea who clarify, we will be driven to sectarianism, isolationism, rigidity. We taught the brethren that, “Unless you are circumcised according to will become a preservationist society of laws and customs, rather the custom of Moses, you cannot be saved,” Scripture points out than people who cast fire upon the earth (Lk 12:49). We will be that Paul and Barnabas “had no small discussion and debate with reduced to being keepers of traditionalism, rather than being bear- them” (Acts 15:1-2). They didn’t excommunicate them and split ers of the Tradition. We will starve ourselves and rob the world into two sects. They didn’t drop the subject. It is to my chagrin of reality, of what a Church looks like when women and men fed and horror that there is a tendency now within the Church to be by the Holy Spirit acquire the likeness of God. isolationist, to be counter-cultural to the point of being alien, to be despairing, to be fearful, and to be Pharisaic. I have heard Second - we bring the question to the Church hierarchy. some Orthodox Christians plead, “Don’t discuss women’s min- Scripture points out that “...Paul and Barnabas and some of the istry in the Church; don’t attempt to clarify our views on the fem- others were appointed to go up to Jerusalem to the apostles and inist movement; don’t even whisper that you want to discuss why elders about this question” (Acts 15:2). Professor Jo h n the Orthodox Church maintains an all-male priesthood.” These Romanides observes: “The basis of the apostolic tradition and suc- remarks may come from bitter experience in former denomina- cession was...the transmission of the tradition of healing, illumi- tions, a fearful inner spirit, or lack of trust in God. The Church nation and deification. The parish Council and provincial never had this attitude. She never “shushed” her children or Council were organized to unite the true therapists, to exclude shunned debate. “God has not given us a spirit of timidity but a from the clergy the false who pretended to have charis- spirit of power and love and self-control” (2Tim 1:7). matic gifts, and to protect the flock from heretics.”3 We are not Congregationalists and isolated parishes whose theology sprouts People have seen demons wreck chaos in Christian denomi- from grassroots. A peevish contemporary phenomenon is indi- nations which seemed to start off innocently with the substitu- vidual Orthodox Christians, laity or clergy or monastic, severing Page 12 The End is W h e re We St a rt Fro m Spring/Summer’99 themselves from any hierarchical tie and publishing material ex a deaconess at forty.10 Many bishops today would be guilty of cathedra. breaking this . However, as Orthodox, we practice econo- mia,11 recognizing the freedom of the movement of the Holy However, neither are we Papists. Note that the meeting in the Spirit. Book of Acts ended with a decision that “... it seemed good to the apostles and the elders, with the whole church, to choose men Fourth - we search the Scriptures. At this first council the from among them and send them to Antioch with Paul and Apostle James clarified the issue at hand by quoting from the Barnabas...[with a message from] the brethren, both the apostles books of , Jeremiah, and . In interpreting Scripture we and the elders, to the brethren who are of the Gentiles in Antioch must be exact, above reproach, dependent on research and educa- and Syria and Cilicia....” (Acts 15:22-23). tion, and prayerfully persevering.12 We cannot take a liberal or fundamentalist Western approach to passages. For example, let us The spiritual priesthood, or royal priesthood, is operative in examine the passage from Tim3:8-10 concerning the order of dea- the laity, according to Ss. and Gregory of Sinai, cons: and must not be ignored. Both women and men can be “true cler- gy,” serving an ongoing Liturgy in their hearts and being instru- likewise must be serious, not double-tongued, ments of healing to all.4 Laity often provided inspiration from the not addicted to much wine, not greedy for gain; they Holy Spirit. St. Euphemia’s (†304) relics were used to discern the must hold the mystery of the faith with a clear con- truth at the Fourth of Chalcedon in AD science. And let them also be tested first; then if they 451.5 St. Irene was the empress who called the Se ve n t h prove themselves blameless let them serve as deacons. Ecumenical Council in AD 787 to restore the proper place of The women likewise must be serious, no slanderers, but icons in the Church. temperate, faithful in all things. [emphasis mine]

This communication between hierarchy and laity is a link Do we know that many Greek scholars translate the word which must not be severed. In the early Church, the male dea- “women” in this passage, (sometimes rendered in English as “wives”) not as women but as women who are deacons or women cons served as “the ear and mouth” of the bishop, an indispensable 13 bond between hierarchy and laity.6 Since the first Church coun- deacons? Do we care? This passage and the passages concerning cil, we have relied on the formula: “For it has seemed good to the the submission of women and their silence in Church often are Holy Spirit and to us...,” (Acts 15:28) meaning the assembly of interpreted literally and glibly, without reference to the Greek the Church, hierarchy and laity together. text, the context in which the passage was written, the intent of the author, or clues of its meaning from lives of saints within the Third - we seek the evidence of the Holy Spirit and realize that history of the Church. God’s law of love and fulfillment supersedes laws and regulations. The assembly kept silence while Barnabas and Paul “...related In his homily on this text, even St. John Chrysostom noted: what signs and wonders God had done through them among the “Even so must the women be grave, not slanderers, sober, Gentiles” (Acts 15:12). Simon Peter acknowledged that God had faithful in all things.” Some have thought that this is said given the Gentiles the Holy Spirit without their keeping the Law of women generally, but it is not so, for why should he of Moses, and asked, “...why do you make a trial of God by introduce anything about women to interfere with his putting a yoke upon the neck of the disciples which neither our subject? He is speaking of those who hold the rank of fathers nor we have been able to bear?” (Acts 15:10). Deaconesses (Homily XI on Timothy). [emphasis mine]

As Orthodox Christians we realize the canons are given to us, Fifth, we rely on the witness and teaching of our holy Fathers and not to restrict us, but to guide us as disciplinary decrees regulat- Mothers. At the first meeting regarding circumcision, the Apostle ing our institutional life. There are many ways in which they James relied on the teachings and writings of Moses (Acts15:21). have been reinterpreted and sometimes misinterpreted through- 7 Just as with the canons and Scripture, however, one has to read the out the centuries. As an example, take St. Olympias [A.D. 361 saints with a discerning mind. One has to an active listener, a to A.D. 408] , a contemporary of St. John Chrysostom, who was 8 hesychast, at least on the path to holiness, and one has to read ordained as a woman deacon before age 35 [A.D. 397]. The age more than one line or one page. On the subject of women, for of admission to this ministry had been fixed by Tertullian at sixty example, the Fathers of the Church contradict themselves and years (De Vel. Virg. . ix), and only changed to age forty by 9 each other at times. St. John Chrysostom commented on a pas- Canon IX of the in A.D. 451. It is clear sage from I Tim 2:15 as follows: that St. Olympia, perhaps because of her outstanding piety, was granted entry into the rank of deaconesses outside the traditional St. Paul wishes the man to have preeminence in every custom of the Church. Further, consider Canon XIV of the way...For the women taught the man once and made him in A.D. 692 which sets the minimum ages for guilty of disobedience, and wrought our ruin. (Homily IX ordination of a at thirty, of a deacon at twenty-five, and of on I Timothy) Page 13 Spring/Summer’99 The End is W h e re We St a rt Fro m

In other places St. John gives high praise to women, as an Christians who regard the Jewish ceremonial law as still binding example in his homily on the on Resurrection after Baptism. morning: 7The Church of the Ancient Councils, by Archbp. Peter L’Huillier They had followed Him ministering to Him, and were (Crestwood, New York: St.Vladimir’s Seminary Press, 1996). In present even through the time of the dangers...And these this work His Eminence Archbishop Peter “...explains the first see [at His resurrection]; and the sex that was sometimes ambiguous terminology of the original texts...explores most condemned [at the Fall], first enjoys the sight of the the historical circumstances which gave rise to these canons in the blessings, and most shows its courage ...Do you see their first place...and he also indicates some of the ways in which they affection (philostorgian)? Do you see their magnanimity have been reinterpreted (and sometimes misinterpreted) in later (megopsychian) in sharing their goods, even unto death? centuries.” IX. Let us men imitate the women; let us not forsake Jesus in 14 temptation. (Homily LXXXVIII on St. Matthew) 8The Handmaiden, St. Olympia: Deaconess and Friend, by Collette D. Jonopoulos (Vol. II No.3/Summer, 1997) 28. CONCLUSION 9The Seven Ecumenical Councils of the Undivided Church: Their Orthodoxy is not the preservation of rules and customs. Canons and Dogmatic Decrees, by Henry R. Percival, M.A., D.D. Orthodoxy is a belief in and personal relationship with the Triune in Nicene and Post-Nicene Fathers, eds. Philip Schaff, D.D., God and a resulting approach to life on earth. Our ancestors LL.D. and Henry Wace, D.D. (Peabody, MA: Hendrickson approached difficult issues armed with listening hearts, discerning Publishers, 1995) 41, 279. minds, applicability of ancient prophecies to present conditions, flexibility, and love. In any issue arising from within or without 10Ibid, 372. the Church body, may we have the grace and courage to do the same as we heed the voice of the Holy Spirit. 11”According to Orthodox Canon Law, the term economia denotes a timely and logically defensible deviation from a canonically Matushka Deborah Malacky Belonick is a 1979 graduate of St. established rule for the sake of bringing salvation either within or Vladimir’s Seminary. She is a clergy wife and mother of two sons. outside the Church. But this deviation does not extend to the This talk was originally given as part of a panel in Columbus, Ohio point where it could violate the dogmatic boundaries of the rule at St. Gregory of Nyssa Orthodox Church (OCA) on November 6, in question...economia should be decided upon only by the ❖ 1998. canonically instituted authority of the Church.” A Dictionary of Greek Orthodoxy, by Rev. Nicon D. Patrinacos (New York: Greek FOOTNOTES A rchdiocese of No rth and South America De p a rtment of Religious Education, 1984) 131. 1SHE WHO IS, by Elizabeth A. Johnson (New York: Crossroad, 1996) 195. 12St. John of Damascene, in his work On Heresies lists as the 97th heretical group the Parermeneutae (‘Misinterpreters’) who “...suf- 2 SHE WHO IS 243. fer from a certain lack of education and judgment” in their inter- pretations of Scripture. St. John of Damascus trs. Frederic H. 3 Romanaioi I Romioi Pateres tis Eklisias. Vol. 1, 28-29, in Greek. Chase, Jr. (Washington D.C.: The Catholic University of America Press) 151. 4Ort h o d ox Ps yc h o t h e ra py, by Archim. Hi e rotheos S. V l a c h o s (Levadia, : Birth of the Theotokos Monastery , 1994) 88- 13The Ministry of Women in the Early Church, by Roger Gryson 91. (Collegeville, MI: The Liturgical Press) 3-4,8. A Commentary on the Pastoral , by J.N.D. Kelly, D.D. (New York: Harper & 5 Tradition reports that the Fathers of the Church opened the tomb Row, Publishers) 83-84. of St. Euphemia and placed in her uncorrupt hands two scrolls which outlined disparate positions concerning the humanity and 14Excerpted from Women and Men in the Early Church: the Full divinity of Jesus Christ. They left the bier, and when they Views of St. John Chrysostom, David C. Ford (South Canaan, PA: returned in the morning, the scroll proclaiming that Jesus Christ St. Tikhon’s Seminary Press) 1996.❖ is perfect God and perfect Humanity in one Person was found in the hands of the saint, while the other lay at her feet.

6Didascalia Apostolorum, 2,28,6. The Didascalia was written in Northern Syria in the first half of the third century; the author appears to be a physician converted from Judaism who is against Page 14 The End is W h e re We St a rt Fro m Spring/Summer’99 ORTHODOX CHRISTIANITY AND NATIONALITY by Fr. Alexander Garklavs The Lord will judge between the questions became accusations from some This apparent dichotomy, in fact, rep- nations, and decide for many peoples; and commentators. What is our response? resents the wide range of Christian tradi- they shall beat their swords into plow- tion. Without getting into the particular s h a res, and their spears into pru n i n g The problem of religion and national- differences implied in “nationality” (a cul- hooks; nation shall not lift up sword ity, as it relates to other religions and tural community, an ethnic group, a polit- against nation, neither shall they learn war nationalities, is universal (for example, ical state, a geographic territory, etc.), we any more. (Isaiah 2.4) Israel, Northern Ireland, etc.) It is a com- would like to briefly look at the history of plicated dilemma for Orthodox Christians the current attitudes of Ort h o d ox This is a difficult topic! It is exceed- because religion, culture, social and politi- Christians in regard to the idea of nation- ingly complex and unpleasantly sensitive. cal life have been so intertwined in native ality (as a particular people in a country or It is also extremely relevant. Religion and Orthodox nations. There are many exam- countries). nationality can form a combustible mix- ples of how Orthodoxy and nationality t u re. T h e re is a serious need for all have come together.We venerate a num- The concept of nationality, as a people Christians, and Orthodox Christians in ber of patriot-saints, who have been can- comprising a nation, that is a sovereign particular, to consider this problem in an onized because of their military valor and state with a common cultural and linguis- intelligent and spiritual manner. nationalistic victories. In the history of tic base, and with recognizable territorial Russia and the Balkans, the Orthodox borders, has existed for only several hun- The recent political developments in Church was directly involved in wars of dred years. In the , the idea Eastern Europe, where religious and eth- liberation and territorial security.We are of nationality was connected to a particu- nic prejudices have erupted into bloody familiar with the classic slogans such as lar tribal or ethnic group, which may or conflicts are of grave concern to all good- “ Cz a r, People, Ort h o d ox y,” or “Ho l y may not possess a particular home land. willed people. The tragic events in Russia,” or “the sacred ground of The idea of the Jews as people “chosen by Yugoslavia are horrible manifestations of Kossovo,” etc. There is a sense in native Go d” certainly meant nationality. inhuman evil and destru c t i ve political Orthodox lands that the nation and the Furthermore, it was an idea that had a ambitions, in which all participating par- Orthodox Church are one and the same. divine sanction, which gave nationality a ties are guilty. In addition, for Orthodox sense of moral authority and psychological Christians the Kosovo conflict brings out However, Orthodox Tradition also has power. deep and conflicting emotions. Somewhat an opposite view, that Christianity and indifferent to the injustice going on in nationality are distinct areas. We venerate Howe ve r, that a nationality would Kosovo before the bombing, we Orthodox saints who were pacifists or non-violent possess its own land was far from self-evi- became acutely concerned when NATO p a s s i o n - b e a rers. We believe that Je s u s dent. Throughout the history of the Old began its immoral military intervention. Christ came to save the entire world and Testament the Jews would achieve territo- The bombings in Yugoslavia escalated the we pray that this may be accomplished. rial independence only briefly. T h e i r violence against the Kosovars, killed inno- We encourage and promote missionary nationality was always subject to other, cent people and only increased the ani- activity, which, when successful, implants s t ronger and hence politically superior mosity between the opposing sides. We an Orthodox witness in a nation that nationalities. By the time of the sympathize with our Serbian Orthodox could even be at war with the Orthodox Incarnation of Our Lord, the Jews were as kinsmen and mourn the loss of life and land (for example, Japan during the “nationalistic” as any people on earth, destruction of their country. We have no Russo-Japanese war). While the Church’s meaning that they had a common culture, less sympathy for the sufferings of the role has contributed to nationalistic pride, history, language, etc. Yet they possessed Albanian Kosovars. It is only right and just the alliance of religion and state has also no autonomous homeland and were in an to express mutual compassion. had shortcomings. We know all to well adversarial relationship with their Roman how a “Holy Russia” or “the sacred ground overlords. Their attitude to nationality Curiously, in so doing an inner, anx- of Kossovo” become, almost overnight, a could be summarized as this: God had set ious feeling arises. Are Orthodox Christian “Militantly Atheistic Russia” or a “living the Jews apart for a special purpose, they attitudes somehow responsible for the hell of Kosovo.” There have always been had a distinct sense of their nationality atrocities committed in Kosovo? Is there s t rong sentiments in Ort h o d ox which is to be tenaciously preserved and, something in our way of thinking that Christianity that decry the Church’s role at the same time, they were often in oppo- made this conflict inevitable? These are in national and political concerns. sition to the political-geographic nation in not just theoretical questions. In fact, the which they lived. Page 15 Spring/Summer’99 The End is W h e re We St a rt Fro m

We find a different approach in the Israel” adopts some of the thinking of the that is why the Church instinctively allied . Jesus Christ, in the few “old Is r a e l” and the notions of “holy itself with political systems, culture and instances where he revealed any political nation” and “holy nationality” begin to ethnic customs. The concepts of “God- thinking, indicated support for the exist- coincide with the “Kingdom of God.” loving people,” or a “divinely-consecrated ing political state (“give unto Caesar what Christians, mindful of their heavenly and emperor,” or a “holy fatherland” are noble is Caesar’s” - Mt. 22:21). The apostles spiritual objectives, nevertheless become expression of the highest order. A spiritu- would basically restate this ideology (“Fear concerned about “holy” places, divinely- ally sound and healthy re l a t i o n s h i p God. Honor the emperor” - 1Pet. 2.17). appointed rulers, a Christian empire, etc. between a person and his nationality is a At that same time, Jesus and His followers These attitudes come into existence with necessary condition of a good and normal proclaimed the transitory nature of the the imperial recognition of Christianity in life. As the philosopher Nicholas Berdyaev earthly empires and emphasized another, the fourth century, grew during the said, “One cannot love mankind unless permanent homeland, the Kingdom of Middle Ages, and became an unquestion- one loves his nationality first.” God. “For here we have no lasting city, but able part of Christianity. So we see the we seek the city that is to come” (Heb. emergence of a variety of “holy” national- Troubles arose when these noble qual- 13.14). As it developed in the early ities with their respective territories and ities masked greed, ambition, lust and C h u rch, the idea of nationality was the resulting conflicts with other such even madness. Because Christianity and important but relative. One’s nationality, entities (for example, the Holy Roman nationality became so closely connected, c u l t u re, language, history, are to be Em p i re, the Holy Crusades, the holy clever and corrupt leaders could manipu- observed and honored, but they are sur- defense of Russia from the Te u t o n i c late people to undertake dubious projects passed in value and importance by spiritu- knights and the Tatars, the religious war of under the guise of high-sounding moral al concerns. “They are only a shadow of the Reformation, the holy wars of libera- principles. An amoral, agnostic, vain but what is to come, but the substance belongs tion in the Balkans in the nineteenth cen- talented politician can always drum up to Christ” (Col. 2.17). There are absolute- turies, etc.). What is important for us support for a cause by appealing to “God, ly no nationalistic restrictions in today is to realize that the development of shed-blood of ancestors, holy motherland C h r i s t i a n i t y, there is “neither Jew nor this religious-political thinking takes place or fatherland.” Young men who go to bat- Greek” in Christ (Gal. 3.28). The apostles with participation and even input of the tle and die because “God is on our side” took their preaching “to the ends of the Christian Church, both East and West. would be less enthusiastic if they were also earth” not excluding any nationality, and The sacredness of place, land, rulers, peo- told that “God is on the other side” as the Church continues to do the same. ple, political ideologies comes to exercise a well. How truly tragic then that decent dominating influence in the course of the Serbian Orthodox soldiers, God-fearing Ort h o d ox dogmas and teachings, growth of nations. The Orthodox Church, Kosovars, and loyal American airmen all h a ve consistently proclaimed the New no less than the Western Churc h e s , prayed to God, for the same thing, as they Testament vision. This is part of our faith: becomes identified with given nations in a encountered each other in the conflict. we are to be courteous, decent, honest, symbiotic, quasi-mystical union (recall the law-abiding citizens of the land in which “two-headed eagle”). We could say that We cannot deny that among we live, unless the laws of that land direct- the religious-nationalistic element has Ort h o d ox Christian people there are ly contradict or threaten our existence as been a more powerful political force dur- strong nationalistic feelings. Often this Orthodox Christians, and in which case, ing this past millennium than economic nationalism is a blind worm-hole leading we are to take appropriate, non-violent, or social inequality. to folly, fanaticism or destru c t i o n . non-destructive measures to try to correct Orthodox Christians, like Christians in such laws, or give up our lives if necessary. There is a truth in this that we need to general, need to remember the Gospel- At the same time, we believe that all lands, recognize, even if some of the historical inspired attitudes of the early Church countries and nationalities are temporary events have been questionable or unfortu- regarding kingdoms of this world and the and perishable realities which are sub- nate. Nationality, culture, language, cus- “Kingdom not of this world”; there is sim- sumed by the reality of the Kingdom of toms, etc., are all valuable components of ply no other pattern for a life that is hon- God, of which we have a preview in the humanity. A spiritual dimension exists in est, good and pure. But the real problem is catholic and ecumenical (supra-national these components. Nationality consists of not nationalism or lack of it (this latter and universal) Church, and of which we s h a red patterns of behavior including can also be a demonic delusion, as we saw become eternal members through the those connected to religious belief, all of among the artificial Communist regimes). grace of Our Lord Jesus Christ and in the which constitute a human community. A The problem is that the die-hard national- Holy Spirit. person’s spirituality and psychology neces- ists are simply not Orthodox Christians, sarily are formed and nurtured within or they are so in name only. No sincere Howe ve r, a different attitude also such communities. On e’s religious life Ort h o d ox Christian, who prays daily, appeared in Christian tradition. The “new cannot exist outside of such structures and reads the Bible, participates in the Page 16 The End is W h e re We St a rt Fro m Spring/Summer’99

Sacraments of the Church, learns about ( Me t ropolitan Georges [Khodre]). All The crisis in Yugoslavia should also the Church and the spiritual tradition, Christians are to manifest that receptive alert us to the dangers of careless and ill- would ever dream of committing geno- nature; it is a mark of spiritual maturity. If willed manipulation of religion and cide, murder, cruelty or injustice. The the passing millennium was an era of reli- nationality. Orthodox nations have been curse of nominalism, that is being some- gious-nationalistic hostility, could we pos- susceptible to these dangerous movements thing half-heartedly or in name only, has sibly hope that the next one will be a time in the past. The end result of such move- made it possible for “Orthodox” people to for nationalities to come to a respectful ments has always been destructive for peo- appear to be endorsing and committing a p p reciation for each other? What an ple and harmful for the Church. For the horrible acts. incredible witness it would be if Orthodox Orthodox Church in America ethnic plu- nationalities would assert the Go s p e l - rality has become rather common, but we When considered in a true Christian based, charitable and prudent attitudes need to be conscious of the essential prin- sense, a nationality can never be offensive towards other members of the human ciple at state. Nationality and culture can- to another nationality. Rather, a Christian race! not be dismissed or ignored. They need to nation appreciates and learns from other be accepted in the context of Christian nationalities. The Orthodox Church pos- The present crisis in Yugoslavia is not values. “The Church can express herself sesses an inherent capacity for adapting due to anything that is properly speaking only in those cultures which accept Christ customs of a particular nationality into the Orthodox Christianity. It is due, in part, as the ultimate criterion of what is just and texture of its religious life. This is, in fact, to sinful actions of some people who pre- good. It rejects divisiveness and tribal war- a profound example of social impartiality. tend that they are Orthodox. It has been fare” (Fr. John Meyendorff). The Church is always open to engage a inspiring to see that the Serbian Orthodox s u r rounding nationality and assimilate Church’s opposition to their regime’s poli- As long as the world remains there whatever is beneficial spiritually. cies have finally been publicized. Fo r will be nationalities. The Church too will Ort h o d ox Christians throughout the exist until the end of time. Orthodox Today, as the world becomes a smaller world, prayer and charitable help are the Christianity can provide humanity with and smaller place, the openness should order of the day. The cessation of the that most important of keys, an under- extend to non-Christian nationalities as bombing only means that the difficult standing about the way of the spirit in the well. With Christ in our hearts and good- work of reconciliation and rebuilding has life of man. Religion and nationality, will on our minds, there is nothing to fear begun, and it will take years. Our constant when existing in a mutually productive in encountering non-Christians and find- hope must be that charity, patience and re l a t i o n s h i p, are the foundation of ing positive aspects in their culture s . wisdom will prevail and that all involved humanity’s fulfilling and meaningful exis- “Christ, in his humble condescension, is will find the common ground of peace. tence.❖ hidden throughout all mankind”

New Jersey Pre-Lenten Gathering The End is W h e re We St a rt Fro m Page 17 Spring/Summer’99 SURFING THE WAVES OF IMMIGRATION by Fr. Michael A. Meerson

A new wave of immigrants from former Communist coun- adopted the American way of life with its promise of personal tries is coming to the US, and many of them identify themselves happiness, independence and self-reliability. In reality, many as Orthodox Christians. We as the Orthodox Church in America “new Russians,” like other immigrants to the US, are coming here have our pastoral obligation toward them. As an American church to escape the economic disaster and political disintegration in that numbers more than two hundred years on American soil but their own countries, or as minorities whose rights are curtailed. still has Slavs and their descendants as its main body of the faith- Immigration to the US allows them to realize the “American” ful, the OCA seems to be the perfect place for new Orthodox promise that remains unfulfilled in their home countries. But the immigrants. But who are they? door back home stays open. New immigrants can and do return to their native countries. As soon as they are settled in the US and In this brief article I will try to picture their profile, based on achieve some financial stability, they go back to their homelands my own pastoral experience of serving in the same OCA parish for for vacations taking their children back to their grandparents and 21 years. In 1999 our Christ the Savior Orthodox Church in friends. If they “make it” in America, they often return home as Manhattan celebrates its 75th anniversary, and throughout its his- American business representatives and partners in joint ventures, tory it has ministered to Russian immigrants. Fifteen years ago or they move in with American firms that do business with their three generations of Russians worshiped in this parish together. home countries. Some were old people who remembered the Russian Revolution, fought in the Civil War, emigrated, and then spend most of their Because of this cultural mobility, new immigrants, in many lives in exile, as they called it, in Europe and the US. For them this cases, do not shy away from the use of English in the church. They parish remained the only spot in New York City that reminded do not see liturgy in English as the betrayal of their deepest reli- them of their old Russia with the Tsar, the state supported gious identity; they may even welcome it as a sign of deeper inte- Orthodoxy, and pale shadows of their privileges in what they still gration into American life. Their willingness to be swiftly assim- imagined as a stable empire. Some were the representatives of the ilated does not imply, however, that they abandon their own cul- so-called Second Wa ve of Emigration. They surv i ved the tural and ethnic background. On the contrary, since the fall of the Communist and militantly atheistic Russia of the ‘20s and ‘30s, red border, Russian cultural life has flourished in the US as it had the Second World War, Stalin’s Gulag and Hitler’s war prisoner never before. Numerous Russian papers, channels on TV and camps. Of course, they were content with America as a haven of Radio, food and bookstores, and restaurants witness that Russians security and freedom, a big contrast to everything that they had have become a successful ethnic community in the US. No longer managed to escape and survive. Yet in their religious life, they a community of political emigres, it is now connected with the retained the self-awareness of a closed ethnic community; they did Russian metropolis and is appreciated by it. Recent events and not feel compelled to witness their faith to or amidst Americans. receptions in the Russian Embassy in Washington —the largest of Few went to the OCA. Mainly, they were attracted to the Russian them dedicated to Pushkin’s bicentennial—where various genera- Church Abroad (the Synod) which appealed to them because of tions of immigrants have mingled and cooperated with the its ethnocentrism and militant anti-Soviet political stance. Embassy staff, diplomats, visitors, and businessmen from Russia - have given one the impression that Russia’s establishment now The so called Third Wave came by way of the Jewish emigra- openly values the Russian emigre community in the US, seeking tion. It brought to the American shore a totally secularized gener- further cooperation with it. ation without a shade of religious upbringing. But in its midst there were some Orthodox Christians who were inspired by the In spite of the growing sense of Russian Orthodox identity, idealism of the Russian underground religious revival of the ‘70s this community, however, does not have a church of its own; it is and ‘80s, with its vision of a free, missionary and dynamic not represented religiously.To be sure, Russian immigrants are of Orthodox church, the closest approximation to which they found diverse background. A large part of the Russian-speaking com- in the OCA. munity has a Jewish background and draws its support from the American Jewish Community, although many former Soviet Jews Now, there is what one might call the Fourth Wave which has do not necessarily identify with it religiously. flooded the US after the collapse of the Communist block. This wave differs from all previous waves in that these immigrants do The growing majority of Russian immigrants who do identi- not experience any irreversible separation from their motherland. fy themselves with Russian Orthodoxy find themselves divided Most of them are educated, and many are professionals who have among three church jurisdictions. Yet none of these three gives found good paying jobs in the US. They also emerge from a soci- this Fourth Wave community enough support. Many immigrants ety with the uninhibited communication of the Internet age. On first turn to the Synod, the church they heard about still in their some level, their “americanization” had begun long before they home-country as the “Free Russian Church Abroad.” They find came here. At least superficially, the post-Communist Russia has there familiar features: parishioners speak Russian; the services are Page 18 The End is W h e re We St a rt Fro m Spring/Summer’99 in Slavonic; there is traditional spirituality, ethnic food and Russia and abroad. Since English has now become the common Russian Sunday schools for their children. But soon they begin to language of contemporary civilization, it is extensively used in feel uncomfortable. Eventually they encounter an outdated polit- Russia today. Admittedly, the OCA may not necessarily condone ical , a heavily mythologized representation of their the contemporary culture of consumerism; it also criticizes its val- home country, and the sectarian attitude that separates the Synod ues when they become blatantly anti-Christian, and even pagan. and themselves from their mother church and from other Yet our Church does not fear this culture, knowing how to speak Orthodox churches. They also encounter a religious narrowness its language and being fully aware of the importance of being in and cultural backwardness or indifference. These are expressed in the world yet not of the world. This awareness is particularly nec- fear and hatred toward anything which is not “Russian Orthodox” essary today - as necessary for the “Fourth Wave Russians” as it is according to the Synodal Church’s definition —often arbitrary— for Orthodox Americans. After all, this awareness presents the and in its total insensitivity, both deliberate and involuntary, to only way to avoid double standards, to correlate the terms of one’s the secular background in which these new comers were raised. daily life with one’s spiritual life in the Church. In short, OCA is The Synodal Church also expects them to conform to a rather a free church; and its institutions and structure reflect this free- idiosyncratic, heavily mythologized pattern of cultural behavior dom. that is at best alien to them, and at worst connotes to them the coy and vulgar exoticism of an emigre made-up Russia. In short, It is therefore our imperative pastoral task to help these new Russian immigrants may enter the Synodal Church, and even comers to recognize this freedom and learn how to live with it. enjoy it for a while. Eventually, however, they often find it too The immigrants of the Fourth Wave are not spoiled or over- narrow and restrictive for their spiritual growth and too anti- demanding, but they come from a different background. They American for their practical goals. Further, the separation between often have no basic rights in this society. They find themselves in these goals and their spiritual lives often —quite naturally—tears a disadvantaged position, and they naturally expect that the them apart. In and of itself, this separation is dualistic and cannot church they join will help them. In order to help them, one does therefore produce a healthy spiritual climate. not necessarily need to be fluent in Russian, though it definitely helps, but one has to understand the bitter lot of being “an alien.” The churches of the Moscow are few. Also, One needs to have a pastoral - i.e., to be patient and forgiving - despite some signs of reform, they still function in the old coun- attitude and a charitable disposition. These two traits are what the try way. They cannot help immigrants much in their struggle for Gospel requires of us anyway. These are enough to host these peo- survival on American soil. ple in our congregations and to eventually transform them into full-fledged communicants and stewards of our Orthodox church The OCA is eventually the most relevant choice, and yet new in America.❖ Russian immigrants know little about it. When they visit an OCA church, the only familiar features are icons. The rest - the pews, the English language, and American flag - remind them of all other American churches, foreign and uninviting. This impres- sion can and must be corrected. Like all people, these Russians will feel at home, if they will feel welcome. Some presence of Russian language, books and pamphlets, bilingual prayer and liturgy books, some church ushers who would speak Russian and welcome them, some advertised programs for newly arrived immi- grants - like English lessons, for example - can make a dramatic DIOCESAN WEBPAGE difference. Some expression of concern about, and understanding of, immigrants’ problems and fears, as well as right counseling, can turn an alien into a friend. As a rule, those who are invited Check out our new site at: jacwell.org and feel welcome, eventually find out that OCA is the right place for them. That happened to me, as well as to many others. Our webpage will highlight our current issue of Jacob’s Twenty five years ago Fr. Alexander Schmemann made me Well, as well as an archive of past issues and articles. feel at home at St. Vladimir’s seminary, and since then the OCA has been my ecclesiastical home in all respects. I am convinced A particular feature will be a Diocesan Calendar which that the OCA can become home for this coming wave of Russian will be updated regularly. Information can be sent to: Orthodox immigrants. Orthodox and American at the same time, [email protected] remaining faithful to the Russian spiritual and liturgical tradition and Slavic customs, the OCA nonetheless addresses the American Subscription questions to: [email protected] secular society, trying to preach, teach, and worship in the lan- guage of this society. This helps “the Forth Wave” to unify and Article submissions: [email protected] correlate their daily life with their faith, when they are both in Page 19 Spring/Summer’99 Parish Ne w s NOTED JOURNALIST SPEAKS OF GREAT CHALLENGES AND OPPORTUNITIES FOR THE ORTHODOX FAITH by Lisa C. DeLuca Pre s bytera Frederica Ma t h ewe s - Green, nationally-know n While this mindset presents obstacles for a faith which Father author, public radio commentator and Orthodox convert spoke Jonathan describes as the “diametrical opposite of postmodernist at The Orthodox Church of St. John the Theologian’s annual relativism,” Mrs. Mathewes-Green pointed out that, ironically, retreat this past March. Sixty Orthodox, non-Orthodox and sev- “It gives us the first opportunity we’ve had in hundreds of years eral Protestant clergymen filled the little OCA mission church in to be open about sharing the faith because now it’s legitimate to Shirley, Long Island, New York to hear two talks by Mrs. talk about spirituality.” Mathewes-Green. The first was the moving and at times awe- inspiring account of Mrs. Mathewes-Green’s religious journey Mrs. Mathewes-Green explained that in the prior “modern” and her family’s conversion to the Orthodox from the Episcopal age, the belief in absolutes went too far because people looked to faith six years ago. In her second talk, titled Sharing Your Faith in science and logic to explain everything. That which could not be a Postmodern Age, Mrs. Mathewes-Green pinpointed the unique scientifically proven, she said, - including the existence of God - opportunities Orthodox Christians now have to make a positive was dismissed as a “childish fairy tale.” She said the religious were impact on today’s world. seen as at best, wishful thinkers and at worst, under-educated, weak and immature. Mrs. Mathewes-Green began by humbly volun- To d a y’s culture’s dis- teering that she is not an taste for the idea of e x p e rt on the Ort h o d ox absolute truth, Mrs. faith. She said, “It does sur- M a t h e w e s - G r e e n prise me sometimes why explained, has bro u g h t people want to hear from with it a reluctance to dis- me... because I’m still so miss other people’s experi- new to [Orthodoxy.]” She ences as invalid. There is likened her role to that of a also a growing interest in new baby in a household, things invisible and seeing things for the first incomprehensible. Eastern time. “We converts in the religions and mysticism are church are babies, we don’t particularly popular today, h a ve wisdom...perhaps she said, two factors which that’s our role...to help you make Orthodoxy appeal- see with fresh eyes how ing to many of today’s w o n d e rful this is - how seekers. beautiful this is.” Nationally known author and columnist Presbytera Frederica Mathewes-Green (in Mrs. Mathewes-Green front with black sweater) spoke at St. John the Theologian’s annual retreat. She is pic- has personally experienced Father Jo n a t h a n tured here with members of the church’s Sisterhood that sponsored the retreat. Ivanoff, rector of St. John’s this increased interest in adds, “Mrs. Ma t h ewe s - spirituality in general and Green is a journalist and commentator accomplished in her own Orthodoxy in particular in her professional life. She noted that right, who made a purposeful choice to become Orthodox. It is in the past, secular bookstores would not carry her books on top- i m p o rtant for us to learn why Americans like her choose ics like abortion if they had the word “God” in them unless they Orthodoxy. It gives us insight into the culture and the void there were placed in the devotional section. “Now, it’s completely that the Orthodox faith fills.” reversed,” she stated. “There is suddenly increased interest in reli- gion...in the mainstream. [Authors] can actually talk about Jesus Mrs. Mathewes-Green discussed current American culture in public and get away with it. This wasn’t true 8 years ago.” and the opportunities and challenges it poses for spreading the Orthodox faith. She explained that the “postmodernist” thinking Radio producers are also aware of this trend. Mrs. Mathewes- which permeates today’s culture is characterized by a loathing to Green explained, “After I’d been writing commentary for accept the existence of absolute truth, absolute morality, or even National Public Radio for a couple of years [on a number of dif- absolute reality. “It’s a scary time,” she stated. ferent topics] they asked me to [now write exclusively] about my faith.” Page 20 Parish Ne w s Spring/Summer’99

These factors today present the faithful with a tremendous is a lot of insecurity out there. Our ability to be unwavering in the opportunity stated Ms. Mathewes-Green, because the result is truth but to deliver the solid foundation of Orthodoxy with that more seekers than ever before are finding their way to the patience and love is truly our strength. Patience and love are key.” doorstep of the neighborhood Ort h o d ox church. But Mrs. Mathewes-Green warned that while postmodern Catechumens Mrs. Mathewes-Green pointed out, “Remember in the early may show a great enthusiasm for the faith on the surface, under- church that people who came in converting from paganism went neath the veneer a self-centered theology may be present. The through a process of Catechesis that lasted for years. [Today’s] challenge facing the Church, she said, will be to temper the desire newcomers may well be coming from a pagan culture and it may for growth and deny to those who are not ready take them years to fully [embrace the faith.]” because such theological mistakes, she said, can undermine a Mrs. Mathewes-Green pointed out that in addition to the parish. Priest, the lay person is called to play a significant role in spread- Specifically, Mrs. Mathewes-Green noted that postmodern ing the faith. “We’re supposed to tell our friends and neighbors Catechumens who are loathe to believe in absolutes may hold that about this,” she said. She provides empowering biblical rationale, “Jesus is just one path to God among many,” and that “Any faith from 1 Peter 3:15: “Always be prepared to make a defense to any- is as good as any other faith.” In addition, they are not likely to one who calls you to account for the hope that is within you;” and subscribe to the idea of sin or that the faith should make demands from Acts 1:8, “You shall be my witnesses.” A witness, she on them. explained as in a courtroom, does not draw conclusions for other people’s lives but rather reports on what he or she has seen. Mrs. Mathewes-Green believes this self-centered approach to Witnesses tell their personal stories. religion “has been greatly facilitated by the nearly universal expe- rience of watching television.” Television advertising, she said, Mrs. Mathewes-Green believes that today’s culture presents reinforces in a person’s mind his “role as an inert consumer, one the faithful with an excellent opportunity to fulfill their roles as who doesn’t produce anything and doesn’t act, but rather acquires witnesses, because the postmodernist is particularly receptive to things which promise to please or to fulfill [him.] It’s a dispiriting personal stories. For better or for worse, she said, people seem to and enervating role resulting in quiet depression and futility.” rely primarily on personal stories to make decisions. “With postmodernism the individual consumer is all there is Mrs. Mathewes-Green encouraged those in attendance to and his pleasure is all that matters,” Mrs. Mathewes-Green stated. think about the story of their own faith, about a time when Jesus This mind-set is widely acknowledged, in fact many in the made a difference in their lives. Anticipating some people’s self- , she reported, are catering to this weak- conscious doubts about what an ordinary person has to offer, she ness by providing “seeker-friendly” religion which fills the “cus- explained that the more ordinary your story is, the more people tomer’s” desire to be pleased and entertained. Some ministries will be able to relate to it. have gone so far as to serve coffee and donuts during worship and But, she said, your story must be passionate and alive if it is have turned services into staged entertainment. to be believed. “Is your faith on fire?” she asked. If it is not, she Se l f - c e n t e red attitudes on the part of postmodern said, it will not “catch.” If the fire is burning low reconnect, she Catechumens and their resulting theological mistakes may be sur- advised, through the prescribed Orthodox spiritual disciplines and prisingly difficult to detect, Mrs. Ma t h ewe s - Green warned. increased prayer, faith and almsgiving. She encouraged the crowd, Today’s Catechumens might enthusiastically engage in demand- “Christianity is not just a philosophy or a theory, it’s worked out ing spiritual disciplines like fasting, enjoy mysticism, and con- in individual lives. Jesus died to bring us back into union with tribute generously of their time and money. They may use the God and that’s the whole purpose of your life...getting closer to same language as the Priest in discussing the faith, she said, God, restoring that union. If you don’t accept that goal you’re though underneath they may mean different things. rejecting this gift.” The burden for determining this, Mrs. Mathewes-Green stat- Mrs. Mathewes-Green does not recommend that lay people ed, falls squarely on the shoulders of the parish Priest. Mrs. cater to the self-centeredness inherent in the postmodern thought Mathewes-Green believes the Priest must ask pointed questions process of those who may be listening to their stories. She encour- like, “Tell me what you think it means when the church says that aged, “Do not trim the edges of your faith to make it more palat- we are sinners, and that Jesus’ death saves us?” to determine able. That would fill the church with Christian babies, not whether the Catechumen is ready for Chrismation. Christian soldiers.” Father Jonathan agrees that the role of the Parish Priest is key. Mrs. Mathewes-Green’s talk struck a chord with the audience “We must teach uncompromisingly the apostolic teachings of our and left people feeling hopeful, feeling strong in their faith, and church but with love and patience.” He believes that in this world feeling challenged, as Orthodox Christians to fulfill their mission in the world. of uncertainty, “People are searching for unchanging institutions but there is a great fear of being judged and of being wrong. There Father Jonathan affirms that the Orthodox faith has some- Page 21 Spring/Summer’99 Parish Ne w s

thing crucial to offer people today. He stated, “The Orthodox faith has 2,000 years of history confronting h e resy and triumphing over it. I believe we, as Orthodox, must engage in the public discourse and offer the teachings of our church in response to the errors in thinking which lead to sin and suffering in our world today.” He also added, “We are grateful to Mrs. Mathewes- Green for sharing her ideas with our parish and for using her gifts and talents to address issues relevant to all Orthodox Christians.”

Frederica Mathewes-Green is a syndicated columnist and can be heard on National Public Radio. She is the author of several books including Facing East, which is the story The church school children from SS Peter and Paul Church, Bayonne, NJ of her conversion to the Orthodox faith. Her new book pub- in conjunction with the Bayonne Chapter of the Fellowship of Orthodox lished by Putnam books, At the Corner of East and Now, Christians in American (FOCA) collected funds to supply 15,000 will be in bookstores September 13, 1999. Ms. Mathewes- Christmas stockings for children in Russia. Green’s husband, Father Gregory Mathewes-Green pastors Holy Cross Orthodox Mission in Baltimore.❖ LENTEN AND PASCHAL EFFORTS AT ST. CHURCH by Camille Waser The church school children of St. Mr . Bendekgey applied his gift of carpen- Af t e rw a r ds the parish children cele- Gre g o ry Palamas Ort h o d ox Churc h , tr y as a ministry to others by pre- c u t t i n g brated with the traditional Easter . Flemington, NJ assembled their own Hol y and pre-making the wooden pieces to the Each family contributed some decorated stands in preparation for the Sun d a y icon stand kit. eggs and the Youth Group members hid of Orth o d ox y . The church school assem- the eggs immediately following the servi c e . bled the miniature icon stands as a Lenten The children also gathered on Pas c h a Not even the drea r y weather impeded the pr oject. then the children held a proc e s - Sunday to celebrate the Paschal Ves p e r s ex citement and anticipation for the egg sion around the church, holding icons of Ser vice. The children had an opportu n i t y hunt which was felt by all. As the children their patron saints. to hear members of the parish chant the ga t h e r ed around Fr. David Brum for the Holy Gospel reading in numerous lan- photo, they all smiled “Pas c h a ” for the The individual icon stand kits wer e guages including Eng l i s h , F rench, Latin, camera. Fr. David reminded our little ones pre p a r ed by Mr. Ed Ben d e k g e y , a member Italian, Por tuguese, and Gree k . it was “Pas c h a ”, not “Pas t a ”! The kids got of an Antiochian parish in Akron, Ohi o . it right the second time!”❖ Page 22 Parish Ne w s Spring/Summer’99 ST. JOHN THE BAPTIST CHURCH OF SPRING VALLEY, NY CE L E B R A TES 85TH ANNIVERSARY

On Sunday, May 16, 1999 the Russian Orthodox Church of St. John the Baptist (OCA), Spring Valley, New York observed its 85th anniversary. The parish was first organized on April 30, 1914 by 42 people with the blessing of Most Rev. Archbishop Platon (Rozhdestvensky) of North America. On June 1, 1914 the first Divine Liturgy was celebrated by Rev. Benjamin Basalyga (later, Archbishop of Pittsburgh) on the site of the future church, located at the intersection of Church and West Streets in Spring Valley, New York. A year later, on July 5, 1915 the new church was consecrated by Fr. Benjamin, who remained in the charge of the parish until 1916. Fr. Benjamin and the next three priests who followed him did not actually reside at the parish rectory, but rather commuted from St. Nicholas Cathedral in New York City in order to celebrate Sunday Liturgy. Hence, it was not until 1923 that the parish finally obtained its first resident priest, Rev. Joseph responses, and the parish’s Havriliak. Fr. Joseph was transferred to SS. Peter & Paul choir director, Mr. Ludwig A. Cathedral in Passaic, New Jersey in 1926 and was succeeded by Djaparidze, was tonsured to Rev. Gregory Stefchak, who served the parish until 1931. the rank of reader by In 1933, after being without a resident pastor for almost two A rchbishop Pe t e r. After years, Rev. John Havriliak (Fr. Joseph’s brother) became pastor, c h u rch services, a Gr a n d and remained for forty years! During Fr. John’s pastorate, the Banquet was held at T h e Sisterhood of St. Ann was organized in 1935, the mortgage was Mansion in Pearl River, New fully amortized in 1943, an FROC chapter was founded in 1950, York, attended by 125 people. the church was enlarged to its present size in 1951, the Parish Among the guests was Rev. Choir was organized in 1953 (previously the entire congregation Alexander Tandilashvili, a for- sang the Liturgy in Carpatho- Russian plainchant), a new iconos- mer pastor of the parish. tasis designed by Roman Verhovskoy was installed in 1955, and a During his introduction of new altar table containing the relics of St. Barbara was installed the clergy and guests, Fr. and consecrated in 1957, with Archbishop Benjamin of Sophrony noted that in addi- Pittsburgh officiating at the . During its heyday in tion to Spring Valley parish- Rev. Sophrony Royer the 1950s and 60s, when the parish reached its peak in member- ioners that there were people ship of 150 adults and about 60 children, the Parish Choir present from the Pearl River, reached a level of proficiency to record a total of six albums in Yonkers, Wappingers Falls, Saddle Brook, Clifton, New a rk , Church music and Russian folk music. After Fr. John Havriliak Randolph, Passaic (Patriarchal), and Bergenfield (Antiochian) retired in 1973, the parish was served by Rev. Michael Dudas parishes. (1973-76), Very Rev. Joseph Kreshik (1976-88), Rev.Yakov In his address at the banquet, Archbishop Peter lauded the Ryklin (1988-91), Rev. Alexander Tandilashvili (1991-97), and past achievements of the founders of the parish, noting the great Rev. Sophrony Royer (since 1997). The parish is approximately difficulty of organizing a new parish during the First World War. the same size today as when it was first founded in 1914, but the But he also stressed the importance of looking forward to the membership is much more ethnically diverse, including people of future—of all the gook work in the name of Our Lord Jesus Christ Albanian, Be l o russian, Carpatho-Russian, Czech, Da n i s h , that can still be done. The parish starosta, Mr.William A. Arthur, Georgian, Greek, Russian, Sl ovak, and Ukrainian ancestry. then spoke a few words of welcome to the archbishop and all of Sunday Liturgy is celebrated mostly in English (with minimal the assembled clergy and people. In his own address, Fr. Sophrony Slavonic) and, as of May 1999, according to the Revised Julian outlined the history of parish, the hard work of its founders and calendar. leaders, the accomplishments of its pastors, and noted how the The anniversary celebration commenced with the celebration parish has always welcomed new people into the parish (for exam- of Pontifical Divine Liturgy at 10:00 am. His Eminence, Most ple, about 20% of the current membership is originally from New Rev. Archbishop Peter of New York & New Jersey officiated, with York City) and that it must continue to welcome all who come the parish’s rector, Rev. Sophrony Royer, and Deacon Boris with open arms and the love of Christ. Overall, the common con- sensus of everybody was that the 85th anniversary celebration was Slootsky assisting. St. Tikhon’s Orthodox Theological Seminary ❖ Choir, under the direction of Mr. John Paluch, sang the Liturgy a resounding success! Page 23 Spring/Summer’99 Parish Ne w s UPPER NEW YORK STATE CHAPTERS HOST THE 73RD NATIONAL FOCA CONVENTION The 73rd National FOCA Convention will take place in obtaining entertainment, determining costs and ticket prices, Albany, New York, this year from September 2-6. The Upper arranging optional tour packages, preparing a program book, etc. New York State chapters of the Fellowship of Orthodox Christians Planned activities include a social gathering with down-home in America (formerly the FROC) will be the hosts. It has been a entertainment on Thursday, a polka dance on Friday night, a din- long time - since 1936 - that this District has hosted a national ner cruise on the Hudson on Saturday, a banquet and ball on c o n vention. These chapters include Auburn, Bi n g h a m t o n , Sunday, and optional tours to the Baseball Hall of Fame in Cohoes, Endicott, He rk i m e r, Syracuse, and Wa t e rv l i e t . Cooperstown and to the Hyde Park mansions and a winery. Headquarters will be at the Albany Marriott Hotel. Junior members will also have a full plate of activities during this time, some with the Senior members and some on their own. The theme of this year’s convention is “A Treasure in Every Direction.” Emphasis is on the natural beauty of upstate New All members of the FOCA should plan to reserve hotel rooms York and the innumerable opportunities the area offers for extend- early because of the popularity of the nearby Saratoga Race Track ing a late summer vacation to enjoy places like the Adirondacks, on a holiday weekend. Information will be mailed to members the Catskills, the Finger Lakes, and nearby New . and will also appear in issues of the Orthodox Christian Journal. For people with Internet access, check out the UNYS web site at: The convention planning committee has been hard at work, www.tier.net/foca_unysd for more detailed information about under the direction of John Tarasevich of Endicott, delegating the Convention.❖ responsibilities among the chapters for planning social events and

HOLY TRINITY CHOIR of Randolph, NJ is offering a CD and cassette tape of liturgical music which it has recorded. It would be wonderful for giftgiving, shut- ins, kids away at school, meditation, lis- Jessica Melnik and Georgia Papapetras, members of the tening in the car! Contact: Holy Trinity Cohoes Junior “R” Club are pic- Choir, PO Box 630, Ironia, NJ 07845, tured with Fr. Daniel Pavelchak phone 973-366-9110. at St. Nicholas Church’s pre- lenten festivity ().

WINTER RETREAT AT ST. ANDREW’S CAMP “You certainly know how to provide a Siberian experience!” said Fr. Alexy Karlgut as he arrived at St. Andrew’s Camp for the annu- al Presidents Day Weekend Retreat. Forty hearty souls braved one of Central New York’s winter storms in order to attend. The “Good Shepherd” was the theme and the focus of all scripture readings, skits, and the icons that were made. Cabin fever was avoided by such activities as playing football in the snow, watching videos, experiencing sunsets by the lake, and rollerskat- ing. This retreat is open to children, ten years and older, and is held every year on Presidents Weekend. More information can be obtained by contacting: Fr. John Chupeck 133 Stolp Ave. Syracuse, NY 13207 315-474-7049❖ Page 24 Parish Ne w s Spring/Summer’99 CHURCH BLESSED FOR CAN YOU GIVE ITS GENEROSITY US A HOME? by Ken Ritter We re p resent hundreds of William Bocik looked around the gray-haired congregation orphans presently living in yesterday at Holy Trinity Russian Orthodox Church, Yonkers, Russian orphanages who are in NY and reflected on the generosity that helped to raise $15,000 need of loving parents and a secure in two weeks to feed hungry Russian children. home. We would like, if possible, to be brought up in the Orthodox “These are humble people,” said Bocik, a church trustee. faith, the faith of our ancestors. Just then, the pastor,Very Rev.Yaroslav Sudick, introduced the Very Rev. Robert S. Kondratick, who is chancellor of the We do have some physical Orthodox Church in America. “We use your church as an exam- problems, but for most of us, by ple of what it’s like to care for others,” Fr. Robert told the con- jut being in a normal home atmos- gregants. He personally delivered the money raised by the phere, we will grow out of them. church to orphanages in Mosow, St. Petersburg and Siberia. If you are interested in learning Presenting a ceremonial cross on behalf of Patriarch Aleksy II more about us, please contact the of the Russian Orthodox Church, Fr. Kondratick said, “Every Ort h o d ox Christian Ad o p t i o n time you use this cross, know it is he who is blessing you.” Referral Se rvice at (516) 922- 0550, Ext. 126. Humily, hard work, reverence and faith have long been the coin of the realm at Holy Trinity, a century-old church in We hope you will call.❖ Yonkers-Hollow section that celebrates its 100th anniversary this year. For decades, the church served Slavic immigrants who worked at the nearby Otis Elevator Co, and Alexander Smith & Sons Carpet Co. And who prayed on Sundays beneath the dis- tinctive patina-green copper dome. “These people came here without anything and built all of this with work,” said Fr. Sudick. The parish continues to be involved in raising funds for Russian orphanages. Its most current project involves the sale of three piece Russian nesting dolls - 1 pair for $5.00. Churches are welcome to place a bulk order by contacting: Holy Trinity Orphan Fund Trinity Plaza 46 Seymour St. CONCERT TO BENEFIT Yonkers, NY 10701 914-965-6815 RUSSIAN ORPHANS [This article was reprinted from The Journal News, 4/22/99, p.1B, with additional material added.]❖ The New York City Deanery will sponsor a concert by the Desoff Choir of Sergei Rachmaninoff’s setting of the Holy Trinity Church, Yonkers, NY Divine Liturgy of St. John Chrysostom. The concert will take place this Fall in New York City - the site and date On October17, Holy Trinity Church, Yonkers, NY will are still to be determined. mark the beginning of its 100th Anniversary Year celebra- tion with a service beginning at 4:00, followed by a Proceeds will benefit the Russian orphans. For more banquet. Call: 914-965-6815 for more information.❖ information, call Fr. Yaroslav Sudick (914-965-6815).❖ Page 25 Spring/Summer’99 Parish Ne w s YOUTH RETREAT HELD AT WAYNE, NJ

How is it that we live our lives, trying to be faithful to the Gospel, and so often it seems as though our efforts accomplish so little? And even worse, why is it that when we are able to live as faithful Orthodox Christians it always seems to bring some sort of conflict with those around us? Can’t we accomplish anything? Isn’t there any justice?

These were the issues discussed at the Lenten Youth Retreat on March 27 at Holy Resurrection Church in Wayne, NJ which was led by Sergius Halvorsen. More than twenty teenagers from several Orthodox churches in Northern New Jersey spent the day studying the Gospel of Mark, asking hard questions about power, betrayal and failure; and Jesus Christ’s ultimate victory over sin and death. The group also watched the movie The Mission, a film that vividly portrays the conflict between the power of this world and the truth of the Gospel. There were several live- ly discussions and opportunities for fellowship during the long day which offered much food for body and soul.❖

LITURGICAL INSTITUTE OF MUSIC & PASTORAL PRACTICE by Robert Flanagan

The annual summer Liturgical Institute of Music and Pastoral Hopko, Lazor and Glagolev gave responses on practical issues aris- Practice was held at St Vladimir’s Seminary from June 20-25, ing from the topic. 1999. The theme for this year’s gathering was “Contemplative One of the major themes in the pastoral section had to do Prayer and Corporate Worship.” Speakers included His Grace, with fear as it arises in the practice of interior prayer. Fr Hopko Bishop Paul of Tracheia, Fr Sergei Glagolev, Fr George Timko of pointed out that the command most often read in the Bible is Buffalo New York, Fr Thomas Hopko, dean of the seminary, and “Fear not!,” from Moses speaking to the Israelites to the seminary faculty members Dr Albert Rossi, Dr John Behr, David ’s words to the Theotokos. Based on this, and Jesus com- Drillock, andFr Paul Lazor. mand to not be anxious, participants were encouraged to trust God in the matter of inner prayer. On Thursday morning the feast of the Nativity of the Holy Forerunner John the Baptizer was celebrated with a hierarchical Several participants reinforced the necessity of keeping the Divine Liturgy served by His Beatitude Metropolitan Theodosius Gospel central to all we do as Christians, including our lives of and Bishop Paul and some of the priests attending the Institute. inner prayer. The music track concentrated on the eight Byzantine The eve of the feast was marked by a celebration of the Vigil. tones, choir conducting, and liturgical reading. Over 100 people, both clergy and lay, attended the Institute As a new feature this year, six high school students from from all over the United States. around the country were selected to attend the Institute at no cost. In addition to the schedule available to all, they were taken on sev- Practical music and pastoral practice were the two tracks of eral field trips including the OCA chancery office in Syosset and the institute. The pastoral practice track was highlighted by talks a shelter for unwed mothers-to-be. given by Professor Behr on the history of prayer in the Fathers of the Church, Bishop Paul on interior prayer, by Fr George on the This experiment was considered successful and the opportu- prayer of the heart, and by Dr Rossi on the . Frs. nity will be offered to a larger group next year, funds permitting.❖ Page 26 Special Fe a t u re s Spring/Summer’99 WHAT GOES UP MUST COME DOWN By John Perkins

There is a serious defect in our modern mentality that humility. Rather, they are merely the flip side of our hidden crav- makes being a Christian very difficult. This is the inflated or ings for power and glory. grandiose condition of our attitudes. As in St. Paul’s own day, peo- ple are “inflating themselves to a false importance by their world- Too often our religion is both a sentiment and a subject ly outlook.” (Jerusalem, Col. 2:18) matter that does not plunge down into that unconscious base- ment of our personalities where the real spiritual affliction exists To put this tendency in Orthodox terms, we are aspiring and where transformation should occur. In short, the actual realm to a false or arrogant deification. Modern man has tried to of spiritual events, where we are possessed by evil, and where we become God without God. All around us we see the work of this would wish to struggle and try to repent and be transformed by demonic spirit, which urges us to replace God by our own self- the power of the Spirit, is largely unconscious in us. This limita- esteem and our striving for personal success! tion makes our religion virtually irrelevant! We use our faith merely to treat external symptoms. The hidden disease itself Our modern mentality, our worldliness, which is like a remains untouched. collective epidemic in our culture, and which is captivated by this demonic influence, has the following characteristics: In our present world, this inflated and self-centered men- tality is considered both normal and healthy! We’re like alcoholics 1. It is vital that we “feel good” about ourselves. We must be in a warm and cozy bar. Here there’s no problem. Here we’re just high, lighthearted, energetic and free spirited. We should like everybody else. Just as grain alcohol has been substituted for have self-esteem, glance at ourselves in the mirror and shout, the divine Spirit, so our superficial compulsion to worldly success “You’re fantastic!” has replaced our deep aspiration for Heaven! Our self-esteem now 2. The notion of progress is of utmost importance. We must serves as a phony substitute for our value in the eyes of God, and constantly be getting better jobs, bigger houses, faster cars, our neurotic pangs of inferiority serve us ill as a sham version of richer bank accounts, and more powe rful and affluent humility. friends. Or for some it is a matter of making a big splash intellectually or artistically. Others strive for “developing their Here we should remember that humility does not mean human potential,” through regimens of spiritual introspec- self-denigration. Humility comes from humus, meaning earth or tion that will make them superior - more “in the know,” or ground. Human comes from the same word. Humility means to more “laid back.” have one’s feet on the ground, and thus to be in touch with basic 3. We feel we are entitled to all that we need, enjoy and desire. reality as an ordinary mortal human being. Humility means to We have a right to most things, especially to happiness. If we keep a low profile and not play God to ourselves or to other peo- don’t have enough money for a big vacation or to get the ren- ple. But few of us are humble in this sense. We are, in our vari- ovated kitchen we want, or the hi-end stereo we need, some- ous ways up in the air, trying to be something high and big, suc- one else is to blame. It’s “unfair.” We have been deprived! cessful and important. We have come to identify with God in a 4. We assume that performance is the best measure of a per- pathological way, as if this were our right and our prerogative. But son’s value. This is measured invariably in a context of com- we pay the price with depression, anxiety, amorphous guilt, shame petition or in successfully satisfying another person’s felt and disillusionment. Again, we must not mistake this low self- needs. Any failure - in climbing the corporate power ladder, esteem for humility, for these gnawing feelings are invariably in sexual capacity, in proving how much people need us, how symptoms of our hidden grandiosity. They are the negative man- brilliant or creative we are - is cause for despair, because it ifestation of our covert inflation - appearing as a prideful and ego- shows our ineptitude. Then we are flooded by worthlessness istic inferiority. and shame. It is said that what goes up must come down. The demonic spirit is shrewd and devious. It takes hold largely below the level of consciousness, in a dark and hidden Listen to the following dream of an Orthodox man who realm of the soul. We only see the relative effects or the symptoms was feeling depression, lack of competence, anger and resentment. of this spiritual disease. The chief signs are feelings of personal Let us call him Mark. Because of lack of success, Mark actually felt insignificance: “I’m nobody!;” gross ineptitude: “I can’t do any- that God had abandoned him, and this made him rage against the thing right!;” shame of failure: “I’m just a flop!;” amorphous guilt: Almighty! Remember as you hear this dream that it is a message “It’s all because of me!;” and a celebrity-like despondency: “I’m from the basement of the soul, and was revealing to Mark what the vilest worm of them all, so there’s no hope!” These symptoms, was happening at a strictly unconscious level of his mentality. This when they do appear from time to time - of course we keep them dream requires no analysis. As an old rabbi once exclaimed, “The a jealously guarded secret - must not be mistakened for genuine dream itself is its own interpretation.” Page 27 Spring/Summer’99 Special Fe a t u re s

Here is Mark’s dream: One might say that God had thrown Mark out of a false and grandiose heaven, but then preserved him in true, down to It is night and I am free-falling from thirty or forty thousand earth humility! feet in the sky toward the middle of the open ocean. I am frightened to death and the thought flashes across my mind, Within a few days of his dream, Mark’s attitude changed “This is IT! I’ll never survive from such a height. I’m a abruptly. He became much more realistic, and began to value and goner!” There is simply no recourse, no out! appreciate his abilities and small successes in far more down-to- earth fashion. The gnawing depression and frustration evaporat- After an interminable descent I hit the water at incredible ed, and Mark began to sense the hand of God in his life. He felt speed. But surprisingly I am not hurt, and the water is warm much better, but in a quiet and more trustful way. He realized and calm. It is night and the sky is full of brilliant stars. I how much he had to be thankful for. Down to basic reality, Mark tread water and swim around a bit. I am OK! I can hardly began to feel the exaltation of God, and he was filled with many believe it! But then I realize the precariousness of my situa- new rich possibilities for living. He was inspired again! Mark took tion. I am in the middle of the open ocean, thousands and far less for granted. And, as if in the solitary and dark wilderness thousands of miles from any land. There is no sign of ship of the sea, he rejected the temptation any longer to strive for high- traffic anywhere around me and I have no means of commu- flown success and celebrity-like performance. Only then was his nication. I am all alone with no one to help. There is noth- relationship to God restored, and he felt happy just to be alive. ing to do but tread water and stay afloat as long as I have the Such dream guidance was specific to this particular indi- strength. What will ever happen to me? Will I die here alone vidual named Mark. But somewhere in all our lives, in at least a in the ocean? There seems to be not the slightest hope of res- corner of our souls, we all stand in need of such a correction of cue. With no practical hope here alone in the open ocean, my our high and mighty mentality. Such a dream lurks some place, at thoughts begin to turn toward God. I have no choice now. I some level, in all of us. realize that I am dependent solely upon the Almighty and nothing else! For many of us, before we can even begin to think of climbing the ladder of spiritual ascent, we must fall far, far down In normal, conscious life, Mark had no idea how high up below the level of the very first rung, and lay our heads on a stone he was psychologically speaking, and how little genuine humility like Jacob. And that may be our hardest job, for it requires that we he possessed. In outer life Mark felt himself to be low down and give up big accomplishment and self-esteem as our inalienable worth nothing. But this was a false lowliness. Because he was rights, lose everything and crash, before we can be available to unwittingly so high up - at thirty or forty thousand feet, as it were, God. It is precisely the down and out people in the surrounding Mark’s unconscious mind was at a level of grandiose self-impor- world and deep inside our own selves that come closest to God! tance. This inflated sense was the hidden and unacknowledged standard that had infected Mark’s expectations. No wonder then, Mark’s terrible ordeal teaches us that humility - the low- that Mark’s ordinary and mundane existence seemed so paltry by ering to the level of ordinary and fundamental existence - must comparison. Reasonable successes and the value of personal rela- not be allowed to infect us in demonically distorted form as para- tionships meant nothing to him, for Mark expected a “sky is the lyzing shame, but must be accomplished deeply within the inner limit” level of performance. Thus he lived in continual dissatisfac- man where humility is indeed relevant, where the mind sinks tion, self-denigration and constant depression. On the surface down into the heart, where we are utterly vulnerable and inferior Mark felt so low down, but underneath he was really so very high to God Himself. For it is only here and then that we may come to up! realize that what goes up must indeed come down again, and that those familiar verses from the Song of Mary are painfully true for His dream showed Mark that what he really needed was each and every one of us, yet contain the promise of our redemp- precisely a big depression, literally to have his attitude lowered tion: vastly from many thousands of feet high in the sky way down to sea level - in other words to ordinary reality. Humility was thrust He hath shown strength with his arm; he hath scattered upon Mark. He had no choice in the matter. This message and the proud in the imagination of their hearts. guidance came to Mark from out of the unconscious mind - from He hath put down the mighty from their seat, and hath the hidden part of his soul. Fortunately Mark recalled his dream, exalted the humble and meek. and took it seriously. Mark’s dream convinced him, as no moral- istic lecture could, that his only alternative was throw himself on John Perkins is a member of Mother of God, Joy of All Who Sorrow the mercy of God because there was no other source of help. Orthodox Mission, Rocky Hill (Princeton) NJ.❖ Mark took his dream as a “just so” story, a guiding message expressed in symbolic yet frighteningly accurate language about his true situation. Page 28 Special Fe a t u re s Spring/Summer’99 REFLECTIONS: A New Beginning By Jacqueline Mullen Niederberger Just before Pascha, the parish family was told our rented, What a tremendous challenge and opportunity the parish South Jersey church building was sold and we, once again, would priest and his parishioners have in the coming years to teach, have to pack up and leave, and start somewhere else by the end of exhort, instruct, nurture and love, with patience, the many immi- April. We would have no priest to celebrate Pascha and so, dispir- grants whom God has placed in churches across America, espe- ited nomads, we scattered to various churches. Some of us sped cially as more come in the light of the present world situation. 80 miles to Philadelphia, through a dark, sleeping, spring night, Will we embrace them, fed, cloth and stand with them? Will to be part of a church celebrating the Great Feast. they, in turn, enhance the fabric of American life, add to her work ethic, strengthen cultures, live and grow in peace and harmony? We arrived early, we thought. The icon of the Mother of God above the front doors beckoned, bidding us hurry into the place We don’t know all the answers, but one thing we do know. of worship. The chill of the evening ushered us into the “There was a man sent from God, whose name was John. This where we sought physical and spiritual warmth. Crowds pressed man came for a witness, to bear witness of the Light, that all us against the back wall of the church where we stood in silence, through him might believe. He was not that Light, but was sent holding our candles. to bear witness of that Light. That was the true Light, which gives Light to every man, coming into the world He was in the world, The opened at midnight. Light flooded the and the world was made through Him, and the world did not scene. The voice of the priest could be heard. Candles were lit, know Him. He came to His own, and His own did not receive and the people processed outside around the church. Back inside, Him. But as many as received Him, to them He gave the right to straining for the familiar English words of the ancient Liturgy, it become children of God, to those who believe in His name” (John became difficult to hear because of the man whispered, excited, 1:6-12). foreign languages swirling through the air.Was I somehow trans- ported back to 1900 Europe, instead of awaiting the 21st century The Light has been given to us to pass on. Are you ready to in America? If one was used to the reverent holiness of the ser- take up the challenge in the new millennium or shall we look the vice, concentration was broken by the colorful congregants all other way? The decision is ours. around. Eyes and ears could not help but seek them out. (UPDATE: Up to the time this article was written the Mission of St. At the intoning of the words, “In the fear of God and with John Chrysostom, Clermont, NJ was being served on a part time basis faith, draw near,” the melange surged forward, one, two, young, by Fr. Sergius Kuharsky. The sale of the church building described old, men, women, children, moving ahead of one another in a above has since, for the time being, again fallen through and so the ragged line, gesturing, whispering, pushing toward “something community continues to meet at its former location. Fr. Andrew mysterious” at the front of the church. It was impossible not to Missiras is now regularly serving the Divine Liturgy on Sunday be moved by this colorful march of humanity toward the , mornings at 10:00; Lay Vespers are served on Saturday evenings at seeing the need that was so evident. 7:00. For more information, call Bill Dingman at 609-398- 5020.)❖ These masses have come from foreign shores as our parents and grandparents before them had come. At the end of the life they had known, a new one was beginning. The only way for UPCOMING CHOIR them to go home again was to leave. They came for the same rea- sons others before had come: freedom, financial, physical, spiritu- al, relief from oppression and condemnation of their ethnic back- WORKSHOPS grounds, escape from the law, hundreds of other reasons, but led by Professor David Drillock above all - “freedom.” How difficult is assimilation into a foreign culture. Just as the great exodus at the turn of this century left all October 23: Sing Praises to the Lord: Dormition of the behind and started anew, so these now who come will struggle to Holy Virgin Church, Binghamton, NY (coordinator - learn English, struggle for employment, and struggle with Michael Soroka: 607-797-7211) American customs and behaviors. The brotherhood of family, friends, and Orthodoxy is a bond, the glue that will bind them November 6: The Fundamentals of Orthodox Liturgical together, as they reach for the year 2000. Music: SS Peter and Paul Church, Manville, NJ (coor- dinator - Matushka Daria Parsells: 908-685-1452) Page 29 Spring/Summer’99 Special Fe a t u re s Letting Go/You Too Have a Story by Diana Pasca

I will not speak ill of you You too have a story

On scraped knee Gethsemane Tribute penitent and repetitive by Dianna Vagianos Miller by Lynne Smith I will not speak ill of you You too have a story Once a Messiah’s I kneel here in church, offering my prayers on a tears fell A moody Sunday morning But you left me in streams With this hole in my heart Candles, incense, choir sounds blend into my and watered That harbors all the pain Remembrances of weddings, christenings, holidays a garden. And the lies And final farewells filling the solitary pews I will not speak ill of you With long ago continuity of old country traditions. Now I find You too have a story a place of I am today’s senior, that’s for sure. A widow. peaceful release And yet I love the ignored A grandmother as was she. worries cascade The pained, the unheard in torrents My heart listens to our creed in her beloved With the deepest love and burdens Russian... I am eleven again and I hear her For those souls unblossomed are lifted Voice and feel her hand in mine, firm, strong, Are left to be picked off the tree mysteriously Enduring of so many yesterdays. Overripe in my Gethsemane. “And I believe... The life of the world to come...” You who bludgeoned my story I lie in Of whose Kingdom there shall be no end.” You too have a story His peace You are ignored My heart sings as the choir continues... as the soil You are pained And I believe... of my spirit Unheard “He shall come again with glory to judge bears fruit Unspoken soul The living and the dead.” from the seeds Waiting to unfold in a different place that were watered “You’re so like your mother,” my Scotsman centuries ago Come place your wrinkles in my hand Husband often mused. in a garden I will not speak ill of you in a holy land. Amen, indeed. You too have a story

Parish Affiliations: Dianna Vagianos Miller - Holy Transfiguration Church / Pearl River, NY; Lynne Smith - Holy Trinity Church / Yonkers, NY; Diana Pasca - Orthodox Church of the Holy Cross / Medford, NJ.❖ Page 30 Special Fe a t u re Spring/Summer’99 ETHICS, WHAT’S IT ALL ABOUT? by Father Joseph Woodill Reading the paper, listening to the evening news, watching Nevertheless, teaching ethics is perhaps the last really universal TV, or overhearing my children and their friends often leaves me task assumed by a teacher: I remind students that not all of those bewildered. Moral confusion seems everywhere. Wisdom seems who study for success will be successful, nor will those who study illusive and words escape me. If ever there were a subject in which to be rich be rich. All will, however, be required to live and to die. we dare not be “functionally illiterate,” it must surely be ethics. Ethics, as I teach it, is the science of living and dying well. This series of articles is intended to introduce ethics. CLASSICAL ETHICS Orthodox ought to make the effort to grasp the history, language, and problems of ethics. We need all of this just to talk to one In the fourth century before Christ, Aristotle-easily the most another and to understand what others are talking about. I am famous student of Plato-observed (in Book 2 of the Nicomachean convinced that in each generation we must reengage the Tradition Ethics) that ethics (ethike) rightly derives from the word for char- to make it our own. It is our turn to assemble an “icon” out of acter (ethos). For much of the history of ethics-to include all of the stuff of America, and part of that icon must be a moral classical Christian thought-ethics had to do with the sort of per- response to our age. My contribution to this work is to outline son you were becoming. Aristotle understood ethics to be a prac- some of the history, methods, and language of ethics so that we tical science that involved determining the proper goal of living might become better equipped to engage the important questions and then gaining the skills that would allow one to move toward of our times. life’s purpose. The word for such skill was, as we translate it, virtue. Arete is the Greek word for excellence or skill and came The introduction will have three parts: In this the first essay, into English as virtue-to this day the excellence of a real man is I try to present an overview of ethics from ancient times to the called virility. Plato, Aristotle’s famous teacher, also taught that a present. After that general introduction, there will be an essay to moral or just person was a matter of character.To be a just person describe bioethics-especially as bioethics differs from the sort of (or a just community-which is necessary insofar as the human medical ethics practiced as little as thirty years ago. A third arti- habitat is the community) involved ordering or arranging oneself cle will suggest what contemporary Orthodox ethics might look so that all of a person’s aspects or parts contributed to the highest like and how Orthodox might go about doing ethics these days. end or good of life. Plato taught that the just person had learned that appetites, passions, and intellect ought to be so put together TEACHING ETHICS, TODAY as to work together for the good. To become the sort of person (or For years I have taught college-level courses in ethics to community) that ordered its affairs according to desires or pas- undergraduates, to nurses and other health-care professionals, sions was to be profoundly disordered or immoral. and, of late, to seminarians. The most difficult step has always MODERN ETHICS been to convince students that ethics can be done at all! For many ethics is a matter of “what I am comfortable with.” Such stu- The ethics described above has little to do with ethics as it has dents—encouraged at every turn to be informed consumers, been done recently. By “recently” I mean since the birth of sci- whose wants and feelings are paramount—feel that ethics, like ence. Newton is, perhaps, the great exemplar for science. He dis- everything else, is about choices. You get really clear about how covered the principle or law of gravity.We can make sense of why you feel, and when you are comfortable with this, everything that I fall to the earth and the earth never falls up to me by employing must be considered has been considered. If I suggest that Hitler the principle that all objects are related by their mass in inverse was very comfortable and clear about gas chambers, the student is proportion. Classical science has this shape: first you ask about offended. I call this the “playing with the net down” approach to subject matter (for example, cosmologists study the universe), ethics: decide what counts as in for you and others must honor then you find the universal truths about your particular subject. your choice. Other more sophisticated students are sure that Ethics would soon assume the same shape: its subject matter was ethics is only a matter of perspective and irony. Again, ethics is a normative claims-a norm is what ought to be—, and the ethicist matter of taste: you like some things and I like others. At the other also sought for universal principles. The “Newton” of ethics was end of the scale are those who expect a course in ethics to make Immanuel Kant (1724-1804). Kant insisted that ethics was a one moral. I once taught at a school where the nursing faculty rational enterprise. There were to be found categorical or univer- assured the philosophy faculty that every student nurse must take sal truths in ethics to guide us. If we violate these principles, we one course in ethics because a nurse may be required to work with are immoral. Kant supplies a number of benchmarks to deter- little supervision, making life or death decisions. Neither depart- mine if one is following a universal law of ethics. He thinks, for ment head was happy when I suggested that it was crazy to expect example, that to tell a lie is immoral. If this were not true, then a student nurse to take Woodill’s ethics course and thus be pre- we could not make sense of truth telling or lying! The test is to see pared to make life or death decisions. Would you allow someone if the principle, rule, or maxim guiding you can either be made at your car with only an introductory course in auto mechanics? universal or, which is to say the same thing, reversed and applied Page 31 Spring/Summer’99 Special Fe a t u re to someone acting opposite you. If your rule is to lie for gain, can dents problems (quandaries) in ethics to be solved by the methods this be reversed? No. For lying to make sense and be profitable to studied. All of this is typical of modern science. Except for the the liar, others must obey the rule “don’t lie.” If you think about subject matter, ethics was studied not unlike science. But “moder- it, both the one who tells lies and the one who speaks the truth nity” has come under attack. Recently a number of authors have assume that there is a rule to tell the truth. This sort of ethics is written from what is called a “Postmodern” turn. These authors often called deontology, from the Greek word for duty. Such an (Jean-Francois Lyotard, Michel Foucault, Jacques Derrida and ethic examines a particular act and decides if it is in our duty to Emmanuel Levinas, to name but a few) have questioned the do it or not by finding a guiding principle. givens of modernity: Are there any universal principles or narra- tives? Are universal claims in the name of ethics but a way to con- Deontological or principlist ethics takes many forms. The trol and subjugate others? Does ethics classically conceived ever American Declaration of Independence has this form. It examines really allow there to be an “other” or are all “others” forced to its object (all men) and finds universal principles (life, liberty, and become like us? As a result of these attacks on modernity, college the pursuit of happiness) that can be applied to determine if an ethics teachers are wary of making any universal claims. It is not act is moral or not. For example if you put me in jail because you uncommon to find, recently, ethics texts that resemble a collec- don’t like my looks, my lawyer will soon ask a judge to determine tion of stories or narratives that the student is asked to explore. if this act is just or not. The judge will apply the principle of lib- Increasingly, ethics is viewed as the bias of a particular con- erty to the case and conclude that I must be released-this is better stituency. This is evident when we think about the Supreme known as a writ of habeas corpus, an inquiry into the justice of Court: we expect the “justice” dispensed to match the court’s holding someone. This strategy for doing ethics is everywhere political composition. present: even church members insist on rights established as dues- paying members. How often have you heard “I have a right!” Already one Orthodox bioethicist has taken the position that used to explain the morality of an act? there can be no rich universally acceptable account of what is moral, any social ethic must be limited to what little can be agreed If one strategy for doing ethics is to look at the act in ques- on by those who can no longer agree on much. In this view ethics tion and ask what principle, rule, or right might guide us, anoth- has already been irreparably balkanized. “Portrayals of reality are er way is called consequentialism. Here we look at the conse- cultural products,” writes the Orthodox bioethicist H. Tristram quences of an act and ask if they are good or bad. Jeremy Bentham Engelhardt. “Since there are numerous understandings of med- (1748-1832) is usually thought to be the “father” of a sort of con- ical reality, those who so wish should be at liberty to act on their sequentialist ethics we call “utilitarianism.” This is also an attempt own moral and metaphysical visions in the company of consent- to be scientific. Bentham observed in his Introduction to the ing collaborators” (See The Foundations of Bioethics, Second Principles of Morals and Legislation that “nature has placed Edition, Oxford University Press, 1996, pp. 226-227). Engelhardt mankind under the governance of two sovereign masters, pain ends with the observation: “We are returned to where we began, and pleasure.” One can measure pleasure and pain. So if an act to multiple interpretations of the good, to the dissociation of the brings more pleasure than pain for the most people, it is good. grounds that motivate moral action from the justifications of One should be able-at least in theory, according to Bentham-to morality, to our secular moral lack of final guidance, to the moral devise a calculus for ethics. Today the way of measuring or calcu- fragmentation that characterizes postmodernity, and which the lating for such a utilitarian ethics is called a poll. Consider how modern philosophical project has not been able to heal” (p. 421). important polls were, recently, in determining the morality of the President’s behavior. Engelhardt’s contention that contemporary ethics is frag- mented seems a correct—if unsatisfying—conclusion to my essay. So ethics began about becoming a certain sort of person, but Although I do not agree with his solution, it does seem that ethics became mostly about giving convincing reasons for actions. We having begun in the conviction that life has a meaning that can be appeal either to rights or to consequences. Arguments for or lived, and then having become confident that human reason against having handguns, for example, are based either on a right could answer all questions, seems now bent on insuring that there or on measuring consequences. It isn’t unusual in clinical ethics be no place to stand. What is not yet clear is if ethics so described to claim both that a patient has a right to a certain treatment and, is a labyrinth to be escaped or the human condition to be accept- yet, to observe that as a consequence of that treatment the patient ed. would experience more pain and little benefit. So at times both sorts of ethics are used. ( Fr. Joseph is the pastor of St. John Church in Alpha, NJ. He earned his doctorate in ethics at Fordham University, and has taught both THE POSTMODERN SCENE theological and philosophical ethics in colleges and seminaries. He is One more turn must be mentioned. Until very recently the author of The Fe l l owship of Life: Vi rtue Ethics and courses in ethics-following the shape of most ethics textbooks- Orthodox Christianity (Georgetown University Press, 1998).❖ began by giving a history of ethics, followed by impediments to doing ethics, followed by explaining deontological and conse- quentialist (teleological) strategies, and finished by giving the stu- Page 32 Icons & Ic o n o g r a p h e r s Spring/Summer’99 ICONOGRAPHIC RESTORATION AT ST. VLADIMIR’S CHURCH, TRENTON, NJ

After forty-five years, the extensive and elaborate iconography The process has re q u i red slow and meticulous labor. executed by Pimen Sofronov in St. Vladimir’s Church became Parishioners have been amazed to see how much blackness had to darkened from the smoke of candles and incense. Also, with the be removed, and how much new paint of all colors was needed to passage of time, the paint began to deteriorate and flake. How to renew the damaged iconography. As the renovation project nears restore and preserve this treasure of iconography became a worri- completion, the church has taken on a new look and a cleaner some task. It was difficult to find specialists who knew the tech- appearance. nique of restoring old icons and frescoes. St. Vladimir’s parish is grateful that God has sent these tal- Fortunately, the parish learned of Sergei Gavrish and his wife, ented artists who have been beautified our church. Their services Nadezhda, who were doing restoration work in two Orthodox should be sought by churches in need of iconographic restoration. churches in Philadelphia. They were invited to work on the icons They can be reached at 215-745-0178. in St. Vladimir’s. A special service of blessing and thanksgiving is planned for After making a study and analysis of Sofronov’s iconography, Sunday October 18, 1999. Orthodox people will be invited to see the Gavrishes, who were trained in the science of icon and art our renewed church and participate in the liturgical services.❖ restoration at several schools in Russia, agreed to undertake the task. They have been working almost one and a half years on the project. Page 33 Spring/Summer’99 Icons & Ic o n o g r a p h e r s

PIMEN SOFRONOV

Mr. Sofronov was born in 1899 in a small village in northwest Russia. At the age of 11, he was taken to a Master Icon painter where he began his apprenticeship. He labored much to learn the details of true icon painting and with his inherited God-given talent he quickly grasped the technique of his Master and devoted himself completely to his work as an iconogra- pher.

Because of the political changes in Russia, Mr. Sofronov moved to the Balkans where he continued his work. He was invit- ed to Yugoslavia where he was commissioned to renovate and restore some of the old paintings in the Serbian Orthodox church- es. He also painted frescoes in new churches and remained in Yugoslavia until he was asked to come to western Europe to paint for the Orthodox communities.

While in France, he was in charge of a school for icon painters. Many well known icongraphers were graduates of his pro- gram. Shortly before World War II, he was asked to go to the Vatican where he was commissioned to paint icons and murals for a Byzantine chapel. There he worked for about seven years in and around the Vatican.

With few trained iconographers available in the United States at that time, Mr. Sofronov was encouraged to emigrate. His first major project was SS Peter and Paul Church in Syracuse, NY. He next was invited in 1954 to work in St. Vladimir’s Church in Trenton. For two years he worked day and night, painting first the and then all the walls and ceilings. Eventually most of the church was covered with iconography, creating a heavenly atmosphere.

In addition to Trenton and Syracuse, Mr. Sofronov completed two other parishes: Three Saints Church , Ansonia, Connecticut and Holy Trinity Church, Brooklyn, NY. He was known to train students in the Philadelphia area and upon his death was buried in southern New Jersey.❖ Page 34 Liturgical Mu s i c Spring/Summer’99 CHOIR WORKSHOP IN JERSEY CITY, NJ by Fr. James Silver

SS Peter and Paul parish in Jersey City hosted the New Jersey tude for certain pieces, and to select those which would work well Deanery’s most recent workshop for choir directors and singers on with those who were there for the warm up, rather than be sur- Saturday 20 February 1999. prised by having less than a full crew at the Great . This was not to say that no one could arrive late, if that was unavoid- Nearly fifty liturgical singers met at 9:00 that morning for able, but that the director could at least know who he had to work coffee and catch-up with old friends and acquaintances from sev- with from the beginning. The Professor made many other com- eral of the Deanery’s two dozen parishes, but the workshop got ments during and between the musical selections and answered under way almost on time, anyway. Fr. Joseph Lickwar, host pas- questions from the floor. tor, blessed the opening of the meeting with a prayer and intro- duced SS Peter and Paul’s choir director, Alexei V. Shipovalnikov, who conducted the workshop. Drawing on his extensive education in and rich experience of Russian liturgical singing, Professor Shipovalnikov led the group in singing several selections from the vast repertory of Russian reli- gious music, both in English and in . Several par- ticipants surprised themselves at their ability to read some of this music in the language for which it had been written, and a few others just hummed along when they got lost in the Cyrillic alphabet, but everyone enjoyed the experience. Most of the pieces sung during the workshop were composed within the last hundred years, and many of them are very recent works. One exception was the First (‘Blessed Is the Man’), sung in a modern arrangement of an ancient chant from the Caves Lavra at Kiev. Although that selection was consciously The day was divided by a delicious lunch served by Matushka adapted in recent years as a representative of an ancient chant still Shirley Lickwar and Tatiana Shipovalnikova (‘Mrs Professor’), and in use, Professor Shipovalnikov presented the group with an the second half of the program continued much the same as the opportunity to study the work of several 19th- and 20th-century morning, but with more time for questions. composers, observing how each of them worked a chant motif into a piece, sometimes in one voice, sometimes shifting it so that One rather obvious but often overlooked technique of choral directing emerged among the questions and answers. In response each voice got to express it by turns. to a participant’s concern about clergymen who can’t seem to get While examining the nuts and bolts of Russian liturgical their pitch from the choir, Professor Shipovalnikov suggested that composition based on chant, the Professor also pointed out the — rather than adhere to a strict scale — it would be more efficient basic simplicity of this technique, observing that even the pieces and much easier for everyone if the director would simply accept which appear most complicated are actually constructed of repe- the clergyman’s natural pitch as part of a relative chord, rather titions and recombinations of the basic chant theme. He suggest- than do battle with him by repitching each response a tone and a ed that choir directors be prudent in their choice of material, and half away. recommended that they present nothing to their singers which could not be performed just as well by four as by forty. In the last year or so, an interparochial choir with singers from everywhere in the New Jersey Deanery has met for rehearsals and In other observations about the problems and possibilities of g i ven two recitals of liturgical music under Pro f e s s o r liturgical singing, Professor Shipovalnikov described some of his Shipovalnikov’s direction. During the workshop he announced own preferred techniques, especially regarding preparation for that, when it can be arranged, a Russian choir which he organized singing the services. In addition to their spiritual preparation, under similar circumstances will come to the United States, and it which goes without saying, choirs need physical preparation — is hoped that the Deanery Choir will be able to reciprocate by they need to warm up before the service begins. In his own expe- accepting an invitation to perform in Russia. rience, he found it helpful to require that singers be present at The Deanery has convened these workshops twice a year in least an hour before a service in order to warm up by singing scales and other vocal exercises, and also to firm up whatever weak spots the recent past, and there are plans to schedule them at similar intervals in the future, since there has been such favorable might have appeared at the last rehearsal. Gathering the singers response to them.❖ an hour before services also allowed him to gauge the choir’s apti- Page 35 Spring/Summer’99 Media Re v i e w 7TH HEAVEN: A REVIEW by Fr. Angelo Answer: Charlie’s ’s, The Love Boat, Beverly Hills marily teenage audience may actually find this type of parenting 90210, Melrose Place and 7th Heaven. Question: What are tele- novel and refreshing in the face of latchkeys and unrestricted per- vision shows produced by Spelling? That’s right! Although missiveness. “What’s wrong with teaching kids to tell the truth racy show king Aaron Spelling was told by television industry and honor their parents?” says Brady Bu n c h’s Fl o re n c e insiders that “it will never sell (March 6-12, 1999 TV Guide), Henderson, an outspoken fan of the show. Nothing is wrong “7th Heaven is not only a hit, but also this season’s fastest rising with it, it’s just unusual for the television world of bumbling dads show in Nielsen ratings. For the struggling WB Network, 7th like Homer, Al and Hank, and teenagers mothering and fathering Heaven (Monday nights at 8 P.M./ET) draws higher ratings than each other. the sexually inundated Dawson’s Creek, Buffy the Vampire Slayer and Felicity. While Brady Bunch was simply too hokey even for the 70s, 7th Heaven is not so much contrived, as it is guilty of wrapping In the TV-14 and TV-MA world of television dramas, 7th up serious issues in 48 minutes. Some episodes have shown Matt, Heaven stands out as a show for the entire family. Sort of like a Mary or Lucy engaged in open-mouthed kissing, which may be cross between the 70s Family (also produced by Spelling) and The inappropriate and uncomfortable for younger viewers. Reverend Brady Bunch, 7th Heaven mixes real-life drama with light-heart- and Mrs. Camden’s attempts to sneak intimate moments for ed family moments. Episodes have featured drug-abuse, teen themselves are quite refreshing in a television world where only pregnancy, alcohol related auto accidents, domestic abuse, death teenagers and young adults can be hot for each other. of grandparents; as well as sibling rivalry, time-outs, household mishaps, parish misunderstandings and obtaining a puppy A particularly poignant episode (March 15, 1999) included a (which is aptly named “Happy”). The show is less about a story line in which Mary uses her sister Lucy to achieve an end. Protestant minister’s work and more about a family struggling to The maternally intrusive Mrs. Camden discovers the action and impact values in a relatively difficult culture. explains to Mary the following: “Your actions may be like a peb- ble splashing into a pond. While there is only one splash, there The Camden family includes a minister dad, a stay-at-home are many ripples, and the people that you affect are the ripples.” mom, a hormone and anxiety driven son Matt (19 years old), ath- Wow, actions affect others? What a break-through idea for tele- letic and boy-crazy Mary (17 years old), too mature for her own vision. 7th Heaven competently demonstrates that families, good Lucy (15 years old) and twin newborn boys. This family extended families and even parishes not only hold a significant formula combines to offer a sentimental show about love, trust place on television, but also a key and desirable role in real life. and faith. The parents routinely annoy, nag, interrogate and dis- [reprinted from Orthodox Christian Education Commission News,Vol. cipline their children, all while showing love and care. The pri- 19, No. 4, May 25, 1999] ❖

THE INSTITUTE FOR ORTHODOX CHRISTIAN STUDIES An international Institute for Orthodox Christian Studies at largely ignorant of the Orthodox church for far too long, and has Cambridge University in England will open this October, after much to learn from the deep spiritual and theological resources more than two years of planning under the direction of a pan- which it brings... At present, different responses to the war in the Orthodox board headed by Bishop Kallistos (Ware) of Diokleia Balkans have exacerbated some inter-church tensions between and Bishop Basil (Osborne) of Sergievo. The project’s develop- East and West. This makes what is happening here in Cambridge ment has been co-ordinated by Fr. John Jillions. The Institute all the more timely.” recently became a member of the Cambridge T h e o l o g i c a l Federation, a consortium of theological schools. As a result, Fr. John Breck, former Professor of New Testament at St. Orthodox students and visiting faculty from around the world Vladimir’s Seminary will be a visiting lecturer, joining a number will have access to the wide range of academic resources and of distinguished scholars who will be teaching during the degrees offered in Cambridge. Institute’s first year. For further information contact: The Institute for Orthodox Christian Studies, Wesley House, Jesus Lane, Dr. Richard Higginson, President of the Cambridge Cambridge, CB5 8BJ, United Kingdom. Phone: 44-1223-741 Theological Federation said in a statement to the press that “This 037. Email [email protected].❖ is a most exciting development. The church in the West has been Page 36 Spring/Summer’99 Special Fe a t u re s GOOD & FAITHFUL SERVANT The Loving Thing To Do - by Fr. Stephen Siniari She was stunning; movement, face, ations that leave us asking, “What is the weakness we are willing to serve Him and physique. Ele v en boys wer e in the rec e p t i o n lo ving, Christ-like thing to do?” Some rus h our neighbor- As He said to Saint Pau l , ar ea waiting for their morning assignments fo rw a r d with answers. But those who’ve “M y strength is made perfect in wea k n e s s . ” when she came in. been around the block once or twice aren ’t quite so quick to rep l y . Each situation may All along our common pilgrimage to The worker from the other agency ha v e its own special nuance, its own subtle Theosis, we make choices. We make deci- handed her case-file to a Re s i d e n t - sub-set of qualities that resist the ouchless sions reg a r ding our own weaknesses or the Co u n s e l o r . He opened it and perused her application of “fl e s h - c o l o re d ” band-aids im p e r fections of others. Again and again hi s t o r y. that have yet to find a finger or a flesh-tone we ask ourselves, “What is the loving thing to which they effectively conform. to do, for another, or for myself?” In the The kid was already working the roo m . Ch u r ch we are free to discover living, flexi- A sunny morning just got brighter. Not Life isn’t simple. Each new moral crisis ble guidelines of love: one young man didn’t have a smile on his pollinates the air with hybrid attitudes and face. Her fan-club had grown by eleven . ideas germinated in pathologies and psy- Our Baptismal calling in the commu- nion of love with God and neighbor. The agency worker said goodbye, and chologies, anthropologies and sterile the- ologies that never take root or grow into Our Confessor who guides us again and good luck, and walked out the door. Bef o r e again in the grace of the Holy Spi r i t . opening the final section of her chart, the anything substantive. What was true and efficacious yes t e rd a y ... The once definitive Res p o n s i v e awareness of our need to pray medical section, the Counselor looked up for self-knowledge and rep e n t a n c e . and saw young men, some he’d known , pages of our policy and proc e d u r e manuals ar e tested, torn-out, scribbled over , and Act i v e participation in the forgiven e s s two, three, four years, acting as young men and forgiving that are life in Jesus Christ. sometimes do, when they’re seven t e e n , fr a y ed around the edge ‘til the Res i d e n t - Counselor cries out, “Wh a t ’s the point? Our freedom in Christ’s Church to fail eighteen, or nineteen, making fools of and get up again “se v enty times seven . ” th e m s e l v es, laughing, talking loud, tryi n g Wh e r e are we going with all this?” to impress a healthy, robust-looking you n g In Christ’s Holy Church, we have a “The event which constitutes the woman... (He looked at her chart) ...who goal, a calling. It’s called Theosis. In a nut- Ch u r ch is the dynamic act of taking man was HIV positive... (He wanted to cry shell, it means, strive to grow daily in up , in his failure, and “gr a f t i n g ” that failure ou t ) . . . N o! (Breech her confidentiality?) Christ, to become more like Jesus. “Be ye into the communion of saints; it is the free - .. . T ell them! (Leave them unprot e c t e d ? ) pe r fect,” He said. dom of love, the “ab s u rd i t y ” of love which rejects ever y rationalistic criterion for par- The bottom half of a yel l o w legal-pad Some religious groups may wres t l e ticipation in the life of communion.” (C. page, stapled, ragged, torn edge, to her with, “which Jes u s ” or, “The definition of Yan n a r a s ) ch a r t, signed, in her own handwriting: “I pe r fect? Nob o d y ’s perfect.” intend to take down with me as many boys So, the loving thing to do? Pra y . Find a as I can...” For the Orth o d o x, the Faith “de l i ve re d way to advance, by your decision, others once for all to the saints,” does not change. and you r s e l f , further along the path to The poor kid... Sure l y , been fooled and Only arrogance believes it can “sy n c h r o- Theosis. Keep in mind that forgiveness is fooled a lot, by older, pred a t o r y men. (His ni z e” the Timeless with the “fashion of this not a license to continue to do wrong, go he a r t broke) Only a baby. Just fourte e n . world which passeth away.” For the ba c k w a r ds, or engage in unhealthy behav- Now... You love some of these boys , Orth o d o x believer , “Jesus Christ is the io r . same, yes t e rd a y , today, and unto ages of like your own kids. And God has placed For g i v eness is room to grow in a posi- this young girl, also, in your care. What do ages.” And if we really try to obey His call to be perfect - We find that He alone is our ti v e, healthy direction, like a plant towa r d you do? the sunlight, like a soul tow a rd Je s u s pe r fection - And that only in Him can we ❖ Sometimes we’re confronted with situ- hope for growth in perfection - If in our Ch r i s t .

JACOB’S WELL Diocese of New York/New Jersey 24 Colmar Road Cherry Hill, NJ 08002