Volume 51 No. 1 January 2007 VOLUME 51 NO. 1 JANUARY 2007

COVER contents THE HOLY NAPKIN written by Fr. George J. Ellis, Toledo, OH

3 EDITORIAL by Very Rev. John Abdalah

4 COMMUNION OF THE APOSTLES by Philip Tamoush

6 WHEN FACING EAST LOOKS WEST by Fr. Huneycutt

8 THE SPIRITUAL DIRECTOR: A GUIDE AND MENTOR by Khalil Samara

The Most Reverend 14 ARCHDIOCESAN OFFICE Metropolitan PHILIP, D.H.L., D.D. Primate 15 ORATORICAL FESTIVAL The Right Reverend ANTOUN 24 NAVIGATING THROUGH AFRICA The Right Reverend AND LED BY THE CROSS Bishop JOSEPH by Tom Saba The Right Reverend Bishop BASIL 27 DEPARTMENT OF DEVELOPMENT The Right Reverend Bishop THOMAS 29 COMMUNITIES IN ACTION The Right Reverend Bishop MARK The Right Reverend Bishop ALEXANDER Founded in Arabic as Al Kalimat in 1905 by (Hawaweeny) Founded in English as The WORD in 1957 by Metropolitan ANTONY (Bashir) Editor in Chief The Very Rev. John P. Abdalah, D.Min. Assistant Editor Joanne M. Abdalah, MSW Editorial Board The Very Rev. Joseph J. Allen, Th.D. Anthony Bashir, Ph.D. The Very Rev. Antony , Th.M. The Very Rev. Peter Gillquist Ronald Nicola Letters to the editor are welcome and should include the author’s full Najib E. Saliba, Ph.D. name and parish. Submissions for “Communities in Action” must be The Very Rev. Paul Schneirla, M.Div. approved by the local pastor. Both may be edited for purposes of clar- Design Director Donna Griffin Albert ity and space. All submissions, in hard copy, on disk or e-mailed, should be double-spaced for editing purposes. Member The Associated Church Press ANNUAL SUBSCRIPTION: Conciliar Press U.S.A. and Canada, $20.00 Ecumenical News International Foreign Countries, $26.00 Orthodox Press Service Single Copies, $3.00 Editorial Office: THE WORD (USPS626-260), published monthly except July and August, The WORD by the Antiochian Orthodox Christian Archdiocese of North America at 635 Miranda Drive 358 Mountain Road, PO Box 5238, periodicals postage paid at Pittsburgh, PA 15241 Englewood, New Jersey 07631-5238 and at additional mailing offices. e-mail: [email protected] Postmaster send address changes to: THE WORD, 358 Mountain Road, FAX: 1-412-831-5554 PO Box 5238, Englewood, NJ 07631-5238 Subscription Office: ISSN 0043-7964 www.antiochian.org. 358 Mountain Road PO Box 5238 Englewood, NJ 07631-5238 2 The Word editor’s letter

To bring Orthodoxy to America we need more than Rhetoric To fulfill Metropolitan PHILIP’s prophetic call to bring Orthodoxy to America, the Orthodox laity and clergy in America must be genuine Christians, well educated in the ways of God, and fervent in our witness of Jesus Christ. We must be Christians who love God and all those that God Himself loves. We must be servants; obedient to God and willing to do all that God calls us to do, even if He calls us to change or to grow. Anything short of this would make us disingenuous, and if America discerns us to be less than genuine, He will justifi- ably reject us. To be authentic, we must be obedient to God and to each other, modeling relationships that reveal the living God in our midst. We must not live our hierarchical relationships in a secular or business way, but in the way God revealed them. Obedience in the Church is based on respect, service and love. To bring Orthodoxy to America, we need to be American in our embrace of freedom, and Orthodox in our correct apostolic faith and worship. Our worship must be expressive of that which God has revealed though the ages, while palatable to the now indigenous American population. We must be able to distinguish between that which is of the faith and that which belongs to cultures of other countries where Orthodoxy has taken root. America has her own culture, deserving of our study and embrace. If you understand me to say that the Orthodox laity and clergy in the United States have much work to do in order to be really prepared to bring Orthodoxy to America or America to Orthodoxy, you understand me correctly. We have a sacred responsibility that calls us to personal maturity and growth in our faith and spir- ituality. We must embark on a journey that will begin with our loving God and each other, and then calls us to witness to America, changing and transforming this land as leaven in bread dough. While we Orthodox in America have had trouble loving each other, we are called by God to grow past our short sightedness and to love everyone. That love from God will transform us, allowing us to share His love. When America sees our love and how God abides in us, America will notice. Americans are known for wanting the best of everything. Those things that are flashy or don’t last sometimes fool Americans, but when given the opportunity, Americans want and find the best. We need to give America the opportunity to know God as He has revealed Himself and is calling her. After loving one another, we need to learn real obedience. Such obedience cannot be reduced to blind adherences to every whim of authority figures. Christian obedience involves church leaders and faithful alike seeking to understand God, and then in a loving and trusting relationship, relate that which will bring the other into a better understanding of God’s presence and will. All in the Church must be accountable to each other. Spiritual gifts are not reserved for clergy. God works in all who put Christ on and embrace God. We Christians must always be first obedient to God, and then seek God’s direction for each other. This is a sacred responsibility shared by the shepherds and the reason-endowed Christians together. I am not an advocate of reform for the sake of reform. I even oppose reform for the sake of relevancy; how- ever, we must be sure that our worship and preaching make sense to those that we seek to lead to Christ. Our

The Word 3 language and delivery of worship and God’s message must be understandable to the ears that we preach it to. Our mes- “Communion of sage must be God’s message, and not one of an institution or group. Our language the apostles” must not only be in English, but in under- standable English, read, spoken and prayed in understandable ways. In America, we who seek to bring Orthodoxy to our neighbors face many obstacles from outside our community. America is rooted in a history rich with her own neurotic fears; including a fear of ritual, foreigners, and symbols. She is also proud, thinking that as the greatest nation in this world, she is self- sufficient and without need of anything. If we Orthodox are to have a chance in meeting these real obstacles, we need to get our own house in order. We need to mature to the point of relat- ing to each other, clergy and laity, in sym- phony. We also need to know and recog- nize Orthodox from other jurisdictions as authentic Orthodox with the same mandate from our Savior Jesus Christ to preach the Good News to the entire Monumental of Christ, The High Priest and 12 Apostles at St. Matthew world. We Orthodox worship and honor Orthodox Church, Torrance, California the same God, regardless of ethnic origin (Not the Last Supper, sometimes called the First Supper or Mystical Supper) or preference of typicon. We Orthodox in “Flashing brilliantly with the beams of the Spirit’s enlightenment, ye went America at every level of Church life through the whole world, O supremely wise, and ye enlightened the need to be even better educated, and we faithful, while abating the heavy gloom of the depth of ignorance as Apostles of need to be generous, sharing the abun- God the Word; wherefore, on this day we now joyously celebrate your holy and dance of gifts and grace that our God has illustrious rememberance, while gaining holiness for ourselves.” (Stichera of blessed us. Vespers to the Apostles)

by Fr. John Abdalah “Take, eat; this is My body. Drink from it, all of you. For this is My blood of the new covenant, which is shed for many for the remission of sins.” “‘But I say to you, I will not drink of this fruit of the vine from now until that day when I drink it new with you in My Father’s kingdom.’ And when they had sung a hymn, they went out to the Mount of Olives” (Matthew 26:26-30). (the form of the 1st Liturgy) (NOTE: Iconographers will take some “poetic license” by including certain saints in icons that may not be there historically. In our case, the twelve on the icon are not all the original Disciples called by Christ. Our Iconographer, John Kalentzis, of Adelaide, Australia, chose to include Paul, because of his signifi-

4 The Word cance in the early history of the Church, and Luke and Mark, writers, not one of the original twelve Apostles. Included here the Gospel writers. Excluded from the original twelve on our in order to include all four Gospel writers. icon are Bartholemew, James the son of Zebedee, and Mark: April 25. The Evangelist. Not one of the original Matthias. Thus, a Communion of the Apostles icon could twelve Apostles. Founded the Church in Alexandria. Writer of include, for example, only American Saints or Saints of the the earliest Gospel. Church of Antioch, etc. James, son of Alphaeus: June 3/October 9. AKA James the Less. Stoned in Jerusalem. Apostle to Syria. Thomas: July 3. Didymus, the Twin. Doubting Thomas. Apostle to India. Simon: October 28. The Christ, Chief High Priest Zealot. Preached in and Peter Paul Mesopotamia. (Simon) Jude: June 19. Thaddeus. Matthew Simon Apostle. Writer of Epistle. (Levi) Preached in Syria and Persia. Luke Jude John: May 8. The Evangelist, (Thaddaeus) the Beloved, Apostle. Writer of Mark John Gospel and Book of Revelation James Philip (dictated at age 93 to his disci- son of Alphaeus ple, Prochurus). Took the Thomas Andrew (Didymus) into his care at the order of Christ at His crucifixion. Philip: November 14. Apostle. Preached in Greece and Asia Minor. Andrew: November 30. The first-called Apostle. Brother of Christ, the High Priest: Adorned in Bishop’s robes, Jesus Simon Peter the Apostle. Preached in Greece and Asia Minor. Savior, Son of God, is depicted as the First Bishop of the Patron of Europe, especially Russia. The Slavic 3-barred Church, administering the Holy Mystery of the Eucharist cross is known as “St. Andrew” because of the bottom cross (Thanksgiving) to His Apostles. bar in the shape of ‘x’, signifying his crucifixion on a cross of Peter: June 29. AKA Cephas, Simon. Chief of the Apostles. that shape. Brother of St. . Writer of two epistles. Co- founder of the Church in Antioch. O Holy Apostles, Intercede With The Merciful God Paul: of Tarsus; June 29. Formerly known as Saul, perse- That He Grant Unto Our Souls cutor of Christians, writer of fifteen Epistles. The “13th Forgiveness Of Offenses. Apostle.” Co-founder of the Church in Antioch, “where they were first called Christians.” Subdeacon Philip Tamoush Matthew: November 16. AKA Levi; a Publican (tax collec- November, 2006 tor). Author of the first of the four Gospels. Apostle to Ethiopia. Luke: October 18. The Evangelist. Physician; Icon Painter (painted first icons of Theotokos with Christ, one of which is at Saidnaya Convent, near Damascus). One of the four Gospel

The Word 5 When Facing East Looks West

On Sunday, November 12th, Subdeacon Richard Petranek was ordained to the diaconate at St. Joseph Church, Houston, Texas. The following week, on November 19th, he was ordained to the priest- hood at St. George Church, Houston. Father Richard has been assigned to the pastorate at St. Paul Church in west Houston. The following interview with Fr. Richard was conducted by Fr. Joseph Huneycutt in the spring of 2006, just after his leaving the Episcopal Church. With a surname like Petranek, you don’t immediately think Anglican. But if people can look Anglican, Richard Petranek used to. Maybe that’s because the first time I met him he was in the clerical dress of an Episcopal priest. These days he comes to church dressed in a suit and tie. Since renouncing his orders in the Episcopal Church, especially now that he is enrolled as an Orthodox catechumen, I’d have to say he looks merely distin- guished. Soon, God willing, he’ll once again be dressed as a priest — only this time he’ll be Orthodox. Doesn’t “Petranek” sound Orthodox? He will serve as the founding priest of Houston’s new Western Rite Orthodox mission. I sat down with Richard Petranek [a few months ago] and the following interview is presented in hopes of introducing him and his vision to those in the Houston area and the Antiochian Archdiocese at large. Petranek, who served as an Episcopal priest for nearly 33 years, is well aware that the Western Rite might not be everyone’s cup of tea. But, what I came away with more than anything else is that Richard Petranek is a pastor. He cares about people, the flock. He believes he is on a journey through Faith, within the True Church, to Christ and His Kingdom. When did you first encounter Orthodoxy? “I began reading about Orthodoxy in seminary. In 1974, Fr. Alexander Schmemann had an article in TIME magazine. It caught my attention and I wrote to him. What impressed me most was … humility. This great man, who did not know me at all, wrote back. Not only that, but it was a hand-written letter! I’ve been searching for that old correspon- dence recently – but, I remember it dealt with ‘realizing Theology by Communion.’” Why did it take you so long to come home to Orthodoxy? “Politics. I’ll be honest, I got into the politics of the church. It was only later — much later — that I came to the realization that I was so involved in politics that I’d lost my soul.” I’m sure there are some that would name their favorite ecclesiastical “ill” and say, “Dick, why on earth did it take you so long?” “For me, the issue was order. In almost 35 years I’d witnessed a complete turn-around in the established order of the church. The role of the Bishop had changed from Chief

6 The Word Pastor to Chief Administrator. This, I believed, was a tragedy How do proponents of the Western Rite respond? because, historically, Anglicanism was orthodox. Yet, in the “My Bishop, my Metropolitan, and my support US, the church seems to have lost its roots. I was but a few it — that’s good enough for me. Antioch was always the cen- years away from retirement. But, in the end, I asked my wife: ter of missionary outreach. The Western Rite is part of the ‘What are we fighting for? We don’t believe this way.’” missionary outreach of Orthodoxy. It was in Antioch that St. When did you begin this journey? Where are you now? Paul began his three missionary journeys. He didn’t let cul- “I’d been meeting, off and on, with Fr. John Salem for the tural differences change the essence of the Faith. We see our past five years. A few months ago I renounced my Orders in mission in the same light.” the Episcopal Church. Since that time, my wife, Elaine, and I Someone posed the question: “If ten years from now – have been on an incredible journey! We’ve traveled to several for any reason or no reason – the Western Rite was abol- Western Rite parishes and worshiped regularly with the ished or folded into the Eastern Rite, where do you think Houston Antiochian parishes, St. George & St. Joseph. We that would leave your parish and long-term faithful?” have about 40 souls making the journey with us. Elaine and I, “They’d go to the Eastern Rite. I can’t see myself con- along with many others, were enrolled as Catechumens at St. vincing someone to be Western Rite as opposed to Eastern Joseph’s earlier this month.” Rite. The theology is the same, the expression is different. I How does your wife feel about all this? also can’t tell you how freeing it is to be under a bishop who “She loves it! Our first meeting with Bishop BASIL was so is concerned for the salvation of souls. The person is refreshing for her. It was such a change to talk solely about extremely important in Orthodoxy — that’s where the empha- spiritual health as opposed to social issues. The bishop was sis is … not primarily in getting bogged down in social issues, concerned about her soul! She’s loving it. I say all this with agendas, and debates. I know what my bishop believes. It’s the understanding that by leaving PECUSA I’ve forfeited what I believe!” many benefits; we’ve sold our home, our car, our boat ... And In conclusion: The worship of Western Rite Orthodox we are in a better place, spiritually, than we’ve ever been.” parishes may look and sound a whole lot different than the Why the Western Rite? more common Eastern Rite of the Church. At first glance, it “My culture. I’d served as a priest for so long … it makes may even resemble Anglican worship. Then again, one could sense to me. It makes sense to my people. To my mind, the ask: What does Orthodoxy look like? What does it sound like? purpose of the Western Rite is to reach out to those who are familiar with Western practice — seeking the True Faith of by Fr. Joseph Huneycutt the Apostolic Church as found in Orthodoxy.” What sort of folks do you believe are attracted to the Fr. Joseph Huneycutt, Associate Pastor of St. George, Houston, is the Western Rite mission? author of “One Flew Over the Onion Dome —American Orthodox “Those who appreciate the historicity of the Church — Converts, Retreads & Reverts,” (Regina Orthodox Press). who know the struggles of the early Church and how She was reconciled when there were differences. I mean, there’s noth- ing new under the sun. All the problems we see plaguing var- ious Christian groups today have been around from the beginning.” What version of the Western Rite will you be using? Music, etc? “We will use the St. Tikhon’s Liturgy and that of St. Gregory, along with the St. Ambrose Hymnal.” Is it true that key figures in the Orthodox Church, past and present, are opposed to the Western Rite? “Yes!”

The Word 7 The Spiritual Director: A Guide and Mentor

“A brother asked Abba Poemen, ‘Some brothers live with me; do you want me to be in charge of them?’ The old man said to him, ‘No, just work first and foremost, and if they want to live like you, they will see to it themselves.’ The brother said to him, ‘But it is they them- selves, Father, who want me to be in charge of them.’ The old man said to him, ‘No, be their example, not their legislator.’”1

8 The Word This anecdote from the Sayings of the an example of obedience and humility. Beginning with His speaks about the relationship between the spiritual child and incarnation, we see an act of obedience toward the Father. the spiritual director. Abba Poemen tells his brother that he Jesus Christ was obedient to His mother at the wedding of should not be the legislator for others but rather lead them by Cana (John 2:3-5), to his cousin, St. example. He suggests that the brother will teach and guide (Matthew 3:13-15), to the Roman authorities (Mark 12:13- his disciples through his own actions and how he leads his 17), never wishing harm towards them (John 18:11). When own life. This is a model that spiritual directors in society, St. Paul speaks of spiritual warfare, he says that we must outside of a monastic setting, could also employ to guide and bring every thought “into captivity to the obedience of teach their spiritual children. Christ...” (2 Cor 10:5, NKJV) We are called to lead a life of obe- This paper will examine the role of the spiritual director dience, just as Christ did while He was on earth. in relation to the spiritual child by examining the function of Staretz Silouan tells us that when one gives oneself up in obedience for the laity, the authority of the Church and its obedience to the will of God, the Lord alone dwells in one’s leaders, and finally, various types of spiritual guidance. soul. “When the soul is entirely given over to the will of God Throughout the paper, the term “spiritual director” will be the Lord Himself takes her in hand and the soul learns direct- used to refer to either a spiritual father or a spiritual mother. ly from God.”4 Being obedient to God’s commandments and In cases where a source is quoted, the term that the quoted the Church’s teaching will help the lay person lead a more author uses will be kept. fruitful life, because he will be guided by the Holy Spirit in all Obedience is not something that is readily accepted in that he does. Through obedience to God’s commandments American society of the twenty-first century. While society one will experience freedom from the worries, temptations, encourages one to be free, personally independent, financial- and cares of the world. St. Symeon the New Theologian says, ly stable and dependent only on oneself and one’s achieve- “He who gives himself in the hand of a good teacher will have ments, our Church takes the opposite stand. The Church no such worries, but will live without anxiety and be saved in says that one should be obedient to the teachings of the Christ Jesus our Lord …”5 Obedience is necessary because it Church and its leaders, and therefore obedient to the one is a denial of our self-will, and acceptance of the other, pri- true God, our Father in heaven. In John 14:15, Christ says, “If marily God. If the “other” that we accept is leading us on the you love me, keep My commandments.” (NKJV) Through our path toward Christ, then we are following God’s command- love for Christ, we follow the commandments and teachings ment to deny oneself. St. says that, without that He gave us, and by following those commandments and obedience, “no one subject to passions will see the Lord.”6 teachings we show the love that we have for God. Saint The institution of the Church is set up with clergy in hier- Paisios Velichkovsky said, “The keeping of God’s command- archichal positions of church governance. This authority is ments and His words is nothing else than perfect obedience through the laying on of hands that has been passed on in toward Christ the Lord.”2 Christ’s command is, above all, to successive generations from the Apostles and from Christ put God first, then serve others, then lastly ourselves. When Himself. The laity are called to be obedient to the clergy and Christ said to deny oneself, take up one’s cross, and follow leaders of the Church that have been appointed and elected; Him, He meant that one must put aside one’s own will and fol- likewise, clergy are called to be obedient to the hierarchy of low the example of Christ’s love for others and obedience to clergy above them. “Let every soul be subject to the govern- the will of His Father in heaven (Matthew 16:24, NKJV). ing authorities. For there is no authority except from God, and Christ emphasizes this even more in Mark 12:30-31, when He the authorities that exist are appointed by God” (Romans reminds us of the two greatest commandments: to love God 13:1, NKJV). Ultimately, all humans, laity and clergy alike, are and to love one’s neighbor. St. John Climacus says, in step called to be obedient to God’s commandments and His Word. four of his famous treatise, “Obedience is absolute renuncia- St. Paul says that one must “be obedient to those who are tion of our own life...”3 To be obedient to someone, one first your masters according to the flesh, with fear and trembling, must choose to freely deny his own life and accept the guid- in sincerity of heart, as to Christ” (Ephesians 6:5, NKJV) The ance of another. leaders of the Church are representatives of Christ, and As humans we are created in the image and likeness of therefore require our obedience to them. God (Gen 1:26-27). Jesus Christ’s entire ministry on earth is Christ always invited people and never insisted, using the

The Word 9 simple words, “Follow me” (Matthew 4:19, 8:22, 9:9, 16:24, and child are on the path towards God, and “are subject to 19:21, NKJV). Obedience to the Church is a voluntary obedi- the same conditions and commandments, both accountable ence that one chooses using his free will. One is never forced before the living God,” though the spiritual director would be or required to believe in Christ or to follow the teachings of further along the path than the child.10 When a spiritual direc- the Church. It is a voluntary choice. Once the choice to follow tor becomes commanding and forgets to lead with love and by Christ is made, the path is set forth for each Christian by the example, the director ceases to follow the commandments of Church and its leaders, but the daily choices required to live God. According to Abba Mius of Belos, “Obedience responds a Christian life are up to the individual person. One will never to obedience,” not to authority.11 be forced into acting a certain way to be a Christian. A spiritual director is not necessarily one who is ordained WORD MAGAZINE The obedience we are called to follow is not to the person to the Holy Orders. Any person, ordained, monastic, or laity, specifically, but rather to the teachings of Christ that these male or female, can be a spiritual director. The one key is that leaders model in their lives. If we are to be obedient to the per- the person is living a Christian life and has been recognized son more than to Christ and His commandments, we risk by others as doing so. Fr. Alexander Elchaninov said, “You making an idol of the person and taking the place of God. This cannot cure the soul of others or ‘help people,’ without hav- authority, however, was not meant to be a controlling force ing changed yourself. You cannot put in order the spiritual that limited what one was allowed to do. The obedience that economy of others, so long as there is chaos in your own soul. we learn from the hierarchy of the Church and from our spir- You cannot bring peace to others if you do not have it your- itual directors must be obedience to Christ, and not to a spe- self.”12 One must first achieve the virtues of the Christian life, cific person. before one can guide others on that path. There is no certain The spiritual director should assist the laity on their jour- requirement to determine when the spiritual director has The Spiritual Director ney by helping to provide discernment and guidance. The attained a certain , except for when others recognize spiritual director is never meant to be a commanding force that person as leading a holy life. St. Seraphim of Sarov that gives permission or restricts the laity from doing what teaches, “Acquire a peaceful spirit and then thousands of oth- they choose. There is a difference between the authority that ers around you will be saved.”13 Once a person has success- the clergy have to lead the Church, and the responsibility of fully traveled the path of spiritual achievement, then others the spiritual director to mentor and guide his spiritual child. will recognize his holiness and want to follow in his footsteps. “The spiritual Father does not coerce, he does not give orders; “Thus it is his spiritual children who reveal the elder to rather, he takes the spiritual child by the hand and leads the himself.”14 way, gently but firmly.”7 While the clergy have the responsibil- In the monastic setting, the abbot or abbess of the ity to administer the sacraments according to the canons and monastery is the spiritual director for that community. In Tradition of the Church, the spiritual director serves as a most parish settings, the parish priest assumes the role of the guide for the spiritual child and mentors him along his spiritual director because of a lack of other spiritual leaders Christian journey. in local parish communities. There is also the problem that The relationship of the spiritual director and child must sometimes a spiritual director who is not the parish priest be in the context of love and a close personal relationship, will give direction that contradicts the direction given by similar to the relationship of a biological parent and child. St. the parish priest. One must remember that the parish priest John Climacus describes the spiritual director as “anado- is the leader of the community, and if one is a member of chos,” which is the term used for the sponsor or godparent at that community then that person can not be disobedient to Baptism and which signifies one who assumes responsibility the leader of the parish. However, there are some that seek for another.8 Those entrusted to be spiritual fathers and out other spiritual directors who are not their own parish mothers are to lead by example, and not by command. The priest, and they must be aware of the potential conflict that caution here is not to create an idol out of the spiritual direc- could arise. tor, even those that have been recognized as saints. “ ‘Call no There is also a difference between the father confessor one father’ means that all fatherhood shares in the father- and the spiritual director. Again, if the spiritual director is an hood of God, that all obedience is obedience to the Father’s ordained clergyman, he may also serve as the father confes- will …”9 One must remember that both the spiritual director sor, but the two are not dependent on each other. The

10 The Word Sacrament of Confession is essentially a retrospective act Christ” (1 Corinthians 11:1, NKJV). It is of primary impor- where one confesses sins that have already been committed. tance for the spiritual director to lead by example because, In contrast, is a preventative act where the not only is it the best way to teach something, but also focus is on future decision making.15 The spiritual child dis- because both the spiritual child and director are on the same cusses his thoughts (logismoi) and ideas with the spiritual path of growing closer to God. director, and the director will “discern secret dangers or sig- One is not forced into a relationship or in decision mak- nificant signs” that the spiritual child has unknowingly ing. The spiritual child engages in a relationship with the revealed to his spiritual director.16 While one could say that spiritual director voluntarily. A spiritual director never longs this is part of the confession process, it is not necessarily to give someone advice, but rather recognizes his own inade- part of the Sacrament of Confession, where one receives quacies and only offers advice to others when asked. St. absolution. Ignatios Brianchaninov of the 19th century says, “The volun- A healthy relationship of guidance and advice of the spir- tary giving of advice is a sign that we regard ourselves as pos- itual director with the spiritual child is necessary for every sessed of spiritual knowledge and worth, which is a clear sign Christian. St. Basil the Great encourages each person to find of pride and self deception.”21 In addition, the spiritual direc- a spiritual director “who may serve you as a sure guide in the tor is not necessarily always right. St. Basil says “...it is nec- work of leading a holy life” and warns that “to believe that one essary for the other brothers to admonish him [the superior] does not need counsel is great pride.”17 Dorotheos of Gaza, if the superior is suspected of any offense.”22 Of course, this who agrees with St. Basil, says, “I know of no falling away of must be done with respect and love, but it shows that the a which did not come from his reliance on his own sen- spiritual director is in no way infallible. St. Ephraim the timents. Nothing is more pitiful, nothing more disastrous Syrian also warns, “If you are not yet in a great measure than to be one’s own [spiritual] director.”18 It is very hard for inflamed with the Holy Spirit, do not aspire to hear another one to lead a Christian life if he does not have a guide to help man’s thoughts.”23 him along the way. Just as the laity, or the royal priesthood, cannot exist The sacrament of confession and absolution can not be without the ordained priesthood, the spiritual director and reduced to a “magical act” that does not require any work. the spiritual child have a relationship that is dependent on True repentance (metanoia) requires a change of direction each other. The spiritual child has the free will to choose and a change in future actions. The discussions that one whatever he wants to do. Within the context of a loving would have with one’s spiritual director help him fight his Christian relationship with the spiritual director, the spiritu- thoughts (logismoi) and discern how to make better choices al child is guided along the path. The spiritual director helps in the future to lead a more holy life. Spiritual guidance is an the spiritual child discern this path, but the ultimate decision ongoing process that takes place throughout one’s life. One is up to the spiritual child.24 If the spiritual child is not given can never reach a state of godliness, and therefore one would the freedom to make his own decisions, “it reduces the disci- always be striving to attain that stage until one’s death. ple to an infantile and even subhuman level, depriving him of Through a trusting relationship, the spiritual child is all power and judgment and moral choice; and it encourages mentored and guided by the spiritual director in both word the teacher to claim an authority which belongs to God and action. In question 43 of the Longer Rules, St. Basil alone.”25 As stated earlier, the spiritual children are the ones encourages the spiritual leader to lead by example, “making who go to the spiritual director and recognize him as a spiri- his own life a shining example for the fulfillment of every com- tual director. mandment of the Lord, so as to leave no cause for his disci- A personal relationship is necessary between the spiritu- ples to believe that the Lord’s commandment is unattainable al director and child. There is no replacement for this type of or contemptible.”19 St. Basil continues by saying that it is of relationship. Each person and each situation that that per- primary importance for the spiritual director to lead with love son is in is different, and must be carefully understood by the and humility for Christ that, “even when he is silent, the spiritual director. Advice given to one spiritual child for a cer- example of his actions may be more effective instruction than tain situation may be completely different than the advice any words.”20 St. Paul also gives us this example of leading by given to a different spiritual child for a similar situation. example when he says “Imitate me, just as I also imitate While the situations may be similar, the person and the par-

The Word 11 ticular circumstance are completely different. This is why a the spiritual child’s character, personality, and person; 2) personal relationship is necessary. “Many things cannot be ability to offer instruction whenever possible; 3) ability to said in words, but can only be conveyed through a direct per- offer encouragement and confidence in God; 4) ability to exer- sonal encounter.”26 Each spiritual child is different, and cise control in directing the spiritual child; 5) ability to cor- needs different guidance and encouragement along his jour- rect the spiritual child’s faults without being offensive; 6) ney. Having a unique personal relationship with each spiritu- ability to maintain a progression in the spiritual life of the al child protects against legalism and strict adherence to the child; and 7) ability to observe confidentiality. He also sug- letter of the law. The relationship must be customized for the gests that the spiritual child must exercise sincerity, obedi- specific persons and situations involved so that the spiritual ence, perseverance, and discretion.29 WORD MAGAZINE child can learn how to discover the truth for himself. The All human beings have been given the gift of free will from spiritual director’s role is to guide the spiritual child, not to God. In one’s daily struggle to be a Christian, one must be force his will. able to make the appropriate decisions using one’s free-will to There are six gifts that the spiritual guide possesses.27 follow Christ. The role of the spiritual director is to help guide This is a compilation of Bishop Kallistos’ three gifts of the the spiritual child learn how to make those decisions. Bishop spiritual guide and Alan Jones’ five qualifications of the spir- Ignatios Brianchaninov warns, “Conceited and self-opinion- itual director. The first gift is insight and discernment ated people love to teach and give directions. … It does not (diakrisis), which is a spiritual attribute, not a psychic one. occur to them that they can cause irreparable damage to The use of silence and carefully chosen words with which to their neighbor by their misguided advice … they want to speak is necessary, but also listening that is done very atten- make an impression on the beginner, and subject him moral- tively. The second gift is the ability to love others and to have ly to themselves. They want human praise.”30 The advice and The Spiritual Director compassion on them. It is the spiritual director’s “task to guidance that the spiritual director offers the spiritual child pray for them, and his constant intercession on their behalf must be simply that, advice and guidance. For each person, is more important to them than any words of counsel.”28 The the advice which is given and received will be different third gift is the ability to transform the human environment. because everyone is at a different place on the journey, but all This refers to helping the spiritual child see the world as God are on the same journey toward Christ. St. Mark the Ascetic created it, and as God wants it to be once again. The fourth says, “one who gives orders so as to secretly fulfill his own gift is patience. One must not try to change a person too will is an adulterer!”31 quickly, but be patient with him and move with him at the Bishop Ignatios Brianchaninov reminds us that one must pace at which he is able to move. The fifth gift is frankness always follow the will of God, and not the will of a fallen and honesty. Honesty is necessary on both sides of the rela- human, whether it is one’s own fallen will or that of the spir- tionship to allow for deep, sincere discussion and analysis of itual director. Elder Macarius encourages his spiritual child thoughts. Without honesty, the conversation and, more to, “Pray that God may grant me [Macarius] the ability to say importantly, the relationship between the spiritual director the right words which will bring you [the spiritual child] and child, will stay at a cursory level. The sixth gift is detach- help.”32 Here we clearly see the fact that the spiritual child ment, so that the spiritual director is guided only by the will must always follow the will of God, and it is the spiritual of God and the Holy Spirit and not by any other forces or director who merely helps the child to discern and find the temptations. These gifts are necessary for the spiritual direc- will of God. One cannot offer one’s own prideful knowledge to tor to be able to function in his role. For language purposes of the spiritual child. Clergy who think that they are superior to this paper, the term “spiritual director” was used, but in real others are “a delusion” and lack humility.33 life one would refer to his director as either a spiritual father The spiritual director cannot claim that the spiritual child or spiritual mother, as appropriate. It is very important to rec- should follow him with “blind obedience,” for this belongs to ognize the full meaning of the word “father” or “mother” in God alone. suggests the terms “uncritical” or the spiritual context. “unquestioning” to better describe the obedience for the spir- Jordan Aumann, a contemporary writer who focuses on itual child to the spiritual director. This is based on the spir- the topic of spiritual direction, suggests seven duties that the itual child truly believing that the spiritual director knows the director must do or know. They are 1) excellent knowledge of best way for the spiritual child to grow closer to Christ.34

12 The Word However, even if the spiritual child freely chooses to accept personal relationship with a spiritual director, they do offer this type of obedience, and even if the spiritual director truly something until a director is found. knows the way in which the child will walk, the spiritual child There is also extreme flexibility with the relationship of is unable to make decisions on his own. The role of the spiri- the spiritual director. One may see one’s spiritual director tual director is to help the child learn how to make sound every day and live with him or her, or one may only see him decisions regarding his Christian life. once a month, or even once a year. There is no specific guide- St. Symeon the New Theologian, who comes from a line, and for each person it will be different. Many people fail monastic setting, is strongly in favor of a spiritual director to find a spiritual guide because they are looking for a certain and child relationship. He says one must obey the spiritual type. The spiritual director will be a unique type for each per- director “as though he were God Himself, whose instruction son, and the relationship that they have will certainly be you carry out without hesitation, even if what he enjoins on unique.40 you appears to you to be repugnant and harmful.”35 This As pointed out in this paper, there is a necessity for each advice that he offers is meant for the monastic setting, where Christian to have a personal relationship with a spiritual the abbot or abbess is completely responsible for the spiritu- director. One is called to be obedient to the Church, which al and physical care of the community. His advice is not appli- through Christ has been established to have authority on cable to the laity or clergy living in the world. However, he earth. Through one’s free will one will voluntarily choose to does continue and say that it is better to “be called a participate in a loving, caring relationship with an experi- of a disciple rather than to live by your own devices and gath- enced spiritual director who will guide and advise one along er the worthless fruits of your own will.”36 St. Symeon recog- one’s daily struggle to Christ. nizes that even for the laity, a spiritual director is needed, and that nothing is worse than a Christian who is on his own by Khalil Samara without a guide. Khalil Samara is Program Director of the Antiochian Village, Monastic communities are communities specifically set Ligonier, PA. apart from society as places of continuous and advanced prayer and devotion to God. Each monk there has taken vows 1 Ward, Benedicta. The Sayings of the Desert Fathers: The Alphabetical Collection. Kalamazoo, MI: Cistercian Publications, 1975, p. 191. of commitment to the abbot or superior of the monastery and 2 Chrysostomos, Hieromonk Amrosios, Alexey Young, and Vladimir to a certain way of life. The abbot is responsible for the mem- Derugin. Obedience. Brookline, MA: Holy Cross Orthodox Press, 1984, p. 43. bers of his community both physically and spiritually. Elder 3 Climacus, John. The Ladder of Divine Ascent. Boston, MA: Holy Ephraim of Katounakia says, “Without the blessing of the Transfiguration Monastery, 2001, p. 21. 4 Sophrony. Wisdom from Mount Athos: The Writings of Staretz Silouan elder, don’t take a step. Don’t go anywhere without a blessing, 1866-1938. Translated by Rosemary Edmonds. Crestwood, NY: St. 37 Vladimir’s Seminary Press, 1974, p. 68. so that God will be with you.” Those in the laity, however, 5 Symeon the New Theologian. Symeon the New Theologian: The have not committed to this advanced lifestyle of prayer and Discourses. Translated by C. J. deCatanzaro. Mahwah, NJ: Paulist Press, 1980, p. 237. commitment towards God. The spiritual director must not 6 Climacus, p. 23. treat the spiritual child as if he is in a monastic setting, or 7 Chrysostomos, p. 45. 8 Chryssavgis, John. Soul Mending: The Art of Spiritual Direction. expect him to act in such a way. Fr. Alexander Men, a twenti- Brookline, MA: Holy Cross Orthodox Press, 2000, p. 53. eth century Russian priest, says that this model is not appli- 9 Evdokimov, Paul. The Struggle with God. Translated by Sister Gertrude, S.P. Glen Rock, NJ: Paulist Press, 1966, p. 128. cable in the setting of a parish priest and parishioner.38 Parish 10 Chryssavgis, p. 79. priests should not mimic services, attitudes, and disciplines 11 Ward, p. 150. 12 Elchaninov, Alexander. The Diary of a Russian Priest. Translated by as observed in monastic communities when they are in a Helen Iswolsky. London: Faber and Faber Limited, 1967, p. 218. 13 Ware, Kallistos. The Inner Kingdom: Volume 1 of the Collected Works. parish setting. Crestwood, NY: St. Vladimir’s Seminary Press, 2000, p. 133. When a suitable spiritual director cannot be found for 14 Ware, p. 130. 15 Allen, Joseph J. Inner Way: Toward a Rebirth of Eastern Christian whatever reason, the fathers of the Church encourage us to Spiritual Direction. Brookline, MA: Holy Cross Orthodox Press, 2000, look at the Holy Scripture and the words of the Lord Himself. p. 21. 16 Ware, p. 136. Other options include making pilgrimage visits to holy sites 17 Allen, p. 35. such as Jerusalem, Mount Athos, monasteries, or shrines of 18 Dorotheos of Gaza. Dorotheos of Gaza: Discourses and Sayings. Translated by Eric P. Wheeler. Cistercian Studies 33. Kalamazoo, MI: saints.39 While these other options do not take the place of a Cistercian Publications, 1977, p. 253.

The Word 13 19 Chryssavgis, p. 160. 20 Chryssavgis, p. 160. 21 Brianchaninov, Ignatius. The Arena: An Offering to Contemporary daily devotions Monasticism. Translated by Archmandrite Lazarus. Jordarnville, NY: Holy Trinity Monastery, 1982, p. 49. 22 Chryssavgis, p. 158. 23 Allen, p. 36. 24 Chryssavgis, p. 102. FEBRUARY, 2007 25 Ware, p. 142. 26 Ware, p. 146. 1. 1 JOHN 1:8-2:6; MARK 13:31-14:2 27 Based on Ware’s three gifts of the spiritual guide (Ware 2000, pp. 135- 140) and Alan Jones’ five qualifications of the spiritual director (Allen 2. HEBREWS 7:7-17; LUKE 2:22-40 2000, pp. 53-54) MEETING OF CHRIST IN THE TEMPLE

WORD MAGAZINE 28 Ware, p. 138. 29 Allen, p. 55. 3. 2 TIMOTHY 3:1-9; LUKE 20:46-21:4 30 Brianchaninov, p. 49. 31 Chryssavgis, p. 125. 4. 1 CORINTHIANS 6:12-20; LUKE 15:11-32 32 Macarius, Starets of Optino. Russian Letters of Direction, 1834- 5. 1 JOHN 2:18-3:10; MARK 11:1-11 1860.Crestwood, NY: St. Vladimir’s Seminary Press, 1975, p. 26. 33 Chryssavgis, p. 124. 6. 1 JOHN 3:11-20; MARK 14:10-42 34 Allen, p. 45. 35 Symeon, p. 232. 7. 1 JOHN 3:21-4:6; MARK 14:43-15:1 (fast) 36 Symeon, p. 232. 8. 1 JOHN 4:20-5:21; MARK 15:1-15 37 Joseph of Vatopaidi. Obedience is Life: Elder Ephraim of Katounakia. Mount Athos, Greece: Holy Great Monastery of Vatopaidi, 2003, p. 86. 9. 2 JOHN 1:1-13; MARK 15:22-25, 33-41 (fast) 38 Ware, p. 142. 39 Ware, p. 147. 10. 2 TIMOTHY 2:1-10; JOHN 15:17-16:2 40 Ware, pp. 148-149. 11. 1 CORINTHIANS 8:8-9:2; MATTHEW 25:31-46 12. 3 JOHN 1:1-15; LUKE 19:29-40, 22-7:39 (fast)

The Spiritual Director 13. JUDE 1:1-10; LUKE 22:39-42, 45-23:1 (fast) archdiocesan 14. 2:12-26; JOEL 3:12-21 (fast) 15. JUDE 1:11-25; LUKE 23:2-34, 44-56 (fast) 16. ZACHARIAH 8:7-17; ZACHARIAH 8:19-23 (fast) 17. ROMANS 14:19-23, 16:25-27; MATTHEW 6:1-13 office (fast) ORDAINED 18. ROMANS 13:11-14:4; MATTHEW 6:14-21 (fast) LeMASTERS, Philip by Bishop BASIL to the holy diaconate 19. 1:1-20; GENESIS 1:1-13; PROVERBS at St. George Cathedral in Wichita, KS, on November 5, 1:1-20 (fast) 2006. He is assigned to St. Luke Church in Abilene, TX. 20. ISAIAH 1:19-2:4; GENESIS 1:14-23; PROVERBS PRIESTON, Evangelos, by Bishop THOMAS to the holy 1:20-33 (fast) diaconate at St. Church, York, PA on 21. ISAIAH 2:3-11; GENESIS 1:24-2:3; PROVERBS November 12, 2006. He is attached to St. Mary Church in Chambersburg, PA. 2:1-22 (fast) PETRANEK, Richard by Bishop BASIL to the holy dia- 22. ISAIAH 2:11-21; GENESIS 2:4-19; PROVERBS conate at St. Joseph Church in Houston, TX, on November 3:1-18 (fast) 12, 2006 and to the holy priesthood at St. George Church 23. ISAIAH 3:1-15; GENESIS 2:20-3:20; PROVERBS in Houston, TX, on November 19, 2006. He is assigned to the new St. Paul Church in West Houston, TX. 3:19-34 (fast) MARX, Meletios by Bishop BASIL to the holy diaconate at 24. HEBREWS 1:1-2; MARK 2:23-3:5 (fast) St. George Church in Houston, TX, on November 19, 2006. 25. HEBREWS 11:24-26, 32:12:2; JOHN 1:43-51 He is assigned to St. Joseph Church in Houston, TX. (fast) SHAHEEN, Stephen by Bishop THOMAS to the holy dia- 26. ISAIAH 4:2-5:7; GENESIS 3:21-4:7; PROVERBS conate at St. Elias Church in New Castle, PA, on December 3:34-4:22 (fast) 3, 2006. He is assigned to St. George Church in New Kensington, PA. 27. ISAIAH 5:7-16; GENESIS 4:8-15; PROVERBS SUSPENDED 5:1-15 (fast) 28. ISAIAH 5:16-25; GENESIS 4:16-26; PROVERBS SAYAF, Archpriest George, effective November 28, 2006. 5:15-6:4 (fast)

14 The Word Very Rev. George Alberts St. John the Divine Oratorical Festival Judges’ Choice— Hala Sawalha Diocese of Ottawa, Eastern Canada and Upstate NY

There was a knock at the front door. “Flowers for the new- Alissaundre will.” born child,” Judy declared, holding out the bag. The mother Years later, the same small blanket that fit the wicker bas- welcomed her friend and accepted the package. There was no ket grew with the girl as she became a woman. Even though sign of any flowers, but she said “thank you” anyway. Judy had passed away, her gift had continued to be passed on Judy has always been full of surprises. If she said she to future generations. brought flowers, then sooner or later, flowers would appear. Orthodoxy is the beloved blanket which nurtures each of She has always approached things differently, danced to her us as we grow up and live our lives through the faith.“If she own tune. At seventy-six, she still considered such practical said she brought flowers, then sooner or later, flowers would things as umbrellas or raincoats unnecessary on rainy days. appear.” Joel had prophesied to the future generations the She would simply stride out into any weather, defying rain or coming of the Christ and of the Pentecost. Although things snow. “I’ve yet to hear of a person dissolving because of a lit- were not as expected, the once-hesitant disciples were filled tle extra moisture in the air,” she’d say. with the Holy Spirit and become bold. Thus, the Orthodox “Where is the little darling?” she asked. The mother led the Church is the blanket, of which its origins are still the twelve way to the sky-blue door at the end of the narrow hall. Judy most influential flowers, “the kind that will last forever.” gazed intently at the child. One cannot turn their head in today’s society without “I’ve brought flowers for you, Alissaundre,” Judy said, being flooded with pressure to look, act, dress, or behave a cer- “Your mother has them, dear, in that plastic bag she’s holding. tain way. Unfortunately, it has become increasingly easier, But these flowers are the kind that will last forever.” especially for a teenager, to stray from the morals which we The mother opened the bag and peered into it, then looked have been raised with through our faith, even, as I will admit, up, confused. “I’ve made her a blanket, dear,” Judy continued, to sometimes be hesitant in embracing our faith outside the “I used the wool from my sheep. I searched until I found a vari- church setting. In chapter 7 of the book of Acts, St. Stephen ety of plants and organic materials to create the brightest pig- tells the chief priests and Sadducees about all the tribulations ment dyes. Then I matched the first letters of the natural col- that the prophets experienced. Because of the teachings of the ors with the 12 letters in Alissaundre’s name.” prophets, St. Stephen the martyr, and the many other heroes “Aloe, Lichen, Iris, Sage, Sweet Violet, Alum, Ultramarine, of the Orthodox Church, I can take these influences and, like Nasturtium, Dandelion, Red iron oxide and English marigold. Judy, “stride out into any weather, defying rain or snow.” This Alissaundre.” is only so because as disciples, we are all filled with the Holy Judy spread her worn hand over the rainbow. “With time, Spirit and can do our own wonders. the weave will stretch and the blanket will grow, just as When Judy wanted to present her gift to the child, the

The Word 15 future of the Orthodox Church, “the mother led the way down with the inscription, “In this sign you shall conquer.” Moving to the sky blue door at the end of the narrow hall.” This is sym- out of the house, living away from free laundry service and bolic of what St. Matthew instructs us in chapter 7, verse 13, home-cooked meals, and having all this new freedom is over- “Enter by the narrow gate; for wide is the gate and broad is the whelming, and at times I wonder how capable and prepared I way that leads to destruction, because narrow is the gate and am. Every time I am about to go out with friends, or attend a difficult is the way which leads to life.” social function at school or otherwise, my mother always tells Throughout my life, the Orthodox Church has played an me, “I know I don’t have to remind you what you can and can- integral role in my upbringing and lifestyle. A few years ago, not do, because it’s not me you’ll be dealing with in the end, one of my closest friends with whom I had shared many great it’s God.” Luckily, I know that the Orthodox Church is there for memories and classes in school, had told me he no longer me, to be my constant home away from home and to watch believed in God, and that he was experiencing emotions and over me when my own mother isn’t there to protect me as she acting in ways not accepted by the Church. This was very hard always has been. I know that, in order to be accomplished and for me to deal with, knowing that I am in no place to judge happy, I will only be successful and conquer my goals with the another person, but wanting to help him so badly, because I constant support of the Orthodox Church. know that he will only be happier if he is close to the Church. Even though it was the twelve plants and organic materi- I immediately turned to Orthodoxy to help guide me and help als that made the blanket special and unique, the basis for the me deal with this change. Even though he and I are no longer blanket, the substance that held it together, was the wool from the closest of friends anymore due to our differences, thanks Judy’s sheep. Likewise, the Twelve Disciples were the wit- to this experience, I have learned ways to deal with every nesses who first experienced and spread the faith. As time bump in the road that I am faced with. Barbara Johnson once progresses, the weave is Orthodoxy, which we, Christ the wrote, “We all go through pain and sorrow, but the presence of Shepherd’s flock, help form and shape so that it can grow, and God, like a warm comforting blanket, can shield us and protect we can spread the faith. “And it shall come to pass afterward us, and allow the deep inner joy to surface, even in the most that I will pour out My Spirit on all flesh; your sons and daugh- devastating circumstances.” This past November, one of my ters shall prophesy, your old men shall dream dreams, and friends from school lost his life in a car accident. He was wear- your young men shall see visions” (Joel 2:28). ing his seatbelt, it wasn’t too late, he hadn’t been drinking, the roads were wet. Had it not been for the Orthodox Church, I Hala Sawalha is a member of St. Elias Church, Syracuse, NY. would not have had a place to pray for him and his family, nor would I have had friends to support me when I felt like I could- n’t attend another day of school because it just hurt too much. Every time I am faced with a decision in my life, I was always taught to look at every possible outlook, and use my faith and better judgment in each situation. I am now, always determined with whichever path I choose to follow, that it be the right way. The Orthodox Church is my parent that has shown me the true faith and guided me towards the right path in all my endeavors and tribulations. The Church has been my anchor in time of need, my support in time of sorrow, my light in time of darkness, and my celebration in time of rejoicing. I am at a critical time in my life right now, having just grad- uated high school, and preparing myself for my years to come at college. Here I am, just barely a legal adult, and I am decid- ing my future, what I will be doing the rest of my life, where I will be living, and what kinds of people I will surround myself with. In the year 312, before his victory at the Milvian Bridge battle, the Emperor Constantine had a vision. He saw a cross

16 The Word DEPARTMENT OF YOUTH MINISTRIES DEPARTMENT OF YOUTH MINISTRIES

chapters and High School Christian Education classes are encouraged to check out our resources page for materials. Some of the materials include a case study on abortion and the sacred gift of life that was developed by Dr. H. Tristram Sacred Gift of Life Sunday – January 21, 2007 Engelhardt, an Orthodox Christian and leading bio-ethicist. There are many events of the past that impact life for The teens, under the leadership of the pastors and advisors, years to come. On January 22, 1973, the Supreme Court will have the material necessary to have discussions and rendered a ruling that has had a profound influence on soci- further their belief and commitment to the sacred gift of life. ety ever since. The value of life has been devalued. The Please join our teens as we recognize the sacred gift of tragic Supreme Court Decision on Roe v. Wade, which legal- life on Sunday, January 21, 2007 throughout the parishes of ized abortion in the United States, overturned all moral and the Antiochian Archdiocese. logical reasoning that most citizens of our society held and practiced. Since 1973, nearly 50 million lives have been Reflections on the Sacred Gift of Life aborted. Approximately 93% of the women who have had “The strong belief in the abortions cited they did so for social reasons (i.e. unready sanctity and sacredness of for responsibility, can’t afford the baby, concern over how life, based on Scripture and baby would change her life, etc) as opposed to issues Holy Tradition, obliges us to regarding the mother’s health, the baby’s health, rape or teach that abortion is the incest. These few facts are very alarming for us as Orthodox killing of a human life. Since Christians, who hold all life as sacred and holy. the earliest of times, the The teens of our archdiocese are very concerned about sacred canons of our Church this issue and desire to do whatever is in their ability to help and the writings of the bring about change that leads to godliness and holiness. Church Fathers have taught that both those who administer The members of the North American Council (NAC) of abortion and those who have abortions are committing seri- SOYO, with the blessing of His Eminence Metropolitan ous sins, thereby separating themselves from God and jeop- Philip, will lead our Archdiocese in observing Sunday, ardizing their salvation. Therefore, it is of vital importance January 21, 2007, as the “Sacred Gift of Life Sunday: that you stand for life by your example.” Protecting the Life of the Unborn.” Our teens, as part of — Metropolitan Philip, in a letter to the teens of the the celebration of January as Orthodox Education Month, Antiochian Archdiocese, January 2006 will be furthering their education, understanding and com- “From his conception until his death, the child is a per- mitment regarding the Orthodox Church’s teaching on the son, a bearer of the divine image, whose primary vocation is sacred gift of life and abortion. In turn, they will help to to conform increasingly to the ‘likeness’ of God. This voca- bring a greater awareness to the faithful of our parishes and tion consists in a long and difficult quest to acquire virtues, throughout their local communities. which are nothing other than divine ‘energies,’ such as jus- The teens are putting together a list of readings for fur- tice, wisdom, beauty, compassion, and love. Human life is ther study that may be found on the Teen SOYO website sacred from its origin because it is created in the imago Dei (www.teensoyo.org). In addition, the teens are researching and called to assume the ascetic struggle that leads toward the various Orthodox agencies that support alternatives to divine perfection. It is this exalted vocation that transforms abortions. A list of these agencies and links to their web- every individual existence into personal life. This is ‘sacred’ sites may also be found on the Teen SOYO website. Various life, since it originates from an act of the Father’s creative resources will be posted to the Teen SOYO website that will love, and its ultimate end is to glorify and share eternally in further our education and understanding. Local Teen SOYO the personal, communal Life of the Holy Trinity.”

The Word 17 — An excerpt from “The Sacredness of Newborn Life,” a We encourage all of our young people to consider being a part lecture given by Fr. John Breck at the Orthodox Peace of these meaningful events. Fellowship conference at St. Tikhon’s Monastery, South Canaan, Pennsylvania, in June 2002. The complete text may Youth Worker Scholarship Fund be found online at http://incommunion.org/articles/confer- One of the most precious resources that we have is our ences-lectures/the-sacredness-of-newborn-life. youth. They are not only our future but they are very much “We acknowledge, therefore, that life begins with concep- our present. If we want a bright future for our parishes and tion, because we contend that the soul begins at conception. the Church as a whole we need to equip our young people Life begins when the soul begins.” with a solid foundation in the faith. To give them this foun- — Tertullian (c. 223) dation we need to educate them in the faith by a variety of “Human life is always precious and sacred. This is a fun- means (SOYO, Sunday School, camping, etc). In most of our damental tenet of the Orthodox Christian tradition. Each and parishes it is the youth group, SOYO, which provides the most every human being is created in the image of God the Creator, frequent opportunities for facilitating the spiritual growth of and can never cease to be loved by God. The highest measure our teens. To best accomplish this, we need youth workers of a quality of life is our personal relationship with God … As who are well educated in the faith. a gift, life is always to be respected, nurtured and defended by The teens of our Archdiocese a number of years ago rec- Orthodox Christians. It is not an abstract principle to be ognized this basic fact. The SOYO chapters that have youth debated. We affirm that we are called to be wise stewards of workers with a theological education are better able to serve this gift. This prohibits the conscious destruction of life at and meet the needs of the teens than many of their counter- any stage in the human life cycle, and demands loving care at parts without the education. To that end, with the blessing of every stage, for ourselves and especially for the lives Metropolitan Philip, SOYO established the St John of others.” Chrysostom Youth Worker Scholarship Fund. The goal is to — Statement from the Greek Orthodox Metropolis of raise at least $250,000 in this fund that will provide scholar- Chicago ships for youth workers that desire to further their education in the faith. These scholarships may be used to study youth 2007 Bible Bowl and Oratorical Festival ministry at one of the Orthodox seminaries or for enrollment His Eminence Metropolitan Philip has stated on numer- in the Youth Ministry track of the St. Stephen’s Course. For ous occasions that one of the highlights of our Parish Life more information on the scholarship fund, visit the web page: Conferences and Archdiocese Conventions are the Bible Bowl http://www.antiochian.org/youth_worker_fund. Donations and Oratorical Festival. The Bible Bowl this year will be on may be made online as well or you may mail your contribution the Gospel of St. Luke and the Oratorical Festival theme is to :NAC Teen SOYO Youth Worker Fund, Department of Youth, “The Unity of Faith.” Complete rules for the festivals may be P.O. Box 389, Westwood, MA 02090 found online: http://www.antiochian.org/festivals. These events are wonderful opportunities for our young people to learn more about their faith and then offer them the opportunity to share it with others. Our hierarchs expect to see each parish represented in these festivals. The Oratorical Festival has two divisions based on age: Junior (13-15) and Senior (16-18). The Bible Bowl teams are comprised of three teens each. There is also an adult division of the Bible Bowl. The first place team in the Bible Bowl from each diocese as DEPARTMENT OF YOUTH MINISTRIES DEPARTMENT well as the judge’s choice in the senior division of the Oratorical Festival are expected to travel to Montreal to rep- resent their respective diocese at the archdiocesan level of the festivals. As a reminder, if you are traveling from the United States, you must have a passport to re-enter the US.

18 The Word DEPARTMENT OF YOUTH MINISTRIES

Complete topics, rules, and recommended reading list are available online at: http://www.antiochian.org/festivals

The Word 19

DEPARTMENT OF YOUTH MINISTRIES DEPARTMENT

20 The Word St. Vladimir’s Seminary Trustees Elect New Seminary Leadership

Crestwood, NY – St. Vladimir’s Orthodox Theological Seminary is pleased to announce our selection of two leaders to guide us in our mission to serve the Orthodox Church through theological scholarship and the training of future from Oxford University and a Master of Theology from St. priests and church leaders. Vladimir’s Orthodox Theological Seminary. A prolific author, Fr. John Behr and Fr. Chad Hatfield have been elected by his most recently published books include The Mystery of the seminary Board of Trustees to share in the seminary lead- Christ: Life in Death (Crestwood, NY: SVS Press, 2006) and ership – Fr. John as Dean and Fr. Chad as Provost (Chief The Nicene Faith, vol. 2 of The Formation of Christian Executive Officer). As Dean, Fr. Behr will preside over the Theology (Crestwood, NY: SVS Press, 2004). He has also pub- ecclesial and educational life of the seminary, while Fr. lished numerous articles and papers and speaks throughout Hatfield, in his role of Provost, will head the organizational the world on Orthodox theology. Ordained to the priesthood in running of the school. Both will report to the Board of 2001, Fr. Behr is the current editor of St. Vladimir’s Trustees presided over by its President, The Most Blessed Theological Quarterly and the Popular Patristics Series and Herman, Metropolitan of All America and Canada and is the faculty supervisor for the Inter-Seminary Dialogue. He Primate of the Orthodox Church in America (OCA). lives with his wife Kate and their two sons and daughter on Fr. Chad Hatfield comes to St. Vladimir’s from St. Herman St. Vladimir’s campus. Seminary in Kodiak, Alaska, where he has served with great St. Vladimir’s Orthodox Theological Seminary, located in distinction as Dean since 2002. Fr. Hatfield holds a Doctor of Crestwood, NY, is a graduate school of theology whose pro- Ministry from Pittsburgh Theological Seminary, where his grams are registered by the New York State Education thesis was “An Examination of the Pastoral Rites for Ministry Department. It is accredited by the Association of Theological to the Sick as Found in the Orthodox Christian Euchologia.” Schools in the United States and Canada. He received his Master of Divinity in 1978 and Master of In speaking on the new appointments, Metropolitan Sacred Theology in 1988 from Nashotah House Seminary in Herman said, “To address the challenges of theological edu- Wisconsin. Ordained as Priest by Bishop Basil (Essey) of the cation today and to fulfill its mission in the fullest possible Antiochian Orthodox Christian Archdiocese of North America sense, we could not be more pleased to have two such shin- in 1994, he is Vice President of the Orthodox Christian ing stars of the Orthodox world, and brothers in Christ, lead- Mission Center (OCMC) Board, Co-Chair of the OCA ing St. Vladimir’s.” As they embark on their new roles, a key Department of Evangelization, and member of the OCA Board objective for Fr. John and Fr. Chad will be the implementation of Theological Education, the Editorial Advisory Board for of the new faculty-developed, Board-approved “Good Pastor” Christian Bioethics journal and the Kodiak College Advisory curriculum. This curriculum integrates, in an innovative way, Council. Fr. Hatfield and his wife, Matushka Thekla, will be academic seminars and coursework with practical training, moving to St. Vladimir’s campus at the completion of the cur- especially in Homiletics and Teaching. Fr. Chad and Fr. John rent academic year. will officially start their terms upon the completion of the cur- Fr. John Behr is the current Professor of Patristics at St. rent term of Fr. John Erickson in June 2007. We thank all Vladimir’s and is widely regarded as one of the eminent the- those who participated in the selection process and ask for ologians of our time. Having studied under Bishop Kallistos your prayers that the Holy Spirit might guide St. Vladimir’s (Ware), Fr. Behr earned his Doctor of Philosophy in Theology as we enter into a new era.

The Word 21 archdiocesan office

On Tuesday, November 7, 2006, His Eminence Metropolitan PHILIP hosted all of the Antiochian seminarians for a Vesper Service and dinner at the Archdiocese headquarters in Englewood, New Jersey. This is an annual event that brings our seminarians and their wives together from St. Vladimir (Crestwood, NY), St. Tikhon (South Canaan, PA), and Holy Cross (Brookline, MA) seminaries for an evening of fellowship and important discussion. The evening began with the Vesper Service held in the Chapel of St. John Chrysostom, followed by a dinner in the large dining room. His Eminence addressed the seminarians, stressing the importance of their theological education, and the need for their min- istries to touch people in their everyday lives. In addition, His Eminence also met privately with each of the third-year seminarians to discuss important issues related to their futures. This year, the Archdiocese has 27 seminarians (11 of whom are married) attending the three seminaries. Ten of these seminarians are completing their third year, and will graduate in 2007. seminarian dinner Navigating through Africa and led by the Cross “Khooo eees dis?” asked the man on the other line. It was both comforting and somewhat disorienting to hear the thick Greek accent on the other line of the phone. I introduced myself and explained that I was a medical student from Canada, working in central Ghana for the summer and would love to celebrate the Liturgy with him on Sunday morning. I had heard many good things about him and his ministry in West Africa. His Grace Damaskinos, Bishop of Ghana and West Africa, anything with wheels. The sun was rising higher and higher was incredibly warm and helpful, but would be out of the dis- in the sky and I was starting to get anxious. The Bishop told trict on the Sunday I would be visiting the Cathedral in Accra. me vaguely in which part of town the church would be found, He told me where the church was and I said goodbye, feeling but none of his markers came into view. The taxi driver was closely connected to this man on the other line by our com- growing impatient and began increasing his price. My bar- mon Orthodox brotherhood, even though we were separated gaining skills were eroding with each new bump and twist in by continents and would unlikely ever meet in person. the road. “Go to Newmarket in the Legon district and you The roots of Orthodoxy in Ghana date as far back as the should see the church” … or was it Newtown … or Newman? 1920’s, when a man by the name of Bresi-Ando left the There was no church in view. Methodist Church to seek out the true apostolic faith. During Furthermore, not one person in the vicinity seemed to the next thirty years, Bresi-Ando founded the “African have any idea what I was talking about. The driver insisted I Universal Orthodox-” and suffered much crit- call someone to get directions, but the Bishop was in Nigeria icism against his claim that this was truly an ancient church and my phone had expired. I was worried I was going to be descended from the Apostles. Orthodoxy was viewed as a fab- stranded in Newmarket, or was it Newtown or Newman? Just ricated ideology. Although not a canonically recognized as all hope seemed to be lost, and I was about to ask him in church, and isolated from the Orthodox world outside of futile resignation to take me back to the bus station, I saw a Ghana, Bresi-Ando taught many non-Christians about the beacon in the distance — a gold, commanding Orthodox faith and directed them to a righteous way of life. When Bresi- Cross peaking over the low buildings, reflecting the early morn- Ando died, growth slowed down until a youth movement came ing sun. I couldn’t contain my joy — “THERE IT IS!” I yelled. across a book titled “The Orthodox Church,” by Bishop I swung my oversized bag off my shoulders and walked Kallistos Ware. The claims of Bresi-Ando were accurate: the around the church, enjoying the serenity, a far cry from the Orthodox Church existed. With the help of some of our cher- noisy dormitories and crowded market in Kumasi. A glance at ished church leaders, such as Fr. Meyendorff and Fr. Hopko, my watch proved that I was perhaps over-eager in my attempt the Orthodox faithful of Ghana were welcomed into canonical to make it to church — it was only 8:00 am. Liturgy wouldn’t Orthodox Tradition in 1982. Several Ghanaians were ordained start for another few hours, so I decided to walk around town and thousands more were baptized. a little. When I walked back to the church I was followed by At 4:00 am the next day, I was enroute to the Cathedral, try- two young girls, maybe four years old, who came running ing to sleep under the bright lights and loud music on the bus. after me and tugged at my backpack. The two little girls I arrived in Accra, weary and exhausted by the heavy heat, skipped back down the dirt road and I, in my Sunday best, and somewhat disoriented, but managed to find the students’ skipped right alongside them. hostel despite some sketchy directions. It would have been Back at church, I found myself a nice cool place between amusing that every young Ghanaian man pointed in totally two windows; the early morning breeze was refreshing. I opposite directions when I asked where the hostel was, but I decided to sit at the rear to get a better view of the priest and was lost and needed a place to sleep! Finally, after several congregation. The men all wore white shirts and black pants, wrong turns, I found a bed at the students’ hostel and opened whereas women wore festive, colorful outfits and matching my suitcase. Much to my dismay, I realized that a bottle of headdresses. Father , an African-born priest, was sunscreen had exploded in my bag. This would not have been replacing the regular priest and the Bishop, who were both a problem … had the plumbing been working. Oh well, I out of town. thought, this was the Ghana experience. As he opened the Royal Doors to start the service, two On Sunday morning, I awakened unable to contain my birds flew into the window next to my pew — a welcoming excitement! Eagerly, I flagged down a taxi in my “put on a seri- from the Holy Spirit, I thought. The entire service was in Twi, ous face and pretend you know what you’re doing so they the native language of the Ashanti region of Ghana. The don’t rip you off” best performance. We agreed on a price, hymns were sung with rich African harmonies and one could both thinking about how clever we were to have bargained so hear the passion and devotion in their voices. I tried to sing well. We drove for over an hour, twisting and turning, jostling along, but my emotions got the best of me. My ear-to-ear grin, and plodding on dirt roads and places not meant for cars or which was maintained throughout the entire service,

The Word 25 revealed my sheer joy. I had never had so much fun at church. It was an emotional service for several reasons. First, I had dreamt about what the Orthodox Church would be in Africa for a very long time and I was finally there. It was as beautiful and poignant as I had imagined. The deeply rooted traditions of Orthodoxy were being celebrated by a vibrant, musical, rhythmic people. The Ghanaian Orthodox service is the same as the one we celebrate in North America, although the chanting had a unique and richly Afro-Byzantine twist. As long as one knows the meaning of the chants, the language is not a problem. I eagerly participated. Despite the uniquely African style, the service was peace- ful and calm. The people of Ghana love to dance, they love music, and they love it LOUD! However, this did not detract from the fact that they were deeply involved in the service. It Deacon Daniel gave a very interesting homily (in Twi), but takes a patient and wise person to realize the joy there is in when he saw me in the pews, he repeated the entire sermon in Orthodoxy. I looked around the church and beamed with pride. English, with the rest of the congregation listening patiently. Meanwhile, the Evangelical pastor at the church next When I left the church, I looked up at the cross one last door was giving a dynamic homily, including sound effects, time. Despite the fact that I was thousands of miles away dance music and a commanding message which nearly shook from my friends and family, in a culture completely different the walls of our small Orthodox church. In spite of this, the from any I had ever known, it was the beacon that called out Orthodox faithful of Holy Transfiguration Cathedral main- to me on the African continent, guided me to my destination, tained focus during the service, which is more than I can say and led me home. for myself! by Tom Saba As the service came to a close, and we venerated the cross to the accompaniment of bongo drums, I danced back to my Tom Saba is a parishioner of St. George Church in Montreal, seat, thinking about the sense of community I got from this Canada, and a third-year medical student from McGill University. He parish. At the time of the Offering of Peace, the women’s side spent the summer at the Komfo Anokye Teaching Hospital in Kumasi, Ghana, in Western Africa. of the church greeted each other, then the men’s side greeted each other, then both sides faced each other and waved.

Holy Transfiguration Cathedral in Ghana

26 The Word Department of Development and Future Planning FAITHFUL TO THE END A Lasting Legacy for Orthodoxy

“[Jesus] looked up and saw the rich putting their gifts her pastor by saying and doing nice things. I miss her; may into the treasury, and He saw also a certain poor widow put- her memory be eternal.” ting in two mites. So He said, ‘Truly I say to you that this poor Rosel’s sacrificial outpouring for others reached a widow has put in more than all; for all these out of their abun- crescendo as her earthly life ended. Later, the parish of St. dance have put in offerings for God, but she out of her pover- Nicholas discovered that Rosel’s giving spirit had one more ty put in all the livelihood that she had’” (Luke 21:1-4). gift for them, a gift that will sustain them for many years. She This teaching of our Lord applies to all of us. The value of left the church a significant bequest — a gift of over a gift depends on the spirit in which it is given, and we are all $400,000. Over the years, she had steadily added to the called to give as this poor widow gave — regardless of the amount without telling anyone, even Fr. John. St. Nicholas’s wealth we possess. I thought of this when I learned of anoth- established a building fund with Rosel’s bequest, and is cur- er faithful old woman whose sacramental giving inspired me. rently seeking property in northwest Arkansas. “God willing, Let me tell you about the dearly departed Rosel Tempelmeyer in the near future we’ll have a permanent structure,” says Fr. of St. Nicholas Orthodox Church of Springdale, Arkansas, John, “that will proclaim Orthodoxy to the tri-state area we who fell asleep in the Lord last year at the age of 74. are serving: Northwest Arkansas, Northeast Oklahoma, and Like the poor widow in the Gospel, Rosel’s giving flowed southwest Missouri.” from love. Rosel converted to Orthodoxy ten years ago, and I pray that you too will consider Leaving a Lasting was still serving on her parish council at the time of her Legacy for Orthodoxy. Like Rosel, may her memory be eter- death. Her pastor, Fr. John Atchison, remembers her fondly. “I nal, and so many others who have fallen asleep in the Lord, was not aware of her having any money, as she lived frugally share your love of the Holy Orthodox Church with future gen- in a modest farm house that was in need of repair,” recalls Fr. erations by remembering the Church in your will, trust or John. “She raised free-range chickens and often brought the estate plan. The impact of your bequest gift will endure for eggs to give to our members. Her final Sunday in church she decades by providing vibrant religious, educational and had baked the prosphora for Divine Liturgy and also a loaf humanitarian programs and ministries in North America, and for our Wednesday evening Liturgy. She had been at a sale anchor the current and future generations of our precious and bought toys for our nursery, and gave several dozen eggs Orthodox youth. Along with your local parish activities, here to the church. She didn’t know I was in the hallway watching is a partial list of Archdiocesan programs that vigorously her distribute these tokens of her love for the church. As I advance Orthodoxy in the 21st century: watched her leave, I smiled.” Mission and Evangelism “The next day she had a stroke and died days later,” con- Christian Education tinues Fr. John. “Her final church blessing was the prospho- Youth Ministry ra and as I prepared her bread for the Wednesday night Clergy Retirement Fund Diving Liturgy she had already departed this life. She fed the Heritage and Learning Center at Antiochian Village church with the prosphora as her last tangible act of love. It Youth Camping Programs is a very positive event when someone is well prepared to die The Order of St. Ignatius and makes such an exclamation point at the end. It was very Antiochian Orthodox Christian Women of North America sad for me personally, as she was always encouraging me as (AOCWNA)

The Word 27 Fellowship of St. John the Divine Each and every gift, no matter the size, is received with love and prayers of gratitude. The average parishioner of modest assets can leave a gift of: Cash Real estate (home, farm, business or other property) Life insurance (by making the Archdiocese a full or par- tial beneficiary) Stocks and mutual funds Other appreciated property One of Rosel’s fellow parishioners offered her this tribute: “She was a great lady with a loving heart. What I remember is her giving spirit, frugal life, and her love for her faith and her family.” I pray that all of us are remembered as such by not only our companions in this world, but by our Lord and Savior Jesus Christ.

Ruth Ann Skaff is Director of the Department of Planning and Future Development of the Self-Ruled Antiochian Orthodox Christian Archdiocese. To contact the department, please call 866-765-7001, e-mail her [email protected], or write her at 10620 River Road, Potomac, MD 20854. Rosel Tempelmeyer fed her St. Nicholas parish family physically and spiritually. She baked the prosphora for what turned out to be her last earthly Sunday, and distributed fresh farm eggs and toys. Unbeknownst to her parish priest and family, she had arranged a $400,000 bequest for the church. This legacy gift established a building fund to acquire Seeking: land and build a permanent church in northwestern Arkansas to advance Orthodoxy in the tri-state area. Memory eternal! All Orthodox Christian Financial Advisors We Orthodox Christians can remember our local parishes and the Archdiocese in our wills, living trusts, and estate plans. I welcome all financial advisors, attorneys, accountants, realtors, estate planners, insurance agents, and related professions to form a national volunteer resource network. I’d like to inform you about Leave a Lasting Legacy for Orthodoxy, so that you can counsel your Orthodox clients, and assist the archdiocese on an as-needed basis. Please contact me: Ruth Ann Skaff Director of Planning and Future Development 10620 River Road Potomac, MD 20854 Phone: 301-765-7001 Fax: 301-765-6267 E-mail: [email protected]

28 The Word Fr. Alban’s ordination to the holy Priesthood, as well as being present for his first Divine Liturgy. Our very young-up-to-this-point Anglican parish was interested in Orthodoxy, but we also lost a few. As we gathered in a local funeral chapel for services, we also attracted a few more who came precisely because they heard we were pursuing Orthodoxy. Fr. Keiser came to introduce us to the Antiochians, generally, and their Western Rite specifically. He answered “I am Going to Become Orthodox.” and Kh. Jeanne Harper in Cambridge), our questions and described “the but now these meetings took on added process” of becoming Orthodox. On the In a small quiet place in the back of significance: Can a bishop lead his other hand, the clergy of our diocese my brain, I said this to my Anglican self parish and his (albeit small) diocese of clammed up after reading the bishop’s as I stood in a chilly St. Helen’s clergy and laity into Orthodoxy? Will evaluation of the sunset of Anglicanism Orthodox Church in Colchester, they follow or will that bishop end up and his suggestion to explore Antioch’s England, in October 2005. making a solo journey? Western Rite. The usual breezy colle- As we sat at giality ceased as they lunch with Fr. strategized among Alexander Haig communities in action themselves. and Kh. Hilary, In February, at our we explained that we were in England Back at home in Lynchburg, Virginia, Florida synod, the clergy position for the third year in a row, so that my we were experiencing a convergence of became official. Apart from one priest, husband Robert, an Anglican bishop, Orthodox influence. After years of trying there was no support for the bishop’s could attend a worldwide conference on to locate a high school friend, Robert leading. That being the case, my hus- traditional Anglicanism. Each year finally found him … and he is an band resigned. We exchanged fond seemed to attract fewer participants Orthodox priest. Fr. Justin was able to farewells. We could now pursue and pointed to the reality that the rock put us in touch with a Skete just ninety Orthodoxy openly, enthusiastically, and (of western orthodox faith and practice) minutes away from us as a possible finally. We marked the sea change by from which we were hewn had fallen off resource for retreat and spiritual direc- attending Divine Liturgy at St. Andrew’s the cliff … There was no authoritative tion. This was so obviously the Lord’s in Eustis. We were on our way. touchstone any longer. It resembled the timing. This suggestion “from out of the In March, Fr. Michael Keiser returned same tragedy that was the Episcopal blue” has led us to friendships with Fr. to receive Christ Church as catechu- Church we had left so many years ago. Mefodii and Fr. Kyrill that have become mens (twenty-five of us). Soon after, the At various times we had considered vital to our spiritual formation as well two of us traveled to Beckley, WV, to Orthodoxy; my husband has been as to our whole parish. So enthusiastic meet His Grace Bishop THOMAS and to deeply attracted since his weekly meet- and helpful have they been! Twice they enjoy Lenten hospitality from Fr. ings with Bishop BASIL (Rodzianko), of have visited, offering day-long seminars Haddad, Kh. Loretta, and the blessed memory, in Washington, D.C. on icons and St. Maximos the parish of St. Nicholas. Bishop THOMAS twenty-five years ago. On this trip we Confessor. They were present for our reviewed my husband’s progress with had planned to visit other Orthodox folk Chrismations (Fr. Mefodii having heard the St. Stephen’s Course and assigned (the Monastery of St. John the Baptist, dozens of confessions before the serv- Fr. Nicholas Alford of St. Gregory, DC, as in Tolleshunt Knights and Fr. Michael ice), traveled to Antiochian Village for our catechist, while Khouriye Becky

The Word 29 coached our choir director. faces to the welcoming e-mails we have el through central Virginia! Once our parish was able to advertise received. And what fun it was to enjoy As I close I now sympathize with as “an Orthodox mission-in-formation,” the Bible Bowl and Talent Show (next time-pressed actors nervously wringing we were stunned and delighted to be year we absolutely must stay long little bits of paper as they receive their joined by a dozen Orthodox folk already enough to experience Hufli!). During a Oscars. Whom have I forgotten to men- in Lynchburg. So, when we hosted His lull at the conference, we met up with tion? Who has offered me a refreshing Grace in the spring (along with Fr. Don Fr. Gregory Jensen (the Greek priest we cup of Orthodoxy over the years that I Shadid and Deacon Gregg Roeber) with knew from days in Redding, CA, now in probably just smiled at and replaced on a picnic, our numbers were somewhat Pittsburgh, and known to many in the the saucer? (Oh, wait! That would be Fr. WORD MAGAZINE larger. A few of us also took Bishop Diocese of the East). In mid-sip of cof- Gordon and Kh. Mary Sue Walker, not THOMAS to a minor league baseball fee, around the corner came Bishop even two years ago!). game (we know the way to this Bishop’s THOMAS and announced Robert’s ordi- “Compassed about with so great a heart!). nation to the Subdiaconate the next day cloud of witnesses.” Locally, Robert had introduced him- at Liturgy. Pointing to Fr. Jensen, he In a small, quiet place in the back of my self at St. George Greek Orthodox added, “And you’ll be there to help too, brain, I say this to my Orthodox self as I Church to inform them of our journey. okay?” (along with Fr. Gregory worship at the Church of the Holy Trinity, They have been very supportive and Mathewes-Green and Fr. Nicholas Lynchburg, Virginia, October 2006. even allowed us the use of their Temple Alford). In August, His Grace ordained for our Chrismations and Sunday him as Deacon Alban (sponsored by Fr. Submitted by Matushka Helen Waggener evening catechesis. Anthony Hughes and Fr. Joel Gillam) in [email protected] Pentecost was the setting for our the presence of hundreds of respectful- Communities in Action Baptisms (4), Chrismations (17), and ly responsive (and modestly dressed!) St. George Church Honors Marriage (1 — ours! … a necessity campers at Antiochian Village. And in its Veterans since Robert had been approved for September at the Pilgrimage, His Grace St. George Church, Danbury, CT, hon- ordination). It was a joyous evening that ordained him Priest. By God’s grace, my ored its war veterans on Sunday, went on forever and yet, was over in an husband’s longing has been granted. November 12, Veterans Day weekend. instant. We were re-joined with long- There’s precious little time to sit Following the Divine Liturgy, the Very time friends who had preceded us into back. The new Father Alban continues Rev. George Alberts, Pastor, held a Orthodoxy (Fr. Gregory and Kh. with St. Stephen’s Course, works full- Trisagion for the departed Veterans of Frederica Mathewes-Green, Fr. John time at a local bookstore, and shep- Foreign Wars from our parish. This was and Kh. Photini Bethancourt, as well as herds the flock at the newly-named followed by a special Thanksgiving other friends from our days at St. Paul’s, Church of the Holy Trinity. Plus, we Service (Molieben) for the surviving K Street, Washington, DC who have con- have had two more War Veterans of our Church. verted). There was also the beauty of Baptisms/Chrismations, four Chrisma- Following these services, Fr. George being mystically joined to the Church tions, and one Blessing of a Marriage, called forward our living Veterans of together as a community. We had just and Fr. Nicholas and Kh. Becky are off World War II. He spoke of how the made our belief “in One, Holy, Catholic, on another catechetical adventure. Orthodox Church remembers the mem- and Apostolic Church” move from our We are blessed to be part of the bers of the Armed Forces at each serv- lips to our lives. Our new reality. Orthodox faithful … a conclusion of a ice that we hold in its Great Petitions Bishop THOMAS assigned Deacons twenty-five-year pilgrimage for my hus- and during the Divine Liturgy at the to administer to us the Blessed band in particular … and yet only the Great Entrance. Then, on behalf of the Sacrament opposite those Sundays that beginning as Orthodox Christians. We Parish Council, the parishioners and Fr. Nicholas catechized us and served look forward to growing in the faith with himself, he presented an icon of the sol- the Liturgy. The summer also brought the community here, where Our Lord dier saints and patrons of soldiers, us to the Parish Life Conference in has fitly joined us. Now that you know Saints Theodore the Recruit and Pittsburgh, which put so many smiling we are here, please visit when you trav- Theodore the General, to Mr. Michael

30 The Word deserve many thanks!). At last, the arrival of His Eminence Metropolitan PHILIP and His Grace Bishop THOMAS was upon us, and the events were about to unfold. Orthodox Christians, friends, guests, local clergy, and even our local media, filled the sanctuary Sunday, October 29, to observe the proclamation of St. George parish of Charleston, WV, as a Cathedral. I felt nervous and humbled Aberisk, Mr. Norman Hanna, Mr. Paul dral was discussed among some of our as I closely watched His Eminence, His Jaber and Mr. George Massoud. The parishioners. A cathedral is a church, Grace, our priest, the deacons and sub- entire congregation joined in singing and St. George is a church, so what will deacons, uniformly and gloriously wor- the Many Years to these four World War change? What will it mean for us? ship our God the Father during Divine II Veterans and to all of the Veterans of Perhaps there were more than just a few Liturgy. Foreign Wars from our parish of St. that had questions after all. This led me After His Eminence Metropolitan George.Saints Theodore the Recruit to read a few articles on the internet, PHILIP read the official proclamation, and Theodore the General, to Mr. which explained a cathedral “serves as he stated that it is the people that make Michael Aberisk, Mr. Norman Hanna, the central church of a Bishop’s dio- a cathedral, not the building or the Mr. Paul Jaber and Mr. George Massoud. cese,” or it is “where the Bishop makes stone. It was the first Bishop of the The entire congregation joined in his headquarters.” Indeed, this is an Archdiocese, St. Raphael, who founded singing the Many Years to these four honor. Our congregation voted and St. George Church over 100 years ago, World War II Veterans and to all of the approved the purchase of a chancery and His Eminence is proud of all those Veterans of Foreign Wars from our for His Grace Bishop THOMAS, and that have followed and helped it grow. parish of St. George. plans were made for a special weekend His Grace Bishop THOMAS spoke to to commemorate the upcoming event. the congregation during Liturgy, leaving The Day Our Church A banquet and hafli were planned for me with the best explanation of our new Became a Cathedral the weekend, as well as a special recep- cathedral. He told us although it is a I recall the announcement made one tion after the Hierarchical Divine great honor, not to feel proud, and not to Sunday after Divine Liturgy: St. George Liturgy. Many people worked diligently congratulate ourselves, as this is our Orthodox Church in Charleston will be behind the scenes to make it a memo- biggest challenge yet. Others will look to proclaimed a cathedral! The congrega- rable and beautiful weekend (and they us as an example. We should not only tion flurried with whispers of excite- ment—how wonderful! My immediate Metropolitan PHILIP, Archdeacon Hans, Bishop THOMAS and Fr. Olof Scott, pastor, during Divine Liturgy at St. George Cathedral, Charleston, WV. thoughts of the news alternated between how great an honor this must be, and what it means to become a cathedral. Having converted to Ortho- doxy only four years ago, I presumed that I was among the few that did not possess the full meaning of this won- derful news. Over the next few weeks, I made a point to pay close attention when the topic of our church becoming a cathe- for all the members of the parish. The majority of St. John Church’s faithful are from Palestine, the land which was blessed by the presence, preaching, and resurrection from among the dead of our Lord and Savior Jesus Christ. It is the land where the Lord Himself, as well as His Church, was born. WORD MAGAZINE The consecration ceremonies began Metropolitan PHILIP and Fr. George Makhlouf, Pastor on Friday night (October 20) with Great Vespers. On Saturday morning, His worship, but also live and serve the ple and had to rent a place from other Eminence commenced the consecra- Orthodox Faith, and proclaim it to the local churches. The first acquired tion service, assisted by the Pastor V. world. church building, in Uniondale, NY, was Rev. George Makhlouf, as well as the fol- The induction of ten new members to consecrated by His Eminence in lowing clergy: V. Rev. Michael Ellias, V. the Order of St. Ignatius by His January 1980 and served as the first Rev. Demetri Darwich, Rev. Hisham Eminence followed the Divine Liturgy. home church until 2006. The new prop- Nimri, Rev. Bleam, Rev. Philip God grant them many years! erty in Levittown was purchased, pre- Rogers, Rev. Mousa Haddad, in addition pared, and consecrated in the course of to visiting clergy from the Greek and Consecration of four short months in 2006. This mile- OCA jurisdictions. Our Antiochian Communities in Action St. John the Baptist Church stone, which His Eminence mentioned Seminarians from St. Vladimir’s The consecration ceremonies of the in his letter, would not have come to Seminary were present, and Rev. new Temple of St. John the Baptist fruition without the arduous labor and Archdeacon Joseph Harb traveled from Church in Levittown, NY, were crowned sincere commitment of all the dedicated Florida in order to participate in the by the presence and presiding of the members of St. John Church. The ceremonies. His Eminence was well- Most Reverend Metropolitan PHILIP. Parish Council Chairman, Nick Zaybak, pleased with the attendance during the Prior to his arrival, His Eminence through his unselfish and untiring labor service, and at the conclusion of the addressed the faithful in a written mes- and sacrifice, was indeed a role model Divine Liturgy, he inducted five addi- sage with the following essential remarks: “On this blessed occasion of the con- secration of your new church, we express to you our joy in your excel- lent achievement. This is indeed a milestone in the history of your parish and a great testimony to your perse- verance and commitment to the eter- nal ideals and principles of our Holy Orthodox Church.” The humble beginning of St. John Church took place forty years ago in the attic of Fr. Richard Tinker’s home in West Hempstead, where the first Divine Liturgy was celebrated. For several years the community did not own a tem- Metropolitan PHLIP and Fr. Richard Tinker

32 The Word Christ, which is made up of its mem- met at the South Dakota mission, the bers, as the Apostle states: “Know ye only Orthodox Church in western South not that ye are the temple of God, and Dakota. that the Spirit of God dwelleth in you?” In addition to the usual business (I Corinthians 3:16) meeting and parish reports, the agenda The entire weekend was a success included presentations and clergy due to two main elements: the presence training by Kh. Maggie Hock, director of and blessing of His Eminence, our the Archdiocesan Department of Father and Chief Shepherd in Christ, Marriage and Parish Family Ministries, and the unselfish work and sacrifice of on the newly-developed FOCCUS Pre- all the faithful. May God grant him Marital Inventory. many years! Vespers were served at the end of the first day’s business, and parishioners St. John the Theologian Orthodox served an evening meal, after which the Mission, Rapid City, South Dakota Dean, Archpriest Donald Hock, pastor Exterior of St. John the Baptist Antiochian St. John the Theologian Orthodox of St. Mary’s Orthodox Church, Omaha, Orthodox Church in Levittown, NY Mission, Rapid City, South Dakota, NE, led an informational session, hosted the Great Plains Deanery meet- “Welcome to the Diocese of Wichita and tional members from the parish to the ing on October 12 and 13 at the church. Mid-America.” Order of St. : Elias This was the first time the Deanery had Jaghab (Life Member), Mark Zarou, Raed Shami, Ilham Shatara, and Husam Jaghab. The church was blessed by the presence of its first pastor, Fr. Richard Tinker, who attended the consecration in his wheelchair, and clergy from other denominations were present for the fes- tivities as well. The Grand Banquet concluded the festive mood of the whole weekend. His Eminence was impressed with the organization of the events, and he espe- cially enjoyed the Dabkeh performance of both the children and the teen groups. In his address that evening, while Sayedna rejoiced at the formation of Teen SOYO and the active participa- Meeting of the Great Plains Deanery at St. John the Theologian Mission, Rapid City, SD. tion of the Ladies’ Society, he called on all the organizations of the church to elevate their participation and enthusi- asm to the Archdiocesan level. His Eminence emphasized Fr. George Maklouf’s message by reminding the faithful that the Church is not simply “stone and mortar.” Instead, as St. Paul teaches, the Church is the Body of

The Word 33 34 The Word This new year, make a resolution worth keeping.

Join the Order of St. Ignatius.

New Year is a great time to join The Order of St. Ignatius. We are involved in many wonderful projects. Be a part of an organization that spreads the giving around. With God as our strength, there is no Yes, I want more information about The Order. limit to what we can achieve. Join The Order and Name: ______resolve to help your archdiocese, your parish, your community and the world. Address: ______Learn more about The Order of St. Ignatius of Antioch. ______Call 201-871-1355, e-mail: [email protected] Phone: ______or return this slip to: E-mail: ______The Order 358 Mountain Road Englewood, NJ 07631 1/07 THE WORD 358 Mountain Road Periodical postage paid at PO Box 5238 Pittsburgh, Pennsylvania Englewood, NJ 07631-5238

St. Nicholas Antiochian Orthodox Church Montreal, Canada Welcomes You To The 48th Antiochian Orthodox Archdiocese Convention July 23-29, 2007

www.stnicholasmtl.org

Convention and accommodations at Le Centre Sheraton Hotel, located in the heart of downtown Montreal, 20 minutes from the Montreal Trudeau International Airport.

IS YOUR NEW YEARS RESOLUTION TO TRAVEL MORE, SPEND MORE TIME WITH FAMILY OR DO SOMETHING YOU’VE NEVER DONE BEFORE?

Live an unforgettable experience with your family in beautiful Montreal at the Archdiocese Convention!

© Tourisme Montréal, Stéphan Poulin CONVENTION REGISTRATION FORM now available on St. Nicholas website! Easy, convenient, fast and safe — register for convention events online at www.stnicholasmtl.org

Check out the Ticket Book for great savings and Early Bird discounts!

Travel tip of the month: Please note that United States law requires a passport for air travel between the United States and Canada. Be sure to check The WORD magazine next month for more travel tips.

Hotel reservations can be made through St-Nicholas website (www.stnicholasmtl.org) or by calling the Sheraton at 1-800-325-3535.