March - April 2021 THE Volume 65 No. 2 WORD Volume 65 No.2 March - April 2021

COVER: Cover Icon of the Annunciation THE 3 EDITORIAL by Bishop JOHN 5 CRF 2021 APPEAL LETTER WORD FROM METROPOLITAN JOSEPH 6 “HAIL MARY, FULL OF GRACE,” OR, WHAT’S IN A WORD? CONTENTS by Fr. Daniel Daly 11 “HE TOOK PETER, AND US, BY THE HAND” by Fr. Andrew Harmon 13 OF TEMPLES AND MEN: THE TEMPLE OF GOD’S GLORY IN JERUSALEM by Dr. Aristeides Papadakis 17 THE PROVIDENCE OF GOD by Michael Pagani, M.Th. 21 THE DEPARTMENT OF STEWARDSHIP – ALMSGIVING: THE THIRD PILLAR OF ORTHODOX SPIRITUALITY by Dr. Andrew Geleris, M.D. and William Morrison 26 CLERGY WIVES MEET ONLINE 28 A LIFE WELL-LIVED IN GOD’S SERVICE: VERY REVEREND DR. JAMES JOSEPH ALLEN by Very Rev. George Kevorkian 30 JOSEPH ELIAS LOUIS: FROM SYRIA TO SILICON VALLEY by Fr. Samer Youssef, D.Min., and Dn. John Dibs, M.Div. 32 ARCHDIOCESAN OFFICE 34 DEPARTMENT OF CHARITABLE OUTREACH 35 COMMUNITIES IN ACTION 36 CHILDREN’S RELIEF FUND

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2 JanuaryMarch 2016- April 2021 EDITORIAL IF YOU LOVE, YOU WILL SEND OUT VALENTINES Bishop JOHN

JESUS LOVES YOU

n February 14, around tines, but many without knowing of their origin the year 270 A.D., Val- or expressing their own witness to Christ. entine, a holy priest in Fr. Dan Daly, in his retirement wrote a book for Rome in the days of his extended family outlining the family’s Chris- Emperor Claudius II, tian Heritage over many generations. He shared was executed. There the witness and faith of their common ancestors are several differing ac- pointing out how Christ lived in the lives of those counts of his life and family members. Fr. Dan also shared how Christ the circumstances of has been alive in his own life in the hope that his martyrdom, but all his extended family too would come to share in the accounts agree that God’s love. He spoke straightforwardly about the while the priest was awaiting martyrdom, he sent challenges and evils of our modern times, outlin- letters about Jesus Christ and God’s love to those ing their sources. He challenged them directly to whom he cared about. The priest Valentine want- make the effort to come to know God and His ed those that he had not had a chance to wit- Church. He wrote this book for them because he ness about Christ, to have ­Jesus in their lives and loves them. share in God’s Kingdom. The letters he sent out We cannot expect our children to know of expressing His love for God and God’s love ex- their Christian heritage unless we explicitly share pressed in Valentine’s life came to be known as it with them. We need to let them see us pray, valentines. To this day, people exchange valen- make Christ and His Church our priority and let

The Word 3 EDITORIAL

them in on our intimate relationship with God. We cannot rely on schools or genet- ics to convey our faith to our families. In these days of COVID-19, governments, parishes, and families are debat- ing about how to keep safe. A major component of these discussions is discerning how to worship and how much of a priority worship is. Metropolitan JOSE­ PH has called upon everyone to be wise and deliberate, making worship as safe as possible. The Most Reverend Metropolitan JOSEPH He has even provided on the Archdiocese Web Site w­ orship materials that can be The Right Reverend used at home. In addition, he has encouraged all the parishes to live-stream. Every- Bishop BASIL one’s circumstances are different, bute ­ verything we do today carries some risk, in- The Right Reverend Bishop THOMAS cluding staying at home and having all your food delivered. Yet what is clear to me is The Right Reverend that worship is our priority because it is who we are. Orthodox Christians are God’s Bishop ALEXANDER worshiping community who gather to pray for the world, share God’s life in our wit- The Right Reverend Bishop JOHN ness, celebrate the Resurrection of Christ and call all people to repent and share in The Right Reverend joy of the Resurrection celebration. Taking turns getting to Church or participating Bishop ANTHONY virtually might be what we need to do, but we need to worship. No relationship can The Right Reverend Bishop NICHOLAS be stagnant; it is always growing closer or more distant. Worshipping God is the Founded in Arabic as only reasonable relationship between a God and His creation. Al Kalimat in 1905 I have received other books like Fr. Dan’s written by people wanting to share by Saint Raphael (Hawaweeny) Founded in English as their accumulated Godly wisdom and values. Such books are treasures, especially The WORD in 1957 by Metropolitan ANTONY (Bashir) when they pass on to the next generation the Christian Heritage that is our faith. It is a blessing for the writers to recognize our spiritual heritages, articulate them and Editor in Chief Bishop JOHN share them. I believe it also to be each of our responsibilities. We were baptized to Assistant Editor Christopher Humphrey Design Director Donna Griffin Albert share the Truth that is Jesus Christ by baptizing all nations. This baptism includes Editorial Board Fr. Michel Najim nurturing the faith in those we baptize, sponsor in baptism, love, and care for. Fr. Patrick O’Grady Fr. Thomas Zain You can begin your valentines as a handwritten letter to someone you care about. Fr. Andrew Damick Share your love for God and what God has done for you. Then you can research Fr. Nicholas Belcher Fr. John Oliver your spiritual or familial heritage, reflect on it, and write your own book. I have been Fr. Chad Hatfield Kh. Erin Kimmet writing valentines for over 20 years. They warm the hearts of the writer and recipi- Peter Samore ents. Happy writing. Ann Bezzerides Editorial Office: The WORD 2 Lydia’s Path Westborough, MA 01581-1841 THE DEPARTMENT OF CHARITABLE OUTREACH

e-mail: [email protected] “COVID-19 ASSISTANCE” Subscription Office: 358 Mountain Road As the Coronavirus continues to rage across North America and the world more PO Box 5238 and more people are experiencing difficulty in feeding and supporting themselves and Englewood, NJ 07631-5238 [email protected] their families. For some of our parishes the needs are greater than resources available. Therefore, as we did earlier last year, FFHP&CO has identified funds to assist our lo- cal parishes to help parishioners in need as a direct result of the pandemic. We request that each pastor announce that assistance is available so that those struggling to provide the basic needs for their families may request confidential as- sistance. Any person in need should make a request of the pastor. Pastor’s need not provide the Department recipient’s name or any other personal information. The task of determining the legitimacy of each request is left to our God-entrusted pastors. Please note that, distribution requests remain dependent on the availability of funds in the Program. All requests should be directed to Anne Bourjaily Thomas at [email protected]. Distributions will be made on a rolling basis as long as funds are available.

4 March - April 2021 His Eminence Archbishop of New York and The Most Reverend Metropolitan of Metropolitan 36 JOSEPH All North America

ANTIOCHIAN ORTHODOX CHRISTIAN ARCHDIOCESE OF NORTH AMERICA

January 6, 2021

Beloved Hierarchs, Clergy, and Faithful of our God-protected Archdiocese:

At that time the disciples came to Jesus, saying, "Who is the greatest in the kingdom of heaven?" And calling to Him a child, He put him in the midst of them, and said, …"Whoever receives one such child in My name receives Me” (Matthew 18:1-3,5).

To receive Christ—that is the purpose of the Christian life. And in this passage Christ Himself discloses a very specific way in which this purpose can be accomplished: Accept a child in His name, and you will receive Him!

Mindful of this powerful promise, our Archdiocese, through the Children’s Relief Fund (CRF), provides a way for any one of us to accept a child in Christ’s name. From the time of its establishment in the 1980s, the CRF has enabled sponsors to alleviate the suffering of needy Lebanese and Palestinian children, as well as Syrian children who are now residing as refugees in Lebanon.

Over the years, donors have provided more than four million dollars to alleviate deprivation and to enable students to further their education in preparation for a more promising future. Our primary emphasis has been on providing tuition grants that will support the continuity and quality of a student’s educational program, especially in emergency situations in which families can no longer make tuition payments. Another emphasis has been on providing equipment and other resources required for cutting-edge instruction. To this end, we have recently approved an expenditure of nearly $100,000 for purchase of desktop and laptop computers and related “hardware” for Orthodox high schools in Lebanon.

But to continue this noble work, we need your help, especially in these times when the effects of the worldwide COVID pandemic, coupled with various kinds economic and political instability, have had a particularly harsh impact on children. For as little as $400 a year (only $1.10 a day), you will be matched with a child whose name, address, and brief biography you will receive. Your sponsored child will correspond with you, creating a special bond with you. You will learn how your generosity is working to improve their situation in the present and to instill hope for their future.

CRF workers, both in the US and “on the ground” in Lebanon and Palestine, are thoroughly committed to efficiency and transparency. In the past we have experienced certain administrative difficulties“The disciples and were therefore first called Chhaveristians recently in Antioch” implemented (Acts 11: 26)changes needed to remedy any such “glitches,” whether here or ab road. Moreover, we will continually re-assess CRF procedures to improve358 Mountain administration Road, P.O. Box even 5238, Englewoodfurther. This, NJ 07631-5238 represents the renewal of our (201) 871-1355 T [email protected] (201) 871-7954 F pledge that 100% of your donation will go to your sponsored child; none of your donation will be used for administrative expenses. As an expression of trustworthiness, the Archdiocesan Department of Charities will provide you with pertinent details through periodic reports on the CRF’s financial activity.

To be sure, the Church provides us with so many resources for receiving Christ into our lives, but one of the most worthy and concrete means of doing so is through the CRF. Please consider becoming a sponsor. Remember Christ’s clear promise that “whoever receives one such child in My name receives Me”!

With fervent prayers that this new year will bring us an abundance of heavenly and earthly blessings, I remain,

Yours in the service of Christ,

+JOSEPH Archbishop of New York and Metropolitan of all North America

“The disciples were first called Christians in Antioch” (Acts 11: 26)

358 Mountain Road, P.O. Box 5238, Englewood, NJ 07631-5238 (201) 871-1355 T [email protected] (201) 871-7954 F

“HAIL MARY, FULL OF GRACE,” OR, WHAT’S IN A WORD? Fr. Daniel Daly

“HAIL MARY, FULL OF GRACE, THE LORD IS WITH THEE.” FEW WORDS HAVE FOUND SUCH AN IMPORTANT PLACE IN THE PRAYER LIFE AND MUSIC OF CHRISTIAN PEOPLE. GABRIEL’S MESSAGE TO MARY PROCLAIMED AN EVENT THAT WOULD CHANGE THE WORLD FOREVER. THE INCARNATION OF GOD WAS AT HAND. MOST CHRISTIANS ARE FAMILIAR WITH THE WORDS OF THE LATIN HYMN AVE MARIA. NOT SO FAMILIAR IS THE ORIGINAL GREEK TEXT… ΧΑῖΡΕ, ΚΕΧΑΡΙΤΩΜΈΝΗ, Ὁ ΚΎΡΙΟΣ ΜΕΤᾺ ΣΟῦ. ALTHOUGH THERE IS MORE TO GABRIEL’S WORDS TO MARY, IN THIS ARTICLE I WILL LIMIT MY RE- MARKS TO THESE OPENING WORDS.

hakespeare once wrote “What’s in a word?” When “Be happy! God has blessed you more than other we read the greeting of Gabriel to Mary, Shake- women. The Lord is with you! speare’s question has given us something to think (Worldwide English Translation) about. What do these words mean? How should “Shalom, favored one! Adonai is with you.” they be translated in English? Given the many (Tree of Life Version ) new English (American) translations of the New Testament, there is good reason to raise Clearly, liberties have been taken with the text. these questions. Historically, the well-known St. Luke’s words are no longer being translated, they English Bibles, the Wycliffe and the Douay are being interpreted, possibly to make the message ­Rheims, translated the words as “Hail Mary, full more “meaningful.” Unfortunately, these transla- of grace, the Lord is with thee”. Other old ver- tions are questionable and misleading. κεχαριτωμένη HAIL, OR REJOICE? (The material in this sions translate as “found favor with.” article is taken primarily Its use in Ephesians 1:6, however, is translated as from John McHugh’s The Questions regarding the meaning of the text are Mother of Jesus in the grace in almost all English Bibles. not new. More than eighty years ago, the French New Testament [Double- Things have changed. Although some of the day and Co. Inc., Garden scholar Stanislas Lyonette, S.J., believed that the City, N.Y.], 1975.)1 newer versions have stayed with the traditional word Hail did not accurately translate the Greek translations, in some of the more recent English text. He believed that rejoice, rather than hail, would versions, one finds translations that are question- be the better translation of the Greek word Χαῖρε. able. For example: His research has revealed that there is much more to Good morning! You’re beautiful with God’s beauty, Gabriel’s words than a simple greeting.2 He opens Beautiful inside and out! God be with you.” up many new insights. (The Message) In his work The Mother of Jesus in the New Tes- “Congratulations, favored lady! The Lord is with you!” tament, John McHugh notes, “Before 1939 near- (Living Bible) ly all writers took the word Χαῖρε to be simply an

6 March - April 2021 ­everyday greeting devoid of doctrinal significance, the Greek equivalent of Shalom?”4 In order to un- the Greek equivalent of the Hebrew shalom or the derstand better the significance of Χαῖρε, Lyonnet Aramaic Shelam (Peace!).”3 In the non-biblical examined the occurrences of the word Χαῖρε in the Greek-speaking world, the common greeting would Septuagint, the Greek version of the Old Testa- have been Χαῖρε. But this is not true in the gospels. ment. Lyonnet’s research revealed three very signif- Gabriel’s greeting of Χαῖρε was not the greeting icant things. First Χαῖρε was not used as a ­normal used by Jesus or his Apostles. greeting. Secondly, it was only used to address a Jesus and the Apostles used the common Jewish figure known as the Daughter of Zion. Thirdly and greeting Shalom, or “peace.” Jesus greeted his Apos- very significantly, this greeting of the Daughter of tles after the resurrection with the words “peace be to Zion always referred to the salvation of Israel. In you”, using the Greek word Εἰρήνη (Eirene/peace). the Gospels, Χαῖρε is used only for Mary. In Luke 10:5, the disciples are told to say, “Peace to This raises the question, Do the references to the this house.” It is very significant thatΧαῖρε appears Daughter of Zion and the salvation of Israel also only in Gabriel’s greeting to Mary. If one wished to have something to do with Mary? McHugh notes express the Greek equivalent of Shalom, the word “In the books translated from the Hebrew…. Χαῖρε Εἰρήνη (Erirene/peace) would be used – not Χαῖρε. is never once found as the equivalent of the ordi- McHugh asks, “If Luke’s only concern in 1:28 nary, everyday greeting Shalom. Shalom as a greet- was to express a conventional greeting from Gabriel ing is invariably rendered into Greek by the word to Mary, why did he choose to write this greeting Εἰρήνη meaning “peace”. In these same books (i.e., using the Greek Χαῖρε not Εἰρήνη (Erirene/peace), those translated from the Hebrew as distinct from

The Word 7 HAIL MARY

those originally written in Greek), the imperative ­forsaken” (Isaiah 62:11–12 ). form Χαῖρε, far from be a conventional greeting, al- The prophets Zephaniah, Joel and Zechariah are ways refers to the joy attendant on the deliverance of also clear about the reason for the rejoicing. The de- Israel; wherever it occurs, it is a translation meaning liverance of Israel is at hand! “The king of Israel is “rejoice greatly!” “This is exactly the message of the Lord in the midst of thee.” Other than the proph- angel in Luke 1:28–33.”5 ecy of Micah, the oldest of these prophecies is in Of equal importance, we read that “with the Zephaniah. In Chapter 3, we find the call to rejoice exception of Lam[entations] 4:21, the imperative addressed to the Daughter of Zion. The redeeming Χαῖρε in the Greek Old Testament is always ad- Lord, the King of Israel, is in her midst. The im- dressed to ‘the Daughter of Zion’ and is always an agery here is broad, also addressing Jerusalem in a invitation to ‘rejoice greatly’6 because “the Lord is personal way. with her” as king and savior….” These associations Rejoice (Χαῖρε) O Daughter of Zion! Cry are found in the prophetic writings of the prophets aloud, O Daughter of Jerusalem! Isaiah, Zephaniah, Joel, Zechariah and Micah. As Be glad, and be delighted with all thy heart, will be shown below, these prophetic calls to rejoice O Daughter of Jerusalem! will be the proclamation that the Daughter of Zion The Lord has taken away thy wrongdoings, is important in the whole mystery of the salvation, He has redeemed thee from the hand of thy not only of Jerusalem but of all creation, both man enemies! and the world. The king of Israel is Lord in the midst of thee, THE PROPHETS CALL TO REJOICE Thou shalt no longer see evil. As we look at the writings of the prophets, we At that time the Lord will say to Jerusalem: are reading poetry. Through images and allusions, Take heart, Zion, poetry takes language to a higher level. It is what Do not let thy hands grow feeble! gives beauty to language. Imagery is not restricted The Lord thy God is within thee, a Mighty to the poets and prophets. We use it in our everyday One will save thee. speech. Saying that our friend Robert is a “diamond He will bring thee gladness, in the rough” says in a short phrase what might take And will renew thee in his affection, a paragraph to say in simple prose. The poetic li- And he will be glad over thee with joy as on cense of one of the prophets or St. Luke gives them a feast day. the opportunity to say things and create an image of (Zephaniah 3:11–15) Mary that they would find difficult to express in any The Prophet Joel, writing after the return of the other way. If it can be said that an icon is theology exiles from Babylon in 539 B.C., speaks not of the in color, we might also say that prophetic poetry is Daughter of Zion but of the children of Zion. The color expressed in words. One icon of Mary would occasion, however, is still one of rejoicing because be insufficient to express all that the prophets have of what the Lord has done. “Take heart, O land, foretold of her. rejoice (Χαῖρε) and be glad, For the Lord has done In Isaiah’s prophecy about the “New Jerusa- great things…. And you children of Zion rejoice lem” we find the most emphatic use of the impera- and be glad in the Lord your God” (Joel 2:21). tive Χαῖρε: “Be glad, Jerusalem and gather together The ninth chapter of Zechariah (written in 520– within her, all of you that love her; 518 B.C.) is most interesting. It is here we find the Rejoice with joy (Xapete Xapa) all you that theme of the Daughter of Zion and the Messiah grieve over her.… You will see, and your hearts will in the same verse. We do not ordinarily think of rejoice” (Isaiah, 66:10, 14). Salvation is at hand. Mary on Palm Sunday, but this text suggests that “Behold, The Lord has proclaimed to the end of we might do so. “Rejoice (Χαῖρε) , O daughter of the earth: Say to the daughter of Zion, ‘Behold, Zion! Shout aloud, O daughter of Jerusalem! Lo, your salvation comes; behold, His reward is with your King comes to you; triumphant and victorious Him, and His recompense before Him.’ And they is He, humble and riding on an ass, on a colt the foal shall be called the holy people, the redeemed of the of an ass.” (Zechariah 9:9). If Jesus is the King com- Lord; and you shall be called sought out, a city not ing into the city, the Daughter of Zion would seem

8 March - April 2021 to be the antitype of this Old Testament figure in Translating Χαῖρε as rejoice rather than hail the New Testament. is the only rendering that does justice to the Old Given the connection between the prophet’s Testament background of the word. Gabriel is an- call on the Daughter of Zion to rejoice, we cannot nouncing the fulfillment of the entire Old Testa- be surprised that Hughs concludes that rejoice is “a ment ­using the words of the prophets, “Rejoice, more satisfactory interpretation of Gabriel’s words O Lady full of grace, do not fear, the Lord is with to Mary in Lk 1:28 than is given by the customary thee.” 9 rendering ‘Hail.’ Of interest to an Orthodox read- THE DAUGHTER OF ZION erz is Lyonnet’s remark that “this is the interpreta- Χαῖρε tion given by all the Greek exegetes and Fathers, As noted above, , the proclamation of joy, from Origen to the Byzantine period.”7 An impor- is associated both with the theme of salvation and tant example of this interpretation is the use by St. the figure of the Daughter of Zion, but who is the John of Damascus in the Ninth Ode of the Paschal Daughter of Zion? And to what does Zion refer? Canon and in the Megalinarion of the liturgy for The term Zion has a long and complex history. It Easter Day. Here Χαῖρε is clearly associated with referred to a number of places in the environs of great joy and salvation. This suggests that Χαῖρε is ­Jerusalem over a number of centuries. At first it was better translated as rejoice. used in a topographical sense. Later it was used in a poetic sense. Scholars believe that it referred to the The Angel spake to her that is full of grace, κεχαριτωμένη site of the Jebusite city conquered by King David. ( ) saying: Some scholars believe that it referred to a specific O pure Virgin, rejoice! (Χαῖρε) I say also re- Χαῖρε place north of the Temple, where the refugees from joice ( ) the north lived after the defeat of the Northern For thy Son is risen from the tomb on the Kingdom of Israel in 721 B.C.10 The saving mes- third day. sage of the prophets would have significant mean- Shine, shine a new Jerusalem; ing to refugees living in very difficult circumstances. for the glory of the Lord hath risen upon Later, Zion would be used to refer to Jerusalem it- thee. self as the religious capitol of the nation. In the New Rejoice and exult O Zion, and thou O pure Testament Letter to the Hebrews, Zion even refers one, Theotokos 8 to the Heavenly Jerusalem. “But you have come to At the resurrection of thy Son. Mount Zion and to the city of the living God, the In the Vespers for the Feast of the Annunciation heavenly Jerusalem, to an innumerable company of the fathers of the Church, the word Χαῖρε is used angels” (Hebrews 12:22). repeatedly, not so much as a greeting, but as call to The term “daughter of….” came from the north- rejoice. ern kingdom. It originally meant a town or village Coming to reveal to thee that counsel which dependent upon an older community. Today we of- was determined from before eternity, ten use the term referring to parish churches as be- Gabriel saluted thee, crying out: ing “daughter parishes” of the parish from which “Rejoice, holy earth never sown; bush un- they originated. The term was brought by the refu- burnt, gees from the north. It fittingly described the refu- rejoice thou; O rejoice, thou ladder raised on gee community living as a daughter community of Jerusalem or Zion. McHugh believes that “such was high, which Jacob saw of old; 11 rejoice, thou depth unfathomed and unex- the origin of the expression “Daughter of Zion.” plored; Eventually the term took on wider meaning. The rejoice, thou bridge which leadest up to the prophets used the term as a synonym for the “poor, highest Heaven; the righteous, the remnant among the People of rejoice, divine vessel of the Manna; God.” The words Zion and Daughter of Zion became interchangeable. The term “Daughter of Zion” first rejoice, complete destruction of the curse; 12 recall of Adam to God, appears in the Prophet Micah (737–696 B.C.). rejoice: With thee is the Lord Most High.” Micah’s message may have been addressed to the destitute refugees in this northern corner of the city.

The Word 9 HAIL MARY

1. McHugh presents In Chapters 4 to 6, Micah paints an interesting grace was singular in that she would bring forth the the research of Stan- islas Lyonnet, S.J., ­picture of the Daughter of Zion. She is the personi- Author of grace. in Biblica (1939), pp. fication of Jerusalem. She is like a woman in labor. A final, brief observation should be made re- 131–41, and the fur- She shall go forth from the city to Babylon (4:10). garding the expression “The Lord is with Thee.” This ther observations by There is a plan of God at work which the enemy expression is only used in the Old Testament when God the Swedish Lutheran exegete, Harald Sah- does not realize. She will not be defeated. “Arise is assuring someone that He will be with certain people lin. McHugh also dis- and thresh, O daughter of Zion; For I will make your who had a very special mission from God (e.g., Abra- cusses the critical ob- horn iron, And I will make your hooves bronze; ham, Isaac, Jacob, Moses and Jeremiah). In using these servations of various Protestant scholars. In You shall beat in pieces many peoples” (4:13). Mi- words to Mary, Gabriel is telling her that she too this article it is only cah then speaks of Bethlehem and the one who will will have an important destiny, and the Lord will possible to summarize come forth to rule Israel. We are very familiar with be with her.15 Mary’s reaction to the message is like McHugh’s work. 2. Cf. The Mother of Jesus this text that speaks of the coming Messiah. Less that of the Old Testament figures who heard these in the New Testament, quoted is verse 3. The woman who is in labor will same words: she was afraid, and she wondered what p. 38. now “bring forth” (5:3). Then there shall be a return this greeting might portend. 3. Ibid., p. 37. of the people to Israel. This will be the remnant of CONCLUSION 4. Ibid., p. 38. 5. Ibid., p. 43. Jacob (4:7). 6. Ibid. The association of the Daughter of Zion with Did St. Luke intend to represent Mary as the 7. Ibid. the birth of the Messiah in Bethlehem is an im- antitype of the Daughter of Zion? The Swedish 8. Greek Orthodox theologian Harald Sahlin argued that “in the He- Holy Week & Easter age that will be fulfilled with the birth of Christ. Services, compiled In the prophetic use of the term Daughter of Zion, brew source used by Luke Mary was envisaged by Father George L. it denotes the people, not an individual. McHugh ­almost as an allegorical figure, certainly as a liv- Papadeas (Daytona suggests that in Luke’s text, Mary might personify ing symbol of the Daughter of Zion.” Now while Beach, Florida, 1979), ­Lyonnet in 1939 did not expressly make this iden- p. 475. the Daughter of Zion. She would be the embodi- 9. McHugh, p. 43. ment and personification of the remnant of Israel.13 tification, and though Sahlin is careful to state that 10. Ibid., pp. 29–30. If we accept the validity of Lyonnet’s interpretation Luke himself did not perceive that his source was 11. Ibid., p. 32. Χαῖρε presenting Mary as the Daughter of Zion, almost all 12. Ibid., pp. 30–31. of , with all the imagery that goes along with 13. Ibid., p. 50. it in the Septuagint, Mary as the New Testament who have subscribed to their basic ideas have taken it 14. Ibid., p. 47. image of the Daughter of Zion is revealed as a per- that the evangelist both perceived and intended the ty- 15. Ibid., p. 49. pological reference, and meant his readers to see Mary as 16. Ibid., p. 44. See also son of profound importance. She is the one called to p. 51. “One of the rejoice because she is the fulfillment of the daughter personifying the Daughter of Zion in the day of eschato- greatest English Old of Zion. She is the one who now hears the message logical salvation. In this form, the interpretation has Testament scholars of redemption, not just as something that lies in the been accepted almost unanimously among Catholic of the last century, writers. Those who have followed the arguments of H. Wheeler Robin- distant future, but in the present life of this young son, coined a techni- woman. She is the embodiment of the remnant of Lyonnet and Sahlin have concluded that Luke saw cal term which is of Israel. She is herself the new Jerusalem upon whom Mary, the historical person, as embodying in fact first importance for the whole corporate personhood of Israel.16 Her the understanding of the glory of the Lord has risen. By associating Mary the Bible: ‘corporate with the ancient prophecies, St. Luke makes of her positive response to Gabriel became the response personality’…. in a corporate personality embodying the people re- of humanity to the divine plan of salvation. “Mary which the individual held in her hands the destiny of Israel, and of the person became the deemed by God. As said above, one icon of Mary world. Only when Mary utters her Fiat does the living embodiment cannot contain or express all that is said about her. 17 of the character and In the hymnography of the church the best v­erbal angel depart from her.” personality of his image of Mary is the Akathist of St. Romanos. I have found this interpretation convincing. For forefathers; he in those who follow the sola Scriptura approach to the turn would ‘live on’ I would not wish to minimize the importance of in his children and the expression “full of grace” (κεχαριτωμένη) which Bible, these insights offer a deeper understanding of descendants.” follows the opening words of Gabriel’s greeting. Re- who Mary was. 17. Ibid., p. 52. grettably, it is not possible to speak of the expression Fr. Daniel Daly in any adequate way in this short article. McHugh notes that the only other use of the word occurs in Ephesians 1:6. Here it is translated as “that grace freely bestowed on us in the Beloved One.”14 Mary’s

10 March - April 2021 (A homily on Matthew 14: 22–34, given at St. Mat- thew Orthodox Church, “HE TOOK PETER, ­August 9, 2020) AND US, BY THE HAND”

Fr. Andrew Harmon

ABOUT A HUNDRED YEARS AGO IN EUROPE, A VERY DESPONDENT AND DEPRESSED MAN WENT TO SEE A PSYCHIATRIST, SEEKING HELP AND ADVICE ON HOW TO COME OUT OF HIS DEEP FUNK. THE PSYCHIATRIST SAID, “THERE IS SOMETHING I OFTEN AD- VISE PATIENTS IN YOUR SITUATION TO DO. IT MAY NOT TOTALLY CURE YOUR DEPRES- SION, BUT IT WILL HELP! HAVE YOU HEARD OF THE GREAT CLOWN GRIMALDI?” THE PATIENT REPLIED, “OH, YES, OF COURSE!” THE PSYCHIATRIST THEN SAID, “GRIMALDI IS SO FUNNY, SO ENTERTAINING, SO HILARIOUS, THAT YOU SHOULD GO TO THE CIR- CUS AND BE CHEERED UP BY HIM.” “IT WON’T WORK, DOCTOR,” ANSWERED THE DE- PRESSED MAN. “WHY NOT?” ASKED THE DOCTOR. “BECAUSE,” REPLIED THE PATIENT, “BECAUSE, DOCTOR, YOU SEE – I AM GRIMALDI!”1

guess poor Grimaldi stayed depressed! cited that Despair and depression are most un- he wanted pleasant conditions to go through. The to walk on Twelve Disciples had a lot of it in to- water, too. day’s Gospel reading from Matthew 14. The Lord They were sailing at night across the Sea agreed that of Galilee, when one of the sudden bad he could – storms common to that big lake be- and he did. gan. They were having a very rough He was able to time and were in danger of their little fishing boat walk for a ways sinking. You might be thinking, “Well, even if it was on the surface a bad storm, why would they be so despondent and of the lake, but worried? With Jesus along, it all should be fine!” But then he became – Jesus was not along! He had stayed back on the afraid. And as fear other side of the lake for private prayer. It looked replaced faith, he like they were on their own this time. Jesus wasn’t began to sink. As he there and the storm was rough. As St. Matthew (an was going under, he eyewitness, as he was on board) wrote in verse 24 of cried out, “Lord, save our reading, “The wind was against them.” me.” As St. Matthew writes in Then suddenly Christ arrived, walking right on verse 31, “Jesus immediately reached out His hand the water towards them. His presence and his words and caught him.” He pulled Peter out of the water must have greatly cheered them. In verse 27, he says, and put him back in the boat. And then He miracu- “Take heart, it is I! Have no fear!” lously calmed the storm. All was well! St. Peter, that most impulsive man, got so ex- Storms happen in our lives. We, as a church, had

The Word 11 a real bad for two years and nine months, and our boat is ­fully one almost under sail again! Of course, we still need Him to three years keep guiding us and pulling us along! Let us keep ago. On a following Him as He leads us. Saturday Before I close, I would like to apply today’s Gos- morning, pel lesson to our own individual and family lives, in Novem- too. In our own lives, we sometimes feel like Peter, ber, 2017, going down into the depths of the sea. We often face we stood in really big problems: money crises, bad health, mar- our church riages going bad, being out of work, being stressed yard and out, and so forth. Our own problems may remind us watched of the despair we felt as a church when we watched our be- our church burn. You may have such big problems loved St. that they seem worse than a church fire. Matthew’s Remember: if the Lord stayed with St. Mat- temple thew’s in our darkest hour, He will stay with you go up in in your dark times, too. The Lord took Peter by the smoke. As hand and pulled him up. The Lord took St. Mat- the clouds thew Church by the hand and pulled us up. And the of smoke Lord will take you by the hand and pull you up and billowed lead you through. up, we felt Grab on hard to His hand, hold on tight. Walk like Peter with Him, talk with Him all the time, obey Him, going down in the waves. Lots of despair, lots of worship Him. Let Him pull you out of the waves. questions: What are we going to do? Will this be the Don’t despair. He is with you. end of our church family? How can we ever recover? One of the most famous books of all time is The despair didn’t last, however, because just as the Robinson Crusoe by Daniel Defoe. You’ve probably Lord reached out His hand to Peter going down, so read it, and even if you haven’t, you probably know He reached out His hand to us. He took us by the the gist of the story. Robinson Crusoe, a British sail- hand after our fire and He has never let go. He led or, is the only survivor of a shipwreck way out in the us along, step by step, until, finally, we are where we Pacific. He is stranded on a tiny little island all by are today: in our beautiful new church for liturgy for himself (or so he thinks at first!). Talk about depres- the first time. It hasn’t been easy and it sure hasn’t sion! He was really down and out, and had to strug- been quick! gle hard just to survive. There were lots of dead ends. We were stumped He did have a Bible with him and one morning, many times. We wondered often, how to go about when he was very depressed, he opened it up. “One it, how to keep us all united. Obviously, too, the morning, being very sad, I opened the Bible upon question was, How to pay for it? Plus there were these words of Christ – ‘I will never leave you or for- hundreds and hundreds of decisions to make, and sake you.’ Immediately it occurred to me that these not all of them easy ones. Yet the Lord, through all words were to me.” And Crusoe was co­ mforted and of this, just kept pulling us along with His hand. strengthened to carry on with the Lord’s help. He has led us a long way! Most of you were there The Lord is with you, too. He will not leave you, at our first postfir­ e liturgy on the Sunday eight days or forsake you, or forget you. He will take you by after the disaster. We had our service in the view- the hand and deliver you. He did that for the Holy ing room at Yurch Funeral Home, the first of many Apostle Peter. He did it for our parish. And He will services in many different buildings in the years to certainly do it for you! come. I think that day we were all still very shell- All praise, glory, and honor be to our Lord Jesus 1. Rebecca West, shocked, but we all talked about how we would Christ! Black Lamb and Grey Falcon (Penguin, 1982), somehow get to the other side of it all. So we have – Fr. Andrew Harmon p. 53. and here we are today. The Lord led us by the hand

12 March - April 2021 Dr. Papadakis is Profes- sor of History (Emeritus) at the University of Mary- land. He is the author of Crisis in Byzantium: The Filioque Controversy in the Patriarchate of Grego- ry II of Cyprus (Crest- wood, N.Y.: St. Vladimir’s Seminary Press, 1997) and, in collaboration with Fr. John Meyendorff, The Christian East and the Rise of the Papacy: The Church 1071–1453 A.D (Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1994), which has been translated into French, Greek, Russian, and Hungarian. He was also a contributor and consul- tant to the Oxford Diction- ary of Byzantium (three volumes) and a frequent participant in international conferences addressing the history, theology, and current state of the Ortho- dox Church.

OF TEMPLES AND MEN THE TEMPLE OF GOD’S GLORY IN JERUSALEM

Dr. Aristeides Papadakis

The temple of Solomon, that magnificent con- the Lord, and the stands and the bronze sea that struction, was built on earth according to the were in the house of the Lord, the Chaldeans broke heavenly pattern revealed to David (1 Chronicles in pieces, and carried the bronze to Babylon. And 28:11–12, 18–19) – just as the tent had been erected they took away the pots, and the shovels, and the according to the pattern revealed to Moses on Sinai snuffers, and the dishes for incense and all the ves- (Exodus 25:9, 40; Numbers 8:4). When it was con- sels of bronze used in the temple service, the fire- secrated, “the glory of the LORD filled the temple of pans also, and the bowls. What was of gold the cap- God” (2 Chronicles 5:14); it was nevertheless dese- tain of the guard took away as gold, and what was of crated and destroyed by the Babylonians in 587/586 silver, as silver (2 Kings 25:8–15). B.C. “Nebu′zaradan, the captain of the bodyguard, a The Second Temple, rebuilt when the people servant of the king of Babylon … burned the house were allowed to return from the Babylonian captiv- of the Lord, and the king’s house and all the houses ity, was eventually renovated extensively by Herod of Jerusalem; every great house he burned down. … the Great (73–4 B.C). It is of that stunning tem- And the pillars of bronze that were in the house of ple that the disciples remarked, “Look, Teacher,

The Word 13 what wonderful stones and what wonderful build- ture was to follow. Indeed, the emperor was wide- ings!” (Mark 13:1). Later Rabbis said, “Whoever ly recognized as a great builder. He is said to have has never seen the temple of Herod has never seen built several dozen churches in Constantinople it- a beautiful building” (Babylonian Talmud, Sukkah self, not to mention other equally important proj- 51b). As a matter of fact, the Emperor Titus him- ects elsewhere. Some of these buildings on a large self stated that he would prefer not to destroy the scale are well-documented, even highly praised. The Temple, as it constituted “the ornament of the Em- Transfiguration in the apse of the monastery of St. pire.” Never­theless, in 70 A.D. Titus gave order for ­Catherine’s on Sinai, say, is an example, as are the the Roman army to thoroughly demolish the entire mosaics of San Vitale in Ravenna. city and temple ( Josephus, Wars 6.4.3; 7.1). The church that the emperor built in the middle THE TEMPLE OF HOLY WISDOM IN of Constantinople, as the city’s main cathedral, un- CONSTANTINOPLE doubtedly ranks among his great achievements, sec- ond only to what he was able to realize in the area The historian Cyril Mango once suggested that of Roman law, which until recently had influenced the world-famous Hagia Sophia – the Church of the much of Europe. As we should expect, the exterior Holy Wisdom – built by the Emperor Justinian, of the building (dedicated on December 2, 537) is was the bridge that linked the early Christian pe- 1 impressive, even monumental, as it dominates the riod to the Byzantine Middle Ages. That it marked city’s skyline. To paraphrase Edward Gibbon, it was the end of the ancient world there is little doubt. A the residence as well as the workmanship of the new era in the development of Christian architec-

14 March - April 2021 Deity. As for the overall structure itself, we need the dome was suspended from above without any- only add, surprisingly, that it is not a circular build- one’s assistance. Actually, the light was diffused by ing, but a central dome placed on a somewhat large the dome’s countless windows resting at its base. square ground. It is not at any rate a “domed ba- It is significant that the dome is high, broad, and silica,” even if it is described frequently in this way. heavy. Yet it manages to transfer its considerable The church that best fits this description is St. Irene, weight onto four pendentives and a number of huge which is Hagia Sophia’s next-door neighbor. columns. Moreover, the columns are able to provide Arguably, in contrast to its façade, it is the inte- a further explosion of light with their multicolored rior that is all-important, even overwhelming. The marble. As the great Peter Brown recently insisted, Nika riots which caused the previous Hagia Sophia these same columns slowly come alive “like a mead- to collapse in flames (532) was in fact a tradition- ow in full flower.”2 Indeed, the columns, we should al rectangular basilica that had served its purpose. remember, are twice as high if compared with other This became obvious and before long its replace- well-known contemporary churches. ment began in earnest, though it turned out to be Looked at broadly, this was fearless architecture substantially different in shape. It took five years for altogether. Its vast, impressive floor space under a its completion. Its main architects were Anthimos single dome was remarkable enough, even daring. of Tralles and Isidore of Miletus. Not surprisingly, To conclude cautiously, we need only emphasize neither architect failed to heed Justinian’s sugges- that the architectural strength of the dome lay in tions. Both were doubtless fully aware of his fame as part with its windows, that have the ability to fill builder of not only fortresses and monasteries, but the interior with light. It goes without saying that of palaces and bridges, baths and churches. It seems structures of this type increasingly became symbols rules were ignored at every stage to accommodate of heaven and in time were adorned with the im- the emperor’s own ideas. age of the Christ Pantocrator. To this day this re- What at once amazes visitors above all is the mains typical of such buildings. Scripture insists, presence of pure light that encloses the entire build- of course, “that he who has seen Me has seen the ing. This was in part due to the incomparable dome ­Father” (John 14:9). that reaches 183 feet above the ground. It surpassed It remains to draw attention to the Byzantine the ancient Roman Pantheon by 40 feet. Surpris- mosaics that survive within the space of this building. ingly, the typical visitor was often convinced that Two are especially noteworthy and deserve mentio­ n.

The Word 15 The first is and cultural and religious agencies, the Turkish the huge mo- authorities have remained inflexible in their deci- saic of the sion to re-convert Hagia Sophia into a mosque. On Panagia en- Friday July 24, 2020, President Erdogan spoke tri- throned with umphantly about “Hagia Sophia breaking away the Christ- from its chains of captivity.” Shortly thereafter, the Child. It can Muslim prayer service was conducted in the Hagia be described ­Sophia, now covered in turquoise carpets, with its as delicate and ancient mosaics obscured by white drapes. The call awesome. It to prayer, ringing out from the minarets, had drawn was praised at in an excited crowd in the hundreds of thousands. length by Pa- In the words of the new sultan, “This was the great- triarch Pho- est dream of our youth. It was the yearning of our tios, who was people and it has been accomplished.” in attendance Solomon is forever remembered for his wisdom at its dedica- and for erecting the Temple in Jerusalem. Justinian tion (Ninth will be remembered as the emperor who built Holy Century.) The Wisdom, one of the most important buildings in other is also a European history, and part of the precious triptych mosaic of the that also includes the Parthenon in Athens and St. Deesis and is, Peter’s in Rome. For better or worse, Mehmed II, in its simple, Kemal Mustafa Atatürk, and now Recep Tayyip Er- silent beau- dogan have also etched their names into humanity’s ty, no less ex- memory of Hagia Sophia. traordinary (Thirteenth Century.) That such art We do, as we must, lament the vicissitudes of could exist, and flourish, is a marvel in the life of a our times, the destruction, abuse, or neglect of the late and exhausted Byzantine Empire. Both are ac- cultural patrimony that Christianity has offered cessible through the upper gallery. the world over two millennia. But we should heed On the May 29, 1453, the Byzantine Empire the admonishment of the Prophet Jeremiah, which collapsed and the Church of the Holy Wisdom, as also applies to us: “Do not trust in these deceptive we should expect, became a mosque. After the long words: ‘This is the temple of the Lord, the temple of Ottoman period (the familiar Tourkokratia), the the Lord, the temple of the Lord!’” ( Jeremiah 7:4). building was transformed into a museum (1934). The Wisdom and Glory of God is not something By order of Mustafa Kemal of Turkey, the mosque we can ever possess, entombed in stone and gold, in of the Haya Sophia was closed. Clearly, its one order to boast of it, make our name great, and be hundredth anniversary as a museum will become a deceived into feeling righteous and secure. It is also ­reality in 2037. That it is to an unusual degree ap- not in buildings and carvings and images, no matter propriate, even timely, that this should be honored how exquisite, that God’s Holy Wisdom and Glory is obvious. The Emperor Justinian would indeed be resides. “Know ye not,” writes the Apostle, “that you very proud. We need to recall that at its dedication, are the temple of God and that God’s Spirit dwells he shouted for all to hear, “Solomon, I have sur- in you? (1 Corinthians 3:16). Indeed, it is us that passed you.” Evidently, his supreme self-confidence God has fashioned as “icons of his ineffableGlor ­ y,” 1.  Cyril A. Mango, The had yet to leave him. unto “comeliness and beauty,” as we chant in the Art of the Byzantine Empire 312-1453 “KNOW YE NOT…?”: Funeral service. (Englewood Cliffs, THE CHALLENGE­ OF BECOMING Perhaps divine providence has placed before us NJ: Prentice-Hall, TEMPLES­ a much greater challenge, by directing us to the one 1972), p. 55. thing needful .... 2.  Peter Brown in The In defiance of the countless calls and interven- New York Review of Dr. Aristeides Papadakis Books, December 20, tions coming from the United Nations Commit- 2018, p. 54. tee on Antiquities, from numerous governments

16 March - April 2021 THE PROVIDENCE OF GOD Michael Pagani, M.Th.

CHRIST IS RISEN FROM THE DEAD, TRAMPLING DOWN DEATH BY DEATH, AND UPON THOSE IN THE TOMB BESTOWING LIFE. WE SING THIS ON PASCHA TO REJOICE IN THE RADIANT AND TRIUMPHAL FEAST OF CHRIST’S HOLY RES- URRECTION. IN THIS FEAST WE HAIL THE DESTRUCTION OF SATAN’S HOLD OVER OUR BODY, MIND, AND SOUL. ON THIS FEAST OF FEASTS, WE PARTAKE IN THE GLORY AND LIGHT OF THE HEAVENLY KINGDOM. WE PROCLAIM VIC- TORY OVER THE SUFFERING AND THE DARKNESS OF OUR BROKEN WORLD. WHY THEN IS THE WORLD STILL SICK AND SUFFERING, WHEN CHRIST IS RIS- EN, AND THE ANGELS REJOICE? WHY DO WE STILL BATTLE DEMONIC FORCES, WHEN CHRIST IS RISEN, AND THE DEMONS ARE FALLEN? WHY DO WE STILL ENDURE UNJUST PAIN AND DEATH, WHEN CHRIST IS RISEN, AND LIFE REIGNS? WHY DO WE GROW OLD, SUFFER, AND DIE, WHEN CHRIST IS RISEN, AND NOT ONE DEAD REMAINS IN THE GRAVE?

The Word 17 THE PROVIDENCE OF GOD

Being Orthodox does not exempt us from these will with His divine will. When our hearts and difficult questions. Trying to reconcile “why bad minds are aligned with that of God, we enter into things happen to good people” with our proclama- a state of theoria. This is the illumination by God’s tion of the Resurrection can lead us to question the light, and sharing in it, that brings us to salvation. mercy and goodness of God. When we experience An Orthodox Christian in a state of theoria is one in sickness firsthand, whether our own, or that of our God’s light; in unceasing prayer. We must choose to loved ones, we can fall into despair and wonder if be in God’s healing light and the loving presence of Christ even cares for us. Does he care or hear our Christ. This is a union of our faith with the wisdom prayers? This is why it is important to understand of God and the grace of the Holy Spirit. the providence of God. We do not rely on “fate,” nor It is our free choice to turn towards God, or away do we believe in a divine destiny chosen for us be- from Him. Sadly, our sinful choices have spawned fore we were even born. God’s providence is for us sickness, despair, suffering, and death. We Chris- to be saved, but one of the greatest gifts is free will, tians must accept that our faith, or lack of faith, so we need to choose to accept God’s providence. combined with our actions, determine our relation- In the words of St. John Chrysostom, “Christ ship with God. Grace is everywhere and abounds never draws anyone to Himself by force and vio- without limit, but it is our willingness to align with lence. He wishes all men to be saved, but forces no this boundless Grace, or turn away from Him, that one.” In His perfect state of goodness and light, determines God’s presence in our lives. Christ’s presence has been part of every visible and Vladimir Lossky (1903–1958) described faith as invisible aspect of this world. St. Gregory Palamas a “participatory adherence to the presence of Him tells us “God is wholly and entirely present in both Who reveals Himself.” The word participatory is an His essence and in His energies.”1 Maximus the adjective indicating action, a movement towards “Christ never draws anyone to Himself by force and violence. He wishes all men to be saved, but forces no one.” St. John Chrysostom Confessor wrote that the term will in regard to God God, rather than merely reasoned thoughts about is synonymous with energy, meaning a manifesta- Him. We are always either moving closer to God, tion of “real existence.”2 Christ’s divine energies or further from Him. The closer we move to God, permeate our world, and His presence resides in all the more we experience healing and light. The far- things, seen and unseen. His presence is in all that is ther we move from the grace of God, the more our good and right, to which we can turn, rather than to lives become burdened with sickness and darkness. the darkness and evil from the Fall. God’s energies The Old Testament describes this fluctuation have not changed since His Creation, nor are they of movement toward God in anthropomorphic subject to change, unlike those of mankind. God terms. In Psalms 142, we read: “In Thy righteous- gave Adam the freedom to remain aligned with the ness shalt Thou bring my soul out of affliction, and goodness and light of God, or to reject God and in Thy mercy shalt Thou utterly destroy mine -en align with the evil and darkness of the Devil. Adam emies.” Here, the providence of God seems to bring chose to turn away from God. about both salvation and destruction. David’s de- The Orthodox term for the alignment of man’s sire to move closer to God brings his energies into will and God’s will is synergia. This freedom of will ­“up-righteousness,” and separates him from the comes with our capacity to reason and discern truth. actions of his enemies, who are subject to the re- The perfect example of this alignment is the incar- percussions of their own actions. It is our choice to nation of Jesus Christ. He is fully man and fully work with God or not, so we are responsible for the God with no separation. Christ aligned His human­ consequences.

18 March - April 2021 The Ten Commandments, given to Moses by the body not suffer from illness.”8 St. John of Da- 1. Triads 1, 3, and 10, p. 129. God in the book of Exodus, provide guidelines to mascus stated: “It is true that Christ has eliminated 2. John Meyendorff, “St. turn away from evil and towards God. They are not the necessity of sin, has put an end to the devil’s tyr- Gregory Palamas and a rule to satisfy the judgement of a legalistic God. anny, and has removed the sting of death. But He Orthodox Spirituality” They are wise guidance to live correctly. Our faith, has not ended sin, nor the actions of demons, nor (SVS Press, 1974), p. 41 3. St. Maximus, Ambig- reasoned actions, and active participation in spiri- physical death, nor in general the consequences of ua, Patrologia Graeca tual growth, merge our mortal energies with the en- sin, for He did not want to violate the freedom of (P.G.), 91, 1088C. ergies of God: truth, light, and love. When we stray the human will which is the cause of these things.”9 4. Oratio XXIII, P.G., XXXVI outside the guidance given by or the teaching of the The present state of man from the standpoint of 5. St. John of Damascus, Church, we are making choices that results in sick- the end of all things (the eschaton) is explained in 1 The Orthodox Faith, ness and death and move us away from God. How- Corinthians 15:42–45: “As for the resurrection of II.12; St. Symeon the New Theologian, Cat- ever, our God is a merciful God, whose love for us the dead. The body is sown in corruption, it is raised echesis, XXV.53–68 and remains steadfast. We can choose to confess, repent, in incorruption, it is sown in dishonor, is raised in 124–146. and be granted mercy, forgiveness, and salvation. glory. It is sown in weakness; it is raised in power. 6. St. Isaac the Syrian, As- Our earthly body is intricately connected to our It is sown in a natural body it is raised in a spiritual cetic Discourse, p. 5. 3 7. Ibid., p. 8. soul and can be healed. St. Athanasius of Alexan- body. There is a natural body and there is a spiritual 8. Ibid., p. 4. 10 dria said, “For there is nothing that can exist which body.” 9. St. John of Damascus, is not dependent upon the Logos.”4 The providence The connection between the spiritual body and The Orthodox Faith, IV.19. of God does not bring healing only to the physical the natural body of this life is demonstrated by the 10. The Orthodox Study Bi- body, or riches only to the faithful. Instead, it tends energies that resonate with, and influence, the heal- ble, NKJV (St. Athana- to the healing of the soul, and the riches stored ing process at every level of spiritual growth. The sius Academy, 1982), p. 402. in heaven. Even with perfect awareness and per- natural body speaks to the Holy Spirit in both 11. St. Athanasius, De fect unceasing prayer, we will suffer sickness, pain, thanksgiving and petitionary prayer. St. Athanasius incarnatione verbi 30; disappointment, and death, because of the nature states that “Christ having delivered the temple of P.G., 25, col. 148. of the fallen world and our mortal bodies. On the His body to death, offered one sacrifice for all men 12. Vladimir Lossky, The Mystical Theology of ­other hand, we can only achieve salvation through to make them innocent and free from original guilt, the Eastern Church our immortal bodies (spiritual bodies). Our “physi- and also to show Himself victorious over death and (St. Vladimir’s Press, cal body” (1 Corinthians 15:44) possesses its own to create the first fruits of the General Resurrection 1976), p. 100. 5 11 13. Ibid., p. 83. nature of corruption and destiny. with His own incorruptible body.” 14. Adversus Macedonia- If we are healed by Christ by turning to Him, The triumph of the physical (natural) body over nos, “De spiritu Sancto,” can He still use illness to teach us? Isaac the Syrian death are what St. Paul tells us are the “fruits of the 1317, Vol. 13, P.G., XLV, A. says that sickness sometimes can be an unexpect- Spirit.” We have spoken of these attributes as the 15. St. John Chrysostom, ed tool of divine instruction: “God brings illnesses manifestation of a holy life. The physical actions, “Homily on the de- for the health of the soul.”6 He also explains, “Be health, and peaceful state of being that per­ meates mons,” I.5; St. Basil, vigilant over yourself and consider the multitude of the Body of Christ is reflected in each person to “Homily on God is not the cause of suf- remedies that the true Physician sends to you for the degree that they progress towards theoria. fering,” p. 5. 7 the health of your inner man.” Christ makes it possible for us to triumph in a na- 16. Zacharias, Remember So what really constitutes healing in both sec- ture ­corrupted by sin.12 This is the path we must Thy First Love (Mount Thabor Publishing, ular medicine and the ministry of healing within follow in this life. To live as close to the source of 2016), p. 167. the Church? The answer is found in God’s gift of free will The Ten Commandments, given to Moses by God and in His providence. St. in the book of Exodus, provide guidelines to turn Isaac the Syr- away from evil and towards God. They are not a rule ian states, “If we love virtue, to satisfy the judgement of a legalistic God. They are then it is im- possible that wise guidance to live correctly.

The Word 19 THE PROVIDENCE OF GOD

17. The Orthodox Bible ­incorruptibility as we can; to move to purify our- Illness, both physical and mental, is not evil, but (NKJV) (St. Athana- sius Academy, 1982), selves at each stage; to be infused with His light; to can be a temptation that would turn us away from p. 229. sit in the silent prayer of theoria. The battle is not God and others. It can cause separation, despair, 18. St. John Chrysostom, easy to fight, because we are constantly faced with and anger, by restraining our created energies in a “Homilies on the de- the thought of our sins and the forces of darkness. loop of self-reflection. St. John Chrysostom tells mons,” p. I. 5. 19. St. John Chrysostom, However, the healing light and knowledge of the us: “As a consequence of Adamic sin and effect of “Homilies on 2 Timo- Holy Spirit will surround us if we pray as the Holy sin perpetuated in a fallen world, together with de- thy,” p. X. Theotokos does: “Thy will be done.” monic activity, illnesses manifest the misery of hu- 20. St. John Chrysostom, “Homily on the para- The Holy Spirit also grants us the spiritual manity separated from God. In the corruption and ble of the debtor,” p. V. gifts of healing and miracles to combat the natural suffering of the body, one experiences the weakness 21. Hierotheos, “The world, but does not make us immune to suffering of one’s earthly being, the ephemeral character of Science of Spiritual Medicine,” (Theoto- and temptation. Our natural body is still ­subject to one’s existence in this world and generally speaking kos Monastery, 2010), the forces of this fallen world. Therefore it is not one’s fragility, inadequacy, contingency and personal p. 195. immune to our biological weakness or our own voli- limits which reflects the illness of our entire fallen tion. We are not powerless in this dispensation, be- state.”19 The most revealing passage from St. John cause “the Godhead is manifested in the energies Chrysostom is: “Afflictions, illness, ill health and of this world. The Father appears as the possessor the pains that our bodies experience … are counted of the attributes, which is manifested, the Son as for the remission of our trespasses.”20 the manifestation of the Father, the Holy Spirit as Every time we pray for healing of others and for He who manifests.”13 St. Gregory of Nyssa declares: ourselves, we ask for mercy and forgiveness of sins “The source of Power is the Father; the Power of through the incarnate God, Jesus Christ. His wis- the Father is the Son; the Spirit of the Power is the dom gives us the salve of health and allows us to Holy Spirit.”14 desire a virtuous life through our suffering and trib- Healing and forgiveness are available at all levels ulations. St. Gregory Palamas says: “Misfortunes in this world. The devil is powerless to harm those help the faithful to put right sins, to become trained who have reached theoria. St. John Chrysostom and experienced, to apprehend the wretchedness of states: “If the soul is in good health, bodily illnesses this life, and to desire fervently and seek diligently can in no way harm a man. Illness, then, is only evil the eternal adoption as sons, redemption and truly in appearance.”15 new life and blessedness.”21 The external and internal conflicts of illness, Our discernment of what needs to be healed for passions, and persecution serve as tools toward our the sake of sustaining our continued physical and ultimate healing and deification. Father Sophro- mental participation in the world is what remains to ny states: “We have said that grace is first given to bring us closer to God. We should not wish for ill- us by God because He wants us to overcome the ness or tribulation, and when they affect us (which world by abandoning its ways. But the second pe- they will), we should not blame God. We should riod has an even higher aim: to eradicate the world thank Him for the opportunity to struggle with our from within ourselves and to bring our spiritual life sins, and grow from them, and seek repentance and to perfection.”16 John 6:45 states, “It is written in forgiveness. the prophets, ‘And they shall all be taught by God.’ Michael Pagani, M.Th. ­Therefore, everyone who has heard and learned Michael is a recent graduate of the Antiochian House of Studies. from the ­Father comes to me.”17 Even in illness, disease, and attacks from de- mons, God can teach us how to grow closer to Him. He provides us with the means to sustain balance of Coming soon body and mind. St. John Chrysostom tells us that: with updates! “There is evil, which properly speaking, is not evil, even though it bears that name such as illness, and Available from other things of that sort. If they were truly evil, they Archdiocese Bookstore would not be able to become for us the source of a 18 at multitude of blessings.” Antiochian Village

FOURTH EDITION 20 March - April 2021 DEPARTMENT OF STEWARDSHIP ALMSGIVING THE THIRD PILLAR OF ORTHODOX SPIRITUALITY

Dr. Andrew Geleris, MD, and William Morrison

PRAYER, FASTING, AND ALMSGIVING ARE THE THREE PILLARS OF ORTHODOX SPIRI- TUALITY. JESUS DEVOTED THE MIDDLE THIRD OF THE SERMON ON THE MOUNT, MAT- THEW CHAPTER 6, TO DISCUSSING THIS TRIAD. THEY ARE ALSO THE PREEMINENT FOCUS OF GREAT LENT.

urturing the faithful in our availability of many valuable patristic and monastic practice of the first two of these writings has exploded. spiritual disciplines, prayer and The third spiritual pillar, almsgiving, however, fasting, has produced dramatic has received considerably less attention than prayer growth in American Ortho- and fasting. By means of this article, we would pro- doxy since St. Herman first mote an increase in the practice of this vital, life- brought the faith to North giving, spiritual discipline. Practicing almsgiving, America over two hundred while maintaining our attention to prayer and fast- years ago. Our geographic footprint has expanded ing, will undoubtedly deepen the piety of our people across the continent. Endogenous growth, conver- and increase the effectiveness of our Church’s wit- sions from other Christian traditions, and immigra- ness to our spiritually starving culture. The resulting tion have filled many of our parishes. More r­ecently, Spirit-filled Orthodoxy has the potential to fulfill sacramental participation has increased from in- our calling to become the hope of the world, the frequent to weekly communion, and many tradi- answer to every spiritual, financial, social, and eco- tional liturgical materials have been translated into nomic problem that troubles our society. English and are being used in many parishes. The

The Word 21 ALMSGIVING

LOOKING AT MONEY THE WAY current liturgical consciousness of the Church em- ­JESUS DOES phasizes the importance of financial issues. In any calendar year approximately twenty percent of Sun- First we will consider the completely differ- day Gospel readings address significant financial ent spiritual paradigm that Jesus used in discuss- topics. ing money, compared to the way we typically think This astonishing, indeed breathtaking, diver- of it. Then we will show how integrally almsgiving gence between the frequency with which we talk is woven into the tapestry of God’s entire salvation about financial issues and that with which Jesus did economy. Finally, we will offer some practical sug- flows out of our dramatically different spiritual par- gestions for growing in the discipline of almsgiving. adigms. On those occasions when we, reluctantly, do Many parishes rarely teach about almsgiving, talk about money in church, it is usually in the con- or even encourage reflection on it. Few retreats fo- text of inviting people to prayerfully consider giv- cus on this topic. This is not because of a lack of ing on behalf of some very worthy cause. These may spiritual care on the part of pastors. On the con- include supporting the yearly parish budget, repair- trary, it occurs precisely because they care so deeply. ing a leaky roof, providing scholarships for young Pastors love their flocks so much that they instinc- people to attend camp or even seminary, acquiring a tively recoil from adding to the financial burdens new icon, constructing new facilities, or even help- of any of their people, especially those who are ing the poor. While all of these causes are spiritually poor. Sometimes, they also fear that talking about important, because our efforts are primarily focused finances might compromise the spiritual integrity on raising money for the purposes of ministry, these of their ministry: some parishioners might begin financial discussions are “money-centric” or “minis- to question whether financial discussions are really try-centric.” covert fundraising efforts. Finally, the absence of a Jesus talked about money within a completely contemporary “theology of money,” and the lack of different spiritual paradigm. His intense, single- significant training about finances in seminary and minded focus in every financial discussion, always clergy conferences, often leads to the natural con- and without exception, was on the significance of clusion that financial discussions are fundamentally money for the hearts and souls of the people with “less spiritual” than talking about topics like love or whom He spoke. Thus, His financial discussions forgiveness. Many clergy and Orthodox institutional were entirely “person-centric” or “soul-centric.” leaders therefore end up having a deeply ambivalent For example, Jesus did not tell the rich young rul- attitude to the topic of money. On the one hand, er to distribute all his money to the poor in order adequate financial resources are essential to fund to help the poor. It was entirely to remove a sig- vitally important spiritual ministries. On the other nificant obstacle in this man’s heart that prevented hand, they intensely dislike talking about such an him from finding eternal life. Similarly, in the story unspiritual topic. of the sheep and goats concerning the Final Judg- Jesus had no such ambivalence. Indeed, it some- ment in Matthew 25, Jesus did not ask people to times appears that He considered teaching about give because the poor needed help. He urged people money among the most profoundly spiritual min- to give for the sake of their own souls, so that they istries He had. When Jesus presented all three would be included among the saved. Every one of ­spiritual pillars in Matthew 6, over half of the chap- the parables Jesus told about money emphasized the ter concerned financial matters: 10 verses address importance of using it righteously, for the sake of prayer, 3 fasting, and 14 finances. This financial one’s own personal relationship with God. He never emphasis is typical of the fact that throughout the did any kind of fundraising on behalf of the poor or Gospels Jesus taught far more frequently and ex- worthy causes. tensively about money than any other single subject, St. Paul also used this same “person-centric” par- including the topics we consider so spiritual, such as adigm. When he asked the Corinthians to contrib- love, obedience, forgiveness, and sexual purity. He ute to the poor in Jerusalem, he said nothing about told more parables directly addressing financial is- how much good these donations would do, or how sues than any other single subject, and many ­others desperately they were needed. Instead he asked employed significant financial metaphors. Even the them to give for their own sakes, and for the glory

22 March - April 2021 of God. “He who sows sparingly will also reap spar- This concept has become a foundational precept ingly,” St. Paul wrote, “and he who sows bountifully of Orthodox pastoral theology. It is the basis of our will also reap bountifully…. God loves a cheerful teaching that purification from all kinds of different giver…. God is able to bless you abundantly…. your passions is essential in each person’s journey toward generosity will result in thanksgiving to God” (2 illumination and deification. What is often not ap- Corinthians 9:6, 7, 8, 11). Likewise, when St. Paul preciated about this teaching, however, is that Jesus thanked the Philippians for their generous financial proclaimed it as an integral part of an intense and support, he said that what most pleased him about extended discussion of finances. In the verses im- this donation was not the gift itself, “but … the fruit mediately before this passage, Jesus challenges His that abounds to your account” (Philippians 4:17). disciples to store up heavenly rather than earthly The reason our priests and other spiritual leaders treasures. The verses immediately after consist of an should strongly consider adopting the “soul-centric” extended encouragement to trust God for financial financial perspective of Jesus and St. Paul is that provision. Therefore, while purification from a vari- the desire for possessions and personal recognition ety of different passions is important, Jesus seems to are often the greatest competitors with the love of place the highest possible priority on purification God and our neighbor within our hearts. The strug- from financial passions. gle that the rich young rul- A worthwhile spiritual er faced often plays out on exercise that would enable a smaller scale in each of Every one of the para- us to see the relationship of our hearts. Jesus repeated- our money to our personal ly emphasized the impor- bles Jesus told about discipleship is to reflect on tant relationship between money emphasized the following question: “In our money and our hearts. the importance of us- what ways do I currently use He said, for example, “Do my money any differently not lay up for yourselves ing it righteously, for than I would if I were not treasures on earth… but the sake of one’s own an Orthodox Christian?” We lay up for yourselves trea- personal relationship might consider doing this sures in heaven… For where first as individuals, then in your treasure is, there your with God. He never did consultation with our spiri- heart will be also” (Mat- any kind of fundraising tual fathers, and even in a thew 6:19–1). He also said, on behalf of the poor small group with fellow pa- “You cannot serve God and or worthy causes. rishioners or close friends. mammon” (Matthew 6:24). The oalg is to identify areas Jesus impressed on His of our financial lives that we disciples the enormous spir- can surrender to God, hum- itual importance of address- bly praying for His “soul-­ ing the relationship between money and the ability centric” healing. Wesley Wilmer wrote about the of our souls to make spiritual progress. “The lamp of importance of such reflection: “Scripture consis- the body is the eye,” He said. “If therefore your eye tently reminds us that if Christ is not first in the use is good, your whole body will be full of light. But if of our money, He is not first in our lives. Our use your eye is bad, your whole body will be full of dark- of possessions demonstrates materially our spiritual ness” (Mt 6:22–23). Patristic theology teaches that status.”1 the eye of the body to which Jesus refers is the nous, THE VALUE OF ALMSGIVING that part of man which, according to Kallistos Ware, “understands eternal truth about God.” Thenous is The second topic is the enormous spiritual value to the body and soul of man as the sun is to the of almsgiving. One of the major obstacles to recog- earth. With adequate sunlight, life on earth flour- nizing this value is linguistic, In English alms is an ishes; without it, everything dies. In the same way, a antiquated word with an extremely narrow mean- clean nous is essential for growth in the spiritual life, ing. We often think of almsgiving as giving a few while a darkened nous leads to spiritual death. dollars to a homeless man by the side of the road

The Word 23 ALMSGIVING

or to a Lenten parish collection for the poor. Con- of the most frequent prayer on the lips and in the trast this very constricted understanding of alms- hearts of the vast majority of Orthodox Chris- giving to the expansive view we have of prayer and tians, the Jesus Prayer. It should not surprise us that fasting. We view prayer as encompassing a variety the long-hallowed spiritual discipline of almsgiv- of activities such as morning and evening prayers, ing is a central element in our Orthodox liturgy and participating in liturgical services, the Jesus Prayer, practice. and even spiritual reading. We see fasting as includ- This centrality reflects the fundamen- ing not only dietary restriction, but resisting a vari- tal place almsgiving occupies in the entire Orthodox ety of sins, such as gossip, envy, and self-indulgence. theology of salvation. One of the most ­astonishing A similarly expansive view of almsgiving would in- revelations of the Gospel is that the way God clude not only giving to the poor, but every financial ­answers our frequent prayers for mercy largely de- decision individuals and parishes make. It also in- pends on how generously each of us practices “mer- volves nonfinancial acts of personal service. Indeed, cy-giving” toward other people. Many poor people some of the most profound almsgiving acts that in the world’s most impoverished countries become anyone can ever accom- beggars out of desperate plish have nothing to do financial need. We, who with money. Almsgiving does not change are relatively rich, fre- The justification for God; it changes us. It quently beg out of desper- expanding our view of ate spiritual poverty. They does not cause God to almsgiving becomes appar- hope that generous passersby ent with a better understand- love us more; it ex- will give them leftover scraps ing of this word’s meaning. pands the capacity of food or a little money in or- Oxford Professor of Theology of our hearts to der to sustain their earthly lives. David Downs wrote, “The Greek experience We hope that the Righteous Judge word eleémosuné, often translated the love He of the universe will mercifully allow as “alms” or “almsgiving” can denote already us to enter eternal life. monetary or other material contribu- has for The answers to the hopes of both tions to the poor, or more broadly, eleé- us. these sets of beggars are inextricably mosuné can refer to attitudes or actions of intertwined. Shortly before the start of mercy, kindness, or compassion.”2 A foot- Great Lent, the Church urges us to sober- note to The Wisdom of Sirach 40:24, in The ly consider the Final Judgment. This is that Orthodox Study Bible, says, “Almsgiving can be fearsome day on which each of us discovers our translated ‘merciful giving.’”3 Therefore, it would eternal destiny, whether or not God will grant us be far more accurate to translate succinctly the the mercy we have requested innumerable times Greek word eleémosuné as mercy-giving and to sub- throughout our lives. The Gospel reading on this stitute the word mercy for alms. Henceforth we will day from Matthew 25 teaches that the sole criteri- interchangeably use the terms almsgiving and mer- on that determines how God answers these prayers cy-giving, as well as the words alms and mercy. is whether we ourselves have shown mercy to needy This interchangeability shows us instantly the people. “Blessed are the merciful, for they shall ob- prominent, hidden-in-plain-sight place that alms- tain mercy.” John Chrysostom summarized this rev- giving occupies in Orthodox worship, private prayer, elation of the relationship between rich and poor and theology. “Lord, have mercy” is by far the most beggars. “The rich exist for the sake of the poor. The common liturgical prayer of the Orthodox faithful. poor exist­ for the salvation of the rich.” It should now be clear that we could just as properly Almsgiving does not save us transactionally, as render this petition as “Lord, give alms.” The faith- though it wins us God’s favor. This was the mis- ful also frequently supplicate God to “have mercy,” taken pharisaical way of thinking, against which or “give alms,” in the Trisagion Hymn, ­David’s pen- both Jesus and St. Paul contended. Long before any itential Psalm 50 (51), and in their private morning, of us had the slightest inkling of a desire to begin evening, and pre-communion prayers. Indeed, an repenting, God had long since finished showing appeal for God’s mercy/alms constitutes the ­essence us His infinite and unconditional love. “But God

24 March - April 2021 ­demonstrates His own love toward us,” St. Paul ­Apostle James said, “Pure and undefiled religion be- wrote, “in that while we were still sinners, Christ fore God and the Father is this: to visit the father- died for us” (Romans 5:8). Almsgiving does not less and widows in their affliction” (James 1:27). change God; it changes us. It does not cause God to God Himself sternly warned those who do not care love us more; it expands the capacity of our hearts to for the poor: “You shall not afflict any widow or experience the love He already has for us. Increas- ­fatherless child. If you afflict them in any way, and ingly growing into His likeness allows us to achieve they cry at all to Me, I will surely hear their cry; and the ultimate­ goal of life, to “become partakers of the My wrath will become hot, and I will kill you with divine nature” (2 Peter 1:4). In theological terms we the sword; your wives shall be widows, and your often call the process by which this occurs theosis, children fatherless” (Exodus 22:22–24). or deification. In his oration “On the Love of the God’s most definitive statement, however, con- Poor,” Gregory of Nyssa clearly stated how effica- cerning the priority he places on both generosity cious “mercy giving” is for accomplishing this pro- and mercy towards the poor occurred at the inau- cess: “Mercy and good deeds are works God loves; guration of Jesus’ messianic ministry at the syna- they divinize those who practice them and impress gogue in Nazareth. Quoting the prophet Isaiah, them into the likeness of goodness, that they may ­Jesus proclaimed the mission statement of His en- become the image of the Primordial Being ….” tire Spirit-filled incarnational presence in the world. Almsgiving helps us grow in the likeness of two “The Spirit of the Lord is upon Me, because He fundamental and complementary aspects of God’s has anointed Me to preach the gospel to the poor; character, His generosity and His mercy. God the He has sent Me to heal the brokenhearted, to pro- Father demonstrated the unfathomable magnitude claim liberty to the captives and recovery of sight to of His awe-inspiring generosity by sacrificially giv- the blind, to set at liberty those who are oppressed; ing on the world’s behalf the most valuable treasure to proclaim the acceptable year of the Lord” (Luke He could possibly bestow, His only begotten Son 4:18–19). ( John 3:16). St. Paul described the amazing gener- By enabling us to grow increasingly into God’s osity of Jesus, who “though He was rich, yet for your likeness, the primary beneficiary of any act of sake ... became poor, so that you through His pover- ­generosity or mercy that we perform is not the ty might become rich” (2 Corinthians 8:9). Not only needy poor that we help, but we ourselves who do these deeds, but the stars in the sky, the delicacy and the giving. According to Vladimir Lossky, God’s rich color of flowers, majestic mountains, the beauty love engulfs the entire universe, penetrating into of sunsets, and many other aspects of nature show its every nook and cranny. The difference between that Creation itself overflows with the awe-inspir- heaven and hell is how each person experiences ing generosity of God. If any of us wants to grow this love. “The love of God,” wrote Lossky, “will be more into His likeness, this will necessarily include an intolerable torment for those who have not ac- becoming more generous. quired it within themselves. According to St. Isaac It will also involve becoming more merciful. the Syrian, ‘those who find themselves in Gehenna The Scriptures repeatedly describe God’s merci- will be chastised with the scourge of love .… It is ful concern for the welfare of financially vulnerable not right to say that the sinners in hell are deprived people, especially widows and orphans. The combi- of the love of God. But love acts in two different nation of the magnitude of His power and glory, ways, as suffering in the reproved, and as joy in the and the humility of this concern, provides a stark blessed.’”4 Archimandrite Sophrony wrote some- contrast to the frequently self-indulgent preoccu- thing similar concerning what he learned from St. pations of many of the rich and powerful around Silouan the Athonite, “God is love, absolute love us. In describing God’s concern for the poor, ­Moses embracing every living thing in abundance. God is said, “He administers justice for the fatherless and present in hell, too, as love… Even in hell Divine the widow” (Deuteronomy 10:18). David describes love will embrace all men, but, while this love is joy God as “a father of the fatherless, a defender of and life for them that love God, it is torment for widows” (Psalm 68:5). Isaiah urged, “Defend the fa- those who hate Him.”5 therless, Plead for the widow” (Isaiah 1:17). ­Hosea The blessedness of those who love is a reality not says of God, “In you the fatherless finds mercy.” The only in eternity, but in this life as well. ­“According

The Word 25 ALMSGIVING

to [Dumitru] Staniloae, divinization is not only an eschatological gift, but it is also something to be CLERGY WIVES achieved during this life, and then continually ful- filled in eternity.”6 This explains why the singular- MEET ONLINE ly most distinctive characteristic of all profoundly generous people is the ineffable sense of joy that ra- diates from their presence, or rather, the energies of God within them. Emphasizing the importance of almsgiving should not diminish the value we place on the dis- ciplines of prayer and fasting. We must never isolate any of these activities from the others. The purifica- On October 16–17, 2020, clergy wives from tion available through prayer and fasting is essen- around the country and the world, and from many tial for the sake of giving out of love, rather than Orthodox jurisdictions, gathered virtually to hear His for selfish motives. As St. Paul said, “And though I Grace Bishop JOHN (Abdalah) share wisdom with bestow all my goods to feed the poor, and though us. The sessions, entitled, “Come Take Ye Light from I give my body to be burned, but have not love, it the Light,” were a consideration of that life-altering profits me nothing” (1 Corinthians 13:3). On the proclamation and invitation we all receive on Pascha night. In appreciation of the myrrh-bearing women other hand, according to St. Isaac the Syrian, the who rose at first light to go to the empty tomb, we ex- proof that prayer and fasting have purified us is plored response to this proclamation and to the week- an all-consuming desire for almsgiving. “This will ly Eothina Gospels, which proclaim the risen Christ be for you a clear sign of your soul’s limpid puri- to us each week. This virtual opportunity replaced our ty: when after thoroughly examining yourself, you annual Pan Orthodox Clergy Wives Weekend that find that ouy are full of mercy for all mankind.” He has been held at the Antiochian Village since 2009, then goes on to describe the value of this desire in first planned by the late Khouria Stefanie Yazge in achieving theosis: “When it (a desire for mercy for honor and memory of Kh. Joanne Abdalah. We have carried on since Kh. Stefanie’s passing in 2017, and all mankind) is continually present, the image of the 7 were able to offer an opportunity to gather virtually ­heavenly Father will be seen in you.” this year. Becoming a merciful and generous person is a Over the course of Friday evening and Saturday, formidable challenge for those of us living in our across time zones and continents, attendees were able highly materialistic American culture. When our to participate in three sessions with Sayidna JOHN, frequent failures to accomplish this tempt us to de- experience Friday evening Compline and Saturday spondency, it is worth noting that Jesus’ disciples morning prayers and a Trisagion service to remem- ber those clergy wives now reposed. Time was also also faced this temptation on at least one occasion. made to engage in a lively social gathering via Zoom It prompted them to cry out to Jesus, “Who then on both Friday night and Saturday afternoon. Con- can be saved?” We can all find hope and consolation nections were made, existing friendships were enliv- in the answer that He gave to their question: “With ened and renewed, and everyone got to re-charge and men this is impossible, but with God all things are re-fresh themselves in the company of other ­women possible” (Matthew 19:25, 26). who worship, live, and work in various corners of Dr. Andrew Geleris, MD, and William Morrison Christ’s Holy Vineyard. Through our sessions with Bishop JOHN, which 1. Revolution in Generosity, p. 25. included opportunities for questions and answers, we 2.  Alms: Charity, Reward, and Atonement in Early Christianity, p. 7. explored this light that shines within us and within all 3. P. 966. people, that comes from God, and reflect on how best 4. The Mystical Theology of the Eastern Church, p. 234. to return that light to Him. On Sunday morning dur- 5. Saint Silouan the Athonite, Archimandrite Sophrony (Saint Vlad- ing Orthros, we were reminded that as the Priest pro- imir’s Seminary Press, 1991), pp. 115, 148. 6. Radu Bordeianu, Dumitru Staniloae: An Ecumenical Ecclesiology, claims the Eothinon Gospel, he is at the very tomb p. 48. of Christ, where the myrrh-bearing women found 7. Homilies, Appendix A, Chapter V. themselves on the first day of the week. Sayidna reminded us that we are the people of the Resurrection. As we each live and participate in the community to which we have been sent in our own

26 March - April 2021 dom that is found only in God Himself. In addition to the privilege of these enlightening and encouraging sessions, attendees were able to view a beautifully prepared photo montage of past CWW gatherings that was prepared by Kh. Kellylynn Barberg. They also could watch a series of pre-recorded “Clergy Wife Clips” offering a glimpse into the interests, tal- ents, and expertise of a number of fellow clergy wives. In the absence of taking a walk, engaging in a meal- time conversation, or staying up for a late-night chat, participants were able to get to know a few clergy wives a little better, and to be inspired by what inspires them. It is our hope that we will be able to return to the individual and important ways, we add our prayers, so Antiochian Village in the future to enjoy one another’s that each community can become a part of the royal company and to strengthen and renew ourselves as we priesthood about which St. Paul writes. Our “identity” in have before. In the meantime, we are grateful to God, the parish should be unique and right-sized for each of to his Grace Bishop JOHN, to Kh. Luanne and her us. Sayidna JOHN reminded us that it is in the being, daughter Christi Barr, who provided technical exper- more than in the doing, that we can embody this light. tise, and to all the clergy wives who were able to make He reminded us of the courage, steadfastness, and grat- time to gather in this way. God willing, using a virtual itude necessary for the myrrh-bearing women to return platform in the future, we can continue to meet and get to the tomb and properly care for the body of Jesus. to know clergy wives from across our Archdiocese and We had an opportunity to hear Sayidna speak country, as well as those who serve with their husbands about other aspects of our journey as priest wives, but across the world. also as children of God. We could ask questions of him If you are a clergy wife and would like to hear about and each other as we reflected on the universal human other opportunities in the future, please email: Khin- drive to seek righteousness, self-control, and the free- [email protected].

The Word 27 A LIFE WELL-LIVED IN GOD’S SERVICE VERY REVEREND DR. JOSEPH JAMES ALLEN (1943–2020)

Very Rev. George Kevorkian

Father Joseph Allen often Father Joseph’s influence remarked, “I have had a very as a scholar and educator went varied ministry.” This was his far beyond his beloved role as a humble summation of fifty- parish priest. After graduating three years in God’s service as a from Kutztown College, he at- parish priest, educator, scholar, tended St. Vladimir Orthodox and author. Seminary in ­Yonkers, New York, Joseph James Allen was born graduating with a Master of Di- on January 31, 1943, in Wilkes- vinity degree. Subsequently, he Barre, Pennsylvania. He spent earned an additional masters de- his childhood in Allentown, gree from Columbia Universi- Pennsylvania’s sixth ward, an immigrant, multi- ty’s Union Seminary and a doctorate from General ethnic, working class neighborhood that included a Theological Seminary. As the only Orthodox theo- sizeable Middle Eastern Christian community. This logian in the United States with a doctorate in pas- experience was formative for his eventual ministry, toral theology at that time – the theology of caring helping to shape his openness to people from all for the flock of believers – Fr. Joe soon became a backgrounds and ways of life. beacon of light in his field. Always an athlete, he turned down an offer to Multiple generations of clergy and laity have play minor league baseball in favor of his priestly been influenced by Fr. Joe’s dedication to educa- calling and was ordained to the priesthood at the tion, first through his teaching on the faculties of St. age of 24. Fr. Joe was assigned as pastor of St. An- Vladimir’s and Holy Cross seminaries, and later by thony Antiochian Orthodox Church in Bergen- his roles in creating and leading programs reaching field, New Jersey, the country’s first pan-Orthodox a global audience. His desire to share and educate Antiochian Orthodox parish that embraced diversi- made him an unlikely trailblazer in distance learn- ty. This began his fifty-three-year ministry, in which ing. With the support of Metropolitan PHILIP of he served several generations of parishioners. He thrice-blessed memory, Fr. Joseph led the Antiochi- comforted them during times of loss and celebrated an House of Studies and founded the St. Stephen’s with them during times of joy … including hitting correspondence course that eventually reached a home run at the church picnic baseball game – thousands of students around the world. a surprise for those who did not know about his As a prolific author, Fr. Joe wrote and edited 13 earlier career option. The secret to Fr. Joseph’s suc- theological works, in addition to countless articles cess as a pastor was his humility and humanity; his for a multitude of Christian publications. His works flock loved him for being not simply empathetic, were translated into several languages, including but relatable, for sharing their joys and sorrows as the Italian version of his book, Inner Way, which in- a married man with two sons, and eventually four fused pastoral education with modern psychology, grandchildren. and was used to teach at the Vatican.

28 March - April 2021 Recently, Fr. Joe suffered from declining health for all of the priests who have known him will be for but continued to innovate in his ministry. When he us to strive to emulate his model of true pastorship. retired from his parish as Pastor Emeritus in De- There are not enough accolades to honor this cember 2019, he launched a project to organize and humble man of grace, who was great, yet with no publish podcasts of his numerous lectures recorded awareness or concern for his own standing – a man across his decades of service. Sadly, Fr. Joe died un- who welcomed all and lived by the example of faith, expectedly in August at the age of 77. He is sur- hope and love. He has left us a legacy and body of vived by his wife Khouria Valerie, by sons Phillip work that will influence many for decades to come. (wife, Raghda) and Joseph (wife, Kristin), and by His model of a true Christian life was perhaps best four grandchildren who plan to honor his focus on expressed in his own words at his retirement dinner education through the Father Joseph Allen Memo- in December, 2019: rial Fund at St. Anthony parish. We are reminded how lacking our human con- Among his many leadership roles, the Very Rev- nections are …. We are hooked up to everything erend Doctor Joseph J. Allen served as Chair of the and connected to no one. We have access to every- Antiochian Archdiocese Department of Theologi- thing over the Internet, but one simply doesn’t get cal and Pastoral Education, Vicar General of the human contact through the Internet. That’s a fun- Antiochian Archdiocese, and Chaplain of the Or- damental understanding. And yet the connection der of St. Ignatius. His contributions and dedication which God has made with us as Christians through were recognized with the highest awards, inc­ luding the Christ Child is precisely what we need to be to the Antonian Gold Medal of Merit and the Order each other. The world of technology is supposed to of St. Raphael of Brooklyn. free us, but often it is using up all our time instead. On a personal note, I am honored to have known People have got to know that there is more to life him as my “big brother” in Christ. He was an en- than just ourselves; and that is where God begins. thusiastic supporter of my journey to the priest- My unending message is this: serve Him by loving hood and a pastoral mentor on many levels. He nev- and serving others in His name. er hesitated to help with any request for assistance, and he honored every question no matter how na- May the Lord grant rest to his servant, the priest ïve it sounded. He had a remarkable skill at giving Joseph, where the saints repose, and may his mem- feedback (always very direct) while still conveying ory be eternal! the great love that he had. The greatest challenge Very Rev. George Kevorkian

The Word 29 JOSEPH ELIAS LOUIS FROM SYRIA TO SILICON VALLEY Fr. Samer Youssef, D.Min., and Dn. John Dibs, M.Div.

On two summer afternoons in 2020, with COVID-19 re- strictions in the air, Joseph ( Joe) Louis, a long-time pa- rishioner of Church of the Re- deemer Antiochian Orthodox Church in Los Altos Hills, California, shared his life story. Joe’s home in the hills of Los Gatos offers a commanding view of Silicon Valley, where Joe has studied and worked since 1964. This unassuming man has contributed his talent and resources to building up the church and has left a legacy to the communities in Silicon Valley. Joe was born in 1941 in Homs, Syria. His father was an orphan from World War I and worked as a bricklayer. Joe is the seventh of nine children, and sometimes had to miss school to help with his father’s work. Joe finished at the top of his class from the government high school, the only sibling in his family to attend high school. While growing up, he was outspoken and defended those around him who were treated unfairly. When he was 20 years old, an opportunity arose to con- tinue his study in America. Joe was able to obtain a Syri- an passport and permission to leave the country to fulfill his dream of becoming a civil en- gineer. Joe saw the chance to

30 March - April 2021 study in America as mostly for rich families from until 1977. He then formed the partnership of Syria, but he knew he had to work hard to make it Louis and Dederich, Inc., and in 1981 became through school. Joe had a great love for his family the sole proprietor, renaming the company Louis and his country, but a new opportunity overseas gave ­Engineering Corporation. The offices were at First him a path forward. Street in downtown San Jose, right across the street In 1961, Joe left Syria to the United States bound from the old City Hall. for the University of Montana. He remembers see- Joe and his engineering firm worked on many ing his mother running after the bus in downtown prominent construction projects and roadways, in- Homs. That was the last time he saw her, as she died cluding the Almaden Expressway, leading his col- before he was able to return to Syria. Joe took his leagues and friends to marvel at how his work first-ever airplane trip to Washington, D.C., where touched the lives of so many. The firm also com- he joined a few dozen foreign students from around pleted the civil planning and surveying for Highway the world for six weeks of intensive instruction in 85, a vital freeway that stretches through the heart English. One of the students in the group from of Silicon Valley. For his involvement, Joe was given ­Syria, Fatehi Taher, became a lifelong friend, and the honor of being on the first drive at the Grand both would go on to finish studies at San Jose State Opening on October 19, 1994, and was awarded a University in California. plaque by Caltrans. From Washington, D.C., Joe boarded a Grey- Since the 1970s Joe has been involved in land hound bus to his new school. It was winter, and af- planning and the acquisition and management of ter traveling through several states Joe was dropped residential real estate. In 1982 he founded MJM off in downtown Bozeman, Montana. Outside it Land Developer Co., Inc., specializing in residential was minus 27 degrees, and he didn’t have a winter real estate purchases and land development. Today coat. Furthermore, no one could be reached at the the firm, run by his children, manages several large school since it was the Christmas break. He con- apartment complexes. Joe was a valued member of nected with friends of the school, Bart and Hel- the Tri-County Apartment Association, which had en Nordling, who picked him up and kept him at an office in the same building as Louis Engineering. their home until school started. The Nordlings be- Along with other land and housing owners, the eco- came lifelong friends, and later visited Joe after he nomic recession of the 1990s hit particularly hard, had settled in California. Mr. Nordling owned a lo- but Joe persevered. He often describes Silicon Valley cal car dealership, helped Joe purchase his first car, as a place of opportunity and “pure paradise.” and taught him how to drive. Joe remembers leaving Joe became involved in civic and professional or- Montana at the end of 1963 when JFK was assas- ganizations early in his career. He was the founder sinated. of the Silicon Valley Engineering Council, president Joe earned his way through college. After trans- of the California Society of Professional Engineers, ferring to Cal Poly Pomona in Southern Califor- and president of the Engineers Club of San Jose. nia, he ironed shirts in his college dorm for 85 cents Professional memberships include the American an hour. A year later, as a student at San Jose State Society of Civil Engineers, American Public Works University, he worked as a cab driver and sometimes Association, and National Society of Profession- slept in his car. Joe attributes his success in getting al Engineers. In 2007 Joe was honored as a recipi- through this time to the fact that he did not come ent of the Distinguished Alumni of the Charles W. from a wealthy family. He saw the hand of God pro- Davidson College of Engineering at San Jose State tecting him in leaving Syria and arriving in Cali- University. fornia. Joe graduated with a Bachelor of Science in In the area of civic life, Joe has supported K-12 Civil Engineering from San Jose State in 1969. and higher education, and has worked with and con- PROFESSIONAL AND CIVIC LIFE tributed to San Jose Statement University and the Saratoga Education Foundation. He also served on Joe began his civil engineering career right out the Sheriff ’s Advisory Board. In 1989, Joe founded of college, working for the City of Saratoga De- and was first president of the Arab-American Con- partment of Public Works and the civil engineer- gress of Silicon Valley. In 1995, he established the ing firms of Ruth & Going and Cregan &DeA­ nglo Arab-American Cultural Center in downtown San

The Word 31 Jose, which provides cultural, educational, and refer- ral services for the community at large. In 2007, Joe ARCHDIOCESAN was asked to attend a meeting in Washington, D.C., on U.S. policies towards Iraq and Palestine. True to OFFICE his character, Joe took the opportunity to speak his mind freely and questioned the assumptions pre- vailing in the government. ORDINATIONS CHURCH AND FAMILY LIFE McCOY, Timothy (Brad) McCoy to the Holy From the first to fifth grades, Joe attended a Diaconate by Metropolitan JOSEPH on Octo- Catholic elementary school, and from the sixth to ber 11, 2020 at St. Ignatius Church, Florida, NY. ninth, an Orthodox school, where he served as an Dn. Timothy is attached to the said church. altar server. The church provided necessities that his REPOSED family couldn’t always provide. At school, Joe re- members having the task of escorting students who MORRIS, Archpriest John W. (Warren B. Mor- got into trouble to the head of the school for disci- ris, Jr.) January 15, 2021 at his home in Vicks- plining. burg, Mississippi. He is survived by his son, Joe’s sense of duty to his home country of Syria Matthew, who had been taking care of him since led him back in 1972. He wished to see his family, as the passing of Khouria Cheryl Haun Mor- well as support Syria during a period of tensions in ris this past August; his daughter Elizabeth, her the Middle East. Joe put his engineering education husband Brian, and his granddaughter Maria to work as a civilian worker, helping with design- Sophia. ing and building airport runways. Joe became a U.S. Fr. John spent nearly 40 years serving proud- citizen in 1973, and in 1974 married Najah Hanna ly as a priest in the Antiochian Archdiocese at in Beirut, Lebanon. Holy Spirit Church in Huntington, West Vir- In 1986, Joe traveled to see his family in ­Syria, ginia; St. John Chrysostom Church in Fort and from that point on, visited every year. Most Wayne, Indiana; St. George Church in Cedar of Joe’s family still lives in Homs, a city a hundred Rapids, Iowa; Holy Cross Church in Canton, miles north of Damascus. On his first visit back, Joe Ohio; St. Nicholas Church in Shreveport, Lou- remembers kissing his father’s feet in thanks for let- isiana; Holy Forty Martyrs of Sebaste Church ting him leave to America. Joe’s mother had passed in Sugarland, Texas; and St. George Church in away in 1965, when he had been away at school. Vicksburg where he retired. Fr. John travelled Joe’s father died in 2010 at the age of 104. Joe and the country doing work with the Lutheran- Najah now have four children and six grandc­ hildren. Orthodox dialogue, served as a guest speaker at Over the course of the years living in Silicon Val- conventions, and went to the Philippines to train ley Joe has served in various capacities on the Parish new Orthodox Christian priests. Council at Church of the Redeemer. He has chaired ROUMIE, Deacon Matthew (Adib) Habib, the Men’s Auxiliary and Church Building commit- January 5, 2021, on the Eve of Theophany. Dea- tees. Joe was one of the original guarantors for the con Matthew, was loved and respected by all and loan for the original church, and along with those will be missed. He leaves behind his precious in the parish community, he suffered through the wife of 51 years Hanni, his children who were arson attack on the church on April 7, 2002, and its his true pride and joy: son Christopher and wife subsequent rebuilding to the glory of God. Joe has Angela, grandchildren Kayla, Ella and Evan; ­generously shared his financial means towards the daughter Christianne and husband Ken, grand- building of a new parish hall and education building­ . children Christopher and Hannah; and daugh- Growing up in Syria, Joe was nourished by the ter Pauline and husband David. He is preceded church. He considers the Church a vital part of his in death by his sister Lily. He also leaves be- life, through which he feeds others from the gifts hind three younger siblings George, Violet and that God has given him. ­Joseph along with cousins, nieces, and nephews Fr. Samer Youssef, D.Min., and Dn. John Dibs, M.Div. around Office Archdiocesan the world.

32 March - April 2021 33

Archdiocesan Office Word The

------the repose of ​announced al was held at the St. Nicholas Cathe Nicholas al was held at the St. e prayers and condolences upon the repose of the repose upon and condolences e prayers The funer On behalf of his the clergy, hierarchs, brother l of the Church of the Holy Cross from 6-8 p.m. of the Holy froml of the Church Cross 6-8 p.m. atriarchal Cathedral in Damascus at 3 p.m. local atriarchal Cathedral Damascus at 3 p.m. in resurrection and eternal life, it was with sad great eternal and life, resurrection ness that His of An Patriarch X, John Beatitude tioch All and the East, Bishop Luke Al-Khoury, who fellwho thein asleep LukeBishop Al-Khoury, 2021 in Beirut Lord the evening of January on 5, Bishop servedPatriarchal AssisThe a as Hospital. John. tant to Patriarch will be re Condolences January also on 6. time, in the January 7-8, Friday, and Thursday on ceived hal local time. and of all the faith Trustees, of Board Archdiocese most Joseph offers His Eminence Metropolitan ful, sincer Bishop Luke. - Wednes local time on dralZahle in a.m. at 11:00 funeraland a service January theat was held 6, day, P family and dedicated his life to serving Lord. the the hope of In LUKE. Bishop AL-KHOURY, - - - - - y uar ­

- - ogether ogether ­T special ­ ts. hews. He is Cido to Lauren, Zachary, Jesse, Jesse, Zachary, hews. He is Cido to Lauren, ly Fr. Jim King, who was like a son to son who was like a Jim King, ly Fr. dained as St. Mary’s first deacon. dained as St. It , keeping his family and friends always smil chdeacon Issa is preceded in death by his wife, his wife, in death by Issa is preceded chdeacon All Issa knew who knew that Archdeacon Issa’s second home was St. Mary’s Basili was St. home second Issa’s Ar After for 30 over a pharmacist retiring as amer (Sandy) and Ron as well as his brother, Ed amer (Sandy) as his brother, as well and Ron bonds with the entire clergy at St. Mary’s, Mary’s, clergy with the entire bonds at St. Issa. – he loved light up a room his smile would his community and was dedicated to helping to laugh, Issa loved those in need. Archdeacon to make people laugh. Heand he loved had friends everywhere about – he was passionate ­especial hind his children, Nancy (Neil), Saleem (Rebecca), Saleem (Rebecca), Nancy (Neil), hind his children, S was a huge milestone in Issa’s life as well as Issa’s in milestone huge a was Issa Deacon in 2012, Mary’shistory. Then St. Metropolitan by honor the highest was given Philip to be elevated archdeacon. Only as an a few United States people in the entire hold George this title. Fr. Issa and Archdeacon Shalhoub – rarely hold a special bond do you are of them without the other…they see one truly in Christ. They brothers years spent 50 Maryserving Basilica: the parishioners of St. to visiting the sick, from weddings, officiating supporting parishioners in both celebrations and sadness. Issa had Additionally, Afaf, brother, Jabra and his parents. He be leaves brother, Afaf, Jonah, Aiden, Austin and Andrew. Austin Aiden, Jonah, ing and laughing. We hold these memories close in We ing and laughing. our hear with 34 blessed they raised four and were children and Afaf dedicated their lives marriage. Issa of years the impor them teaching to raising their children, and community. church, tance of family, and sister Maryward (Rizkallah) nieces and many and nep Issa has been serv Since 1972, ca in Livonia. then in 1996, first as a chanter, ing his church, was or RIZKALLAH, Archdeacon Issa Saleem Jan on Archdeacon RIZKALLAH, 11, 2021 surrounded by his children. Issa by 2021 surrounded was born 11, in 1943 and immigrated to Palestine in Ramallah, Afaf. Michigan in 1967 with his bride, ous, kind, smart, and had a charm had and witty and sense of smart, kind, ous, humor years, Deacon Matthew dedicated his life to God becoming of fulfilling his dream and the Church, He was gener onlyfew a deacon a short ago. years Department of Charitable Outreach funds are available. Consideration will be given to Food for Hungry People & Charitable Outreach fund the following: Charitable Grant Program • Expansion of well-established charitable pro- Our Antiochian churches have, for many grams years, engaged in charitable outreach programs in • Establishment of new charitable initiatives. their individual communities and donated to the [Such funding may be granted to new pro- FFHP&CO Program to respond to world needs. grams to help cover legal expenses incurred in Recognizing that the Archdiocese will continue applying for 501c(3) status.] to respond to world needs, FFHP&CO through • Emergency Funding, to be given on a one-time the Archdiocese Department of Charitable Out- basis. reach recognizes the responsibility to assist church- Decisions of the Committee will be final and es through a structured process to combat hunger cannot be appealed. and its related effects in North America. Procedures for Funding The Department of Charitable Outreach will The following procedures must be followed by accept proposals for funding to assist Antiochi- all churches and church organizations applying for an parishes and/or parish organizations establish, funding. strengthen, and expand charitable programs. Ap- Proposals may be delivered electronically plications for funding, including all required doc- through email to: umentation and signatures, must be completed in [email protected] accordance with the procedures below. The Grant Optional relevant materials may be submitted Oversight Committee will approve funds for lim- to supplement the Grant Application form. Please ited, specific purposes but not for general, ongo- number additional pages and note attachments on ing sustaining of programs on an ongoing basis as the application form.

Food for Hungry People Program “A Gift from the Heart” Celebrate by Giving

Here is an additional and special way to give to the poor and Given by ______hungry and your friends at the same time throughout the year. You can give your gifts to the hungry in honor of a loved one on In Honor of ______any occasion such as a birthday, baptism, anniversary, thank you, retirement or any other special event. “A Gift from the Heart” is also Send card to ______a thoughtful memorial. ______Please include this coupon along with your donation. We will send a personalized icon card to the person you designate to inform ______them of the gift you gave in their honor. Send coupon and check to: Gift Amount $______(Please check one) “Food For Hungry People” q Baptism q Anniversary c/o Robin Lynn Nicholas q Christmas q Thank you 4237 Dundee Drive q Retirement q Memorial Los Angeles, CA 90027 q Birthday q Other 35 Communities In Action The Word The ------Food Food Kids’ Food Bas Food , Nicholas St. chdiocese for making possible KFB has grown from has grown KFB serv ntiochian Orthodox Charities/ ntiochian Kids’ A tners as we battle hunger and battle hunger tners as we Kids’ Food Basket is not new for Food Kids’ Involvement in the worthy work work in the worthy Involvement - Communi Julie VanGessel, “We believe our mission at believemission our “We Kids’ Food Food us to contribute to Kids’ lowed , expressed her gratitude expressed Basket, ood resh fruitsresh to 125 and vegetables of our Over the years, our parish. schoolchurch and other minis in order to help feed some of theof feedhelp to some order Basket in most vulnerable commu people in our Michael Nasser. stated Fr. nity” this support, bringing food to hun this support, gry our area. throughout children - volunteer Basket by and the par- ing, theish also awarded Gift of our annual commu nity charitable gift, to Since ket in 2018. 2002, ing daily sack packed suppers with f to nourishingkids each weekday West 8,800 kids at 52 schools across Michigan. ty at Kids Director Development F partnership forcontinued the of de Basket “Kids Food Nicholas. St. of our the contributions pends on par grateful for are We the pandemic. Nicho supportthe continued St. of is grateful to in turn, Our parish, las.” our Ar program. It program. for Hungry People’s Food al 70 community distribution 70 community sites located in densely areas populated serving families. low-income is to seek and share Nicholas St. everyone with love Christ’s in our but especially the neediest area, this crimidst of the In us. among grateful for support the are we sis, of try sup- have groups ported

------THODOX ­ OR DONATION ­ ying critical an even more role pr higan. Through their emergen Through higan. higan becamehigan firstof the one ST. NICHOLAS ST. CHURCH COVID 19 RELIEFCHURCH COVID 19 In September, St. Nicholas Or Nicholas St. In September, ur parishur for applied grant funds orking diligently to redirect food diligently orking to redirect , a local charity that has Basket, ood y the COVID-19 pandemic, and pandemic, y the COVID-19 ears through the familiar coinfamiliar the through ears resh produce. In the past 29 weeks, In the past 29 weeks, produce. resh come children and families in West West and families in children come Mic they are cy program, food response w in bringing foodin to low-in healthy living in families with children to food neighborhoods andlow access helping community food pan- are tries and food clubs restock their f Basket has distributed Food Kids’ 479,909 emergencyover meals at with great joy, we received the newsthe received we joy, great with in been awarded that the grant had Our par- the amount of $10,000. ish used this grant to support Kids’ F for attention nationwide received their efforts to feed needy children need increased This and families. greatly during the pandemic and its as so many associated shutdowns, Dur furloughsendured and layoffs. Basket Food Kids’ ing the pandemic, boxes was making a major change. change. a major making was boxes donations to sending In addition FFHP would in for distribution, to dis local requests receive now to assist localand fami children is pla parishes to receive a grant fromparishes to receive for Hun Food the Archdiocese’s gry Out (FFHP)Charitable People reach delegates assembled at last year’s held here Convention Archdiocese theAs announcedto ogram. that the program in Grand Rapids, - the Arch parishioners throughout forto manydonated have diocese y tribute received. of the funds some O Michigan impacted West lies in b thodox Church in Grand Rapids, in Grand Rapids, Church thodox Mic - - - - - Saint Saint oud of our Mary’s Mary’s inChurch - Hunt Val Mary- ley, is very land, pr parishioner, parishioner, aise the most with much train with much COMMUNITIES IN ACTION COMMUNITIES VIRTUAL BIKE RIDE , to raiseto awareness funds and , MARY, HUNT VALLEY, HUNT VALLEY, MARY, CYCLIST FROM SAINT SAINT CYCLIST FROM Well done to Nate on his ride on and to Nate done Well Nate, who is long time membertime long is who Nate, earing Lebanon’s national colors national earing Lebanon’s COMES IN FIRST IN IOCC IN IOCC COMES IN FIRST Nate Szelistowski, who came who first Szelistowski, Nate Virtual in the IOCC Bike Ride on joined Nate 2020. September 26, other teams and individualsmany who cycled the country across and outdoors or in the globe!), (across fundraising success, and our deepest fundraising success, to helpthanks for his commitment the around and their work IOCC world. money. IOCC was able to raise IOCC money. beating its fundraising $13,580, of $10,000. goal ity with the people of Lebanon by w for passion cycling ful for Nate’s that enabled him, of our parish, and actively involved of our parish, Young and Soyo Teen with our has always for a passion had Adults, all incredibly grate are We cycling. for IOCC programs. In addition In addition programs. for IOCC riding to work their and for IOCC solidar his he showed in Lebanon, in the aftermath in of the explosion theas well as 4, Beirut August on Lebanese struggles with Covid-19, and political crises, hyperinflation, instability. doors, on a standard or stationary or standard a on doors, bike ing leading up to race day, to com day, race to up leading ing rideplete the longest of the event – 100 miles – and to r THE WORD 358 Mountain Road PO Box 5238 Englewood, NJ 07631-5238

The Children’s Relief Fund

I greet you on behalf of all the children of the Children’s Relief Fund (CRF), past and present. We pray that you receive this letter in their gratitude and appreciation for the love and concern you have shown them in our Lord’s name. We pray for your continued health and prosperity in this New Year. This letter brings you our “2021 New Year Appeal”. The purpose of this program within the Antiochian Orthodox Christian Archdiocese of North America is to provide funds ­offer you our most profound thanks. Please continue your love for the children in need in Lebanon, and Palestine, and the and support. New sponsors are encouraged to open a window children of Syrian refugees in Lebanon. of concern and join this humanitarian effort to lift the burden TheCRF , under the “Department of Charitable Outreach,” off these children. has been a Godsend to hundreds of needy children and their In anticipation of your kind and response, we thank you for families. We are so proud and privileged to help and support your generosity and pray you enjoy the New Year with health, them financially – but more importantly, to show them our happiness, and prosperity. May God bless you and yours and love and concern. give you strength in the coming days. We will continue to assist these children, just as we have Deborah Brown since the Fund’s inception in 1983. We have provided close CRF Administrator to 4 Million Dollars in aid, but we can’t do it alone. Your past (917) 991-7192 participation has brought much joy to so many young suffering [email protected] or innocents. 100% of your donation goes directly to the sponsored [email protected] child and no money is used for administrative services. You may donate through PayPal on our website at: You can help change the life of a child by being a sponsor http://www.childrenrelieffund.org/donate-now.html for as little as $400 a year, just $7.69 per week, $1.10 per day. Donations in any amount are always welcome. Once you spon- Please make check payable to: sor a child, we will send you their name, age, address and a brief Children’s Relief Fund biography. Your child will correspond with you, sending you P.O. Box 90072 letters and pictures about their life. You will be able to develop Brooklyn, NY 11209 a special bond and personal relationship with them. Your assistance will improve the lives of these children and give them a chance for a better future. For those of you who are already sponsoring a child, we