THE March 2019 Volume 63 No.WORD 3 EDITORIAL Volume 63 No.3 March 2019

COVER: ICON OF THE THE RAISING OF LAZARUS © courtesy of Monastery Icons Rethinking Motherhood

WORD BISHOP JOHN 3 EDITORIAL by Bishop JOHN 5 COMPLIANCE AND RESISTANCE: CONTENTS DISCERNING THE SPIRIT ANY OF THE CULTURES IN WHICH THE CHURCH FINDS HERSELF HAVE TAKEN A by His Eminence VERY POSITIVE ATTITUDE TOWARD MOTHERS AND MOTHERHOOD. WRITERS FROM Metropolitan JOSEPH THESE COUNTRIES HAVE ASSUMED THAT WHEN THEY SPEAK OF THE CHURCH 9 A TRANQUIL HEART AMID TURBULENT SEAS AS MOTHER,­ THE READERS WILL UNDERSTAND MOTHERHOOD AS LIFE-GIVING, by Bishop THOMAS (Joseph) ­SACRIFICIAL, ­LOVING AND BEAUTIFUL. with Fr. Noah Bushelli and Sub-deacon David Hyatt 13 VISITING THE SICK, VISITING CHRIST, VISITING MYSELF by Fr. Adrian Budica, Th.M. 18 ON THE RECEPTION OF CONVERTS INTO THE ORTHODOX CHURCH by Fr. John Morris 25 FOR SUCH A TIME AS THIS by Fr. John Oliver 26 ORTHODOX WOMEN’S RETREAT 2018 by Presbytera Myra Reinheimer 28 ONE STEP AHEAD: FINDING GOD IN THE PRESENT by Margaret Nelson 30 FEARLESS SOLDIER FOR CHRIST others are highly re- the Church is our mother. Together a mother and 31 COMMUNITIES IN ACTION vered in most cultures father produce life. Spiritual life comes from the 32 THAT THE WORLD and generally appreci- relationships, knowledge, sacraments and exper­ WILL KNOW YOU ated. Perhaps we can ience of God experienced through the Church, by Aliah Mahshie not assume this rich the Body of Christ, which is governed and indwelt and positive under- by the Holy Spirit. On the lap of the Church as Letters to the editor are welcome and should include the author’s full name and parish. Submissions for “Commu- standing any longer. mother, we are fed, washed, taught, corrected and nities in Action” must be approved by the local pastor. Both may be edited for purposes of clarity and space. All Some modern atti- supported. We grow in faith through the Church ­submissions e-mailed and provided as a Microsoft Word text or editable PDF. Please do not embed artwork into the tudes assume that it is the individual that mat- that nourishes and sustains us. For Orthodox word documents. All art work must be high resolution: at ters, one who is entitled, self-sufficient and totally Christians, the Church is an essential gift of God least 300dpi. self-centered. In this light, mothers are viewed as for our spiritual life, as our parents are for physi- ANNUAL SUBSCRIPTION: U.S.A. and Canada, $40.00 useful, or functional, but are due no loyalty, sup- cal life. Foreign Countries, $50.00 Single Copies, $3.00 port or respect. Mothers’ opinions are only their In the fallen world, parents sometimes die own, and are less important to the child than his or are unable to raise their own children. Chil- The WORD (USPS626-260) is published monthly, except July and August, by the Antiochian Orthodox Christian own pleasure or whim. From this perspective, it dren are often blessed with other parents who Archdiocese of North America at 358 Mountain Road, PO Box 5238; periodicals postage paid at Englewood, New is no wonder that the church as mother would love and raise them as their own. But other chil- Jersey 07631-5238 and at additional mailing offices. be understood as a charity, to which we might dren, ­orphaned or not, are left to raise themselves. Postmaster send address changes to The WORD, 358 send spare change, and which we might visit only Sometimes these children live misguided lives Mountain Road, PO Box 5238, Englewood, NJ 07631- 5238 when convenient and we are “in the mood.” and end up in dire situations. They often have no ISSN 0043-7964 www.antiochian.org. Echoing regularly through the corridors of faith at all. If the Church is not our mother, we Canada Post Publication Agreement No. 40043404 Return Canada address to time is the frequent teaching of the Eastern and will be raised by foreign forces. These may, or may American International Mail, STN A –­ BOX 697, Windsor Western Church Fathers: God is our Father and not, connect us to God the Father, who allows us ON N9A 6N4, Canada

2 JanuaryMarch 20162019 TheThe WordWord 33 EDITORIAL

His life through His Son whom we call the Compliance and Resistance: Bridegroom of the Church. God is unit- Discerning the Spirit ed to His Church. His Eminence Metropolitan JOSEPH TheChurch is a The Most Reverend Metropolitan JOSEPH mystical reality that The Right Reverend is both divine and Bishop BASIL human. God is the The Right Reverend source and the Holy e Antiochians have has diff­ erent forms, it is up to each of the faithful (The following is Bishop THOMAS long focused on the to discern which ministry to assume. In listing these the keynote ad- Spirit her guide. She The Right Reverend gift of the discerning of spiritual gifts, Saint Paul included the gift of “dis- dress gi­ ven by Bishop ALEXANDER is the body of Christ The Right Reverend spirits (cf. 1 Corinthians cernment of spirits,” without which the other gifts His Eminence­ to Bishop JOHN and One with Him. 12:10), as understood in cannot be spiritually discerned. the 2018 Annual The Right Reverend She is our source of the patristic tradition, and We must discern the spirits to learn which are di- Conference of the Bishop ANTHONY everything good and it is through the exercise of vine gifts and which are not, as the Apostle explains: Orthodox Chris- The Right Reverend Bishop NICHOLAS holy, because every this gift that all of our Chris- “Test the spirits, if they are from God” (Hebrews tian Association of Founded in Arabic as good and perfect gift tian ministries take form. The 5:14). Therefore, we require training and constant Medicine, Psychol- Al Kalimat in 1905 is from above and Antiochian Archdiocese is well-pleased to be part practice in order to discern the spirits, to distinguish ogy and Religion, by Saint Raphael (Hawaweeny) Founded in English as comes to us from the of this Conference, especially for the participation the good from evil. By this spiritual gift of discerning [OCAMPR].) The WORD in 1957 of Bishop JOHN, who is personally committed to spirits, we acquire the power to determine the types by Metropolitan ANTONY (Bashir) father of lights ( James ­OCAMPR and its ideals. of thought that enter our minds, to measure them Bishop JOHN 1:17). It behooves us, Editor in Chief The purpose of OCAMPR is to serve the Church correctly, and to treat them appropriately. Through Christopher Humphrey therefore, to support Assistant Editor by promoting collaboration amongst pastors, physi- this gift, each one acquires the ability to distin- Donna Griffin Albert the Church: her bish- Design Director cians and clinicians, thereby enhancing each of our guish between the thoughts or visions inspired by Fr. Michel Najim ops and clergy; her Editorial Board separate ministries. We engage in real Christian fel- God and the logismoi (literally, words in Greek, and Fr. Patrick O’Grady teachers and stewards; Fr. Thomas Zain lowship as we dialogue, sharing our unique insights more broadly, thoughts) coming from the evil one. Fr. Andrew Damick her choir and chant- Fr. Nicholas Belcher from such disciplines as patristic therapeutic theolo- This spiritual gift is a kind of eye or lantern of the Fr. John Oliver ers; her people and her gy, pastoral ministry, psychology and medicine, each soul that illumines the mind and the heart to help Fr. Chad Hatfield Kh. Erin Kimmet ministry. It behooves presented in the light of the Risen Christ and the us make the good decisions and to find the correct Peter Samore us, therefore, to en- Ann Bezzerides truths delivered by Him to the Apostles, and experi- spiritual path. courage each other at Editorial Office: enced by the Fathers of the Orthodox Church. Two sure guides The WORD regular worship, Christian fellowship, holy deeds and charities. It behooves us, In his First Letter to the Corinthians, Saint Paul in helping us to dis- 2 Lydia’s Path Westborough, MA 01581-1841 therefore, to show her respect, beautify her houses, and accord her the dignity reveals the various gifts of the Holy Spirit: “To each cern the spirits cor- she deserves at all times. is given the manifestation of the Spirit for the com- rectly are Scripture e-mail: [email protected] Earthly mothers give us physical life through pain, suffering and sacrifice. mon good. To one is given through the Spirit the and patristic teach- Subscription Office: 358 Mountain Road They are due our gratitude and respect. Likewise the Church gives us spir­itual utterance of wisdom, and to another the utterance ing, as Saint Symeon PO Box 5238 life. Church members before us have suffered greatly, including martyrdom. of knowledge according to the same Spirit, to an- the New Theologian Englewood, NJ 07631-5238 other faith by the same Spirit, to another gifts of explains: We must [email protected] Those in the Church, both living and translated, who provide this life are also healing by the one Spirit, to another the working of carefully discern the due our gratitude and ­respect. This is not to say that we follow­blind ly, or excuse miracles, to another prophecy, to another the ability thoughts that come offences. My message is simply that God gave us life through the Church, and to distinguish between spirits [or, discerning of spir- on us and set them it is reasonable and appropriate to receive this gift with gratitude and respect. its], to another various kinds of tongues, to anoth- against the testimo- As we journey to our Feast of Feasts, our P­ ascha and our Eternity this Lent, er the interpretation of tongues” (1 Corinthians 12: nies from the divine- let us be deliberate about honoring our mothers: both the Church, and those 7–10). Thus, Saint Paul puts “discerning of spirits” ly inspired Scriptures who have nurtured us and ­given us life. Let us build up the Church, speak well among the spiritual gifts given to the faithful mem- and from the teach- of her, share her with our children, beautify her, and add to her membership. bers of the Church. Each person has a special gift ing of the spiritual Let’s not keep the Church a secret from those with whom we work, play and from the Holy Spirit, Who is the benefactor of these teachers, the holy meet daily. This is our vocation and our Christian life. varied gifts. While the manifestation of these gifts Fathers, so that, if we

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find them to agree with these witnesses and corre- light, thus acquiring a direct and immediate knowl- Saint Nicodemos of the Holy Mountain speaks of “­ logismoi – ­passion” cycle. spond to them, we may with all our might hold these edge of God. “Knowledge” as such, according to our purified senses as gifts for us to commune with Our efforts to seek purity of heart through con- thoughts fast and boldly act on them ­(Discourse Saint Symeon the New Theologian, is not the light, God. Through our senses, sealed by the Holy Spirit, stant repentance and faithful observance of God’s 3.8.19; SNTD 67–68). So the question that we though. Rather, it is the uncr­ eated light that is knowl- we feed our spirits and our physical form. The more commandments lead us to a conscious awareness of must ask ourselves is: How do we go about properly edge, since “in it and through it and from it are all we feed the spirit through our senses with spiritual grace, which in turn helps us to combat unwelcome “training” our spiritual “faculties?” TheF­ athers have things” (Disc XXVIII 227-235; cf. Romans 11:36). knowledge, the more satisfied we will become with thoughts. We in consequence become less inclined fortunately left us with a very detailed program for He who partakes of the Holy Spirit will have this our existence, for we will be living as God intended. to contemplate the “clay” of this world, and thus lose approaching such training, and which I can but only knowledge from the noetic sight of Him who is love. If we choose instead, however, to use these same our unnatural attachments to the superficial and briefly touch upon in this short ­discussion. Love, therefore, is the supreme road to knowledge. senses to indulge constantly our carnal appetites, we ­often hedonistic pastimes of the world. Instead, by Those who have been baptized by Him as children discover that we are never satisfied, and so we in- our experience of grace, we become illumined, able , we must begin by looking to God with of God, and thereby granted the Holy S­ pirit, will be- evitably gravitate toward addictive and maladap- to perceive and know the Father through His Word 1stour whole heart, asking for help only from Him. We come gods by this divine knowledge and exper­ ience tive behaviors. Our carnal appetites, when overfed, and in the Spirit. This is the true spiritual medicine should be aware that, without His assistance and and contemplation. become insatiable, and all of our natural impulses that purifies the nous, that part of us which is the guidance, we shall inevitably prove both unmindful Such is known in Orthodoxy as theosis, becoming­ steadily grow to become unnatural. Consequently, only suitable dwelling place for God within the hu- and reckless in the use of these spiritual gifts. Above by uncreated grace what God is by His uncreated na- the flesh must be mortified, or rather, “crucified” with man person. When this purification and illumina- all, our task is to try to discern God’s goodness, wis- ture. The key to this divine knowledge and experi- Christ, for the passions lie hidden in the soul and tion take place, one enjoys an unmediated union dom, and power in bestowing these gifts upon us, as ence and contemplation is the uncreated grace of the are brought to light when the objects desired by the with God. well as preserving and enriching them in our souls. Holy Spirit given in the sacraments and ­actualized passions become present. Hence, one must be ever νῆψις We learn thereby to conform our intentions and through a life of faith. Through action, experience, watchful (in Greek neptic, ) in the presence , we must allow the nous to keep to the thoughts with the divine principles and the thoughts perception, and contemplation of love, we become of things, in order to discern which passions these path5th of virtue, constantly moving forward in a holy enriched with a precious knowledge, a discern- things provoke within us. To resist sin, we must re- life toward virtue’s natural destination, the kingdom ment which finds its true fuse to valorize transient things, despite persistent of heaven. We mustn’t think of ourselves as perfect First, we must begin by looking to God with our whole heart, ­value in the service of invitations to do so from our materialistic culture. and complete vessels of the Spirit unless we pos- love. Love is the knowl- Such indeed is a difficult task, yet it is one accom- asking for help only from Him. We should be aware that, with- sess the incorruptible and inexhaustible riches of edge of the mysteries of plished by saints in every age. The saints in fact often all the virtues. Stagnancy in virtue, however, is the out His assistance and guidance, we shall inevitably prove both Christ, whereas carnal endured torture and martyrdom precisely in order to beginning of vice. On the other hand, he who at- knowledge is, in reality, separate themselves from the things of this world so tains through virtue to illumination will find the be- unmindful and reckless in the use of these spiritual gifts. an abject ignorance of that they might unite themselves instead with God. ginning of the knowledge of spiritual things. This is love and all its goodness. ­indeed the Orthodox way of discerning truth; there- of God’s mind. If we begin to investigate our own ­Devotion to carnal passions is little other than to for- , we must chastise hostile thoughts fore, we must constantly call each other to spir­itual thoughts and intentions with divine understand- sake the knowledge and contemplation of God. (­4thlogismoi), or, to speak more fittingly, slay them health, paying special care to recognize the Holy ing and wisdom, then we will be able to discern the ­entirely with the sword of prayer and divine contem- Spirit working through us. I would like to call to your works of God in our souls. , we must mortify our passions, that is, plation. If we destroy but a few of these thoughts, the attention the work of Saint Nicodemos of the Holy our3rd disordered carnal appetites and impulses. With- rest will usually take flight and leave us in peace! In Mountain, who teaches that the mind must choose , we must begin constantly to nourish out this self-mortification, we cannot attain a clear this way, we will refine and purify the intellect (nous) to concentrate on the needs of the human spirit over the2nd intellect (in Greek, the nous, νοῦς) with knowl- and distinct vision of the spiritual world. The Apostle through our spiritual labor exercised in fear of God, the physical needs of the body. Focusing upon the edge. The Greek term nous is difficult to translate into Paul states the matter quite bluntly: “Now those who extreme patience, and persistent prayer. Through spiritual rather than the bodily needs allows us the English, primarily because contemporary Western belong to Christ Jesus have crucified the flesh with this labor, we become purified and illuminated with freedom to live rooted in the virtues that are in ac- anthropology differs significantly from the ancient its passions and desires” (Galatians 5:24, NASB). the uncreated light of knowledge; we are baptized cord with our God-given nature. This is so because Christian one. The Fathers sometimes called the The appetites and impulses of the flesh must becru - from on high and born anew (cf. John 3:3). The pur- spiritual and physical desires are often at odds with nous the “eye of the soul”; it is the highest cognitive cified, that is, “killed” within us, because they have in pose of the logismoi, on the other hand, is to dis- each other, so we must choose wisely between the ­faculty in man, and through it we have the capacity a sense become part of us. The reason for such drastic rupt this pr­ ocess by creating internal havoc, doubt, two. Our tendency to resist living lives that reflect to apprehend spiritual reality. Once we have purified action is that a chronic passion and a long-standing disturbance, confusion, and distress. As a defense our God-given nature is rooted in this tension be- our nous from the passions, we can know God and evil habit in the soul, explains Saint Symeon the New against such ­logismoi, the patristic tradition advises tween the spirit and the body. the inner principles of all created beings “noetically” Theologian, acquire the strength of a second nature, us not to engage the assaulting thoughts in any way, Our discussions around the theme for this con- (that is, through the nous). Indeed, from the experi- so that it is hard to be cured of it (Disc. II: 350). Only or other­wise to interact, entertain, or wrestle with ference, “Compliance and Resistance: Discern- ence of such saints as Saints Symeon the New Theo- after we have mortified our passionate desires and them. Rather, we must develop and focus upon that ing the Spirit,” will prove fruitful if rooted in our logian and Gregory Palamas, we know that we can impulses can our purified nous once again function to practice mentioned earlier of inner watchfulness, ­Orthodox understanding (again, in the words of St. even possibly experience God’s uncr­ eated energies­ as perceive spiritual reality, and thus discern the spirits. or ­nepsis, so as to avoid falling into the trap of the Nico­demos) of man as a macrocosm in a microcosm.

6 March 2019 The Word 7 COMPLIANCE AND RESISTANCE

Bishop THOMAS This f­ormulation indeed flies in direct opposition as a macrocosm, and second, the calling to become (Joseph), with Fr. Noah Bushelli of the notions of more contemporary p­ hilosophers, what God has created him by nature to be. We can- and Subdeacon who would see humanity as but a minuscule dot in not change or distort the truth of the Gospel merely A Tranquil Heart David Hyatt an ever-expanding universe. As a macrocosm, ac- to make people comfortable, nor can we judge and cording to Saint Nicodemos, each person consists punish them when they fall short of their divine call- of a universe of complexities, including all kinds of ing. We need to be honest with them, ministering to Amid Turbulent Seas emotions, drives and beliefs. The world exterior to them with the same patience as the God who gives the human person, on the other hand, does not pos- us our priesthood does. Thus do we achieve a proper sess the image and likeness of God, and is therefore balance in our ministries. inherently inferior to man; instead, this world was Take courage, brethren. God is with you in your ­created simply for man’s needs. When we as ­ordained ministries! Never grow discouraged at what you clergy encounter those who seek our assistance, we “cannot” do, for that which you cannot do, God can. must face them with the awe and r­espect due to the May God bless our time together, and may He open image of God Who is before us, understanding the our minds and hearts to His truth, which we may macrocosm of complexities contained within each then deliver to our parishes for the healing of His individual human person, so that we can prove more people, the children of the Father, the Son, and the ­helpful in their quest to attain to the divine­ likeness. Holy Spirit, One God. Amen. We must also learn to admit our own utter inadequa- Yours in the service of Christ, +JOSEPH cy in “understanding” those we would counsel, since Archbishop of New York and Metropolitan of All North America each is indeed a macrocosm only truly knowable by the Creator. 2019 DIOCESAN PARISH LIFE CONFERENCES , we must fully appreciate thatF thisinally ­practice of discerning spirits can only take place within the larger context of an overarching Or- Diocese of Miami φρόνημα June 12–15, 2019 thodox worldview, or phronema ( ), that re- Hosted by All Saints Church veals how Christ makes His presence and love known Raleigh, NC to us. All of our ministries express Christ’s care for Diocese of Wichita his weekend we have been encouraged particularly relevant in these times of instability in the The St. Emmelia His people, along with the rest of His creation, and June 18–23, 2019 and inspired by the presentations from world and our own country. Now, more than ever, we Orthodox Home- are exercised from within His priesthood, bringing Hosted by St. Peter Church Fort Worth, TX our keynote speaker, Fr. John White- need to be bold in charting the course for our fam- school Conferences man to God and God to man. Christ works through Diocese of Toledo ford, and our wonderful workshop ily and educational lives as Orthodox Christians, so are an outreach of our gifts and we participate in His healing, teaching, June 19–23, 2019 leaders, including Dr. John Mark that we might bring our ships safely into the harbor the Department of love, and oneness. To recognize the Holy Spirit in Hosted by St. Nicholas Church Reynolds, who also served as our host here at The of the Kingdom of Heaven. We are buffeted from all Homeschooling. Re- our ministries, God has empowered us with a voca- Champaign, IL Saint Constantine School. sides with moral chaos, antisocial social media, a fran- gional conferences tion to serve as His ministers, healers and teachers. Dioceses of Oakland, New York and Charleston Among the many practical workshops this week- tic pace of life, and, of course, the influence of the Evil are held annually June 26–30, 2019 Thiswonderful conference has greatly re-­ Hosted by St. John Chrysostom Church end, we have been instructed in how to begin chart- One, who seeks to lead us off course, to be lost in to promote, support, enforced this divine vocation. I thank God, and those York, PA ing a course as first-time homeschoolers, and on more the storms of life. “The world, the flesh, and the devil” and unite home- brave thinkers who established OCAMPR, for this Held at the Antiochian Village advanced topics, like choosing the best literature for have been stirring up the seas of life from the begin- schooling families forum to share the truths that God has delivered to Diocese of Ottawa our educational voyage. One of the strengths of these ning of time, yet the rate of change in our cultural throughout Ortho- us. We must be vigilant to share the truths that we July 3–7, 2019 Hosted by St. George Church St. Emmelia Conferences is that they bring seasoned moment is truly unpr­ ecedented. dox North Amer- have learned here in such a way that this vocation Richmond Hill, ON sailors alongside new and inquiring deckhands. To- In Hebrews 6:19, St. Paul describes the hope that ica. On January can be accepted and fruitfully utilized. I am always Diocese of Los Angeles and Eagle River gether we have learned how to navigate the liturgical we have while we sail the sea of life “as an anchor 12, 2019, Bishop moved by the rite of ordination, especially when I July 4–7, 2019 calendar in our homeschools, as well as how to work of the soul, both sure and steadfast….” Doesn’t that THOMAS gave place the eucharistic gifts in the hands of a new pres- Hosted by St. Anthony Church with students with special needs and uncooperative sound like the remedy for the seasickness that we the Final Address San Diego, CA byter while admonishing him to guard his pledge students. We are grateful for all of our workshop lead- sometimes feel as we strive to educate our children in at the St. Emmelia unto his own judgement. God always gives us oppor- Diocese of Worcester June 22, 2019 ers who invested so much in each of our homeschool- the Orthodox faith? We seek to equip them with the SOUTH Conference tunities and direction to lead others. This leadership, Hosted by St. Stephen (Springfield) and ­Emmanuel ing families. knowledge and skills that they will need to live faith- held at The Saint however, must seek to create a balance between, first, (Warren) Our theme for this year’s conference has a nautical ful lives, though they be surrounded by the waves of Constantine School the freedom and dignity given to each person created Held St. George Church, Boston focus: “Charting & Staying the Course.” This seems our culture. St. Paul goes on to tell us that “this hope in Houston, Texas.

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we have as an anchor of the soul” is found in none when He had sent the multitudes away, He went church of Philippi of this daily choice we have in in our needs. other than Jesus our eternal High Priest! Having seen up on the mountain by Himself to pray. Now Christ’s miracle: “I can do all things through Christ With this in mind, let’s talk about a couple of the storm of the world, the flesh, and the devil, in dis- when evening came, He was alone there. But the who strengthens me” (Philippians 4:13). The exam- practical things we can do to ensure that our homes tinction to the peace that Christ won for us by his boat was now in the middle of the sea, tossed ples of God’s help in the Scriptures and Church His- remain ‘in Christ.’ But first, a secret our Lord shared advent, death, and resurrection, let us attend to the by the waves, for the wind was contrary. Now in tory are too many to even begin to list. Today, how- with his disciples just before his passion: “Watch task at hand of having a “tranquil heart amid turbu- the fourth watch of the night Jesus went to them, ever, our living God shows his continued care for us, a and pray lest you enter into temptations” (Matthew lent seas.” walking on the sea. And when the disciples saw love in which we can rest and rejoice. 26:41). We need to be focused, just as a pilot on a The most important thing I’d like to get across to Him walking on the sea, they were troubled, say- One quick example is from a beloved saint of the ship in a storm needs to be not just confident and you is this: It is possible to be calm amidst the storms ing, “It is a ghost!” And they cried out for fear. last generation, Elder Paisios, whose practical, witty competent, but at the helm, in control of the vessel, of life. Do not believe the lie from the evil one that But immediately Jesus spoke to them, saying, “Be wisdom has spread far from Mount Athos. He said, following the captain’s orders. Here are three things “things are hopeless”! He slyly suggests your sighing of good cheer! It is I; do not be afraid.” And Peter “What I see around me would drive me insane if I you need to do. and sacrifice, your labor and love, your prayers and answered Him and said, “Lord, if it is You, com- did not know that no matter what happens, God will First, let me introduce an adaption of a new con- ministry, are in vain. “Flip through the TV channels,” mand me to come to You on the water.” So He have the last word.” We too, along with this new saint cept: FOMO is the “Fear Of Missing Out.” It is pop- he prompts. “Check e-mail,” he tempts. “Have an­ said, “Come.” And when Peter had come down and all the saints, do not live by fear; we do not live ular amid the tech-savvy younger generation as an ex- other snack.” “Have another drink,” because “it doesn’t out of the boat, he walked on the water to go to by anxiety; we live by faith! God does have the last planation for the psychological underpinning of the matter.” No! God is with us, even in the pain, the Jesus. But when he saw that the wind was bois- word, therefore we can stay calm in the midst of the “24/7” culture – to always be available, not to miss any confusion, and the hopelessness. terous, he was afraid; and beginning to sink he storms of life. event, to comment on every social media post, and so God has given us of the gift of re- cried out, saying, “Lord, save me!” And imme- Another example is from my first pilgrimage to forth. JOMO, on the other hand, is the “Joy Of Miss- stored humanity in Jesus Christ, diately Jesus stretched out His hand and caught Mount Athos. I needed assistance getting from Phi- ing Out.” It is knowing that there is so much more who has opened heaven to us. We him, and said to him, “O you of little faith, why lotheou to a small monastery, Kelli Marouda. I was to life than the breaking news, the twists and turns have received the “free gift that did you doubt?” And when they got into the boat, directed to find Fr. Mark, “Pater Markos.” I was told of opinion and friendships, the ­daily de­ velopment of costs us everything.” Jesus Christ the wind ceased. Then those who were in the boat that “Pater Markos” would be at vespers, and I could technology. JOMO is the purposeful aligning of our- abides in us and we abide in Him came and worshiped Him, saying, “Truly You are talk with him then. Then, “Oh… he should be at Lit- selves with Jesus Christ, who withdrew to the hills to through our conscientious par- the Son of God” (Matthew 14:22–33). urgy and you can catch him after.” “Oh well...ma­ ybe pray, balanced his public ministry with his inner circle, ticipation in the sacraments, care- Our Lord’s power is truly awesome. We can take tomorrow,” I thought. Finally, I followed a wild- and undergirded it all with his personal prayer time ful reading and application of the courage in it. The true miracle, however, is that He goose-chase up and down through the castle walls alone with His ­Father. St. Herman of Alaska, the first divine Scriptures, keeping the shares this power with us. We see this as St. Peter until finally I made it to an office. Pater Markos, -bur Orthodox monastic and missionary saint in America, commandments, through repent- overcomes nature by walking on the waters – only ied in piles and piles of paper, peered with his beam- was once asked about being lonely on Spruce Island. ing, serving, and sacrificing, and when his focus and his faith overshadows his fear. ing smile over to my anxious and exhausted face. In He replied with a question, “Who is it better to con- through our prayer life – liturgi- This lordly power was given to many of our beloved a moment he made the necessary arrangements for verse with, angels or men?” cal, daily, and deep in the heart! saints, the great cloud of witnesses of God’s abiding my travel. But before leaving him to his work, I asked So, what does JOMO look like in your family? A Let me echo the Apostle Paul’s love, who instruct, inspire, and intercede for us. St. him how he was so peaceful amid the deluge of pa- quick search of possibilities: You and your children do powerful words, that he shares Nicholas is of course the patron of ships throughout perwork. His calm smile betrayed a little wear and not have to be involved in every activity, ­every sport, with us from his great vision of tear, but joyously and zealously he said that when he every opportunity. You can find joy in togetherness. Our Lord’s the western world, because God worked through him power is truly the resurrection: “Therefore, my beloved brethren, be in his life and much more after his death. St. Mary sacrificed his peaceful life working in the garden to This is something that has to be pursued more pur- awesome. We steadfast, immovable, always abounding in the work of Egypt walked on the water, deified by her faithful be the secretary of the monastery, God accepted his posefully as children grow. It also means that we don’t can take cour- of the Lord, knowing that your labor is not in vain in repentance, fulfilled by Holy Com­munion. St. Em- sacrifice and gave him a deep sense of peace. And he have to fear what we miss teaching our children; we age in it. The the Lord” (1 Corinthians 15:58). melia’s prayers for her son, St. Basil the Great, saved reminded me to bring this same spirit back with me must choose the most important things and joyfully, true miracle, I’d like to offer a few examples that will encour- in my priestly ministry. not with regret or fear, abandon the things that don’t however, is that his ship from disaster. In our own land, St. Innocent I share this sweet story and all of these things with He shares this age you in remaining faithful. First, our Lord ­Jesus narrowly escaped a tempestuous sea by the prayers of go deep in preparing the soul for the journey to heav- power with us. Christ, the God-man, the Lord of Heaven and Prince St. Herman. God’s ­power and ­providence are real and you to encourage you in the voyage of your home- en. We don’t have to keep up with the Jonesopoulis of Peace, calmed the stormy seas as he calmed the nature-overturning. This is why we chant the beauti- education programs. You have chosen a difficult path, family, and we certainly don’t have to drive our chil- heaving hearts of his disciples. As we read this pas- ful Psalm, “Who is so great a god as our God?” (Psalm but with God’s prompting and the support of many. dren crazy with our feverish ambition for their perfect sage, please allow the light of this inspired teaching 77:14) over and over again during our most solemn The challenges of marriage are multiplied in parent- lives. We do have to prepare our children for the eter- to shine brightly and illumine your hearts and refresh and joyous times of the year. ing, and compounded with home-education. But nity which they are already participating in. JOMO the habits of your home: Second, God’s help is not only physical, as shown take comfort in our Lord’s receiving the outpour- means we don’t live by fear, we live by a joyful faith. It Immediately Jesus made His disciples get above, but it is also metaphorical, as in keeping us ing of your own life for the lives of those around you! means we make decisions out of confidence, not out into the boat and go before Him to the other calm in the spiritual, emotional, vocational, and even Your labor is not in vain in the Lord!!! Our Lord, our of ­anxiety. JOMO means “less is more,” and stillness side, while He sent the multitudes away. And educational aspects of our lives. St. Paul reminds the saints, and our beloved holy ones remind us that God is productive. JOMO is the modern paraphrase of St. truly is sufficient amidst our troubles, and abundant Paul’s admonition to “rejoice always . . . pray without

10 March 2019 The Word 11 A TRANQUIL HEART

ceasing; in everything give thanks” (1 Thessalonians we are not ignorant of Satan’s devices (2 Corinthians­ 5:16–18a). 2:11). Let’s use this knowledge to guide us prac­ Visiting the Sick, We all can become hesychasts, to one degree or tically, so that we do not react to attacks from these another, and also teach our children the sweetness eight directions. We can be aware of these logismoi of saying No to worldly things so we can say Yes to (thought darts) and quench them with watchfulness Visiting Christ,Visiting God. JOMO is exercising your “Holy No” and your and prayer, and then respond in a God-pleasing and Fr. Adrian Budica, Th.M. “Holy Yes.” Indeed, we all have to become hesychasts family-edify­ ing way. Apply this schematic for spiri- through the steady practice of stillness. Digital, ver- tual vigilance and teach it to your children. Myself bal, and physical stillness will foster mental stillness, Finally, I want you to stay close to each other. Our A ­THEOLOGY OF PASTORAL CARE which gives birth to internal stillness. I am not talk- homes are miniature churches, micro-ecclesias. But ing about a pagan mantra, an empty nirvana, but a they can only remain Christ-centered if we all choose restfulness in God’s presence. JOMO means there is to stay close to each other. As Orthodox Christians we “Keep your mind in hell, but despair not.” – St. ­Silouan of Mt. Athos more to life than “this” life; likewise there is more to have chosen “Totus Christus: Caput et Corpus” which homeschooling than “home” and “school.” is translated “The Total Christ: Head and Body.” We “Blessed be the God and Father of our Lord ­Jesus Christ, the Father of mercies and God of all comfort, who Second, we need to know our enemy’s tactics. An- avoid isolation, because we know that it is dangerous comforts us in all our tribulation, so that we may be able to comfort those who are in any trouble, with the other holy man of our generation has a strong witness, praxis as well as damnable theology. So I beg you to comfort with which we ourselves are comforted by God. For as the sufferings of Christ abound in us, so our showing us how to stay calm amidst temptations. deepen the friendships you’ve made in this confer- consolation also abounds through Christ. Now if we are afflicted, it is for your consolation and salvation, which ­Elder Cleopa, a much-loved and much-suffering ence. Labor for future St. Emmelia South Conferenc- is effective for enduring the same sufferings which we also suffer. Or if we are comforted, it is for your consolation abbot in communist Romania, teaches us about the es. Stay in touch with each other. Relationships are and salvation. And our hope for you is steadfast, because we know that as you are partakers of the sufferings, so “eight directions of temptations.” He says that temp- hard work. They tend to get messy from time to time, also you will partake of the consolation.” – 2 Corinthians 2:3–7 tations come from the front (anxiety about the fu- but they keep God’s love real and with God’s grace ture) and the back (anxiety about the past), the left and our repentance they can save us! INTRODUCTION tool – helplessness – for me to be able to care for others.­ (vice) and the right (false virtue), above (thinking too I beg you, for all of the hard work that Christi and Ten years later, I am equally, if not more, passio­ nate, I first came in contact with chaplains during a highly of yourself) and below (thinking too lowly of her team have put into this conference with the guid- more in awe and fear in my role as a chaplain. Para- hospital internship as a seminarian at St. Vladimir’s yourself ), without (your circumstances) and within ance of Fr. Noah and assistance of Sub-deacon David, phrasing St. Paul in 2 Corinthians (above), I suffer Seminary. I was drawn to the idea of a chaplain’s role (your characteristics). Please take some time to reflect I beg you to change your homes, your habits, and your and I am comforted by God, together with those – mysterious, frightening, awe-some. I received some on this in terms of your emotional, mental, spiritual, hearts. Repentance is what is needed. This confer- who suffer and/or find comfort in Him. basic training, and was responsible to inform patients familial, educational, and relational makeup. ence is a call to repent. Repentance is full of difficulty, SPIRITUAL CARE AS MINISTRY TO CHRIST, of pastoral care services and to “be a listening pres- St. Paul reminds the Christians in Corinth that headache, heartache, blood, sweat, and tears. How­ TO OTHERS, TO SELF ence.” It only took a few weeks of patient visits for ever, it is all worth it, because “God can’t be outgiven.” me to crash and burn. “Why did this patient start Hopefully, you have been asking yourselves the Pastoral care in chaplaincy can be defined in dif- BISHOP THOMAS PRESIDES crying when I just listened? Did I make them feel most important question: “Is my homeschool ‘sea- ferent ways. One of my favorite definitions comes worse? Who am I to pretend I have something to OVER CLERGY RETREAT worthy’?” I tell you it is, because you have demon- from St. Paul’s words: “I have become all things to offer? Can I actually do this?” Dr. Rossi helped me strated humility and expended precious resources to all people” (1 Corinthians 9:22). It is my goal to en- process the struggle, reminding me that while visit- attend this weekend. It is seaworthy because you have gage different people in different situations, while also From November 6 to 9, 2018, His ing the sick, I was visiting the sick and visiting Christ acted upon your desire to grow. You are a good cap- staying true to my identity as an Orthodox Chris- Grace Bishop THOMAS presided over the (Matthew 25). Christ was and is the One suffering annual Clergy Synaxis for the Diocese of tain, because you are not a pirate or a privateer, but tian, as a priest, and (the patient), the Charleston, Pittsburgh, and the Mid-Atlantic you sail obediently, zealously under the flag of the as a chaplain. It is One healing (the at the Antiochian Village Conference Center. Emperor of Eternity! indeed a difficult physician), and the Presbyters from across the Diocese gathered to Please pray with me this beautiful verse from the task to capture all share fruitful conversation, pleasant fellowship, One connecting Sixth Ode of the Canon of the Funeral Service as a that I do as a chap- and good food. This year’s speaker was the Dean (the chaplain). My of St. George Cathedral, the V. Rev. Joshua closing to our conference: lain in an “eleva- subsequent chap- tor speech.” At my Makoul, who addressed the topic of dealing with As I behold the sea of life anger in ourselves and anger in the parish family. lain residency was hospital, we define surging high with the tempest of temptations, A Divine Liturgy was celebrated on the Feast centered on Christ chaplains as those I set my course toward thy tranquil haven of the Archangels, and, as always, ample time and me visiting my- who “help create was given for quiet meditation. The priests left and cry aloud to Thee: self. My initial in- a sacred space for strengthened in their bonds with one another Lead my life forth from corruption, O most-­ tention to be of help people of all faiths and renewed in their calling to serve our Lord merciful One. received its comple- and cultural be- Jesus Christ and his Church. Bishop THOMAS (Joseph), with Fr. Noah Bushelli and Sub-deacon David Hyatt mentary spiri­tual liefs in stressful,

12 March 2019 The Word 13 VISITING THE SICK

­life-changing or transitional moments to find mean- training has been around knowing when and how away, and seeking the lost (Ezekiel 34). In the New is the same with pastoral authority, which is implied ing, hope, connection and comfort by enabling them to put my self on hold, and when and how to make Testament, Christ described ­Himself as the True in the role of the chaplain. I am aware of my own to identify and draw upon their own sources of inner use of myself. Spiritual care is the difficult balanc- Shepherd ( John 10). As such, He is the theophany tendency to reject power altogether (in “humility”), strength.” This description is a good starting-place, ing act between “this-is-not-about-me” and “this- (manifestation/revelation of God) par excellence; He emphasizing the kenotic aspect of the Incarnation but like all elevator speeches, it misses a lot of the is-all-about-me.” To use a metaphor, spiritual care is leads His sheep to green pastures and protects them and salvation – the fact that power comes from self- nuance of being a spiritual caregiver, let alone an about journeying together, and sometimes even be- from danger. Finally, unlike any paid (hired) shep- emptying, from obedience to God, and ultimately Orthodox­ caregiver. ing lost together. Lost, I am much more available to herd, He lays down His life for the sheep. from the Cross and death that He endured. Leader- “I am wondering if you’re feeling….” “How are be guided by Christ. It is not about me single-hand- In offering spiritual care, I see myself as a ­prophet, ship (the royal ­office), however, is implied in our very you feeling?” These simple words contain a sincere edly, if not outright proudly, guiding others towards inasmuch as I try to create a sacred space with the essence and even more in our ministry as chaplains. I invitation to a meaningful and deep connection. As a safe place, a place where I have arrived, but others­ patient, a place to encounter God. The chaplain, just am continuing to learn to balance one with the other. a chaplain, I connect in many ways with the patient have not. While psychologists speaks of “counter-­ like a prophet, is often seen as “a person of the cloth,” The royal office is related closely to the sacerdotal – consciously and unconsciously – but I believe the transference,”5 Orthodoxy speaks about being healed implying that he or she has a special connection with role. My model Leader (Christ) is also the One giv- real connection that sustains all is between God and ourselves first. Dr. Rossi’s introduction to his pod- the Holy. Some patients say to me, “Put in a good ing His life for us. He is the supreme priest by being the human soul. We are all created in the “image and cast, Becoming a Healing Presence, warns us that “in word for me with the Man Upstairs – you’re closer the sacrifice and the sacrificer.6 As a chaplain, I try to likeness of God.” Of all the spiritual features implied order to become a healing presence to others, we than I am.” On the contrary, I try to help them con- “make sacred” (from the Latin, sacri-facio) by allow- in this identification (imago Dei), being in commu- must first be healed ourselves through an active rela- nect or reconnect with the Holy, as they understand ing the patient to say what he wants to say and by of- nion with each other is one of the most ­important. tionship with the Great Healer – Jesus Christ.” Once spirituality. And when we pray together, I imply that fering everything she has shared to God as a prayer. Some patients say to me, “Put We are created to be as God, in His image and like- that process is activated, the following spiritual strat- it is here and now where one can meet the Holy, As in the Sacrament of Eucharist, the supreme sac- in a good word ness; as God is love – Father, Son and Holy Spirit – egies feel more natural. naturally, and not in the “special connection.” I try rifice, God transforms or sanctifies not only the gifts, for me with the we are called to be in communion and dialogue with Secondly, I am to help the patient articulate what to facilitate a theophany by listening and speaking, but transforms us as we partake of it. The Eucha- Man Upstairs others. When we strive to become like God, we ex- is true for him or her. This involves active-listening­ by praying and being silent, by empathizing, both in rist is the Mystery of the Communion/Community. – you’re closer perience the suffering of all humanity and we strug- techniques. It is similar to Christ asking the disci- faith and in suffering. As a chaplain, I also hope to be in communion with than I am.” On gle to sanctify it all. (Suffering together is a common ples in Luke 24, “Which things” do you mean about With respect to the royal office as a chaplain, I other people, and we all with God. As Martin Buber the contrary, I try to help them theme in Orthodox theology.) Christ recapitulates ­Jesus of Nazareth? Thirdly, I am called to walk a little strive to be a leader in “ruling” over my passions. This stated, I know myself truly only in communion with connect or us all in Him, and suffers in us and with us all. Our way with them in their suffering. Once I acknowl- enables me to recognize the passions in ­others and God and with others. reconnect with Orthodox tradition uses a synecdoche1 to speak of edge my limitations, I am aware that I can only walk also to learn from others dealing with these strug- My role as a chaplain differs in many ways from the Holy, as they humanity as a single person with Adam. The im- a little way, and specifically, in places of their suffer- gles. I try to lead patients through the dark, unknown my role as an Orthodox clergyman. Working in a understand spiri- plication is clear: there is “no other way to be saved ing. Fourthly and finally, I am to offer it all to God places of their soul, whether they arrive there unex- multi-faith environment means I meet people of tuality. And when 2 we pray together, but through our neighbor.” The Sayings of the Des- in prayer – a ritual to acknowledge the powerful and pectedly or they have been there for a long time. The various faith traditions or no religion at all. To me, I imply that it is ert Fathers reflect the same idea. Abba Anthony says, sacred connection, a hope to have God continue to royal or leader role also implies a mutual relation- it is an exercise of humility, ultimately acknowledg- here and now “From our neighbor is life and death. If we gain our hold us (the patient and me). ship of safety and trust, and giving up my own ex- ing and learning from the way God works with dif- where one can brother, we gain God, but if we cause our brother to SPIRITUAL CARE AS AN EXTENSION­ OF pectations or ambitions for the ones I serve. Christ ferent people. In my Orthodox understanding, it is meet the Holy, stumble, we sin against Christ,” and in another place, CHRIST’S MINISTRY­ – PROPHET, PRIEST, implied that He leads His sheep in a relationship of not just the fact or information that Christ gives to naturally, and not “Each of us should look upon our neighbor’s experi- AND KING love and trust: the gatekeeper opens the door to Him us – “I am God” – but also our continuous answer to in the “special connection.” ences as if they were our own. We should suffer with (implying that he or she recognizes Him). The sheep His question and invitation: “Who do you say that our neighbor in e­ verything and weep with him, and I am an ordained Orthodox priest and a c­ haplain. follow Him because, He says, “they know My voice,” I am?” (Matthew 16:15). Every second, minute, day, should behave as if we were inside his body; and if In the Orthodox Church, priesthood is ­described as whereas “the voice of a stranger they will not listen or life-event, there is a new beginning to my own any trouble befalls our neighbor, we should feel as an extension of the high priesthood of Christ, there- to.” As a spiritual caregiver I must be the one initiat- faith, a new answer. I accept the limits that come as much distress as we would for ourselves.”3 We also fore everyone in a priestly role carries three minis- ing, sustaining, and ending the pastoral relationship. a chaplain: I will not preach to the patient, nor will confess that the saints are carrying the suffering of tries and offices: prophetical, royal, and sacrificial My pastoral leadership (“royalty”) is dependent on I dispense solutions (“quick fixes”), as power­ful as I all humanity in them.4 Through empathy, I become (sacerdotal). To some extent, I believe that chaplain- this. How would they trust me if I am “a stranger”? may find them to be for myself. I understand that a part of Christ’s work, and by ministering to others cy is a ministry striving to be an extension of His This implies I must be true to my own self (my voice) what works for me, or, better said, how God is work- and to myself, I minister to Him and to all human- Work and thrice-unction: prophet, king and priest. and to the voice of Christ. ing with me at this time and place, is not what is kind: “Assuredly, I say to you, inasmuch as you did/ I am a member of a pastoral care team, a team “that I heard this old piece of (Hebrew) wisdom, which profitable, useful, or even beneficial for someone else. did not do it to one of the least of these, you did/did cares as a pastor.” If I go even deeper in etymology, speaks of humans carrying two notes: one in the left While I can see the hospital as my “parish,” the pa- not do it to Me” (Matthew 25). the pastor’s role is that of a shepherd (from the Lat- pocket which says, “I am nothing but ashes and dust,” tient is not my parishioner per se: he did not choose As a chaplain, I use a basic pastoral strategy, a in, pastor, -is). The prophet Ezekiel describes some of and one in the right pocket which says, “I am the im- to be my patient, as he has not “decided” to be in my framework of four strategies that I learned from the qualities and responsibilities of a true shepherd age of God and the entire universe was created for workplace, the hospital, where I do my rounds. But my first CPE Supervisor and that I still find valu- as feeding the sheep, strengthening the weak, bind- my sake and for my sake only.” The wisdom is in dis- even as clergy, I am blessed to grow from witness- able. First and foremost, do no harm! Much of my ing the broken, bringing back that which was driven cernment, that is, knowing when to read each note. It ing people in their suffering, to learn how to listen

14 March 2019 The Word 15 VISITING THE SICK

to them and know them better, and how to respond be it “discouraged, abandoned, lonely, helpless,” or I help the patient explore that brokenness,­ in the from Confession, and I think that to a certain degree, to them. even “at the bottom of hell,” I believe that’s when we present moment, rather than taking her (“her mind”) pastoral care brings me and the patient back to that As a chaplain, I am not just another passer-by or find ourselves closer to God than ever. Only by go- somewhere else. But if I avoid that brokenness or at- often forgotten disposition. On one hand, it is libera- friend socializing with the pa- ing to two extremes can we make God absent: either, tempt to “fix” it, tient, nor another member of “I am great or even perfect as I am, I need no im- I might actu- the clinical team that may tell provement” (opposed to “Keep your mind in hell”), ally rob her and .....this is God’s work, and I am blessed to be a part of it. I believe that it is God the patient, “You must do this or “I am in utter despair” (not heeding the caution, myself of the Who suffers in us, Who listens to us and “walks with” us, and ­ultimately the and that.” On the contrary, I “Do not despair”). This is not to say that one adds a opportunity of have the hope that I and God sin if he despairs, but that one doesn’t need to stay meeting God One Who receives, heals and comforts all. I can witness this daily but even more

would be able to take some- there, knowing that God will receive one with love in the heart. clearly as a chaplain. 1. This is ­figure of a thing away, rather than add to and heal one. If a patient is in ­complete despair, I Pastoral speech in which a part is used for the the patient’s burden. Thus, even refrain myself from trying to fix him, offering him care in chap- whole or the whole for a part, “as in ten sail if brief, my presence may mean what would be a false hope. I explore with him how laincy is indeed a profession, as we are part of a tion through sharing, as opposed to suffering inside, for ten ships or a Croesus for a lot in the long run, especially he sees himself, his life and his values even now, in health-care team that strives to “make the patient alone. It is coming back to the Existence, to “the I a rich man” (Dictionary. ὁ ὢν com). It is commonplace for one bound (willingly or un- desperation. I invite her to reconnect with God in a better.” Not everyone is ready or willing to be better, AM” ( - ‘ho ōn, YHWH), as opposed to living in Orthodox theology to willingly) to think deeply, as the direct dialogue or prayer. She can freely accept it or but I, the chaplain, will still be next to him, trying to in the imaginary world that we all build in our selves. call Adam and Eve all humankind. We are indi- most common daily activity. By refuse it. In my heart, I keep the faith that he or she separate my own will and expectations of this person On the other hand, it is letting go: I, the chaplain, vidually a microcosm to the macrocosm. responding to an invitation – “I may be at that point closer to God, the Crucified and from his own will and expectation, and from God’s stop myself from “repairing things” (my way), but 2. S t. Symeon the New am wondering if you feel…” – with the answer “No, Resurrected Lord, than I have ever been. will. So I am back to square one: this is God’s work, rather acknowledge the presence of God; we both let Theologian,Theologi - cal, Gnostic and Practical not at all,” or “Yes, I do feel…,” the patient may hear This understanding relates very well to the and I am blessed to be a part of it. I believe that it is go of our fears, shame and despair and offer it to God Chapters, III, 3 and Homi- lies of St. Macarius, 37.3, himself for the first time, without being ashamed or ­Orthodox theology of the heart, as the very center God Who suffers in us, Who listens to us and “walks with the hope that God can heal and transform us. both cited by K. Ware in afraid of someone or Someone witnessing. It may be of the soul and the place of meeting God. In the with” us, and ­ultimately the One Who receives, heals “Powerless” becomes “all-powerful/Almighty” when The Orthodox Way, p. 143. Orthodox Theologian A. the only way he allows someone or Someone to join mystical and ascetical tradition of the Church, the and comforts all. I can witness this daily but even we let Him work. Homiakov, writes also, in his suffering, and the only way someone or Some- heart is the inner “chamber” that we enter to pray: more clearly as a chaplain. Surely, I am not a stone, As I read and hear in the lamentations of the “When anyone falls, he falls alone, but no one is saved one invites him to look towards God in prayer. “When you pray, go into your room, and when you nor any other inanimate object: I too have feelings Psalms, the patients may feel broken-hearted, over- alone” (The Church Is One, p. 9). SPIRITUAL CARE AS W­ ALKING WITH have shut your door, pray to your Father who is in the and concerns, and I pray to Him to heal me first and whelmed, lonely, and so forth. If I, the chaplain, am 3. In Patericul egiptean (Ro- SOMEONE IN THEIR ­SUFFERING secret place; and your Father who sees in secret will then help me in my first and most important strat- there, I try to witness and validate them in their suf- manian, The Sayings of the Desert Fathers, Paul reward you openly” (Matthew 6:6). For centuries, egy: “Do no harm.” So, if I were to re-define my pas- fering. If they wish, I can pray with them. Then I Evgertinos’ collection ar- The theology of St. Silouan of Mt. Athos has ranged thematically), “On Christians have striven to have their mind descend toral care in a few words, I would say “God’s love for reflect on what the visit meant to me, in my theo- Love,” 11, p. 238. been the base of my theological praxis and ground- into the heart. Many have devoted their entire lives humanity that we try to extend to our fellow humans,­ logical understanding. It is quite often that I do not 4. St. Silouan of Mt. Athos ing: “Keep your mind in hell, but despair not.” St. and Fr. Sophrony both to this, in monasteries or in the city, and many writ- helping them and us re-experience ourselves as children meet this person again. In that case, I continue to wrote extensively about ­Silouan lived and spoke about humility. I understand ings have been preserved on how one should practice of God.” learn how much chaplaincy is a synergy, and how I this in their works. See below for the theology of humility as real reality, seeing myself and e­ verything this meeting with God in the “prayer of the heart.” SPIRITUAL CARE AS CONFESSION must trust God as much before and in the visit, as St. Silouan. around the way things really are, that is, “seeing in the 5. Counter-transference is Yet this encounter is in no way reserved for the “few.” after the visit. God’s work with my patients contin- defined as “1: psycho- Light of God.” To me, his saying speaks of humilit­ y, On the contrary, I believe it is one’s very life and the In the Orthodox Church, the Holy Sacrament of ues even after my work is done. One patient tells me logical transference espe- as keeping a balance between death and life, between Confession is central. As I grew up in Romania, I cially by a psychothera- most basic way for one to encounter God. it was wonderful to talk to me and asks me to come pist during the course of “I am a sinner,” but also, “I am the child of a Loving would go to see my spiritual Father (confessor) as treatment; especially: the Fr. Sophrony once said that it is in suffering that back; another has that look on his face that reads “Go psychotherapist’s reactions to God.” A hymn that we sing in the Orthodox Church we are most closely to encounter God. Why? When often as possible; no one could partake of the Holy away!” or “Not you again!” Either way, I believe that the patient’s transference; 2: as part of the ­Funeral Service articulates this as “I am Eucharist without prior preparation and confession the complex of feelings of a part of our body hurts – for instance, if we broke God works in this world and in us, with whatever we a psychotherapist toward the image of Thyine ­ ffable glory, even though I bear the a finger – our entire mind seems to concentrate on beforehand. It is a Holy Mystery (or Sacrament) be- give to Him. No matter what answer we give to God, the patient” (Merriam- Webster Dictionary, wounds of transgressions.” that place. It’s very hard to do anything else without cause Christ is present, invisibly receiving the confes- He continuously looks for ways to make our good https://www.merriam- This goes back to my third pastoral strategy of sion and giving forgiveness (in mysterion, Greek for webster.com/dictionary/ thinking of your hurt member. It is a natural move- and bad choices for our own benefit. countertransference) chaplaincy: “Walk a little way with the patient in ment of the mind. Likewise, when our heart is truly hidden). With God’s grace, as a chaplain I am striv- The Rev. Adrian Budica, Th.M. 6. In one of the prayers in their suffering.” This means that I will intentionally ing to become a “spiritual father­ ,” inasmuch as I can St. Nicholas Antiochian Cathedral, Brooklyn, New York the Divine Liturgy (dur- broken, our mind naturally descends into the heart. Fr. Adrian is a CPE Educator with the Association of Clinical Pastoral ing the Cherubic Hymn), go with patients beneath the surface of “I’m fine,” or The painful experience can become the very basis of work with the Holy Spirit, “the Comforter, the Spirit Education (ACPE) and currently the Director of Field Education and the priest prays, “For You even, “Everything is OK … today,” because I believe of Truth, the Giver of Life.” It takes great courage CPE Supervisor at St. Vladimir Seminary and at Bridgeport Hospital. Fr. (Christ) are He Who the healing experience inasmuch as I don’t ignore it, Adrian has undergraduate and graduate degrees in divinity (both) offers and is of- that healing can only start with humility or “reality” to confess your deepest feelings and thoughts, and and in theology (Th.M.) in Romania and in the United States fered, Who accepteth and avoid it or move my mind away from it. What Henri (St. Vladimir’s Seminary). He has been involved in hospital chaplaincy is distributed, O Christ (as I defined it earlier), and dying to oneself. When Nouwen calls “deepening the pain”7 I see as potential an equally great courage (and responsibility) to wit- since 2008, and created and co-hosts the our God.” Wounded Healer podcast on Ancient Faith radio. 7. In The Wounded Healer, I see the place where I and/or the patient really are, for (nothing less than) meeting God and deification. ness them. I believe that ­everyone needs and benefits a classic in the pastoral care field.

16 March 2019 The Word 17 hose who believe group ­believed that the Church was too lax in apply- On the Reception of Converts that all converts ing penances those who had sacrificed to pagan gods must become Or- during the Roman persecution. Very strict, they be- thodox through lieved that those who had apostatized could only be into the Orthodox Church Baptism present a logical ar- forgiven at death. Eventually they added other sins to gument buttressed by quotes the list of sins that could not be forgiven until death. from the ­Fathers and canons When receiving Novatians into the Church, Pope St. of the Church. They reason Stephen followed the ancient practice, which was to that since the Church does receive converts from heretical or schismatic groups not recognize the validity of by Chrismation, provided that the heretical or schis- non-Orthodox Mysteries, the matic group held a basically orthodox doctrine of the convert was not really bap- Holy Trinity and baptized with water, “in the Name tized. Therefore, they must be baptized in the Or- of the Father and the Holy Spirit.” St. Cyprian, how- thodox Church. Since whatever they received out- ever, demanded that all converts from schismatic or side of the Church is invalid, it does not violate the ­heretical groups be received into the Church through teachings of St. Paul, who wrote that there is “one Baptism. Significantly, Eusebius, the early fourth- Lord, one Faith, one Baptism,” if they are baptized century Father of Church history, called Cyprian’s again when they become Orthodox.2 In its extreme practice “contrary to traditions that had prevailed form, this school of thought not only demands that from ancient times….”3 every convert enter the Church through Baptism, but It is commonly argued that the Orthodox East that those who were received by Chrismation must has followed the practice of St. Cyprian rather than submit to a “corrective Baptism” to make them full that of Pope St. Stephen. The canons of the ecumeni- members of the Orthodox Church. cal councils, however, and those councils recognized Although the argument that all converts must as having ecumenical authority by the Church, that enter the Church through Baptism is difficult to -re treat the way in which a follower of various here- fute logically, this position fails to take one central sies is to be received into the Church provide that fact into consideration. In the Orthodox Church, we in most cases they should be received through affir- The following is a do not base our beliefs and practices on ­human rea- mation of the Orthodox Faith alone, or an affirma- summary of a son. Instead, we believe that God has revealed the tion of the Orthodox Faith followed by Chrismation. presentation by truth to us through the historical practice or Holy For example, Canon 7 of the Council of Laodicea, Fr. John Morris­ to Tradition of the Church. Therefore, when consider- held between 343 and 381, mandated that Novitians the Assembly of Canonical Orthodox ing such an important matter as the way in which should be received into the Church by a renuncia- ­Bishops before its converts are to be received, we must study how the tion of their heretical beliefs and Chrismation. Thus meeting in Cleveland, Church has dealt with this issue in the past. Then we the Council sided with Pope St. Stephen against October 2, 2018. must faithfully follow the historical practice of the St. Cyprian. Finally, in its Cano­ n 95, the Council in Orthodox Church. One should not base one’s prac- Trullo in 692 summarized the decisions of the coun- FOR SEVERAL YEARS A CONTROVERSY OVER THE RECEPTION OF CONVERTS HAS tice on fallible human reason or on arguments from cils concerning the reception of converts from he- RAGED IN NORTH AMERICAN EASTERN ORTHODOXY. ON THE INTERNET, IN BOOKS one’s fav­ orite monastic or theologian. retical and schismatic groups. (This Council is called AND ARTICLES, AND THROUGH PUBLIC AND PRIVATE DISCUSSIONS, THIS ISSUE HAS A study of St. Cyprian of Carthage shows that Trullo because it met in a domed hall in the impe- DIVIDED AMERICAN ORTHODOX INTO TWO CAMPS. ON ONE SIDE, THERE ARE THOSE the prevailing practice of the ancient Church was rial palace in Constantinople. One Greek word for WHO ARGUE THAT ALL CONVERTS MUST BE RECEIVED THROUGH THE MYSTERY OF to receive converts through Chrismation if they had “domed” is trullos. It is also called the Fifth Sixth, or HOLY BAPTISM, EVEN IF THEY WERE BAPTIZED IN THEIR PREVIOUS AFFILIATION. ON been baptized with water “in the Name of the F­ ather “Quinisex,” Council because the Seventh Ecumeni- THE OTHER SIDE, THERE ARE THOSE WHO MAINTAIN THAT, IF THE CONVERT WERE and of the Son and of the Holy Spirit” in a schis- cal Council, ­Nicaea II, in 787, declared that it was BAPTIZED WITH WATER, “IN THE NAME OF THE FATHER, AND OF THE SON, AND OF matic or even heretical group that held a basically a continuation of the Fifth and Sixth Ecumenical THE HOLY SPIRIT,” IN A GROUP WITH A REASONABLY ORTHODOX DOCTRINE OF THE orthodox doctrine of the Holy Trinity. St. Cyprian, Councils.) Although the Canon does not address the HOLY TRINITY, THEY SHOULD ENTER THE ORTHODOX CHURCH AFTER A SUITABLE who was Bishop of Carthage from 248 or 249, died reception of Catholics and Protestants, because they a martyr’s death in 258. He was involved in a dispute did not exist in the Seventh Century, it does provide PERIOD OF INSTRUCTION, RENUNCIATION OF “PREVIOUSLY HELD ERRONEOUS (NAME with Pope St. Stephen over the reception of con- guidance regarding the way in which followers of OF FALSE BELIEF) AND ALL HERETICAL DOCTRINES, BOTH ANCIENT AND MODERN,” verts from a schismatic group called the Novatians. modern her­ esies are to be received into the Church. 1 FOLLOWED BY THE MYSTERY OF CHRISMATION. Named after Novatian, their leader in Rome, this Those from heretical groups close to Orthodoxy

18 March 2019 The Word 19 RECEPTION OF CONVERTS

such, as Mo­ nophysites, are to be received by renun- before the person receives Communion, Chrisma- 1667 reversed this decision and returned to the older a martyr. A violent­ mob then physically attacked ciation of heresy and a profession of the Orthodox tion may also be used to reconcile an apostate to the practice of receiving baptized converts from Catholi- ­Patriarch P­ asios, drove him into exile and success- Faith. Those from heretical groups with beliefs which Church.8 cism by Chrismation. fully demanded the return of Cyril.14 are farther from ­Orthodoxy, but which still held a This practice of receiving baptized Catholics The decree of Cyril V of Constantinople of 1555 Cyril’s return to office did not deter the ma- basically sound doctrine of the Holy Trinity, such as and Protestants through Chrismation has found its is much more important, because it has had a much jority of the Holy Synod from their opposition to Arians, are to be received by the profession of the way into the official service books of the Orthodox more lasting effect on Orthodoxy. As was the case in their ­Patriarch’s views on the reception of converts. Orthodox Faith followed by Chrismation. All others,­ Church. For example, the service book translated by Moscow, this decision also took place during a time On April 28, 1755, the Holy Synod issued a decree such as Eunomeans, who adhered to a form of Sabel- Isabel Hapgood, published with the blessing of Pa- of conflict between Orthodoxy andRo ­ man Catholi- against Christopher the Aetolian, who published a lianism and denied the doctrine of the Holy Trinity, triarch St. Tikhon and republished with the endorse- cism. This time, the dividing issue was the establish- book condemning Roman Catholic Baptism. In re- must be r­eceived by Baptism.4 ment of Metropolitan PHILIP of the Antiochian ment of Eastern Catholic Churches in the Ukraine sponse, Cyril issued his decree of 1755 on his own au- After the Great Schism, the Orthodox East had Archdiocese, contains a service for the reception and Middle East, which, though loyal to Rome, re- thority and without the approval of the Holy ­Synod to decide how to receive Roman Catholics who con- of converts. This authorized office states that non-­ tained the Byzantine worship of East- verted to Orthodoxy. The great medieval canon- Orthodox who have been baptized “in the Name of ern Orthodoxy. Seen by the Orthodox In the Orthodox Church, we do not base our beliefs and practices on human­ ist Theodore Balsamon, Patriarch of Antioch from the Father, and of the Son and of the Holy Spirit,” as an effort to convert unsuspect- reason. Instead, we believe that God has revealed the truth to us through the about 1185 to 1195, in response to an inquiry from should enter the Church through a re­nunciation of ing Orthodox to allegiance to Rome, Mark, the Patriarch of Alexandria, wrote that Ro­ man non-Orthodox teachings, a confession of the Ortho- the establishment and growth of the historical practice or Holy Tradition of the Church. Catholics should be received into the Church by dox Faith and the Sacrament of Chrismation.9 The Eastern Catholic Church has caused 1. Michael Najim and 5 Patrich B. O’Grady, The Chrismation. Later in the Fifteenth Century, St. Book of Needs, published after the Russian Revolution a great deal of resentment in the Or- Services of Initiation into the Holy Orthodox-Cath- Mark of Ephesus also testified that the Church rou- by the Russian Orthodox Church Outside of Russia, thodox East. of Constantinople, mandating that all converts be re- olic and Apostolic Church tinely received Catholics by Chrismation.6 Finally,­ contained essentially the same service with the same The necessity of deciding how to receive ­converts ceived by Baptism. Although he gained the support (LaVerne, California, 2017), p. 95. the Council of Constantinople of 1484, which met directions, that converts to Orthodoxy who have to Orthodoxy from Eastern and other Catholics of the Patriarchs Matthew of Alexandria and Parthe- 2. Ephesians 4:5. 3. Eusebius Pamphilus, to repudiate the Union of Florence, declared that been baptized with the proper Trinitarian formula caused an intense controversy in Constantinople. nios of Jerusalem, the agreement of the Patriarchs of The Ecclesiastical His- baptized Catholics should enter the Orthodox are to be received through Chrismation. TheBook of Cyril, a Greek, became Ecumenical Patriarch in Alexandria and Jerusalem can hardly be called a Pan- tory, trans. by Christian Frederick Cruse (Grand Church through Chrismation. The Council also ap- Needs published by St. Tikhon’s Seminary Press con- 1748. In 1751, however, the Holy Synod deposed Orthodox Council, because at that time the Patri- Rapids, 1977), p. 272. proved a service for the reception of Catholics into tains “The Office for receiving into the Orthodox him, as he had required some Roman Catholics in archates of Alexandria and Jer­ usalem were dominat- 4. Henry R. Percival, ed., The Seven Ecumenical the O­ rthodox Church. In 1667, a pan-Orthodox Church such persons who have not previously been Galicia to submit to Baptism on their conversion to ed by Constantinople. P­ atriarch Sylvester of Antioch, Councils of the Undivided Church, in Philip Schaff council met in Moscow, in which the Patriarchs of Orthodox, but, from infancy have been reared in Orthodoxy. In 1752, Patriarch Pasios II, Cyril’s suc- however, ­rejected Cyril’s decree because it lacked and Henry Wace, eds., Alexandria and Antioch and representatives of Con- ­heresy, yet received valid baptism in the Name of the cessor, and the Holy Synod of Constantinople is- the approval of the Holy Synod of the Ecumenical The Nicene and Post Nicean Fathers, Second stantinople and Jerusalem ratified the decision of the Father, and of the Son, and of the Holy Spirit, while sued a formal decree reaffirming the decisions of the Throne. He also considered it an innovation, because Series, vol. xiv, (Grand Rapids, Michigan), pp. Council of Constantinople of 1484 that baptized rejecting the rest of the holy Mysteries and Church Council of Constantinople of 1484, which mandated it departed from traditional practice. Significantly 127, 405. Catholics should become Orthodox through Chris- customs, and holding other opinions contrary to the that Catholics enter the Orthodox Church through at that time, Sylvester was involved in a struggle in 5. Archimandrite Am- 10 brosius (Pagodin), “On mation. Finally, the Synod of Jerusalem (Bethlehem) Orthodox Faith.” Finally, in 2017, the Antiochian Chrismation. The Holy Synod also condemned his Patriarchate with the growing pro-Roman party, the Reception into the extended this practice to include most Protestants in Archdiocese issued Services of Initiation into the Holy ­Eustratios Argenti, a theologian who wrote A Manu- which had established the Byzantine Rite Melkite Orthodox Church,” at https://www.fatheralex- 1672. The Council, which met to repudiate the Cal- ­Orthodox-Catholic and Apostolic Church, which con- al on Baptism denouncing­ Roman Catholic Baptism Catholic Church in communion with Rome in 1724. ander.org/booklets/eng- lish/reception_church_a_ vanistic catechism attributed to Patriarch Cyril Lou- tains services to be used to receive baptized converts and demanding that all converts to Orthodoxy from The Church of Antioch continued to follow the de- pagodin.htm karis of Constantinople, a­dopted the Confession of by Chrismation, one for use during the Divine­ Lit- Catholicism be received through Baptism.­ 12 cisions of the Council of Constantinople of 1484 6. Mark of Ephesus, “The Encyclical Letter,” at Dositheus. This document, which is considered one urgy and another to be used outside of the Divine­ Meanwhile, Auxentius, a deacon, claimed to have and received fifty thousand Melkite Eastern Catho- http://remnantrocor. 11 15 blogspot.com/2012/08/ of the Symbolic Books of Orthodoxy, states: Liturgy. received a vision from God informing him that since lics into Orthodoxy by Chrismation in 1860. The st-mark-of-ephesus- Although the reception of converts through Catholics have no valid Baptism, all Catholics who Church of Russia also rejected ­Cyril’s decree. Many encyclical-letter.html Moreover, we reject as something abomina- 7. J. N. W. B. Robertson, ble and pernicious the notion that when faith is Chrismation has become the norm in the Ortho- convert to Orthodoxy must be received through metropolitans of the Ecumenical Patriarchate also trans., The Acts and Decrees dox Church, there are two important exceptions to Baptism.13 He gained a following preaching against disagreed with the “Oros” of 1755, since it violated of the Synod of Jerusalem weak, the integrity of the Mystery is impaired. Sometimes Called the this practice. In 1620, the Council of Moscow ruled the Roman Catholic Church and demanding that ancient practices as well as the principles established Council of Bethlehem For heretics who abjure their heresy and join the holden under Dositheus Catholic Church are received by the Church al- that Roman Catholics becoming Orthodox must converts from Catholicism must be received by Bap- by the Pan-Orthodox Council of Constantinople Patriarch of Jerusalem in be r­eceived into the Church through the Mystery tism. Finally, Patriarch Pasios II and the Holy Synod of 1484. Nevertheless, they muted their criticism of 1672 (New York, 1969), though they received their valid Baptism with pp. 138–139. weakness of faith. Wherefore when they after- of Baptism. This decision, however, took place after of Constantinople ordered him to cease challenging Cyril and his followers, because the Turkish authori- 8. Najim and O’Grady, The a period of intense anti-Catholic sentiment in Rus- the traditional practice of receiving baptized Catho- ties supported the Patriarch. They also feared asso- Services of Initiation, pp. wards become possessed of perfect faith, they are 119–131. 7 sia called the “the Time of Troubles,” during which lics through Chrismation. He refused and whipped ciation with the Roman Catholic Church or Roman 9. Isable Florence Hapgood, not again baptized. The Service Book of the the Poles tried to impose Catholicism on the Russian the mob up into an anti-Catholic­ frenzy. Eventu- Catholic diplomats in Constantinople. Holy Orthodox Catholic It should be noted here that although Chris- people. The Council of Moscow of 1620 is of histor­ ally the Turks intervened to restore order and killed Because the Russian and Antiochian Churches and Apostolic Church (Englewood, 1975), p. mation is normally administered after Baptism and ical interest only, because the Council of Moscow of the radical deacon. That only made Auxentius into rejected the decree of Cyril V of 1755 and co­ ntinued 454.

20 March 2019 TheThe WordWord 21 21 RECEPTION OF CONVERTS

to receive baptized converts through Chrismation, and most Protestants by Chrismation.21 The Stand- ­Protestantism be received by Chrismation. In 1718, Others, such as Archbishop Peter L’Hullier and John while Constantinople received them through Bap- ing Conference of Cano­ nical Orthodox Bishops, a Tsar Peter the Great wrote Patriarch Jeremias II of Meyendorff, argue that even an act of­ oikonomia tism, it became necessary to provide a theological body representing virtually every Orthodox jurisdic- Constantinople to inquire on the proper way to re- cannot make something valid that is totally invalid. ­explanation for this divergence in Orthodox prac- tion in the New World, approved guidelines that re- ceive converts. The Patriarch replied that the canon They consider non-Orthodox Baptism, however, as tice. This was provided through the use of the ancient quire Baptism only for converts who have “not been law of the Church requires neither Baptism by im- lacking or incomplete, rather than totally null and term oikonomia to describe the reception of baptized baptized in the Name of the Holy Trinity in a Chris- mersion, nor the Baptism of converts who had been void. Therefore the Church can complete and per- converts through Chrismation.16 Frequently trans- tian Church whose baptism can be accepted by the baptized with the proper Trinitarian formula.28 The fect the Baptism of a convert through the Sacrament lated as leniency, dispensation or simply economy, the principle of oikonomia.” The guidelines mandate that Orthodox Church even recognizes emergency Bap- of Chrismation. Finally, some theologians,­ such as word oikonomia comes from the Greek term for the those were baptized in “the Name of the Father and tism administered without water.29 Therefore, if im- Georges Florovsky, argue that the principle of econ- management of a household. Orthodox theologians of the Son and of the Holy Spirit” should be received mersion is not possible, the Church recognizes bap- omy does not apply in this matter, since ancient prac- and students of canon law use this term to describe by Chrismation.22 The Priests Guide of the Antioch­ tisms performed without triple immersion.30 tice and the decisions of competent pan-Orthodox any act that seems to apply a less-than-strict stan- ian Archdiocese states: How the Church receives a convert speaks only to councils have made the reception of baptized con- 10. St.Tikhon’s Monastery, The Great Book of Needs, dard to a given situation. St. Nicodemus of the Holy the individual situation and does not imply recogni- verts through Chrismation the normal practice of Expanded and Supple- Converts who have previously been bap- mented, vol I, pp. 61–71. Mountain considered the reception of a convert by tized in the Name of the Father, Son and Holy tion of the Baptism of those outside of the Orthodox the Church. Therefore, Florovsky argues, their origi- 11. Najim and O’Grady, The Chrismation as a form of oikonomia, because, ­strictly Church.31 Thus, those who receive converts from cer- nal Baptism must have a degree of validity, since the Services of Initiation, pp. Spirit shall be received after a proper period of 91–118. speaking, the Orthodox Church does not recognize ­catechetical instruction and affirmation of the tain non-Orthodox groups through Chrismation do Church cannot make something invalid valid, even 12. S tephen Runcimen, the sacraments administered by non-Orthodox.17 He not recognize sacraments administered outside of the by an act of oikonomia.­ 34 17. Lewis S. Patsavos, The The Great Church in Orthodox Faith by the Sacraments of Chrisma- Canon Law of the Ortho- Captivity: A Study of the applied the term strictness, or arkivia, to the require- 23 Orthodox Church. Indeed, they have merely com- In some extreme cases, those who argue that all dox Church (Brookline, Patriarchate of Constanti- tion and Holy Communion. 1975), p. 55. nople from the Eve of the ment that all converts enter the Church through Bap- pleted or perfected sacraments that are lacking or in- converts must be received by Baptism, demand that 18. Ware, Eustratios Argenti, Turkish Conquest to the tism. The term economy should only be used loosely The Priest’s Handbook of the Greek Orthodox complete by bringing the person into union with the those received by Chrismation submit to a so-called p. 106. Greek War of Independence Archdiocese of America provides a service for the 19. Davie Heith-Stade, (Cambridge, 1985), pp. to describe the reception of converts by Chrismation Church, which is the font of grace. Aleksei Khomia- corrective Baptism. Some zealots even suggest that “Receiving the Non- 358–350; Kallistos Ware, reception of converts from Roman Catholicism Orthodox: A Study of Eustratios Argenti: A because economy usually means the application of a kov, a nineteenth-century Russian theologian, wrote: a person submit to a Baptism in secret if his or her Greek Orthodox Canon Study of the Greek Church more relaxed standard than is required by canon law. and most Protestant groups by Chrismation. Final- priest or bishop would object. However, there is no Law,” in Studia Canonica under Turkish Rule, pp. ly, the Service for the Reception of Converts approved All sacraments are completed only in the 44/2010, p. 425. 70–78. In light of the decisions of pan-Orthodox councils bosom of the true Church and it matters not historical basis for the practice of so-called cor­ ­rective 20. Patsavos, Canon Law, 13. Georg e Dragas, “The in 1483, 1667, and 1672, it may be argued that the by the Orthodox Church in America also states that Baptism. In the Third Century, St. Dionysius of Al- pp. 57–58. Manner of Reception ­Roman Catholics and Protestants who have been whether they be completed in one form or an- 21. “Decree Concerning the of Roman Catholic principle of exactness or arkibia requires that bap- other. Reconciliation (with the Church) reno- exandria told a man who doubted the ­validity of his Baptism of Heretics,” at Converts into the tized converts be received by Chrismation. baptized in the Name of the Holy Trinity should reception into the Church because he received his rocorhistory.blogspot. Orthodox Church” at 24 vates the sacraments or completes them, giving com/2015/02/decree- http://orthodoxinfo. In any case, the trend of modern Orthodoxy is be received by Chrismation. Frequently those who original Baptism from heretics, that he would not corncerning-baptism- com/ecumenism/The- ­favor the reception of all converts through Baptism a full and orthodox meaning to the rule that was of-heretics.html. Manner-of-Reception- to reject the decree of Cyril V. In 1888, the Patri- insufficient or heterodox, and the repetition of baptize him because the reception of Com­munion 22. Stephanopoulos, Guide- of-Roman-Catholic- argue that only those whose non-Orthodox Bap- lines, pp. 18–19. Converts-into-the- arch and Holy Synod of Constantinople decided to in the Orthodox Church is “sufficient” to make up 23. Depar tment of Publica- the preceding sacraments is virtually contained 35 Orthodox-Church-Fr- allow bishops of the Ecumenical Throne to receive tism involved triple immersion can be received by 32 for any deficiency in his Baptism. St. Cyprian tions of the Antiochian George-Dragas.pdf Chrismation. Although it is true that triple immer- in the rite or fact of reconciliation. Archdiocese, The Priest’s 14. Ar chimadrite Ambro- converts by oikonomia through Chrismation rather knew that before his time there were those who had Guide, p. 13. sius (Pogodin), “On the sion is the norm in the Eastern Orthodox Church, Chrismation therefore sanctifies the candidate by 24. Erickson, “The Recep- Question of the Order of than through Baptism. The Church of Greece is- been received from schismatic or heretical groups by tion of Non-Orthodox,” the Reception of Persons sued similar regulations for the reception of converts the Church has never treated it as an absolute neces­ bestowing the gift of the Holy Spirit, which, accord- Chrismation. He never suggested, however, that they pp. 9–12. into the Orthodox 18 sity. The Teaching of the Twelve Apostles, or ­Didache, ing to the ordination prayer, “always heals that which 25. TheTeaching of the Church, Coming to Her in 1903. The Church of Greece followed this deci- submit to an Orthodox Baptism. Instea­ d, he wrote Twelve Apostles, Com- from Other Christian sion in 1932 by publishing an officially sanctioned one of the most ancient descriptions of the admin- is infirm and completeth that which is wanting…,” monly Called the Didache, Churches,” trans. Alvain istration of the sacrament, states that, if immersion including whatever was deficient in their Baptism It is objected: What then, will happen to in Cyril C. Richardson, N. Smirsky, at http:// service for the reception of converts through Chris- trans. and ed., Early 25 33 those who in times past came from heresy to the www.holy-trinity.org/ 19 is not possible, one may baptize by pouring. Recent outside of the Church. Christian Fathers (Phila- ecclesiology/pogodin- mation. In modern times, then, the Ecumenical Pa- Church and were received without rebaptism? delphia, 1953), p. 174. reception/reception-ch3. triarchate and the Church of Greece have returned ­archeological discoveries indicate that ancient bap- Although all Orthodox theologians agree that 26. Jo hn Erickson, “Book html The Lord in his mercy is able to grant them in- Review: George D. to the principles of the Council of Constantinople of tismal vessels were too small to allow the complete Chrismation perfects whatever was imperfect with 15. Dragas, “The Manner 26 dulgence and not separate from the privileges Metallinos, I Confess of Reception of Roman 1484 and Jerusalem (Bethlehem) of 1872, and now immersion of adults. St. Mark of Ephesus knew the non-Orthodox Baptism of a convert, they do One Baptism,” in St. Catholic Converts into of his Church those who were received into the Vladimir’s Quarterly, vol. the Orthodox Church.” receive converts from Roman Catholicism­ and Prot- that the Catholic Church baptized by pouring, yet he not agree on the exact meaning of this practice. One 41, no. 1, 1997, p. 78. 16. The orthN American had no objection to the reception of converts from group of Orthodox theologians, such as Christos An- Church in good faith and have fallen asleep in 27. Mark of Ephesus, “The Catholic Orthodox estantism through Chrismation, provided they were the Church.36 Encyclical Letter.” Theological Dialogue, baptized “in the Name of the Father and of the Son ­Catholicism by Chrismation. Indeed, he considered it droutsos, Constantine Dyovouniotis, and Metropoli- 28. Runciman, The Great “Baptism and ‘Sacra- 20 Church in Captivity, pp. mental Economy’: An appropriate because the Church received heretics by tan Anthony Khrapovitsky, argue that non-Ortho- Cyril V of Constantinople also knew that there 356–357. and of the Holy Spirit.” In the United­ States, ev- 27 Agreed Statement,” at Chrismation.­ The Fathers of the Council of Con- dox sacraments are “null and void.” They also agree, were many persons who had been received into the 29. Bishop Ephraim, http://www.usccb.org/ ery canonical Orthodox jurisdiction allows for the “The Form of Holy beliefs-and-teachings/ reception of baptized converts through Chrisma- stantinople in 1484, Moscow in 1667, and Jer­ usalem however, that the Church may receive a convert who Church by Chrismation before he issued his decree Baptism,” at http:// ecumenical-and-inter- (Bethlehem) in 1672 knew that the Catholics and has been baptized outside of the Orthodox Church of 1755. Yet he never demanded that they receive www.accessonecom/- religious/ecumenical/ tion. Even the Russian Orthodox Church Outside of bbarnes/.formofbaptism. orthodox/baptism-and- Protestants did not baptize by triple immersion, yet by Chrismation through oikonomia, which makes an Baptism in the Orthodox Church. He also knew that htm sacramental-economy. Russia, which usually receives converts through Bap- 30. Patsavos, Canon Law, cfm tism, allows its bishops to receive Ro­ man Catholics they mandated that converts from Catholicism and invalid Baptism valid by the action of the Church. both Antioch and Russia rejected his decree of 1755 pp. 50–51.

22 March 2019 The Word 23 RECEPTION OF CONVERTS

and continued to receive converts by Chrismation. the traditional terms ­“Father, Son and Holy Spirit,” He recognized as Orthodox, however, those received such as “Creator, Redeemer and Sanctifier,” in some For Such a Time as This by the Antiochian and Russian Churches. C. Oiko- of the more liberal ­Protestant denominations, the nomos, a nineteenth-century Greek theologian who Orthodox Church must insist that the traditional argued in support of the position of Cyril V, wrote Trinitarian language has been used when the convert Fr. John Oliver that “the other Patriarchates accept those perfected ­received Baptism in his or her previous affiliation. In in Russia by concession as legitimate children.” 37 those cases when it is not possible to verify that the Here he followed the example of St. Basil the Great. proper language was used during the non-Ortho- In response to an inquiry concerning this issue, St. dox Baptism,­ the candidate must enter the Church Basil wrote, “It is right to follow the customs obtain- through Baptism. ing in each region, because those, who at times gave In conclusion, the local bishop, subject to the beautiful bird alighted atop a tree. politics, food, childrearing, music, culture, ­money, decision on those points, held different opinions con- ­policies approved by the Holy Synod under which 38 No one had seen it before, but it ­media, and sports. Christians may consult the cerning their Baptism.” he serves, alone has the authority to decide how a was the only bird anyone had Church for guidance on these matters, but may dis- One example shows that the theology that un- convert is to be received into the Church under his ever seen with feathers con- agree on how best to apply what they find there. derlies the practice of corrective Baptism is severe- ­omophorion. A layperson, no matter how devout he or taining all the colors­ known If I feel uncomfortable because of the choices you ly flawed. In a famous case, a man who had been she may be, has no right to make this decision. Nor to man. Word about the make, I can either­ condemn those choices or em- a priest for many years was baptized while visiting does a priest or a monastic, regardless of his spiritu- bird reached the old king, bark on the more ex­ citing adventure of exploring ality, have any authority to interfere in who told his people that just why they make me feel uncomfortable. Chrismation therefore sanctifies the candidate by bestowing the gift of the Holy this matter. A convert who has fallen they must catch and In the essentials – Father, Son, Holy Spirit, Spirit, which, according to the ordination prayer, “always heals that which is in- under the influence of those who argue bring the bird to his Church – we countenance no diversity of opinion. firm and completeth that which is wanting…,” including whatever was deficient that all converts must be received by quarters. The people Not invented, but revealed, they are the exclusive in their Baptism outside of the Church.33 Baptism would be completely wrong discussed how to do this – reflecting, strategizing, balms that heal the soul. A loss of any of them is a were he or she to proclaim that he will planning. After considering each person’s strengths loss of all of them. In the non-essentials, we allow only enter into the Orthodox Church and weaknesses, they decided that they would form for prayerful consideration and robust dialogue as Greece. After his bishop suspended him, he joined if he is allowed to enter through ­Baptism. One must a human ladder: the tall and sturdy would form the each soul works out his or her own salvation “with another Orthodox jurisdiction. His decision to re- come to the Church on the Church’s terms, not one’s base, while the short and wispy would form the top. fear and trembling” (Philippians 2:12). ceive Baptism after many years in the Orthodox own terms. This means that, if it is the practice of the Finally, someone reached the bird and brought it In all things, though, we pursue charity. When priesthood has dangerous consequences. If this priest local bishop to receive baptized converts by Chris- back to the delighted king. After admiring the bird love flows in a group, differences are accepted, but 31. Erickson, “Reception of were not fully Orthodox when he was ordained, he mation, he or she must enter the Church through Non-Orthodox,” p. 117. in his hands, he suddenly opened his fingers and let do not devastate; conflicts are acknowledged, but do 32. Quoted in Florovsky, The was not really ordained. Therefore, all his ministra- Chrismation. If the changes in Protestantism, such the bird fly. The people were aghast. “Why did you not destroy. Persons listen prayerfully, respect each Boundaries of the Church, tions during his years in the priesthood would be in- as allowing some of its clergy to use so-called in- p. 41. let the bird go?” they asked. “We worked hard to re- others’ gifts, accept each others’ limitations, delight 33. The ntiochianA Ortho- valid. Thus those he married were not really married, clusive language with baptizing, warr­ ant a change trieve it for you.” More on this in a moment. and even find humor in their differences, respect- dox Christian Archdio- cese of North America, and those who had gone to him for confession did in practice, because it implies a less-than-Ortho- “In essentials, unity; in non-essentials, liberty; in fully encourage each other to grow. They share each Service Book of the Holy not receive a real absolution for their sins. When he dox understanding­ of the Holy Trinity, the bishop, Eastern Orthodox Catholic all things, charity.” We’re uncertain when this quo- others’ pains, bind each others’ wounds, commit to Church, (Englewood, served the Divine­ Liturgy, he only gave the people and the bishop alone, has the authority to make this tation first appeared in history, but we’re grateful struggle for salvation together. A charitable group 1975), p. 231. bread soaked in wine, instead of the actual Body and decision.­ 34. Georges Florovsky, that it has come down to us. What are the essen- in community is characterized by a sense of pro- “The Boundaries of the Blood of Christ. In summary the most common practice of the Church,” in Richard S. tials of life on which members of the Church must found respect, appreciation, joy. Members work at Haugh, ed., The Collected It is important to note that not all those baptized Church is to receive converts from heretical and be unified?We find them in the Nicene Creed: “I letting go of grievances. After the harsh rhetoric, Works of Georges Floro- outside of the Orthodox Church may be received by schismatic groups, after a suitable period of instruc- vsky, (Vaduz, 1989), vol. believe in one God the Father … in one Lord ­Jesus violent outbursts, and rising incivility of this year, is 13, p.40. Chrismation. Only those baptized with water “in the tion and the renunciation of all heretical beliefs that Christ … in the Holy Spirit … in one, holy, cath­ that not a beautiful way to enter 2019? 35. Eusebius, The Ecclesiasti- cal History, p. 277. Name of the Father and of the Son and of the Holy are contrary to the Orthodox Faith, through the olic, and apostolic Church.” And by “Church,” the After admiring the bird in his hands, the king 36. Cyprian, “Letter 739,” Spirit” in denominations which have officially -ac Mystery of Chrismation. Several pan-Orthodox p. 170. Creed means every sacred revelation found ­under its suddenly opened his fingers and let the bird fly. The 37. Metallinos, One Baptism, cepted a reasonably orthodox doctrine of the Holy councils have endorsed this custom. Even those who roof - the Bible, the mysteries, the saints, the ascetic people were aghast. “Why did you let the bird go?” p. 107. Trinity may enter the Church through Chrismation. argue that all converts should be received by Baptism 38. St. Basil the Great, lifestyle, the arts of hymnography and iconography. they asked. “We worked hard to retrieve it for you.” “Letter CLXXXVII, to Thus, the Church receives followers of the Church of agree that the Church has the authority to receive Ampilochius, Concern- An Orthodox congregation must be united in these “That,” the king replied, “was what delighted ing the Canons,” in Latter-Day Saints or Mormons by Baptism, because, converts through Chrismation, as an act of economy. essentials of our common faith and ­practice. me. I didn’t want the bird, I wanted my people to Blomfield Jackson, trans., although they use the right words when baptizing, Therefore this is a needless controversy that all faith- St Basil: Letters and Select What are the non-essentials? They are every­ work together.” Works,” in Schaff and their belief concerning God and the Holy Trinity ful Orthodox Christians should avoid. thing else. Consider your social circles – even Wace, Nicene and Post Fr. John Morris Nicene Fathers, Second is far from orthodox. ­Although it has become fash- Christian, even Orthodox – and the astonish- Series, vol. vii, p. 223. ionable to substitute so-called inclusive language for ing ­diversity of opinion about education, clothing,

24 March 2019 The Word 25 and the choice always being ours to allow God to ­Barbara Eriksson from St. Peter, Calgary. penetrate our hardened spots. We were repeatedly We were all given a gift to take with us back challenged to practice what we were being taught into our lives. On the weekend of the celebration ORTHODOX WOMEN’S by beginning each session by closing our eyes and of the Elevation of the Cross on the new calendar, using a small prayer like the name of Jesus or the each of us received a unique, handmade, wooden RETREAT 2018 Jesus prayer. We attempted to enter quiet, and still- cross. These crosses can remind us of our calling to ness. Who wouldn’t want to be a healing presence? take up our own special gift of the cross, “that dif- Dr. Rossi made it very clear that many of us would ficult privilege,” that Christ offers every one of us. turn away from that choice. Driving away from the retreat was like leaving “Becoming a Healing Presence” was the topic of love and experience of many who have touched his In between the sessions we all enjoyed the hos- the presence of a masterpiece of art. After stand- the 2018 annual Orthodox Women’s fall retreat. Dr. own life, including his wife Gay, and our beloved Fr. pitality of home-cooked meals, fresh cinnamon ing in front of a piece of art that takes you in. and Albert Rossi, husband, father, grandfather, mentor, Thomas Hopko. Dr. Rossi reached across to us as he buns and cookies, fruit, and plenty of hot tea and speaks to many parts of your being, impressions are friend of many, and also teacher of Pastoral Theolo- spoke, a fellow traveller. coffee, offered by the welcoming staff of Entheos. left on your soul, many nameless. May God grant gy at St. Vladimir’s Seminary in New York, brought Throughout the sessions we were invited to face We are grateful to the clergy, V. Rev. Fr. Phillip that this imprint may bear fruit and healing in the his open heart and warmth into four teaching ses- the challenge of being present with our own dark- Eriksson of St. Peter the Aleut Orthodox Church, lives of the ladies who gathered there, and extend sions during the weekend. ness and brokenness, to go into that place of pain Rev. Fr. Lucian Constantin of St. Mary’s Roma- to the lives of the people that we touch. Eighty-five women from Saskatchewan, Idaho, within, that we find various ways to avoid. We were nian Orthodox Church, and Rev. Fr. Dr. Timothy For the women’s retreat committee ( Joan Alberta, and British Columbia gathered together given the opportunity to look at some of the habits Chrapko of St. Vladimir’s Ukrainian Orthodox Popowich, Ghada Ziadeh, and Matushka Barbara for the eighteenth Orthodox Women’s Retreat held that make us run from ourselves into unreality. We Sobor, who in turn came out to the centre to lead ­Eriksson, all of Calgary), we ask God’s rich bless- at Entheos Retreat Centre in the foothills of the were encouraged to believe the truth about God’s the liturgical services, visit, and hear confessions. ing, and many, many years! Rocky Mountains, west of Calgary, Alberta. It was presence being real, and to deal with the uncom- (Fr. Amin Houli from the Antiochian Orthodox Dr. Rossi’s book, Becoming a Healing Presence, wonderful being with ladies from so many ethnic fortable ambiguity of not being sure of ourselves, jurisdiction canceled at the last minute on account published by Ancient Faith Publishing, is a very backgrounds, of various ages, each with challeng- but instead trusting in the stillness and quiet of of the flu.) worthwhile read, and for those who attended a way ing life stories and individual personal experiences. God’s presence. Dr. Rossi urged us to look away Voices blending together in a beautiful out- to recapture the essence of the retreat and once From the beginning of the first session we real- from identifying with our “scummy thoughts,” and pouring of song in worship was another highlight. again feel the wisdom and warmth of Dr. Rossi’s ized that, while Dr. Rossi was the presenter, he was instead to focus on the light of Christ. We were This eary the music for the Divine Liturgy was presentations. Presbytera Myra Reinheimer not alone in front of us. He brought with him the gently opened to ideas of mercy being healing oil, led by a group of singers conducted by Matushka Wynndel, British Columbia

26 March 2019 The Word 27 ­clinging narrative, we are susceptible­ to its constraints ­future. I consider the many ways that life could go, One Step Ahead: forever. the many opportunities for disaster, or grand success. In C.S. Lewis’s book, The Great Divorce, there is When I spend time plotting and planning and predict- Finding God in the Present a scene in which one of the Spirits blows a horn and ing, I negate the current world and life around me. I calls a stampede of Unicorns in a last- miss people and places. I miss knowing God. Margaret Nelson ditch effort to still the inter- When the Israelites wandered in the ­desert, God nal monologue of a particular was there. He was there by day and He was there ghost. This ghost of a woman is by night. He had rescued them. He had brought WHEN WE MISCARRIED IN JULY I CRIED ON MY BED AND THEN I MESSAGED MY PRIEST. stuck, inwardly turned in upon her them out of slavery. He had never failed them. HE CALLED AND HIS VOICE HELD DEEP COMPASSION. IT WASN’T A FORCED, “OH, I’M own story, upon herself. She He ­provided food, manna, for them every day. SO SORRY,” THAT RUSHES TO MOVE PAST THE UNCOMFORTABLE MOMENT OF LOSS. is missing the opportuni- The stipulation, however, was only to gather ty of reality – an eternity of enough for that particular day. When the Isra- IT STRUCK ME THAT IT WAS MORE LIKE A DEEP WELL; HE HAD SOME KNOWLEDGE OF delight and wonder – that is elites fell into their human desire for self-­ THE WEIGHT AND VALUE OF EVERY SOUL TAKEN FROM THIS WORLD. right in front of her face for sufficiency, and hoarded and saved the taking. extra manna for the following day, it The earth seemed to shake: was spoiled, rendered inedible. God He said a prayer for me, and then added, “Try to my own internal narrative, and the future almost always the whole wood trembled and dindled at the sound was teaching them about His faith- see why this may have happened.” This was not said as to the exclusion of the present. …. A herd of unicorns came thundering through fulness. He was teaching them how an empty platitude, but instead to point me ­gently to There is a quality to infertility and miscarriage, the glades: twenty-seven hands high the smallest to trust. How often I see the pro- a deeper reality and help me along the path of salva- pregnancy and birth, nursing and parenting, that is of them and white as swans but for the red gleam vision of God, and grab as much tion. I hung up a little confused, but mostly scared. My found nowhere else in our earthly life. Any ­woman in eyes and nostrils and the flashing indigo of their as I can to save for later, when mind, so adept at assigning blame and finding mean- who has desired a child and has waited months, maybe horns. I can still remember the squelching noise of I assume He will no longer be ing, went straight to all the ways I may have failed and years, understands a new type of patience and a kind of the soft wet turn under their hoofs, the breaking of there for me. thus deserved to be punished. I was too tired and too raw emotion. Many, myself included, strive for control, the undergrowth, the snorting and the whinney- When I spend my time ping-ponging between the frail, however, to continue this line of thought, so in- yet in actuality we can neither ­create nor sustain life ings; how their hind legs went up and their horned pigsty and my future as a servant in my Father’s house, stead, I set the question gently on a shelf for later. without the hand of God. heads down in mimic battle. the danger is that I miss His embrace. When I hoard In the coming weeks and months it was there. I In the story of the prodigal son, a young heir leaves my daily bread, and plan to atone for my own mistakes, The idea behind this diversion is that of interrup- I miss out on what is right in front of me: forgiveness, noticed it as I woke up, and glanced at it as I washed his father after demanding his inheritance. He squan- tion. If, even for a moment, the nearly transparent dishes, folded laundry, and went about my life. I didn’t ders that inheritance and ends up in a pigsty eating communion, provision and love. woman could be jolted from her preoccupation with In my sacred space, I realized how often I do this. I approach the question as I usually would other­ prob- the food meant for the pigs. After much rumination, self, then she could be saved. If her eyes could catch a lems, with judgment, attacking head on with my intel- he creates a plan and decides to return to his Father’s cling to a sense of control and forced order, even in the flicker of the present, then her self-created narrative, context of desiring children. “If I only obey perfectly, lect. Instead, I let it sit where it was, and waited, and I house, as a servant, in order to atone for his mistakes. that she had thought was truth, would shrivel and fall, prayed small prayers. He spends time considering his past actions, which solve my own problems, clean myself up before I arrive rendered powerless. at my Father’s house, then He will love me and give me The question itself slowly changed, not in content, then catapults him into a hypothetical future where all Sometimes pain can provide this momentary jolt. but in intrinsic meaning. Instead of the assumption his problems are solved. His present, meanwhile, is un- the desires of my heart.” I have spent most of my life For me, the instruction, “Try to see why this may have trying to stay one step ahead of God. This is exhaust- that I had made a mistake and deserved punishment, I lived, and he lacks faith. happened,” became a continual silent stampede of uni- now saw a much gentler truth. Pain had helped me pay I realized that I have never really trusted God. I ing. It is uncooperative. It is unnecessary. It is “my will corns. Somehow, instead of pushing me into the past be done.” It is fear in ­action. It is no life at all. The God attention. Pain parted time and created space for me have always tried to solve my own problems. God was to search for mistakes, it held me, gently in the pres- to see more clearly. Rather than an angry God, ready in the past, when the past was the present, but He can- who weeps with me does not ask for me to come clean ent. Pain produced a shoulder shake, a space, a stam- and perfect, He asks for my broken heart. He asks for to dole out consequences, I glanced shyly at One who not be found there by man. I can look back and observe pede. A question held that space open for me – space wept with me, a God acquainted with grief. Here was His faithfulness, seeing the imprint and evidence that my love. to live in the present and look around with curiosity. When waiting on a surfboard in the mighty waters a God so good, so powerful, and so skilled, that He He was there, but I will not meet Him there. This was space for my eyes to adjust to the newness and could extract sweetness from sadness. Who was this I cannot trust my mind’s assessment of the past. I of the deep, surrounded by salt and air and space, there brightness of now, space to listen, space to feel, space to is an opportunity for cooperation. A swell on the ho- God that I had never known before, and that I only cannot build my life’s narrative from that assessment, grieve. Here was space to believe, space to trust, space wanted to know more? or I will be reduced to an accumulation of mistakes rizon approaches. When I stay one step ahead and try for faith, space to relinquish control. In this space, I to force this swell to carry me in my time, most often I In this oasis of a parted present, created by pain, I and proposed solutions. I will be what others­ and what ­realized that I have never had faith. I have never fully saw the truth of my existence. I had missed meeting I myself judge myself to be, instead of what I truly slide down the face too fast, too early, catching the nose believed. I have never experientially known God. of my board, and I am thrust underwater. The weight this God, not because I was not looking, but because I am. Dwelling in the past creates a storyline; if we do Living in the past and embracing the story it writes was looking in the wrong places. I inhabited the past, not pull ourselves into the present and shake off that of what would have carried me is now over me, and all for me pushes me to solve the problem of my own around, and I struggle to find the surface. By the time Continued on page 34

28 March 2019 The Word 29 30 March 2019 the churches, California ers ofotherSouthern aswell as of thosewhoha dox communities. OnDecember9, 2018, thefaces all - gin ofmany AntiochianOrtho ofournow-thriving and later became thefirstlife-member.and laterbecame Hehasbeen Ignatius, Bobwasone members ofthefounding the Order of St. founded memory of thrice-blessed National Conventions. Metropolitan When Board of Trustees years andchaired many forty for Bob wasamemberoftheAntioch it, timetotime. on itfrom andcontinues tocheck Coast Chancer ent day. Heworked toestablishthe tirelessly West churches upthepres formed tor ofmany newly well beyond theCathedral. Hehasbeenabenefac in w inthecommunity.ily theyears, Over Bob’s interest fam chaired the first extensive outreachevery to visit adjacent totheChurch,Manor apartments andhe inthecreation He wasinstrumental oftheCedars and ser ber ofSt. the beginning, Nicholasfrom Cathedral toher.Church andwasdedicated Hewasamem businesstothisday.melons thefamily inwhatisstill grower, packer, vegetables and andshipperoffresh of hisfather, andwent baseball towork asa Bobleft seasons intheminorleagues,few thedeath andafter Worldwent totheinterservice Series. a playing After the AirForce. Heplayed theAirForce for ball and UCLA. college, After in atourofduty Bobserved youth, LA for baseball HighSchool, playing andfor N Angeles, to Los ly long before ofSt. the founding ayearket crash later, Bobrelocated withhisfami toZahle,traced back Lebanon. mar thestock After ­S parishioners, Andrews. Robert ofoneandmostbeloved ofthe founding birthday theninetieth andcelebrate torecognize Cathedral mother Church of Southern California,mother Church ofSouthern wastheori aleem andLyla Andrews, be can whoseancestry icholas Cathedral.icholas his Bobwasanathletefrom Bob had a lifelong love for to the Orthodox Bob had totheOrthodox alifelonglove for in1928Detroit,Bob wasborn theson of St. Angeles, Nicholas in Los Cathedral asthe faces of their children, returned to St. Nicholas orking in the vineyard of Orthodoxy extended extended orking in the vineyard ofOrthodoxy ved on theParish many Councilfor years. Fearless SoldierforChrist y, many for years worked tomaintain d left over theyears tobethelead d left ROBERT (BOB)ANDREWS ROBERT ­ ian Ar chdiocese chdiocese ­P HILIP HILIP ------and theImper tion, St. Athanasius College, ofBalamand, University pital, St. Vladimir’s Orthodox Theological Founda you. Mayyou Godgrant many years! daughter-in-law standingasushers. asacolytes,grandsons serving andhisdaughter so lies were present all intheChurch, withone ofhis wif with him. topray and to celebrate dral Secondly, his one, over two hundred totheCathe faithfulcame testimonies well-lived.most obvious tohislife For abundance tohelpthoseinneed. There weretwo, ­al were full, barns, hedecidedtobuildmore Bobhas that, withthefact thathisbarns whenconfronted Archdiocese many years for tocome. of humorcontinue tobeablessinghimandthe prayer thatBob’s counsel, Bob.love for JOSEPH offered Sayidna hispersonal conveyedhis friend, Sayidna hisdeep tomark theoccasion.PH andBob Sayidna assigned to the Diocese of the West. In his letter to bishop asanew arrived themoment Sayidna from began which enjoy along andpersonal friendship tan eo Washington, D.C. toration, oftheKahlil force in the creation,also a driving and later the res example f Christ, soldier for ble but fearless and a tremendous ­r activities include St.activities include Jude Children’s Research Hos Antioch. Order ofSts. Peter thePatriarchate andPaul of from and Gold Medals,Antonian Silver andreceived the ecognized by the Orthodox Church with both the Church by withboththe theOrthodox ecognized ways chosen tobreak chosen ways openhisbarns, usingthat ns serving asDeacontheliturgy, during ns serving sixofhis n wasthereading ofalettersentby Metropoli e Adrianne and his four childrene Adrianne and his four and their fami We you, celebrate BobAndrews! You are ahum whohad Unlike themaninparable somuch One ofthehighlightsBob’s lunch birthday nadto oteCuc, Bob’s philanthropic In addition totheChurch, JOSE ­ or those who have the privilege of knowing or thosewhohave ofknowing theprivilege ial County Historical Society. Historical ial County Hewas ­ Gibr ­ energ an Memor ­ y, ­ wisdo ial Garden in m and sense m andsense ­ r espect and espect and ­ ------cus hostedaspecialday in Church ofSt. John ofDamas Entr bered ourhonorees intheGreat beautiful ner inthechurch hall, was which a delicious homemade din Arabic and theirfamilieswere invited to this blessedday. iconostasis. of This wasjustthestart of our photomemorable in front the group gathered togethera for you many years!” Liturgy, After St. John’s sang, choir “God grant ofHoly Watersprinkling asthe thosepresent blessed all withthe Re bers ofourGreeters Committee. boutonniere by one ofthemem honorees were given acorsage or like royalty. to toastthem, rate, tocoordinate, toserve, tosing, gether tocook, tobake, todeco to have them. Volunteers to came ishonored them thattheirparish themandtoremind to celebrate togetherages tothankthem, came tr niors isagift, butthis day was be intosomething ful ideaevolved asasimple, started What thought ­others joinedinthecelebr 58 were present, to 300 andclose 30, 2018. Ofthe100 or more on Sunday, September ageof our 100 parishioners 80 uly ablessing.uly Parishioners ofall The entire ofthe family Parish Following Liturgy, honorees Church,Before entering our day thatwe have ourse Every COMMUNITIES INACTION yond beautiful. ST. JOHNOF IN v. Fr. John K. Teebagy remem ance. he DivineLiturgy After DEDHAM CELEBRA ­ ly transformed towel transformed ly SENIORS and to host them andtohostthem DAMASCUS ­ ho ­ TES TES norees, ­ ho ation. nor nor

------queens. come ourhonorees likekingsand honorees: “When we thinkofyour honorees: “When Cindy Haddad’s words toour somanydone usfor years. for you tosay achance thank our parish parishioners,fellow butalsogave toseefriends, family,chance and 25:23). thew good andfaithfulservant” (Mat scripture passage: “Well done, thou S made wooden icons ofthe cially the honorees. were spe The gifts to eachof theparish from gifts Joanpassedout John andKhouria clementines. students passedoutthetraditional remembered, whilechurchschool thatmany ofourhonorees harvest aboutthefall with anoldfavorite sing-a-long anArabic He started later on Mu of St. John’s on Hudson Street, and theolddays from memories a few we thisday, alsocelebrated shared Ar ners tosweeten theday withmore was made byDessert our parishio members of from Teen SOYO. dinner,prepare andserve withhelp enjoy. volunteers helpedto Several to all inEnglishfor then translated special w delahad. Mr. gave a Khouri Arthur ourown late music from Tony Ab listening tor dents. enjoyed Guests while mazza SOYO stu andChurch School their seatsby membersofthe Teen weet Kissing Theotokos withthe To Chairperson paraphrase This da aspecialprogram,After Father Mr. John Dyer, whosebirthday abic favorites. for all that our seniors have thatourseniorshave all for Honorees were to escorted elcome address inArabic, y not only provided a provided a y notonly seum Roa ­ ecordings of Arabic ecordings ofArabic d inBoston. - - - - - fulness. teachers. role models, school andasSunday faithby yourOrthodox exampleas and the meaning of our Christ You have taughtusaboutfaithin y zaars, and somuch more over the fashion shows, lobsterdinners, ba penny sales, picnics, shows, variety ou have taught ushow to church. You’ve hosted numerous attend tothefinancialneedsofour ham. Boston here to West St. inDed MuseumRd. usfrom bringing in with ustoday were in instrumental mountains. Many ofyou whoare Your move literally generation can Thank forgivingroots. usour you another andtofuture generations. cousins, but you connect us to one grandparents, and aunts&uncles fathersandmothers,founding our N your Youcause of efforts. connect us. We have much to be gratefulfor greatest generation ofourparish. generation,mighty the andlikely generation, we think of them as a ears. ot only do youot only connect us to our Thank y Thank you for showing us how ushow Thank forshowing you Y Thank for you your faith ou for leading theway. leading ou for Continued onpage 34 - - - -

Communities In Action learn and grow in our faith. Communion demon- as many people as possible. Just suppose we were THAT THE WORLD WILL KNOW YOU strates to us why we believe, and this food feeds our to de-emphasize attendance, and no longer measure Judges’ Choice, the Oratorical Festival souls. It is great to be out in the world, too, tog­ ether the success of a church by the number of people that for the Diocese of Ottawa helping others: helping to clothe those without attend, or the amount of money that is collected. clothes, or helping feed those who are hungry. With What if, instead, we looked for a promise of passion Aliah Mahshie so much pain in the world, it can easily eat away at and truthfulness in Christian followers. How would our strength. When we deal with the sinful world, we then define the success of our church? Could we we can easily fall into that worldly way of being, possibly bow to the Holy Spirit in true godliness, The Church of Jesus Christ, Christian fellowship is and question our beliefs. Partaking in communion, changing the decisions we make, our performance, the Antiochian Orthodox what the Scripture in the however, helps us remember that God makes us and our actions? If we did this, would it be possi- Church, the Church of Antioch Acts of the Apostles revolves strong. As Matthew 18:19–20 states: “Again I say ble that God would make our hearts more sensitive where they were first called around, what the Apostles to you that if two of you agree on earth concerning to sin, and wounded every time we did something Christian, these terms all re- were teaching. The breaking anything that they ask, it will be done for them by to offend Him or others? Would we love everyone volve around the same goal: of bread is done together in My Father in heaven. For where two or three are more, or would we pull away from true Christian Christian fellowship, prayer, Christian fellowship. Prayer is gathered together in My name, I am there in the love? This is the true Church that Jesus imparts, in- and the breaking of bread. done in Christian fellowship. midst of them.” structs and reveals to Christians in the Scriptures. They embody the Christian Why is Christian f­ellowship These principles provide encouragement. We all What I am talking about is making true disciples faith, project the ideals of so important? Because com- have bad moments, like when my tata passed away of the faithful. I’m talking about people who have Christian hope, and give life ing together to support one last year, or like, say, when my sister gets a bad grade a genuine experience with Jesus. We would have to Christian love. The Church another is an ­experience that on an exam. If we have a crisis of faith, we can find a Church that proposes and practices being loved, was founded by our Lord Jesus­ allows us to learn, to gain ourselves down. If we get too low, it can lead to an- loving others, caring for others in pursuit of the Christ, who remains forever as strength, and to show the ger or depression, or maybe for some a feeling of ways of God. This would be a Church connected its Head. Christ entrusts His world exactly who God is. disappointment with God. These low times are why to God through fellowship, prayer, and communion. own Being to the Church, Each of us together shows all Christian fellowship, prayer, and the breaking of This is what Jesus meant when He talked about handing down divine revela- of God’s graces to the world. bread are so important. Just doing a fun thing with making disciples of one another. This is what true tions to the faithful, the Apostles, saints and sin- Each of us has a purpose here on earth to show Teen SOYO or going to the local soup kitchen to faith in Christ is. I see that, in fellowship with one ners alike, who assemble under the Church’s shelter. aspects of God to those around us. We have been help feed those in need, or praying with one anoth- another, if I dig in and work together with others, He does this not only to bring them to repentance ­given specific spiritual gifts. er at Vespers can be uplifting, and bring someone if I pray together with them, break bread together and forgiveness, but to support their dedication and When we come together in prayer, it is as out of a slump. When we come together in wor- with them, if I teach and learn with them, with the enthusiasm in accomplishing the will of God. The though we as a whole were demonstrating God. ship we teach each other things and we learn from unity of the Holy Spirit and a divine purpose, I will truth is preserved, proclaimed, and shared sacredly Take, for example, when we bake a cake. We need them. Most importantly, however, we learn from close in on God’s plan for me. What about God’s among the faithful. To me, the Church today is the all the ingredients together: the flour, the eggs, the ­Jesus Christ and the Apostles. God gives us a gift of plan for you? divine workshop for the teaching and sanctification oil, the baking powder. None of these single ingre- learning and growing when we come together. By of the faithful. The Church is the whole strength of dients alone makes the cake, but together the flour, becoming one, we show each other how to live as faithful and devout Christians. the eggs, and so forth, together make this wonder- God wants us to, and how to walk in His footsteps. The Church has in its nature the ability and ful, delicious cake. It’s the same with prayer: all of us In 1 Corinthians 14:26, we see how important this tendency to develop and grow; it has the nature to gather together on Sunday for the glory of God at is to Paul: “What then shall we say, brothers and overcome adversity and to obtain the truth. We are this Parish Life Conference, as do our brothers and sisters? When you come together, each of you has called to know and to live the teachings of Christ sisters throughout the country, and at other PLCs. a hymn, or a word of instruction, a ­revelation, a and the holy Apostles, and to share in fellowship “For as we have many members in one body, but all tongue or an interpretation. Everything must be with one another. Following the Lord’s command members, do not have the same function, so we, be- done so that the church may be built up.” We en- is true fellowship, “that the world will know you as ing many, are one body in Christ, and individually ter into Christian fellowship, prayer, and the break- My disciples by the love you have for one another” members of one another. Having then gifts differ- ing of bread in the Divine Liturgy along with God’s ( John 13:35). This love for God and oneanother­ ing according to the grace that is given to us, let us living Word, so that everything that is done will is the foundation of the Church that nourishes use them: if prophecy, let us prophesy in proportion strengthen all of us. the faithful. No one had to come to the disciples to our faith” (Romans 12:4–6). Across America, there are churches that are and new believers and say, “You have to practice The “breaking of bread” makes us stronger. No working hard to increase church attendance, so they ­fellowship.” The Holy Spirit had come upon these matter where we are in our faith, communion pro- can report to their church leaders. There are all kinds people and formed an internal harmony, and their vides us with strength. Partaking in the holy body of churches today that are working on all kinds of natural desire was to express it externally. and blood of Christ with others gives us a chance to programs and try to have a complete ministry to Judges’ Choice

32 March 2019 The Word 33 ONE STEP AHEAD A TABLE IN THE PRESENCE RETREAT FOR ORTHODOX COMBAT VETERANS

Continued from page 29 Orthodox Christian combat veterans of OEF and OIF:

I find air, I am exhausted. I have little strength The dust remains on your boots and in your rucksacks. to return to my place of waiting, observing, be- ing. I am angry at being betrayed by nature, but Your fallen brothers remain in your hearts and minds. did nature really betray me? Or did I just refuse Combat is a threshold that cannot be uncrossed. to cooperate. Alternatively, the swell may pass under- Your stories are not easy to tell. Who can bear them? neath me, barely bobbing me, and leaving me to watch it travel ahead while I stay behind. BUT GOD KNOWS THEM ALL. There will be more swells, but not that particu- AND HIS LOVE FOR YOU ENDURES FOREVER. lar wave. Cooperation means that I inhabit the pres- ent, communing with God where He can be Your Orthodox Military Chaplains found. When I am in the present, I am more and some veteran clergy have planned a retreat. aware of the nuances of the opportunities He has provided me so that I may join Him. I can No cost – just get to us, if you can. We’ll take care of the rest. wait, wait for the wave, and feel the moment to paddle myself into union with the wave. When I WE GATHER TO TALK. WE GATHER TO PRAY. wait, instead of trying to stay one step ahead, the TO STAND SHOULDER TO SHOULDER AND TO FACE GOD. ride is nearly effortless and the burden is light. ONE STEP AHEAD Instead of condemning me, my pain helped me to be still. In the stillness of now, I see God Columbus Day Weekend 2019 at the Antiochian Village and I am held by Him. I will try to stay here, Contact Barli Ross at [email protected] but when I leave and wander into the future of concerns and potentials, or fall back into rumi- nating on my past mistakes, held captive in my The Antiochian Village welcomes all the parishes of the Eastern Dioceses of the Antiochian Orthodox Christian Archdiocese of North America, own story, I will know that I can always come as well as the faithful of all the Archdiocese, back to now. God has always known where to find me. I know now, where to find God. COMMUNITIES IN ACTION Dioceses of Charleston/Oakland & Dioceses of Charleston/Oakland & New York/Washington D.C. New York/Washington D.C. Continued from page 31

to be good stewards. You taught us how to cook our favorite clas- sic Arabic ­dishes – especially past and present members of the Virgin Mary Society. Thank you for showing us that food is a gift of love. You showed us how to have fun at mahrajans, and how to dubke and sing at ­huflis. Thank you for teaching us traditions and

customs that are dear to our Arabic heritage. You taught us about BEGINS CONCLUDES JUNE 26-30, 2016 being hospitable, notJUNE only 26in -30,our 2016homes and in our parish, but Hosted by St. John Chrysostom, Hosted by St. John Chrysostom, York, PA at regional and nationalYork, PAconferences. You showed us how to do FRIDAY ST MARY OF EGYPT things, the “St. John’s Way” – full of love, full of life, full of joy, all led by the strength of this parish and your faith in God. Thank  Bible Studies ACTIVITIES  Bible Studies ACTIVITIES  Fellowship ATMOSPHERE you Fellowship for your example and for yourATMOSPHER inspiration.”E FAMILY FUN! FAMILY FUN!  Spiritual Growth  SpiritualThe Growthafternoon ended with a bit of St. John’s trivia from circa

Antiochian Village Conference & Retreat Center  Ligonier, PA Antiochian1938 that Village will Conference be shared & Retreat Centerfrom  Ligonier,generation PA to generation. God’s presence was truly with us as He filled the hall with an abun- LODGING: registration.antiochianvillage.org/2019PLC LODGING: registration.antiochianvillage.org/2019PLC EVENT REGISTRATION: antiochianevents.com danceEVENT of REGISTRATION: love and joy antiochianevents.com and a day that will long be remembered in the hearts of St. John’s parishioners of all ages. Dioceses of Charleston/Oakland & Dioceses of Charleston/Oakland & New York/Washington D.C. New York/Washington D.C. Call Dr. James Rossetti, DMC Chairman, for additional details | 412.266.3089

JUNE 26-30, 2016 JUNE 26-30, 2016 Hosted by St. John Chrysostom, Hosted by St. John Chrysostom, York, PA York, PA

 Bible Studies ACTIVITIES  Bible Studies ACTIVITIES  Fellowship ATMOSPHERE  Fellowship ATMOSPHERE FAMILY FUN! FAMILY FUN!  Spiritual Growth  Spiritual Growth

Antiochian Village Conference & Retreat Center  Ligonier, PA Antiochian Village Conference & Retreat Center  Ligonier, PA

LODGING: registration.antiochianvillage.org/2019PLC LODGING: registration.antiochianvillage.org/2019PLC EVENT REGISTRATION: antiochianevents.com EVENT REGISTRATION: antiochianevents.com THE WORD 358 Mountain Road PO Box 5238 Englewood, NJ 07631-5238

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