The Spiritual Discipline of Hospitality - nynjoca.org Blessed Theophylact, was “because Abraham showed hospitality to strangers.” This expression ... In his commentary on Chapter

Orthodox Church in America • Diocese of New York and New Jersey

Spring/Summer 2015

The Spiritual Discipline of Hospitality

Published with the Blessing of His Eminence,

The Most Reverend Michael, Archbishop of New York and theDiocese of New York & New Jersey

Editor:Fr. John Shimchick

Publication Office:24 Colmar Road

Cherry Hill, NJ [email protected]

Diocesan Website:nynjoca.org

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“Give me this water, that I may not thirst . . .” John 4:15

Spring/Summer 2015

Table of Contents

Theme The Spiritual Discipline of Hospitality ........................................3

The Hospitality of Abraham ...........................................................4

The Master’s Hospitality and Receiving His Word .....................7

Evangelism and the Love of Stranger ...........................................9

When a Welcome Requires Knowledge ........................................11

Parish Hospitality .............................................................................13

Diocesan LifeThe Spiral Shape of Archbishop Michael’s Episcopal Ministry .14

Holy Trinity Randolph 50th Anniversary ....................................15

Recent Events at St Martin’s Chapel, West Point ........................16

100th Anniversary of St. Nicholas Orthodox Church ................17

St. Gregory’s - Wappingers Falls .....................................................18

MOPS: Helping Mothers of Pre-Schoolers in Trenton ..............19

4th Annual Department of Education Conference ....................20

Parish Sound Financial Practices .................................................20

Five Tips to a Better Website ...........................................................21

50 Years at Princeton ........................................................................22

First Confessions at Holy Resurrection Church ..........................23

The Blessing of Animals ...................................................................24

Coming Up: 100th Year Anniversary in Manville .......................24

5th Annual Community CROP Hunger Walk ...............................25

Special FeaturesIncarnation and Christian Culture ...............................................26

Book Review: The Grace of Incorruption ....................................28

Book Review: The Rise of the Nones ............................................29

Our Diocese Welcomes Fr. Peter and Jeanna Baktis ..................32

Fr. John Garvey ..................................................................................33

Gift and Grace: Clergy Stories ........................................................34

One Beggar Telling Another Beggar Where to Find BreadPhiloxenia Means Hospitality ........................................................36

The Spiritual Discipline of Hospitalityby Fr. John Shimchick

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Theme

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“Why was it that upon his death the rich mansaw Lazarus in the bosom of Abraham, and notanyotheroftherighteous?”Theanswer,accordingto Blessed Theophylact, was “because Abrahamshowed hospitality to strangers.” This expression“hospitalitytostrangers”setsinmotiontheimmediateconsiderationofat least twoother texts,whichareheldtogetherbythewordsofJesus.

ThefirstcomesfromtheBookofGenesis(18:1-15) and Abraham’s welcoming of three strangers.Thesecondpassage,withobviousconsiderationofthefirst,appearstowardtheendoftheNewTestamentintheEpistletotheHebrews:“Donotforgettoshowhospitalitytostrangers,forbysodoingsomepeoplehaveshownhospitalitytoangelswithoutknowingit”(13:2).TheyareenlightenedbythewordsofJesusintheParableoftheLastJudgmentwhereHesaysthatinrespondingornottotheneedsofthe“leastofthebrethren,”onehaseitherdoneitornottoChristHimself(Mt25:40,45).

Ourexplorationof this themeofhospitality isgratefullyindebtedtotheparticularexpression,“TheSpiritual Discipline of Hospitality,” first utilizedbyFr.BarnabasPowell inhis series entitled,Faith Encouraged Live(Ancient Faith Radio,September14,2014).Whileindividualsmayfinditpersonallyeasier or more difficult to welcome strangers, Fr.Barnabasmakesitclearfromthebeginningthat“ourability tobe awelcomingcommunity– aplaceofboth physical and spiritual hospitality – is directlyrelatedtoourwillingnesstobeseriousfollowersandloversofJesusChrist.”

ArchbishopMichaelprovidesarichexaminationofAbraham’shospitalityasfoundintheGenesisstoryand developed within Orthodox iconography. WearepleasedtowelcomethecontributionofDr.BruceBeckwho,fromtheperspectiveofChrist’sencounterwithHisdisciplesontheroadtoEmmaus,remindsushowthe“Master’shospitality”canbereceivedinthebreakingofBreadandthegiftofHisWord.Fr.JohnParker,guestpresenteratlastyear’sDiocesanAssembly, andparticipant inFr.BarnabasPowell’spodcast,helpsusunderstandtheconnectionbetweentheloveofstrangersandevangelism.Hepointsoutthat“wewereall–everyoneofus–bornstrangers;andeachofus,byourBaptismhasbeengiventhegift of a name and of sonship.” Juliana Federoffshowshowthelocalcommunitycanbeawelcomingplaceforthosestrugglingwithaddictions.

AspartofourrecognitionofDiocesanlife,weconsiderthe5thAnniversaryofArchbishopMichael’s

consecration as our Diocesan hierarch. Severalparisheshavecelebratedsignificantmilestones: the100thAnniversary of St. Nicholas Church, Cohoes,NY; the 50th Anniversary of Holy Trinity Church,Randolph,NJ;andthe50thAnniversaryoftheChapelof theTransfiguration on the campus of PrincetonUniversity.WewelcometheassignmentofFr.PeterBaktisaspastorofMotherofGodChurch,PrincetonandreflectwithsadnessonthedeathofFr.JohnGarvey.Specialfeaturesinclude book reviewsby Fr. John Diamantisand Professor DavidFordandapresentationmadebyProfessorJohnBurgess,anotedscholarof Orthodox life inRussiawhohasbeenonsabbatical in Princetonthis year. We note theavailability of new video interviews with FatherDaniel and Dunia Hubiak, Fr. John and EugeniaNehrebecki, and Fr. Stephen Siniari as part of the“Clergy Stories” section on our Diocesan website(nynjoca.org).

In identifying hospitality as a “spiritualdiscipline,” Fr. Barnabas helps us realize that likeprayer,fasting,andalmsgivingitcantrainustoseespiritualrealitiesinadifferentsortofway.Revealingthe presence of Christ in each person, hospitalitymust not become an end in itself or “performedfor the sake of self-esteem” (St. Maximos theConfessor).ItsupersedespersonalpietyforasAbbaCassian learned from an elder, “When I receiveChristinthepersonofyou,IamobligedtocareforHimwithfullattention.”Finally,asexpressedbyFr.Alexander Schmemann, because it has to do withChrist,hospitalitylikealmsgivingcanbeginononelevelandleadustoahigherplaceandbringusmoredeeplyintoanotherrelationship:“Christianloveisthe‘possibleimpossibility’toseeChrist inanotherman,whoeverheis,andwhomGod,inHiseternalandmysteriousplan,hasdecidedtointroduceintomylife,beitonlyforafewmoments,notasanoccasionfora‘gooddeed’oranexerciseinphilanthropy,butasthebeginningofaneternalcompanionshipinGodHimself.”

Thekeywordinthisissue,“philoxenia,”means“love of the stranger.” It involves the great workof transforming strangers into welcomed guests,capableofreceivingthe“Master’shospitality.”

Cover Icon:Courtesy of Dmitry Shkolnik and Ancient Faith Publishing

The Hospitality of Abraham In Scripture and Iconography

by Archbishop Michael

ThisreadingfromGenesisisthestorycommonlyknown as “The Hospitality of Abraham.”In thisaccount, three angels appear to Abraham andSarah.Theytreattheirvisitorswithgreatreverence,and prepare a meal for them.WhatAbraham andSarahofferis,inGreek,“philoxenia,”whichmeansloveforthestrangeror“hospitality.”

ThereareintheOldTestamentotherexamplesofshowingkindnesstothestranger–Lot,Rebekah,andJobwhoboasts:“ButIwasverykind.Forthestranger did not spend the night outside, and mydoorwasopenedtoeveryonewhocame”(Job31:31-32).In the Scripture, true hospitality is extendedwithoutcommandmentorreward.Itisaself-evidentduty, given precedence, over neighborliness.Thegeneralacceptanceof thisduty in laterJudaismisproved by the Gospel accounts, which reflect theimportanceofhospitalityinthelifeandmessageofChrist(Luke7:36,ff.;9:51,ff.;10:38,ff.;14:1,ff.,etc.).

Inhis commentaryonChapter18ofGenesis,St. John Chrysostom explains to us the meaningof Abraham’s “hospitality” when he writes:“He(Abraham)wasputting‘philoxenia’intopracticetosuchadegreeastobeunwillingtoentrusttoanyoneelse in the household the task of attending to theguests;instead,althoughhehad318servantsandwashimselfanoldman,havingattainedadvancedyears…

friendlinessinvolvessharingone’spossessionswithallcomers.”

Chrysostom goes on to say that this wasnot Abraham’s only instance of kindness tostrangers:“Sincehecastawidenetofhospitality,heinturnwasjudgedworthytowelcometheLordofallwithhisangels.HencePaultoosaid,‘Donotneglect “philoxenia,” for through it some peoplehave entertained angels, all unawares’ (Hebrews13:2), referring precisely to the patriarch.HenceChrist said, ‘Whoever receives one of the least ofthese in My name, receives Me’” (Matthew 18:5;25:40,45).

St.Johnfurtherexplainswhatthismeanstous,whenhesaysthatweshouldnothaveregardtothestationof thevisitor,nordespisehimon thebasisof what we can see; instead, we should considerthatinhim,wearewelcomingOurLord.Abraham,hepointsout,willinglyandwithgreatenthusiasmbecamethe“servant”tothevisitors,notrelyingonhisownservantstohelphimtocareforthem.“Hebows to the ground” (v. 4), St. John says, “… asif making supplication and addressing an earnestprayer to them lest it be thought his appeal wasmademerelyperfunctorily…thusgivingevidencebyhispostureandhiswordsofhisgreatardor,hisgreathumility,hisinsistentspiritofhospitality,hisineffablecare.”

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Then God appeared to him (Abraham) at the oak of Mamre, as he was sitting in the tent door during the noon hour. So he lifted his eyes and looked, and behold three men stood before him, and when he saw them, he ran from the tent door to meet them, and bowed himself to the ground, and said, “O Lord, if I have now found grace in Your sight, do not pass by Your servant. Let water be brought, and let them wash Your feet, while You cool Yourselves under the tree. And I will bring bread for You to eat. After that You may pass by, inasmuch as You have come to Your servant.” They said, “Do as you have said.” So Abraham hurried into the tent to Sarah and said, “Quickly make ready three measures of fine meal; knead it and make cakes.” Then Abraham ran to the herd, took a young calf, tender and good, gave it to his servant; and he hastened to prepare it. He also took butter and milk and the calf he prepared, and set it before them; and he stood by them under the tree as they ate.

Then He said to him, “Where is Sarah your wife?” He replied, “Here, in the tent.” Again He said, “I will certainly return to you, according to the time of life, and behold, Sarah your wife shall have a son.” (Sarah was listening in the tent door behind him). Now Abraham and Sarah were old, well advanced in age; and Sarah had passed the age of childbearing. Therefore, Sarah laughed within herself, saying, “I have not yet had a child until now, and my lord is old also?” Then the Lord said to Abraham, “Why did Sarah laugh within herself, saying, “Shall I surely bear a child since I am old? Is anything impossible with God? At the appointed time I will return to you, according to the time of life, and Sarah shall have a son.” But Sarah denied she had laughed; for she was afraid, saying, “I did not laugh”; but He said, “No, but you did laugh.” (Genesis 18:1-15)

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In verses 3-5, Chrysostom notes the washingof their feet as a humble offering made byAbraham:“Seehowhesuggeststhepovertyofhishospitalityinsteadofitsextravagance…Ihaveonlywatertoofferyoutowashandrestfromyourgreatwearinessunderthetree.”

In his commentary, Origen points out thisis a foreshadowing of Christ’s self-emptyinglove:“Abraham the father and teacher of thenationsis,indeed,teachingyoubytheseverythingshowyououghttoreceiveguestsandthatyoushouldwash the feet of guests.Nevertheless, even this issaid mysteriously for he knew that the mysteriesoftheLordwerenottobecompletedexceptinthewashingofthefeet”(John3:13).

In verses 6-8, Chrysostom sees Abraham andSarahasservantsofthehighestorder:“Men,ontheonehand,toinstructtheirpartnerswhentheyhavetheprospectofsomespiritualadvantage,nottohavethetaskcarriedoutbyservants(hiredhands)buttosee to it personally; women, on the other hand, tobe sharers with their husbands in such wonderfulexploits and not to shrink from hospitality andattentiontovisitorsbutrathertoimitateoldSarah,who was prepared in old age to take pains andperformthe taskofmenials.”Hepointsout thatalifeofcomfortandluxuryiswhatpreventsusfrombeingtrueservantstoothers.

In thishospitality,Abrahamserveshisvisitorsin a priestly way.He ran personally and selectedthe calf; he took and prepared the food and “setit before the guests.”He does not see himselfworthy to recline with them, but sits under thetree.“What a wonderful extent of hospitality!”St. John writes.“What an extraordinary degreeof humility!What a remarkable example of goodattitude!Thishundredyearoldpersonstandsnearbywhiletheyareeating.”

Inreferringtothecalf,OrigenseesitasatypeofthesacrificeofChrist.Hewrites:“Andwhatissotender,whatsogoodas thatonewho‘humbledhimself,’forus‘todeath’and‘laiddownhislifeforhisfriends’?HeisthefattedcalfwhichtheFatherslaughteredtoreceivehisrepentantson.‘ForHesolovedtheworldastogiveHisonlybegottensonforthelifeoftheworld.’”

In thesecondparagraphof thisstory,St. JohnChrysostompointsoutthatthe“visitor”knowsSarahbyname…justasGodknowseachofus:“Since,being God He was now about to promise himsomethingbeyondthelimitsofnature,consequentlymentioningSarah’snameHesuggestedthattheone

who had visited him in his tent was more than ahumanbeing.”

In verse 10, a son – their desired gift of alifetime – is promised to Abraham and Sarah fortheir hospitality.Sarah laughs to herself, knowingher advanced years:“The spring has dried up …withthisinmind…shewasthinkingthisinhertent,theOneWhounderstandsunspokenthoughtsofthemindwishes toshowboth theextraordinarydegreeofHispowerandthefactthatnoneofourunspokenthoughtsescapeHisnotice; soHesaid toAbraham(v.13)…thisinfactwaswhatshewasthinking.”

In verse 14, the Lord reveals His identity:“Isanything impossible withGod?AttheappointedtimeIwill return to you, accordingtothetimeoflife,andSarahshallhaveason.”Chrysostompointsout thatSarahbecamefearful at what was takingplace … but the point is theson is promised, salvationis promised, because of“philoxenia.”

Chrysostom’s conclusionto his commentary is adviceto us all:“You see, if wepractice hospitality, we shallwelcome Christ here and Hewill in turn welcome us inthose mansions prepared forthose who love Him … OurLord looks for generosityofspirit,notgreatamountsoffood,notarichtablebutacheerfulattitude,notsimplyattentioninwordsalone but also love from the heart and a sinceremind.‘Likewise a kind word is more acceptablethan a gift’ (Sirach18:16).In many cases, you see,attentioninwordhashelpedaneedypersonbackonhisfeetmoreeffectivelythanagift…Whataccountcouldwegive,wewhoeachdayspreadalavishtableandoftenhavemorethanweneed,whereaswiththemwesharenotascrap,evenifbysodoingwecouldwinallthesecountlessblessings.”

TheearlyChurchandtheHolyFathersrecognizedin Genesis 18 a “type” or “foreshadowing” of theHolyTrinity.By the 4thcentury the “Hospitality ofAbraham”wasunderstoodasameetingbetweenGodand man, and this theme is found in wall painting,dating from thisperiod.TheChurchhashadmanydifferentdepictionsoftheHolyTrinity,buttheiconwhichbestdefinestheveryessenceoftheTrinityis

Courtesy of St. Vladimir’s Seminary Press

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theonewhichshows theTrinityas threeangels…themysterioustravelerstoAbrahamandSarah.TheChurchchosethisiconbecauseitmostfullyexpressesthedivinerevelationontheHolyTrinity–thethreeangelsaredepictedinequaldignity,symbolizingthetri-unityandtheequalityofallthreePersons.

We find perhaps the deepest understanding ofthis teaching in the Icon of the Trinity painted bythevenerableRussianmonk,AndreiRublev (1370-1430)fortheTrinityCathedraloftheTrinity-SergiusLavra.It is a masterpiece of Russian iconography,and it shouldnotbe surprising that theChurchhasestablished it as the model for depicting the HolyTrinity.

InRublev’s icon, thePersonsof theTrinity aredepictedintheorderinwhichtheyareconfessedintheCreed.Thefirst angel is thefirstPersonof theTrinity–GodtheFather;thesecondormiddleangel,isGodtheSon;andthethirdangelisGodtheHolySpirit.Theyareseatedaroundacube-shapedtable,whichrepresentsanaltar.Allthreeareblessingthechalice, inwhich liesasacrificedcalf,preparedforeating;theyshareinthesufferingsoftheSonwhichareyettocome.ThesacrificeofthecalfsignifiestheSavior’s death on the Cross, and its preparation asfoodsymbolizestheHolyEucharist.Theself-givingloveoftheTriuneGodinvolvessacrifice;theLoveoftheTrinityisakenoticlove,asufferinglove.

All three angels have staffs in their hands,representing their divine power.The golden haloessymbolize their holiness, and the circular patternformedbytheshoulders,thebendingoftheheadsandthefeetrepresentsthe“perixoresis”orrounddanceoftheTrinity.Theirfacesareturnedtowardeachother,andthethemeisthe“pre-eternalcounsel”–thedivineplanofthecreationandsalvationoftheworld.

Thefirstangel,shownat theleft, isvestedinablueundergarmentwhichdepictsHisdivine,heavenlynature,andthelightpurpleoutergarmentsignifiesHisunfathomablenature and royal dignity.Behind andaboveHisheadtowersahouse,thehomeofAbraham,andasacrificialaltarinfrontofthehouse.Thehousesignifies God’s divine plan for creation, and that ittowersabovethisPersonshowsHimtobethehead(orFather)ofthiscreation.ThesamefatherlyauthorityisseeninHisentireappearance–theexpressionofHisface,theplacementofHishands,thewayHeissitting, all speak of His fatherly dignity.The othertwoangelshavetheirheadsinclinedandeyesturnedtowardHim,withgreatattention,asthoughtheywereconversingwithhimaboutthesalvationofmankind.

Thesecondangel isplaced in thecenterof the

icon,aplacementheldbythesecondPersonwithintheTrinity.AboveHisheadextend thebranchesofanoaktree.ThevestmentsofthisangelcorrespondtothoseinwhichtheSaviorisusuallydepicted.Theblue outer robe signifies the divinity and heavenlynatureofthisPerson,andtheundergarmentofdarkcrimson color symbolizes the incarnation – thetakingonofhumannaturebytheSonofGod.Thesecondangel is inclined toward thefirstangelas ifindeepconversation.ThetreebehindHimservesasa reminderof theTreeofLife thatwasstanding inEden,andoftheCrossuponwhichtheSonofGodwouldofferHislifeforthesalvationofmankind.

The angel on the right is the third Person ofthe Holy Trinity, the Holy Spirit.His light blueundergarment and smoky-green outer garmentrepresent heaven and earth.They symbolize thelife-givingforceof theHolySpirit,whichanimateseverything that exists.The Church sings, “EverysoulisenlivenedbytheHolySpirit,andisexaltedinpurity…”Thiselevationinpurity isrepresentedintheiconbyamountainabovethethirdPerson.

WhenAbrahamspeakstothese“threemen,”theyrespondasone(“theysaid”).Inthisevent,theLordappearedtoAbraham,butwhenhelookstoseewhois there, he sees threePersons.They speakasone:theOneGodinThreePersons:theFather,theSon,andtheHolySpirit.Atother times,whenonlyoneoftheangelsspeakstoAbraham,Heisreferredtoas“Lord.”

WhatwehaveinRublev’siconisabrilliantworkoficonography,butevenmoreimportantlya“theologyincolor”–whichinstructsusintherevelationoftheTriune God, theThree Persons of the HolyTrinity,WhofirstappearedtothepatriarchinGenesis18,theHospitalityofAbraham.

Whatdothisicon,andthisstoryfromtheDivineScriptures, teachand inspire inusabouthospitality–theloveofthestranger?Myprayeristhis:

Having reflected on the relationship of self-emptying love thatexistseternallyamong the threePersonsof theHolyTrinity– andhavingponderedthe humble, unhesitating response of the PatriarchAbrahamtohisthreemysteriousvisitors–maywebeinspiredtoseek,andtoshare,thatsameself-emptyinglovewithallwhocometothedoorsofourchurches…seekingameal,orasmile,oraplacetocalltheirspiritualhome.MaywedoallofthisingratitudetotheGreatestGiver:ourgraciousandlovingGod,ofWhom theAkathist “Glory toGod forAllThings”sings:“WecanliveverywellonYourearth…ItisapleasuretobeYourguest.”v

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The Master’s Hospitality and Receiving His Wordby Dr. Bruce Beck

Come, O faithful, let us enjoy the Master’s hospitality: the Banquet of Immortality!

In the upper chamber with uplifted minds, let us receive the exalted words of the Word, Whom we magnify!

(Heirmos, Ode 9: The Kanon of Holy Thursday Matins)

What does hospitality have in common withhearingandreceivingGod’sWord?Thismeditationlooksat severalexamples fromtheGospelswherereceptionorhospitalityisanunderlyingtheme.Wediscover here a wonderful paradox: Christ playsboththeroleofHostandStranger,boththeMaster(bidding us to enjoy His table), and the neighbor“notreceivedbyHisown”(John1:11).So,intermsofHisWord,wearebid tobecomehosts,offeringhospitalitytoHisWord,lettingitabideinus(John15:7), while at the same time, we need Christ to“openuptheScriptures”inus(Luke24:32).

Perhapsthestorythatbesttypifiesthisparadoxofhospitalityistheaccountofthetwomenreturninghome on the road to Emmaus following thecrucifixionofJesus.WhenHejoinsthemalongtheway,notrecognizingHim,theytellJesus(astrangertothem)allthathadhappenedtotheirgroup,andhowtheirMasterhaddiedat thehandsof theRomans,thoughtheyhadhopedhewas“theonetoredeemIsrael”(Luke24:21).(NotethattheGreekwordforhospitalityisphiloxenía,which,translatedliterally,means“theloveofstrangers.”)ThemengoontotellJesusaremarkablething:womenfromtheirgroupfoundHistombemptythatmorning,andangelshadeven told themthat Jesuswasalive (24:23). Whythen,aftersuchareportbythewomen,wouldtheybe heading home dejected? Was this word from

the angels, transmitted faithfully by these women,not credible? Could they not receive such a wordbecause itwas too strange for them, coming fromwomenand fromangels? Whydid JesusHimselfneedtopursuethemdowntheroad,liketheshepherdseeking the lost sheep, and teach them directlythe fulfilledScriptures? Itwasonly after theyhadinvitedthisstrangerintotheirhousefortheeveningthatJesustookontheroleofHost,takingthebread,blessing, breaking, and offering it to them. Then,andonlythen,weretheireyesopened,andtheywereabletorecognizeHimasJesustheirrisenLord,boththeGuestandtheHost.InthismysticalencounterwithJesusasastranger,thetwomenhadtheWordplacedintheirhearts,andtheirownbreadplacedintheirhands.HowmarvelousisthisdepictionoftheabundanceofGod’slovingkindness!

Another example of hospitality and the Wordcomes from the majestic Prologue to the GospelofJohn,whereweheartheEvangelistsaythat theWord(Logos)wasinthebeginningwithGod,thatthrough this Logos all things were created, andthat the Logos came to dwell among us. But thenJohn narrates an unsettling ending to this story,one which demonstrates not hospitality to one’sneighbor,butrejection:theLogoswasnotreceivedamongHisown(1:10-11).HowcouldHenothavebeen received? While the answer to this question

Plaque with Scenes at Emmaus Second half of 9th century, Ivory, The Cloisters Collection, 1970.

Image copyright © The Metropolitan Museum of Art Image source: Art Resource, NY

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continuestomystifyus,wecanhearinthisbeautifulPrologueaparableofnon-hospitality;theydidnotreceiveHim,norrecognizeHim,thoughHewasoneoftheirown.

The verb “to receive” in John 1:11 is usedonly two other times in John’s Gospel. Once itdescribes how Pilate handed over Jesus to thesoldiers, so“they received”or tookHim(19:16).This is not the kind of reception that we wouldwant to see for God’s beloved Son (3:16). Thenexttimeisquiteilluminating:Johnemploysthisverb(paralambáno)to describe Jesus’ invitationfor His disciples to be invited into the heavenlymansionwithmanyrooms,whereHewillbegoingafterHisimpendingdeath.HesaystenderlytoHisdisciples,“InmyFather’shousearemanymansions:ifit werenotso, I would have told you. I go toprepare a place for you.And if I go andpreparea placefor you, I will come again,and receiveyouuntomyself;thatwhereIam,thereyoumaybealso”(John14:2-3).Thiswholesayingdrawsfromtheculturedpracticeofhospitality.Jesustellsthemthey are invited to His Father’s house, which hasplentyofroomsforallofthem.WelearnfromHimtwocharacteristicsofhospitality,whichwecaninturnapplytoreceivingHisWordinourlives:

First, hospitality requires preparation forone’s guests. Receiving guests into our homes,without cleaning the house and preparing food,isnot reallyhospitalitybut rather lodging. Jesustells His disciples that he is making preparationstoreceivethem.Likewise,likethegoodsoiluponwhich the seed falls and bears fruit (Mat 13:1-9), doing our preparation for receiving theWordmakesgoodsense.Goodsoilisnothardened(withprejudgments or preconceptions or pride), but isopened up, turned over, with the chance for theseedtofalldeepintheheartoftheearth.Thisworkof “preparing the soil” anticipates the coming oftheWord,anddesires tobe thebearerofgrowth,beingchallengedbynewthings.

Second, hospitality is personal or relational(andnotmerelyprovidingshelterandfood),sinceJesussays“Iwillreceiveyouuntomyself ”(andnotjust“intothemansion.”)Thegoalofbeingreceivedis to spend time with each other, and not just tobe admitted.This quality of hospitality is furtherstrengthenedwhenJesusadds“inorderthatwhereIamyoumaybealso.”So,followingthismodelofspiritual hospitality, if we want to be listeners totheWordofGod,receivingHimthroughHisWord,thenwewouldbewisetofollowHisexamplehereof

receivingtheWordpersonallyandrelationally(notjust intellectually and historically). Like a closefriendwho,whilevisitingus,remindsuswhowereallyare,God’sWordinourlivescanfilluswithdesireforHimandshakeoffourfalseidentitiesfortheonewehavewhenwearewithHim.

Anothertraitofhospitalitycomesfromthestoryof theArchangel Gabriel’s visiting the Theotokosin her home. Here, we see that Mary’s questionabout the word from Gabriel is a sign of earnestfaith,ratherthandoubt,anemblemofengagementratherthandisbelief.Marywasgreetedbyastranger(Archangel Gabriel): “Rejoice, you who havereceived[God’s]grace;theLordiswithyou”(Luke1:28). Showing regard for the stranger,Marydidnot shun this inscrutablegreeting, thoughshewascertainlyinunfamiliarterritory;rathersheponderedandcarefullyconsideredwhatkindofgreetingshereceived from theArchangel. Shequestionednot,“HowcanIknowthistobetrue?”,butrather,“HowcanIapplyorunderstandthesewords?”“WhatdoIneedtodo?”since,asshetoldHim,shedidnothavea husband. In this dialogue we see the differencebetweenunbeliefandquestioning,notaskingforaprooforasign,butratherasking:“Howisthisgoingtowork?WhatdoIneedtodoaboutthisgrace-filledword?”LearningtoaskquestionsofScriptureisaway of letting God’s Word into our hearts, beinghospitablehoststoHisWord,asMaryreceivedthestrange word of Gabriel. She welcomed not onlyGabriel’sword,butalsotheLivingWordtodwellinherwomb,bringinglifetousall.

Lastly,let’sreturntotheideamentionedabovethat hospitality requires preparation. What mightthis mean in practical terms for us within theOrthodoxChurch,onewhichhonorsthehearingofScripturewithinall its servicesasnormative?Yousee,weamongallpeopleareblessed,sincewedonothave to struggleover thequestionofwhatweshouldreadintheBible,orwhatweshalldrinkfromitsdepths.WeareaChurchwhose life isorientedbyitsliturgicalcalendar,celebratingthefeastsandweeklycelebratingtheDivineLiturgy,eachwithitsownselectedbiblicalreadingsbasedontheancientlectionaryofourChurch.WeareinvitedbyourLordintoHismansionofmanyrooms,whichhereinthislifeismanifestedbytheChurch,tobewithHiminthesharingofHisWordandHissacredBodyandBlood.Fr.AlexanderSchmemanninhisinfluentialposthumousbook,The Eucharist, stressed that therhythmofourweekshouldbeeitherinrememberingthe previous eucharistic celebration, or turning

Continued on page 10

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They look at us like we from the zoo! This no work! This no work, Maria! They different people. So dry! That family is like a piece of toast. No honeys, no jam, just dry! My daughter! My daughter gonna marry Ian Miller.

A Xeno! A Xeno with a toast family! I never think this can happen to us!

HiddeninthemidstofadialoguebetweenMr.andMrs.PortokalisinMy Big, Fat Greek Weddingis an important Greek word: “Xeno.” Xeno isimportantbecause it forms,with“philo”–“love”– the name of the beautiful icon which inspiredSt. Andrei Rublev to paint, “The Old TestamentTrinity.”The name of that icon: “Philoxenia touAbraham” –“ThePhilo-xeniaofAbraham.” InEnglish:“TheHospitalityofAbraham.”

Philoxenia literally means “the love of thestranger,”theloveoftheforeigner.Mr.Portokaliswas at wit’s end because he could not imaginehavinganon-Greekson-in-law.Aforeigner!Withatoastfamily!

Aperson’sfamilynameorheritagedoesnotsavehim. In Charleston, South Carolina, the question,“Who’syourdaddy?”isaquestionofprestige–Areyoufromoneofthe“firstfamilies”ofCharleston?Itisanefforttoseeifyouarea“Protapoulos”ora“Protovich”oftheLowcountry.

AccordingtoourLord,everyfamilynameonearthisfleeting:“Bearfruitsthatbefitrepentance,and do not begin to say to yourselves, ‘We haveAbrahamasourfather’;forItellyou,GodisablefromthesestonestoraiseupchildrentoAbraham”(Luke3:8).

No,one’s“name” isonlyasvaluableasone’sfidelitytoJesusChrist.WecalltoremembrancethatbytheWatersofBaptism,“thereisneitherJewnorGreek,thereisneitherslavenorfree,thereisneithermalenorfemale;foryouarealloneinChristJesus”(Galatians3:28).Thisverse,infact,istheveryonewhich follows our beautiful baptismal hymn, “AsmanyashavebeenbaptizedintoChrist,haveputonChrist!Alleluia!”

In Christ, there is neither Jew nor Greek norArabnorRussiannorUkrainiannorMexicannorAmerican.Wecanonlyrealizethiswhenweacceptthat, before the face of God, we were all – everyoneofus—bornstrangers;andeachofus,byour

Baptismhasbeengiventhegiftofanameandofsonship.

The New Testament makes use of the term“love of stranger” five times; two with respect tothequalificationsofaBishop,andthreetimesasageneralChristiancommand:

Now a bishop must be above reproach, the husband of one wife, temperate, sensible, dignified, hospitable (philoxenon), an apt teacher (1 Tim 3:2).

For a bishop, as God’s steward, must be blameless; he must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, but hospitable (philoxenon), a lover of goodness, master of himself, upright, holy, and self-controlled (Titus 1: 7-8).

Rejoice in your hope, be patient in tribulation, be constant in prayer.

Contribute to the needs of the saints, practice hospitality (philoxenian). Bless those who persecute you; bless and do not curse them (Romans 12:12-14).

Above all hold unfailing your love for one another, since love covers a multitude of sins. Practice hospitality (philoxenoi) ungrudgingly to one another. As each has received a gift, employ it for one another, as good stewards of God’s varied grace (1 Peter 4:8-10).

AndperhapsthemostwellknowninEnglish:

Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares (Hebrews 13:2).

It is this passage from St Paul’s letter to theHebrewswhichexactlymakestheconnectiontothesubjectoftheHospitalityIcon,thewholestoryofentertainingangelsunawareswhichcanbereadinGenesis18.

Philoxenia,the“loveofthestranger,”hospitalitycanbesaidtobeatthecenteroftheChristianlife.Howso?BecausenooneisbornaChristian.Everyoneofusisastranger,asojourner,aforeigner,untilwe are baptized and welcomed into the Christianfamily.

Evangelism and the Love of Strangerby Fr. John Parker


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Asamatteroffact,conversationsinourchurcheswouldbeverydifferentifweallrealizedthateverysingleOrthodoxChristianisaconvert!

Godlovedusfirst,thoughwearesinnerswhohaverunfarfromhim.Yet,aswerememberedonthe Sunday of the Prodigal Son, the Father doesnot treat us (as we deserve) as a hired servant, aforeigner, a lost one. He runs out to greet us,wrapsusinroyalty,grantsusthefamilyring,andslaughters thebest fatted calf for eachof uswho“wasdeadandisaliveagain,whowaslostandisfound.”

The Spiritual Discipline of welcoming thestranger,thenewcomerintoourmidstismadefar,far simplerwhenweeach realize, “Thatwasme!Iwasonelostandamnowfound.Iwasoncefarawayandwaswelcomedback.Ioncedidn’tknowhome and now do.” In this case, we are passingalongwhatwassimplyandgenerouslygiventous.

Butitmayalsobethecasethatwhenwecameto an Orthodox Church we were not welcomed.

Wewere the “toast xeno,” receivedcoldlybyMr.or Mrs. Insert-name-has-been-here-forever. Inthiscase,overlookinghisorhersins(seethefirstsentenceof the1Peterpassageabove),youandIarecalled tobe theagentsofwelcome. That sadcyclecanbebrokenwithus!

The distinction between hospitality andhaughtinesscanbeseenintwoversionsofthesamequestion:

Haughty:“WhatbringsYOUheretovisittoday?”

Hospitable: “What BRINGS you here to visittoday?

The Lord God has given every OrthodoxChristian an immeasurable and free gift: thefullnessoftheChristianFaith!Itwasnotgiventobetoputunderabushelbasket.Itwasnotgiventohoard.Itwasnotgivenbecausewearespecial.ItwasgiventousbecauseGodislove!

Spreadthelove!

“Freelyyouhavebeengiven,freelygive!”v

toward the one that is approaching the comingSunday. Fr. Schmemann reminds us that we areoriented by the Church’s calendar, and thus whenwereadScripture,oneofthefirstthingswemightattend to is theScripture thatwillbeheard in theDivine Liturgy for the upcoming Sunday or feastday.InpreparingfortheliturgybystudyingboththeGospelandEpistlereadings,weareopeningupourheart toreceive theword,which includesboth thehearingoftheScripture,andthehomilygivenintheliturgy.

Thiswayofshowinghospitality,byreceivingourLordthroughHisWord,isnotanewidea.OurfatheramongtheSaintsJohnChrysostomadmonishedhisown flock to prepare themselves for each week’sDivine Liturgy by reading the coming Sunday’sGospelduringtheweek.Howmarvelousishisidea,especiallygiventhefactthatinHistimemanuscriptswereveryexpensive,andliteracywaslessprevalentthantoday.Letmeendthisreflectiononhospitalityand receiving the word with a selection from St.JohnChrysostom’s35thHomilyonGenesis:

...[No] time proves an obstacle to the readingof thedivine sayings; rather, it ispossiblenotonlyathome,butalsomovingaboutinpublic,

making a journey, being in the company ofa crowd and involved in business affairstogive oneself earnestly to these sayingssothatbybringingour resources tobear,we toomay promptly chance upon a mentor. OurLord, you see, discerning our enthusiasm forspiritualmatters,farfromignoringus,suppliesillumination from above and enlightens ourmind.Accordingly,letusnotneglectreading,Ibeseechyou;rather,whetherwerecognize theefficacyofthecontentsorareunawareofit,letus apply ourselves to it assiduously.Constantattention to it, after all, creates an indeliblememory; and it often happens that what wecouldnotdiscovertodayinourreadingweallofasuddencomeacrossthenextdayinreturningtothetaskasthelovingGodinunseenfashionshedslightonourmind.”1v

1St.JohnChrysostom,HomiliesonGenesis18-45,trans.CharlesHill,The Fathers of the Church,vol.82(CUAPress,2010)p.308.

Dr. Beck is Assistant Professor of New Testament, and Director, Pappas Patristic Institute at Holy Cross Greek Orthodox School of Theology. Brookline, Massachusetts.

Continued from page 8


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Spring/ Summer 2015 Istrugglewithpride.Iwouldmuchrathernever

do wrong than have to admit that I was wrong. IwouldalsopreferthatmymistakesgounnoticedthanhavetosuffertheembarrassmentofapologizingandthesadnessofrealizingthatI’dhurtsomeone.Butthis,ofcourse,istheverypatternofourChristianlife– theaxiomof fallingdownandgettingbackupagain.WhenIadmitthatIam“down”andtheparticularsofthefall,Icanthengetbackup.

ThisimagewascentrallypresentthefirsttimeI went to an openAlcoholicsAnonymous (A.A.)meeting.Iheardpersonafterpersontelltheirlife’sstory, including their furthest and greatest falls. Iknew, because of my Orthodox upbringing, howimportanthonestyisforhealinginConfession,buttheextentoftheirhonestyduringthatopenmeetinghumbledme.

Astheytoldtheirstories,manypeopleexplainedhow they had blamed fall after fall on the otherpeopleintheirlivesandthesituationstheyhadtoface.However,inthepresenttheywerefocusedonthe joy of life now unburdened by alcohol.TheygavethankstotheA.A.sponsorandgroupwhohadfirst helped them find sobriety.They gave thanksforlivesthatwerenolongergovernedbytheirownwill, but by God’sWill (the 3rd Step) and givingback (the 12th Step). They gave thanks for theopportunity to give back to the A.A. Fellowshipthat continues to support their sobriety and theopportunity tobe therewithotheralcoholicswhowanttobecomesober.

Theytoldtheirstoriesfortheexpresspurposeof giving thanks and encouraging each other; itremindedmeofthecommunityofourChurch.Theamountofhonesty(aboutseriousfalls),thelackofbitterness, and the focuson joy, thanksgivingandservicewereanencouragementtobeefupmyownspiritual life and start praying to God a bit morehonestlyandsincerely.

It’slikelythatyouknowsomeonewhosuffersfromthediseaseofaddictiontoalcoholoranotherdrug—or that you yourself have or continue tosufferfromthismuchmisunderstooddisease.Itislikely because: 1 in 4 childrenunder 18 live in afamilywithalcoholismoralcoholabuse(National Institute on Alcohol Abuse & Alcoholism, 2000);countlessothershavedrug-usingparents.Picturethe

childreninyourchurch:25%ofthemfaceaddictioneveryday.Thatcoversasignificantportionofourfamilies.Twenty-twoandahalfmillionAmericansages12andolderhavediagnosablealcoholordrugdependenceorabuse(National Survey on Drug Use and Health,2005).

However,addictionisalargelymisunderstooddisease that confounds those who suffer from it,muchasthosewhowanttohelp.Withouttherightunderstanding it’s possible to do more harm thangood.Forthisreasonitisimportanttolearnallonecanaboutalcoholismanddrugaddictioninordertobecomeatrulywelcomingpresence.Iworkforasubstanceabuseprogramof theUnitedMethodistChurchthataimstoeducatechurchesenoughsothatparishionerswhosefamilieshavebeenaffectedbyaddictioncansupporteachotherandsothatclergycanshareresourceswithparishionerswhowanttostop drinking. I have learned a lot from my bosswhohas20yearsofexperiencein treatingclientsforaddiction.GettingtoknowA.A.membersandfamiliarization with some facts about addictioncanbeenoughtosavealifeortoremoveafamily’sshameandisolation.HereareafewofthesefactsaboutaddictionandtreatmentthatI’velearned:

• Addictionisabraindisease.Personswhobecomeaddicted initially use drugs or alcohol in theexactsamewayaspersonswhodonotbecomeaddicted.However,drugsoralcoholaffectcertainpeople’sbrainsdifferently;thesepersonsbecomeaddicted.

• Biologyorbrainchemistry(notamountofuse)separates persons who become addicted fromthosewhodon’t.

• Theabuseofdrugsandalcohollooksverysimilartodrugoralcoholicaddiction.Thekeydifferencebetweenabuseandaddictionisthatonceapersonhasdevelopedthediseaseofaddiction,drinkingorusingdrugsisnolongerachoice.

• High-toleranceforalcohol(theabilitytoconsumemany drinks before feeling an effect) is a riskfactorforalcoholism.

• Addiction isa familydiseasebecause itaffectsthe non-addicted family members of thosepersons who are addicted. Al-Anon provides

When a Welcome Requires Knowledge:Addiction, Honesty, and Service

by Juliana M. Federoff

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Twelve Step-based support for anyone affectedbysomeoneelse’saddiction–orimpactedbythegenerationaleffectsofaddictionintheirparents’orgrandparents’homes.

• The Twelve Steps of Alcoholics Anonymousare twelve principles or actions that remindme of the Orthodox Christian spiritual journeyand have helped many alcoholics reach andmaintain sobriety. “A.A. is not allied with anysect, denomination, religious organization orinstitution,” however, many of A.A.’s steps,traditions, and philosophies are in line withChristianteachingsandprinciples.Forexample,the 4th Step – “Made a searching and fearlessmoralinventoryofourselves”–andthe5thStep–“AdmittingtoGod,toourselves,andtoanotherhuman being the exact nature of our wrongs”–remindmeofpreparatingforandexperiencingthe Sacrament of Confession. (Big Book of Alcoholics Anonymous)

• A.A. and Al-Anon are not the only options.Residential treatment and/or out-patientcounseling can be very helpful and effective.Some people also require medical detox fromalcohol because in some situations, death is ariskafterthebodyhasdevelopedadependencyonthealcohol.

Connecting with Alcoholics Anonymousand Al-Anon (for persons affected by someone’saddiction) is an easy, yet significant way for ourparishes to reach our communities and serve ourChurch.

Outreach ideas:

• If you are a priest or a lay leader, know, andvisit the community resources, counselors, andtreatment(bothin-patientorresidentialandout-patient)optionsinyourareasoyoucanbereadywithreferencesthatyoutrustwhenparishionerscome to you with a concern about addiction.Try a Google search on your city or town and“community addiction resources.” Your local“drugandalcoholcouncil”or“councilondrugsandalcoholism”willalsobehelpful.

• Attend local A.A., Al-Anon, NA (NarcoticsAnonymous), AlaTeen (for teens affected bya parent’s addiction) meetings. If you are notconcernedaboutyourowndruguseoryourowndrinking,attendonlymeetingsmarkedas“open.”Introduceyourselfbyyourfirstnameonly:“I’m(yourfirstname),andI’mavisitor.”

• Gettoknowpeopleinrecovery.Personswhoareinrecoveryareexponentiallymoreeffectivethanthosewhohaveneverfacedaddictionthemselvesin supporting someone who wants to find andmaintain sobriety since they have experiencedfirst-handthecraftinessofthedisease,theeffortofworkingtheTwelveSteps,andtherelieffromaddiction.

• OnefoundationofTwelveStepprogramsistobeof service tootherpeople.Doing servicehelpsitsmembersstaysober.Becausetheypersonallyknowtheagonyofaddictionandarecommittedtoservingothers,theyareoftenwillingtosupportthosestrugglingwithaddictionatanytimeofthedayornight.

• Personswhoareinrecovery,usuallywithatleastayearofsobriety(becauseittakesaboutayeartoworktheTwelveSteps),becomesponsorsforpeople who want to stop drinking. FamiliarizeyourselfwithlocalTwelveStepgroupsandaskiftherearepeoplewhoregularlyattendthesegroupswhowouldbewillingtomeetparishionerswhoareconcernedwiththeirdrinking.

• LetTwelveStepgroupsknowtheycanhosttheirmeetingsinyourchurch.(Dothisafterdevelopingarelationshipwiththegroups.)

• LearnaboutthesimilaritiesbetweentheOrthodoxspiritual journey and the effort it takes to gothroughtheTwelveSteps.

• TheTwelve Steps lend themselves to Christianspiritual lessons, often addressed in homilies.Consider connecting your homilies with theTwelveSteps.

[Note:Icanbecontactedbelowwithresourcesandsamplesregardingtheselasttwopoints.]

Some may be hesitant to host Twelve Stepmeetings in their church, afraid that people willcometothechurchdrunk,willsteal,orotherwisedefraudthechurch.Whilethisispossible,personsinrecoveryarewell-equippedtorespondeffectivelytoanintoxicatedperson.A.A.membersarefocusedon being of service and having a positive impacton their community. The meeting space is veryimportant because if they don’t have a place toshare their stories of addiction and recovery withother alcoholics, theywilldrink. Membersmakecommitmentsatthemeetingtoensuretheirmeetingspaceismaintainedandkeptsafe,suchasputting


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Iamaparishpriestinatypicalsemi-suburban,quasi-rural neighborhood, for which the termneighborhood is somewhat inaccurate. Yes, thehouses stand side by side with mailboxes likesoldiers in rows along tree-lined streets. But theneighborsmove inandoutnoton foot,waving toandconversingwithoneanother,butinvehiclesthatdisappearbehindgaragedoors,asdo theirownersbehindthefacadesthatsheltersomanysecretfamilymysteries.Andinthisneighborhoodofsilenthouses,othercars,fromvariousotherneighborhoodsarriveat my church, commuters from many other suchneighborhoodsastheoneIlivein.

And in this building, in this church, is wheretherealneighborsgather,foritisherethatonefaceencountersanother,onesoulacknowledgesanother,one person’s long and complex personal historymeets and joins an equally precious and complexhistory of another individual. Each one cominginto this church has had to deal with thousandsof encounters, day after day, in schools, at work,in family – encounters that have blossomed intogreat friendships while other encounters have ledtounmentionablemourningandlossindivorce,indeath,orinfailedprofessionallife.

Isn’titnaturalthen,thateachoneconsidersthenext encounter with patience and understandablehesitation: Will this person be kind to me? Willthisoneunderstand?Whatwillthatonewantfromme?Isnothospitality then,firstandforemost, thedeliberate creation of a space of quiet peace? Aspace that places no immediate demands, but thatsuggestsinitsunimposingrespect:Youarewelcometo sit here with us. No “Sunshine Committee” ofwell-meaninggreeterswilldescenduponyouwithpamphletsandquestions.

I think how quick we are at times to saturatevisitors with historical timelines of Orthodoxy’sfidelity,dosanddon’tsofstewardshipandfinances,andofcoursetheproverbialprohibitions:whocanandwhoisforbiddentoapproachtheChalice!Beforea newcomer has had time to feel the compellingpresenceofsaintslivingalongthepaintedwallsandthosebreathingnexttotheminprayer,heorshemaysense:IthinkIamnotwantedhere…

That initial experience is extremely importantprecisely because today we confront an entirelynew paradigm of the idea of neighborhood andcommunity. And any community, especially the

communityoftheChurch,hastwoaspectsthatareironically, mutually exclusive! The one obviouslypositive one, is that it thrives on the fact that itsmembership must be replenished – without whichitissimplyfatedtodie.Thusithastobeopenandreceive.On theotherhand–andhere is the irony–ithasalsotoremaininsomemeasureclosedanddistinct,oritceasestobeaspecificcommunity.Inanygivengeographiclocaleinthisourfallenworldofdistortion,confusion,anddeath,thelocalChurchismeanttobeabeaconofLife,transcendence,hope,and the presence and power of God’s Love. Thatreality is the pure gift of God’s crucifiedand resurrected Son, but it is a gift thatremains closed to every free-willed soulthatdesiressomethingotherthanthisgift.Hence, the local gathering of Christiansmustprovidethecontextwherethereisamutualdiscovery–adiscoveryonthepartof the visitor, and a discovery about thevisitorbythecommunity.

We often bend backwards to makeeverystrangerfeelwelcome,andwedesirenot to imposeanybarrier,but there isanalliance that is to be formed. As muchas the stranger becomes more and morewelcome,hisorherresponsibilitytowardsthechurchcommunitywillalso increase,fortheBodyofChristiswholeonlyintheproperfunctioningofallhermembers,andthevisitorgrowsfromstatusofstranger to thatofafunctioningandmuchneededmemberofChrist’sBody, in this specific place. That process and itsgoalofintegrationistheultimatefoundationofallhealthyhospitalityinparishlife.

A healthy community will be solid enough initsownintegrityandconvictionthatitwillgivethestrangerawideberth,patience,andtime.Butinitsdesiretobringhimintothewholenessthatitknowsandbywhichitlivesitwillalsoslowlybegintomakeofthisvisitoratrueneighbor.Suchacommunitywillafford thisandeachvisitor thedignityofofferinghim the responsibility of the children of God, thepossibilityofgrowingintothefullstatureofChrist.Andinthatattitudewillcomeatruetransformation,forwewillnolongerbescatteredpeople“goingTOchurch”butwewillbecomewhatwearecalledtobe:thepeopleofGodcalledtoBEtheChurch.

Parish Hospitalityby Fr. Alexis Vinogradov


St. Gregory’s eldest member Dan Sopchak (94), greeting Alex Girko (93) with his daughter Matushka Tanya Danilchick. Photo by: Peter Wilkie

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away chairs, sweeping up cigarette butts, andwatchingthedoor.

We take courage from Philippians 2:1-5: “Ifthen there is any encouragement in Christ, anyconsolationfromlove,anysharingintheSpirit,anycompassionandsympathy,makemyjoycomplete...Donothingfromselfishambitionorconceit,butinhumilityregardothersasbetterthanyourselves.Leteachofyoulooknottoyourowninterests,buttotheinterestsofothers...”

Whenloved-oneshavediedorIhavefacedtrials,I have needed my brothers and sisters in Christto encourage me, pray for me, and be with me.Addiction,likeotherillnessesandtrials,affectsourparishioners and communities. In this, too, I amgratefulfortheChurchwheretogetherweworkto“encourageoneanotherandbuilduponeanother”

(1Thess5:11).Inthecaseofaddiction,thisbuildingupofeachotherbeginswiththeworkofresearchand learning. Approaching someonewithabasicunderstandingofaddictionmaybeenoughtosavealifeorremovetheisolatingexperienceofshameandstigma.Iknowofnowelcomegreaterthanthat.v

Juliana (Mecera) Federoff is a member of Holy Virgin Protection Cathedral in New York City. She graduated from St. Vladimir’s Seminary (Master of Arts in Theology, 2009) and Union Theological Seminary (Master of Sacred Theology, 2010), where her research focused on ecumenism and women’s ministries in the Orthodox Church. She enjoys hospital chaplaincy, group facilitation, and has worked as an executive for the United Methodist Special Program on Substance Abuse and Related Violence in New York City since 2010.

She can be contacted at [email protected].

The 5th Anniversary of Archbishop Michael’sconsecration as our Diocesan hierarch took placeonSaturday,May9,2015.ItbeganwithaDivineLiturgy served at St. Johnthe Baptist Church, Passaic,New Jersey and included areception atTheBrownstoneinPaterson. While recallingan event that took place atJerseyCityin2010,it isfairto say his ministry could bedescribed both as moving ina linear direction and yet asfollowing the reoccurringpathofaspiral,whichmovesoutward, returns in, andthen moves even farther out,repeating elements whileencompassing and addingmoreandmore.

Thiswas clear at the receptionashedescribedhow the assembled guests represented importantphases of his life. At a family table were hismother,AnnDahulich,hissister,BarbaraDahulich

Knighton, and his childhood friend and fellowseminarystudent,Fr. JamesDutko,withhiswife,PaniKathy.Fr.JamesisnowthepastorofVladika’s

home parish, St. Michael’sCarpatho-Russian Church,Binghamton,NewYork. Heis also the son of Vladika’sinitial mentor, Fr. StephenDutko, who had been St.Michael’s pastor as Vladikawas growing up. Otherguestsat thistableincluded:Theresa Slovesko Koast, ofSt. Michael’s Church andProtodeacon Peter Skoogand daughter, Marija, ofHoly Trinity OCA Churchin Pottstown, Pennsylvania(hisformerdeacon).Presentalsowereadministratorsand

studentsfromSt.Tikhon’sSeminary,wherehehasservedasdean,professor,andnowrector.SomeofthesestudentsnowserveasclergyinourDiocese.

The Spiral Shape of Archbishop Michael’s Episcopal Ministry: Celebrating the First Five Years

by Fr. John Shimchick

photo by John Savastinuk



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In this distinction liesour entire future.For itis true that today for the most part, the Church’smembers attend in order to have their occasionalreligious needs provided by the institution calledChurch that is there with or without them. Butwhenwewillbegintosensewithourwholebeing

that we gather each time to actually become, toactuallyconstitute,Christ’sBody, torecognizeourpriestlydutytowardstheworldandnottoourownsentimentalreligiousneeds,thentheChurchherselfwill become a beacon of hospitality to a worldstarved for trueLifeand the transfiguring joy thatonlyChrist-bearerscanbring!v

TheParishCouncil,ledbyRev.DavidR.FoxandSeniorWardenSuzetteEreminatHolyTrinityChurchinRandolph,knewthata50thAnniversaryHierarchicalLiturgyandBanquetwere“givens”fortheircelebrationplanning.So,earlyin2014, theyrequested His Grace, Bishop Michael’s presenceon the anniversary celebration weekend and theyestablished a committee to focus on the banquetarrangements.

Butthentheysetaboutplanningawholeyearofothercelebrations!

Holy Trinity’s goal was to have an event oraccomplishment each month of the 50th year,involvingthemanyandvariedinterestsandassetsoftheparish.Herearesomeoftheplans,smallandlarge,thatcametofruitionforthechurchduringits50thanniversaryyearin2014:

• Large-scale renovation of the Parish Hall,renamed and dedicated as Founders Hall, inhonor of those who established the parish in1964.

• Kickoff of aCapitalCampaign to fundmuchneededupgrade,repairs,andrenovationstothechurch’sagingfacilities,includingtheHallandthestainedglasswindows.

• Production of a professional 10-minute videofeaturing interviews with parishioners, bothlong-termandnew,about theirmemoriesandtheimpactofthechurchontheirlives.

• A concert by the Konevets Quartet, widelyadvertised and attended by a full house ofparishionersandlocalcommunityresidents.

• Productionof a newCD,Rejoice in the Lord Always,bytheparishchoir;itscurrentRector,Rev.DavidR.Fox;andV.Rev.GeorgeHasenecz,Rectorfrom1965to2009.

• Publicationofalaminated,tabbedprayerbookcontaining texts of services and prayers for

congregationuse.Installationofbookracksinthechurchpewstoholdthenewbooks.

• A celebratory summer picnic, featuringtraditional foods prepared by members of theinternationallydiversecongregation.

• Publicationofa130-pagefull-colorAnniversaryBook describing the history of the parish in5-year increments, with vintage and currentphotos.After thecelebration,publicationofasecondbookwithphotosoftheevents.

• Designandinstallationofabannerannouncingtheanniversarytopassers-by.

ThecelebrationculminatedonOctober5th,withajoyousHierarchicalLiturgypresidedoverbyHisGraceBishopMichaeland celebrated by V.Rev. JohnNehrebecki,who sparked theestablishment of HolyTrinity and numerousother North Jerseyparishes. Celebrantsand guests included:Fr. David Fox, Fr.GeorgeHasenecz, and“sons of the parish”– Fr. John Jillions,OCA Chancellor, andProtodeacon PeterDanilchick.

Looking back onthe church’s 50th year,Fr. David said, “It isan amazing thing tobe part of a parish’sgolden anniversary.Our peopleworkedincrediblyhardallyear.We’lltrytofulfillthejubileeprescriptiontorest thisyear!GlorytoGodforallthings!“v

Holy Trinity Randolph – 50th Anniversary


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OnSeptember14,2014itwasourjoytowelcomeHisGraceBishopMichaelonceagaintoStMartin’sChapel at the United States MilitaryAcademy atWest Point. Serving with Vladika Michael wereArchpriest Joseph Frawley, Protodeacon PaulSokol, and the subdeacons Mark Federo, ZachSokolandAlexanderVlachos.WewerealsojoinedbytheVlachosandBrasowskifamiliesfromChristtheSaviourChurchinParamus,NJ,whoaddedtheirvoicestooursmallchoir,andbytheWarnerfamily,David, Cvieta,Tatijana and Elena who have been

worshiping with usfor about a year. Inhonor of BishopMichael’s visit, aVIP parking spacewasreservedforhimwith a sign reading:“Commandant.”

AlsovisitingfromVirginia were Col.Douglas Matty, hiswife Deanna, andhissonsThomasand

Johnathan.Col.Matty,aformerinstructoratWestPoint,andaspecialpartofourchapelfamily,madeasurprisepresentationofanipadforFatherJosephsothathemaykeepintouchwiththecadetsduringthosetimeswhenhecannotgettoalibrarytocheckemail.Thephotoaccompanyingthisarticlewas,infact,takenwiththenewipad.

FollowingtheDivineLiturgyandcoffeehour,wewenttotheThayerHotelforbrunch.Thefoodwas a most welcome change for the cadets, whousually eat in the Mess Hall, and the experiencewasenhancedbythebeautifulviewsoftheHudsonRiver through the windows. Vladika Michaelalways makes it a point to ask the cadets about

themselvesandtheirfutureplans,offeringwordsofencouragementandsupport,andthankingthemfortheirservicetoourcountry.

The older cadets have met Bishop Michaelbefore,andsotheywelcomedhimasanoldfriend.Thenewercadets soon relaxedand felt at easeasthey had the opportunity to speak with him. Weknow that all of them are grateful to His Gracefor visiting us several times since he became thediocesanhierarch,andtheyappreciatetheedifyingspiritualcounselwhichhegivesinhissermons.ItisreadilyapparentthatVladikaMichaelalsoderivesmuch pleasure and satisfaction from meeting thecadets who will become the future leaders of theArmy,andtheycantellthathereallymeansitwhenhesaysthattheywillbeinhisprayersbothnow,andwhentheygraduate.

After threeweeksoff forChristmasBreak, theOrthodoxcadetsreturnedtoStMartin’sChapelonJanuary 11, 2015 for the first service of the newsemester. After the Divine Liturgy we adjournedto the Fenton Room where we had the service oftheVasilopita, thespecialbreadmade inhonorofStBasil theGreat.TheVasilopita, which ismadeby the nuns of Holy Protection Greek OrthodoxMonasteryinPAisverypopularwithourOrthodoxcadets. According to tradition, the person whoreceivestheslicewiththecoinwillhaveStBasil’sblessingfortheyear.

This year we have been blessed with twocatechumens who are receiving instruction in theOrthodoxFaith.Weareall looking forward to thedaywhentheywillbeunitedtoChrist’sone,holy,catholicandapostolicChurch,andwillbenumberedwithHischosenflock.Godwilling,thesewillbethefourthandfifthconvertsreceivedbyFatherJosephduringhistimeatWestPoint.Mayitbeblessed.v

Recent Events at St Martin’s Chapel, West Point

Abba Cassian related:“ComingfromPalestinetoEgypt,IandtheholyGermanusvisitedanelderthere.Havingreceivedusashisguestshewasaskedbyus:‘Howisitthat,whenyou

areentertainingbrothersfromelsewhere,youdonotobserveourruleoffastingaswereceiveditinPalestine?’‘Fastingisforeverwithme,’hesaidinreply,‘butIcannotkeepyouwithmyselfforever.Fastingisausefulandnecessarypractice,butwedoitbyourownchoice;whereasthelawofGodenjoinsthepracticeofcharityasobligatory.WhenIreceiveChristinthepersonofyou,Iamobligedtocareforhimwithfullattention.WhenIsendyouonyourway,Icanresumetheruleoffasting,for‘thecompanionsofthebridegroomcannotfastwhilethebridegroomiswiththem;butwhenheistakenawayfromthem,thenwilltheyfast’[Mt9:15]legitimately.”(Give Me A Word,SVSPress,2014,165)

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St. Nicholas Church celebrated 100 years ofOrthodox Christianity in Cohoes, NY on October11and12,2014.AMemorialDivineLiturgywasservedonSaturdaywithFr.StephanMackfor thefounders, benefactors, and beautifiers, includingpriestsandstarostaswhoshapedthegrowthofSt.Nicholasoverthelastcentury.Wewillalwayscarryin our hearts their memories. Bishop Michael, Fr.Michael Fritz, Fr. Peter Olsen, PDn Paul Sokol,and thepastor,Fr.TerentiWasielewski, celebratedthe Divine Liturgy onSunday.Grammotaswerepresented to StephanieStroyen,PaulaPatrician,and Gregory Walko fortheiroutstandingworkinpreparingthechurchforthe100thanniversary.

The first DivineLiturgy was celebratedin January, 1914 in theupstairs meeting roomofabankinCohoes.Weneed tobeevergratefulfor the Grega, Kopcha,and Guba familieswho remained steadfast in their Orthodox faithand decided to leave the Greek Catholic ChurchonOntarioStreet inCohoes,NYandbeginanewchurch for thosewhowished to remainOrthodox.These three familiesspearheaded the formationofourchurch.

ThenewOrthodoxparishbearingthenameofSt.Nicholasbecameabeaconfornewimmigrationfrom Lemkovyna and Russia. Cohoes offeredthemafutureinthenewlandofopportunity.Withmanufacturingboomingat the turnof thecentury,Lemkossettledhereandjoinedthechurch.

During this time themetrical books record anera where marriages were performed regularly,baptismswereabundant,andfuneralswerefew.Wenurtureda“LittleLemkovyna.”

St. Nicholas Church offered a piece of theold country, where they could use their language,practice their culture, and thank God for all theblessings they received. It gave them comfort toknow that theycould still beLemkos in a strangeland and not have to assimilate. Po-nashomy washeardeverywhere,whileEnglishwasslowinbeingadoptedastheir“everyday”language.

This first wave of immigrants had nothing ontheir backs. They came penniless, expecting nohandouts, did not know English, and often camewithnorelativestogreetthemwithopenarms.Thisstoryissotypicalofmanyofourparishionerswhoventuredacrosstheocean.Theywerehardworkingand determined to have a better life here inAmerica.

AsthefirstgenerationAmericansemerged,someof them assimilated by intermarrying and leaving

thechurch,whileothersmarried within thechurch and carried onanothergeneration.

Over the last100 years the Geleta,Shewczyk, Cherniak,Kobylar, and Serbalikfamilies, among others,have been particularlydedicated. As theparish became larger,organizations began toprosperandsocializationsurrounded the church.

Within those families each was known by theirnickname like: Bronko, Clem, Duck, Lefty, andDolly.

This new generation propelled new ideas andwithitcamethelongingforanewchurchbuilding.Despite not having much, people pooled theirresources,and theprojectemerged. Construction,though prolonged because of a shortage of steelduring WWII, eventually was completed and thepresentchurchwasconsecratedin1942.

Astimewenton,manyfromthefirstgenerationwanted English in the Divine Services, and somewished that Christmas would coincide with theirAmericanfriends.WebegantoseeEnglishusedintheSundayLiturgieswithFr.EugeneSerebrennikoffin the late 1950’s. By the early 1980’s the churchadopted the newly revised Julian calendar whichshifted Christmas to the 25th of December. Theassimilation process had taken its course, and anAmerican Orthodox church established its rootshereinCohoes.

Itisestimatedthattheaveragelifeofachurchisonly40years.Wecanseethatwehavedoubledand

100th Anniversary of St. Nicholas Orthodox Church


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St. Gregory parish is a regional one – members come from severalcounties, numerous municipalities, and school systems. Not a “villagechurch,” it was never connected to just one ethnic group. In fact, thefounderswroteintotheirby-lawsthatthelanguageoftheservices,ofallotheractivitieswasthelanguageoftheland–English.Thissaid,memberscomefromatleasttwodozenethnicandchurchbackgrounds,soitistrulyan“ecumenical”community.And,inrecentyears,St.Gregory’shasbeen

committedtooutreach,tohelpingthoseinneedinthecommunitiesaround.Firstandforemost, this means the neighborhoodswhere members live – in Dutchess,Orange,Westchester,Putnam,Rockland,Ulstercounties.ButitalsohasmeantThe Lunch Box, the free cafeteria or “soupkitchen,” linked to Dutchess Outreach,and located in a former Catholic school in downtown Poughkeepsie,NY. Funds from our Christmas Food Fair, where home made foods,includingstuffedcabbage,pirogi,bakedgoods,soups,craft itemsaresoldatthestartofDecember,aregiventolocalphilanthropicagencies.The Lunch Box isoneofthese,andparishsupportenabledthepurchase

ofacommercialfreezer,amongotheritems.Inthephoto,parishmembersserveahotlunchalsopreparedbythem,thisdoneseveral timesayear.Notonlyouryoungpeople,butallofusatSt.Gregoryhavelearnedwaysinwhichtobeofservicetobrothersandsistersinneed.v

St. Gregory’s - Wappingers Falls

Finally,thereweretherestofuswhohavecometoknowandlovehim.

Each of these groups represents overlappingperiodsofhislifethatremindhimnotonlyofhisspiritualroots,butofcontinuedfriendships,support,the overcoming of difficulties, and the power ofChrist’sloveforus.HespokeofSt.Michael’sparishashis“HagiaSophia.”ThisisnotforitsphysicalresemblancetothegreatchurchinConstantinople,but because like the representatives of PrinceVladimiritwaswherehewasfirstoverwhelmedbytheexperienceoftheChurchas“heavenonearth.”

Vladika Michael likes to remind us to “shareour story.” It was intriguing to view all of thesecomponentsofhisstoryinoneplacebecause,ashesharesthedetailsandencountersofhisownlifetoanever-growingaudience,heishimselfrenewedintheretelling.

Onefinalaspectof theday tookplaceduringtheDivineLiturgywhereinhissermonArchbishopMichael presented the areas where, based on allthatthisdayrepresentedtohimandtous,hefeelsourDioceseshoulddirectitsattentionandenergy.

Here are the areas that he would like us to moveforwardwithhim:

1. Church Attendance:Wemustteachourfaithfulto love thedivine servicesandgrow theactivemembershipofourparishes.

2. Our Youth: We need to teach our youth theimportanceandrelevanceoftheOrthodoxFaithintheirlives.

3. Vocations: Wemustencouragevocations,asthenumberofpriestsanddeaconstoshepherdandservetheflockisneverenough.

4. Stewardship: We must encourage a greatergivingoftime,talentandtreasuretostrengthenthehealthofourparishes.

5. Parish Growth: WemustreachoutandministertothoseoutsideourChurch,whoarebeingledtoOrthodoxybytheHolySpirit.

ThisdayofreflectionandcelebrationoffersusboththehistoricalreviewofArchbishopMichael’slifeandworkandtheopportunitytosurgeforwardwith him in a cooperative effort of what still isnecessaryandpossibletobedone.v


Philip Durniak, John Czukkermann, Josyf Hayda, & Mark Durniak

Preparing Eggs

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Diocesan Life

Spring/ Summer 2015

OnTuesday, February 10th, the parish of St.Vladimir held the first meeting of a brand newministry-MothersofPre-Schoolers(MOPS)!

MOPSmeetsherethesecondandfourthTuesdayof eachmonth from9:30am-noon, providing freechildcare for mothersof children agedbirth to pre-school,as well as expectantmothers, duringwhichtimethemomsgather for a fewhours of fellowship,activities,discussion,andfun!MOPShada profound impacton me and I wantedtosharetheblessingsI received withothers in our parishand the surroundingcommunity. As anewmom,youoftenfeel overwhelmedandbegin toneglectyourself and your own needs. I am excited aboutthepossibilities of helpingothermothers and amhopefulthatthetimetheyhavewithuswillbenefitnot only the moms, but their children and entirefamilies!

Each meeting we watch a video provided byMOPS that has a Christian message or lesson.Sincepeoplearemore likely to feel free tosharetheirthoughtswhiletheirhandsarebusy,wealsohave a craft. While doing the craft we discusswaystoincorporatewhatwelearnedandhowwecan apply it to our lives. One recent meeting wewatchedavideoonforgivenessandmade“keystoforgiveness.”Asthewomenshareandconnectwithoneanothertheybuildalastingbondandaremorelikely to return again. Statistically if one mothermakes two or three friends in a group she has a70%chanceofjoiningyourparish.

Fr. John Diamantis, the pastor, commented,“Our parish strives to be constantly aware of theneedsofthecommunityaroundus.Itismyhopeandprayerthatbyreachingouttomothers,whethertheyarestay-at-homemomsbychoiceornecessity,thatwecanhelptoreplacesomeoftheirstresswith

Christ’s love, warmthandcomfort–ifonlyforafewhourseverymonth.”

Our parish isblessed to have somany helping handsto get this going.We’ve reached outto members fromanother local MOPStohelpgetusupandrunning, and we areso grateful for thededicated experienceof people likeCharlotte Toth whobrings a decade ofyouth work, program

management, and childcare with her from herMOPSexperience,AnnKasmerandTaharaOrtiz,who as a grandmother and mother willbe helping as “Mommy Mentors,”and all of the moms who have boldlystepped forward to help us launch sosuccessfully! In the first month wehave had two new mothers from theneighborhoodjoinusandtwovolunteersfrom the surrounding area offer tovolunteerwithchildcare.

To learn more about MOPShere inTrenton,or tobecome involved,please contact Matushka AndreaDiamantis at: [email protected]. Discover more about MOPSInternationalat:www.mops.org.v

MOPS: Helping Mothers of Pre-Schoolers in Trenton

AllguestswhopresentthemselvesaretobewelcomedasChrist,forHeHimselfwillsay:“Iwasastrangerandyouwelcomedme”(Rule of St. Benedict,Chapter53).

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Diocesan Life

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Parish Sound Financial PracticesMatushkaMaryBuletza,CPA,ourDiocesanTreasurerrecentlypresentedParishCouncilWorkshopsinallourDeaneriesonthetopicof“ParishSoundFinancialPractices.”Hereisalistofsomevaluablewebsitessherecommends:

OCA Best Practice Principles and Policies for Financial Accountability:http://oca.org/PDF/finances/BestPracticesPolicyvl.01.pdf

OCA Diocese of the Midwest Parish Financial Practices:http://domoca.org/financialtools.html

2015 Clergy Tax Guide (for 2014 tax returns) by Church Pension Group (of the Episcopal Church): https://www.cpg.org/redirects/tax-resources

IRS: http://www.irs.gov

IRS Publications:

Churches and Religious Organizations: Pub 1828http://www.irs.gov/pub/irs-pdf/pl828.pdfSoc Sec A Info for Clergy: Pub 517http://www.irs.gov/pub/irs-pdf/p517.pdfCharitable Contributions: Pub 526http://www.irs.gov/pub/irs-pdf/p526.pdfCharitable Contributions-Substantiation and Disclosure requirements: Pub 1771http://www.irs.gov/pub/irs-pdf/pl771.pdf

NJ Division of Taxation:http://www.state.nj.us/treasury/taxation

Form ST-5 Application for Exempt Organization Certificate for Non-Profit Exemption from Sales Tax:http://www.state.nj.us/treasury/taxation/pdf/other_forms/sales/regle.pdf

NYS Department of Taxation and Finance:http://www.tax.ny.gov

Form ST-119.2 Application for an Exempt Organization Certificate from State and Local Sales and Use Tax: http://www.tax.ny.gov/pdf/currentforms/st/st!19_2fillin.pdf

Education Conferences Recently Offered in Our Deaneries

The 2015Annual Department of Christian EducationDeanery Conferences took place in June throughout ourDiocese.OrganizedbytheDepartment’schair,MatushkaAndreaDiamantis,theConferencestookplaceatChristtheSaviour Church, Paramus, NJ, Holy Trinity Church, EastMeadow, NJ, and St. John the Baptist Church, Rochester,NY.

The same schedule was offered at each location. Themorning featured a presentation by Cindy Heise of theChildSexualAbusePreventionTrainingProgram,Stewards of Children, which has been recommended for all OCAparishes. Following lunch, two sessions were offered,each with two tracks: 1) “Child Development and theExceptionalLearner”or“AdolescentNeeds”2)“EnrichingtheClassroomExperience”or“MoralIssuesOverview.

Thepresenters included:Fr.GeorgeAlberts,MatushkaMyra Kovalak, Khouria Anna Timpko Hughes, and NikeBach.v

Khouria Anna Timpko Hughes and Matushka Myra Kovalak Photo by Matushka Eugenia Nehrebecki.

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Diocesan Life

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Five Tips to a Better Website Intoday’sdigitalage,nooneasksthequestionanymore,“Doesourchurchneedawebsite?”Thankfully,everyoneknowsthathavingawebsiteisamustforeverycommunity,exceptperhapsforthemostremotesketesofMountAthos.Therealquestionpeopleareaskingnowadaysis,“Howcanwemakeourwebsitebetteranduseitmoreeffectively?”Weofferthefollowingfivetips:

1. Follow the KISS principle (Keep It Simple Silly)

Makeyourwebsitesimpleandeasytouse.Everythingmusthaveaplaceandthatplacecannotbethehomepage.Organizeyourcontentintologicaldivisionsofpagesandsections.Morethan7pages,createsubpages.Offerasimplenoticeablemenuandsearcharea.Highlightthenameofthechurchandcontactinformation.

2. Keep It Updated

Don’tbebeholdentothetechiewhobuiltthewebsiteyearsagobuthassincemovedonorhasbecometoobusy.Takecontrolofthewebsiteyourselfusingagood,simpleCMS(contentmanagementsystem).Declutterbyremoving/archivingoldcontent.Archivenewsandphotosbydateand/orcategories.Keepcontactinformationandschedulescurrent.

3. Go Mobile/Responsive

Websitesdesignedonlyfordesktopcomputersdonotworkwellonsmart-phones, tablets,andpads.Everydaymorepeoplearevisitingyourwebsitewithahandhelddevice.Offeramobileversion,orbetteryet,usearesponsivedesignwhichautomaticallyadjustsyourwebsitetofitthedevicewhichisviewingit.

4. Connect to Social Networks

ConnectFacebook,Twitter,Google+,andothersocialnetworkingsiteswithyourwebsiteusingRSS(ReallySimpleSyndication)sothatpoststoyourwebsitewillautomaticallyappearonyoursocialnetworkingsitestoo.Itissupersimpletosetupandthenrequiresnomorework.Letpeople“like”,“share”,and“follow”yourchurch.Theirfriendswillseeyou,andwhoknows,youmayeventuallyseetheminyourchurchtoo!

5. Look Good

Yourwebsiteisthefirstandperhapsonlyencountermanypeoplewillhavewithyourchurch.Besurethatyourwebsitereflects thetimelessbeautyofOrthodoxChristianity.Leaveagoodfirstimpression;otherwiseyoumaynotgetasecondchance!v

Fr. John Parsells is the founder and lead developer at Orthodox Web Solutions, which has been providing website design and hosting services to Orthodox churches, institutions, and businesses for over 10 years. As a son of the diocese, growing up in Manville, NJ, he is pleased to extend to all parishes, missions, and institutions of the Diocese of New York and New Jersey, a free website setup (normally $125), which includes all of the above and more. This limited time offer is available from Pentecost through the Church New Year on September 1st. Please visit orthodoxws.com to sign-up or see more information.

Wemustgraspthetruth:youandIweremeanttobetogether.WeweremeantforCommunion.Weweremeantforfellowship.Weweremeanttoembraceoneanother,tolearnfromone

another, togrowwithoneanother, to shareourgiftswithoneanother.Eachofusmustworktogether, formingthatonenewman–whichtheApostlePaul talksabout–outofallof thesedifferentgroupsofpeople,languages,cultures,andbackgrounds.

Wearemeant todo thehardworkofpressingoutwhat itmeans tobe together.TheSpiritualDisciplineofHospitalityinvitesustotakethattruthseriously.

Fr. Barnabas Powell

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On the campus of Princeton University thestartofthe2014-2015academicyearwasspeciallymarked by the celebration of the 50th anniversaryoftheOrthodoxChapeloftheTransfiguration.Thismilestone was highlighted with Vespers and theDivineLiturgyservedbyHisBeatitudeMetropolitanTikhonandDiocesanHierarchBishopMichaeltheweekend of September 20-21. The Sunday afterthe Elevation of the Cross, designated as NationalCollege Student Sunday in all Orthodox churchesin the United States, is considered the birthday ofthePrincetonOCFandChapel,foundedin1964toservetheUniversityandlocalcommunity.

TheservicesincludedBishopMichael’stonsureofTheogenes(Adedoyin)TeribaasReader;heisagraduatestudentoriginally fromNigeria,presentlyearninghisdoctorateintheHistoryofArchitecturedepartment. After the Liturgy, Bishop Michael

presented DiocesanGramotas to fourmembers of thecongregation fortheir long standingdevoted service, andMetropolitan Tikhonpresented a SynodalGramota to theChapelcommunityasawhole.

The Chapel isconsideredaDiocesan“institution” rather

thanaparish,asservicesareconductedonlyduringthe academic year, starting the first Sunday afterLabor Day and continuing every Sunday throughPentecost. Inaddition toSundayLiturgy, servicesare held on Wednesdays during Great Lent, HolyWeek and Pascha, Christmas, and Epiphany Eve.OCFmeetingstakeplaceregularlyoncampusandincludespecial lectures,Bible study, socialevents,and community service endeavors. Special mini-retreatshavebeensponsoredoncampusaswellastripstoseveralmonasteries.

The congregation, ever-changing due to itsacademicnature,includesundergraduates,graduatestudents,facultyandstaff,andalargenumberoflocalresidents,somebutnotallwithtiestotheUniversity.The town and local area include numerous otheracademicinstitutionswhichcontributememberstothecongregation:theInstituteforAdvancedStudy,Westminster Choir College, Rider University, The

College of New Jersey, and PrincetonTheologicalSeminary. The Chapel is truly Pan-Orthodox andincludesmembersofaplethoraofnationalitiesandjurisdictions.Weddings,BaptismsandChrismationsare regularly celebrated, along with typical parishsocialfunctions.

Transfiguration Chapel’s initial chaplain wasFather Constantine Buketoff, appointed uponretirement from his parish in Brooklyn. In thesummer of 1965 Professor John Turkevich wasordainedasChaplain,servingthrough1988.FatherJohn, the eldest son of Metropolitan Leonty, wasthe Higgins Professor of Chemistry at Princeton,a renowned educator and scientist. An eminentlecturerat thenational level,Father Johnwasalsoknownforhissuccinctandthought-provokingthreeminutesermons.AnawardwasestablishedinFatherJohn’smemorytoperpetuatehisdedicationtohigherlevelsofscholarshipanddevotiontotheOrthodoxfaith.Thisyear,atthebanquetfollowingtheLiturgy,Metropolitan Tikhon presented eight Turkevichawards. Over the years, dozens of deservingOrthodox students have been recipients, thanks tothegenerousdonationsofalumniandmembersofthe Chapel community. Similarly, the Chapel hassupportedmemberparticipationinOCFandOCMCsponsoredmissionarytripsovertheyears.

In 1989 Father Daniel Skvir, Princeton ’66and one of the founders of the Chapel, succeededFatherTurkevich.ProtodeaconMichaelSochkahasassistedhimforthepastfifteenyears(eventhoughhe is aYalie!). Other initialOCFmembers in theearly60’sincludeTimothyWare(nowMetropolitanKalllistos), Michael Danchak, MichaelWarhol, Fr.Anatole Lyovin and Fr. Arthur Liolin. (AnotheractivepresencefromthebeginninghasbeenTamaraTurkevich Skvir, presently leader of the talentedChapelchoir.) Before thefoundingof theChapel,OCF members would attend services in otherOrthodox churches, frequently journeying downtoTrenton where they were warmly welcomed byFatherPaulShafran,whoremainsafterahalfcenturya close and special friend and benefactor of theChapel, often joining to con-celebrate the Liturgy.Prior to theChapel’s founding,occasional serviceswereconductedoncampusbyvisitingpriestsfromthearea.

Forthefirstelevenyears,FatherTurkevichwasfrequentlyjoinedatthealtarbyFr.GeorgesFlorovsky,

50 Years at Princeton


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distinguished Orthodox theologian/scholar/author.IthasbeennotedthatFr.FlorovskyspentmoretimeinPrincetonthaninanyotherlocaleduringhis86years.TransfigurationChapelandtheOCFsponsortheFlorovskyMemorialLecture,invitingprominenttheologians and artists to speak on their areas ofinterest as they pertain to Father Georges’ career.Speakers have included Metropolitan Kallistos(Ware),PeterBrown,JaroslavPelikan,OlegGrabar,Vladislav Andrejev, and Bishop Michael amongothers. Princeton being an international magnet,the Chapel has also hosted an impressive numberof clergy and lay visitors: two Patriarchs, sixMetropolitans,countlessBishopsandpriests,many

beingalumniofPrinceton,and,ofcourse,scholarsfromtheworldover.

Perhaps more than most parishes, Princeton’sChapel of the Transfiguration is a transientcommunity: students graduate, academics onsabbaticalattheUniversityorInstitutecomeandgo.Butforimportantperiodsoftime,forstudentsandmanyothers,theChapelisavibrantspiritualhomeforOrthodoxfaithfulonanespeciallybeautifulandfameduniversitycampus.

Atthesametime,theChapelhasbeenblessedwith a devoted core group of faithful who havesupportedthiscommunityfordecades.ItcontinuestothriveandwelcomesshortandlongtermvisitorstojoininitsOrthodoxworshipandprograms.v

First Confessions at Holy Resurrection ChurchOverthewintermonthsbetweenTheophany and the start ofGreat Lent, children at HolyResurrection Church in Wayne,NJ worked with their Sundayschool teachers to prepare fortheir first confessions. On theSaturday at the end of the firstweek of Great Lent they eachcompleted the Sacrament ofConfessionforthefirsttimewiththecommunity’spastor,Fr.PaulKucynda.v

outlivedthatstatistic.Wemightaskourselves,whathasbeenthedrivingforceinpreservingSt.NicholasChurchovertheseyears?Theansweristhatweareafamily.Eventhoughwehaveourupsanddownsaseveryfamilydoes,wearenotstrangers toeachother.Thereisaconnectionbetweenourpeoplejustasifweare4thand5thcousinslivinginthatvillageinLemkovyna.Thisconnectionisevidentwheneverwehaveourfleamarkets.

ThenewmembersofourchurchhavesaidthattheychoseSt.Nicholasastheirparishbecausetheyfeelcomfortablehere.Itisinterestingthatitisnottheoutwardthingssuchashavinganoperaticchoir,arobustSundayschool,agoldenmouthedpriest,orafancycathedral,butitiscomfort,somethingthatisinward.Comfortishome;homeiswherethefamilyis,andhomeiswhereGodis.

Ifwelookbackatthechurchofourgrandparentsand compare that culture to what we have now,we have further evolved. Today, parishioners notonlyhaveSlavicnamesorroots,butourchurchispopulated with Anglo-Saxon, Italian, and Frenchsurnamestonameafew.

OnOctober12thwerememberedthepast100years,butwealsocelebrated thebeginningofourfuture. The future can be likened to a relay racewheretherunnerputsallofhisefforts topass thebatontoanotherwithprecision.Thebatonisbeingpassed,andthecourseisinmotionforthenext100thyearanniversary.

Astheyearsincrease,thechurchwillhavenewopportunities and challenges.The pierogi making,coffeehours,andfleamarketswillsurvive,butthecastofcharacterswillchange.Weareconfidentthatwhen2114comesaround,wewillallseeavibrantSt.Nicholasfromourrestingplaceabove.v

Fr. Kucynda with teacher, Tanya Reese and the children offering their first confessions



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“BlessingofAnimals”washeldatSaintJohntheBaptistOrthodoxChurch inRochesterNYonSaturday,October4,2014.Theparish’sEvangelismTask Force [ETF] delivered, by US Mail “EveryDoorDelivery,”over2,400invitationstoresidentswithin a half-mile radius of the church as anoutreachofneighborlywelcome.Parishionerswerealsoaskedtobringflyerstotheirneighbors,friends,

and coworkers with a warm andwelcoming invitation. A highlightforthoseattendingwasparticipationbymembersoftheMountedUnitoftheRochesterPoliceDepartment.

The service of blessing featuredthe reading of Scripture, traditionalprayers and litany from the Bookof Needs, singing (of course!), andsprinkling with Holy Water. ThelocalnewspaperfeaturedtheeventinitsSundayeditionwiththeheadline:“Blessing Bestowed on the MightyandtheMeek.”

Several neighbors joined parishioners andFather Ken James Stavrevsky (parish rector) forthe blessing, followed by a fellowship where hotchocolateandgoodieswereenjoyed.SomevisitorsalsoattendedGreatVesperslaterthatdayandDivineLiturgythefollowingday(Sunday).

ThefollowingdescriptionwasprovidedintheofficialnewsreleasesenttolocalmediaoutletsandRochesterareachurches:

The offering of blessings is significant andcustomary in the Orthodox Christian tradition.Reflecting the transforming and sanctifying graceoftheHolySpiritwithintheBodyofChrist,theseblessings act as manifestations of God’s presenceandactivityinourlivesaswitnessedineverythingwe encounter in creation.Thus,webless all sortsof things, dedicating and sanctifying them (andourselves) to the glory of God and our lovingcommunion with the Lord. To bless animals,especially our pets, is a realization that all thingsare gifts from above intended for our good andto our delight. As God’s children, the blessingbestowsonustheobligationtobegoodandfaithfulstewardsofthatwhichhasbeengiventousinlove.Inblessingourpetswemakeacommitmenttocarefor the life (be itdog,cat,hamster,gecko, rabbit,bird,ferret,fish,potbellypig,???)entrustedtoourcare.The serviceof blessing involves the readingof Scripture, prayers of supplication, and thetraditionalsprinklingwithHolyWater.v

Theeventwasannouncedandfeaturedontheparishwebsite:

http://www.saintjohnorthodox.org/pets-animals-blessed/

The Blessing of Animals

SaintsPeter andPaulOrthodoxChurch,ofManville,NJ,willbecelebrating its100thanniversaryover the weekend of October 3-4, 2015. In anticipation of theAnniversary, the children celebrated abirthdaypartyfor theirparishonSunday,May3,2015.Theyparticipatedinmanyeventssuchasakickballgame,photobooth,balloontoss,chalkdrawings,andotherfunactivities. The children were given the opportunity tocelebratetheirparish’sanniversaryinawaythatwasfunforthem.

Becausemostguestsbringagifttoabirthdayparty,the childrenwere asked to bring a gift to donate toSt.Andrew’s Camp of Jewell, NY. The children broughtvariousgiftsincludingsportsballs,bubbles,games,chalk,and more. The gifts will be delivered to St.Andrew’sCampintimeforthe2015summercampseason.

ThechildrenofSaintsPeterandPaulhadafabuloustimeatthebirthdayparty,andarelookingforwardtotheupcomingAnniversary.Asaparish,wethankyouforyourcontinuedsupportandprayersaswegetclosertoour100thanniversary.v

Coming Up: 100th Year Anniversary in Manville

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Special Features

Winter 2012

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Diocesan Life

Spring/ Summer 2015

The 5th Annual CROP (CommunitiesResponding to Overcome Poverty) Hunger Walktook place in Eisenhower Park, East Meadow,NY on October 18, 2014. Sponsored by thehumanitarian aid organization, Church World Service,some80LongIslandersfromsixchurchesandtwoorganizationsbegantheWalkwithprayer,givenbyFr.MartinKraus,andsteppedofftoaoneortwomilecourse. TheWalk’sgoalwastoraisefundsfromsponsorstofeedthehungry,andmoreespecially to provide seeds, tools, and methodsthathelppeopleinimpoverishedcountriestogrowbettercropsandthemselvesraisetheirstandardofliving.

One of the best features of this year’swalk was the growth in the number of groupsparticipating and their diversity. Fellowshipamong the walkers offered new connectionsand budding friendships. They included HolyTrinity Orthodox Church, OCA, East Meadow(ArleneKallaur,Coordinator)and theirpriest,Fr.Martin Kraus, St. Andrew’s Orthodox Church,OCA, Dix Hills (Virginia Jerosh, Captain), HolyResurrectionGreekOrthodoxChurch,Brookville(Sophia Niarchos, Captain), St. Paul’s GreekOrthodox Church, Hempstead (Steve Pontickio,Captain), St. Abraam Coptic Orthodox Church,Woodbury(ledbyFr.Moses),theUnitedMethodistChurch,EastMeadow,(ledbyPastorPaulSmith),

the Uniondale High School Key Club (DanielRuano,President),andtheorganization“Abilities,”with their Advisor, Jillian Bianco. Sponsorshipalsocamefrommembersof theSt.SergiusOCAChapel,Syosset.

Refreshments served after theWalk includedMatushkaDennise’shotandtastysoupandpizza.An impromptu songfest followed, led by popularKaraokeDJ,BarryHoffman,whovolunteeredhisservices.HelpwithdirectingcarstotherightparkareawasofferedbyBoyScoutsTroop225andtheirleader,GilSuarez.

Coordinator Arlene Kallaur stated that some1,200walksareheldacrossthecountryeachyear,9 walks on Long Island. Treasurer of theWalk,RonOusman,reportedthatthisyear’sWalkraisedthemost funds in its5yearhistory,over$9,000.Twenty five percent of the funds remains locallyand is given to an outreach group chosen by theWalk Committee. The Long Island Council ofChurches will again receive this year’s funds.Amongthemanyservicesthatitofferstotheneedy,it runs food pantries in Freeport and RiverheadIt continues to assist victimsofHurricane Sandywhoarestillrecovering.GratefulthankstoallwhosupportedtheWalk,helpingtoerasepoverty“onestepatatime.”v

Back to Eisenhower Park for the 5th Annual Community CROP Hunger Walk

EveryfamilyshouldhavearoomwhereChristiswelcomeinthepersonofthehungryandthirstystranger.

St. John Chrysostom

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Ten years ago I began immersing myself inOrthodoxy in Russia. In 2004-05, my family andIlivedforayearinSt.Petersburg;in2011-12,we

spent nine monthsin Moscow. I ama Protestant, Ihave no Russianancestors, and Iam a theologian,not a historian orpolitical scientist.Ihaveneverthelessdeeply wanted tounderstand whatis happening in

that part of the world after 75 years of atheisticcommunism.Bynow,Ihaveattendedhundredsofservices;visiteddozensofparishesandmonasteries;andmadeabidingfriendshipswithpriests,monks,nuns, and lay people. I give thanks to God formy encounters with a different expression of theChristianfaithinaforeignpartoftheworldbecausethey have decisively shaped my faith in the Godwhoiswithus.

God in Culture

TheCreeddeclaresthatforusandoursalvationGod came down from heaven, was incarnate bythe Holy Spirit of the Virgin Mary, and becameman. The Creator entered the creation. Eternityintersectedwithtime.Godbecameflesh.

Tobehuman,however,meansmore than justhavingahumanbody.Wearehumanbecauseweare embedded in a culture, a network of humanaspirations and achievements. Every culture–whetherthatofancientEgypt,medievalFrance,or contemporary India – is characterized bydistinctive language, art and music, and customsandtraditions.

BecauseGodtrulybecameman,GodinChristenteredfullyintothecultureoffirst-centuryIsrael.ChristspokeAramaicandobservedJewishrituals.HisparablesdrewonimagesoflifeintheGalileancountryside.HewalkedthenarrowalleysofthegreatcityJerusalemandprayedinitstemplecourts.

Christ belonged to a specific time and place,butasHelivedandworkedinHiscultureHealso“Christianized”it.Hecultivatedwhatwasbeautiful,good,andtrueaboutit,whatshowedforthGod.WemightsaythatChristdivinely“enculturated”humanculture. We might even say that Christ shows uswhatitmeanstobeatruly“cultured”person.

Sometimes Americans think, “Oh, a culturedperson, that’s somebody who is an elitist, anintellectual snob, maybe someone who listens toBeethoven and Brahms and drinks fine Frenchwines.”Christ,however,wasculturedinadifferent,moreprofoundsense.HewasculturedbecauseHewas not driven by self-interest or selfish desire.He knew the difference between lasting beautyand passing taste, eternal values and temporaryaccommodations,truthsthatareworthdyingforandthosethatarenot.AndthosewhofollowHimwillheed thewordsof theApostlePaul:“Whatever isjust,whateverispure,whateverislovely,whateveris gracious, if there is any excellence, if there isanythingworthyofpraise,thinkaboutthesethings.”(Philippians4:8)

TheChurchhasalwaysdeclaredthatScriptureandChurchtraditionpointtoGodwithus,asdoesthebookofnaturewithitsplantsandanimals,starsandplanets.Letusadd thathumanculture, too–whendedicatedtoGod–proclaimsImmanuel.

God in Russian Culture

I cannot claim originality about this point. Itis what Orthodoxy in Russia has taught me. Asa Protestant, I grew up thinking about God withus in a more psychological way. I knew that theGodwhowasonceborntoMaryhadalsobeenborninmyheart.InthewordsofMartinLuther’sfamousChristmascarol,“Awayinamanger,nocribforabed,thelittleLordJesuslaydownhissweethead...[So]benearme,LordJesus,IaskTheetostay,closebymeforever,andlovemeIpray.”Immanuelmeantsomethinghappeninginsideofme.

InRussiaIlearned,however,howChristianitycanembeditselfinaculture.IcametounderstandAlexanderSolzhenitsyn’swonderfuldescriptionoftheRussiancountryside:

Incarnation and Christian CultureBy Dr. John Burgess

[Note:ThisisasummaryofthepresentationdeliveredbyProfessorBurgessattheAdventVespersheldattheOrthodoxChurchoftheHolyCross,Medford,NJonSunday,December14,2014.Itisavailableat:https://vimeo.com/holycrossmedford/burgess]

Dr. Burgess and wife, Deborah

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ThekeytothesenseofpeacethattheRussianlandscapegeneratesisinitschurches....Whereveryouareinthefieldsorwanderingin the meadows, far from any habitation,youareneveralone...thecupolaofabelltower always beckons. And people werealwaysselfishandevenbad.But thebellsforeveningprayerrang. . .andremindedthemtosetasidetrivialearthlymattersandofferthemomenttoeternity.

Overthelastdecade,IhaveseenformyselfhowRussians are restoring this enchanted landscape.Everywhere, churches and monasteries againdominate the landscape. Gold and silver oniondomesshineinsplendoragainstthehorizon.

SomepeoplecriticizetheChurchforspendingso much money on itself, for regarding iconsand buildings and monastery gardens as moreimportant than justice and human rights. Thesecritics make an important point. I must confess,nevertheless, that places such as the Church oftheVeiloftheProtectionatMoscow’sMarthaandMary Monastery have touched me to the quick,asthesistersgatherbeneaththeremarkableiconsand murals of the great Russian painter MikhailNesterov and dedicate themselves to servingMoscow’sneedyandpoor.

And I will never forget how a small woodenchurch inRussia’s farnorthonce spoke tomeofGodwithus. Itwasnight, and the lightofa fewflickeringcandlesmadetheiconsofthePantocrator,theTheotokos,andJohntheBaptistandForerunnerglow like burnished gold.Their eyes looked intomineandaskedmetorepent,falldown,andworshipthe God who had entered also into this time andplace.

Russiahastaughtmehowculturecanmakeawitness to Immanuel, and why Christians shouldbecultured.I thinkofSt.George’sParish,a longnight’s train ride outside of Moscow along thebanksofRussia’smightymother river, theVolga.Since the fall of communism, the surroundingcountryside has been abandoned. Only the poorandelderlyremain.Intheearly90s,however,fourmonksbegan recultivating, “reenculturating,” thiswonderfulplace.TheyrebuiltthechurchandparishhouseandagaincelebratedtheDivineLiturgy.

One day a young man knocked on their doorandpleadedforhelp.Hewastryingtoquitdrugs.Themonkstookhimin.TheysoonconcludedthatGodwasaskingthemtohelpotheraddicts.Today,eightyoungmenliveintheparishforuptoayear

and a half; receive individual and group therapy;and work, eat, and pray with the monks. One ofthemostimportantdimensionsoftheirtreatmentisbecomingculturedhumanbeings.

Thecommunitycultivatesbasicetiquette.Theyoungmenwaittoeatuntileveryoneisseatedanda blessing has been offered. They speak normalRussian, rather than thestreet languageandslangwith which they grew up. They listen to Churchhymnody, rather than the violent rock or rap thatonce accompanied their drug use. They readspiritualliterature,evenliteraryclassics.Andinthatremotebutgloriousplace,theyoungmenencounterthe sheerbeautyof thenaturalworld.They revel,forperhapsthefirsttimesincechildhood,inrocksand trees, skies and seas. They become culturedhuman beings, and in so doing, become bearers,messengers,oftheGospel.

God with Us

Today in the United States we have largelyabandonedtheideaofChristianculture.Itiscertainlyrightforustoacknowledgethatwehavealwaysbeenanationofmanyculturesandreligions,manystylesof living and systems of morality. But Christianscanneveragreetomereculturalrelativism.Wewillalwaysbelookingforvaluesthataretranscendentandenduring.

When we as Christians cultivate a beautifulgardeninourbackyards,wearemakingawitnesstotheGospel.Whenwechooseourwordscarefullyfor an e-mail or a phone call, we are pointing toGod with us. When we treat others with respectanddignity,weareproclaiming Immanuel.WhenweliveinthewayoftheBeatitudes–withmercy,peace, and patient endurance – we are creating aChristianculture.

Iwouldaddoneotherpossibility.My time inRussiahastaughtmethatwecanhonortheGodwhoenteredintohumanculturewhenweourselvesarewillingtostepintoanotherculture.Ifwearegoingtounderstandthejoysandsorrowsofpeoplewhoaredifferent fromus,wecannotbemere tourists.Wemayhavetolearntheirlanguageandhowthingslookfromtheirpointofview.Butifwetakethetimetoenterdeeply into thoseplaces thatatfirstseemveryforeigntous,IbelievethatwewillfindsignsofGod’struth,beauty,andgoodnessthatwillmoveustotears.

FormeithasbeenOrthodoxyinRussia.Foryouitmaybeascloseastheneighborhoodnextdoor.If


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Book Review: The Grace of Incorruption The Selected Essays of Donald Sheehan on Orthodox Faith and

Poetics by Daniel SheehanReviewed by Dr. David C. Ford, St. Tikhon’s Seminary, South Canaan, PA

From start to finish, this beautiful book is aspiritual “powerhouse,” a grace-filled stream, agiftofjoy–fromthetender,perceptiveheartandmindoftheauthor,thelaypoet-theologianDonaldSheehan (1940 – 2010), into our own hearts andminds!Andit’sadoublelaboroflove:first,Don’sverycarefulcraftingofthearticles,writingasatruewordsmith; and second, the superb editing workdonebyhisbelovedwife,Xenia,afterhisreposeintheLORD.Iusetheirfirstnames,becauseIknewDonpersonally(thoughnotreallywell),andXeniaisnowpartofourcommunityatSt.Tikhon’s.

Inthefirsthalfofthebook,entitled“Reflectionson Life, Literature, and Holiness,” Don beginswith a profoundly touching autobiographicalsketch.ThenhetakesusthroughfascinatingstudiesofvariousaspectsofthedeepspiritualwisdomofSaintsEphremandIsaacofSyria,St.Dionysiosthe

Areopagite, St. Herman ofAlaska,FeodorDostoevsky(through Alyosha, Dmitri,and Elder Zosima inThe Brothers Karamazov),and even in WilliamShakespeare’sWinter’s Taleand Robert Frost’s An Old Man’s Winter Night.Inthesereflections he interweaveshis deep knowledge ofthesesourceswithhiskeenspiritual sensibilities toopen many spiritual vistasforthereader.

In the second half of thebook, entitled “OrthodoxPoeticsandtheGreatPsalm(LXX 118),” Don useshis extensive knowledgeof poetical syntax, and

of Biblical Hebrew and Greek, to magnificentlyexplicate many fascinating nuances in theconstructionandcontentoftheSeptuagintversionofPsalm118,whichhedescribesasanextended“dramaof intimacy” (p.189)between theDivine“Thou” and the human “I” (p. 187). He helpedmemuchbyexplaining that thispsalm’srepeateduseofninewords forGod’s law,and the ten-fold

inclusion of the phrase “Teach meThy statutes,”arebynomeanspartofanexercise inmonotony,but rather a majestic crescendo of intensificationin the psalmist’s ever-deepening relationship withthe LORD. And not just ever-deepening throughmoments of joy, but also through periods ofdepressionanddespair–whichthepsalmistcomestoseeasgiftsfromtheLORD(“ItisgoodthatThouhasthumbledme/ThatImightlearnThystatutes”-v.71;inDon’swords,“theexperienceofHisfuryandterrorutterlyunmakesyou”-p.123)toconvincethepsalmistofhisutterdesolationwithoutGOD’songoingloveandsupport(“Ihavegoneastraylikealostsheep/SeekoutThyservant”-v.176).

In an earlier chapter, in intensifying thedynamism of the imagery used to describe one’sgrowing relationship with God, Don calls it a“dance”(p.109)–indeed,“adanceofblessedness”(p.111).Thisdancetransformsourentirebeing;ashewrites,forinstance,

Inthesameway,ourdepressioncanmoveintothedancewithGod’swisdom. WheneverwecanturnourtearsofdepressiontowardGod–orourangerorfearorevenourjoy;indeed,allthatwedoorthinkorfeelorsay–thenwemeetHimcoming towardus inmercy, in teaching,inopeningoureyes, ingracious judgment, inquickening, instrengthening, inenlargingourhearts, in bestowing wisdom and hope andgenuinestillness”(p.113).

Don’smanyvividinsightsaboutvariousaspectsofthelifeinChristringsotruebecausetheyflowoutofhisownongoingpowerful,mysticalexperienceofthelivingGOD,evenashebaseshisdescriptionsin the Scriptures – especially the Psalms, and inparticularPsalm118–andintheChurchFathers,especiallySt.IsaactheSyrian.Itallcombinestocompellinglyinvite,andindeed,drawthereaderintothesamedanceofblessednesswithourCreatorandSavior.AsDonwrites,referringtoPsalm118,

Now, as we move through the 176 lines ofthispoem,weseeaffirmedthetruththatGodnever has and never will utterly abandonanyone,never.Heisalwaysmovingtowardus


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Are you wondering how today’s youth formtheirbeliefsaboutGod?Doyoustruggletargetingyoung adults or having young families come intoyourchurch?Isitamysterywhy,whenonthoserareoccasions,ayoungpersonorfamilydoesvisitthattheydon’tstayandbecomepartofyourparish?

If you’ve answered “yes” to any of thesequestions, you should know two things: First,you’re not alone. You’re simply admitting tostrugglingwith“thefastest-growingandnowthirdlargestconstituencyinthe United States” (The Rise of the Nones,p.21).

Secondly,helpisavailable!

There is a worthwhile bookthat you might consider readingas an introduction to the topic ofreaching and retaining this elusivedemographic:The Rise of the Nones,byJamesEmeryWhite.

About the Author

White is both a professor of theology andcultureandapastorwhohasspentthelast20yearsfocusing on the group who are today our youngprofessionals,college,andhighschoolstudents.HehassuccessfullymanagedtoreachandincorporateintohischurchtheseNones.

Is White an Orthodox Christian? Nope. Heleads a non-denominational church with lots ofyoungpeople.Someofwhathewritesmightsoundforeign to an Orthodox Christian ear; there areportionsofthebookwithwhichwecouldbecomeentangled in theological disputes. Still, he knowswhatheisdoingandthevastmajorityofwhatheincludes in his book can be applied regardless ofdenomination.He’spassionateaboutreachingandministering to the Nones and has a proven trackrecordofdoingsoeffectively.

This 200-pageturner is written in astraightforward,easytounderstandstyle.

What is a “None,” Anyway?

Abetterquestion,andthatwhichthisbookaddressesis“WhoisaNone?”

Whitewrites,“Theshortansweristhattheyare

thereligiouslyunaffiliated.Whenaskedabouttheirreligion,theydidnotanswer‘Baptist’or‘Catholic’or any other defined faith. They picked a newcategory:none”(p.13).WoulditsurpriseyoutoknowthatNonesaretypicallywhite,male,sociallyliberalormoderate,notnecessarilyatheist,notveryreligious,andyoung?(p.23)

Throughout,thebookemployshelpfulgraphsandimages such as that depicting the “Percentage of

Americans Claiming No ReligiousIdentity.”In1990,thatnumberwas8.1%.In2008, thenumberjumpedto 15%. In 2012, the number was19.3%(p.17).

Why Does This Matter?

LearningabouttheNonesandhowtotargetthemiscrucialtothelifeofourparishes today. Yes,weneedtorootourselvesinprayer,ourparishesneed to become houses of prayer,and no, we should not compromiseonourfaith.Actually,inmanyways

it is theauthentic livingoutofourChristianfaithin a dynamic way for which these youngsters aresearching(andtowhichweareallcalled–p.123).Itispossibletohaveatheologicaldiscussion/debatewithaNoneandwin.Youmightevenbeabletogetthemtovisityourchurchasaresult.Gettingthemtoreturnortostayisanothermatter.

Nonesarenotimpressedmerelywiththeologicaltruth,rathertheyexpectusto“showthemourfaithby our works” (Jas. 2:18). Those who do targetthis group are often frustrated because Nones arecontent with what they believe and how they areliving.Findingawaytobreakintotheirworld(orinvitethemintoours)seemsmoredifficultnowthaninthepast.Simplygettingthemtoconverseisquitedifferent today than itwasevenagenerationago.Sometimes those of today’s older generations seethis as being “disrespectful” when, in fact, to theNone,itissimplybeingtheirauthenticselves.

TotranslatesomeofwhatWhitewrites intoalanguage for many of our own parishes: If yourparishhasinfighting,doesn’tservethecommunityinanyway,isabsorbedwiththenumberofpierogies

Book Review: The Rise of the Nones by James Emery White

Reviewed by Fr. John Diamantis

“...in many ways it is the authentic

living out of our Christian faith

in a dynamic way for which these youngsters are

searching.”


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ineverywaypossible.WhatisnecessaryisthatwemovealsoandalwaystowardHim(p.111;hisemphasis).

Andwhatisalsonecessaryisforustocome,asthePsalmistDaviddid,tothevividrealizationthatweareindeedhelplesswithoutourLORDtoguideandstrengthenus.AsDonwrites,

God reveals Himself as wholly beyond usat the very moment He wills us wholly intoHimself.Andthesingle–indeed,theoneandonly–capacitywepossesstorespondrightlytoGod’sinfinityandcalling-forthisourcapacityforhumility:ourcapacity,thatis,tobenothingbeforeGod,andthereforedeeplyresponsivetoHim(p.224).

This includes putting aside, through “holyascesis”and“sovereignasceticallove”(p.58),ourown “endless desirings”; as the Psalmist says inPsalm 118, “Incline my heart toThy testimonies/Andnottoendlessdesirings”(v.36).AndasDonsaysofDmitriKaramazov,“TheresultinDmitriistherushofunderstandingthat,asthefalsefreedomof self-willed autonomy vanishes, genuine joyarrives”(p.26).

The book is also graced with Don’s ownmagnificent,powerfultranslationoftheSeptuagint

version of Psalm 118 (with the original Greekprovided),which,alongwithhistranslationoftheentirePsalter(publishedbyWipfandStock;2013),is enriched greatly by his intimate and intenseknowledge of the Psalms, gained in large partthrough his practice for years of reading throughandmeditatingupontheentirePsaltereveryweek.

Throughout the book the author interweavesbrief accounts of particularly moving personalspiritual experiences, such as when he visited St.Herman’sSpruceIsland,andwhenheveneratedtheincorrupt relics of St. Sergius of Radonezh at hisHolyTrinityMonastery inRussia. Glimpses intoDon’s lastyearsfighting thedepression thatcamewith suffering from Lyme Disease are poignantlyrevealedthroughentriesfromhisdiary,andhisfinaldaysandfuneralarevividlydescribedbyhisyounggoddaughter’smother.

Acute pain, acute joy, moments of darkness,andmomentsofradiant,triumphantlightallsuffusethis truly remarkable book by a truly remarkableman – mystic, poet, teacher, translator, sage, andardentloverofChrist.Heisonewhohasalreadydeeplytouchedthelivesofmanythroughhisownunforgettable life. Nowhe liveson inaveryrealwayinthisbook–throughwhich,I’msure,hewilltouchthelivesofmanymore,bythegraceofourLORDJesusChrist.v

Shesawthatthereweretwowaystolive.Thefirstwasondryland,alegitimateandrespectableplacetobe,whereonecouldmeasure,weighandplanahead.Thesecondwastowalkonthe

waterswhere “it becomes impossible tomeasureor plan ahead.Theone thingnecessary is tobelieveallthetime.Ifyoudoubtforaninstant,youbegintosink.”

Thewatershedecidedtotravelonwasavocationofwelcomingandcaringfor those indesperateneed.Shebeganto lookforahouseofhospitalityandfounditat9villadeSaxeinParis….

Hercredowas:“EachpersonistheveryiconofGodincarnatein theworld.”With this recognitioncametheneed“toacceptthisawesomerevelationofGodunconditionally,toveneratetheimageofGod”inherbrothersandsisters….

ShewouldsometimesrecalltheRussianstoryoftherublethatcouldneverbespent.Eachtimeitwasused,thechangegivenbackprovedtoequalaruble.Itwasexactlythiswaywithlove,shesaid:Nomatterhowmuchloveyougive,youneverhaveless.Infactyoudiscoveryouhavemore—onerublebecomestwo,twobecomesten.

[from:Mother Maria of Paris: Saint of the Open DoorbyJimForest]


Icon by Olga Poloukhine

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pinched fora fundraiser,orproudof the fact thatBingoisalong-standingcustom,theoddsareyou’lldriveNonesaway.IfaNonewantstofindconflict,theycanprobablyfinditintheirworkplaceorhomelife. Theydon’tneed tocome tochurch for that.Ifwereallybelievethatgamblingandhome-madefood in a church are going to compete with thesamepleasuresoutside theconfinesofa religiouscommunity,we’refoolingourselves.Ourchurchesmustbemorethanclubs,museums,orextensionsoftheworldaroundus.Rather,acommunityofpeoplewhotrulyloveandwhodemonstratethat love for God, one another, andthegreatercommunity(And,yes,itisnecessaryforNonestoseeuslovingin all three categories!). Otherwisethey might see our antiquated, law-laden, community following thetraditions of their mothers (sincedadsnotattendingchurchisanotherepidemic). The distinction of beingin the world and not of the world(Jn. 15:19) is vital for Christians tounderstand and preserve as part ofourauthentictradition.

Ifyourparishsimplyisn’tfriendlytonewcomersNoneswillnotstick.IfyoumanagetogetaNone’sattention, win a discussion, and then get them tochurchatwhichtimetheydon’texperiencetheloveofChristthatyou’vejustexpressed,they’llsimplyleave.AndtheloveofChristneedstobemanifestineverypossibleway. Ourparishesneed to truly emanateunity,ourfocushastobeonourown(personalandparochial) spiritual growth as well as serving thecommunityaroundus.DidImentionthatNoneslovetoserveandfeelcompelledtodoso?

If, on the other hand, a None should come(whether because of our intentional outreach orGod’s providential hand) and Mr. or Ms. None isgreetedwithasmile,formsbondswithparishionerswhowithgoodintentionstakeagenuineinterestinthem, and if the parish demonstrates that Christ’slove is manifest through service to the general

community, your chances of keeping that youngpersonhavedramaticallyincreased.

Moregoodnews…RetainingNonestakeswork– and the work that needs to be done is largelywithinourcontrol!

Why This Book?

White does a fantastic job of compilingstatisticsandinformationfromavarietyofcredibleand established entities (such as the Pew Forumand Gallup Poll), incorporating real life examplesof situations he’s encountered (and which could

easily happen to anyone involved inministry), and he communicates hisexperience in a way that makes onebelievewecanactuallybesuccessfulin reaching and retaining the youthof today! His passion for doing theLord’s work and reaching the youngpeople of our day shines time andagain.Throughout,heisquitecandidaboutthepotentiality,difficulties,andopportunities that one will expect toexperience when venturing down thepathoftargetingtoday’syouth.Aswell,the book contains helpful questions

and reflectionsat theendofeachchapter,perhapsto be used as a tool in discussion with a None ortogetusthinkingmorecriticallyandhonestlywithourselves.

If you have a passion for reaching people inthenameofJesusChrist,ifyouwanttogrowyourchurch,ifyouwanttore-invigorateyourparish,orifyousimplyhavequestionsaboutwhythe“sameold”methodsaren’tworkingonpeopleofthesameagesastheyusedto,pleasereadthisbook.InadditiontotheHolyScripturesandwritingsoftheFathers,thisbookshouldhelptoformourunderstandingofwhoweofthe21stcenturyaretargeting,andoffersrealistic ideas and insights about engaging theNones.

Now,gogetyourcopy,readit,behonestwithyourself,andbepreparedforGod’sblessings!v

“Nones are not impressed

merely with theological truth,

rather they expect us

to “show them our faith by our works’”

wewillenterfullyintoculture–whetherourownorofadifferentclass,race,orethnicity–wewillfindImmanuel.v

John Burgess is Professor of Systematic Theology at Pittsburgh Theological Seminary. Over the past

year he has been a Resident Fellow at the Center of Theological Inquiry, Princeton. His project has been to write a book about the efforts of the Orthodox Church to bring Christian values into post-communist Russian society.



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Archpriest Peter Baktis has been assigned asRectorofMotherofGod,JoyofAllWhoSorrowMission,Princeton

Fr. Peter is a native of Valley Stream, NewYork.HewasordainedasapriestintheOrthodoxChurchonJune29,1985.Hispastoralassignmentsinclude:AssociatePastor,TheCathedraloftheHolyVirginProtection,NewYorkCity,andRector,SaintNicholasOrthodoxChurch,JamaicaEstates,NewYork.ChaplainBaktiswaselevatedtotherankofArchpriest in March 1999 by the Holy Synod ofBishopsoftheOrthodoxChurchofAmerica.Heentered into the activeduty Army Chaplaincywith a direct commissionin June 1990 at the USArmyChaplainCenterandSchool, Fort Monmouth,NewJersey.

He holds a Bachelorof Arts from ConcordiaCollege, Bronxville, NewYork. He holds a Masterof Divinity Degree fromSaint Vladimir’s OrthodoxTheological Seminary,Crestwood, NewYork, andThe General TheologicalSeminaryinNewYorkCity,andaMasterof(Sacred)TheologyfromTheGeneralTheologicalSeminary,NewYorkCity.HealsoholdsaMastersofStrategicStudies,fromtheUSArmyWarCollege.

His military education includes DefenseStrategy Course, Command and General StaffOfficerCourse,ChaplainOfficerAdvanceCourse,Chaplain Officer Basic Course, Small GroupLeadership Course, and Instructors Course. fromtheUSArmyWarCollege.

His assignments have included: 3-321 FieldArtillery Battalion, Fort Sill, Oklahoma; 2ndForward Support Battalion, 2nd Infantry Division,

Camp Hovey; Korea, 15th Forward SupportBattalion, 1st Calvary Division, Fort HoodTexas;DIVARTY,1stCalvaryDivision,FortHoodTexas;3/58 Aviation Battalion, Wiesbaden, Germany;DIVENG, 1st Armored Division, Bad Kruznach,Germany; Small Group Leader Chaplain OfficerBasic Course, Officer Task Analysis US ArmyChaplain Center and School; Deputy BrigadeChaplain,VictoryBDEFt. Jackson;18thMilitaryPolice Brigade, Mannheim, Germany; Chief ofOperations, USAREUR OCHAP, Heidelberg andDeputyCommandChaplainUSAREUR/7thArmy,Heidelberg,Germany;SeniorChaplain,TeamBliss,

Ft.Bliss,ElPaso,TX.Hisdeployments include: Iraq,Kuwait,Kosovo,andBosnia.He was appointed as thepastor by the USAREURCommanderfortheprisonersheld during the KosovoCampaign.ChaplainBaktiswas selected by the Chiefof Chaplains to representthe Chaplain Corps as amember of the OperationIraqiFreedomStudyGroup,and contributed to thewritingoftheHistoricBook,ON POINT. He currently

servesastheCommandChaplain,IntelligenceandSecurityCommand.

HeisamemberoftheNorthAmericanAcademyof Ecumenist, board member of the DialogueInstitute,(TempleUniversity)andamemberoftheOrthodoxTheologicalSocietyinAmerica.Hehaspublishedover17articlesandbookreviewsbothintheological journalsnationallyand internationallyas well as in the professional Army ChaplainJournal:The Chaplaincy.

Fr.PeterandhiswifeJeanne(Komenko)havetwochildren,Kristina,andDimitri.v

Our Diocese Welcomes Fr. Peter and Jeanne Baktis

Manyhumanactivities,goodinthemselves,arenotgoodbecauseofthemotiveforwhichtheyaredone.Forexample,fastingandvigils,prayerandpsalmody,actsofcharityandhospitality

arebynaturegood,butwhenperformedforthesakeofself-esteemtheyarenotgood.

St. Maximos the Confessor

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IfirstbecameacquaintedwithFr.JohnGarveywhenIreadhisarticleabouttheOrthodoxChurchinThe Atlantic Monthlyin1989.HehadbecomeOrthodox a few years earlier and the articlehighlighted the recent entry into the OrthodoxChurch by groups of formerly evangelicalProtestants. That such an article appeared ina prestigious magazine like The Atlantic wasuncommon,andmanyofusgreeteditasonemoresign that Orthodox Christianity was making animpactonNorthAmericalife.Infact,itwasatimewhentheOrthodoxChurchinAmerica(OCA)wasbeginningtohaveabriefbutgloriousperiod,whichcoincidedwiththecelebrationoftheMillenniumofChristianityinRussiain1988.Thateventinitiateda process of the revival of Orthodoxy in Russia,andtheOCA,astheloyaldaughteroftheRussianChurch,was there to offerwhatever assistance itcould. After the collapseof theSovietUnion in1991, the Patriarch of Moscow,Aleksy II visitedthe United States several times as a guest of theOCA. There were press conferences, meetingswithVIPs,mediaevents,banquetslargeandsmall,andagreatdealofexcitementwasintheair.ItwasaboutthistimethatImetFr.JohnGarveywhenhecametoSt.Vladimir’sSeminarytostudyOrthodoxtheologyandwherehewasordained to theHolyPriesthood.

Idon’t think thatFr. Johnwas too impressedwith the“headyatmosphere” inourOCAat thattime, but his coming into our Church seemed tobe one of God’s special gifts to us. Here was anotedandgiftedwriterwhosetalentscouldbeputto immediate use in the Church. Providentially,Fr. John was assigned to St. Nicholas AlbanianOrthodoxChurchinJamaicaEstates,NYsothathewasabletobeginhispastoralministryinproximitytotheOCAChanceryinSyosset.Hewascalledonfrequentlytowritevariousspeeches,presentations,andreportsforOCAofficials,mostofwhichwerenotcredited tohim. Buthewas likewisewhollycommitted to pastoral life and took it seriously.Beingolderandaconvert,hisadjustmenttoparishlife was not easy. Still he persevered and when,aftersettingaten-yeardurationrecord,heretiredfromSt.NicholasChurch,hehadallthemakingsandmarksofaseasonedandcompetentOrthodoxpastor.HewasespeciallysatisfiedinbeingatthatcommunitytowelcomeandfacilitatetheentryofimmigrantsintotheChurch.

Because we were neighbors on Long Island,wehadcollegial interactionswhilehewasstillatSt.NicholasChurch. Onhis retirement from theparishhewasassignedasassistantatHolyTrinityChurchinEastMeadowanditwasherethatIgottoknowFr.Johnwell.Thereisaspecialrelationshipthat is established by priestswho serve at the same altartableoveraperiodofseveralyears – a spiritual, brotherlybond which is one of thoserare“blessedgifts”thatclergyonlysometimesreceiveduringtheir ministry. Fr. John wassuch a brother in Christ. Inadditiontoourpriesthoodandpastoralministry,wesharedaninterest in politics, literature,music, and art. He was aconsummateconversationaliston a seemingly inexhaustiblerangeofsubjects.Hebecameless involved in direct workat the Chancery, but for agoodtenyearshewaspartofthe editorial group of priestswho produced the Pastors to Pastors newsletter, writingseveral articles and reviewsforit.Ofcourse,hehadalifeoutsidetheOCA,writingbooksandregularpiecesforCommonweal. Hedidnot often speakof, letalonebragabout,hislifeinthat“non-OCA”sphereinwhichhewaswellknownandmuchesteemed.In that sphere he actually was an articulateChristianmissionaryandspokesmanforOrthodoxChristianity, effectively reaching the AmericanpublicsquareinwaysthatmostofusOCApriestscouldnot.Hisseveralbooksarelikewiseatestimonyto his significant contribution to spreading the“goodnews”ofOrthodoxChristianity.

Fr.JohnndhiswifeReginawereMidwesternerswhocametoloveandenjoylifeinNewYorkCity.InotethisfactbecausesomewouldsaythatbeinganOrthodoxChristianinthe“crazy,rat-racepaced,hedonistic mecca” that is the Big Apple is notconducive.Infact,anOrthodoxpastorcanthriveinpreciselysuchplacesnotonlybecauseGodwishesthat “all be saved and come to the knowledge of

Fr. John Garvey, 1944-2015 by Fr. Alexander Garklavs

photo by Patty Rebne

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She’sthere,shelovesthework,itgiveshersomethingtodo, sheknows thecode.Forgoodness sake, shedevisedthecode!

Anditsavesothersfrom…Well,us,Iguess,from…I mean, understand, hospitality, relationship, love,thesethingsrequiresacrifice,anddiscipline,andtime,Imean,wehavefamilies,jobs,responsibilities.

Philoxenia, she does so much, granted, everyonewho sees her coming runs the other way. Okay,so she has all these rules. Maybe she just needs alittlecompassion,a little time,someone tositwithher,toputherateasewithherself,tomakeherfeelwelcome,someonetoloveherandsomeoneforherto love.After all, her name does mean hospitality,doesn’tit?v

Fr. Siniari recently retired from his pastoral ministry and work with Covenant House.

truth,”butbecausepastoralskillsaresharpenedinaplace likeNewYorkCity,making for sensitive,multi-taskingministry.Fr.Johnexemplifiedwhatismeanttobea“modern”Orthodoxpriest,comfortableinhisskinasacontemporaryAmericanandatthesametimeatotallydevoutandcommittedOrthodoxChristian.Intelligentandverywell-readashewas,hewasa“peopleperson”withaheart.HecarriedhisOrthodoxpriesthoodwithdignityandhumility,andwhetherpreachingorinconversation,low-orhigh-brow,hewasamanwhowasindeeda“goodstewardofGod’svariedgraces.”Itwasmyprivilegetocallhimafriendandagreatjoytoshareinthe

“mysteries”oftheMysticalSupperwithhim.

Wishingtolivenearchildrenandgrandchildren,Fr. John and Regina retired to Washington State,where he continued to serve and preach at HolyResurrectionChurchinTacoma.HefellasleepintheLordonJanuary20,2015.

MayOurLordgivehimrestwiththesaintsandmakehismemorytobeeternal.

PleasereadthemovingtributetoFr.John,writtenbyPeterSteinfelsandpostedonJanuary26,2015,that appeared in Commonweal at https://www.commonwealmagazine.org/not-ours-mend.v

Gift and Grace: Clergy Stories RecentlythepastoralstoriesofFr.DanielandDuniaHubiak,Fr.JohnandEugeniaNehrebecki,andFr.StephenSiniariwereaddedtothe“ClergyStories”sectionofourDioceseanwebsite:nynjoca.org

These video interviews reveal not only the dynamics anddetailsofpersonal lives,but shedabroader lighton theparticularopportunities that thegraceof theHolySpirit hasprovided in theexperiencesofpastorallife,thehistoryoftheologicaleducation,andtheresponsestothechallengesofbeinganOrthodoxChristianhereinNorthAmerica.v



HowperfectFatherSophonismos thought.ToshowourgratitudeforalltheyearsFatherMathetesservedourpeople…Todepictincolorandegg-tempuraonaspeciallypreparedboardrequiring10or12preciseapplications of warmed natural gesso, a liquidconcoctionof chalkdust,marbledust, and animal-skinglue, smoothed carefully as it dries to removebubbles, and sanded between coats for an evensurface…

AlonglearneddisciplinetomarryallthesediverseelementstogethertoshowtheunityofloveinGod’sKingdom…

Andwasn’tthisthegoalofthelittleparish?Wasn’tthis thedifficult calling of thepriest, to harmonizethemanydifferentpeopleandpersonalities,eventheirascibleones,evenPhiloxenia?

And weren’t the people called to cooperate withandsupport thepriest inwhat iscalledSynergia,acooperationofhumanwillandGod’sgrace,notforindividualsalvation,butfortheblessingofall?

Of course everyonewouldgetbehindFather inhisattempt to help old Father Mathetes. With a littleeffort,self-sacrifice,andprayer,thelittleparishcouldbeaniconofrelationshipandhospitality.

TherelationshipofthePersonsoftheHolyTrinityneedsnopreparation,nodiscipline,nogesso,itjustis…

ButthisiconthatFatherMatheteswouldmake,andtheprocesstomakeit,thoughtFatherSophonismos,will show our community the model, the typos ofkindness,oflovingoneanother.“WelovebecauseHefirstlovedus”(1John4:19).Thiswashospitalityandrelationshipinaction.

ButnoteveryonewasnavigatingbythesameBrightMorningStar.

Along with all the elders of the parish, Philoxeniahad been consulted beforehand. The reasons hadbeenexplained.Shehadgivenherapproval.Butforsomereasonitwasnotinhertofollowthecompass-headingsetby thepriest forwhathesaw tobe thegoodofthelittleparishasawhole,forallthepeopleandtheirdiverseneeds.

St.JohnChrysostomsays,“Itislikeacaptainhavingpiratessailingwithhimonboardshipandcontinuallyplottinghourbyhouragainsthimandthesailorsandcrew.”

SowhatwasthesplinterthatirritatedhereyewhereFatherMatheteswasconcerned?

Hepickedbadtimestocomeintoherchurch.

Itinterferedwithhernocturnalsojourns.

Hehadbadbreathandtalkedtoomuch.

Hisnervous laughwas too loudandhis jokingoutofplace.

Hischildrenscuffed theflooranddrank the lastofthejuice.

Cookiecrumbswereeverywhereinthechurchhall.Themicewouldcomplainwhenthosechildrenfinallydeparted.

Moreover,hedidnotmatchherunderstandingofthetemperamentofaniconographernortheiconographicprocess she knew to be authentic… why, he didn’tevenhaveapsaltireadingwhileheworked,themanusedaCDplayerforgoodnesssake…Andthewayhedressed!Thisishowapriestandaniconographerdresses?

Butat thesametimeshepreparedhimlittlemeals,followedthechildrenwithherbroom,andofferedtoreadifhewouldpreferarealsinger,afterall,manypeople,sherecalled,saidthesingingwasactuallytheonlyreasonanyonecametothelittleparishanyway.

But after a short timeher tolerancegrew thin.Shesaid Father Sophonismos had not received properauthorization to spend this money. He had beenbribedwithfasulemoney.Shequestionedhischoiceof iconographic subjects, the parish wasn’t calledHolyTrinity,wasit?

In the end Father Mathetes was accused of usingcertain rags stored in Philoxenia’s bags for paintclean-upandthisviolationoftheparadoxofourlittlePhillysenthimandhisunfinishediconoutthedoorofthelittleparish.

“Hetouchedherrags!”Peoplewinced.Whowantedtoargue?Whatifshewalksout?Whowouldfillherplace?Shedoeseverything!

After this incident Father Sophonismos thoughtperhapsthecommunitywouldjoinhiminfindingawaytowidenthecommunity’sconceptofwelcomingandhospitality.Andso,bywayofexamplehepaidhisbrotherpriestoutofhisownpocket.

Butpeoplewouldjusttilttheirheadandsmile,“Well,that’sourPhilly.”Whateveritisthatshe’sdoingalonethere in the little parish all these years, and evenovernight,letherkeepthekey.Ifherhusbanddoesn’tcomplain,whyshouldwe?


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One Beggar Telling Another Beggar Where to Find Bread

Diocese of New York and New Jersey24 Colmar RoadCherry Hill, NJ 08002

“…the standard or criterion for distinguishing existentialauthenticityfromexistentialalienation,thatis,goodfromevil,isrelation–Existenceconstitutedbyrelationaslove…”(Relational OntologybyChristosYannaras)

Ofall thepeopleinthelittleparishtheonewhocontributedthemostwasalsotheonewhodetractedthemost.Philoxenia.

Noonespentmoretimeinchurch.Shehadakeyandknewthecode.

“Whatdoesshedointhere?”Peoplewouldask.

Nooneknewbuttheywerecertainitmustbesomethingimportant.After all, she’d been doing it for years. She’d grown old in thecommunity,gonefromschool-bags,tohandbags,toback-bendingoversizedcanvasbagsofthingsevenherhusbandwasnotpermittedtotouch.Amysteriouscollectionofchurchythingsthatsmelledlikeincenseandoil.

FatherSophonismos,alwayscametoherdefense.“Sheironsthecandlewaxoutoftherugwithbrownpaperbags,onherknees.”

Butheknewshewasmercilessinherscoldingofthosewhotiltedadropofbeeswax.EvenhewasafraidandwouldratheritdriponthepageofhisSluzhebnik.Servicebooks,afterall,anewonehecouldbuy.

“Lookhoworganizedshe’smadeourlibrary,”hewouldsay.

Butheavenhelpthepersonwhodisturbedordisrespectedtheorderof the shelves. Dewey himself would have received a parcel ofPhiloxenia’sdisciplinarydemeritsrightdowntothelastdecimal.Hissystemindeed!

“And flowers, see how she decorates the temple.” Father wouldsay.

Yetheknewthecanonsregardingflowersincertainplaces,butsheworkedsoardently.Well,itgavehersuchsatisfaction…Ishouldsaysomethingtoruinherjoy,oversuchalittlething?

Andatthesametimeheknewthatatthesightofthefirststrangerorvisitororinquirer,thereshewouldgo,skirtsbillowing,speedingoverbeforehecouldbuttonthecollarofhiscassock.

Andbythetimehearrivedevery“negativeruleanddiscipline,”fromfastingtoburialrituals,wouldbepresentedasGospel,alongwith100prostrations.

The wilting and withering of potential catechumens, choirmembers,childrenfor thechurchschool,andcandidates for theclergymadePhiloxeniaacoffee-hourCalamityJane.Asgoodasshewaswithflowersandthings…IndulgentFatherSophonismoskindlycalledittheparadoxofourlittlePhilly…

Oneday,apriestcalled.HisnamewasFatherMathetes,afriendofthecommunity,whohadsteppedintorescuetheparishmanytimes, serving funerals,weddings,baptisms, and liturgies,whentherewasnopriestatthelittleparish.Nowhehadfallenonhardtimes.Hiswifehaddied.Hewasraisingthechildrenonhisown.He had received a blessing from the Bishop to start a businesswriting iconsandhaddonewell,butnowhishealthwasnot sogood,thequalityofhisiconshaddiminished,andthefamilywasindangeroflosingtheirhome.

Marymadethebestfasule,somesaid,inthehistoryofthelittleparish. How she got the beans so tender, no one knew. FatherSophonismos,duringtheGreatFast,hadtorestrainhimselfeatingbowlafterbowl.

Afterall,whatkindofa fast is it ifonefloatswith fasule?Butwithagoodloafofbread,ah…therewasnothingbetter.AndwhenMary died her daughter, knowing Father’s predilection for theLentensoup,gavehimMary’ssecretrecipealongwith$3,000tospendhoweverhesawfit.

“FatherMathetes,don’tworry,Ihaveaprojectforyouriconographictalents in thelittleparish.Weneedaniconof theHospitalityofAbraham.I’vespokentotheBoard.Let’sdoit.”

Philoxenia Means Hospitality by Fr. Stephen Siniari


The Spiritual Discipline of Hospitality - nynjoca.org Blessed Theophylact, was “because Abraham showed hospitality to strangers.” This expression ... In his commentary on Chapter

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