40 Shopping -- and Fasting -- Days Until Christmas

(The Battle of the Calendars:  Maintaining Our Identity)

Archpriest Stephen Kostoff

     On November 15, we observe the first day of the 40-day Nativity/Advent Fast, meant to prepare us for the advent of the Son of God in the flesh.  For some/many of us, this might very well catch us unaware and unprepared.  However, as the saying goes, “it is what it is,” and so the Church calendar directs us to enter into this sacred season on that day.  This indicates an intensification of the perennial “battle of the calendars” in which every Orthodox Christian is engaged—consciously or unconsciously.

     The two calendars – the ecclesial and the secular – represent the Church and “the world” respectively.  Often, there is an underlying tension between these two spheres. Because of that tension, I believe that we find ourselves in the rather peculiar situation of being ascetical andconsumerist simultaneously.

     To fast, pray and be charitable is to lead a simplified life that is based around restraint—a certain discipline and a primary choice to live according to the principles of the Gospel in a highly secularized and increasingly hedonistic world.  That is what it means to be ascetical. It further means to focus upon Christ amidst an ever-increasing number of distractions and diversions. Even with the best of intentions and a firm resolve, that is not easy!  From our historical perspective of being alive in the 21st century, and leading the “good life” where everything is readily available, practicing any form of voluntary self-restraint is tantamount to bearing a cross.  Perhaps fulfilling some modest goals based on the Gospel in today’s world, such as it is, amounts to a Christian witness, unspectacular as those goals may be.

Yet, as our society counts down the remaining shopping days until Christmas; and as our spending is seen as almost a patriotic act of contributing to the build-up of our failing economy; and as we want to “fit in” – especially for the sake of our children – we also are prone to unleashing the “consumer within,” always alert to the joys of shopping, spending and accumulating.  When one adds in the unending “entertainment” designed to create a holiday season atmosphere, it can all become rather overwhelming.

     Certainly, these are some of the joys of family life, and we feel a deep satisfaction when we surround our children with the warmth and security that the sharing of gifts brings to our domestic lives.  Perhaps, though, we can be vigilant about knowing when “enough is enough”—or even better, when “enough is a feast.”  An awareness – combined with sharing—of those who have next to nothing is also a way of overcoming our own self-absorption and expanding our notion of the “neighbor.”

Therefore, to be both an ascetic and a consumer is indicative of the challenges facing us as Christians in a world that clearly favors and “caters” to our consumerist tendencies.  To speak honestly, this is a difficult and uneasy balance to maintain.  How can it possibly be otherwise, when to live ascetically is to restrain those very consumerist tendencies?

     I believe that what we are essentially trying to maintain is our identity as Orthodox Christians within the confines of a culture either indifferent or hostile to Christianity.  If the Church remains an essential part of the build-up toward Christmas, then we can go a long way in maintaining that balance.  Although I do not particularly like putting it this way, I would contend that if the Church is a place of choice that at least “competes” with the mall, then that again may be one of the modest victories in the underlying battle for our ultimate loyalty to which a consumerist Christmas season awakens us. The Church directs us to fast before we feast.  Does that make any sense? Do we understand the theological/spiritual principles that are behind such an approach?  Can we develop some domestic strategies that will give us the opportunity to put that into practice, at least to some extent?  Do we care enough?

The final question always returns us to the question that Jesus asked of his initial disciples:  “Who do you say that I am?”  If we, together with Saint Peter, confess that Jesus is “the Christ, the Son of the Living God,” then we know where we stand as the “battle of the calendars” intensifies (beginning November 15).

St. Barbara's 35th Anniversary Celebration October 23 - 26

Introduction and Brief Parish History:

     Brothers and sisters in Christ, this year marks St. Barbara's 35th Anniversary!  Three and a half decades ago our Church officially started as a mission station of the Diocese of the South and St. Seraphim Cathedral.  Founding members met with visiting clergy once a month at a local Episcopal Church, for a brief period of time.  The fledgling community soon found a new location in which to worship, the side room of a dental lab in Southwest Ft. Worth, owned by parishioners, John and Elena Hall.  The antimension resting on the altar bears the date of July 1979, along with the signature of His Eminence Archbishop Dmitri, of blessed memory.

     The Church's patron at that time was St. Nicholas of Myra (4th century).  In its early years, however, the Diocese of the South maintained a rule which discouraged the naming of more than one parish after a particular saint.  Since a community already existed in Florida bearing the name of St. Nicholas, our Church's patron was soon changed to the Holy Great Martyr Barbara (late 3rd century).   The priest during this initial stage of parish development was Father Michael Dunbar.  He was St. Barbara's first resident clergyman.   In January of 1987 Father Basil Zebrun was assigned as the priest of the Ft. Worth Church.

     In 1984 the parish purchased a rectangular, flat roofed, 1600 square foot building, resting on a third of an acre, near the corner of Dan Danciger and Granbury Road, approximately one half mile north of our present location.  The building, though modified, still exists as a Church; it was bought by another congregation.  The Dan Danciger site served us well for 22 years.  It is still difficult to imagine the many activities organized, and services celebrated in that all purpose building.  It boasted a 22' x 30' chapel with a 7 foot acoustical tile ceiling.  The remaining 940 square foot space was divided into a tiny office and classroom, a narrow "L" shaped hall, a compact kitchen and two small restrooms.  The back of the chapel was made of two accordion doors that opened after services to allow extra room for fellowship.  Later a peaked roof as well as a small locally made onion dome were added by a parishioner to give the building a more "Orthodox" look.  The original dome still rests in our present Church hall.

     In its first years, until the mid 1990's, St. Barbara's took part in off-site Ft. Worth events, offering unique foods and folk art, at venues such as Mayfest, Octoberfest and neighborhood malls.  Registration and participation fees, health code changes, as well as a dependence on weather conditions eventually made it more desirable -- and necessary -- to relocate festival activities from Ft. Worth Civic venues to the Church building. This change also allowed parishioners the opportunity to welcome local residents to St. Barbara's.  The festivals became wonderful outreach events as well as fundraisers.  In addition the community gained confidence in the usability of its own facility and began hosting other events on-site, such as annual lectures, the St. Vladimir's Seminary Octet, Chili Cook-off's, and Nativity Eve Holy Supper's.  At the same time the parish narrowed its fundraising focus to two annual events:  the Spring Pysanky Festival and the Old Country Christmas Ethnic Festival held in the Fall.

     St. Barbara's current property was purchased in November of 2001.  The three acre lot was initially vacant.  We began construction on our present facility in 2005 and received our Certificate of Occupancy in December of 2006.  Our first Pascha was celebrated at 5201 Altamesa in the Spring of 2006;  a temporary Occupancy Permit was purchased specifically for that weekend. We now have 6400 square feet, four times that of the Dan Danciger location.

     The configuration of our new space is more conducive to liturgical services and other activities enjoyed by the faithful.   Since the 2006 Winter move-in, the parish has hosted Annual Festivals;  a Seminary Octet; a Regional Pan Orthodox Missions Conference;  a Regional OCA Christian Education Conference;  Diocesan and Deanery Clergy Gatherings;  an in-house workshop on "Incapacity and End of Life Issues" with  Mr. Louie Papaliodis, J.D. MBA;   portions of NTOM Festivals of Orthodoxy;  and a community wide class series entitled, "Beginning to Pray."  We have also hosted guest speakers such as, Archpriest Peter Gillquist, of blessed memory;  Father and Professor Sergius Halvorsen of St. Vladimir's Seminary;  Dr. Christopher Veniamin of St. Tikhon's Seminary;  Archpriest Dimitri Cozby from Victoria, Texas;  Archpriest Theodore Pisarchuk from Jacksonville, Florida; and Father David Rucker and Mr. Kenneth Kidd of the OCMC.   We now look forward to hosting Archpriest Daniel Kovalak at the end of this month.

     Since 2006 a number of local lecturers have visited us as well, offering their expertise on a variety of topics.  In addition, we were blessed to have in our midst for services and fellowship, His Eminence Archbishop Dmitri (the founding hierarch of both the Diocese and St. Barbara's), as well as His Eminence Archbishop Nikon, our current Diocesanlocum tenens.  It should be noted also, that for 11 days St. Barbara's was recognized as an Auxiliary Cathedral, the official Episcopal See of (then) Bishop Jonah of Ft. Worth, Auxiliary to Archbishop Dmitri, until his election as Primate of the Orthodox Church in America.

     The present facility, although adequate for the parish's current needs, will eventually provide a large enough hall to host meals for 200 people, once our traditional temple is constructed on the east side of the property.  In addition, it can easily be expanded for future educational and meeting space as needs arise (see saintbarbarafw.org website for an animated site plan and Church model).   Since 2006 our average Sunday attendance has increased by over 50%.

     Over the decades many people contributed and sacrificed much toward the work of St. Barbara's.  We would be remiss if we did not acknowledge their dedication, as well as that of our current members, on this momentous occasion.  For each we offer to God a prayer of thanksgiving.  For the departed and beloved founders of this Holy Church, we ask that, "their memory be eternal;  that the Lord God beatify them, give them rest in Abraham's bosom and number them among the righteous."

Celebration Agenda for October 23 - 26:

     To mark the 35th Anniversary of our community, St. Barbara's is planning a series of events, October 23 - 26.  We are happy to announce that our guest speaker for the weekend will be Archpriest Daniel Kovalak.  Both he and his wife Matushka Myra will share in our joy, as we remember the past three and a half decades, and look to the years ahead.

     Father Daniel is the founding pastor of The Elevation of the Holy Cross Orthodox Church in Williamsport, Pennsylvania.   In addition, it is significant that he served as a Deacon at Christ the Saviour Cathedral in Miami, Florida under His Eminence Archbishop Dmitri and our first Chancellor, Archpriest George Gladky in the late 1970's. As a Deacon and assistant to both His Eminence and Father George, Father Kovalak participated in the first organizational meeting of the nascent Diocese of the South.  I have asked Father Daniel, where possible, to incorporate reflections into his talks that reference those early years in the Diocese, as well as the working relationship between Archbishop Dmitri and Father George.

     Father Kovalak is a graduate of both St. Tikhon's Orthodox Seminary in South Canaan, Pennsylvania, and American International College in Springfield, Massachusetts. He has taught at the Seminary since 1995, lecturing in the area of Pastoral Theology, his field of expertise being Mission and Evangelization.  To that course he brings over 37 years of field experience.  Father Daniel is  an in-demand guest lecturer and retreat speaker, focusing on parish growth and person­al spirituality.

     It is also significant that besides his many years as rector of Holy Cross Church, Father Kovalak brings experience from years of working for the Church on a national level, as well as a certain expertise in choir directing and Orthodox liturgical music.

     In addition, on Saturday afternoon, October 25, we hope to have Matushka Myra Kovalak  present a Christian Education Workshop to local parishioners.  Matushka Myra has worked many years for the OCA's Department of Christian Education as well as the Orthodox Christian Education Commission.  She brings an expertise regarding the curriculum of these two departments, and years of experience teaching on a professional level, organizing Church School Programs and offering workshops to clergy, teachers and parishioners on a variety of Church related topics.  Matushka Myra currently serves as the OCA representative and liaison to the OCEC.   The Workshop on Saturday, starting at 4 pm, will be followed by Great Vespers at 6:30 pm.

The General Itinerary for the weekend will be as follows:

     Thursday Evening, October 23:  Vespers at 6:00 pm, will be followed by a Meet and Greet with Father Daniel, Deanery Clergy and Parishioners, as well as some visitors from local Orthodox Churches. During the evening Father Kovalak will offer a brief introduction to Seminary life in general and to St. Tikhon's Seminary specifically.

     Friday Morning and Afternoon, October 24:  Divine Liturgy at 9:00 am, will be followed by a Lenten Brunch.  The afternoon meeting and talks in the Church hall will be with clergy only.  The day will end with Vespers at 5 pm, followed by a Lenten meal and fellowship.   To Vespers and the meal afterwards, all are naturally invited.

     On Saturday, October 25, as we mentioned, we hope to have Matushka Myra present a Christian Education Workshop for parishioners at 4 pm.  The workshop will be followed by Great Vespers at 6:30 pm.

     On Sunday, October 26, the Divine Liturgy will begin as usual at 10:00 am.  Fr. Daniel will be our guest homilist during the service.  A Potluck Reception will be offered to the many people that we hope will join us.  This will not be a fasting day so a meal similar to the one we served for the Archbishop would be very appropriate.

     Near the end of the meal Fr. Daniel will offer a Key Note Address in which he will refer to the significance of a parish's 35th Anniversary, as well as to our responsibility now to carry on during the next 35 years plus, with the legacy of Archbishop Dmitri and Archpriest George Gladky, of blessed memory.  He will also refer to the meaning or content of that legacy as one of mission and evangelism.

     We hope that we can count on our many volunteers to insure the joy and success of this particular weekend.   We hope as well that many of our friends in the surrounding area will join us.   The visit of Archbishop Nikon was wonderful, and we know that the weekend of October 23 - 26 will be just as memorable.

Days of Celebrations & Pan Orthodox Activities

On Sunday, September 14, Orthodox Christians will celebrate the great feast of The Universal Elevation (Exaltation) of the Cross (See accompanying article).  That weekend, and for eight days (through September 21), the Cross will be highly decorated with flowers and placed in the center of the Church for veneration, as the main sign of Christ's victory over death.  As we prostrate ourselves before the instrument of our salvation we will sing both during and after divine services the following hymn:  "Before Thy Cross, we bow down in worship, O Master;  and Thy Holy Resurrection, we glorify."

     Coinciding with this feast a number of significant Pan Orthodox activities will take place in Dallas, open to the public, Sunday - Tuesday, September 14 - 16.

     First, members of the entire Synod of Bishops of the Orthodox Church in America have been invited to concelebrate at the Hierarchical Divine Liturgy on Sunday, September 14, at St. Seraphim Orthodox Cathedral.  Thus far, His Eminence Archbishop Nikon of New England (our locum tenens), His Eminence Archbishop Alejo of Mexico, and His Grace Bishop David of Alaska have accepted the invitation.  It may be that His Eminence Archbishop Nathaniel of the OCA Romanian Episcopate will also be present. Other members of the Synod will undoubtedly be at their respective Cathedral's for this important feast day.

     In light of this gathering of Hierarchs at our Dallas Cathedral, I would like to encourage members and friends of St. Barbara's to participate in the Festal Liturgy onSeptember 14 at St. Seraphim's.  Our own parish, St. Barbara's will remain open that day for the celebration of the feast.  It may be nice, however, for people to take advantage of this opportunity to hear and receive a blessing from members of our Holy Synod visiting from other regions of the country and Mexico.

     Furthermore, on Monday, September 15, the Assembly of Canonical Orthodox Bishops of the United States will convene in Dallas for its Annual Meeting.  A possible total of 53 Hierarchs will be present. **

     According to the official Assembly website:  "The gathering will commence with a pan-Orthodox Doxology and Clergy-Laity Gathering on the evening of Monday, September 15, 2014.   All local DFW clergy and laity are invited to join in prayer during the Doxology, scheduled for 7 pm at Holy Trinity Greek Orthodox Church in Dallas. Following the Doxology, a panel of bishops will answer questions related to the work of the Assembly. Fellowship will follow.

     "This is the second Assembly-sponsored clergy-laity event; the first was held in Cleveland, Ohio, in October 2013. The gatherings serve as a valuable opportunity for hierarchs to present the work of the Assembly to the faithful and allow for the exchange of ideas and concerns. The event is open to the public."

     Additionally, on Tuesday morning, September 16, at 8 am, Orthros followed by the Divine Liturgy will be celebrated at Holy Trinity Greek Orthodox Church in Dallas.   For more information please do not hesitate to contact Fr. Basil or see:  assemblyofbishops.org.  You may also call Holy Trinity Church at (972) 991-1166 for schedules and times.

     **  The Assembly of Canonical Orthodox Bishops of the United States of America is a body of all active, canonical Orthodox bishops in the US. There are currently 53 bishops in the Assembly, representing the following archdioceses and dioceses in the US: Albanian, American Carpatho-Russian, Antiochian, Bulgarian, Georgian, Greek, Orthodox Church in America, Romanian, Russian, Russian Orthodox Church Outside of Russia, Serbian, and Ukrainian. The Assembly was established to address the pastoral needs of Orthodox faithful, present a common and unified witness of the Orthodox Faith, and manifest the unity of Orthodoxy."

Summary of Archbishop Nikon's Visit

Dear Parishioners and Friends of St. Barbara's, Christ is in our midst!

After a joyous weekend with Archbishop Nikon on August 23 and 24, I thought it would be nice to share some highlights and photos connected with his visit. A number of you were unable to be with us for services and festivities so perhaps the following will provide a connection of sorts to our two day event. I hope that this will also serve as a further expression of gratitude to the many people who helped prepare for the visit of the Archbishop, and who helped to make his short time with us a memorable experience.

Although His Eminence was tired on Saturday, getting up at 2 am CST to catch a flight out of Connecticut, he appeared most eager to visit with Ft. Worth parishioners that afternoon and evening. A private meeting with the Archbishop was scheduled at 3:30 pm at the Church with the Parish Council. As we drove up to the front of the building just prior to the meeting, the Council members' greeting of His Eminence was quite touching as they lined up in the vestibule (entry way) to receive his blessing. Also awaiting the Archbishop in the vestibule of St. Barbara's hall was a large 4 foot chalk board on an ornate metal easel with a decorative greeting: "A Hearty Texas Welcome to Archbishop Nikon, 2014." In front of the easel was a lovely bouquet of bluebonnets, and next to the easel a 3 foot stand on which sat an adult saddle. To the right of the saddle was a table with a beautifully framed painting of a long horn steer -- later presented to His Eminence along with a set of spurs -- as well as additional Texas theme decorations, the St. Barbara guest book and introductory brochures. The bulk of the Texas ornaments and thematic dishware were brought out of love by parishioners from their homes, to be used during this special event.

The meeting with the Council was informal with various questions asked of the Archbishop ranging from matters related to the Assembly of American Orthodox Bishops, to activities at St. Barbara's and Council members' conversions to Orthodoxy. Each person had a personal story of discovery to relate to His Eminence. Each story ended in a similar fashion; a heartfelt decision to "come home" spiritually, having found the Orthodox Christian Faith.

The meeting ended just after 4:30 pm, at which time we prepared for 5 pm Great Vespers. The service went smoothly, the choir sounded very nice. Vespers was followed by a lovely Texas buffet reception, complete with BBQ, King Ranch Casserole and all the fixin's: Tex Mex Beans, potato salad, cole slaw, apple pie, peach cobbler, chips and salsa, homemade cookies, sweet tea, sodas and coffee. The tables were decorated with Western theme red, white and blue table cloths and bouquets of bluebonnets, as well as vases and cowboy boots with Texas floral arrangements, along with metal "lone stars" and a small decorative chalk board on which was printed the evening's menu.

Near the end of the meal His Eminence presented a brief historical and anecdotal talk concerning Archbishop Dmitri (Royster), the founding Hierarch of the Diocese of the South, Orthodox Church in America. One particular recollection focused on Archbishop Dmitri's pastoral sensitivity. His Eminence related how in May of 1975, (then) Bishop Dmitri of Hartford and New England for the OCA was appointed locum tenens of the Albanian Archdiocese. Archbishop Nikon stressed that, "Bishop Dmitri was sensitive to the fact that he would be overseeing temporarily a diocese whose practices were often closer to the Byzantine, Greek and other Mediterranean Orthodox traditions, and different from what His Grace had been used to. During his five year tenure, however, Bishop Dmitri never once sought to impose his own preferences on the Albanian flock. On the contrary he sought to intensify some traditions, new to him, that he thought to be valuable."

After providing several additional anecdotal reminiscences, Archbishop Nikon then entertained questions on various topics from the approximately 50 people gathered. The evening ended officially at about 8:45 pm, with clean up afterwards. Although people were tired, and anticipating the Liturgy and celebration that was to begin in less than fourteen hours, everyone worked into the evening to prepare for those activities, joining in lively conversations as well. We must acknowledge the efforts of our cleaning and preparation crews throughout the week who worked hard to see that the building was as clean as possible for the visit of our father in Christ. Our greeters as well offered their customary and friendly welcome to visitors, marking the importance of this event for the parish, as did our kitchen staff and food servers.

Sunday morning the Archbishop arrived at the door of St. Barbara's at 9:30 am and was greeted with a bouquet of flowers, as well as bread and salt, traditional signs of hospitality and welcome. The Cross too was offered to him for veneration, with all three presenters delivering personal greetings to His Eminence on behalf of the parish.

As the Deacon intoned, "Wisdom," the choir began to sing, "It is truly meet to bless thee, O Theotokos..." while the Archbishop and servers processed to the front of the Church, the Deacon chanting the customary Entrance prayers. After blessing the people His Eminence entered the Sanctuary (Altar area) through the Royal Doors, and there he vested for the start of the Liturgy, while the 3rd and 6th Hours were chanted.

The Archbishop began the Hierarchical Divine Liturgy at 10 am from the center of the Church. Over 120 people participated in the service, lending their voices to those of the choir. The Archbishop preached on the Gospel concerning the Unforgiving Servant: Matthew 18: 23-35. He ended his homily with a striking image from the prophet and Psalm 66, of God as a Silversmith, Who purifies us in the fires of life, and Who knows when the process has reached its desired goal when He is able to see His Own image in us.

Additionally, our "army of Altar servers," as described by the Archbishop, did a remarkable job. Most of them had never served with an Orthodox Hierarch prior to this weekend. Again, our choir did a fantastic job as well, especially considering that some members were under the weather Sunday morning. The Readers for the day chanted exceptionally well. The extra rehearsals last week for both the choir and servers paid off greatly as the service went smoothly, with minor mistakes by the clergy being corrected and "covered up" by the quick responses of both servers and singers.

Following the Divine Liturgy another delicious Texas theme reception was held in honor of His Eminence. The copious amounts of food offered Saturday night was topped by even more food offered on Sunday afternoon, much of which was prepared and donated by parishioners. With the wide and colorful assortment of meats, salads, desserts and side dishes, the tables were reminiscent of a Paschal (Easter) Agape Meal in the Orthodox Church. Food servers and kitchen staff for both Saturday and Sunday wore dark blue aprons embroidered with bluebonnets and Texas theme designs, the work and material donated by a member of St. Barbara's.

Near the end of the Sunday reception the Archbishop blessed the students in the parish for the start of the new School year. He then met with the younger children privately in the Church library. Three teachers and several parents were present also to take pictures and to help if necessary as the children came up with all kinds of questions to ask His Eminence. Archbishop Nikon appeared as a loving grandfather to the kids, who showed no hesitation at all when it came to asking tough questions such as, "What's the bestest thing about being a bishop?" "What's the worst thing about being a bishop?" "Why do you wear a black hat when the Church is dark, but a sparkly hat when the Church is lit up?" "Do you own a horse?" "Why do stand on a rug with an eagle on it?" "Do you wear boots?" "Who made you a bishop? Were you elected?" Initially we thought that the children would be intimated by the Archbishop's presence, but such was not the case. Their gathering lasted about 45 minutes, was quite enjoyable, and is an activity the parish must repeat the next time His Eminence is able to be with us.

After his meeting with the children, the Archbishop finished packing his suitcases with one of the Readers and was ready for his drive back to DFW Airport. We were also blessed to have His Eminence's niece with us on Sunday, who offered to take Archbishop Nikon back to the airport in time for his late afternoon flight.

We received final blessings from His Eminence and returned to the Church for final clean up anticipating this week's activities and services.

Again, a large and heartfelt "thank you," to everyone and anyone who help to prepare for, and who worked throughout the weekend during the visit of Archbishop Nikon. He greatly enjoyed himself and was thrilled to meet parishioners and friends of St. Barbara's.

To an adult on Saturday night who asked, "As a bishop, what would be the one thing that you would want people to know," he answered, "that I love you all." He told the children as well that the best thing about being a bishop are the opportunities he has to visit his various churches and to see members of his flock. In conclusion we might add that one of the most enjoyable things about parish life is the opportunity that we have to host such a father in Christ. Eis Polla Eti Despota! Many Years Vladika Nikon.

Archbishop Nikon's Visit: August 23 and 24

Introduction:

We are pleased to announce that on Saturday and Sunday, August 23 and 24, His Eminence the Most Reverend Nikon, will make a pastoral visit to St. Barbara Orthodox Church.  Archbishop Nikon is the ruling hierarch of the Diocese of New England, and of the Albanian Archdiocese of the Orthodox Church in America.  He is also the locum tenens -- the temporary episcopal overseer -- of the Diocese of the South, until we nominate and consecrate a Bishop for our Diocese.

His Eminence studied at both St. Tikhon's and St. Vladimir's Orthodox Seminaries.  He was ordained to the priesthood the same year as Archbishop Dmitri's episcopal consecration, 1969.  He is one of the few American Orthodox hierarchs who was married during his priestly ministry.  For just over 30 years both he and his wife Sarah served the Church admirably out of their love for Christ.  "In the year 2000 his beloved wife reposed in Fr. Nikon's arm, after battling cancer.  His Beatitude Metropolitan Theodosius presided at her funeral."  (OCA Biography)

 As a priest, "Bishop Nikon was well-known for his pastoral acumen and broad-based ministerial sensitivity and experience...In addition to his pastoral ministry, Archbishop Nikon served as President of the Greater Detroit Council of Orthodox Churches and Chaplain for the Wayne State University Orthodox Christian Fellowship. He is also credited with administrating a health and hospitalization insurance plan for area clergy.  He also appeared on numerous live television and radio programs, broadcasting to the faithful and those interested in the Orthodox faith. Notably, he was a project coordinator for “The Voice of Orthodoxy,” established by New England’s Russian Orthodox Layman’s League, and he served as editor of “The Vine,” the newspaper of the Albanian Archdiocese, and as Dean of the Great Lakes Deanery." (Ibid)

In addition, as a priest Archbishop Nikon served under Archbishop Dmitri who was the ruling hierarch of New England at the time.  He also worked with Archbishop Dmitri on the Holy Synod of Bishops, from 2002 until 2009.  He was consecrated Bishop on May 25, 2002.

Activities During and in Preparation for the Visit:

In light of his past friendship and working relationship with Archbishop Dmitri, I have asked Archbishop Nikon to share with us -- during his stay -- some anecdotes and personal stories regarding His Eminence, in addition to imparting some fatherly advice with us as we continue the work of the Church in the Ft. Worth and Dallas area.

Two receptions will be held in honor of His Eminence's visit:  one just after Vespers on Saturday, August 23, and the other after the Hierarchical Divine Liturgy on Sunday, August 24.  The Sunday reception is Potluck;  a sign-up sheet may be found in the Church hall for people to designate dishes that they can bring on Sunday, August 24.  The "theme" for both receptions is, "A Hearty Texas Welcome to His Eminence."  Suggested dishes found on the sign-up sheet are consistent with this theme.  (Please note:  Vespers on Saturday the 23rd will be at 5 pm.)

In conjunction with Archbishop Nikon's visit, special rehearsals for both the choir and servers will be conducted as preparation.  Servers will meet with myself and/or Vitaly Permiakov, Sunday, August 10, after the Divine Liturgy; Thursday night, August 14 after Vespers (the Eve of Dormition);  Wednesday, August 20 (after Vespers and Panikhida); and then a final brief run through on Saturday evening, August 23, near the end of the Archbishop's evening reception.

Rehearsals with choir members are being coordinated with Nicholas Zebrun.

Words Concerning Protocol:

When greeting the Archbishop, before formal conversation takes place, it is traditional to extend one's hands for a blessing (right hand in the left), accompanying this gesture with the words, "Master bless."  The Archbishop will make the sign of the Cross, lay his hand in ours, and we then kiss his hand.

Also, It is proper and customary that the faithful be in the Church awaiting the arrival of the Archbishop as our father in Christ.  Therefore, we ask that everyone please be in the Church prior to the start of each service that weekend. People bringing food for the Sunday Potluck, please arrive at the Church no  later than 9:20 am, so that we may all be in the Church at 9:30 am, awaiting the arrival of His Eminence.

We invite all of our friends and members to join us for this very important weekend and to greet and speak with the Archbishop as time allows.

As always should you have any questions please do not hesitate to contact me.  Questions concerning the Potluck meal on August 24 may be addressed to Zach or Tiera Lueth, and to Matushka Christine Zebrun.  Thank you.

Baptismal Sponsorship: Past and Present

Fr. Lawrence Farley

(With several Baptisms planned for the near future at our parish, as well as several Chrismations in the months to come, we thought that the following article would provide a good reflection on past and present roles of Sponsors (i.e. Godparents) in the life of Christians.)

When infants are brought to the baptismal font, they not only come with parents and friends, but also their sponsors—traditionally in churches of the Russian tradition, a man and a woman. These sponsors have liturgical duties to perform during the service, such as holding the child, and making the responses when the priest requires that the child renounce Satan and unite himself to Christ. But there are other duties as well, which remain after the service is over.

In the classic “Priest’s Guide” as quoted by Archpriest David Abramtsov, we read the following: “The sponsors in Baptism are guarantors pledging to the Church that the baby to be baptized will be brought up in the faith of that Church; therefore they must be members of the Holy Orthodox Catholic Church.” Father David also writes, “Among the other duties of sponsors is the duty of seeing that their godchildren receive Holy Communion frequently, that they attend Sunday School and church regularly, that they learn their prayers and fulfill all the other requirements of the Orthodox Faith.” Sounds good. The only problem is that given our modern North American nuclear family, it is difficult for anyone to promise that their godchildren will fulfill these duties if the parents do not do their bit. And rash promises aside, we should be clear: if the parents do not raise their children in piety and faith, making sure that a living faith is communicated to their offspring, there is precious little that a godparent can do about it. A sponsor can nag, of course, and encourage, and maybe even plead. But the overwhelming lion share of responsibility falls with the parents, and especially with the dad.

The reality is that children learn what is important by observing what their parents do. Grandparents can inspire and influence to some degree, but theirs is a subordinate and supportive role. The parents will model piety for their children (or not), and this will provide the formative effect. Note: the children will learn from what their parents actually do, not just what they say. The parents may say, “Church is very, very important,” but if they do not go to church every week and devoutly receive Holy Communion, and say their private prayers, and pray at meal-times, such exhortations will be recognized by children for the hypocritical clap-trap it is. That is, the exhortations will have no lasting effect. In such a house where the parents do not exercise a living faith, the effect of the godparents’ exhortations and offers will be distinctly minimal. Auntie Sophie and Uncle Walter can be as winning and loving as ever, but their winning love cannot compensate for the poor examples of the parents.

One might be tempted to ask: this being the case, what’s the point of having sponsors? One might begin an answer by looking at how sponsorship functioned in the early Church. In those days, all candidates for baptism had sponsors, even the adults. The pilgrim known to scholars as “Egeria” tells us in her memoirs of her trip to the Holy Land how baptismal sponsorship functioned in Jerusalem in her day. She writes, “On the second day of Lent at the start of the eight weeks, the bishop’s chair is placed in the middle of the Great Church, the Martyrium, the presbyters sit in chairs on either side of him, and all the clergy stand. Then one by one those seeking baptism are brought up, men coming with their fathers and women with their mothers. As they come in one by one, the bishop asks their neighbours questions about them: ‘Is this person leading a good life? Does he respect his parents? Is he a drunkard or a boaster?’ He asks about all the serious human vices. And if his inquiries show him that someone has not committed any of these misdeeds, he himself puts down his name; but if someone is guilty he is told to go away, and the bishop tells him that he is to amend his ways before he may come to the font.” Thus in the early Church the function of the sponsors was to witness to the propriety of the baptism by testifying that the catechumenal candidate was indeed living a Christian life. (Presumably in cases of infant baptism, the issue was whether or not the parents of the infant candidate were living a Christian life.)

At very least then, sponsors function as vestigial witnesses to the nature of Christian discipleship. Baptism is not simply a “get it over with” sort of thing, like a child’s first vaccination. It is the beginning of a life of commitment to Christ and of striving for holiness. The presence of sponsors reveals that something is required of the candidate after the service is all over, and that this requirement is life-long. Baptism is thus like enrollment in school—the process of enrollment is important, but it is essentially meaningless unless one follows it up by actually going to school, attending classes, studying, and taking exams. Enrollment in school looks forward to the day of graduation; baptism looks forward to the day when we die and step into the Kingdom. Auntie Sophie and Uncle Walter stand by as sponsors and point the little candidate to that final and glorious day.

The Church: A Body in Motion

(Sts. Peter and Paul, Evangelism and the Life of the Church)Archpriest Daniel Kovalak

“With what garlands of praise shall we crown Peter and Paul, the greatest among the heralds of the word of God, distinct in their person but one in spirit. The one, the chief ruler of the Apostles; the other who labored more than the rest. Christ our God fittingly crowned them with immortal glory, for He alone possesses great mercy” [Vespers, the Feast of Saints Peter and Paul].

How wonderfully the feast of Saints Peter and Paul (June 29) fits into the liturgical scheme of our Holy Church as yet another manifestation of the descent of the Holy Spirit at Pentecost. These two great pillars of the Church offer us significantly more practical wisdom than we imagine. The confession of Peter—that Jesus is “truly the Christ, the Son of the Living God”—is the rock of faith upon which the Church is built. And the perils of Paul, wherein he came to rely totally on the sufficiency of God’s grace, is something for all of us to consider.

But in addition to their individual lives and struggles as recounted in the festal readings, it is their combined witness and testimony from which we can learn a great deal.

We’ve probably all heard of Sir Isaac Newton, the 17th century English mathematician who, among other things, formulated the laws of gravity and motion. In doing so, Newton coined two words to describe the forces of motion: centripetal and centrifugal. Centripetal force is what keeps things down on earth though the planet revolves at incredible speed. Centrifugal force moves things away from a center point—like going around a curve on a roller coaster and your body is forced toward the outside. Can’t we see these ‘forces of motion’ wonderfully illustrated in the persons of Peter and Paul?

Peter, as seen in his epistles, was always encouraging the early Church and Christians in the Roman diaspora to maintain unity within a hostile environment. He instructed Christians to band and keep together, regardless of the distance that separated them, in order to bear witness to Christ. “Finally, all of you, have unity of spirit, sympathy, love of the brethren, a tender heart and a humble mind” (1 Peter 3:8). Peter was a centripetal force for the Church.

Paul, on the other hand, was the missionary apostle; the centrifugal force of the Church that challenged her, and led the challenge, to expand her mission to include the Gentiles: “...I am eager to preach the Gospel to you also who are in Rome. For I am not ashamed of the Gospel: it is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek” (Romans 1:15-16).

Do you see the wisdom here? The Church was, is and must always be ‘a Body in motion;’ living and active, never stagnant. And the forces of motion and perfectly exemplified, respectfully, by Peter and Paul. Without the centripetal force of Peter, the Church would have become little more than loosely connected groups ‘doing their own thing’ with no cohesiveness or foundation upon which to build in a unified manner. And without the centrifugal force of Paul, the Church would have remained a relatively small Jewish sect in Palestine. The Church needed both of these ‘forces’ to implement the great Commission of Our Lord to teach and baptize all nations!

In like manner, we—as individuals and members of parish communities—need to practically apply these same forces of motion today. Our lives must be centered on Jesus Christ, anchored in intimate communion with Him Who alone is the Source of our being and the Author of our Salvation. We need centripetal force to keep us grounded in faith as we go about our daily activities and face the trials and tribulations of life. And the Church wonderfully provides this in her worship, sacraments, and ascetic life. But we also need the centrifugal force that ‘moves’ us to adapt to changing circumstances and relationships, helps us to gain new insights into God’s love for us, and share our faith with others!

The laws of motion are also important for practical administrative purposes within the Church. Every parish must recognize two types of goals in its collective life: maintenance and growth. We must be good stewards of what God has entrusted to us and concerned with the welfare of our parishioners. But we must also be willing to adapt, expand and widen our scope to fulfill our function as the Church to ‘teach all nations’.

May we learn from the example of Peter and Paul of the diversity of spiritual gifts within the Church that, though they may not always reflect uniformity, nevertheless serve a common purpose: to reveal, manifest and announce the living God that all may know Him and love Him as we do, and keep the Body of Christ ‘in motion’!

Apostleship and America + Protopresbyter Alexander Schmemann

(The following is an excerpt from a brief article written in commemoration of our Father Among the Saints, Innocent, Enlightener of the Aleuts and Apostle to America;  as well as for the 10th Annual Orthodox Education Day at St. Vladimir's Orthodox Seminary. Fr. Schmemann's words remind us of our Christian responsibility to this country as we celebrate the Feasts of Pentecost, All Saints, and All Saints of America, on June 8, 15, and 22, respectively). 

 

To comment on a saint is not only to glorify his achievements and his personal growth in the grace of the Holy Spirit.  In every saint, God challenges us in our own life, our own ministry, our own vision.  In the life of St. Innocent, the essence of such challenge is embodied in his title as Apostle to America.  Therefore, when we venerate his icon and contemplate, with joy and gratitude, his life, the two words that we ought to accept into our hearts are Apostleship and America.

 

The gift of apostleship is bestowed upon each member of the Church on the day of his Baptism and Chrismation.  If we call our Church "apostolic" it is because She is sent;  "apostle" meaning "sent by God." It is because She is sent in Her totality, and this means in all Her members, into the world to preach the Gospel of Christ, to manifest His presence, to fulfill the salvation which He accomplished.  In this sense, we all are apostolic and apostles.  We all carry the responsibility for the apostolicity of the Church.

 

Today we need more than ever to be reminded of this apostolic nature and function of the Church, and of the apostolic vocation of each of us as members of the Church.  For we are living in an increasingly dechristianized, if not already openly antichristian world.  Our culture is permeated with ideas alien to the Gospel of Christ;  with rejection of His Kingdom, of its truth, light and joy. Truly it is the time for an apostolic renewal.  And in this renewal, the place and the role of the laity is unique. If the first duty of the clergy is to serve the Church, the first and essential duty of the laity is to bring into the world — and this means into its culture, daily life, professions, family, etc. — the Christian witness, the image of Christ, the power of the Holy Spirit.  It is indeed deeply significant that St. Innocent’s canonization took place at a time of a crisis, a tragic crisis, encompassing all the aspects of human existence.  It is as if, by revealing to us the Apostle to America, God was reminding us of our own vocation to be fully Orthodox in America, not for ourselves, but for the sake of America.

 

Let this Education Day also be a day of our own rededication to our apostleship.  Let our joy at glorifying God in our commemoration of St. Innocent be the source of a new energy, a new desire to serve God and His Church in the darkness, anxieties and conflicts of our world today.

An Orthodox at the Liturgy - Archbishop Paul of Finland

(The following is taken from the book, "Feast of Faith:  An Invitation to the Love Feast of the Kingdom of God," published by St. Vladimir's Seminary Press, 1988, pp. 107-108).

 

At the Liturgy, when you see others going to Communion, do not join the group just because you do not want to look different from the others.  Going to Communion always implies that you wish to do so, and that you have already made the decision before going to Church.

 

Let it be evident in some way in your life that you have this desire and longing, to take part in Communion.

 

Think about going to Communion before the morning when you go to Church.  Pray for a right disposition, especially for the grace of repentance, so that before Communion you may sincerely confess yourself to be "the first of sinners" (1 Timothy 1:15 and Prayer of St. John Chrysostom prior to Communion).

 

As you prepare your spirit, prepare your body also, fasting completely on the morning of your Communion, not eating or drinking anything.  It is also good, if you are able, to do without the evening meal the night before.  When you feel uncomfortable from doing this, transform your hunger to spiritual hunger and thirst, and wait to be satisfied at the Eucharist and Holy Communion (Commonly the faithful fast from midnight until the end of the morning Liturgy).

 

Before Communion, as you read your evening and morning prayers, add one or more extra prayers.  The Liturgy itself contains a preparation for Communion, but it is important also to prepare yourself personally in your own place of prayer.

 

The Apostle gives clear instructions about this.  He says to those preparing for Communion:  "Let a man examine himself, and so let him eat of that bread and drink of that cup."

 

And again he warns:  "Whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the Body and Blood of the Lord"  (1 Corinthians 11:28-29, 27).  Of what does this self-examination consist?

 

If a serious sin is weighing upon you, go first to Confession and only then, with your father confessor's blessing, go to Communion also.    

 

If you simply feel unworthy in every respect, do not hesitate (to approach the Chalice).  Holy Communion is precisely for such people.  It is not for those who approach the Holy Cup with self-satisfaction.  Indeed Holy Communion is given "for the remission of sins and unto life everlasting."

 

Of course the self-examination of which the Apostle spoke is not limited only to preparation for Communion -- in fact one always means to go to Communion.  Self-examination is the ongoing process of checking the direction of one's life.  Am I moving towards God or away from Him?  What is my attitude towards my neighbors?  Do I offend them?  Do I wrong them?  Is there Christian love in me or only pious superficiality?

 

If you notice something in yourself which needs correcting, but you do not succeed in this right away, do not be depressed about it or abstain from Communion, as long as you are repentant of your weakness.  Will He who commanded us to forgive, "seventy times seven times" not forgive you if you sincerely repent? (Matthew 18:22).

 

The faith that participation in the Holy Body and Blood of Christ will give you strength will be realized in the improvements which you make.  The Apostle gives comfort and hope, saying:  "It is God who works in you both to will and to work"  (Philippians 2:13). And God works in you when you are sufficiently humbled and call on Him for help.   

 

*  (His Beatitude, the Most Reverend Archbishop Paul (Olmari) was the primate of the Church of Finland 1960 to 1987.  A charismatic and deeply spiritual person, he worked fervently in the development of the liturgical life of the Finnish Church.  The Archbishop also placed much attention on the development of New Valaam Monastery as a functioning monastery as well as the site of an Orthodox Culture and Research Institute.  He wrote a number of books on Orthodoxy and Orthodox life.  In 1967, he was honored by the Theological Faculty of the University of Helsinki with an honorary doctorate.  Archbishop Paul retired in 1987 and was succeeded by Archbishop John (Rinne).  On February 12, 1988, he reposed and was buried in the cemetery of New Valaam Monastery.  From orthodoxwiki.org.)

The Paralytic - Wilt Thou Be Made Whole?

The Paralytic

(Wilt Thou Be Made Whole?)

Fr. Basil Zebrun

     In the Orthodox Church the Sundays immediately after Pascha focus thematically on what took place following Jesus' Resurrection.  Additionally, they remind the faithful of their personal renewal through baptism, by references to water, healing and enlightenment as found primarily in the Gospel according to St. John.  The missionary endeavors of the Apostles and the early life of the Church are also highlighted through readings from the Book of Acts.         

 

     The Church's ordering of post Paschal lessons originates from Pascha being the traditional feast for receiving catechumens. Historically, the appointed Scripture readings and accompanying hymns -- from Pascha to Pentecost -- constituted further instruction for the newly received.  Their rebirth in Christ and reception of the Holy Spirit illumined their minds to a more profound understanding of the Church's mysteries.  Thus, during the fifty days leading to Pentecost the newly baptized heard for the first time, lessons from St. John, the most sacramental  and mystical of the Gospel accounts.  Those who were already members of the Church, upon hearing these passages, were reminded of the New Life bestowed upon them at the time of their own baptism.               

 

     The Third Sunday after Pascha (May 11) -- also known as the Fourth Sunday of Pascha -- specifically commemorates Christ’s healing of the Paralytic (John 5).  The passage is a beautiful expression of our Lord's self-identification with man, His desire to save man from the corruption of this world.         

 

     The Evangelist John identifies this as the third sign (miracle) performed by our Lord.  It takes place at the Sheep Pool in Jerusalem, during the Jewish feast of Pentecost, the commemoration of the giving of the Law on Mount Sinai.  Indeed, the five porches of the Pool are sometimes said to symbolize the Law, specifically the five books of Moses, Genesis through Deuteronomy.

 

     By some accounts the Sheep Pool in Jerusalem was a foul place.  At the pool sacrificial animals were washed.  In addition, the pool possessed healing properties so that people with various diseases sat around the water, often for years, waiting for a chance to be cured.  At times they cried out greatly in pain.  Suffice it to say, few came near this place unless absolutely necessary.     

 

     As it happens, Jesus drew near, and by coming to the pool He did two things.  First, He displayed great compassion for one man, who never had an opportunity to hear Christ's words or to see His miracles;  the Gospel tells us that he had been ill, immobile, "thirty eight years" (verse 5).  Neither had the man any chance of benefiting from the water's miraculous quality due to the competitive atmosphere surrounding the pool.  The Gospel relates that after the stirring up of the water, "whoever stepped in first...was made well of whatever disease he had" (verse 4).  Thus, the man said to Jesus, "Sir, I have no man to put me into the pool when the water is stirred up;  but while I am coming, another steps down before me" (verse 7).  Considering the Paralytic's situation,  Jesus did not require faith from him as He did with others.  He simply asked one question:  "wilt thou be made whole?" (verse 6), sometimes rendered, "do you want to be healed?"    

 

     Secondly, by showing such love to the Paralytic, Christ's love for all mankind is revealed. The Sheep Pool with its stench, misery and death, is an icon of this fallen world.  The response of the Paralytic -- "Sir, I have no man" -- reflects the experience of those who suffer through life's divisions, its broken character.  There is, in fact, "no man" who can help except One.  And to each person that One Man -- Jesus -- says, as He did implicitly to the Paralytic,  "God's Savior has arrived. Do you want to be relieved not just from physical ailments, but from every consequence of sin, and ultimately from the "fear of death," that holds men captive (Hebrews 2:15).   In other words, "wilt thou be made whole, complete?"  Do you want a new and blessed life, the antidote for the brokenness of this world?"    

 

     Answers to the above are not as obvious as some may think.  The questions assume a particular dynamic between God and man:  that in everything God takes the initiative, but man is called to cooperate with divine grace.  Nothing is forced.  There is no coercion, no overriding of human freewill.   There is always the possibility of saying no to Jesus, as well as yes, and an affirmative response implies a lifelong commitment. Thus, the initial question of desire -- "wilt thou be made whole?" -- is necessary. 

 

     For the Paralytic it was necessary because his physical limitations may have led to mental and emotional debilitations as well;  feelings of despair or perhaps uselessness. A hymn sung at Great Vespers describes such a possibility, placing words into the mouth of the Paralytic as part of an inspired commentary:    

 

     "The Paralytic was like an unburied corpse. He saw Thee and shouted: “Lord, have mercy on me! My bed has become my grave!  Why should I live?  What use is the Sheep's Pool to me? I have no one to put me into the pool when the waters are stirred. I come to Thee, O Fountain of healing. Raise me up, that with all I may cry to Thee: ‘Glory to Thee, O Almighty Lord!’” (Lord I Call Upon Thee;  Eve of Paralytic Sunday)

 

     Thus, on one level, Christ's healing would bring with it a practical accountability for life as never before experienced by this man, essentially requiring Jesus to ask:  "Wilt Thou be made whole?"             

 

     On another level, however, our Lord offers the Paralytic more than the ability to walk or to function physically, one hundred percent.  In the end He brings salvation, and this particular gift of spiritual healing also demands dedication, a giving up of the old and faithfulness to the new, an ultimate accountability.  In the Orthodox Church this "taking off and putting on," is acknowledged at the time of baptism when the newly illumined are asked, "do you renounce Satan?" and "do you unite yourself to Christ?"  For our purposes we could say that the catechumen is essentially questioned several times, "Are you sure that this New Life is what you want, and that you wish to follow Christ as our Lord?"

 

     Of related significance, Jesus later says to the Paralytic, "See, you have been made whole.  Sin no more, lest a worse thing come upon thee" (verse 14.  See also John 8: 11).  The assumption is that once a person has received the gift of Christ, life cannot simply continue as usual.  From that moment there is a calling to, "work out (one's) own salvation, with fear and trembling" (Philippians 2:12) in light of divine grace:  "Sin no more..."                

Some people may reject the above dynamic as insulting to God's sovereignty and power.  It is unsettling to others, because such an understanding of salvation and healing places a certain responsibility on the faithful, on their desire to be changed and to live "the New Life."

 

     But the Orthodox Church would emphasize that with such an approach God's great love is shown.  God loves His creation so much that He is willing to share everything that He is and has, including freedom.  Ultimately, God wants sons and daughters who love Him and not servants who merely fear Him, or who are forced to obey Him.  He Who has freed man, honors His creatures with the freedom to choose the life of glory and splendor made manifest through the Resurrection.   Christ is Risen!