Fundamental Facts Concerning The Orthodox Church, the OCA and the Diocese of the South
INTRODUCTION:
As we continue to add members, catechumens and inquirers to the parish, it may prove useful to present an introduction to basic principles of Church organization, as well as to the governing bodies of the Orthodox Church in America and the Diocese of the South. Regarding names and locations, any description such as this will always be a slow-moving target as new Church administrators are elected periodically, as diocesan and deanery boundaries are realigned to accommodate an expanding mission field, and as progress is made toward Orthodox administrative unity. I believe, however, that the facts herein are current. Any errors are my own. I recommend going to oca.org and dosoca.org for further clarification, as well as to any good introductory book on Orthodox Christianity.
SPIRIT, FORM and HIERARCHY:
The following description of ecclesiastical structures and related principles may seem tedious, even unspiritual to some. Nothing, however, could be farther from the truth. We are united to Christ within the context of a body – the Church – a living, tangible organism in which the divine life is imparted unto the faithful. It is important, therefore, that we understand the basics of how this body is concretely organized, especially the way the Church functions in North America, the territory entrusted to our care.
There are many people strongly inclined to view structure as incompatible with the “spiritual life.” [1] Their personal understanding of Scripture, coupled perhaps with a desire to escape temporarily the rigid norms of society, leads them to see early Christians – and by extension the modern Church – as “a kind of fluid, ecstatic brotherhood living on inspiration, with no authority except the ‘breath of the Spirit,’” [2] a relaxed, informal spiritual haven.
Protopresbyter Alexander Schmemann,[3] former Dean of St. Vladimir’s Orthodox Seminary, stated that, “from the beginning the very concept of a Church included the idea of an organized society, and nothing was more foreign to the early Christian outlook than any kind of opposition between spirit and form, or between freedom and organization…” [4] In Orthodoxy structure is integral to Church life and has never been opposed to spirituality. God’s Incarnation makes possible the redemption of all that is “natural” to human society, including government and the notion of proper order. [5] “Let everything be done decently and in order” (I Corinthians 14:40).
The Church includes countless diverse yet intimately connected members who are organized, working in harmony – ideally – for the building up of Christ’s Body. Their personal and coordinated efforts become channels, vehicles of the Spirit: “apostles, teachers, healers, helpers, administrators,” bishops, priests, deacons, singers, workers of charity, and so on (1 Corinthians 12:12-31). The Apostle Paul, describing this unity in diversity, makes an extraordinary claim about life within the Body: “if one member suffers, all suffer together; if one member is honored, all rejoice together” (1 Corinthians 12:26; see verses 12-30).
More specifically, according to Fr. Schmemann, “The (very) idea of an organism (Church) presupposes a structure essentially hierarchical in character. In the…first descriptions of the Church, we see a definite ruling body invested with power and authority. This was the Twelve, the original group of disciples whom Christ Himself had chosen…This election by the Savior and not by men was the source of their unique and incontestable authority, and it was through them that the Lord’s dominion was exercised in His Church…To enter the Church meant to believe in their teachings; the community itself ‘continued steadfastly in the apostles’ doctrine and fellowship.’” [6]
From the time of the Church’s inception, the Apostles, then those appointed by them and their successors – the bishops – exercised oversight within the Body, while devoting themselves to “prayer and to the ministry of the Word” (Acts 6:4).
STRUCTURAL NORMS and NORTH AMERICA:
In accordance with the hierarchical nature of the Church and ecclesiastical history, the traditional, canonical norm requires that all Orthodox Churches in a given region be united externally under the same ruling bishop, the same father in Christ. Commenting on this ancient practice bishops and theologians often cite Apostolic Canons 35 and 36, Canon 8 of the Nicene Council (325 A.D.), Canon 2 of the Second Ecumenical Council (Constantinople, 381 A.D.), Canon 8 of the Council of Ephesus (431 A.D.), and Canon 20 of the Sixth Ecumenical Council, (Constantinople, 681 A.D.). [7]
Protopresbyter John Meyendorff, [8] a renowned scholar and historian, stated that, “No canonical regulation has ever been affirmed by the Tradition in the Church with more firmness than the rule which forbids the existence of separate ecclesiastical structures in a single place. The strictly territorial character of Church organization seemed practically self-evident to the Fathers of all the councils, and it is implied by all the canons dealing with ecclesiastical order.” [9]
The somewhat confusing situation we find today in North America and elsewhere is an anomaly; that is, multiple, overlapping jurisdictions with perhaps a half dozen bishops exercising authority across the same region or metropolitan area. Several generations of Orthodox Christians have become accustomed to this state of affairs, but it is a recognized anomaly that will be resolved “in God’s good time.”
Non-Orthodox friends mistakenly have likened the administrative divisions of Orthodox Churches in North America to divisions amongst Protestant Christians into multiple denominations, across theological lines. There is, however, no such comparison to be made. All Orthodox Christians are united in the same faith regarding Jesus, the Holy Trinity, salvation, the Bible, the sacraments, the hierarchy, as well as the nature of the Church itself. Our temporary and local divisions on this continent are strictly across administrative lines, with varying opinions concerning prerogatives of overseas Patriarchs. There does exist, though, a profound recognition that this situation must eventually be rectified so that the Church’s outward organization is consistent with its members’ unity in faith.
The importance of this consistency was stressed by Fr. Meyendorff as being foundational: “The aim of the Incarnation of the Son of God and the very purpose of His teaching, death and resurrection was to establish between God and men a new relation, a new unity: (John 17:22-23)…Unity with God supposes also unity among men, a unity which is described…by Christ Himself as visible to the world and as a witness concerning His own mission. It is by seeing the unity that Christians have among themselves that the world ‘knows’ and ‘believes.’ This unity is not, therefore, only a spiritual and invisible reality, but it appears in the concrete, visible life of the Church. Without Christ’s unity, Christians cannot truly fulfill their call, because the world cannot see in them the new life given in Christ.” [10]
From an Orthodox perspective, such oneness is not reliant upon the existence of “a single father in Christ” possessing universal jurisdiction over all Orthodox Christians. A central world-wide ecclesiastical authority is not necessary for the realization, the visible witness of genuine unity amongst believers. Nor is such leadership desirable if each hierarch is to exercise his full share in the episcopacy, if he is to function as the focal point of unity within his own diocese. In Orthodoxy an internal unity of doctrine and life maintains a certain precedence, allowing the universal Church to align itself externally with civil, cultural boundaries. Members of local national Orthodox Churches then enjoy full communion with believers and their hierarchs in other countries. They share a common faith in the Incarnate Lord Who came to redeem and sanctify all that is good and proper to human life. [11]
It is important to keep in mind that the process of external unification in North America will not be a simple “quick fix.” Orthodox leaders must remain sensitive to the history of specific communities and dioceses, to their rich, diverse customs, while working through organizational irregularities.[12] The potential, however, for an authentic American expression of Orthodoxy must remain a continual topic of discussion in order to unite Orthodox Christians administratively while serving the Church’s diverse cultural make-up.
Fr. Meyendorff highlighted a spirit of adaptation regarding Orthodox outreach and unification, while adding a note of caution: “…true mission is always directed not only to those who are formally outside of the Church, but to insiders also. This mission can – and should – always imply some accommodation and flexibility, as Paul made himself servant to all, that he might win the more (1 Corinthians 9:19). The Church has always adopted the historical ways and ethos of the various nations. Quite legitimately she became Serbian in Serbia, and Georgian in Georgia…Similarly, in pluralistic societies like contemporary America, she can and must reflect the country’s pluralism, and therefore serve the immigrants as well as the native Americans. However – and this is the crucial point – she must be in (her) mission, serving all people without becoming enslaved to anyone. St. Paul could (be) servant of all, only because he was ‘free from all men’ (1 Corinthians 9:19).” [13]
The desire, however, to address legitimate pluralism in the Church cannot lead to further administrative divisions for the sake of cultural inclusivity, or unity along the lines of civil politics, economics or personal self-interests. [14] In a country such as ours, one could easily imagine communities established in which the phrase “our kind of people” refers to anything but a person’s ethnic origin.
LOCAL JURISDICTIONS, OCA HISTORY and AUTOCEPHALY:
The Orthodox jurisdiction or administrative body to which St. Barbara’s belongs is the Orthodox Church in America, often referred to as the OCA. It is responsible for its own communities located in the lower forty-eight, as well as in Hawaii, Alaska, Canada and Mexico. Although sharing a common faith, the OCA is independent from, yet in communion with other jurisdictions such as the Antiochian Orthodox Christian Archdiocese, the Greek Orthodox Archdiocese of America, the Bulgarian, Romanian and Serbian Orthodox Archdioceses in America, as well as Orthodox Churches overseas.
Until now the OCA has been the only autocephalous (self-governing) Orthodox body in North America. It is our understanding that an autocephalous Ukrainian Orthodox Church in America was recently established with the blessing of the Patriarch of Constantinople. [15] The parishes and missions of the OCA were given the right to govern themselves on April 10, 1970. At that time a Tomos of Autocephaly was signed by Patriarch Alexei of Moscow and All-Russia, as well as by fourteen members of the Russian Holy Synod of Bishops. Until 1970 OCA communities were administered by Russian hierarchs, organized in this country under the name of the Russian Orthodox Greek Catholic Church in America, popularly referred to as “the Metropolia.” [16]
“The Orthodox Church in America traces its origins to the arrival in Kodiak, Alaska of eight Orthodox missionaries from the Valaamo Monastery in the northern Karelia region of Russia in 1794…(From its humble beginnings) the Orthodox Church in America (today) numbers some
700 + parishes, missions, communities, monasteries and institutions throughout the United States, Mexico and Canada,” many of which reflect the diverse cultural make-up of North America. [17]
Practically speaking, administrative independence means that the OCA does not rely upon an authority, bishop or ecclesiastical council outside of this continent to approve or sanction decisions related to local missions, education, finances, and ordinations. This is a great advantage, as one might imagine. It means among other things, that those who are intimately involved with the day-to-day operations of the Church on this continent, who theoretically know the local situation best, are the same individuals making all administrative and canonically related decisions.
Autocephaly also allows for the privilege of recognizing (canonizing) American Saints. It provides our bishops the opportunity to consecrate Chrism locally, the sacramental oil used when receiving infants and catechumens into Orthodoxy: “the seal of the gift of the Holy Spirit.” One might say that through the anointing of individuals with locally consecrated oil, there is a unique connection established between the American bishops who provide the Chrism with those received into the Church.
OCA and DIOCESAN SPECIFICS:
The new headquarters of the OCA and of His Beatitude Metropolitan Tikhon (Mollard) is in Alexandria, Virginia, very close to St. Nicholas Cathedral in Washington, D.C. Metropolitan Tikhon occupies what is called the Primatial See of the Orthodox Church in America. Within our Holy Synod of Bishops, he is looked upon as “the first among equals.” He is just that, however, “the first among equals,” and as such does not exercise direct authority over any other OCA bishop. As our Metropolitan though, his spiritual influence is substantial. He acts as the main voice of reason and representation for the church nationally, and for the Holy Synod when traveling abroad, or when participating in ecumenical gatherings. He also chairs meetings of OCA hierarchs and exercises other leadership duties as well. In addition, His Beatitude has direct oversight and authority over his own Diocese of Washington, which includes churches in D.C., Maryland and Northern Virginia.
The Orthodox Church in America is comprised of fourteen distinct dioceses and archdioceses, which are further subdivided into deaneries. Each diocese is governed by a ruling bishop who has an advisory board (a diocesan council) comprised of diocesan officers, diocesan representatives to the Metropolitan Council, and additional members as determined by diocesan by-laws (OCA Statute, Article 10, Section 2). The latter category of “additional members” in our own diocese includes one priest (dean) and one elected lay representative from each deanery.
St. Barbara’s in Ft. Worth belongs to the Diocese of the South, of the Orthodox Church in America. Established in 1978 by the OCA’s Synod of Bishops, the DOS spans fourteen states, almost a million square miles, from New Mexico to the Atlantic Ocean, and from parts of Virginia, as well as Kentucky to the Gulf of Mexico. Fr. Basil Zebrun has been the rector of St. Barbara’s since January 1987. He was preceded by Fr. Michael Dunbar, 1979 - 1987. From 1979 to 1984 the parish was located in a side room of a dental lab on Seminary Drive in South Ft. Worth. The room was transformed by parishioners into a beautiful chapel. From 1984 to 2006 the community occupied a 1600 square foot building at 6525 Dan Danciger Road in South Ft. Worth. The present 3-acre tract was purchased in the Fall of 2002. Construction of the current 6400 square foot facility on Altamesa Blvd. was completed in December of 2006.
Our ruling diocesan bishop is His Eminence Archbishop Alexander (Golitzin) of Dallas and the South. The community of St. Seraphim of Sarov in Dallas serves as his primary Cathedral, with a second Cathedral of Christ the Saviour in Miami, Florida. He resides, however, in Oregon, Ohio for much of the year because of his additional long-standing duties overseeing the OCA’s Bulgarian Diocese. His Ohio Cathedral is that of St. George in Toledo.
Archbishop Alexander is aided greatly by an auxiliary, His Grace Bishop Gerasim (Eliel) of Ft. Worth, as well as by the Diocesan Chancellor, Archpriest Marcus Burch, the pastor of St. John of the Ladder Orthodox Church in Greenville, South Carolina. These men, together with seven deans, [18] seven elected lay leaders, a treasurer (Mary Warnky) and secretary (Fr. Peter Robicheau), provide oversight for 80 + Southern diocesan parishes and missions, as well as 3 monastic communities. The present dean for our Dallas Southcentral Deanery is Fr. David Bozeman, who is also assigned to St. John of Damascus Orthodox Church in Tyler. He helps oversee parishes in New Mexico, Oklahoma and Texas.
The Diocese of the South’s first hierarch was His Eminence Archbishop Dmitri (Royster) who reposed on August 28, 2011. He set forth and emphasized basic missionary principles upon which the diocese was founded. He was aided greatly by Archpriest George Gladky, who reposed on November 17, 1989 and was the diocese’s first chancellor. [19] They were assisted by many like-minded visionaries across the South and throughout the OCA. [20]
ASSEMBLIES and COUNCILS:
Metropolitan Kallistos (Ware), [21] a leading spokesman for Eastern Christianity, affirmed that hierarchy is indeed fundamental to the nature of the Church. [22] He explained further, however, that, “Orthodoxy has always attached great importance to the place of councils in the life of the Church. It believes that the council is the chief organ whereby God has chosen to guide His people, and it regards the…Church as essentially a conciliar Church…In the Church there is neither dictatorship nor individualism, but harmony and unanimity; men remain free but not isolated, for they are united in love, in faith, and in sacramental communion. In a council, this idea of harmony and free unanimity can be seen worked out in practice. In a true council no single member arbitrarily imposes his will upon the rest, but each, consults with the others, and in this way, they all freely achieve a ‘common mind.’ A council is a living embodiment of the essential nature of the Church.” [23]
Thus, the Orthodox Church is not only hierarchical but conciliar in nature: major decisions are made with the blessing of the bishops in the context of councils. This dual principle of administration holds true at all levels of Church life. It has been experienced as the norm for Church life from the time of the first Jerusalem Council (Acts 15). St. Tikhon, Enlightener of North America (1865 – 1925), is often credited with stressing the need for regular meetings and discussions locally amongst diocesan clergy, as well as for strong lay participation in the conciliar process. Such an emphasis was rooted in Tikhon’s recognition of Orthodoxy’s unique situation on this continent. [24]
Consistent with the dual principle of hierarchy and conciliarity, each of the fourteen OCA dioceses convenes its own Diocesan Assembly once a year. “The Diocesan Assembly is the highest legislative and administrative authority within the diocese, assisting the diocesan bishop in its governance” (OCA Statute, Article 9, Section 1). Participating are, “the ruling and auxiliary bishop(s) (of the diocese), superiors from each diocesan monastery, the priest(s) and an equal number of lay delegates from each parish, a lay delegate from each parish not having a priest, members of the diocesan council and auditing committee, two delegates from each diocesan theological institution (if any), along with invited dignitaries, speakers and consultants having expertise in specific matters, as well as registered observers and retired clergy” (Article 9, Section 2). Such assemblies in the South are often family oriented, with youth activities built into the agenda. At these assemblies, friendships are renewed, the work and finances of the diocese are discussed.
Approximately 200 to 300 people take part in a DOS assembly, depending on the overall program and focus of the gathering. Daily liturgical services provide the necessary vision from which participants derive inspiration. The experience that “Christ is in our midst,” the awareness of God’s presence and the need to discern His Will, guide all discussions.
Once every three years the entire OCA convenes what is called an All-American Council (AAC), “the highest legislative and administrative authority in the Church” (OCA Statute, Article 3, Section 1). This larger gathering includes the Metropolitan, all OCA diocesan and auxiliary bishops, military chaplains, priest(s) and lay delegates from each parish, one assigned deacon from each parish (where applicable), members and alternates of the Metropolitan Council, members of the Church’s auditing committee, one priest/deacon and lay person from each theological institution, the superiors of monasteries (approved by their bishop), members of the Pre-conciliar Commission (individuals who organized the AAC), as well as registered observers (Article 3, Section 2).
Furthermore, it is usual to welcome invited guests, dignitaries, speakers and vendors of ecclesiastical items from across North America. The All-American Council in 2022 was held in Baltimore, Maryland. The next will be convened in Phoenix, Arizona in 2025.
Usually such a gathering requires a very large hotel, with rooms, meeting space and banquet facilities able to accommodate anywhere from 1500 to 2000 participants. For the AAC, a ballroom is converted into a huge chapel so that everyone may worship together. Vespers and/or Matins are celebrated each day, with several liturgies served during the week-long event. At times these are sung/chanted in various languages reflecting the diverse make up of our North American Church. A large, beautiful iconostasis is typically set up in the front of the ballroom. For veneration, icons of American Saints are placed near the iconostasis along with their relics contained in large, decorative, glass-covered reliquaries. Choir rehearsals are held throughout the week in preparation for services. At times extraordinary parish choirs have been asked to sing at council events. As with more local assemblies the All-American Councils are dedicated to discussing the overall work of the Church, discerning God’s Will for territories entrusted to its care. Youth programs are also built into the agenda along with workshops on a variety of topics.
Additionally, the OCA’s Holy Synod of Bishops is canonically required to meet twice a year. [25] The Metropolitan convenes these sessions in the autumn and spring, usually in March and October (OCA Statute, Article 2, Section 2). “Special sessions may also be called at the initiative of the Metropolitan or at the written request of at least three diocesan bishops” (Article 2, section 3). “The Holy Synod is the supreme canonical authority in the Church” (Article 2, section 1).
There also exists what is called a Standing Synod, composed of the Metropolitan, the secretary of the Holy Synod (a bishop) and at least two other diocesan bishops. These hierarchs meet between regular sessions of the entire Synod and are empowered “to make necessary decisions on specific matters that do not require the judgment of the full Holy Synod” (OCA Statute, Article 2, section 6).
At the parish level, as well, council members are elected or appointed to oversee the work of local communities, again with the blessing of the diocesan hierarch. Typically, a parish council may have as few as three, but as many as seven or nine members reflecting the overall size of the community. An odd number of members is typically chosen in the event of “a tie” during the voting process.
Furthermore, the Orthodox Church in America has numerous departments, boards, offices and commissions that assist dioceses, parishes and clergy with local efforts in evangelism, education and parish development. In addition, there are departments that coordinate national activities in specific areas of Church life such as prison ministries, military chaplaincies, Christian education, liturgical music, pension, pastoral care and benefits for clergy and lay workers, as well as dialogues with other Churches, both Orthodox and non-Orthodox. Reports are heard from these departments and commissions at each All-American Council, and at meetings of the Holy Synod of Bishops. With such efforts, the basic idea is to allow the clergy and faithful multiple opportunities to discern God’s Will properly and prayerfully at all levels of Church life, adhering to basic principles of Church order: hierarchy and conciliarity.
SEMINARIES and MONASTERIES:
Presently, the Orthodox Church in America has three main seminaries: St. Herman’s in Kodiak, Alaska; St. Tikhon’s in South Canaan, Pennsylvania; and St. Vladimir’s in Yonkers/Crestwood, New York. Enrollment at STS and SVS numbers around 80 to 100 students per semester. Offering various degrees, the seminaries educate future clergy, educators, musicians, and choir directors. St. Herman’s, with an average enrollment of anywhere from 12 to 20 students, has a further ministry specific to educating clergy and lay leaders serving the unique circumstances of the Church in Alaska.
We are very pleased that two former members of St. Barbara’s, themselves SVS graduates, are currently on the staff at St. Vladimir’s Seminary: Hieromonk Dr. Vitaly Permiakov, Assistant Professor of Liturgical Theology, and Reader Anthony (Antwian) Davis, Bookstore Manager.
The OCA website lists 27 diocesan monasteries across the United States, Mexico and Canada, as well as 4 monasteries under the oversight of Metropolitan Tikhon. These communities are relatively small in number however they are always open to those who may hear a call to this sacred vocation.
COMMITMENT TO UNITY:
While the OCA is autocephalous, enjoying communion with other Orthodox Churches, it is committed to the eventual administrative unity of all Orthodox bodies in North America. To this end the OCA supports and participates in several Pan-Orthodox entities including the OCEC (Orthodox Christian Education Commission), the OCMC (Orthodox Christian Mission Center), and the IOCC (International Orthodox Christian Charities).
Our bishops have a voice in the Assembly of Canonical Orthodox Bishops of the United States of America. This body of inter-jurisdictional dialogue and cooperation, established in 2010, is the successor to what was called, SCOBA, the Standing Conference of Orthodox Bishops in America, founded in 1960. It includes Orthodox bishops from multiple jurisdictions.
CONCLUDING REMARKS:
It is hoped that this general introduction to Church organization, to the administrative structures of the OCA and the Diocese of the South – the work of the Church locally – will be helpful. It is important that we have some familiarity with these facts. Church life experienced to the fullest, is not exclusively about celebrating the divine services – Liturgy, Vespers, Matins, etc., – although the prayers of the faithful are continually front and center. Through these prayers, the faithful derive a proper vision for their labors, the Heavenly experience that guides all worthwhile endeavors. The concrete work of finances, meetings, related Church structures and programs also reflect God’s Work. As such they should be understood by everyone, at least on a basic level, so that we all may more “successfully,” more fully participate in “the spiritual life,” [26] and with the sharing of the Gospel of our Lord Jesus Christ.
Footnotes
[1] The spiritual life is sometimes distinguished radically from life in general. Christians, however, traditionally understand each word, deed and thought as belonging to “the spiritual life.”
[2] Schmemann, Alexander, The Historical Road of Eastern Orthodoxy, First Edition, SVS Press, Crestwood, NY, 1963, p. 12.
[3] Of blessed memory (+ December 13, 1983). A noted liturgical theologian, historian, prolific author, and leader of Orthodoxy in America and abroad.
[4] (Ibid).
[5] (Ibid, pp. 12-13)
[6] Acts 2:42; also, Schmemann, The Historical Road of Eastern Orthodoxy, First Edition, p 13.
[7] Meyendorff, John, Catholicity and the Church, ‘One Bishop in One City,’ SVS Press, Crestwood, NY, 1983, pp. 112-114.
[8] Of blessed memory (+ July 22, 1992). Also a former Dean of St. Vladimir’s Orthodox Seminary, patristics professor, author, historian, leader of Orthodoxy in America and abroad.
[9] Meyendorff, John, Catholicity and the Church, ‘One Bishop in One City,’ SVS Press, Crestwood, NY, 1983, p. 111.
[10] (Ibid, p. 116).
[11] Bulgakov, Sergius, The Orthodox Church, ‘The Unity of the Church,’ SVS Press, Crestwood, NY, 1988, pp. 89-90.
[12] (Ibid, pp. 107-108).
[13] (Ibid, p. 108).
[14] Attendees at a Church Growth Workshop in the mid 1980’s, hosted by a Southern OCA parish, heard an idea expressed by one attendee, that Orthodox missions could be established theoretically along the lines of average income of parishioners, their political affiliations, as well as common personal interests. Another individual followed up by mentioning the possibility of establishing an “Orthodox Country Club parish.” Such approaches to “outreach” would seem unnecessarily divisive and ultimately incompatible with the spirit of the Gospel.
[15] Rentel, Archpriest Alexander, OCA Chancellor, July 2023 Diocesan Assembly Address.
[16] The text of the OCA’s Tomos of Autocephaly, a description of its history, as well as related articles and photos may be found on oca.org.
[17] oca.org. An article as written by Archpriest John Matusiak of blessed memory (+ August 15, 2019).
[18] In addition to Fr. David Bozeman of the Dallas Deanery there are the following diocesan deans: Fr. David Arnold, Appalachian Deanery; Fr. John Cox, Carolinas Deanery; Fr. Theodore Pisarchuk, Central Florida, Deanery; Fr. Jason Foster, Mississippi Deanery; Fr. Alexander Fecanin Southeastern Deanery; and Fr. Joseph Lucas, South Florida Deanery.
[19] Archbishop Dmitri and Fr. George (of blessed memory), are highly revered figures in diocesan history. It is difficult to overestimate their influence on mission and outreach, not only in the South, but throughout the OCA. His Eminence was a prolific author, having published a number of Scriptural commentaries, as well as introductory works on Orthodoxy. Mr. Milos Konjevich (of blessed memory), a former diocesan treasurer, along with His Eminence, Fr. George and others, created the extraordinary diocesan model of finance currently in place, based upon the tithe.
[20] A complete list of such visionaries – diocesan and national – would be quite long, a veritable “Who’s Who” of the Diocese and of the OCA. Perhaps, however, we might single out His Beatitude Metropolitan Theodosius (of blessed memory), who after his election in 1977 gave full support to the establishment of the Diocese of the South. “The rest,” as they say, “is history.”
[21] Of blessed memory (+ August 24, 2022). English bishop, theologian and prolific author. A Spaulding Lecture at the University of Oxford in Orthodox Christian Studies.
[22] Ware, Timothy, The Orthodox Church, ‘The Church of God,’ Penguin Books, New York, New York, 1978, p. 252.
[23] Ibid, ‘The Beginnings,’ p 23.
[24] Kishkovsky, Leonid, The Legacy of Saint Vladimir, SVS Press, Crestwood, New York, 1990, pp. 267-273. Fr. Leonid (of blessed memory), reposed August 3, 2021. He was an influential leader in American Orthodoxy, a long-time Director of External Affairs and Inter-Church relations for the OCA, and rector of the Church of our Lady of Kazan in Sea Cliff, New York.
[25] Apostolic Canon 37.
[26] See page 1, footnote number 1.