Forgiveness Sunday: Feb. 22

Protopresbyter Alexander Schmemann

     In the Orthodox Church, the last Sunday before Great Lent – the day on which, at Vespers, Lent is liturgically announced and inaugurated – is called Forgiveness Sunday.  On the morning of that Sunday, at the Divine Liturgy, we hear the words of Christ:

"If you forgive men their trespasses, your heavenly Father will also forgive you, but if you forgive not men their trespasses, neither will your Father forgive your trespasses..." (Mark 6:14-15)

     Then after Vespers – after hearing the announcement of Lent in the Great Prokeimenon: "Turn not away Thy face from Thy child for I am afflicted! Hear me speedily! Draw near unto my soul and deliver it!",  after making our entrance into Lenten worship, with its special memories, with the prayer of St. Ephraim the Syrian, with its prostrations – we ask forgiveness from each other, we perform the rite of forgiveness and reconciliation...

     What is the meaning of this rite?  Why is it that the Church wants us to begin the Lenten season with forgiveness and reconciliation?  These questions are in order because for too many people Lent means primarily, and almost exclusively, a change of diet, the compliance with ecclesiastical regulations concerning fasting.  They understand fasting as an end in itself, as a "good deed" required by God and carrying in itself its merit and its reward.  But, the Church spares no effort in revealing to us that fasting is but a means, one among many, towards a higher goal:  the spiritual renewal of man, his return to God, true repentance and therefore true reconciliation.  The Church spares no effort in warning us against a hypocritical and pharisaic fasting, against the reduction of religion to mere external obligations. As a Lenten hymn says:

     In vain do you rejoice in no eating, O soul!

     For you abstain from food,

     But from passions you are not purified.

     If you persevere in sin, you will perform a useless fast.

 

     Now, forgiveness stands at the very center of Christian faith and of Christian life because Christianity itself is, above all, the religion of forgiveness. God forgives us, and His forgiveness is in Christ, His Son, Whom He sends to us, so that by sharing in His humanity we may share in His love and be truly reconciled with God.  Indeed, Christianity has no other content but love. And it is primarily the renewal of that love, a return to it, a growth in it, that we seek in Great Lent, in fasting and prayer, in the entire spirit and the entire effort of that season. Thus, truly forgiveness is both the beginning of, and the proper condition for the Lenten season.

     One may ask, however:  Why should I perform this rite when I have no "enemies"?  Why should I ask forgiveness from people who have done nothing to me, and whom I hardly know? To ask these questions is to misunderstand the Orthodox teaching concerning forgiveness. It is true, that open enmity, personal hatred, real animosity may be absent from our life, though if we experience them it may be easier for us to repent, for these feelings openly contradict Divine commandments. But the Church reveals to us that there are much subtler ways of offending Divine Love.  These are indifference, selfishness, lack of interest in other people, of any real concern for them;  in short, that wall which we usually erect around ourselves, thinking that by being "polite" and "friendly" we fulfill God’s commandments. The rite of forgiveness is so important precisely because it makes us realize – be it only for one minute – that our entire relationship to other men is wrong, makes us experience that encounter of one child of God with another, of one person created by God with another, makes us feel that mutual "recognition" which is so terribly lacking in our cold and dehumanized world.

     On that unique evening... we are called to make a spiritual discovery:  to taste of another mode of life and relationship with people, of life whose essence is love.  We can discover that always and everywhere Christ, the Divine Love Himself, stands in the midst of us, transforming our mutual alienation into brotherhood. As l advance towards the other, as the other comes to me,  we begin to realize that it is Christ Who brings us together by His love for both of us... We know why we shall fast and pray, what we shall seek during the long Lenten pilgrimage.  Forgiveness Sunday:  the day on which we acquire the power to make our fasting – true fasting;  our effort – true effort;  our reconciliation with God – true reconciliation.

Putting St. Tikhon's Words and Vision into Action

The 18th All American Council

Archpriest Daniel Hubiak

(The following is a further reflection in preparation for the upcoming 18th All American Council of the Orthodox Church in America, to be convened July 20 -24, 2015 in Atlanta, Georgia. The author, Fr. Daniel Hubiak, has been a tireless worker for the Orthodox Church in this country for over four decades.  He served as Chancellor of the Orthodox Church in America for 15 years. In 1970, he was a member of the official delegation sent to Moscow to receive the Tomos of Autocephaly. For several years in the 1990s, he served as the OCA’s first representative in Moscow and Dean of the OCA Representation Church of the Great Martyr Catherine. Now retired, but still very much active in serving the Church, he and Matushka Dunia reside in Ocean Pines, MD.)

In 1907, the First All-American Sobor (Council) was convened at Saint John the Baptist Church, Mayfield, PA in conjunction with the Russian Orthodox Mutual Aid Society’s Convention. Because of this dual gathering, the Sobor was limited to one morning and three evening sessions primarily dedicated to establishing legal and financial structures. Therefore, the theme of the gathering found expression not in the working sessions, but in Archbishop (Saint) Tikhon’s talks at the sessions and at the farewell meal with the clergy.

As the gathering was ending, the Archbishop said, “We are strong… only in one thing – in possessing the True Orthodox Faith… the gift of God… Strengthen your brethren in the Faith and the love of Orthodoxy.”

In his last sermon before departing for Russia, Archbishop Tikhon stated,  “Guarding the Orthodox Faith sacredly and loving it is not enough.  Christ the Savior said that lighting the candle, one does not put it ‘under a bushel, but on a candlestick’ (Matthew 5:15), and the light of Orthodoxy is lighted not for a small circle of people.  No, the Orthodox Church is catholic;  she remembers the will of her Founder:  ‘Go ye into all the world and preach the Gospel to every creature, teach all nations.’ (Matthew 28:19; Mark16:15). We ought to share our spiritual wealth, truth, and light with others…. Thus, each of us should consider this task of propagating the faith as his own task, dear to his heart.”

 The Archbishop indicated that, in order to expand the mission, a three-pronged approach was needed.

     Thank God daily for the gift of Orthodoxy.

     Strengthen each other in the Faith and in the love of Orthodoxy.

     Propagate the Faith by living it.

In his talks, Archbishop Tikhon encouraged the convening of more gatherings to share and offer initiatives. He said, “From the beginning, I gave my colleagues wide room for initiative. As long as the work got done, it was not important to me whether it began with me or others.  And the consequences of this were not slow in being told: parishes began to multiply, new churches were built, the number of parishioners grew, new institutions were established.”

The Archbishop understood that time brings change.  “I think that those things in which I was useful here for a while – for which I was perhaps even sent here – have now passed and are no longer needed, that you need something different, a different worker with a different approach and character.”

Things are different today. We have instant contact and the means for instant information sharing. We must be careful not to use these means for conflict and tearing down unity. Instead, we should be working to Expand the Mission by augmenting the modern techniques for information sharing with the three points proposed by the Archbishop:  Thanking God daily, strengthening each other in faith and love, and Living our faith.

In addition to instant information sharing, personal contact is of vital importance. We strengthen each other in the Faith and in the love of Orthodox Christianity by personal contact and by seeing each other as images of Christ. The kiss of peace cannot be accomplished via the internet. It is accomplished person to person, and by greeting one’s fellow parishioner or parish visitor.

The need to Expand the Mission of the Orthodox Church in America continues to be the sacred task and duty of each of us. By all means, let us use modern techniques of sharing and disseminating information and promoting programs, but let us really SEE each other, STRENGTHEN each other, LOVE each other and TALK to each other, that those around us might say, “Look how they love one another” (Apology of Tertullian).

A New Year: A New Bishop

Fr. Basil Zebrun

On March 31, 2009, at his request His Eminence Archbishop Dmitri was granted retirement from his duties as ruling hierarch of the Diocese of the South, Orthodox Church in America.  He fell asleep in the Lord two and half years later on August 28, 2011 (Old Calendar Dormition).

His Eminence was the founding bishop of the Diocese, established in 1978 by our Holy Synod of Bishops.  During his tenure Archbishop Dmitri's unique charm, modest approach to life, as well as his love of people and various cultures, and his faithfulness to Christ,  helped to lead thousands to Orthodox Christianity and to a better understanding of the Faith itself.

To this day the Archbishop remains the only resident ruling hierarch that the Diocese of the South has ever known.  His legacy of mission and evangelism -- consistent with the efforts of other beloved Church leaders -- defines the principles upon which our Diocese was established and by which it functions to the present day.  This year, members of the Diocese have the formidable task of nominating the next Bishop of Dallas and the South, who will help continue the vision and groundwork laid 37 years ago.

On Monday, February 16, clergy and lay delegates meeting at Christ the Saviour Orthodox Cathedral in Miami, Florida will convene for this sacred task during a Special Nomination Assembly called for by our locum tenens, His Eminence Archbishop Nikon.  On that day a Divine Liturgy will be celebrated in the morning, followed by the start of the Assembly itself at 1 pm.   The one day Assembly will precede a two and a half day Clergy Conference.

Christ the Saviour Cathedral was chosen for this event in light of its past and present position of leadership within the Diocese. Because the new bishop will be consecrated in Dallas, the city of Miami is important symbolically -- for the sake of history and continuity -- as the location for the Episcopal Nomination.  This choice also helps economically,  given the travel that will be necessary for the faithful on the East Coast at the time of the new hierarch's enthronement later this year in Dallas.

Basically the nomination process will be as follows, in accordance with our Diocesan By Laws. These may be found on thedosoca.org website.  The following is a slightly edited version of the section of the By Laws which addresses the nomination of a bishop for the Diocese of the South.

'The Chancellor of the Diocese, Archpriest Marcus Burch, will present the name(s) of the Diocesan Council's recommended candidate(s) to all those present. There is to be no debate ordiscussions of proposed candidates.  Following Fr. Marcus' announcement, the names of other vetted candidates will be announced to the Assembly. 

 

Blank ballots will then be given to all delegates and one name only shall be written on each ballot.  Any ballot with more than one name will be discarded.  If a single candidate receives 50% or more of the votes then he will be declared the nominee.  His name will be sent to the Holy Synod of Bishops (meeting in March) for their approval and canonical election.

 

If no one receives a majority of votes, then a second vote will be taken, choosing from the two top candidates on the first ballot. The man receiving the most votes on the second ballot shall be declared the Assembly's nominee and his name will be sent to the Holy Synod of Bishops.

 

If the candidate whose name is sent for consideration proves unacceptable for any reason to the Holy Synod then the Synod itself will elect a diocesan bishop for the South, in accordance with the Statutes of the Orthodox Church in America.  A date will then be set for the consecration and enthronement of the new bishop.'  At present the tentative month for the consecration and enthronement will be May 2015.

Since the retirement and subsequent repose of Archbishop Dmitri there have been people confused over the time taken to "vet" Episcopal candidates and call a Nomination Assembly.  At the same time there are those who see six years as acceptable and not unusual for the Orthodox Church generally, as well as for this particular situation, given the shoes that have to be filled by the incoming Bishop.

The legacy of His Eminence, as well as the distinct character of our diocese, require  a unique man having ideally, love for the people, a sensitivity to various cultures, a grasp of Orthodox theology as it compares with other Christian traditions, and a burning desire to make Orthodox Christianity known throughout the South. He must also have the relative strength to travel across a fourteen state diocese overseeing 70  established communities while launching additional Churches, monasteries, and perhaps a pastoral school or two.  Administering the Diocese of the South is a formidable task:  administering any Diocese is a difficult calling. The responsibility carries with it high expectations from the flock. If six years is the time given us by God to discern and elect the most appropriate candidate for the South then this period is relatively brief in light of the work that is to follow.  If more time is needed then so be it.

In February, as we gather in Miami for the nomination of our next ruling hierarch, we will call upon the Holy Spirit for enlightenment and discernment. Indeed we pray even now for such illumination. The Nomination Assembly will place itself under the providential care and guidance of God, as previous assemblies have always done. Whatever the outcome and whoever is presented as our next bishop we will celebrate his nomination. At the same time we are grateful now, as well, for the oversight given by His Eminence Archbishop Nikon during this transitional period. He has been a patient and loving father in Christ, encouraging the faithful to continue in their Christian endeavors, preparing us for this momentous occasion in the history of our Diocese.

The Real St. Nicholas

By Fr. Lawrence Farley

     One of the things I hate about going shopping during the season of the Christmas rush is the music that is piped in over the mall sound system.  I would happy with traditional renderings of the old carols, but instead, my ears are assaulted with the latest auditory atrocity, celebrating Christmas as a time of consumerism, indulgence, and fun in the snow.  And often, to make matters worse, we have St. Nicholas forced to preside over all this—or, as he is described by these contemporary songs, “jolly old St. Nick”.

     Some of the transformation of St. Nicholas, Archbishop of Myra in Lycia, into jolly ol’ St. Nick (aka “Santa Claus”) can be laid at the door of the old 1822 poem “A Visit from St. Nicholas,” attributed to Clement Clark Moore.  It is more popularly known as the poem “Twas the Night before Christmas”.  Many details from the poem have become part of the popular mythology of Santa Claus and his secret gift-giving on Christmas eve.  Stockings were hung by the chimney with care, and the children were nestled all snug in their beds.  St. Nicholas appeared on his miniature sleigh full of toys, pulled by his eight tiny reindeer.  This St. Nick came down the chimney with a bound, the stump of a pipe held tight in his teeth, his little round belly shaking when he laughed, like a bowlful of jelly.  Not a lot of holy reverence here; he was a right jolly old elf, and the householder laughed when he saw him, in spite of himself.

     I think it is worth comparing this St. Nicholas, who lives at the North Pole, with the real one, who lives in heaven.  The main contrasts are three in number.

     First, the real St. Nicholas, as found in his icons, is a lot thinner.  That is, he points us toward asceticism and self-denial as the prescribed path to fulfillment.  The real St. Nicholas is not portrayed iconographically as having a “little round belly,” nor does he appear as “a right jolly old elf” who provokes involuntary laughter.  He appears as a man of God, a hierarch in the holy Church, someone of a serene countenance who comes from much prayer and fasting.  Jolly ol’ St. Nick calls his followers to eating and spending sprees, to buying more and more, even if they go into debt to pay for it, and his pre-Christmas feast day is known as “Black Friday.”  St. Nicholas the wonderworker of Myra in Lycia calls his followers to take up their cross and follow Christ, and his pre-Christmas feast day is marked on December 6, in the middle of a fast.  It is not characterized by a mad scramble to buy, but by worship of the living God.  But some festivity is allowed at a feast:  we love St. Nicholas so much that even on this fast day we are allowed fish, oil, and wine.

     Secondly, the real St. Nicholas carries a Gospel, not a bag full of toys which seem to be liberally distributed whether or not one is naughty or nice.  Santa Claus is rarely without his sack of loot; St. Nicholas is never without the Gospel.  As a bishop, his main task was preaching and rightly defining the Word of Truth, so of course he carries that holy Book.  It contains the words which are the most precious to him, and which he constantly preached to his flock in Asia Minor.  As his icon shows, it is his message to us today as well.  And this message of St. Nicholas is identical with that of his Lord:  “Repent, for the Kingdom of heaven is at hand.”

     Finally, the real St. Nicholas knows that it is more blessed to give than to receive (Acts 20:35), whereas Santa Claus would have us believe that it is more blessed to receive than to give.  Santa is about receiving—that is why young children do not traditionally ask each other, “What did you give others for Christmas?” but rather, “What did you get for Christmas?”  Santa is the patron saint of consumerism.  The authentic St. Nicholas knows that while it is important to receive graciously, almsgiving still results in receiving more grace.  Obviously Christmas morning knows both giving and receiving, and parents will attest that the real fun is watching their children receive.  There is good in both giving and receiving.  St. Nicholas knows this and can keep the two in balance; Santa tends to forget and focus mostly on receiving.

     None of the above meditations are offered in a Scrooge-like spirit.  Contrasting the true St. Nicholas with the false one does not imply that “Christmas is a humbug,” as the pre-conversion Ebenezer thought.  I like Christmas:  the tree-decorating, hearing from long-absent friends through Christmas cards, the Christmas day turkey.  I even like the gift-giving.  I am not much threatened by Santa Claus; I simply don’t mistake him for St. Nicholas.  That is, I think that however much (or little) we enjoy the pre-Christmas season, we must discern that there are in fact two kinds of Christmas celebrated concurrently in our culture.  One is about consumerism and over-indulgence, pure and simple.  Jesus has little to do with it, which is why in some places the public display of a crèche or saying “Merry Christmas” provokes opposition.  The other Christmas is our own Christian feast, the commemoration (as the service book says) of “The Nativity according to the Flesh of our Lord, God, and Saviour Jesus Christ.”  We can partake of both, so long as we remember which one has priority.  The contrast between jolly old St. Nick and the true St. Nicholas of Myra in Lycia reminds us of the differences between the two Christmases.

     ("Fr. Lawrence Farley, formerly an Anglican priest and graduate of Wycliffe College in Toronto, Canada in 1979, converted to Orthodoxy in 1985 and then studied at St. Tikhon’s Seminary in South Canaan, Pennsylvania.   Fr. Lawrence is the author of many books including the Bible Study Companion Series,  Let Us Attend: A Journey through the Orthodox Divine Liturgy, and A Daily Calendar of Saints.")

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.