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Spring 2004 Orthodox Vision Newsletter, Diocese of The West
Spring 2004 Orthodox Vision Newsletter, Diocese of The West
1
the O R T H O D O X
Word From a Chaplain
Priest Paul Schellbach
Serving as an Orthodox chaplain in Iraq is both chal-
lenging and rewarding. I have been able to minister
and give the Eucharist to a few soldiers while here. I
perform the services in a chapel tent without air con-
ditioner and wearing vestments is a challenge in this
environment. I recently moved my services to a build-
The Official Publication of the ing with amenities of temperature control.
The Paschal service was very moving and we all
Diocese of the West of the felt the joy of Christ even in the midst of combat
Orthodox Church in America around us. There have been casualties of non-ortho-
dox soldiers that we have
Diocese of the West mourned. We just put our
650 Micheltorena Street faith in Christ and move
Los Angeles, CA 90026-3612 on. The best way I can put
it is “Through the Cross
Publisher joy has come into the
His Grace Bishop TIKHON world”. The Akathist of
Bishop of San Francisco and Thanksgiving “Glory to
the Diocese of the West God for all things” has
650 Micheltorena Street been very inspirational to
Los Angeles, CA 90026-3612 me in my personal prayer
Phone: (323)666-4977 while here. Please pray
Fax: (323)913-0316 for the Orthodox soldiers
and non-orthodox soldiers
Address all stories & comments: and their families.
Editor-in-Chief Christ is Risen! In-
Priest Isaac Skidmore deed He is Risen!
475 N Laurel St.
Fr, Paul’s orders for service began Jan. 22nd, 2004.
Ashland, OR 97520-1112
He is stationed in Balad, a large military air force base,
Phone: (541)488-3748
about an hour north of Baghdad. His e-mail is
Fax (establish voice contact first): (541)488-3748
leslie.schellbach@us.army.mil. Wife, Matushka Patty,
Email: st_gabriel_orth@yahoo.com
remains in Victorville, CA, and may be contacted at
pschellbach@msn.com.
Send All Address Changes to:
In a recent letter to his family, Fr. Paul said, “Every-
Mary Caetta
one always asks, where is the chapel or church? Well,
25 Captains Cove
like the preachers of the 1800’s, church is wherever
Oakland, CA 94618-2311
Chaplain Paul Schellbach pulls out his bible!”
Email: mcaetta@limsys.com
2
V I S I O N S p r i n g , 2 0 0 4
3
the O R T H O D O X
(Consecration, cont’d. from previous page.) support.
the Antiochian Archdiocese, the Moscow Patriarchate The following day, Sunday, Bishop BENJAMIN cel-
and the Russian Orthodox Church Outside of Russia. ebrated his first Hierarchical Liturgy at Holy Trinity
It was after the Little Entrance, that the Bishop-Elect Cathedral. During the service he awarded the platisa
was lead into the altar for his consecration. The laying on behalf of the Holy Synod to Archpriest Viktor
on of the hands by the other hierarchs, prayers and vest- Sokolov and the nabedrennik to Priest David Lowell
ing elevated the Bishop-Elect to be the new Bishop of in honor of their service to the Church. Following the
Berkeley. As he was vested, each piece of vestment Liturgy, there was again a joyous celebration in the
was held before the assembled to the cry of “Axios” parish hall (including the music of bagpipes to the de-
(worthy) to light of
be enthusias- B i s h o p
tically re- BENJAMIN’s
peated back Scottish
by the faith- heritage).
ful. The new The Dio-
bishop then cese would
took his place like to ex-
beside the press its
other bishops thanks to
of the Ortho- Archpriest
dox Church Viktor and
in America. all of Holy
Following Trinity Ca-
the Liturgy, thedral for
Bishop BEN- the gracious
JAMIN was hospitality it
vested in his showed dur-
mantya and ing this
presented Clergy in sancturary with newly consecrated bishop time. Their
with the hard work,
archpastoral joy and
staff as a sign of his new authority and responsibility. dedication permeated the spirit of the weekend. And
The people flocked to his person to receive his bless- there was much gratitude for the long hours they spent
ing to complete the services. in preparation and operation throughout the time. The
Following the Liturgy, a banquet was held and Diocese also expresses their thanks to the choirs, the
McCormick and Kuletos Restaurant in Ghirardelli clergy, those who served, those who traveled and those
Square overlooking Fisherman’s Wharf on the San who prayed during this consecration of the new Bishop
Francisco Bay. Archpriest Viktor Sokolov, Dean of of Berkeley. And we pray for a long and fruitful epis-
Holy Trinity Cathedral mastered the event. Among the copate of Bishop BENJAMIN. Eis Pollai Eti Despota!
speakers were His Beatitude HERMAN, His Grace
TIKHON, His Grace NIKOLAI, Protopresbyter Rob-
ert Kondratick (Chancellor of the Orthodox Church in
America), and Professor John Erickson, Dean of St.
Vladimir’s Seminary. Dear friends of Bishop BEN- $7.00 per lb.
4
V I S I O N S p r i n g , 2 0 0 4
5
the O R T H O D O X
Historical Perspective
Orthodoxy in Seattle
The following, to be printed in several parts, was prepared in 1985, on the occasion of Seattle’s St. Spiridon’s
Cathedral’s 90th anniversary.
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V I S I O N S p r i n g , 2 0 0 4
Ross, an outpost of the Russian-American Company, nized an Orthodox Society with sixteen Russian,
about one hundred miles north of San Francisco. The Serbian, and Greek members. In 1867, the Society was
Orthodox population of the Fort was, until 1842 and registered at the City Hall under the name of Greek-
the sale of the Fort, the first Orthodox community in Russian-Slavonic Church and Philanthropic Society.
California The Russian and Greek consuls were members of the
Society. Funds were collected for a priest's salary and
church; by 1868, the church, known as the Prayer House
of the Eastern Orthodox Church, at 504 Greenwich
Street, held regular Sunday and feast day services. The
establishment of the parish in San Francisco was the
first painless and natural step toward Orthodoxy in the
United States of America. The next important event in
the history of Orthodoxy in this country was the estab-
lishment of an independent episcopal see in San Fran-
cisco.
In 1868, the Holy Synod of the Russian Orthodox
Church announced its plan for the establishment in the
United States of an independent episcopal see taking
the place of the vicariate which was located in Sitka,
Alaska, and whose chief concern v/as the administra-
tion of the churches and missions in Alaska and on the
Aleutian Islands. The Russian Imperial Government
approached this proposal with great caution, consider-
ing the establishment of an episcopal see on the terri-
tory of the United States but subordinated to the Holy
Synod of the Russian Orthodox Church to be almost
Fort Ross an interference in the internal affairs of another state.
The establishment of an episcopal see was finally ap-
proved on June 10, 1870, the date which marks the be-
In the 1850s, attracted by the Gold Rush, Orthodox ginning of the new ecclesiastical administration of the
Serbians, Greeks, and Syrians began to arrive in San Orthodox Church in the U.S.A., which was to be car-
Francisco. From 1859 to 1864, Orthodox services were ried out "taking into the account the distinctive fea-
performed at irregular intervals by priests aboard the tures of the state."
warships of the Russian Imperial Navy visiting the port Archimandrite John (Mitropolsky) was appointed
of San Francisco. In 1864, thanks to the efforts of the Bishop of the newly-established Episcopal See in
Russian Orthodox Church and the local Orthodox popu- America from 1870 to 1876. He was followed by Bish-
lation, the establishment of a permanent parish in San ops Nestor, Vladimir, and Nicholas.
Francisco became a reality. Upon the arrival of the first Bishop in San Francisco,
The Holy Synod of the Russian Orthodox Church was the Greek consul (George Fischer) addressed him as
concerned about the needs of the Orthodox population "the head of the Holy Orthodox Eastern Church on the
in San Francisco and at the same time aware of the grow- West Coast of the United States of America." This sums
ing interest of the American Episcopal Church in Or- up the significance of the establishment of the episco-
thodoxy. The building of a church in San Francisco, pal see in San Francisco.
according to the Ober-Procurator of the Holy Synod, By establishing an episcopal see in the United States
would express "our sympathy toward this remarkable in place of a Vicariate for the Aleutian Islands and
religious movement." In the effort to help the Orthodox Alaska, the Russian Orthodox Church assured the pos-
of San Francisco, the Russian Naval Ministry contrib- sibility of a successful continuation of missionary ac-
uted the equipment of one of its field churches. tivity both in Alaska and in the United States proper.
In 1864, the Orthodox people of San Francisco orga-
(Cont’d. on next page.)
7
the O R T H O D O X
(Seatlle, cont’d. from previous page.)
Both the Holy Synod of the Russian Church and the Dabovich to the Pacific Northwest to organize the lo-
Imperial State Council approached this problem with cal Orthodox populations into parishes. In Washing-
great caution. Nowhere in their decrees is there even a ton, Seattle parishioners began to organize in 1892,
hint of a desire to establish a Church "colony" with while in Wilkeson, parishioners began building a
purely nationalistic aims. On the contrary, they insist church in 1894 and finished construction in 1896. Saint
on speaking of the Orthodox Church of America and Savva's Mission opened on October 4, 1895, in
of the Orthodox people on the territory of America; Johnson, Washington.
they speak of financial aid to the Orthodox parishes. Saint Spiridon's parish was founded in 1892 by Rus-
"Russian" Orthodoxy is not mentioned; this attitude sian and Greek immigrants in a joint effort, prompted
reflected and reflects the true essence of the unity of by an offer from the Russian government to provide a
the Orthodox Churches. This first Orthodox Diocese bilingual priest. George and Mary Nicholas, a Greek
in the United States, which grew out of the Orthodox couple, donated land for the first parish church at 817
community of San Francisco, took in all Orthodox Lakeview Avenue (presently known as Lakeview Bou-
people living in the United States irrespective of their levard, about four blocks north of the present Saint
national origin. 1 Spiridon's Cathedral). While Father Dabovich traveled
around North America (substituting for Father Alexis
Toth who has been sent to San Francisco), the Seattle
community rushed to build a church, and thus "earn"
their assigned priest. The church, known as the Greek
Catholic Mission, was completed in 1895, but was
poorly constructed. Its location on the outskirts of the
city center, then around Marion Street and Third Av-
enue, was also inconvenient. Built on the edge of Capi-
tol Hill, the property was actually a twenty-foot-deep
hole. Since the property faced west, the altar was placed
on the street side, and entrance into the church was
around the south side along a narrow wooden scaf-
folding. The church building was constructed on tall,
wooden pillars rather than on a foundation. An icon of
Saint Sebastian, donated by Father Sebastian, still hangs
in the current Saint Spiridon's.
Father Amvrosius Vretta, the first priest, and Mr.
Alexander Kapustin, the first choir director, arrived in
1895. In the fall of that year, the first set of liturgical,
metrical, and financial books arrived in Seattle by boat
from New York City.
The first recorded activity of parish life, a Divine
Liturgy, was on November 19, 1895. The collection
plate yielded $1.70, and $1.70 worth of candles were
Shortly after his consecration as Bishop of the Aleu- sold. The first recorded expense for the parish was
tian Islands and Alaska on September 29, 1891, Bishop $1.50 for the freight charge for the metrical books and
Nicholas (Ziorov) undertook a mission to get the Or- for the candles. The first sacrament performed in the
thodox people on the West Coast of America back into church was the marriage of Nicholas George Vasilianos
their church. He sent Father Hieromonk Sebastian and Vassiliki Nicholas (aka Vasilissa Nikolaeva), of
Port Townsend, on November 22, 1895. The prevail-
1 Robert and Olga Hughes, “The One-Hundredth Anniversary ing custom at the time was to hold baptisms, weddings,
of the First Eastern Orthodox Parish in San Francisco,” One Hun- and the like in private homes.
dred Years of the First Orthodox Parish in San Francisco, 1968, The parishioners soon became unhappy and disap-
pp.14-15. pointed. The church was too far away; there was no
8
V I S I O N S p r i n g , 2 0 0 4
street from downtown directly to the church. The build- of the building. Entrance to the church was now from
ing also began to settle; the wooden pillars placed di- the street side of the building. A bell tower, complete
rectly into the ground had begun to rot. In December with inscribed bell donated by Tsar Nicholas II, was
1895, scaffolding was erected along the north side of built. The building was painted inside and outside; new
the building to lend additional support. icon frames and an iconostasis were designed.
Mr. Vladimir Alexandrov, the second choir director,
arrived in May 1896. Bishop Nicholas visited Seattle
on October 20. He refused to consecrate the church fully
because of its structural unsoundness and conducted a
lesser blessing of the church. Father Amvrosius was
transferred in December, and from 1897 to 1898, Fa-
ther Dimitry Kamnev served the parish, whose name
was changed to Greek Orthodox Church of Saint
Spiridon, in 1897, and to Greeco-Russian Orthodox
Church of Saint Spiridon in 1898. Under his and Mr.
Alexandrov's guidance, Serbs, Ruthenians, Bulgarians,
Syrians, and gypsies were brought into the church.
Bishop Nicholas returned to Russia in 1899, and be-
came Bishop of Warsaw. He was replaced by Bishop
Tikhon (who became Patriarch of Russia after the Revo-
lution), who paid a visit to Seattle on June 20, 1899. He
was aggrieved by the condition of the church building On August 12, 1901, Bishop Tikhon paid a visit and
and parish house. A special collection was held for the placed the Holy Antimension on the Altar. The follow-
full remodeling of the house, redesign of the church yard, ing is a synopsis of the recorded account of the visit:
addition of a wooden veranda and staircase down to the The Bishop, accompanied by Hierodeacon Elias, was
street and renovation of the windows and doors. Father met at the train station by a delegation from the parish
Kamnev returned to Russia, and Mr. Alexandrov was and escorted in a carriage to the church, where His
ordained and assigned to Saint Spiridon's. Mr. Paul Grace was greeted by Father Vladimir. The bishop was
Alexandrov, Father Alexander's nineteen year old so pleased with the renovation that he donated $25 to
brother, became the new choir director. At the end of the building fund and agreed to give the church a full
1900, there were 107 men and 50 women recorded as blessing. Matushka Alexandrov greeted him with the
members of the parish, along with 26 households. traditional bread and salt, and the bishop then rested
Seattle continued to grow. Lakeview Avenue was con- after his two day journey from San Francisco. He served
nected to Eastlake Avenue. People became accustomed Vigil at 7:00 P.M. and Divine Liturgy at 9:30 A.M. the
to the church's location, but the building was in imme- next morning.
diate need of extensive repairs. The scaffolding and pil- Father Vladimir received a nabedrennik. A children's
lars became more and more fragile. The church shook choir sang in Slavonic, Greek, and English, and the ser-
under a strong wind from Lake Union and was ready to mon was delivered in English. After the four-hour ser-
tumble down. vice, everyone rested and returned in the evening for
In April 1901, the parishioners requested and received the vigil for the feast of Saint Tikhon, the bishop's
permission to move the altar to the western side of the nameday. Members from Holy Trinity Church in
church. Serious remodeling began. Ranko and Dimitri Wilkeson and Church of the Resurrection in Cle Elem
Petkovich donated $40. Mr. V.V. Stafeev from Kodiak came to Seattle for the festivities. The Bishop prom-
donated $20. A small loan and the $50 from previous ised to serve in Wilkeson, on his return trip from
collections financed the remodeling. The church was Canada. 2
closed from June to August. The building was raised 18 2 V. Rev. Vasily A. Kuvshinoff , “Saint Spiridon’s Russian Or-
inches, a brick foundation was inserted, a semi-circular thodox Cathedral Parish in Seattle, Washington,” Anniversary
sanctuary and a vestry were added to the western side Collection in Remembrance of the One Hundred fiftieth year of
the Russian Orthodox Church in North America, 1945, pp. 127-
128. (Cont’d. on next page.)
9
the O R T H O D O X
(Seattle, cont’d. from previous page.)
fully and quietly. Father Mitrofan Poplavsky replaced
Father Alexander also visited the Portland parish from Father Michael in 1915 and was rector until 1916. He
time to time. Services were conducted in English for was replaced in 1917 by Father Alexander
the approximately fifty parishioners of mixed national Vyacheslavov. Parish records for 1916 mention a par-
background. ish library with books in Slavonic, Greek, and Arabic.
The fourth priest to serve Saint Spiridon's was Father Even before World War I, Seattle enjoyed a reputa-
Michael Andreades (1901- 1915). Born in tion as a shipping center for Kamchatka, the Amur
Constantinople, he received his education in Simferepol, River, and Anadyr. During World War I, many goods
Crimea, and at the patriarchal school in Constantinople. were shipped to Russia.
Equally at home in Russian and Greek culture, Father In 1916, the first Russian consul, Nicholas
Michael was ordained to the diaconate by Bishop Nicho- Bogoyavlensky, was appointed to Seattle. He and his
las in Russia, and moved to San Francisco to begin his wife Anna, and sons Boris and Gleb attended Saint
work for the Orthodox church in America. Archbishop Spiridon's parish; after the Russian revolution, the fam-
Tikhon ordained him to the priesthood in Saint ily remained in Seattle. The consul general donated to
the parish an icon in memory of his wife. Upon his
death, he was interred in the Russian cemetery at
Washelli.
The initial effects of the Russian revolution were felt
in Seattle. Father Vasily Kuvshinoff, in his parish his-
tory, wrote that during the revolutionary years 1917 to
1920, the parish membership decreased as a direct re-
sult of the revolutionary Zeitgeist. Many of the old im-
migrants left the church, removed the icons from their
homes, ceased to participate in church life. Even in
1944, there was a segment of this group of the Seattle
Russian colony who had never been baptized.
Beginning in 1920, but especially in 1923 and 1924,
waves of new Russian émigrés arrived in Seattle, and
they joined the poverty-stricken little church on
Lakeview Boulevard. Under the spiritual leadership of
Father Alexander Vyacheslavov, they began to care
about their spiritual habitation in a new homeland. Up-
wards of 6,000
people passed
through Saint
Spiridon's parish in
1923 alone; gradu-
Spiridon's in 1905. He was appointed dean for the Rus- ally they dispersed
sian-Serbian parishes on the Pacific Coast from 1909 across America to
to 1912, and added the deanery of Alaska to his respon- look for permanent
sibilities from 1912 to 1916 (his administrative region employment.
extended from San Diego, California, north to Sitka, Father Alexander
Alaska). He kept voluminous records and reports about was very much re-
the state of the Orthodox churches in the Russian Mis- vered by his flock.
sion. He prepared a report on the Greek parishes in 1915, The young people
and outlined the existing relations between the estab- of the parish peti-
lished Russian Mission and the increasing number of tioned Metropoli-
Greek parishes not under a resident bishop. tan Platon to award
Parish life in Seattle during this time flowed peace-
10
V I S I O N S p r i n g , 2 0 0 4
...For us, Russian people arriving in Seattle...so far St. Spiridon Orthodox Cathedral
1310 Harrison St., Seattle, WA 98109
from our native land, it was a great comfort and moral
(206)624-5341
support to find our beloved Church preserving its com-
mandments in such a different culture.
And our Batiushka, Father Alexander, through his life In Blessed Memory,
and works is truly an expression of the ideal of an Or-
thodox priest of our Holy Russia, from time immemo- Leroy von Schottenstein
rial.
Leroy von Schottenstein fell asleep on the beach in
Florida and died, early in March.
Without limiting his liturgical activities as a servant
Leroy, whose Orthodox name was HERMAN, was
of the church, Father Alexander, ruled by his good heart,
a key member of the Diocesan Council in the West in
sacrificed his personal life in order to help us in our
the 70s, being an attorney. Being received into the
varied daily needs... as a counselor, a defender whom
Church, he married Lillian Ratkovich (the sister of
we understand and who understands us in a way in which
Matushka Anita Boldireff), and became an active mem-
the most kind-hearted and humane foreigner cannot.
ber of St. Innocent Church at Holy Trinity Cathedral,
and then helped found the mission (then in Walnut
And so, as a sign of our gratitude to dear Father
Creek) now in Concord, California, over which Fa-
Alexander, as a symbol of his strong faith in the mis-
ther Michael Regan now presides.
sion of the Russian Orthodox Church, as a remembrance
He was the main architect of our diocese’s incorpo-
of the people who cannot forget the good of which we
ration as a non-profit corporation, replacing the “cor-
continue to take advantage, we — the organizations
poration sole” of Archbishop John, and the change of
somehow under the protection of the canopy of the
the name to “Diocese of the West,” rather than Dio-
church — the Russian National Student Society, the
cese of San Francisco and the West.
"Russian House", and equally the parishioners, have
He is survived by his wife, Lillian, a son and two
planned to give him on his Nameday a gold pectoral
daughters.
cross and ask Your Eminence to bless our endeavor and
May prayers be offered for his loved-ones, and
his wearing [of this cross]. Always remembering that
MEMORY ETERNAL!
we cannot fully or worthily thank him, let this small
sign of our gratitude tell him that what he tirelessly
accomplished and accomplishes, bears fruit a hundred-
fold.
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V I S I O N S p r i n g , 2 0 0 4
13
the O R T H O D O X
Something Old, Something New: Hymns From History
Choir Retreat In Colorado Springs Brings New Focus to Singing
By Elizabeth Brinegar
On January 23 and 24 of this year, the parish of Bearing Cross” (the avtomelon) to compose a podoben
Saints Constantine & Helen/Holy Theophany in Colo- of Psalm 22. This was interesting to us because our
rado Springs hosted a choir retreat open to all Colo- choir had long enjoyed singing this version of Psalm
rado parishes. As a choir member from Saints 22, but we never knew where the melody had come
Constantine & Helen, I was pleased to find myself in from. In other words, we found out that Psalm 22 is
the company of about 35 others who had traveled from sung to the same tune as “Rejoice, O Life-Bearing
Littleton (St. Herman’s), Calhan (St. Mary’s Cross.”
Dormition), and Pueblo (St. Michael’s), as well as A non-Orthodox example of a podoben is “Our Coun-
singers from our own parish. For two days we had try T’is of Thee,” which is sung to the same tune as its
the undivided attention of Fr. Lawrence Margitich avtomelon, “God Save the Queen.” Further explana-
from Santa Rosa, tions of these musi-
California, our di- cal terms can be
ocesan music direc- found at
tor who graciously www.orthodoxpsalm.org.
agreed to donate As Fr. Lawrence
his time to us. I pointed out, these
couldn’t have been historic melodies are
more thrilled at significant because
such an opportunity many of the hymns
in our own back that we sing from
yard. the Menaion are
We began the Fri- written specifically
day night session to be sung to such
with a full choir podobens. While
rendition of “O the majority of our
Heavenly King” in Orthodox parishes
tone 6. It was a glo- sing them to the tra-
rious experience to ditional 8 tones,
Priest Lawrence “Maestro” Margitich conducts music workshop these hymns were,
hear so many
voices resound in fact, written to be
within the walls of our temple. Fr. Lawrence then sung to these other original melodies. Fr. Lawrence
began the night with an academic lesson. He taught took us through some examples straight out of the
about the history of certain Greek words, which have Menaion and showed us how we could incorporate
musical relevance for us today. For example, some these new (old) melodies into our liturgical singing.
melodies - called idiomelons - are unique and can only So, for example, instead of singing one of the “Lord I
be used during specific services at certain times of Have Cried” verses to say, tone 2, we could instead
the year. A good example of this type of melody is sing it to its original melody. “Rejoice, O Life-Bear-
“Christ is Risen From the Dead,” the Paschal troparion ing Cross” is one of these original melodies - one of
sung only during the Paschal season. these avtomelons that can easily become a podoben.
Other melodies - called avtomelons - are original Beginning Saturday morning at 10:00 AM, Fr.
melodies. “Rejoice, O Life-Bearing Cross” (sung Lawrence started taking a closer look at how we per-
mostly for consecrations) is an avtomelon. Further, a formed musically, and began to graciously advise us
song that is based on an avtomelon melody is called a of things we could do to enable ourselves to sound both
podoben. A podoben is a metrically identical melody. more prayerful (the goal of traditional Orthodox litur-
Fr. Lawrence used the melody of “Rejoice, O Life- gical singing) and “polished.” For example, as Fr.
14
V I S I O N S p r i n g , 2 0 0 4
Lawrence would give a pitch, some of us (perhaps musical production - and historically accurate under-
even unknowingly) had the habit of humming the pitch standing - of the hymns of the True Faith.
after him before the song started. He corrected us by
indicating that this is distracting and unnecessary. Fur- (Interview: cont’d fron page 13.)
ther, he helped us blend our voices by pointing out nastic communities appear to be growing and I have
when one of us (or a section of us) was flat or sharp, witnessed growth in almost every corner of the dio-
thereby enabling us to unite as one voice. Another cese. So, the task at hand is simply to get up to speed
useful tip Fr. Lawrence gave us was that when sing- and develop a good sense of what is happening and
ing, it is customary to not sing an “r” sound, such as where I can be of the most use.
in our Orthodox music’s “Lord Have Mercy.” He said
that the “r” becomes too dominant when it is sung, Vision: Thank you, Your Grace. Many years!
and that, interestingly, even when it is not pronounced
15
the O R T H O D O X
(Fr. Joseph: cont’d. fromprevious page.)
Now, we know that ritual fans, usually of large
accompanied by the Clergy and the Holy Gospel, plumes, were used at royal courts from Egypt and Persia
became what we now have as the Little Entrance. to China and Rome itself. These fans had the triple
Anyway, the effort was not one of trying to make the purpose of honoring the person over whom they were
Divine Liturgy snazzier and innovative but rather of waved, of discouraging the lighting of insect pests upon
how to draw the entire congregation into what had once his or her honored personage and, of course, of cooling
been a more or less intimate act of corporate worship. that person. When these fans were made of Peacock
In developing a liturgical milieu appropriate to the tail feathers, they also resembled the Firey Seraphim,
mysteries of Christ, the Church applied three elements: “Covered with eyes, within and without,” who
the original ritualistically elaborate but less ceremonial surrounded the throne of God in Heaven and, whose
worship of the 1st-3rd century catacomb and domestic images had overshadowed the ark in the Jerusalem
Temple. Fanning the Gifts at the Divine Liturgy became
so much a part of the Deacon’s office that presentation
of the liturgical fan, now usually made of metal and
emblazoned with the images of Cherubim and
Seraphim, and his use of that fan to “Fan the Holy Gifts”
is an important part of the ordination of Deacons to
this day.
The Veil, however, is a different matter. Rather than
having developed, it seems to have been used by
Christians in those places where they had permanent
worship spaces, from the earliest times. The aer or large
chalice veil to which you refer, developed in its present
form over time but seems to be simply a smaller form
of the Altar Veil or curtain. Like the Altar veil, it is
drawn back as was the stone from the already empty
tomb to reveal the mystery that is taking place. (It is
important to note that in this context and every other
context in which veiling is practiced in our liturgical
tradition it is to honor the thing which is veiled, not to
“Hide” it.)
Fr. Joseph blesses the waters of the Continental Divide Now, the idea that the priest waves the aer over the
atop Monarch Pass (elevation 11,000ft), an annual event. holy gifts to “Keep away insects” is not terribly likely
in as much as the Creed itself (The Symbol of Faith)
Church gathering, elements of Jewish Temple and while part of the Baptismal Service was not a part of
Synagogue worship which had been the core of prayer the Divine Liturgy until much later and, by that time,
life at the time Our Lord’s advent, and, finally, certain the fanning of the Holy Gifts with the aer seems to
elements of public and civic life which were have been a gesture understood primarily as honoring
“Transfigured” by the Christianization of the them and as a type or image of the Holy Spirit of God
population. Who, like a dove, hovered over and sanctified them as
It was only reasonable, for example, that the simple well as of the Holy Angels who overshadowed them
peasant clothing of the early Christian Clergy, the Tunic, and of the Contrite Christian Soul trembling before
Phelonian, Dalmatic shirt and various kinds of servile them.
Stoles, should come to be bordered and adorned with This is especially represented and common
embroidered crosses and rich decoration and to imitate celebrations of the Divine Liturgy at which the
more and more the apparel of the Imperial Court. After concelebrants with great ceremony share in waving the
all, Christ is the True King, His Holy Table is the True aer over the gifts and especially in Hierarchical
Throne and His Temple, (Basilica) is the True Heavenly celebrations where the veil is waved not only over the
Imperial Court on Earth. Holy Gifts but over the bowed head of the hierarch.
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V I S I O N S p r i n g , 2 0 0 4
This is a clear type of the descent of the Spirit. not forget that we are all called upon even today to be
Much more could be said but suffice it to say that stewards and defenders of the Mysteries of Christ and
there are two dangers in explaining the actions and that we may very soon find ourselves once more under
ceremonies of the Divine Liturgy. Some are tempted attack from those to whom we should not communicate
to allegorize and to interpret every minute action in a Christ’s Mysteries.
symbolic way which transfers the meaning from
mystery to its component actions. On the other hand, In Christ,
some practice a kind of deconstructionist reductionism
in which they deny altogether the action of God’s Holy Archpriest Joseph
Spirit it bringing our Orthodox Liturgical tradition to
its present state of perfection. Neither of the positions: Denver Ethnic
the cultic or the quasi-Protestant, are very productive
for the life of the Church. I remember having heard Fr.
Alexander Schmemann ask a young priest why he was
Cultural Food Festival
The 106 year old Holy Transfiguration of Christ Ortho-
serving the Divine Liturgy in an unusual way. “Oh!”
dox Parish in the historic North Denver Globeville Neigh-
said the neophyte, “But Father Alexander, you taught borhood announces a new annual public cultural and culi-
us that this practice is very ancient.” “Yes!” said the nary event to honor the many Eastern European immi-
Professor, “And did it occur to you that the Holy Spirit grants and ethnic groups which have played a part in the
had some reason to get rid of it?” life of the Parish and of Colorado. On Saturday, 24 July,
The point is that what is alive and practiced is what from 11:00 a.m. to 8:00 p.m. and Sunday, 25 July, from
God and the Church have found sacred and edifying. 11:00 a.m. to 5:00 p.m., they will open their beautiful
For us to take it upon our selves to add to or subtract grounds for a celebration of good food, arts and entertain-
from this deposit because it, “doesn’t seem to have ment from at least a half dozen cultures represented in the
meaning for us” is the height of arrogance and Congregation.
presumption. Serbian roast lamb, Greek Souvlaki (kabobs) and roast
chicken, Romanian meat patties, everybodyís favorite
Now, very briefly, to your question about the
sarmali (cabbage rolls), Ukrainian Piroshki, Russian
dismissal of catechumens: While we do not usually
Pelmini, sausages and around a dozen more meat, soup,
require the actual departure of catechumens, we pastry and desert items will be available at a half dozen
continue to dismiss them with prayer as a sign to them ethnic booths, together with exotic handicrafts for sale and
that their entrance into a rightful place in the Eucharistic displays of the art, culture, history and religion of the re-
synaxis yet awaits them. Many of our Catechumens spective nationalities.
over the decades here in Denver, have expressed All of this will be accompanied by the lively authentic
gratitude both for the prayer and for the implied song and dance of such local groups as the World Famous
invitation which the dismissal bespeaks: an invitation Planina Singers, the Boulder Romanian Dance Ensemble,
to persevere in their training. When I think about this an internationally traveled Balkan Band and authentic re-
question, I recall a sermon preached by St. Tikhon of corded music from Russia, Romania, Ukraine, Serbia, and
Bulgaria.
Moscow in answer to those who asked, “Why can’t we
Festivities will include games and entertainment for chil-
drop the catechumen Litany and dismissal from the
dren as well as folk dance lessons for those who are inter-
Liturgy?” “You want to omit the catechumen prayers. ested. Also, Church tours will be offered regularly through-
You say that they take time and that we, after all, have out the two days and those attending will have the oppor-
no catechumens anymore. Well, how much time do tunity to hear sacred music rendered by the English and
these prayers really take? Also, I suggest that if you do Slavonic Church Choirs.
not pray for the catechumens you will not ever have Those who are interested will also have the opportunity
them.” to purchase a copy of the newly publish full color coffee
When the Deacon says “The doors, the doors!” we table book, The Art & Architecture of Holy Transfigura-
may no longer expect the Pagans to try to burst through tion Cathedral, written and illustrated by, well known Colo-
and disrupt our services but it has only been for a very rado graphic artist, Anna-Marie Kuczun.
For information, contact Fr. Joseph Hirsch or Mrs.
brief time and in a very few places that this security is
Paulette Hirsch, 303-294 0938, or see online at http://
felt by large numbers of Orthodox believers. We must
www.holytransfigcathedral.org.
17
the O R T H O D O X
Life Giving Spring Retreat Center Expands Role
By Subdeacon Dmitri Solodow, LGS Board Chairman
The Life-Giving Spring Retreat Center has become munity-at-large. This led to an increase in the number
the home of the newly Consecrated Bishop and Dioc- retreats held in 2003 over 2002. Fr. Lawrence, who
esan Chancellor, BENJAMIN. Arriving on Jan 9, (then) was reassigned as parish priest in Calhan, CO, has been
Archimandrite Benjamin, along with his two cats, he replaced by Rassophore Monk Andrew, of the Mon-
quickly became an important presence and participant astery of St. John of San Francisco and Shanghai in
in the activities of the Center. He has also become a Point Reyes, CA. Fr. Andrew brings experience in the
member of the Center’s Board of Directors. As he trav- business world and a great deal of energy and excite-
els the Diocese as Chancellor, Bishop BENJAMIN will ment to this assignment, and has already begun to
also be an ambassador for the Center, helping make its tackle what needs to be done to keep the Center mov-
mission and availability better known throughout the ing forward.
West. The Center’s
Located in brief history in
Boulder City, the Diocese
NV, the Center has not been
was purchased without con-
in June of 2000 troversy. It has
from the Epis- needed impor-
copal Sisters of tant financial
Charity. Sig- support from
nificant funding the Diocese.
assistance was After making a
made available number of
by a loan from emergency
the Russian cash infusions
Wo m e n ’s in 2002 and
Home of 2003, the Dio-
Mercy. The cese estab-
mission of the lished a budget
Center is to pro- line for its on-
vide, in an Or- going contri-
thodox environ- bution to the
ment, a place for parish, Diocesan and National OCA Center, providing $12,000 in this year to help the Cen-
bodies to hold retreats, meetings and seminars; while ter get on a more stable financial footing. Making clear
also providing retreat space for public groups and in- its position that the Center must become self-support-
dividuals. ing, the Diocesan Council reported to the 2003 Dioc-
Since its beginning as an Orthodox facility, the Cen- esan Assembly an 18-month plan to carefully monitor
ter has hosted meetings of the DOW Deans, clergy and the Center’s progress and make the decision about its
matushki; of the OCA Department of Evangelism and future on its success in meeting the requirements of
of the OCA Summer Camp Directors. Other groups that plan
holding retreats at the Center have ranged from the Specifically, the Center must:
Greek Orthodox Youth Organization to the different * have a marketing plan in place by Jan.1, 2004.
church groups in Las Vegas. This will ensure that the potential market for the Cen-
The Center’s first full-time Director, Fr. Lawrence ter is identified, communicated with and attracted.
Gaudreau, worked diligently to build up the awareness Completion of this task has been delayed by the ne-
of the Center’s presence in the Diocese and in the com- cessity to plan for Bp. BENJAMIN’S accommoda-
18
V I S I O N S p r i n g , 2 0 0 4
tions, for the transition in Directors and by the holi- sian Women’s Home of Mercy by July 1, 2005. This
day-related obligations of the person helping the Board loan was critical to the initial financing of the purchase
with this task. of the Center and, although no repayment schedule was
* complete and implement an operations review by contained in the original transaction, the Center recog-
Feb. 1, 2004. Now completed, this will make the nizes its responsibility to reimburse its major creditor
Center’s operations as efficient as possible, beyond in a timely fashion.
the already-accomplished 20% reduction in expenses While attending to the business aspects of the Center’s
in 2003. operations, the Board notes that the Center remains an
* complete Board of Directors membership by Jan. important Diocesan asset, providing an Orthodox set-
1, 2003. The Board of Directors, which had been meet- ting for meetings, retreats, spiritual development and
ing quarterly, now meets monthly, so it can more as a home and office for the Diocesan Chancellor. It
closely review the Center’s activities and finances. The must be operated so that both aspects are balanced.
Board is made up of Subdeacon Dmitri Solodow, You can “see” the Center by logging on to
Chairman; Fr. Eric Tosi, Vice Chairman; Peter www.lasvegasorthodox.org/retreatcenter. The Center is
Schwalbenberg, Secretary; and BP. BENJAMIN, Fr. located at 701 Park Place, Boulder City, NV 89005. Fr.
Gabriel Cooke, Dr. Robert Goodman, James Andrew would love to hear from you at 702-293-7208.
Campbell, Joseph Vranich and James Monoyudis. Where are you holding your retreat?
* generate fundraising and non-retreat income of at
least $50,000 by June 30, 2004. Through the efforts Orthodox Stewards
of Board, the Center has to date raised almost $66,000, of the West
much of which goes to pay the mortgage.
* have an Advisory Committee in place by April 1,
2004. This group will comprise people of “affluence
and influence” whose names, reputations and assis-
tance will add significantly to the Center’s presence
in the community.
* generate retreat income in 2004 sufficient to cover
operating expenses, exclusive of the mortgage. The
budget adopted by the Board for 2004 meets this re-
quirement, and will be carefully monitored to ensure
the condition is met. In addition, the Board is looking
into securing a private-placement loan at current in-
terest rates to enable it to pay off the Sisters of Char-
ity loan, which carries an 8% interest rate.
* reduce its 2005 request for support from the Dio- Fr. Lawrence Gaudreau
cese to a level below that provided in 2004. The Board 19485 N. Calhan Hwy.
recognizes that the Diocese’s financial commitment
is limited, and will plan for and adopt a budget in 2005 Calhan, CO 80808-9529
which meets this requirement. tel. 719-347-2526
* begin to significantly repay its loan from the Rus-
Summer Camps
Kids from the Pacific Southwest Deanery will join
Archpriest Michael Senyo. Camp Dates: July 4-10,
2004. Contact Info: Kathy Pieracci: 209-931-0584.
Rocky Mountain Deanery: July 25-28, at Glacier
with the Pacific Central Deanery this summer at St View Ranch in the Rocky Mountains. Contact: Fr. An-
Eugene’s Camp at St. Nicholas Ranch, Dunlap, CA for thony Karbo, 719-632-7385. Applications and fees due
a week of fun and faith. Campers will benefit from July 17th.
contact with the Theotokos the Life Giving Spring Las Vegas: August 15-18 at Camp Lee Canyon, Mt.
women’s monastery which exists at the same location. Charleston Recreation Area. Contact: Nadine Wood,
Camp directors are Archpriest Basil Rhodes and (Cont’d. on pg. 21.)
19
the O R T H O D O X
The Internet and the Diocese of the West
Advice on the use of modern communications and information technology
by Priest Peter Tobias
There is no doubt that the Internet has become the teries, bookstores, iconographers, and liturgical sup-
means by which much of the communication in our ply houses can and do provide the kinds of merchan-
world takes place. Whether it be personal or financial, dise we all know Wal-Mart does not carry (unless you
informative or entertaining, communication of many are very creative and do not tell the Bishop). Consider
kinds takes place “online.” E-Mail, Web pages, news how much benefit the new mission parish with its newly
groups, instant messaging (IM), Internet Relay Chat ordained priest can derive from a centralized deposi-
(IRC – similar to IM), video, and audio communica- tory of music, rubrics, policies, bi-laws, supplies, and
tion are examples of the ways people communicate the like that is quickly and easily accessible.
online about whatever they want and for an audience The value of any tool, as we know, is determined
as large as the world itself. according to what end it is used. The Internet is no
While it is unfortunate that the Internet is used to exception. There are plenty of examples of its use that
propagate material we know to be unedifying and self- make it appear as though the Evil One invented it. As
destructive, to not make proper use of it would be a one person put it, “The Internet is the intellectual
mistake as well. To begin with, the Internet transforms equivalent of a machine gun.” Just point and click,
great geographical distances into ones that are a click and you can rapidly assail any audience with an array
away. Consider for example the remoteness and isola- of content that does more harm than good. Therefore,
tion of some of our clergy and parishes. The Internet here are some fundamental do’s and don’ts we should
can be used to help our people in these situations re- consider when trying to make positive use of the
main connected to the diocese at large, the national Internet:
Church, and even the entire Orthodox world. A spiri- 1) Anonymity is often the root of a false sense of
tual child may live very far from his or her spiritual bravado.
father, or mother, and while using caution when com- Do not communicate something to someone that you
municating private matters, can acquire some degree would not say to them in person. We tend to be more
of comfort, or instruction. Others may be shut-ins, or kind when face to face with others.
too infirm to keep close contact with others. Commu- 2) Remember that 80% of communication is encoded
nication over the Internet, along with the telephone of with non-verbal cues:
course, can help fill in the gaps between visits. In one Neither posture, hand gestures, tone of voice, facial
example, the Internet was used to begin communicat- expression, etc. can be perceived in any electronic mes-
ing the Orthodox faith to a Protestant missionary fam- sage.
ily in Guatemala, who later returned to the States to 3) Read aloud everything you write before sending
complete instruction and be received into the Holy it.
Church. 4) Avoid sarcasm and knee jerk reactions.
Another element of the Internet worth emphasizing 5) Make good use of the Drafts folder in your E-mail
is the speed at which it can provide materials to people program.
and parishes anywhere. Liturgical music, periodicals, Sleep on your responses to things that upset you so
diocesan news, homilies, directories, educational and that you are not responding when you should be pray-
evangelical material, pastoral messages, appeals, min- ing.
utes and reports, and even requests for prayer can be 6) Reserve Internet communication for non-personal
shared throughout the Diocese. Our own diocesan Web- communication as often as possible.
site (www.ocadow.org) is an example of how these ma- NOTHING that is communicated over the Internet is
terials can be provided quickly, easily, and very inex- private.
pensively. Reconciliation and forgiveness between each other
A final example is in the area of resale. Our monas- should be done in person, or at least over the phone
20
V I S I O N S p r i n g , 2 0 0 4
whenever possible.
Criticism (hopefully always constructive) must be
given in person (though again, this is not always pos-
Announcements
sible). The Priest John Mancantelli, released by His Emi-
In conclusion, the Internet is a product of this life. nence, Very Most Reverend Archbishop NATHANIEL,
We may choose to make use of it according to the lower effective December 31, 2003, and received under
nature, or in a manner consistent with the Church’s role Omophorion of His Grace Bishop TIKHON and as-
in the fallen world. Either God is glorified, His love signed as rector of St. Nicholas of South Canaan Church
and salvation communicated, and thus, the Internet of Billings, Montana, effective January 1, 2004.
sanctified, or we forfeit the realm of cyberspace to the
sole dominion of the Evil One. Even if we forego this (Prior to his consecration as Bishop of Berkeley on
admittedly black and white conclusion, we cannot sim- May 1, 2004 . . .) the Archimandrite Benjamin was
ply ignore the Internet. We have not ignored electric- released by His Grace, Very Right Reverend Bishop
ity, the telephone, the automobile, nor air travel (or do NIKOLAI of Sitka, Anchorage and Alaska, effective
we want to go back to kayaks and gut skin parkas?). January 15th, 2003, received under the Omophorion
While we agree that these, along with the Internet, only of His Grace Bishop TIKHON, effective the same date,
have the appearance of progress, we can still make and attached to the Holy Virgin Cathedral, Los Ange-
proper use of them within the context of the revelation les. He has taken up residence at the Life-giving Spring
of God and His will for mankind and all His creation. Retreat Center, Boulder, NV. He was appointed Chan-
cellor of the Diocese of the West as of January 20th
Fr. Peter is rector at St. Anthony the Great Orthodox Mis- (and the Very Reverend Archpriest Ian MacKinnon
sion in Bozeman, MT, along with Matushka Maria and chil- was relieved of his appointment to the same position),
dren. He also oversees the diocesan website.
and retains this role as bishop.
21
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