In This Issue. Volume 5, Number 3 The Official Publication of the Diocese of the West of the Orthodox Church in America

Transcription

1 Winter 2000

2 In This Issue Volume 5, Number 3 The Official Publication of the Diocese of the West of the Orthodox Church in America Diocese of the West 650 Micheltorena Street Los Angeles, CA Phone: Publisher His Grace Bishop TIKHON Bishop of San Francisco and the Diocese of the West Address all stories and editorial comments to: Editor-in-Chief Priest Eric George Tosi 429 Yellowstone Avenue Billings, MT Phone: (406) Fax: (406) marsaba@aol.com Address all circulation: Office of the Chancellor 5400 Annie Oakley Drive Las Vegas, NV Phone: (702) Fax: (702) The Orthodox Vision is published three times a year by the Diocese of the West. It is free to all parish members and outreach within the Diocese. Subscriptions outside the Diocese is available for $10 per year in the United States and $15 per year in Canada. The articles contained herein do not necessarily reflect the views or policies of the Diocese or the editors. The advertisements contained herein are not necessarily endorsed by the Diocese or Editorial Staff. From His Grace TIKHON...1 Diocese Receives New Parishes...2 New Deacon Ordained For Ashland...3 Diocese Holds Annual Assembly...4 Chico Looks To Purchase Property...5 Phoenix Hosts Retreat and FOCA Convention...6 UC-Davis OCF Looks For Student Home...6 Hesparia Holds Sisterhood Retreat...7 Educating Our Children in Church...8 Is Cremation Allowed in the Church?...9 News From Around the Diocese...11 From the Fathers: On Attention and Distraction St. Ignatiy Branchaninov...12 The new Diocese of the West webpage is now online. For the latest information on the Diocese of the West Information on all parishes, institutions and departments Archived issues of The Orthodox Vision Complete letters of instruction from His Grace And much, much more

3 From His Grace Bishop TIKHON Monasticism If we compares Orthodoxy in America with Orthodoxy in countries that provided the people that constituted our first American parishes, we may find many differences, some superficial, some deep, but one thing is apparent: here there is a more apparent chaos in the area of Church order, due to some historical, some cultural factors. There is a liturgical chaos and an administrative chaos, both of which sap much of the energy of dedicated Church workers; energy that would be better directed to stewardship of all those Gospel imperatives that may be summed up as the life in Christ. There is also a monastic chaos, perhaps not so apparent as the administrative and liturgical chaos, but just as detrimental to the Gospel imperatives. Perhaps the monastic chaos is more painful, more acutely felt, than the other chaos because monasticism is meant to be the exemplary, the very quintessence of, life in Christ. The Orthodox Vision becoming a specialized lifestyle, a choice taken in order to work on a Church career free of the family obligations of parish clergy and one leading to ultimate advancement to the episcopacy. One observation must always be made here, entry into monasticism as a means to Church advancement is a perversion of monasticism. Thus, monasticism itself was in danger of becoming a threat to the monastic ideal. One may approach monasticism from the point of view of Church history and from the point of view of personal history. In Church history, there are the heroic individuals and communities that fled a public Church life perceived by them as becoming inimical to the total commitment to life in Christ that marked the early Church, especially before the Church s approval by the world, in the person of the Roman Emperor, St. Constantine. Many thought the embrace of the empire was a death embrace, since the state required that the Church membership would become socially acceptable, if not obligatory, while Church membership until then had been difficult to obtain, requiring an initial investigation, or vetting, and a long and difficult Catechumenate, which insured the sacrifice of a comfortable life for the sake of life in Christ. Life in the Church, it seemed to many, was changing from a difficult struggle to a rather pleasant and conventional activity for everyone. In the early Church, the members had been those who thought they needed the Word of God, the Eucharist, as food, to survive and to live: in the new conditions one was threatened with excommunication if one did not partake of the Mysteries for three Sundays in a row. A sea change is what a modern person might call it. So the historical view is that monasticism was a flight from the world that included parish life. One may also approach monasticism from the point of view of the person. I believe the origin of monasticism here is found in the response of a Christian to the event of which we read in the Gospel of Matthew, ch.19, vr 21: Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. The young man to whom this was addressed in the Gospel turned away. The person who responds positively to Christ s exhortation is the monastic. From this we may see that any monastic ideal is the ideal of the Christian, and differs from it not at all. Those who lament monastic influences in the Church, especially in liturgical life, avoid this identification entirely. They may not consciously be rejecting total commitment to life in Christ, but they are certainly rejecting a liturgical life that does not accommodate their life in the world. Orthodoxy in Churches in the Russian tradition inherited partly the painful struggles around monasticism that agitated the Russian Church at the turn of the century. Many feared that a new learned or elite monasticism was as far removed from life in Christ as people attending Church out of a sense of obligation to social propriety. Monasticism was in danger of Monasticism is sometimes wrongly (and often) touted as a kind of ancillary institution within the Church (or even alongside it) that is supposed to be beneficial to the Church! Thus some will use precious resources to build a building, call the building a monastery, and then try to encourage young men or women to help the Church by becoming monks or nuns! Monasticism is not a building: it is life in Christ. Those that go around recruiting monastics sometimes seem to be preaching not life in Christ but various visions : the Valaam vision, the Athonite vision, the Optina vision, the coenobitic vision. The monastic preacher, like the parish preacher, ought to preach life in Christ. It is Jesus Christ Who is the Goal of the Jesus prayer, not even theosis, not even deification, not even illumination except as these are synonyms for Christ. The regulations for life in an Orthodox monastic community are well-established. The order established in the large Lavras of the Russian Church in Pochaev, Kiev, Moscow (Sergiev Posad), St. Petersburg, not to mention the large monasteries of Orthodox Romania and Serbia, of the monasteries of Mount Athos and Greece, the order reflected in the Church Typikon, the order refined by such as St. Seraphim of Sarov and St. Joseph of Volotsk and others all provide a solid foundation for men and women to live the Gospel imperative according to the Holy Tradition. In America, St. Tikhon s Monastery of the OCA and Holy Trinity Monastery of ROCOR, provide outstanding examples of the best traditions, therefore Holy Tradition, of monasticism, in our country. In our Diocese, too, we are struggling to remain in the Tradition. There is no need to re-invent the wheel in or for America. There is no need to artificially cultivate, like hot-house flowers, a renovated or charismatic monasticism that is going to renew the whole Church. Such perversions of the monastic ideal of life in Christ are doomed to failure. May God grant that all of us may focus our strength, all our resources on the struggle for real life in Christ. Those of you who feel that the monastic ideal is the way for you to engage this struggle I encourage to enter a monastery. I do not encourage you to do this for the good of the Church. What an idea! I encourage you for the sake of your salvation. May our monasteries always be those communities where men and women may respond to our Lord s teaching in the Gospel of Matthew, above! Our diocesan monasteries are these: St. John of Shanghai and San Francisco Monastery, Holy Protection Monastery, and Saint Barbara Monastery. 1

4 New Communities Welcomed into the Orthodox Church By Kirill Sokolov These words spake Jesus: Neither pray I for these alone, but for them also which shall believe on Me through their word; That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in Us: that the world may believe that Thou hast sent Me. And the glory which Thou gavest Me I have given them; that they may be one, even as We are One: I in them, and Thou in Me, that they may be made perfect in one; and that the world may know that Thou has sent Me, and hast loved them, as Thou hast loved Me. (John 17:20-3) sions, chrismating converts, sewing antimensia, and generally preparing the Cathedral Temple for the special liturgies and rites. The liturgies at Holy Virgin Mary Cathedral were concelebrated by His Grace Bishop TIKHON, Archimandrite Nikolai, the Cathedral clergy, and Hierodeacon Isidore of Las Vegas. Subdeacons Hennock Soot and Kirill Sokolov ably assisted at each Liturgy, leading other altar servers. The devoted choir members of the Cathedral Community lent their voices to beautify the divine services. In November 2000, His Grace Bishop TIKHON and the faithful of the Diocese of the West were blessed with an opportunity to receive clergy, faithful, and communities into prayerful communion. Seven men were ordained at the Cathedral of the Holy Virgin Mary, Rescuer of the Perishing, in Los Angeles at seven Hierarchical Divine Liturgies from November His Grace Bishop TIKHON and Archimandrite Nikolai, Chancellor of the Diocese, also traveled to several communities to receive the new faithful into the Orthodox Church. The series of Hierarchical Liturgies at the Cathedral in Los Angeles began with the consecration of the Holy Antimensia by His Grace on Thursday, November 9. The Antimension is the visible sign of unity in a local temple with the Bishop of the Diocese and the whole Church. Priest Michael Senyo, Sacristan of the Cathedral, deserves special mention for the countless hours he spent hearing confes- 2 The first of the clergy were received on Thursday November 9, when Damian Kuolt was ordained to the Holy Diaconate at Holy Virgin Mary Cathedral and the next day to the Holy Priesthood. Father Damian is assigned as the rector of the Mission of St. John the Evangelist in Scottsdale, Arizona. Archimandrite Nikolai traveled to Phoenix where the first Divine Liturgy was held for this new mission on Saturday, November 11th. John Tomasi was ordained to the Diaconate on November 10 and to the Priesthood on November 13. Father John is assigned rector of the Mission of the Icon of the Theotokos, Joy of All Who Sorrow located in Culver City, California. Nicholas Kime was ordained to the Diaconate on November 13 and to the Priesthood on November 14. Father Nicholas will serve the Church of Saint Herman of Alaska, Port Townsend, Washington.

5 Hilarion Frakes was ordained to the Diaconate on November 14 and to the Priesthood on November 15. He is assigned rector of the mission dedicated to the memory of Saint John of Kronstadt, Reno, Nevada. David Lowell was ordained to the Diaconate on November 15 and to the Priesthood the next day. Father David will be responsible for the Chapel of the Archangel Michael, a chapel of Holy Trinity Cathedral in San Francisco at the Raphael House. On November 16, Thomas Alessandroni was ordained to the Diaconate and then to the Holy Priesthood on the following day. Athanasius Shaw was ordained to the Diaconate. He is attached to St. Herman Church in Port Townsend. Father Thomas will be serving the Mission of the Synaxis of the Theotokos in San Francisco. Following the Divine Liturgy in Los Angeles, His Grace, Archimandrite Nikolai, and Hierodeacon Isidore traveled to San Francisco to receive members of the new missions in San Francisco and Reno into the Church. On Friday evening, the Great Vespers was served at Holy Trinity Cathedral after which the confessions of those who were to be chrismated were heard. On Saturday morning, area clergy gathered at Holy Trinity Cathedral to celebrate the Hierarchical Divine Liturgy. The Liturgy was preceded by the Rite of Chrismation, at which His Grace received numerous people into the Orthodox Church. The joyous Liturgy was attended by many faithful from the Cathedral and other Bay Area parishes who gathered with one accord in one place (Acts 2:1). At the conclusion of the Liturgy, Archpriest Victor Sokolov of Holy Trinity Cathedral thanked His Grace, the many attending clergy, and New Deacon Ordained for Ashland On November 26, 2000, His Grace TIKHON vested to the diaconate Fr. Michael Savko. Dn. Michael was raised as a Byzantine Catholic and ordained to the diaconate in Anaheim, California and served for ten years. In 1992, he moved to Ashland after retiring from 31 years service to the City of Los Angeles. While in Ashland, he became very involved with the fledgling mission and was received into the Orthodox Church. the faithful who took part in the festive occasion. In his words he spoke of the courage and perseverance needed by all to bring about true unity, using as an example the reception of thousands of people from the Uniate (Roman Catholic churches that used the Eastern liturgy) churches by a previous ruling hierarch of San Francisco, Archbishop VLADIMIR (Sokolovsky-Avtonomov; ). A wonderful banquet followed the Liturgy in the recently renovated parish hall. On November 24, His Grace, assisted by Archimandrite Nikolai and Hierodeacon Isidore then traveled to Port Townsend, Washington. The next morning the faithful of this mission were received into Holy Orthodoxy by His Grace. The Divine Liturgy followed and the choir from our parish in Tacoma faithfully and prayerfully responded. There was a festive Lenten meal served for the over-capacity crowd that filled the St. Herman Church. It was evident to those present at the ordinations and chrismations that the men and women who were uniting themselves to the Church were gladly receiving the fullness of the Faith (Acts 2:41). The vesting took place at St. Innocent of Irkutsk Church in Tarzana, California on the occasion of their patronal Feast Day. His Grace celebrated the Hierarchical Liturgy with the Archimandrite Nikolai, the rector, Fr. Nicolas Boldireff, Fr. Michael Senyo of the cathedral parish in Los Angeles, and Hierodeacon Isadore. The vesting took place just prior to the Litany before the Lord s Prayer, the same time a diaconal ordination occurs. Following the Hierarchical Liturgy was a parish luncheon to celebrate the day. Dn. Michael is assigned to St. Gabriel s Orthodox Church Mission in Ashland, Oregon where Fr. Isaac Skidmore is the priest. 3

6 Diocese Convenes for Annual Assembly Mary Caetta, the Treasurer of the Diocese presented the financial report for the year which was very positive as it surpassed all expectations. A new budget of $254,720 was presented and passed unanimously. The remaining time of the Assembly was dedicated to reports from the deaneries and different departments and institutions. Each report was presented beforehand and was all received with the minimum of questions. The Assembly elected to the Diocesan Council Archpriest Joseph Hirsch and Archpriest Matthew Tate for the clergy and Johann Morse and Kitty Vitko as lay delegates. The Archpriest Michael Reagan and Hennock Soot were elected as auditors. Next year s Diocesan Assembly will be in the Pacific Central Deanery at a site to be determined. The Diocese of the West convened again for the Annual Assembly. This year the Assembly met at St. Paul the Apostle Church in Las Vegas, Nevada from October 24 to 25. In attendance was His Grace TIKHON, 50 clergy and 43 lay delegates. Protopresbyter Rodion Kondratick, the Chancellor of the Orthodox Church in America was present as a representative of His Beatitude Metropolitan THEODOSIUS as well as Archpriest John Dresko who reported on the progress on the work of the All-American Council on the Fair Share Resolution. His Grace opened the Assembly with his remarks on the health of the Diocese. He reminded the assembled that the Church grows not simply by our actions but by being the Church. As such we must always be faithful to that which given to us by God, most particularly by being faithful to Holy Tradition. His Grace asked the Diocese to be diligent to build and maintain our churches in that Holy Tradition. His Grace finished His remarks by welcoming the new clergyman who will have been received into the Orthodox Church in America and by talking about the canonization of the new martyrs and confessors in Russia. He also talked about the falling asleep of Archbishop ANTHONY of the Russian Orthodox Church Outside of Russia (ROCOR) and his kindness. Archimandrite Nikolai (Soraich), Chancellor of the Diocese also addressed the Assembly. He reported on the clergy changes as well the great progress of the Diocese. We currently have 14 seminarians at the two seminaries. Fr. Nikolai also talked about the sale of the Russian Home of Mercy in San Francisco and the purchase of the new Life-Giving Spring Retreat Center in Boulder City. He also spoke of the status of the monasteries within the Diocese. The final motion passed was for parishes to voluntarily take on the responsibility of adopting a room at the Life-Giving Center and help pay for the renovation. This was estimated to cost $2500 over three years. It was decided to allow parishes to decide but to place this before them all. The Assembly also held some interesting evening sessions. Among them was a slide show on the consecration of Christ the Savior Cathedral in Moscow, Russia. There were displays on the work of the Mission Board, Blagovest Bells as well as liturgical items for sale. The highlight of the Assembly is always the wonderful services. His Grace presided at a an All-Night Vigil and Hierarchical Liturgy to close the Assembly. Archpriest Ian MacKinnon was awarded the palitza in recognition for his service. The Assembly was grateful to St. Paul s Church for hosting the Assembly and feeding the many participants as well as their wonderful hospitality. Many participants also had the opportunity to stay at the new Retreat Center and experience the wonderful work being done at our new Diocesan center. This new institution is expected to become a center of many activities within the Diocese and provide outreach to the Church at large and the surrounding community. It is hoped that much use will be made of the new facilities in the near future. Protopresbyter Rodion addressed the Assembly on the work of the national Church and the many projects they were involve in around the world. He highlighted the need for clergy in the Church and called for the continuing support of the projects of SCOBA. Fr. John Dresko reported on the status of the Fair Share Resolution which is expected to take effect by Issues of stewardship and reporting were also talked about. 4

7 Chico Seeks to Purchase New Home By Priest Michael Rome We are an Orthodox mission in Butte County, Northern California that began about five years ago. We began our mission with two families, meeting first in homes, and later in a local Anglican church. We have grown to include 21 members including children eight families so far. At present, we have six catechumens preparing for entrance into the Church. Most of our members are converts, but we also have faithful members from the Slavic and Greek Orthodox traditions who attend. About half of our members live in Oroville, on the southern side of the county. The other half live in Chico, on the northern side. Our mission is the only canonical Orthodox presence within a 90 minute radius. We are working to establish a permanent parish in Butte County. To that end, we have rented a small house in Chico that serves as a chapel, fellowship hall, and living quarters for our priest, Fr. Michael Rome, and his wife, Matushka Rachel. In the past 2 years, five people have been catechized and have entered into the communion of the Church from our small group. We have initiated a weekly Sunday school for the five children old enough to attend, and Fr. Michael holds regular classes for the catechumens in the parish. However, at this time we have outgrown our lovely, but small chapel. Property has come on the market in Paradise, California that would be ideal for our growing mission and at a truly remarkable price! Paradise is about halfway between Oroville and Chico and so would be centrally located for our members and for all the population of Butte county in general. The property is visible from, and within 100 feet of a very busy intersection in Paradise. We believe that having a permanent and visible church home would attract more of the many cradle Orthodox who live in the area as well as other seekers of Truth who have never heard of Orthodoxy. The site we are considering has a 1,200 square foot octagonal domed building that would make an excellent Church. Next to it is an 800 square foot building that would meet our needs for a comfortable Fellowship Hall and Pastor s office. There is a small house (also 800 square feet) behind these two that could be a home for Fr. Michael and Matushka Rachel. And there is a small cabin that can serve as a guest house as well. There are numerous small outbuildings, including one that would easily work as a Sunday school. The buildings are on an acre of land with plenty of space for parking. It can also become a site for the construction of a larger church facility in the future. We have submitted our idea to the Mission Deanery of the Orthodox Church in America s Diocese of the West, and we have their full support. Our small group has been working to assemble the funds for a down payment on the property and have raised $20,000, a truly sacrificial amount for us. We are also working with several lenders in the area to secure a commercial loan. The cost of the property is $150,000. The replacement value of the improvements on the property is in excess of $350,000. The improvements are very amenable for church use. In order to secure a commercial loan on this property, we need to have a 30-35% down payment plus about $6,000 closing costs. We are reaching out to you to ask for your assistance now because we believe this is an opportunity that is not repeatable. Property values have been rising very rapidly in this area of Northern California. Please help us! The One Holy Catholic and Apostolic Church, the True Light of the world is hidden under a bushel basket in Butte County. Help us to place it on a lampstand that it may shine among the people that they may see your good works and glorify your Father which is heaven. If you are interested in helping Ss Cyril and Methodius Mission in Chico, California, please contact Priest Michael Rome 564 East Avenue Chico, CA Phone: (530)

8 FOCA Holds Annual Meeting By Harold Homyak On November 4th to 5th, the Fellowship of Orthodox Christians in America (FOCA) Pacific District s 42 nd Annual Convention was hosted by Chapter #175 at the Elevation of the Holy Cross Orthodox Church in Sacramento, California. Officers were elected for the upcoming year which will be Harold Homyak Governor, Deacon Michael Plefka Lt. Governor, Stephanie Homyak Secretary, Ludmilla Faber Treasurer, and Archpriest Ian MacKinnon Spiritual Advisor. Sandra Fedorko, the FOCA National President was in attendance as a representative of the National FOCA Executive Board. There were many items discussed and acted on at the meeting. First was the increase of the contributions to the St. Innocent Mission Society in the Diocese of the West in order to assist in their good works. The Convention also established a new scholarship for eligible members. Finally, there will be a continuation of supporting youth programs around the Diocese in such areas as webpage and youth ministry. Phoenix Receives Record Number of People; Hosts Retreat By Archimandrite Gabriel (Cooke) There were two major events at Sts Peter and Paul Church in Phoenix, Arizona which highlighted the last few months. The first was the largest number of baptism and chrismations occurring at one time in the history of the parish took place earlier this spring. Included were the family of Marc, Laura, Theo and Max Hansen along with Robert Hunt were received into the Church. During the same service Charles Sherbow and Valentina Bayanolindua were baptized into the Church. Archimandrite Gabriel (Cooke) officiated at this wonderful and moving event. This last September, a Pan-Orthodox retreat was held at Ss Peter and Paul Church sponsored by the Myrrhbearers Altar Society. Members of a number of Orthodox Churches in the Phoenix met at the Franciscan renewal Center in Scottsdale, Arizona. The topic discussed was Outreach and Evangelism and was led by Archimandrite Gabriel. Donations for Orthodox Student Center Needed The University of California at Davis Orthodox Christian Fellowship (OCF) is soliciting funds to purchase a house near campus which would act as an Orthodox Student Center. The Fellowship is under the direction of Archpriest Ian MacKinnon, pastor of The Elevation of the Holy Cross Orthodox Church in nearby Sacramento. The Fellowship has a long history at UC Davis, dating back, on and off, to the 70s, according to Fr. Ian. At present we have over 20 active students in the organization, but what we need is a Student Center where we could worship, hold study sessions and have social gatherings. Some rooms in the Center would be rented to Orthodox students, thus providing a source of income to maintain the Center. The average cost of such a house near campus is approximately $325,000. As we all know, we lose many of our Orthodox youth to the world during their college years, says Fr. Ian. Many of them never return to the Church Having an active Orthodox organization on campus is an important way of not only keeping our youth, but also of spreading the Orthodox Faith in a college setting. The group meets weekly and includes students and guest speakers from all Orthodox jurisdictions. Donations can be made payable to the Diocese of the West, UC Davis OCF Fund and mailed to the Chancery Office at 5400 Annie Oakley Dr., Las Vegas, NV This appeal is under the ecclesiastical supervision of The Rt. Rev. TIKHON, Bishop of the Diocese of the West (OCA). Further questions can be asked of Fr. Ian by calling (530) , or by e mailing him at: rmack@inreach.com. You can visit the UC Davis OCF Website at: asucd.ucdavis.edu/organizations/religious/ocf 6

9 St. George Sisterhood Initiates Annual Retreat On July 22, 2000, the Sisterhood of St. George Orthodox Church, Hesperia, California, held what is hoped will become an annual event in the life of the parish. Several women of the parish gathered for a day-long retreat focusing on the biblical examples of Saints Mary and Martha of Bethany, the heavenly patrons of the Sisterhood. The retreat began with Divine Liturgy. After the liturgy, Mother Victoria (Schnurer), Abbess of St. Barbara Orthodox Monastery in Goleta, California, led the assembled women through a reflection and discussion of the two types of women s ministry reflected in the lives of the Saints Mary and Martha. Mother Victoria also spoke at length about the life and work of St. Elizabeth the New Martyr and how the examples set by Saints Mary and Martha inspired the Grand Duchess Elizabeth Feoderovna of Russia to imitate their lives of service and prayer. The highlight of the retreat was the presence of the reliquary icon of St. Elizabeth, brought by Mother Victoria from the monastery, and the serving of an akathist to Saints Mary and Martha by Fr. Michael Spainhoward, priest of St. George Church. The retreat ended with the serving of Great Vespers. Mother Victoria remained overnight and spoke to the congregation about St. Elizabeth after the liturgy on Sunday morning. 7

10 Teaching Our Children in Church By Priest Eric George Tosi But Jesus said, Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven. Matt 19:14 Children in the Church are full members of the body of Christ. We do not differentiate between them and adults, nor do we hold special services for just children. They are a full part of the Church by virtue of their Baptism and Chrismation. This is why we do not withhold communion from them until they reach a certain age nor do we have them withdraw from Church services for their own special class. While the child may not yet understand, they still experience God during the services. However, because they are children, they may not have the patience and may become overwhelmed by the services as many of adults do. As members of the Body of Christ, we all have a responsibility towards each other. We must treat each other with love, respect and forgiveness. The same responsibility and consideration that we give to each other as adults we should double towards our children. They are the future and we are responsible for their spiritual upbringing. The attitudes and lessons we teach them today will ensure their continued presence in the Church and more importantly their continued growth towards God. But in the same vein, the children must be taught respect for the Church, the Sacraments and the people. If a child is not taught these basic disciplines, they will drift away from God. So here are some basic recommendations for the children in the Church. 1. Everyone must set a proper example. If we are inattentive during Church, how do we think our children will behave? If we are disrespectful, what example will our children follow? It is our responsibility to set the proper and loving example of right attitudes and actions in the Church and to show them how a Christian behaves. 2. Parents should not abandon their children. While it is the whole Church s responsibility, it is the immediate and most imperative responsibility of the parents. One parent should be with the child at all times, to teach and to instruct during the services. While some parents may be in the choir or doing other work, this does not mean the child is abandoned during the services. If the service becomes too much, simply take the child out to the vestibule and continue participating in the service there until they are ready to come back in. In other words be attentive to what they are doing and teach them. 3. Eating during Church. While it may be acceptable to give very young children small snacks during Church, it should be carefully controlled and limited. Some parents feel that if you just give them lots to eat, they will stay quiet but what lesson is that teaching the children? The only true meal in the church is Holy Communion and we must reinforce that. While very young children do get hungry and require nursing, no child will starve during Church. Limit the food that is brought and eaten, saving it only for emergencies. And after a child reaches the age of 3 or 4 they should not be eating in Church. As they can start to express themselves, they need to be weaned off of food and let the social hour be their snack time. Also by the time the child takes their first confession at the age of 7 to 9, they should also be taught not to eat breakfast. 4. Distractions. The worse offenders of this are the adults who like to make faces or play with children during church. We need to refrain from this because the child will look for distractions. That doesn t mean we have to be hard of heart when a child comes to us, but rather we need to avoid unnecessary and frivolous actions. There will be plenty of time to enjoy and play with the children after the services. Place their attention back on the services. 5. Many children are distracted by each other. They will naturally congregate together. This is great but what usually ensues is group of children who will play together during Church. Many adults feel that if they are being quiet and not distracting then this is fine. But what lesson are we teaching the children? We need to supervise these and constantly refocus their attention and energy on God. 6. Toys and Books. Many parents bring toys and books for the children to use during the service. The Church is not a playground. While it is acceptable to bring some small toys and books, etc. for the very young 8 Cont. on p. 10

11 I suspect that there are, in reality, several questions here. First you are asking why the Church opposes the practice of cremation. You are also asking whether or not cremation makes any difference to the person who has died. Finally you seem to ask why, in some cases, some Orthodox Priests seem to be more tolerant toward the practice. We shall attempt to address these questions in order: What is wrong with cremation? Opposition to the practice of destroying human bodies by cremation is part of the unbroken Tradition of the Jews and Christians. It is one of the things which, throughout history, have separated Jews, Christians and Moslems (Islam being a heretical mixture of Judaism, Christianity and certain elements of Gnosticism and Arab paganism) from the, so called, oriental religions. The obvious reason for the difference in practice is the degree of respect with which each group regards human nature and the human body. Those who believe that human beings were created in the Image and Likeness of God, that each individual Human Person is sacred and that the end of human history will see a general RESURRECTION in which the bodies of the dead will arise while the living will be Clothed upon with immortality, naturally treat the bodies of the dead with respect. In the Old Testament, Tobit was blessed by God for his good work in burying the dead. The Noble Joseph and Nicodemus risked ridicule and even death to give burial to the Body of Our Lord while Christians have always regarded the burial even of strangers, foreigners and unbelievers as akin to the good works of feeding the hungry and clothing for the naked. Cremation, on the other hand, has, together with immolation (ritual suicide or human sacrifice by fire) and other forms of extreme mortification such as self mutilation and suicide by starvation, been practiced by those cultures with a low regard for the human person. These cultures tend to hold human existence as bad and generally see people as caught in a seemingly endless cycle of deaths and rebirths (reincarnations) from which our fondest hope is to escape by merging their little droplet of life back into some impersonal ocean of unpersonhood. In other words, those who cremate the body as a religious act do so as an image of their belief in the eternal and utter annihilation (reduction to un-being) of the human person as the highest spiritual destiny. Furthermore, while Christians have always regarded the human body (and especially the bodies of the believers who have died and risen with Christ through Holy Baptism, and having been sanctified as temples of the Holy Spirit, having also been nourished and transformed through participation in the Sacred Mysteries of Christ s Most Holy Body and Blood), as sacred objects to be handled with awe and reverence: (the bodies of many Holy men and women have given witness to this truth through the many miracles performed by contact with them, through their remaining incorrupt after many years in the grave and through supernatural properties such as the flow of precious fragrant oil from some of them) the adherents of the various Oriental and most pagan cults see the dead human body as refuse, a discarded prison trash which warrants incineration. 9 The Orthodox Vision Ask Father Joseph Why do most Orthodox Priests oppose the practice of cremation? Why does it matter how we dispose of a body Perhaps an example from the Worship of the Church will suffice to illustrate this point. On Great and Holy Friday, we place the winding sheet with the image of Christ s Body in the center of the Temple where it is incensed, sprinkled with fragrant spices, surrounded by candles and venerated. That evening it is carried in procession, replaced upon the tomb and before the resurrection Service is deposited on the Holy Altar Table where it remains for forty days, in representation of Our Lord s forty days of post-resurrection appearances to his Disciples prior to His Holy Ascension. In the same way, when an Orthodox Believer dies, his or her body is washed, dressed, brought to the Church, surrounded by candles and flowers, anointed, incensed and kissed by the mourners and then carried in solemn procession to the cemetery where it is placed in a grave to await the Resurrection on the Day of the Glorious Second Coming of Our Lord Jesus Christ. While neither of these two rites, the veneration of the winding sheet and the funeral service, is entirely derivative from the other, they each have influenced the other in their development and each illustrate in Liturgical action, the Faith of the Church. Now, let us examine another sequence of events. A believer dies and the body is not washed and taken to the Church. Instead, it is taken without reverence or ceremony to an industrial plant where it is offered for consumption by such intense heat that it is almost totally vaporized and vented into the atmosphere. Next, the two or three large bones which survive being blown up the chimney, are ground to a powder in an industrial machine and these Cremains as the funeral industry calls them, are handed over to the family who then want the Church to offer the invitation to Give the last kiss to an urn or cardboard box. Or, imagine that the body is brought to Church in the normal way but instead of being placed in the earth it is passed through fire. Of what is this a representation? Of what faith does this speak? Do we really think it appropriate to pray Deliver them from eternal fire while offering their earthly remains to be consumed by temporal fire? What about the person whose body is cremated? In the first place, God is not bound in His Mercy by the actions of men. Many Saints were consumed by fire or eaten by wild beasts and this does not, in any way, prevent their being raised on the last day. Certainly, God who could raise up sons of Abraham from the very stones can raise up from the dust and ashes of the earth, the Glorified Bodies of His Holy Ones. As to how God will regard the soul of one who calls himself an Orthodox Christian and then willingly and knowingly defies the Church and Commandments of God by having, or through silence, allowing such arrangements as will, upon death, lead to his body being burned like that of a Hindu, is quite another question and one which only God can answer. Why do some Orthodox Priests seem to tolerate or allow cremation? There are many situations, known to a priest, of which others Cont. on p. 10

12 Cremation Cont. from p. 9 may be unaware. When America was composed primarily of Christians who shared out belief in the Resurrection of Christ and all humans at the last judgement, our opposition to cremation was in the mainstream. Today, many churches consider the Resurrection of Christ to be a myth and the Second Coming almost a joke. In this context, it is natural that issues of cost and convenience would intervene indisposing of their dead. Episcopalians sell niches for cremains as a way of funding their churches while even Roman Catholics seem to have yielded to the environmentalist view that cemeteries use too much land. In this context, many Orthodox Christians who live in families including non-orthodox are not in real control of what will befall their bodies upon death. It is best to put one s desire for an Orthodox burial into writing or even to prearrange the details with a reliable funeral director. However, many people do not get around to this or lack the resources to prearrange their burial. Still others, while wanting to be faithful to the Church may lack the will power or mental ability to resist the pressure of children, grandchildren or spouses to save money and make it easier for everyone. Under such circumstances, a priest may choose to offer some of the same services which would be normally be served simply because it is the best that can be done under the circumstances. Under these circumstances, it is not usual to bring the body into the Church and, of course, would be out of the question to bring the ashes in the Temple. It is probably appropriate, when such an irregular service takes place, that the priest declare at the time of the service that the Orthodox Church does not practice cremation and that the arrangements were made by non-orthodox relatives. In such circumstances, the priest may be doing the best he can to minister to his departed spiritual child and his actions should not be understood by the Faithful as a departure from the teaching of the Orthodox Church on the issue of cremation. San Jose Candle Company Church Supplies Since Pure Hand-dipped Beeswax Candles Size Qty / Box Weight Price 1/4 X lbs /8 X lbs ½ X lbs ¼ X lbs Shipping is free with an order of 2 boxes or more. Many other sizes available. To Order or Inquire Please contact Deacon Elias Union Toll Free (877) Children in Church Cont. from p. 8 children, they should be quiet and limited in number. What is better is to bring a child s liturgy book or a book of icons that the child can use to help learn and understand the services. Make Church a special place, not just another place to play. 7. Holy Noise. Often it is said a quiet church is a dead church because where we hear a child crying, that means there are children present. A child will cry and make noise that is part of being a child. When a child becomes too loud or unruly, simply take them to the vestibule until they quiet down. This can be frustrating for the parent but we need to teach them that quietness is important in the church and over time with instruction, they will learn. Stay patient and positive on this. 8. Get them involved. Orthodoxy is rich in movement and sound and children can be a part of this with the right instruction. Allow them (with supervision) to kiss icons, light candles, cross themselves, sing with the music and participate in the service. All of us are not there to observe the service but participate, so encourage and instruct them to participate. Ask them questions and point out parts of the service so they can learn and appreciate the beauty of the services. Older children can serve in the sanctuary or even sing in the choir. Teach them to chant so they can do it in Church when they get older. 9. Encourage them to ask questions. Talk to the children about the services before and afterwards. Answer their questions, recount what has happened and explain to them what is going on. Encourage them to ask questions of the clergy. Allow their curiosity to be fed so that their experience becomes rich and full. The more they get interested, the more they will participate. 10. Adults be patient. We all must be patient and helpful. Try not to let yourselves become distracted or be a distracter to the children. If the children obstruct your view or distract you, find another place to stand. There are not fixed places for us and find the place where you can best participate in the services. We are the adults and must act in a mature manner. If we must move to another part of the church because we find it difficult to concentrate, then do so quietly and without anger in your heart. Do not complain but rather be thankful for the gift of children in the Church. Help the parents who are having a difficult time out of the spirit of love. Be the solution and not the problem. By this all men will know that you are my disciples, if you have love for one another. John 13:35 10

13 News from Around the Diocese August 16, The Priest John Armstrong is appointed Acting Rector to the St. Herman Church in Littleton, Colorado. August 16, 2000 The Priest Valerii Bulanikov is appointed Acting Rector to the Nativity of the Holy Virgin Mary Church in Menlo Park, California. August 17, 2000 The Archpriest Eugene Tarris (retired) is released from St. Herman Church in Littleton, Colorado and attached to the Holy Transfiguration Cathedral in Denver, Colorado. November 1, 2000 St. Nicholas of South Canaan Mission in Billings, Montana is redesignated St. Nicholas of South Canaan Church. November 1, 2000 The Archpriest Gregory Safchuk is released from St. Innocent of Irkutsk Church in Tarzana, California and reassigned to the Diocese of Washington. November 2, 2000 The Archpriest Nicolas Boldireff is appointed rector of St. Innocent of Irkutsk Church in Tarzana, California. November 9, 2000 The Subdeacon Damian Koult is ordained to the Holy Diaconate. November 10, 2000 The Subdeacon John Tomasi is ordained to the Holy Diaconate. And the Deacon Damian Koult is ordained to the Holy Priesthood. November 10, 2000 St. John the Evangelist Mission is established in Scottsdale, Arizona and placed in the Mission Deanery under the Priest Damian Kuolt. November 13, 2000 The Subdeacon Nicholas Kime is ordained to the Holy Diaconate and the Deacon John Tomasi is ordained to the Holy Priesthood. November 13, 2000 The Joy of All Who Sorrow Mission is established in Culver City, California and placed in the Mission Deanery under the Priest John Tomasi. November 14, 2000 The Subdeacon Hilarion Frakes is ordained to the Holy Diaconate and Deacon Nicholas Kime is ordained to the Holy Priesthood. November 14, 2000 St. Herman of Alaska Mission is established in Port Townsend, Washington and placed in the Mission Deanery under the Priest Nicholas Kime. November 15, 2000 The Subdeacon David Lowell is ordained to the Holy Diaconate and the Deacon Hilarion Frakes is ordained to the Holy Priesthood. November 15, 2000 St. John of Kronstadt Mission is established in Reno, Nevada and placed in the Mission Deanery under the Priest Hilarion Frakes. November 16, 2000 The Subdeacon Thomas Alessondroni is ordained to the Holy Diaconate and the Deacon David Lowell is ordained to the Holy Priesthood. November 16, 2000 The Chapel of Archangel Michael is established at Raphael House in San Francisco, California as a Metochion of Holy Trinity Cathedral and the Priest David Lowell is appointed Chaplain. November 17, 2000 The Subdeacon Athanasius Shaw is ordained to the Holy Diaconate and the Deacon Thomas Alessondroni is ordained to the Holy Priesthood. November 17, 2000 The Synaxis of the Theotokos Mission is established in San Francisco, California and placed in the Mission Deanery under the Priest Thomas Alessondroni. Protection of the Holy Virgin Monastery Releases Catalog Icons Hand-made Rugs Worship Items Prayer Ropes Cds Books and more Books To recieve the catalog call (719) or write Protection of the Holy Virgin Monastery 2343 County Road 403 P.O. Box 416 Lake George, CO Now Available for a Limited Time: 2001Liturgical Calendar and Rubrics 11

14 The sons of the world consider distraction to be something innocent, but the holy fathers recognize it to be the origin of all evils. The person who has given up to distraction has, concerning all subjects and even the most important ones, a very light most superficial understanding. One who is distracted is usually inconstant. The feelings of his heart usually lack depth and strength; and therefore, they are not solid but transitory. As a butterfly flits from flower to flower so also a distracted person passes from one earthly satisfaction to another, from one vain care to another. The distracted person is a stranger to love for one s neighbor. He indifferently looks on the misfortune of men and he lightly lays on them burdens, which are difficult to bear. Sorrows powerfully affect a distracted person, precisely because he does not expect them. He expects only joys. If the sorrow is a strong one but swiftly passing, then the distracted person soon forgets about it in the noise of amusements, but a long lasting sorrow crushes him. Distraction itself punishes the one who is devoted to it. With time everything bores him; and he as one who has not acquired any sound understandings and fundamental impressions whatsoever is given up to a tormenting endless despondency. As much as distraction is harmful in general, it is especially harmful in the work of God and the work of salvation, which requires constant and intense vigilance and attention. Watch and pray lest you enter into misfortune, says the Savior to his disciples (Matthew 26:41). I say to all watch, (Mark 13:21, the Savior said to all Christianity, and therefore, he said it to us in this time. He, who is leading a distracted life is directly contradicting the commandments of the Lord Jesus Christ with his life. All of the saints diligently fled from distraction. Constantly or at least as often as possible they were concentrated in themselves. They paid attention to the movements of the mind and heart and they directed them according to the testament of the gospel. The habit of attending to oneself keeps one from distraction, even amongst distractions which is noisy and surrounding one on all sides. The attentive person abides in solitude, even amidst a multitude of people. A certain great father who had learned by experience the benefit of attention and the harm of distraction said that without intense watchfulness over himself it is impossible to succeed in even one virtue... The works of God, obviously, ought to be learned and examined with the greatest reverence and attention. Otherwise a person can neither examine them nor know them. The great work of God, the creation of man, and then after his fall, his restoration by redemption, ought to be well known to every Christian. Without this knowledge one cannot know and fulfill the obligations of a Christian; but the knowledge of this great work of God cannot be acquired with distraction. The commandments of Christ are given not only to the outer man but even more to the inner man. They embrace all of the thoughts and feelings of man, all of his most subtle movements. To keep these commandments is impossible without constant vigilance and deep attention. Vigilance and attention are impossible with a distracted On Attention and Distraction St. Ignatiy Brianchaninov 12 From the Fathers life. Sin and the devil who arms himself with sin subtly creep into the mind and the heart. A person must constantly be on the watch against his invisible enemies. How can he be on this watch when he is given over to distraction? The distracted person is like a house without doors or gates. No treasure whatsoever can be kept in such a house. It is open for thieves, robbers, and harlots. The distracted life, completely full of earthly cares, gains for a person heaviness just as gluttony and surfeiting do (cf. Luke 21: 34). Such a person is attached to the earth. He is occupied with only the temporary and vain. The service of God becomes for the distracted person an irrelevant subject. The very thought about this service is something for him wild, full of darkness, and unbearably heavy... Distraction is nourished by the unceasing effect of the bodily senses. In vain do distracted people ascribe innocence to the distracted life. With this they are unmasking the evil quality of the illness which has seized them. Their illness is so great and has so dulled the feelings of the soul, that the soul, which is sick with this disease, does not even feel its unfortunate condition. Those who wish to learn attentiveness must forbid themselves all vain occupations. The fulfilling of one s personal and social obligations does not enter into the formation of distraction. Distraction is always united with idleness or with occupations that are so empty that they can be undoubtedly ascribed to idleness. A beneficial occupation, especially an occupation which is one of service, and which is joined with responsibility, does not hinder one in preserving attentiveness to oneself. Rather it guides one to such attentiveness. All the more do monastic obediences lead one to attentiveness when they are fulfilled in the due manner. Being active is the essential path to vigilance over oneself. This path is prescribed by the Holy Fathers for all persons who wish to learn attentiveness to themselves. Attentiveness to oneself in deep solitude brings forth precious spiritual fruits; but for this only people of mature spiritual stature are capable, who have advanced in the struggle of piety, and who first learned attentiveness in the active life. In the active life people help a person acquire attentiveness as they remind him of violations of attentiveness. Being in a subordinate position is the best means of learning attention. No one teaches a person to attend to himself as much as his strict and prudent superior. During your occupations of service amidst people, do not allow yourself to slay time in empty conversations and foolish jokes. In your solitary occupations, forbid yourself daydreaming and soon your conscience will become sharpened and will begin to point out to you every deviation into distraction as a violation of the law of the gospel and even as a violation of good sense. Amen. This article is from the latest issue of Divine Ascent, a journal of Orthodox Faith published bi-annually by the Monastery of St. John of San Francisco, Point Reyes, California. If you are interested in subscribing to the journal see the website at www. Divine Ascent.org.