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VOL. LXXVIJULY/AUGUST 2011 No. 7-8

THEHERALD

JACKSON, MI

2 SOLIA JULY/AUGUST 2011PRAY AND WORK FOR ORTHODOX UNITY IN NORTH AMERICA

SOLIA — THE HERALD (ISSN 0038-1039)is published bi-monthly for $15.00 per year:United States, $20.00 per year: Canada, and$25.00 per year in other countries by The Ro-manian Orthodox Episcopate of America, 2535Grey Tower Road, Jackson, MI 49201-9120.Periodicals postage paid at Jackson, Michigan,and additional offices. Phone: (517) 522-3656,Fax: (517) 522-5907. E-mail: [email protected]: http://www.roea.org.

POSTMASTER: Send address changes to:SOLIA — THE HERALD, P.O. Box 185,Grass Lake, MI 49240-0185, U.S.A.

Articles and news published in SOLIAdo not necessarily reflect the views orthe endorsement of the Romanian Or-thodox Episcopate of America.

CHAIRMAN:Most Rev. Archbishop

Nathaniel Popp

VICE-CHAIRMAN:Right Rev. Bishop Irineu Duvlea

ENGLISH EDITOR / SECRETARY:Archdeacon David Oancea

ROMANIAN EDITOR:Rev. Fr. Anton Frunza ¨

STAFF:Hieromonk Calinic Berger Ph.D.

V. Rev. Dr. Remus GramaHdcn. Sebastian Dumitrascu

Mr. Mark ChestnutMr. Richard C. Grabowski

CONTENTSEnglish Section

CONVOCATION – The 79th Annual EpiscopateCongress ..................................................................3

63rd National ARFORA Congress,Axinia Lucia (Lucy) Pop ................................ 4, 17

Camp Vatra for Seniors 2011,Rev. Fr. David Wey ........................................ 5, 16

St. Nicholas Orthodox Summer Camp 2011,Psa. Mihaela Vint ........................ 6, 11, 13, 15, 17

What is the Meaning of Christ’s Ascension?,Hieromonk Calinic (Berger), PhD ................. 7, 15

The Prodigal Son’s Father, Psa. Lillian Lupu.........8

Solia Calendar 2012 Advertising Contract ..............9

What Would Christ Say About Stem Cells?,Thomas E. Ichim, PhD ................................... 10-11

Hierarchal Schedule .................................................12

Clergy and Parish Changes .....................................13

Congratulations Graduates! .............................. 14-15

OCL 24th – Annual Meeting......................................16

2011 Stanitz-AROY Scholarship Recipients ...........16

Financial Report .......................................................17

In Memory ..................................................................18

Romanian Section

Cuva[nt de Suflet, Iulie – August 2011,+ IRINEU, Episcop Vicar ....................... 19-20, 24

öntreba¨ri sçi Ra¨spunsuri,Pr. Dr. Dumitru Ichim ..........................................20

CONVOCARE — Al 79LEA Congres .........................21

Sfa[nta Cuvioasa¨ Teodora de la Sihla,7 August .......................................................... 22, 24

Cateheza¨ Despre Ruga¨ciune,Pr. Prof. Dr. Cezar Vasiliu ............................ 23-24

During this hot summer, Camp Vatra cooksenjoyed a renovated and air-conditioned ARFORAHouse with funds raised by National ARFORA.The dormitory for campers has been air-condi-tioned for several years as has the Camp Admin-istrative Center and Nurse’s Station. The Kitchenand Dining Room in Avram Iancu Hall are thenext areas to be addressed. Can you help? Totalcost for the project is estimated to be $10,000.Please send you tax-deductible donation today to:ROEA, PO BOX 309, GRASS LAKE MI 49240-0309 – Note “Kitchen Air” on your check. Fordonations by credit card, call 517-522-4800 or goto http://www.roea.org and click on the button“Make a Donation Today” on the left side of thepage above the “Summer Camps” logo, fill out theform and mail it or fax it to: 517-522-5907. Thankyou!

CAN YOU HELP?

St. George the Great MartyrRomanian Orthodox Church

144 - 30th St NWCanton, Ohio

OCTOBER 15-16, 2011

His Eminence Archbishop Nathaniel &His Grace Bishop Irineu

plan to be present for the weekend.

View program details at:http://www.stgeorgecanton.org

or call (300) 492-4592or email: [email protected].

100TH ANNIVERSARYCELEBRATION

PRAY AND WORK FOR ORTHODOX UNITY IN NORTH AMERICASOLIA JULY/AUGUST 2011 3

SCHEDULE OF EVENTS

Thursday, September 29 – St. Mary Church9:00 am Clergy Conference1:00 pm Lunch2:00 pm Clergy Conference Reconvenes5:00 pm Vespers & Sermons6:30 pm Supper7:00 pm Episcopate Council Meeting8:00 pm Delegate Registration – Holiday Inn

Friday, September 30Holiday Inn

8:00 am Registration9:00 am Invocation to the Holy Spirit

79th Episcopate Congress Convenes1:00 pm Lunch2:00 pm Congress Reconvenes — Session II

St. Mary Church5:00 pm Great Vespers & Sermons6:30 pm Supper

Saturday, October 1 – St. Mary Church9:00 am Procession of the Hierarchs & Clergy

Hierarchal Divine Liturgy12:00 noon Congress Banquet at

Suparossa Restaurant

Host Parish:St. Mary Church, Chicago, Illinois

4225 N Central Ave, Chicago IL 60634-1800(773) 736-1153

Hotel:Holiday Inn Chicago – North Shore

5300 W Touhy, Skokie IL 60077(866) 750-3369 or (847) 679-8900

http://www.hiskokie.comUSE GROUP CODE R9C

Rate: $109 + 9.5% tax per room per night

DEADLINE FOR RESERVATIONS:SEPTEMBER 7, 2011

No shuttle service is available fromO’Hare International or Midway Airports.

Delegates must arrange their own transportation.

CONVOCATIONIn conformity with Article III, Section 7, of the

By-Laws of The Romanian Orthodox Episcopate ofAmerica, we hereby call into session

THE 79TH ANNUALEPISCOPATE CONGRESS

Friday, September 30 throughSaturday, October 1, 2011

atHOLIDAY INN CHICAGO – NORTH SHORE

5300 W TOUHY, SKOKIE IL 60077(866) 750-3369 or (847) 679-8900

The Congress will be in session startingFriday, September 30 at 9:00 amCentral Daylight Savings Time

The Agenda, as will be presented in the AnnualReport to the Episcopate Congress 2011, will include:

Reading/Approval of the78th Annual Episcopate Congress Minutes;

Official Reports to the Congress;Reports from the Episcopate Auxiliaries;

New Business as submitted by the Episcopate Council

As per Article III, Section 1, The Episcopate Congressshall be composed of:

• The Bishop• The Auxiliary Bishop(s)• The Vicar• The Parish Priest and Assistant Priest(s)• Two Lay Delegates elected by each Parish Assem-

bly for Congress 2011-2012• Two delegates from each Auxiliary organization

of the Episcopate• Priests under the jurisdiction of the Episcopate not

having parishes, deacons, abbots, abbesses, if ac-credited by the Episcopate Council

• Members of the Episcopate Council in office, in-cluding Auxiliary Presidents ex-officio.

Should the duly-elected lay delegates be unable toattend, their alternates will represent the parish. Noaddition, substitution or ad hoc delegation will be rec-ognized by the credentials committee.

+ NATHANIELArchbishop of Detroit and The Romanian

Orthodox Episcopate of America

THE 79TH ANNUALEPISCOPATE CONGRESS

OF THEROMANIAN ORTHODOX

EPISCOPATE OF AMERICA


The 63rd National A.R.F.O.R.A Congress was heldon June 3-5, 2011, hosted by the Ladies Auxiliary ofPresentation of Our Lord Romanian Orthodox Church,Fairlawn, OH.

The weekend activities began with the ExecutiveBoard meeting on Friday afternoon, followed by aninformal Welcome Reception for His Eminence Arch-bishop Nathaniel, Clergy, Preotese, Delegates, PastPresidents and guests. The ladies did a wonderful jobin preparing delicious dishes, and a very enjoyableevening was had by all in attendance. The delegatespresent registered.

On Saturday morning, the registration of the del-egates continued, and a very nice breakfast was servedby the ladies of the host parish. The Host ParishPriest, Fr. Ian Pac-Urar, opened the Congress with aprayer and addressed the delegates. The Congress Co-Chairperson, Karen Pascu, and Lucy Pop, ARFORAPresident, also addressed the Congress and welcomedthe delegates. The Auxiliaries represented were: “HolyNativity”, Chicago, IL; “Holy Cross”, Hermitage, PA;“Falling Asleep of the Ever-Virgin Mary Cathedral”,Cleveland, OH; “St. Mary”, Chicago, IL; “Holy Trin-ity”, Youngstown, OH; “Presentation of Our Lord”,Fairlawn, OH; “Saint Nicholas”, Alliance, OH; “SaintGeorge Cathedral”, Southfield MI; “Saints Peter andPaul”, Dearborn Heights, MI; “St. Mary”, St. Paul,MN.

President Lucy Pop thanked the Board and the del-egates for taking time from their busy schedules to

63RD NATIONAL A.R.F.O.R.A. CONGRESS

ARFORA Delegates together with Brotherhood Conference Delegates

attend the Congress and to work for the benefit of theEpiscopate and its parishes.

A.R.F.O.R.A. awarded one $1,000 Undergraduatescholarship this year, and no one applied for the Gradu-ate scholarship. We encourage the parish priests andthe local ladies auxiliary presidents to remind theyoung people that ARFORA offers these scholarships,and the forms are posted on the ARFORA website(www.ARFORA.org). We continue to support theMonasteries, Seminarians, the Vatra Summer Camps,the widowed Preotese and the Episcopate MissionFund. Our project, “Cancer Awareness in Women,”raised monies both nationally and on local levels. Ourmain focus is organizing new auxiliaries and encour-aging the existing auxiliaries to be more active on theNational level. We have information packets whichwe can send to parishes or missions that need help inorganizing a ladies auxiliary. Over the past few years,ARFORA has mailed over 100 packets with informa-tion to the new Missions and Parishes, to familiarizethem with our organization. During the past four years,three Auxiliaries were re-activated, and three newAuxiliaries joined ARFORA. Louise Gibb, pastARFORA President and current Board member, printeda fundraising ideas booklet, which is available uponrequest.

His Eminence, Archbishop Nathaniel presented areport to the Congress on the progress made with theARFORA House improvements. This building is at

Cont. on page 17


An enthusiastic group of teenagers gathered at theVatra for the annual Seniors’ Camp, held July 10-16.After a half day of rain on Monday, the warm but clearand breezy weather was the first of many blessings.There was a good balance between a full program anda relaxed and flexible schedule. Everyone enjoyed thevarious aspects of the camp program.

Each day began with morning prayers (includingthe Epistle and Gospel readings for the day). Thetraditional flag-raising ceremony was done immedi-ately after prayers, followed by a delicious breakfast.After the meal, campers changed from church clothesto “comfies” and gathered in the outdoor pavilion forlessons.

Three thirty-minute classes were presented for eachof the five weekdays: Fr. Calinic presented an over-view of the book of Genesis, with many interestingside trips into moral applications and scientific dis-coveries that relate to its contents; Fr. David Wey thendid an overview of the icons of the Great Feasts of theChurch, with a view to what they teach us about “whowe are” and “what will happen to us”; and Fr. IoanBogdan taught the various forms of prayer used in ourprivate and public worship, and how to practicallyinclude the rhythm of prayer in daily life.

After some free time for the remainder of the morn-

CAMP VATRA FOR SENIORS 2011:FUN, GOOD TIMES, AND SPIRITUAL GROWTH

byRev. Fr. David Wey

ing, lunch was served, usually shared with ArchbishopNathaniel and the staff of the Chancery. Daily clean-ing chores followed, before heading off to a differentactivity each afternoon. Monday (again, because ofthe rain) gave the opportunity for some fun and livelycompetition at a local bowling alley. Tuesday was atrip to the Buffalo Ranch: campers got to take a wagonride out into the field habitat, feed the buffalo withcorn cobs, learn about a very rare “white” buffalowhich was born on the ranch some years ago, andfinish with an exhilarating zip-line ride across a pond.Wednesday afternoon was spent making diptych iconsof our Lord Jesus Christ and the Mother of God, andputting the finishing touches on tie-dyed camp tee-shirts. Thursday the campers were treated to a tour ofthe Chancery and the Episcopate Museum, and weregraciously received at the residence by His Grace,Bishop Irineu, who bestowed gifts upon all. Later thatday, they made a pilgrimage to Dormition Monastery,where Mother Macrina gave them a spiritual talk andwalking tour of the grounds. The afternoon was cappedwith a trip to the Jackson Parlour for ice cream. Fridayafternoon held perfect weather for a visit to the Por-tage Lake Beach.

In the afternoons and evenings after supper, severalCont. on page 16


Come Let Us Worship was the theme invitingchildren and teens from parishes across Canada toparticipate in the annual St. Nicholas Orthodox Sum-mer Camp in Fort Qu’Appelle, Saskatchewan. Withthe blessing of His Eminence, Archbishop Nathanielof the Romanian Orthodox Episcopate of America, St.Nicholas Camp was held during the week of July 10-16, celebrating this year a half century of existence.Participants from three provinces (British Columbia,Saskatchewan and Manitoba) came together to learnmore about their faith, make lifelong friends and havefun in the beautiful Qu’Appelle Valley.

On a sunny Sunday afternoon, July 10, campersarrived at the Orthodox Christian Centre ready for aweek of joyful learning adventure that would becomefor them a piece of treasured memory. The campofficially opened in the Protection of the Mother ofGod Orthodox Church with prayers led by Fr. CosminVint. The Dorm, the Kitchen, St. Martinian DiningHall, the adjacent buildings and grounds were thenblessed with holy water, the boys assisting by carry-ing the necessary vessels, candles, crosses and icons.The girls joined in the procession singing: “Holy God,Holy Mighty, Holy Immortal have mercy on us”. Psa.Mihaela Vint welcomed everybody, introduced thecounselors and the rest of the staff, presented the

schedule and outlined the camp rules. After Supper,campers and staff members alike couldn’t wait for thefirst campfire of the week to be started. Cheerfulsinging and jolly visiting, while enjoying yummysnacks, were clear pictures that everyone was havinga good time.

The echoing sounds of the church bells summonedeverybody for morning and evening prayers and alsoannounced to the campers when to switch activities orgo to meals. Mornings were centred around three ro-tating sessions: Teaching, Arts & Crafts and Music,which the three groups of campers (Juniors, Interme-diates and Seniors) would alternately attend.

Rev. Frs. Cosmin Sicoe and Cosmin Vint providedthe religious instruction during the week. All teachingsessions were held in the church and concentrated onthe most important service of Orthodoxy – the HolyLiturgy. The participants were invited to watch how apriest vests for the service and some were truly amazedat such a sight. Campers also enjoyed learning aboutthe prosphora, the Lamb, the letters of the Seal, andthe preparations performed before the Divine Liturgy.Questions followed each teaching session, and the priestsanswered them. All campers were given folders with asummary of the teaching material for each day.

ST. NICHOLAS ORTHODOXSUMMER CAMP – 2011

COME LET US WORSHIP

Cont. on page 11


The fact that the ascension is mentioned in theNicene Creed is also significant: it reveals that theFathers saw it as a salvific event in the life of Christ.Of course, everything Christ did for us was salvific,but in the Creed, only the most essential points weresummarized. What is then the meaning of the Ascen-sion that gave it such prominence? What do the his-torical details gathered from the Scriptures tell us?

Several key details arise in the Scriptural accounts.First, it is clear that Jesus chose the place of Hisascension. The Gospel of Luke tells us that He “led”His disciples out “as far as Bethany” (Lk 25:50),whereas Acts specifies the Mount of Olives as theplace of the Ascension (Acts 1:12). In fact, this is oneand the same place: the small village of Bethany (thehome of Lazarus) was on the Mount of Olives. Inother words, Jesus chose the same place to enter the“heavenly Jerusalem” from which He entered the earthlyJerusalem to suffer His passion, after He worked Hislast great miracle (the raising of Lazarus, Jn 11:1).Additionally, there was another important place onthe Mount of Olives: the garden of Gethsemane (Mt26:30, 36), the very place of His trial and prayer,“Father, if it is possible, let this cup pass from Me;nevertheless, not as I will, but as You will” (Mt 26:39).This would mean that the location of Jesus’ agony andof Jesus’ exaltation was the exact same place. Indeed,insofar as the Gospel does not say that Jesus ascendedfrom Bethany but near it, the opinion of some com-mentators is that Jesus ascended from Gethsemane

WHAT IS THE MEANING OFCHRIST’S ASCENSION?

Why did Jesus ascend? What is the meaning of thisfinal act of His life on earth, both for Him and for us?

The Ascension of Jesus Christ is the culmination ofHis ministry and a key component to help answer thequestion, “Who do men say that I am?” (Mk 8:27).Descriptions of the ascension are found primarily inthe writings of Luke (Lk 24:49-53, Acts 1:6-11). Thesecond ending of Mark also mentions the event, albeitin summary form (Mk 16:19-20). It is not to be foundin Matthew or John, though it maybe inferred in the latter (20:17). It isalso included in the wider traditionas witnessed by the early Paulinecreeds (e.g. 1 Tim 3:16). These ele-ments in Luke, Mark, John and Paulall appear to be independent tradi-tions, so we can state categoricallythat Christ’s “being lifted up” intoheaven is part of the original Gospelpreaching.

That is the legacy of Christians (Rom 12:14).Finally, the Scriptures tell us that Jesus ascended

“into heaven” (Lk 24:51) in order to “sit at the righthand of God” (Mk 16:19), that is, not into exile butinto the very center of God’s existence. Jesus remainsin a place of total authority. “All power in heaven andon earth is given unto Me” (Mt 28:18). Christ asmediator cannot get any higher (Heb 8:1). The powerbestowed on the glorified Christ is then shared byHim with His disciples: “… tarry in the city of Jerusa-lem, until you are endued with power from on high”(Lk 24:49). This is not an earthly power, which evenafter the Resurrection the disciples sought (Acts 1:6),but the power of the Holy Spirit – in other words, it isnot a power to rule, but to witness (Acts 1:8).

Jesus could not remain with His resurrected bodyon earth, in its present, fallen state. His glorified bodyis the harbinger of the age to come, when all creationwill be renewed by the permanent, bodily presence ofChrist. As the resurrection shows us that we are in-complete without our bodies, the ascension confirmsthat our bodies, as our souls, have an everlastingsignificance. Human beings are not souls trapped inbodies, as in a prison. What we do in this life will becarried over into the next in a mysterious and perma-nent manner. We see this in Jesus: after His resurrec-tion and transformation, He yet bears the wounds ofHis sacrifice. In other words, His body is stamped bythe actions of His soul, of His prayer in Gethsemane,

blessing (cf. Lev 9:22, Sir 50:20-1).Jesus blessed with both hands, thesame hands nailed on the Cross. Heblesses everyone, even those whoabandoned Him in that very gardenof Gethsemane. He did not leave withdispleasure, nor a rebuke, but in loveand forgiveness. Again, Jesus showsthose who follow Him an example:to always leave this world and everysituation with a blessing behind us.

itself. In either case, Jesus’ choice of the Mount ofOlives is highly significant and, as with all elementsof His life, creates a path for us. Consequently, anyChristian who wishes to ascend to heaven must do sothrough sacrifice, sufferings and sorrows, being obe-dient to God’s mysterious will, and not one’s own.

The second detail from the Scriptural narrative isthat Jesus’ final act was to “lift up His hands, andbless them” (Lk 24:50), a clear reference to hierarchic

byHieromonk Calinic (Berger)

Cont. on page 15


have taken several years. The wild living son wasaway all that time with no word. Each day duringthose years, the father must have ached with a heavyheart. Did he shed tears in the quiet of the night whenhe remembered his son as a young child? What mighthave been the questions he would have asked himself?How is it that one son is so obedient and hard work-ing, while the other is so disobedient and sinful? Whatcould I have done differently in raising him? Thefather did not go after his son and drag him home.Rather, he trusted in God and waited patiently. Or wasit patiently? The wait must have been excruciating;part of his heart must always have been far away withhis lost son.

In the end, it was not the father’s pain that broughtthe selfish boy home, but rather his own hunger pains.That pain made him realize that he chose wrongly,

THE PRODIGAL SON’S FATHER

In the story of the Prodigal Son (Luke 15: 11-31),we learn of a young man who chose to take his inher-itance, leave home and squander all his fortune onloose living and a sinful life. He left his father’sguardianship to unbridled freedom. After he spent allhis money, his life hit rock bottom, and he was starv-ing of hunger. One day, he came to his senses, and hedecided to go back to his father and ask forgiveness.Many sermons are given on the Prodigal Son, what hefelt and how it was for him to go back home after allhe did. We also hear about the other son who lived thegood, loyal life at home with his father. He was jeal-ous when his brother came home and the fatted calfwas killed for the welcome home banquet. There aremany lessons to be learnedin both examples.

But what about the fa-ther? How did the fatherlive during that time hisson was away? And howdid he feel when the sonreturned after disobeyinghim for all that time?

I imagine that the fatherknew the son was not mak-ing the right decision fromthe very beginning whenhe asked for his fortune,but gave him the moneynonetheless. We do notknow for how long the sonwas away, but scripturetells us that there was afamine that went throughthe country. This might

This is how God receives us. God knows what is inour hearts, just as the father knew what was in hisson’s heart. Even with the hurt God must feel whenwe sin, he still runs out to meet us when he knowsthere is repentance in our heart. He gives us the bestwe could ask for and makes us welcome in our Father’shouse as long as we return. Our heavenly Father waitsso patiently and with so much love.

All we have to do is go to Him. Let us run to Himas the prodigal son. Let us come to our senses, resolveto return and come to the Father. There is always anembrace waiting for us. Let us all meet at His heav-enly banquet that He has thrown in our honour. “In thesame way, I tell you, there is rejoicing in the presenceof the angels of God over one sinner who repents”(Luke 15:10).

that his father was a fairand just man, and he hadbehaved wrongly. How-ever, there wasn’t even achance for the young manto say he was sorry, to askforgiveness or to say hewas hungry, because thefather ran out to meet hisson and poured out all thelove he had saved duringthose years. His prayershad been answered, and hisson came home. The fa-ther didn’t ask questionsor make demands, becausehe knew what was in hisson’s heart. The son hadrepented. Therefore, he ac-cepted him home uncon-ditionally.

and he did not have to be alone. It was the physicalpain that stirred spiritual pain and led his heart to turnaround. Is this much different than when we cry out toGod when we are in pain? We don’t say “God youmust be very disappointed in me and I am sorry,” butwe say: “God you have to help me, because I amhurt.” Then as we mature, or “come to ourselves” asthe prodigal, we understand what we did and howwrong it was.

The younger son was far off when his father sawhim. We are told how he had rehearsed what he wasgoing to say in order for his father to take him back.How did he feel as he saw his father coming out tohim? I am sure that he was nervous, because he knew

byPsa. Lillian Lupu


Stem cells are an area of misunderstanding. Aswith any scientific discussion that enters the publicdomain, mass misinformation and exaggeration of factsis occurring, so that the faithful are cornered into theposition to ask themselves whether stem cell researchreflects the will of God, or whether this is a deceptionof the evil one, aimed at desanctification of humanlife. The Holy Fathers of the Church teach us that the“devil may appear as an angel of light.” Could stemcells be one of these situations in which something isgiven to us that appears to be life-promoting but reallyis a dangerous trap?

What are stem cells?In order for us to understand the issues involved,

and what exactly stem cells are, we are forced to takea quick lesson into the science of stem cells. A stemcell is a cell whose purpose is to generate new cellswhile having the ability to make copies of itself. Ev-eryone has stem cells inside of them. For example,blood is made from stem cells in the bone marrow.After your skin is injured, healing occurs because ofstem cells in the skin. Even after a stroke, although toa small extent, new brain cells are made from stemcells that are found in the brain. The younger anorganism is, the more potent the stem cells are. Forexample, stem cells in a young person are found inhigher numbers and have a higher ability to repairdamaged tissue as compared to stem cells in an olderperson. The stem cells in the adult human cannotmake another human from scratch. They can makehuman tissues that are useful for repairing the humanbody, but they cannot make a whole new human. Theyare not a new human life, but an extension of anexisting life. These are adult stem cells.

The problems started when scientists wanted toanalyze the earliest stem cell. Since stem cells fromchildren are theoretically more potent than from adults,stem cells from embryos should be even more potent.According to this reasoning, the first cell in the devel-opment of a human life, the fertilized egg, is the mostpotent stem cell. Embryonic stem cells are made fromthe fertilized egg. They are essentially copies of thefertilized egg that can reproduce in the laboratory.These cells, because of their potential to create acompletely new human, are considered by the Churcha human life, and accordingly, their manipulation is asin.

Medical problems with embryonic stem cellsIndividuals not sharing respect for human life will

answer the question posed by Caiaphas, the same waythat Caiaphas answered it: “It is better for one life to

WHAT WOULD CHRIST SAYABOUT STEM CELLS?

By Thomas E. Ichim, Ph.D.

be sacrificed in order for many lives to be saved”. Solet us examine the scenario in which we put aside ourbeliefs and ask ourselves whether embryonic stemcells actually have the potential to benefit humanitytoday. The answer is a resounding “no”. We willexplain three fundamental points that demonstrate ina black and white manner that embryonic stem cellsfrom a scientific point of view are not therapeuticallyuseful at present, nor will be in the foreseeable future.

1. Embryonic stem cells cause cancer. The actualdefinition of an embryonic stem cell is based on itsability to cause the teratoma type of cancer in themouse. Now what exactly is a teratoma? The word“teratoma” comes from Greek, which means “mon-strous tumor.” This type of cancer occurs rarely inhumans and is fatal if not surgically excised beforespreading. Defendants of embryonic stem cell researchtell us that teratomas will not occur if embryonic stemcells are used in medicine, since it is not embryonicstem cells that are given to people, but embryonicstem cells made into specific tissues that the patientneeds. The problem with this argument is that biologyis not perfect. Even if conceptually in 10 years it ispossible to make, for example, functioning liver cellsfrom embryonic stem cells, how will it be possible topurify 100% only the newly generated liver cells andhave no left over cancer cells? It only takes one singlecancer cell to cause a tumor to form. To this point, thedefenders of embryonic stem cells will tell us thateven if a tumor cell is left over, it will be rejected bythe immune system. This is not correct, since terato-mas possess mechanisms to “hide” from the immunesystem, whereas normal tissue does not. An exampleof this is a mouse study in which teratomas developedand were not rejected, while the few embryonic stemcells that did differentiate into heart tissue were re-jected by the animal.

2. It is not possible to generate the equivalent ofhuman adult tissues from embryonic stem cells. Theembryonic stem cell represents the fertilized egg. Ithas the same immaturity as the fertilized egg. Duringnormal development, it takes numerous biologicalprocesses to occur for a cell to “grow up” from theimmature state of the fertilized egg to the maturity of,say a heart cell in a 63 year old person with heartdisease. Since the embryonic stem cells are so imma-ture, it is naive to think that by exposing the cells tocertain chemicals, we can “accelerate” their matura-tion to the timespan of days from processes that takedecades. For example, embryonic stem cells treatedwith specific chemicals can mature into what resembles


heart cells. These cells even beat in the test tube!However, these cells are not true heart cells, since alot of the properties of an adult heart cell are notpossessed by these “accelerated maturity” cells. Ac-cordingly, to date, no real tissue equivalent has beengenerated by embryonic stem cells.

3. Embryonic stem cells are not compatible withthe recipient. Let us imagine that the problem of can-cer, and the problem of lack of maturity, has beenresolved. A very significant obstacle that few peopletalk about is the fact that the tissues generated fromembryonic stem cells are not compatible with the gen-eral population. God has made humans very uniquefrom each other immunologically. This is why recipi-ents of organ transplants are required to take drugs thatsuppress the immune system. Even if people take im-mune suppressing drugs, the transplant surgeon willnot perform the transplant unless the tissues are immu-nologically matched. The likelihood of finding immu-nologically matched organs is between 1 in 100,000-10,000,000. At present, there are approximately 100embryonic stem cell lines, which are derived fromapproximately 100 individuals. Therefore, even throughusing immune suppressive drugs (which are toxic andhave many side effects), the ability of embryonic stemcells to be used on a widespread basis is impossible.

Adult stem cells as an alternativeIt is sad that with all the media and public attention

given to embryonic stem cells, the great promise ofadult stem cells is largely forgotten. As we discussedat the beginning of the article, adult stem cells arefound in all of our bodies and have the purpose ofhealing injured tissue. The only problem with adultstem cells is that these cells usually are not found athigh enough concentrations at the areas where theyare needed. For example, people who have a heartattack or stroke, contain much higher concentrationsof stem cells in their blood compared to healthy people.This is because the stem cells start to migrate to theinjured tissue in order to heal it, but there are notenough of them to cause full healing. If one couldincrease the number of stem cells in the body, thentheoretically, one could enhance the ability of thebody to heal itself. Indeed, this appears to be possible.Numerous studies have shown that augmentation ofthis natural process by administration of adult stemcells is highly beneficial to patients with diseasesranging from heart failure, to peripheral artery dis-ease, to Crohn’s Disease.

In contrast to embryonic stem cells, which havenever been used in people and most likely will not bein the next several years, thousands of patients havebenefited from adult stem cells. Unfortunately, in theUS, adult stem cells can only be obtained by joiningclinical trials, which may be found at the NIH website(www.clinicaltrials.gov). The only alternative for pa-tients seeking adult stem cell therapy is going outsidethe US to clinics such as www.cellmedicine.com which

replicate the procedures used experimentally in theUS for select patients that fit the inclusion criteria.

Conclusion:Jesus would support adult stem cells

In today’s time of general godlessness and lack ofrespect for life, it is not only the responsibility, but theobligation, of the Christian faithful to understand thefundamental difference between embryonic stem cellsand adult stem cells. Embryonic stem cell research isassociated with not only the killing of innocent life,but also obscene desecration of God’s Image. Addi-tionally, for the reasons mentioned, embryonic stemcells do not pose a scientific solution to health prob-lems. They are a source of siphoning funds and atten-tion away from real stem cell research that actuallyhelps people’s health. Adult stem cells, being part ofthe body that God gave to us, are a great scientificdiscovery, whose translation into cures for horribledisease should be strongly endorsed by the faithful.

For more information about adult stem cells, pleasesee www.youtube.com/cellmedicine or visit the adultstem cell clinic website at www.cellmedicine.com.

Thomas Ichim, Ph.D. is the Chief Executive Officerof Medistem Inc. and son of V. Rev. Fr. DumitruIchim.

The Arts and Crafts projects offered in the Programwere: assembling and painting sturdy birdhouses (usu-ally three campers worked on one) to be used in thetrees around the campsite; decorating tote bags andpainting on them favourite memories of camp; and,last but not least, embellishing picture frames in whichto place a group photo to take home as a souvenirfrom Camp. Another Camp project was designing andmaking a commemorative cement plaque to which allcampers added one small coloured rock.

During the Music sessions, students were taughtthe responses of the Divine Liturgy using the UnisonLiturgical Responses published by the Romanian Or-thodox Episcopate. It was indeed a great joy to hearall those young voices responding during the HolyLiturgy served at Camp. The dialogue between thepriest and the faithful was kept unbroken throughoutthe service.

If mornings were learning-oriented, afternoons werefilled with action and physical activity. Trips outsidethe camp included: the local Fish Hatchery; the FortQu’Appelle Museum; Ravine Adventures (with pedal-go-carts and the enormous hamster ball); visiting afarm and making friends with ponies, sheep, a horseand a donkey; Geocaching and Nature Hikes at EchoValley Provincial Park; fishing and mini-golf. On Fri-day afternoon, everyone participated in the Mini-Olym-pics, having lots of fun with the relay games, volley-ball and soccer.

Cont. on page 13

St. Nicholas Camp Cont. from page 6


May 13 – July 3, 2011May 13-15. Fairlawn, OH. Presentation of Our Lord. Saturday: Deanery

Conference on Church Health and Growth. Saturday Evening: Great Vespers.Sunday: Hierarchal Divine Liturgy.

May 21. Washington, DC. St. Nicholas (OCA) Cathedral. Attended Wed-ding of Elizabeth Robertson.

May 22. Potomac, MD. St. Andrew Mission. Hierarchal Divine Liturgy.May 24-26. Chicago, IL. Assembly of Canonical Orthodox Bishops of North

and Central America.May 29. Rives Junction, MI. Dormition Monastery. Hierarchal Divine

Liturgy.June 3-5. Fairlawn, OH. Presentation of Our Lord. ARFORA Annual

Conference. Saturday: Conference Meetings. Evening: Great Vespers. Dinner.Sunday: Hierarchal Divine Liturgy. Brunch.

June 10-13. Flintoft, SK. Sts. Peter & Paul. 100th Anniversary. Saturday:Memorial Service and Blessing of Graves. Lunch. Great Vespers. Sunday: Hi-erarchal Divine Liturgy. Festive Banquet.

June 13-15. Calgary, AB. St. Mary. Inspected progress of new iconography.June 15-19. Vancouver, BC. Holy Trinity. 25th Anniversary. Friday: Prepa-

ration for blessing of new Holy Table and iconography. Saturday: Consecrationof Altar and Blessing of iconography. Banquet. Sunday: Hierarchal DivineLiturgy. Lunch.

June 25-26. Kitchener, ON. St. John. Saturday: Great Vespers. Dinner.Sunday: Blessing of Dan Chirtu to be Reader and Subdeacon. Blessing of Waterand Blessing of Iconography. Hierarchal Divine Liturgy. Ordination of DanChirtu into the Holy Diaconate. Banquet.

June 28-29. Rives Junction, MI. Dormition Monastery. Tuesday: Vigil.Wednesday: Hierarchal Festal Divine Liturgy for Sts. Peter & Paul.

July 3. Rives Junction, MI. Dormition Monastery. Hierarchal Divine Lit-urgy.

July 9. Grass Lake, MI. ROEA Chancery. Episcopate Council Meeting.JDC Meeting.

July 10. Rives Junction, MI. Dormition Monastery. Hierarchal DivineLiturgy.


July 19-20. Rives Junction, MI. Dormition Monastery. Tuesday: Vigil.Wednesday: Hierarchal Divine Liturgy for feast of St. Elijah.


July 26. Detroit, MI. Sacred Heart Seminary. Catholic-Orthodox Dia-logue.

July 30. Grass Lake, MI. Vatra Romaneasca. AROY Board Meeting.July 31. Southfield, MI. St. George Cathedral. Hierarchal Divine Liturgy.

Parish Picnic.

AUXILIARY BISHOP SCHEDULEJanuary 2 – June 29, 2011

January 2. Detroit, MI. Ascension Monastery. Hierarchal Divine Liturgy.January 6. Dearborn Heights, MI. Sts. Peter & Paul. Hierarchal Divine

Liturgy for Theophany. Great Blessing of Waters.January 7. Grass Lake, MI. St. Mary Chapel. Akathist for the feast of St.

John the Baptizer.January 9. Dearborn Heights, MI. Sts. Peter & Paul. Hierarchal Divine

Liturgy.January 16. Alliance, OH. St. Nicholas. Hierarchal Divine Liturgy.January 23. Houston, TX. St. Andrew. Hierarchal Divine Liturgy and

meeting with Parish Council members.January 29. Orlando, FL. Sts. Michael & Gabriel. Hierarchal Divine

Liturgy.January 30. Clearwater, FL. St. Stephen the Great Mission. Hierarchal

Divine Liturgy. Afternoon: Presided at the General Assembly. Evening:Brooksville, FL. St. Andrew Mission. Pastoral visit.

February 2. Grass Lake, MI. St. Mary Chapel. Akathist for the Feast ofPresentation of Our Lord.

February 5-6. Miramar, FL. Holy Trinity. Saturday: Meeting with ParishCouncil members. Evening: Great Vespers. Sunday: Hierarchal Divine Liturgy.Afternoon: Presided at the General Assembly. Evening: Meeting with the newParish Council members.

February 13. Dearborn Heights, MI. Sts. Peter & Paul. Hierarchal DivineLiturgy.

February 16. Detroit, MI. Wednesday Afternoon: Formal welcome dinnerfor Metropolitan Kallistos Ware attended by Metropolitan Nicholas of the GreekOrthodox Archdiocese of Detroit and other Clergy from Metro Detroit Area onthe occasion of Metropolitan Kallistos Ware’s visit to Detroit.

February 18. Livonia, MI. St. Mary Basilica. Attended the talk by Metro-politan Kallistos Ware.

February 19. Southfield, MI. St. George Cathedral. Wedding service for

HIERARCHAL SCHEDULEOvidiu & Mihaela Vezeteu.

February 20. Detroit, MI. Ascension Monastery. Hierarchal Divine Lit-urgy.

February 27. Elmhurst, NY. St. Mary. Hierarchal Divine Liturgy. After-noon: Presided at the General Assembly.

March 5. Niagara Falls, ON. Sts. Michael & Gabriel Mission. HolyUnction service.

March 6. Aurora, ON. Forty Martyrs of Sebaste. Hierarchal Divine Lit-urgy for Patronal feast day.

March 13. Detroit, MI. Ascension Monastery. Hierarchal Divine Liturgy.March 19. Inkster, MI. Santeiu Funeral Home. Wake Service for Virgil

Barbu.March 20. Detroit, MI. Ascension Monastery. Hierarchal Divine Liturgy.

Evening: Southfield, MI. St. George Cathedral. Wake Service for Virgil Barbu.March 21. Southfield, MI. St. George Cathedral. Funeral Service for

Virgil Barbu. Afternoon: Grass Lake, MI. St. Mary Cemetery. Burial Servicefor Virgil Barbu.

March 25. Detroit, MI. Ascension Monastery. Hierarchal Divine Liturgyfor the Feast of Annunciation.

March 27. Detroit, MI. Ascension Monastery. Hierarchal Divine Liturgy.April 1. Potomac, MD. St. Andrew Mission. Holy Unction service.April 3. Potomac, MD. St. Andrew Mission. Hierarchal Divine Liturgy.

Afternoon: Presided at the General Assembly.April 10. Detroit, MI. Ascension Monastery. Hierarchal Divine Liturgy.April 17. St. Paul, MN. St. Mary. Hierarchal Divine Liturgy.April 22. Anaheim, CA. St. Mary. Holy Friday. Lamentations service.April 23. Palm Springs, CA. Sts. Michael & Gabriel. Holy Saturday.

Hierarchal Divine Liturgy.April 23. Los Angeles, CA. Holy Trinity. Midnight: Resurrection Service.

Sunday morning: Paschal Hierarchal Divine Liturgy.April 25. Anaheim, CA. St. Mary. Bright Monday: Hierarchal Divine

Liturgy.April 29. Detroit, MI. Ascension Monastery. Hierarchal Divine Liturgy for

feast of Life-giving Fount of the Mother of God.May 1. Detroit, MI. Ascension Monastery. Hierarchal Divine Liturgy.May 7. Dearborn Heights, MI. Sts. Peter & Paul. Baptism of Marina

Catalinoiu.May 8. Detroit, MI. Ascension Monastery. Hierarchal Divine Liturgy.May 14. Fairlawn, OH. Presentation of Our Lord. Conference on Parish

Health and Growth.May 15 – June 5. Visit of Relics from Bulgaria: St. Barnabas, St. Marina,

St. Mary Magdalene, St. George. Accompanied the relics to various parishesand monasteries as listed below.

May 15. Dearborn Heights, MI. Sts. Peter & Paul. Hierarchal DivineLiturgy.

May 21. Southfield, MI. St. George Cathedral. Hierarchal Divine Liturgyfor the Feast of Sts. Constantine & Helen. Evening: Troy, MI. St. Nicholas.Vespers.

May 22. Dearborn Heights, MI. Sts. Peter & Paul. Hierarchal DivineLiturgy. Evening: Cleveland, OH. St. Mary Cathedral. Akathist.

May 24. Cicero, IL. St. George Antiochian Cathedral. Meeting with theCommittee for Youth, as part of the Assembly of Bishops.

May 25-27. Chicago, IL. Assembly of Canonical Orthodox Bishops of Northand Central America.

May 27. Ellwood City, PA. Transfiguration Monastery. Evening: Ves-pers.

May 28-29. Potomac, MD. St. Andrew Mission. Saturday Evening: HolyUnction service. Sunday morning: Hierarchal Divine Liturgy. Sunday Evening:Alpine, NJ. New Martyr John of Wallachia Mission. Vespers.

May 31. New York, NY. St. Nicholas Russian Orthodox PatriarchalCathedral. Hierarchal Divine Liturgy concelebrated with Archbishop Justinianof Naro-Fominsk.

June 2. Detroit, MI. Ascension Monastery. Patronal Feast day. HierarchalDivine Liturgy.

June 4. Rives Junction, MI. Dormition Monastery. Hierarchal DivineLiturgy. Evening: Dearborn Heights, MI. Sts. Peter & Paul. Marriage ofBogdan-Nicolae & Jenifer-Ana Florea.

June 5. Warren, MI. Descent of the Holy Spirit. Hierarchal Divine Liturgy.June 11. Dearborn Heights, MI. Sts. Peter & Paul. Romanian Festival.June 12. Troy, MI. Holy Trinity. Patronal Feast day. Hierarchal Divine

Liturgy concelebrated with Archbishop Nicolae of the Romanian Archdioceseand Metropolitan Nicholas of the Greek Metropolis of Detroit.

June 13. Detroit, MI. Ascension Monastery. Hierarchal Divine Liturgy.June 18-19. New Westminster, BC. Holy Trinity. Saturday: Hierarchal

Divine Liturgy and Blessing of the Church concelebrated with Archbishop Nathaniel.Sunday: Hierarchal Divine Liturgy concelebrated with Archbishop Nathaniel.

June 24. Ridgewood, NY. Descent of the Holy Spirit. Hierarchal DivineLiturgy for the Feast of St. John the Baptizer and Funeral Service for V. Rev. Fr.Victor Runcanu.

June 26. Elmhurst, NY. St. Mary. Hierarchal Divine Liturgy.June 29. Dearborn Heights, MI. Sts. Peter & Paul. Patronal Feast. Hier-

archal Divine Liturgy.


Reader’s Theatre was a half-hour daily eveningactivity. Each age group picked two short plays, e.g.Jesus Teaches Us to Care for Others (the parable of theGood Samaritan), We Must Forgive, or My Lord andMy God (about St. Thomas, the doubting disciple).The students practiced these plays and acted them outon the last evening by the camp fire, with all othercampers and staff members watching in the audience.

The Amazing Race was the camp-wide game playedfor four evenings in a row. Five teams made up ofcampers from all age groups had to rotate and makesure to cover all of the five stations set up throughoutthe campsite. Each station was run by a station masterwho explained to the team members what challengethey have to do and what question they must answer.Challenges were diverse and ranged in difficulty. Forinstance, at one station, participants were blindfoldedand had to taste three different foods and guess whatthey ate, while at another, they had to climb up the hilland then, carefully, go down the hill with a rock in aspoon. If at one station, for example, they had to holda feather in the air for 30 seconds by blowing on it, atanother they had to do a scavenger hunt (finding five

ACCEPTED BY THE EPISCOPATE COUNCILALBERT, V. Rev. Fr. Paul, was accepted into the

ranks of the clergy of the Romanian Episcopate onJuly 9, 2011.

BERTEA, Rev. Fr. Danut Marius, was acceptedinto the ranks of the clergy of the Romanian Episco-pate on July 9, 2011, contingent on his receiving aReligious Worker Visa.

COZMA, Rev. Fr. Ioan, was accepted into theranks of the clergy of the Romanian Episcopate onJuly 9, 2011 contingent on his receiving a ReligiousWorker Visa.

FLOREAN, Rev. Fr. Daniel Ioan, was acceptedinto the ranks of the clergy of the Romanian Episco-pate on July 9, 2011.

MIHALACHE, Rev. Fr. Florin, was accepted intothe ranks of the clergy of the Romanian Episcopate onSeptember 30, 2010.

ZINCA, Rev. Fr. Ioan Felicean, was acceptedinto the ranks of the clergy of the Romanian Episco-pate on July 9, 2011.

ASSIGNMENTSAIRINEI, Rev. Fr. Mircea, was released from his

duties as Parish Priest of Three Hierarchs Mission,Baton Rouge, LA and assigned Parish Priest of St.Andrew the Apostle Mission, Brooksville, FL effec-tive June 1, 2011.

PARAU, V. Rev. Fr. Vasile, who was Parish Priestof St. Parascheva Church, Phoenix, AZ, is attached toExaltation of the Holy Cross Mission, Phoenix, AZ,effective November 7, 2010 (date of merger of St.Parascheva and Holy Cross).

RELEASEDHUDSON, Rev. Fr. David, is released from his

duties as Parish Priest of Descent of the Holy SpiritChurch, Merrillville, IN, effective June 15, 2011, andis attached to St. Mary Chapel, Grass Lake, MI.

RESTORATION / REINSTATEMENTSTOIAN, Hierodeacon Iustin, who was deposed,

was restored to active exercise of the Holy Diaconateand reinstated to the ranks of the clergy by the HolySynod on November 17, 2010.

RETIREMENTBARR, Protopresbyter Romulus, was granted

retirement, effective September 1, 2010.CLARK, Rev. Fr. William John, was granted re-

tirement, effective March 17, 2011.COPACIA, V. Rev. Fr. Leonte, was granted re-

tirement, effective December 31, 2010.SFERA, V. Rev. Fr. Jon, was granted retirement

effective June 1, 2011.DECEASED

MACLELLAN, V. Rev. Fr. Joseph, died on July28, 2010.

RUNCANU, V. Rev. Fr. Victor, died on June 22,2011.

SIMONCA, Rev. Dn. Vasile, died on September29, 2010.

MISSIONS ACCEPTED BYEPISCOPATE COUNCIL

UTICA, MI – St. Theodora of Sihla, accepted asa Mission on July 9, 2011.

ALPINE, NJ – St. John of Wallachia, accepted asa Mission on July 9, 2011.

CHARLOTTE, NC – St. John the Baptizer, ac-cepted as a Mission on July 9, 2011.

PIERREFONDS-WEST ISLAND, QC – Protec-tion of the Mother of God, accepted as a Mission onJuly 9, 2011.

PARISH/MISSION MERGERPHOENIX, AZ – St. Parascheva merged with

Exaltation of the Holy Cross Mission, Phoenix, AZ,effective November 7, 2010.

CLERGY & PARISHCHANGES

Corrections to information in theMay/June SOLIA

Ordinations: Rev. Deacon Vasile Trif was or-dained to the Holy Priesthood on April 18, 2010.

Awards: V. Rev. Hieromonk Chesarie BerteaPhD was awarded the title of Protosingelos. Thefollowing clergy did not receive awards (Archpriest)as mistakenly reported: Priests Daniel Giubega,Codrut Ion, Adrian Manea.

Cont. on page 15



Corporation. Chris plays piano and has entertained usat Saints Peter and Paul Church (Dearborn Heights)with his talent. He was as member of the formerAROY Chapter, serving as auditor and president (2yrs.). Chris is a graduate of the Sts. Peter and PaulSunday School and served as altar boy and currentlyas sacristan. When he can find time, Chris works at alocal restaurant as a line cook and dishwasher.

GABRIEL LUPU, son of Dr. Viorel and Dr. MihaelaLupu, graduated from Cranbrook Kingswood HighSchool on June 8, 2011, where he participated inTennis and Frisbee and was a member of the StateChampionship Hockey Team, as well as a member ofthe Gold Key and Forensic Clubs. His hobby is DJmusic. Gabriel will attend the University of Michigan

CONGRATULATIONS GRADUATES!

Alexandra AdrianaReed-Lopez

Christopher AlexanderCook

as president and treasurer of the Horse Leaders Board,and member of the Brookville Horse Whisperers. ASts. Peter & Paul Sunday School graduate, Anna con-tinues to sing in the choir, and is a past vice-presidentof the former AROY Chapter, currently serving aspresident of the Youth Group.

On May 2011,A L E X A N D R AADRIANA REED-LOPEZ obtained a Ju-ris Doctorate degreefrom Rutgers School ofLaw. She is currentlystudying for the Illinoisbar and hopes to prac-tice law in Chicago.Alexandra graduatedfrom the University ofMichigan on 2008. Sheis the daughter ofMichael Reed and Dr.

Coral Lopez Gomez, and the grand-daughter of Valerand Ileana Pufescu, members of the St. George Cathe-dral in Southfield, Michigan. Alexandra is a past vol-unteer at Project Mexico.

C H R I S T O P H E RA L E X A N D E RCOOK, son of Davidand Adriana Cook,graduated on June 12from Canton HighSchool in Canton,Michigan, where heplayed freshmanhockey and receivedseveral awards in hiscapacity as a radioannouncer. His plansare to enter the Uni-versity of Michigan(Dearborn), and upongraduation, move toOrlando, Florida towork for the Disney

in the fall. He attends Sts. Peter and Paul RomanianOrthodox Church in Dearborn Heights, together withhis family.

MIRCEA LUPU, Gabriel’s older brother, gradu-ated Cum Laude on May 28 with a B.A. Degree fromBates College in Lewiston, Maine, where he majoredin Politics and received departmental honors in Phi-losophy. Mircea served on the Brooks Quimby De-bate Council and the Conduct Review Board. He en-joys soccer, reading, writing fiction and traveling.Mircea’s future plans are to attend U.C.D. (Dublin,Ireland) for a Masters in Philosophy before enteringLaw School.

CRISTIAN MIHALTAN, son of Sorin and DeliaMihaltan, graduated on June 3 from Stevenson HighSchool in Livonia, MI, where he participated in foot-ball and track. His hobbies are writing andsnowboarding. Plans for the future include Pre-Medat Wayne State University while working as an Emer-gency Medical Technician with hopes to become andER doctor. Cristian is a Sts. Peter and Paul SundaySchool graduate, was an active member of the formerAROY Chapter, serving as secretary, was an altar boyand currently serves faithfully as sacristan.

ANNA GABRIELLAMOGA is the daughter ofDr. Paul and Kristine Mogaand graduated from SalemHigh School in Canton,Michigan, on June 12. Sheexcelled on the Plymouth-Canton Equestrian Team,as well as the P-C Com-munity Dance Club for tenyears. Anna is recipient ofthe Madonna CrusaderAward (a scholarship) andplans to major in Historywith a minor in Humani-ties, with intentions toteach at the college level.She enjoys Civil War re-enactment and has served

Anna GabriellaMoga


His final hour, His forgiveness of others, His obedi-ence to the Father. The same will be with us: as thesoul is formed by the actions of the body and the bodyretains the characteristics of the soul (2 Cor 5:10).The two are inseparably interwoven.

Moreover, because Christ ascended, He gave a per-manent status to human existence within God Him-self. No other person can give this, as no one else cangive the Resurrection, the Ascension and the HolySpirit. Only Jesus Christ gives these things. No otherperson therefore can give such an importance to hu-manity. Only Jesus Christ can stamp our human exist-ence, words, and actions with the grace of eternity, apermanency which implies a superlative dignity – andtherefore responsibility. Because of Jesus Christ, allhuman actions take on another, transcendent dimen-sion. Jesus is the model of authentic humanity – forHe alone taught us what self-sacrifice is, the basis ofall love – and God confirmed this in the resurrectionand ascension. Therefore, the Ascension teaches usthat without Jesus Christ, there is no authentichuman culture. Only when Jesus Christ is present –even if only in the horizon – can there be authentichuman culture, which is based on communion withGod, beauty, eternity, sinlessness, forgiveness, renewaland love.

Christ’s Ascension reveals to us our human des-tiny, for our own resurrection and transformation (1Cor 15:51-2) will be followed by our own ascension,for St Paul clearly says we will “meet the Lord in theair” (1Thess 4:17). Christ’s final act, His exodus fromthis world not in death but in glory, occasions – albeitin bodily absence – the presence of a power (the HolySpirit) to continue His work. The Ascension shows usthat the end of His work is not a book, nor a philoso-phy, nor any social, earthly utopia, but a new andeverlasting human existence, filled to the maximumextent possible with the Holy Spirit. Such an exist-ence can begin even now, in the Eucharist and our lifein the Holy Spirit; and it is given to us uniquely byonly one man, Jesus Christ.

What is the Meaning ...Cont. from page 7

rently an active member of the Sts. Peter and PaulYouth Group. A Sunday School graduate, he was adedicated altar boy since age 7, and now helps in thealtar as sacristan.

Mark John Radu

MARK JOHN RADU,son of John and MariaRadu, graduated fromGrosse Ile High Schoolin Grosse Ile, Michigan,on June 2, where he par-ticipated in soccer, la-crosse and the SpanishClub, and enjoyed skate-boarding. Mark wasawarded a Scholar Ath-lete Honorable Mention,and plans to attend theUniversity of Michigan(Dearborn) and major inBusiness. He served assecretary of the formerAROY Chapter and is cur-

Matthew John Stanulet

member of the National Thespian Society and starredin three high school plays. Matthew plans to attendthe University of Michigan (Ann Arbor) College ofEngineering this fall, majoring in Computer Science.His hobbies include playing drums and reading. AtSts. Peter and Paul Church, Matthew is a SundaySchool graduate, served faithfully as altar boy sinceearly childhood (now as sacristan), and actively par-ticipates in the Youth Group.

May God continue to bless our young graduates(and their families) and grant them success in futureendeavors.

MATTHEW JOHNSTANULET, son of Johnand Maria Stanulet,graduated Summa CumLaude with honors inEnglish and Spanish fromSouth Lyon East HighSchool in South Lyon,Michigan, on June 11. Heis a member of the Mat-thew John Stanulet In-ternational Honor RollSociety and participatedfor three years in VarsityTennis and helped orga-nize Red Cross blooddrives. Matthew is also a

hidden objects). After the challenge, each team had towork together and come up with the right answer tothe question asked in order to be able to move to thenext station. All questions were related to the day’smorning lesson about the Holy Liturgy.

The most special and touching moments were felt,I believe, at the last evening prayers on Friday night,when, after the service, Fr. Cosmin Vint turned off thelights, leaving only the candles and vigil lamps lit. Heasked all of us to remember this light and keep it

Congratulations GraduatesCont. from page 14


Cont. on page 17


different activities were offered: a rousing game ofCapture the Flag; a slide presentation on Holy Placesin World Orthodoxy; a film on the Shroud of Turin; awater balloon fight; a “mini-Olympics” competitionin the large pavilion; an anonymous question andanswer session on various pertinent topics of society,spiritual life and Orthodoxy; and to wrap up things onFriday night, a campfire with singing and spontane-ous skits.

Everyone participated in the Mysteries of Confes-sion on Friday evening and Holy Communion at theSaturday morning Liturgy, where we were blessed tohave His Eminence Archbishop Nathaniel present withus. Many thanks to the Camp Director Fr. Calinic(Holy Cross, Hermitage PA), who was assisted by Fr.Ioan Bogdan (St. Dimitrie the New, Boulder CO) andFr. David Wey (Ss. Constantine & Elena, IndianapolisIN), with staff help from Liz Young, Dr. SandaConstantinidi and Martha Dooley, and camp counse-lors Kevin Mellis and Elena MacDonald. We givethanks to God for another safe, fun, memorable andspiritually profitable camp experience.

Camp Vatra ... Cont. from page 5

OCTOBER 7-8, 2011

Theme:Honoring CEOYLA Members and Movement

Marriott Courtyard5308 Liberty Avenue, Pittsburgh, PA 15224

412-683-3113

Program to take place at Holy Assumptionof St Mary Church (South Side), 105 South 19th

Street, Pittsburgh, PA - Hieromonk Patrick Car-penter, Pastor

The 24th Orthodox Christian Laity (OCL) An-nual Program Meeting will honor the work andmemory of the “greatest generation” of OrthodoxChristian lay activists who comprised the Councilof Eastern Orthodox Youth Leaders of theAmericas movement (CEOYLA), which was for-mally established in 1954.

Contact OCL at 877-585-0245 orvia email at [email protected].

OCL 24th -ANNUAL MEETING

thodox Christian Fellowship, Alpha Omicron Pi so-rority and KidsFest. During the summer, she workedas an intern to the Mayor of the City of Lakewood.When she returns to Miami University in the fall, shewill enter a training program to become a restaurantstudent manager and will be a Resident Assistant, oneof 125 students selected. She plans to pursue a degreein Business Management with a goal to earn a Master’sDegree in Healthcare Management. Ashley is a mem-ber of St. Mary Cathedral, Cleveland, OH.

2011 STANITZ-AROYSCHOLARSHIPRECIPIENTS

The following students are recipients of the $1000Stanitz-AROY Scholarship:

Ashley M. Neumann

During her first year atMiami University, Oxford,OH, Ashley Neumann builtupon her outstanding highschool achievements andexcelled academically andin community and churchactivities. In addition to aheavy course load, she helddown a job at a restaurant,participated in Pre-Phar-macy Club, Residence HallCommunity Council, Or-

Anthony Persichinowas awarded the team’s most valuable player award.In Varsity Baseball, he helped lead the team to thefinal four in the State Playoffs. In the fall, Anthonywill attend Oakland University, Rochester, MI andenter the Kinesiology program with the goal to obtaindual degrees in order to become a physical educationteacher and personal fitness trainer. Along with hisfamily, Anthony is an active member of St. GeorgeCathedral, Southfield, MI.

Graduated cum laudefrom Stevenson HighSchool, Sterling Heights,MI on June 11, 2011, An-thony Persichino completedan outstanding academicand athletic high schoolcareer. He especially ex-celled in hockey and base-ball which he started play-ing at the age of five. Dur-ing his senior year on theVarsity Hockey team, hewas the leading goal scorerin the MAC division and


63rd Congress ... Cont. from page 4

the Vatra and houses the ladies that work at the sum-mer camps. Since more monies are needed to com-plete the improvements, His Eminence asked for pledgesfrom Ladies auxiliaries as well as individuals.

In closing, Fr. Ian Pac-Urar presented to the Con-gress the new ARFORA Board for 2011-2013: Presi-dent Lucy Pop, Vice President Adela Price, SecretaryDeborah Moga; Treasurer Esther Pora; Auditors DorinaPopa and Mary Sankey, Members at Large: LouiseGibb, Marilyn Francu, Georgie Washington, CorinaPhilips and Adelina Balog. The host for the 64rdCongress in 2012 will be the “St. George” parish inCanton, OH. The session was adjourned with a prayerand blessing by Fr. Ian Pac-Urar.

The day was concluded with a Parastas and GreatVespers, celebrated by His Eminence, ArchbishopNathaniel, assisted by Fr. Ian Pac-Urar and DeaconWayne Wright. After Great Vespers, all present wereinvited to the dinner banquet.

Archbishop Nathaniel celebrated the Hierarchal Di-vine Liturgy on Sunday morning followed by a fare-well lunch. Heartfelt thanks are offered to Fr. Ian Pac-Urar and Psa. Mary Lynn, the Congress Chairperson,Karen Pascu, and all the ladies and parishioners of thePresentation of Our Lord parish for hosting the 63rdNational A.R.F.O.R.A. Congress.

Axinia Lucia (Lucy) PopNational ARFORA President

EPISCOPATE SUPPORTERSAlexa & Mary Ungurian, Oakbank, MB ............ $200.00M/M Victor Dinu, Skokie, IL ............................... $100.00M/M John DeMintici, Toronto, ON ....................... $60.00George & Ana Galat, Burlington, ON ................... $60.00Val & Elaine Luca, Struthers, OH ......................... $50.00Veta Buzas, Allen Park, MI ..................................... $30.00

GENERAL DONATIONSNational A.R.F.O.R.A.

(ARFORA House Renovation Project) .......... $3,500.00Rev Fr & Psa Florin Stefan Stoleru,

Jacksonville, FL (Hierarch Travel Fund) ......... $600.00Anujka Brenic, Park Ridge, IL

(Camp Vatra Donation) ...................................... $500.00Archbishop Nathaniel Popp

(ARFORA House Renovation Project) ............. $500.00St John the Baptist, Kitchener, ON

(Hierarch Travel Fund) ....................................... $500.00Rev Fr & Psa John Bogdan, Frederick, CO

(Hierarch Travel Fund) ....................................... $300.00Steve & Kathy Miroy, Stafford, VA

(Camp Vatra) ....................................................... $200.00St Elias Mission, Anjou, QC

(Hierarch Travel Expense) ................................. $250.00St Panteleimon Mission, Terrebonne, QC

(Hierarch Travel Expense) ................................. $250.00George & Paulina Sarafolean, Skokie, IL

(Good health of family members) ..................... $200.00Florin & Tatiana Tamas, Park Ridge, IL

(Camp Vatra) ....................................................... $100.00Florence Westerfield, Warren, MI ......................... $60.00Helen & Nicholas Burz, Royal Oak, MI ............... $50.00Gabrielle Butu, Glendale, CA (Camp Vatra) ........ $25.00Jeffrey Whitacre, Bristolville, OH ......................... $25.00Iustina Cantor, Commerce Twp, MI ...................... $10.00

MEMORIAMAtena Chiu, Woodside, NY

(IMO Mother, Elena) ............................................ $50.00Emilia Barbu, Brownstown, MI (IMO husband

Virgil & deceased family members) ................... $25.00

EPISCOPATE ASSESSMENTHoly Nativity, Chicago, IL ............................... $12,800.00Descent of the Holy Spirit, Warren, MI ........... $8,000.00Sts Constantine & Helen, Lilburn, GA ............ $6,300.00St Elias Mission, Anjou, QC .............................. $3,750.00St Dimitrie, Easton, CT ....................................... $3,010.00St John the Baptist, Woonsocket, RI ................ $1,000.00Descent of the Holy Spirit, Warren, MI .............. $980.00St Joseph, Hazleton, PA ......................................... $806.66St John, Woonsocket, RI ........................................ $720.00St Polycarp Mission, Naples, FL .......................... $690.00St John, Shell Valley, MB ..................................... $660.00Holy Trinity, MacNutt, SK .................................... $210.00St George, Dysart, SK ............................................ $120.00

ARCHBISHOP’S CHARITY ENDOWMENT(A.C.E.) FUND

Dr. Stefan & Magdalena Mindea,Cupertino, CA................................................... $1,000.00

FINANCIAL REPORT

ARFORA National Board (2011-2013) with HisEminence, Archbishop Nathaniel

burning in our hearts all year long. A minute of si-lence followed, everyone rejoicing at the bliss of themoment. A while later, it was so moving to see somecampers stand up and apologize to the ones they hadoffended in any way at camp. A feeling of mutualforgiveness filled the air, and peace surrounded us all.

We praise God and give thanks to Him for all thewonderful blessings He continuously bestows uponus. On behalf of the Department of Religious Educa-tion (Canada), we extend our gratitude to all thosewho volunteered their time, energy and talents to makeSaint Nicholas Orthodox Summer Camp possible againthis year. May God bless you all!

Psa. Mihaela Vint, DOREC Chairperson



at Yale New Haven University, the University ofBridgeport, Fairfield University and Sacred Heart

Very Rev. Fr. VictorRuncanu

IN MEMORYTHE VERY REV. FR.

VICTOR RUNCANU,Parish Priest of ThreeHierarchs Church,Ridgewood, New York,fell asleep in the Lordon June 22, 2011 after arecent illness. Serviceswere held at Descent ofthe Holy Spirit Church,Ridgewood NY. On June24, the Holy Liturgy andFuneral Service for aPriest was celebrated byHis Grace, Bishop Irineufollowed by a Memorial

meal. Fr. Runcanu was buried in his native village inRomania according to his wishes. Victor Runcanuwas born on January 14, 1925 in Miculeòi, Gorj, Ro-mania. He graduated from the Theological Universityin Sibiu. He married Ileana Celea on May 1, 1949.They have two children: Mariana and Dumitru. Hewas ordained a Deacon on August 1, 1949 and a Prieston August 10, 1949, in both instances by Metropoli-tan Nicolae Ba¨lan. He served various parishes in theMetropolitanate of Oltenia. From 1979-1986, he servedSt. Nicholas parish in Craiova. He immigrated to theUnited States in 1987. He temporarily served HolyCross Mission, Portand, OR for several months whilebeing attached to Holy Trinity Church, Los Angeles,CA. Since October 1988, Fr. Runcanu has served asParish Priest of Three Hierarchs Church, Glendale(now Ridgewood), NY. May God forgive him andgive him rest and give comfort to Preoteasa Ileana andthe family. Memory eternal!

Professor AureliuCiufecu

AURELIU (RELI) D.CIUFECU, age 88, ofFairfield, Connecticut,passed away on May 23,2011. Born in Pleasa, Al-bania, Reli was raised inRomania and educated inItaly before coming to theUnited States in 1953where he was a Bridge-port and Fairfield Townresident. He was Profes-sor of Languages and alsotaught History for theGateway Community Col-lege of New Haven andover the years also taught

University. Professor Ciufecu was a longtime mem-ber of the St. Dimitrie Romanian Orthodox Church, apast president of both the St. Dimitrie Church Counciland the Society Farsarotul. He was an Honorary Con-sul for the Romanian Consulate and was the organizerfor the bi-annual Macedonian-Romanian CulturalCongress. In his youth, Reli was an avid tennis playerand later enjoyed the times that he spent coachingsoccer for the former South Central Community Col-lege. He was also a fan of the theater and music.Survivors include: his son, Mita Ciufecu and his wifeLisa, daughters Catrina Ciufecu and Valeria CiufecuBroadley of Milford, grandchildren Raymond andAmanda Ciufecu and Michele Broadley. He leavesbehind his sisters Stella Berlovan-Ciufecu of Italy andLiza Puiu of Romania as well as several nieces andnephews. He was predeceased by his brothers Letiand Todi Ciufecu. Funeral services were held on May27 at St. Dimitrie Romanian Orthodox Church, Eastonwith burial at Lakeview Cemetery. May his memorybe eternal!

2 and Credinta Society of St. Nicholas RomanianOrthodox Church, Alliance, Ohio. She is survived by:her husband of 71 years, the V. Rev. Fr. Raymond J.Samoila; two sons, Raymond L. (Ellen) Samoila andRichard A. Samoila; three granddaughters, Lisa M.Zona, Kathy L. (Dean) Lipster, and Michelle R. (Doug)Fliger; four great-grandchildren, Lindsey and LexiLipster and Kasey and Jake Fliger; a sister, FlorenceArnold; and a brother, George Cristia. She was pre-ceded in death by: her parents, Paul and Mary (Dan)Cristia; two brothers, Nick and John Cristia; and twosisters, Victoria Gramoy and Ann Blume. FuneralServices were held on April 15 at St. George Roma-nian Orthodox Church in Canton, concelebrated by V.Rev. Frs. George Treff and Panteleimon Stanciu inthe presence of His Eminence Archbishop Nathanielof the Romanian Orthodox Episcopate of America(Grass Lake, Michigan). Interment was at North LawnCemetery. May her memory be eternal!

Psa. Mary C.Samoila

PREOTEASA MARYCRISTIA SAMOILA, age 93,of North Canton, Ohio, passedaway in the presence of herfamily on April 12, 2011. Shewas born on June 11, 1917, inCanton, Ohio and was a life-long resident. Psa. Mary wasemployed for many years bythe former Wilson RubberCompany and the former ClicksDepartment Store. She was amember of St. George Roma-nian Orthodox Church in Can-ton and a member of the Circle

SOLIA JULY/AUGUST 2011 19RUGATçI-VAË SçI LUCRATçI PENTRU UNITATE ORTODOXAË IN AMERICA DE NORD

Iubiòi Fraòi Preoòi sçi Iubiòi Credinciosçi.Un semn al pocaïnòei este rusçinarea de pa¨cat. De

pilda¨, ôn Epistola ca¨tre Romani zice Sfa[ntul ApostolPavel> ||Ce roade aveaòi atunci ôn vremea nesçtiinòei=\\Ra¨spunde tot el> ||Roadele de care acum va¨ este rusçine.\\||De ce=\\ - spune Sfa[ntul Apostol Pavel- ||Pentru ca¨plata pa¨catului este moartea\\. Sfa[ntul Isac Sirul cuprindeôn pocaïnòa¨ sçi noòiunea aceasta de rusçinare de pa¨catelefa¨cute. Ca[ta¨ vreme nu òi-e rusçine de pa¨cat, de nedrepta¨òilefa¨cute, ônseamna ca¨ pactezi cu pa¨catul, ônseamna ca¨ ôladmiòi. Cine admite pa¨catul sçi nedreptatea sçi le face, nupoate fi pe calea pocaïnòei. Ca[nd te rusçinezi de pa¨catelefa¨cute odinioara¨, ôn vremea nesçtiinòei sçi ôn vremeaneputinòei, e semn ca¨, de fapt, ôti vrei ômbunatatirea, ca¨nu esçti de acord cu pa¨catul.

Poetul sçi scriitorul Tudor Arghezi, ôntr-o scriere a saintitulata¨>||Printre Psalmi\\, are o afirmaòie deosebit deimportanta¨, pe care n-am ga¨sit-o la alcineva sçi care mi-a ra¨mas ôntiparita de la prima lectura¨> ||Ce folos, fratelemeu, ca¨ te numesçti cresçtin=\\ Sçi face un rechizitoriufratelui care se numesçte cresçtin sçi care nu e cresçtin, sçiôntre altele zice asça> ||ônsçeleg, fratele meu, gresçala, darsa¨ fie gresçala¨ adeva¨rata¨. Pentru ca¨ daca¨ gresçala s-a fa¨cutôn tine asçezare sçi adeva¨r, atunci nu mai e gresçala¨, ci-ôpa¨cat de moarte\\. Ce deosebire exista¨ ôntre pa¨cat sçigresçala¨= Dupa¨ ônvatatura Bisericii pa¨catul este> ||calcareaLegii\\. Noi adaüga¨m> ||pa¨catul este ca¨lcarea legii luiDumnezeu\\- sçi mai adaüga¨m – cu deplina¨ voinòa¨ sçisçtiinòa¨.

Prin urmare, de ca[te ori faci un lucru pe care sçti ca¨Dumnezeu nu-l vrea, de cate ori calci o lege a luiDumnezeu, o porunca¨ a lui Dumnezeu, pe care o cunosçtica porunca¨ a lui Dumnezeu, de atatea ori faci un pa¨cat.Pa¨catul ônmulta[ndu-se, repeta[ndu-se, duce la deprinderipa¨ca¨toase, iar deprinderile pa¨ca¨toase sunt patimile. Nutot asça stau lucrurile ca[nd este vorba de gresçala¨. Gresçalaeste sçi ia o deviere de la voia lui Dumnezeu, dar pe careomul nu o sçtie ca fiind o deviere de la voia lui Dumnezeu,ci o ôntelege ca pe un lucru bun sau ca un lucru indiferent.Dar ca[nd i se atrage atenòia asupra faptului ca¨ el gresçesçte,atunci nu ra¨ma[ne ôn gresçala¨. O recunoasçte ca gresçala¨ sçinu o mai face. De pilda¨> nu sçtie cineva ca¨ ôn 14 Septembriela Ziua Crucii e zi de post, sçi nu postesçte. önsa, daca¨ i sespune ca¨ e zi de post, ôi pare raü ca¨ nu a postit sçi alta¨data¨ e atent ca sa¨ posteasca¨. Se zice ca¨ ônòeleptul nu maigresçesçte a doua oara¨ dupa¨ ce i s-a atras atenòia asuprafaptului ca¨ ceea ce a fa¨cut el e gresçit.

Deosebirea ôntre pa¨cat sçi gresçala¨ este ca¨ pa¨catul ôlface omul sçtiind ca¨-i pa¨cat. De exemplu, exista¨ o poruncaä lui Dumnezeu, ||Sa¨ nu furi\\, sçi tu furi< sau exista¨porunca lui Dumnezeu ||Cinstesçte pe tata¨l taü sçi pemama ta\\ sçi, totusçi, nu-i cinstesçti. ön cazul acesta facipa¨cat. Gresçeala, ônsa¨, nu i se opune lui Dumnezeu nu seopune binelui cu deplina¨ voinòa¨ sçi sçtiinòa¨. Dar ziceArghezi> ||ônsçeleg ca¨ gresçala sa¨ fie o gresçala¨ adevarata¨

pe care o recunosçti ca gresçala¨ ca[nd òi s-a atras atenòia cae gresçala¨ - dar daca¨ gresçala s-a fa¨cut ôn tine asçezare sçiadeva¨r\\.

Ce ônseamna aceasta> ||asçezare sçi adeva¨r\\= Adica¨, s-a repetat mereu, a ajuns sa¨ fie deprindere sçi nu numai caä ajuns deprindere, dar o sçi justifici, ôi ga¨sesçti nisçtetemeiuri, zici ca¨ asça face toata¨ lumea. ||ön cazul acesta\\– zice el –||gresçala nu mai e gresçala¨, ci este pa¨cat demoarte\\. Ce ônsemna ||pa¨cat de moarte=\\ Pa¨cat de moarteônseamna un pa¨cat care te omoara¨, te duce ôn situaòia dea te depa¨rta de Dumnezeu. Te face nesimòitor faòa¨ deDumnezeu, te face nepa¨sa¨tor faòa¨ de Dumnezeu.

POCAËITçI-VAË!.... SPOVEDITçI-VAË!Se pune ôntrebarea> care este cel mai mare pa¨cat= Sçi

la ôntrebarea aceasta se ra¨spunde diferit. De pilda¨, unuldintre cele mai mari pa¨cate sçi, poate, cel mai mare pacateste necredinòa ôn Dumnezeu. Sçtiòi ca¨ ôn scriptura¨ sespune> ||Cel ce va crede sçi se va boteza, se va ma[ntui, iarcel ce nu va crede se va osa[ndi\\. Sfa[ntul Antonie celmare, ôn Filocalie, are un cuva[nt> ||Nu exista¨ o boala¨ mairea deca[t necredinòa ôn Dumnezeu sçi nerecunosçtinòa luiDumnezeu\\. Fa¨ra¨ ôndoiala ca¨ pa¨catul necredinòei e unpa¨cat mare pentru ca¨ daca¨ nu ai o lega¨tura¨ cu Dumnezeuesçti ôn situaòia de a face multe feluri de pa¨cate, n-asç zicetoate pa¨catele. Vin unii la spovedit sçi zic> Preasfinòite,am fa¨cut toate pa¨catele. Sçi eu le ra¨spund asça> Sa¨ sçtii nupoate face nimeni toate pa¨catele! ôi ôntreb> bani cu camataäi dat=, sçi omul zice NU. Vezi ca¨ nu le-ai fa¨cut pe toate=Atunci spune pe cele pe care le-ai fa¨cut! Aceasta ônseamna¨pocainòa¨> sa¨-òi ma¨rturisesçti pa¨catele, sa¨ spui pe aceleape care le-ai fa¨cut. Nu sa¨ ga¨sim o formula¨ din aceastacuprinza¨toare, sa¨ spui formula aceea sçi restul sa¨ nu-lmai spui. Important este sa¨ spui pa¨catele pe care nu levrei sa¨ le mai faci, care nu òin de o viaòa¨ superioara¨.Trebuie sa¨ le spui, sa¨ le ma¨rturisesçti ca pa¨cate, sçima¨rturisindu-le ca pa¨cate, e o dovada¨ ca¨ nu vrei sa¨ le aiôn continuare sçi e o dovada¨ de pocaïnòa¨, sa¨-òi recunosçtineputinòa sçi nesçtiinòa sçi ca¨ ai vrea sa¨ fii altfel decat esçti,ai vrea sa¨ pa¨ra¨sesçti pa¨catul.

Sunt cresçtini care nu cred ôn Spovedanie, binenòelesnu cresçtini ortodocsçi. Sunt sçi cresçtini care zic ca¨ suntortodocsçi, dar care nu cred ôn Spovedanie pentru ca¨ sespovedesc foarte rar sau nu se spovedesc deloc. Eu n-amôncredere ôn spovedania celor care se spovedesc o singura¨data pe an, ôn Postul Pasçtilor. Cei mai mulòi dintrecredinciosçii nosçtri sçi aici ôn America sçi ôn Romania vinla spovedit ôn Postul Pasçtilor. Or, porunca Bisericii estesa¨ te spovedesçti ôn toate posturile, ôn cele patru posturisçi binenòeles ca¨ te poòi spovedi sçi mai des. Ca[nd doresçtisa¨ te spovedesçti, te poòi spovedi, daca¨ ai la ôndema[na unpreot care sa¨ te asculte sçi care sa¨-òi dea dezlegareapa¨catelor. Binenòeles ca¨ nu trebuie sa¨ facem nici paradedin spovedanie, dar oricum, sa¨ fim cu mai multa¨ grija¨ sçisa¨ folosim acest dar de la Dumnezeu.

CUVA[NT DE SUFLET IULIE – AUGUST 2011

Cont. la pag. 20

Rusçinarea De Pa¨cat - Semnul Pocaïntçei.

20 SOLIA JULY/AUGUST 2011RUGATçI-VAË SçI LUCRATçI PENTRU UNITATE ORTODOXAË IN AMERICA DE NORD

E foarte curios cum pot ei (cresçtini eterodocsçi,neortodocsçi) sa¨ afirme ca¨ iertarea pa¨catelor o da¨ Dumnezeusçi fa¨ra¨ spovedanie. Binenòeles ca¨ Dumnezeu poate sa¨ iertepa¨catele, dar Dumnezeu care poate sa¨ ierte pa¨catele sçi pecare nu-L ômpiedica nimic sa¨ ierte pa¨catele, a dat o ra[nduialaôn Biserica¨, a dat oamenilor puterea aceasta ierta¨toare depa¨cate. Sçi atunci ei zic> Bine, dar a dat apostolilor aceasta¨putere, nu sçi altora, nu sçi urmasçilor apostolilor. Nu sçtiu cetemei ar fi existat ôn aceasta ca sa¨ le dea apostolilor, daraltora sa¨ nu le dea. Adica¨, Ma[ntuitorul, care sçi-a ônceputpropova¨duirea cu ôndemnul ||Pocaïòi-va¨, a hota¨ra[t ca, dupa¨ce mor apostolii, acest ajutor spre ma[ntuire sa¨ dispara¨=Noi credem ca¨ Domnul Hristos, ca[nd le-a dat ucenicilorSaï puterea ierta¨rii pa¨catelor, a la¨sat o lucrare ôn Biserica¨spre linisçtirea consçtiinòei celor care se pocaïesc sçi sema¨rturisesc. A la¨sat Domnul Hristos lucrarea aceasta ônBiserica¨ pa[na¨ la sa[rsçitul veacurilor. N-avea de ce pe vremeaapostolilor sa¨ dea aceasta¨ putere sçi, dupa aceea sa¨ opreascaäceasta¨ putere sçi aceasta¨ lucrare. Sfa[nta noastra¨ Bisericaä ra[nduit Sfa[nta Taina¨ a Spovedaniei ôn privinòa aceasta,ca¨ credinciosçii sa¨ aiba¨ posibilitatea sa¨ se ma¨rturiseasca¨lui Dumnezeu, ôn faòa unui om a lui Dumnezeu, careava[nd o consçtiinòa¨ superioara¨ celui ce se spovedesçte, sa¨-I poata¨ ra[ndui sçi mijloace de ôndreptare pentru inbuna¨ta¨òirealui.

Sa¨ ajute Dumnezeu prin puterea Lui, sa¨ ne fie de folosaceste mijloace de ma[ntuire sçi ônbunatatire, cu ruga¨ciunilesçi mijlocirile Maicii Domnului sçi a tuturor Sfinòilor, sa¨fim mai buni mai crediciosçi sçi sa¨-i cerem mereu Lui

öNTREBARE>

S-a vorbit mult despre OZN-uri sçi civilizaòii extraterestre.Soòul meu mi-a spus ca¨ ôn Biblie am ga¨si referinòe laexistenòa lor. ön vedenia lui Iezechiel (1, 4-28) ar fi vorbade o nava¨ cosmica¨ sçi ôn Geneza¨ (6, 2-6) despre ||fiii luiDumnezeu\\ care au coborôt din ceruri sçi s-au ca¨sa¨torit cu||fiicele oamenilor\\. Suntem noi, oamenii singura civilizaòiedin univers=

F.C., New York, NY

RAËSPUNS>

I. ||Descoperirea\\ unei nave de ||extrateresçtri\\ ôn Iezechielnu sçocheaza¨ absolut deloc. Orice lucru scos din contextpoate fi interpretat ôn orice fel. Daca¨ nu am sçti, de exemplu,despre Picasso sçi cineva ne-ar ara¨ta pentru prima data¨ opictura¨ de a lui cu urechea pe spate sçi ochiul pe òeasta¨ cumam putea sa¨-l contazicem, cu ce argumente, ca¨ nu e vorbade o ||vedenie\\ a unui extraterestru= La fel cu profetulIezechiel. El are o vedenie a slavei lui Dumnezeu careapare ôntr-un car dumnezeiesc . Dumnezeu nu poate fidescris prin cuvinte omenesçti, de aceea Iezechiel, ca sçiceilalòi profeòi, se folosesçte de simboluri. Carul e precedatde un ||va[nt-va[rtej care venea dinspre miaza¨noapte\\ (Iz.1,4). Acesta nu e zgomotul motoarelor, ci imaginea e folosita¨de mai multe ori ôn Biblie ca venire sçi prezenòa¨ a Sfa[ntuluiDuh. Compara¨m cu pogora[rea Duhului Sfa [nt laCincizecime> ||sçi fa¨ra¨ de veste s-a fa¨cut din cer un vuietca de suflare de va[nt ce vine repede...\\ (FA 2, 1) Maimult chiar, ôn limba greaca¨ ||pnevma\\ ônseamna¨ spirit,duh, va[nt, suflare asça cum e folosit ôn Geneza¨.

Roòile sçi ||obezile celor patru (care) erau pline de ochide jur-ômprejur\\ (Iz. 1, 18) din vedenia lui Iezechiel nu aunimic de a face cu beculeòele unui tablou de comanda¨,dupa¨ cum nici ||heruvimii cei cu ochi mulòi\\ sçi ||serafimiicei cu multe aripi\\ din preajma lui Dumnezeu nu au nimicde a face cu o nava¨ cosmica¨ a divinita¨òii daca¨ mergem cuacest fel de interpretare ridicola¨. Profeòii nu descriu peDumnezeu, pentru ca¨ este imposibil, ci doarsugereaza¨ atributele divine prin diferite simboluri sçi alegorii. Dumnezeu este infinit sçi vesçnic, iar roata este simbolulinfinitului sau vesçniciei, pentru ca¨ nu are ônceput sçi sfa[rsçit,nu are un ||capa¨t\\. Ochiul este simbolul va¨zului, iarreprezentarea lui ca[nd se refera¨ la divin ônseamna¨ ca¨Dumnezeu este omniprezent sçi atotsçtiutor.

II. Nu e de mirare ca¨ textul din Geneza¨ 6>1-4, interpretatôn afara contextului biblic, sa¨ produca¨ nedumeriri. Sa¨-lcitim ômpreuna¨> ||sçi a fost ca¨ dupa¨ ce au ônceput oameniia se ônmulòi pe pa¨ma[nt sçi li s\au na¨scut fiice, fiii luiDumnezeu, va¨za[nd ca¨ fiicele oamenilor sunt frumoase,sçi-au luat din ele soòii, care pe cine sçi-a ales. Dar DomnulDumnezeu a zis> ||Duhul Meu nu va ra¨ma[ne pururea ônoamenii acesçtia, pentru ca¨ ei sunt numai trup< asçadar,zilele lor vor fi o suta¨ doua¨zeci de ani!\\ ôn zilele aceleaerau pe pa¨ma[nt uriasçi, sçi chiar dupa¨ aceea, ca[nd fiii luiDumnezeu au intrat la fiicele oamenilor sçi acestea leda¨ruiau fii> acesçtia sunt uriasçii din vechime, oamenii ceivestiòi.\\ Ca sa¨ ônòelegem acest text enigmatic sa¨ neônchipuim scena ca un film la care nu am va¨zut ônceputul.

öNTREBARI SçI RASPUNSURIFilmul ôncepe cu doi fraòi> Cain sçi Abel. Cain devinegelos pe Abel sçi-l omoara¨. Dumnezeu ôl ôntreaba¨ pe Caince s-a ônta[mplat cu Abel sçi acesta ôi ra¨spunde ôntr-un modarogant, pleca[nd din faòa lui Dumnezeu ca un vesçnicra¨ta¨citor. Se ca¨sa¨toresçte. Are fii sçi fiice - familie carepersevereaza¨ ôn raütate, ignoranòa¨ sçi ura¨ faòa¨ de Dumnezeu.öntre timp ôn locul lui Abel Dumnezeu ôi da¨ruiesçte luiAdam sçi Eva pe Set. Ca ôn orice film ai personaje pozitivesçi negative. Fii lui Set pentru ca¨ au crescut ôntr-o educaòiereligioasa¨, ôn limbajul biblic au fost numiòi ||fiii luiDumnezeu\\, iar fiicele din familia ra¨zvra¨tita¨ a lui Cain aufost numite ||fiicele oamenilor\\. La intrarea noastra¨ ônsala de spectacole filmul a ajuns exact la naraòiunea dinGeneza¨ 6> 1-4. Fa¨ra¨ ônceputul filmului ne ônchipuim ca¨||fiii lui Dumnezeu\\ ar fi ôngerii, dar problema e ca¨ acesçtiasunt spirite, deci nu pot avea sex spre a se ônmulòi. Teoriacu extrateresçtri e la fel de ridicola¨. Din unirea celor doua¨seminòii ôn loc sa¨ se nasca¨ fiinòele din OZN - moga[ldeòelecu chelie sçi capul ca o para¨ ôntoarsa¨ - s\au na¨scut cogeamiteuriasçii! Ca¨ Dumnezeu i-ar fi pedepsit pe oameni din cauzaunei catastrofe genetice, respectiv uriasçii, trezesçte altenedumeriri. Goliat, care apare dupa¨ potop, la trei metrica[t avea nu era chiar asça de pipernicit!

Pr. dr. DUMITRU ICHIM

Cuva[nt de Suflet Cont. de la pag. 19

Cont. la pag. 24


• Preoòi de sub jurisdicòia Episcopiei care nu auparohie, diaconi, stareòi sçi stareòe, daca¨ sunt acreditaòide Consiliul Episcopesc<

• Membrii Consiliului Episcopesc ôn funcòiune, ca sçipresçedinòii organizaòiilor auxiliare “ex officio”.

Daca¨ delegaòii mireni alesçi legal nu pot participa laCongresul Episcopiei, locòiitorii lor alesçi legal de ca¨treAdunarea Generala¨ Parohiala¨ a fieca¨rei Parohii, vorreprezenta Parohia. Nici o ada¨ugare, substituire ordelegaòie ad-hoc nu vor fi recunoscute de ca¨treComitetul de acreditare.

+NATHANIELArhiepiscop al Detroitului sçi al Episcopiei

Ortodoxe Roma[ne din America

PROGRAMULJOI, 29 Septembrie – Biserica Sf. Maria - Chicago

9>00 am Conferinòa clerului1>00 pm Pra[nzul2>00 pm Conferinòa clerului sesiunea a 2-a5>00 pm Vecernia sçi Meditaòii6>30 pm Cina7>00 pm Sçedinòa Consiliului Episcopesc8>00 pm önregistrarea delegaòilor – Holiday Inn

VINERI, 30 Septembrie

Holiday Inn

8>00 am önregistrarea delegaòilor9>00 am Ruga¨ciunea de invocare a Duhului Sfa[nt

Deschiderea celui de-al 79lea Congresal Episcopiei

1>00 pm Pra[nzul2>00 pm Congresul continua¨ - Sesiunea a II-a

Biserica Sf. Maria

5>00 pm Vecernia Mare sçi Meditaòii6>30 pm Cina

SA{MBAËTAË 1 Octombrie – Biserica Sf. Maria

9>00 am Procesiunea Clerului sçiSfa[nta Liturghie Arhiereasca¨

12>00 pm Banchetul sçi Programul de ôncheierela Restaurantul Suparossa

Parohia Gazda¨>

Biserica Sf. Maria, Chicago, Illinois4225 N. Central Ave, Chicago, IL 60634-1800

(773) 736-1153

Pentru rezerva¨ri la hotel vedeòi secòiuneaôn limba engleza¨, pag. 3.

CONVOCAREön conformitate cu Articolul III, Secòiunea 7,

a Regulamentelor Episcopiei Ortodoxe Roma[nedin America, chema¨m ôn sesiune

AL 79LEA CONGRESANUL AL EPISCOPIEI

VINERI, 30 SEPTEMBRIE -SA{MBAËTAË, 1 OCTOMBRIE

laHOLIDAY INN CHICAGO – NORTH SHORE

5300 W TOUHY, SKOKIE IL 60077(866) 750-3369 or (847) 679-8900

Toòi preoòii parohi sçi asistenòi numiòi ôn Parohii deca¨tre Episcop, precum sçi toòi delegaòii mireni alesçilegal de ca¨tre Aduna¨rile Generale Parohiale ôn 2011 sçiale ca¨ror acredita¨ri au fost verificate de ca¨tre Comitetulde acreditare al Episcopiei, sunt chemaòi ôn sesiune delucru.

Congresul va fi ôn sesiune de lucru ôncepa[nd cuziua de VINERI, 30 Septembrie, orele 9>00 a.m.,ora Centrala¨ (Chicago).

Ordinea de zi, dupa¨ cum este publicata¨ ôn RaportulAnual ca¨tre Congresul Episcopiei 2011, va include>• Citirea ¶ Aprobarea Procesului Verbal al celui de-al

78lea Congres al Episcopiei• Raporturile Oficiale ca¨tre Congres• Raporturi din partea Organizaòiilor Auxiliare ale

Episcopiei• Propuneri noi din partea Consiliului Episcopesc

Conform Articolului III, Secòiunea 1, CongresulEpiscopiei va fi compus din>• Episcop• Episcopul-Vicar• Vicarul• Preotul Paroh sçi Preotul sau Preoòii asistenòi<• Doi (2) delegaòi mireni alesçi de Adunarea Generala¨

a fieca¨rei Parohii pentru Congresul Episcopiei pentruanii 2011-2012

• Doi (2) delegaòi din partea fieca¨rei organizaòiiauxiliare a Episcopiei


Viaòa Preacuvioasei Maicii noastre Teodora de laSihla, care, la sfa[rsçitul secolului al XVII-lea, a siha¨stritmulòi ani ôntr-o pesçtera¨ din preajma Schitului Sihla -Neamò.

Aceasta¨ floare duhovniceasca¨ sçi mireasa¨ a lui Hristos,pe care a odra¨slit-o pa¨ma[ntul binecuva[ntat al Moldovei,s-a na¨scut pe la juma¨tatea secolului al XVII-lea, ôn satulVa[na¨tori - Neamò, din pa¨rinòi binecredinciosçi sçi iubitoride Dumnezeu. Tata¨l ei, Sçtefan Joldea Armasçul, aveadrega¨torie osta¨sçeasca¨, asça cum sçi numele ôl arata¨, fiindpaznic al Ceta¨òii Neamòului sçi armasç, adica¨ faüritor dearme pentru cei ce apa¨rau vestita Cetate a Moldovei.Mama sa, al ca¨rei nume nu este cunoscut, se ôngrijea decele pentru casa¨ sçi de buna cresçtere, ôn frica¨ de Dumnezeu,a celor doua¨ fiice, Teodora sçi Maghiòa (Marghioliòa).

Fiica mai ta[na¨ra¨ s-a mutat cura[nd la Dumnezeu, iarfericita Teodora a fost ca¨sa¨torita¨ de ca¨tre pa¨rinòi, ômpotrivavoinòei ei, cu un ta[na¨r evlavios din Ismail. Neava[ndcopii, iar sufletul Teodorei fiind ra¨nit de dragoste pentruIisus Hristos sçi arza[nd de dorinòa unei vieòi cu totulcurate, ônchinate numai Lui, s-au ônvoit sa¨ ômbra¨òisçezeviaòa monahala¨. Marii sihasçtri, vechii ei sfa¨tuitori, ce senevoiau ôn acea vreme prin pa¨durile sçi munòii din òinutulNeamò, precum sçi duhovnicul care ôi cunosçtea fireaevlavioasa¨ sçi ra[vna pentru ruga¨ciunea de taina¨, o ôndemnauspre viaòa de siha¨strie.

Astfel, fericita Teodora a ômbra¨òisçat cinul monahal laSchitul Va¨rza¨resçti - Vrancea, iar dupa¨ doi ani, soòul eis-a ca¨luga¨rit ôn Schitul Poiana Ma¨rului, primind numelede Elefterie. Asça a binevoit Dumnezeu sa¨-i pova¨òuiasca¨pe ama[ndoi pe calea sfinòeniei sçi a ma[ntuirii.

Fiecare ca¨luga¨riòa¨ din schit se nevoia cu mare ra[vna¨pentru Hristos, ônsa¨ Cuvioasa Teodora ôntrecea pe toatecelelalte surori cu ruga¨ciunea, cu smerenia sçi cu nevoinòaduhovniceasca¨.

Dupa¨ ca[òiva ani, na¨va¨lind turcii ôn pa¨ròile Buzaülui,au dat foc Schitului Va¨rza¨resçti. Atunci toate surorile dinobsçte s-au risipit ôn pa¨durile seculare din partea locului,asçtepta[nd sa¨ treaca¨ primejdia sçi ma[nia lui Dumnezeu.La fel a fa¨cut sçi Cuvioasa Teodora. S-a retras ôn munòiiVrancei ômpreuna¨ cu stareòa ei, schimonahia Paisia, aca¨rei ucenica¨ era. Acolo se nevoiau singure, acoperitede ma[na lui Dumnezeu, ôn post sçi ruga¨ciune, ra¨bda[ndmulte ispite de la diavoli, foame, frig sçi tot felul deôncerca¨ri.

Ra¨posa[nd stareòa ei, fericita Teodora, ôn urma uneidescoperiri dumnezeiesçti, a pa¨ra¨sit munòii Vrancei sçi s-a retras ôn pa¨ròile Neamòului, pentru a se nevoi ôn pa¨durileneumblate din jurul schiturilor Siha¨stria sçi Sihla. Dupa¨ce, mai ônta[i, s-a ônchinat la icoana fa¨ca¨toare de minuni

7 August

SFA[NTA CUVIOASA

TEODORADE LA SIHLA

a Maicii Domnului de la Ma¨na¨stirea Neamò, egumenullavrei a trimis-o la Siha¨stria sa¨ urmeze sfatul egumenuluide acolo. Cu binecuva[ntarea ieroschimonahuluiVarsanufie, egumenul Siha¨striei, fericita Teodora a fostôncredinòata¨ duhovnicului Pavel, care a dus-o ôn pustie,ôn apropierea Schitului Sihla, sfa¨tuind-o sa¨ ra¨ma[na¨ acolopa[na¨ la moarte, daca¨ va putea ra¨bda asprimea vieòiipustnicesçti, iar de nu va putea suferi ispitele sçi friguliernii, sa¨ se asçeze la o siha¨strie de ca¨luga¨riòe.

Na¨va¨lind turcii sa¨ prade ma¨na¨stirile sçi satele, au ajunspa[na¨ la Sihla, iar Sfa[nta Teodora s-a ada¨postit ôn pesçteraei din apropiere. Descoperind-o pa¨ga[nii, ea s-a rugat luiDumnezeu s-o scape din ma[inile lor. ön clipa aceea, prinminune, s-a cra¨pat sta[nca din fundul pesçterii, cum sevede pa[na¨ asta¨zi, iar fericita s-a izba¨vit de moarte. önaceasta¨ pesçtera¨ s-a nevoit Sfa[nta Teodora ôn ultimii aniai vieòii sale. Ruga[ndu-se neôncetat lui Dumnezeu curuga¨ciunea cea de taina¨ a inimii, faòa i se lumina, iartrupul i se ridica de la pa¨ma[nt, asemenea Sfintei MariaEgipteanca. Din timp ôn timp, pa¨sa¨rile cerului ôi aduceauôn ciocurilor lor, prin voia Domnului, fa¨ra[mituri de pa[inede la trapeza schitului Siha¨stria, iar apa¨ bea din scobituraunei sta[nci din apropiere, numita¨ pa[na¨ asta¨zi Fa[nta[naSfintei Teodora.

Ajunga[nd Sfa[nta Teodora aproape de sfa[rsçitul vieòiisçi cunosca[nd ca¨ o cheama¨ Hristos la ceresçtile locasçuri,unde este odihna sçi desfa¨tarea tuturor sfinòilor, se rugacu lacrimi lui Dumnezeu sa¨-i trimita¨ un preot ca s-oômpa¨rta¨sçeasca¨ cu Preacuratele Taine. Astfel, cu ra[nduiala¨de sus, egumenul Siha¨striei a observat ca¨ pa¨sa¨rile duceaufa¨ra[mituri spre Sihla sçi a trimis doi fraòi sa¨ vada¨ undeanume se duc. Ca¨laüziòi de ma[na lui Dumnezeu, fraòiiau ajuns noaptea aproape de pesçtera Sfintei Teodora sçiau va¨zut-o cum se ruga cu ma[inile ôna¨lòate spre cer,ônva¨luita¨ ôn lumina¨ ca de foc. Atunci, ônfricosça[ndu-se,au strigat, iar Cuvioasa, chema[ndu-i pe nume, le-a ceruto haina¨ ca sa¨ se acopere, ca¨ci era goala¨, sçi le-a spus sa¨coboare la Siha¨stria sçi sa¨ aduca¨ un duhovnic ca s-oômpa¨rta¨sçeasca¨ cu Trupul sçi Sa[ngele lui Hristos.

Ca¨laüziòi de o lumina¨ cereasca¨, fraòii au mers repedela schit sçi dimineaòa au adus la pesçtera¨ pe ieromonahulAntonie sçi ierodiaconul Lavrentie, cu Sfintele Taine.Dupa¨ ce Sfa[nta Teodora sçi-a fa¨cut cuvenita spovedaniesçi sçi-a destaïnuit viaòa, ostenelile sçi ispitele ei, a rostitCrezul, s-a ônchinat, a primit dumnezeiesçtile Taine sçi,mulòumind lui Dumnezeu pentru toate, sçi-a dat duhul ônma[inile Lui. Apoi pa¨rinòii au fa¨cut slujba ônmorma[nta¨riisçi au ôngropat sfa[ntul ei trup ôn pesçtera¨. Aceasta s-apetrecut ôn al treilea deceniu al secolului al XVIII.

Trupul Sfintei Teodora a ra¨mas taïnuit ôn pesçtera¨pa[na¨ dupa¨ anul 1830, ca[nd familia domnitoruluimoldovean Mihail Sturza, care a reônnoit Schitul Sihla,a asçezat moasçtele ei ôn racla¨ de preò sçi le-a depus ônbiserica schitului, spre ônchinare. Apoi, zidind o biserica¨noua¨ la mosçia lui din satul Miclaüsçeni - Iasçi, le-a adusôn aceasta¨ biserica¨ sçi multa¨ lume venea aici sa¨ se ônchine,primind ajutorul Cuvioasei. ön anul 1856 familia Sturzaa convenit cu stareòul Ma¨na¨stirii Pecerska din Kiev sa¨dea sfintele moasçte ôn schimbul unor vesçminte preoòesçti

Cont. la pag. 24


Cont. la pag. 24

1. - Ce este ruga¨ciunea=Ruga¨ciunea este vorbirea noastra¨ cu Dumnezeu, este

ridicarea minòii sçi a sufletului ca¨tre Creator, este mareledar oferit noua¨ de Dumnezeu ca sa¨ putem sta ôn lega¨tura¨permanenta¨ cu El. Ruga¨ciunea aduce linisçte sufleteasca¨sçi ôntreòine dorul nestins de apropiere sçi de cunoasçtere avoii divine. Ea desòelenesçte sufletele sçi printr-ônsamilostivirea cerescului Parinte roureaza usca¨ciunea inimiloromenesçti sçi odra¨slesçte, din pa¨ma[ntul lor, lanuri de roadebune. Despre puterea sçi folosul ei, un pusnic gla¨suiesçte||precum vederea este mai mare deca[t toate simòurile, asçasçi ruga¨ciunea este mai mare deca[t toate faptele bune\\.

Ruga¨ciunea este aripa credinòei, roada na¨dejdii, oglindadragostei, pecetea virtuòii sçi za¨vorul pa¨catului. Ea esteizvor nesecat de sfinòenie sçi de traïre cresçtineasca¨< estepava¨za care ne ocrotesçte de boldul ispitelor sçi cheia cucare deschidem poròile cerului, la¨sa[nd sa¨ se pogoare asupranoastra¨ harul lui Dumnezeu.

Ruga¨ciunea ômba¨rba¨teaza¨ pe cel dezna¨da¨jduit, ridica¨pe cel ca¨zut, ma[nga[ie pe cel ôntristat, ônvioreaza¨ pe celosa[ndit, ôntoarce la pocaïnòa¨ pe cel pa¨ca¨tos, ônta¨resçte pecel ôndoielnic de credinòa¨ sçi smeresçte pe trufasç, Ruga¨ciuneaômbla[nzesçte pe cel aspru, potolesçte pe cel pizmasç sçipova¨òuiesçte pe toòi spre lucrarea faptelor bune. Ceea ceeste respiraòia pentru trup, este ruga¨ciunea pentru suflet.

2.- Avem exemple de ruga¨ciune ôn Sfa[nta Scriptura¨=ön Sfa[nta Scriptura¨ ga¨sim numeroase exemple de

patriarhi, prooroci sçi drepòi care se rugau sau ôndemnaupoporul la ruga¨ciune. Astfel, patriarhul Iacob se roaga¨Dumnezeului lui Avraam sçi al lui Isaac (Gen. 32, 10-11),proorocul Daniil ||sta¨ruia ôn ruga¨ciune sçi ôn rugi fierbinòi,cu post, sac sçi cenusça¨\\ (Danil, 9, 3), ônòeleptul Solomona rostit, la zidirea templului, una din cele mai frumoaseruga¨ciuni (I Regii 8, 12-61), iar dreptul Iov, desçi coplesçitde suferinòa¨, ôsçi continua ruga¨ciunea ca¨tre Dumnezeu(Iov 42,2).

Toòi acesçti alesçi ai Domnului se rugau pentru ei sçipentru semeni sçi ruga¨ciunea lor binevestea venireaMa[ntuitorului pe pa¨ma[nt. Credinciosçii Vechiului Testa-ment se rugau Domnului pentru ômplinirea fa¨ga¨duinòeifa¨cute lui Adam sçi Eva, anume ôntruparea Fiului luiDumnezeu care avea sa¨ aduca¨ ma[ntuirea neamuluiomenesc.

Tata¨l Atotòiitorul ôsçi ôndeplinesçte fa¨ga¨duinòa, iar dreptulSimeon, care L\a ônta[mpinat sçi L\a luat ôn braòe pe Iisusadus la 40 de zile la templu, rostesçte ruga¨ciunea de ômplinirea fa¨ga¨duinòelor ca¨tre protopa¨rinòi, pentru ca ochii lui||va¨zura¨ ma[ntuirea Ta, care ai ga¨sit-o ônaintea feòei tuturorpopoarelor\\ (Lc. 2, 30-31).

De-acum ônainte, ruga¨ciunile vor fi rostite pentrudoba[ndirea ma[ntuirii sçi nu a asçtepta¨rii ra¨scumpa¨ra¨rii dinrobia pa¨catului.

3.- Cum s-a rugat Ma[ntuitorul=Ma[ntuitorul Iisus Hristos ne-a dat numeroase exemple

CATEHEZA DESPRE

RUGACIUNE

de ruga¨ciune. La 12 ani s-a suit cu pa¨rinòii la templu casa¨ se roage (Lc. 2, 41-52), iar ônaintea iesçirii la propa¨vaduires-a urcat pe munte, postind sçi ruga[ndu-se timp de 40 dezile (Mt. 4, 2). Cele mai multe minuni sa¨va[rsçite de Iisusau fost precedate de ruga¨ciuni ca¨tre Tatal. Sfa[ntul IoanEvanghelistul, ca[nd istorisesçte minunea ônvierii lui Laza¨rde ca¨tre Iisus, spune ca¨ Acesta, dupa¨ ce-a dat piatramorma[ntului de-o parte, ||sçi-a ridicat ochii la cer sçi a zis>Pa¨rinte, mulòumescu-òi òie ca¨ M\ai ascultat\\ (In. 11,41).Ma[ntuitorul, nu numai ca¨ s\a rugat El ônsusçi, dar ne-aônva¨òat sçi pe noi cum sa¨ ne ruga¨m, la¨sa[ndu-ne modeluldesa¨va[rsçit de ruga¨ciune care este ||Tata¨l nostru\\ (Mt. 6,9-13).

Urma[nd exemplul Saü, Sfinòii Apostoli ||ôntr\un cugetsta¨ruiau ôn ruga¨ciune, dimpreuna¨ cu femeile sçi cu Maria,mama lui Iisus, sçi cu fraòii lui\\ (FA. 1, 14), ôndemna[nd pecredinciosçi ||sa¨ sta¨ruie ôn ruga¨ciune\\ (Colos. 4, 2) sçi sa¨faca¨ ||ôn toata¨ vremea tot felul de ruga¨ciuni sçi de cereri sçiôntru acestea privegheaòi cu toata¨ sta¨ruinòa, ruga[ndu-va¨pentru toòi sfinòii\\ (Efes. 6, 18). Primii cresçtini ||sta¨ruiauôn ônva¨òa¨tura Apostolilor sçi ôn viaòa fra¨òeasca¨, ôn fra[ngereapa[inii sçi ôn ruga¨ciune\\ (FA 2, 41-42).

Ruga¨ciunea ne pune ôn comuniune nu numai cuDumnezeu, ci sçi cu semenii nosçtri, cum vedem dinruga¨ciunea de la Aghiazma mica¨> ||Adu-òi aminte, Doamnede cei ce ne ura¨sc sçi de cei ce ne iubesc pe noi . . . depa¨rinòii sçi fraòii nosçtri . . . de cei ce pentru binecuva[ntatepricini nu sunt de faòa¨ . . .\\. Ruga¨ciunea pentru viaòaaproapelui este porunca evanghelica¨ s çi ra [nduiala¨bisericeasca¨, Sfa[ntul Ioan spuna[nd ||daca¨ vede cineva pefratele saü pa¨ca¨tuind - pa¨cat nu de moarte - sa¨ se roagesçi Dumnezeu va da viaòa¨ acelui frate\\ (I Ioan 5, 16).

4.- Dupa¨ cuprins, de ca[te feluri este ruga¨ciunea=Dupa¨ cuprinsul ei, ruga¨ciunea este de trei feluri> de

lauda¨, de mulòumire sçi de cerere.Prin ruga¨ciunea de lauda¨ ôl prema¨rim pe Dumnezeu,

ziditorul tuturor celor va¨zute sçi neva¨zute, adica¨ da¨m graicinstirii sçi ônchina¨rii ônaintea Sa. Ca[nd privim criniica[mpului sau bolta ônstelata¨ a cerului, ne pleca¨m cusmerenie Creatorului sçi, ôn numele nostru sçi al ôntregiizidiri, ôl laüda¨m sçi\L preama¨rim, dupa¨ cuva[ntul psalmistului> ||Laüdaòi pe Domnul ôntru sfinòii Lui< Laüdaòi-L pe Elôntru ta¨ria puterii Lui< Laüdaòi-L pe El ôntru puterile Lui<Laüdaòi-L pe El dupa¨ mulòimea slavei Lui . . . Toata¨suflarea sa¨ laude pe Domnul\\ (Ps. CL).

Prin ruga¨ciunea de mulòumire, ne ara¨ta¨m recunosçtinòafaòa¨ de Dumnezeu pentru toate binefacerile Sale. Lui ôidatora¨m viaòa, la El afla¨m ajutor ôn primejdii sçi ôn suferinòe,El ne ca¨laüzesçte pasçii pe ca¨ra¨rile vieòii sçi ne ocrotesçte.De aceea, se cuvine sa¨-I mulòumim pentru toate ||ca¨ciaceasta este voia lui Dumnezeu ôntru Iisus Hristos\\ (ITes. 5, 18). Ruga¨ciunea de mulòumire este sçi ma¨rturiasentimentului de recunosçtinòa¨ pentru dragostea sçi purtareade grija¨ a lui Dumnezeu ca¨tre noi.

Prin ruga¨ciunea de cerere prezenta¨m Domnului dorinòelenoastre cresçtinesçti sçi pe cele ale semenilor nosçtri, ava[ndôncredere ca¨ ele vor fi ascultate sçi ômplinite de El. öicerem sa¨ putem birui ispita sçi pa¨catul sçi sa¨ putem ra¨ma[ne,ôn mod stoic, pe calea binelui.


öncrederea ôn ajutorul lui Dumnezeu ne-a fost sugerata¨chiar de Ma[ntuitorul care ne-a spus > ||Cereòi sçi vi se vada < caütaòi sçi veòi afla< bateòi sçi vi se va deschide\\ (Mt.7, 7).

Se cuvine, deci, sa¨ ne ruga¨m pentru tot ceea ce estespre ma[ntuirea sufletelor noastre, pentru pa¨rinòii sçi fraòiinosçtri, pentru buna¨starea sfintelor lui Dumnezeu bisericisçi pentru unirea tuturor. Iar Sfa[ntul Apostol Pavel neôndeamna¨ sa¨ facem cereri, ruga¨ciuni, mulòumiri sçi mijlociripentru toòi oamenii (I Tim. 2, 1).

5.- Cum trebuie fa¨cuta¨ ruga¨ciunea=Pentru ca¨ ruga¨ciunea noastra¨ sa¨ fie rug de foc ce urca¨

spre cer sçi ca sa¨ auda¨ Domnul glasul ruga¨ciunii noastre,ôn zi sçi ôn noapte, la vreme de primejdie sçi de boala¨,precum sçi la orice trebuinòa¨, se cuvine sa¨ facem ruga¨ciuneacu lacrimi de pocainòa¨ sçi zdobire de cuget, dupa¨ cuva[ntulcare zice ||da¨-mi lacrimi sa¨ ma¨ pocaïesc\\ < cu duh umilit,cu inima¨ ônfra[nta¨ sçi smerita¨, asça cum se ruga prooroculDavid< cu nebiruita sçi neobosita na¨dejde, ca¨ci spuneDomnul ||toate ca[te cereòi, ruga[ndu-va¨, sa¨ credeòi ca¨ veòilua sçi va fi voua¨\\ (Mc. 11, 24) < cu nespurcate buze, adica¨sa¨ nu cerem Domnului cele ce sunt spre raül nostru saual semenului, ca¨ci atunci ruga¨ciunea s\ar face ôn pa¨cat <cu neôncetare ca¨ci Iisus a spus ||rugaòi-va¨ neôncetat\\ (ITes.5,17).

6.- Ce este ruga¨ciunea particulara¨ sçi cea publica¨=Dupa¨ felul ei, ruga¨ciunea poate fi particulara¨ sçi

obsçteasca¨.Ruga¨ciunea particulara¨ este fa¨cuta¨ de orice credincios,

singur sau cu ai saï, ôn orice loc, ôn orice timp, citita¨ sauspusa¨ pe de rost. Este o ruga¨ciune fa¨cuta¨ ||ôn ca¨marainimii\\, ca raza de lumina ce alunga ôntunericul tristeòiisçi lumineaza¨ ca¨rarea vieòii. Rostirea ei cu credinòa¨, cuevlavie sçi cu smerenie, ônsoòita¨ de semnul Sfintei Cruci,sau chiar reducerea ei la cuvintele ||Doamne ajuta¨\\ neface sa¨ ne ônta¨rim sufletesçte, sa¨ fim mai buni sçi mai plinide dragoste faòa¨ de Dumnezeu sçi de semeni. Ea esteroditoare de fapte bune sçi sta¨ la baza vieòii cresçtine. Secuvine sa¨ facem ruga¨ciuni mai ales dimineaòa, la amiaza¨sçi seara, ônainte sçi dupa¨ mese, la ônceputul sçi la sfa[rsçitullucrului.

Ruga¨ciunea particulara¨ ne este de mare folos ca[ndsuntem ôn necaz, ca¨ci zice Domnul ||sçi cheama¨-Ma¨ peMine ôn ziua necazului sçi Eu te voi izba¨vi\\ (Ps.XLIX) sçica[nd suntem ôn ispite ||privegheaòi sçi va¨ rugaòi ca sa¨ nuca¨deòi ôn ispita¨\\ (Mt. 26, 41), dar ea este folositoare sçi lavreme de bucurie, ca sçi ôn toate ômprejura¨rile vieòii.

Ruga¨ciunea publica¨ sau obsçteasca¨ este aceea sa¨va[rsçita¨ôn biserica¨ de ca¨tre sfinòii slujitori - Episcop, preot - dupa¨ra[nduielile bisericii. Ala¨turi de preoòi se roaga¨ sçicredinciosçii care iau parte la slujbe. Aceasta¨ ruga¨ciunene aduna¨ ôn biserica¨ cu na¨dejdea ca¨ Ma[ntuitorul este ônmijlocul nostru, dupa¨ cuva[ntul Saü ||unde sunt doi sautrei adunaòi ôn numele Meu, acolo voi fi sçi Eu ôn mijlocullor\\ (Mt. 18, 19-20). Ruga¨ciunea publica¨ unesçte inimilecredinciosçilor ôntr\o singura¨ simòire dupa¨ Hristos, da¨ slujbeio ônfa¨òisçare mai sa¨rba¨toreasca¨ sçi ônta¨resçte ruga¨ciuneaparticulara¨, ca¨ci ra[vna unora ômplinesçte lipsurile altora.

Ruga¨ciunea publica¨ a Bisericii are ôn centru Sfa[ntaLiturghie, cea mai de seama¨ slujba¨ a ei, centrul cultului

divin, public sçi comun, precum sçi culmea cea mai ônaltaä traïrii duhovnicesçti. Sfa[nta Liturghie este ca un rugaprin, ôn mijlocul ca¨ruia sta¨ ruga¨ciunea s çi jertfaMa[ntuitorului pe altar, amintire a jertfei de pe cruce.Sfa[nta Liturghie, reprezinta¨ ôn viaòa credinciosçilor lega¨turacea mai de seama¨ prin care se ôntreòine traïrea cu Hristossçi ôn Hristos, ca¨ci ôn cadrul ei ne ômpa¨rta¨sçim cu Trupul sçiSa[ngele Saü.

7.- Cui adresa¨m ruga¨ciunea=Ala¨turi de ruga¨ciunile adresate lui Dumnezeu, lui Hristos

sçi Sfa[ntului Duh, ne ruga¨m sçi Sfintei Fecioare Maria,Na¨sca¨toare de Dumnezeu, mijlocitoare ôntre cer sçi pa¨ma[ntsçi ruga¨toare a ôntregului neam omenesc, precum sçi sfinòilor.

Vla¨starul bla[ndeòii sçi al lipsei de ma[nie, rodul bucurieisçi al mulòumirii, suisçul minòii sçi al inimii ca¨tre Dumnezeu,ruga¨ciunea reprezinta¨ marea putere spirituala¨ care ducela unirea cu Creatorul, la apropierea de oameni sçi lapacea sufleteasca¨.

Pr. Prof. Dr. Cezar Vasiliu

Dumnezeu ||Sfa[rsçit cresçtinesc vieòii noastre, neônfruntatôn pace sçi ra¨spuns bun la ônfricosçatoarea Judecata¨ a LuiHristos!\\

Cu pa¨rintesçti sçi arhieresçti binecuva[nta¨ri.+ IRINEU

Episcop Vicar

Cuva[nt de Suflet Cont. de la pag. 20

sçi arhieresçti. Asça s-au ônstraïnat moasçtele Sfintei Teodoradin patria ei sçi se pa¨streaza¨ ôn catacombele de la Pecerska,asçezate ôn racla¨ de mult preò, pe care sunt scrise acestecuvinte ôn limbile roma[na¨> Sfa[nta Teodora din Carpaòisçi slavona¨> Sveti Teodora Carpatina.

Aceasta este, pe scurt, viaòa Sfintei Teodora de laSihla sçi acestea sunt faptele ei, prin care a binepla¨cut luiDumnezeu, numa¨ra[ndu-se ôn cetele sfinòilor, fiind socotita¨cea mai aleasa¨ nevoitoare pe care a odra¨slit-o vreodata¨òara noastra¨. Credinciosçii din Moldova o cinstesc casfa[nta¨ ôndata¨ dupa¨ adormirea ei sçi merg ôn pelerinaj lapesçtera sçi chilia ei de la Schitul Sihla.

La 20 iunie 1992, Sfa[ntul Sinod al Bisericii OrtodoxeRoma[ne a canonizat-o, treca[nd-o oficial ôn ra[ndul sfinòilor,cu zi de pra¨znuire la 7 august.

Cu ale ei sfinte ruga¨ciuni, Doamne Iisuse Hristoase,Fiul lui Dumnezeu, miluiesçte-ne sçi ne ma[ntuiesçte penoi. Amin!

Sfa[nta Cuvioasa¨ Cont. de la pag. 22

july/august 2011 cover - roea.orgroea.org/files/solia the herald/solia_jul_aug_2011.pdf · 9:00 am...

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