winter 2000 orthodox vision newsletter, diocese of the west

8/8/2019 Winter 2000 Orthodox Vision Newsletter, Diocese of the West

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Winter 2000


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The Official Publication of the

Diocese of the West of the

Orthodox Church in America

Diocese of the West

650 Micheltorena Street

Los Angeles, CA 90026

Phone: 1-800-323-6921

PublisherHis Grace Bishop TIKHON

Bishop of San Francisco and

the Diocese of the West

Address all stories and

editorial comments to:

Editor-in-Chief

Priest Eric George Tosi

429 Yellowstone Avenue

Billings, MT 59101Phone: (406)254-1194

Fax: (406)254-2094

Email: [email protected]

Address all circulation:

Office of the Chancellor

5400 Annie Oakley Drive

Las Vegas, NV 89120

Phone: (702)898-4800

Fax: (702)898-0303

The Orthodox Vision is published three times

a year by the Diocese of the West. It is free to

all parish members and outreach within the

Diocese. Subscriptions outside the Diocese

is available for $10 per year in the United

States and $15 per year in Canada.

The articles contained herein do not neces-

sarily reflect the views or policies of the Dio-

cese or the editors. The advertisements con-

tained herein are not necessarily endorsed

by the Diocese or Editorial Staff.

In This IssueVolume 5, Number 3

The new Diocese of the West webpage is now online.

WWW.OCADOW.ORG

For the latest information on the Diocese of the West

Information on all parishes, institutions and departments

Archived issues ofThe Orthodox Vision

Complete letters of instruction from His Grace

And much, much more

From His Grace TIKHON...............................................1

Diocese Receives New Parishes.......................................2

New Deacon Ordained For Ashland...............................3

Diocese Holds Annual Assembly......................................4

Chico Looks To Purchase Property.................................5

Phoenix Hosts Retreat and FOCA Convention...............6

UC-Davis OCF Looks For Student Home.......................6

Hesparia Holds Sisterhood Retreat.................................7

Educating Our Children in Church.................................8

Is Cremation Allowed in the Church?.............................9

News From Around the Diocese....................................11

From the Fathers: On Attention and Distraction

St. Ignatiy Branchaninov...............................................12


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From His Grace Bishop TIKHON

The Orthodox Vision

If we compares Orthodoxy in America with Orthodoxy in countries that

provided the people that constituted our first American parishes, we may

find many differences, some superficial, some deep, but one thing is appar-

ent: here there is a more apparent chaos in the area of Church order, due to

some historical, some cultural factors. There is a liturgical chaos and an

administrative chaos, both of which sap much of the energy of dedicated

Church workers; energy that would be better directed to stewardship of all

those Gospel imperatives that may be summed up as the life in Christ.

There is also a monastic chaos, perhaps not so apparent as the administra-

tive and liturgical chaos, but just as detrimental to the Gospel imperatives.

Perhaps the monastic chaos is more painful, more acutely felt, than the other

chaos because monasticism is meant to be the exemplary, the very quintes-

sence of, life in Christ.

One may approach monasticism from the point of view of Church history

and from the point of view of personal history. In Church history, there are

the heroic individuals and communities that fled a public Church life per-

ceived by them as becoming inimical to the total commitment to life inChristthat marked the early Church, especially before the Churchs ap-

proval by the world, in the person of the Roman Emperor, St. Constantine.

Many thought the embrace of the empire was a death embrace, since the

state required that the Church membership would become socially accept-

able, if not obligatory, while Church membership until then had been diffi-

cult to obtain, requiring an initial investigation, or vetting, and a long and

difficult Catechumenate, which insured the sacrifice of a comfortable life for

the sake oflife in Christ. Life in the Church, it seemed to many, was chang-

ing from a difficult struggle to a rather pleasant and conventional activity for

everyone. In the early Church, the members had been those who thought

they needed the Word of God, the Eucharist, asfood, tosurvive and to live:

in the new conditions one was threatened with excommunication if one did

not partake of the Mysteries for three Sundays in a row. A sea changeis what a modern person might call it. So the historical view is that monasti-

cism was a flight from the world that included parish life.

One may also approach monasticism from the point of view of the person.

I believe the origin of monasticism here is found in the response of a

Christian to the event of which we read in the Gospel of Matthew, ch.19, vr

21: Jesus said unto him, If thou wilt be perfect, go and sell that thou hast,

and give to the poor, and thou shalt have treasure in heaven: and come and

follow me. The young man to whom this was addressed in the Gospel

turned away. The person who responds positively to Christs exhortation is

the monastic.

From this we may see that any monastic ideal is the ideal of the Christian,

and differs from it not at all. Those who lament monastic influences in the

Church, especially in liturgical life, avoid this identification entirely. They

may not consciously be rejecting total commitment to life in Christ, but

they are certainly rejecting a liturgical life that does not accommodatetheir

life in the world.

Orthodoxy in Churches in the Russian tradition inherited partly the painful

struggles around monasticism that agitated the Russian Church at the turn

of the century. Many feared that a new learned or elite monasticism

was as far removed from life in Christas people attending Church out of

a sense of obligation to social propriety. Monasticism was in danger of

Monasticismbecoming a specialized life-

style, a choice taken in order

to work on a Church career

free of the family obligations

of parish clergy and one lead-

ing to ultimate advancement to

the episcopacy. One observa-

tion must always be made here,

entry into monasticism as a

means to Church advance-

ment is aperversionof monas-

ticism. Thus, monasticism itself was in danger of becoming a threat to the

monastic ideal.

Monasticism is sometimes wrongly (and often) touted as a kind of ancillary

institution within the Church (or even alongside it) that is supposed to be

beneficial to the Church! Thus some will use precious resources to build

a building, call the buildinga monastery, and then try to encourage youngmen or women to help the Church by becoming monks or nuns! Monas

ticism is not a building: it is life in Christ. Those that go around recruiting

monastics sometimes seem to be preaching not life in Christbut various

visions: the Valaam vision, the Athonite vision, the Optina vision,

the coenobitic vision. The monastic preacher, like the parish preacher

ought to preach life in Christ. It is Jesus Christ Who is the Goal of the Jesus

prayer, not even theosis, not even deification, not even illumination excepas these are synonyms for Christ.

The regulations for life in an Orthodox monastic community are well-estab-

lished. The order established in the large Lavras of the Russian Church in

Pochaev, Kiev, Moscow (Sergiev Posad) , St. Petersburg, not to mention

the large monasteries of Orthodox Romania and Serbia, of themonasterieof Mount Athos and Greece, the order reflected in the Church Typikon, the

order refined by such as St. Seraphim of Sarov and St. Joseph of Volotsk

and others all provide a solid foundation for men and women to live the

Gospel imperative according to the Holy Tradition. In America, St. Tikhons

Monastery of the OCA and Holy Trinity Monastery of ROCOR, provide

outstanding examples of the best traditions, therefore Holy Tradition, of

monasticism, in our country. In our Diocese, too, we are struggling to

remain in the Tradition. There is no need to re-invent the wheel in or for

America. There is no need to artificially cultivate, like hot-house flowers, a

renovated or charismatic monasticism that is going to renew the

whole Church. Such perversions of the monastic ideal oflife in Christare

doomed to failure.

May God grant that all of us may focus our strength, all our resources on

the struggle for real life in Christ. Those of you who feel that the monastic

ideal is the way for you to engage this struggle I encourage to enter a

monastery. I do not encourage you to do this for the good of the Church.

What an idea! I encourage you for the sake of your salvation. May our

monasteries always be those communities where men and women may

respond to our Lords teaching in the Gospel of Matthew, above!

Our diocesan monasteries are these: St. John of Shanghai and San Fran-

cisco Monastery, Holy Protection Monastery, and Saint Barbara Mon-

astery.


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The Orthodox Vision

These words spake Jesus: Neither pray I for these alone, but for

them also which shall believe on Me through their word; That theyall may be one; as Thou, Father, art in Me, and I in Thee, that they

also may be one in Us: that the world may believe that Thou hast

sent Me. And the glory which Thou gavest Me I have given them;

that they may be one, even as We are One: I in them, and Thou in

Me, that they may be made perfect in one; and that the world may

know that Thou has sent Me, and hast loved them, as Thou hast

loved Me. (John 17:20-3)

In November 2000, His Grace Bishop TIKHON and the faithful of the

Diocese of the West were blessed with an opportunity to receive

clergy, faithful, and communities into prayerful communion. Seven

men were ordained at the Cathedral of the Holy Virgin Mary, Res-

cuer of the Perishing, in Los Angeles at seven Hierarchical Divine

Liturgies from November 9-17. His Grace Bishop TIKHON and

Archimandrite Nikolai, Chancellor of the Diocese, also traveled to

several communities to receive the new faithful into the Orthodox

Church.

The series of Hierarchical Liturgies at the Cathedral in Los Angeles

began with the consecration of the Holy Antimensia by His Grace

on Thursday, November 9. The Antimension is the visible sign of

unity in a local temple with the Bishop of the Diocese and the whole

Church. Priest Michael Senyo, Sacristan of the Cathedral, deserves

special mention for the countless hours he spent hearing confes-

New Communities Welcomed into the Orthodox Church By Kirill Sokolov

sions, chrismating converts, sewing antimensia, and generally pre

paring the Cathedral Temple for the special liturgies and rites.

The liturgies at Holy Virgin Mary Cathedral were concelebrated by

His Grace Bishop TIKHON, Archimandrite Nikolai, the Cathedra

clergy, and Hierodeacon Isidore of Las Vegas. Subdeacons Hennock

Soot and Kirill Sokolov ably assisted at each Liturgy, leading othe

altar servers. The devoted choir members of the Cathedral Commu

nity lent their voices to beautify the divine services.

The first of the clergy were received on Thursday November 9

when Damian Kuolt was ordained to the Holy Diaconate at Holy

Virgin Mary Cathedral and the next day to the Holy Priesthood

Father Damian is assigned as the rector of the Mission of St. John

the Evangelist in Scottsdale, Arizona. Archimandrite Nikolai trav

eled to Phoenix where the first Divine Liturgy was held for this new

mission on Saturday, November 11th.

John Tomasi was ordained to the Diaconate on November 10 and to

the Priesthood on November 13. Father John is assigned rector o

the Mission of the Icon of the Theotokos, Joy of All Who Sorrow

located in Culver City, California. Nicholas Kime was ordained to th

Diaconate on November 13 and to the Priesthood on November 14

Father Nicholas will serve the Church of Saint Herman of Alaska

Port Townsend, Washington.


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The Orthodox Vision

New Deacon Ordained for Ashland

On November 26, 2000, His Grace TIKHON vested to the

diaconate Fr. Michael Savko. Dn. Michael was raised as a

Byzantine Catholic and ordained to the diaconate in Anaheim,

California and served for ten years. In 1992, he moved to

Ashland after retiring from 31 years service to the City of

Los Angeles. While in Ashland, he became very involved

with the fledgling mission and was received into the Orthodox

Church.

The vesting took place at St. Innocent of Irkutsk Church inTarzana, California on the occasion of their patronal Feas

Day. His Grace celebrated the Hierarchical Liturgy with the

Archimandrite Nikolai, the rector, Fr. Nicolas Boldireff, Fr

Michael Senyo of the cathedral parish in Los Angeles, and

Hierodeacon Isadore. The vesting took place just prior to the

Litany before the Lords Prayer, the same time a diacona

ordination occurs. Following the Hierarchical Liturgy was a

parish luncheon to celebrate the day. Dn. Michael is assigned

to St. Gabriels Orthodox Church Mission in Ashland, Oregon

where Fr. Isaac Skidmore is the priest.

Hilarion Frakes was ordained to the Diaconate on November 14 and

to the Priesthood on November 15. He is assigned rector of the

mission dedicated to the memory of Saint John of Kronstadt, Reno,

Nevada. David Lowell was ordained to the Diaconate on November

15 and to the Priesthood the next day. Father David will be respon-sible for the Chapel of the Archangel Michael, a chapel of Holy

Trinity Cathedral in San Francisco at the Raphael House.

On November 16, Thomas Alessandroni was ordained to the

Diaconate and then to the Holy Priesthood on the following day.

Athanasius Shaw was ordained to the Diaconate. He is attached to

St. Herman Church in Port Townsend. Father Thomas will be serv-

ing the Mission of the Synaxis of the Theotokos in San Francisco.

Following the Divine Liturgy in Los Angeles, His Grace,

Archimandrite Nikolai, and Hierodeacon Isidore traveled to San Fran-

cisco to receive members of the new missions in San Francisco and

Reno into the Church. On Friday evening, the Great Vespers wasserved at Holy Trinity Cathedral after which the confessions of

those who were to be chrismated were heard. On Saturday morning,

area clergy gathered at Holy Trinity Cathedral to celebrate the Hier-

archical Divine Liturgy. The Liturgy was preceded by the Rite of

Chrismation, at which His Grace received numerous people into the

Orthodox Church. The joyous Liturgy was attended by many faith-

ful from the Cathedral and other Bay Area parishes who gathered

with one accord in one place (Acts 2:1).

At the conclusion of the Liturgy, Archpriest Victor Sokolov of Holy

Trinity Cathedral thanked His Grace, the many attending clergy, and

the faithful who took part in the festive occasion. In his words he

spoke of the courage and perseverance needed by all to bring abou

true unity, using as an example the reception of thousands of people

from the Uniate (Roman Catholic churches that used the Eastern

liturgy) churches by a previous ruling hierarch of San Francisco

Archbishop VLADIMIR (Sokolovsky-Avtonomov; 1887-91). A

wonderful banquet followed the Liturgy in the recently renovated

parish hall.

On November 24, His Grace, assisted by Archimandrite Nikolai and

Hierodeacon Isidore then traveled to Port Townsend, Washington

The next morning the faithful of this mission were received into

Holy Orthodoxy by His Grace. The Divine Liturgy followed and the

choir from our parish in Tacoma faithfully and prayerfully responded

There was a festive Lenten meal served for the over-capacity crowd

that filled the St. Herman Church.

It was evident to those present at the ordinations and chrismation

that the men and women who were uniting themselves to the Church

were gladly receiving the fullness of the Faith (Acts 2:41).


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The Orthodox Vision

The Diocese of the West convened again for the Annual Assembly.

This year the Assembly met at St. Paul the Apostle Church in LasVegas, Nevada from October 24 to 25. In attendance was His Grace

TIKHON, 50 clergy and 43 lay delegates. Protopresbyter Rodion

Kondratick, the Chancellor of the Orthodox Church in America was

present as a representative of His Beatitude Metropolitan

THEODOSIUS as well as Archpriest John Dresko who reported on

the progress on the work of the All-American Council on the Fair

Share Resolution.

His Grace opened the Assembly with his remarks on the health of

the Diocese. He reminded the assembled that the Church grows not

simply by our actions but by being the Church. As such we must

always be faithful to that which given to us by God, most particu-

larly by being faithful to Holy Tradition. His Grace asked the Dio-

cese to be diligent to build and maintain our churches in that Holy

Tradition. His Grace finished His remarks by welcoming the new

clergyman who will have been received into the Orthodox Church in

America and by talking about the canonization of the new martyrs

and confessors in Russia. He also talked about the falling asleep of

Archbishop ANTHONY of the Russian Orthodox Church Outside

of Russia (ROCOR) and his kindness.

Archimandrite Nikolai (Soraich), Chancellor of the Diocese also ad-

dressed the Assembly. He reported on the clergy changes as well

the great progress of the Diocese. We currently have 14 seminar-

ians at the two seminaries. Fr. Nikolai also talked about the sale ofthe Russian Home of Mercy in San Francisco and the purchase of

the new Life-Giving Spring Retreat Center in Boulder City. He also

spoke of the status of the monasteries within the Diocese.

Protopresbyter Rodion addressed the Assembly on the work of the

national Church and the many projects they were involve in around

the world. He highlighted the need for clergy in the Church and

called for the continuing support of the projects of SCOBA. Fr.

John Dresko reported on the status of the Fair Share Resolution

which is expected to take effect by 2008. Issues of stewardship and

reporting were also talked about.

Diocese Convenes for Annual Assembly

Mary Caetta, the Treasurer of the Diocese presented the financia

report for the year which was very positive as it surpassed all expec-

tations. A new budget of $254,720 was presented and passed unani

mously.

The remaining time of the Assembly was dedicated to reports from

the deaneries and different departments and institutions. Each report was presented beforehand and was all received with the mini

mum of questions. The Assembly elected to the Diocesan Counci

Archpriest Joseph Hirsch and Archpriest Matthew Tate for the clergy

and Johann Morse and Kitty Vitko as lay delegates. The Archpries

Michael Reagan and Hennock Soot were elected as auditors. Nex

years Diocesan Assembly will be in the Pacific Central Deanery a

a site to be determined.

The final motion passed was for parishes to voluntarily take on the

responsibility of adopting a room at the Life-Giving Center and help

pay for the renovation. This was estimated to cost $2500 over three

years. It was decided to allow parishes to decide but to place thi

before them all.

The Assembly also held some interesting evening sessions. Among

them was a slide show on the consecration of Christ the Savior

Cathedral in Moscow, Russia. There were displays on the work o

the Mission Board, Blagovest Bells as well as liturgical items for

sale.

The highlight of the Assembly is always the wonderful services

His Grace presided at a an All-Night Vigil and Hierarchical Liturgy to

close the Assembly. Archpriest Ian MacKinnon was awarded the

palitza in recognition for his service.

The Assembly was grateful to St. Pauls Church for hosting the

Assembly and feeding the many participants as well as their won-

derful hospitality. Many participants also had the opportunity to

stay at the new Retreat Center and experience the wonderful work

being done at our new Diocesan center. This new institution is

expected to become a center of many activities within the Diocese

and provide outreach to the Church at large and the surrounding

community. It is hoped that much use will be made of the new

facilities in the near future.


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The Orthodox Visio

We are an Orthodox mission in Butte County, Northern California

that began about five years ago. We began our mission with two

families, meeting first in homes, and later in a local Anglican church.We have grown to include 21 members including childreneight

families so far. At present, we have six catechumens preparing for

entrance into the Church. Most of our members are converts, but

we also have faithful members from the Slavic and Greek Orthodox

traditions who attend. About half of our members live in Oroville,

on the southern side of the county. The other half live in Chico, on

the northern side. Our mission is the only canonical Orthodox

presence within a 90 minute radius.

We are working to establish a permanent parish in Butte County.

To that end, we have rented a small house in Chico that serves as a

chapel, fellowship hall, and living quarters for our priest, Fr. MichaelRome, and his wife, Matushka Rachel. In the past 2 years, five

people have been catechized and have entered into the communion

of the Church from our small group. We have initiated a weekly

Sunday school for the five children old enough to attend, and Fr.

Michael holds regular classes for the catechumens in the parish.

However, at this time we have outgrown our lovely, but small chapel.

Property has come on the market in Paradise, California that would

be ideal for our growing missionand at a truly remarkable price!

Paradise is about halfway between Oroville and Chico and so would

be centrally located for our members and for all the population of

Butte county in general. The property is visible from, and within

100 feet of a very busy intersection in Paradise. We believe thathaving a permanent and visible church home would attract more of

the many cradle Orthodox who live in the area as well as other

seekers of Truth who have never heard of Orthodoxy.

The site we are considering has a 1,200 square foot octagonal domed

building that would make an excellent Church. Next to it is an 800

square foot building that would meet our needs for a comfortable

Fellowship Hall and Pastors office. There is a small house (also

800 square feet) behind these two that could be a home for Fr.

Michael and Matushka Rachel. And there is a small cabin that can

Chico Seeks to Purchase New HomeBy Priest Michael Rome

serve as a guest house as well. There are numerous small out

buildings, including one that would easily work as a Sunday school

The buildings are on an acre of land with plenty of space for parking. It can also become a site for the construction of a larger church

facility in the future.

We have submitted our idea to the Mission Deanery of the Ortho

dox Church in Americas Diocese of the West, and we have their ful

support. Our small group has been working to assemble the fund

for a down payment on the property and have raised $20,000, a truly

sacrificial amount for us. We are also working with several lender

in the area to secure a commercial loan.

The cost of the property is $150,000. The replacement value of the

improvements on the property is in excess of $350,000. The improvements are very amenable for church use. In order to secure a

commercial loan on this property, we need to have a 30 -35% down

payment plus about $6,000 closing costs. We are reaching out to

you to ask for your assistance now because we believe this is an

opportunity that is not repeatable. Property values have been rising

very rapidly in this area of Northern California.

Please help us! The One Holy Catholic and Apostolic Church, the

True Light of the world is hidden under a bushel basket in Butte

County. Help us to place it on a lampstand that it may shine

among the people that they may see your good works and glorify

your Father which is heaven.

If you are interested in helping Ss Cyril and

Methodius Mission in Chico, California, please

contact

Priest Michael Rome

564 East Avenue

Chico, CA 95926

Phone: (530)899-9678


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The Orthodox Vision

FOCA Holds Annual Meeting

By Harold Homyak

On November 4th to 5th, the Fellowship of Orthodox

Christians in America (FOCA) Pacific Districts 42n

Annual Convention was hosted by Chapter #175 at th

Elevation of the Holy Cross Orthodox Church in Sacra

mento, California. Officers were elected for the upcom

ing year which will be Harold Homyak Governor, Deacon Michael Plefka Lt. Governor, Stephanie Homyak

Secretary, Ludmilla Faber Treasurer, and Archpries

Ian MacKinnon Spiritual Advisor. Sandra Fedorko

the FOCA National President was in attendance as a

representative of the National FOCA Executive Board

There were many items discussed and acted on at the

meeting. First was the increase of the contributions to

the St. Innocent Mission Society in the Diocese of the

West in order to assist in their good works. The Con

vention also established a new scholarship for eligibl

members. Finally, there will be a continuation of sup

porting youth programs around the Diocese in suchareas as webpage and youth ministry.

There were two major events at Sts Peter and Paul Church in Phoe-

nix, Arizona which highlighted the last few months. The first was

the largest number of baptism and chrismations occurring at one

time in the history of the parish took place earlier this spring. In-

cluded were the family of Marc, Laura, Theo and Max Hansen alongwith Robert Hunt were received into the Church. During the same

service Charles Sherbow and Valentina Bayanolindua were bap-

tized into the Church. Archimandrite Gabriel (Cooke) officiated at

this wonderful and moving event.

This last September, a Pan-Orthodox retreat was held at Ss Peter

and Paul Church sponsored by the Myrrhbearers Altar Society.

Members of a number of Orthodox Churches in the Phoenix met at

the Franciscan renewal Center in Scottsdale, Arizona. The topic

discussed was Outreach and Evangelism and was led by

Archimandrite Gabriel.

Phoenix Receives Record Number of

People; Hosts Retreat

By Archimandrite Gabriel (Cooke)

Donations for Orthodox Student Center Needed

The University of California at Davis Orthodox Christian Fellowship

(OCF) is soliciting funds to purchase a house near campus which

would act as an Orthodox Student Center. The Fellowship is unde

the direction of Archpriest Ian MacKinnon, pastor of The Elevation

of the Holy Cross Orthodox Church in nearby Sacramento. The

Fellowship has a long history at UC Davis, dating back, on and off

to the 70s, according to Fr. Ian. At present we have over 20 activestudents in the organization, but what we need is a Student Cente

where we could worship, hold study sessions and have social gath

erings. Some rooms in the Center would be rented to Orthodox stu

dents, thus providing a source of income to maintain the Center.

The average cost of such a house near campus is approximately

$325,000. As we all know, we lose many of our Orthodox youth to

the world during their college years, says Fr. Ian. Many of them

never return to the Church Having an active Orthodox organiza

tion on campus is an important way of not only keeping our youth

but also of spreading the Orthodox Faith in a college setting. Th

group meets weekly and includes students and guest speakers from

all Orthodox jurisdictions.

Donations can be made payable to the Diocese of the West, UC

Davis OCF Fund and mailed to the Chancery Office at 5400 Annie

Oakley Dr., Las Vegas, NV 89120-1002. This appeal is under the

ecclesiastical supervision of The Rt. Rev. TIKHON, Bishop of the

Diocese of the West (OCA). Further questions can be asked of F

Ian by calling (530)758-2255, or by e mailing him at

[email protected].

You can visit the UC Davis OCF Website at: HTTP:/

asucd.ucdavis.edu/organizations/religious/ocf


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The Orthodox Visio

St. George Sisterhood Initiates

Annual Retreat

On July 22, 2000, the Sisterhood of St. George Orthodox

Church, Hesperia, California, held what is hoped will be-

come an annual event in the life of the parish. Several

women of the parish gathered for a day-long retreat fo-

cusing on the biblical examples of Saints Mary and Martha

of Bethany, the heavenly patrons of the Sisterhood.

The retreat began with Divine Liturgy. After the liturgy,

Mother Victoria (Schnurer), Abbess of St. Barbara Ortho-

dox Monastery in Goleta, California, led the assembled

women through a reflection and discussion of the two

types of womens ministry reflected in the lives of the

Saints Mary and Martha.

Mother Victoria also spoke at length about the life and

work of St. Elizabeth the New Martyr and how the ex-

amples set by Saints Mary and Martha inspired the Grand Duchess

Elizabeth Feoderovna of Russia to imitate their lives of service and

prayer.

The highlight of the retreat was the presence of the reliquary icon of

St. Elizabeth, brought by Mother Victoria from the monastery, and

the serving of an akathist to Saints Mary and Martha by Fr. Michae

Spainhoward, priest of St. George Church.

The retreat ended with the serving of Great Vespers. Mother Victoria

remained overnight and spoke to the congregation about St. Eliza

beth after the liturgy on Sunday morning.


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The Orthodox Vision

Teaching Our Children in ChurchBy Priest Eric George Tosi

But Jesus said, Let the little children come to Me, and

do not forbid them; for of such is the kingdom of

heaven. Matt 19:14

Children in the Church are full members of the body of Christ. We

do not differentiate between them and adults, nor do we hold spe-

cial services for just children. They are a full part of the Church by

virtue of their Baptism and Chrismation. This is why we do not

withhold communion from them until they reach a certain age nor do

we have them withdraw from Church services for their own special

class. While the child may not yet understand, they still experi-

ence God during the services. However, because they are children,

they may not have the patience and may become overwhelmed by

the servicesas many of adults do.

As members of the Body of Christ, we all have a responsibility

towards each other. We must treat each other with love, respect andforgiveness. The same responsibility and consideration that we

give to each other as adults we should double towards our children.

They are the future and we are responsible for their spiritual up-

bringing. The attitudes and lessons we teach them today will en-

sure their continued presence in the Church and more importantly

their continued growth towards God. But in the same vein, the

children must be taught respect for the Church, the Sacraments and

the people. If a child is not taught these basic disciplines, they

will drift away from God.

So here are some basic recommendations for the children in the

Church.

1. Everyone must set a proper example. If we are inattentive

during Church, how do we think our children will behave?

If we are disrespectful, what example will our children fol-

low? It is our responsibility to set the proper and lovin

example of right attitudes and actions in the Church and to

show them how a Christian behaves.

2. Parents should not abandon their children. While it i

the whole Churchs responsibility, it is the immediate and

most imperative responsibility of the parents. One paren

should be with the child at all times, to teach and to in

struct during the services. While some parents may be in

the choir or doing other work, this does not mean the childis abandoned during the services. If the service become

too much, simply take the child out to the vestibule and

continue participating in the service there until they are

ready to come back in. In other words be attentive to wha

they are doing and teach them.

3. Eating during Church. While it may be acceptable to giv

very young children small snacks during Church, it should

be carefully controlled and limited. Some parents feel tha

if you just give them lots to eat, they will stay quietbu

what lesson is that teaching the children? The only tru

meal in the church is Holy Communion and we must rein

force that. While very young children do get hungry and

require nursing, no child will starve during Church. Limi

the food that is brought and eaten, saving it only for emer

gencies. And after a child reaches the age of 3 or 4 they

should not be eating in Church. As they can start to ex

press themselves, they need to be weaned off of food and

let the social hour be their snack time. Also by the time th

child takes their first confession at the age of 7 to 9, they

should also be taught not to eat breakfast.

4. Distractions. The worse offenders of this are the adult

who like to make faces or play with children during church

We need to refrain from this because the child will look fodistractions. That doesnt mean we have to be hard o

heart when a child comes to us, but rather we need to avoid

unnecessary and frivolous actions. There will be plenty o

time to enjoy and play with the children af

ter the services. Place their attention back

on the services.

5. Many children are distracted by each

other. They will naturally congregate to

gether. This is great but what usually en

sues is group of children who will play to

gether during Church. Many adults feel tha

if they are being quiet and not distractingthen this is fine. But what lesson are w

teaching the children? We need to super

vise these and constantly refocus their at

tention and energy on God.

6. Toys and Books. Many parents bring

toys and books for the children to use dur

ing the service. The Church is not a play

ground. While it is acceptable to bring som

small toys and books, etc. for the very young

Cont. on p. 10


11/169

The Orthodox Visio

I suspect that there are, in reality, several questions here. First you

are asking why the Church opposes the practice of cremation. You

are also asking whether or not cremation makes any difference to

the person who has died. Finally you seem to ask why, in some

cases, some Orthodox Priests seem to be more tolerant toward the

practice. We shall attempt to address these questions in order:

What is wrong with cremation? Opposition to the practice of de-

stroying human bodies by cremation is part of the unbroken Tradi-

tion of the Jews and Christians. It is one of the things which, through-

out history, have separated Jews, Christians and Moslems (Islam

being a heretical mixture of Judaism, Christianity and certain ele-

ments of Gnosticism and Arab paganism) from the , so called, orien-

tal religions. The obvious reason for the difference in practice is

the degree of respect with which each group regards human nature

and the human body. Those who believe that human beings were

created in the Image and Likeness of God, that each individual Hu-man Person is sacred and that the end of human history will see a

general RESURRECTION in which the bodies of the dead will arise

while the living will be Clothed upon with immortality, naturally

treat the bodies of the dead with respect. In the Old Testament,

Tobit was blessed by God for his good work in burying the dead.

The Noble Joseph and Nicodemus risked ridicule and even death to

give burial to the Body of Our Lord while Christians have always

regarded the burial even of strangers, foreigners and unbelievers as

akin to the good works of feeding the hungry and clothing for the

naked.

Cremation, on the other hand, has, together with immolation (ritual

suicide or human sacrifice by fire) and other forms of extreme morti-fication such as self mutilation and suicide by starvation, been prac-

ticed by those cultures with a low regard for the human person.

These cultures tend to hold human existence as bad and generally

see people as caught in a seemingly endless cycle of deaths and

rebirths (reincarnations) from which our fondest hope is to escape

by merging their little droplet of life back into some impersonal ocean

of unpersonhood. In other words, those who cremate the body as

a religious act do so as an image of their belief in the eternal and

utter annihilation (reduction to un-being) of the human person as

the highest spiritual destiny.

Furthermore, while Christians have always regarded the human body

(and especially the bodies of the believers who have died and risenwith Christ through Holy Baptism, and having been sanctified as

temples of the Holy Spirit, having also been nourished and trans-

formed through participation in the Sacred Mysteries of Christs

Most Holy Body and Blood), as sacred objects to be handled with

awe and reverence: (the bodies of many Holy men and women have

given witness to this truth through the many miracles performed by

contact with them, through their remaining incorrupt after many

years in the grave and through supernatural properties such as the

flow of precious fragrant oil from some of them) the adherents of the

various Oriental and most pagan cults see the dead human body as

refuse, a discarded prison trash which warrants incineration.

Ask Father Joseph

Why do most Orthodox Priests oppose the practice of cremation? Why does it matter how we dispose of a body

Perhaps an example from the Worship of the Church will suffice to

illustrate this point. On Great and Holy Friday, we place the winding

sheet with the image of Christs Body in the center of the Templ

where it is incensed, sprinkled with fragrant spices, surrounded by

candles and venerated. That evening it is carried in procession

replaced upon the tomb and before the resurrection Service is de

posited on the Holy Altar Table where it remains for forty days, in

representation of Our Lords forty days of post-Resurrection ap

pearances to his Disciples prior to His Holy Ascension. In the sam

way, when an Orthodox Believer dies, his or her body is washed

dressed, brought to the Church, surrounded by candles and flow

ers, anointed, incensed and kissed by the mourners and then car

ried in solemn procession to the cemetery where it is placed in

grave to await the Resurrection on the Day of the Glorious Secon

Coming of Our Lord Jesus Christ. While neither of these two rites

the veneration of the winding sheet and the funeral service, is en

tirely derivative from the other, they each have influenced the othein their development and each illustrate in Liturgical action, th

Faith of the Church.

Now, let us examine another sequence of events. A believer dies

and the body is not washed and taken to the Church. Instead, it i

taken without reverence or ceremony to an industrial plant where i

is offered for consumption by such intense heat that it is almos

totally vaporized and vented into the atmosphere. Next, the two o

three large bones which survive being blown up the chimney, ar

ground to a powder in an industrial machine and these Cremains

as the funeral industry calls them, are handed over to the family who

then want the Church to offer the invitation to Give the last kiss

to an urn or cardboard box. Or, imagine that the body is brought tChurch in the normal way but instead of being placed in the earth i

is passed through fire. Of what is this a representation? Of wha

faith does this speak? Do we really think it appropriate to pra

Deliver them from eternal fire while offering their earthly remain

to be consumed by temporal fire?

What about the person whose body is cremated? In the first place

God is not bound in His Mercy by the actions of men. Many Saint

were consumed by fire or eaten by wild beasts and this does not, in

any way, prevent their being raised on the last day. Certainly, God

who could raise up sons of Abraham from the very stones can rais

up from the dust and ashes of the earth, the Glorified Bodies of Hi

Holy Ones.

As to how God will regard the soul of one who calls himself an

Orthodox Christian and then willingly and knowingly defies the

Church and Commandments of God by having, or through silence

allowing such arrangements as will, upon death, lead to his body

being burned like that of a Hindu, is quite another question and on

which only God can answer.

Why do some Orthodox Priests seem to tolerate or allow crema

tion? There are many situations, known to a priest, of which other

Cont. on p. 10


12/1610

The Orthodox Vision

may be unaware. When America was composed primarily of Chris-

tians who shared out belief in the Resurrection of Christ and all

humans at the last judgement, our opposition to cremation was in

the mainstream. Today, many churches consider the Resurrection

of Christ to be a myth and the Second Coming almost a joke. In this

context, it is natural that issues of cost and convenience would

intervene indisposing of their dead. Episcopalians sell niches forcremains as a way of funding their churches while even Roman

Catholics seem to have yielded to the environmentalist view that

cemeteries use too much land. In this context, many Orthodox Chris-

tians who live in families including non-Orthodox are not in real

control of what will befall their bodies upon death. It is best to put

ones desire for an Orthodox burial into writing or even to prearrange

the details with a reliable funeral director. However, many people do

not get around to this or lack the resources to prearrange their burial.

Still others, while wanting to be faithful to the Church may lack the

will power or mental ability to resist the pressure of children, grand-

children or spouses to save money and make it easier for every-

one.

Under such circumstances, a priest may choose to offer some of the

same services which would be normally be served simply because it

is the best that can be done under the circumstances. Under these

circumstances, it is not usual to bring the body into the Church and,

of course, would be out of the question to bring the ashes in the

Temple. It is probably appropriate, when such an irregular service

takes place, that the priest declare at the time of the service that the

Orthodox Church does not practice cremation and that the arrange-

ments were made by non-Orthodox relatives. In such circumstances,

the priest may be doing the best he can to minister to his departed

spiritual child and his actions should not be understood by the

Faithful as a departure from the teaching of the Orthodox Church onthe issue of cremation.

children, they should be quiet and limited in number.

What is better is to bring a childs liturgy book or a book

of icons that the child can use to help learn and under-

stand the services. Make Church a special place, not

just another place to play.

7. Holy Noise. Often it is said a quiet church is a deadchurchbecause where we hear a child crying, that

means there are children present. A child will cry and

make noisethat is part of being a child. When a child

becomes too loud or unruly, simply take them to the ves-

tibule until they quiet down. This can be frustrating for

the parent but we need to teach them that quietness is

important in the churchand over time with instruction,

they will learn. Stay patient and positive on this.

8. Get them involved. Orthodoxy is rich in movement and

sound and children can be a part of this with the right

instruction. Allow them (with supervision) to kiss icons,

light candles, cross themselves, sing with the music andparticipate in the service. All of us are not there to ob-

serve the service but participate, so encourage and in-

struct them to participate. Ask them questions and point

out parts of the service so they can learn and appreciate

the beauty of the services. Older children can serve in

the sanctuary or even sing in the choir. Teach them to

chant so they can do it in Church when they get older.

9. Encourage them to ask questions. Talk to the children

about the services before and afterwards. Answer their

questions, recount what has happened and explain to

them what is going on. Encourage them to ask questionsof the clergy. Allow their curiosity to be fed so that their

experience becomes rich and full. The more they get

interested, the more they will participate.

10. Adults be patient. We all must be patient and helpful.

Try not to let yourselves become distracted or be a

distracter to the children. If the children obstruct your

view or distract you, find another place to stand. There

are not fixed places for us and find the place where you

can best participate in the services. We are the adults

and must act in a mature manner. If we must move to

another part of the church because we find it difficult to

concentrate, then do so quietly and without anger inyour heart. Do not complain but rather be thankful for

the gift of children in the Church. Help the parents who

are having a difficult time out of the spirit of love. Be the

solution and not the problem.

By this all men will know that you are

my disciples, if you have love for one an-

other. Jo

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CremationCont. from p. 9

Children in ChurchCont. from p. 8


13/1611

The Orthodox Vision

August 16, 2000 - The Priest John Armstrong is appointed Acting

Rector to the St. Herman Church in Littleton, Colorado.

August 16, 2000 The Priest Valerii Bulanikov is appointed Act-

ing Rector to the Nativity of the Holy Virgin Mary Church in Menlo

Park, California.

August 17, 2000 The Archpriest Eugene Tarris (retired) is re-

leased from St. Herman Church in Littleton, Colorado and attached

to the Holy Transfiguration Cathedral in Denver, Colorado.

November 1, 2000 St. Nicholas of South Canaan Mission in

Billings, Montana is redesignated St. Nicholas of South Canaan

Church.

November 1, 2000 The Archpriest Gregory Safchuk is released

from St. Innocent of Irkutsk Church in Tarzana, California and reas-

signed to the Diocese of Washington.

November 2, 2000 The Archpriest Nicolas Boldireff is appointed

rector of St. Innocent of Irkutsk Church in Tarzana, California.

November 9, 2000 The Subdeacon Damian Koult is ordained to

the Holy Diaconate.

November 10, 2000 The Subdeacon John Tomasi is ordained to

the Holy Diaconate. And the Deacon Damian Koult is ordained to

the Holy Priesthood.

November 10, 2000 St. John the Evangelist Mission is estab-

lished in Scottsdale, Arizona and placed in the Mission Deanery

under the Priest Damian Kuolt.

November 13, 2000 The Subdeacon Nicholas Kime is ordained

to the Holy Diaconate and the Deacon John Tomasi is ordained to


t Icons

t Hand-made Rugst Worship Items

t Prayer Ropes

t Cds

t Books and more Books

Protection of the Holy Virgin Monastery Releases Catalog

To recieve the catalog call

(719)748-3999

or write

Protection of the Holy Virgin Monastery

2343 County Road 403

P.O. Box 416

Lake George, CO 80827

News from Around the Diocese

November 13, 2000 The Joy of All Who Sorrow Mission is estab

lished in Culver City, California and placed in the Mission Deanery

under the Priest John Tomasi.

November 14, 2000 The Subdeacon Hilarion Frakes is ordained to

the Holy Diaconate and Deacon Nicholas Kime is ordained to the

Holy Priesthood.

November 14, 2000 St. Herman of Alaska Mission is established

in Port Townsend, Washington and placed in the Mission Deanery

under the Priest Nicholas Kime.

November 15, 2000 The Subdeacon David Lowell is ordained to

the Holy Diaconate and the Deacon Hilarion Frakes is ordained to


November 15, 2000 St. John of Kronstadt Mission is established

in Reno, Nevada and placed in the Mission Deanery under the Pries

Hilarion Frakes.

November 16, 2000 The Subdeacon Thomas Alessondroni i

ordained to the Holy Diaconate and the Deacon David Lowell i

ordained to the Holy Priesthood.

November 16, 2000 The Chapel of Archangel Michael is estab

lished at Raphael House in San Francisco, California as a Metochion

of Holy Trinity Cathedral and the Priest David Lowell is appointed

Chaplain.

November 17, 2000 The Subdeacon Athanasius Shaw is ordained

to the Holy Diaconate and the Deacon Thomas Alessondroni is

ordained to the Holy Priesthood.

November 17, 2000 The Synaxis of the Theotokos Mission i

established in San Francisco, California and placed in the Mission

Deanery under the Priest Thomas Alessondroni.

Now Available for a Limited Time: 2001Liturgical

Calendar and Rubrics


14/1612

The Orthodox Vision

From the Fathers

The sons of the world consider distraction to be something inno-

cent, but the holy fathers recognize it to be the origin of all evils. The

person who has given up to distraction has, concerning all subjects

and even the most important ones, a very light most superficialunderstanding. One who is distracted is usually inconstant. The

feelings of his heart usually lack depth and strength; and therefore,

they are not solid but transitory. As a butterfly flits from flower to

flower so also a distracted person passes from one earthly satisfac-

tion to another, from one vain care to another.

The distracted person is a stranger to love for ones neighbor. He

indifferently looks on the misfortune of men and he lightly lays on

them burdens, which are difficult to bear. Sorrows powerfully affect

a distracted person, precisely because he does not expect them. He

expects only joys. If the sorrow is a strong one but swiftly passing,

then the distracted person soon forgets about it in the noise of

amusements, but a long lasting sorrow crushes him.

Distraction itself punishes the one who is devoted to it. With time

everything bores him; and he as one who has not acquired any

sound understandings and fundamental impressions whatsoever is

given up to a tormenting endless despondency. As much as distrac-

tion is harmful in general, it is especially harmful in the work of God

and the work of salvation, which requires constant and intense

vigilance and attention. Watch and pray lest you enter into misfor-

tune, says the Savior to his disciples (Matthew 26:41). I say to all

watch, (Mark 13:21, the Savior said to all Christianity, and there-

fore, he said it to us in this time.

He, who is leading a distracted life is directly contradicting the com-mandments of the Lord Jesus Christ with his life. All of the saints

diligently fled from distraction. Constantly or at least as often as

possible they were concentrated in themselves. They paid attention

to the movements of the mind and heart and they directed them

according to the testament of the gospel. The habit of attending to

oneself keeps one from distraction, even amongst distractions which

is noisy and surrounding one on all sides. The attentive person

abides in solitude, even amidst a multitude of people. A certain

great father who had learned by experience the benefit of attention

and the harm of distraction said that without intense watchfulness

over himself it is impossible to succeed in even one virtue....

The works of God, obviously, ought to be learned and examined

with the greatest reverence and attention. Otherwise a person can

neither examine them nor know them. The great work of God, the

creation of man, and then after his fall, his restoration by redemp-

tion, ought to be well known to every Christian. Without this knowl-

edge one cannot know and fulfill the obligations of a Christian; but

the knowledge of this great work of God cannot be acquired with

distraction.

The commandments of Christ are given not only to the outer man

but even more to the inner man. They embrace all of the thoughts

and feelings of man, all of his most subtle movements. To keep these

commandments is impossible without constant vigilance and deep

attention. Vigilance and attention are impossible with a distracted

life. Sin and the devil who arms himself with sin subtly creep into the

mind and the heart. A person must constantly be on the watch

against his invisible enemies. How can he be on this watch when he

is given over to distraction?

The distracted person is like a house without doors or gates. No

treasure whatsoever can be kept in such a house. It is open for

thieves, robbers, and harlots. The distracted life, completely full of

earthly cares, gains for a person heaviness just as gluttony and

surfeiting do (cf. Luke 21: 34). Such a person is attached to the earth

He is occupied with only the temporary and vain. The service of

God becomes for the distracted person an irrelevant subject. The

very thought about this service is something for him wild, full of

darkness, and unbearably heavy....

Distraction is nourished by the unceasing effect of the bodily senses

In vain do distracted people ascribe innocence to the distracted lifeWith this they are unmasking the evil quality of the illness which

has seized them. Their illness is so great and has so dulled the

feelings of the soul, that the soul, which is sick with this disease

does not even feel its unfortunate condition.

Those who wish to learn attentiveness must forbid themselves al

vain occupations. The fulfilling of ones personal and social obliga

tions does not enter into the formation of distraction. Distraction i

always united with idleness or with occupations that are so empty

that they can be undoubtedly ascribed to idleness. A beneficia

occupation, especially an occupation which is one of service, and

which is joined with responsibility, does not hinder one in preserv

ing attentiveness to oneself. Rather it guides one to such attentive-ness. All the more do monastic obediences lead one to attentive-

ness when they are fulfilled in the due manner.

Being active is the essential path to vigilance over oneself. This

path is prescribed by the Holy Fathers for all persons who wish to

learn attentiveness to themselves. Attentiveness to oneself in deep

solitude brings forth precious spiritual fruits; but for this only people

of mature spiritual stature are capable, who have advanced in the

struggle of piety, and who first learned attentiveness in the active

life. In the active life people help a person acquire attentiveness as

they remind him of violations of attentiveness. Being in a subordi-

nate position is the best means of learning attention. No one teache

a person to attend to himself as much as his strict and prudent

superior. During your occupations of service amidst people, do no

allow yourself to slay time in empty conversations and foolish jokes

In your solitary occupations, forbid yourself daydreaming and soon

your conscience will become sharpened and will begin to point ou

to you every deviation into distraction as a violation of the law of

the gospel and even as a violation of good sense. Amen.

This article is from the latest issue of Divine Ascent, a journal of

Orthodox Faith published bi-annually by the Monastery of St

John of San Francisco, Point Reyes, California. If you are inter

ested in subscribing to the journal see the website at www. Divine

Ascent.org.

On Attention and DistractionSt. Ignatiy Brianchaninov


15/16


16/16

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