Spring 1999 Orthodox Vision Newsletter, Diocese of the West

8/8/2019 Spring 1999 Orthodox Vision Newsletter, Diocese of the West

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Spring 1999

Raphael House in Portland:

Bringing Hope to the Helpless


2/20

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 G. Tosi

14 Shadow Place

Billings, MT 59102Phone and Fax: (406)254-1194

Email: [email protected]

Address all circulation

and advertising to:

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 4, Number 1

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

Raphael House:

Bringing Hope to the Helpless.........................................2

St. Sophia Homeschoolers in Portland...........................6

The Time is Now:

Homeschooling in the Church.........................................7

Author Discusses Life Issues..........................................8

Why Should I Go to Confession?.................................10

Fr. Michael Margitich Retires......................................11

Fr. David Fox: Memory Eternal....................................11

Mission Deanery Retreat..............................................12

Denver Cathedral Helps Support Orphanage..............13

Fort Ross Celebration..................................................13

Summer Camp Preview................................................14

Orthodox Stewards of the West....................................16

From the Fathers

St. Nicholas of South Canaan...........................Backpage


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@TIKHON

Bishop of San Francisco and the West

From His Grace Bishop TIKHON

There are two characteristics of the Orthodox Divine Liturgies, of St.

John Chrysostom or of St. Basil the Great, that are particular to them

and not found in the other liturgies. The first is often noted by com-

parative liturgiologists: the commemoration of the Theotokos in the

unchanging portion of these Liturgies, during the Anaphora, when thecelebrants exclaim, after citing a list of people that have attained holi-

ness: prophets, martyrs, etc., Especially our All Holy, Immaculate

Most Blessed and Glorious Lady the Theotokos and Ever-virgin Mary!

And we respond with the appropriate hymn glorifying the Mother of

God: Meet it is in truth, All creation rejoiceth in thee, or an Irmos

from the 9th Ode of a Festal Canon appropriate to the season. The other

characteristic is rarely noticed or accorded such positive notice: the

liturgical allusion in all Orthodox Liturgies: that of St. John, of St. Basil

and of the Presanctified Gifts, to the missionary duty of Christs follow-

ers; namely the Litany and Prayer for the Catechumens.

Our Father among the Saints, Tikhon, Patriarch of Moscow and

Enlightener of North America, the Confessor, was well aware of theintegrality of that Litany and Prayer in the life of the Church and in a

sermon on an Orthodoxy Sunday here in America he referred directly

to them. He remarked that there were some in Russia that felt these

should be omitted, since they claimed as he ironically remarked, that

there are such catechumens only in far-off America! After this great

Saint had fallen asleep in the Lord, a famous teacher of our Church in

the 20th century, Archpriest Sergius Bulgakov, visited America, and

complained of the low level of intellectual and spiritual life amongst the

Orthodox sojourning in America. If he was correct in his assessment

(and another such famous teacher told me he was correct. I mean the

late ever-memorable Archpriest and teacher, John Meyendorff, who

went on to agree that if Fr. Sergius were to visit America in the 70s he

might find the level had sunk even lower!), then it may be understand-able that even in our own far-off America voices were heard (and

some lamentably listened to them) decrying the existence of the Litany

of the Catechumens, and urging omission. I am thankful to God that

we in the Orthodox Church in America have held tenaciously on to the

Litany and Prayer for the Catechumens. Perhaps it was faithfulness in

this matter that has provided a good foundation for the active mission-

ary life that marks the Church here in America in our own time.

We may note here that in the catechization of our catechumens, we

point out that our Church does not adjust its norms, standards, or

Ordo according to the spirit and habits of the day, but continually calls

the Faithful to come up to them and to live according to them. Thus,

while other confessional groups may adjust the rules of fasting when

it is apparent that most are clearly disobeying them, the Orthodox

patiently and steadfastly changes nothing in the rules of fasting, and

points to the example of our Savior and all those who went before,

rather than to our contemporaries, as being worthy of emulation. Like-

wise with the Litany and Prayer for the Catechumens: our Church has

not left off dinning into our ears and souls our duty to implement the

Saviors call to all mankind, and to strengthen and keep those that

respond to it. The Church calls us upwards. The Church may conde-

scend, in the forgiveness of sins, for example, to human weakness, but

it never lowers the level to which it calls all and to which the forgive-

ness of sins is imparted.

Ye Faithful, Pray for the Catechumens!There are some that like to

say: Oh, but if you are go-

ing to be so insistent on the

Litany and Prayer for the Cat-

echumens, you would haveto reinstitute a catechumen

of the sort that existed at the

time of St. John and St. Basil,

and none of the fundamen-

talist or other Orthodox

crazy does that sort of

thing. Odd isnt it, that one may hear this or that luminary lecture

rather profoundly on the place and significance of the Fool-for-Christs

sake, in Orthodox hagiology, and then descend from the dais or lec-

tern to mock or eye with knowledgeable suspicion the new convert

that wears a cloth over her head in the parish where such a biblical

custom is practiced. We cannot discard this or that portion of the

Liturgy, in the interests of making either the Scriptures or the Liturgybe conformed not to the image of God, but to the distortion. If some

are moved to be more faithful to such pious and salutary custom, this

is no sin. And while I could not command or encourage an actua

dismissal of the Catechumens when the Deacon calls out to them to

depart, neither would it be possible or advisable to condemn the prac-

tice where it may have taken root, for holiness becometh Thy house

O Lord, forevermore.

We in the Diocese of the West have been wonderfully blessed with

inspired missionary endeavors. I would like to suggestto you all, the

Faithful of the Diocese, the ordained or not ordained, to not only pray

in Church the Litany and Prayer for the Catechumens, but to append

them to your morning and evening prayers. Here is the Litany writtentogether as one prayer, and then the Prayer for the Catechumens:

Ye faithful, pray for the catechumens, that the Lord may have mercy

on them, that he may instruct them in the Word of truth, that he may

reveal to them the Gospel of righteousness, that He may unite them

unto to His holy and Catholic and Apostolic Church. Save them

have mercy on them and keep them, O God by Thy Grace. Amen.

The Prayer:

O Lord, our God, Who dwellest on high and lookest down upon the

humble, Who hast sent forth as the salvation of the race of man Thine

only-begotten Son, and God, our Lord Jesus Christ, look down uponthy servants the catechumens (who have bowed their necks before

Thee.) Vouchsafe unto them in due time the laver of regeneration, the

forgiveness of sins, and the robe of incorruption. Unite them to Thy

Holy, Catholic and Apostolic Church, and number them with Thine

elect flock that with us we may glorify Thine all-honorable and mag-

nificent name, of the Father, and of the Son, and of the Holy Spirit,

now and ever, and unto ages of ages. Amen.

Finally, dearly beloved, if you dont have any catechumens in you

parish, GET SOME!

The Orthodox Vision


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Raphael House of Portland: Bringing Hope to the HelplessBy Deacon Mark Story

History/Background

In the summer of 1977, a young man clad in a brown monks

robe with a cross around his neck (some would say on his

back) walked the streets of Portland, Oregon. For weeks

he knocked on the doors of those serving the poor and most

vulnerable in our city. He spent countless hours on the phone

seeking answers to questions that focused on the unmet needsof those citizens most at risk in our community. The answer

kept coming backthe women and children youve seen

on the street have no where to go, theres simply not enough

shelter space for moms and their kids trying to leave the

violence in their homes behind them and start over.

John Savage, or Brother John as he was known then, felt

something must be done, and so the fledgling Christian or-

der of which he was a member worked with the YWCA of

Portland and the Ecumenical Ministries of Oregon and to-gether Raphael House was born.

The groundwork for Raphael House laid by Brother John

drew together his and 2 other Faith-based non-profit orga-

nizations; Christ the Saviour Brotherhood (CSB), the

YWCA of Portland, and Ecumenical Ministries of Oregon

(EMO). Start-up funding came in the form of a six-figure

grant from the Federal Governments CETA programthe

first grant Brother John had ever written.

After approximately two years of operation, the governments

CETA program was discontinued and Raphael House lost

nearly all of its funding; certain closure was imminent. The

other founding partners were unable to provide resources to

keep the shelter open, so appeal was made directly to Christ

the Saviour Brotherhood. In early 1980, Christ the Saviour

Brotherhood responded and saved the shelter from closing

assuming all responsibility for the agency, its programs, and

its finances; Raphael House became a ministry of the sisters

and brothers of CSB and their local parish community.

Unknown to him then, the groundwork laid by Brother John

more than 20 years ago would become the mustard seed of

hope for hundreds even thousands of women and children in

our community fleeing violent and abusive homes since then

Raphael House Services

The programs of Raphael House reach more than 3,500women and children each year. We aspire to provide an

environment of healing where the suffering of humanity meets

the goodness of God.

Often the first point of contact is our 24-Hour Crisis Line

Available 7 days a week, it is staffed by employees and

trained volunteers to provide crisis counseling, information

and up to date referrals; calls are always confidential. An-

nually, through our Emergency Shelter, we provide imme-

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diate physical and emotional safety for up to 350 women

and children who become homeless due to abuse. Families

and single women can stay in the shelter for up to four weeks,

during which time they receive basic necessities such as food,

clothing and transportation, as well as vital support services.

Our case managers are trained to assist families in discover-

ing healthy alternatives and resources, which free them frompatterns of violence and abuse.

Raphael House also offers 15 units ofTransitional Hous-

ing. Families stay in their own apartments, usually for a

period from 6-18 months. During their stay, trained case

managers help them resolve abuse issues and assist families

in implementing action plans, leading to self-sufficiency and

ending cycles of violence. Community Support Groups

offer peer support to women who are not in the shelter pro-

gram, but are looking for information and alternatives to their

present situation.

Childrens Programs operate in both Raphael House emer-

gency and transitional facilities to ensure the childrens physi-

cal, emotional, spiritual, and psychological needs are met.

Appropriate cultural and creative arts, play, and recreational

activities are offered as well as programs for helping ensure

that the child does not perpetuate the cycle of violence to

which they have been exposed.

And finally,Community Education is provided in a variety

of ways because we feel education is the key to understand-

ing the reality of domestic violence, we provide a commu-

nity education program that seeks to educate our neighbors

and friends. Trained speakers are available to provide pre-

sentations or customized programs for local schools,

churches, synagogues, businesses, service organizations,

clubs, and other agencies. Special community education

events are also held from time to time; in 1998 we hosted

two events which featured former First Lady Rosalynn Carter

and Mrs. Coretta Scott King speaking on behalf of Raphael

House and the women and children we serve.

How is an Orthodox Presence Expressed?

The foundation of the Orthodox presence at Raphael House

is built upon the hearts of those who give themselves for the

love of God to serve those in need. From the beginning it is

has been the prayerful striving and sacrificial service given

freely by our staff and many volunteers to those in great

misfortune that has been the evidence of things unseen

spoken of by St. Paul. As St. John of Kronstadt teaches

Love for God begins to manifest itself, and to act in us

when we begin to love our neighbor as ourselves, and

not to spare ourselves or anything belonging to us for

him, as he is the image of God: For he that loveth no

his brother, whom he hath seen, how can he love God,

whom he hath not seen?

This environment of healing and loving envelopment was

firmly established as Raphael House was conceived by the

women and men of Christ the Saviour Brotherhood and those

in their local parish community. This flowering of care and

effective services was grounded in a life of prayer and self-

sacrifice that endures to this day. In the 1980s, as indi-

vidual members of Christ the Saviour Brotherhood and theorganization itself made their pilgrimage into the Orthodox

Church, Raphael House and its services also began to be

embraced and supported by the larger Orthodox commu-

nity. Re-stated in 1994, agency by-laws ensure the con-

tinuing conformance of the philosophy, objectives, pur-

poses and methods of the corporation (Raphael House of

Portland, Inc.) with the Holy Gospel and the moral teach-

ings of the Holy Eastern Orthodox Church of Jesus

Christ.Cont. on next page

Fr. Matthew and Dn. Mark Present Raphael House to His Beatitud

The Orthodox Vision


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What is Domestic Violence?

Domestic violence is in many ways an epidemic

in America. Nearly four million American Women

are physically abused each year by men whopromised to love them.

In Oregon during 1996, there were nearly 30,000

reported incidents of domestic violence crimes.

These accounted for over half of all reported

violent crimes that year. In Multnomah County,

where Portland is located, someone makes a call

for help every 12 minutes. There are over 45,000

calls each year to crisis lines, 911, and domesticviolence shelters. Raphael House turned away

85 % of those calling for shelter due to lack of

space.

The incidence of domestic violence in Oregon

or in the Portland area is not so different from

elsewhere in the United States. The ratio of these

statistics to the populations in other state and

local communities around the country is just asshocking.

Domestic violence is a problem in all our com-

munities regardless of race or ethnicity, religion,

economic status, or geographic location. In

some way, domestic violence affects every com-

munity, every workplace, and every family.

Legally defined, domestic violence is usually de-scribed as the infliction or threat of bodily injury

or harmful physical contact or the destruction

of property or threat thereof as a method of co-

ercion, control, revenge, or punishment upon a

person with whom the actor is involved in an

intimate relationship.

Raphael House enjoys the protection and patronage of the

angelic powers. We are named for the Archangel Raphael

whose name in Hebrew means God has healed or God

the Healer. Icons of the Archangel Raphael and of the

Theotokos are common throughout our facilities. Annually

our shelter, transitional apartments, and administration build-

ing are blessed as a witness to Gods presence and love for

those under our protection and care.

We are named for the Archangel Raphael,

whose name in Hebrew means God has

healed or God, the Healer.

Priest Nicholas Letten, Rector of Holy Apostles Mission

serves as Chaplain at Raphael House and is available for

prayer and counsel to all who request it. Archpriest Mat-

thew Tate, Rector of Annunciation parish in Milwaukie, andMatushka Barbara Letten serve on the Board of Directors

of Raphael House. In addition, several staff members and

volunteers are Orthodox from local parishes. While this is

not a requirement of staff or volunteers, it provides a con-

tinuing prayerful witness to our work and there is always

room for more. One hope for the future of Raphael House

is to have a yearlong live-in Service Internship program

for young Orthodox from around the country.

So much of what we do at Raphael House is to restore hope

among those who have often lost nearly all hope. Thosewho come to us are in such great need and have often suf-

fered truly unspeakable horrorsthings many of us cannot

imagine. We are witnesses to great evil and to the terrible

falleness and despair of our world. There is great pain, some

times pain to be born for the rest of ones life, as in the case

of one of the mothers who stayed at Raphael House. Our

rooftop play area above St. Josephs transitional apartments

is named for her son, Alex Harper. Sasha, as he was

called, and his mother stayed at Raphael House in the mid

1980s. Although they were able to break free of the abuse

they suffered, his father subsequently murdered Sasha dur-

ing an unsupervised visit about a year later. Sasha was 4

years old then; he would have been 16 this March: May

His Memory Be Eternal. He still brings life and laughter

to many since the dedication of the roof garden play area in

his name in early 1997.

Theresa, who stayed at Raphael House several years ago

came with cracked ribs and a fractured jaw. Her 8-year-

old son, Thomas, had just started being physically abused

The Orthodox Vision


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by his father when Theresa said, That was enough! Tho-

mas used to hide his 5-year-old sister, Victoria, in the house

whenever the violence would start so their father couldnt

find her. One time Thomas even hid her in the clothes dryer.

Now, Victoria no longer has to hide in fear. Her mother and

brothers love and courage brought them to Raphael House.

At this writing, we have just received the largest donationwe have ever been givena larger facility for our shelter!

This gifted property from the Sisters of Providence Health

System will allow us to almost double our available shelter

space. Through the generosity of many in our community,

we expect to complete the substantial renovation of the build-

ing and open by the end of this year. We will also have room

for a small chapel!

Raphael House of Portland is a place of miracles. It is a

place of miraculous healing for women and children fleeing

the horrors and the evil suffered from family violence. Willa

Cather the noted American writer wrote, Where there is

great love, there are always miracles1 . This is true at

Raphael House.

You know, miracles do happen!

Theresa, mother of Thomas and Victoria - all

of whom stayed at Raphael House Shelter.

How Can I Help?

If a friend, family member, co-worker, is being abused you

can reach out and help them. Believe your friend, and keep

what youre told confidential. Dont blame the victim. The

abused person is not responsible for being hurt and does not

deserve to be abused. Each person needs to tell their story

in their own time and pace. Take the time to talk privately

with your friend of co-worker. Ask about suspicious bruises

or fights that you know about. Validate feelings. Your friend

or co-worker may feel hurt, angry, afraid, ashamed andtrapped. Understand that it is difficult to leave a home or

someone you love, and they may go back several times be-

fore leaving for good. Your friends solutions may not be the

same as yours. Help them plan how to stay safe when the

violence happens.

Call local shelters in your area for more information about

how you can prevent domestic violence. If you work with a

youth group, bring up the issue of dating violence and let

5

them know that violence and sexual coercion are not ac-

ceptable in Gods eyes and that they are not a way for boys

to show they are men. The next time you see or hear a

woman in trouble, you can give an important message tha

domestic violence is not okay. Assault is a crime. If you

hear or see abuse occurring, call 911 and stay on the scene

If it is safe to do so, interrupt the violence, harassment, or

threats. Be willing to provide testimony if you witnessed a

crime.

Volunteer! Due to the dedicated efforts of over 100 volun-

teers, Raphael House and agencies like us are able to pro-

vide the range of necessary services. We train people tostaff the emergency shelter, answer the crisis line, assist with

fund raising and help with the childrens program. We are

always in need of people, and volunteering even a small

amount of time can make a tremendous difference in the life

of someone in need.

And finally, please remember us in your prayers, the women

and children residentsboth current and former, as well as

the staff and volunteers.

1Death Comes for the Archbishop, by Willa S. Cather

The next time you see or hear a woman in

trouble, you can give an important mes-

sage that domestic violence is not okay.

Assault is a crime!

Ways to Reach Raphael House:

Crisis Line....503-222-6222

(we accept collect calls)

Administrative Offices....503-222-6507

Website.www.raphaelhouse.com

[email protected]

The Orthodox Visio


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Picture this: thirty children gathered in a church parish hall to study

wetland areas and learn to use a microscope. Prior to starting their

lessons the children had gathered in the church with their parents

for prayers . The youngest children are being read stories about

pond and bird life. Later, they will go for a nature walk and do a craft.

The school aged children are busily moving from one learning sta-tion to another, under the watchful eyes of parents, as they begin

their year long exploration of wetlands. They will complete the

morning having gathered pond specimens, creating slides from them

and looking at their

preparations under a mi-

croscope. After approxi-

mately two and a half

hours, they will gather for

lunch and clean-up, fol-

lowed by a short play pe-

riod. This is a typical En-

richment Day for St.

Sophias OrthodoxHomeschoolers, which

meets twice a month at the

Church of the Annuncia-

tion in Milwaukie, Or-

egon.

Meeting since March of 1998, Orthodox parents from throughout

the Portland metropolitan area had been discussing the formation of

a pan-Orthodox homeschooling support group. Initially envisioned

with a support group format, meaning the parents would meet to

discuss curriculum and share experiences, it soon became apparent

that we shared a desire to provide extracurricular academic instruc-

tion as well as socialization time for the children. During the summer

of 1998, numerous meetings were held at which a plan for instruc-

tional days, called Enrichment Days was constructed. A pattern

of two instructional days, one field trip day and one play day per

month was established.

The instructional days include a short prayer service followed by an

educational period and social time. Some of the mothers have teach-

ing experience in science and the arts. We soon realized that we had

a wealth of talent and experience to share with the children. Instruc-

tional units were planned to explore pond life, grains, fibers, solids,

lives of saints and major events in the Church. It was fascinating to

grind wheat between millstones, as has been done for centuries.During the fibers unit the children spun wool by hand after learning

how to take wool from animal to spindle. They knitted and wove

mats. The children observed and identified different ducks winter-

ing on the pond. A Harvest Fair was held in October as an alterna-

tive to Halloween. One of the mothers wrote a play about St. Nicho-

las which the children rehearsed and then performed for the Church

community. Field trips have been planned to supplement the en-

richment units. Play days are more spontaneous and often become

school make-up days.

Plans for 1999 include a mini-curriculum fair, preparing for Great

Lent, a possible play at Pascha, and more content devoted to wet-

Saint Sophias Orthodox HomeschoolersBy Matushka Elizabeth Lien

lands and science themes. Curriculm discussions will be ongoing

as parents explore ways to instill Orthodox thinking into curriculum

(most homeschooling material comes from Evangelical Christian

sources) and assist those beginning their homeschool journey.

Initially, the group had twelve families with approximately 30 chil-dren - half preschool and half elementary to junior high aged. By

December, the number of families had grown to 16, with approxi-

mately 40 children. Some families come from Washington to partici

pate in St. Sophias. There are numerous families who intend to

homeschool when their children reach school age. With increasing

numbers of families choosing to homeschool, we fully expect our

numbers to continue to increase. Membership is open to

homeschooling families who are Orthodox or are seriously exploring

Orthodoxy.

Our organizational structure is evolving and remains a bit loose

But early on we wanted to establish ourselves as an Orthodox group

under the auspices of a Saint of the Church. The choice of StSophias Orthodox Homeschoolers was made after a time of indi

vidual prayer, followed by collective voting and then drawing the

name out of a bag. St. Sophia was chosen at each step. Unknow

ingly we had scheduled our inaugural meeting during St. Sophias

feast day. It has seemed that St. Sophia has blessed each of ou

gatherings. We developed a mission statement to provide needed

structure to membership and describe collective responsibilities

Our mission states that we want to provide supplementary aca-

demic instruction as well as socialization time for our children. We

have also identified the need for our children to learn to celebrate

the life of the Church with other children who are themselves

homeschooled. We all want our children to embrace Orthodoxy aadults. A hidden agenda is the hope that our children will, in thei

maturity, find Orthodox spouses!

It is certainly a legitimate question to ask, Why in the world would

anyone want to homeschool their children? We have asked our

selves this question many times. Some of us tried homeschooling

previously and then placed our children in private or public schools

The minuses of these experiences outweighed the pluses. Some

children were bored or underwent negative behavioral changes.

Cont. on p.

The Orthodox Vision


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Without Creation, the Fall, and Redemption, nothing makes sense

in the Faith.

The speaker was a well known Orthodox theologian giving candid

answers to audience questions. This repetition of the obvious is

something we need to hear more clearly in our day. For it is just these

three necessary legs of our Orthodox Faith that are missing in the

ordinary secular education of our children. The result is a senseless

situation! No wonder a former public school teacher writes that there

is one thing even the best secular school teaches: confusion!

What can be done to better pass on to our children the correct

Christian world view held by the Orthodox through the centuries?

Put another way, how can the materialistic naturalism of modern

education be held in abeyance during the elementary and second-

ary years of our young people?

There is an effective and convincing answer: Homeschooling. It is

working. Thousands of concerned parents, worldwide, have been

giving their best attention and effort to the schooling of their ownchildren, particularly since the 1970s. It is a thrilling story. From a

practice held to be a criminal act in many states fifteen years ago, it

is now legal in all fifty states, with the number of participants ever

increasing. Ten years ago there were from two hundred to three

hundred thousand students; now, 1.1 to 1.5 million! Those review-

ing the movement today acknowledge that concerned conservative

Christian parents lead the way, though today many others have

joined, such as Jews, Muslims, Catholics and Eastern Orthodox; the

last group because [their] faith puts them at odds with the mate-

rialism and humanism found in government schooling. National

Review, 9/14/98, p.32.

The almost three decades of home schooling, just being completed,

has seen the development of the method, produced a large body of

study materials, and graduated students significantly ahead of their

public school peers in academic achievement and often in spiritual

and moral stature. For those who have joined, or have been close

to, this grass roots movement, the whole amazing phenomena seems

like finding an unexpected gold mine in the back yard. It is there for

any family who is willing to dig for it. And it plainly appears that

God is blessing every attempt that seeks to honor Him in this unique

manner which permits Christian parents to participate in a powerful

way in the formation of their offsprings faith. By passing on the

classical Christian world view, they fortify the backdrop of their

childrens minds with Biblically based presuppositions.

This, of course, is precisely what the evolutionary educator de-plores and against which he is ever contending. The conflict with

enthroned materialism is very real. A well-known evolutionary sci-

entist put it plainly; We have a ...commitment to

materialism....Moreover, that materialism is absolute, for we can-

not allow a Divine Foot in the door. Lewontin - Harvard

Because meeting this atheistic view of life is presently inevitable,

the best time and place to wage the war of conflicting world views is

in the home, from K through 12, before the unrelenting naturalism of

modern academia dampens the flame of faith. Those who will not

engage the enemy may well become its victims. Resist the devil

and he will flee.

Now is the Time! Homeschooling Together in the Church.By a Retired Priest

Cont. on p.9

The unheralded, little expected appearance of homeschooling, with

its surprising rapid growth, coincides with the prophesied need fo

the same by a number of holy men. St. Nilus the Myrrhstreaming

(16th C.), for example, has pictured life after the year 1900, toward

the middle of the 20th Century with astonishing accuracy, speak

ing of the deceit of the Antichrist, [who] will so complete Sciencewith vanity that it will go off the right path and lead people to lose

faith in the existence of God in three Hypostases. To many, i

appears we are about there now. An Orthodox elder has predicted i

will be more difficult for youth to simply keep their faith than i

was for the martyrs of old to shed their blood for Christ. Orthodox

Vision, Winter, 1998.

Actually, righteous seers of a wide spectrum have given warning

concerning education without God, declaring that the classroom

will become the gateway to hell without the Inspired Scriptures

the most appalling enginery for...atheistic unbelief that the world

has ever seen, and that out of schools will come things which

your mind cant imagine...

Sadly, many of us parents and grandparents must acknowledge tha

while we were in various learning situations, we were often too

passive, permitting atheistic positions to repeatedly ride roughshod

over the revealed truths we knew. Numbers of us did that, but no

all. For now we are learning the stories of how here and there

quietly, one family after another elected to not acquiesce to the

take over, and opted to employ their God-given privilege of teach

ing their own children. (Actually they were reactivating an old

practice. It has been said that Mt. Rushmore, besides honoring

great Americans, is also a monument to homeschooling!) These

families were pioneers in creative education; reasoning that thei

own offspring were far too precious, and their parental responsibility much too sacred to thoughtlessly surrender innocent young

lives to a secular system they could not trust.

Educators with an evolution bias view the homeschooling move-

ment with alarm and are fighting back. Daily papers announced las

year a new guide, Teaching About Evolution and the Nature of

Science, - K through 12 - and given to 40,000 administrators through-

out the United States, urging the teaching of evolution in all public

schools. The reason for sending the guide is that they feel many

teachers are intimidated by anti-evolutionist special interes

groups. An association of high school biology teachers collected

money from its members in the interest of finding ways to stop what

they see to be the pernicious influence of the teaching of CreationSo, who is being intimidated? Phillip E. Johnson, law professor a

the University of California, Berkeley, suggests it is people in gen

eral who have given in to Darwinism over the years, bowing to

professional educators whom they deemed to be scientific and

trustworthy. Johnson says, By 1962 God in intellectual circles

was a discredited concept...associated with sectarian conflict and

superstition.

Homeschooling parents, at least those conservative Christians who

pioneered it, dared intellectual intimidation and prejudiced public

The Orthodox Visio


10/208

Author Discusses Life Issues in PortlandBy Jan Bear

Christians are pioneers on a new landscape created by scientific

developments of the past few decades, Father John Breck told a

workshop on bioethics at St. Nicholas Church in December.

Patristics doesnt address many of the bioethical issues we face,

simply because the technologies werent there at the time to beaddressed. Still, the Church Fathers offer principles that help meet

these issues. The heart of our life, Father Breck said, is to de-

velop the mind of the Church, which is the revealed mind and

intention of God in our everyday life.

Bioethics is the study of how we behave with respect to life and

death issues, said the author ofThe Sacred Gift of Life: Orthodox

Christianity and Bioethics, published by St. Vladimirs Seminary

Press in 1998. Those issues can include the beginning of life - abor-

tion and procreation technologies - as well as the end of life - eutha-

nasia, pain medication and the dying process - and everything in

between - such as the dignity and usefulness of the handicapped.

The professor of St. Sergius Institute in Paris spoke to about 100

people during the two-day workshop, which included four separate

sessions. Oregonians have a special connection with the life issues,

since they have been on the forefront of the legalization of both

abortion (1969, several years before the U.S. Supreme Court legal-

ized abortion throughout the nation) and euthanasia (approving

doctor-assisted suicide in two separate ballot measures).

The key point that the Church Fathers add to the discussion of

bioethics is what it means to be a human person. Human beings are

made in the image and likeness of God, says Genesis. Everyone is

made in the divine image, Father Breck said; everyone is an icon

of the living God. That image is present at birth - or, as late-20th-

century scientific developments make us aware, at conception - and

it is indelible.

The likeness of God is our vocation, what we are aiming for in life

Christ, who bears that likeness is the ultimate image or archetype of

what a human being is.

The other aspect of human personhood is that God is community, and

as the image of God, human beings are persons in relation to community. Individual characteristics separate one from other people - male

or female, American or non-American, rich or poor, sick or healthy

elements of personhood draw one into the human community.

Participants drew Father Breck into in-

depth discussions of beginning- and

end-of-life issues. The questions only

begin with contraception and procre-

ation technologies. DNA manipulation

may make it possible to cure certain

genetic diseases such as sickle-cell

anemia; it may also make it possible to

create a race of creatures whose legalstatus is subhuman and whose moral

status is ambiguous. Technology is

like a sharp implement, Fr. Breck said;

you can do good with it or evil with

it. Proper use requires discernment.

End-life-issues also brought vigorous

discussion, particularly from partici-

pants who are in the medical field and find themselves forced to face

the issues and aid patients in making decisions.

The advances of medical technology have far outstripped the average

persons ability to make moral sense of them. Father Brecks presenta-

tion helped put the issues into perspective, and his patristic outlook

helped put them into an Orthodox Christian framework that was a

refreshing departure from the tenor of much of the life-or-death debate

we face.

The Orthodox Vision


11/20

St. SophiaCont. from p.6

Some begged to come home again. We have seen many

of our teenagers turn away from the Church. Data on the

abilities of homeschoolers was another convincing argu-

ment in favor of homeschooling. Brian Ray, of the Na-

tional Home Education Research Institute, conducted a

thorough scientific study on the academic and social

achievements of homeschooled children (reported in his

book Strengths of their Own). His research shows that

the average achievement level of homeschooled students

was in the 80th percentile. This means that average

homeschoolers test higher than 80% of other students

using the same achievement measures. Additionally, a

variety of parameters used to measure socialization

showed that homeschooled children were not socially

deprived as has been suggested by public educators and

the media. The real downside to homeschooling is that itis labor intensive for the teaching parent. It makes you

work hard and struggle with your child as you nurture

him or her to adulthood. But isnt that what being an

Orthodox Christian is about? Struggling with the goal of

salvation in our hearts. Why would we not be willing to

make our struggle that of homeschooling if it might help

our children receive their salvation as well?

9

HomeschoolingCont. from p.7

opinion in their decision to teach their own children. They

perceived early the barely hidden assumption of evolu-

tion and the discounting of God in the typical classroom

and usual school textbook. Thus, they not only taugh

their children, they produced entire new curriculums tha

seek to honor the Scriptures and God.

It was clear to them that an acceptance of the mere ap

pearance of life by some spontaneous generation withou

the Creator needed then, or now, breaks the three es

sential pillars of the Christian Faith: Creation, the Fal

and Redemption. By their open minds and courageou

choices, they soon came to find a cadre of eminent scien

tists that strongly support Creation over evolution. Thi

short appeal for homeschooling is not the place to begin

to list them, but they are many, and when noted, thei

names and achievements in science are seen to be as impressive as their simple faith in Scripture and the tradi

tional belief of the Church - that is, until recent decades

One such, the president of the Academy of Science in

Poland, told the members of the Academy It is high

time we say that in all the years since the publication

of the Origin of Species there has been found no sup

porting evidence for the theory of evolution and it is

high time that we tell the people this.

Indeed it is time for all parents to get involved, asking

for the permission and the guidance of their pastor/pries

to home school together in the church.

As for academia, it ought to take notice and act now for

Christ. Dr. Paul C. Vitz, spiritually awakened professor

of psychology at New York University, says in his book

Psychology as Religion,The time has more than

come for Christian academics and intellectuals to

speak up publicly in defense of the faith, regardless

of the professional risk and isolation this may entail

Many of us are in strategic positions to observe and

analyze anti-Christian trends in society that escape

the theologians, who are often so secularized in

todays seminaries that they would be the last to no

tice.

Without fear and with faith and love in God, let us begin

to save the children from losing faith in the existence

of God in three Hypostases. The homeschooling

method is there - but parents must accept the challenge

to make it work!

Some Home Schooling Resources

These are but a few among many!

Orthodox Christian Schools, Inc.

c/o Drs David and Mary Ford

Box 18

South Canaan, PA 18459

Phone: (717)937-4309

The Elijah Company

1053 Eldridge loop

Crossville, TN 38558

Phone: 1-888-2-ELIJAH

Fax: (615)456-6384

Email: [email protected]

Cirriculum Counseling & Questions: (615)707-1601

The Big Book of Home Learning

by Mary Pride (Crossway Books, 1990)

The Christian Home Educators Cirriculum Manual

by Cathy Duffy (Home Run Enterprises, 1998)

The Orthodox Visio


12/2010

How Often Do I Have to Go to Confession?By Archpriest Joseph Hirsch

When I grew up, we were taught that we had to go to Confession

once a year, before Pascha. Now, the priest is telling us that we

should go more often and some people seem to go every week.

What is right?

It is the Churchs teaching that, those who are regular in the recep-

tion of Holy Communion ought to prepare themselves through the

frequent and regular participation in the Mystery of Holy Confes-

sion. Those who are irregular or infrequent in their reception of

Holy Communion ought to prepare for each Communion through

Confession.

What is meant by, frequent and regular is a subject for discus-

sion, but it, certainly means more than once a year. In the official

encyclical of the Holy Synod, we are told that it means once a month.

A good way to implement such a personal schedule would be, to

mark on a calendar certain dates such as the Sunday of the Publican

and Pharisee, Lazarus Saturday, the Sunday of All Saints, the Pro-cession of the Holy Cross (August 1), the Elevation of the Cross

(September 14), St. Philips Day (November 14), and the Forefeast

of the Nativity. To these seven dates, one might add his or her name

day, wedding anniversary and other special occasions or Holy Days

which will round out the year and provide for scheduled confes-

sions on, more or less, a monthly basis. In addition to this, of

course, one should receive the Mystery of Holy Confession when-

ever his/hers conscience is burdened with a particularly serious sin

or whenever he/her has been absent for three or more consecutive

weeks.

In the past, under the influence of Medieval Roman Catholic prac

tices, many Orthodox adopted the practice of Doing their Easter

Duty, by which was meant making a compulsory Confession and

receiving Holy Communion once a year during the Paschal Cycle

In addition to this, some added Christmas as a second occasion but

in many parishes throughout the world as well as our own country

the priest would turn around and give the invitation, In the fear of

God. And immediately return the chalice to the altar and con-

clude the Liturgy for the lack of communicants.

In the last third of this century, an effort has been made to restore

the ancient practice of more frequent Communion. Unfortunately

this successful effort was not accompanied by an equally vigorous

effort to encourage more frequent Confessions. In fact, the intro

duction of, so called, General Confession services in which no pri-

vate acknowledgement of sin is made to the priest who has the

responsibility from Our Lord to bind and loose, has actually re-

sulted in some folks never making a real confession.

Holy Confession is sometimes called The Forgotten Medicine

and, what is most often forgotten by our people is, precisely, tha

the Mystery is a means of Grace and Healing and not an annual

ordeal to be endured. Many of the physical and psychologica

illnesses from which our people suffer are the consequences of

unrepented, unconfessed, and therefore, unforgiven sins.

Perhaps, at the root of the reluctance to make more frequent Confes

sions is a failure to comprehend the therapeutic and positive effects

of the Mystery. It is, literally, a channel of Grace by which we are

empowered to avoid temptation and sin.

The very evening of the Day upon which Our Lord arose, He spoke

to His Apostles, saying, Whoevers sin you forgive, they are for

given. By this, our Lord, did not set His Priests as judges but as

witnesses. Witnesses, before God, that those who are confess-

ing are sincerely repentant and contrite (Sorry for their sins and no

merely sorry about them), and that, by Gods Grace, they intend to

turn from their sins and to repair, as far as possible, the damage

which these sins have caused. For such as sincerely and earnestly

repent and confess, there is the certainty that their offences are

consigned to oblivion and their hearts and bodies are prepared

for the limitless Grace which is poured into a Christian soul in the

Mystery of Holy Communion. We should recall, in conclusion, tha

Holy Confession is called Another Baptism and ask ourselves

how often we wish to be made new by the rebirth that was, once and

for all, imparted to us By water and the Holy Spirit.

A man once complained to me that, My priest wants us to go to

Confession once a month. My answer was in the form of two ques

tions. What possible harm could there be in doing so? Wha

possible Grace are you loosing by your stubborn refusal to do so?

Archpriest Joseph Hirsch is the rector of Holy Transfiguration Ca-

thedral in Denver. If you have any questions abut the Church tha

you would like to be answered, please send them to the editor.

The Orthodox Vision


13/2011

The Retirement of Fr. Michael Margitich

By Paul Burch

When a parish like ours (Holy Protection in Santa Rosa,

California) faces the retirement of a beloved priest like

Archpriest Michael Margitich, an appropriate way would

have to be found to mark the occasion.

We might well begin with a Divine Liturgy in the morning,

followed with a noontime Molieben. Archimandrite Nikolai

Soraich, Chancellor of the Diocese, would concelebrate,

and after the Molieben, hed acknowledge the accomplish-

ments of both Fr. Michael and Matushka Eleanor during

their more than four decades of service to Christ and His

Church He would note that the reins were being handed to

their son, Fr. Lawrence Margitich, our new rector.

During lunch in the parish hall, Fr. Michaels fellow priestswould add their own collegial tributes to the eloquence of

the Chancellor. Serge Anderson and Steven Dahl, starostas

past and present, would thank Fr. Michael on behalf of the

parish. The retirement gift would be a trip to the Holy Land.

In a parish with many recent converts, it might be most fitting for

one of them, Steven Nichols, to sum it up best:Look around,

and see everyone who is here because of Fr. Michael.

There arent many ways to improve on such a scenario.

However, if the date were January 2, 1999, a day when St.Seraphim of Sarov is commemorated, and if both services

were to take place in a magnificant new church building un-

der St. Seraphims patronage, and if everyone present rec-

ognized that the new temple existed only because of Fr.

Michaels heroic efforts during his time as our rector, that

might make such an event just about perfect

Thank you, Fr. Michael! Many Years!

Hieromonk David Falls Asleep in the Lord

By Priest Christopher Stanton

On December 31, 1998 we mourned the loss of the

Hieromonk David Fox, our much loved brother in Christ

and pastor of many. Father David died of a heart attack in

his home in Ashland, Oregon where he was serving the Arch-

angel Gabriel Mission.

Father David, known to most of us for his love of music and

his culinary arts, was also a genteel and humble man. Of the

many things that could be said about him, the Beatitude of

meekness was evident as the foundation of Father Davids

character. He knew his strengths and his weaknesses, he

knew his indebtedness to God for who he was, what he had

done and was doing in his life, but most importantly for who

he was becoming. This was seen in his devotion to his flock

family and friends, and in his monastic profession.

Hieromonk Davids untimely repose, being only 41 years

old, reminds us that we are only pilgrims upon this earth and

that our goal is the Kingdom of God. Father David knows

the surety of this; he has passed from seeing as in a glass

darkly to seeing face to face.

May His Memory Be Eternal!

[The photo was taken at the end of the Diocesan Assem-

bly 1998 at the Church of Saint Nicholas, Portland Or-

egon. From left to right: Father Joseph OBrian, Hieromonk

David Fox, Father Michael Spainhoward, Father Christo-

pher Stanton. We were classmates at Saint Tikhons Semi

nary in 1997.]

The Orthodox Vision


14/20

2nd Annual Clergy Wives RetreatThe Vocation of the Priests Wife

May 14-16

St. Columbas Retreat Center

Inverness, CA

(located one hour north of San Francisco

Cost: $95.00 for two nights room & board

St. Innocent Mission Society

c/o Matushka Elizabeth Lien

12744 SE Where Else Lane

Milwaukie, OR 97222

Phone: (503)659-6061

12

The Las Vegas Missionary Deanery held its annual retreat

from February 9 to 11 at the Sisters of Mercy Retreat Cen-

ter near San Francisco. Over 50 clergy and laity were in

attendance at the retreat that included prayer, lectures, and

discussion sessions. The retreat has become a time whenfaithful from around the Diocese who are involved in mis-

sionary work can meet with each other, discuss common

issues and problems within a mission parish and educate

themselves on the particulars of missionary work. Such gath-

erings are absolutely imperative for the Deanery as the mis-

sion parishes are so spread out across the region. By gath-

ering once a year for prayer and discussion, it offers the

missions a chance to reflect and gauge the tremendous growth

across the Diocese. This year alone new communities were

created in Bozeman, Montana and Kirkland, Washington.

This years guest

speaker was

Protopresbyter Tho-

mas Hopko, Dean of

St. Vladimirs Semi-

nary. Fr. Thomas

presented three ses-

sions in which he dis-

cussed Orthodox

missionary work in

America and offered

some practical insight

to mission planting

and building. Fr. Tho-

mas focused on

building mission as

being biblical, based

using the apostolic imperative to preach the Gospel to all

nations. Fr. Thomas also emphasized the need to preach

Christ to all people and to look outside traditionally Ortho-

dox communities. He finished his sessions with questionand answer period that dealt with very practical subjects.

Another featured speaker was Archpriest Paul Kucynda,

rector of Holy Resurrection Church in Wayne, NJ and the

National Missions Director for the Orthodox Church in

America. Fr. Pauls presentation focused on models for

parishes to build community and participation by the laity.

By focusing on various lay ministries within a parish and uti-

lizing the talents of the community, it allows for a more active

Missionary Deanery Holds Annual RetreatBy Priest Eric George Tosi

parish and a more effective outreach to the surrounding com

munity. These small group ministries are managed by the

rector and hooked directly into the operation of the parish

council. This model has been successfully implemented a

Fr. Pauls parish.

The other presenter was Peter Schwalbenberg, chairmen o

the Diocesan Mission Board. Mr. Schwalbenberg talked in

detail about the work of the Mission Board, future plans and

programs, and presented new material for the mission par

ishes. There was also an opportunity for many clergy and

lay people to discuss ideas for improving the services pro

vided to the parishes.

The retreat concluded with a Liturgy at the Nativity of the

Holy Virgin Church in Menlo Park and a wonderful lun

cheon sponsored by the parish community.

The Orthodox Vision


15/20

making for a particularly lovely procession to the cemetery near theFort for a Molieben and Panikhida. Afterwards everyone trooped

back to the Fort for a lunch jointly provided by the parishioners

from St Nicholas in San Anselmo, Protection of the Holy Virgin in

Santa Rosa and Holy Trinity in San Francisco.

Join us Monday, July 5th for the next

celebration at historic Fort Ross!

13

Denver Cathedral Supports OrphansBy Matushka Paulette Hirsch

Over the past few years, Holy Transfiguration Cathedral in Denver,

Colorado has experienced the arrival of an impressive number of

Orthodox Christians from Russia and the former Soviet Union. Rather

than slipping quietly into Church, many have taken active parts in

the life of the Cathedral.

One of the most impressive con-

tributions has been their compas-

sion for suffering persons left

behind in their homelands and

their active response to their

needs. Their major project has

been the support of the St.

Nikolai Monastery located in the

city of Maloyaroslavets in

Kaluga Oblast that houses an or-

phanage for children suffering

from narcotics dependence. It is

the only such facility and is con-stantly going through difficulties

because there is no consistent

source of funding available.

According to legend, the Monas-

tery was founded in the 14th century and is attributed to the clan of

Prince Obelensky who participated in the Kulikov battle that began

the liberation of Russia from Mongol rule. After the Bolshevik Revo-

lution in 1917 and the reign of Communist Party terror, the Monastery

was closed in 1930 against the will of the nuns. Only four years ago

was it returned to the Church in a state of ruin.

Liturgy at Fort Ross: A Tradition Continues

For those of you unfamiliar with the Russian connection to Califor-

nia, Fort Ross was the southernmost outpost of Imperial Russia in

the Americas. Planned to be a self sufficient, and profitable, logging

and trapping outpost it soon proved to be a disappointment to the

Russian American Company and after a relatively short time was

sold to an American.

Fort Ross is located about 70 miles, or 2 hours, north of the Golden

Gate on Northern Californias Redwood Coast. One of the legacies

of the Russian presence in California is the chapel at Fort Ross

dedicated to St. Helen. On July 4, 1998, as has happened for manyyears, the Orthodox Church celebrated the Divine Liturgy there.

An altar was set up in the chapel, icons were hung on the walls and

doors and the faithful gathered for worship. His Grace TIKHON,

was unable to attend, so our Chancellor, Archimandrite Nikolai

(Soraich) celebrated the Liturgy, along with 150 200 of the faithful

in attendance. It was a particular joy to have the St. Vladimirs

Seminary Octet sing the responses.

The weather was typical coastal California summer weather, and the

fog and low clouds burned off just after the end of the Liturgy,

Now housing fifteen orphans it finds support where it can. We

are pleased that the Russian Community has responded to this

situation. They have prepared dinners, sold donated art works

and most significantly hosted a New Years party with wonderful

entertainment for the entire parish and other interested persons

Chaired by Elena Delaunau-Ely and Tatiana Bakounina-Everdenthe audience was enthralled

by dancing and singing. One

young lady, who recently ar-

rived, played the flute beauti-

fully. A young dance group

of seven ladies organized by

Mrs. Ely also performed to the

delight of the audience.

Donations from this project

have been sent to His Grace

Bishop CLEMENT of Kaluga

through Archpriest DanielHubiak, our representative in

Moscow. St. Nikolai Monastery

has designated Holy Transfigu-

ration Cathedral as the official

agent for the transfer of funds

to the Monastery. Anyone wishing to contribute for the projec

may do so.

Please send all donations to Holy Transfiguration Cathedral, 349

E. 47th Street, Denver, CO 80216 and designate it for the Russian

Childrens Fund.

The Orthodox Vision


16/2014

Are You Ready.... Pacific Southwest

Deanery Camp

By Igumen Benjamin

(Peterson)

The annual Deanery camp

of the Pacific Southwest

Deanery was held at Camp

Edwards in the San Bernar-

dino National Forest above

the city of Redlands, Cali-

fornia, August 22-28 last

year. There were over

ninety campers and staff in attendance this last year fromthroughout the Deanery.

Camp Edwards is owned and operated by the Redlands

YMCA and is located about a quarter of a mile from

Jenks Lake, a small lake with facilities for canoeing, swim-

ming and fishing. The YMCA staff provides our group

with expert help in archery, crafts, hiking, games, life-

guards, and information on local wildlife.

Our own camp staff runs the evening and special activi-

ties which included a carnival, relay races, dance, movies

and campfires. Father Paul Waisanen from Oxnard and

Father Michael Spainhoward of Hesparia provided reli-

gious instruction for all our various age groups through-

out the week. Mrs. Diane Wilson of St. Innocent Church

in Tarzana kept the entire camp well supplied with craft

projects and lanyards. Perhaps the most popular mem-

ber of the staff was Matushka Alexandra Safchuk. She

had an almost constant stream of humble little petitioners

with boo-boos, tummy aches and seeking any excuse to

stay behind for the hike. Vespers and Liturgy closed ourweek in the mountains. We are extremely grateful to all

the men and women who gave of their time and energy to

be camp staff and counselors last year. We hope to have

them back with more children.

The camp dates have been set for this summer and

will be August 21-27, 1999 and we will be at Camp

Edwards once more. For more information call,

Igumen Benjamin (Peterson) at Holy Virgin Mary

Cathedral in Los Angeles at (213)666-4977

Pacific Central

Deanery Camp

By Beverly Cingolan

St. Eugenes Camp is cur-

rently being held at beautifu

St. Nicholas Ranch high

above the hills of Fresno. It

is a lovely sight, and even

though its a bit warm, we

always manage to keep

pretty cool!

Camp is an experience for children ages seven to sixteen orseventeen. A typical day would include Morning Prayers

sports, swimming, arts and crafts, religious education, hik

ing, Vespers, with three wonderful meals in between! There

are always different evening activities to choose from in-

cluding Ping-Pong, campwide games, and of course camp-

fires.

The most rewarding part of camp is always the friendships

that are developed. For both the campers and the staff, its

a time to start new friendships and rejoice in the ones we

already have. Camp is a time for us to come together in our

common bond, our steadfast love for God and His church

Camp this year will be from August 15th to August

21st (which is different from last year). If anyone

should need to have questions answered, suggestions

to make, donations to make, or is interested in attend-

ing as a counselor, please call the director, Bev

Cingolani, (408) 973-0633, or write me at 1531

Ardenwood Dr. San Jose, CA. 95129.

The Orthodox Vision


17/2015

....For the Summer? Rocky Mountain

Deanery Camp

Pacific Northwest

Deanery Camp

By Ellen Belesiu

For the past thirteen sum-

mers, the Holy Trinity Greek

Orthodox Church of Portland

Oregon has held a summer

church camp program which

the parishes in the Pacific

Northwest Deanery of the

Orthodox Church in America

have participated. In fact, for

one week each August, chil-dren from all Orthodox parishes throughout the Pacific

Northwest and California come to camp for a week of Chris-

tian fellowship and fun. Camp Angelos is secluded on 90

acres along Oregons Sandy River and has a beautiful set-

ting for the youth.

The program is open to youths between the ages of 9 and

15. During camp, up to 85 campers guided by 55 counsel-

lors and staff members enjoy a week of arts and crafts, Or-

thodox life, ethnic dancing, sports and campfire activities

and great food. The high level of counsellors allow for a

more interactive learning experience and fuller participationin

the programs.

Church is considered a vital part of that learning experience.

Daily Matins and Vespers are held at the camps outdoor

and indoor Chapels. The youths learn notonly about the

services but participate in them. There is time set aside for

learning liturgical music, confession and the making of the

prosphora. A Divine Liturgy that is held at the end of camp.

The camp directors, George Psihogios and Ellen Belesiu,

have been directing the camp for the past thirteen years with

a host of supporting staff. The other staff and clergy come

from the many Orthodox parishes in the region.

This year Camp Angelos will begin on Sunday, 15 Au-

gust and will end on Friday, 20 August. For more in-

formation, please call Holy Trinity at (503) 234-0468.

Due to the size of the Diocese, there are some par-

ishes that run their own camps. Though on a smaller

scale, they often have much energy and excitement.

St. Pauls in Las Vegas, NV will be running a summer

camp for their youth from August 15th to 18th at Camp

Lee Canyon. Contact Michelle Chong at (702)228-6987

or Fr. Jospeh OBrien at the parish offices.

St. Nicholas in Billings, MT also runs their own camp in

the Beartooth Mountains. The camp dates for St. Nicho

las is August 16 to 18th. Contact Fr. Eric G. Tosi a

(406)254-1194.

The Orthodox Vision

For the past 13 years, the

Rocky Mountain Deaneryhas sponsored a camp for the

Orthodox youth of Colorado

between the ages of 7 to 18

Over 130 youth and staff

from all jurisidictions have

participated in the camp

Groups come from as far

away as Kansas and New

Mexico. This year the camp

has moved toCamp Timber

Line in Estes Park, CO.

Events include religious instruction, horeseback riding, a rope

course, sports and crafts. There is daily Matins and Ves

pers with a Divine Liturgy at the end of camp. Each nigh

there are camp-wide activites which gather all the groups.

This year will have an exceptional program with the Rocky

Mountain Funday. All age groups are gathered and mixed

and then compete with each other in a variety of events. As

they rotate to different events, they gather points with the

winner being announced at the end of camp.

This year the camp will be from June 13 to 16 with the

17th reserved for just teens. If you would like more

information, call John Milosevich or his daughter Erin

or Katie at (303)438-9064 or (303)665-8056.


18/2016

St. Paul uses the word stewardship or oikonomia to

describe Gods management of world history to prepare us

for the coming of His Son (Eph. 1:7-10). Through the In-

carnation of Christ, God gives richly so that all may be re-

stored to communion with Him. With the coming of Christ

God has now entrusted the Church (meaning all of us who

make up His Body) with His divine dispensation. He charges

us with the sacred responsibility of being guardians of the

mystery of salvation and the awesome task of caretakers of

creation and of each other.

How do we, the Church, undertake the staggering responsi-

bility of being Gods manager? We proceed only with the

help of the Holy Spirit using our considerable God-given

giftsour time, talents and financial resources. The ironyhere is that God Himself gives us what we need, to accom-

plish what He asks us to do! And in the meantime, He

showers us with His love, blessings and the promise of eter-

nal life.

Being a true Christian therefore means being a true steward

or caretaker. Reducing stewardship to a parish policy or

fund-raising campaign literally misses the point. Rather, it is

the Way of Life as proclaimed by Scripture and exemplified

by Christ Himself, the ultimate steward. It has everything to

do with the will of the Father, and nothing to do with anyones

dissatisfaction with the leadership or programs in their par-

ish or diocese. Stewardship is about a personal commit-

True Christianity Involves True StewardshipBy Priest Stephen Soot

ment to Christ and His Church, and not an obligation to the

local parish or diocese. It is about giving God your best gift

not the leftovers.

The miracle is this: the more one gives out of love, the easier

it is to give and to increase ones giving. Many throughou

the diocese have already discovered this fact as evidenced

by the growing list of O.S.W. members.

Reviewing ones role as Steward can be done in one of

two ways: either with joy or with a begrudging heartwith

enthusiastic participation or with a too busy or already

over-extended attitude. We have many opportunities to

learn about true stewardship from the readings of the Holy

Gospel throughout the course of the year. We also have agreat many opportunities in the life of our Church to be the

good stewards God intended us to be.

Clearly, one of these opportunities comes to us through par-

ticipation in Orthodox Stewards of the West. Isnt Gods

will for us to be good stewards of the diocese?

To enroll in O.S.W., simply complete the form below and

send it in as soon as possible, preferably before April 30

Taking the time to pray for each of our parish and dioc-

esan leaders and workers, and to share our talents wher-

ever possible, will only make your stewardship commit-

ment more meaningful and complete.

Please enroll me/us in Orthodox Stewards of the West! I am contributing $100 or more in the following way:

[ ] Here is my gift of: ____$100 ____$250 ____$500 ____Other

[ ] I/We pledge the amount of $_________. This pledge will be paid (please check one box only):

[ ]one-time [ ]monthly [ ]quarterly; beginning the date of: ______/_______/1999.

Name________________________________________

Address______________________________________

City/State/Zip__________________________________

Daytime phone( )________________

Please make checks payable to the Diocese of the West and mail to: The Office of the Chancellor,

Diocese of the West c/o St. Paul Orthodox Church, 5400 Annie Oakley, Las Vegas, NV 89120. THANK YOU!

The Orthodox Vision


19/20

From the Fathers

....About 150 years ago our Orthodox people of every nationality

began to come to this new world, first daring individuals, then smallgroups, until they reached, by immigration or by birth, in our days a

number at least equal to the numbers of the Episcopalian churches

in the United States.

The first settlers were very simple people, hard workers or farmers.

But they were just the kind of people who were authentic bearers of

that threefold Christina idealism, i.e. of spiritual vision, of moral

discipline and of competition in doing good. This was the back-

bone of their souls, inherited from their fathers in the Old Countries.

They lived up to it as much as they could in this country under

changing circumstances. And that was, and

still is, their greatest contributions in sweat

and blood, in sweat in mines and factoriesand in blood on Americas battlefields.

The never got rich in this rich country. For

they had to divide their modest earnings into

three parts: one part for their sustenance

and education of their children, a second

part they used to send to their families in the

old country, and the third part they gave to

church, school, insurance and charities.

They built churches and cemeteries. They

called priests from the Old Country. In dire

need of priests and church buildings theywere helped by the Episcopal church.They

kept their religious traditions. The cultivated

their ancient virtues. Personally I have a

deep admiration for these old Orthodox gen-

erations in America, equally for those who

passed away in faith and also for those who are still living by their

faith. They have been a spiritual and constructive component of

the New Worlds mankind. I dare say they have been in their own

way heroic generations no less than other national groups now

blended into one great American nation. In their modesty these

humble people never expected a poet to sing them or a historian to

describe them.

Alas, the last of those old Orthodox generations is rapidly passing

away. Their sons and grandsons, and their daughters and grand-

daughters are coming to the field. And this new generation is Ameri-

can born. They speak good English but bad or no Greek, Serbian,

Russian, Romanian, Syrian or Albanian. No wonder. For they are

American citizens. They went to American schools. Many of them

were in the American Army. They have grown in conformity with

the American standard of living. Their hearts are not divided be-

tween two countries. They are naturally Americans and they mean

to remain Americans. Accordingly, they have some demands re-

specting the Church of their fathers.

Excerpts from Sunday of Orthodoxy sermon given by St. Nicholas of South Canaan delivered

in New York in the late 1940s or early 1950s. It was printed in Orthodoxy: Herald of the

Serbian Orthodox Church (Year 2, No. 3, pp. 38-45, 1961).

They wish that English should replace the national language in

church services. They desire to hear sermons in English. This iquite a legitimate desire. And our wise priests of every nationa

Orthodox Church in this country are already preaching both in En

glish and their respective national tongue. They are in a difficul

position at present. For they have on the one hand be considerate

with the elderly people who do not understand English well, and on

the other hand they are willing to respond to the wish and need of

the youngsters. In this matter I think evolution is better than revo

lution. For the Church is the mother of both the old and the young

Also a time may not be far off when there will be a United Orthodox

Church in America, which will include all

the present Eastern national Churches in

this country, a Church with one central administrative authority. A tendency toward

such an end I see in each of our now indi-

vidual Churches.And when by Gods

Providence the time is ripe for the accom-

plishment of such unity, I dare not doub

that the venerable heads of all our Ortho-

dox Churches in Europe, Asia and Africa

always led by the Holy Spirit, will give their

blessing for the organization of a new and

autonomous sister Church in America.

And now let me make an appeal to all our

American Orthodox youth. America is youcradle and your earthly motherland. It is a

wonderful Gods country and you are ex

pected to be wonderful Gods people in this

country. Remember that your greatest con

tribution to America is of a spiritual and

moral nature. And that is just what America today needs. That i

what every Christian country today needs most of all in an un-

bounded measure. For all nations, specifically the Christians, are

nowadays travelling like in a wilderness of confusion, created by an

unintelligent materialism and its blinding daughter atheism. I offer

listen to what American leading men and women are saying: The

only hope for us and for the world is to return to religion. Again

others say: Our hope is in the Church. You ought to listen to

these words too,and to ponder over them. We are living in a very

tragic time which is made more tragic by easy going and self-enjoy

ing people who never read the story of Sodom and of Laish and of

Capernaum.

If I am right in my observations, the greatest struggle of America in

these days is in the struggle for priority and superiority of spiritua

and moral values over techniques and techinical overlordship, or in

other words for predominance of the spiritual over the material and

goodness over cleverness....

The Orthodox Vision


20/20

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Documents

Spring 1999 Orthodox Vision Newsletter, Diocese of the West