BRIEF HISTORY OF ST IGNATIUS of ANTIOCH (Died c. 110)

Bishop of Antioch in Syria

Schaff-Herzog Encyclopedia

Little is known of the life of St Ignatius of Antioch except what may be gathered from the letters bearing his name. Irenæus quotes him as a martyr condemned to be thrown to the beasts; Origen quotes him once, and the sixth homily on Luke mentions him as the successor of St Peter in the bishopric of Antioch, giving the same account of his death as Irenæus. Eusebius knows no independent facts, and the chronology of the lists of the bishops of Antioch, which he gives, is doubtful. He too calls him the second bishop; though the Apostolic Constitutions combine two traditions. Many state that St Peter was appointed first then St Evodius, the immediate successor of Ignatius. Purely legendary are the assertions that Ignatius was the child mentioned in Matthew, 28:4, and that he was a disciple of John or of Peter. The Acta Martyrii relating to him must also be abandoned as historical sources. Two independent accounts exist: the Martyrium Colberlinum (first published by Ussher in a Latin version, 1647, then by Ruinart in Greek, 1689), which is identical with the Syriac version given in part by Cureton and in full by Mosinger (1872). Then the Martyrium Valicanum , published by Dressel from a Vatican manuscript, after Umber had given a slightly different text from one at Oxford. Besides these there are three others formed by a combination of the two. This result has been reached on the basis of contradictions between it and the letters, of its frequent unhistorical statements and of the fact that it was not known to any ancient writer. It cannot have been composed earlier than the fifth century. The one source is therefore the epistles, which purport to have been written during the journey of Ignatius from Antioch to Rome to suffer martyrdom.

In all there are fifteen letters bearing the name of Ignatius, evidently of varying age and value. Seven of these (Ad Ephesios, Ad Magnesios, Ad Trallianos, Ad Romanos, Ad Philadelphenos, Ad Smyrnæos, Ad Polycarpum ) are found in a shorter and a longer Greek rendition. The latter adds five more and they are: (Ad Mariam Cassobolitam, with a letter from Mary to Ignatius, Ad Tarsenses, Ad Antiochenos, Ad Heronem diaconum Antiochenum, and Ad Philippenses). Finally  there are three found only in a Latin text, two to St. John and one to the Virgin Mary, with her reply to it. These last are wholly worthless, and were probably composed originally in Latin. Of the shorter Greek rendition (known as G1) there is only a single manuscript, the Codex Mediceo-Laurentinus , and two copies made from it. However, there is also a Latin version (first published by Ussher, 1644, from two manuscripts, of which one has since been lost), quite accurate and of value for the restoration of the text. There is a Syriac one, incomplete, and an Armenian one based upon it; and a fragment of a Copto-Sahidic one. This shorter rendition was first published in Greek by Vossius, 1644. Of the numerous later editions, those of Zahn and Lightfoot are the most scholarly. The longer or interpolated Greek rendition (G2) exists in several manuscripts, as does also a Latin version of it; and the Armenian version mentioned above contains the additional letters. It was first published by Pacæus in 1557 and independently by Gessner two years later; of modern editions Zahn's is the most reliable. Finally three letters (to the Ephesians, the. Romans, and Polycarp) were discovered in a still shorter rendition, though only in a Syriac version, and first published by Cureton in 1845 from two manuscripts found in the Nitrian desert in 1839 and 1843, and again in 1849 with the additional use of a third, found in 1847.

In view of the great importance of these letters for the early constitutional history of the Church, the question of their authenticity has been much discussed. The first period in the history of their criticism goes down to the discovery of G1. In it even Baronius abandoned at least the three Latin epistles. As to the others, Roman Catholic theologians were usually inclined to defend the authenticity of all those contained in G2, and the Protestants to deny it. With the publication of G1 begins the second period, in which G1 was generally recognized as a nearer approach to the original text, G2 as having been altered. Meier defended the latter as late as 1836, but this question may be regarded as finally settled. Opinions varied greatly during the second period as to the authenticity of G1. The third period began with the discovery of the shortest or Syriac recen sion (S). The first editor, Cureton, strongly expressed his belief that now at last the really genuine letters were found, which had later been recast so as to support the developed doctrine of the divinity of Christ and the developed constitution of the Church, while four entirely new letters had been added. A large number of scholars declared substantially for this view, though still more refused their assent. The demonstration begun by Denzinger and Uhlhorn, carried further by Merx, and completed by Zahn, that S represents merely an excerpt from G1, may now be regarded as conclusive. Many of the original upholders of S have now abandoned it, while no new defenders have appeared; and its part in the history of Ignatian criticism may be regarded as a closed incident. The present position of the controversy is this: either G1 gives what are substantially unchanged, genuine letters of Ignatius, or none of his letters are extant. It may be safely said that the upholders of the former view, represented with learning and thoroughness by Zahn and Lightfoot, have increased in number. Harnack has abandoned his former attempt to date the letters in the last years of Hadrian or the first of Antoninus Pius, and decided that they are genuine, and composed toward the end of the reign of 'I'rajan (110-117), or possibly, though not probably, a little later.

ON THE CANONICITY OF THE SYRIAC-GREEK
ANTIOCHIAN ORTHODOX CATHOLIC CHURCH

By, His Eminence Archbishop Timothy
May 11, 2011

Since the publication of the libelous articles about our jurisdiction, some people who were once members of the Commission or the Archdiocese left us believing the lies published instead of investigating and learning the truth. Some have been very hateful in their emails to us compared to the many that investigated and now stand behind us. One issue is that some think, we are not canonical – which we are in every sense of the word and that is what this article is all about.

Our jurisdiction was established as a daughter jurisdiction of the Syrian Orthodox Church of Antioch in 1892. The Syriac Patriarchate itself dates back to A.D. 37 / 38 when St Peter the Apostle became its first bishop and first Patriarch of the Holy See of Antioch, although some place the date at A.D. 34. It was in Antioch where followers of Christ were first called Christian: Acts 11:26 - "And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch." Interestingly, it was also at Antioch, in the year 110, that the term "Catholic" was first applied to the Christian Church. The famous martyr of the ancient Christian Church, St. Ignatius, did this, and the term was applied to all the patriarchates, i.e., Alexandria, Antioch, Constantinople, Jerusalem and Rome. Erroneously, many think that only the Roman Church is a "Catholic Church" but all the Orthodox Churches are also Catholic. Although we only have a 119-year history in the United States, we are from the Syrian Orthodox Church dating back to St Peter the Apostle. St. Ignatius of Antioch, Epistle to the Smyrnaeans, Chapter 8, 110 A.D.- "Apart from the bishop, let no one do anything that pertains to the Church.  The only true Eucharist is the one performed by the bishop or by him whom the bishop has appointed.  Wherever the bishop is, there must be the congregation, just as wherever Jesus Christ is there is the Catholic Church."

Our Church is canonical because our first Primate, Metropolitan Timotheos of Blessed Memory, was consecrated in Colombo Ceylon, now known as Sri Lanka, by bishops of the Syriac and Malankara Syrian Churches. His Holiness Ignatius Peter III, Patriarch of Antioch, issued a Bull in 1892 and the consecration took place on May 23, 1892. The consecration took place at the Church of Our Lady of Good Death, Colombo Ceylon (Sri Lanka), and was done canonically according to the Orthodox Syrian Church of Antioch. He was consecrated by Archbishop Julius Alvarez I (a Portuguese convert to Orthodoxy from Roman Catholicism and later glorified a saint), Archbishop Paul Athanasius (Bishop of Kottayam), and Archbishop George Gregorius (Bishop of Niranam) who was later glorified a saint of the Indian (Malankara Syrian) Church. The Bull authorizing the consecration was issued on December 29, 1891. Two bishops who took part in the consecration of Metropolitan Timotheos in 1892 are now glorified saints of the Holy Church, i.e., St Gregorios of Parumala and St Julius of Goa.

Since the same Patriarch blessed the Archdiocese of America, our Church is canonical and our clergy are valid. Now just like a reporter can say wrongful things about anyone or anything – and often do, so can a bishop from another jurisdiction say wrongful things about another Church. The proof is all in the documents and the history and the Apostolic Succession of the particular Church. The Primates and Bishops of our Church can trace their Apostolic Heritage back to His Beatitude Metropolitan Timotheos and from him and through his consecrators back to St Peter the Apostle. This is canonicity . Our current Primate, His Beatitude Metropolitan Stephen, can trace his Apostolic Succession back to His Beatitude Metropolitan Timotheos and back to St Peter the Apostle. So those stating our Church is not canonical are very wrong.

THE SYRIAC APOSTOLIC SUCCESSION OF ANTIOCH
"Syriac-Greek Antiochian Orthodox Catholic Church"

From the Holy Metropolis (June 15, A.D. 2011)

The Syriac-Greek Antiochian Orthodox Catholic Church has as its line of Apostolic Succession that which comes from St Peter the Apostle through the Holy See of Antioch. Its original line coming from the Syriac Orthodox Patriarchate of Antioch, and later was added another from the Greek Orthodox Patriarchate of Antioch. St Peter the Apostle was first bishop of Antioch and its Patriarchate. Following him was St Evodius whose pontificate lasted from A.D. 67-68. There were 113 legitimate successors to the throne of the Holy See of Antioch that led to the Enthronisis of Ignatius Peter III in 1872 (114^th) and who reigned until 1894. In May 1892, our first Metropolitan Primate, His Beatitude Timotheos Vilathi, was consecrated as first Archbishop of America. Our Metropolitans trace their successions back to him and from him back to St Peter. 

There are a number of "jurisdictions" that claim their Apostolic Succession from Metropolitan Timotheos, but most are either uncanonical schismatics or charlatans that have strayed from the faith. They have accepted heretical or unorthodox beliefs, or who have lost true apostolic orders by using man-made rites or adopting those not of Orthodox Catholic origins. Some which claim to be Orthodox and having apostolic lines from Metropolitan Timotheos have also strayed from traditional practice and now ordain women to Holy Orders. Others have become prey to other unorthodox practices, e.g., same sex marriages that go against the purpose of Christ establishing the Sacrament of Marriage, i.e., the joining of a man to a woman for procreation. Others have engaged in multiple consecrations, i.e., being consecrated by many bishops over periods of time that only dilutes any legitimacy that might have existed. Such groups exist in California, Colorado, Kentucky, Indiana, Illinois, New York, Ohio, and many other States, and many foreign countries.  Some have alienated themselves from the Holy Church through their own errors and because of bad choices later in time.

The Syriac-Greek Antiochian Orthodox Catholic Church does not engage in such practices and never has. It has protected its Apostolic Heritage since 1892 and still does today. The name of the jurisdiction has changed several times since 1892 due to schisms whose leaders maintained our original name, i.e., American Orthodox Catholic Archdiocese (Church). Although we are still an "American Orthodox Catholic Church" we now have missions throughout the world. The Synod of Bishops in August 2009 voted unanimously to identify with our heritage and beginning and that is why we proudly accepted "Syriac-Greek Antiochian Orthodox Catholic Church." There exists in our jurisdiction two "arteries of succession" one coming from the Syriac Patriarchate of Antioch, and one that came later from the Greek Patriarchate of Antioch through the Russian Orthodox Greek Catholic Church. Our bishops have maintained true faith and true tradition from the beginning. Originally we were established as a "Western or Occidental Rite" that gradually became more Byzantine in appearance. However, we have now returned to some of the Western customs and our Holy Liturgy of the Mass is a Byzantinized form of the Liturgy of St Gregory. We believe that our liturgical and paraliturgical rites are appealing to both Occidental and Byzantine faithful who will also see in them familiar traditions from both.

THE HOLY TRINITY

Orthodox Teaching on the Most Holy Trinity

By Archimandrite Nektarios Serfes
Edited for publication.

When we open up our prayer books, or listen to any opening prayer in the Holy Orthodox Catholic Church what is directed is to the Holy Spirit, who can be described as the "Paraclete" and the "Spirit of Truth," while the Creed speaks of the "Giver of Life." Therefore we have the question what is the Holy Spirit? He is the third person of the Holy Trinity, one person of the same essence with the other two persons of the one Christian God. All of pious and faithful of the Orthodox Church whole purpose of their Christian life on earth is to acquire (the acquisition) the Holy Spirit. Now we know that the true aim or the spiritual inner struggle is acquisition of the Holy Spirit. The fasts, vigils, (attending the Liturgical cycle of the Church, and praying at home) charities, and other good works done in the name of Christ are the means of acquiring the Holy Spirit of God.

In order to learn about the Orthodox teachings about the Most Holy Trinity, I would like to humbly share with you first the fundamental dogmas of the Orthodox Church that are briefly stated in the Nicene-Constantinopolitan Creed. This is the confession of faith proclaimed by the two Ecumenical Councils held in Nicea. (Translated from the Greek by His Eminence, Metropolitan Isaiah).

1. I believe in one God, the Father, the Almighty, Creator of heaven and earth, and of all things visible and invisible;
2. And in one Lord, Jesus Christ, the only begotten Son of God, begotten of the Father before all ages; Light of Light, true God of true God, begotten, not created, of one essence with the Father, through Whom all things were made.
3. Who for us and for our salvation came down from the heavens and was incarnate by the Holy Spirit and the Virgin Mary, and became man;
4. Crucified for us under Pontius Pilate, He suffered and was buried.
5. Rising on the third day according to the Scriptures.
6. And ascending into the heavens, He is seated at the right hand of the Father;
7. And coming again in glory to judge the living and the dead, His kingdom shall have no end;
8. And in the Holy Spirit, the Lord, the Giver of life, Who proceeds from the Father, Who together with the Father and the Son is worshipped and glorified, Who spoke through the prophets.
9. In one, holy, catholic, and apostolic Church;
10. I acknowledge one baptism for the remission of sins;
11. I expect the resurrection of the dead;
12. And the life of the age to come. Amen.

In the first article of the Creed we said I believe in one God the Father. In the second, third, fourth, fifth, sixth and seventh articles of the Creed we said we believe: In one Lord Jesus Christ, the Son of God. In the eighth article of the Creed we said we believe: In the Holy Spirit. These three persons, the Father, the Son and the Holy Spirit all make up the One God, whom we call the Holy Trinity. They are not three gods, but one: Divine Trinity. This is the mystery of the Most Holy Trinity.

We believe that the Father God is uncreated. No one made Him. The Father is unborn, because He always existed. He was not born. Christ the Son is uncreated. God the Father did not create, did not construct, and did not make Him. Christ was born of God the Father before all the ages. We said this in our Creed number two: And in one Lord, Jesus Christ, the only begotten Son of God, begotten of the Father before all ages; Light of Light, true God of true God, begotten, not created, of one essence with the Father, through Whom all things were made. We also say that the Most Holy Spirit is uncreated. No one created Him. The Holy Spirit precedes from God the Father. These then are the three persons of the Holy Trinity. They are three distinctive persons, but one God.

The Father is God, but the Father is neither Son nor Holy Spirit. The Son is God, but the Son is neither Father nor the Holy Spirit. The Holy Spirit is God, but the Holy Spirit is neither Father, nor Son. The Father is no different than the Son and the Holy Spirit. The Son is no different than the Father and the Son. There is One God in three persons. For this reason we offer the same honor to each person of the Holy Trinity. We believe in, honor and worship God the Father in the same manner, as we believe in, honor and worship the Son and the Holy Spirit. "God is a Holy Trinity. A Trinity consubstantial and indivisible, i.e., consubstantial, of one essence, one nature. A Trinity indivisible: the Son has never been divided from the Father, or the Holy Spirit from the Father or the Son, and never will be divided." St. John (Maximovitch) of San Francisco.

Let me humbly share with you also what St. John of San Francisco wrote about "The Holy Trinity:"

"FATHER, SON, AND HOLY SPIRIT have One Nature, One Essence. Thus the Three Persons are the Trinity, One in Essence. "Men have also one nature. But whereas God is a Trinity One in Essence, in men there constantly occur divisions. In Father, Son, and Holy Spirit there are One Thought, One Will, One Activity. What the Father desires, that also the Son desires, and that the Holy Spirit desires. What the Son loves that also the Father loves, and the Holy Spirit. What is pleasing to the Holy Spirit is pleasing also to the Father and to the Son. Their Activity is likewise one, everything is done jointly and harmoniously." Such is the Mystery of the Holy Trinity. We have to keep in mind that when speak of the Old and New Testament we are speaking about Jesus Christ who existed in both Testaments, Christ our Lord as Pre-Incarnate Lord of Glory. I would like to share with you a few teachings from the saints of our Orthodox Church about the Most Holy Trinity, as we begin realize that the grace of the Holy Spirit dwells in the Church, and everything the Church does is ever blessed through this grace. St. Cosmas of Aitolos (commemorated on August 24) wrote the following. "The Holy Spirit illumined firstly the holy Prophets, and they wrote the Divine Scriptures; secondly, He illumined the holy Apostles; and thirdly, He has illumined the holy Fathers, and thy have explained the books of our Church, in order that we may know to conduct ourselves." Listen to what else St. Cosmas writes: "Our Faith has been made secure by wise and learned Saints, who both explained the Holy Scriptures precisely and have enlightened us through their divine inspired discourses."

We can now say also that the grace of the Holy Spirit that is the fullness of the Holy Trinity was a part of Creation. This is also the situation with the guidance of the Holy Spirit in salvation, as well as that guides our Holy Orthodox Church with sanctification, especially through the Holy Mysteries, also known as the Holy Sacraments. This is also true that the grace of the Holy Spirit also guides us in any action we take as we call upon the Holy Trinity as our comfort and guide. As Orthodox Christians our lives should be filled with prayer, and the prayer life of the faithful starts with the invocation of the Holy Spirit. Every morning the Orthodox Christians ask for the protection of the Holy Spirit when they recite the following beautiful prayer. Heavenly King, Comforter, the Spirit of truth, Who are everywhere present and Who fill all things, Treasury of good things and Giver of life: come and dwell in us and cleanse us all impurity; and save our souls, O good One.

The Holy Spirit guides us all also in our Christian life, and helps us on the path towards eternal life, theosis, or deification, of human nature, a notion very dear to the Orthodox. Theosis means life in God, the transformation of a human being into a little god within God. (St. John 10:34; Psalm 82:6). Thus our Lord Jesus Christ calls man a little god. This teaching has been taken over by the Holy Fathers and tradition of the Church. St. Athanasios, as is well known, has expressed it in the classic words: "God became man that man might become god." (Cf. Psalm 82:6: & St. John 10:34). All of this constitutes an important element of the eschatological teachings of the Holy Orthodox Church. The grace of the Holy Spirit is also a part of our daily prayer life, and in our liturgical worship. During these Sacred and Holy Services we call upon the Grace of the Holy Spirit and that is God the Father, and feels the presence of our Lord God is with us, and hears our constant prayers, and supplications. This is also true in guiding our Church the Holy Orthodox Faith we all love, since Christ our Lord promised that the Holy Spirit would teach the Church in all things necessary for man's salvation. To the end of time the grace of the Holy Spirit will be leading the faithful and the Church into deeper and deeper understanding of the truth of God. The Holy Spirit even guides our local communities, within diocese of the local bishop, in understanding the meaning of Jesus' teachings, and his church. Through the bishop we are guided on the path towards our salvation, which instructs the local parish priest and its faithful that are spiritually inspired and to learn that the Ecclesia will never be left in desolation. "I will not leave you desolate," Jesus promised His disciples (St. John 14:18). It is the Spirit, the grace of the Holy Spirit, then, who gives purpose in life and who remains with the Church forever as "the Lord, the Giver of Life."

The grace of the Holy Spirit not only guides the bishop, the priest, and the deacon, but also its spiritual father the Patriarch, the Archbishop, and diocesan the Metropolitans, as well as its Auxiliary bishops (all bishops). This also goes for when the Patriarch meets with its Synod of Bishops, that the Holy Spirit is called upon to direct them with their good works and words. Within the Church, standing on Her foundation on earth and headed by the Son of God seated at the right hand of the Father, is mysteriously guided by the Holy Spirit. She internally links all of Her children and unites them with God. We learn also that through the Church our God bestows gifts of grace. It is poured out on those who strive to follow the way of Christ our Lord, sanctify and fortify all good in them, cleanse them from sin and all impurity, making them able to become receptacles of the radiance of the glory and power of God. It is from the Church itself that man becomes a partaker of the divine nature, as he enters into the closes relationship with the Holy Trinity. Where God is present there is peace, love, joy, hope, and salvation, as well as faith renewed, and where the Son is present, our God is present, as well as where the Holy Spirit is present God is with us. Most Holy Trinity Glory To Thee!

The Differences between the Christian Churches Concerning the Dogma of the Trinity:

"All the Christian Churches accept this dogma. In other words, they all believe (1) that God is one, and (2) that there are three Persons in God. Who are different from each other, but are the one God. The Roman Catholic Church, however, has partly broken the dogma of the Trinity by having introduced in the article of the Creed "and in the Holy Spirit… Who proceeded from the Father," the words "and from the Son," in Latin Filioque, after the words "from the Father." The addition appeared first in Spain, during the seventh century. In the eighth century it penetrated into France, where, however, it was fervently opposed. At the beginning of the ninth century, Charlemagne asked Pope Leo III to confirm this addition, but the Pope refused to do so. Nevertheless, a considerable number of Churches accepted it, influenced by Charlemagne, who reigned over the greater part of Central Europe. The Eastern Church rose up against this innovation, but its voice was not heeded. During the eleventh century the Roman Church, at the request of Emperor Henry I, accepted the addition. Since then it has come to be accepted by all the Western Churches.

In the sixteenth century both the Anglican and the Protestant Churches overlooked this addition and the former kept both the Creed and the addition after is separation from the Roman Church. The Anglican Church as well as the Roman tried to prove the justice of this addition, and to this end there were two means. Namely, either the Son was given the importance of a secondary cause in the Holy Trinity, or else separate passages from the writings of the Fathers of the Church were quoted, which seemingly confirmed the perfect accord between this addition and the teachings of the tradition. The Eastern Orthodox Church had no difficulty in proving that no part of the Holy Trinity can be of secondary importance. That the characteristic of being the cause is the personal characteristic of the Father exclusively and could not be ascribed to the Son without the personal qualities of the Father also being ascribed to Him in some degree, therefore, without the dogma of the Trinity being broken. The Orthodox Church in confirmation of the addition states it is either an entire invention, or distorted and incomplete. The quotations which are exact with the authentic sayings of the Fathers of the Church refer to the sending of the Holy Spirit, and not by any means to His procession before all time. Consequently, the addition to the Creed, accepted by the West, is not only an unlawful and irregular action of a local Church, but it also contains an evident error, contradictory to the ecumenical belief. Instead of trying to find an interpretation to the words "and from the Son" (Filioque) which would not interfere with the dogma of the Trinity, it would be better to sincerely acknowledge that the interpretation is not Orthodox and to leave out of the Creed. The dangerous words, which disagree with the word of the God and the true tradition of the Church (should just be avoided). To God, our Creator and Savior, be the glory, honor, and worship unto the ages of ages. Amen.

Some Holy Scripture references on the Most Holy Trinity" Whom Abraham addressed in the Old Testament among the three angels symbolize the Trinity, and that is whom Abraham was talking to was God the Son, the God of the Old Testament. Read Genesis 1:27. Read first Psalm 32:6 and then read Job 33:4. Daniel 3:8-30. As God as the consuming fire read Deut. 4:24; Heb. 12:29. We see our God as 'Holy' read: Isaiah. 6:1-3. Christ as the Son of Man read Daniel 7: 13, 14, also read St. Matthew 25:31. "Take not the Holy Spirit from me." Read Ps. 51:3. Read also Numbers 11:16-17 as the Hebrew elders where calling upon the grace of the Holy Spirit to come upon them all. "Word became flesh" (John 1:14). Doctrines of the Holy Trinity: "Word became flesh" (John 1:11). In addition read Acts 2:17. The Holy Trinity in Salvation: "to the measure of the statue of the fullness of Christ" (Ephesians 4:13). The Holy Trinity in the Church: "For as many as been baptized into Christ have put on Christ" (Galatians 3:27). The Holy Trinity in the Sacraments "For we have received the Spirit of adoption, whereby we cry Abba! Father! The Spirit itself bears witness that we are children of God…for we know not what we should pray for, as we ought; but the Spirit itself intercedes for us (Romans 8:15-16, 26). The Holy Trinity in Christian Life: "to be perfect as your heavenly Father is perfect" (St. Matthew 5:48). And also read: "This is my commandment, that you love one another as I have loved you." (St. Mark 10:27). In addition read: "For with God all things are possible." (St. Mark 10:27). The Holy Trinity in Eternal Life: "And I saw no temple in the city, for the Lord God Almighty and the Lamb (Christ) is the temple of it. And the city had no need of the sun… for the glory of God did lighten it, and the Lamb (Christ) is the light thereof… 'And the throne of God and the Lamb (Christ) shall be in it, and his servants shall see him…and they shall see his face… 'And the Spirit of the Bride (the Church) says Come!" Revelation 21:22; 22:3, 17. Also read: "And this is eternal life that they may know the only true God, and Jesus Christ whom thou has sent." (St. John 17:3). In addition read: "the fullness of Him who fills all in all." (Ephesians 1:23; 2:22).

METROPOLIS ASKS PRIESTS TO BE FAITHFUL TO OBLATION

[Sharon PA] His Beatitude Metropolitan Stephen wants all clergy who are able to comply with the monthly oblation and annual obligations assigned to all clergy of the Church. Some are becoming very relaxed on their obligations according to the financial registry of the Archdiocese, and the Chancery Office. There is no room in the Church for clergy who disobey the decrees of the Holy Metropolis, the policies and traditions of the Church, and their sacerdotal responsibilities, without a dispensation from the Church.

Clergy of the Archdiocese must, except when it can be proven that there is a hardship, do the following. (1) Support the Holy Metropolis and Archdiocese with a monthly oblation, especially those with a secular employment. (2) Attend and participate in the annual Synod and Conference of the Archdiocese. (3) Perform all the Sacerdotal Obligations or Diaconal Obligations required of clergy. The Church does not want just "priests" but rather "honorable and dedicated priests." We receive information from various persons throughout the year who advise that occasionally, or more often in some cases, that when they try to locate a parish it is fruitless (because of no signage), or they find one but the priest is nowhere to be found. This cannot be tolerated! The Archdiocesan Chancery will be contacting those clergy who are failing in one or more the responsibilities they accepted when ordained. This matter is not to be taken lightly any longer.

If a member of the clergy is have financial difficulties, they are to communicate this in writing to the Archdiocese Chancery, offering facts and verification of the facts as to why they cannot participate, and asking for a dispensation. They are not to simply ignore requests or policies as though they are the Archdiocese or exempt from participating. This advisement and the policy implied in it go into effect on January 1, 2012.

What is So Orthodox at Thanksgiving?

Fr. Joseph Allen
Upbeat
V.2, n. 9, 1969

There is no "feast" that seems more "American" than Thanksgiving. Many of us Orthodox also recognize this holiday in some sort of way. Usually we say that it is a day in which "they" remember that the Pilgrims landed in this country. Of course, the "they" that we use in such a sentence refers to any of the non-Orthodox Americans that we live with.

And yet, this is real chance for us – it may be one of the few "American" things that we can truly make Orthodox. We will never be able to totally interpret the secular things of America in an Orthodox way – such as hot dogs and beer, or Rock and Roll Masses. But here on Thanksgiving Day is exactly where it should be done. This is so because if you think about and are especially aware of the words and feeling of our Divine Liturgy, there is nothing more Orthodox than giving thanks or "thanksgiving."

It is, therefore, on Thanksgiving Day that we have a chance to help America look deeper into itself – by looking at this "typical" American holiday of Thanksgiving from an Orthodox point of view. We know that to be Orthodox, if we really know about Orthodoxy, implies that "deeper look." But what is meant by looking deeper?

To begin with, if we as Americans, both Orthodox and non-Orthodox, fail to see the greater lesson of what "Thanksgiving" means, if it is just the remembering of an historical event, it will remain only a memory and not something that we call a Holiday, or better yet, a Holy Day. This is so because just the memory is not enough. Memory may be helpful, but it does not guarantee holiness. Why do we say Holy Day? When we answer this question, we will have taken that "deeper look."

Surely those that landed in America understood why the day was "holy." They were not only celebrating their historic landing as holy, as we do today in this shallow way; they looked deeper and when they did, they gave thanks together in a real communion with each other and with God for all the bountiful gifts with which they were blessed. Perhaps they understood, even better than we do, what it means when we sing in our Liturgy: "for the abundance of the fruits of the earth and for peaceful times…." That's it! That's the deeper look; men standing together before God in thankfulness. Men bound by common problems. Men bound by common goals.

Orthodoxy, therefore, has the great opportunity to be able to dissect the word "Thanksgiving," to show this fullness. In fact, we are constantly showing what it really means at every Liturgy, for it is here that thanksgiving is not only a memory, not only a day; it is a "state" or a "position" that we are in. What is that "state" which is holy? It is a standing together – no, it begins earlier – it begins with the procession of each of us from the bed of our homes to the place where we will stand, to be together, even as those pilgrims were, to give thanks. The height of this thanksgiving is when we offer up the gifts of bread and wine – "Thine own of Thine own, we offer unto thee, in behalf of all and for all" – while we are offered life in return from God.

Can we take America back to that original meaning, to that deeper look? The pilgrims had it, but we have preserved it! Perhaps now we can say "we" instead of "they" to show that Thanksgiving is not only for non-Orthodox. Certainly, it is at the Divine Liturgy  where "we" should begin this Day of Thanksgiving. Is there less that we can do?

What's so Orthodox about Thanksgiving? Orthodoxy

MAKING OF THE BURSHANAI AND ANTIDORO (BLESSED BREAD)

The Syriac-Greek Antiochene Rite — Orthodox Catholic Church

For the Holy Liturgy of the Mass, the Syriac-Greek Antiochian Archdiocese has adopted the tradition of the Syriac Patriarchate of Antioch for making the "prosphora or burshanai" used at Liturgy. The priest, or another appointed, makes the bread to be used at Holy Liturgy of the Mass on Saturday afternoon to bring to the Prothesis Table that evening for the Proskomide Service. The recipe used comes from the tradition used by the Syriac Patriarchate of Antioch. There are two larger burshanais made and then the smaller balls that are consumed by the people at Holy Communion. One large burshanai later is consecrated and referred to as the "Lamb" which is taken by the priest(s) at Holy Communion. This is stamped with a seal that has "IC XC NIKA" upon it. The second one which is larger than the previous one is used for antidoro (blessed bread) at the end of Liturgy to give to the people. This one is stamped with a seal containing an etching of the Blessed Virgin Mary upon it. All are made from the same recipe. It must be silent when baking the burshanais except for prayer or chanting. The place where this is to be done should be clean and the surface where it is prepared clean. Hands should be washed before beginning.

The Recipe:

3 cups of flour;
1 and ¼  cups of warm water;
6 tablespoons olive oil;
1 teaspoon of yeast;
½ teaspoon of sugar; and
1 dash of salt (one sprinkle).

Mix them all together until they become one ball. Cover with a cloth for 1 hour. Punch down and form into small balls, larger flattened one for Lamb and another even larger one for antidoro. There should be sufficient number of small balls for those receiving Holy Communion. The larger one for Lamb is to be at least 3" in diameter to accommodate the seal. The antidoro is to be about 8" in diameter (or larger depending on the size of congregation) with the seal of the Blessed Virgin Mary in the middle. This one, after baked, is cut into small squares but the image of the Virgin Mary is not cut but is broken and eaten by the clergy. These are to be baked at 400 degrees in the middle of the oven until golden brown but not until hard where it cracks. A cross is traced on top of the burshanai using a knife on all the small balls.

While kneading the bread the following is said:

"He was oppressed and he was afflicted, yet he did not open his mouth; like a lamb that is led to slaughter, and like a sheep that is silent before its shearers, so he did not open his mouth. By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, for the transgression of my people to whom the stroke was due? His grave was assigned with wicked men, yet he was with a rich man in his death, because he had done no violence, nor was there any deceit in his mouth." (Isaiah 53: 7-9)

When making the large Burshanai (Lamb), say:

"I am that bread of life. 49 Your fathers did eat manna in the wilderness, and are dead. 50 This is the bread which comes down from heaven, that a man may eat thereof, and not die. 51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. 52 The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? 53 Then Jesus said unto them, Verily, verily, I say unto you, Except you eat the flesh of the Son of man, and drink his blood, you have no life in you. 54 Whoso eats my flesh, and drinks my blood, hath eternal life; and I will raise him up at the last day. 55 For my flesh is meat indeed, and my blood is drink indeed. 56 He that eats my flesh, and drinks my blood, dwells in me, and I in him. 57 As the living Father hath sent me, and I live by the Father: so he that eats me, even he shall live by me. 58 This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eats of this bread shall live for ever." (John 6:48-58)

When making the smaller round Burshanais, say:

"Then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being." And God created man to his own image: to the image of God he created him: male and female he created them. (Genesis. 2:7)

When making the antidoro, say:

"Then Herod called the Magi secretly and found out from them the exact time the star had appeared. He sent them to Bethlehem and said, "Go and make a careful search for the child. As soon as you find him, report to me, so that I too may go and worship him." After they had heard the king, they went on their way, and the star they had seen in the east went ahead of them until it stopped over the place where the child was. When they saw the star, they were overjoyed. On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold and of incense and of myrrh. And having been warned in a dream not to go back to Herod, they returned to their country by another route."  — (Matthew 2:1-12)

The Advent Period in Home Life

by Sophie Koulomzin
http://www.antiochian.org/midwest/Articles/The_Advent_Period_In_Home_LifeNB.htm

What is the meaning of the feast of the Nativity of Our Lord in our family life? How can we live through the preparatory period of Advent as a Christian family? Can this meaning be truly and naturally, unpretentiously, embodied in the experience of a family, a home with children, teenagers, adults and old people?

Of course, first of all, Christmas is a FEAST, a celebration, an occasion for joy. Understanding the real meaning of this joy (God coming to us to share our humanity) comes to every individual gradually, within the measure of his or her spiritual development, but the experience of joy, of rejoicing, of having a very happy time because it is Christmas is something that can be experienced by all members of the family, whatever their age, whatever their level of spirituality . . . if only there is someone within the family who remains a witness of the true meaning of this joy. The experience of a joyous celebration remains the foundation stone of understanding the meaning of the Lord's Nativity.

CHRISTMAS MEANS JOY.

All parents realize, I think, that attending church services is not sufficient to have children and young people sincerely experience joy. The real challenge for a Christian family is to find a form of home celebration that will be enjoyable and creative for all its members, young and old and will yet keep a kind of transparency, through which the true meaning of the feast can be perceived within the spiritual capacity of each one. It may be a festive meal, a distribution of presents, lighting the Christmas tree, carol singing, or many other things. It has to be something that comes naturally, remains spontaneous, is not artificially imposed.

I was asked to write a short article on the theme of home activities during Advent. But, I believe that most parents would agree with me, it is practically impossible to plan a program of activities for the family. The family is not a school, not an institution where the whole environment can be carefully controlled, a curriculum planned, study material provided, tests carried out. A family is a unit, a "one­ness," of individuals, of individual relationships, moods, different and constantly changing stages of development. Any attempt to IMPOSE a mood, a feeling, an emotion may call forth resentment and irritation that defeats the very purpose of the effort. Anything that will be felt by other members of the family as artificial or contrived and will not become a living part of the family experience. A family tradition has to be "grown into," has to become a natural way of life for the family.

In the past, individual Orthodox families lived within Orthodox societies and certain traditions were part of a general way of life, but today every family has to find its own AUTHENTIC way of living its own church life in a generally secular world.

I am afraid I am quite unable to write a theoretical article on the subject. I can only attempt to share with you how we tried to prepare for Christmas and live through the feast as ONE family.

I think a festive Christmas meal is enjoyed more and becomes more meaningful when it is preceded by a period of fasting and abstinence in whatever form, and for whatever length of time this is possible in your particular family situation. After the ALL NIGHT VIGIL on Christmas Eve we returned to a special lenten supper which we had around the Christmas Tree (my own particular idiosyncrasy was observed in that on that quiet occasion we lit real candles and not electric lights.) I have Ukrainian friends who have a very traditional Christmas Eve supper menu, but in our home we had never known that particular tradition.

I always wanted preparations for Christmas to involve the children's creativity. For many, many years our home celebration involved a home Christmas play. I am fond of theatricals, especially of the kind that draws upon the children's imagination and creativity. Old Christmas folk stories and legends adapted themselves easily to whatever number of children or grandchildren were available. Costumes and scenery were made up of odd stuff found in an old trunk in the attic, with the help of colored paper, tinsel, glue, paints. Rehearsals were part of the Advent time and they did involve a sense of effort and work in preparation for celebrating Christmas. In our particular case it also served the purpose of teaching children Russian.

On Christmas Day, after Divine Liturgy, the whole family clan assembled for a festive dinner which lasted quite long. As soon as it grew dark it was time for the play. Looking back at those plays so many years later, I can see how well they are remembered by my children (now parents of growing families), and many of our now adult grandchildren.

After the play, someone dressed up as Santa Claus, brought in all the gifts from grandparents, uncles and aunts, cousins and from children to each other and to adults. It made a huge pile. We never made a big issue of "believing in Santa Claus." I guess the smallest children, up to about three or four years old accepted him in good faith, but whenever they began to ask questions, I always told them the story of Saint Nicholas bringing gifts secretly and how the tradition of Santa Claus was established in his memory.

Our Advent activities were usually var­ious forms of preparing for celebrating Christmas. Some time before Christmas (in the days of "two calendars" it was usually on the "new style" Christmas) we built a manger scene, a "crèche" as we called it. Making the cave, the landscape around it, the clay figures, the lighting effects depended on the age and sophistication of the young artists and varied from year to year. We made decorations for the home, for the Christmas tree.

And then, of course, we prepared gifts. I am sure that, in terms of Christian experience of life, expressing our love to others through preparing gifts for them is a good way of preparing for the feast of Christmas. Obviously the children expected to receive gifts, just as we expect to receive a lot of things from our Heavenly Father, but they also gave gifts and that involved a lot of work, imagination and planning on their part (baking, building, sewing, painting, carpentering, etc. . .)

I regret now that we did not know how to involve our children in trying to give pleasure to people outside the family. I do believe that gift giving has to be a part of a personal relationship and I always felt hesitant about dumping useless little impersonal gifts on old people in a Nursing Home. But as I look back, I believe that it might have been possible to interest children in a personal and continued relationship with a particular person who might be lonely or friendless.

In our family in days past, the Pre­Christmas period was always linked to what used to be called "govenye", "making one's devotions" or what is now sometimes called a "retreat." That meant that we attended church, for several week days we abstained from certain foods and amusements and went to confession and received Holy Communion on Christmas Day. It was a family experience. I realize that today when frequent communion is practiced in many families, the situation is different, but I do believe that a kind of family retreat before great Holidays is very helpful.

Of course, we made sure, as the children grew up, that they all knew well the Gospel Nativity stories and the special Christmas liturgical hymns sung in church. If there is time and place in the structure of family life for special Pre-Christmas instruction, many helpful suggestions can be found in the booklets "THE SEASON OF CHRISTMAS" published by the OCEC.

I do not think that any family can ever say with self satisfaction that it has carried out a perfect program in preparation for the celebration of a great church feast, yet I know that many young adults, who have to a certain extent drifted away from taking part in the life of the Church, still cherish the family celebration of Christmas and Easter, and this experience remains for them a link with the experience of Church life.

Mrs. Sophie Koulomzin is the "mother" of Orthodox religious education in North America. Her article comes to us from the OCEC News.

LET HE WHO IS WITHOUT SIN CAST THE FIRST STONE

The Syriac-Greek Antiochian Synod of Bishops
Synodal Judicial Vicar of the Archdiocese
Very Reverend Archpriest Stephen Lawrence JCM, SJV, Metropolis Chief Canon Lawyer

The hate-inspired news articles and situations in Colorado, Minnesota, and Ohio that were directed at our jurisdiction, were those of malfeasance and based on unfounded allegations, fraudulent statements, and trumped up charges from the State of Colorado Attorney General's Office. They are all one and the same in each of the three States, and all contain the name of Anthony Dyl. In addition, the Orthodox Church in America and the Greek Orthodox Archdiocese will both be mentioned in this expose' because of issues they have encountered. Soon after Mr Dyls's attack on His Beatitude Metropolitan Stephen and the Archdiocese in late 1994, we were told that he was ordained a deacon in the Orthodox Church of America. This was the same Church that had a long history of animosity with our Archdiocese. You will recall from previous articles that His Eminence Archbishop Theodosius, OCA Primate, during the 1992-1994 attack was Primate of the OCA. During that time, Metropolitan Stephen refused to drop the claim that our Archdiocese was the first fully "American" Orthodox Church in the United States. This created a situation of conflict between the OCA and Metropolitan Stephen and the end results, that Metropolitan Stephen was not aware would materialize, i.e., that our Church became a target of the State of Colorado.

The following information was found online:

OCA CLERGY STATS.

Taken from File Format: PDF/Adobe Acrobat - View as HTML

Mar 9, 2011 ... DYL, Deacon Antony is assigned to St. Herman Church, Littleton, CO, effective January 9, 2011 (Diocese of the West). [The date of ordination was not listed but his assignment was].

Dyl, Rev. Dn. Antony
Lakewood, CO, 80227
Spouse: Michelle
Diocese: OCA-WE
Parish: OCA-WE-LITSHA

Links on "OCA Diaconal Vocations Program"
http://www.facebook.com/posted.php?id=252777026133&share_id=105081129534361&comm ents=1 [Mr Dyl placed the following plea.]

Deacon Antony Dyl - I've got a dilemma. It looks like the Academic Program is $420, PLUS $300 for meals, PLUS $65 per night for lodging. That's pretty pricey, and I just can't afford that and the Practicum. But I don't want to pass on the opportunity to satisfy my Third Semester Requirement in one intensive week. Any suggestions? March 1, 2010 at 6:14pm

Speculation: Was Anthony Dyl's brief study process and ordination a reward for attacking our Church and legally established and operated University in Colorado?

The Greek Orthodox Archdiocese was also quick to join the OCA and the State of Colorado in casting stones at us – that they denied in written form. The GO Archdiocese took aim at our Archdiocese after events started to unfold in Colorado, and mostly after the death of His Eminence Archbishop Iakovos who approved the ordination of Metropolitan Stephen. Archbishop Iakovos through Bishop Timotheos of Chicago Illinois issued in writing very nice accolades about Metropolitan Stephen in his letter of ordination to the Priesthood. After his death, the successors merely tried to shake this off by saying, "he must have fell through the cracks." That doesn't say much about the "competency" of the officials of the Greek Orthodox Archdiocese. No doubt Archbishop Iakovos approved what was done based on facts and the truth made known to him by the ordaining bishop, His Grace Bishop Timotheos of Rodostolon (of Blessed Memory), who checked the then Father Stephen Thomas out very carefully leaving no stone unturned. Very Rev Evagoras Constantinides met with Father Stephen many times investigating his beliefs and personal life and also assisted him before he was ordained. His Grace Bishop Timotheos accepted the education Father Stephen completed at Holy Trinity Antiochene Malabar Seminary in Toledo Ohio, and at St Paul Monastery in LaPorte Indiana. These were never questioned until 1995 yet he was ordained in 1976! Remember Meghan Barr, she was more than willing to print lies about our Church in her article. Could it be that the article was sent around the world to make everyone in our Church look bad and to stop any donations from supporting our work? How many very serious and heinous crimes never make it around the world? However, a simple issue such as ours that is filled with fabrications made it! A note of interest is that several greetings to "Archbishop Stephen" from Archbishop Iakovos on various occasions were received by US Mail in 1992, 1993, and 1994.

As for the Greek Orthodox Archdiocese of America, one issue here to keep in mind is that Father Evagoras Constantinides who handled all the preliminary papers and investigation on our Metropolitan Stephen in 1975 had a son who also was studying to become a priest. It was well known in the community that Father Evagoras wanted his son, Chris Evagoras, to be close at hand. Father Evagoras was also upset that some of his parishioners left his Ss Constantine & Helen Cathedral for our St Michael the Archangel Greek Orthodox Church in nearby Portage Indiana. This did not make him happy especially because (as he told many) he was losing Sunday donations. It wasn't long after, that Father Evagoras tried to get the clergy at St Michael's to reduce the parish to a monastic community. This was refused. Next came a summons of the clergy to the Diocese in Chicago Illinois to discuss a return to seminary in order to learn Greek, when the Portage parish was an all English one approved by Bishop Timotheos. The clergy also refused this. So not long after this refusal, conflict between the two parishes occurred. St Michael's was forced to close because of false statements made by Father Evagoras, and by the Greek Diocese of Chicago and its new bishop being upset with the two priests for not accepting their ultimatum, and this led to the rescinding the charter of the parish. Right after this in Valparaiso Indiana (nearby Portage Indiana where St Michael's was located), Father Christopher Constantinides opened his parish (St Iakovos) with help from his father. The Greek Archdiocese, like the OCA, also has some history.

Following are a few of the articles that can be found online concerning the two jurisdictions that attacked our Primate and our Church. For further reading please go online to http://ocanews.org/news/TikhonLetterArticle.html.

Greek Orthodox Abusehttp://www.eurekaencyclopedia.com/index.php/Category: Greek_Orthodox_Abuse – Full Stories

Greek Orthodox Church structured State religion with 10,500 priests and 10,000 theologians paid government salaries similar to those earned by high-school teachers. Its 81 bishops are far more powerful, earning tax-free salaries similar to those of cabinet ministers and at least twice again that much from fees for weddings, baptisms and funerals, from the rental of burial plots and from the construction and renting of apartments on church property.

Greek Orthodox Church scandal worst crisis in the Church's modern history, with allegations of theft, skullduggery, homosexuality, sexual improprieties, trial rigging, drug and antiquities smuggling engulfed the institution. Tape recordings revealed rampant homosexuality among senior clerics who, unlike ordinary priests, are under oaths of chastity. The Greek Orthodox Church sees homosexuality as an "abomination," with the archbishop recently describing it as a "blatant, crying sin." Erupted when Bishop Theoklitos of Thessaliotis resigned after being accused of running a trial-fixing ring. Four high-court judges and several politicians were allegedly paid large sums of money to clear the bishop and his associates of charges that included drug dealing and homosexuality (which is illegal in the Church), February 2005. The Greek Orthodox Mafia Greek Orthodox Church is run by bishops who were accused of serious crimes, amounting to an organized crime ring that exerted control over Greek politicians and judges, and to have used the Church's almost unlimited powers to build a Mafia-like hierarchy of wealth and corruption.

Aghia Skepi Monastery, Abbot (1941-) of Aghia Skepi Monastery in Keratea, east of Athens, was arrested on suspicion of sexually abusing at least 21 novice monks over the last two decades. After four men aged 18 to 34 went to a police station in Keratea and told officers that the monk repeatedly abused them between 1988 and 2007 while they were at the monastery, 10 March 2009. [This also happened in another monastery to a young Serbian man wanting to become a priest who advised the Chancery of the Syriac-Greek Antiochian Archdiocese of the attack on him. His name, Ilias Berthold, was sexually assaulted when at a Greek Monastery.]

Archbishop Christodoulos embattled spiritual leader accused of procuring the services of a convicted drug smuggler, Apostolos Vavylis, to help elect a favored cleric to the post of patriarch of Jerusalem. Investigations have shown that the archbishop wrote a recommendation letter for Vavylis months before he was arrested smuggling heroin. [This was also the case with two archdeacons to Archbishop Iakovos and later another in the United States. One of them was accused of theft from a wealthy member of the Greek Church.] Amazing, isn't it, that these people keep using one story about the Syriac-Greek Archdiocese over and over yet major crimes they try to push under the carpet.

2. Metropolitan Panteleimon of Attica (1919-), Bishop of Attica, a leading churchman who headed Greece's richest diocese, was withdrawn from duties after allegations of "lewd exchanges with young men" and charges that he had embezzled around ¤4.4 million for "his old age." He owned an offshore company. The bishop is one of several eminent priests whose names have been linked in a widening trial-fixing and corruption scandal involving at least 20 judges currently under investigation. In the wake of suggestions by fellow members of the synod that he resign, Panteleimon's reaction was less than charitable. "If I speak, there will be an earthquake. I'll take many with me to my grave." Panteleimon embezzlement Panteleimon, Bishop of Corinth, stood trial for siphoning Church funds into bank accounts in his name 1993-2000, including cash from a girls' orphanage and an old-age home. Panteleimon was also accused of having falsely claimed that the Bishopric's financial records were destroyed during the severe floods that afflicted Corinth in 1997. Instead, he ordered an associate to dispose of the potentially incriminating documents in dumpsters on a highway outside Corinth. Another five Corinth priests and the bishop's female factotum were also indicted.

Greek Orthodox Abuse US

Metropolitan Paisios of Tyana (Loulourgas) was accused by Bishop Vikentios of Apameia who made allegations about Metropolitan Paisios of Tyana tenure at the Saint Irene Chrysovalantou Monastery and its Dependencies in Astoria, NY. Included were charges that the Metropolitan sexually abused the Bishop's brother, Spyros Malamatenios, who was 17 at the time. Bishop Vikentios (Malamatenios), a close associate of Metropolitan Paisios (Loulourgas) for 40 years and co-founder of the Monastery, outlined a tale of sex and other alleged wrongdoings. Bishop Vikentios made revelations of alleged serious excesses by the Metropolitan, including that he was involved with people of both sexes, including Christonymphi, The National Herald (USA) 19 December 2010. Paisios resignation Metropolitan left the Monastery after submitting two letters of resignation in October 2010, citing health reasons, and returned to Athens, Greece.

Bishop Vikentios confirmed reports that a gun was found by the Patriarchal Exarch in the room of Metropolitan Paisios and that he also sold the golden offerings known as tamata of the faithful at the Monastery's Greek festival. Also for taking much of the gold to Greece, which was melted and made hierarchical crosses and pictorials. Bishop Vikentios alleged that even his own life is at risk. He stated that based on the Charter granted by the Ecumenical Patriarchate to the Chrysovalantou Monastery, and also according to New York State's regulations governing the Legal Corporation of the Chrysovalantou Monastery, both interim Abbots were illegal. They were appointed by the Ecumenical Patriarchate, but Metropolitan Evangelos of New Jersey and Bishop Elias of Philomilion, were considered illegal.

Rev. Nicholas E. Katinas (1935-), pastor of Holy Trinity Greek Orthodox Church in North Dallas where he worked for 28 years, sexually abused minors while a priest before going to Dallas. He is also under investigation by the archdiocese for allegedly abusing a child at Holy Trinity, reported 22 April 2007. Texas accusation Two sexual abuse allegations brought against Katinas in Dallas federal court 2007.  Illinois Lawsuit alleges that the Rev. Nicholas E. Katinas repeatedly sexually assaulted a then-teenage altar boy at Assumption Greek Orthodox Church in Olympia Fields Illinois from spring 1977 to September 1978. Katinas, who joined Assumption in January 1969, groomed the victim for abuse by showering him with attention and telling him he was a "good-looking boy" and that he was "special" before initiating the sexual contact. Katinas, who was pastor at Assumption from 1969-78, when his superiors transferred him to a Dallas church. [Metropolitan Stephen is familiar with this priest and participated in Holy Liturgy at Assumption Church in 1976 on one occasion]. The Katinas cover-up: "Greek Orthodox Archdiocese refused to defrock doing everything they could, within their capacity, to "save" Katinas. But defrocking of Rev. Nicholas Katinas was officially carried out, finally by the Ecumenical Patriarchate in Constantinople on 11 July 2007. "Greek Orthodox Archdiocese has proven that there was in fact, very serious sexual misconduct committed by Father Nicholas Katinas against children, it is my understanding that the Archdiocese is now refusing to defrock him. It is a disgrace and an embarrassment to our Church, as well as an insult to his victims, if Father Katinas is allowed to remain on an indefinite suspension and is not subsequently defrocked."

Various Cases Online: Rev. Emmanuel Koveos, pastor at the Dormition of the Mother of God Greek Orthodox Church in Burlington, was convicted in 1998 of fondling a 12-year-old girl during Greek lessons at the church. Rev. Michael Pappas former priest at Stockton's St. Basil Greek Orthodox Church resigned from San Francisco's Holy Trinity Greek Orthodox Church he has led for the previous three years sent a letter in which he admitted to cheating on his wife and stepped down from his post, August 2007. Rev. Michael Rymer of the Greek Orthodox Metropolis of San Francisco, was accused by John Doe that he did not tell him that he had been exposed to the AIDS virus when they engaged in a homosexual relationship from 1989 to 2004. Rymer, who was defrocked as a priest in 2006 and who denied "Doe's" allegations in a court document filed in 2007, was diagnosed with AIDS in 1990. Lawsuit settled 8 October 2008. Pangratios Vrionis (1944-) who was defrocked from the Greek Orthodox Church after being convicted of sexually abusing two boys in 1970. He founded his own independent church in Queens, NY, referring to himself as the archbishop of Sts. Fanourios & Gerasimos Greek Orthodox Cathedral. On 1 February 1999, he showed a 14-year-old boy a pornographic videocassette and touched him sexually. He was arrested April 2003 on charges of third-degree sexual abuse and attempted sexual abuse and as part of a plea deal, Vrionis pleaded guilty to both charges in Queens Criminal Court in exchange for a year of probation, 14 May 2003. How many are aware that the convicted pedophile Pangratios Vrionis was once the Archdeacon to Archbishop Iakovos of the Greek Orthodox Archdiocese in the United States.

Editor's Note: So what did the Syriac-Greek Antiochian Orthodox Catholic Church do that was so wrong that it had a malicious and libelous article composed that made it around the world? The above cases are only some of those appearing online. The Orthodox Church in America also has its share as well. The Holy Orthodox Catholic Church is made up of very holy men who teach and live the holy faith of Christ. However, as in the Roman Church and others, there are those who have fallen astray and have caused serious scandals. We must remember that the Church itself is not bad, it is just that there are some bad persons within it.

SOMETHING TO CONSIDER ABOUT "SCOBA"

Author:  Father Bartimaeus (St Katherine Orthodox Church)
January 9, 2010

Editor's Note: The unsuspecting person would think that this SCOBA (Standing Conference of Orthodox Bishops in America) organization under the Greek Orthodox Church and Archdiocese is a "good-will body" of bishops who are "trying to do good for the whole" of Orthodoxy. They have been referred to as nothing more than a country club group of men who pay dues and support each other against those who do not join with them. There have been many articles written about SCOBA. In many cases jurisdictions that are canonical who do not bow to SCOBA are referred to as 'uncanonical"! The following article by Father Bartimaeus is only one of many others written by other clergy on this matter.

By their own description, which they placed in the 1995 "Yearbook of American & Canadian Churches," published by the National Council of Churches of Christ: "This body was established in 1960 to achieve cooperation among the various Eastern Orthodox Churches in the United States. The Conference is a voluntary association of the Bishops in the Americas established to serve as an agency to centralize and coordinate the mission of the Church. It acts as a clearinghouse to focus the efforts of the Church on common concerns and to avoid duplication and overlapping of services and agencies." According to their own words placed in the Orthodox Christian community recognized 1994 Directory of Orthodox Parishes and Institutions in North America: "SCOBA is a Federation of Eastern Orthodox hierarchs who recognize one another's canonical status." Therefore, admission to membership is strictly up to those who already make up its membership, influenced by old grievances, jealousies, personalities, politics, nationalities, covetous, power, etc. - NOT based on true "canonicity" and the Faith.

SCOBA's membership consists of 10 professing Orthodox Church entities, of which at least 3 owe their existence to and are under the 'protection' of the Greek Orthodox Archdiocese of America, with at least two whose supposed "canonicity" is expressly unrecognized by world Orthodox as schismatics. Today's Orthodox Church in America-OCA also owes its existence mostly to the Greek Archdiocese. The permanent presidency of this exclusive organization is whichever presiding Metropolitan may be of the Greek Orthodox Archdiocese of North America. SCOBA and its self-choosing members have no authority whatsoever granted them from Holy Canon, Holy Tradition, or their Patriarchates other than the authority and governance over their own individual and specific jurisdictions in North America as each individual bishops. Although they do not admit until pressed to do so, SCOBA is not an ecclesiastical overseeing authority nor possessor of any canonical privilege to make any rulings, determinations, or judgments all-inclusive of Orthodoxy in North America or regarding any non-SCOBA Orthodox entities. They are not North America's Synod of Bishops, which does not exist. To put an end to such bold assumptions on their part, SCOBA members gathered from 30 November-01 December 1994 and issued the statement: "in convening this present Conference of Bishops, we find ourselves to be an Episcopal Assembly, a precursor to a General Synod of Bishops." They further uncanonically resolved to convene annually "to enhance the movement toward administrative ecclesial unity in North America," exclusive of course of non-SCOBA entities.

Editor's Note: The Orthodox Church in America was once called the Russian Orthodox Church, before that the Metropolia, before that the Russian Orthodox Greek Catholic Church. Now this is okay for them but for any other Church to have name changes (that are justified), like our jurisdiction, a certain reporter and assistant attorney general feel its not right. Double standards are obvious. However, Mr Dyl belongs to the OCA, maybe that is what it takes for some like the OCA.

Reaction to this was swiftly met with terse rejection from the Greek Ecumenical and other Patriarchates as a bid to schism from their Mother Churches' authority and oversight. As a result, the canonical message from their patriarchates was and is that SCOBA is not an Episcopal Assembly, Bishops Synod, nor possessor of any all-inclusive ecclesiastical administrative authority or powers over North American Orthodoxy. "The Orthodox Church is a family of sister churches, decentralized in structure" (The Orthodox Church, 1963, Greek Bishop Kallistos Timothy Ware). "It is curious to note how in this complex system the most unequal bodies, the colossal Russian Church and the one Monastery on Mt. Sinai, for instance, are arranged side by side as equal branches and sister churches. …Canonically he [the Ecumenical Patriarch of Constantinople] has no jurisdiction outside his own Patriarchate. …The Patriarch of Constantinople has primacy of honor but no jurisdiction, except in his own Patriarchate" (The Eastern Orthodox Church, 1911, Fortescue, p. 273, 283, 337). Just as the Ecumenical Patriarch is not primate, ruler over the whole Orthodox Church, neither is SCOBA or the Greek Metropolitan in America over all North American Orthodox.

SCOBA's first embryonic formation began in 1956, when the then schismatic and ambitious Russian Metropolia/Russian Orthodox Greek Catholic Church in America, [Note: Now Orthodox Church in America] in cooperation with the National Council of Churches, organized a series of annual religious education conferences. This evolved into the creation of SCOBA - the "Standing Conference of Orthodox Bishops in America." Not all professed Orthodox entities in North America participated in the conferences or the creation of SCOBA, either by choice or from not being invited. This was due to years of prejudice, mistrust, ethnic conflicts, ambition, pride and jealousies, which flamed between the uncanonical multiple Orthodox jurisdiction in North America. Just because some years later they added the term "Canonical" into their self-created association's name, does not mean that bishops and churches that are not a member of SCOBA, whether by choice or exclusionism, are un-canonical or invalid. Today, elitist SCOBA members do little to correct this widespread presumption believed and promoted by less-informed Orthodox Christians as well as non-Orthodox. For instance, the Russian Orthodox Church Bishop of Patriarchal Parishes of Moscow in the USA is not a member of SCOBA. Does this therefore make him and the Russian Orthodox Church's parishes un-canonical, invalid? Others were once members of SCOBA and its predecessor association but chose to resign of their free will or were simply un-invited to join SCOBA when it began. Does this make them un-canonical, invalid? SCOBA members call themselves canonical, and non-SCOBA churches call themselves canonical. One group "recognizes" the canonicity of each other and rejects non-members, just as other groups "recognize" each other but not others. Pure jealousy, pride, and scandal of the devil.

Only in the 20th century has being a "canonical" church or cleric come to mean an external membership or association whereas, historically and traditionally, being canonical meant unity in the Orthodox Faith of Christ "once for all delivered to the saints" (St. Jude 3). What has happened in the world of Orthodoxy today is that the organization and external membership have taken over and now wrongly define what the Church is or is not. One is reckoned to be "in the Church," canonical, or even "valid," if he is affiliated with an "officially recognized" organization. When people today think of the Church, they think in Western terms of a physical organization, association, diocese or jurisdiction and the membership of the local church in that organization is equated with holding the Faith of Jesus Christ, whether it actually does or does not. Again, up until the 20th century, determining who was a canonically valid church or person was their adherence, their unity with the One Orthodox Faith. "Many people may be members of the Church who are not visibly so; invisible bonds may exist despite outward separation. The Spirit of God blows where it will, and, as Irenaeus said, where the Spirit is, there is the Church. We know where the Church is but we cannot be sure where it is not; and so we must refrain from passing judgment…" (The Orthodox Church, 1963, Greek Bishop Kallistos Timothy Ware). The Western perception of the Church as membership in "officialdom" stands in sharp contrast to the teachings of Holy Scriptures, the Canons, and the holy Fathers, including St Gregory Palamas. He wrote: "They that are of the Church of Christ are they that are of the truth; and they that are not of the truth are not of the Church of Christ. For we are reminded that we are to distinguish Christianity not by persons who have ecclesiastical titles, but the truth and by the exactness of the Faith."

Russian Archbishop Aftimios Ofiesh, founder of the canonical American Orthodox Catholic Church in 1927, wrote during the height of the shameful Orthodox ethnic and supremacy wars. "The prime necessity for Orthodoxy in America at large is to bury the causes of her divisions and set forth a new on a road of peaceful and united progress for the good of Holy Church and the Kingdom of Christ . Orthodox Catholic bishops and leaders should come together in the spirit of love and the humility of their Master, and sacrifice themselves and their personal ambitions to the cause of their Church and their God."

ORTHODOX BITS N' PIECES

QUESTIONS & ANSWERS

Q. Why are red eggs passed out at Pascha (Easter)? George Nolan (Lake Station IN)

A. After the Resurrection of Christ, St Mary Magdalene went to Rome. Tradition teaches that when Mary first met the Roman emperor, Tiberius Caesar, she held a plain egg in her hand and greeted him with the words, "Christ is Risen!" Tiberius exclaimed: "How can someone rise from the dead? This is hard to believe. It is just as likely that Christ rose from the dead as it is that the egg you are holding will turn red." Even as he spoke, the egg turned a brilliant red! She then taught the good news of Jesus Christ to the emperor and the imperial household. Mary Magdalene told Tiberius all that Pontius Pilate and the leader of the Jews had done to our Savior, and preached the Good News to all!

Q. What is meant by "hypostatic union" of Christ God? Nick Morikis (Valparaiso IN)

A. Hypostatic union (from the Greek, "hypostasis"), i.e., substance or subsistence, is a technical term in Christian theology employed in mainstream Christology to describe the union of Christ's humanity and divinity in one hypostasis. The First Council of Ephesus recognized this doctrine and affirmed its importance, stating that the humanity and divinity of Christ are made one according to nature and hypostasis in the Logos. Hypostasis had come into use as a technical term prior to the Christological debates of the late fourth and fifth centuries. Before there were Christians, the word was used in Greek philosophy, primarily in Stoicism. Hypostasis had some use in the New Testament that reflect the later, technical understanding of the word; especially Hebrews 1:3. Although it can be rendered literally as "substance" this has been a cause of some confusion so it is now often translated "subsistence" (existence). It denotes an actual, concrete existence, in contrast with abstract categories such as Platonic ideals. The First Council of Nicea declared that the Father and the Son are of the same substance and are co-eternal. This belief was expressed in the Nicene Creed.

Q. Can Orthodox Catholic priests marry? Janice Morgan (Portage IN)

A. Responding to your question as stated the answer would be no. However, a man married before his diaconate can be ordained a priest – but ordained priests may not marry and married priests may not remarry after their spouse should die.

Q. Who is the Patriarch of the Catholic (Universal) Syriac Orthodox Church and where does he reside? Joseph Younen (Sydney Australia)

A. The current Patriarch of the Holy See of Antioch is His Holiness Ignatius Zakka I, who resides in Damascus of Syria.

Q. Are "providers" of healing sacramental ministers in the Church? Marlene Anderson (LaGrange IL)

A. No, only priests are allowed to offer anointing of the sick canonically. "Providers" are those licensed by the Archdiocese who engage in healing ministries apart from the priesthood who also anoint with "blessed" oil and not "consecrated" chrism (oil) those who are sick. If they are licensed and commissioned, they share, in part, within the healing ministry.

Q. What does the name of Jesus Christ mean in translation? Jerry Mason (Madison WI)

A. The name "Jesus" means "Savior." The name "Christ" means "Anointed One."

Q. What is the "Three Day Fast of Nineveh?" George Manakoupolis (New York NY)

A. The three day fast of Nineveh commemorates the three days that Prophet Jonah spent inside the fish (for the story, see the Book of Jonah in the Old Testament). This fast is unique to the Syriac Orthodox Church that it passed to other Orthodox Churches such as Coptic and Armenian. It is observed for three days from the tenth Monday before Easter Sunday. Historically, this fast is one of the most rigorously observed fasts in the Syriac Orthodox Church. The faithful traditionally refrain from food and drink for three consecutive days, from Monday till Wednesday! Some observe the fast by refraining from food (and drink if they so wish) from morning till sunset during the three days. The Church enjoins you to at least refrain from meat, fish and dairy products during the period of fasting which is what the Syriac-Greek Antiochian Orthodox Catholic Church accepts. The faithful are urged to go to church after this fast (or the following Sunday) and receive the Holy Eucharist. The Ninevites trembled at the voice of Jonah (Hebrew: Yonah), the son of Mattay, and took refuge in penitence by watching, fasting and prayer; and by tears and groans the sentence of judgment pronounced by Jonah concerning the destruction of Nineveh was annulled. Blessed be the Compassionate one who turned them from evil to good. God who heard the prayer of Jonah in the sea commanded the mighty fish to cast him up in three days.   

 If you have a question about the faith or the Orthodox Catholic Church, please send it to OCH Editor, 456 Nimick Street, Sharon PA 16146.

DOMESTIC PARISHES & PRAYER GROUPS

The Syriac-Greek Antiochian Archdiocese of the Eastern Orthodox Catholic Church, like other small Orthodox jurisdictions, realizes that there are members who live far away from the nearest parish to them. In some cases, there are parishes of other jurisdictions that are in communion with us or in which mutual recognition has been exchanged. In such cases our members may attend those churches until one of ours is opened in their locality. In other cases, there are those living in an area with no parish at all to attend, and for them they may belong to an existing parish and be on its rolls as a member. Such persons would be allowed to use the Typica Service within their homes on Sunday and Holy Days. Domestic Churches, Chapels, and Prayer Groups may be established in homes until a parish or mission can be officially established. "Distance Parishioners" would also be allowed to make their 10% tithe to the parish attached to uniting them to it in good standing. For further information contact His Excellency Bishop Timothy at rbsocc@juno.com or St Nicholas Center, 456 Nimick Street, Sharon PA 16146. If you are interested in assisting the Archdiocese in establishing a mission parish in your area, please write to us.

 MONASTIC RECEPTIONS + PROFESSION OF VOWS

• Postulant Brother Vincent Cappabianca CSB will be admitted to the novitiate of the Community of St Basil on Sunday November 20^th, at St Nicholas Chapel, Sharon Pennsylvania. His Eminence Archbishop Timothy will be the officiant.

APPOINTMENTS & ASSIGNMENTS

• Postulant Brother Vincent Cappabianca CSB appointed Assistant Chancellor for the Archdiocesan on effective March 2, 2011 by His Beatitude Metropolitan Stephen.
• Dr Vasilios (Basil) Gikas appointed Legate for Ecclesiastical Affairs in Greece for the Holy Metropolis, and Special Representative to Uganda, effective as of March 4, 2011.

OFFICIAL FROM HOLY METROPOLIS

Revised Divine Liturgy of the Mass – (05.01.11.1) The Holy Metropolis has completed the Syriac-Greek Antiochene Rite of the Liturgy (Mass) of St Gregory and Liturgikon. Clergy are encouraged to order this newly revised Liturgikon by May 29, 2011. It also contains the Rite of Benediction, Mystery of Confession (Penance), Morning Prayer, and other services. The Liturgikon will be added to without charge throughout the next year until completed in full. Contact the Archdiocese at . The cost for the 2011 Liturgikon is $175.00 and payable to "EOCC."

DAY OF COMMEMORATION – (09.17.11.1) Ordered by His Beatitude Metropolitan Stephen V Primate of the Church - St Julius of Goa, Archbishop (B. April 29, 1836 - D. September 23, 1923):

Our jurisdiction has much to be proud of. St Julius of Goa, Archbishop, should have a place in the hearts of all that belong to the Malankara and Syriac-Greek Antiochian jurisdictions. 119 years ago it was from the saintly hands of St Mar Julius of Goa that Archbishop Timotheos Vilathi became our first Archbishop Primate in the United States. May their memories be eternal. We, too, shall celebrate his eternal reward on September 23, 2011 along with the Goan Diocese. May he protect us all who call upon him to intercede for us to God.

ANNOUNCEMENTS

Prayers Requested:

• Father Patrick Lemming of Tennessee who is suffering from blindness in one eye due to glaucoma and his other eye is now being affected. He has also has problems with his heart and diabetes, and his daily mobility. Father has requested a release from his Sacerdotal Obligations from the Holy Metropolis, which is pending.
• Brother Vincent Cappabianca CSB of Ohio who is suffering from severe leg pain due to a fall that occurred in early 2010.

Commissioning of Licensed Provider:

• Dr Douglas Phillips FSAC

Forthcoming Ordinations Announced

• The Holy Metropolis has announced the approval of the following men to be ordained priests and deacons for the Syriac-Greek Antiochian Vicariate of the Democratic Republic of the Congo. The date to be announced. Those subdeacons that will be ordained Deacon and then Priest on the following day because of the length of time they have been waiting are listed first. The Holy Metropolis is in contact with bishops concerning a visit to Africa to ordain the men listed below. We prayerfully hope that this is accomplished by February 1, 2012. His Grace Bishop Ignatius of Zambia will be involved in the arrangements.

Candidates for the Diaconate/Priesthood:

• Subdeacon Kabangi Floribert
• Subdeacon Laurent Kabosani
• Subdeacon Joachim Kingwesi
• Subdeacon Joseph Mabedi
• Subdeacon Denis Mpongo Malumba

Candidates for the Diaconate:

• Subdeacon Francois Bazaba
• Subdeacon Aime' Manzensa

INCARDINATIONS PENDING / APPROVED – REINSTATEMENT OF FACULTIES

Father Andrew Masih (Pakistan) reinstated with faculties of the Syriac-Greek Antiochian Archdiocese of the Americas & Dependencies on September 17, 2011 by His Beatitude Metropolitan Stephen.

PAROCHIAL CHARTERS

Established:

• Holy Trinity Gift Shop & Bookstore, Canfield OH (02.09.11)
• St Anthony the Great Parish, Zambia (01.05.11)
• St Basil the Great Pro-Cathedral, Uganda
• St Catherine Mission, Tanzania (03.09.11)
• St Cyril of Alexandria Church, Uganda (03.02.11)
• St James House, Sevierville, TN (04.17.11)
• St Joachim Mission, Tanzania (03.09.11)
• St John the Baptist Mission, Tanzania (03.09.11)
• St John the Russian Mission, Tanzania (03.09.11)
• St Menas Mission Parish, Uganda
• St Michael the Archangel Mission, Sargodha Pakistan (09.03.11)
• St Monica Mission, Tanzania (03.09.11)
• St Moses the Ethiopian Mission, Tanzania (03.09.11)
• St Nectarios Church, Tanzania (01.26.11)
• St Paul the Apostle Church, Uganda (03.01.11)
• St Stephen the Protomartyr Mission, Hemet CA (03.11.11)
• St Thomas the Apostle Parish, Kerala India

PRAY FOR THE SICK AND SUFFERING

• His Holiness Patriarch Ignatius Zakka I of Antioch
• His Beatitude Metropolitan Stephen (Ohio)
• His Eminence Archbishop Timothy (Ohio)
• His Eminence Archbishop Anthony (New York)
• Chorbishop Haralambos Winger (Alaska)
• Chorbishop Kuriakos Thottupuram (Illinois)
• VR Archpriest Thomas Dillon (New Jersey)
• Archdeacon John DeMeis (New York)
• Father Sebastian Robles (Canada)
• Father Paul Jensen (Texas)
• Father Seraphim Kanagaratnam (Malaysia)
• Father Padraig Kneafsey (Ireland)
• Father Patrick Lemming (Tennessee)
• Father Vladimir Raasch (Minnesota)
• Rev Mother Helena (Bofey) SCSB (African Congo)
• Sister Anna (Convent of the Holy Virgin Mary) (California)
• Sister Katherine (California)
• Seminarian Cyril Shazad (Pakistan)
• Mr Jerome Wilmette (California)
• Mr Maximus Donald Seipke (Minnesota)
• Dr Joseph Bannon DCh (California)
• Mrs Gretchen Lejeune (Texas)
• Mr Hampton Bumgarner (New Jersey)
• Mr Dominic Winger (Alaska)
• Brother Vincenzo Cappabianca CSB (Ohio)
• Mr Vincent Colombo (Indiana)
• Dr Audrey Daniel DCh (South Carolina)
• Dr Marge Ebeling DCh (Arizona)
• Mrs Sherry Ellison (South Carolina)
• Mr Omar Esquilin (Ohio)
• Mr Andrew Lucas (Illinois)
• Mr Anthony Luebke (Ohio)
• Mr Alexi J Mason (Arizona)
• Mr Carl Maus (Maryland)
• Dr Karla VonEhrenkrook DCh (Arizona)
• Ms Sandra Wiechnik (Indiana)
• Mr Howard Youngheim (Indiana)
• For our Armed Forces everywhere, who are suffering, injured, or who have lost their lives protecting the freedom of others, and their families.
• For those suffering in Egypt, Pakistan, Afghanistan, Iraq, Iran, and all countries where citizens are fighting for their freedom, lives, and a positive change in their governments.
• For all our God-loving Bishops, Priests, Deacons, Seminarians, Monks, and Nuns, both living and dead, especially our Most Reverend Primate, Metropolitan Stephen, that they will all have good health and many years!

Note: If you, or someone you know, is sick or suffering, please let us know and you (or they) will be added to the OCH Prayer List. Send full name, address, and age. Thank you.

REST IN PEACE!

• Matthew Kropp, loving godson of Dr Hampton Bumgarner, passed away from possible heart failure on March 7, 2011. He was born on September 29, 1977. May he rest in the peace of Our Lord, now and always.
• William Lawrence, beloved father of Very Reverend Stephen Lawrence, priest of the Archdiocese, Carlsbad California, who passed away on May 28, 2011 at 88 years of age. May he rest in the peace of Almighty God.
• The Church remembers all those who have been killed in the defense of their country, especially those belonging to United States Air Force, Army, Navy, and Marines. May you find reward and peace in the kingdom of Heaven, and in the warmth of Our Lord's palms. Rest Eternal!

LAND DONATED IN PAKISTAN FOR ST MICHAEL THE ARCHANGEL PARISH

 [Sargodha Pakistan] The Holy Metropolis was advised on September 3, 2011 that Joseph Anthony of Sargodha Pakistan has donated property to the Holy Metropolis for the building of a parish church for the Orthodox Catholic Church. His Beatitude Metropolitan Stephen from the Holy Metropolis of St Peter has dedicated this property and its future building under the patronage of St Michael the Archangel. The first stage will be the erection of St Michael Church and later in time the construction of a small seminary to train future clergy in Pakistan. At this time, Holy Cross of Jesus Study Centre located in the same vicinity is serving as a training center for seminarians and for those interested in the Orthodox Catholic Faith. The Holy Metropolis of St Peter is very appreciative to Mr Joseph Anthony for his most kind donation. This is the first property to be donated in Pakistan to the Church. We ask that all that are able to donate to this cause to do so. It is important that such a mission takes hold and prospers in Pakistan for the greater glory of God in the Blessed Trinity.

HOMELESS PROGRAM NEEDS DONATIONS
PLEASE CONSIDER A DONATION

[Sharon Pennsylvania] St Nicholas Center offers homeless men a home and guidance in return for work on the grounds. This program of the Archdiocese has helped over fifty men in the last four years. Nine of these men have been chrismated into the Orthodox Catholic Church coming from pasts that did not include any church affiliation. Currently, several men are being cared for at St Sophia's that includes their room, food, their prescriptions, toiletries, personal needs, the outings they enjoy, and the new life they have found centered on Christ. However, this is costing the Archdiocese much money and we are now brought to our knees asking for your assistance. We are in need of donations here so that our work started can continue. In addition to the homeless, we have also adopted seven kittens/cats that were destined to die without intervention. If you can find it in your heart to help with our expenses please send you donation to St Nicholas Center, 456 Nimick Street, Sharon PA 16146, or you may do so on your credit card through PayPal. Please make checks payable to "EOCC." We are 501(c)(3) tax exempt. Thank you.

HANDMADE ITEMS FROM UGANDA ON SALE AT BOOKSTORE/GIFT SHOP

[Canfield OH] Father Christopher Tamale sent some beautiful handmade items from Kiboga Uganda to be sold at Holy Trinity Bookstore & Gift Shop in Canfield Ohio. The profits from these items will be sent to Uganda to help the mission parishes there in their survival. If you wish to purchase some by mail, please contact the bookstore and ask for a catalog of items and price list. There are change purses, purses for women, hats, jewelry, coconut bracelets, and many other beautifully handmade gifts. The Metropolis has several very poor parishes in Uganda. There are also two schools for children in Uganda under our omophor. We are asking that all try to make a purchase to help with the great poverty being experience by the faithful. If you wish to assist please contact St Nicholas Center, 456 Nimick Street, Sharon PA 16146. You can call (724) 308.6218. You can also just send a cash donation by check or via PayPal. Please mark your donation for Uganda Vicariate.

HELP FORM MISSION PARISHES & PRAYER GROUPS

The Syriac-Greek Antiochian Archdiocese of the Orthodox Catholic Church, like other small Orthodox jurisdictions, realizes that there are members who live far away from the nearest parish to them. In some cases, there are parishes of other jurisdictions that are in communion with us or in which mutual recognition has been exchanged. In such cases our members may attend those churches until one of ours is opened in their locality. In other cases, there are those living in an area with no parish at all to attend, and for them they may belong to an existing parish and be on its rolls as a member. Such persons would be allowed to use the Typica Service within their homes on Sunday and Holy Days. Domestic Churches, Chapels, and Prayer Groups may be established in homes until a parish or mission can be officially established. "Distance Parishioners" would also be allowed to make their 10% tithe to the parish attached to uniting them to it in good standing. For further information contact His Eminence Archbishop Timothy at  or 456 Nimick Street, Sharon PA 16146. If you are interested in assisting the Archdiocese in establishing a mission parish in your area, please write to us.

DONATIONS TO THE METROPOLIA

"Giving to Glorify God" (Matthew 6: 1-4). The Syriac-Greek Antiochian Eastern Orthodox Catholic Metropolis would like to thank the following for their generosity and love shown to God and His Church. Those wishing their names withheld are shown as "Anonymous." Donation statements upon request. You are asked to consider a donation to help the Metropolia with all its missions and programs by sending yours to the Metropolis, 456 Nimick Street, Sharon PA 16146; or by using your credit card to make a donation through PayPal at http://rbsocc.org/donations.html. All donations are tax-deductible. Please make your check out to "EOCC."

Our appreciation to the following for their support:

• Chorbishop Haralambos (AK) $200.00
• Mrs J Khory (Chicago IL) $50.00
• Dr John Marro (St Louis MO) $75.00
• Christ the Pantocrator Sovereign Order of Chivalry (OH) $150.00
• All Saints Monastic House & Chapel (Anchorage AK) $100.00
• St John Church (Madison WI) $75.00

Advertise in the HeraldYou can advertise your parish, center, club or other organization in this section for $10.00 plus $.50 (fifty cents) per word. The Orthodox Christian Herald is sent to every diocese, which copies it on to local members. It is read by over 3,000 people and growing.

Framed Icon of St Panteleimon, Patron of Healers Available from the Archdiocesan Chancery, 456 Nimick Street, Sharon PA 16146, these icons are suitable for hanging in counseling centers, clinics, and in the home. $40.00, postage and handling included. Commission members are required to have this icon hanging in their offices and clinics. Order yours today.

Meal Blessing Cards For clergy, monasteries, and homes of the faithful and include the variations for holy days. Order from Holy Myrrhbearers Monastery, 144 Bert Washburn Road, Otego NY 13825.

Handmade Nun Dolls from the Past Handmade nun dolls from the past. Full habits of many orders of nuns from various Churches including Orthodox, Lutheran, and Roman. Nostalgia brought to your doorsteps. These are beautifully created and show the exact habits of nuns worn many years ago. The wife of one of our priests makes them. You can write for a catalog or additional information to Father Patrick Lemming, St James House, 804 Catlett Road, Sevierville TN 37862.

Religious Articles Hand-Made Prayer Beads from Uganda. Made of good quality materials and most beautifully done, coming in 50 ($15.00) and 100 beads ($25.00). For more information and prices on other items please write to St Nicholas Center, 456 Nimick Street, Sharon PA 16146.

ANTIOCHIAN PARISHES AND ORGANIZATIONS OF THE ARCHDIOCESE

Archdiocese of the Americas & Dependencies - Write to His Eminence Archbishop Timothy, 456 Nimick Street, Sharon PA 16146.

Commission on Religious Counseling and Healing CRCH.RBSOCC.ORG For information write - Archbishop Timothy, 456 Nimick Street, Sharon PA 16146. This is an organization for licensed healing professionals in service to God. They serve through the Healing Ministry of the Church.

The Companions of St Basil is open to married or single men and women wishing to share in the good works and prayers of the Monastic Community of St Basil. Those interested in the Companions of St Basil should write to the Moderator, 456 Nimick Street, Sharon PA 16146.

Community of St Basil is open to those who wish to follow a monastic way of life. Write to Community of St Basil, 456 Nimick Street, Sharon PA 16146. The Community has monastic centers in the African Congo, Nigeria, Alaska (USA), and Pennsylvania (USA). The Sisters of St Basil are headquartered in the African Congo. His Eminence Archbishop Timothy is the interim Archabbot.

All Saints Antiochian Orthodox Catholic Chapel, 2216 Culver Avenue, Anchorage Alaska, Chorbishop Haralambos Winger, Pastor.

All Saints of Ireland Antiochian Orthodox Catholic Parish , County Cork Ireland; Father Padraig Kneafsey, Pastor.

Holy Ghost Antiochian Orthodox Catholic Chapel, Oceanside California, Very Reverend Archpriest Stephen Lawrence, Pastor.

St Andrew the Apostle Antiochian Orthodox Catholic Church located at 5907 Grand Avenue, Duluth Minnesota 55807.  Sunday Liturgy: 10:30 A.M.  To reopen later in 2011.

Ss Cosmas and Damian Antiochian Orthodox Catholic Chapel, 785 Grand Avenue #206, Carlsbad California. Very Reverend Archpriest Stephen Lawrence, Pastor.

St George the Great Martyr Antiochian Orthodox Catholic Parish, Pueblo Colorado, Fr Deacon Thomas Monroe, Administrator.

St Luke the Physician Antiochian Orthodox Catholic Mission Parish, VR Father Paul Jensen, Pastor, 339 NE 8^th Street, Paris Texas 75450.

St Nicholas of Myra Antiochian Orthodox Catholic Chapel, 456 Nimick Street, Sharon PA 16146. Sunday Liturgy of the Mass at 11:00 a.m.; Holy Days at 7:00 p.m. or as announced; and Holy Unction of the Sick on First Wednesday of Month at 7:00 p.m.

Ss Vladimir & Olga Chapel , St Paul Minnesota. Father Vladimir Raasch.  (Send email to Chancery for more information.   This mission is not under the omophor of the Archdiocese, but is in association with it.