TIKHONAIRE 2008 104th Annual pilgrimage
70th Anniversary OF THE FOUNDING OF ST. TIKHON’S SEMINARY
St. Tikhon’s Orthodox Theological Seminary and Monastery South Canaan, Pennsylvania ORTHODOX CHURCH IN AMERICA
Dedication September 14, 2007, marked the 1600th Anniversary of the falling asleep in the Lord of St. John Chrysostom, the revered Archbishop of Constantinople, and perhaps the most renowned preacher in history. St. John was the product of a truly Christian home. The example of his mother Anthusa's faith and piety made a pagan teacher of the fourth century proclaim: “Heavens, what women these Christians have!” By the time he became Archbishop of Constantinople, he was called “Chrysostom” which means “Golden-mouthed.” It was a tribute to his eloquence as a preacher of the Word of God. Writers of his age say that people preferred going to church to hear St. John preach the Gospel rather than going to the theater. He has been acclaimed the greatest homilist of the Christian Church. He wrote scores of books, full of sermons, commentaries, and articles. These are still printed in various languages and countries throughout the world to meet the need to learn the mind of the Fathers. The saint's zeal in spreading the Faith extended beyond the imperial city to the region of Thrace, to include Slavs and Goths, and to western Asia Minor. He sent missionaries to Phoenicia, Persia, Scythia, and Gaza, to convert pagans to Christ. He decried schisms and disunity in the Church of Christ: “I tell you and I witness before you, that to tear asunder the Church means nothing less than to fall into heresy. The Church is the house of the Heavenly Father, one Body and one Spirit.” Perhaps St. John is best known as the one who arranged the Liturgy which is celebrated in the Orthodox Church almost every Sunday of the year. That Divine Liturgy is known, in fact, by his name. St. John Chrysostom was exiled from his see a number of times – partly because some were offended by his preaching against luxury, and others objected to the high standards he expected them to live by. In 404 he was banished to the wilderness, where soldiers exposed him to every kind of hardship; and finally in 407 he fell asleep in Christ, praying these as his last words: “Glory to God for all things.” No one could be a greater model for seminarians to follow. With humility and gratitude to the Lord, we reverence his memory and dedicate this issue of the Tikhonaire to him, as we fervently ask for his heavenly intercession:
“Holy Hierarch, John the Golden-mouthed, pray unto God for us!” II
His Beatitude, the Most Blessed HERMAN, Archbishop of Washington and New York, Metropolitan of All America and Canada
His Grace, the Right Reverend TIKHON, Bishop of Philadelphia and Eastern Pennsylvania
T a b l e o f C o n t e n t s – TIKHONAIRE 2008 Board of Trustees, Administration, Faculty, and Staff . . . .1 St. Tikhon’s Graduates and Seminarians . . . . . . . . . . . . .9 Student Government . . . . . . . . . . . . . . . . . . . . . . . . . . .18 Married Seminarians and Families . . . . . . . . . . . . . . . .19 Feature Section: St. John Chrysostom . . . . . . . . . . . . . .25 “Characteristics of a Good Priest” . . . . . . . . . . . . .26 “The Life of St. John Chrysostom” . . . . . . . . . . . . .30 “The Mystery of Man – in Genesis” . . . . . . . . . . . .33 “Marriage: The Voyage to Heaven” . . . . . . . . . . . .37 “A Timely Message on Wealth and Poverty” . . . . . . .40 St. Tikhon’s 2007-2008 Timeline . . . . . . . . . . . . . . . . . .44 2007-2008 Academic Year . . . . . . . . . . . . . . . . . . . . . . .47 65th Seminary Commencement . . . . . . . . . . . . . . . . . . . .48 Summer Camp 2007 . . . . . . . . . . . . . . . . . . . . . . . . . . .49 Annual Women’s Retreat . . . . . . . . . . . . . . . . . . . . . . . . .50 Clergy Continuing Education Symposium . . . . . . . . . . . .52 Annual Golf Tournament . . . . . . . . . . . . . . . . . . . . . . . . .52 FOCA Launches Married Student Housing Project . . . . . .53 Seminary Orientation and Opening Retreat . . . . . . . . . . .54 Alumni Association Hosts Picnic . . . . . . . . . . . . . . . . . . .56 37th Annual Adult Lecture Series . . . . . . . . . . . . . . . . . . .57 Fr. Dimopoulos Awarded Honorary Doctorate . . . . . . . . .58 Founder’s Day Celebration . . . . . . . . . . . . . . . . . . . . . . .60 OCEC Educator Training Workshop . . . . . . . . . . . . . . . . .61 Bishop JOSEPH Visits St. Tikhon’s . . . . . . . . . . . . . . . . . .62 Seminary Hosts Marriage Retreat . . . . . . . . . . . . . . . . . .63 Orthodox Inter-Seminary Movement . . . . . . . . . . . . . . . .64 Reflections from an Indian Orthodox Seminarian . . . . . .66 Annual Men’s Retreat . . . . . . . . . . . . . . . . . . . . . . . . . . .68 Wusylkos Host Benefit Concert . . . . . . . . . . . . . . . . . . . .69 Church School Activities . . . . . . . . . . . . . . . . . . . . . . . . .70 St. Michael’s Day Talent Show and Dinner . . . . . . . . . . .72 St. Nicholas Day Celebration . . . . . . . . . . . . . . . . . . . . . .73
ST. JOHN CHRYSOSTOM
Caroling at Hospital and Nursing Home . . . . . . . . . . . . . .74 Church School Christmas Play . . . . . . . . . . . . . . . . . . . .74 Feasts of Nativity and Theophany . . . . . . . . . . . . . . . . . .75 March for Life 2008 . . . . . . . . . . . . . . . . . . . . . . . . . . . .76 St. Tikhon’s Wives’ Activities . . . . . . . . . . . . . . . . . . . . . .78 Century Association Winter Festival . . . . . . . . . . . . . . . . .80 First Week of Great Lent . . . . . . . . . . . . . . . . . . . . . . . . .81 Mission Priests Speak to Seminarians . . . . . . . . . . . . . .82 New Orthodox Study Bible Unveiled . . . . . . . . . . . . . . . .83 Diaconal Formation Program Opens . . . . . . . . . . . . . . . .84 In Memoriam: Seminarian Thomas Clee . . . . . . . . . . . . .85 Holy Week . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .86 PASCHA 2008 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .87 Field Education Awards . . . . . . . . . . . . . . . . . . . . . . . . . .88 2007-2008 Seminarian Ordinations . . . . . . . . . . . . . . . .90 St. Tikhon’s Mission Choir . . . . . . . . . . . . . . . . . . . . . . . .98 Student Life at St. Tikhon’s . . . . . . . . . . . . . . . . . . . . . .100 The St. Tikhon’s Monastery Community . . . . . . . . . . . .103 103rd Annual Monastery Pilgrimage . . . . . . . . . . . . . . . .106 Departed Monastics of St. Tikhon’s Monastery . . . . . . .108 In Memoriam: Father Gennady . . . . . . . . . . . . . . . . . . .108 Benefactors and Supporters . . . . . . . . . . . . . . . . . . . . .109 St. Tikhon’s Seminary Scholarships . . . . . . . . . . . . . . .110 Benefactors and Scholarship Sponsors . . . . . . . . . . . . .112 “Adopt A Seminarian” Scholarship Program . . . . . . . . .115 St. Tikhon’s Century Association . . . . . . . . . . . . . . . . . .116 An Appreciation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .122 Society of the Friends of St. Tikhon’s . . . . . . . . . . . . . .124 “Mnogaya Leta!” . . . . . . . . . . . . . . . . . . . . . . . . . . . . .125 Form of Legacy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .126 St. Tikhon’s Bookstore . . . . . . . . . . . . . . . . . . . . . . . . .127 St. Tikhon’s Male Choir CD . . . . . . . . . . . . . . . . . . . . . .127 Credits . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .128
DIACONAL FORMATION PROGRAM
S AINT T IKHON’S O RTHODOX THEOLOGICAL S EMINARY
BOARD OF TRUSTEES, ADMINISTRATION, FACULTY AND STAFF
S T O T S
Officers His Beatitude, the Most Blessed HERMAN (Swaiko), Archbishop of Washington and New York, Metropolitan of All America and Canada . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . President His Grace, the Right Reverend TIKHON (Mollard), Bishop of Philadelphia and Eastern Pennsylvania . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Rector Protodeacon Michael Wusylko, M.D. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Secretary (term Expires 2009) John C. Morris, Treasurer . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2009) Ex Officio Archpriest Alexander Garklavs, Chancellor, Orthodox Church in America Archpriest Michael G. Dahulich, Ph.D., Dean of the Seminary Archpriest Alexander Golubov, Ph. D., Academic Dean of the Seminary Archimandrite Juvenaly (Repass), Representative of the Monastery of St Tikhon of Zadonsk Members His Grace, Right Reverend BASIL (Essey), Bishop of Wichita and Mid-America . . . . . . . (term expires 2008) Leda Dzwonczyk . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2008) Michael G. Herzak . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2008) Igor P. Holodny, D.Sc. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2008) Michael Pasonick, Jr. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2008) Nina Stroyen . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2008) Kory William Warr . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2008) Charles W. Webb . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2008) Paul Chernay . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2009) Arthur Dimopoulos, Esq. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2009) Archpriest Daniel K. Donlick . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2009) Paul Malinchok . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2009) George Nakonetschny . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2009) John P. Schultz, M.D. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2009) Archpriest Alexander Atty . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2010) Archpriest Joseph Martin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2010) Eli Stavisky, D.M.D., F.I.C.D., F.A.C.D. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2010) Protodeacon William Weir, Esq. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2010) David R. Jarrett . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (term expires 2011) Archpriest Sergei Glagolev . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Emeritus) Archpriest Yaroslav Sudick, Ph. D., D. D., . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Emeritus) Walter Palchik . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Emeritus) 2
S AINT T IKHON’S O RTHODOX THEOLOGICAL S EMINARY
HIS BEATITUDE, METROPOLITAN HERMAN
HIS GRACE, BISHOP TIKHON
PRESIDENT DISTINGUISHED PROFESSOR OF PASTORAL THEOLOGY
RECTOR ASSISTANT PROFESSOR OF LITURGICS
FA C U LT Y S E M I N A RY
THE VERY REV. MICHAEL G. DAHULICH, Ph.D., DEAN Associate Professor of New Testament and Pastoral Theology
THE VERY REV. ALEXANDER S. GOLUBOV, Ph.D., ACADEMIC DEAN Associate Professor of Pastoral Theology and Spirituality
CHRISTOPHER VENIAMIN, D.Phil. (Oxon.) Professor of Patristics
HARRY BOOSALIS, Th.D. Associate Professor of Dogmatic Theology
DAVID C. FORD, Ph.D. Associate Professor of Church History
MARY FORD, Ph.D. Associate Professor of New Testament
THE VERY REV. ELIAS BITAR, D.Min. Adjunct Assistant Professor of Sacred Music
THE VERY REV. DAVID HESTER, SEOD Adjunct Associate Professor of Church History and Patristics
SERGEI ARHIPOV HEAD LIBRARIAN AND REGISTRAR Assistant Professor of Church Slavonic and Russian
THE REV. DAVID MEZYNSKI, Ph.D. Cand., DIRECTOR OF STUDENT AFFAIRS Instructor in Theology and Church History
THE VERY REV. DANIEL KOVALAK Senior Lecturer in Pastoral Practice
S E M I N A RY
THE REV. MICHAEL DEMKO Instructor in Patristics
FA C U LT Y
THE VERY REV. JOHN KOWALCZYK Director of Field Education; Senior Lecturer in Pastoral Practice
THE VERY REV. DAVID MAHAFFEY Lecturer in Philosophy
THE VERY REV. DAVID SHEWCZYK Senior Lecturer in Pastoral Practice
MONK SERGIUS (BOWYER) Lecturer in Church Music
THE REV. HIEROMONK GABRIEL (NICHOLAS) Lecturer in New Testament Greek
THE VERY REV. ARCHIMANDRITE JUVENALY (REPASS) Assistant Librarian
FA C U LT Y
THE VERY REV. GEORGE DIMOPOULOS Distinguished Professor of New Testament, Emeritus
THE REV. RAYMOND MARTIN BROWNE Lecturer in Scripture and English
THE REV. JOHN SOUCEK Lecturer in Liturgics
THE REV. STEPHEN D. VERNAK Lecturer in Liturgics
S E M I N A RY
THE VERY REV. DANIEL K. DONLICK Distinguished Professor of Church History and Academic Dean, Emeritus
THE REV. DAVID S. COWAN Lecturer in Homiletics
THE REV. VICTOR GORODENCHUK Lecturer in Scripture (Diaconal Formation Program)
THE REV. TIMOTHY HOJNICKI Lecturer in Liturgics (Diaconal Formation Program)
S E M I N A RY
S TA F F
JOHN PALUCH Director of Food Services and Physical Plant
MARTIN PALUCH Director of Communications and Public Relations
ARCHDEACON ALEXEI KLIMITCHEV Bursar
MARY SERNAK Administrative Assistant Office of the Metropolitan
MATUSHKA DOROTHY SULICH Executive Secretary
SARAH JUBINSKI Library Consultant
MARTHA MOSSNER Seminary Cook
JOHN L. BARNES Assistant to Director of Food Services and Physical Plant
ROBERT ROTH Volunteer Library Assistant
MAT. TAMARA COWAN Coordinator of Studentsâ€™ Wives Activities
A D M I N I S T R AT I O N
Martin S. Paluch, Director of Communications and Public Relations; Archdeacon Alexei Klimitchev, Bursar; Rev. David Mezynski, Director of Student and Community Affairs; Very Rev. Michael G. Dahulich, Dean; His Grace, Bishop TIKHON, Rector; Very Rev. Alexander Golubov, Academic Dean; Sergei Arhipov, Head Librarian and Registrar; John W. Paluch, Director of Food Services and Physical Plant
S AINT T IKHON’S O RTHODOX THEOLOGICAL S EMINARY
GRADUATES AND SEMINARIANS
S T O T S
CLASS OF 2008 GRADUATES
MATTHEW BAKER Nativity of Our Lord Orthodox Church Manassas, Virginia
TED BRINEGAR SS. Constantine and Helen Orthodox Church Colorado Springs, Colorado
NICHOLAS DELLERMANN St. Mark Orthodox Church Bethesda, Maryland
THE REV. DN. GEORGE ELLIOTT St. Innocent Orthodox Mission Eureka, California
THE REV. ISAAC FARHA St. George Orthodox Cathedral Wichita, Kansas
JASON FRANCHAK Dormition of the Holy Virgin Mary Orthodox Church Binghamton, New York
THE REV. PHILIP KONTOS St. Mary of Egypt Orthodox Church Horcross, Georgia
THE REV. DN. IGOR KSYNYUK Nativity of Our Lord Orthodox Church Manassas, Virginia
CONGRATULATIONS ST. TIKHONâ€™S SEMINARY GRADUATING CLASS OF 2008! 10
CLASS OF 2008 GRADUATES
THE REV. SERAPHIM MAJMUDAR St. Lawrence Orthodox Church Felton, California
THE REV. DN. DANIEL MATHAI St. Stephen Indian Orthodox Church Albertson, New York
THE REV. DN. NIKOLAI MEYERS St. Andrew Orthodox Church Riverside, California
THE REV. DAVID MORETTI St. Mark Orthodox Church Youngstown, Ohio
“...and you shall be witnesses to Me...to the very ends of the earth.” Acts 1:8 JOHN K. MURRAY II St. Sava Orthodox Church Plano, Texas
THE REV. DN. ADAM SEXTON St. Catherine the Great Martyr Orthodox Mission Hagerstown, Maryland
KYRILL WILLIAMS SS. Constantine and Helen Orthodox Church Colorado Springs, Colorado
GOD GRANT YOU MANY BLESSED YEARS! 11
S E M I N A R I A N S
Grigol Amiranashvili Exaltation of the Cross Orthodox Church Tbilisi, Republic of Georgia
Paul Abernathy St. George Antiochian Orthodox Church Bridgeville, Pennsylvania
The Rev. Dn. Mircea Airinei St. Philothea of Argesh Romanian Orthodox Mission Hagerstown, Maryland
Athanasius Beckworth St. Seraphim of Sarov Orthodox Cathedral Dallas, Texas
The Rev. Dn. John Bohush SS. Peter and Paul Orthodox Church Endicott, New York
Nikolai Jesse Breckenridge Holy Assumption of St. Mary Orthodox Church Pittsburgh, Pennsylvania
Nicholas Christian Buck Holy Spirit Antiochian Orthodox Church Huntington, West Virginia
The Rev. Dn. Theophan Buck St. John the Wonderworker Orthodox Church Atlanta, Georgia
John Brunnett Assumption of the Virgin Mary Orthodox Church Worcester, Massachusetts
S E M I N A R I A N S
Ian Burgess Holy Ascension Orthodox Church Frackville, Pennsylvania
Patrick M. Burns Holy Resurrection Cathedral Kodiak, Alaska
The Rev. Dn. John Christianson SS. Peter and Paul Antiochian Orthodox Church Ben Lomond, California
Joshua Coolman St. John the Forerunner Orthodox Church Indianapolis, Indiana
Suhail Ibrahim Dahdal Mother of God Orthodox Church Amman, Jordan
Michael Devich St. Seraphim of Sarov Orthodox Cathedral Dallas, Texas
Stephen DeYoung St. Nicholas Orthodox Church Shreveport, Louisiana
Vasily Dubee St. Michael the Archangel Orthodox Church Jermyn, Pennsylvania
Abey George St. Mary's Malankara Indian Orthodox Syrian Church West Sayville, New York
S E M I N A R I A N S
Michael Habib St. Nicholas Antiochian Orthodox Cathedral Los Angeles, California
Seraphim Hanisch SS. Peter and Paul Russian Orthodox Cathedral Passaic, New Jersey
Edward Henderson Holy Cross Orthodox Church Fort Meyers, Florida
Patrick Henre St. George Serbian Orthodox Church Kansas City, Kansas
Dimitri Kalyuzhny Holy Resurrection Orthodox Church Berlin, New Hampshire
The Rev. Stephen Kaznica SS. Peter and Paul Orthodox Cathedral Passaic, New Jersey
Dana Symeon Kees St. George Antiochian Orthodox Church Houston, Texas
Iyad Khair St. Michael Antiochian Orthodox Church Louisville, Kentucky
Herman Klarr St. Michael the Archangel Orthodox Church St. Louis, Missouri
S E M I N A R I A N S
Jake Kurian St. Thomas Indian Orthodox Church Stafford, Texas
Abraham Labrada-Santiago Orthodox Cathedral of the Ascension of the Lord Mexico City, Mexico
Mark Lichtenstein Holy Cross Greek Orthodox Church Stroudsburg, Pennsylvania
Joseph Lucas Holy Assumption Orthodox Church Pittsburgh, Pennsylvania
Christopher Maciolek Holy Trinity Orthodox Church St. Paul, Minnesota
Saba Attala Makhouli St. George Orthodox Church Kofer-Yassif, Palestine
Christopher Mathew St. Thomas Indian Orthodox Church Stafford, Texas
The Rev. Dn. George Mathew St. Thomas Indian Orthodox Church, Greater Washington Silver Spring, Maryland
The Rev. Daniel C. Mathewson St. Mary Orthodox Church Coaldale, Pennsylvania
S E M I N A R I A N S
The Rev. Dn. Joseph McCartney St. Andrew the First-Called Orthodox Church New Port Richey, Florida
Christopher McGarvey Christ the Savior Orthodox Church Chicago, Illinois
The Rev. Dn. James McKee Holy Ascension Orthodox Mission Olympia, Washington
Joseph Nazar St. Nicholas Ukrainian Orthodox Church Troy, New York
Adam Nixon Holy Resurrection Orthodox Church Tuscon, Arizona
Derek Aleksei Schmidt Assumption of the Holy Virgin Orthodox Church Philadelphia, Pennsylvania
George I. Sharonoff St. Christina of Tyre Orthodox Mission Fremont, California
The Rev. Pedro Siqueira St. Herman Monastery Platina, California
Diju Skariah St. Gregorios Orthodox Cathedral Bellwood, Illinois
S E M I N A R I A N S
Joshua Ryan Smith St. Andrew Orthodox Church Maple Heights, Ohio
Adrian Ulmer Holy Cross Romanian Orthodox Church Alexandria, Virginia
Monk Andrew Wermuth St. Michael's Skete Spruce Island, Alaska
Nathan Thompson Patrick Smith St. Andrew the First-Called Orthodox Church St. Anthony Antiochian Orthodox Church San Diego, California New Port Richey, Florida
Joel Weir The Rev. Maximus Regis Urbanowicz St. Stephen the First Martyr Orthodox Church St. Nicholas Orthodox Cathedral Crawfordsville, Indiana Washington, D.C.
Thaddaeus Joel Werner St. Herman Orthodox Church Fairbanks, Alaska
James Worthington Holy Trinity Orthodox Church Pottstown, Pennsylvania
ST. TIKHONâ€™S SEMINARY
(L TO R): Ted Brinegar, James Worthington, Jason Franchak, Fr. David Mezynski, Fr. Philip Kontos, Joshua Smith
Jason Franchak . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . President Fr. Philip Kontos . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Vice-President Joshua Ryan Smith . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Secretary James Worthington . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Treasurer Ted Brinegar . . . . . . . . . . . . . . . . . . . . . . . . . . . . Married Students Representative Kyrill Williams (not pictured) . . . . . . . . . . . . . . . . . Dorm Students Representative Fr. David Mezynski . . . . . . . . . . . . . . Director of Student and Community Affairs
S AINT T IKHON’S O RTHODOX THEOLOGICAL S EMINARY
MARRIED SEMINARIANS AND FAMILIES
S T O T S
Married Seminarians and Families
Married Seminarians and Families
Lichtenstein Family 21
Married Seminarians and Families
Married Seminarians and Families
Urbanowicz Family 23
Married Seminarians and Families
Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things. 1Corinthians 13:4-7
S AINT T IKHON’S O RTHODOX THEOLOGICAL S EMINARY
ST. JOHN CHRYSOSTOM
In Commemoration the 1600th Anniversary of the Saint’s Repose
S T O T S
THREE VITAL CHARACTERISTICS OF A GOOD PRIEST, ACCORDING TO ST. JOHN CHRYSOSTOM Very Rev. David Hester, SEOD
n this past 14th of September, the Orthodox world celebrated the 1600th anniversary of the repose of one of the greatest Fathers of the Christian world, St. John Chrysostom. St. John served as a deacon and presbyter of the Church of Antioch before being elevated to be the Archbishop and Patriarch of Constantinople. This holy hierarch and monk is remembered for his many beautiful and powerful sermons, written as commentary on most of the books of the Sacred Scriptures, which gained for him the title the “Golden Mouthed” – Chrysostomos in Greek. He is also remembered for his life as a servant of the Church in his ministry in both Antioch and Constantinople. It was some time before being ordained as a presbyter in the Church of Antioch in 386 that St. John Chrysostom wrote a work which he entitled “On the Priesthood” (published by SVS Press in 1977 as Six Books on the Priesthood, translated by Graham Neville). It was a work borne of his many years of involvement in the life of the Church of Antioch, during which he came to see both the glory and the suffering experienced by those who serve the Lord in ordained ministry. In this work he recognizes both the weaknesses of those who serve as well as the glory of their life given in service at the Altar. At one point he laments that when unsuitable men are ordained,
they can “damage Christ’s cause more than his enemies and foes” (III.15), but still he speaks of those who serve using these powerful words: “The work of the priesthood is done on earth, but it is ranked among heavenly ordinances. And this is only right, for no man, no angel, no archangel, no other created power, but the Paraclete himself ordained this succession, and persuaded men, while still remaining in the flesh, to represent the ministry of angels” (III.4). It is from his observations on those in the ordained ministry that St. John offers three important requirements needed for one to serve the Lord in ministry: “Anyone who enters this arena should above all despise fame, should be superior to anger, and should be full of tact” (VI.7). These three characteristics serve as an important guide to anyone called by the Lord to serve in ordained ministry in the Church.
Despise Fame Saint John Chrysostom in his own time recognized that many were coming to ordination not for the correct motives, but out of ambition. He warns against this by stating: “There are many other qualities . . . which a priest ought to have . . . And the first of all is that he must purify his soul entirely of ambition for the office. For if he is strongly attracted to this office, when he gets
it he will add fuel to the fire and, being mastered by ambition, he will tolerate all kinds of evil to secure his hold upon it . . . some men, in contending for this office, have filled the churches with murder and split cities into factions” (III.10). St. John warns that such ambition is ultimately a slavery, for it does not focus on service to God, but on service to self and to others in order to keep one’s office in the Church: “But those who fear and dread deposition from this office endure a bitter slavery, full of all kinds of evil, and cannot help often offending man and God” (III.11). He warns that this is particularly true when this slavery involves honors and gifts bestowed upon the one in ministry for the honors bestowed by men, unless anyone receives them with great dignity, the individual is trapped by two contrary feelings: by the servile spirit of toadyism, and by the insanity of boastfulness. The priest is forced to be subservient to those who patronize him, and he behaves conceitedly towards humbler brethren because of honors bestowed by his patrons, and is thrust into the pit of arrogance (VI.2).
Be Superior to Anger Saint John speaks of the second requirement needed for one entering the ordained service of the Lord when he states: “Nothing muddies the purity of the mind and the perspicacity of the wits as much as an ungovernable temper that fluctuates violently” (III.13). There is a need to be superior to anger. This control of anger is one of the greatest ascetical practices for one in the priesthood, as St. John notes: “It would not harm the common life of the Church if a prelate should neither starve himself of food, nor go barefoot. But a furious temper causes great disasters both to its possessor and to his neighbors. There is no threat from God against those who omit these ascetic practices, but those who are angry without a cause are threatened with hell and hell fire” (III.12).
even if a man were absolutely free from human passion – which is impossible – he must still put up with untold troubles in order to correct the faults of others. And when his own frailties are added, look at the abyss of his toils and anxieties, and the host of sufferings he must endure, if he would master his own sins and the sins of others!” (VI.9).
It is this public aspect of ordained ministry that Chrysostom sees as the greatest challenge for those in the priesthood. He writes that “A priest must be sober and clear-sighted and possess a thousand eyes looking in every direction, for he lives, not for himself alone, but for a great multitude” (III.11). In fact, once ordained, one lives so that all aspects of his life are visible: “The priest’s shortcomings simply cannot be concealed. On the contrary, even the most trivial soon get known. The weakest athlete can keep his weakness secret as long as he remains at And if this is not enough home and pits himself against of a struggle, he further adds: “For nobody; but when he strips for the 27
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Saint John’s final advice on despising fame is that for the one who will rightly serve, since he must mix with men who have married and are bringing up children, keep servants, own great possessions, take part in public life, and hold high office, he must be many-sided. I say many-sided – not a charlatan, a flatterer, or a hypocrite – but absolutely open and frank of speech, able to condescend to good purpose, when the situation requires, and to be alike kindly or severe (VI.4).
“Nothing muddies the purity of the mind and the perspicacity of the wits as much as an ungovernable temper that fluctuates violently.” There is a need to be superior to anger.
contest, he is soon shown up. So with other men: those who lead a retired and inactive life have their solitude as a cloak for their private faults; but when they are brought into public life, they are compelled to strip off their retirement like a garment and to show everyone their naked souls by their outward movements. . . . Therefore, the beauty of his soul must shine out brightly all round, to be able to gladden and enlighten the souls of those who see” (III.14). If this does not happen, Chrysostom notes, then dire consequences will follow: “If a man is hottempered or petty or conceited or boastful or anything like that, it soon uncovers all his shortcomings and lays them bare. . . . They rouse a man, if he is not on his guard, to the love of popularity and to bragging and avarice; and they lead him on to luxury, self-indulgence, and indolence, and step by step to worse faults than these that are their natural offspring” (VI.8).
struggle than the life of the monk. He writes: “Fasting and vigils and sleeping on the ground . . . are a great help to someone shut up in a cell and concerned only about his own soul. But when a man is distracted by such a huge multitude and inherits all the private cares of those who are under his rule, what appreciable help can these practices contribute towards their improvement, unless he has a healthy, robust soul?” (III.12).
Similarly, he also says, “We need not, then, give lavish or excessive admiration to the monk because, by keeping himself to himself, he avoids agitation and does not commit many serious sins; for he has nothing to goad and excite his soul. But if a man has devoted himself to the whole community and has been forced to endure the sins of all, and still remains firm and unwavering, piloting his soul through the tempest as in a calm, he is the one who deserves everyone’s applause and It is in this way that the life admiration, for he has given proof of one in ordained ministry is seen enough of his own prowess” (VI.5). by St. John to be an even greater
And the way St. John sums up his observations on the public life of the priest is most telling: “The priest must be armed with weapons of steel – intense earnestness and constant sobriety of life – and he must keep watch in every direction, in case anyone should find a naked and unguarded spot and strike him a mortal blow. For everyone stands round him ready to wound him and strike him down, not only his enemies and foes, but many of those who pretend to love him. . . . But if he should overlook some small detail, as is likely for a human being on his journey across the devious ocean of this life, all the rest of his good deeds are of no avail to enable him to escape the words of his accusers. . . . Everyone wants to judge the priest” (III.14). In light of all these challenges, St. John has high praise for all those who manage to serve the Church well in the ordained ministry despite all the difficulties: “I never ceased commending to you those who were able to acquit themselves well in this ministry” (VI.7).
“If a man is hot-tempered or petty or conceited or boastful or anything like that, it soon uncovers all his shortcomings and lays them bare. . .” —St. John Chrysostom
And he even says, “If anyone gave me the choice of where I should prefer to distinguish myself, in the government of the Church or in the monastic life, I should go for the former every time” (VI.7).
Be Full of Tact The third attitude that St. John Chrysostom notes to be necessary for one in ministry is tact. He speaks of the need for tact in caring for the needs of one’s flock: “The shepherd of sheep has the flock following him wherever he leads . . . But if a man wanders away from the right faith, the shepherd needs a lot of concentration, perseverance, and patience. He cannot drag by force or constrain by fear, but must by persuasion lead him back to the true beginning from which he has fallen away. He needs, therefore, a heroic spirit.” “The man who practices asceticism helps no one but himself. But the advantage of a shepherd’s skill extends to the whole people. . . It is not surprising, then, that the Lord said that concern for his sheep was a sign of love for himself.” (II.4).
This is so because “You can-
plenty of people who are puffed up into arrogance and then fall into heedlessness of their own salvation because they cannot stand bitter medicines, so there are others who, because they do not pay a proportionate penalty for “THE DECISION their sins, are misled into negligence and become far worse, and are led on to TO RECEIVE commit greater sins. The priest must not overlook TREATMENT DOES any of these considerations, but examine them all with NOT LIE WITH care and apply all his remedies appropriately, for fear THE MAN WHO his care should be in vain” (II.4).
In conclusion, for St. John Chrysostom, each THE MEDICINE, man who serves in the ordained ministry of the BUT ACTUALLY Lord’s Church has a deep responsibility both to Christ WITH THE PATIENT.” and to His people. As he said about himself, before he very reluctantly accepted actually with the patient” (II.2). It is ordination as a priest, “I am afraid thus only through invitation and that if I receive the flock from Christ persuasion given with great tact that plump and well-fed and then damthe priest reaches his people. As St. age it through ineptitude, I may proJohn notes, “For this reason a lot of voke against me God who so loved it tact is needed, so that the sick may that he gave himself for its salvation be persuaded of their own accord to and redemption” (II.4). submit to the treatment of the priests, and not only that, but be It is because St. John had grateful to them for their cure. . . . such a keen sense of the gravity of For the man does not exist who can ordained service that he insisted that by compulsion cure someone against the clergy be men who despise fame, his will” (II.2). who are superior to anger, and who are full of tact. May we all be very Hence, as St. John says, “the appreciative of St. John’s insights shepherd needs great wisdom and a into the requirements for ordained thousand eyes, to examine the soul’s ministry, and may our Lord contincondition from every angle: (II.4). ually raise up men with these three Then the priest must use tactful vital characteristics to serve Him and judgement in applying spiritual His people as good deacons, priests, medicine, realizing that “As there are and bishops in His Holy Church. 29
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But this concern must be given with great care: “For Christians above all men are forbidden to correct the stumblings of sinners by force . . . It is necessary to make a man better not by force but by persuasion. We neither have authority granted us by law to restrain sinners, nor, if it were, should we know how to use it, since God gives the crown to those who are kept from evil, not by force, but by choice” (II.2).
not treat men with the same authority with which the shepherd treats a sheep. . . . The decision to receive treatment does not lie with the man who administers the medicine but
A BRIEF REFLECTION ON THE LIFE OF ST. JOHN CHRYSOSTOM Seminarian Aleksei Schmidt
he city of Antioch in the later 4th century was urbane and cosmopolitan, yet the outskirts were a stronghold of Christian monasticism. Thus it seems providential that St. John Chrysostom was born there, between 344 and 354, to a moderately wealthy Christian family. In his youth, he was eager to attend the law courts and the theaters, and he received a classical education; yet this did not prevent him from becoming a monastic himself. Later, as a deacon, then a priest, and finally as Archbishop of Constantinople, St. John lived and labored in the large cities of Antioch and Constantinople, exhorting those in his care to live in the world without becoming attached to it. St. John's influence in the Church begins with his ordination to the priesthood in 386 and consecration as the Archbishop of Constantinople in 397. Like all the Church's saints, his significance in history cannot be judged apart from his influence on those who continue to live in the same tradition. Georges Florovsky, in his Aspects of Church History, concludes his article on St. John by noting an “unusual flavor of modernity in the writings of Chrysostom. His world was like ours, a world of tensions, a world of unresolved problems in all walks of life” (p. 87). Chrysostom did not
run from this world; rather, he was exiled from it for his fearless preaching of the gospel. This preaching, full of vigor, survives today in his treatises, letters, and transcripts of his homilies. As he wrote to the Deaconess St. Olympias: “In spite of my absence, you can keep in touch with me through my letters.” In John Chrysostom and His Time, Chrysostomus Baur writes that this “is really the greatness of Chrysostom, that he continues to live through his writings. The pulpit from which he first preached in Antioch has actually broadened into a world pulpit.” While St. John's reputation as a master homilist is undisputed, modern scholars are often critical of his rhetoric. The criticism is ironic when we consider his historical context and training in rhetoric. The Greek orators of the Roman Empire performed at theaters, speaking extemporaneously on topics given by the audience. As the Greeks struggled to preserve their culture, the orators were often asked to reenact battle speeches or eulogize military leaders of Greece's golden days. Drama and pomp must have abounded, along with everything else St. John decried about the theaters. Nevertheless, he frequented these performances in his youth and pursued his education with typical Greek vigor. Sozomen reports, in his
Ecclesiastical History, that the saint's illustrious teacher of rhetoric, Libanius, would have appointed St. John as his successor “had not the Christians taken him from me.” As Bishop Flavian's assistant, Chrysostom was given the main preaching duties in the Cathedral in Antioch during the early years of his ordained ministry. The introductory remarks in his first sermons, given during Great Lent in 386, make it clear that he is preaching daily to an attentive, though often stubborn, audience. The crowds, flocking to hear his sermons with fervor, applauded a skillful turn of phrase but often left in large numbers before the Eucharist. Perhaps they saw these homilies – at least in the beginning – as artful rhetoric for its own sake, and did not consider that St. John was preaching in good faith. Yet his constant return to the social injustices of Antioch eventually struck a nerve. That the rich gathered extensive wardrobes was not merely a sin of acquisitiveness, but according to St. John, it was “criminal madness . . . allowing human beings created in God's image to stand outside in the street naked, shivering with cold, scarcely able to hold themselves upright” (Homily XXI.8 on First Corinthians). Florovsky sees this belief – ”that everything kept aside
was in a sense stolen from the poor” Son, and the Holy Spirit. (p. 83) – as fundamental to John's exhortations. Florovsky says that, for John, “there was some kind of individualChrysostom was fearless – ism inherent in his approach to peomaybe to a fault – and it is his ple, but he valued unanimity most authority, along with his rhetoric, highly" (p. 86). In this we can see that makes him a model homilist. the echoes of the Orthodox underHis opponents used this to their standing of the Trinity that John advantage, and after exaggerating his defended so steadfastly, with its delicharges against the adoration of cate balance of unity and diversity. Empress Eudoxia's statue, he was And Florovsky sees “an obvious mysexiled to the Caucasus, where he tical depth” in John's ethics, rooted spent three years. Then he was sent in the conviction that “the true altar to a further place of exile. But is the body of men itself ” (p. 86; already nursing chronic health prob- see Homily XX.3 on Second lems, and suffering mistreatment Corinthians). Here the responsibilifrom his guards, Chrysostom died ty of the community towards its while on the forced march, after members is rooted in their creation uttering his famous last words, in the image and likeness of God. “Glory to God for all things.” This final doxology, and the events surThat theology was the founrounding it, are one more reason we dation, and not the main subject, of call St. John the “Golden Mouthed.”
St. John may never have composed anything like St. Basil's On the Holy Spirit, nor did his Old Testament exegesis approach St. Gregory of Nyssa's The Life of Moses; yet he was not without theological wisdom. The greatest doctrinal challenge during his episcopacy came from the Anomeans (or Eunomians, after their leader), radical Arians who claimed to have complete and perfect knowledge of God and of His Divinity. Moreover, Eunomius' followers took their lead from Arius, composing hymns that mocked Orthodoxy and singing them throughout the night while processing through the city streets. The heresy was so severe that, 31
ST. JOHN CHRYSOSTOM
Though some might dismiss as being socialistic Chrysostom's railing against the wealthy and his outright distrust of private property, he never preached on social matters without a firm theological foundation and concern for the spiritual welfare of his flock. We might even say that John led the way for pastoral theology after the Council of Nicea, for the Great Council produced a uniquely Christian concept of the person. No longer were individuals to be defined by their roles in society, but as unique and irreducible persons, in a way comparable to the way the Church recognizes the distinctiveness of the Persons of the Father, the
St. John's writings and homilies is one reason he stands out among his peers. In his introduction to his translation of On the Priesthood, Graham Neville writes that, far from needing more speculative theology, John's flock had grown tired of the rampant theological divisiveness in Constantinople after the Council of Nicea. Yet there were already signs that the divisions were being healed through the work of St. Theodosius, the Roman Emperor during the later 4th century. “In the providence of God, Chrysostom came to the sacred ministry after the accession of Theodosius had given a measure of theological peace to the Church” (p. 15). John understood that the Arian heresy, and the political intrigues that went along with it, could only be healed by firm, confident Orthodoxy, and longsuffering towards his opponents.
unlike Arians, Eunomians had to be baptized in order to reenter the Church (Canon VII at the Second Ecumenical Council).
have St. John's command of rhetoric. Yet his skill as an orator is matched by his unique prophetic authority. Such authority can come only from the struggle to live the life With pastoral discernment, in Christ – a struggle that, for St. St. John waited for an opportune John, counted slothfulness and vanimoment to address the error. Rather ty as its two chief opponents. than seek another confrontation, he waited for his opponents to engage The zeal for Christ, love of him. Soon enough, they did, and his Scripture, and defense of the response centered on God as defenseless that we see in John's described in the anaphora of the Divine Liturgy that goes by his name: “ineffable, inconceivable, “There is a knowledge eternally existing, yet ever the same.” which men can have Man's limited reasoning power prevents him from fully knowing himof God, but it is not self and the created world around him – so how much can he expect to knowledge of His know the One Who is infinitely above the created order?
essence, but knowl-
John's confident preaching in defense of the Orthodox faith was enough to guard most of his flock; as the heresy appealed to a number of the intellectual elite, however, a greater level of theological sophistication was needed. To dispel criticism that this mystery of God made Christianity irrational, St. John replied that “there is a knowledge which men can have of God, but it is not knowledge of his essence, but knowledge that he exists and knowledge of his action in the world” (Kelly, p. 62). This is an early suggestion of God's essences and energies, a concept which was not clarified until the fourteenth century by St. Gregory Palamas. The statement cannot be taken as a concise definition, yet it testifies not only to St. John’s ability to speculate, but in his wisdom to do so only in service of the Church.
edge that he exists and knowledge of His action in the world.” homilies cannot help but remind us of Isaiah or Ezekiel. Florovsky's summary is worth quoting here: “Chrysostom was a powerful preacher. He was fond of preaching, and regarded preaching as the duty of a Christian minister. Priesthood is authority, but it is authority of word and conviction. This is the distinctive mark of Christian power. Kings compel, and pastors convince” (p. 79).
All Christians, since they are baptized into the royal priesthood, share this duty and authority of “word and conviction.” However, Very few Christians will ever few people want for words in this
age, and, no matter how subjective our world-view has become, there is no lack of conviction. The Arians and Eunomians of John's time, and the orators with whom he was often confused, prove that conviction and rhetoric are not, in themselves, enough to make a real, lasting, worthwhile impact on the history of God's chosen people. This can only be accomplished by undertaking the struggle to know Christ Himself, the One Who gives true authority. It was not only with ecclesial and pastoral authority that St. John led his flock to salvation, though both define him and his place among the Church's Saints. He was, primarily, a man of God, and thus was able to speak with boldness from the pulpit, not only in holy anger, but in love. In fact, his pastoral discernment is more remarkable in light of his fearlessness; it shows the incredible lengths to which his love, condescension and `considerateness' – a term he used often in his homilies to describe God's providential ordering of the world – stretched. The vocation shared by all Orthodox Christians – not only those called to the priesthood – is a life of holiness. Such a life vouchsafes the humble authority that becomes a compelling witness to the world. This witness, grounded in the true experience of the life lived in Christ, is distinguished by humility, courage, and love. The Church celebrates St. John and his legacy as “Chrysostom” as the embodiment of these gifts precisely because he still speaks to us today – by his preaching, his defense of Orthodoxy, and, ultimately, his final words of thanksgiving to God.
THE MYSTERY OF MAN: THEOLOGICAL ANTHROPOLOGY IN ST. JOHN CHRYSOSTOM’S HOMILIES ON GENESIS Seminarian Joseph Lucas
an is a great enigma. In Holy Scripture we read, “The inward mind and heart of a man are deep” (Ps. 64:6). Created in the image of God, human beings are unfathomable, even if ultimately finite. “Deep calls to deep” (Ps. 42:7), the Psalmist wrote, explaining man’s dialogic relationship with God – the Great Abyss.
St. John remarks: “The reason, you see, that [God] produced all created things and formed us was not that we should perish nor to consign us to punishment, but to save us, to free us from error and reward us with the enjoyment of the kingdom. This, after all, is what he prepared for us, not at this late stage after our coming into existence, but before
Nearly a millennium and a half later, St. John Chrysostom came to understand the nature of man visà-vis God with uncanny insight. During two separate Lenten periods, the master rhetorician and homilist of Antioch exposited upon the creation of man in the Book of Genesis, articulating the Orthodox Christian view concerning anthropology and the Ancestral Fall. Through his golden words, we are initiated into the mystery of man.
Crown of Creation
the foundation of the world, as he himself says: ‘Come, you blessed of my Father, take possession of the kingdom prepared for you before the foundation of the world.’ See the loving kindness of the Lord, how even before creation, even before he produced human beings, he had prepared for them countless good things, revealing the extent of his care for our race and his wish for
The entire sensible (physical) world exists for man’s benefit – either in a utilitarian way, or for a doxological purpose. The fruits of the earth, the assistance provided by domesticated animals, the elements that are vital to man’s survival such as air, water, sunlight – all of these have been created for man’s use (Homily 7.11). Even the stars in the firmament possess an anthropocentric principle, since they guide men as they journey, and they provide a means to mark the seasons (Homily 6.17). And those creatures not meant to serve man exist instead to reveal the glory and majesty of God, to inspire man to proclaim God’s glory and sovereignty over creation (Homily 7.12). “All things were produced by a certain wisdom and ineffable love out of regard for the human being” (Homily 7.13). According to St. John, God takes special care in creating Adam precisely to reveal man’s cosmic centrality. The Lord takes up counsel within Himself – an incomprehensible dialogue among the persons of the Trinity – concluding, “Let us make man in our image and likeness” (Eight Sermons on Genesis, p. 43). And while other creatures are merely called forth into existence, man is formed personally by God’s 33
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In the mind of God, the creation of man is not an afterthought. St. John asserts that the cosmos has been called into existence precisely for the purpose of placing man at its center, the climax of a glorious “poem” penned by the Great Poet Himself. And regardless of man’s impending disobedience, God entrusts the world to His creature.
everyone to be saved” (On Genesis, Homily 3.15).
own hands and animated by His lifegiving breath (Homily 12.15). The last of God’s creative acts, man is the crown of creation: “What is new in this? What is strange? Who on earth is this creature now being made whose making required in the Creator such planning and care? Don’t be surprised, dearly beloved. I mean, the human being is the creature more important than all the other visible beings, and for this creature all the others have been produced – sky, earth, sea, sun, moon,
on earth. God “first erected the whole of this scenery, and then brought forth the one destined to preside over it” (Homily 8.5). So long as man rules well in God’s stead, he is entrusted “with complete control over creation” (Homily 10.11). And in bestowing this high office upon man, God demonstrates His inexhaustible love for him (Homily 7.16).
self-evident to him (Homily 13.14). And Chrysostom believes that offering “thanksgiving to him for [his kindnesses is] . . . the highest form of sacrifice” (Homily 9.12).
Like Isaiah, Jonah, and John the Baptist after him, Adam was endowed with the charisma of prophecy. As God’s representative ruler, he speaks for God, sometimes even clairvoyantly. St. John makes a To further reinforce man’s very insightful observation: Adam is dominion over creation, God brings asleep (literally, “in ecstasy” in the Septuagint) when God removes one of his ribs and shapes it into Eve, the first woman (or Zoe, mother of the living); yet when Adam awakes he knows precisely who she is and from whence she came. He proclaims, “bone of my bone and flesh of my flesh,” signifying that Eve is his equal, his mate (Homily 15.12-14). As king, priest, and prophet of the universe, Adam is now joined by his queen.
As cosmic priest, man is called
upon to offer up the whole of God’s good creation in thanksgiving.
Adam is meant to learn this role in time, a calling that should have
In the Image and Likeness
been self-evident to him.
Man is the icon of his Maker. But whereas many Greek Fathers define this image mainly in terms of free will, reason, or intelligence, St. John primarily looks to man’s governance of the cosmos as his link with his Creator: God’s “reference is to image in the sense of government, as the sequel indicates: after saying, ‘in our image and likeness,’ He went on, ‘and let them govern the fish of the sea.’” He concludes, “He did not mean image of being but image of government” (Eight Sermons, p. 47). In a similar vein, St. John explains that “likeness” refers not to a substantial similitude to God, but rather to man’s ability to imitate God in virtue (Homily 9.7; cf. Eight Sermons, p. 53).
stars, the reptiles, the cattle, all the all the animals to Adam to be named (Homily 14.18-19); and they minisbrute beasts” (Homily 8.4). ter to him like servants in a king’s King, Priest, and Prophet court (Homily 14.12). Yet man is not to become despotic due to his elevated role. Adam must “till the The leitmotif of man as garden,” acting as a good steward of king, priest, and prophet of the costhe world given to his care, avoiding mos surfaces in the writings of many idleness (Homily 14.8). of the Greek Fathers. In St. John Chrysostom’s Homilies on Genesis, As cosmic priest, man is this theme is subtly woven throughcalled upon to offer up the whole of out his commentary. God’s good creation in thanksgiving. The world is given to Adam Adam is meant to learn this role in to rule as God’s representative king time, a calling that should have been 34
The innate image of God in man, seen primarily in his dominion over creation, manifests itself through the higher capacities of the soul. Man has been “dignified with reason,” enabling him to comprehend and govern the sensible world (Homily 7.18). Man’s ratio (reason) is balanced by his conscience, also implanted at creation, to enable him to freely choose the good (Homily 5.6). Free will, the characteristic most closely associated with the Divinity, is essential to this discernment process and is never coerced by God; the conscience is meant to interact with the will to inspire righteousness (Homily 20.9). In this way, man is called to lay hold of virtue, thereby actualizing the likeness of God within himself (Homily 23.17).
A Psychosomatic Unity
force” empowers the soul to direct the body to which it is holistically joined (ibid.). The soul is also the locus of man’s higher capacities. A human is “a rational being by reason of a soul, by which this living thing [has] emerged complete and perfect” (ibid.). St. John relates the image of God primarily to the soul, by which man fulfills his role as king of creation (Homily 12.14). Yet the body is so closely united with the soul that human beings are able to fight against spiritual forces while in the flesh; and the virtuous man walks through life as though in heaven (Homily 12.17).
The Ancestral Fall
Contrary to dualistic tendencies prevalent in the secular thought of his day, St. John emphasizes man's psychosomatic unity: body and soul together, perfectly intertwined and operating in unison. He notes that the body of the first human was fashioned from earth and water together (Eight Sermons, p. 129). From this humble beginning, man must remember his unity with the sensible realm he inhabits: “The human being takes the beginning of its composition from the earth [just] as the plants and irrational beings” (Homily 12.14). But this same “earthen vessel” is also a spiritual creature. The “creature shaped from the earth [is] endowed with breath as a vital force, and this In the Ancestral Fall, man became the origin of the soul’s becomes mortal, subject to death being” (Homily 12.15). This “vital and corruption; his intelligence is
ST. JOHN CHRYSOSTOM
The disobedience of Adam and Eve turns the cosmos upside down. In separating himself from God, man is cast down from his throne, no longer able to act as God’s representative king over creation (Eight Sermons, p. 61). Yet in His loving kindness, God does not abandon man. He allows man the ability to domesticate animals for his benefit, even though his power over them has been curtailed (Homily 7.15). Stripped of their “ineffable glory” and ashamed of their nakedness, Adam and Eve are taught by God how to fashion garments of skin to cover their bodies (Homily 17.3-4). And although the soil has been cursed, God allows for this to become a corrective and therapeutic reality, converting man’s toil and labor into a salvific work (Homily 17.41).
The disobedience of Adam and Eve turns the cosmos upside down. In separating himself from God, man is cast down from his throne, no longer able to act as God’s representative king over creation. Yet in His loving kindness, God does not abandon man. 35
darkened (Homily 17.7); he becomes subject to bodily needs such as hunger and fatigue (Homily 18.12); and he is tyrannized by passionate desires (Homily 12.16). “Beastly” thoughts now well up from within the soul, with which man must struggle in order to choose the good (Eight Sermons, pp. 54-55). Yet man maintains his reason, even if handicapped by his obstinate “flesh.” And the conscience, implanted in each soul, remains “above distortion, able to distinguish truly evil actions from those that are not” (Homily 5.6; cf. Homily 20.1). Although sin “clouds the intellect (logismoi) and deceives the mind (dianoian)” (Homily 20.9), man's free will remains intact; thus man is only held responsible for his own sins, not the “original sin” of Adam and Eve. No juridical guilt is imposed on all mankind (Eight Sermons, p. 80). God does not tower above man as a stern cosmic judge, but rather pursues man with love and mercy, correcting and guiding him (Homily 17.9-11). God remains “a physician and a loving father; and like a physician [He corrects those] . . . who have forfeited their natural nobility” (Homily 19.6). So God does not coerce man – He “does not impose necessity upon us” (Homily 19.1) in choosing either good or evil – but respecting the free will He bestowed on man, God allows him to freely choose to love and seek Him in return.
Return to Paradise St. John details two ways in which the effects of the Ancestral Fall are undone: objectively and subjectively. For all mankind, the Cross of Christ becomes both the doorway 36
to Paradise and the new Tree of Life for all mankind (Homily 16.2). Unable to save himself, man is rescued by God who takes on flesh for man’s sake (Homily 17.44). The New Adam reverses the effects of the first Adam’s disobedience, thereby enabling man to seize immortality by grace through faith in the GodMan Christ (Eight Sermons, pp. 8889). Whereas in Adam man is formed from “earth and water,” those who choose Christ are created anew by “water and the Spirit” (ibid., p. 129). Subjectively, each person must respond to this awesome gift of life. Man must pursue virtue by controlling his passionate desires in order to become righteous (ibid.). Through obedience, man is able to restore within himself the pristine image of God and attain to His likeness.
Restored to Paradise by the Resurrection of Christ, man once again rules creation as God’s representative king and prophet, and the animals obey him just as they obeyed the righteous Noah and Daniel in the Old Testament (Homily 25.16). By offering thanksgiving to God for all things, man once again becomes the cosmic priest (Homily 26.18). In Christ, man becomes whole again. God offers man a foretaste of the eschaton, when corruption and death will be vanquished once and for all, and those recreated in the image of the Second Adam will live eternally in Paradise. Only then will man see himself clearly, and understand the great mystery of his being.
God does not tower above man as a stern cosmic judge, but rather pursues man with love and mercy, correcting and guiding him. God remains “a physician and a loving father; and like a physician [He corrects those] . . . who have forfeited their natural nobility.”
THE VOYAGE TO HEAVEN: ST. JOHN CHRYSOSTOM’S TEACHINGS ON MARRIAGE Seminarian Christopher McGarvey
t. John Chrysostom stands beyond any doubt as the Church Father who most unblushingly praises Christian marriage as an honorable state. We will look briefly in this article at some of the highlights of his very exalted understanding of marriage. We’ll start by considering Adam and Eve in Paradise.
Chrysostom believed that in the Garden, Adam and his wife Eve – and Chrysostom nowhere questions the language of the Book of Genesis in calling them husband and wife (Gen. 2:25, 3:6, and 3:8) – lived without having marital relations as we now have them, since it was only after the Fall that “Adam knew Eve his wife; and she conceived” (Gen. 4:1). When Adam and Eve’s disobedience results in a grievously fallen world, God grants man the gift of reproduction by sexual intercourse as a consolation and a providential adaptation for his survival in the fallen state. Sexual
reproduction ensures the survival of the race and permits man the hope of living on in the memory of his offspring. The physical attraction and natural sexual desire that God gives man have further purposes than simply for procreation. As Chrysostom explains in commenting on Genesis 3:16, “For your husband will be your yearning [in the Septuagint: ‘your recourse will be to your husband’; KJV: ‘thy desire shall be to thy husband’], and he will be your master’ (Gen. 3:16). See God’s loving-kindness in this, too: lest on hearing ‘he will be your master,’ you think his being lord [over you] is burdensome, He put the term denoting care first: ‘For your husband will be your yearning,’ that is to say, ‘your refuge, haven, and security is what he will be for you; in all troubles that develop it is he that I allow you to yearn for and take refuge in.’ And not only in that regard, for He also bound them together by natural necessity, encircling them in a chain of desire like some unbreakable bond” (Eight Sermons on Genesis, Sermon Four). From the beginning marriage is provided by God as the one and only sanctified realm for the full expression of sexual desire, and marital relations are meant to be participated in with moderation and self37
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With all the Fathers, St. John places great importance upon the creation of man in the image of God, after His likeness: “And God said, ‘Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth’” (Gen. 1:26; KJV). St. John links the image of God in man particularly with this dominion over the rest of creation, but it is most important that man use this power to control his own unruly passions. And he sees the likeness as the realization of the image through virtuous action, when man’s dominion is exercised in the proper manner: “As the word ‘image’ indicated a similitude of command, so too ‘likeness,’ with the result that we become like God to the extent of our human power – that is to say, we resemble him in our gentleness and mildness and in regard to virtue; as Christ also says,
‘Be like your Father in heaven’” (Homily VIII on Genesis). Virtue is not an external moral category, but rather the hinge of human existence, by which man discovers his true constitution: “This, after all, is when a man becomes human, when he practices virtue. . . . being virtuous and avoiding evil and getting the better of improper passions, following the Lord’s commandments – this is what makes a human being” (Homily XIII on Genesis). Chrysostom closely links marriage with the pursuit of virtue, and the exercise of control over one’s passions, showing us that marriage is closely bound up with the discovery and preservation of true human identity in the image and likeness of God.
control (Sermon on Marriage, in On Marriage and Family Life, edited by Roth). One of St. John’s favorite metaphors for marriage is that of a calm harbor that protects the ship from the raging sea of worldly passions: “I do not of course count marriage among evil things, but rather I praise it exceedingly. For it is the harbor of chastity for those who desire to use it well, and it renders one’s nature not to be wild. For like a dam, marriage gives us an opportunity for legitimate intercourse and in this way contains the waves of sexual desire. It places us in a great calm and watches over us” (On Virginity, IX.1).
nal life. St. John suggests to the husbands in his flock to say words like these to their wives: “Our time here is brief and fleeting, but if we are pleasing to God, we can exchange this life for the Kingdom to come. Then we will be perfectly one both with Christ and each other, and our pleasure will know no bounds” (Homily XX on Ephesians, Roth). We also witness here that St. John does not believe that the union of spouses is undone in the Heavenly Kingdom. Although a virginal state will be restored to man in the
Chrysostom deems nothing wrong with the enjoyment of earthly blessings as long as excess is avoided: “Enjoy thy baths, take care of thy body, and throw thyself freely into the world, and keep a household, have thy servants wait on thee, and make free use of thy meat and drinks. But everywhere drive out excess” (Homily XIII on Ephesians). He also says, while remarking on the beauty of women (and thereby “admiring the Artificer”), “If you desire to look and find pleasure, look at your own wife, and love her continually; no law forbids that” (the word he uses for ‘love’ is a verbal Resurrection of the Dead, the unity form of the word ‘eros’; Homily of spouses will be even stronger in XVII on St. Matthew, PG 57.257A). the heavenly life, for they will be perfectly united with Christ as well, While there is nothing and as St. John says, “our pleasure objectionable about the enjoyment will know no bounds.” This heavenof earthly goods in moderation, of ly union of man and woman will be course the greater, more sublime even more perfect than what Adam pleasures are the spiritual pleasures and Eve experienced in Eden. that come through doing what is right, and enjoying the sweetness of So married Christians need the presence of the Lord in prayer. not fear that the love they have nurTherefore a husband and wife ought tured for their spouse on earth will to encourage each other above all in perish in heaven. There is no “till spiritual things, in the hope of eter- death do us part” in the marriage 38
service in the Orthodox Church. For this same reason, St. John encourages widows not to remarry, so that they do not dilute the singularity of the marriage bond they have formed (see his Letter to a Young Widow, NPNF, 1st series, vol. IX). St. John also is very clear that there is not a separate goal or standard for the married and for the monastics. Rather, both share the same goal: “You certainly deceive yourself and are greatly mistaken if you think that there is one set of requirements for the person in the world and another for the monk. The difference between them is that one is married and the other is not; in all other respects they will have to render the same account. . . . For all people must reach the same point! And this is what overturns the whole world, the idea that only the monk is required to show a greater perfection, while the rest are allowed to live in laxity. But this is not true! It is not! . . . the same philosophy is demanded of all” (Against the Opponents of Monastic Life, Hunter). Therefore, St. John is always encouraging the married to aspire to ascetic deeds and charitable work. He has a very lofty ideal for the spiritual potential of the married, urging that the home should be a little church: “Do this, you men, and not the women only. Let the house be a church, consisting of men and women. For do not think that because you are the only man, or because your wife is the only woman there, that this is any hindrance. ‘For where two,’ He says, ‘are gathered in My Name, there am I in the midst of them’ (Matt. 18:20). Where Christ is in the midst, there is a great multitude. Where Christ is,
“Thus I would have you always [to be in prayer]; and if not always, at least very often; and if not very often, at least now and then, at least in the morning, at least in the evening prayers.” angels must also be there, and archangels and the other heavenly powers. So then you are not alone, seeing you have Him Who is Lord of all (Homily XXVI on Acts).
off rust as night prayer to remove the rust of our sins. . . . [Pray] in your closet, or in your bedroom; bend your knees, and entreat the Lord” (Homily XXVI on Acts). While in this passage he has in mind midnight vigils, in a later sermon in this same series (on the Acts of the Apostles), he says, with pastoral moderation and compassion, “I have both before discoursed to you on this, and now repeat it: let us arouse ourselves during the night. And if you do not say many prayers, say one with real attentiveness, and it is enough – I ask no more; and if not at midnight, at any rate at the first light of dawn” (Homily XXXVI on Acts). In a similar vein he says elsewhere, “Thus I would have you always [to be in prayer]; and if not always, at least very often; and if not very often, at least now and then, at least in the morning, at least in the evening prayers” (Homily XXII on Hebrews).
Incomprehensible Nature of God ). Like the church, the Christian household will have formal prayers in the morning and evening. It is especially important for the husband and wife to pray together, so St. John encourages them to say morning prayers together. He encourages the whole family to give thanks and sing psalms together after the evening meal. He also recommends a strict Christian households also examination of conscience before should be actively engaged in almsgoing to bed. giving. St. John suggests keeping an Chrysostom even urges the almsbox in the home, where the varhousehold to adopt the practice of ious family members can regularly arising in the middle of the night for deposit money to be given to the prayers: “If you have children, wake poor. In fact, St. John encourages them up also, and let your house the giving of alms to become a kind altogether become a church through of holy competition in the family, the night.” But realizing that this where all the family members seek to may be especially difficult for the exceed one another in generosity. It is perhaps appropriate that we end this glimpse into St. John Chrysostom’s glorious vision for Christian marriage with these brief words of his: “It is possible for us to surpass all others in virtue by becoming good husbands and wives” (Homily XX on Ephesians).
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Indeed, a holy life in marriage can compete with the monastic life: “Pray together at home and go to church; when you come back home, let each ask the other the meaning of the readings and the prayers. If you are overtaken by poverty, remember Peter and Paul, who were more honored than kings or rich men, though they spent their lives in hunger and thirst. Remind one another that nothing in life is to be feared, except offending God. If your marriage is like this, your perfection will rival the holiest of monks” (Homily XX on Ephesians, Roth). younger children, he goes on to say: “But if they are young, and cannot The spiritual heart of the endure the watching, let them stay Christian household is participation for the first or second prayer, and in the services of the Church: then send them to rest. Only stir up “Nothing contributes to a virtuous yourself; establish yourself in the and moral way of life as does the habit. Nothing is better than the time you spend here in church. . . . storehouse which receives such the time we spend here in church is prayers as these. . . . Believe me, the basis of every blessing” (On the there is no fire as effectual to burn
SAINT JOHN CHRYSOSTOM ON WEALTH AND POVERTY: THE TIMELESS PREACHER’S TIMELY MESSAGE Seminarian Joel Weir
n the midst of a bustling city at the height of the holiday season, a preacher pauses before beginning his sermon. He is pleasantly surprised to see that so many have shown up, considering the many diversions in the city. Between the race and the theater, not to mention the overall apathy he has sensed towards any kind of serious Christian living, the odds seemed against a preacher like him who tended to not pull any punches when it came to speaking the Truth. And today he was giving the fourth sermon in a seven-part series on the Parable of the Rich Man and Lazarus, a topic sure to ruffle some feathers. The world he was living in was turning its back on the poor and needy, and the gulf was ever widening between the haves and the havenots. But this preacher loved the Scriptures, and he knew the only way to really change the world was to change hearts. The battle at hand was not against flesh and blood, but against the powers of darkness. Souls were at stake here, and that was why he must speak: “Paint this parable, you rich and poor: the rich, on the walls of your houses; and the poor, on the walls of your hearts. If it is ever obliterated by forgetfulness, paint it in again with your memory. Or rather, you rich also paint it in your hearts instead of in your hous-
es, and carry it about with you continuously. It will be a school for you and the first lesson of all philosophy” (Homily IV on the Parable of the Rich Man and Lazarus, Roth, trans.).
his days. And he sees well to what extent it is connected with the acquisitive character of the contemporary society, with the acquisitive spirit of life” (p. 40).
The very real dangers of the “acquisitive” life are a central theme in much of St. John’s copious work. Even a brief survey of the many volumes of the homilies, commentaries, and letters that the Church is blessed to have received from the “Golden Mouth” reveals St. John’s tireless zeal for the essential Christian virtue of charity, and his intolerance for the hoarding of wealth. For St. John, The world in which St. John wealth is a “disease great among preached was not unlike our own. most men” and “a tyranny” (Homily Twentieth-century theologian Fr. XVIII on Hebrews). Georges Florovsky describes in his article “St. John Chrysostom: St. John’s words are poignant Prophet of Charity” the “unusual fla- and his arrows are often sharp convor of modernity in the writings of cerning this topic. In his time he Chrysostom.” Florovsky continues, was notorious for aiming at those in “His world was like ours, a world of power, even those who held the tensions, a world of unresolved power to depose, exile, or kill him. problems in all walks of life. His His fearlessness is a testimony to a advice may appeal to our age no less life dedicated to living what he than it did to his own” (p. 42). preached. But St. John’s teachings on wealth and poverty are not aimed At the heart of Chrysostom’s primarily at social or political understanding of these tensions was reform. He is first and foremost a the failure of many in his flock to pastor, and his lessons are meant for truly live the Gospel, especially as the spiritual healing of those whom manifested in neglect for the poor. he shepherds. Chrysostom “finds too much injustice, coldness, indifference, and sufFor this reason, St. John gets fering and sorrow in the society of to the heart of the issue with his The “preacher” was none other than the “Great Preacher” of the Church, Saint John Chrysostom. His audience was the Church in Antioch in around the year 388 AD. The occasion was the festival of the Saturnalia, the pagan new year, and many events surrounding the festival were taking place in the city.
flock, which undoubtedly included both the rich and the poor. It is not wealth that is inherently evil, St. John teaches, nor poverty that is inherently good. He speaks of these things as being “in the middle” (Against Publishing the Errors of the Brethren). In his second homily on Philippians, St. John beautifully redefines wealth and poverty in light of the Christian life: “He is not poor who has nothing, but he who desires many things! He is not rich who has large possessions, but he who stands in need of nothing. For what profit is there to possess the whole world, and yet live in greater despondency than he who has nothing? Their dispositions make men rich and poor, not the abundance or the lack of money. Would you, who are poor, become rich? You may have your will, and no one can hinder you. Despise the world’s wealth; think of it as nothing, for it is nothing. Cast out the desire for wealth, and you are straightway rich. He is truly rich who does not desire to become rich, while he who is unwilling to be poor is the truly poor man” (Homily II on Philippians).
The rich parishioner he
ST. JOHN CHRYSOSTOM
St. John’s criticism of wealth and his “praise of poverty” are consistently based in his conviction that, as the Gospel teaches, the way of virtue is easier for one who does not have material attachments. Again, we see here the great presbyter of Antioch being very pastoral. He sees the strife that the “acquisitive life” is causing in the souls of his flock. His prescription is meant to lighten their load, to free them up to experience abundant life in Christ. This abundance is achieved through simplicity and oneness of mind.
“His world was like ours, a world of tensions, a world of unresolved problems in all walks of life. His advice may appeal to our age no less than it did to his own.”
not devote themselves to it. Yet, when we must put aside our wrath, quench our envy, soften our anger, offer our prayers, and show a disposition which is reasonable, mild, kindly, and loving, how could poverty stand in our way? For we accomplish these things not by spending money but by making the correct choice. Almsgiving above everything else requires money, but even that shines with a brighter luster when the alms are given from our poverty” (Instructions to CatechuThe poor parishioner he mens XII, Harkins, trans.). encourages to pursue the virtues, St. John considers one of the and to not perceive his lack of material wealth to be a hindrance: greatest teaching tools to be the “Therefore, do not keep saying: Scriptures themselves. Concerning ‘Since I am poor and work with my wealth and poverty he draws frehands, how shall I lead a life of phi- quently upon the Scriptural losophy?’ It is for this reason above accounts of the teachings and the all that you will be able to lead the lives of the Patriarchs, Prophets, life of philosophy. In the matter of Apostles, and Christ Himself: “But piety, poverty serves us better than will you hear the praises of poverty? wealth, and work better than idle- Christ sought after it, and says, ‘But ness, especially since wealth becomes the Son of Man has nowhere to lay an obstacle even for those who do His head.’ And again He said to His disciples, ‘Provide neither gold, nor silver, nor two coats.’ And Paul in writing said, ‘As having nothing and yet possessing all things.’ And Peter said to him who was lame from his birth, ‘Silver and gold have I none.’ guides to the proper use of wealth with these words: “This is why God allowed you to have wealth: not for you to waste it on prostitutes, drink, fancy food, expensive clothes, and all the other kinds of indolence, but for you to distribute to those in need. For the one who enjoys luxury in moderation and distributes the rest to the stomachs of the poor, wealth is a good thing” (Homily II and VII on the Parable of the Rich Man and Lazarus).
. . . Yes, and under the Old Covenant itself, where wealth was held in admiration, who were the admired? Was not Elijah, who had nothing except the sheepskin? Was not Elisha? Was not John?” (Homily XVIII on Hebrews). St. John also perceives the spiritual sickness of the “acquisitive life” to be closely tied to a spirit of self-sufficiency, which in contemporary society is often referred to as “rugged individualism.” Saint John noted, with much concern, that many in his time were seeking, even praying, to not have to rely on another person for anything. He responds, saying: “For every day and in everything, so to speak, we stand in need of one another. So that these are the words of an unthinking and puffed up spirit, that does not clearly discern the nature of things. Do you not see that all of us are in need of one another? . . . the poor man of the rich, the rich man of the poor, he who does not work of him who gives alms, and he who bestows of him who receives. For he who receives alms supplies a very great need, a need greater than any. For if there were no poor, the greater part of our salvation would be overthrown, in
“He is not poor who has nothing, but he who desires many things! He is not rich who has large possessions, but he who stands in need of nothing. For what profit is there to possess the whole world, and yet live in greater despondency than he who has nothing?” 42
“DO YOU NOT SEE THAT ALL OF US ARE IN NEED OF ONE ANOTHER? . . . THE POOR MAN OF THE RICH, THE RICH MAN OF THE POOR, HE WHO DOES NOT WORK OF HIM WHO GIVES ALMS, AND HE WHO BESTOWS OF HIM WHO RECEIVES.” that we would not have anywhere to bestow our wealth. So that even the poor man, who appears to be more useless than anyone, is the most useful of any” (Homily XVII on Second Corinthians). Today, living as we do in the richest nation in history, we are constantly surrounded by countless temptations and dangers of the “acquisitive life.” We are faced with the continual temptation to find our
identity and our inner peace in our love and concern for the poor and wealth or our status, rather than in needy in our midst. Christ. Falling for this lie leads us to isolation from and contempt for others, especially for those in need of our help. The Great Preacher’s message to the Church in Antioch of the late fourth century speaks to us now with the same pastoral love and brilliant clarity as it did then, leading us today to truly abundant life in Christ – life that is grounded in generous almsgiving, and in heartfelt
ST. JOHN CHRYSOSTOM
race shining forth from your lips like a beacon has enlightened the whole universe. It has shown to the world the riches of poverty. It has revealed to us the heights of humility. Teaching us by your words, O Father John Chrysostom, intercede before the Word, Christ our God, to save our souls. Troparion to St. John Chrysostom
St. Tikhon’s 2007-2008 Timeline Fall/Spring School Year Highlights, August 2007 – May 2008 August 26 . . . . . . . .New Students arrive at the Seminary
October 9 . . . . .Feast of St. Tikhon, Patriarch of Moscow and Founder of St. Tikhon’s Monastery
August 26-29 . . . . . . . . . .Orientation for New Students October 9 August 29 . . . .Returning Students arrive at the Seminary August 30-31 . . . . . . . . . . . . .Seminary Opening Retreat September 4 . . . . . . . . . . . . . . . . . . . . . . . .Classes begin September 8 . . . . .Nativity of the Most Holy Theotokos – No Classes September 11 . . . . . . . . . . . . Alumni Association Picnic for Seminarians and Families
. . . . . . . .37th Annual Adult Lecture Series concludes: “The Three Levels of Prayer” Most Rev. Archbishop LAZAR, Retired Archbishop of Ottowa(OCA)
October 13-14 . . . . . . . .Mission Choir sings at St. John the Baptist Church, Campbell, OH October 14 . . . . . . . .Annual Founder’s Day Celebration October 14 . . . . . . . . . . . . .Ordination to the Diaconate of Seminarian Joseph McCartney, by His Grace, Bishop TIKHON, at St. Tikhon’s Monastery Church
September 14 Elevation of the Holy Cross – No Classes October 15-19 . . . . . . . . . . . . . .Mid Term Examinations September 18 37th Annual Adult Lecture Series begins: “What Does Pop Culture Have to Do with the Gospel?” Rt. Rev. SAVAS, Titular Bishop of Troas and Chancellor of the Greek Orthodox Archdiocese of America September 21 . . . .50th Anniversary Testimonial Dinner for the Very Rev. George Dimopoulos – Honorary Doctorate awarded by St. Tikhon’s Seminary September 22-23 . . . . . . . .Mission Choir sings at Holy Protection Monastery, in Weaverville, NC September 25 . . . . . . .37th Annual Adult Lecture Series continues: “Holy Nation, Holy Diaconate, Holy Priesthood, Holy Episcopate” Rt. Rev. JOSEPH, Bishop of Los Angeles and the West (Antiochian Archdiocese) September 26 . . . . . . . . . . .Ordination to the Diaconate of Subdeacon Nikolai (Kevin) Meyers, by His Grace, Bishop JOSEPH of Los Angeles and the West (Antiochian Archdiocese) October 2
37th Annual Adult Lecture Series continues: “Persecutions of the Early Christian Church.” Rt. Rev. PETER, Bishop of Cleveland and Vicar of the Chicago Diocese (ROCOR)
October 20 . . .OCEC Workshop: “Educating Ourselves and Our Children in Godliness” at St. Tikhon’s Seminary October 23 . . . . . . . . . . . . .Student-Wives Fall Evening Education Series begins October 26-28 . . . . .Mission Choir sings at St. Andrew Church, Maple Heights, OH November 1 . . . . . . . . . . . . . .Very Rev. John Henderson, St. Peter Church (Antiochian Archdioese), Madison, MS, addresses Seminary community: “Piety, Holiness, Mission, Outreach and Healing” November 8 . . . . . . . .Feast of St. Michael the Archangel November 8 2nd Annual Youth Talent Show and Dinner November 9 . . . . .Fall Meeting of the Seminary Trustees November 11 . . . . . . . . . . .Fall Meeting of the Orthodox Inter-Seminary Movement (OISM), at Holy Cross Seminary, Brookline, MA November 11 Ordination to the Diaconate of Subdeacon Adam Sexton, by His Grace, Bishop TIKHON, at St. Michael Church, Jermyn, PA
November 13 . . . . . . . .Commemoration of the 1600th Anniversary of the Repose of St. John Chrysostom November 21 . . . . . .Feast of the Entry of the Theotokos into the Temple – No Classes November 25
Benefit Dinner-Concert for St. Tikhon’s Seminary, at Deacon Michael and Mat. Mary Wusylko’s Home, Pittsburgh, PA
November 28 . . . . . .His Eminence, Archbishop PETER interred at St. Tikhon’s Monastery December 1 . . . .Dormition of the Virgin Mary Church, in Binghamton, NY distributes Christmas Gifts to Married Seminarian Families December 1 . . . .Diocese of Eastern Pennsylvania Annual Men’s Retreat at St. Tikhon’s Seminary: “Fertility, Medicine, and Men” – Leon Sheean, Ph.D. December 6 . . . . . .Feast of St. Nicholas – Reception for Seminarians and Families December 6 . . . . . . . .Fellowship of Orthodox Christians in America (FOCA) distributes Christmas Gifts to Seminary Families December 9 . . . . . . . . . . . . .St. Tikhon’s Church School Christmas Pageant December 10-14 . . . . . . . . . . . . . . .Final Examinations; Nativity Break begins
January 29 . . .Rev. David Sommer, St. Thomas Church (Antiochian Archdiocese), Snohomish, WA, addresses Seminary community: “The Challenges of a Young Mission Priest” February 2 . . . . . . . . . . . . . .Feast of the Meeting of the Lord in the Temple – No Classes February 3
Ordination to the Diaconate of Seminarian Theophan Buck by His Beatitude, Metropolitan HERMAN, at St. Tikhon’s Monastery Church
February 7 . . . . . . . . . . . .His Grace, Bishop THOMAS of Charleston, Oakland, and the Mid-Atlantic (Antiochian Archdiocese), visits St. Tikhon’s Seminary February 12 Father Zacharias from St. John the Baptist Monastery in Essex, England addresses the Seminary community: “Theology as a Spiritual State” February 14 Rev. Eric Tosi, St. Paul the Apostle Church, Las Vegas, NV, and Chairman of the OCA’s Dept. of Evangelization addresses Seminary community February 17 . . . . . .Century Association Winter Festival held at Genetti Manor, Dickson City, PA February 19 . . . . . . . . . .Student-Wives Spring Evening Education Series begins February 23-24 . . . . . . . . .St. Tikhon’s vs. St. Vladimir’s Basketball Game held at St. Tikhon’s Seminary
December 13 . . . . . . . . . .Feast of St. Herman of Alaska December 22-23 Ordination to the Diaconate and the Priesthood of Seminarian Isaac Farha by His Grace, Bishop BASIL of Wichita and Mid-America (Antiochain Archdiocese), at St. George Cathedral, Wichita, KS January 14 . . . . . . . .Opening of 2008 Spring Semester January 22 Members of the Faculty and Students travel to Washington, DC, to join Metropolitan HERMAN and Bishop TIKHON for the annual March for Life January 25-26 . . . . . . . Marriage Retreat at St. Tikhon’s Seminary led by Khouria Maggie Hock, Director of the Department of Marriage and Parish Family Ministries for the Antiochian Archdiocese of North America
February 24 . . . . . . . . . . . . . . . . . . Mission Choir sings at St. Andrew Church, Baltimore, MD February 25-29 . . . . . . . . . . . .Mid Term Examinations February 26 . . . . . . . .Very Rev. Peter Gillquist visits the Seminary to introduce the New Orthodox Study Bible February 29 . . . .Vestmentmaker Khouria Kristina West visits St. Tikhon’s Seminary March 1 Spring Meeting of the Orthodox Inter-Seminary Movement (OISM) held at St.Tikhon’s Seminary March 1-2 . . . . . . . . .Mission Choir sings at St. Stephen Cathedral, Philadelphia, PA 45
March 8 . . .Ordination to Holy Order of Yaupadiakono (Subdeacon) of Seminarian Daniel (Dennis) Mathai by His Grace, MATHEWS MAR BARNABAS, Metropolitan of the American Diocese (Malankara), at St. Mary’s Church, West Sayville, NY
April 12-13 . . . . . . .Mission Choir sings at St. Alexander Nevsky Cathedral, Allison Park, PA
March 8 . . . .Ordination to the Diaconate of Seminarian Igor Ksynyuk by His Beatitude, Metropolitan HERMAN, at St. Tikhon’s Monastery Church
April 18-19 . . . . . . . . . . . . .Annual Vocations Encounter at St. Tikhon’s Seminary
March 9 . . . . . . .Mission Choir sings at Holy Ascension Church, Frackville, PA March 10-14 . . . . .First Week of Lent: Seminary Retreat – No Classes
April 13 . . . . . . . . . .Mission Choir sings at St. Nicholas Church, Weirton, WV
April 20 . . . . . .Mission Choir sings at Christ the Saviour Church, Paramus, NJ April 21-26 . . . . . . . . . .Passion Week: Seminary Retreat – No Classes April 27 . . . . . . . . . . . . . . . . . . . . . . . . .Holy PASCHA
March 15-16 . . . . . .Mission Choir sings at St. Nicholas Cathedral, Washington, DC March 16 . . . . .Ordination to the Priesthood of Deacon Maximus Urbanowicz by His Beatitude, Metropolitan HERMAN at St. Nicholas Cathedral, Washington, DC
April 28-May 2 . . . . . . . . . . .Bright Week – No Classes April 29 . . . . . . . . . . . . . . .Ordination to the Diaconate of Seminarian James McKee by His Grace, Bishop TIKHON, at St. Tikhon’s Monastery Church
March 21 . . . . . . . .Spring Meeting of Seminary Trustees March 22-23 . . . . . . . . . . . . . . . . . .Mission Choir sings at St. Basil Church,Watervliet, NY March 25 . . . . . .Feast of the Annunciation – No Classes March 25 . . . . . . . . . . . . . .Ordination to the Priesthood of Deacon Philip Kontos by His Beatitude, Metropolitan HERMAN, at St. Tikhon’s Monastery Church
May 3 . . . . . . . . . .Mission Choir sings at Holy Apostles Mission, Mechanicsburg, PA May 4 . . . . . . .Mission Choir sings at Christ the Saviour Church, Harrisburg, PA May 10-11 . . .Mission Choir sings at SS. Peter and Paul Church, Herkimer, NY May 12-16 . . . . . . . . . . . . . . . . . . . .Final Examinations
March 25 . . .Ordination to the Diaconate of Seminarian George Elliot by His Grace, Bishop TIKHON, at St. Tikhon’s Monastery Church
May 17 . . . . . . .Mission Choir sings at Christ the Savior Church, Chicago, IL
March 29-30 . . . . . . . . . . . . . . . . . .Mission Choir sings at St. Andrew Church,Maple Heights, OH
May 17 . . . . . .Mission Choir sings at SS. Peter and Paul Church, Burr Ridge, IL
March 31 . . . . .His Eminence, Archbishop ANTHONY of Krasnoyarsk and Yenesiesk visits St. Tikhon’s Monastery and Seminary
May 18 . . . . . . . . . . . . .Mission Choir sings at St. Joseph Church, Wheaton, IL
April 3 . . . . . . . . . . . . . . . .Very Rev. Constantine Nasr, St. Elijah Church (Antiochian Archdiocese), Oklahoma City, OK, addresses Seminary community: “The Vision and Mission of the Local Parish” April 6 . . . . . . . . . . . . . . . . . . . . . . .Mission Choir sings at Holy Trinity Church, Randolph, NJ 46
May 19-22 . . . . . . . . .Work Week – Preparations for the Annual Pilgrimage May 23-26 . . . .104th Annual Memorial Day Pilgrimage at St. Tikhon’s Monastery May 24 . . . . . . . . . . . . . . .66th Annual Commencement at St. Tikhon’s Seminary
S AINT T IKHON’S O RTHODOX THEOLOGICAL S EMINARY
2007 – 2008
S T O T S
65th Seminary Commencement
Very Rev. John Stefero, Chaplain Colonel of Randolph Air Force Base in Texas, and Seminary alumnus, delivered the 2006 Commencement Address, as 14 students graduated from St. Tikhonâ€™s. The Grand Banquet honoring the graduates was held at Genetti Manor in Dickson City.
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“Lost in the Wilderness,” focusing on Moses and the Ten Commandments, was the theme of this year’s summer camp, held at the Seminary July 9-15.
Following the Sisters of Lazarus: 2007 Diocesan Women’s Retreat Matushka Elena Buck
n August of 2007, the Diocese of Eastern Pennsylvania’s Department of Christian Edu-cation held its 14th Annual Women’s Retreat at St. Tikhon’s Seminary and Monastery. This year’s theme was “Mary and Martha: the Myrrhbearers and Sisters of Lazarus and the Theotokos.” The attendees of the retreat were blessed to have the Abbess of Holy Myrrhbearers Monastery in Otego, New York, Mother Raphaela, as the speaker of this thought-provoking and refreshingly pragmatic presentation. The original title of the retreat was “Saints Mary or Martha: Which Would You Choose?” Mother Raphaela immediately made it a point to reframe the topic in order to expound that we as Orthodox women are called to learn from both of these saintly women’s examples, integrating both the “con-
templative life” with the Lord and a instance, we know through life of service as the “active role.” Tradition that both women became She explained that the “both/and” Myrrhbearers. approach rather than an “either/or” Mother Raphaela noted that choice is the healthy model to adopt. there are “very old local traditions in Mother Raphaela was careful both southern France and England to emphasize that “there is no ques- that hold that both came with their tion that the Lord said that Mary brother Lazarus as apostles and evanhad chosen the better part” by gelists.” She went on to say that we choosing to sit at His feet to learn know that in St. John’s Gospel, and that, “the Lord, rightly repri- “Martha is the one who makes the manded” Martha for being a “fuss same confession of faith as Peter: budget” and being so task-oriented. ‘You are the Christ, the Son of the Like ourselves, Mother Raphaela Living God’,” and she concluded explained, Martha could “lose com- these examples plainly for us by saypanionship and love along the way.” ing, “The Lord taught her a lesson However, we know through Holy and she learned it. Right there we Tradition that there is far more to have a very good reason to emulate the life of these two women than just her.” this Scriptural example and that It is also relevant to remark many often wrongly “assume that Martha spent her entire life fussing here on Mary’s life example by over serving and that Mary remained reflecting on how she “went out” always sitting down listening.” For with her sister and brother to spread
the Gospel to the people far outside of her immediate territory, thereby demonstrating the balance of the contemplative and active. Both women came into balance, and we too are called to grow towards that same balance if we are physically and mentally able. Mother Raphaela went on to talk very candidly about how we, as modern Orthodox women, in our efforts to integrate the contemplative and the active, must do so by taking care to balance our exposure to the often polluting modern culture with frequent participation in the services of the Church, active efforts to maintain a personal prayer rule, and by reading Scripture. Immersion in the services, through God’s grace and mercy, can offset the barrage of modern media and unhealthy busy-ness by having the praises and prayer of the services wash over and cleanse us. She pointed out that even if we find ourselves distracted and struggling to focus in Liturgy and all we are able to glean from it is “Lord, have mercy,” then even that is very beneficial, and we are nourishing our souls.
stressed this relationship as being a critical component of our spiritual lives. This was illustrated through her retelling of a practical perspective that she had heard as a young novice. Immediately after the Annunciation, Mary went to be with her cousin Elizabeth for three months. It seemed that the Mother The critical point, though, of God did so in order to be of servwas that we as Orthodox women ice to her cousin until the baby was born. This is another way of venerating the Theotokos that differs from what we are accustomed to: a sober and practical veneration. Mother Raphaela expressed that it is very important that we see Mary “as both wife and mother, whose feet were planted as firmly on the ground as we might like to think ours are,” and at the same time realizing that she was and is indeed “more honorable than the Cherubim and more glorious beyond compare than the Seraphim” in order for her to become the way to God for us. With this model, Mother Raphaela encouraged us to take our faith more seriously and to strive for sainthood, lifting one another up along the way, as we are able to emulate the Mother of God in spiritual motherhood and trying to grow and survive in our sisterhood to one another. modern age must sit at the Lord’s feet in prayer, Scripture, and Divine The atmosphere of the Services. “In our culture we are not retreat was, candid, honest, and killed by the sword, but by a million sobering. Mother Raphaela took the pinpricks.” By taking the time to sit time to take us on many interesting at the Lord’s feet we can begin asides and answered many questions integrating our often-hectic lives. concerning the spiritual life, women Yet we must take action to do in ministry, and the need for so successfully. American female saints in today’s world. It was truly an encouraging During the second half of and nourishing time at the feet of the lecture, Mother Raphaela Mother Raphaela that will truly focused on our relationship with the touch the lives of many other Theotokos, both as a spiritual moth- women not present as we “go out” er and as a prime example of the bal- and encourage them in the same way anced and integrated life. She we were. 51
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Concerning the establishment of our personal prayer lives, she exhorted us to remember that we are to have a personal relationship with the very personal God, and just as in any relationship, if we do not communicate, it will wither. She admonished us to start small and then adjust, as we are able to remain consistent. She guided us through a very effective exercise of silence to demonstrate to us just how much we could offer up to the Lord in five minutes. She underscored the exercise by frankly stating that no one has the excuse not to set aside this
small frame of time and that all God needs is for us to give Him a “toesized crack” in the door of our hearts and lives. Mother Raphaela also explained to us the absolute necessity of reading Scripture. She suggested practical ways to help us develop the habit, including setting a timer.
Clergy Continuing Education Symposium
David C. Ford, Ph.D., Very Rev. David Hester, SEOD, and His Grace, Bishop TIKHON were the presenters at the annual Clergy Continuing Education Symposium, which was held at the Seminary June 12-14. The theme of this year’s gathering was “Wisdom from the Early Church.”
Tenth Annual Golf Tournament Benefits St. Tikhon’s Seminary
For the past ten years, Bernard Golubiewski, Al Wanas, Ted Sovyrda, Peter Rezanka, Fr. John Kowalczyk and Fr. David Shewczyk have co-chaired the annual St. Tikhon’s Seminary Golf Tournament. This year’s event attracted a record number of participants, raising nearly $6,000 for the school.
Seminarian Joel Weir
FOCA Authorizes St. Tikhon’s Married Student Housing Project
t what will certainly go down as a most historic Fellowship of Orthodox Christians in America (FOCA) Convention, on September 3, 2007, in Nashville, TN, the visionary Married Student Housing Project for St. Tikhon’s Seminary was approved, and an estimated $1.9 million capital campaign was launched. FOCA president Michael Steffaro, noting the vital importance of the project said: “By providing this resource, we are assisting those who will become the future spiritual leaders of our Church. This project is significant and will make an enormous impact for all of Orthodoxy in America.” Mr. Steffaro sees this project as the continuation of FOCA’s growing relationship and generous support of North America’s Orthodox seminaries. FOCA already distributes nearly $20,000 in gifts each year with their “St. Nicholas Program.” Additionally, FOCA has distributed nearly $100,000 a year to seminarians and their families through their “Seminarian Adoption Program.”
The first of the four-year phased schedule is focused on advertising, educating, and securing pledges and grants. Years two through four will be marked with the building of each unit (three buildings with four condos in each is planned) upon receipt of funding.
Four suggested giving levels have been established. Benefactor level: $5,000 a year for three years, which equates to $500/month for 10 months per year. Founder level: $2,500 a year for three years, which equates to $250/month for 10 months per year. Supporter level: $1,000 a year for three years, which equates to $100/month for 10 months per year. Donor level: $500 a year for three years, which equates to $50/month for 10 months per year. Project teams are being put together. Those interested in participating should contact Michael Steffaro at firstname.lastname@example.org. Pledge forms are available on the FOCA website at www.orthodoxfellowship.org. The entire St. Tikhon’s community wishes to express its deepest gratitude to FOCA for their generous and genuine love and support! May God grant you many years! 53
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It was through FOCA members’ connection with and genuine care for seminarians and their families that brought the need for Married Student Housing at St. Tikhon’s to their attention. “Our members have been invited to each other’s homes; we have been in communication about seminary issues, and have built friendship and trust,” Mr. Steffaro explained, “We have also realized a significant need at St. Tikhon’s. The students at St. Tikhon’s have greater financial needs
based on the lack of housing in the surrounding areas. Our two programs helped us identify the significant need for married student housing at St. Tikhon’s.” Through the bold vision and hard work of the FOCA housing project committee (Fr. Bill Evansky, Spiritual Advisor and Seminarian Liaison; Michael Steffaro, Chairman; John Petronko, Legal Advisor; Theodore Gregory, Architect; Mrs. Polly Walker, Correspondence; John Witkowski, Treasurer; and Michael Bowan, Financial Advisor), along with the support and commitment of His Beatitude, Metropolitan HERMAN, Very Rev. Michael Dahulich, the St. Tikhon’s Board of Trustees, and much of the FOCA and St. Tikhon’s community, the Married Student Housing Project has seen the light of day and the first phase of the capital campaign is in full swing.
So That Our Very Lives Might Proclaim the Gospel Seminarian Orientation and Opening Retreat Seminarian Mark Lichtenstein
n Monday, August 27, 2007, at 6:30 AM, the incoming class of 2007 gathered for the first time for Divine Liturgy in the Monastery Church, either wearing the customary black pants, white shirt and black tie or a cassock if already ordained. Before the final “Amen”, it was clear that we were going to be blessed with an abundance of hot, sticky weather for orientation in addition to whatever else the week and coming semesters held in store for us. Each incoming class is unique. On opening day we had 15 new students, a number that would eventually reach 21 as people overcame various obstacles in reaching the school, particularly those coming from overseas. The class is roughly 2:1 single to married, a reversal of the recent trend of more married than single students. This required double occupancy in the single students’ dormitory for the first time. We have among us one monk, one deacon, and several readers and subdeacons. The ages of the class range from the late teens to the early sixties. We have a similarly wide range of prior occupations: students, business owners (arborist/horticulturist, certified organic dairy farmer), and professionals (pharmacist, graphic artist, teachers, banker), to name a few. We also come from all over the country and the world: Texas, California, Illinois, Alaska, Pennsylvania, Indiana, Mississippi, Michigan, Palestine, Indonesia, and the Republic of Georgia. The U.S. jurisdictional representation is
Saint Tikhon of Zadonsk Pray Unto God For Us!
diverse: OCA, Greek, Antiochian, Ukrainian, Bulgarian, Serbian, and Indian Orthodox. Perhaps the most startling fact is that of the men born in the U.S., all became Orthodox as adults except the two Indian Orthodox seminarians who grew up in the Church. After three days of orientation for new students, returning students arrived for the Opening Retreat. His Grace, Bishop TIKHON offered his wisdom and experience in three presentations,
focusing on themes which all of us will have to face in our years at seminary and beyond. The first theme was preparation. His Grace taught that preparation for the priesthood and liturgical service entails prayer, fasting, humility, repentance, confession and attendance at divine services. This preparation is aimed at receptivity to God’s grace. The next theme focused on Christ and the grace of the Holy Spirit as the solution to the problems in one’s personal spiritual life as well as the life of the Church. The final point
His Grace touched upon is that the seminary experience is not primarily about “book learning” but rather changing oneself, adopting a different way of life, so that one’s very life may proclaim the Gospel. His Grace also gave the seminarians some excellent hints and advice. For example: There is an abundance of grace at seminary, but the struggles are also great. We are to use all the grace that is available in our struggle against Satan. His Grace also warned us against the despair that often comes from over-theorizing life. We must try to be practical, but realize that in the end it is not our exertion, but rather God’s grace, that lifts us up. He said that confession and a relationship with a spiritual father are the strongest weapons against despair. And, life is not so much about beating the passions as it is about joining oneself to Christ, Who transforms the passions.
precedence to the services over other parish activities, and celebrating not just the Sunday services, but the feasts, saints and daily vespers. One particularly strong example was a story about his parents. His father risked losing his job (he and his wife had 11 children to support) to be Archpriest John Nehrebecki, able to go to church on Ascension a distinguished alumnus and priest on a weekday against his boss’s wishof 55 years, also shared valuable es. Father John vividly remembers insights and experience. He con- his father’s example. stantly returned to the importance of the divine services in his wideIn writing about these talks ranging talks. He stressed giving it was painful to condense them so
much. There were pages of important material, not only from the aforementioned speakers, but also in the excellent presentations by Father Michael Dahulich, Father David Mezynski, and Hieromonk Gabriel. Hopefully, the reader will have the opportunity to hear these teachers for himself, maybe even as an incoming student at a future orientation week at St. Tikhon’s!
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Alumni Association Picnic
For the third consecutive year, members of the St. Tikhonâ€™s Alumni Association sponsored a picnic, welcoming faculty members, staff, students and the families back to the campus for another fall semester. This yearâ€™s enrollment was a record-breaking 109 students entering the Seminary.
Alumni officers Fr. David Mahaffey and Fr. Timothy Hojnicki present a $5,000 check for the school to Bishop TIKHON and Fr. Michael Dahulich.
37th Adult Lecture Series
“Wisdom from the Hierarchs” September 19 “What Does Pop Culture Have to Do with the Gospel?” Rt. Rev. SAVAS, Titular Bishop of Troas and Chancellor of the Greek Orthodox Archdiocese of America September 25 “Holy Nation, Holy Diaconate, Holy Priesthood, Holy Episcopate” Rt. Rev. JOSEPH, Bishop of Los Angeles and the West (Antiochian Archdiocese) October 2 “Persecutions of the Early Christian Church.” Rt. Rev. PETER, Bishop of Cleveland and Vicar of the Chicago Diocese (ROCOR) October 10 “The Three Levels of Prayer.” Most Rev. LAZAR, Retired Archbishop of Ottowa(OCA)
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Seminary Professor Emeritus Honored on Golden Anniversary Toronto, Canada. This large parish was established to meet the needs of recent Greek immigrants. In his six years as a pastor there, Fr. George performed the Holy Sacrament of Marriage for 2,212 couples and baptized 4,418 children. Fr. George also led a successful fundraising effort to purchase a local Protestant church building, which was transformed into an Orthodox temple.
he Very Reverend George Dimopoulos was ordained to the holy priesthood on August 31, 1957 at the Church of St. George, Constantinople by Metropolitan IAKOVOS of Iconium, in the presence of His Holiness, Ecumenical Patriarch ATHENAGORAS. Father George had studied the previous six years (1951-1957) at the Theological Seminary in Halki, Sea of Marmara. This historic seminary was housed on the site of the ruined Monastery of the Holy Trinity. Numerous Orthodox scholars, theologians, priests, bishops, and patriarchs graduated from Halki, including His Holiness, Ecumenical Patriarch BARTHOLOMEW I. Fr. Georgeâ€™s academic endeavors did not end there. From 1957 to the present, Fr. George has continued his theological study at such distinguished institutions as the University of Toronto, Holy Trinity Theological School
(New York), General Theological Seminary in New York, and the University of Scranton (Pennsylvania). Fr. George has faithfully labored for over fifty years as a parish priest. He began his work in September 1957, when he was appointed to Holy Trinity Church in Constantinople. This appointment lasted until the infamous day, Holy Thursday, May 12, 1958, when Turkish authorities deported the Greeks of the region. Fr. George then served as a priest at the Church of the Panagia in Halkeon at the request of Metropolitan PANTELEIMON. This appointment included the surrounding area of Thessaloniki during the summer months when many priests were on vacation. Four months later, in September of 1958, Fr. George was assigned as the first priest of the Church of the Annunciation in
In November 1964, Fr. George began his labors in the United States. He was given a shortterm appointment at St. Eleftherios Church in Manhattan, New York before being assigned to Annunciation of the Virgin Mary Church in Scranton, Pennsylvania. He spent the next 21 years in Scranton, where, along with faithfully serving his flock, he solicited and directed donations for the growth and expansion of the church. This entailed the purchase of land adjacent to the church in addition to the renovation of both the interior and the exterior of the temple. New icons were painted by one of the foremost iconographers, and the church became a place of peace and beauty where people from all over came to pray and receive the Holy Sacraments. In October 1986, Fr. George accepted the challenge as the priest of a large Philadelphia area community parish. During his 12year tenure at St. Demetrios Church in Upper Darby, Pennsylvania, Fr. George helped to organize, supervise, and execute the building of a new iconostasis, a new marble floor for the soleas, and the full repayment
of the church’s mortgage. In 1998, Fr. George accepted an interim position in a small community parish, Annunciation Greek Orthodox Church in Wilkes-Barre, Pennsylvania, where he remains to this day. This past August marked Fr. George’s 50th year as an ordained priest in the Greek Orthodox Archdiocese of America.
Catholic Church (Professor of Holy Scriptures and Patristics, Teacher of Biblical Greek, 1972-present). He also teaches Modern Greek for numerous children and adults on a weekly basis.
Fr. George has also worked for over 40 years as an instructor of Scripture and Theology, both at St. Tikhon’s Orthodox Theological Seminary (Professor of New Testament and Dogmatic Theology, 1965-1998) and at St. Savonarola Seminary of the Polish National
Father George’s scholarly achievements include the authoring and translating of thirteen books, which have been published and sold throughout the world, including the Orthodox Sermons Series and translations of the works of Father Constaninos Callinicos and John Karmiris. He has also been a regular contributor to several weekly columns in Greek news publications and has given internationally broadcast sermons. Fr. George has also been involved with missionary work in Alaska, Africa, and India, where he helped to build clinics, provide doctors, dig wells, and distribute food, as well as to preach and establish churches and orphanages.
Resolution of the Board of Trustees of St. Tikhon’s Orthodox Theological Seminary on the Conferral of the Degree of DOCTOR OF DIVINITY, honoris causa on The Reverend Father George Dimopoulos WHEREAS, having been ordained to the Holy Priesthood on August 31, 1957, the Reverend Father George Dimopoulos has pastored the People of God for fifty years of his life, faithfully ministering to their needs and courageously leading them on the paths of righteousness; AND WHEREAS, while being spiritually nurtured by his Orthodox Christian faith, The Reverend Father George Dimopoulos has preached the Word of God not only in the parish community, but has also dedicated himself to the noble task of priestly formation and teaching in the theological school; AND WHEREAS, The Reverend Father George Dimopolous has devoted himself to a lifetime of Orthodox scholarship, authoring, translating and publishing numerous works of inspirational and theological literature; 2007 – 2008 ACADEMIC YEAR
AND WHEREAS, The Reverend Father George Dimopoulos embodies and epitomizes in a unique fashion the ideals of selfless commitment, priestly service and ecclesial leadership that is firmly grounded in a personal encounter with Christ and fidelity to the Orthodox Tradition, to which St. Tikhon’s Orthodox Theological Seminary is dedicated; NOW BE IT AND HEREBY RESOLVED by the Board of Trustees of St. Tikhon’s Orthodox Theological Seminary, to confer on the Reverend Father George Dimopoulos, enthusiastic student of the Patristic Tradition, dedicated teacher of Scripture and Orthodox Theology, distinguished emeritus member of the Faculty of St. Tikhon’s Orthodox Theological Seminary, and faithful and inspired Priest of Christ, the academic degree of Doctor of Divinity, honoris causa. Given in South Canaan, Pennsylvania, this 21st day of September, 2007 59
St. Tikhon’s Founder’s Day Celebration
Hundreds of supporters of St. Tikhon’s Seminary gathered in the school’s auditorium to mark the annual Founder’s Day celebration, with a banquet and program, which followed the celebration of the Hierarchical Divine Liturgy by His Grace, Bishop TIKHON. Among the speakers at the dais was Sarah Jubinski, the president of St. Tikhon’s Century Association, who presented the Rector of the Seminary with a check for $45,000 from the organization.
“Educating Ourselves and Our Children in Godliness:” 2007 OCEC Training Workshop at St. Tikhon’s Seminary Seminarian Joel Weir
aint John Chrysostom teaches, “This, then, is our task: to educate ourselves and our children in godliness.” Indeed, one cannot speak of the future of the Church without addressing education. On Saturday, October 20, 2007, seminarians and their wives participated in a comprehensive Training Workshop presented by the Orthodox Christian Education Commission (OCEC), the education agency of SCOBA. Carrying on a fifty-year legacy of training, equipping, and connecting educators and future educators (lay and clergy) within the Orthodox Church, this year’s conference provided an excellent opportunity for us to tap into a wealth of educational resources, participate in practical workshops, and learn firsthand from experts in their fields.
OCEC Teacher Trainer; and Matthew Hatrak, Dept. of Christian Education, Diocese of Eastern PA, OCEC Teacher Trainer.
By the end of the day-long workshop all participants had earned OCEC certification in the level of training they had received. They also left better equipped to heed the call of St. John Chrysostom, to place the education of the future of the Church among the highest priorities of parish life. 61
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The Training Workshop continued the program begun two This year’s presenters were Father George Alberts, Regional Coordinator, Dept. of Christian Education, Antiochian Archdiocese, OCEC Board Secretary and Teacher Trainer; Khouria Carol Alberts, Antiochian Dept. of Christian Education, OCEC Teacher Trainer; Khouria Anna Hughes, OCEC Teacher Trainer, New England Regional Coordinator, Dept. of Christian Education, Antiochian Archdiocese; Matushka Myra Kovalak, Chair, OCEC Teacher Training Dept., OCA Dept. of Christian Education; Maria Proch, OCA Dept. of Christian Education, Chair, Dept. of Christian Education, Diocese of Eastern PA,
years ago at the last OCEC Conference at St. Tikhon’s. Third year seminarians and wives, having attended the previous workshop, participated in the Teacher Training II Program. This program delved deeper into specific issues faced by teachers, such as addressing secularism and working with special needs children. It also gave seminarians and wives who have already worked in the “field” the chance to share their experiences. The three sessions focused on “Enriching the Classroom Experience,” “Moral Issues” and “Utilizing Arts and Crafts.” First and second year students and wives attended the Teacher Training I Program. This program served as an introduction to Orthodox education. Workshops ranged from seminar-style lectures on the basic principles of Orthodox education, opportunities to learn about and peruse the print and electronic resources available, and “hands on” skills training on such important tasks as creating a successful lesson plan. The three sessions were “Overview of Orthodoxy,” “Introduction to Teaching,” and “Curriculum and Resources.”
“In Word and in Deed:” Bishop JOSEPH Visits St. Tikhon’s Seminary Deacon Nikolai Meyers
remember what His Grace, Bishop JOSEPH told me when he ordained me Subdeacon at the Parish Life Conference in Portland, Oregon last summer. He said, “Obey only those who love Jesus and do not change anything in the Church.” Few words, but very important. Bishop Joseph came to St. Tikhon’s in late September 2007 to visit the students, to speak at the Fall Adult Lecture Series, to be the guest speaker in several classes, and to ordain me to the Holy Diaconate on the feast of St. John the Theologian. was the first ordination Bishop Joseph had performed at the I was on retreat preparing for Monastery Church and the fourth my ordination at the beginning of ordination of an Antiochian student His Grace’s visit, so I cannot share here. I had met with His Grace the much about the presentations he day before and he asked how I was gave in the classes he visited, except doing, how my family was, and what to say that my fellow students I had been doing to prepare. What enjoyed and were greatly blessed by we did not talk about was that my them. I was present for Bishop name would be changed upon my Joseph’s Tuesday night presentation ordination. I was informed of this for the annual Fall Lecture Series. about 20 hours before the ordinaHe spoke about the need for a Holy tion, when Father Michael Dahulich Episcopacy, a Holy Priesthood, and asked me if I had any suggestions for a Holy Diaconate. I listened intently him to give to His Grace. Later that since I was about to enter the lowest day I gave him three names, of of the ranks of the major clergy, by which one, St. Nikolai of Zicha, was his hands. His point was clear: that chosen by His Grace to bestow upon all the clergy and laity need is one me at my ordination. thing – to pursue holiness. The reaction of the audience was an indicaThe day of the ordination tion of the impact that His Grace started early. The class schedule had made upon them. At the end of his been pushed back an hour because presentation Bishop Joseph received of the festivities, but the normal a standing ovation. 7:00 AM start time of the Divine Liturgy remained the same. We My ordination to the Holy received Bishop Joseph at 6:45 AM. Diaconate took place Wednesday As I washed His Grace’s hands durmorning, September 26 at St. ing the Sixth Hour, he told me, Tikhon’s Monastery Church. This “Now it is time for you to pray for
yourself, for your family and everyone you know.” It is the custom in the Antiochian Archdiocese for the one being ordained a deacon to then stand at the iconostas in front of the icon of Christ with the Bishop’s hand towel over his head, holding the pitcher and bowl from the beginning of the Divine Liturgy until the Great Entrance. At the conclusion of the Great Entrance he then stands in front of the icon of the Theotokos. And so I stood and obeyed his direction and prayed. After the ordination, many of my fellow seminarians commented on how prayerful the service was and particularly how prayerfully Bishop Joseph served. His message to us the night before, “Holy Episcopacy, Holy Priesthood, Holy Diaconate,” was expressed in his direction to me, “it is time to pray,” and in his archpastoral teaching and service, which was recognized by my fellow seminarians. Truly, His Grace’s visit to St. Tikhon’s reflected that “pursuit of holiness,” both in word and in deed.
Marriage Retreat for Married Seminarians and Their Wives Amanda Thompson
n January 25 and 26, 2008, St. Tikhon’s held its second annual Marriage Retreat for married seminarians and their wives. This year’s retreat was led by Khouria Maggie Hock, Director of the Antiochian Orthodox Christian Archdiocese Department of Marriage and Parish Family Ministries. Khouria Maggie is in charge of training priests and lay counselors throughout the Antiochian Archdiocese. On Thursday, Kh. Maggie facilitated a marriage counseling seminar for third-year seminarians. Using the Orthodox Christian edition of the FOCCUS program (Facilitating Open Couple Communication Understanding and Study), she provided a day-long session of very timely and important training for these graduating seminarians.
On Friday night, Kh. Maggie began the retreat with enlightening, although largely heartbreaking, statistics on marriage in our nation and our Church, intended to highlight the need to protect and work on the sanctity of our marriages. For the remainder of the weekend, Khouria covered valuable tools for couples to use to do just that. These tools included: communication skills, identification of personality traits, learning to recognize the influences of birth order, conflict resolution skills, sexuality issues, self-care strategies, and building spiritual intimacy together as couples. We were able to spend some extended time discussing personality types and birth order characteristics in order to help us to better understand ourselves and our spouses. I appreciated the atmosphere that
allowed us to have some fun with these topics and not take ourselves and our little quirks too seriously. Especially important was the focus on applying these skills to addressing the stresses of married clergy. I thank Kh. Maggie for her time and interest in the work of strengthening Orthodox marriages. In addition, I am grateful to the administration and many volunteers at St. Tikhon’s for making this retreat happen and addressing this necessary issue. This was the second of hopefully many retreats geared toward strengthening the marriages of our seminarians and, God willing, future clergy. Our prayer is that the two days of information and discussion, as well as the handout materials, will inspire the married couples to continue the work that God has helped us to begin in strengthening, and sanctifying, our marriages.
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ORTHODOX INTER-SEMINARY MOVEMENT
A Year of Fellowship and Growth:
OIS M T
he 2007-2008 academic year proved to be a blessed and most ambitious one for the Orthodox Inter-Seminary Movement (OISM). Both the fall and spring OISM events provided seminarians from North America’s Orthodox theological schools opportunities for fellowship, dialogue, and encouragement in the context of divine services, academic symposiums, and even athletic contests. This year, students from St. Tikhon’s (South Canaan, PA), St. Vladimir’s (Crestwood, NY), Holy Cross (Brookline, MA), Holy Trinity (Jordanville, NY), and St. John’s address by Fr. Josiah Trenham, (Toronto, ON), participated in Ph.D., who spoke on the relevance OISM activities. of St. John Chrysostom for the 21st century. The second half of Fr. On November 9-11, 2007, Josiah’s presentation was attended Holy Cross Greek Orthodox School also by seminarians from Gordon of Theology hosted the fall OISM Conwell Seminary in Boston, who event. The retreat began Friday happened to be visiting Holy Cross. night with Great Vespers for St. Arsenios, followed by an evening The general assembly of spent exploring the city of Boston. OISM met after the symposium. Matins and Liturgy for St. Arsenios The first item on the agenda was an started the morning on Saturday, amendment of the OISM constitufollowed by OISM’s first theolo- tion’s criteria for membership. This gical symposium, in celebration amendment’s aim was to broaden of the 1600th anniversary of the OISM membership to include all repose of Saint John Chrysostom. Orthodox theological schools in Representatives from three seminar- North America, not only those ies, including Joseph Lucas of St. under SCOBA member jurisdicTikhon’s, presented papers on differ- tions. The amendment passed ent subjects related to the life and unanimously, with the result that works of St. John Chrysostom. The Holy Trinity and St. John’s, who symposium began with a keynote were in attendance, became full
members of OISM with full voting rights, ability to hold the presidency, and two members on the Executive Board. Also discussed were the possibility of establishing an OISM budget and bank account, the location of the spring event, and the planning of a spring pilgrimage to St. Nectarios Monastery in New York. Saturday evening was spent socializing and playing several basketball games in the gym. Sunday Liturgy concluded the fall gathering of OISM. Nearly 50 students attended the event, making it one of the largest OISM gatherings in recent years. The spring meeting of OISM took place at St. Tikhon’s Seminary, February 29 to March 2.
The 2007-2008 OISM Year in Review Despite a snow storm, 15 students journeyed to St. Tikhon’s from Holy Cross, Holy Trinity, and St. Vladimir’s to join together for a peaceful break in the midst of the semester. The gathering began with Vigil Friday night, followed by dinner and a welcome from our Dean, Fr. Michael Dahulich. His Grace, Bishop TIKHON, greeted OISM members during breakfast following the Liturgy Saturday morning. We were then blessed with a presentation by St. Tikhon’s Professor of Patristics, Dr. Christopher Veniamin. His lecture on “St. Gregory Palamas and the Interior Life of the Church” was very well received and sparked much discussion during the question and answer session that followed.
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Members of OISM toured the Monastery Church, the icon repository, and the Metropolitan Theodosius Museum. The afternoon was taken up by the general assembly, where Seminarian Ephraim Willmarth of Holy Trinity was elected unanimously as the new president of OISM. Vigil followed at 4:00 PM with some of the OISM members participating in reading for the services.
We are grateful to our Lord and to His Mother, the heavenly patron of OISM, for the blessing of gathering together again this year, and particularly for the additional member schools added to our ranks. May God continue to grant us growth and fellowship!
Reflections from an Indian Orthodox Seminarian Seminarian Christopher Mathew
he Indian Orthodox seminarians have been blessed with another year studying at St. Tikhon’s Seminary. This fall, two new seminarians from the Indian Orthodox Church enrolled into the Master of Divinity program, which brought the total number of seminarians from our diocese to six. In the beginning of the academic year, we took the liberty of preparing a traditional home cooked Indian meal for the Seminary community. With the generous assistance of Deacon George’s mother’s secret recipe and some work on our part, we served the community a sumptuous lunch consisting of chicken, rice, and vegetable curry. We were glad we were able to give something back to our Seminary family!
During the month of September, we were blessed with the visits of two of our Metropolitans on separate occasions. His Eminence, Metropolitan ZACHARIAH MAR NICHOLOVOS, the Auxiliary Metropolitan of the American Diocese, took time out of his schedule to visit, pray, and eat with us and to visit the entire Seminary community. His Eminence attended Vespers at the Monastery Church and afterwards enjoyed dinner with the seminarians from our Diocese and Father Michael Dahulich. We were blessed once again with the visit of His Eminence, Dr. GABRIEL MAR GREGORIOS, Metropolitan of the Diocese of Trivandrum, India and professor at the Orthodox Theological Seminary in Kottayam, India. This was the
first time he had visited St. Tikhon’s Seminary and Monastery, a visit he had long hoped to make. He had heard much about the Seminary and Monastery from His Eminence, GEEVARGHESE MAR IVANIOS, Metropolitan of the Diocese of Kottyam, India, who visited us last year. Metropolitan Gabriel was able to attend Divine Liturgy at the Monastery Church for the Feast of the Protection of the Most Holy Theotokos. His Eminence joined the Seminary community for breakfast and enjoyed a few discussions with the students. Afterwards, a full tour of the Seminary and Monastery was given to His Eminence. He was especially pleased to offer prayers at the grave of Fr. Alexander Schmemann. We were blessed to hear His
Eminence’s wisdom and his thoughts on the future of the Church, and we were able to be enlightened from his experiences and stories from his life as well. He and Fr. Michael were also able to spend time discussing their love for teaching Holy Scripture in seminary. After their brief meeting, His Eminence joined the Seminary community for lunch and spent some time in the museum and bookstore. By the end of the day he did not want to leave, and he kept extending the time for his departure. It was definitely a great blessing to have him here with us. His Eminence promised that he would come and visit again, God willing. We were also blessed with the visit of the Rev. Daniel George, who is the pastor of St. Gregorios Orthodox Church of Chicago and spiritual father of first-year Seminarian Diju Skariah, and Rev. Dn. Philip Mathew, a graduate of St. Vladimir’s Seminary and a member of the Liturgical Translation Committee of the Malankara Orthodox Syrian Church.
Long Island, New York, home parish of Seminarian Rev. Dn. Daniel (Dennis) Mathai, is also worth mentioning. This is the first time these youngsters saw anything related to Eastern Orthodoxy beyond the The visit from the youth of Indian Orthodox Church. They still St. Stephen’s Orthodox Church of talk about their visit to the
Seminary, which shows how blessed of an experience it truly was for them.
We are grateful to the St. Tikhon’s Orthodox Theological Seminary community for the love, support, and fellowship that they extend to us. Although our Churches are not in sacramental communion yet, the love and fellowship we experience here makes us hopeful of entering into full communion again. 67
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Finally, the Indian students participated this year in the March for Life with the St. Tikhon’s community and played in the St. Tikhon’s / St. Vladimir’s basketball game. Both were great events because of the fellowship we had as a community.
Asking the Right Questions About Fertility: 2007 Diocesan Men’s Retreat Seminarian Christopher McGarvey
he Diocese of Eastern Pennsylvania Annual Men's Retreat was held at St. Tikhon's Seminary on Saturday, December 1, 2007, to engage the topic “Fertility, Medicine, and Men.” Clergy, seminarians, and laymen from many local parishes gathered for this timely presentation addressing the difficult ethical questions that surround the advances of medicine in the field of fertility and reproductive technology. Leading the retreat was Dr. Leon Sheean, who holds a Ph.D. in Reproductive Biology and Biochemistry. Dr. Sheean’s education and experience as a medical researcher in the field of human fertility made him an excellent guide through the complex world of the fertility clinic. He worked in this field for many years before retiring because of a growing sense of unease about the ethical ramifications of some of the practices common in fertility clinics. Dr. Sheean led the retreat's participants through an indepth survey of the biology of healthy reproduction and the factors contributing to fertility and infertility. He then guided the group through an overview of the treatments and procedures available in modern fertility clinics, leading to a discussion of their ethical dimensions and the response of the Orthodox Church on these matters thus far.
lution, combined with the seismic advances in reproductive medicine and technology, have unleashed something of a tsunami of social change on our civilization, breaching many of the traditional boundaries of family structure and flooding the Church with questions about how Her faithful should navigate such inhospitable elements. New fertility technologies that result from developments in the field of reproductive medicine surely number among the most perplexing of the ethical questions awash in this wave of change. Much of the retreat was devoted to the explanation of these fertility treatment options and whether an Orthodox Christian may pursue them in good conscience.
Most often, when more basic solutions to infertility have been ruled out, medical technology is used to manually enhance the factors for fertility, both male and female, through laboratory-assisted concepWithin the last century, the tion. Such a conception is almost turbulent waters of the sexual revo- always achieved independently of 68
the act of married sexual relations, a fact which clearly elicited hesitation and dismay among the participants at the retreat. Far more troubling questions arose as Dr. Sheean led us in an examination of the specific procedures normally employed at fertility clinics to arrive at a successful pregnancy. In vitro fertilization, in any of its forms, raises the ethical question of the appropriateness of human selection in the pairing of egg and sperm. Already, it is possible to predetermine the gender of a child with almost 90% success. Are we but a step away from fertility clinics easily yielding to consumer demand so that even fertile couples can build a designer child? A great potential exists for the abuse of reproductive technology as the basis for eugenic projects, for the elimination of conceptions yielding defects and inherited diseases, and for the consumerization of the mystery of human creation. Troubling signs in this direction are presently apparent:
of zygotes (fertilized egg cells) to science for research, which amounts to the dismemberment of a person for the harvest of stem cells or some other such reprehensible project. Under no circumstances may an Orthodox Christian be involved with fertility procedures that result in the discarding or destruction of Frequently, when fertility human embryos. We must not kill treatment yields a successful preg- to create. nancy, the couple, having achieved what was desired, does not return for The myriad of highly probthe frozen embryos that result from lematic ethical questions raised by the attempts to conceive; and these the advances in fertility medicine has embryos are forgotten in storage. It only begun to be addressed officially is here that the fertility clinic must by our Church. While the matters bear the greatest ethical scrutiny before us are definitely urgent, much from the Orthodox Church. prayer and discernment is necessary According to the Church, human so that hasty and regrettable decilife begins at the moment of concep- sions may be avoided. The OCA's tion. In fertilizing an egg we have 10th All-American Council in 1992 created not a mere cluster of cells but issued a document “On Marriage, a human person with a soul. The Family, Sexuality, and the Sanctity of abandonment or destruction of a Life.” According to Dr. Sheean, this helpless human person (though only statement currently permits the use grown to a few cells) is condemnable of several means of achieving pregin the severest ethical terms: it is nancy that do not destroy fertilized murder. This includes the donation egg cells. By extension of the princigender selection is already an advertised reality, and one can find a veritable menu of genetic “options” at any given fertility clinic, with a complete description of their characteristics including race, level of education, height, weight, eye color, and even religion.
ples elucidated, the use of a womb other than the wife’s, that is, the hiring of a surrogate mother, is forbidden. The questions are certainly perplexing and there seems to be no indication that medical science will be deferring its research in controversial fields until Christian ethicists have a chance to weigh in. For this reason, a man like Dr. Sheean is a wonderful gift to our Church, as he is able to educate all of our faithful, both clergy and laity, on the difficult issues at hand. St. Tikhon's is certainly grateful to Dr. Sheean for his patience in helping us to understand the practices currently in use in the medical field and in guiding us to discern the challenges posed by them to our Orthodox Faith. If we are not yet able to express all the right answers, at least we are able to ask the right questions, thanks to faithful men of science like him. Let us pray and trust that the Holy Spirit will guide the Church in all truth as He always has.
Wusylko Family Hosts Benefit Concert
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On November 25, 2007, Deacon Dr. Michael and Matushka Mary Wusylko once again generously opened their home to an evening fundraiser to benefit the Seminary. The event featured a sit-down dinner and a program of Broadway musical favorites performed by Father David Cowan, a St. Tikhon’s faculty member and rector of All Saints Church, Olyphant, and his wife, Matushka Tamara. Over $10,000 was raised for the Seminary
In First Place, Our Children: St. Tikhon’s Church School Activities, 2007-2008 Seminarian Ian Burgess
aint John Chrysostom writes, “Let everything take second place to our care for our children, our bringing them up in the discipline and instruction of the Lord.” This priority of which St. John speaks was evident during the 2007-2008 Church School Year, as members of the Seminary community gathered to offer Orthodox Christian education to our children. The school year began with much anticipation, with more than 50 students participating, ranging in age from 2 to 14 years old. Everyone was excited to have such a large number of energetic students this year! In July, the children were treated to the Second Annual Vacation Church School. This year’s
theme for the week-long program was “Miracles Happen!” with over 40 children and 20 parent-volunteers participating. Daily lessons on the miracles of Jesus were taught by our Dean, Fr. Michael Dahulich. Children aged 2-12 participated in
activities such as learning liturgical music, touring the Monastery Church, baking prosphora, hunting for miracles among the Monastery shrines, as well as crafts and games. During these dog days of summer, the afternoons were spent enjoying the Seminary pool and grounds. To cap off this week of fellowship, the students and teachers were treated to a fun-filled day at Knoebel’s Amusement Park. These experiences of education and fun are sure to provide happy memories for the children for years to come! The still hot and humid days of mid-September saw the formal start to the 2007-2008 Church School Year. The new church school students were greeted with great joy by the teaching staff comprised of seminarians and their wives.
With five separate classes this year, every age group had the opportunity for religious education at the Seminary. The 2-3 year olds were taught by Christopher and Gretchen Maciolek, Mat. Angie Sexton, and Ellen Rucks; the 4-6 year olds by Kristin Smith and Dn. Adam Sexton; the 7 year olds by Mara Burns and Kathy McKee; the 8-10 year olds by Ian and Mary Burgess; and the 11-14 year olds by Maria Weir and John Murray. All the groups are thankful for the leadership and support of Fr. Michael Dahulich and the direction and encouragement of Mat. Tamara Cowan.
loving service to the Church and for their love of the Seminary Church School. May God grant them both, together with all those who labor and learn in the St. Tikhon’s Church School Program, many years!
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The students were also excited that the fall 2007 semester culminated with the annual Nativity Pageant. Each class displayed their talents, giving all those present a beautiful and well-planned show, “The Town Without Christmas.” The winter day was filled with the sounds of traditional Christmas carols and the playful sounds of the ing at the St. Francis of Assisi Soup children looking forward to the Kitchen in Scranton. Ophelia Weir expressed thankfulness that she was Lord’s Nativity. able to share the love of our The familiar sights and Seminary community in this charisounds of Disney characters greeted table work. the children as they kicked off the The Church School students spring semester with the annual treat of a matinee of “Disney On Ice.” All expressed their appreciation for the were overjoyed to see their favorite love and encouragement given to characters from Mickey Mouse to our school by both His Grace, modern favorites like the Lion King, Bishop TIKHON, and Fr. Michael making a visit to Northeastern Dahulich, by presenting both with gifts honoring their anniversaries of Pennsylvania on that wintry day! ordination. The students presented The year also provided the them both with personal projects opportunity for charitable work by and collages of pictures that showed our students. The spring semester how the children have been blessed saw the older students devoting their by their generosity. The students Church School time to works of out- and teachers thank Vladyka Tikhon reach in our community, volunteer- and Fr. Michael for their selfless and
A Growing Tradition: The Second Annual St. Michael’s Day Youth Talent Show Deacon Adam Sexton
self in Seminary circles for his finetuned and captivating stage presence. He really moved the show along, craftily and seamlessly bringing us from act to act. One key element that has made this night so special two years in a row is the manner in which it brings all the facets of the Seminary community together in a very dear and special way. Many of our very own monks from St. Tikhon’s Monastery community were present in the crowd, enjoying the offering of great food and even better talent.
But first things first; behind every talented child is an exceedingly talented Seminary wife and mother who prepares delectable delights for the potluck before the show to give our little performers the edge they need to wow the crowd. What a spread we enjoyed with the table heaped with these ladies’ best offerings. Talent indeed! Not a hungry mouth in the crowd that evening!
The Sexton Armada made us laugh heartily with their puppet show, and Spfian moretti hooked us with her piano perfromance of “A Whole New World” from Aladdin. One of the more memorable acts of the evening was Ann Lichetnstein reciting in tis entirety the epic poem “Paul Revere’s Ride”...all five minutes of it! A momentous and mprssive feat of memory indeed! Anya Klimitchev deminastated her abilities while performing “When the Saints Go Marching In” on her recorder. Emmelia Ford and Brigid majmudar performed with profound grace their original dance to Enya’s “One Time.” Shiloh Worthington told us riveting stories, and Sofia Moretti paired up with Ophelia Weir on vocal perfromances of “Heart and Soul” and “ Why Can’t We Be Friends?”
What a great lineup of talent it was this year. Julianna and Nicholas Brinegar sand for us “The Alphabet Song” and “You Are My Sunshine.” Caleb Worthington, Seva Klimitchev, and Liam Weir put us in stitches with their stand-up comedy. Nicola and Rachel Veniamin crooned their lovely “Down B the Bay” and an original song.
And last, but by no means least, we have to mention our esteemed emcee. Back by popular demand, accompanied by Anthony Moretti in a supporting role, was our very own seminarian, Kyrill Williams. Known far and wide for his zany antics and quick wit, not to mention his stunning good looks, Kyrill has made a name for him-
rue to Fr. Michael Dahulich’s prediction from last year, the St. Tikhon’s Seminary St. Michael’s Day Youth Talent Show has become an annual tradition. With more Seminary children than have ever been counted in the past, there was certainly no shortage of talent and surprises to help make Fr. Michael’s name day exceedingly special.
Another very special highlight of the evening was that these child stars were joined by our esteemed guests from the St. Tikhon’s Seminary Board of Trustees. To have them with us for the performance was a “first” for us, and we hope that they will grace us with their presence on next year’s production. Without a doubt, this annual talent show is gaining fame, and we can certainly expect a command performance next year when on the Feast of St. Michael, the children of St. Tikhon’s community gather again to show us all what they are made of!
St. Nicholas Day Party
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Amid an evening of fun, fellowship, delicious food and caroling, “St. Nicholas” brought gifts for the children of the Seminary community on December 6.
Caroling at Hospital and Nursing Home
The Seminary community spread the joy of the Nativity to Fr. Jerome and other patients at Wayne Woodlands Manor and Wayne Memorial Hospital.
Church School Christmas Play
The students of the St. Tikhon’s Seminary Church School demonstrated their musical and acting talents in their performance of “The Town Without Christmas” on Sunday, December 9. The audience joined the children in the singing of traditional Christmas carols and liturgical hymns of the Nativity.
Feast of the Nativity of Christ
Feast of Theophany
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March for Life 2008 Seminarian Patrick Henre
n any given week, a seminarian’s day generally begins at 6:00 or 6:30 AM. On January 22, 2008, however, this was not the case. That day, the seminarians from both St. Tikhon’s and St. Vladimir’s awoke at 4:00 AM, and like firemen on an early morning call, we donned cassocks and embarked on a trip to Washington, DC, to participate in the annual March for Life. While in Washington, one can visit monuments to great Americans and their historic accomplishments. There are few places in this entire world that inspire such indescribable reverence and grandeur as does our nation’s capital.
But we did not go there to see the sights. We went for a very important reason. We traveled to Washington, DC in an attempt to make the statement to our elected officials that Roe v. Wade is wrong and must be overturned. “Build Unity on the Life Principles Throughout America: No Exception! No Compromise!” was the theme of this year’s March. Our mission was to peacefully impress upon those who lead this great nation the message that all children are a gift from God. 76
The rally began at 12:00 PM at the Mall, which is the large park just west of the U.S. Capitol Building. There were many speakers in attendance from many religious backgrounds, all walks of life, and from every corner of our country. Some gave lengthy speeches in the crisp afternoon air, their voices echoing from the U.S. Capitol Building to the Lincoln Memorial. His Beatitude, Metropolitan HERMAN, gave an eloquent speech expressing the Orthodox view on the sanctity of life.
After all the speeches were given, the throngs of people moved to the streets and began to march down Constitution Avenue. Thousands of people joined in a procession such that it was difficult to see where the column began and where it ended. There were banners and signs expressing the thoughts and feelings of these advocates for life. Several groups of women, reflecting on their past, expressed their fervent wish to take back the decision they had made to have an abortion.
Orthodox clergy, seminarians, and laity, of which I was a member. We marched behind a beautiful banner with the icon of Christ blessing the children. There was also a large icon of the Theotokos and St. Elizabeth carrying Jesus and the Forerunner in their wombs. As we marched, our group sang troparia to the Theotokos, as well as “O Lord, Save Thy People” and other hymns. We continued to sing until we reached our destination, which measured only a few short paces from the steps of the Supreme Court. It was there I humbly believe that one of that His Beatitude and His Grace, the strongest messages came from a Bishop TIKHON, served a small but mighty contingent of Panikhida for the departed.
We are blessed to be citizens of the United States of America, a land I believe is truly a great nation. However, this does not mean that we are always correct in all that we do or condone. We as a nation have, in the past, committed many wrongs and condoned many sins. It is time to correct another national sin, the great sin of abortion. If we don’t, then we must ask ourselves these most difficult questions. With an estimated 50,000,000 abortions since 1973, how long can a nation remain great that allows the slaughter of its unborn children? How long will God continue to bless a nation that has little or no regard for the pre-born person?
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In the face of these troubling questions, let us as Orthodox Christians continue to pray humbly for national repentance. Let us pray that our country may come to its senses and make itself great in the defense of all human life!
St. Tikhon’s Wives Activities 2007-2008 Elizabeth Brinegar
s a third-year seminarian wife, it thrills me to see the increase in student wives’ activities here at St. Tikhon’s. It has been said that the only thing harder than being a priest is being a priest’s wife. We as seminarian wives know that we will be called upon to make sacrifices in our husbands’ future ministries. While this sacrifice is often a “sacrifice of praise,” there are also difficult times in the life of a clergy family. Seminary is a preparation for that future life. It is with this in mind that the St. Tikhon’s activities for wives are not only a “nicety” during the seminary years; they are a necessity. We began the year with our annual Reception and Orientation Meeting held in early September. This wives-only meeting has come to be one of my favorites during the year. It is here that we get to reconnect with each other, as well as meet and welcome the new wives who undoubtedly will also become close friends in the coming months. Also this year, we had the privilege of 78
meeting some of the faculty members who volunteered their evening to come be with us. Among these were Dr. Harry Boosalis, Fr. Martin Browne, Fr. David Cowan, Drs. David and Mary Ford, Fr. John Kowalczyk, Fr. David Mezynski, Hieromonk Gabriel (Nicholas), Dr. Christopher Veniamin (and his wife Anna), and of course our beloved dean, Fr. Michael Dahulich. The activities for wives during the year are divided into three categories: the Wives’ Evening Education Series; special Guest Lectures, Workshops and Retreats; and Family Activities, which include Church School events, sponsored outings with our children, walking and exercising groups, Christmas caroling, retreats, conferences, and informal and often spontaneous wives’ get-togethers.
sion was entitled “Personality Types: A Study of Factors that Affect Our Lives Daily and Unconsciously.” Part II was called “Sharing the Strengths and Bearing the Weaknesses of Our Spouse’s Temperament.” Father Michael presented a set of four basic personality types: choleric, sanguine, melancholic, and phlegmatic. Father Michael’s many years of teaching (not to mention his years of hearing confessions) gives him unique insights into both the strengths of the various personality types, as well as the weaknesses with which each one is prone to struggle. This second class was particularly applicable to us as wives as we often strive to counter and compliment our husbands personalities. Undoubtedly this will become even more important in the life of service to the Church.
Father Michael Dahulich Another gem amongst the kicked off the Wives’ Evening Education (WEE) series in late faculty at St. Tikhon’s is Dr. Mary October by presenting two studies Ford, who graced us in November on personality types. The first ses- by presenting a WEE two-part series
on Orthodox Spirituality. The first of these thought-provoking classes discussed the nous, dealing with internal passions, and struggling with sinful thoughts (logismoi). The second class dealt with understanding self-condemnation, self-esteem, and godly and ungodly sorrow. The depth of Dr. Mary’s own spirituality was very evident in the manner in which she taught. We left feeling renewed and challenged, and moved to a deeper understanding of the Orthodox spiritual life.
Enriching workshops and retreats for our benefit included a Church School training workshop in October, offered by the Orthodox Christian Education Commission (OCEC), and a Marriage Retreat given by Kh. Maggie Hock, director of the Marriage and Parish Family Ministries in the Antiochian Archdiocese. Many of the topics and guest lectures start as requests from the wives themselves. So by special request, we ended the year with a prosphora baking workshop and learned from the masters, Fr. Stephen and Matushka Sandra Kopestonsky, beloved St. Tikhon’s community members. It has been a full year for the wives at St. Tikhon’s. The support for these events has been tremendous from the faculty and married students (our husbands), and I consider it a true privilege to have participated in them. As an “out-going” seminarian wife of a student graduating this May, I can see how such classes help to foster relationships with other wives that I will treasure my whole life. Also, the tremendous education from these lectures cannot be overstated; the knowledge I have gained through these I will take with me and use over and over. We as wives would like to express our gratitude to the Seminary administration and volunteers, and particularly to Fr. Michael Dahulich and Mat. Tamara Cowan, for bringing in such qualified and experienced people. From our hearts, we say thank you all for enabling our Seminary experience to be that much more rich – and happy! May God bless you all. 79
2007 – 2008 ACADEMIC YEAR
Special Guest Lectures kicked off in September with Fr. Nicholas and Mat. Anastasia Molodyko-Harris. Father Nicholas and Mat. Anastasia shared from their hearts on the topic of “The Excellent Wife.” It was a special joy to hear from a clergy couple who love the life of the Church and thrived in ministering to Orthodox faithful in Alaska. Matushka Anastasia, especially, offered many tips to us as wives on how to uplift our husbands in their ministries, and how to keep our homes a joyful, loving, and The Spring WEE classes nurturing environment for our families. kicked off with Fr. Sergius (Bowyer) presenting two classes entitled In late February we hosted “Emergency Conducting Skills.” Khouria Krista West, a very experiThese two classes equipped us with enced vestment maker and vital tools that we, as future clergy Antiochian priest’s wife. Khouria wives, may need to use on liturgical Krista presented information on days when there is no choir director. Orthodox Aesthetics, Vestment As extra aids, these classes also History, and Vestment Care. What a included our own tuning forks and wealth of information! Khouria Panikhida books. Fr. Sergius’ love Krista’s presentation included her for good liturgical music is conta- own vestment-making techniques gious, and it was a joy to learn from and tips, a slide show with liturgical one of the best. garb from around the world (including India and Mt. Athos), and the In April our WEE classes proper way to care for any liturgical concluded with two more wonderful garment. (Who knew there was sessions with Dr. Mary Ford. As a only one right way to fold a cascontinuation of her fall series, she sock?!) Khouria Krista’s practical again dealt with a very basic human advice undoubtedly has proven emotion – anger. Once again, Dr. invaluable already to those who Mary’s deep and personal faith attended. showed in her teaching. Using patristic wisdom, she balanced out In March we had the her teachings in the second class: privilege of welcoming Dr. Leon “On Suffering and Accepting All Sheean, a retired Orthodox fertility with Thanksgiving.” She encour- specialist and bioethicist. Dr. Sheean aged us to remember that all is sent addressed many topics of concern in by God, and that our present the world of reproduction, especially circumstances – whatever they be – focusing on the process of in vitro are not unknown to the mind of fertilization. He explained the God. Rather, as a step towards spir- imperative for Orthodox Christians itual growth, we must embrace our to understand these ethical issues as circumstances and rejoice in the he fielded many wives’ questions mercy of Christ. during this lively discussion.
Century Association Winter Festival
Wonderful fellowship, a delicious meal, music and dancing, and a cake marking Metropolitan Herman’s 75th birthday comprised the venue of this year’s Century Association’s Winter Festival, held in Dickson City. President Sarah Jubinski presented proceeds to Bishop Tikhon for the Seminary.
First Week of Great Lent
y soul, my soul, arise! The end is drawing
near, and you will be confounded. Awake, then, and be watchful, that Christ our God may spare you, Who is everywhere present and fills all things. —Kontakion, Great Canon of St. Andrew of Crete 81
2007 – 2008 ACADEMIC YEAR
Why are you sleeping?
Voices from the Field: Four Distinguished Priests Visit St. Tikhon’s to Speak on Evangelism Seminarian Joel Weir
Rev. Eric Tosi
V. Rev. Constantine Nasr
his year the students at St. Tikhon’s were abundantly blessed to be visited by four priests who offered their wisdom and experience on the very mission field in which most seminarians, upon graduation, will be laboring. On Thursday, November 1, the Very Reverend John Henderson, rector of St. Peter Antiochian Church in Madison, Mississippi, addressed the Seminary students on the theme: “Piety, Holiness, Mission, Outreach and Healing.” On Tuesday, January 19, the Reverend David Sommer, rector of St. Thomas Antiochian Church in Snohomish, Washington, and recent graduate of St. Tikhon’s Seminary, addressed the Seminary students on the theme: “The Challenges of a Young Mission Priest.” On Thursday, April 3, the Reverend Eric Tosi, rector of St. Paul the Apostle OCA Church in Las 82
Vegas, Nevada, and Chariman of the OCA’s Department of Evangelization, addressed the students on Missions and Evangelism. On Thursday, April 3, the Very Reverend Constantine Nasr, rector of St. Elijah Antiochian Church in Oklahoma City, Oklahoma, offered an evening lecture on the subject, “The Vision and Mission of the Local Parish.” All of the lectures were wellattended and offered invaluable spiritual and practical advice from experienced pastors in the field. These visits underscored the vital importance of evangelism and parish health. They provided great extracurricular enrichment to the St. Tikhon’s program, which is dedicated to the formation and training of men who will serve in the vineyard of our Lord in the 21st century.
Rev. David Sommer
V. Rev. John Henderson
Father Peter Gillquist Presents the New Orthodox Study Bible to St. Tikhon’s Seminary Seminarian Joel Weir
ioners to discover well-worn editions of the previously released Orthodox New Testament and Psalms at their family altars and coffee tables, and hoped that this newly completed Orthodox Study Bible would continue to inspire the faithful to know and love the Scriptures.
Joining Fr. Peter were Randy Elliot, Vice President of Sales, Ministry Division of Thomas Nelson Publishers, and John Maddex of Ancient Faith Radio. Father Peter not only shared a brief history of the decade-long project, but also spoke emphatically about the importance of the Holy Scriptures in the Orthodox Church. Father Peter expressed the necessity of daily Bible reading, both for clergy and laypeople. He commented that he was very encouraged on several visits to the homes of parish-
Along with providing a fresh translation of the Greek text of the Septuagint, the Orthodox Study Bible includes a wealth of patristic commentary, liturgical guides, and articles on such topics as “Rediscovering Old Testament Christianity,” “Ancestral Sin,” and “Christ Our Passover.” The result is the complete canon of Holy Scripture, presented in accessible language, rooted clergy and lay scholars who had consoundly in Holy Tradition. tributed to the project, which During the presentation Fr. included St. Tikhon’s own Fr. Peter also acknowledged the many Michael Dahulich, Drs. David and Mary Ford, and Fr. David Hester. His Beatitude, Metropolitan HERMAN served on the overview committee. Following presentations by Fr. Peter, Randy Elliot, and John Maddex, each student and faculty member was given a complimentary copy of the new Orthodox Study Bible. The St. Tikhon’s community is honored and grateful to Fr. Peter for the opportunity to share in such an historic occasion.
2007 – 2008 ACADEMIC YEAR
n Tuesday, February 26, the Very Rev. Peter Gillquist, Chairman of the Department of Missions and Evangelism of the Antiochian Archdiocese, visited St. Tikhon's Seminary to introduce the new Orthodox Study Bible to the community.
An Indispensable Ministry: St. Tikhon’s Diaconal Formation Program Andrew Temple
The course of study can be described as having two focuses: the study of the Word of God, and the study of the manifestation of the Word of God in the earthly Church in the form of the services, sacraments, and ministry of the Church. The study of the Word of God focuses on Holy Scripture and the understanding of it as handed down through the Holy Tradition of the Church.
n the fall of 2007, St. Tikhon’s Seminary opened a Program of Diaconal Formation, designed to theologically educate and spiritually form future candidates for the Holy Diaconate. The program consists of four semesters of study over a two-year period, offered as an extension program of the Seminary. Classes are taught by local clergy serving as adjunct faculty and meet at St. Stephen’s Cathedral in Philadelphia on Saturdays during the fall and spring semesters. The diaconate was established in the early Church by the Apostles, who selected seven men “full of the Holy Spirit and wisdom” to serve the faithful, as recorded in the Book of Acts. The office of deacon is the third hierarchical degree after bishop and priest (presbyter). Protopresbyter Michael Pomazansky writes in Orthodox Dogmatic Theology, “All three degrees of the priesthood are indispensable for the Church. … it is essential that there be the fullness of the hierarchy.” Bishop Augoustinos Canciones of Florina says that the deacons “are the eyes, ears, and mouths of the bishops.” A deacon is a “ministrant” or “server” and can serve an important role in the Church by assisting the priest or bishop in his liturgical and pastoral work. The Diaconal Formation Program offers an alternative to traditional seminary enrollment for those who are interested in pursuing ordination but cannot enroll full-time because of employment or family circumstances. Being enrolled in the program has raised in my mind an important question: “Can one effectively undertake theological education while maintaining full-time employment?” 84
So far the answer seems to be “Yes, but it’s not easy.” And of course this is only possible through God’s grace. The in-person classes, discussion, and liturgical worship provide a deep, enriching experience that goes beyond the limitations of a written or “virtual” correspondence program. Also, I believe that having a program intended specifically for the development of deacons is more likely to supply “life-long” deacons, a ministry that is much needed in parishes, since most full-time seminary graduates who are ordained serve in the diaconate briefly before moving on to the priesthood. The program currently has seven students enrolled from four different jurisdictions and of various backgrounds. Most are from the greater Philadelphia area but there are also students from the Scranton / Wilkes-Barre area and from Baltimore.
I have found the sequence of studying the Pentateuch (the Five Books of Moses), followed by the study of the Synoptic Gospels, to be very beneficial. The study of the Old Testament priesthood and the many foreshadowings of the coming of Christ provide an important background for a more complete understanding of the fulfillment of the prophecies and the development of the New Testament Church. The study of the services, sacraments, and ministry is reinforced by the Saturday schedule, which begins with Divine Liturgy and ends with Great Vespers. Although the program meets only one day a week, the communal prayer, along with common meals, combine with the classroom instruction and liturgical training to create a sense of brotherhood that I imagine exists among the full-time students at the Seminary. Together with my brother students in this program, I look forward to the coming year of study and formation, and I pray that this inaugural “class” will be the first of many! (Ed. note: The Association of Theological Schools in the United States and Canada has accredited this Diaconal Formation Program offered by St. Tikhon's Seminary.)
The Students and Instructors of the Diaconal Formation Program
Fr. Victor Gorodenchuk Lecturer in Scripture
Fr. Timothy Hojnicki Lecturer in Litrugics
In Blessed Memory of Seminarian Thomas Clee Fr. Victor Gorodenchuk, Faculty Member One of the goals of St. Tikhon’s Program of Diaconal Formation is to create a semblance of the atmosphere of “seminary life” that the students here can experience every Saturday during the school year. The fellowship among the seminarians is an important part of this atmosphere. As with any such fellowship, the untimely loss of one of its members is always difficult to bear. As we began the spring semester, all of us were deeply saddened by the unexpected repose in the Lord of one of our students, Thomas Clee, at the age of 55. I got to talk to Thomas only a few days before classes resumed, and he was very excited about continuing his education. Yet, despite all our planning, we always have to recognize the providence of God Who arranges our life in the best way for our salvation. And to me God’s providence was clearly seen in Tom’s spiritual journey. The first time I met Tom was through his curiosity with the Lenten customs of the Church. When we first met, as I found out later, Tom was considering joining a Benedictine Monastery. He grew up Roman Catholic, but like many from his generation, he left that confession in search of a deeper spiritual experience. This search led him to study a variety of religions until he came to a Presbyterian congregation, where he became an active member, working with youth and taking care of the parish library. Yet even here he felt that something was missing, and he soon realized that what he missed most was liturgical worship in the Church. Having been brought up Catholic, Thomas valued the traditional approach to worship and reverence that should be exhibited in a house of prayer. All this led him to a desire to give Catholicism another chance, this time in a monastery setting. Yet, before making this decision, imitating our Lord and His Apostles, Tom decided to go through a period of prayer and fasting. But how could he pursue this discipline? Where could one find specific instructions on how to fast? Today most Christian denominations don’t have any rules of fasting; usually each individual decides for himself what rules to follow.
During his relatively short time at St. Stephen’s he helped to strengthen the life of our parish in numerous ways. Tom had a good voice and quickly became an integral part of our Cathedral Choir. It was with Tom’s help that we were able to introduce Daily Vespers on Tuesdays and Thursdays. Because of his dedication we always could count on Tom being at these services reading and singing the responses. The news of Tom’s passing was a shock to all those involved in the Deaconal Formation Program as well as to all the parishioners of St. Stephen’s. For the Panikhida service, the cathedral was full of people, many of whom we never met before. It was obvious that while not being very vocal or outgoing, Tom gained the love and respect of many friends and co-workers who now came to pray for him as he left this world. Here at St. Stephen’s, and in the community of the Program of Diaconal Formation, we will continue to pray that God will give rest to His departed servant Thomas and will make his memory eternal.
2007 – 2008 ACADEMIC YEAR
Providentially, one of Tom’s friends suggested that he visit an Orthodox church and learn there how to fast! Tom came for the first time to St. Stephen’s Cathedral on the eve of Forgiveness Sunday and became so interested in Orthodox worship that he did not miss a single service for the whole duration of Lent. This was how Tom’s journey to Orthodoxy began. Although he had fallen in love with Orthodox worship and teaching, he took his time studying and coming to a deeper understanding of the Church before he was Chrismated.
Christ is Risen!
Indeed, He is Risen!
2007 – 2008 ACADEMIC YEAR
Field Education 2006-2007 At the annual awards ceremony, held each May at the Seminary, representatives from Wayne Memorial Hospital, Wayne Woodlands Manor and SCI Waymart honor the many student interns with certificates of recognition, acknowledging their outstanding work in Field Education.
“I was in prison and you came to Me... WAYNE WOODLANDS MANOR
...I was sick and you visited Me... WAYNE MEMORIAL HOSPITAL
... Amen, amen, I say unto you, inasmuch as you did it to one of the least of My brethren, you did it to Me.” Matt. 25:40
F IELD E DUC ATION A WARDS C EREMONY
2006-2007 Certificate Recipients ~ May 10, 2007 ~ MATTHEW BAKER TED BRINEGAR REV. DAVID COWAN
Rev. David Moretti
REV. ANDREW DAMICK JOHN DIAMANTIS PAUL DRAKE GEORGE ELLIOTT ISAAC FARHA JASON FRANCHAK DEJAN GALITY
Rev. John Soucek
VASILI HILLHOUSE REV. DN. PHILIP KONTOS IGOR KSYNYUK REV. SERAPHIM MAJMUDAR DENNIS MATHAI KEVIN MEYERS REV. DAVID MORETTI Dennis Mathai
2007 – 2008 ACADEMIC YEAR
ADAM SEXTON REV. GEORGE SHAWAREB REV. JOHN SOUCEK REV. STEPHEN VERNAK NICHOLAS VESTER JUSTINIAN WILLIAMS KYRILL WILLIAMS
2007 - 2008
ou did not choose Me,
but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain... (John 15:16)
2007 - 2008 Seminarian Ordinations
SUBDEACON NIKOLAI (KEVIN) MEYERS was ordained to the Holy Diaconate on Wednesday, September 26, 2007, at St. Tikhon's Monastery Church, by His Grace, the Right Reverend JOSEPH, Bishop of Los Angeles and the West, Antiochian Orthodox Christian Archdiocese.
2007 â€“ 2008 ACADEMIC YEAR
SUBDEACON JOSEPH MCCARTNEY was ordained to the Holy Diaconate on October 14, 2007, by His Grace, Bishop TIKHON of Philadelphia and Eastern Pennsylvania, Orthodox Church in America, at St. Tikhon's Monastery Church, in South Canaan, Pennsylvania.
2007 - 2008 Seminarian Ordinations
SUBDEACON ADAM SEXTON was ordained to the Holy Diaconate on November 11, 2007, by the Rector of St. Tikhon's Seminary, the Rt. Rev. TIKHON, Bishop of the Diocese of Philadelphia and Eastern Pennsylvania, at St. Michael's Orthodox Church, in Jermyn, Pennsylvania.
SUBDEACON ISAAC FARHA was ordained to the Holy Diaconate and the Holy Priesthood on December 22 and 23, 2007, respectively, by His Grace, Bishop BASIL of Wichita and Mid-America, Antiochian Orthodox Christian Archdiocese, at St. George Cathedral, in Wichita, Kansas.
2007 - 2008 Seminarian Ordinations
SUBDEACON THEOPHAN BUCK was ordained to the Holy Diaconate on Sunday, February 3, 2008, by His Beatitude, Metropolitan HERMAN, Archbishop of Washington and New York, Metropolitan of All America and Canada, at St. Tikhon of Zadonsk Monastery Church.
2007 â€“ 2008 ACADEMIC YEAR
SEMINARIAN DANIEL (DENNIS) MATHAI was ordained to the Holy Order of Yaupadiakono (Subdeacon) on March 8, 2008, by His Grace, MATHEWS MAR BARNABAS, the Metropolitan of the American Diocese (Malankara), at St. Mary's Church, West Sayville, New York.
2007 - 2008 Seminarian Ordinations
SUBDEACON IGOR KSYNYUK was ordained to the Holy Diaconate on Saturday, March 8, 2008, by His Beatitude, the Most Blessed Metropolitan HERMAN, the Primate of the Orthodox Church in America, at St. Tikhon's Monastery Church, in South Canaan, Pennsylvania.
REVEREND DEACON MAXIMUS URBANOWICZ was ordained to the Holy Priesthood on Sunday, March 16, 2008, by His Beatitude, the Most Blessed HERMAN, the Metropolitan of All America and Canada, in St. Nicholas Orthodox Cathedral, in Washington, DC.
2007 - 2008 Seminarian Ordinations
REVEREND DEACON PHILIP KONTOS was ordained to the Holy Priesthood on the Feast of the Annunciation, Tuesday, March 25, 2008, by His Beatitude, the Most Blessed Metropolitan HERMAN, in the Monastery Church of St. Tikhon of Zadonsk, South Canaan, Pennsylvania.
2007 â€“ 2008 ACADEMIC YEAR
SUBDEACON GEORGE ELLIOTT was ordained to the Holy Diaconate on Tuesday, March 25, 2008, the Feast of the Annunciation, by His Grace, the Right Reverend TIKHON, Bishop of Philadelphia and Eastern Pennsylvania, at St. Tikhon's Monastery Church, South Canaan, PA.
2007 - 2008 Seminarian Ordinations
SUBDEACON JAMES MCKEE was ordained to the Holy Diaconate on Bright Tuesday, April 29, 2008, by the Rector of St. Tikhon's Seminary, Bishop TIKHON, of Philadelphia and Eastern Pennsylvania, at the Monastery Church of St. Tikhon of Zadonsk, South Canaan, Pennsylvania.
Axios! Axios! Axios!
Is Our Lord Calling You
To The Holy Priesthood? T
oday, perhaps more than ever, there is a crucial need for dedicated priests to serve Our Lord and His people.
With the many instances of human suffering and human loneliness abounding, not only within our very parishes, but in our communities as well, the need for the dedicated pastor becomes more apparent and ever urgent. “If you will be a servant to this people” (I Kings 12:7), enter St. Tikhon’s Orthodox Theological Seminary in order to prepare to be that good pastor, that good shepherd who will “lay down his life for his sheep.” IF YOU HAVE EVER WONDERED WHETHER YOU ARE CALLED TO THE HOLY PRIESTHOOD, WE INVITE YOU TO CONTACT OUR SEMINARY FOR FURTHER INFORMATION. OFFICE OF ADMISSIONS
St. Tikhon’s Orthodox Theological Seminary P.O. Box 130 South Canaan, PA 18459 (570) 937-4411 • www.stots.edu
St. Tikhon’s Mission Choir 2007-08
MEMBERS OF ST. TIKHON’S MISSION CHOIR Front: Edward Henderson, Patrick Henre, Father Sergius (Choir Director), Herman Klarr, Kyrill Williams Back: Joseph Lucas, Nikolai Breckenridge, Aleksei Schmidt, Athanasius Beckworth, Joshua Coolman, Fr. Seraphim Majmudar, Christopher McGarvey Not pictured: Fr. Philip Kontos, George Sharonoff, Adam Nixon, Patrick Burns, Thaddeus Werner
FALL 2007 – SPRING 2008 MISSION CHOIR SCHEDULE
SEPTEMBER 22-23 PROTECTION OF THE MOST HOLY THEOTOKOS MONASTERY WEAVERVILLE, NC
ST. NICHOLAS CHURCH SARATOGA, CA
ST. INNOCENT CHURCH LIVERMORE, CA
ST. JOHN THE BAPTIST CHURCH CAMPBELL, OH
ST. LAWRENCE CHURCH FELTON, CA
ST. ANDREW CHURCH MAPLE HEIGHTS, OH
CHURCH OF THE REDEEMER LOS ALTOS, CA
ST. ANDREW CHURCH BALTIMORE, MD
ST. SUSANNA MISSION SONORA, CA
ST. STEPHEN CATHEDRAL PHILADELPHIA, PA
NATIVITY OF THE VIRGIN CHURCH MENLO PARK, CA
HOLY ASCENSION CHURCH FRACKVILLE, PA
ST. NICHOLAS CHURCH SAN ANSELMO, CA
ST. NICHOLAS CATHEDRAL WASHINGTON, DC
ST. MICHAEL CHURCH CONCORD, CA
ST. BASIL CHURCH WATERVLIET, NY
JOY OF ALL WHO SORROW CATHEDRAL SAN FRANCISCO, CA
ST. ANDREW CHURCH MAPLE HEIGHTS, OH
HOLY TRINITY CATHEDRAL SAN FRANCISCO, CA
FRACKVILLE DEANERY MISSION FRACKVILLE, PA
ST. SERAPHIM CHURCH SANTA ROSA, CA
HOLY TRINITY CHURCH RANDOLPH, NJ
ST. ALEXANDER NEVSKY CATHEDRAL ALLISON PARK, PA
ST. NICHOLAS CHURCH WEIRTON, WV
CHRIST THE SAVIOUR CHURCH PARAMUS, NJ
HOLY APOSTLES MISSION MECHANICSBURG, PA
CHRIST THE SAVIOUR CHURCH HARRISBURG, PA
SS. PETER AND PAUL CHURCH HERKIMER, NY
CHRIST THE SAVIOR CHURCH CHICAGO, IL
SS. PETER AND PAUL CHURCH BURR RIDGE, IL
ST. JOSEPH CHURCH WHEATON, IL
2007 – 2008 ACADEMIC YEAR
St. Tikhonâ€™s Student Life
St. Tikhonâ€™s Student Life
St. Tikhonâ€™s Student Life
S AINT T IKHON’S O RTHODOX THEOLOGICAL S EMINARY
THE ORTHODOX MONASTERY OF ST. TIKHON OF ZADONSK
S T O T S
St. Tikhon’s Monastery Community
BROTHERHOOD OF ST. TIKHON’S MONASTERY (L to R): Archimandrite Juvenaly (Repass), Monk Michael (Juk), Igumen Gregory (Zaiens), Archimandrite Jerome (Newville), Monk Sergius (Bowyer), Metropolitan HERMAN, Bishop TIKHON, Monk Nicodemus (Kentop), Hieromonk Gabriel (Nicholas), Hieromonk Alexander (Mayba), Hieromonk Innokenty (Chmerko), Not pictured: Monk Kyrill (Yefimov)
ST. TIKHON’S MONAS TERY
St. Tikhon’s Monastery Holds 103rd Annual Pilgrimage
he 103rd Annual Pilgrimage to Saint Tikhon of Zadonsk Monastery formally opened on Friday, May 25, 2007, with the 4:00 PM celebration of Vespers and Matins, followed by a procession with the relics of Saint Tikhon of Zadonsk and the singing of the Akathist Hymn in the Saint’s honor. His Beatitude, Metropolitan HERMAN, Primate of the Orthodox Church in America, presided at the four-day celebration. Over the course of the Pilgrimage, Metropolitan Herman was joined by His Grace, Bishop TIKHON of Philadelphia and Eastern
Pennsylvania, members of the hierarchy of the Orthodox Church in America and other Orthodox jurisdictions, and numerous clergy and faithful from throughout North America. On Saturday, the Hierarchical Divine Liturgy was celebrated at 9:00 AM. That afternoon at 2:00, the 65th Annual Commencement of St. Tikhon’s Seminary took place in the pavilion. His Eminence, Metropolitan PHILIP of the Antiochian Orthodox Christian Archdiocese of North America, delivered the commencement address and was awarded a Doctor of Divinity degree honoris causa.
The Vigil service of Pentecost was celebrated at 4:00 PM on Saturday in the Monastery Church. Sunday, May 27, was the Great Feast of Pentecost. The Hierarchical Divine Liturgy began at 9:00 AM. Metropolitan Herman presided, with Bishop Tikhon and His Grace, Bishop MARK (retired former Bishop of Boston) concelebrating. Vespers and Matins were served at 4:00 PM, after which a Grand Banquet honoring the 12 members of the 2007 graduating class was held at the Genetti Manor in Dickson City, PA. Also recognized at the banquet were the Very Rev. Sergei Glagolev, the Very Rev.
Divine Liturgy in the pavilion. The liturgy was concelebrated by Metropolitan Herman, Bishop Tikhon, Bishop Mark, His Grace, Bishop NIKON of Boston, New England, and the Albanian Archdiocese, and His Grace, Bishop MERCURIUS, Administrator of the Parishes of the Russian Orthodox Church in the USA. After the liturgy, a general Memorial Service was celebrated for all the departed faithful at the gravesite of His Eminence, the late Metropolitan LEONTY.
Yaroslav Sudick, and Mr. Walter Palchik, who were awarded the distinction of “trustee emeritus” for their dedicated service as members of the Seminary’s Board of Trustees. Metropolitan Herman was honored
At 2:00 PM, the Service of Intercession to the Most Holy Mother of God with the anointing of the sick, infirm, and all pilgrims, was celebrated in front of the as well, on the occasion of his Monastery’s icon repository. The pilgrimage officially concluded with 75th birthday. the celebration of Vespers and As always, Memorial Day Matins in the Monastery Church at itself was the culmination of 4:00 PM. the four-day pilgrimage to St. The Monastery community Tikhon’s Monastery. Monday began with an early Divine is grateful to all the hierarchs, clergy, Liturgy, celebrated in the and faithful who flocked to our Monastery Church at 7:30 AM. The grounds again this year for worship, traditional pilgrims’ procession to fellowship, and retreat. May God the monastery and the greeting of grant us all to gather here again in Metropolitan Herman and the con- 2008, when we will celebrate the celebrating hierarchs began at 9:15 70th anniversary of the founding of AM, followed by the Hierarchical St. Tikhon’s Seminary!
ST. TIKHON’S MONAS TERY
Departed Monastics of St. Tikhon’s Monastery Metropolitan IRENEY Metropolitan MAKARY Metropolitan VLADIMIR Metropolitan ALEXANDER Metropolitan THEOPHAN Metropolitan THEOPHILUS Metropolitan PLATON Metropolitan LEONTY Archbishop PALLADIUS Archbishop BENJAMIN Archbishop KIPRIAN Archbishop ARSENY Archbishop JERONIM Archbishop NIKON Archbishop DIONYSIUS Archbishop JOHN Archbishop SYLVESTER Archbishop ANATOLY Archbishop APPOLINARY Archbishop DIMITRY Archbishop VITALY Archbishop AMVROSSY Archbishop EVDOKIM Archbishop ALEXIS Archbishop ADAM Archbishop ANTONIN Archbishop INNOCENT Archbishop SERAPHIM Archbishop JOHN Archbishop JOASAPH Archbishop VLADIMIR Archbishop PHILLIP Archbishop VALERIAN Archbishop TIKHON Archbishop NICHOLAS
Bishop EMMANUEL Bishop JOASAPH Bishop ANATOLY Bishop JOASAPH Bishop AGATHANGEL Bishop JOSE Bishop STEPHEN Bishop PAUL Bishop BORIS Bishop STEPHEN Bishop VJACHESLAV Bishop PETER Bishop JOHN Bishop POLICARP Bishop PAUL Bishop BASIL Bishop MARK Bishop PETER Bishop JONAH Bishop ANTHONY Bishop AMPHILOKY Bishop ANTHONY Bishop NESTOR Bishop JOHN
Hegumen Kiprian (Chupek) Hegumen Hierotheos (Lucik) Hegumen Laza Hegumen Anastasii Hegumen John (Morozoff) Hegumen Rodion Hegumen Prokopy Hegumen Pachomy (Deliman) Hegumen Varsonofy (Stephanov) Hegumen Mavriky Hegumen Nicholas (Shambura) Hegumen Roman (Serdynski) Hegumen Gamaliel (Allman) Hegumen Gennady (Eykalovich)
Archimandrite Anthony (Repella) Archimandrite Luke (Sirkun) Archimandrite Andronik (Elpedinsky) Archimandrite Varnava Archimandrite Inna Archimandrite Ioanniky (Kraskoff) Archimandrite Peter Archimandrite Seraphim (Oblivantsev) Archimandrite Nikifor (Kapitanchuk) Archimandrite Vasily (Philipoff) Archimandrite Sebastian (Gyza) Archimandrite Hilary (Madison)
Monk Mitrophan Monk Naum (Sepciuk) Monk Sergei (Udics) Monk Anthony (Duchaine)
Hieromonk Tikhon (Rostovsky) Hieromonk Alexander Hieromonk Michael Hieromonk Nifont Hieromonk Paisii Hieromonk Jacob Hieromonk Myron Hierodeacon Constantine (Shwed)
In Memoriam: Igumen Gennady (Eykalovich) A beloved member of the St. Tikhon’s Monastery brotherhood and Seminary community, Igumen Gennady (Eykalovich), 93, fell asleep in the Lord at Saint Tikhon’s Monastery the morning of January 10, 2008. Born in Pinsk, in what is today Belarus, on September 11, 1914, Fr. Gennady received a Master’s degree in economic studies in Warsaw. From 1940 to 1942, he was imprisoned in a Soviet concentration camp in Siberia. After his release from prison, he served in the Second Polish Corps, Eighth Allied Army, in Italy until 1945. After World War II, he worked in England with the Polish Resettlement Corps, a unit that helped Polish soldiers unwilling to return to communist Poland transition into life in the West. In 1948 he received monastic tonsure and began studies at Saint Sergius Orthodox Theological Institute in Paris, France. He was ordained to the diaconate in 1949 and to the priesthood the following year. After completing his studies in 1953, he relocated to the United States, where he taught Old Testament, dogmatic theology, philosophy, logic, and psychology at Saint Tikhon’s Seminary. He also served as the Seminary’s inspector from 1955 until 1959. In 1972, Father Gennady received a canonical release from the Orthodox Church in America to serve in Europe. He returned to the U.S. in 1982 and lived in retirement in California. In recent years, he resided in a nursing home near Saint Tikhon’s Monastery. His Beatitude, Metropolitan HERMAN, presided at funeral services at Saint Tikhon’s Monastery Church on Saturday, January 12, followed by interment in the Monastery cemetery. May Fr. Gennady’s memory be eternal!
S AINT T IKHON’S O RTHODOX THEOLOGICAL S EMINARY
BENEFACTORS AND SUPPORTERS
S T O T S
BENEFACTORS AND SUPPORTERS
Benefactors and Scholarship Sponsors Over the past ten years, through the personal generosity and hard work of Michael and Arlene Pasonick, who co-chair the Saint Alexis Foundation, more than half a million dollars has been raised for the benefit of St. Tikhon's Seminary.
Holy Cross Church in Williamsport has â€œadoptedâ€? Seminarian Joel Weir with a full $6,000 per year scholarship. Shown with His Grace, Bishop TIKHON are Joel, his wife Maria, children Ophelia and Liam, and parish council president Lew Shatto.
Christ the Saviour Church in Harrisburg raised $6,000 this year as a full scholarship for first-year Seminarian Aleksei Schmidt. Parishioners who spearheaded the program are shown with their pastor, Rev. Fr. Stephen Vernak.
Benefactors and Scholarship Sponsors Protodeacon Gabriel Petorak, Very Rev. John Kowalczyk, pastor, and Kay Fiderko, parish treasurer, present Fr. Michael Dahulich, Seminary Dean, with the St. Michael's Church, Jermyn Scholarship of $6,000 for parish vocation Vasily Dubee.
Long-time Seminary Trustee Paul Chernay receives a blessing from Metropolitan HERMAN as His Beatitude thanks Paul for his generosity. Each year Mr. Chernay offers at least $50,000 from his Charitable Trust to support the annual budget of St. Tikhon's Seminary.
BENEFACTORS AND SUPPORTERS
One of the first parishes to offer a full scholarship, Holy Ascension Church in Frackville, continues to contribute $6,000 annually to the â€œAdopt a Seminarianâ€? Program. The good ladies of the parish, in charge of the effort, are shown with their pastor, Fr. Matthew Cantrell.
Benefactors and Scholarship Sponsors Benefactor Elsie Skvir Nierle donates a full scholarship annually for the â€œAdopt a Seminarianâ€? Program in memory of her sister Mary Skvir. The recipient of the scholarship this year is first-year Seminarian Joshua Coolman.
The Rector of St. Tikhon's Seminary, His Grace, Bishop TIKHON presents the 2008 Diocese of Eastern Pennsylvania Scholarship to the following recipients (from left to right): Seminarians Ian Burgess, James Worthington, Aleksei Schmidt, and Vasily Dubee.
Presenting Deacon Igor Ksynyuk with the first Christ the Saviour Church, Paramus Scholarship are Richard Gramkow, parish council president, John Lazante, who originated the parish scholarship, Very Rev. David Vernak, parish rector, and Very Rev. John Nehrebecki, pastor emeritus.
“Adopt a Seminarian” – St. Tikhon’s Scholarship Program
aint Tikhon’s Seminary is a theological graduate school whose primary purpose is to spiritually form and theologically educate the future deacons, priests, and bishops of the Orthodox Church in this country. Located in South Canaan, Pennsylvania (northeast of Scranton), the Seminary presently has a record enrollment of 109 students, from every ethnic jurisdiction in North America and various national Churches throughout the world. The Seminary is attached to St. Tikhon’s Monastery, the oldest Orthodox monastic community in North America. Founded more than 100 years ago by then- Archbishop of North America, St. Tikhon of Moscow, and blessed by thenBishop, St. Raphael of Brooklyn, the Monastery gave birth to the Seminary as a pastoral school to help educate priests for the missionary diocese of America (rather than pull monks out of the Monastery to serve in various parishes).
The majority of students at St. Tikhon’s are married and live off campus, because as yet there is no married student housing; many of them have children. Neither they nor the single students who live in the dormitory are able to work because of the full-time course load, the hours of Church services they are required to attend, and the extra time needed for after-school study. Therefore, many of the students who do not have income saved in advance, and are not in a position to pay their tuition and other costs, are also
The cost of a full scholarship is $6,000 a year. The cost of a scholarship for a single semester is $3,000, and scholarships can be given in smaller increments as well. Scholarships may be given by parishes – in the parish’s name (for example, St. Michael Church, Old Forge, Pennsylvania, Scholarship) – or by individuals, in their own name, in the name of members of their family, or in Loving Memory of family members or friends who have fallen asleep in the Lord. A parish or organization may offer an annual scholarship as a community project: for example, 20 persons donating $25 a month (or $300 per year) to equal a full $6,000 scholarship; or 10 persons donating $25 a month (or $300 per year) as a semester scholarship of $3,000. Once a scholarship donation is received by the Seminary, it is awarded to an academically deserving student who is in financial need. The school notifies the donor – the individual, parish or organization – of the name of the recipient and sends them a biography and photograph of him (and his family). The student then stays in communication with the donor, not only thanking the benefactor for the scholarship but also apprising them of his progress in his studies towards Ordination. The Seminary further encourages the student and donor to meet in person. To date, six parishes lead the “honor roll” in giving full scholarships each year: Holy Ascension Church, Frackville, Pennsylvania St. Michael Church, Jermyn, Pennsylvania St. Elijah Church, Oklahoma City, Oklahoma
Holy Cross Church, Williamsport, Pennsylvania St. John the Evangelist Church, Memphis, Tennessee Christ the Saviour Church, Harrisburg, Pennsylvania In addition, five other parishes are donors of partial, one-semester scholarships: St. Michael Church, Old Forge, Pa.; SS. Peter and Paul Church in East Herkimer, N.Y.; St. Andrew Church in Baltimore, Md.; Christ the Saviour Church in Paramus, N.J.; and Protection of the Most Holy Theotokos Monastery in Weaverville, N.C. Nearly 60 individuals or organizations also offer either full or partial scholarships. A Seminary scholarship is an investment in the future of Christ’s Church. While the amount of the donation will not accrue interest for the individual or parish, something far greater is its benefit: You will have a future priest praying for you every day of his Seminary career, thanking God for your donation; and someday, when he stands at the Holy Altar as a priest, you will be remembered at every Liturgy he offers to Christ. Your gift will also be a fulfillment of the words of the Scripture, spoken by the Holy Apostle St. Paul: “In all things I have shown you that while working hard one must help the weak, remembering the words of the Lord Jesus, how He said, ‘It is more blessed to give than to receive’” (Acts of the Apostles 20:35). Seminary scholarship donations should be made payable to St. Tikhon’s Seminary with a note designating the name of the scholarship, and mailed to the following address: Saint Tikhon’s Seminary c/o Fr. Michael Dahulich Post Office Box 130 South Canaan, PA 18459 Thank you for your consideration of this appeal, and may God bless and keep you in His loving care.
BENEFACTORS AND SPONSORS
The Seminary’s relationship to the Monastery remains its single greatest asset. The Monastery provides the seminarians with the ability to attend and participate in the full cycle of divine services every day, and affords each student the opportunity to have a monastic as his spiritual father-confessor. Students who choose to attend St. Tikhon’s cite the Seminary-Monastery relationship as the most important reason for coming, and those who graduate look back and say the Monastery was a most important influence in Seminary life. No other Orthodox graduate seminary in the United States has this benefit in forming pastors.
unable to seek employment to fund such expenses while they are enrolled at the Seminary. Thus, the school seeks for these students scholarships that are subsidized by parish churches and individual benefactors.
ST. TIKHON’S SEMINARY CENTURY ASSOCIATION His Beatitude, Metropolitan HERMAN, Honorary President His Grace, Bishop TIKHON, Honorary President The Very Reverend Joseph Martin, Spiritual Adviisor Sarah B. Jubinski, President Mary Sernak, Vice Presiden Mat. Gloria Martin, Secretary Matushka Dorothy Sulich, Financial Secretary Maria Proch, Treasurer
South Canaan, Pennsylvania South Canaan, Pennsylvania Wilkes-Barre, Pennsylvania Bethlehem, Pennsylvania Mayfield, Pennsylvania Wilkes-Barre, Pennsylvania South Canaan, Pennsylvania Clarks Summit, Pennsylvania
His Beatitude, Metropolitan HERMAN, His Grace, Bishop TIKHON of Philadelphia and Eastern Pennsylvania, and the community of St. Tikhon’s Theological Seminary join the officers of the Century Association in expressing their gratitude to the following individuals who have become members of St. Tikhon’s Seminary Century Association: ARIZONA Harold Homyak Kay Slanta ARKANSAS Anonymous CALIFORNIA Laura Bochnak Fr. Alexander & Vickie Federoff V. Rev. Kirill Hartman Joseph & Sophia Laychak Igor Olenicoff Mary Anne Plefka-Weir Konstantine Sakovich Protodn. William Weir COLORADO V. Rev. Paul S. Fedec Fr. Anthony & Elizabeth Karbo Archpriest Eugene D. Tarris CONNECTICUT Helen S. Allen Myra Babina George A. Cooke, Jr. Barbara Ann Dixon Rev. Vladimir Horoszczak Doris G. Johnson Mat. Elizabeth Pishtey - in Memory of V. Rev. Joseph Pishtey Peter Rydzik Julia P. Stuppin DELAWARE Nicholas & Marie Holowatch Margaret Roman DISTRICT OF COLUMBIA Phoebe Felk
FLORIDA Rev. David & Mat. Mary Balmer Mrs. Robert R. Beasley Wasil & Anne Boyko V. Rev. & Mrs. George Breyan Helen K. Cvirko Richard & Victoria Boyko Fullwood Mr. & Mrs. John Hanchak Pauline Karnillow Mrs. Rose Minarick Stephen T. Murray, M.D. John Michael Peregrim Mat. Irene Rachko Dennis J. Woomer GEORGIA Rev. & Mrs. George Alexson Dr. Gail Glushko ILLINOIS Mrs. Agnes P. Fryntzko Mat. Eva Hubiak Herman Kincaid Thomas & Mary Kincaid Marie G. Konon Michael Obmascik Marlo Perry Fr. Michael Prevas & Family Dorothy Wasylko INDIANA Gene Adamczyk Mat. Nadine Brown Thomas A. Mosak MARYLAND Martha Baxtresser Josephine-Catherine Carandang Col. & Mrs. James E. Davidoff
Jim & Rosalie Luster V. Rev. & Mrs. John Mason Dr. Faith Skordinski MASSACHUSETTS Rt. Rev. Bishop NIKON Fr. Vasily & Mat. Nancy Gilbert MICHIGAN Nettie A. Jury Dr. John Kopin Rev. Lev Kopistiansky Mrs. Elaine M. Petouhoff William & Orietta Pysh MINNESOTA James & Mary Ann Brinda John & Barbara Leschisin MONTANA Rev. John W. Anderson, Ret. NEW HAMPSHIRE Deborah M. Donlick NEW JERSEY Mr. & Mrs. Arthur Abig Anonymous Marian & John Babiak Theodore & Anna Babich Nicholas & Pearl Berezniak Paul & Eleanor Boshko Mr. & Mrs. Robert N. Boulle Robert M. Boulle Michael & Veronica Burak Michael D. Drake V. Rev. George P. Hasenecz John & Anne Hutnyan Peter & Florence Junda Rev. Stephen Kaznica
Tanya Kwoka Martha W. Lutz Mary Macinsky Annette Milkovich Zoran Milkovich John & Olya Monchak Stefan & Barbara Nafranowi Barbara N. Penn John Petronko, Jr. Mr. & Mrs. Leo Radionoff Mrs. Helen Rodenbaugh V. Rev. W. Sophrony Royer Nicholas & Marion Shark H. Lynn Siry Stephen & Lillian Sokol Dr. John L. Sopchak Betty Swizz Catherine A. Terry V. Rev. & Mrs. David Vernak John & Helen Wanko Robert E. Weger, D.M.D. Milan & Roza Zivanov NEW YORK Jeanne & Alexander Alexandrovich Mrs. Anna Bahan Jeanette Z. Bely Craig D. Brennan John Buckla Mary Holowatch Burke V. Rev. & Mrs. Daniel Degyansky Joseph Domanick George Dorosko Mat. Dolores Dzury Dr. & Mrs. Philip Dzwonczyk Mary Gelement V. Rev. & Mrs. Sergei Glagolev Mrs. Olga Hayes & Family Mary Holowiak V. Rev. James & Mat. Natalie Jadick Russell Kantor Mr. & Mrs. Bruce D. Keeler Olga & Daniel Koshansky Mr. Michael Kruge Alexander W. Luckanick, Esq. Mr. & Mrs. Robert Ludemann Mr. & Mrs. Branislav Matovic Stephen & Olga Melnick Mr. & Mrs. Alexander Mitchko Walter Palchik* Lydia Pelitsch Vera Polak Olga Shewczyk Dennis & Pauline Somple Anna Tanchak Mr. & Mrs. Andrew Tarbay
William & Eleanor Wasilko Bernice Yarosh NORTH CAROLINA Nicholas & Anna Skovran Nonna Skumanich OHIO Raymond J. Asik Mary E. Bezbatchenko Mrs. Anne Billik Mrs. Mary Cunningham Andrew & Anne P. Cvercko Peter & Sharon Georges Bill Glushko Mary Gresko Ms. Susan A. Guzy Mr. & Mrs. Thomas Harvischak Mr. & Mrs. Michael G. Herzak V. Rev & Mrs. John M. Klembara Barbara J. Kolesar Marianne Kormos Mr. Paul Laskovich Ms. Helen Livosky Robert & Mary Jane Lucak Subdn. & Mrs. Paul T. Maty Dr. & Mrs. Nicola B. Nicoloff Patricia Ann Pavelchak Pauline Petronek Margaret D. Petty Ann Plefka Leon & Barbara Sheean Eugene & Julia Simko Patricia A. Thompson Mr. & Mrs. Nicholas Vansuch Mr. & Mrs. Jerome P. Yurch PENNSYLVANIA Most Blessed Metropolitan HERMAN Most Blessed Metropolitan THEODOSIUS Rt. Rev. Bishop TIKHON A Son of the Seminary Anonymous Sergei & Irene Arhipov Joann Bell Drs. John & Judy Blebea Alice Boga Dr. Harry Boosalis John & Florence Boyko** Fr. Martin & Mat. Heidi Browne Mr. & Mrs. Edward Brzuchalski Helen Blisak Buckowsky Agnes Buranich Thomas L. Casper
Paul Chernay Emma Collins V. Rev. Michael G. Dahulich Nadine Demianovich Mrs. Marie Derkasch V. Rev. & Mrs. Daniel K. Donlick* Thomas Donlick Martha Dorosh Michael & Mary Dorosh Damian A. Drasher Rev. Vitaly Dudkin Mrs. John J. Dugina Anna B. Dutko Elizabeth Dutko Kathryn Fedirko Theodore & Elizabeth Fedora Alexandra Fedorchak Joseph J. & Pauline Fetsko Betty Figura Annabel Franchak Subdn. Vasily Gardecki V. Rev. Daniel & Mat. Mary Geeza Mat. Elizabeth Geeza Mr. & Mrs. Roy Glisan Patricia Stetz Grammes Elsie Herman Mary Kay & John Hockin Mr. & Mrs. Peter Holoviak Larissa Holowaty William Hudak Mary Huniak Mrs. Joseph T. Jaye Peter & Sarah Jubinski Dr. Peter D. Jubinski Stephen Karas Rose Kelechawa Jennifer M. Kellachow Rose M. Kennedy Archdn. & Mrs. Alexei Klimitchev George Kopestonsky V. Rev. & Mrs. T. Stephen Kopestonsky Vladimir Korba, M.D. Mary E.J. Korpusik John Krisa, Esq. Mr. & Mrs. John Kuchmanich Mr. & Mrs. Basil Kuchta Mat. Helen Kuchta Gloria W. Kundrat Metro Lazorack Rdr. Bartholomew Jeffrey & Michele Lovell Mary Lovell John W. Lozo, Jr. William Maceiko Mr. & Mrs. Steve Malec
Ralph R. Mamay V. Rev. & Mrs. Joseph Martin Kathryn Mason Frances Meholic Joseph & Olga Mikus Paul G. Miller Helen Panco Moncovich Protodn. Gregory & Mat. Martha Moser Martha Mossner Rdr. George Nakonetschny Mr. & Mrs. Edward Narcoonis Mr. & Mrs. John Nayduch Elsie Skvir Nierle Kyra Nightingale Arlene Oakill Michael Oluich V. Rev. & Mrs. Dimitri Oselinsky Martin S. Paluch Michael J. & Arlene Pasonick Catherine Paulasack Dr. George & Elaine Pazin V. Rev. John J. Perich Dr. & Mrs. Dimitri M. Petro Gregory & Laura Polk Lonnie Polli Stephen Pregrim Maria Proch Marie Proch Jerusalem Pugh Cyril Quatrone V. Rev. Daniel D. & Mat. Theodora Ressetar Nicholas Ressetar Robert H. Roth Joseph Russian Protodeacon Keith S. Russin * Life Member ** Deceased Life Member
Elda Sebastianelli Jack & Kathryn Semenko Peter & Helen Senio Mary Sernak Delores Serniak Mr. & Mrs. George Serniak Dr. & Mrs. Larry R. Sherman V. Rev. & Mrs. David Shewczyk Helen Shurina Basil & Eva Smith Family Samuel A. Sokolik, Jr. George & Gretchen Sosnowski & Family Mr. & Mrs. Theodore Sovyrda Gloria Spitko Dr. Eli & Paula Stavisky Ray & Claudia Steeb Andrew & Dunyia Stefanick Marija Stefansky Joan Stetz Mat. Nina Stroyen Mat. Dorothy Sulich Mr. & Mrs. Basil Sumple Irene Swirdovich Peter & Anna Swoboda Jerome Tarris Nicholas Tatusko Wash Telepchak Mat. Frances Vansuch V. Rev. Claude Vinyard Olga Onufer Woodward Protodn. Dr. Michael & Mary Wusylko Anna Wyslutsky Rosemary Ziegenfuss Mr. & Mrs. John Zoranski Anna Zupko
TEXAS Fr. John & Mat. Lydia Anderson Edward B. Oppermann VIRGINIA Frank Dellermann Pat & John Ihnat Cicero & Ludmilla Limberea Larisa V. Looby Apollo J. & Elizabeth Manchuk Gregory Meholic, DDS Vera Repella Meiss V. Rev. Andrew D. & Tanya Nelko & Family Anne M. Peregrim Dr. Gennady & Donya Platoff Mrs. Eleanor J. Skuby John G. Slanta, Class of â€˜79 V. Rev. & Mrs. John W. Stefero Daniel & Rossitza Wartonick Alice M. Yankosky Mr. & Mrs. Nicholas Zangos WASHINGTON Alexander & Marie Popoff WISCONSIN V. Rev. & Mrs. Alexis W. Fedec V. Rev. & Mrs. Vladimir Lecko WYOMING Eleanor M. Phillips CANADA Fr. Theodore Gove PHILIPPINES Rev. Philemon Castro
THE SOCIETY OF THE F R I E N D S O F S T. T I K H O N ’ S P.O. Box 130
South Canaan, PA 18459
His Beatitude, Metropolitan Herman, Honorary President His Grace, Bishop Tikhon, Honorary President Very Rev. Daniel K. Donlick, Spiritual Advisor John W. Paluch, President Protodeacon Gabriel Petorak, Vice-President Mrs. Alice Boga, Secretary
Matushka Dorothy Sulich, Financial Secretary Reader Thomas Donlick, Treasurer Charles Yacovelli, Auditor
This year marks the 40th Anniversary of the establishment of The Society of the Friends of St. Tikhon’s. This organization’s sole purpose has been the offering of spiritual and financial support to the communities of St. Tikhon’s Monastery and St. Tikhon’s Seminary. Over the past four decades, thousands of pious Orthodox Christians – clergy and laypersons alike – have offered their fervent prayers, their time and talents and financial gifts, for the benefit of St. Tikhon’s Seminary. Their generous contributions and numerous “labors of love” have resulted in more than one million dollars in support for our center of theological education and spiritual enrichment in South Canaan, Pennsylvania. Over the years, the commitment of the Society of Friends has remained unshaken. The members have been inspired and encouraged by the words of our father among the Saints, John Chrysostom, the golden-mouthed Archbishop of Constantinople: “For in nothing do we draw so close to God as in doing good to man.” They have achieved great things for our Seminary and Monastery by loving and caring, giving and sharing on behalf of others, and in the name of Christ. Much still needs to be accomplished at our Center of Orthodoxy in South Canaan. We need your prayers, your talents, and your support. Won’t you please consider becoming a member of The Society of the Friends of St. Tikhon’s?
Annual Membership $20.00 Name __________________________________________________________ Address ____________________________________________________________ City _______________________________ State ____________ Zip ___________
For further information or correspondence contact:
T h e S o c i e t y o f F r i e n d s o f S t . Ti k h o n ’s St. Tikhon’s Rd. P.O. Box 130 South Canaan, Pennsylvania 18459-0130 Phone: (570) 937-4411
Memory Eternal! Grant rest eternal in blessed repose, O Lord, to Thy servants, the departed members of the Society of the Friends of St. Tikhon’s who have fallen asleep, and make their memory to be eternal!
St. Tikhon’s Bookstore has a display area of approximately 7000 sq. feet. We offer a full line of custom made items including vestments, icons, church furnishings and bells at competitive prices. The Bookstore is operated for the benefit of the Seminary and Monastery. It offers its services to students, priests, parishes and visitors. The Bookstore has an excellent assortment of Orthodox and other Christian publications, CDs, audio and video tapes and various other items from all over the world.
SING PRAISES TO OUR GOD A Selection of Orthodox Liturgical Hymns
A New CD Recording by the Male Choir of St. Tikhon’s Orthodox Theological Seminary THE FIRST STUDENT CHOIR RECORDING FROM ST. TIKHON’S IN A DECADE! Available from St. Tikhon’s Bookstore
Published with the blessing of His Beatitude, The Most Blessed Metropolitan HERMAN, President and His Grace, The Right Reverend Bishop TIKHON, Rector
Tikhonaire Staff Very Rev. Michael G. Dahulich, Ph.D. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Senior Editor Rev. Fr. David Cowan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Assistant Editor Joel Weir . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Student Editor Rev. Fr. John Soucek . . . . . . . . . . . . . . . . . . . . . . . . . Art Director, Design and Layout Editor Innocent Neal . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Assistant Design and Layout Editor Martin Paluch, Gregory Hatrak, George Sharonoff and Michael Habib . . . . . Photographers Matushka Dorothy Sulich and Mary Sernak . . . . . . . . . . . . . . . . . . . . . . . . . . . . Advertising David C. Ford, Ph.D. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Faculty Editor Special thanks to those who contributed photographs for use in this publication.
~ GLORY TO GOD FOR ALL THINGS! ~ © 2008 St. Tikhon’s Orthodox Theological Seminary
104th Annual Pilgrimage Schedule St. Tikhon of Zadonsk Orthodox Monastery South Canaan, Pennsylvania
May 23 – 26, 2008 We, the Brotherhood of the Monastery of St. Tikhon of Zadonsk, North America’s first Orthodox Monastery, located in the village of South Canaan, Pennsylvania in the beautiful Pocono Mountains, invite you to gather with our venerable Hierarchs, beloved Clergy, and faithful Orthodox Christians, for prayers and spiritual refreshment during our annual Monastery Pilgrimage
Friday – May 23, 2007 4:00 p.m. 6:00 p.m.
Formal Opening of the Pilgrimage: Vespers and Matins – Monastery Church Procession around the Monastery Church and Akathist to St. Seraphim of Sarov, followed by Veneration of his Relics
Saturday – May 24, 2007 9:00 a.m. 2:00 p.m. 4:00 p.m.
Hierarchical Divine Liturgy – Monastery Church The 66th Annual Academic Commencement of St. Tikhon’s Orthodox Theological Seminary – Seminary Auditorium All-Night Vigil – Monastery Church
Sunday – May 25, 2007 9:00 a.m. 4:00 p.m. 5:00 p.m. 6:00 p.m.
Hierarchical Divine Liturgy – Monastery Church Vespers and Matins – Monastery Church * Grand Banquet (Hors d’oeuvres) – Genetti’s Convention Center, Dickson City Grand Banquet Dinner – Genetti’s Convention Center, Dickson City
Monday – May 26, 2007 7:30 a.m. 9:15 a.m. 10:00 a.m. 2:00 p.m. 4:00 p.m.
Divine Liturgy – Monastery Church * Pilgrims’ Procession to the Monastery, Greeting of the Primate and Bishops, and Vesting of the Main Celebrant Hierarchical Divine Liturgy – Pavilion Molieben to the Most Holy Theotokos and Anointing of the Sick, Infirm, and all Pilgrims – Monastery Bell Tower Vespers and Matins – Monastery Church *Priests will be available for confessions at these times.
St. Tikhon’s Monastery and Seminary A Center of Orthodoxy
LEGEND 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18.
Monastery Church of St. Tikhon of Zadonsk Monastery Dormitory Monastery Dining Hall (Trapeza) Garage St. Seraphim of Sarov Shrine Monastery Well Chapel Comfort Facilities Metropolitan THEODOSIUS Museum (Top level) & St. Tikhon’s Bookstore (Bottom level) Fr. Maumovich Memorial Pilgrims Shrine Fr. Nahum’s Chapel Old Bookstore (Original Seminary Library) Bell Tower and Icon Repository/Museum Metropolitan LEONTY’s Tomb Original Fr. Toth’s (St. Alexis) Tomb All Saints of America Shrine Metropolitan PLATON’s Chapel Monastery Mausoleum
19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34.
St. Tikhon’s Orthodox Theological Seminary Faculty Residence Pavilion St. John the Divine Chapel Metropolitan LEONTY Dormitory Christ the High Priest Shrine Millennium of Baptism of Rus Shrine St. Nicholas Shrine SS. Cyril and Methodius Shrine Memorial to the Departed Members of the Russian Catholic Mutual Aid Society St. Peter Walking on the Water Shrine Christ and the Little Children Shrine Christ Enthroned Shrine Christ and the Pilgrims Shrine Millennium Bell Tower Maintenance Building