Voices from the Past

Moderator's Note: we have been requested to post the following by Mr. Con Skedros, Archon of our Church and Historian of our Community. (from notes in his own hand)

During the 4th Clergy-Laity Conference held in New York City, November 1931:

Meeting with the delegates on November 14, 1931, Archbishop Athenagoras assured the Assembly that he did not seek a parish administration dominated by the clergy.

Even if such authority was unanimously vested on the clergy by the Congress, I would not accept it because I believe such an authority is damaging to the prestige and the ministry of the priest, and such authority is contrary to the history of the Greek Orthodox Church.

Cited from The Odyssey of Hellenism in America, by Reverend Father George Papaioanou, (later Bishop of the Diocese of New Jersey), p. 272. The late Bishop George obtained his information from the Patriarchal Institute for Patristic Studies, Salonika, Greece, 1985.

"Love One Another": from a Priest's Essay

Moderator's Note: the following is an excerpt taken from an essay "Effective Leadership Relationship Between Priest and Parish Council Members for the 21st Century" by Father Paul Palesty

On the eve of our Lord's betrayal and crucifixion, He gathered the twelve in the upper room where He celebrated the Passover, instituted the Holy Eucharist, washed their feet, and gave them a new commandment: Love one another as I have loved you...' Then He added, '...by this shall men know that you are my followers...' The relationship between pastor and Parish Council should manifest such love. Nothing less should be true of those who minister together. It is a wise and true leader who gives priority to the nurture of a loving, caring, supportive relationship between himself and those with whom he serves. This takes time ‑ much time ‑ but the priest cannot afford to do less.

This relationship must begin in the official council meeting. There the priest demonstrates whether he is a dictator, or a friend and servant, whether he thinks of himself as a member of a team of disciples or the head of an organization that is supposed to run according to his plans. He must understand that he is a servant to the servants of Jesus Christ, who is Head and Lord of the Church. The Parish Council represents the people whose needs the priest and parish council are committed to meet because of the Great Commission. It is a team ministry in which the Head of the Church guides and directs not only the priest, but every member of the official Parish Council. The priest should listen much more than he talks, and should avoid manipulative practices designed to influence decision, trusting the Spirit of God to guide the body in the will of God. Never should the pastor intimidate the Parish Council nor communicate the idea that they must decide as he wishes. Together they should seek the mind of Christ, which is more likely to be expressed through a consensus than through a simple majority.

This does not mean that the priest should not have ideas about which way things should go. As a matter of fact, he is responsible for giving leadership to the board. But if he uses threats, intimidation, or ultimatums in the Parish Council meetings, he is not exercising authentic leadership.

WHO Pays the Wages of Sin?

A few days we cited an article from the Orthodox Reform Web site, informing our readers that Greek Orthodox parishioners in Dallas were being asked to pony up more funds to protect their church properties - the ones over which our Metropolitan has "absolute authority and exclusive control." These funds are now needed to protect church assets in the lawsuits being brought by victims of the parish's defrocked priest, Fr. Katinas.

Apparently more of the same is in the offing. The Orthodox Reform Web site, has an article which again parishioners throughout the nation ought to find disheartening. (The article can be read in its entirety by clicking on this link: http://orthodoxreform.org/cases/stanley-adamakis/archdiocese-to-settle-misconduct-cases/. )

The final paragraph in the article by Theodore Kalmoukos, writing for The National Herald, is particularly noteworthy for those who don't have time to read the article in its entirety:

There is also strong disappointment mounting in many Archdiocese parishes, especially among the laity, due to the huge increase of the annual contribution of the parishes to the Archdiocese. The Metropolitans are exercising pressure on priests in their jurisdictions, urging them to convince the laity to increase their contributions to the Archdiocese, and parish councils are also pressuring the faithful to give more and more money, a good part of which is already being used to help pay for clergy sexual abuse cases.

Read it and weep. How can our hierarchy look us in the face and justify this situation?

Wanted: Qualified Candidates for the Parish Council

John Kaloudis is asking that we post this piece, and has told us he obtained the author's permission to do so.

Fr. Stavros Akrotirianakis

Ah, 'Tis the season for Parish Council elections. Every year as November and December roll around, many Orthodox parishes hold elections for their Parish Councils. In my ten year ministry, I've had Parish Council members who are shining examples of what it is to be an Orthodox Christian, who genuinely care for the mission of the church, who made a weekly habit of receiving Holy Communion, who came to confession, in addition to coming to Parish Council meetings, serving on committees and organizing community events. I've also had Parish Council members who did not attend church, who laughed when I told the Parish Council that all members should go to confession at least once a year, who came to church each Sunday only in time to pass the tray, who weren't faithful in keeping the fasts of the church and who generally did not set a good example.

In my parish, in addition to a seminar for Parish Council candidates held in the local area, last year I instituted an additional one hour private session in my office so that I could have an opportunity to dialogue with each candidate one on one. The other day, in conducting one of these meetings, a candidate asked me "Father, what is your number one goal for next year?" Without even thinking about it, I replied, "To have 11 Parish Council members (the number of my Parish Council) who will worship in church each Sunday." This person replied, "Do I have to come on time?" I guess a priest can dream, but as we approach another year of Parish Council elections, I scratch my head and wonder is it really that hard to find 11 people for a Parish Council who will commit to coming to church on time each Sunday? And is our method of choosing our parish leaders something that needs to be revised?

Picking versus Electing

History shows that leaders have traditionally picked those who work closest with them. Kings chose their men of court, Presidents choose their cabinets, Hierarchs choose their councils, coaches choose their assistant, managers hire their own secretaries, but the parish priests have their councils voted in. (In fact, the priest isn't even allowed to cast a vote for the Parish Council.) Why is that? Some say, this is to serve as a check and balance for the priest, make sure he doesn't get too much power. If we are worried that a priest will wield power in a dictatorial and oppressive way, perhaps that person is not an appropriate candidate for ordination and should be screened out during Seminary. However, the priesthood is a position of authority. The priest serves as the Icon of Christ at the altar in his community.

The priest serves as the leader of his community. Many Parish Council members will argue that the priest leads only the spiritual part of the community, with the Parish Council doing the business part. To which I counter, is there any part of the community life that isn't to be considered spiritual? Just look at your own personal life. Is there a separation between the spiritual and secular parts of your life? Does Christ only lead part of our lives, or is He supposed to be leading at all times, even when we are engaged in "secular" things like sports or socializing? Likewise, there is no secular part of a church -- Christ, through the priest, leads all aspects of community life. If there is a sinful or ungodly segment to community life, like running a bingo business, that aspect of community life needs to be eliminated, not have the priest turn a blind eye to it.

And what happens more often than not, is that rather than serving as a check and balance to temper a priest who "wields too much power," a Parish Council serves as an obstacle and handicaps the enthusiastic priest who is trying to grow his parish in the image and likeness of Christ.

What is the purpose of an Orthodox Church?

The Orthodox Church has but one purpose, to advance the Gospel of Jesus Christ. As subgoals under this overarching theme are mission statements taken directly from the Gospels themselves. "To seek and to save the lost," (Luke 19:10); To call sinners to repentance (Matthew 9:13) ; and "to baptize all nations." (Matthew 28:19) Every priest, parish council member and parishioner should be actively working towards these goals in their own lives and in the lives of their peers. Some have distorted the purpose of the church to include providing a social life and preserving a certain culture and language. There are certainly social and cultural elements present in every parish, but should not be the focus of that parish. The focus of every parish is Jesus Christ.

What is the role of the Parish Council?

Archdiocese regulations in various Orthodox jurisdictions provide a legal job description of the parish council which is to ostensibly help administer the parish in cooperation with the parish priest. Some interpret that as making sure the parish is on solid financial footing, counting money in the tray, running the parish festival, or selling raffle tickets. But if the primary focus of the parish is supposed to be furtherance of the Gospel, then the primary focus of the Parish Council Member is supposed to be assisting the priest to further the Gospel. This means that first and foremost, the Parish Council member must be a supportive example of what it means to be an Orthodox Christian. If Parish Council members are not worshipping in church or receiving the sacraments or going to confession, what kind of message does this send? That these things are important for the "regular people" of the parish but not for its leadership? By not being a good example IN the church, not only does the parish council member not further the message of Christ or work in cooperation with the priest, but actually works in opposition to the priest. Because the regular member of the church is going to think, "If our priest can't convince his own Parish Council that worship and the sacramental life are important, he must be a real bozo." Yes, the parish council has an administrative role in the church. The church festival is generally organized by someone on the Parish Council. Someone on the parish council is usually in charge of the buildings and grounds, the stewardship committee, the outreach committee and acts as a liaison to the various ministries of the church. But the primary role of the parish council is to be leading by example, in worship, in speaking positively about the future spiritual growth of the church.

What constitutes a Member in Good Standing? -- A hypothetical case study

In the parish of Holy Trinity, in Anytown, USA, there was a rule that to run for the parish council, one had to be a member for one full year prior to the election. So, if the election was December 9, 2005 for the parish council of 2006, in order to run, one had to be a member on December 9, 2004. It turns out that one year, George Smith wanted to run for Parish Council. He was a very pious man, in church every Sunday, one of the top stewards of the parish, who also did a lot of volunteer work at the parish festival. In November 2005, George Smith was nominated for parish council and was very excited about the prospect of serving his church. George had moved to the area in January of 2005 from a parish where he had served on the Parish Council, and filled out his membership form on January 2 of 2005. George was disqualified from running because he hadn't been a member of the parish for a full year (he was three weeks short of a full year), and hence wasn't a member in good standing. Mike Johnson, on the other hand, who rarely attended church, who pledged only a nominal amount, was nominated and elected. His great-grandfather, after all, had been one of the founding members of the parish. And for the 90 year history of the church, a Johnson had always been on the Parish Council. Perhaps it is time to redefine what is a member in good standing.

An Uninformed Electorate

In most parishes, members of the congregation do not know all the members who are running. Since we don't have debates or public forums for candidates to introduce themselves before the elections (hmm, there's an idea, a debate on the stage in the parish hall after church), members are told to vote for a slate of candidates they may not even know. And so the voting goes like this. Nick Jones picks up his ballot. It says vote for 6 of these 8 candidates. Nick knows five of the candidates, so he votes for them. He evaluates which of the other three to vote for and finds one of the remaining candidates is named Nick Smith. So he thinks, "My name is Nick, that's a good name, I'll vote for him." And so Nick Smith is qualified in the eyes of Nick Jones merely because his name is Nick. Then you have a good number of parishioners who show up only to vote -- they don't even attend church on election Sunday but come afterward to vote. They bring their checkbooks to make sure they are caught up on their membership for the year, filling out their stewardship form or paying their dues in December, just so they can vote. You have parishioners who themselves are not members in good standing, because they don't live an Orthodox Christian life, voting for people they don't know. An uninformed electorate voting for people they don't know -- is this a functional system?

What motivates people to run for the Parish Council?

There are many answers here. Some are motivated by a desire to help the church grow and to help others grow in their faith. If that's not a motivation to run, you probably need to evaluate why you are running. Some run because "we need responsible people to make sure the church is on solid financial footing." Or "we need to make sure the priest doesn't get too powerful." Or "I've been on the Parish Council for 25 years so I'll run again." Or " my father was on the parish council and now that he's passed away, I'll take my family's seat on the parish council." How many qualified people stay away from the parish council? In my years as a priest, when I've approached people who I think would make excellent parish council members, I have often been turned down by them because "there is too much politics" on the Parish Council, or "I don't know enough people to get elected." If you are running for parish council, you need to clearly examine why you are running. If it's for any reason other than I want to help my priest spread the Gospel in this parish, then please reconsider running. That's not to say that a parish council member does not need an administrative skill set -- yes, people on the parish council need to be good with numbers and balancing checkbooks, should understand stewardship and fundraising and will be doing administrative jobs like making sure the church roof gets repaired. But the primary job of the parish council member is to be a good example of a faithful Orthodox Christian, and being faithful to this role must be a motivating factor for the parish council candidate.

What we need on the Parish Council?

Committed Christians, plain and simple. We need people who will serve as examples to the rest of the community, who will come faithfully and punctually to church each Sunday, who will receive Communion, who will go to confession, who will attend a Bible study or religious retreat, who can talk with some competency about Orthodoxy. What we do NOT need are people who spend the liturgy in the hall, who come at 11:00 a.m. in time to pass the tray, who discourage parishioners from going to confession, who engage in gossip about the priest, or each other. How do these things help in spreading the Gospel of Christ?

The time has come to reexamine how we select leaders in our parishes. If Jesus Christ could choose illiterate fishermen and repentant tax collectors and make them into heralds of the Gospel who founded the Orthodox Church which still exists two thousand years later, if a priest were allowed to choose 9 or 11 (or whatever the number) committed Christians in his parish to serve as its leaders, I'm quite confident that the results would be positive. Since there is virtually no chance that that will ever happen, all I can hope for is that if you are nominated for the Parish Council and aren't committed to regular church attendance, if you don't have a regular prayer life, if you don't receive Communion often, keep the fasts, go to confession periodically (if ever) or are engaged in serious habitual sin, that you will withdraw your name from the ballot. And if there aren't enough qualified people to run in your parish, perhaps the priest will end up getting to appoint one or two people to the parish council. Would that be such a bad thing? He, above all, should know who is qualified.

Several years ago, at summer camp, one of the staff members also happened to be the parish council president of her church community. One morning, as we were beginning the Orthros (Matins) service before the Divine Liturgy, there was one person in our camp chapel (a tent outdoors covering a slab of concrete). In the back row of the chapel, it was this woman who was kneeling on concrete and praying. After Liturgy, I told her how moved I was to witness this scene of a parish council president on her knees praying at the beginning of Orthros in an empty church. I told her thank you for giving me a healthy image of a parish council member to have in my mind. At a time when many parish council members are the last ones in church, it was refreshing to see one be the first. We always picture the parish council members passing the tray, taking sign-ups for something, or hawking tickets to the dinner-dance. It's time for parish council members to step up and change that image, into images of holiness rather than images of business. After all, what is a church, a place of holiness or a place of business? And as Orthodox Christians, we are supposed to be being led by our priests and parish council members to become images of holiness, not merely consumers, customers and constituents.

Fr. Stavros Akrotirianakis is the Priest of St. John the Baptist Greek Orthodox Church in Tampa, FL and is director of St. Stephen's Summer Camp for the Metropolis of Atlanta.

Posted: 22-Nov-07

Fax to Fr. Matthew from Nick Colessides

Nick J. Colessides
Attorney at Law
466 South 400 East, # 100
Salt Lake City, Utah 84111-3325
USA
-----------
Telephone: 801/ 521-4441
Tele-copier: 801/ 521-4452
E-Mail Address: njcolessides@msn.com
Facsimile Transmission

Date: November 26, 2007

Fax:328-9688

To: Fr. Matthew Gilbert

Total pages including this transmittal page: -2-
If you do not receive the entire transmission please call

MESSAGE

URGENT-URGENT

Dear Father Matthew,

This is to confirm that during our conversation right after church services yesterday I DID NOT tell you that:

1. There were 5 moderators for the Blog; and
2. That my brother was one of the moderators,

as you have suggested in your conversation with him earlier today.

As a matter of fact when you told me that your information was that he was one of “the 5 moderators,” I corrected you, and told you that he was NOT a moderator, but that his wife was. I also said to you yesterday and today that none of us control our wives. They are individuals with their own point of view.

I do not know where you get your information but HE IS NOT a moderator.

As I started this fax I responded to your call back. Let me again reiterate to you that I am not a moderator either; but I am a contributor.

You also told me in your conversation that my representations as made in this fax do NOT change your mind about his candidacy.

I hope my conversation today remove any doubt about what you and I discussed yesterday.

With all best wishes for upcoming Holy Season,

Nick J. Colessides

P.S. The only asset one has in life is integrity. We have learned long ago that our word is our bond.

New Rules

Effective immediately the priests apparently have instituted new rules.

Look out; the “Church Attendance Patrol” and the “Communion Patrol” is watching you.

How about the “Confession Patrol?” Is that not a “must” sacrament?

Be careful out there! If you miss a few times (26%/year in Church attendance and 2/12ths on Communion) and you pay the consequences. You become Ineligible. You are NOT in good standing.

Meanwhile you can rest comfortably in the thought that the two priests clergy are praying for you every Sunday. That is solely how our current priests discharge their duties as priests for our community.

Let the Clergy visit the following passages from the Bible.

Let them review Matthew 23:2-33

There is a lesson to be learned. Except for those who are “beyond learning.”

Happy Holidays to all,

Nick J. Colessides

The “Scarlet Letter” – “I” for “Ineligible”?

Ineligible, therefore disqualified. This past week, two community members, nominated for election to the parish council of this community, were telephoned by the chairman of the election committee, and told they were ecclesiastically “ineligible” to run for, and to serve on the parish council. The Scarlet Letter, a novel set in 17th Century Boston, describing the story of a woman who is forced to wear a scarlet “A” (for “adultery”) on her clothing comes to mind. Our present-day clergy and their minions cannot stand any scrutiny or accept any hard questions. They view those who disagree with them as "un-Christian" or "non-Orthodox". Thus they seek to put the letter “I” on two worthy gentlemen whom they label, based on ever-shifting standards that few can meet, or have had to meet in the past, as “ineligible”.

Jim Sifantonakis, moved to the U.S. with his family while still in high school. He graduated and went on to get a diploma in mechanical design. He married Katina Limberakis, and together they opened Omega Burgers, in 1976, along with other businesses through the years. Jim currently runs his own contracting business, building furniture and remodeling. With his wife, he has raised four successful children, teaching them to give their time and best efforts to the church and community. A self-motivated, talented man, Jim is honest and generous in always helping the church in any way he can. Jim never says "no" to anyone who asks for his help, and truly enjoys helping others. The church and community trust him with security and cash pickups. He has organized and cooked in the kitchen for countless events. When everyone else anticipates showing up for a party at six in the evening, Jim gets to the church early in the morning, spending the day and most of the party working to make events successful. Through his example he has taught his four children reason, honesty, fairness, humility - most importantly to strive to be good Orthodox Christians and persons of high integrity.

Gus Colessides, came to this community in 1966 from Kavala, Greece at the age of 17. An altar boy in his youth, Gus was the grandson of Theodoritos Colessides, a Pontian Archimandrite who led Pontic Greeks out of Asia Minor and into Greece, and who also was appointed by the Patriarch as Oikonomos of the Theological School at Halki. He served with distinction during his tenure there. Gus graduated from Westminster College in 1970 with degrees in Mathematics and Physics. He married Barbara Billinis in 1973, and earned his MBA from the University of Utah in 1977. He is the proud father of two daughters and the proud pappou of two grandchildren, both baptized at Holy Trinity. He worked in the oil industry for 24 years before retiring, and is still asked to speak as a consultant on trends in the oil and gas industry. He is currently a business consultant and entrepreneur. Gus taught Greek School at Prophet Elias and served on the parish council. He served on the Audit Committee at Holy Trinity Church, Tulsa. In Houston, he served on the building committee at St. Basil’s Greek Orthodox Church. Even after returning to Salt Lake in 2005, he still travels to Houston every May to run the kitchen for four days the St. Basil’s Greek Festival. He coached numerous youth soccer teams, helping several young people to obtain college scholarships, and mentored many young soccer referees through the years.

Jim and Gus are the kind of men any dynamic, open and transparent organization ought to be recruiting. They might ask hard questions, perhaps in ways not always considered politically correct by our overly sensitive leadership, but they are fair. Diversity of opinion generates good ideas and strong action. These people have raised good children, had success in their professional lives, and clearly GIVE BACK in a variety of ways. They exemplify the American Dream while maintaining pride in their heritage and their faith.

To those who think to assign a scarlet “I” to these men and others like them, we say shame on you! And let those among you who supposedly live up to the ever-shifting "standards", set forth by this clergy who can't stand any honest scrutiny, cast the first stones! And keep fooling yourselves into thinking the “I” stands for “ineligible”.

Those who are honest, fair and decent in this community know that the “I” stands for “INTEGRITY” – a trait that is sorely lacking among our hierarchy, our proistamenoi and their lackeys who are supposedly in "good ecclesiastical standing".

A Thought Cornucopia

In keeping with the holiday season vernacular, we offer the following cornucopia of thoughts to ponder:

• In his letter to us printed in the September Messenger, our treasurer lists figures for a third priest. In his financial information distributed at the General Assembly he lists a different set of figures. In a previous posting we questioned his figures... hmmm. And we are the "small number of terminal malcontents" who "revel" in furthering "misinformation"? Pot and kettle?
  
• Does our proistameno of Prophet Elias only choose not to celebrate the feasts of St. Nektarios and the Presentation of the Theotokos in the Temple? He was not in attendance at either Divine Liturgy.
  
• Has anyone seen the plans for the new "Baptismal Chapel" being planned for Prophet Elias, or does the proistameno of Prophet Elias only believe he can unilaterally make changes to OUR church, without at least going through the motions of letting us think we have a say?
  
• The original hand-picked "split committee" requested a letter from the Metropolitan stating he would honor the results of the survey. Where is that letter?


• Why was all pertinent General Assembly information only made available on the day of the meeting and not mailed previously for review?

Ponder away to your heart's content. Answers may never come but the questions need to be asked.

Banana Republic General Assemblies – the New Trend in Greek Orthodoxy in America

Yesterday’s General Assembly reminded one of Mormon Conference. The leadership proposed; the attendees disposed. There is also an elephant in the room that no one dares mention: our Metropolitan is an Absolute Ruler and his dictates, wishes and whims trump anything we might propose or dispose. Oh yes, there were a few pointed questions that the parliamentarian managed to deflect deftly, or that the speaker, particularly the Treasurer with his belated financials, managed to weasel away from. Yet, for the most part, everything went according to script.

There is only one deviation from the script. That deviation consists of the result from our community-wide survey whether to split our unified community of one parish, two churches, into two independent churches. Of 427 voting, 87% said NO. Our parish council president is now forced to convey to our Metropolitan, our absolute Master and Ruler (because we have allowed and continue to allow it!), that his “loyal subjects” still insist on an “uncanonical” and “bigamous” situation. We insist upon a unified community in this valley. He has promised to provide in writing an assurance that the result will be honored. Not that it matters. We also voted to create a vibrant and effective Heritage Corporation by a 72% margin in February and that was scuttled by our Metropolitan as not being in his best interests. Disagreements with this turn of events resulted in a parish council member's dismissal and a now-rescinded excommunication. Many would-be candidates now will not run for our parish council for fear they will also be excommunicated if they object to this sorry state of affairs. Add to this that our Metropolitan has also been an ardent and zealous supporter of Fr. Katinas, whom he transferred to Dallas from Olympia Hills, Illinois. When the sexual abuse lawsuits in Dallas are settled, will we will end up paying for the defense costs? Does it make ANY difference anymore?

We are being treated like ignorant yokels, because we allow it. We pass financials and a budget that we've seen for only a couple of hours. We are given a priests’ report that doesn’t say, for example, how many new parishioners we have acquired or lost, how many hospital visitations, what efforts are being made on the part of the clergy to increase youth and young adult participation, and the like. They fail to address the abuse scandals; they haven’t told us what measures they have in place to protect our children and youth. Instead we get a very nice sermon. Nothing wrong with its contents, but it is not a priests’ report.

In case we still don’t “get it”, our priests, who between them pull in $295,000 in salary, without counting any “τυχερά”, no longer deign to tell us, the marginalized laity, ANYTHING. We have only to shut up and put up. We are no longer ALLOWED to ask questions of any import. We are there but to affirm the whims of dictators in the form of the clergy and their assignees, to assent quietly to those among us who present themselves as our lay “leaders”, and to pay the tab. They sit there, in front of us at General Assemblies, uncomfortable and emasculated, for hours, while we are fed platitudes, half-truths and convenient omissions. They are outraged if we call it, or even imply, dissembling. To us, when a few brave souls dare to ask the hard questions they express outrage. To what is truly outrageous, they acquiesce.

However their silence speaks volumes. They KNOW what so many of us REFUSE still to believe – even though we can literally see it unfolding in front of us. They know that they, like we, have become superfluous. Oh, yes, they’re useful in that they provide, for example, construction expertise, or accounting expertise, or legal expertise, but they have no real authority to effect meaningful progress because absolute power and ultimate decision-making belongs solely and exclusively to our Metropolitan.

We are hesitant to believe this because even though we may disagree with them, we love them. We love them because they are our sons, our godsons, our brothers, our cousins, our friends. So we mince words, or try “think positive”, or pray that this too shall pass, because we know from past experience what rifts can come of these situations – the ones our clergy and hierarchy are cynically promulgating. And, when our priests have moved on, we will all still be here.

The gentlemen on our Parish Council, KNOW we’ve been DISPOSSESSED by our hierarchy and clergy. Our Metropolitan now OWNS, he says (and they obviously agree, or fail to disagree), our properties. They excuse it to themselves and to us behind the platitude of “hierarchical, canonical church”. The properties that our parents, grandparents and great-grandparents built with sweat, blood and love, the properties that the archdiocese AGREED IN WRITING were OURS, have been taken away from us. On our watch, on the watch of this, the “baby-boom” generation, we have allowed it to happen. One can “spin” this any way one likes. It is, however, impossible to deny and, sadly, true.

The Verdict Is In: 87% - No Split

The survey results are in. Of the 1,325 surveys sent out, 427 were returned. The results of those who sent in their surveys were:

Against the split: 370 - 87%

For the split: 57 - 13%

In terms of primary church attendance the votes broke down in the following manner.

Those who attended primarly Holy Trinity voted 110 - against, and 5 - for.

Those who attended primarly Prophet Elias voted 104 - against, 46 - for.

Those claiming they attended both churches fairly equally voted 119 - against, 2 - for.

Those who claimed no attendance preference voted 37 - against, and 4 - for.

The results speak for themselves.

Keep Quiet and Keep Paying!

We’ll say it again: the years following the "resignation" of the late Archbishop Iakovos, Archbishop of North and South America, will not and should not be remembered kindly by Greek Orthodox communicants in this country. The consequences for the laity under the new arrangement have been negative and traumatic. “Gifts” were given by our hierarchy to the “naïve and spiritually immature Greek-Americans” who were not ready for autonomy (unofficially enjoyed prior to 1996) and most certainly not autocephaly. The “gift” that our Patriarch gave the faithful in this country consisted of a new charter, ratified by Clergy-Laity Congresses, where dissenting voices were ignored or stifled. With this “gift” we had the further “gift” of new Uniform Parish Regulations designed by our newly appointed Metropolitans. These have now been imposed. And, our so-called leaders of the laity – archons, parish councils and the like – have let it happen. In effect, the hierarchy seized the churches and other parish assets in all our cities. Most of us did not know what this meant for our communities, but we are certainly finding out!

Our Metropolitan now claims as his our church properties. We say this because WE, and not just he and his priests, are the church. He now claims in a protocol document on his Web site (view entire document here) that he has absolute authority and exclusive control over all properties in his Metropolis. Our former hierarchs and clergymen worked with us, and we all prospered. Now the goal is to dominate, demand monies and impose punitive sanctions if monies are not or cannot be paid. (One is tempted to make the comparison to credit card companies.) If we question, we’re told that these are God’s. If we object, we’re “protestants”.

How facile and convenient! For all these years we, the communicants of our parish and its churches, have managed to faithfully steward these properties. These are the legacy handed down to us. We managed all these years to maintain our reverence, worship in our churches, baptize, marry and bury our loved ones, and still vouchsafe our community’s churches and other properties wisely together with our clergy. We did this and still held our deacons, priests and bishops in high esteem. It wasn’t always smooth and perfect, but it generally worked well in our valley.

Now we are told that this responsibility belongs solely to our Metropolitan who will answer only to God. Rightly or wrongly, we now must accept all clerical decisions in ALL facets of our parish life without any discussion. When the clergy err, they now answer only to their own and to God. We have but to keep quiet and keep paying!

A look at the excerpt from the protocol (page 2) we cited earlier in this essay tells it all:

The Metropolitan of Denver also has absolute authority over the property of the church and its administration. Canon XLI of the 85 Canons of the Holy and Renowned Apostles specifies:

"We command that the Bishop have authority over the property of the church. For if the precious souls of human beings ought to be entrusted to him, there is little need of any special injunction concerning money; so that everything may be entrusted to be governed in accordance with his authority, and he may grant to those in need through the Presbyters and Deacons with fear of God and all reverence, while he himself may partake thereof whatever he needs (if he needs anything) for his necessary wants, and for brethren who are his guests, so as not to deprive them of anything, in any manner. For God's law has enjoined that those who serve at the altar are to be maintained at the altar's expense. The more so in view of the fact that not even a soldier ever bears arms against belligerents at his own expense."

According to this and other canons the administration and disposal of all church property within his Metropolis falls under the exclusive and absolute authority of the Metropolis Hierarch. (emphasis added)

These canons were written in times of absolute monarchies. Even so, the hierarchy will do well to remember that, historically, the best kings, even absolute monarchs, reigned with the understanding that their longevity depended upon the goodwill of their subjects. Good monarchies lasted, even to this day; despots fell.

Orthodox churchmen in this country prior to the reign of this hierarchy were wise enough not to cite or enforce these canons. They are unnecessary and undesirable in today’s church. Our church in America has been vibrant and prosperous when clergy and laity worked in concert and with respect for one another. It is high time we returned to this arrangement. No one argues that in the ecclesiastical realm we are a hierarchy. It should be argued however that in all other aspects of church governance we are and should be a democracy – the legacy handed down by both our Greek and American ancestors. Our leaders, clergy and laity alike, would do well to remember it.

MARK YOUR CALENDAR!

Be sure you attend,and be sure you encourage your fellow parishioners to do the same. We will see you all this coming Sunday, November 18, 2007 at 3:30p.m. at the Holy Trinity Cultural Center.

We have been informed by the church offices that 1,325 surveys have been sent to community members in good standing. Everyone should come to show their enthusiasm and determination that our Community remains now more than ever UNITED, and that no obstacle is in its way. We believe that the majority will not wish to have our two churches split, divided, separated or indepedent from each other.

This UNITY, this UNITED FRONT, that will be demonstrated this coming Sunday, November 18th, will show everyone that the majority of our parishioners are determined to continue their religious work as before, and as the future needs of our Community require.

With our presence next Sunday let us bury once and for all the issue of the SPLIT of our community. Let us all stay UNITED. It is the only way this Community can build on over 100 years of progress.

Yet Again: A Reminder to Those Who Would Divide Us

Moderators' Note: On the eve of the survey deadline, and in anticipation of next week's General Assembly, we would like to remind our readers of the proper and ONLY acceptable method for dividing our community.

This comes from a General Assembly motion passed in 1968, an image of which we posted in May of this year (view here). As always we've kept the exact text, including typos and line breaks, and tried to stay as true to original formatting as html allows.

We would also remind our readers that both Mr. Vidalakis and Mr. Skedros are, thankfully, still with us, and can verify the thoughts and wishes for this community's unity that were expressed unanimously by our parents, grandparents and great-grandparents. We would all do well to consider their efforts and their sacrifices when we attend next Sunday.


General Assembly action on April 28, 1968.

The General Assembly unanimously voted the following motion made by Nick Vidalakis.

“That any attempt or motion in a Special
General Assembly to separate or divided (sic)
the Greater Salt Lake Greek Orthodox Community
would require the following:

(A). Minimum of six months written notice
with full and detailed particulars
as to the proposed division or
separation.

(B). General Assembly discussion.

(C). A minimum vote of 300 or 75% of
the total elgible (sic) membership of the Parish
(not the number which may be at any
given General Assembly) which ever
number is greater.

(Con Skedros asked Nick Vidalakis to amend
the 2/3 to 75% in his original motion.
Motion carried unanimously.

Quick Reminder

November 12th is the deadline for submitting surveys regarding the splitting of our Greater Greek Orthodox Community of Salt Lake City. Again we urge everyone, regardless of their opinion on the subject to submit their surveys.

Please also be aware that November 12th is Veteran's Day - a federal holiday. As such there is no mail service that day.

WHO PAYS? A Follow-Up...

Questions expressing shock and disbelief regarding our last post have come to TOCB. It seems that many are having difficulty believing the possibility that shortfalls in one parish can be allocated to all parishes in any given Metropolis.

TOCB some time ago provided its readers with both the Metropolitan's Budget Protocol and the actual budget spreadsheet for each parish within the Metropolis. These have been listed under the "Food for Thought, Questions to Ponder" section of our blog, to the right of the blog articles. These documents came directly from the Web site of the Metropolis of Denver.

We do not believe, given the specific circumstances in Dallas, that it is far-fetched that all of us will be required to pay for the shortfalls that are expected to arise in Dallas (and elsewhere throughout the country) in the wake of the abuse scandals now plaguing the Church.

It is simply a matter of reading the Metropolitan's own words, which were quoted verbatim from page four in his budget protocol. Read the documents and draw your own conclusions.

Who Pays for the Sins of the (Reverend) Fathers?

A few days ago an article, originally published in the National Herald, appeared on the Orthodox Reform Web site. The implications of this article are chilling.

Apparently the new priest and the parish council president at Holy Trinity in Dallas, Texas have asked Dallas parishioners to donate an extra $250 - $1,000 each. By doing so they hope to raise an extra $250,000 on top of their standard stewardship. The sum is needed to protect the church and its properties from lawsuits that are being brought by victims of sexual abuse perpetrated by the church’s former priest, Fr. Nicholas Katinas.

So it has now come to this. Our clergy sins; we pay the price. We are not implying that this is the case with all our clergy – the vast majority are fine, honorable, decent men of God. But when they are not, someone must pay the price.

We should keep in mind that earlier this year our Metropolitan was dismayed that revenues in Dallas had fallen twenty percent with the news that Fr. Katinas was about to be defrocked. So the $250,000 needed just to defend the church and its properties probably won’t cover the amount needed for this purpose AND also cover any shortfall from Dallas' usual stewardship level.

The article further states that the Metropolis of Denver and the Archdiocese are also being sued and that they are "taking responsibility for their own defense."

What does this have to do with us – with other members of the Greek Orthodox faith throughout this Metropolis and ultimately throughout the country?

A reading from Metropolitan Isaiah’s budget protocol dated 7/12/07 (page 4) might be instructive:

Should a parish feel that it has a special circumstance warranting my consideration, I will carefully examine whatever information is submitted to me by the parish priest, and will inform all the parishes of my decision. I ask that any such circumstances be brought to my attention as early in the year as possible. The final appeal period will be between June 15th and July 15th.

Please Note: Any reduction in the Total Commitment allocation granted to a parish will be paid for by all the other parishes of the Metropolis. Before an appeal for special consideration is submitted to me, consider the impact of your action on the other parishes. (emphasis added)

Who will pay for the sins of the Fathers? You decide.

* Note: The article mentioned, Church In Dallas Asks $250K From Parishioners, can be found on the Orthodox Reform Web site, http://orthodoxreform.org/cases/fr-nicholas-katinas/dallas-requests-250k/.

THE IMPORTANCE OF BEING PRESENT AT THE NEXT GENERAL ASSEMBLY!!

Moderator's note: We received this letter from Mr. Sakellariou. In accordance with his wishes we are posting it.

It is assumed that by now the majority of our parishioners in good standing have received the ever advertised survey the Parish Council sent to our homes.

Although a lot of skepticism has entered our minds as to what value the results of this survey will have in the final outcome of the future of our community, nevertheless it is highly suggested and recommended that we all take the necessary time to complete this document and send it back in the envelope provided.

Also, it has been announced that in the Agenda of the next General Assembly to be held on Sunday, November 18, 2007, the results of said survey will be known to all of us that day.

Regardless of the outcome, certain decisions will be taken by the General Assembly as to the next step(s) we should take. A lot of good ideas will sprout during this important meeting. Let us not miss the opportunity to express ourselves. The future of our community is at stake. Please arrange your schedules by putting aside any other business you have scheduled for November the 18th and come at 3:30 P.M. to attend this very important meeting.

Sakis Sakellariou