Angie McKinnon Responds to the Metropolitan's Recent Letters

Moderator's Note: We are posting Angie McKinnon's thoughts with her permission, and have converted the text to html exactly as written.

December 27, 2007

Rev. Matthew Gilbert, Proistamenos
Mr. Nick E. Varanakis, President
The Esteemed Parish Council
Holy Trinity Greek Orthodox Cathedral
279 South 300 West
Salt Lake City, Utah 84101-1797

To Whom It May Concern:

It is with great restraint that I need to respond to the two communications from The Metropolitan Isaiah of Denver.

I was appalled at the tone of the two letters and would have expected much softer and healing language in both coming from a metropolitan. The letter regarding the priest assignment was totally judgemental and would have served the community much better if the 2nd, 3rd, and 4th paragraphs had been eliminated entirely. It came across as very mean-spirited and hurtful.

It is not my place to argue the decision that was reached (although I am very disappointed in it) – it was his decision to make – but rubbing salt into the wound was certainly not necessary and totally out of line and not very Christian in my humble opinion.

And now the second letter regarding becoming separate parishes. This letter’s underlying anger is certainly not lost on the reader. When has anyone heard the words “bull dung” in a communication from the Archidiocese? It is unfathomable that The Metropolitan would stoop to that level to convey his feelings.

Quoting The Metropolitan now, (As long as your one and only question in the life of the community is, “What is best for the Church?” you will be doing what the Lord expects of you)…Perhaps the time has come for The Metropolitan to step down since it is obvious that he has lost any ability to convey his feelings to the Parishioners in a manner befitting his position. I am truly embarrassed by his communications at this holiday season.

I apologize if I have offended anyone – but I have been seething over this since I received the letters and felt I needed to express my feelings on the matter.

Best Wishes for the New Year to All,

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Angie McKinnon

Some Thoughts on Reaching 20,000 Hits

When we began this blog in April, we never expected to have so many people come and tell us “thanks”, or “keep up the good work”, in providing a forum where pertinent issues are openly discussed. We humbly thank our supporters, and yes, even our detractors, who try to insist that this blog is the cause of this community’s “issues”. We know our efforts are merely the result of too many instances of less-than-transparent governance in this community and in the wider church community on issues of deep importance.

We’ve been told that the title of our blog is not appropriate. It is Christ’s Church, not ours. We submit that this is a disingenuous argument. We know fully well to Whose glory these churches were built by those who gave much when they had but little. It is in their honor and memory that we maintain and continue our efforts. As always, we invite any and all comments and participation.

We pray that our readers had a safe, healthy, glorious Christmas and wish all a safe, healthy, happy and prosperous New Year.

Words of Wisdom

By the Denver Metropolitan

The December 6, 2007, letter regarding “not splitting" the Community.
What an inspirational letter! Especially the “bull dung” part.
No matter how you slice it is still bull dung.
And it comes from those whom we are to trust to guide us. So much for that.

As to the negative remarks that the Denver Metropolitan has fallen victim to!!!
Our community had nothing to do with it.
It all came about when the Denver Metropolitan made the headlines,
securing for himself the “coveted” position of a defendant in the Katinas sexual abuse case “cover up.”

As it is said by common wisdom: Ολα εδώ πληρώνονται.

We are all looking forward to calendar 2008 to see some more inspirational messages.

Our best wishes for 2008. May we all be happy and secure in the knowledge, that the Hierarch and his assigned Clergy, are properly guiding us, as “they have done so well” in the past.

Nick J. Colessides

Letter from Metropolitan Isaiah Regarding our Recent Survey and Other Issues

Moderator's Note: On December 6th, Metropolitan Isaiah wrote a letter to Fr. Matthew and to the President of our community. The Metropolitan insisted that it be sent out, exactly as he wrote it, to all parishioners in the community. This letter, along with another regarding priest assignments, has been arriving at the homes of parishioners of this valley in the last few days. We have reprinted it here in html format; as usual, we have typed the wording exactly and kept as much of the formatting as html allows.

December 6, 2007

Rev. Michael Kouremetis, Proistamenos
Mr. Nick E. Varanakis, President
The Esteemed Parish Council
Holy Trinity Greek Orthodox Cathedral
279 South 300 West
Salt Lake City, Utah 84101-1797

Beloved in the Lord,

I am in receipt of your letter dated November 27, 2007 and I thank you.

In my pastoral visits to the community during the past ten years, the subject of the two churches becoming separate parishes has been a regular topic of discussion. During the past year, the subject appeared to become a burning issue with an increasing number of parish members. Because of this, I thought it the appropriate time to conduct a survey among the members and to determine what the feelings and thoughts of the people were. Unfortunately, before you decided to go ahead with the survey, the usual few members became vocal spokesmen against the recognition of two distinct parishes. As you know there were many negative and un-Christian statements made to the point of condemning and ridiculing me, as well as Father Kouremetis. Had I been a less patient bishop, this would have been enough for me to declare two separate parishes with two separate councils. The teachings of our holy Church give me this right, as the presiding bishop. In fact, by not doing so, I am not fulfilling my responsibilities as a bishop.

Be that as it may, I saw the results of the survey and I was mildly surprised at the apathy of the majority of the members who became fence-straddlers or showed indifference by not returning the survey. Our Lord has strong words about those who are lukewarm when it comes to the Church (Rev. 3:15,16). I commend all those who did express their opinions whether they voted to stay as one parish or to become two.

Almost ten years ago, more or less, when Father John Kaloudis was your proistamenos and Mr. Nick Bapis was the council president, the topic of two separate parishes was very much alive. After much discussion with Mr. Bapis, I told him that I would not force the community to become two parishes. I like to believe that I am faithful to what I say. One reason for this is that I believe in the exercise of one's free will. In my forty-five years in the clergy, I have never forced anyone to do my will. Each person must be free to exercise his or her own free will, especially in matters that deal with God and the Church. I challenge anyone to say that I forced someone to do or not to do a particular thing. In this regard I do not identify with the few members in the community who have attempted to force their will upon others, especially those who used my name in their little "bull dung" game. May the Lord forgive them, if they desire to be heirs of Christ's Kingdom.

One thing has been accomplished in this experience. Each church has its own proistamenos. This is ecclesiastically correct. As we read in Holy Scripture, our Lord calls Himself the Bridegroom and He calls His people the Church. He does not believe in polygamy. this is why each parish, which is a microscopic bride of Christ, must have only one bridegroom who is recognized as the priest. Ecclesiologically, this has now been corrected.

In regard to one parish council over the two churches, the bishop who comes after me will, no doubt, end this latter-day tradition. However, I am hopeful that you and all the parishioners will decide to do this in a very fraternal way on your own. For now, the reality is like two married families living under the same roof. I know that the parish council now serves, as well as future councils, will try to do what is best for the Church of Christ in Salt Lake City. As long as your one and only question in the life of the community is, "What is best for the Church?' you will be doing what the Lord expects of you.

In keeping my word to Mr. Bapis and to myself, I will not force the recognition of two parishes. But I do hope that you and all the people will do so willingly and lovingly, before a higher authority in the future will do so forcefully in order to observe the ancient teachings of our holy Church.

Finally, I thank all who helped to conduct this survey and all who voted. I am most appreciative.

With paternal blessings,

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Metropolitan Isaiah of Denver

Lingering Silence in Response to Enduring Pain

Moderator's Note: this article was posted December 15, 2007 on the Orthodox Reform Web site (http://orthodoxreform.org/). It was originally published in the National Herald, also on December 15.

Victim of Alleged Sex Abuse Opens Up about his Life’s Nightmare
December 15, 2007

Author: Theodore Kalmoukos
Date Published: 12/15/2007
Publication: The National Herald

Former Parishioner from Chicago-Area Church: Scars of Molestation Will Always Be With Me

BOSTON – The man who first reported to the Archdiocese that he was allegedly molested as a teenager by then Rev. Nicholas Katinas, who is now defrocked, has broken his long and painful silence in an exclusive interview with The National Herald and described his nearly lifelong nightmare.

The Herald has specific knowledge of the alleged victim’s full identity, but at his request, the Herald will refrain from disclosing his identity at this time, and will instead refer to him as Olympia Fields John Doe. Out of respect for this victim, his family, the Church and the Greek American community, the Herald will also refrain from publishing graphic details about the alleged abuse.

Olympia Fields John Doe, who is identified in the original lawsuit as “DZ,” told the Herald he served as an altar boy under Mr. Katinas at the Assumption Church in Olympia Fields, Illinois. He is a second-generation American of Greek descent. He is proud of his Hellenic heritage; professionally successful; and happily married today.

His grandparents came from the Peloponnese; his parents were baptized and married in the Greek Orthodox Church; and he grew up Greek Orthodox. “My maternal grandmother, especially, was very religious,” he says.

As a typical young Greek American boy, he was connected, from early on in his life, with his local church, where he met his alleged abuser, his parish priest at that time. In the original lawsuit filed this past April 27 (pg. 7), it says Mr. Katinas told him “during the abuses… that he likewise ‘played around’ with other altar boys.”

Olympia Fields John Doe is not the only alleged victim. The amended lawsuit (dated this past November 29) alleges there are four more victims.

The alleged abuse of Olympia Fields John Doe took place “in NK’s church office almost every time,” Olympia Fields John Doe told the Herald, noting that he was an emotionally vulnerable teenager who had developed a deep level of trust in Mr. Katinas at the time, and was therefore an easy target for the alleged perpetrator, whom he now refers to as NK.

He felt something was very wrong with Mr. Katinas’ alleged advances and abuse at the time, he said, but did not understand the full nature and scope of what he allegedly underwent then.

“I attended the Assumption Greek Orthodox church in Olympia Fields in the Chicago area with my family when I was a teenager, and I started out being an altar boy. I met Nicholas Katinas at that time, around the late 1960’s, at the age of 13 or 14. Then I joined the church basketball team, and I had a chance to attend the church regularly and be involved in its religious activities,” he said.

“In retrospect, I didn’t really understand what was going on at that time. In my teenage years, I was going through some very difficult emotional times, and I didn’t feel comfortable discussing them with my parents. So I turned to NK for help and counseling. In the beginning, he was professional and provided pastoral counseling, but at one point, he crossed the line and molested me,” he added, noting that child molesters tend to zero in on their intended victims once they determine their target is vulnerable.

“I believe pedophiles ‘choose’ their victims based on the vulnerability they detect in a child. I know I was very emotionally vulnerable then, and had developed a deep trust in NK when the abuse occurred. I would guess that the other victims were also in a vulnerable situation when their abuse occurred. But NK was not just a pedophile. He was a priest pedophile. He was supposed to be a representative of God,” he said.

Asked whether he protested Mr. Katinas’ alleged actions, he stressed, “I didn’t fully realize that these teenage experiences were clergy sexual abuse and acts of molestation until I started therapy in the mid 1990’s. In 1972, I moved away from Chicago to start college, and did not see NK. Upon one of my visits back to Chicago, NK tried to initiate contact with me again. I felt very uncomfortable about this, and declined to meet with him.”

Asked whether it was because he realized Mr. Katinas had taken advantage of him, he said, “No. There was a part of me that always blamed myself. I was made to feel that it was my fault. Self-blame is part of the wound that is inflicted upon a sexually abused victim. During the course of my therapy, I realized that one of my biggest fears was that NK was continuing to molest boys in his Dallas parish.”

Asked if he eventually confronted his alleged abuser, he said, “I confronted him in 1998 and told him that his abuse had caused me a lot of guilt, misery and shame, and that I needed to know he was no longer abusing boys in Dallas. He said he was sorry for what had happened between us. He said he couldn’t explain what happened, and that he did stupid things back then. He said he has a different life now, and that I should pray for him. He also said that he feared his family finding out about his wrongdoings.”

Asked if he ever said anything to his parents and his sister, he said, “I did not, because I felt too much shame. I was so ashamed and guilty, and I always blamed myself because I was made to feel it was my fault. The only people at that time who knew what happened were my two best friends in high school. I didn’t discuss the details with them because I was too embarrassed.

Then I moved to California in the mid 1970’s. During the years I lived in California, I just mentioned it to a few close friends, so for most of my life, the abuse has been a secret that I’ve carried as a heavy emotional burden. I should have known better. Over the last decade, I’ve been going to therapy, and I’m slowly dealing with the emotional issues surrounding the abuse.”

Asked when he first communicated with the Archdiocese about the problem, he said, “I called their hotline on October 14, 2005 and told them I was a survival victim of clergy abuse. I mentioned his name, and I gave them my name and telephone number. It was not an anonymous complaint. It was an official one. An hour later, (Archdiocese Chancellor) Bishop Savas called back and said he was sorry for what had happened, and then we actually talked in detail a week later. Then I sent him a written statement detailing what happened. Bishop Savas was busy because of Christmas and the holidays, so I asked him if he could delegate a trusted member of his staff for my case. Then in February 2006, he told me he was assigning Father Michael Kontogiorgis, the assistant chancellor, to my case.”

Rev. Kontogiorgis paid him a visit on March 6, 2006. Mr. Katinas continued to serving as parish priest of Holy Trinity Church in Dallas, Texas – to which he was transferred from Olympia Fields in 1978 – and was not suspended from the priesthood until July of 2006, a few days after he retired.

Concerning Father Kontogiorgis’ visit, Olympia Fields John Doe said, “He wanted to review my ‘story.’ At the time, I asked my therapist to attend as a special witness. One of the reasons I asked my therapist to attend was that this would have been the first meeting I would be alone with a priest since the abuse occurred. Father Michael said he had spoken to my high school friends, and they had verified my story, and he was planning to confront Katinas shortly after my visit with him. On April 7th of 2006, I had a phone conversation with Father Michael, and he told me that he confronted NK, and that NK had admitted to molesting me and a small number of others who were placed in similar situations like me. I asked Father Michael what actions he was going to take since NK admitted his guilt. I asked him if the Church was going to defrock NK, and whether the Church was going to make a public disclosure to the parishioners. Father Michael said the Church did not want to take any action until they finished with the investigation, and that they were also going to send Katinas to a clinic for a weeklong evaluation.”

Asked whether the Archdiocese offered him any money to keep silent, he said, “No. I went to the Archdiocese in October of 2005 for three reasons: 1) to tell them about what happened to me as a teenager; 2) to hold NK accountable for his actions, as well as to inform the local parishes about him; and 3) to see if they would reimburse me for my past therapy costs and some estimated future therapy costs. So when I met with Father Kontogiorgis, he said that there were two separate issues; 1) to do further investigation on Katinas in order to find out more details about what happened, and 2) to evaluate the financial request I had made about therapy. He said once the Church and I agreed upon a figure, I’d have to sign an agreement releasing the Church from all future liability. The release agreement had an exclusion that I can still sue Katinas.”

Asked, when his parents found out what allegedly happened to him, he said, “My father never found out because he died in 1998. I didn’t tell my mother until April of 2006 because I felt such incredible shame. I was afraid the truth would break her heart. I finally built up the courage to tell her. She was devastated, and couldn’t believe what she heard. She was totally shocked. She was also very supportive of my attempts to heal myself. I wish I had the courage to tell my parents what happened much earlier in my life, but I have to remind myself that telling mom later in life was better than never telling her, at all.”

Asked why he didn’t go public earlier, he said, “First of all, the amount of shame and guilt I felt prevented me from taking any action. I felt numb mostly, and dissociated from the feelings of the abuse. Whenever I was able to think about the abuse, I just ended up blaming myself. It wasn’t until in the mid-90’s when I met my wife. She kept asking me why I was taking all the blame for what happened. She said NK was the adult – he was the priest, and he was wrong. At that point, I finally came to some realization that I was the victim, so I started going into therapy, and it was during the course of therapy over the last decade that I developed better clarity about what happened. The two main motivations for me going public included 1) wanting to know if Katinas was still an active pedophile, and 2) when I turned 50, I had this revelation that I did not want to go to my grave without taking some kind of an action about the abuse.”

Asked how he felt about people, to include Metropolitan Isaiah of Denver, expressing doubts that any incidents of alleged abuse ever took place, and whether there were other victims, he said, “I feel angry and shocked at reading that a Metropolitan would make such comments. These comments indicate insensitivity and lack of knowledge about sexual abuse, and totally invalidate the victims. Intellectually, I can understand such reactions because these people loved NK and could not bear the thought that he could be a pedophile. Emotionally, however, these reactions just make me distrust the Church hierarchy even more.”

What is his response to those who say that he is coming out now, after all these years, just to get some money?

“These critics are avoiding the main issue – that NK is a pedophile – and are misplacing the focus by accusing the victims of greedy motives,” he said, adding that he is not looking to profit from anything monetarily, but is simply seeking to be reimbursed for past and some future estimated therapy.

Asked how he feels about the latest amended petition, which details an alleged cover-up by Church officials, he said, “I feel so angry that these Church officials – who had the power, authority and legal obligation to report NK’s sexual abuse to the parish community and police – took no action. It’s unconscionable, and goes against the teachings of Jesus Christ. The Archdiocese is not being forthright or transparent in their handling of clergy abuse cases. The Church teaches all its children to act in an honest manner, but the Church elders are not walking their talk.”

He also said, “Recently, the Dallas parish sent out a letter to all of its parishioners asking them to donate money to help pay legal fees for the lawsuit against NK, Holy Trinity Church, the Metropolis of Denver and the Greek Orthodox Archdiocese of America.

Now that the Church’s involvement and cover-up has been exposed, how will Holy Trinity, the Metropolis and the Archdiocese respond? Will they admit that there was past guilt and settle the lawsuit with the victim, or will they continue denying any involvement and dig in their heels? The present leaders of the Church need to acknowledge the wrongdoing of those leaders who came before them. In addition, the Church has not yet officially announced the defrocking of Mr. Katinas. This is a tremendous disservice to the victims because the Church’s silence is telling everyone that it’s not important to let the victims and parishioners know that the Church does not tolerate NK’s pedophilia.”

Olympia Fields John Doe went onto college. He got married and has a successful life as an individual and professional, but said he believes the scars of clergy sexual abuse will stay with him until he dies.

Banana Republic General Assemblies Followed by Banana Republic Elections

Before our last elections, the chairman of the election committee notified Gus Colessides and Jim Sifantonakis that they were ineligible. The election committee is assigned to set up and oversee the election process, not rule or inform nominees as to their eligibility status. The proistamenoi need to take this task upon themselves and not delegate it inappropriately, passing the buck, hoping to avoid doing their own dirty work. Unfortunately, too many parties are willing to accommodate the behavior.

Jim Sifantonakis and Gus Colessides were and are in fact eligible and qualified candidates. They were arbitrarily and unjustly barred – based upon accusations that are unfounded. Adding to the farce, Jim was first told "no" by Father Matthew, then "yes" by Father Michael. Then "no" again by Father Matthew. Gus was first accused of being a blog moderator by Fr. Matthew (which he is NOT), then accused of not attending by Fr. Michael (which he does, and how would Fr. Michael KNOW, since Gus attends Holy Trinity?), then was told by Fr. Matthew that he could not run because HIS WIFE is a moderator.

Both these men were deemed ineligible according an arbitrary and capricious standard that has never been required of ANY other nominees. As such, the recent election should be declared null and void and new elections with ALL names on the ballot should be held.

Additionally, the Board of Elections, the Parish Council and our proistamenoi failed to comply with the 2007 requirements as outlined in Article VIII, section 7 (“Administrative Guidelines for Parish Council Elections”, revised September 2007), in denying Jim Kastanis, another qualified and eligible candidate the opportunity to become a candidate. It was explained to Mr. Kastanis that in his case “the old rules applied”.

It is interesting that “new rules” apply to Gus Colessides and to Jim Sifantonakis, but Jim Kastanis was told that he would not be allowed to run under the “old rules”.

Some consistency and fairness in the matter might be nice; those virtues are usually the first to go under banana republic governance.

God Grant Us Fearless Bishops Who Call for Repentance

Moderator's Note: Posted from the Orthodox Reform Web site (http://www.orthodoxreform.org/) and with permission from Fr. Thomas Hopko. (http://orthodoxreform.org/topic/reflection/fearless-bishops/)

In light of recent sexual misconduct cover up allegations, we are mindful of our need for holy leaders. December 9th’s Prologue from Ochrid reading by Saint Nikolai Velimirovich reminds us of Orthodox Saints who defended the weak and fearlessly called for repentance. God grant us again leaders in our day of such character. Saint Nikolai’s December 9th Reflection says:

Fear of God drives all fear from the hearts of men. In every great hierarch of the Orthodox Church, we see meekness and fearlessness wonderfully united.

St. Nicholas grabbed the sword of the executioner and pulled it away so that innocent men would not be beheaded.

St. Chrysostom reproached the Empress Eudoxia for her misdeeds without consideration for the unpleasantness and danger to his own life, to which he was exposed as a result.

And there are many, many other examples similar to this: Emperor Valentinian the Elder, upon hearing of Ambrose’s stern criticism of him, said: “I knew of your fearlessness; that is why I helped you to be chosen as bishop. Correct our faults as the Law of God teaches, and heal our unrighteousness.”

When Valentinian the Younger, at the instigation of his mother Justina, an Arian, ordered that the cathedral church in Milan be yielded to the heretics, Ambrose shut himself in the church with the faithful and would not come out for three days. He sent a message to the emperor and empress that, if they desired his death, he was prepared at any moment “here in the church to be run through either by the sword or spear.” Hearing this, the emperor and empress withdrew their decree. When a riot occurred in Thessalonica, at which time about seven thousand people were beheaded by the decree of Emperor Theodosius the Great, Ambrose became so enraged at the emperor that, when the emperor visited Milan and wished to enter the church, the saint forbade him. The emperor said to Ambrose: “Even David sinned and was not deprived of God’s mercy.” To this the bishop replied: “As you have imitated David in sin, imitate him also in repentance.” The emperor was ashamed, turned back and repented bitterly of the sin he had committed.

Lawsuit: Archdiocese knew about abuse claims

Moderator's Note: This article was posted on the Orthodox Reform Web site (http://orthodoxreform.org/) on December 5, 2007; we have been given permission by Mr. Paul Cromidas, Editor, of the Web site to link and post his articles.

December 5, 2007

Author: Sam Hodges
Date Published: 12/1/2007
Publication: Dallas Morning News

Leaders of the Greek Orthodox Archdiocese of America knew the Rev. Nicholas Katinas had been accused of child sexual abuse but let him continue for years as pastor of Holy Trinity Greek Orthodox Church in North Dallas, an amended lawsuit claims.

“The entire lawsuit shows a pattern and practice of officials in the Greek Orthodox Church of cover-up,” said Tahira Khan Merritt, the Dallas lawyer who represents alleged victims of Mr. Katinas.

The suit was amended this week and now includes a fourth plaintiff claiming to have been abused by Mr. Katinas.

Church officials would not comment on the specific allegations, and defense attorneys did not return phone calls.

Mr. Katinas retired from Holy Trinity - a center of the Dallas Greek community - in the summer of 2006 after leading the church for 28 years.

The Greek Orthodox Archdiocese of America soon suspended him, meaning he could no longer serve as a priest, even on a fill-in basis.

In February, a GOAA official told the Holy Trinity congregation that there had been a complaint against Mr. Katinas for child sexual abuse at another parish and that an investigation showed he had “engaged in serious moral transgressions.” The official also said he was investigating an allegation of abuse by Mr. Katinas at Holy Trinity.

In April, Ms. Merritt filed the lawsuit that has now grown to four plaintiffs, all claiming to have been sexually abused by Mr. Katinas in the 1980s, relatively early in his Holy Trinity tenure.

The suit says the latest plaintiff - referred to only as John Doe IV - was an 11-year-old altar boy at Holy Trinity in 1987. Mr. Katinas sexually abused him as they were disrobing after Mass, according to the lawsuit.

The lawsuit says the plaintiff informed his father, who first contacted the church secretary, then called the GOAA in New York.

Various top officials of the archdiocese knew of the accusation, and its vicar general, the Rev. Nicholas C. Triantafilou, came to Dallas to investigate, the suit says.

Mr. Triantafilou currently is president of Hellenic College and Holy Cross School of Theology in Massachusetts.

The suit says Mr. Triantafilou convinced the plaintiff’s father that Mr. Katinas’ actions had been misunderstood. The father only came to believe his son 20 years later, after learning others had come forward to accuse Mr. Katinas, MS. Merritt said.

Mr. Triantafilou was reached by phone Friday but said he could not comment with the lawsuit pending. He suggested calling defense lawyers, who did not return calls.

The suit also claims that Mr. Katinas committed child sex abuse at a parish he served near Chicago in the 1970s and that a parish council president suspected him of pedophilia and worked to get him removed.

Defendants in the suit include Mr. Katinas, Holy Trinity Church and the GOAA. The suit alleges, among other things, gross negligence and asks for punitive damages.

On Oct. 5, Holy Trinity’s presiding priest, the Rev. Christopher Constantinides, and its parish council president, George Michael, sent a letter to parishioners saying that the lawsuit’s charges against the church are untrue and asking them to contribute to legal defense funds. They estimated $250,000 would be needed.

“If the people who brought this lawsuit are allowed to win a judgment,” the letter says, “the church’s assets [most notably its land and buildings] could be seized to satisfy the judgment.”

Mr. Constantinides also used a recent church newsletter to pen an open letter to parishioners, acknowledging that many of them have “lost trust” in the church and withheld contributions, causing the church to struggle financially. He asked parishioners to “rise above the pain” and support Holy Trinity.

The lawsuit is scheduled to be tried in Dallas County District Court beginning June 9, Ms. Merritt said.

You Sin, Conceal, Conspire? YOU PAY!

To those of us who have worked in the business or corporate world, the behaviors of some of our clergy and hierarchy, and their seeming immunity from standard consequences for serious crimes and misdeeds, are mystifying.

In the corporate world random drug testing occurs from the CEO down to the mail room. There are rules which prohibit financial wrongdoing, sexual indiscretions, harassment and fraud. Violations most often result in immediate dismissal. In the business world, in our everyday work places, in our communities, we are held accountable for our actions. We are expected to adhere to the law. Failure to do so results in consequences.

Pedophilia a CRIME. It is a crime against the most defenseless among us – our children. It is a crime that has profound physical, emotional and spiritual consequences. One priest likened it to “spiritual murder.” Tragically, many of its victims later commit suicide.

In a corporate setting tolerance for this type of crime would not exist. Some within the church, unfortunately, seem to think themselves immune from such restrictions. Why should participating hierarchy and clergy be exempt? Why do we allow them to get away with an “oh well, God will ultimately be the judge and punish an errant priest.”? Of course we all will ultimately answer to God. In the meantime, we are expected to follow His laws and the laws of the society we live in.

It is inconceivable that a loving God wants children to suffer at the hands of those they should trust. Yet it occurred, and may still be occurring, because some of Our Lord's bishops and priests lack the moral fortitude to stand for what is right here and now in this lifetime! The clergy involved in covering up claimed to be protecting the Church. In fact, they were protecting themselves at the expense of scarred children, distraught parents and, ultimately, damaged parishes! Adding insult to injury, we will be expected to pay the actual economic costs of these, their sins!

It is time for our clerical and lay leaders to tell pedophile priests, and those who covered up for them, the following:

"If you broke man’s law and God’s law, you, not we, must pay the price." And finally, they all ought to be told the same thing that is demanded of those in the corporate world who have disgraced themselves. "Resign!"

- Barbara Colessides

New Rules for the Christmas Fast

Sausage is now allowed at a breakfast served by the Philoptochos; apparently it has been baptized as fish by the Proistameno at Prophet Elias.

If you have your doubts, read the December 2, 2007 Sunday Bulletin, “The Word.”

I guess next year bacon will also be allowed.

He has changed everything else, ... why not the “fasting rules”? I am sure it can be found under some “new Canons.”

Merry Christmas,

Nick J. Colessides


P.S. Also appearing in the last two weekly bulletins: "PROPHET ELIAS PHILOPTOCHOS SOCIETY - Join us for Merry'ment and Martinis on December 11 at 7 pm in the Prophet Elias Boardroom. Bring your favorite appetizer, martinis provided. Bring a wrapped gift, not more than $20 (optional)."

We assume these appetizers are vegetarian? Is the board room the appropriate place for martinis and appetizers? Ah well, 'tis the season...

Think former Fr. Katinas is the ONLY Cover-Up? Think Again!

Moderator's Note: Mr. Paul Cromidas of Dallas, Texas gave us permision to reprint this article from his Web site, Orthodox Reform.

"Money and Misconduct" by Paul Cromidas

(This article/letter was sent to The National Herald, the Greek-American newspaper based in New York. The paper asked for documentation about the priests’ convictions noted in the article. This was supplied, but the paper chose not to publish the article. P.C.)

March 17, 2005

The appearance in your February 5 issue of a letter from Metropolitan Isaiah, of the Greek Orthodox Archdiocese of America, and a news report from Theodore Kalmoukos, calls for a commentary.

The Metropolitan (Bishop) gave one of his periodic preachments in print, this one mostly about money, and Mr. Kalmoukos reported yet another story about fund shortages in the Greek archdiocese and, in this case, about their possible relationship to the financial settlements for sexual misconduct. Are there some connections here? I think so.

THE ISAIAH LETTER

In his letter, the Metropolitan praised Mr. Kalmoukos for an article that appeared Dec. 11, 2004, dealing in part with the difficulties of small parishes supporting a priest. He thanked him for “sensitizing the readers about very critical issues in the life of the Church in the United States”, and he touched on several topics. Now, it would be a good thing if the Metropolitan would also recognize other crucial issues of the day, such as the sexual misconduct brought up in Mr. Kalmoukos’ Feb. 5th piece. Maybe he will respond to that. He has not responded to questions about this issue in his own diocese.

His Denver diocese covers an area from Montana to Texas that includes some 48 parishes. One of his priests, Fr. Gabriel Barrow, of the Houston area, was suspended last year for old allegations of misconduct and has appeared in a Spiritual Court, presided over by Metropolitan Isaiah. Yet, the Metropolitan has told us nothing about it, let alone what his role was in accepting Fr. Barrow into his diocese when it was known that Fr. Barrow had also been suspended previously by the Antiochian Archdiocese.

In May of 2003, according to the El Paso Times, Roy Joe Givens, a former Greek Orthodox priest in El Paso, also known as “Father Mathias”, was convicted there of sexual misconduct that occurred some years ago. He had apparently fled the state and was eventually extradited back to Texas. He was sentenced to 10 years in state prison. Why have we heard nothing about that from the diocese office?

More recently, Fr. Elias Greer of San Angelo, Texas, was relieved of his duties by the Metropolitan. We haven’t been given the reason for that action. I am not suggesting that misconduct was involved. But, surely, if a priest‘s suspension has taken place, the faithful ought to be told why. The church situation in San Angelo had an unusual aspect about it, to begin with. The Metropolitan, who says he is concerned about the viability of small parishes, should tell us why he allowed a second Greek Orthodox parish (Fr. Greer’s) to be established in this West Texas community where there are few Orthodox faithful. (It has been reported that since the suspension of Fr. Greer, that parish has been closed).

At least, Fr. Barrow’s and Fr. Greer’s suspensions were listed in the Orthodox Observer, the official archdiocese paper, even though, predictably, no reasons were given.

The archdiocese claims to be serious about the misconduct issue, but its actions say otherwise.

# Currently, it does not necessarily follow the misconduct policy it created in 2002.

# In the past, it allowed a priest in Florida to continue his duties even after his 1989 conviction and 10-year probation sentence. This man is still given substitute assignments as a retiree.

# The archdiocese stood by while another convicted priest from Pennsylvania declared himself a bishop and set up his “Metropolis” near the archdiocese headquarters in New York. This man has since been convicted of child molestation in New York, as well.

And last year, Metropolitan Isaiah was named chairman of the Clergy Sexual Misconduct Advisory Board for the Greek archdiocese! (That shouldn’t surprise us. This is the same archdiocese that wanted to give Boston’s Catholic bishop, Cardinal Bernard Law, an honorary degree from Hellenic College-Holy Cross Seminary in 2002 at the height of the abuse revelations there. The Cardinal resigned by the end of that year.)

The national victims’ organization, SNAP, (Survivors Network of those Abused by Priests), as well as the Orthodox website, Protection of the Theotokos, (www.pokrov.org), have both called on the Metropolitan to step down from that chairmanship because of his conflicts of interest. As far as I know, he has ignored these calls, as has the archdiocese. The Metropolitan apparently feels that he does not have to account to any laypeople, let alone “outsiders”. In a letter he wrote to Houston parishioners in 2003, after he had been taken to court in a parish dispute, he said he is only accountable to the “…Holy Synod of Constantinople” (at the Patriarchal headquarters in Istanbul).

Would he say that to a District Attorney who might seek records to trace how Fr. Barrow was accepted into the archdiocese?

In his letter, the Metropolitan also suggested abolishing faculty tenure at Holy Cross Seminary as a way of having more equity among faculty. That was a curious reference. Here, he seems to have reverted to the temporary post he held as president of Hellenic College-Holy Cross Seminary in the 1997-98 period. How did that position come about? Perhaps the defining event of the misguided administration of former Archbishop Spyridon from 1996 to1999, was the archbishop’s dismissal of the president and key, tenured faculty at the school, when they would not cover up a dormitory misconduct incident. Following the gross injustice of those dismissals, the Metropolitan was willing to assist Archbishop Spyridon by serving for a year as the interim president of the seminary and college. His disdain for those dismissed was evident. So, it should not surprise us that he is not open about the misconduct issue now, or that in his recent letter he questions the practice of faculty tenure. (Whether tenure is always properly administered at this school or others is another issue.)

He was later to join his fellow bishops and many of the clergy in calling for the removal of Archbishop Spyridon. The clergy, in their letter of grievances against the archbishop, cited the cover-up of sexual misconduct as one of their complaints.

In his comments about church financial support, the Metropolitan observed that Protestant church-goers give money more generously than Greek Orthodox parishioners. He cited some of the reasons for the low giving by Greek-Americans. I submit that for Protestants this generosity has something to do with the greater voice they have in the administration of their churches. I submit that they would not stand for the imposition of a new charter and regulations, as the Greek Orthodox in America are expected to do. And, as we have seen, even the formerly compliant American Catholics have shown that, hierarchical church or not, they will hold back their money and they will confront their bishops with demands and picket signs, and go to court when they have been betrayed, as they were in the tragic child abuse cases.

THE KALMOUKOS ARTICLE

Mr. Kalmoukos’ front-page article was headed: “Burdened by Legal Costs, Archdiocese Owes HC/HC $500,000”. One’s first reaction might be: “Again?” The archdiocese has been late in its allocation to the college/seminary before. His article then quotes sources that say one of the reasons for the shortage of funds at the archdiocese is that payments are being made for clergy sexual misconduct settlements. (I think that most of us would agree there would still be shortages even if there were no such settlements). He does not mention that just before the Clergy-Laity Congress last year, he reported that the archdiocese had borrowed $1.5 million to pay these settlements because it no longer had insurance coverage for this. At that point, the fact that it had no such insurance was presented as “hot” news, when, actually, this had been revealed two years previously, at the 2002 Clergy-Laity Congress, but was not reported at the time by the Herald.

Mr. Kalmoukos wrote that his archdiocese sources “…did not provide any details about the cases…” He reported the same thing last year. We don’t have to know the names of the victims, but we should be given the names of the priests, and this is something the Herald should be pursuing. That’s how the Boston Globe made the breakthrough in its landmark reporting of the Boston Catholic diocese scandal. It went to court to get the records. The Herald should do the same, and not just report every six months that the archdiocese will not provide any details. One might also wonder why Mr. Kalmoukos did not interview Metropolitan Isaiah, as chairman of the misconduct board, and Bishop Savas, of the archdiocese, who is supposed to be administering the misconduct policy.

To the extent that these settlements are a contributing factor in the archdiocese shortfall, shouldn’t greater attention then be paid to the misconduct issue? We may not have the magnitude of problem that the Catholics have, but it is clearly significant. The $1.5 million is a significant percentage of the small archdiocesan budget that the Metropolitan decries. All of our bishops should be showing a greater accountability on this issue. But they and the general Orthodox laity continue to treat it as a taboo subject. That is why some of us, at least, must speak up. (Catholic laypeople have set up a website called “Bishop Accountability.” There should be one for Orthodox Bishop Accountability, although some of this information may be found on the Pokrov site, mentioned above). Wouldn’t it be a good sign of Christian stewardship for the Metropolitan to speak forthrightly to the faithful about this issue?

One of our country’s best writers on this matter is the attorney and law professor, Marci Hamilton, who has written that:

“…The blame for the victims suffering is society-wide. The newspaper editors who agreed not to air the Church’s dirty linen failed the victims. The prosecutors who let the Church take care of its dirty linen failed the victims. The legislators who did not require clergy members to report child abuse, and who set shamefully short statutes of limitations for child sexual abuse, failed the victims.

This society’s whitewashing of religious leaders – as though they can do no wrong - …also failed the victims. For some of the victims, even their parents failed them. Every power on which those children relied for their well-being let them down.”

The National Herald once referred to lack of information from the Greek archdiocese as “the black wall of silence.” For leaders who are supposed to be the example of Christ-like behavior, the silence of the bishops on this issue is unconscionable. During my work years, I saw the sad eyes of abused children. If the voices of the laity can save even one child from abuse in the future, it will have been worth our efforts, certainly in the eyes of God.

Metropolitan Isaiah concluded his letter by saying that it’s really Christ’s Church and it’s not under human control. Well, if that’s so, then some bishops should step aside.

####
Mr. Cromidas is retired executive director of the Dallas Family Guidance Center, and has served as a parish council president in the Dallas community. He is currently editor for the Orthdox Reform Web Site, and sits on the Orthodox Christian Laity Board of Directors.

Read It and Weep, Truly ...

Moderator's Note: TOCB has been given permission by Orthodox Reform to post any and all present and past articles on their Web site.

With a sense of profound sadness we report the following:

It now appears that the cover-up involving Fr. Katinas has spanned DECADES and involves numerous incidents.

It is tragic that so many people sought to have Fr. Katinas merely "re-assigned" rather than reported. Who knows how many more victims might have been spared had our clergy, hierarchy and laity the courage to report these incidents when they first began occurring?

Our current Metropolitan's name keeps cropping up as part of the cover-up by reassigning Fr. Katinas. Other prominent clergy are mentioned as well. To read the full accounts, please click on the Orthodox Reform Web site (view http://orthodoxreform.org/).

All of us are affected by what our leaders do.