“Ye know that the princes of the Gentiles exercise dominion over them,

and they that are great exercise authority upon them.

But it shall not be so among you:

but whosoever will be great among you, let him be your minister;

And whosoever will be chief among you, let him be your servant:

Even as the Son of man came not to be ministered unto,

but to minister, and to give his life a ransom for many.” (Matthew 20:25-28, KJV)


The word the Athenians used for their Assembly was Ekklesia, the same word used in the New Testament for Church
(and it is the greatest philological irony in all of Western history that this word,
which connoted equal participation in all deliberation by all members,
came to designate a kind of self-perpetuating, self-protective Spartan gerousia -
which would have seemed patent nonsense to Greek-speaking Christians of New Testament times,
who believed themselves to be equal members of their Assembly.)

- Thomas Cahill, Sailing the Wine-Dark Sea: Why the Greeks Matter




ΦΙΛΟΤΙΜΟ: THE GREEK SECRET


Friday, January 18, 2013

RUSES TO CONFUSE - AGAIN: Dissing the Greeks

Πλάστη μου, δέν τούς φοβάμαι τούς εχθρούς,
Φύλα με, απ᾽ τους δειλούς και τούς κουτούς,
Ρίξε μου, αν έσφαλα, φωτιά πολύ,
Σώσε με, απ᾽ τού προδότη το φιλἰ.
Άσε με νά χτυπηθώ μέ δέκα άντρες στή σειρά,
Φύλα με απ' τό ρεμάλι πού πισώπλατα βαρά.

Στίχοι, της Σώτιας Τσώτου, "Σαν Προσευχή"
Τραγούδι του Δώρου Γεωργιάδη, ο δίσκος "Αν Ήμουν Πλούσιος"

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My first five years were spent in a household that largely spoke Greek. My grandparents, William and Kome Souvall were early immigrants from Greece. My father, John Billinis, was newly arrived as well and spoke little English. My mother was a second-generation Greek-American, as were her four older brothers. All spoke proficient-to-fluent Greek, and all were raised in this church community that my grandparents, along with so many other early Greek immigrants, helped originate. Their children, my uncles and aunts, their families, and my parents and our family helped that same church community to grow further and to thrive. The Greek Orthodox Church, Greek culture, the Greek language, respect, honor, self-discipline and self-sacrifice were interwoven with heaping doses of wonderful food, drink, song, dancing, holidays, shared happiness and sorrow, and above all, LOVE.

There was also a fair dose of hot-headedness, and yes, moreso, or at least more evident, among those Greek-born; but it was pretty much immediate, open, honest, and for the most part, fair. Despite the "dread" surrounding such "eruptions", it occurred to me as I grew older, that these were straightforward, could be faced honestly, and, if justified, countered.

What could not be as easily faced were the betrayals of trust, the back-stabbing, the "nice-to-your-face, nasty-behind-your-back" behaviors of others who were born here and/or influenced by the descendants of other cultures. (Mr. Bapis, for one, could undoubtedly elaborate on this type of behavior from our prelate, clergy, and appointed parish leaders.) The current environment of "political correctness", along with "pay, pray and obey" has tended to foster further this disdain for honest, if sometimes blunt, discourse.

We have witnessed utter disingenuousness, disguised as "civility", from our own hierarchs and clergy, during these past few troubled years, and further from our so-called lay "leadership" who instituted a set of Uniform Parish Regulations designed to squelch the voice and influence of the laity, particularly at the parish level. The results from this lack of balance are sadly obvious throughout this country. They didn't yell or confront too directly; they either ignored, or dissembled (a nice, politically correct word meaning evaded and/or lied), disempowering the laity, with the exception of the "golden chosen few" who were selected (based largely on their vow of silence in the face of ongoing mediocrity and mendacity, along with hefty donations and overarching ambitions to become "archons") to "carry the water" for the hierarchs and clergy, many of whom treat their flock as though they were actual sheep.

It is disheartening, perplexing, absurd and downright appalling that - and not for the first time! - our Metropolitan, the former John Chronopoulos, has so little good to say about those who share his own ethnic heritage, and who are current first-generation Greeks in the United States. This group would, by the way, include our own Archbishop Demetrios.

Such self-loathing, and the encouragement of it, when we should be proud of our heritage, even more proud to pass it on to our children and grandchildren, and when we should be viewing our immigrant co-communicants as a valuable resource, is tragic.

Our leaders' own self-loathing has, in fact, encouraged many non-Greek-born politicians recently to disparage Greece and Greeks at every opportunity in their time of great trouble and sorrow. While much of this trouble may be self-inflicted in the "old country", it is not a healthy or helpful attitude, and should be discouraged among ourselves and our politicians. We don't see any similar criticisms in similar situations being leveled at the Italians, Portuguese, Irish, or Spaniards. That our own hierarchs engage in this attitude, or condone it through their silence, is unconscionable.

The Metropolitan's comments are not fair. They reflect the insecurity of those who cannot abide a direct question with regard to their actions. If there is nothing to hide, they should not have a problem answering for their actions. 
For example, the current parish council member to whom the Metropolitan refers (and not with any real sincerity or civility on his own part, even though his words are couched in "forgiveness") is in his 80s - a member of my father's generation, in fact his koumbaro. "The man" simply asked the Proistamenos of Prophet Elias at a recent parish council meeting if, in fact, he came to this community with the express intent or instruction to divide the community. It may not be a "politically correct" question, or, according to the Metropolitan, a "civil" one. Yet, considering the circumstances of the previous years, it is a valid and a fair one. Refusing to answer, Father Michael simply walked out of the meeting.

The second such incident occurred at a more recent parish council meeting where "the man" finally lost patience and simply declared what he believes to be obvious - Father Michael has no interest whatsoever in promoting unity, and is, in fact, a divider. He walked out again.

Referring to the Metropolitan's latest correspondence, along with the message that the Prophet Elias Philoptochos received from Father Michael, indicates that he purposefully sabotaged the process. He did so by providing the Metropolitan with a highly preliminary "organization chart" that was merely a work in progress, far from being finalized or approved. Further, he told the Philoptochos group at Prophet Elias that the parish council was looking to disband them, which was, a) not true, and, b) the minutes detailing the discussion, which called for cooperation between the two Philoptochos groups, had not yet been signed or made public.

The issue of Father Kouremetis being a divisive force has, in fact, been addressed several times, including in a past general assembly, and yet by another parishioner from the "old country", as well as from those born here. Further, Father Kouremetis' divisive proclivities were again quite specifically addressed to the Metropolitan by a group of second- and third-generation Greek-Americans a little over a year ago. As such, our current Parish Council, composed of both Greek-born and American-born parishioners, from all walks of life, requested his reassignment.

At a time, since free elections in May, when we have been trying hard to unify, when we have tried to work toward healing, our Metropolitan and our Proistamenos at Prophet Elias have continued to undercut and undermine all such efforts. They have encouraged those who will not stop trying to split this community once again to establish a separate corporation for a church and its attendant assets that are owned by the entire community, and not by any one part of it.


Further, comments made by new converts at our recent general assembly indicate that they have been told to view the "cradle Orthodox" - both the Greek- and American-born - with some degree of disdain. To those non-Greeks, or Orthodox from other ethnic groups who want to join, or choose to convert to Orthodoxy through our church, we sincerely WELCOME you to YOUR church. However, please note: at both the churches in this community the words GREEK ORTHODOX Church or Cathedral are clearly and proudly stated; this is the legacy handed down from our parents, grandparents and great-grandparents. It is the legacy we intend to pass on to the next generation.

- Barbara Billinis Colessides

RUSES TO CONFUSE - AGAIN: The Accord

The Metropolitan still contends that our community's ownership of its own church properties is void. We were already "asked" by the hierarchy to repudiate ownership of our true legacy granted by those wise and brave forebears of ours. We were to have done this by an affirmative 2/3 margin vote. As we all know, that vote FAILED by a 60-plus percent margin in November 2011.


We said, and said proudly, remembering the sacrifices of our forebears, "OXI!"

Wednesday, January 16, 2013

RUSES TO CONFUSE - AGAIN: "Spiritual Polygamy"

We learned today from our Metropolitan's letter the following:

"In regard to the existence of two proistamenoi, this is strictly a theological and ecclesiastical issue and is on the level of spiritual administration. Moreover, there cannot be one proistamenos over two churches, one in Salt Lake City and the other in Holladay . The Church calls this spiritual polygamy in that there is one bridegroom and two brides. "
However someone will wonder why the SAME SITUATION in New York, is left alone.

Is it maybe that the Archbishop does not "know" the UPR's as well as our Metropolitan?

Two churches ONE PROISTAMENO - ONE PHILOPTOCHOS.

Below (attachment) is the PROOF!!!

Yannis Armaou

Letter from Metropolitan Isaiah

Moderators' Note: The following is a letter to the Proistamenoi and the Parish Council sent by Metropolitan Isaiah. The original may be viewed here.

We have also added the note sent by the Parish Council in reference to the Metropolitan's letter.

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Dear Parishioners,


Attached is the latest communication from His Eminence Metropolitan Isaiah. The official minutes of the January 7, 2013 Parish Council Meeting that His Eminence refers to are available upon request at both church offices. I have also made His Eminence aware that the organizational chart he received was one of many preliminary drafts not yet approved by the Parish Council.

In His Name and Service,
Dimitrios Tsagaris, 2013 Parish Council President
========================================================================

+ GREEK ORTHODOX METROPOLIS OF DENVER

January 11, 2013

Rev. Michael Kouremetis, Proistamenos
Rev. Matthew Gilbert, Proistamenos
Mr. Dimitrios Tsagaris, Parish Council President
The Esteemed Parish Council
The Greek Orthodox Church of Greater Salt Lake
Holy Trinity Greek Orthodox Cathedral
Prophet Elias Greek Orthodox Church
5335 S. Highland Dr. Holladay, UT 84117


Beloved in the Lord,

May this New Year bring rich blessings upon all Orthodox Christians in the greater Salt Lake City region from our Lord, God, and Savior Jesus Christ.

I thank Mr. Tsagaris, your parish council president, for providing me with a copy of the minutes of your parish council meeting of January 7, 2013, the Feastday of Saint John the Baptist. As Mr. Tsagaris was informed by my receptionist, when he last placed a telephone call to me a few days ago, until I feel that all antagonism among vocal individuals who misinterpret my written words has ceased, I cannot speak on the telephone to anyone regarding Salt Lake City, lest my words be intentionally or unintentionally misconstrued. Given that the Salt Lake community demonstrates no unity or harmony, as well as the existence of a blog which identifies the Church as belonging to individuals in Salt Lake City, rather than to Christ Himself, whatever I say must continue to be in writing until such situations are rectified,(sic)

I commend all of you for an orderly meeting, with the exception of the outbursts at the end. However, we can forgive the man, because perhaps his country of origin accepts different norms of civility than what we are accustomed to in the context of the Church.

Please allow me to focus on a few items which were discussed at the meeting.

In regard to the two Philoptochos Chapters, one in Salt Lake City and the other in Holladay, they are strictly under the National Philoptochos Society, which is an independent entity. The parish priests are simply spiritual advisors to the Philoptochos and nothing more. Even I as the Metropolitan cannot dictate to the Philoptochos chapters in my Metropolis. There is no reason why the two chapters cannot work together. They certainly can, especially in matters of common concern.

In regard to the existence of two proistamenoi, this is strictly a theological and ecclesiastical issue and is on the level of spiritual administration. Moreover, there cannot be one proistamenos over two churches, one in Salt Lake City and the other in Holladay. The Church calls this spiritual polygamy in that there is one bridegroom and two brides. Since your two priests are advisors concerning the administration of the community, I cannot see a problem. However, it must not be forgotten that the priest is the spiritual head of each parish, as we read in the U.P.R. (Article 15, Section 1; Article 17, Section 1; and Article 30, Section 1).

In Article 30, Section 1 we read that "each Parish shall be administered by the Priest and the Parish Council cooperatively. After seeing the Organizational Chart from the parish, I notice that you have all the clergy under the council president. The clergy must never be listed under the council president, or any other body in an organizational structure of the parish. They cannot be considered employees of the community. You will all agree that this is anti-canonical. Contributing to this attitude that has been wrongly adopted, that the clergy are employees of the parish, is the fact that you have insisted on processing their financial compensation on dates that are convenient to you all and your software system, but which create hardships for the priests. Moreover, they are contrary to the dates given in the priests' assignment letters. Certainly this is an indication that you do not consider the needs of your priests on a higher level than mundane secular concerns.

Actually your Organizational Chart appears to be that of a secular or business organization. You have listed festivals, apartments, facility rentals, apartment managers, office workers, maintenance, and even the "boiler repair guy." Where are the areas for Greek School, Sunday School, Religious Education, Youth Organizations, Stewardship, Philanthropy? These are the fundamental ministries of the Church. Looking at the organizational structure that you have put forth forces any casual observer to see that the parish's lay leadership is focused on income and property, rather than the primary purpose and function of the Church, which is the eternal salvation of its faithful.

Since a number of parishioners continue to mention the March 24, 2011 letter of Archbishop Demetrios and that it should be heeded, I am hopeful that you, as the current parish council will abide by the issues in that letter which the last parish council did not address.

First, the Archbishop states that the so-called "1964 Accord" which Bishop Demetrios of Olympos accepted is not in effect. Why do some individuals refer to it as if it still exists?

Second, the Archbishop states that parish funds, including the High Tower investments should be under the custodianship of the current parish council (Article 16, Section 2). This means that no signatory who is not on the current parish council can be recognized.

Please know that in my letter of October 6, 2010 to the parish council I mentioned to the then president, Mr. Nick Bapis, that I would not arbitrarily separate the two churches. I said that I would respond to the wishes of the parishioners. Nowhere in my letter do I say that I declare the separation of the two churches. I simply made suggestions in how it could be done. I did so because I was convinced at the time that the majority of the parishioners were ready for this.

Finally, I ask that instead of worrying about two Philoptochos chapters or two proistamenoi, that you concentrate on the ministries of the community as a Greek Orthodox parish under the Archdiocese of America, so that the faithful parishioners will feel that they are one family under God, not an association under Cathedral Square, which is a totally secular concept.

With paternal blessings,

+Metropolitan Isaiah of Denver

Tuesday, January 15, 2013

Letter to the Parish Council.

January 7, 2013


Members of the Parish Council,


Many months have passed since the members of our community showed their trust in your abilities by electing you as members of the parish council of the Greek Orthodox Community of Greater Salt Lake City.  You each accepted the overwhelming task of leading our community back to its foundational roots.  This task has certainly been difficult in the short time you have been elected and there are certainly more difficult roads ahead.  Without question, in order to make progress, difficult roads must be traveled and difficult decisions must be made. 

The elections of almost 7 months ago are an example of one of these difficult roads.  As you well know, these elections would not have taken place if it were not for the courage of several individuals who fought for what they felt was necessary for our community.  Neither the Archdiocese nor the Metropolis went out of their way to see  the needs of our community were met as required by their Uniform Parish Regulations.  It has been very clear for a very long time that in order for this community to move forward, we must have the courage to take matters into our own hands. 

There are those who believe that any decision made which may not be to the liking of the Metropolitan will result in repercussions.  If we are to move forward for the progress of our community, we cannot act out of false fear.  Because of the 1974 Accord, the only action available to the Metropolitan (besides threating for dismissal) would be removal of the clergy.  Anything else is merely a threat tactic. 

Thus far, you have followed the Uniform Parish Regulations in requesting assistance through the proper channels.  Neither the Archdiocese nor the Metropolis has responded to you.  The president of our community has attempted repeatedly to contact the Metropolitan to no avail.  The  Metropolitan’s  refusal to speak with the President of one of his communities shows his irrelevance to the matters concerning our community.  Just as he ignores the President’s repeated phone calls, he has ignored those who have met with him in the past year in Dallas and at the Alta Club.  What would make anyone believe he will change his tactics now? Stalling is the Metropolitan’s  best ally.

The time has come to put away false fear and make the difficult decisions that will move our community forward.  Stop believing in the false hope that the Archdiocese or Metropolis will come to our aid.  The parishioners have elected you to reunite our community.  It will take courage on your part to make the decisions necessary to see this happen.  I urge you to stop following false promises and do what is right for our community. 

Thank you for your time.  Please include this, as part of your meeting minutes.

Sincerely,

Yannis Armaou