Con Skedros Offers Some Historical Perspective on the Community's Issues

Moderator's Note: With Con Skedros' permission, we have converted his thoughts into html for posting, keeping wherever possible the formatting from his original hardcopy text. We have included the original emphases where Mr. Skedros felt there should be emphasis.

October 4, 2007

On October 22, 2001, at the Parish Council Meeting a motion by Yanni Armaou and seconded by Basil Chelemes requesting a roll call vote by the council on “that the Community remain united in accordance with the Parish By-Laws of 1974”

“It is an aim of this Parish to remain united as one Parish regardless of churches or pieces of property owned” (section 1 and 8)

Voting:
Philip Kithas – do not split
Charles Cayias – do not split
Basil Chelemes – do not split
Yanni Armaou – do not split
Steve Gamvroulas – do not split
Dino Pappas – do not split
Jeff Klekas – do not split
Nick Bapis – do not split
Douglas Anderson – do not split
Margaret Kiriev – unity of churches are treated equally
Charles Paulos – unity of churches are treated equally
Stephanie Chachas – unity of churches are treated equally
Madeline Bowden – unity of churches are treated equally
Charles Beck – unity of churches are treated equally

After the above vote, Father John Kaloudis felt that the Council was making a non-issue into a major issue. He felt that maybe 5% of the Parish was in favor of a division.

The vote on October 22, 2001, raises an interesting question: “What do we mean by treated equally”? I would like to review some of the major events from 1965 to the present time concerning the two churches:

1. The Community of Holy Trinity between 1965-1967 after several General Assemblies agreed to build a second church. It was understood that the mother church, Holy Trinity, would raise the necessary funds.

2. It was also understood and agreed by the parishioners that it would remain a united community – two churches.

a. One Parish Council
b. One Budget
c. Clergy alternating for services
d. The Greek Orthodox Archdiocese in New York approved

3. In 1967-1979 the following occurred:

a. The 5330 Building Committee was organized
b. A fundraising campaign was conducted, with over $500,000 in cash and pledges. By the mid 1970’s 98% was collected.
c. In July 1968, in order to meet the Parish By-Laws, a ballot was mailed to all members in good standing (July 1, 1968) to approve the following:

i. Purchase properties at 5330 South Highland Drive
ii. Construct a church with 21 classrooms
iii. Accept the initial bid of $484,773 (with later changes the cost increased)
iv. Borrow $350,000 from a lending institution (Prudential Loan)

d. Results of the balloting: 862 ballots were mailed. Voting Yes (650), voting
No (40), and Not voting (172). Approved by a 75.3%

4. General Assembly action on April 28, 1968:
The General Assembly unanimously voted the following motion made by Nick Vidalakis and seconded by Andy Katsanevas.

“That any attempt or motion in a Special General Assembly to separate or divide
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 eligible membership of the
Parish (not the number which may be at any given General Assembly) which ever
number is greater.”

5. During the period 1970-1980’s:

a. Funds were raised by the Community for the Iconography at Prophet Elias and
improvements at Holy Trinity.
b. The underground water problem at
Prophet Elias was corrected.
c. Landscaping and a ball park were completed
at Prophet Elias.

6. In 1972, the Community purchased the Covey Apartment Complex (La France) for $286,000. The profit from the rentals and management fees go directly to the church budget – both churches benefit from this.

7. In the spring of 1974, the Community sponsored the “Mortgage Pay Off” event, a major social activity to raise additional funds for the new Church. Approximately $170,000 was raised (profit). The funds were invested in Utah Power stock and the dividends (monthly) were used to help pay the Prudential Loan. The loan was paid in 1986, and the Community still had the original Utah Power stock.

8. In December 1976, the Crane Property was purchased for $120,000, the seller donated to the Community $20,000 – our cost was $100,000. The church budget receives the parking rentals – both churches benefit.

9. During the period 1977-1980’s, the Community added to the Memorial Building a large dining hall, a second story for church offices and a storage area. Funds for the construction came from the first Greek Festivals and donations in kind. Also, the volunteer work of 25-30 parishioners who worked on weekends constructing the building saved the Community between $50,000 and $75,000.

10. In 1981, the mosaics fell from the dome at Prophet Elias. The entire Community was greatly concerned. By the late 1980’s the Pantocratora was replaced and additional iconography was added to Prophet Elias. In 1990-1991, donations from our parishioners were made to prepare the Church for it’s consecration in July of 1991.

11. In 1982 and in 1988, the Community purchased all remaining properties north of the Memorial Building. Total cost $670,000 (paid by Festival and donations). Both churches benefit from the rental income on parking.

12. In 1993 the Community decided to build a large kitchen facility and storage area behind the Memorial Building. The cost was $250,000. All of us have greatly benefited by having the use of these facilities during the Festival preparation, the three days of the Festival, and for other Community functions.

13. In 1995-1997, the Multi Purpose Center/St. Sophia Orthodox School was constructed at Prophet Elias. This was a major Community effort. Because the scope of the project changed the cost also increased. The center included a regulation size basketball court, locker rooms and a large kitchen. The existing Prophet Elias building required considerable work. Approximately $500,000 was necessary: sealed playground and basketball play area for the school, new electrical main service, new gas line, etc. Approximately $750,000 was donated by suppliers, contractors: kitchen equipment, roofing, tile, marble, bricks, concrete, plumbing, flooring, wallpaper. A two story building was added: classrooms, restrooms, board room, elevator, a new entry are for classrooms, etc. All of the above is included in the total cost of $2,100,000 less the $168,000 donated by the contractor. The Parish Council approved all the additional items, scope and cost. The general assembly was fully informed.

14. In 1998 a debt existed of $1,000,000. In this amount was approximately $400,000 from the first phase of the reconstruction of the roof at Holy Trinity Cathedral (1997-1998). The cost of this project was $600,000, some paid by festival and fundraiser. Approximately $600,000 was from the Prophet Elias project. A loan of $1,000,000 was with First Utah Bank. In 2002, the loan was paid in full from individual donors, festival, Olympic rentals and Hellenic Heritage Campaign funds.

15. In 1996, the Bell Tower at Prophet Elias and tile work in the foyer needed repairs. The cost was approximately $100,000.

16. In 1999, a new parking lot expansion at Prophet Elias adjacent to the ball field was completed and funds raised for this project was $150,000.

17. In 2003, the Community purchased the land north of Prophet Elias along Highland Drive. The cost was $115,000.

18. In 2004-2005 the Holy Trinity Cathedral restoration took place. For a detailed review of the scope and the cost see attached letter (dated 8-1-06) from Douglas Anderson to Nick Varanakis. [Moderator's Note: the aforementioned letter is not included in this posting.] The total cost of the restoration of the Cathedral (1997-2005) including the earlier dome/roof project, the feasibility study of 1997, architectural planning, furnishings, Icon restoration, and stain glass window work is approximately $4,200,000.

19. The annual Greek Festival involves the entire Community. Capital improvement projects through the years have benefited both churches.

20. The language issue is a concern. Since the 1970’s we have used English at both churches.

21. A concern expressed by some parishioners is the need to assign a full time clergy and an office staff at Prophet Elias. In the 1970’s & 1980’s, part time volunteers worked in the office at Prophet Elias. In the late 1990’s clergy had been assigned on certain weekdays at Prophet Elias.
22. In October 2002 an enlarged church office was established (full time) at Prophet Elias. In addition a full time Proestamenos (Father Michael Kouremetis) had been assigned.

23. Perhaps another issue has developed, the so-called “ethnic”. How viable this is for both churches, in my opinion is at the very most marginal when compared with the other large Greek Orthodox Communities throughout the country.

24. We must never forget that it was the Greek Immigrants who were the founders of our community in 1905.


Constantine Skedros
Historian, Greek Orthodox Community of Greater Salt Lake City

The Metropolitan's "Flip-Flop"; the Stubborness of the Proistamenos ...

... Or, why is it good to read and review prior correspondence to our Community

We need to learn from history. On June 2, 1998, the Metropolitan threatened to re-assign Fr. John Tsaras because he thought that ONLY the “head priest rotates between the two parishes.” On September 26, 2002, the Metropolitan assigned this Proistameno to serve “primarily” (not exclusively) at Prophet Elias Church.

This Proistamenos ignores the spirit and the express letter of his “assignment letter.” He wants exclusivity. He thinks that the Parish Council exists to serve him. He decides, CONTRARY to the past directives of the Metropolitan, to camp out exclusively at the Prophet Elias Church. This Proistamenos believes that when he deigns to come to the Cathedral of the Community once a year, on Holy Tuesday, he has discharged his duty.

Why has the Parish Council refused to follow the prior directives of the Metropolitan? Why is this Proistameno allowed to act in such a divisive manner to the detriment of the entire community? Why does the Metropolitan allow this situation to continue?

Should the parishioners who worship on Sundays at Holy Trinity not be allowed to know who the Proistameno of their community is? More importantly, how is this Proistameno to know who the Holy Trinity parishioners are? Should he not minister to the needs of the parishioners who attend church at the Cathedral? How can he know what our needs are, when he hides out exclusively at the Prophet Elias campus? Yet this Proistameno was appointed to be the Dean of the Cathedral!

Clearly the Metropolitan recognized in 1998 (see html copy below) that the spirit of the clergy assignment must be made, so that as many parishioners as possible may know who the “head priest” is.

Well said, Metropolitan Isaiah. We applaud your position. It is supported by our community. The only recalcitrant person is this Proistameno. Do we need a Proistameno who refuses to follow the past directives of the Metropolitan? Please assign him to another parish where he does NOT have to choose between two churches. Is this Proistameno the “head priest” of this community - ALL of this community - or not?

No person on this earth walks with holes in the palms of his hands. It is very appropriate to recognize the error; the Metropolitan must correct the wrong. This Proistameno must ROTATE between our two churches or find an assignment that does not require it.

It is evident from the attached letter that in 1998, there were NO canonical issues regarding this community's situation. Nothing has changed since that time to place a canonical issue in play. It is evident from the express language of the letter that there was no “bigamy” issue then! And, there is not one now! This Proistameno’s past expressions (about canonical postulants) are nothing but hogwash.

Please read the Metropolitan’s letter dated June 2, 1998 and draw your own conclusions. It is supplied for your reading pleasure.

Best regards,



Nick J. Colessides

P.S. I. This Proistameno cannot hide forever; he must respond about the reasons for his disobedience. What is his agenda?

Attachment: Metropolitan Isaiah's Letter, dated 2 June 1998, to Fr. John Kaloudis

=============================

(As always we have not edited the original document, written on the letterhead of the then Greek Orthodox Diocese of Denver, beyond converting it to html for Internet publication and have tried inasmuch as possible to maintain original formatting.)

2 June 1998

Reverend John Kaloudis
The Esteemed Parish Council
Holy Trinity Cathedral & Prophet Elias Church
279 South 300 West
Salt Lake City, UT 84101

Beloved in the Lord,

I am attempting to arrange my schedule so that I may make a pastoral visit to your parishes in the oncoming future.

Among the items I wish to discuss is the need for your Assistant Priest, Father John Tsaras. The reason I say this is because His Eminence Archbishop Spyridon assigned Father Tsaras to the Prophet Elias Church. Yet, I am told that he is rarely there from Sunday to Sunday.

My position in this matter is clear: Father Politis was assigned to Holy Trinity and Father Tsaras was assigned to Prophet Elias. Unfortunately, Father Kaloudis has ignored the assignment letters, as well as my letter to him and to you that only the head priest rotates between the two parishes and not what you have been doing.

Many of your members do not know who their priest is. The procedure you have been following has rendered the priests more as functionaries rather than spiritual fathers. This does not help the people to grow spiritually.

I am beginning to suspect that you do not need a third priest, since Prophet Elias Church is literally closed during weekdays. If your procedure does not change, and if the assignment letters of the two assistant priests are not honored, then I will have no choice but to reassign Father Tsaras to another parish.

I hope to inform you soon when I will be coming to Salt Lake City, so that this matter may be resolved, as well as any other problems which prevent your parishes from being Christ-centered congregations with the people identifying themselves with one spiritual father.

With Paternal Blessings,

[signature]

+ Metropolitan Isaiah
Presiding Hierarch
of the Diocese of Denver

10,000 Hits and Counting

We have reached the 10,000 hit mark since this effort began almost 6 months ago. In these 6 months, little to nothing has changed in our community. The current regime continues with their campaign of misinformation, distributing selective information and flat out dishonesty. This proistameno, who by his own admission "doesn't read the blog", continues to publicly state that the "blog is evil." If he doesn't read it, how can he deem it evil? And, if it is evil to stand for truth and openness, then so be it.

We at TOCB are grateful there are so many who have been concerned enough to follow the circus that is our community under this proistameno. We will continue in our effort to disseminate pertinent information and welcome your comments. The church cannot exist without the "laos" and this "laos" has still had enough of the status quo.

Creative Math 101 - Instructor: Our Parish Council Treasurer

In the September issue of the Messenger our parish council treasurer embarks on still another analysis of the financial condition of our community. Aside from the usual "ahead of last year in stewardship but we're broke" verbiage, this analysis includes the "total cost" to the community of having a third priest assigned. Why after 25 plus years of having three priests serve our community has this suddenly become an issue only our treasurer and this proistameno can answer. Come to think of it, until the announced retirement of Fr. George in October of last year, it was never considered to not have less than three clergy.

Our treasurer lists two figures as "total cost" to the community: $98,525 for zero years experience and $142,555 for 15 years experience. Most disingenuous (excluding the fact that his figures are incorrect) is the including of the 15% Archdiocese commitment in these figures. The Archdiocese commitment is based on the community's TOTAL expenses not just those that suit the treasurer and this proistameno. This method of scare tactic accounting, encouraged by this proistameno, is beneath the intelligence of the members of this community.

Let's do this: Let's have our treasurer list the "total cost" to this community of having this proistameno still here. He can use the same math he used to cypher the above numbers. Talk about scare tactic accounting - that would scare all of us beyond words. Just a thought. Actually, a better thought would be to have the current regime just be honest with us and not blindly spit out the information told to them by this proistameno.

Pappas Family Letter

TOCB received the below letter from the Pappas family with their permission to publish it on this venue. We at TOCB would like to thank them for their candor and concern for the life of our community. Aside from converting the letter to HTML, no changes have been made from the original.

The Extended Pappas Family
3475 South 700 West
Salt Lake City, UT 84119

July 26, 2007

His Grace Bishop Isaiah, Metropolitan
Greek Orthodox Metropolis of Denver
4550 East Alameda Avenue
Denver, CO 80246

His Eminence Metropolitan Isaiah:

Our family wishes to address with you our concerns regarding a division of the Salt Lake Greek Orthodox Parish. As a spiritually and emotionally invested family in the Greek Orthodox community, we have contributed a significant amount of time and resources to both Holy Trinity Cathedral and Prophet Elias Church. We oppose splitting the Salt Lake parish, and we humbly ask that our thoughts are given consideration.

Like many early Greek immigrants, our grandparents selflessly gave their time and money to help found Holy Trinity Cathedral. Years later, our parents and uncles were just as willing to help establish the location of Prophet Elias by donating real estate to the church. Since then, our family, now 29 members strong, worships at both churches.

We are Sunday School teachers and students, choir members, and acolytes. We serve on the Parish Council, the Hellenic Heritage Campaign, and the Hellenic Cultural Association. We are St. Sophia School teachers, students, and members of the St. Sophia School Board.

We are members of junior and senior GOYA. We are OPA dancers, Dionysios Dancers, and dance officers. We are GOYA basketball players and coaches for various teams. We are St. John Chrysostom Oratorical Festival parish winners and Diocese-level participants. We have chaired the tyropitakia booth for the Greek Festival for more than twenty years.

Over the past few years alone, we have contributed *** dollars to our church for many needs. For our family, as with many others, the “almighty dollar” is not first in our hearts and minds. In addition to stewardship, we have donated to the renovation of Holy Trinity Cathedral, the building of the gymnasium at Prophet Elias, Project Mexico Orphanage, and St. Sophia School. Last year we purchased the new altar at Holy Trinity Cathedral in memory of our parents.

Perhaps most importantly, we and our children have developed long-lasting friendships with church members who attend both Holy Trinity and Prophet Elias. We have friends, koumbari, and godchildren who attend both churches, as well.

Through several generations, our families have been blessed and have flourished as participants in the single Salt Lake parish. We are simply concerned about its well-being. We have not been presented with compelling evidence or reasoning to split the strength of the parish. Indeed, the message we have been told all our lives is that the people constitute the “ecclesia,” not the buildings, thus the argument that our one parish – our one united spiritual ecclesia – must separate “to be in harmony with the teachings of the Church” seems designed to confuse. Additionally, there was no mention of our parish
acting against canonical teachings when Prophet Elias Church was constructed over forty years ago, nor when Archbishop Iakovos consecrated Prophet Elias just sixteen years ago. We only pray to continue our stewardship as our families continue to grow, without having to discriminate between separated parishes.

Beyond our family’s prayers, this parish’s unique identity in Salt Lake City makes it even more imperative to keep our parish united. Our society is bombarded by the LDS presence that has molded much of our city’s profile from our news media, to our city landmarks, to the LDS ward houses in every neighborhood, even to our public school curriculum. The communal nature of our two churches has helped provide a protective front for our families rearing children here among the Mormons and their daily attempts at Mormon conversion. Additionally, our unity has fostered spiritual connections among members through collective investment in a single parish’s future and has enabled a great sense of spirit to thrive among our members.

Since the Salt Lake parish’s infancy, our community has been united in worship.
Together we have fostered a sense of identity and belonging as we worship collectively.
Our family stands united in our belief that our collective strength adds up to much more
than the sum of the individual strengths of our members, and in our prayers that our
undivided Greek Orthodox Church of Salt Lake City will remain intact.

Humbly and respectfully,

Jeannine & Warren Timothy
Dino & Kristy Pappas
John & Maxine Pappas
George & Carrie Pappas
Denise & Dean Gianopoulos
Stephanie Pappas

cc: Fr. Michael Kouremetis
Mr. Nick Varanakis

Note:
** Amount of monetary contributions has been omitted to protect privacy of the family

Parish Council Meeting Nugget

Let's see if together we can reconcile this latest nugget from the September 17 parish council meeting. The treasurer proudly reports that stewardship is ahead of last year by some $60,000. Fr. Matthew reports that the annual GOYA retreat at Camp Tuttle will be held on a Friday and Saturday this year instead of the regular Saturday and Sunday. The reason for the change of date? The community can't afford to pay for a priest to fill in so one of the assigned clergy can celebrate liturgy with the kids at the retreat.

As it appears, the community can afford to pay for a replacement to cover assigned clergy vacations (this proistameno is currently away for 3 weeks and has far exceeded his 5 week yearly allotment) but $350 is too much to spend for our children. Now let's chew on that for a while and see if it makes sense.

Stall and Stall Some More

After almost four months, this proistameno finally fulfilled the mandate of the spring General Assembly by sending the letter to Denver requesting the assignment of a third priest to our community. If we remember the General Assembly meeting, this proistameno quickly jumped to volunteer to "personally" write the letter. As the months have passed it is no wonder he was so quick to volunteer.

By volunteering to "personally" write the letter, this proistameno portrays himself as the champion of all good causes while behind the scenes he manipulates the situation for his benefit. His constant statement of the need for finance committee approval is a red herring. His use of the classic manipulative technique of stalling is masterful. He can work his back room politics hoping the people he is responsible to forget the issue at hand.

In 1999 when the community was in need of an assistant priest, finances were an issue. Several letters were exchanged between then president Nick Bapis and our Metropolitan regarding the community's inability to afford an "experienced" assistant priest. Our Metropolitan ultimately responded by writing, "the assignment of an assistant priest to a parish is not based on the financial condition of the parish but on the needs of the parish." Therefore, this proistameno's mention that "the current financial position of our Parish is tight" is irrelevant based on past directives and remains nothing more than a stall tactic. Lest we forget the exhaustive almost four month finance committee review of which no mention is made.

We continue to be duped by this proistameno and his inner circle regime. The needs and best interest of this community must be placed before the manipulative actions of this proistameno. One can only imagine what kind of deal this proistameno and the Metropolitan have brokered. Maybe another vacation is in the offing for this proistameno which would give us all some relief from his manipulation.

Most Successful Festival Ever - Record Breaking Year

Over the next several weeks we will hear these words many times. The chairpersons will be patting each other on the back for a job well done. In all fairness, many many people worked extremely hard to make this event a success. Ultimately though, success is not measured only by gross income.

Before we all get excited and are convinced we need to drink the kool aid, let's sit back and wait for the expenses to roll in. Let's see if making exclusive agreements for our products was in the best interest of the community. Let's also wait and see if the problems that arose over the weekend are addressed in an open manner or if we are again left in the dark. Time will tell. In the meantime, we would be best served to wait and see what unfolds.

PLEASE HELP IF YOU CAN!

In order to help the thousands affected by the recent catastrophic fires in Greece,

the following account has been set up by the government of Greece to collect donations. Any individual may wire from their own bank into this fund, so this is a great option. The information you will need is as follows:

Bank of Greece Swift Code: BNGRGRAAIBAN#: GR9801000230000002341103053

Account Number: 23/2341103053

Please be certain to bring all of the above numbers with you for proper processing. We have been advised that there is no additional fee to wire money and that transaction fees are processed on the incoming side. However, please check with your particular bank to be certain. We thank the Greek Embassy of Los Angeles for providing us with this information.

Η ΕΛΛΑΔΑ ΠΟΤΕ ΔΕ ΠΕΘΑΙΝΕΙ

ΔΕΝ ΤΗ ΣΚΙΑΖΕΙ ΦΟΒΕΡΑ ΚΑΜΙΑ

ΜΟΝΟ ΛΙΓΟ ΚΑΙΡΟ ΞΑΠΟΣΤΑΙΝΕΙ

ΚΑΙ ΞΑΝΑ ΠΡΟΣ ΤΗ ΔΟΞΑ ΤΡΑΒΑ...!

ΓΙΑΝΝΗΣ ΑΡΜΑΟΥ

Pray for the victims on Sunday!

Some of you maybe don't know but in Greece they are literally burning from the countless

fires. Up to now they have 51 victims.

Truly a biblical catastrophe!

Please include the victims in your prayers .

Thank you very much.

Yannis Armaou

Joe Kalodimos: Don’t Believe Everything You Hear…….

Dear Parishioners:

Since Father Michael’s arrival, most of us have heard him on more than one occasion refer to the canons that his service to more than one altar is antithetical to the canons of our Holy Orthodox Church. We’ve heard him quote from the scriptures and canons saying, “no man can serve two masters; for either he will hate the one and love the other, or else he will cling to the one, and despise the other” (Matt. 6:24). This obviously refers to his ability or lack thereof to minister properly and equally to all the members of Holy Trinity and Prophet Elias Church’s. In fact, he has aptly inferred that one church would have preeminence over the other hence; he doesn’t want to slight one over the other. Unfortunately, Father Michael nor Metropolitan Isaiah have ever publicly quoted the specific canon with which we are not complying with so I have taken it upon myself to search for the closest rendering of that canon they appear to be quoting and, to publish it along with its interpretation by the individuals who compiled these sacred canons, Saints Nikodemos and Agapios of the Holy Mountain.

The following text is the canon and its interpretation. Please note that the bold, underlined italics are mine and not the work of the Saints. The reason for emphasizing the text is to point out where their [Father Michael and His Eminence] arguments are in conflict with the ethos of the canon. Please read it very carefully since this is one of our Holy Canons and my explanation of this sad, desperate situation which our clerics have fashioned. Also, keep in mind that this position has been wholly adopted and promulgated by those same “concerned” parishioners from the Prophet Elias Church whom are desirous of splitting our community for reasons that are NOT completely in accord with the canons of our Holy Orthodox Church.

Canon XV of the 7th Ecumenical Council:

From now on let no Clergyman be attached to two churches. For this is a mark of commerciality and of greediness for profits, and is alien to ecclesiastical usage. For we have been told by the voice of the Lord Himself that “no one can serve two masters; for either he will hate the one and love the other, or else he will cling to the one, and despise the other” (Matt. 6:24). Each person, therefore, in accordance with the Apostolical utterance, wherever he happens to be, ought to stay there and serve in one church. For things done on account of greediness for profits in connection with ecclesiastical matters are alien to God’s institutes. To supply the needs of this life there are various occupations. Let anyone, therefore, who so wishes gain the needs of the body from them. For the Apostle has said, “these hands have ministered unto my needs, and unto those of them who were with me” (Acts 20:34). Accordingly, what is said here is to be applied in this God-guarded city; but in small towns outside of it, for want of men, let there be concessions.

Interpretation of the Canon by Saints Nikodemos and Agapios:

The present Canon prohibits the enrolling of any clergyman in the clergy of two churches situated either in the same city or in two cities, because this is being done for the sake of shameful profits, in order, that is to say, that the clergyman so enrolled may gain the emoluments of both churches; but what is done for the sake of shameful profits is foreign both to God and to ecclesiastics. For the Lord says that nobody can serve two masters; for either he will hate and despise one of them, or he will love and embrace the other. And St. Paul commands that everybody stay in the place whither he has been called by God. If these clergymen allege as an excuse that they cannot get along with the emoluments of the one church, why, behold, there are many kinds of manual work in the world that are more decent; accordingly, let them work with their hands to obtain the needs of the body. For even St. Paul obtained his needs and the needs of those with him by the work of his own hands, as he himself says. So for a clergyman to be attached to two churches, in this imperial city at any rate, is not to be tolerated because of the great number of clerics already in it; but as for the villages and towns outside of it, let it be allowed to be done on account of the scarcity of priests and clerics.

There are two fallacies with Father Michael’s and Metropolitan Isaiah’s argument which are disconcerting. I would like to respond to these in a thoughtful and efficient manner. There is another complex concern which has comes up regarding our Greek Orthodox Community of Greater Salt Lake City. The concern is that it was not canonically structured when Archbishop Iakovos of memory consecrated it. I would like to offer another perspective on this matter. The following is my response to these concerns.

Fallacy Number 1 – It is categorically un-canonical for a priest to serve more than one altar.

First and foremost, it is critical to read the complete canon and look at its context. This canon was composed at a time when there was an excess of priests in the holy city and they were attempting to advance themselves financially through corrupt and misdirected motivation. Clearly it is shown from the canon and its interpretation, it is NOT un-canonical for a priest to serve more than one altar as long as his heart and motivations are godly-centered that is; he is not trying to draw attention to bring glory to himself nor is he motivated by “greediness of profits” as stated in the canon. Take a close look at the rendering of this canon and you will see that it is not composed of one sentence. The motivation of the priest is integral to the decision of assigning him to serve one or more altars as it can also deter him from serving entirely.

Fallacy Number 2 – Father Michael’s meaning of “serving two masters”.

Father Michael’s application of the above quote implies that he will only be able to devote his attention to one group of parishioners and doesn’t want to favor one over the other. Unfortunately, it is too late since he already shows favoritism towards the parishioners of Prophet Elias over those of Holy Trinity. His lack of participation at Holy Trinity speaks louder than the words he has already articulated by his own default.

Now regarding the canon, when it was drafted, the composers quoted Matthew 6:24. Apparently, clerics were becoming entangled in worldly concerns specifically; their motive to serve God in the priesthood (first master) was coming in direct conflict with the motivations of serving in the world (other master). Hence, the meaning is: serve God or serve Satan, maintain your “calling” to the priesthood or accept another profession in the world (which is aptly expressed in its interpretation of the canon from the Saints). I don’t understand the analogy which Father Michael draws upon and how it relates to the spiritual meaning from the gospel text. What is crystal clear about the analogy of serving two masters is that it has nothing to do with favoring one church body over the other but rather, whom they chose to serve.

Additionally, the composers refer to the Apostle Paul’s example of when he needed to earn additional money for personal needs; he would depend on his profession of tent-making. And the writers allude to this point stating that if there are personal needs that need to be fulfilled “there are many kinds of manual work in the world that are more decent; accordingly, let them work with their hands to obtain the needs of the body” thus, following the Apostle’s example. In today’s world, our priests can typically rely on the community they serve to sustain them although some communities are not able to support their clergy. This canon gives them the liberty to find additional employment to fulfill their personal needs.

Fallacy #3 – Archbishop Iakovos didn’t follow the Canons.

As astounding as it may seem that I would have the boldness to write such a letter challenging our clergy, I think it is equally inconceivable to imply that the former Archbishop Iakovos of memory structured some sordid situation contrary to the canons. From what I have ascertained, it appears that his formation of our community was appropriate and in accord with the canons if we follow the thought process of the composers of this canon and its interpretation.

First, Canon XV of the 7th Ecumenical Council definitively demonstrates that priests did serve and can serve more than one altar due to “concessions” (i.e. a shortage of priests). Second, did it occur to anyone that there is currently a shortage of priests for assignment in the country today? For as long as I can remember this has been a problem and was that the case when Archbishop Iakovos consecrated Prophet Elias? I personally cannot retort since I didn’t reside here but it has been a never-ending issue. Third, factor in the quandary of large communities with greater resources whom were recruiting the “better” priests by enticing them with corpulent compensation packages and while edging out rural communities (I would think this could certainly be in conflict with the canon). Last but not least, factor in the difficulty of relocating a priest’s family to Utah, the land of “milk and honey” where Orthodox Christians are exceedingly outnumbered and then you’ll understand the method to His Blessedness’ madness. And by the way, it appears there was little evidence then that the community wanted to be divided as there is little evidence today. So we can assume that the same problem of a shortage of priests existed then but even if it didn’t, it was His Blessedness’ prerogative to structure the community as he deemed appropriate and what was in the best interests of the Greek Orthodox Church in America, the Canons and the Greek Orthodox Community of Greater Salt Lake City. It seems that Archbishop Iakovos did indeed follow the canons.

In closing, our community deserves to be treated honestly in all matters especially when it concerns our spiritual well-being. Why are we being treated in a manner that is inconsistent with Orthodox Christian values? Why is information being manipulated to achieve a private objective that is not necessarily in the best interest of the whole community? These methods undoubtedly are not in harmony with the teachings of our Lord Jesus Christ, the Church Fathers nor the Canons of our Holy Orthodox Church. The only question which remains is: Why?

Respectfully,

Joseph Kalodimos

Matthew Hedberg Offers His Thoughts in a Letter to the Parish Council

Esteemed Parish Council Members,

Since I was not given an opportunity to speak last night I would like to relay my thoughts and comments on last night’s meeting.

First, I am concerned about the manner in which you have chosen to pursue the authoring of the 600-word statements that will accompany the survey. The notion that you will be able to aptly inform and educate the undecided parishioners of this community as to the gravity and intricacies of this multi-faceted issue with a statement of 600 words or less is to me, ludicrous. Furthermore, in my attempts to educate myself about the desires of those who wish to split I have observed a significant variance in justifications. Mr. Joe Varanakis and Mr. Chris Gamvroulas are a prime example of this. I believe that the reasons for splitting expressed to me by Mr. Gamvroulas in verbal, and to a lesser extent written, communication differ in multiple respects from several of the reasons for splitting that were proposed in the ‘separatist manifesto’ (viewable here) that, as far as I am aware, has been endorsed by Mr. Varanakis. Whilst, I do not doubt the writing capabilities of Mr. Kalodimos it is clear that this issue can be argued from many different angles. Therefore, in the interest of creating a fair and ‘bullet-point’ informative statement I suggest that the respective authors convene and decide specifically upon which issues will be addressed in the statements. It is my belief that if you publish (with the survey) two statements that ultimately discuss entirely separate issues it will lead to confusion amongst the Parishioners and infringe upon the validity of the survey results.

Secondly, in regards to the confidentiality statements. My interpretation of the events that transpired during the discussion last night is that no change in the policy is to occur. I also inferred from the statements made such as “Nobody had a gun pointed at their head when they signed.” that it is not mandatory for Parish Council members to sign the current document. I feel that until it is a mandatory requirement for everyone to sign, that it is wrong to exclude any member of the council from any discussion and/or access to information. If HIPAA compliance is indeed the reason for this document then I would suggest that you act upon Mr. Tsagaris’ suggestion that a more appropriate document be obtained and signed. One that contains an appropriate amount of legal specificity as opposed to the current statement (viewable here) which does, in fact, leave the door wide open for heavy-handed disciplinary actions for any number of undefined violations.

Finally, in the same vein, I wish to voice my displeasure about the pattern of treatment given to Mr. Tsagaris by the council that I have observed in the several meetings I have attended. I respect that he is always allowed to speak. However, I have noticed that, almost without exception, every time he asks a question or makes a comment at least one Parish Council member present, voting and non-voting alike, mumble under their breath and make gestures or use body language that to me suggests an immediate personal disregard of anything he has to say. I have even seen him literally spoken over and, for lack of a better term, shouted down on repeated occasion. This type decorum is unbefitting for any member of our Parish Council. Not every member is guilty of this and it is not my intention to start pointing fingers; I understand that things can get heated when debating conflicting opinions. All statements that I have heard Mr. Tsagaris make have been fair and balanced, and I have never observed him to show any form of disregard for a statement made by another Councilman. I would remind you all that he is one of the most well educated men sitting at that table and his opinions and questions should be considered and respected regardless of his accent and his aptitude to quickly and fluently comprehend and respond to complex statements made in what is not his native language. He is actively thinking about and engaging the issues presented to him, an approach that I would think should be encouraged of all Council members. I as a parishioner would much rather have a representative that talks every issue to death than one who just sits quietly and passes the buck, making snap decisions on pertinent items.

Thank you for your continued efforts to serve this community and for taking the time to review my comments.

Sincerely,

Matthew Hedberg

Letter of Rejection of the Corporation from the Archdiocesan Legal Counsel

Moderator's Note: This letter was circulated at the Parish Council Meeting of August 13, 2007. At the prompting of Philip Floor, due to his belief that the letter contains inaccurate information, the Parish Council has decided not to reproduce this letter in next month's Messenger. Instead, a synopsis of this letter and a summation of pertinent events and efforts regarding the approval process of the corporation will be authored by Mr. Floor, and published in the Messenger. We at TOCB feel that this letter is an important document and should be openly available to the community at large. It is in this spirit, we make it available to you for review. As always we have not edited the original document beyond converting it to html for Internet publication.

To: Metropolitan Isaiah of Denver
Greek Orthodox Metropolis of Denver
Via Fax 2 pages

Fr. Michael Kouremetis
Mr. Philip S. Floor
Mr. Christopher P. Gamvroulas
Mr. Nick Varanakis
c/o Greek Orthodox Church of Greater Salt Lake
Via E-Mail

From: Archdiocesan Council Legal Committee

Date: August 10, 2007

Re: Greek Orthodox Church of Greater Salt Lake (“Parish”)

Your Eminence, Mr. Floor & Mr. Gamvroulas:

The Archdiocesan Council Legal Committee has reviewed the correspondence and the documents transmitted to His Eminence in May, 2007.

The initial letter to His Eminence requested his ratification of the results of the Parish Special General Assembly held on February 11, 2007(“Assembly”). It appears that the request was made to obtain from him approval of the actions taken at the Assembly and, by implication, authorizing the proposed actions resulting therefrom, i.e. The incorporation of the Holy Trinity & Prophet Elias Heritage Corporation, A Utah Nonprofit Corporation (“Heritage”) as well as any transfers of title of Parish property to Heritage from the Parish which may be deemed necessary to fulfill the purposes of Heritage.

In addition, the stated purpose in the Articles of Incorporation of Heritage is: “The Corporation is organized an operated exclusively to support the Greek Orthodox Church of Greater Salt Lake and engage in other charitable and educational purposes within the meaning of §501(c)(3) of the Internal Revenue Code…” Nowhere is it mentioned that the new corporation has any religious purpose or that it is Parish or a ministry of a Parish of the Greek Orthodox Metropolis of Denver and subject to the Regulations of the Greek Orthodox Archdiocese of America.

The only mention of religion occurs in Article IV which states: “The Corporation shall have voting members, the ‘members or Membership’ who must be natural persons that are, or have been within the past 365 days, a member in good standing of the Greek Orthodox Church of Greater Salt Lake.”

Article 6.6 of Heritage does not comply with the provisions of Article 22 of the Regulations.

Because the obvious intent of this action is to establish a separate corporation which would own, control & manage the properties which are presently owned, controlled & managed by the Parish, any ratification by His Eminence of the actions by the Special General Assembly may, arguably, grant approval for the entirety of the described actions.

The proposed actions of this Parish will constitute violations of the following sections of the Uniform Parish Regulations: Article 16, Sec. 1-3, Article 24,§1 and Article 29.

It is recommended by the Archdiocese Legal Committee that Your Eminence not ratify nor in any manner, approve the actions taken at the Special General Assembly of the Parish of February 11, 2007 as requested in the letter dated February 12, 2007.

In view of the fact that the Biennial Clergy-Laity Assembly of the Archdiocese will be held in July, 2008, changes to the applicable Regulations may be proposed via your Local Assembly.

Archdiocesan Council Legal Committee,

By: Catherine B. Walsh, Chairperson
Emmanuel Demos, Legal Counsel
Helen Hadjiyanakis Bender
Elenie K. Huszagh
Demetri Moschos

CANON LXXXI

Taken from

The Rudder of the Holy Orthodox Catholic Church

The Compilation of the Holy Canons by St. Nicodemus and Agapius

Canon LXXXI of the Holy and Renowned Apostles

"We have said that a Bishop,or a Presbyter, must not descend himself into public offices,but must attend to ecclesiastical needs. Either let him be persuaded, therefore, not to do so, or let him be deposed. For no one can serve two masters, according to the Lord's injunction."

(Ap. cc. VI,XXIII; cc.III,VII of the 4th;c. X of the 7th; c. XI of the 1st-&-2nd;

c. XVIII of carthage)

Interpretation

This Canon too, like the sixth one, prescribes that those in holy orders must not meddle in wordly affairs, since it says: We have said (i.e., in our Canon VI) that a bishop or presbyter must not lower himself into political and secular affairs and business but must confine his activities to sedulously looking after the service and wants of the Church. So either let him be persuaded, not to do anything of the kind henceforth, or, if he cannot be persuaded, let him be deposed.For no one can serve two masters and please both of them, as the Lord says (Matt.6:24; Luke 16:3).

See also the Interpretation of Ap. c. VI

Ο voώv voείτω

Yannis Armaou

Thoughts on Schism from the Holy Fathers of the Church

St. John Chrysostom on schism:

"Nothing so provokes God to anger as the division of the Church." (PG, Vol. LXII, col. 85)

"The most pernicious of all things is to split the Church." (PG, Vol. LXI, col. 11)

"To cause a schism in the Church is not a lesser evil than to fall into heresy."
(PG Vol. LXII, col. 87)

"Not even the blood of martyrdom avails to wipe out this sin." (PG, Vol. LXII, col. 85)


St. Nicodemus the Hagiorite on schism:

Divine Chrysostom says (in his eleventh homily on the Epistle to the Ephesians)that a certain saint said that not even the blood of martyrdom can wipe out the sin of separating the Church and dividing it; and that for one to split the Church (i.e., create a schism) is a worse evil than that of falling into a heresy.

Dionysios of Alexandria the confessor wrote in his epistle to Bishop Nauatus that one ought to suffer any evil whatever rather than split the Church; and that the martyrdom is more glorious which one would have to undergo in order to avoid splitting the Church than the martyrdom which one would have to undergo in order to avoid becoming an idolater, since in the case of martyrdom to avoid becoming an idolater one becomes a martyr for the benefit of his own soul, whereas in martyrdom to avoid splitting the Church one becomes a martyr for the benefit and union of the whole Church.

Mitch Manousakis Offers Further Perspectives

I think that we are so fortunate to live in this the greatest country on earth - AMERICA. Here we have the right of free speech and are able to worship our God however we choose to do so. We also have the right to express our opinion, whatever it may be. Many of our early Greek immigrants came here to pursue these freedoms and to make a better life for their families and future generations.

As we all have read in history books, some written by our own parishioners, these immigrants came into a hostile environment not knowing the language and lacking greatly in education. They took jobs that most people would not do in order to provide for their families. Before they were on their feet so to speak, they were initiating efforts to build churches where ever there were even a few of their fellow Greeks. And with the very meager wages that they were earning they accomplished this monumental task. They wanted to preserve not only their faith, but their heritage as well. They passed it on remarkably well to their children and grandchildren.

These early immigrants did everything in their power to educate their children and make them contributing citizens of their communities but never relinquishing the knowledge of where their roots came from. Never giving up on their native language and faith. Through their efforts the Greeks gained the respect and envy of their fellow citizens in this great country of ours AMERICA. Just the thought that some would think about diminishing the Greek aspect of our heritage to include the Greek language, is indeed a saddening thing and shows little respect for those great people who immigrated here and gave us so much.

Now, many of us who have so much because of the great people before us, are insinuating that the language not be used in our church services and perhaps even dropping the word Greek from our church name.

I believe that only a small minority would have us do this. However, the silent majority must come out of our hiding comfort and be strong and united stating our opinions for the entire parish if not the world to know.

I would challenge our parish council to at last come forth with the total truth on all the matters that concern our Greek Orthodox Parish of Salt Lake City, Utah. If the documents that you have signed pledging secrecy, support and allegiance to our proistameno and or to the metropolitan are invalid as someone has suggested on this blog, then shed yourselves of them.

All the parishioners deserve to know the truth. Help us to reunite and become a whole community again. Do not be faithful to those that would divide us.

Even politicians realizing that what they are doing may hurt their party, resign for the sake of the party.

They do this even when they are in the right. They do it out of love and concern for their party. Perhaps some of our leaders who are causing this turmoil in our Greek Orthodox Parish of Salt Lake City should consider doing the same thing.

Again I say this because I believe that the issues are not of a religious nature, but of a political one.

As a last note, I again say that there is strength in unity and numbers. More of our parishioners need to come forward and state their position on the issues that are confronting us at this time.

Thank you,

Mitch Manousakis

The Blood Has THINNED!

It is fascinating that the only two members of the committees supposedly “studying” the “possibility” of the split had the courage and fortitude to resign in the face of a total farce. It is no surprise that these gentlemen are two of our long-time members who belong to what we know as the “greatest generation”. Mr. Skedros is an Archon, an ever-present volunteer, has been a Sunday School teacher to many of us, an almost perpetual Parish Council member, a former Parish Council president - the grand old man of this community - our current church historian and chronicler of the community’s 100-plus years. Mr. Sefakis is another ever-present volunteer, and former President and Parish Council member as well. Why is it that these men are the only two with the discernment to know a scam when they see one? (What are the rest of the committee members thinking and doing?) Between these two men there is more than a century of service to our churches and community. Worthy representatives, indeed, of our greatest generation! Their actions should be the example for the rest of us.

Some days ago our Parish Council, in what at long last seemed like a show of logic and proactivity, voted to conduct a mail-in vote regarding the community’s view on the proposed split. This vote was also going to allow each community member to write a short essay, if desired, regarding the subject. All this was laudable. It seemed that finally the Parish Council was going to at least try to discern and follow the will of its constituents.

Unfortunately, the undemocratic and utterly dissembling proclivities of our Proistameno and it seems, sadly, our Parish Council President, are inexorable. Despite the Parish Council vote, which would, if it were to take effect, SURELY negate the need for the "split committees", our Proistameno and Parish Council President insist that these committees continue to meet. They have, obviously, decided we ARE going to have this split, by God, come hell or high water! The Metropolitan’s dirty work and will be done, the Proistameno will have gotten his way, and the will of the majority be damned! The charade continues unabated.

Most of our parents and grandparents, living or not, contemporaries and forbearers of Con Skedros’ and Nick Sefakis’ generation, would not have put up with this high-handed nonsense. They would not have allowed the popular will to be suppressed so utterly and so blatantly. They would not have sought to keep fellow parishioners so deeply in the dark. They would NOT operate under bogus confidentiality agreements.

We of this generation are letting those of the greatest generations, living and dead, down! And, we are passing on to our children a legacy of acquiescence, submissiveness, dissembling and sycophancy. Seemingly, we accept lies. We don’t care and WON'T ACT when the will of the majority is squelched. We don’t demand accurate vote counting any longer; we don't demand that our vote is honored. We don't insist on accountability. We don’t fight these disturbing trends in our churches, in our local communities, in our national public life, or in the increasingly condescending and dictatorial behavior of what now passes for leadership.

We put up with leaders who do not act with reason or compassion. These so-called leaders substitute ethical and intellectual integrity with a superstitious interpretation of faith and a supercilious reliance on unquestioning obedience. They have a "we-know-best" attitude and are unwilling and unable to articulate or exemplify a leadership based on logic, honesty and transparency. They rely on the willingness of far too many of us to trade our independence and our ability and God-given RIGHT to control our destiny. We give these up for what we think is a guarantee of security in the here and/or the hereafter. Allowing ourselves to regress four to five centuries, many of us seemingly accept that our leaders MUST dominate us. We allow them to act upon their beliefs that they can ignore the popular will. We permit them to think that it is now somehow reasonable that their actions are dictatorial and that it is further acceptable that their actions fly in the face of logic and justice.

If we continue to operate with this mindset, we will rightly be remembered as a "fearful and fearing generation." There is little sign of greatness in us.

Tell us, gentlemen of this generation, of this Parish Council, if you can, that in the face of these unfolding events in ONE community in ONE city, in the face of constant acquiescence and submissiveness, in the name of being respectful of a clerical authority that no longer treats its flock with love and mutual respect, that the blood in this generation hasn’t thinned!

But HOW can you tell us this, when you are CONSTANTLY submitting and acquiescing, when you, representing us, won't confront the secrecy, the dissembling and the high-handed activities designed to divide us, and we, our children and our grandchildren will surely be the poorer for it?

Enough Is Enough!

The discord within the Greater Greek Orthodox Community of Salt Lake has got to stop and continuity restored. Our fathers, mothers, grandfathers, grandmothers along with all the other immigrants came to Salt Lake City from Greece and established the first Greek Orthodox Church in 1905. Their exclusive intent was to perpetuate and preserve their ethnic culture and heritage. As their children had children and the population grew a new church, HOLY TRINITY, was built. Years went by and the continued success and foresight of their endeavors prospered. In 1969 a second Greek Orthodox Church was built and named Prophet Elias. Two Greek Orthodox Churches under the leadership of one community were prospering in the predominant Mormon city of Salt Lake. How proud our forefathers must have felt.

Now after some 40 years of continuity there is a faction that wants to divide the community into two separate parishes. In questioning their motive it seems they no longer wish to have the Greek language as part of the church service. The quote I have heard is "The church service should be done in the language of the country we live in." I wonder what our forefathers would say and how they would react after all the toil and sacrifices they made to establish their GREEK ORTHODOX CHURCH.

The churches were established as Greek Orthodox and this they should remain. Those wishing change should build their own church, to their own liking, and leave the present churches as they were intended.

I understand that Kennecott Copper is offering land in their new city plan at a very attractive price for any faith that would build within their city.

It appears that the only way our voices will be heard is to follow the Money Trail. Reduce our fair share commitment to a limit of bare necessities to pay the daily expenses of the churches. Instead of putting a dollar or more in the basket when you light a candle, put in a quarter. The same when the tray is passed in church. Once it is realized that the community wants a voice in the affairs affecting the community, they will give abundantly. We always have and always will. We have had enough and we want to be heard.

- Jim Kastanis

NO ONE HOLDS VETO POWER OVER THE COMMUNITY'S SECULAR AFFAIRS

AN OPEN LETTER TO:
THE PRESIDENT
THE PARISH COUNCIL
THE PROISTAMENO

NO-ONE HOLDS VETO POWER OVER
THE SECULAR AFFAIRS OF OUR COMMUNITY

Neither the Metropolitan nor the Archdiocese hold a veto power over the non-ecclesiastical affairs of this Community. Utah State law is the only applicable authority.

You will recall that the vote was taken on February 11, 2007. The Community voted overwhelmingly (72%) to create the new non profit corporation.

The results were submitted to the Metropolitan for “ratification.”

The Metropolitan, apparently acting on orders from the Archdiocese, decided to nullify the Community’s vote. He and the Archdiocese torpedoed this Community’s efforts for a better tomorrow. Ostensibly the reason for the failure to ratify was that the Community’s vote was either “non-canonical” or “contrary to the UPRs” or some other cockamamie excuse.

To this date no one has ever cited which canon was violated? No one has told us what UPR was violated?

The truth of the matter is that NO VIOLATION of any kind or type occurred. It is only a whim of those who seek to stop the progress of the Community.

I am very proud to be part of the Heritage Campaign Committee. We made a promise to this Community that our Community will undertake to complete the renovation of the Holy Trinity Cathedral. On time, and on budget. A promise made; a promise kept. The committee wanted to make the same promise about building a new Holy Trinity Cathedral Campus. The Cathedral Vision.

Unfortunately the Cathedral Vision will never become a reality. Too bad for our Community. Too bad that the Clergy and others OUTSIDE of own Community have dictated that we cannot proceed with the creation of new Sunday School classrooms, and other physical facilities to promote programs for our Holy Trinity Church Parishioners.

Neither the Metropolitan nor the Archdiocese hold a veto power over the non ecclesiastical affairs of this Community.

I (and others) have repeatedly asked for the Metropolitan’s and the Archdiocesan response to the Community’s submission. My understanding is that there may be as many as four letters that have been directed to this Community “discussing the creation of the new non-profit corporation.”

Why have they not been made public ?

Mr. Varanakis has stonewalled all requests for disclosure. He refused to make the responses public for the benefit of the Community.

Why ?
On whose orders?
Who runs our Community?
What is the role of our Parish Council?
Is the Parish Council here to “serve” the Proistameno?
Do the Diocesan assemblies that pass “non-binding” resolutions govern our affairs ?
Is the Proistamneo managing the flow of information to the Community again?
Is the Parish Council an unwitting party to this conspiracy?
Are there any explicit or implicit threats to any person who has the information ?
Has the information been made known to the entire Parish Council ?
If not, why not?
Is this sordid affair part of the Proistameno’s machinations?

What about the communications by the “Floor-Gamvroulas” committee with the Metropolitan and the Archdiocese? Is this Community being sold down the river? Are we going to be buried again? Is this Community being walked down the primrose path ?

The entire Community has a right to know!
The entire Community has the right to expect information to be made public!
The entire Community demands to know the whole “unvarnished - warts and all” truth; nothing but the truth must be made public!
The entire Community pays the bills.
Full disclosure is part of the Parish Council’s discharge of its fiduciary duty to the people who have elected them to the office.

IT IS TIME TO COME CLEAN WITH THE COMMUNITY

THE COMMUNITY DEMANDS THAT YOU TELL US THE TRUTH

MAKE THE LETTERS PUBLIC

THE TRUTH SHALL SET YOU FREE

Thank you for your attention to this matter.

Sincerely,

Nick J. Colessides

P. S. In another article we shall review the applicability of the Sam Ervin adage: “Follow the money.” The truth about opposing “the creation of the non-profit corporation” and the real reason(s) for promoting the “split.”

Confidentiality Agreement and Parish Council Disclosure

TOCB has obtained the two posted documents regarding disclosure and confidentiality and we have posted them for everyone to review. Until now, neither document had been made public to the community. Both documents have been alleged to come from the Archdiocese but in reality only ONE has (click here to view that document at the end of Mr Colessides' blog article, July 31, 2007). And, only one document has been continually pushed in front of each member of the parish council for mandatory signature. It should be noted, this Proistameno has publicly stated that the "Confidentiality Agreement" was sent by the Archdiocese.

We took it upon ourselves to contact the Archdiocese to confirm the veracity of this Proistameno's statement and inquire whether in fact this document was sent to this Proistameno or to any community in the Archdiocese. Not surprisingly, this Proistameno's statement doesn't hold water. One would think that since this person is not adept at dissembling, since his prevarications are so easily uncovered, he might stop engaging in this behavior. It seems he is incapable of making such a change.

What we received was the document that Mr. Colessides has commented on below with the following message: "The parish still has to use the Archdiocese Statement (see below) which is a legal document. A parish can add their own Disclosure statement for their parish if they want ONLY if the Parish Council votes and passes on a second disclosure statement can they "force" a member to sign it." The document this Proistameno keeps insisting on being signed was NOT sent by the Archdiocese, nor was it voted on by this parish council as an additional and MANDATORY document for them to sign. This document is clearly designed as a means by which this Proistameno can assert absolute control and fear over parish council members.

It will be interesting to see what, if any, back peddling tactics this Proistameno will now employ to cover his exposed tracks. As with every other instance, any tactics employed to cover have guaranteed only one thing... the lies keep coming. Even though the lies keep coming, this Proistameno is allowed to get away with them and we stand by and watch. There is no "Confidentiality Agreement" that has been issued from the Archdiocese. Those parish council members who have yet to sign, DON'T, as you are not required to. For those who have signed, it means NOTHING. Instead of trying to hide everything we all might be better served if the focus shifts to demanding that this Proistameno tell the truth. For all our sake just give it a try.

Mitch Manousakis Offers His Insights into the Community's Issues

Definitions as per Encyclopedia Britannica:

1. Oligarchy – Government by a few, especially by a small faction of persons or families who tend to exercise power in their own self interest.
2. Dictatorship – partial definition by the same Britannica Encyclopedia states, "Modern dictators usually use force or fraud to gain power and then keep it through intimidation, terror, suppression of civil liberties and control of the mass media."

In Europe's communist and fascist dictatorships, a charismatic leader of a party used an official ideology to maintain his regime, and terror and propaganda to suppress opposition. It seems to me, that these methods are somewhat synonymous with what a few are trying to accomplish in our Salt Lake Greek Orthodox Parish. Although our Proistameno is greatly to blame for this, I believe that our parish council is also to blame by a great deal. I do know that all the parish council does not agree. They are doing this by having secret meetings; and by not disclosing what goes on in these secret meetings and by not standing up to the ones who would bring this turmoil to our community. Blind obedience to any one or any philosophy is not healthy and the out come usually is very damaging.

I sincerely believe that the time has come for all our parish board members to stand up and be counted. They owe it to the members at large, many of whom helped to put them in office by voting for them. We did this, believing that they would represent us in an honest and fair manner. Obviously this is not totally true at this point. All parishioners need and deserve to know where each parish board member stands on issues concerning our parish especially concerning the secret decisions, the blind obedience to our proistameno and the splitting of our Greek Orthodox Parish of Salt Lake city. Once they have done this, then the parishioners at large can take proper action through general assembly that is not secret to anyone and by exercising our vote to vote in or out those who represent or do not represent our best interests. I believe this to be a political matter and not an ecclesiastical one.

Someone made a comment to me during coffee hour a couple of weeks ago with which I totally agree with and it just keeps ringing in my head. When we were children and thought we were finally grown up enough to live on our own, we did not tell our parents to leave their home because it belonged to us also so that we could be the heads of our households. We moved out with our parents blessing and more often than not with their help and built our homes and became the heads of our households.

I would recommend the same for the ones who are trying to take over a part of our Greek Orthodox Parish. Go with our blessings and build the church you want so badly. I am sure that most who are opposed to the split will even help and assist you, financially and otherwise.

I cannot help but make one last comment: If there is a life after this one as we all believe there is, our forefathers who came to this country, many of whom many of us remember, and built so many beautiful places of worship so their children and future generations could worship their Lord in pride, must surely be very sad as they look down on us today.

I thank you for allowing me to express myself at this time and pray that our good Lord will enlighten all of us to do that which is the right thing to do.

- Mitch Manousakis

The Confidentiality Policy Currently in Effect in SLC

Moderator's Note: We have obtained a copy of the confidentialilty agreement that is currently being imposed by our Proistamenos in this valley. We have reproduced it as faithfully as hyper-text mark-up language (html) allows, hence we have bolded text where the original document had it underlined, since underlined text in html is used for linking. We have left untouched all syntax and any grammatical or spelling errors that may be contained in the original document.

PARISH COUNCIL CONFIDENTIALITY POLICY
GREEK ORTHODOX CHURCH OF GREATER SALT LAKE

From time to time, members of the Parish Council of the Greek Orthodox Church of Greater Salt Lake (“Parish Council Members”) will come into possession or have access to information which the Greek Orthodox Church of Greater Salt Lake (“Church”) deems proprietary and confidential to its operations and interests. Such information includes but is not limited to financial information, health information, business plans, and parishoner information, donations written or verbal conversations or communications and information discussed during meetings. This proprietary and confidential information shall be referred to herein as “Confidential Information.”

Use and Disclosure of Confidential Information. Parish Counsel Members recognize and acknowledge that the Confidential Information of the Church is important to the operation of the Church. Therefore, Parish Council Members shall not, during their term or thereafter, disclose or use any Confidential Information, or any part thereof, to any person or entity for any reason or purpose whatsoever, except as required in connection with their duties of employment, without the express and prior written permission of Parish Council President or Prostamenos. The term “disclose” means any communication to a third party, either orally or in writing, including but not limited to communications via e-mail, facsimile, letter, etc.

Acknowledgment

By my signature below, I acknowledge that I have read and understand the Church’s Confidentiality Policy. I further acknowledge and understand that any violation of the above policy may result in disciplinary action, up to and including dismissal from the Parish Council.

________________________

Parish Council Member's Name

________________________

Date

"Split Committee" Meets Again?

On Tuesday evening, July 31 our "split committee" met at Prophet Elias at the request of our parish council president. We find the meeting odd as at the last parish council meeting held on July 25, it was decided that this committee would be dissolved and the parish council would assume its duties. The question to be asked at this point is, was the calling of this meeting discussed with the members of the parish council or was this another unilateral decision made by our Proistameno and parish council president? From the information we have gathered, the latter is accurate.

If our parish council makes a decision like they did regarding this committee at their last meeting how is it their decision is overridden? As far as the members of the parish council are concerned, what is the status and function of this committee? Be that as it may, this committee did meet.

Yet to be received is a letter from the metropolitan stating he would agree to the decision of the community. A letter that should it be sent, in all probability none of us will ever see. Gone and forgotten in all this discussion is the edict from the general assembly in April 1968 outlining the procedure in discussing the splitting of the community. Not to be ignored is the total disgust of two members of this committee, regular attendees of Holy Trinity, who resigned.

It is clear that our Proistameno is driving this bus and our parish council president is riding shotgun. This bus is long gone and in spite of their demand for a seat on it, our parish council has been left behind standing in the rain. The behavior of our Proistameno and parish council president has far surpassed the absurd and borders total disdain for the members of the parish council and the people they are supposed to serve.

Is it too much to ask for clarification. How was this committee reconvened? What is its long term function? When the parish council makes a decision why do two people feel they can act independent of that decision? Since the position of the members of the parish council is unknown in this matter, isn't it about time you let the members of the community know where you stand? YOU ARE EITHER IN FAVOR OF OR AGAINST A SPLIT!! In light of how things have transpired with this Proistameno apparently it is too much to ask for clarification. Truly sad.

ENDLESS LIES!!

Dear Parishioners,

Feast your eyes about our "Truth Averse" Proistameno in our community.

The language below is taken from the only document that the Archdiocese is recommending that Parish Councils may sign.

The Proistameno lied again when he said during the last Parish Council meeting that the form he recommended 3 years ago, came from and/or was mandated from the Archdiocese.

When do the lies stop???????

He should ask for re-assignment NOW !!!!!!!

I think that the Metropolitan should be made aware of the Proistameno's duplicity and lying.

This is the only recommended (not mandatory) Disclosure Statement that has been authorized and is recommended by the Archdiocese.

Best regards to everybody.

Nick J. Colessides

P.S. In a future blog I shall include the "Confidentiality Agreement" that the Proistamenos ordered everybody to sign. I shall find my copy that I refused to sign before I was removed from the Parish Council, and make it available for your review.

Disclosure Statement – Parish Council

For Members of the Parish Council of the Greek Orthodox Church of ______________________________ (“Council)

1. No member of the Council or of his/her immediate family shall derive any personal profit or gain, directly or indirectly, by reason of his/her participation with the organization.

2. Each individual shall disclose any personal interest which he or she may have in any
matter involving the Parish and shall refrain from participation in any decision on such matter.

3. Any member of the Council who is also an owner, officer, board member, committee
member, or staff member of a lender, contractor, vendor, or supplier of or to the Parish, shall identify his or her affiliation with such entity or entities.

4. Further, in connection with any Council action specifically directed to any such entity,
he/she shall not participate in the decision affecting that entity and the decision must be made and/or ratified by the Council.

5. Any member of the Council shall refrain from obtaining any list of Parishioners or
friends of the Parish for personal or private solicitation purposes at any time during the term of his/her affiliation without the prior consent of the Priest and the President of the Parish Council.

At this time, I am a director, officer, member, a committee member, consultant to, or employee of the following organizations:

Name of Entity Position/Title
______________________________ ____________________________
______________________________ ____________________________
______________________________ ____________________________
______________________________ ____________________________
If additional space needed, continue on reverse side.

This is to certify that I, except as described herein, am not now nor at any time during the past year have been:

A) A participant, directly or indirectly, in any arrangement, agreement, investment, or other activity with any lender, vendor, supplier, or other party doing business with the Parish which has resulted or could result in personal benefit to me.

B) A recipient, directly or indirectly, of any salary payments or loans or gifts of any kind or any free service or discounts or other fees from or on behalf of any person or organization engaged in any transaction with the Parish.
Any exceptions to A or B above are stated in the attachment hereto with a full description of the transactions and of the interest, whether direct or indirect, which I have (or have had during the past year) in the persons or organizations having transactions with the Parish.


Date:__________________,200__ Signature: ________________________________
Please Print Name:_____________________________


Parish Council Disclosure-Statement.8.18.05

Congratulations to the Parish Council

The Parish Council took a step forward in the right direction.

It passed unanimously the recommendation by Nick Sefakis, a past president of our community. It accepted the 1969 General Assembly Resolution and shall conduct a poll, in writing, of our Parishioners, to decide the "splitting" issue.

Bravo and Congratulations. It is the right step toward having our community decide. It is the right step toward Taking Our Church Back!

Best wishes for a bright tomorrow,

Nick J. Colessides

PS - And to the Proistameno who thinks that the final decision is with the Archdiocese or the Metropolitan notice is hereby given that someone better read the Canons and tell us which one applies.

Author's Note: as reported by a parishioner present
at the July 25, 2007 Parish Council meeting.

A Night To Be Proud Of

In our continuing effort to keep the community informed, we offer the following snippet of what transpired at the parish council meeting of July 25. Our Proistameno showed his true concern for his flock by attacking a young member of our community. We would initially ask our parish council if you condone the "Orthodox Christian manner" used by our Proistameno toward one of your fellow parishioners. If not, who of you stood up to defend this young man?

It should also be noted that TOCB writes "lies, garbage and misinformation." These are the sentiments of a member of the "split committee" who has yet to point out one lie or any misinformation that has appeared on this forum. As far as "garbage" is concerned, everything currently occurring in our community is "garbage" and we didn't start it.

A full report will soon follow as to the events of this sorry meeting. Please check back.

Lucille Kastanis Responds to Fr. Michael Regarding the P.E. Committee

Moderator's Note: Posted with the Kastanis Family's Permission

July 24, 2007

Dear Father Michael:

On behalf of myself and my family I felt it important to write this letter. I am extremely disappointed in your choices for the fact finding committee from Prophet Elias. These people are all related, with the exception of Dr. Beck. They are also the same people (or their families ) who have stirred all the trouble at Prophet Elias for years.

I have been attending Prophet Elias since its beginning. I’m a good church attendee, I’ve been an active choir member for 55 years, helped in youth programs, member of Philoptochos and a festival volunteer. My husband, Jim, is a past president of the community and has served on the church board many times and was festival chairman it’s 3rd & 4th year. My grandchildren attend Sunday school and are active in some youth programs. My daughters also sing in the choir and help with the dance programs. Good credentials for the fact finding committee even though we’re not attorneys or doctors.

Your committee has no representation from the older group at Prophet Elias. I include myself in this group! You have no representation from the people who do not want this division. (What a set up.) I’m tired of these people always complaining. I go to church to worship. I can do it in both Greek and English. ( 50 x 50 is good ) so can they. I love the togetherness of Holy Trinity and Prophet Elias. It has worked for 40 years and I resent this little group of people stirring all this trouble for years. It is my church too. You and the Metropolitan keep listening to these people but never care to hear what we, who don’t agree, have to say. It’s time for you to listen. My husband met with the Metropolitan many times and has been ignored.

I love my church but I don’t like what you, the Metropolitan and the church board have allowed to happen in our community. Things were working, maybe not perfect, for 40 years, but not bad enough to stir the trouble that’s happening today. You were sent to divide the church and please don’t deny that. I’m disappointed in your stand and how you and the Metropolitan are handling this.

I tried to say this in a good Christian way so please give other people a chance to speak and be heard without calling us TROUBLE MAKERS. We care too! We will not go down without a fight.

A Prophet Elias church attendee,

Lucille C. Kastanis

PS - I also resent this group telling me to go to Holy Trinity if I don’t like what they want. NO!! Tell them to build another church and go there.

Save the Postage - Setting the Record Straight

We can all live another day secure in the knowledge that the record has finally been set straight. Gone are the sleepless nights and paranoid looks over our shoulders. What a great relief. It would be a waste of time then to offer another review of the latest message from our parish council. What say we waste a little time?

For the sake of argument, let's assume we accept the explanation that the decision to withhold the infamous letter from the metropolitan was a mutual one made between the parish council and the assigned clergy. We will also assume as accurate that the letter was read by the president of the parish council and discussed. Copies of the letter were never distributed to all members of the parish council even though it was addressed to them. Could it be that it was never made clear that the letter was addressed to the "Esteemed Parish Council"? The metropolitan's letter was by no means confusing in its direction as we are asked to believe. Could it be that previous private, off the record, back-room discussions regarding this letter and its content were different than the end result? Lest we forget that our Proistameno doesn't know anything about and hasn't been involved with any aspect of the splitting of our community. He most certainly hasn't been involved in any plotting regarding this issue either.

Now, by a show of hands, how many of you are tired of reading about the special little meetings that have been held between the metropolitan, our Proistameno and the president. Don't be shy, raise them up high so we can count them. With the exception of the "finance summit" in Denver (and we'll get to that in a minute) it's always the same people who are afforded the honor of being part of the inner-circle plot sessions. Have any other members of the parish council been invited? Keep your hands up. In "setting the record straight" it is reported, presumably by those who were part of the discussion, that the metropolitan wanted to know how the community "felt" about splitting the parish, he would not force a separation of the churches and he wanted to get an accurate idea of what the parishioners want. If this really were the case, why on earth would he send the letter he actually sent and not one expressing these new desires? We know that this Proistameno wants a split but from what we are told the metropolitan just keeps going back and forth. You can put your hands down.

On June 13, 2007 Protocol 07-09 was sent to the "Pious Pastors, Esteemed Parish Council Presidents and Parish Finance Committee Chairmen" of the Metropolis. The referenced protocol announced the "finance summit" recently held in Denver and mentioned in "Setting the Record Straight." For the record, no mention of this meeting was made at the recent parish council meeting nor was any mention made of our community being represented. One would think this might have been of some relevance to the entire parish council. Also, in "Setting the Record Straight", no offer is made regarding what specifically was discussed. We are offered the ever enlightening phrase "issues affecting our community." Thanks, that narrows it down.

What we do get as a result of the 'finance summit' is more of "this is what His Eminence said". Not only does our metropolitan know what is in our minds and hearts (remember, the almighty dollar nonsense) but he also knows that his successor "would probably be more inclined to order the separation of the parishes." His successor could probably also order the community to remain united. Why even make a ridiculous statement like this? Instead of the continuous "he said" statements someone please tell the metropolitan to put it in writing and then we can go from there. Come to think of it, he doesn't mean what he writes, or what he says for that matter, so never mind. By the way, for the record Your Eminence, we are still The Greek Orthodox Church of Greater Salt Lake City - one community NOT two parishes.

The entire discussion regarding the "split committee" is a farce. Apparently, when making the appointments from Prophet Elias, our Proistameno was able to find a nice cross section of parishioners all from the same family. Let's do another hand raising exercise: All those who believe that the assigned clergy (especially our Proistameno) will not influence the direction of this committee please raise your hands. Thanks for your participation. Now a question: When this committee requests funds to hire a "professional survey-research-opinion company" will our Proistameno demand that this first be reviewed by the finance committee before making a decision like he has with the requesting of a third priest? The split fits with his agenda and the latter does not... hmmm. We'll just have to wait and see.

Now that we've wasted our time all we can say is thanks for wasting it with us. We will continue to forge ahead inspite of having the record set straight. As always, comments both favorable and unfavorable are welcome.