A Letter from Nick S. Vidalakis, PhD

Moderator's Note: We thank Dr. Vidalakis for sharing this letter with the community, and for his many years of service to our Church in this valley and throughout the country. His original letter may be accessed by clicking here.

October 20, 2010	VIA FEDERAL EXPRESS
His Eminence Archbishop Demetrios	His Eminence Metropolitan Isaiah
Greek Orthodox Archdiocese Headquarters	Greek Orthodox Metropolis of Denver
8 East 79th Street	4550 East Alameda Avenue
New York, NY 10075	Denver, CO 80246
Rev. Father Michael Kouremetis	Rev. Father Matthew Gilbert
Prophet Elias Church	Holy Trinity Cathedral
5335 S. Highland Drive	279 South 300 West
Salt Lake City, UT 84117	Salt Lake City, UT 84101

Members of the Greek Orthodox Community of Salt Lake City, Utah

RE: A call for unity

Dear Archbishop Demetrios, Metropolitan Isaiah, Reverend Fathers Michael & Matthew, and Members of the Greek Orthodox Community of Salt Lake City:

It is with sadness and great distress that I am compelled to write this letter. The Greater Salt Lake Community has been among the top Greek Orthodox communities in the United States. A small splinter group has emerged in the past few years and is attempting to divide our Community. These efforts are in violation of the principles of our Church, the will of the vast majority of our members, and the law. It is our spiritual, moral and legal imperative to resist these efforts and keep our Community united, as it has been for more than 40 years.

I write this letter as an 82-year-old who has been a member of the Greater Salt Lake Community for 70 years. I love our Church and have devoted a meaningful amount of my time, talent and treasury to it. With a happy heart and joy for our beloved Church, I have been blessed to have worked on many Church endeavors on both local and national levels.

As someone who has served on the Executive Committee of the Archdiocesan Council, as a founding member of Leadership 100, and as a Board Member of Hellenic College/Holy Cross School of Theology, I understand that a dispute such as this can have devastating effects on the Church at the national level, apart from imperiling the morale and financial health of the Church at a local level.

I am moved to write this letter because I have firsthand knowledge of the intent of our founders in legally uniting our Holy Trinity and Prophet Elias churches and communities. A unified community was the will of the Church clergy, leaders, and laity in 1968, and it has served us well for more than forty years. It remains the will of the Community today. It is my understanding that more than 80% of those responding to a recent survey of the Greater Salt Lake City parish stated that they are in favor of the Community remaining united.

In the late 1960s and early 1970s, I had the honor of working with Father Elias Stephanopoulos and Father George Stephanopoulos, along with many others from our community in founding the Prophet Elias Church. I was appointed the Chairman of the fundraising committee to build Prophet Elias, and as the lead negotiator for acquiring the properties adjoining Prophet Elias and Holy Trinity Cathedral that we now own.

Members from throughout our community joined together to raise around half a million dollars, a staggering sum at the time, to found Prophet Elias. There was a similar joint community effort, with donations large and small to raise more than a quarter of a million dollars to purchase the properties adjoining Holy Trinity, and subsequently those adjoining Prophet Elias.

Exhibit A (attached) is the minutes from the Holy Trinity General Assembly meeting of April 18, 1968. Page 2 of the minutes shows a motion I made to ensure that any motion to separate or divide the greater Salt Lake area Greek Orthodox parish in any way would require 6 months written notice, General Assembly action, and a minimum vote of 75% (amended from 2/3) of the total eligible membership of the total parish. This motion was unanimously approved and is the binding legal structure that must be followed to divide the Greater Salt Lake Greek parish.

Attempting to divide the community now without meeting the requirements set forth in 1968 is not only illegal, it is a travesty to the memories of Father Elias and Father George Stephanopoulos and to all the dedicated past and current members of our community who have worked so hard over the last four decades to build our community and keep it united.

It is important to underscore that our Church Heirarchs have not been given the true facts and legal circumstances and that indeed many misrepresentations were the basis of a proposed charter for separation.

Some clergy and laity members of the separatist splinter group have claimed that dividing the churches would provide many benefits, along with more money for the Metropolis and the Archdiocese. This is a myth with no basis in reality. We have seen in many communities throughout the United States that divisions all too often cause frictions and competitiveness between two Greek Orthodox churches. Division would produce less money from separate giving to the national ministry.

The truth is that separation would cause many negative effects rather than produce positive results. The unified Salt Lake parish has been a bright star for Orthodoxy in America. The Salt Lake Community was among the first in the United States to establish a Hellenic Cultural Museum, which was a joint endeavor of both churches. This museum preserves our history and provides a venue for visitors to appreciate the depth and breadth of our Greek Orthodox community and our involvement in the greater community. 

The unified parish has been a great promoter of Orthodoxy and Hellenism in Utah. Salt Lake now has one of the largest and most prominent Greek festivals in the country. Many non-Greeks from throughout the state, along with political and community leaders attend the festival and enjoy the food, dancing. and tours of our Church, which enlighten those attending on Greek Orthodox Church history and Hellenic culture. Division would obviously diminish our presence in the Utah community.

The small minority in favor of separation has used horrific tactics in an attempt to intimidate the majority into acquiescing to their demands for an illegal separation. Great insult and harm have been done to some of the most hardworking. dedicated long-time leaders of our Church. There has been one excommunication, several threatened excommunications, and many other threats and intimidations to long-standing parishioners who have served the Greater Salt Lake Community for decades.

Such turbulence has led people to reduce their church attendance, stewardship, and fair share contributions. Prior to the actions of the separatists, which have devastated the function of the parish, we were among the most thriving parishes in the country. We were always loyal givers to the national ministry of our Church and active in philanthropic efforts.

Separatist clergy and laity have accused members in favor of unity oftheft and misappropriation of funds. This is nonsense and there is no basis for these accusations. In fact, the truth is that the splinter group has attempted to illegally and inappropriately confiscate funds earmarked for specific projects. An audit has shown that more than six hundred thousand dollars has been misappropriated by the separatists and spent without the authorization of the General Assembly and other necessary legal authorization.

The splinter group of separatists is proposing to take Prophet Elias and its considerable landholdings, including the Saint Sophia School. The Saint Sophia Parochial School was started by those who are for a united parish. The highly-regarded school has students from Holy Trinity and Prophet Elias. In addition, there are many non-Greek students. The separatists' have no claim or jurisdiction over the school, as it is an independent corporate entity, with its own 501(c)(3) tax exempt IRS status, subject to the laws, rules and regulations of the Utah Education Department.

The separatists propose to take all of this without any of the time, talent, and treasury it takes for establishing a church such as Prophet Elias and all of its programs and facilities. The separatists have accused those in favor of unity of theft. The real theft would be if this small splinter group were allowed to steal the assets of Prophet Elias.

If the separatists want their own Church, they are welcome to establish one. They can go somewhere in the Greater Salt Lake County area, buy the land, raise the money, and design and build their church, along with any other facilities they choose. They can go from a mission church to a thriving, established church, based on their time, talent, and treasury.

This is exactly what the united community of Salt Lake did to found the Prophet Elias Church. This is also what was done to found the Ogden Greek Orthodox Church. I served on a committee of three, along with Con Skedros and the late John Papanikolas in identifying and acquiring the property and raising the seed money to help the Ogden community found the Ogden mission church, which is now a well established and thriving church community.

The escalating mean-spirited tactics and untenable position of the separatists may ultimately compel legal action to preserve the integrity of the community. Formal legal action could cost the Archdiocese millions of dollars and would cause a terrible rift in the Church. Our national Church should not be burdened with a costly and unnecessary lawsuit to indulge the illegal desires of a small minority separatist group.

Our Church leaders should provide Christian leadership with wisdom and compassion. I urge you, both clergy and laity alike, to do the right thing-to keep the community united and to heal the damage that has been done by a small separatist splinter group. This letter comes from me out of love and concern for the Greater Salt Lake Community, our Metropolis, and our beloved Greek Orthodox Church at large.

Yours in His Service,

/s/

Nick S. Vidalakis, PhD

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

EXHIBIT A

HOLY TRINITY GREEK ORTHODOX CHURCH
REGULAR GENERAL ASSEMBLY
April 28, 1968

ATTENDANCE: Rev. Fr. Elias Stephanopoulos Rev. Fr. George Stephanopoulos
EXECUTIVE BOARD: Nick P. Sefakis, President Jim Colovos, Vice President Andy Katsanevas, Secretary Pete N. Gustas, Treasurer
BOARD MEMBERS PRESENT: Jim Funtas, John Chipian, Dr. George Hatsis, Spyro Harkis, Basil Anton, Andy Dokos, George Adondakis, Jim Kastanis, Nicholas Rhodes

BOARD MEMBERS ABSENT: Steve Poulos, James Cayias

NEW CHURCH BLDG. COMMITTEE: Sam Souvall. Geoxge Furgis, Con Skedros and Nick Vidalakis were also present.

Father George opened the General Assembly meeting with prayer. Reading of the November 5, 1967, General Assembly minutes were read and approved as read.

John Sargetakis complimented the Parish Council and New Church Building Committee on the fine work they are doing. Mr. Sefakis gave a report on the money paid to the Archdiocese, number of people having paid $52, number having paid more than $52, number of senior parishioners, total on mailing list, total members in good standing, total enrollment of Sunday School, average Sunday church attendance and total enrollment of Greek school. A copy is a part of these minutes.

Mr. Furgis gave a report on the Theological Endowment Fund. Mr. Furgis stated that the board has budgeted $1,000 for the Theological fund. There has been a donation of $1,000, making a total of $2,000 less what has been sent to Mr. Manousakis in Salonika. Mr. Furgis stated that the money is presently in the general fund, but will be transferred to a separate account so that it can be administered by the Theological Endowment Committee. John Sargetakis made a motion to accept Mr. Furgis’ report, Seconded by Mrs. Tujios. Motion carried with one opposed. Father Elias said he has received many letters from Mr. Manousakis thanking the parish for their help. Mr. John Sargetakis suggested that a program should be set up to get more young people interested in going to Theological school. No action taken.

Mr. Rhodes gave a report on the certified public audit to year ending December 31, 1967, made by Elmer Fox & Co. A copy is a part of these minutes. Motion made by Mr. John Delis to accept report on certified public audit. Seconded by Jim Funtas. Motion carried unanimously.

The 1968 budget was presented by Mr. Sefakis. A copy is a pan of these minutes. After considerable discussion, Mr. Sam Souvall made a motion to approve the 1968 budget. Seconded by Mr. Zahos. Motion carried with one opposed.

The Clergy-Laity Conference in Greece was discussed. Motion made that insasmuch as Mr. Gustas will be in Greece at the same time as the Clergy-Laity Conference that he be elected to be a delegate representing Holy Trinity. Motion made by John Sargetakis that Pete Gustas be our delegate to the Clergy-Laity Congress. Mr. Gustas will pay his own expenses except for the registration which will be paid for by the church. Seconded by Jim Funtas. Motion carried unanimously.

Mr. Sefakis suggested that Father Elias represent our parish at the Clergy-Laity Conference. After a brief discussion, it was agreed that Father Elias would attend the conference. Mr. Nlck Vidalakis made a motion that the board be allowed to set the amount for Father's expenses to the conference. Seconded by Con Skedros. Motion carried unanimously. Mr. Vidalakis said we should consider the possibility of sending our president. Mr. Sefakis to the Conference. Mr. Sefakis stated that this was discussed by the Board and decided against it inasmuch as we did not budget for it. Mr. Maverakis moved that we accept the decision of the Board. Seconded by Mr. Barbouletos. Motion carried unanimously.

Mr. Sam Souvall gave a report on the new church building fund. Mr. Souvall stated that to April 19, 1968, our total receipts are $109,091.29. Our expenses were $25,555.35 which gives us a balance of $83,535.94. A copy is a part of these minutes. Mr. Souvall thanked the members of the parish for their fine support. Mr. Souvall said that bids would be let out May 15, 1968. Mr. Maverakis asked why were letting out the bids now rather than waiting a while. Mr. Souvall said that the new church building committee have discussed this with various builders and other experienced contractors and they have suggested that now is the time to let out the bids plus the fact that our people are anxious to see us get started.

Mr. Vidalakis gave a report on the new church building fund solicitations. He said that as of April 28, 1968, 60% of our members have pledged $392,753.00. He said many more have said they will pledge. Mr. Vidalakis said he had several motions he would like the members to consider. Mr. Vidalakis made a motion that -- any motion to separate or divide the greater Salt Lake area Greek Orthodox parish in any way would require:

1. Minimum of six months written notice with full particulars.


2. General assembly action.


3. A minumum vote of three hundred (300) or two-thirds (2/3) of the total eligible membership of the total parish (not the number which may be present at any given general assembly) whichever number is greater. Seconded by Andy Katsanevas.After some discussion, Mr. Con Skedros asked Mr. Vidalakis to amend the two-thirds to 75% in his motion, Mr. Vidalakis agreed. Motion carried unanimously. (emphasis added)

Mr. Vidalakis made a motion that the new church building committee be empowered and directed to investigate the feasibility of and acquire options for:

1. Establishment of the Hellenic St. Luke's Home for senior parishioners.

2. Acquisition of property adjoining the third south and second west property.

3. Add three additional members if necessary by majority vote of a quorum to help in accomplishing 1 and 2 above.

4. To implement 1 and 2 above and organize a fund-raising drive aimed primarily not at those loyal parishioners who have already good new building pledges, but:

• a -to those who have pledged nothing to date.
• b -to those who have pledged too little.

Seconded by John.Sargetakis. After considerable discussion for and against, Mr. Harkis made a motion that Mr. Vidalakis amend his motion eliminating #4 of his motion. Seconded by Mr. Nick Cozakos. Mr. Vidalakis agreed with reluctance to eliminate #4 of his motion. Motion of Mr. Vidalakis' carried unanimously.

Mr. Vidalakis made a motion that the new church building committee be empowered and directed to proceed with the new church project at 5335 Highland Drive by:

1. Soliciting competitive bids from at least five (5) qualified contractors.
2. Awarding the contract for construction on a bonded basis to the lowest qualified bidder.
3. Construction to begin and be finished as soon as is reasonably possible.
4. Arrange interim and other financing as necessary. Seconded by Jim Funtas. Motion carried unanimously.

Mr. Sefakis gave a financial report to April 26, 1968. A copy is a part of these minutes. Father Elias closed the meeting with prayer. Meeting adjourned at 5:10 p.m.

AK:kf

Letter to Metropolitan Isaiah from John T. Speros

Moderator's Note: Mr. Speros' original letter may be viewed by clicking here.

October 20, 2010

Via fax: 303-333-7796

His Eminence Metropolitan Isaiah
Greek Orthodox Metropolis of Denver
4550 E. Alameda Avenue
Denver, CO 80246-1208

It is with true sorrow, a heavy heart and crystal-clear resolve that I write this letter to you today. Last week I had an opportunity to read your letter dated 9/16/10. Your decision to divide this community coupled with a lifetime of personal grievances with the church and its clergy has finally forced me to act on my instincts. Like you, I too "have been observing and monitoring the existing situation in the life of the Greek Orthodox people in greater Salt Lake City." The only difference is, I've been doing it for the past sixty years; ever since I was a child and thought I wanted to become a priest. Please allow me to briefly recount the most poignant, shocking and life-altering observations I've made while "monitoring" this community.

I was really taken with the first priest I remember in this community. He was so handsome and commanded such respect from everyone. I was sure I wanted to be a priest. Within a relatively short period of time, he had a sordid affair with a single female parishioner, took off his collar: and left his wife and several children for parts unknown. My father was the president of the community and I remember all the phone calls to the archdiocese and the anguish it caused the community. Several years later, I admired another priest. He was eventually apprehended, after several episodes, in the gully behind my family's home, exposing himself to all the little girls in my neighborhood. Again, more phone calls to the archdiocese, the police department, and the Mormon bishop who was in charge of the Bonneville Ward House near our home¬ -- thank goodness for the benevolence of that man. He understood the explosive nature of what had happened and he allowed the police to book the priest without "Greek Orthodox Priest" behind his name. We lived in a neighborhood with very few households that weren't LDS. We lived in fear for years that our neighbors would find out who the perpetrator was and that we would never be able to overcome the outrage and the embarrassment. I guess that kind of killed any ambitions I had to become a priest. I'm relating these things to you now because 1want you to know that I have come by my phobia of the clergy and my cynicism honestly! Albert Camus wrote: "The worm is in the man's heart." Believe me, after those sterling examples of orthodox Christianity, this worm has been in this man's heart a very long time!

As a result of these experiences, I agree there is a "cleavage" within this community, but it exists between the parishioners and the clergy/archdiocese because of their lack of vetting the best men to be priests. That's not to say that all the priests who have come through this community were bad; many have been exceIlent spiritual guides, yourself included. You were an asset to the youth in this community. You were involved with Jr. and Sr. GOYA. You were always there. We were friends. Or at least I thought we were. You almost resurrected my desire to become a priest. We spent time together, we talked about life. We dragged State Street together in your low-slung, two-door Mercury with dual exhausts. And then, as the life of a priest in Salt Lake City went, you were gone. I accept that life changes all of us. Nobody stays the same. Some men became more powerful. Now, as I try to reconcile my memory of you as a young priest with this decision, I wonder how relevant Lord Acton's words might be to this situation? "Power tends to corrupt and absolute power corrupts absolutely. Great men are almost always bad men." That is not a judgment, just a query of relevance. Who would I be to judge you because we disagree?

For most of my adult life, I have not been an active member of this community and I have never been a terribly religious person. But just because I haven't gone to church doesn't mean that I haven't cared or paid attention to what happens. Out of respect for my parents and relatives, I have always been respectful of the community and what it has tried to accomplish in spite of its clergy. As such, perhaps I don't have any right to complain and be critical. I have so much respect for so many people, many of whom are dead, who spent their lives in service of this community, who were: "the generation" that built these two churches, overcame all the obstacles and brought this community to where it is today. There have been times when I have taken pride in what has been accomplished by other parishioners on behalf of the Greek community, in spite of the petty and constant bickering that has persisted and plagued it since my childhood. However, as I've described above, there were times when I was terribly ashamed. I have never been able to get over all the havoc and embarrassment wreaked upon this community and my heart by some of its arrogant, pompous, self-serving and ill-prepared clergy. As an adult, I have finally been willing to accept that they were mere men who have sinned and made mistakes just like every other man and are worthy of understanding and forgiveness. It hasn't, however, made me any less cynical. But it would seem, that these days, the clergy and archdiocese representatives regard themselves to be "god-like" and, as such, I would consider their human frailties and greed to be unacceptable in anyone's eyes and therefore, worthy of our scorn, not our continued forgiveness and respect. If the archdiocese, the clergy and the Parish Council had spent all the time and energy that they've spent in a power struggle and instead focused on all things "Christian," I dare say you would have accomplished so much more for this Greek community, Salt Lake City and the State of Utah. There is so much need. But it doesn't appear that you, Father Michael or the Parish Council are willing to compromise your egos and step away from your personal agendas to achieve the greater good. I feel your goals are shallow, petty, short-sighted and maniacally egocentric. Now that the communities are divided, they have been pitted against each other! How Christian! Now the Parish Councils will spend all of their time trying to attract all the new members and they will compete to get the wealthiest to change churches. Will they advertise? Offer coupons? In any case, I obviously don't agree that they will prosper divided. And speaking of the Parish Council, I do have one suggestion: they need to be elected by the parishioners, not hand-picked by the priests or the archdiocese. That's a little too self¬-serving. The parishioners no longer have a voice. But I guess that leads to a well-tended flock. Unfortunately, I feel that these shepherds are leading this flock astray.

I must also admit, that apart from the great pride and the excruciating embarrassment, I have carried a personal grudge for over thirty years, having endured the loss my first son. On that day that my second son was born, the doctors told me he would not live through the night. I left the hospital and came to the church to pray. I was turned away ''because my jeans had holes in them and I was not properly dressed to enter the church." So, do I have the right to be angry? I had holes in my jeans! The archdiocese appointed the men whom I've described above to be this community's spiritual leaders and a member in desperate need of spiritual guidance was rejected. Needless to say, I have never been back as an active member! And, as long as this will be my last correspondence, I must add that no one seemed to notice. No one, ever, not one priest or any other church official, has ever asked why they don't see me on Sundays. Why am I not more active in the church? Perhaps, because all of my family is involved, I guess everyone just assumed I was a heathen. Even the last time we were together, after all these years, you made sure I kissed your ring, but there was no query as to the health of my spiritual life. Perhaps there wasn't enough time. Perhaps I assigned too much significance to our association all those many years ago. But I guess that's why I'm so embittered, because it doesn't matter.

The church takes my family's money, which was given freely and with love, and nobody really cares about anything else. Case in point: your letter addresses how much or how little a random number of people have given to the churches. Maybe that's all they could afford. You seem to know that they could have/should have given more. Obviously that's all they chose to give. I can't imagine that the church isn't happy with whatever is given without demanding more. I'm so tired of hearing about the money, and I don't even go to church! What you didn't address was the possibility that perhaps, as the clergy have become more brazen, contemptuous and greedy, the Greek people in greater Salt Lake City have stopped getting their money's worth of spiritual guidance and eternal salvation! Or that maybe everybody's so worried about money, the church has stopped meeting the religious needs of its membership, young and old alike. I assume, however, that Father Michael, being a man of God, will also be a man of his word and honor his personal assurances to me and my family that the money donated by my parents, Theodore J. and Katy P. Speros as the "Speros Family Educational Trust" will remain, as such, in perpetuity. My parents, "may their memory be eternal," are probably rolling over in their graves watching all you "Christian men fighting for control of the money and church properties.

At this time. I would request that my name, John T. Speros (not my grandfather or any other member of my family) be stricken from the official church register. I guess I can excommunicate myself? Don't know! But I assume you'll let me know. Or perhaps you won't. I appreciate that this is no great loss to this community, but I can no longer stand by and pay homage to a God, apparently yours, who would direct mere men and would-be, self-appointed "gods", however small, to disrupt, disrespect, dismantle and destroy the life-time accomplishments of the very people who give Him life.

My father used to tell me stories about his life, growing up in Bingham Canyon, how the non-Greek children used to push him off the sidewalk, beat him up and call him names. I never quite understood the reasons behind the name-calling. During my childhood, I was hung by my ankles from street signs because I was a Greek. I have forgiven those children, some of whom are still friends, and I will always be proud of my Greek heritage. But now, I just thank you and Father Michael. Because of your covert and unchristian actions, with regard to splitting this community, you have finally helped me to grasp the concept and meaning of what those kids may have meant when they disparaged my father.

I know, in my heart, that the God I will continue to hold dear will forgive me for writing this letter, as he does the sins of all men, including yours. Your God, however, probably won't. Based on my assessment of your "Christian" actions and the vindictive nature of the "powers that be" around here" they will want to crucify me for my irreverence or perhaps, as long as they get their way, He just won't care!

I apologize for the catharsis. It's been a long time coming. I guess, if I had to unload on someone, it might as well be on an "old friend." Someone who has a chance of understanding the pain in my heart. And please, at this time, don't concern yourself with my eternal salvation. My family knows where my ashes are to be spread. To quote Edvard Munch, "From my rotting body flowers shall grow and I am in them and that is eternity."

Respectfully,

/s/

John T. Speros
169 South Main Street
Salt Lake City, Utah
84111

Cc: His Eminence Archbishop Demetrios, via fax: 212-570-3592
Rev. Fr. Michael Kouremetis, via fax: 801-424-1296
Rev Fr. Matthew and the Esteemed Parish Council, via fax: 801-328-9688
Nick Colessides, via fax: 801-521-4452

A Picture Is Worth a Thousand Words!

Explanatory note:

The results of those who sent in their surveys were:
Against the split: 370 - 87% For the split: 57 - 13%

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

Those who attended primarly Holy Trinity voted 110 - against, and 5 - for.
Those who attended primarly Prophet Elias voted 104 - against, 46 - for.
Those claiming they attended both churches fairly equally voted 119 - against, 2 - for.
Those who claimed no attendance preference voted 37 - against, and 4 - for.

The margin for error in this survey is as follows:

1,325 surveys whether to split the community were sent out, 427 were returned.

Down the memory lane!

December 6,2007
letter from his Εminence,Metropolitan Isaiah,

"Almost ten years ago, more or less, when Father John Kaloudis was your proistamenos and Mr. Nick Bapis was the council president, the topic of two separate parishes was very much alive. After much discussion with Mr. Bapis, I told him that I would not force the community to become two parishes. I like to believe that I am faithful to what I say. One reason for this is that I believe in the exercise of one's free will. In my forty-five years in the clergy, I have never forced anyone to do my will. Each person must be free to exercise his or her own free will, especially in matters that deal with God and the Church. I challenge anyone to say that I forced someone to do or not to do a particular thing."
-----------------------------------------------------------------------------------------------------------
Survey results
November 17,2007

The survey results are in.
 Of the 1,325 surveys sent out, 427 were returned.
The results of those who sent in their surveys were:
Against the split: 370 - 87% For the split: 57 - 13%
In terms of primary church attendance the votes broke down in the following manner.
Those who attended primarly Holy Trinity voted 110 - against, and 5 - for.
Those who attended primarly Prophet Elias voted 104 - against, 46 - for.
Those claiming they attended both churches fairly equally voted 119 - against, 2 - for.
Those who claimed no attendance preference voted 37 - against, and 4 - for.

Αραγε τι εννοουσε ο ποιητης?

1968 - THE WILL OF OUR FOREFATHERS

Click on the image to see a larger view.

Lessons in Statistics

It has been suggested by our Metropolitan in his letter, December 2007, and others that the number of people who cared to respond to the survey sent out in 2007 - the one our Metropolitan and our lay leaders said they would abide by - was not really a "majority" since only 427 responded when 1325 surveys were sent out. Thus, the contention is that it is not "really" 87% who are against splitting the community.

Anyone who has completed high school (or watched an election) knows that this is patent nonsense. Statistics is an actual mathematical science. It operates on observable and measurable numbers and not on wishful thinking.

The assertion by those who did not care for the results of this survey is that too few participated, as though the trend was not clear. Participation by about one-third is MORE THAN ENOUGH for an accurate assessment.

To hear some of these people, our Metropolitan included, one would think that those who did not participate would have ALL voted to split, but just didn't get around to responding.

A breakdown of the results (see previous blog) is further indication of just HOW unpopular the notion is. Even the PE respondents' results indicate a strong desire to remain united.

Below is a table that shows just how accurate a statistical sampling of 427 respondents vs. 1325 sent surveys would be:

(The Web site to generate these results may be found at: http://www.custominsight.com/articles/random-sample-calculator.asp)

Only the 13% that is disproportionately represented in the make-up of the Parish Council (and not by accident, as we all know) has caused this division and dissension and has blown it out of all reasonable proportion. This minority, along with our clergy, has used the division THEY have sown in order to justify an outrageous attempt to generate a takeover by devious means of this community's assets that were built by the community AS A WHOLE and that are OWNED by this community as a whole. If it is to split there is a methodology and a process in place. That minority is aware based on the survey that this is unlikely and so they resorted to secrecy and lies, instead of having the GUTS to do what our grandparents did and BUILD THEIR OWN CHURCH. Instead, they expect the majority to simply accept this land grab, under these outrageous circumstances, as a "done deal".

- Barbara Billinis Colessides

Kostas Katsohirakis' Letter to Metropolitan Isaiah

Moderator's Note: The following letter (the original can be viewed here) was printed with Mr. Katsohirakis' permission. It was also forwarded to the Parish Council in response to their request for "feedback". We thank Kosta for his thoughts that express brilliantly the feelings of the majority in this community.

October 10, 2010


FROM:
Kostas Katsohirakis
Member of the Greek Orthodox Church of Greater Salt Lake
6241 Shenandoah Park Ave
Salt Lake City, Utah 84121

TO:
Eminence Metropolitan Isaiah of Denver
Greek Orthodox Metropolis of Denver
4550 East Alameda Avenue
Denver, CO 80246-1208

Dear Metropolitan Isaiah,

Once again I am shocked, appalled, and dismayed to read yet another letter from you, this latest one dated September 16, 2010. The reaction from my immigrant 82 year-old mother, who asked me to read and translate this letter into Greek for her, was even more horrified. She asked me, “Ti ehei autos o anthropos?”, “what is wrong with that person? I have a hard time reconciling how my wife and I can share this letter, or any recent letters from you, with our three young children, as examples of Orthodox Christian leadership.

As the spiritual leader of our Greek Orthodox Church of Greater Salt Lake, we as your flock are supposed to look to you as our shepherd for positive ecclesiastical guidance. Yet it has become very clear that through your words, your actions, and your direction, you seem to prefer lately a more confrontational and incendiary stance with us here in Salt Lake City. Directly and indirectly, you attack us as a community, as well as disparage respected, honorable individuals who have tirelessly and freely given in a very positive way of their Time, Talents and Treasures for the betterment of our community.

• Your vassals have recently filed a complaint with the SEC against a former President of the Parish Council for alleged financial improprieties. This gentleman has been a beacon in our community his entire life, has tirelessly served in numerous leadership and fundraising capacities, and in addition at the national level he is member of Leadership 100, and an Archon. The two people who signed this SEC complaint (presumably at your behest) should be ashamed of themselves for their petty, unwarranted, and despicable action! 

• You have previously removed one member from the Parish Council, and without merit imposed severe ecclesiastical sanctions. When you recognized the folly of your way and the petty nature of your action, you then reversed course. 

• You forced the resignation of the previous President of the Parish Council. This gentleman has served for a long time, was very well respected, and did absolutely nothing wrong when he correctly signed for the proper transfer of certain funds, as approved by previous General Assemblies. 

• You repeatedly prevent numerous, upstanding, respectable, life-long individuals of this community from running on and serving on the Parish Council…yet at the same time, you ask us to recognize the authority and leadership of this predominantly appointed (not elected) Parish Council, many of whom were not on the most recent ballot that was voted upon by our community, and are therefore NOT leadership representatives of the community. 

• You sent yet another inflammatory letter April 16, 2010, in which you make very serious, unsubstantiated personal accusations, and totally without merit. You refer to the actions of certain individuals, myself included, as “robbery”. These funds that you refer to were not “stolen”, quite to the contrary, they are safely preserved, the overall value of the portfolio has increased substantially, and they will be used for the purpose that the donors intended. I am stunned that you invite us to “free[ly] join any other religious body that they so chose…” My grandfather and father helped to establish our faith here, and I will not leave to join another as you request. You further refer to excommunication, an unsubstantiated threat, which is a tactic of fear and intimidation, and something that one expects from a playground bully. These are certainly not the words and actions that exhibit spiritual and ecclesiastical leadership from a shepherd to his flock! 

• Yet at the same time, you cast a blind eye to the improprieties documented clearly in the Audit Report, as presented at our most recent General Assembly in the Spring of 2010. What corrective actions have you taken on this matter? Where is your letter on this matter to the Proistamenos and the appointed Parish Council?

In your September 16th letter, you refer to the “cleavage” in our community. There was NO such “cleavage” until very recently. In fact, as you well know, the results of a vote that was taken in our community in 2005 demonstrate that the people of this Greek Orthodox Church of Greater Salt Lake, by an overwhelming majority of 87% expressed a desire to remain as one community! Being one community has served us well for close to 100 years now.

However, your appointment of the current Proistamenos to this community in 2002, appears to have been with an agenda, that of “separation” of our community. If there is now a divide in our community, it is directly as a consequence of your actions, and those of your vassal. For example, you have created two separate Philoptochos Societies. You are the one who makes constant and persistent references to a separation in all of your letters. In another of your recent letters you refer to us as “bigamists”. You continue to nurture division rather than unity. I ask you for what purpose are you doing this? Why do you continue to turn brother against brother, and sister against sister in this community? This has become our community’s modern-day scourge; similar to what slavery was to this country in the early/mid 19th century!

You disparage us as a community for a downturn in stewardship. What else do you expect when you unilaterally invalidate the actions and votes of prior General Assemblies, do not allow for any discourse or dissenting opinion, do not allow for representation of the people (laos) on the Parish Council, strike down requests for agenda items at General Assemblies, and ignore requests for special General Assemblies to discuss urgent and salient matters to our community? Consistent with the principles of the founding fathers of our country, our people are simply asking to be heard and their wishes respected. Unfortunately, stewardship has now remained as the only course many people feel they have left to express themselves. This is sad indeed. But, apparently, the declining financial status of our community is now getting your attention.

History has shown us two notable examples of what can happen with the excesses and poor leadership of a people ruled oppressively by a tyrannical, hierarchical despot. The 13 fledgling colonies united against King George III of England, and formed the United States of America. Additionally, the Reformation movement in Western Europe was in response to many years of excesses from the Christian leadership in Rome, which unfortunately splintered Christianity in much of the Western World.

I don’t wish to see these disastrous consequences for our Greek Orthodox Community in Salt Lake City! The bulk of the letters and telephone calls that you have been listening to and acting upon has come from a very small group of people, and there is clearly a small, disenfranchised minority. Unfortunately, some are acting upon personal differences with others in this community. I have seen this personally on numerous occasions in the nearly ten years that I have been involved in the Hellenic Heritage Campaign, the Holy Trinity Cathedral Renovation, and the Hellenic Cultural Foundation.

Working together with you in Christian love and in a positive manner, we should separate the personal issues and the needs of this disenfranchised minority from the overall fundraising efforts as desired by the rest of the community. These are two separate and distinctly different matters. Note below:

• In a constructive and positive manner, perhaps we should encourage this disenfranchised minority to move on and initiate the creation of a third, separate Orthodox church, as a separate Parish with their own separate finances at a different site in this valley. As demonstrated by the explosive growth of the Russian St. Peter and Paul church in a different part of our valley, there is the need and interest for more Orthodoxy in this valley. 

• Much like Leadership 100, a well recognized and respected institution at the national level, HHC and HCF are local fundraising organizations that have been created as a way to promote and perpetuate our Greek Orthodoxy and the Hellenism that our protopori and grandparents (yiayias and papous) brought to this country so many years ago. Leadership 100 is not referred to disparagingly at the national level. Quite the contrary, there are many positive references to this organization frequently in our monthly Orthodox Observer. In a similar fashion please do not refer any longer to our people who are part of these efforts locally as “lovers of self, lovers of money…lovers of pleasure rather than lovers of God (2 Timothy 3:1-4)”, as you did in your letter April 16, 2010.

In summary, I had the honor and privilege of making your acquaintance personally during your visit to Salt Lake City in October 2005. Per your letter dated November 15, 2005, you will remember that Chris Gamvroulas, George Metos, and I presented you with a tentative plan regarding the proper use of the properties owned by the members of our community around the Holy Trinity Cathedral, and across the street on 300 West. We were all very encouraged by your inspirational words in that letter, “I commend the gentlemen with who I met on October 29, 2005, and am most appreciative to them for sacrificing much of their time and using their God-given talents to help breathe new life into the Cathedral.” Much work still needs to be done at the facilities of both churches.

Our protopori came here with nothing, and by collecting their nickels and dimes, they established our Greek Orthodox Church of Greater Salt Lake. That generation built two churches and created a structure that served the needs of our united community for over 100 years; the needs of the immigrants, the needs of their children and grandchildren, and the needs of many converts and philhellenes. Orthodoxy has flourished here for 100 years, because we controlled our own destiny, and because we have actively solicited the will and needs of our local people, and the support of our local community. As you stated so well in your letter of November 15, 2005, ”every Greek Orthodox parish is owned by the general membership…in the matters of revenue and property, the general membership makes all the decisions”. This community can and will continue to thrive for many more years to come as it has been structured to date. But our generation today needs to do more. And for these efforts to come to fruition, we need your blessing, support and encouragement for a united, harmonious community.

Respectfully,
In His Service,

/s/

Kostas A. Katsohirakis

The Real Lessons of History

Moreover, I thank our loving Lord Who has heard the prayers
of your past family members who wrote to the Holy Trinity Parish Council
on August 12, 1965, "The survey further reveals that of those people
reporting, the majority favor a new facility under an independent parish."
We must finally honor the efforts of those who conducted the survey in
1965, and who were truly visionaries in wanting to see our holy faith
grow in Utah. Among them were George Adondakis, Bill Ligeros,
George Papanikolas, Sam Soter, Sam Souvall, William Souvall and George
Zeese. May their memories be eternal. They were truly progressive and,
most importantly, lovers of the Church.
- Metropolitan Isaiah, Letter to Father Matthew Gilbert, et al., October 6, 2010

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

Letter to the Community, October 1965

October 12, 1965

Eastern Orthodox Progressives
P.O. Box 15376
So. Salt Lake Branch
Salt Lake City, Utah 84115

To: The Parishioners of Holy Trinity.

We indicated in a previous mailing that we would disclose the results of the survey which we have been conducting regarding the development of a new church facility to serve the Salt Lake area and vicinity.

We have received a sufficient number of questionnaires which, in our opinion, represents a good cross-section of parish opinion. By an overwhelming majority the people have declared that they want a new church facility at 5335 South Highland Drive and that the construction program should proceed at once. They further declared that they were ready, willing and able to support such a program. This was strongly demonstrated by the contributions which the parishioners indicated they were willing to make, over and above their annual pledges. The average amounts of these indicated contributions were very substantial and beyond our fondest expectations.

Finally, the people declared that they wanted a new church facility as a part of a united community and a definite majority indicated that they were willing and determined to become members of an independent parish if a united community program did not materialize.(emphasis added)

We now feel, that in the best interests of all concerned, another general assembly should be held in hopes that action can be taken to insure that the community remain united. Our recommendations to the parish will be that every effort be exerted in the direction of maintaining unity. lf it develops that this is not possible then the only alternative will be to organize and develop the independent parish as rapidly as possible, in accordance with the wishes of the people.

The Eastern Orthodox Progressives have very recently contacted the communities which have experienced similar problems as ours. In reply, we are receiving very valuable information as to helping us propose the best possible legal and administrative corporate structure necessary to accommodate our proposed multi-church program.

We have decided, therefore, to continue and complete this study and subsequently recommend a plan within which a united community, having several parishes can operate smoothly and efficiently

Our study should be completed within ninety days and at that time we will request the board to schedule a special general assembly. At the assembly we intend to propose the adoption of certain resolutuions (sic) which, if adopted should insure our having a united community with two churches (emphasis added) and a firm base upon which to expand and add future parishes as the need arises.

EASTERN ORTHODOX PROGRESSIVES

Peter Vrontikis, Chairman

(reprinted here, with permission from Constantine J. Skedros, research notes, The History of the Greek Orthodox Community, page 125. For those interested, Mr. Skedros original notes, from pages 119 - 131, may be accessed by clicking here.)

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

Postscript: One further historical fact of interest:

At the regular General Assembly held in April of 1968, the Parish members unanimously voted 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:

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

2. General Assembly discussion

3. A minimum vote of 300 or 75 percent of the total eligible membership of the Parish (not the number which may be present at any given General Assembly), whichever number is greater.

(reprinted here, with permission from Constantine J. Skedros, research notes, The History of the Greek Orthodox Community, page 130-131. For those interested, Mr. Skedros original notes, from pages 119 - 131, may be accessed by clicking here.)

By What Right, and Under Whose Authority?

On March 30, 2010, before the letter from the Archdiocese granting a new charter to Prophet Elias, a corporation was established with the state of Utah under the name "Prophet Elias Greek Orthodox Church of Holladay, Utah." (click here for a larger view)

If, as the Metropolitan of Denver states, he held on to the letter from the Archdiocese for five months "to be absolutely convinced that the church-going members indeed wanted to see two separate parishes, each with its own parish council, its own income and its own property," how was it that this new corporation was established so long ago? How can the Metropolitan of Denver say that the responsibilities of the interim parish councils will include "establishing new non-profit entities," knowing that a "new" one had already been established?

Article 31 Section 1 of The Uniform Parish Regulations, which are cited and adhered to by the Metropolitan of Denver and the current regime when it suits their needs, and ignored when they do not, states: "A Parish Assembly may be convened for matters other than those involving canonical and dogmatic issues. The Parish Assembly is the general meeting of the Parishioners in good standing of the Parish and the general policymaking and appropriating body of the Parish."

In addition, the Metropolitan of Denver has asserted that the people, through the General Assembly, are to make such decisions. How then did THREE people, two of whom are not even elected, or appointed, members of the Parish Council, have the right to establish a new corporate entity without a General Assembly, special or otherwise, and secure his help in obtaining the Archbishop's granting of a charter? (click on the image for a larger view)

We invite you to draw your own conclusions.

The Deceits Arrive Unabated!

Today, October 9th, we can recall the words of the late President, Franklin D. Roosevelt:

"a date which shall live in infamy..."

Upon returning from the mailbox, Saturday, October 9, 2010, most of us received the following packet of letters (click here), along with the letter from Archbishop Demetrios, which we posted in the previous blog article.

To say that this high-handed, self-serving, set of letters is an outrage would be to UNDERSTATE the level of perfidy and deception involved. Our parish council "representatives" should be ASHAMED, each and every one! To have held this information for five months while important decisions were made involving our community behind our backs and against our expressed wishes is nothing short of SINFUL. It involves bearing false witness, slandering the names of good and faithful stewards of years' standing, and generally thwarting the spiritual well-being of this community's faithful. Our priests and our Metropolitan have set an example of incompetence, of lies, of greed that is staggering in its breadth. What would Jesus do? Surely not this!

The timing of these letters is further damning. "Prophet Elias Church" has been a de facto separate entity since April. Yet no announcement (was this the portion of the letter from the Metropolitan that Michael Petrogeorge was told NOT to read at the June General Assembly?) was made until today.

Let's see, what has transpired since April of this year:

• Nick Bapis, along with other long-standing stewards known for their tireless efforts and generosity to Orthodoxy were vilified and slandered.

• Members of the HCF were threatened with excommunication, in effect blackmailed.

• The Parish Council, with the express support of the Metropolitan, demanded that the Skedros family return monies to the control of the Parish Council.

• An audit of 2009, finally granted, revealed several glaring improprieties and general incompetence in day-to-day operations (this, by the way, did not seem to move the Metropolitan at all).

• Funds have been spent by the Proistamenos-of-Prophet-Elias-only without General Assembly approval for his pet projects - all of which were at Prophet Elias.

• The Metropolitan, our priests, and this not overly competent (to say the least) parish council have asserted their questionable right to control all monies. This, despite the specific vote that fundraising efforts should be undertaken through a separate entity under the auspices of the general membership - NOT the parish council. (The audit should caution against such, even though the Metropolitan, the clergy and the council saw a way to use this controversy for their larger purposes!)

• The festival and its attendant revenues came and went in September. It's quite obvious WHY the proponents of this outrage waited five months, isn't it? Those monies are specifically mentioned. Surprised?

• And, finally, last night, before anyone had any word of today's outrages, we had the St. Sophia School fundraising dinner. By the way, one could count on the fingers of ONE HAND the number of people from Prophet Elias attending and donating. NO parish council members were in attendance. Yet, not once but several times, does the Metropolitan designate that St. Sophia now falls under the sole auspices of Prophet Elias Church as a separate entity. One wonders how this bombshell would have affected the donations yesterday evening.

A further item of interest: when addressing his letter to Fr. Gilbert, our Metropolitan expresses his "sincere thanks for your response to my letter of September 16, 2010," thanking him for acknowledging the Metropolitan's "insight and observations regarding the present situation in Salt Lake City. This letter was sent out TWO WEEKS later. No one is given the benefit of knowing Fr. Gilbert's response - yet it is mentioned right at the onset.

The letter is yet again insulting in that it asserts that this split was "inevitable". In fact this egregious action, despite the Metropolitan's previous "assurances", was a "τετελεσμενο γεγονος" a foregone conclusion. The THIRTEEN PERCENT minority, who, along with the "politically correct" Parish Council, Metropolitan and the Proistamenoi, wanted this community divided never intended at any time to honor the will of the majority. They engineered a situation where the cherry-picked "facts" could be interpreted absurdly to effect the outcome they desired. Their collective deception is unchristian and despicable. Our Lord NEVER asserted that the end justified the means.

The final insult is to the memory of those fine men who helped found Holy Trinity and Prophet Elias, and who, almost to a man (and woman) asserted that our community must remain united. Our Metropolitan conveniently quotes a letter on August 12, 1965 where he says the founders conducted a survey that reported the majority in favor of Prophet Elias being an independent parish. Again, the timing is interesting, no?

Considering the Metropolitan's obsession to split this community over the past several years, is it not interesting that this supposed "fact" is just NOW coming to light? The fact ACTUALLY is, that the MAJORITY of these men were committed to a UNIFIED COMMUNITY. Those of us who remember them know this and know many of them would judge these actions against their beloved church community harshly.

Let's get real! The Metropolitan may be entitled to rationalize his misguided opinions; however, he is not entitled to recreate historical "facts". Many of us KNEW and/or were related to the leaders of this era. Most assuredly, if these community leaders and the majority had not been committed to a unified community, the present situation would not be troubling us today. To assert otherwise is simply not true, but then, the truth has certainly been a casualty in this ongoing tragedy.

Yes, these leaders were "truly progressive and, most importantly, lovers of the Church." They are surely rolling over in their collective graves and weeping today.

An Open Letter to the Denver Metropolitan

October 9, 2010

Re: Attached letter dated April 12, 2010, addressed to you by Archbishop of America Demetrios
Your request for a separate Charter for Prophet Elias Church

Dear Metropolitan Isaiah,

Congratulations on the Great Deception!

Cardinal Richelieu cannot hold a candle to you!

Machiavelli is a mere amateur. You deserve the enmity of 87% of our Parish.

You have given new meaning to the phrase “Διαίρε και Βασίλευε.”

Την επόμενη φορά που θα λάβεις μέρος στην Θεία Λειτουργεία, και οταν θα εμφανιστείς στην Ωραία Πύλη να ζητήσεις απο τους συν-εκκλησιάζοντας να σε συγχωρήσουν, να θυμάσαι πάντοτε οτι 87% της κοινότητας μας, δέν θα κλίνουν τας κεφαλάς για να σου επιτρέπουν να λάβεις την Θείαν Κοινωνία. Σ’ αυτή την ζωή όλοι μια ψυχή θα παραδώσουμε.

Have a nice day. You have earned the right to have become irrelevant in the spiritual lives of your flock.

Best regards.


Nick J. Colessides

LIES, LIES and DAMNABLE LIES! Deception Worthy of the Borgias!

Moderator's note: the original document may be viewed by clicking here.

GREEK ORTHODOX ARCHDIOCESE OF AMERlCA


April 12, 2010


His Eminence Metropolitan Isaiah
Greek Orthodox Metropolis of Denver
4550 East Alameda Avenue
Denver, CO 80246-1208

Beloved Brother in Christ,

Χριστός Ανέστη!

We have received your letter requesting tbe granting of the Official Charter of the Archdiocese to the Greek Orthodox Church of Prophet Elias in Holladay, Utah, a community of the Archdiocese and specifically of the Holy Metropolis of Denver.

It gives us great joy to grant the Official Charter to Prophet Elias Greek Orthodox Church, effective immediately.

The Charter certificate itself will be forthcoming as final preparations are being completed for its production. This letter of certification with the oftlcial Seal of the Greek Or1bodox Archdiocese of America attests to the granting of official status of the community.

With brotherly love and esteem in the Risen Christ,

/s/

+DEMETRIOS
Archbishop of America

The Triumph of Conspiracy

It is perfectly clear, based on our Metropolitan's latest "Beloved in the Lord" letter, what is about to happen. In fact, it's been planned for a very long time, despite meaningless platitudes and assurances to the contrary.

The minority in this community (13%) WILL "win". They will "win" because:

• elections for the parish council are rigged to allow only those who will accept an utterly passive role, in total subservience to the clergy, despite growing evidence of disaffection, decreasing stewardship and apathy.

• the will of the majority over issues such as independent fundraising (something that 72% of this community SUPPORTED, with the Metropolitan's BLESSING) that frees the parish council from this task (since our current ones cannot even manage competent day-to-day governance), or whether to split our community, can be overturned by the minority with the help of an all-controlling clergy.

• we have a hierarchy that listens to one group only and points to absurd, unsubstantiated and inconsequential pettiness. The ladies from the Holy Trinity Philoptochos are being catty to the poor ladies of the Prophet Elias Philoptochos! Oh my! IF, this is true, several instances can be documented where the reverse was true. Is this SERIOUSLY something a bishop should be discussing?

Our "loving" Metropolitan points out that we in this community have stood on the shoulders of spiritual giants. TOCB has pointed this out TIME and AGAIN! It is not WE who have failed them, it is HE and this divisive and self-righteous minority. With his help and machinations, they have engineered a coup.

This coup has been planned since that first "WHY NOT" letter that the minority put out after their meeting in the Prophet Elias board room where they were granted permission to meet by the then-PROISTAMENOS-supposedly-of-the-entire-community. (He of course threw up his hands and feigned innocence - as usual!)

The conspirators in this putsch will stop at nothing, and will stoop to any deceit, and, come hell or high water, they will divide us - something that the great majority of those spiritual giants, our forebears - their memory be eternal - adamantly opposed and directly and intentionally sought to avoid.

Nick Colessides' Response to the Metropolitan Isaiah

Nick J. Colessides
466 South 400 East # 100
Salt Lake City, Utah 84111

October 7, 2010

Via fax: 303/333-7796
Via first class mail

His Grace Metropolitan Isaiah
Metropolitan of Denver
4550 East Alameda Avenue
Denver Colorado 80246-1208

Re: Προφάσεις εν άμαρτίαις

Dear Metropolitan Isaiah,

We received today your letter dated September 16, 2010. We are very happy that Fr. Kouremetis shared with all of us your letter. Indeed a great instance of “Βαράω το σαμάρι για να ακούει ο γάϊδαρος.”

I am glad you decided to take the sampling of the stewardship revenue of our community. We have also have been aware of the downturn. It all started when at Fr. Kouremetis’ request you unceremoniously, without a hearing, in violation of the biblical strictures, kicked me out of the Parish Council; and, you imposed the several ecclesiastical sanctions. You were mistaken then; and, you are mistaken now.

Just two days before your newest incendiary letter, the Parish Council mailed us a letter stating inter alia the following: “In short, our average church steward has reduced his total monthly commitment by $189." (Emphasis added).

Obviously you are wrong in your analysis and wrong in your conclusion that “the members(1) (sic) of Holy Trinity gave virtually nothing to the Church.” You did not merely make an error in your stewardship records analysis; you cherry-picked the stewardship records in order to attempt to justify your preordained conclusion. That, dear Sir, is “voodoo” statistics; and, its presentation is a sin. [(1) In the phrasing of this particular sentence, you already in your mind, as you have for sometime now, divided us as belonging to two different “memberships.” Our forefathers demanded that we shall always be members of one Parish that has two Church edifices.]

The truth of the matter is that ever since Fr. Kouremetis arrived in our Parish, he refused to participate in and become part of our ENTIRE Parish, i.e., to include those parishioners who attend the Cathedral. Thus the “stewardship giving” started to slide downward. This Parish has never recovered from it.

The down turn in this community came under the direction of your appointee Fr. Michael Kouremetis. It is the first one that I have witnessed during the last 53 years in Salt lake City, Utah. In 2002 you appointed Fr. Kouremetis to our Parish. Ever since his arrival he became the genesis of the problem and therein lies the solution. He has denied our rights under the UPRs to seek elective office. Essentially he has made a sham of the elective process and our ability to vote for our laity leadership. He never misses an opportunity to be divisive. He isolates himself at Prophet Elias Church offices. His arrogant behavior and numerous missteps are set forth in our Eparchial Appeal and in the Audit.

What we must not ALL forget is, that we all have a chance to vote with our wallet; every day of the week. And that the “average church steward” has so performed.

And of all your insensitivity to our dear mothers and daughters; you pick upon the Cathedral Philoptochos ladies. It is a shame that you create a straw man in order to cut him down. The creation of the TWO Philoptochos Societies is Fr. Kouremetis’ creation. Είναι τα έργα τών χειρών σου. You alone initiated and nurtured division rather than unity. And, you continue in this dangerous path. Your only concern is your wish to aggrandize your position of power.

And you just verified it again. Instead of sending destructive missives, please come and talk to us. Listen to the entire Parish; talk to the entire Parish about solutions. You were mailed a copy of our appeal to the Eparchial Synod. Please take the time to read it. It contains our feelings and the solution. You were mailed a full copy of the Audit. It contains some of the causes that you are complaining about. You have again failed us in helping us achieve unity. We want our clergy to be inclusive, and not exclusive.

Please do not let this become a matter of pride. Please reassign Fr. Kouremetis to make sure that we return to a functioning Parish.

Thank you for your consideration.

Sincerely,

/s/

NICK J. COLESSIDES
One of the stewards who fits your
description of the non-givers

cc: His Eminence Archbishop Demetrios, via first class mail
Rev. Fr. Michael Kouremetis, via fax only: 801/424-1296
Rev. Fr. Matthew Gilbert, via fax only: 801/328-9688

PUZZLING? LETTER !

Αραγε τι θελει να πει ο ποιητης??

From the Metropolitan's letter dated September 16, 2010 but mailed October 5, 2010 by the proistameno of Prophet Elias only we are told:

"Finally, I have been receiving an increasing amount of letters and telephone calls informing me that the Greek Orthodox Church of Greater Salt Lake is fictional, and that now there are two separate entities, as far as many people in both parishes are experiencing and desiring."

It is obvious the Metropolitan has conveniently forgotten the survey results where 87% of the respondents expressed their wishes to remain ONE community undivided. Just because the proistameno of Prophet Elias only, spoon feeds information doesn't mean it is factual.

On December 6, 2007 the Metropolitan writes to our community saying, "In keeping my word to Mr. Bapis and to myself, I will not force the recognition of two parishes."
Knowing that Marines are "held to the highest standards, ethically and morally," I personally count on your keeping your word.

Yannis Armaou

An Appeal to Archbishop Demetrios Et Al.

Moderators' Note: Below is a letter transmitted to Archbishop Demetrios, with copies sent to the Ecumenical Patriarchate and the Eparchial Synod. The original pdf file of this appeal document may be accessed by clicking HERE. Links for supporting documents are provided throughout.

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

NICK J. COLESSIDES

ATTORNEY AT LAW

466 South 400 East, Suite #100

SALT LAKE CITY, UTAH 84111-3325

USA

___________

Telephone: 801-521-4441

Fax: 801-521-4452

E-mail: nick@nickjcolessides.com

September 13, 2010
Via Federal Express
His Eminence Archbishop Demetrios
Office ofthe Archbishop
Greek Orthodox Archdiocese ofAmerica
8-10 East 79
New York NY 10021


Re: Appeal to the Eparchial Synod


Your Eminence,

Ευλογειτε.

I have been asked by the 86 signatory parties to the accompanying Appeal, to transmit these documents, to the Eparchial Synod.

Our Parish would appreciate any help that the Eparchial Synod may be able to give us.

May the beginning of the ecclesiastical new year bring love, peace, and Christian unity to your entire flock.

Thank you for your consideration.

Respecfully,

/s/

Nick J. Colessides

enclosure: Appeal document with all exhibits and appendices


cc: His All Holiness Bartholomew, Ecumenical Patriarch of Constantinople, via international air mail, with enclosures
Each Member of the Eparchial Synod, with all enclosures, via regular US mail

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


GREEK ORTHODOX
ARCHDIOCESE OF AMERICA
BEFORE THE EPARCHIAL SYNOD
GREEK ORTHODOX CHURCH
______________________________________________________________________________
)
IN THE MATTER OF: )
)
GREEK ORTHODOX CHURCH OF )
GREATER SALT LAKE, )
)
Appellant. )

APPEAL

Date: September 13, 2010
______________________________________________________________________________

To: His Eminence Archbishop Demetrios of America,
and the Holy Eparchial Synod of Bishops of
the Archdiocese of America

This is an appeal pursuant to and in accordance with PART IV, ARTICLE 35, Dispute Resolution Procedures, “Addendum B, Dispute Resolution Procedures,” of the Regulations of the Greek Orthodox Archdiocese of America, 2007, (the “UPRs”).

Article 35 states the following:
Section 1: Disputes that involve ... church property issues and that pertain to the life of the Parish or Church community shall be governed by the Dispute Resolution Procedures attached hereto as Addendum B.” [emphasis added].

This Appeal involves our Metropolitan Hierarch, to-wit: Metropolitan Isaiah, the Metropolitan of the current Metropolis and former Diocese of Denver. According to the procedure set forth in Section III(b) of Addendum B of the UPRs, this dispute is under the Direct Jurisdiction of, and addressed by, the Eparchial Synod.

Background

Our Parish is named the Greek Orthodox Church of Greater Salt Lake (the “Parish”). In October 2010 our Parish will celebrate its 105th anniversary. Our Parish was created in October of 1905. In 1969 with the blessings of the Archdiocese of North and South America our community added a new church edifice in our Parish; it built the Prophet Elias Church. During the Parish’s lifetime we have always operated two church edifices with one Parish Council; we had Clergy that were assigned to our community by the Archdiocese. All assigned clergy ministered to the entire Parish, and all clergy alternated their Sunday Liturgical services between the two Churches. We have lived in relative harmony, and have consistently moved forward in an Orthodox Christian way, and making our mark in and amongst the Mormon community, which maintains a large presence in Utah.

Our Parish joined the Archdiocese of North and South America on March 9, 1964. The evidence that our Parish joined the Archdiocese is supported by the documents set forth in Exhibit “A,” copies of which are appended herein and by this reference are incorporated and made a part hereof. The March 9, 1964 letter (1 - that can be accessed by clicking on this link) and other documents are also referenced collectively hereinafter as the “1964 Accord.” Through his various writings Metropolitan Isaiah disputes the validity of the March 9, 1964 letter, and the Christian, legal, moral and ethical consequences of the Accord. He has never articulated either a legal, canonical, or religious basis for his disdain for the March 9, 1964 letter.

During the first 97 years of the Parish’s life we enjoyed a dynamic existence. Our Parish was very vibrant. In 1999 the entire Parish unanimously created the Hellenic Heritage Campaign Committee (“HHCC”). The HHCC was established to accomplish the goals set forth below. The Parish always acted by and through its general assembly of our Parish’ stewards; the Parish acting by and through its general assembly approved the creation of the HHCC. Thereafter, the HHCC commenced an ambitious fund raising program in order to meet the Parish’s unanimous mandate. Overall the HHCC raised an amount in excess of $5 million dollars in cash; approximately $6.5 million were pledged during the fund raising drive.

The purpose of the creation of the HHCC and the Parish’s mandate to the HHCC was two-fold. First, to rehabilitate the crown jewel of our community, the Holy Trinity Cathedral edifice; and, second, to reconstruct and improve the Cathedral’s surrounding campus.

In connection with the fund raising efforts by the HHCC, the HHCC employed several architects as well as architectural and construction consultants, etc.; the HHCC has expended an additional amount of approximately $350,000 in fees paid to third party consultants. All work performed by all the members of the HHCC and the parishioners in general was performed on a volunteer basis. During the period between 1999 and 2005, there were approximately 15,000 hours of volunteer efforts donated to the effort by Salt Lake parishioners. The HHCC also learned some very valuable lessons during the first part of the fund raising efforts.

The Cathedral restoration project involved the complete rehabilitation of the magnificent 1925 Byzantine church edifice, anti-seismic protection, the tying in of the bell towers to the structure, a new Iconostasi, a new HVAC system, etc. The Cathedral renovation was completed on time and within the budget approved by the general assembly. Most importantly this worthy endeavor was accomplished without any debt whatsoever. The HHCC paid approximately $3.8 million for the Cathedral renovation and rehabilitation project. Please note that every expenditure for the Cathedral project was approved on a regular basis by the semiannual, annual and on occasion by special general assemblies of the parishioners/stewards of our Parish.

The second phase of the 1999 Parish mandate to the HHCC was to be the replacement and construction of Sunday School classrooms. The Parish needs to replace and reconstruct the antiquated Sunday School facilities. We cannot afford to entrust our youngsters who attend Sunday School to the vagaries of unsafe and unsound Sunday School facilities. The Parish also needs to reconstruct its gymnasium, provide for new kitchen facilities, build a new community center, build a museum facility, construct senior citizen living facilities, and other ancillary and supporting facilities. These needs were delineated in the master plan designed by the third party consultants hired by the HHCC.

When the Rev. Fr. John Kaloudis left his ministry of our Parish, Metropolitan Isaiah appointed his successor, the Rev. Fr. Michael Kouremetis, initially as the sole Proistameno in our Parish.

Fr. Kouremetis was appointed to our Parish in 2002. Since that time period the HHCC’s fund-raising efforts have stalled. The figures show that during his tenure in our community the stewardship program has reached an all-time low. Over this same time period Parishioners have continuously reduced their annual stewardship giving ever since 2002. The research also shows that prior to Fr. Kouremetis’ arrival significant surplus in the Parish’s financial accounts existed and the annual budgets were not being projected with severe deficiency of funds. Sadly this is not the current state of affairs with our Parish.

The recent 2010 audit for the calendar/fiscal year 2009, has amply demonstrated salient facts of import and concern to our Parish, including the following:

A. Executive summary

1. Poor accounting practices, systems and record keeping
2. Violations in delegation of authority
3 Non existent oversight and segregation of duties
4. Duplication of efforts and poor communication
5. Early processing of payroll frequently
6. Poor employee accountability
7. Significant spending on items that could be avoided
8. Not clear on priorities of capital improvements.

B. Violations in delegation of authority and co-mingling of designated funds.

1. Pavilion expenditures at Prophet Elias
2. Prayer Garden at Prophet Elias
3. Baptismal font, Iconostasi, and appointment fund at Prophet Elias
4. Interior and exterior remodel and dome projects at Prophet Elias
5. Late fees

In other words at Prophet Elias, where Fr. Kouremetis was the Proistameno, and under his governance, it was a ξέφραχτο αμπέλι. The 2009 audit highlighted and magnified for the Parish, certain financial irregularities in the Parish’s operational financial structure. These irregularities have severely cost the Parish tens of thousands of dollars. Since that time many parishioners seem to have lost confidence in the ability of the present clergy structure to continue to lead this Parish in a competent and fiscally responsible manner. Recently, one of our twenty year olds, on July 15, 2010, wrote the following in a letter addressed to the Clergy and the Parish Council.

“Go to either of the churches on a Sunday and count the 20-30 year-olds. You will only need one hand. Is it because we are terrible people and like to sleep in. NO. It’s because we feel alienated day in and day out. Voices are going unheard and the church doesn’t even care.”

We can ill afford at this time, to lose our youth and alienate them from the Church, especially when they are vulnerable to outside influences while they search for spiritual answers. Please listen to the climate that has been created by our assigned clergy.

For instance, the Parish Council at the special request and insistence of Fr. Kouremetis, and without the approval of any general membership assembly, expended over $500,000, for half- finished capital improvements in the Prophet Elias campus. Such an expenditure is a clear violation of the provisions of the UPRs. Again, the Parish Council, under the tenure of Fr. Kouremetis incurred and paid out of Parish funds, penalties and interest, pursuant to an IRS order imposing such penalties and interest. No effort has been made by the legally responsible executive members of the Parish Council to reimburse the Parish for such unlawful diminution of the Parish’s assets. This Parish can ill afford to allow its clergy to continue to spend outside the authority of the general assembly. If this practice continues, this Parish will soon be in a severe and dire financial crisis.

The irregularities discovered by the 2009 Audit are not only shocking, but replete with breaches of fiduciary duties and dereliction of duties which need to be addressed moving forward by the Parish. The entire audit report as presented to the June 2010, regular general assembly is appended herein, marked Appendix “Z” and by this reference is incorporated herein and made a part hereof. The Audit report was presented to the general parishioners’ assembly; it was mailed to the Metropolitan and to the Archdiocese. As of today Metropolitan Isaiah has refused to assure the Parish that corrective action has or will be taken, and that the appropriate executive officers of the Parish will reimburse the Parish for the IRS imposed penalties and interest.

There has not been a bona fide election in this Parish for the last 5 years. Every time parishioners sign up to run for the Parish Council positions, vague, ambiguous, and capricious requirements, prevent certain stewards of long and proven standing from even having their names on the ballot. Fr. Kouremetis and Fr. Gilbert continue to disqualify parishioners who are willing to sacrifice and make contributions to this Parish.

On or about May 25, 2010, the Kaliope Sargetakis family, (herself and her 3 married sons) (the “Sargetakis”) filed a formal arbitration request with the Metropolitan’s Office in Denver, CO., about the “... control and appropriation of certain funds, the ‘funds’” held by the custodian of said funds, ... .”

Again, in July, 2010, the Sargetakis family requested action on their arbitration request.

On or about May 2010, parishioner Yanni Armaou also filed a formal arbitration request with the Metropolitan’s Office in Denver, regarding the same subject matter.

As of today, no response or action has been taken by the Metropolitan who continues to ignore the formal requests for arbitration by stewards and leaders of our Parish.

We are trying to be harmonious and live within Metropolitan Isaiah’s directives; however, we receive contradictory mixed signals, with almost every letter he writes to our community. He has castigated our parishioners as “robbers” because of fund raising efforts, and because we insist that we must build adequate Sunday School rooms for our children. He addresses us as the people who worship the “ ‘almighty dollar’ which unfortunately is first in the hearts and minds of numerous Greek Orthodox Christians in the Salt Lake City Area.”

We have been also addressed as the “deceivers” and the “pretenders.” Metropolitan’s Isaiah caustic letters to our Parish (witness the Metropolitan’s letter (2) dated April 16, 2010, mailed out to our community on Good Friday) [and to third parties] are a continuous stream of character assassination by innuendo. They are devoid of references to Christian love, and messages of Christian unity. Metropolitan Isaiah fails to recognize, in the words of the Archbishop of Athens and All Greece Ieronymos, that “Η Έκκλησία δέν είναι εξουσία είναι διακονεία.”

In his letter (3) of November 15, 2005, he (Metropolitan Isaiah) stated:

First and foremost it must be stressed that every Greek Orthodox parish is owned by the general membership. ... This means that in the matter of revenues and property, the general membership makes all the decisions.”

The community agreed with the contents of his letter as set forth above, 268 parishioners signed a petition (4) calling for a special general assembly. The petition was properly served upon the parties required to be served by the UPRs. Copies of the petition was also sent to the
Metropolitan in Denver, and to the Office of the Archbishop of America. The Metropolitan denied the parishioners’ right to a special general assembly.

Metropolitan Isaiah continues to berate our Parish because according to his thinking our Parish suffers from “... abnormal and uncanonical situation which continues to exist in the community.” Given the fact that there are three other communities in the United States that have one Parish and two church edifices, we have asked many times Metropolitan Isaiah to point to any canon that we are violating. As of the date of this Appeal, we have still not received a response from the Metropolitan.

Additionally, Metropolitan Isaiah’s rationalizations regarding the Accord of the Μακαριστός Bishop Demetrios defies logic, dogma, or any Canonical basis for rejection. In one instance he portrays the Μακαριστός Bishop Demetrios as a titular Bishop without any “... administrative5 responsibilities.” (5) It is crystal clear that the 1964 Accord, in the words of the Μακαριστός Bishop Demetrios, wherein the Salt Lake City Parish was welcomed in and became a member of the Archdiocese of North and South America, with the official proviso (6) that:

“You may exclude from the current Archdiocese Regulations and Uniform Parish By-Laws Article VII pertaining to “Parish Property” and Article VI paragraphs 1, 2, 3, and 4 “use and Disposal of Property, Funds, Gifts, Bequests and Devises." Emphasis added.

Our Parish is in complete and utter disarray.

The most egregious part of the Metropolitan’s actions, is the most current letter (7) dated July 23, 2010. Three pages of sophistry; no substance; only excuses as to why Bishop Demetrios of Olympus (of Blessed Memory) was merely an auxiliary bishop and lacked the authority to give our community the assurances it wanted. A copy of Metropolitan’s Isaiah’s letter dated July 23, 2010, to the Clergy and Parish Council is attached herein marked Exhibit “D” and by this reference is attached herein and made a part hereof.

If one were to follow the logic contained in the Metropolitan’s last letter, it seems to us that somebody tricked this Parish in 1964, and through trickery, deceit, and misrepresentations, we ended up joining, and for the last forty six years, paying to the Archdiocese our annual contributions. In excess of 46 years, the Archdiocese has been the annual beneficiary of the 1964 ratification, acceptance, accord and satisfaction. The Archdiocese has waived any contrary interpretation to the 1964 Accord and the Metropolitan is not in a position to so determine otherwise.

We cannot see how Christian love, honor, integrity, moral values and ethics, could inspire and motivate Metropolitan Isaiah to write his letter dated July 1, 2010. He decided to unilaterally disavow the 1964 letter Accord issued by and on behalf of the Archdiocese of North and South America.

Reason for the Appeal

The undersigned hereby appeal from Metropolitan Isaiah’s recent decision not to honor the signatures of 268 parishioners. He has prohibited (8) this community from holding a special general assembly so that the entire assembly (9) may consider a particular resolution. The signatories to the Petition followed the UPRs. We have acted pursuant to Article 31, Section 7 of the Uniform Parish Regulations of the Greek Orthodox Archdiocese of America. In our reading of the UPRs there is NO provision where a Metropolitan may sua sponte enter his edict forbidding the holding of a special assembly, in direct contravention of the UPRs.

Remedy sought

We earnestly pray that the Eparchial Synod provide us with the following remedies:

1. To allow the special general assembly to take place in our Parish, on a date and time certain to consider and deliberate the issues raised by the Resolution.

2. To reconfirm the previously recognized Letter Accord of March 9, 1964 as a valid and subsisting document evidencing the relationship between our Parish, and the Archdiocese; and

3. To recognize that the general membership of our Parish has complete and total control of all its properties and monies; and

4. To reassign Fr. Michael Kouremetis from our Parish; and

5. To appoint new clergy selected by the Archdiocese and the Metropolitan of Denver; and

6. To allow for future Parish Council elections to be held consistent with the provisions of the UPRs, so that we all may once again live in harmony to glorify God.

We need to focus our attention and resources to building safe Sunday School rooms; we need to convert our vision to reality for a dynamic Greek Orthodox Church in Utah. We do not need to be told that we are the “deceivers,” since such ad hominem attacks on our parishioners does little to further missions and goals of being faithful Greek Orthodox Christians.

The present situation in our community continuous to deteriorate and has shaken the foundation which so many sacrificed to build and protect in the past. The stewardship funds are at the lowest level in the history of this community. We need your help in assisting and guiding us to become, again, the vibrant community we once were in Utah. We need to have you stop the arbitrary and unjust decisions before we reach irreversible chaos and become a shadow or mere memory of our past greatness. Our Parish, with your help can continue to be a beacon of light for Greek Orthodox Christians in the state of Utah and the intermountain west.

Please help us reach reconciliation. We are very proud of what our Greek immigrant pioneers have accomplished in unity. We rest our hope in you that we can again provide the best future for our children and grandchildren.

Dated as of this 13th day of September, 2010.

The below listed parishioners* are stewards in good standing
of the Greek Orthodox Church of Greater Salt Lake;
each has consented via e-mail, or fax, or written correspondence
to be named a signatory party to the foregoing appeal.
Their names appear in alphabetical order.

*Whenever a parishioner has served
in any capacity in any of the Parish’
organizations, the title each held
is also set forth opposite such person’s name.

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

Signatory Parties

Angelides, Aphrodite
Angelides, Joanna
Angelides, Nicholas - Former member of the Parish Council
Armaou, Yannis - Former member of the Parish Council

Bapis, Nick M. - Former member and president of the Parish Council
Bapis Elaine - Member St. Sophia Greek Orthodox School Board
Founder St. Sophia Greek Orthodox School
Bathemess, Leiann - Former member of the Parish Council
Benis, George
Benis, Mary

Calevas, John
Chatzis, Alethia
Chatzis, Chris
Chelemes, Basil, Former member of the Parish Council and Assistant Choir Director
Chelemes, Elsie
Chelemes, Joni
Chelemes, Sam - Former president and member of the Parish Council
Colessides, Barbara Billinis
Colessides, Constantine J. - Former member of the Parish Council (also Houston Parish)
Colessides, Nick J. - Former member of the Parish Council
Colessides, Syd
Condas, Vasiliki

Folias, Vickie - Member St. Sophia Greek Orthodox School Board Founder

St. Sophia Greek Orthodox School
Fuskandrakis, Dimitrios
Fuskandrakis, Kathleen

Gamvroulas, Maria
Gamvroulas, Steve - Former member of the parish Council
Giannis, Andy - Former member of the Parish Council
Giannis, Helen
Gianoulis, Anthony M. D.
Giannoulis, Katherine
Gianoulis, Marina, Former member St. Sophia School Board

Guin, Baird
Guin, Elaine K.

Kalodimos, Joe
Kalodimos, Melinda
Kastanis, James - Former president and member of the Parish Council
Kastanis Lucille
Katsanevas, Nicholas
Katsanevas, Steve
Kevitch, Estelle
Kevitch, Michael
Kithas, Andrew J.
Kithas, Angela S.
Kithas, Philip A., M.D. - Former member of the Parish Council
Kogianes Alexander
Kogianes, Jill
Kogianes, Steve

Lyhnakis, Ioannis
Lyhnakis, Soula

Manfredini, Angel
Manfredini, Paul
Mantes, E. G. Jr. - Former member of the Parish Council
Manousakis, Mitch
Mares, Alicia Kastanis

Orton, Andrea

Pappasideris, Harry
Pappasideris, Maria
Peters, Thomas W.
Peters, Bill Thomas - Former president and member of the Parish Council
Peters, Vickie Speros
Pezely, Michael
Priskos, Vasilios

Rizzo, Richard J.

Sakellariou, Athanassios D. - Former member of the Parish Council
Sakellariou, Jannette
Saltas, John
Saltas, Paula Metos
Sefakis, Nick - Former president and member of the Parish Council
Skedros, Constantine - Former president and member of the Parish Council
Skedros, Georgette
Skedros, Gregory J. - Former member of the Parish Council
Skedros, John G., M.D.
Skedros, Tykie, D., M.D.
Slager, Athena - Former president, Holy Trinity Philoptochos Board
Sotiriou, Alexander
Sotiriou, Antoinette - Member Holy Trinity Philoptochos Board
Sotiriou, Cynthia
Sotiriou, Elysia
Sotiriou, Leo, M.D.
Sotiriou, Margo - Former president of the Holy Trinity Philoptochos Society
Founder St. Sophia Greek Orthodox School
Member St. Sophia Greek Orthodox School Board
Sotiriou, Michael

Tsagaris, Dimitrios - Former member of the Parish Council
Tsagaris, Zoe - Former member of the Parish Council
Tsoutsounis, Chris
Tsoutsounis, Nitsa

Young, Matina

Apostolic "Successes"

Matthew 18:
21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. (King James version)

It is quite clear after eight years that the current "apostolic successor" came to this valley with specific instructions from his "apostolic successor" leader, namely his bishop, to DIVIDE this community. There is simply no other explanation for the absurd, self-defeating actions we keep witnessing with this "ministry". This crusade to divide us continues to the bitter end despite our overwhelming opposition to it. It ignores promises and assurances given to our founders by previous "apostolic successors" whose authority to grant those promises is now being questioned by the current ones.

That an "apostolic successor" can actually voice that he "never forgives" indicates, sadly, that some of our current "apostolic successors" do not have Christian teaching as the top priority of their ministries. That priority falls well distant behind absolute power and complete control.

This state of affairs begs the question: did things really have to be this way?

Father Michael refuses to work with anyone who might disagree with him. He insulates himself against this possibility by disqualifying such persons, on specious grounds, and not allowing their names to appear on the ballot for the parish council. This "dirty tricks" political tactic has ensured that this community (with open approval from Denver, armed with the rationalization of UPRs rammed through a "kangaroo court" Clergy-Laity Congress, and that are designed to hold down the laity) has not had a properly ELECTED board in nearly five years!

Think what might have been accomplished here with some goodwill on the Proistamenos' part. Yes, he would have to deal with some less pliant members of his flock, but that is the stuff of democracy - a vital part of our Hellenic legacy. It is also a sensible part of open and transparent governance. Had there been a willingness to work openly and honestly with all his flock, stewardship would not be falling off a cliff; restricted funds would not be raided; vital projects would not be at a standstill; dissension would be minimized; our youth would not be so disaffected. What kind of "apostolic succession" discourages a strong, vibrant, unified community, and instead promotes discord and disharmony as its ministry's legacy?

Our current "apostolic successor" is proving to be merely a foot soldier to a current hierarchy that, like the Pharisees, is more involved in the letter of the law (but ONLY when it suits their purposes) rather than its spirit - a hierarchy that seeks to dominate rather than lead its flock. When a spiritual leader scorns forgiveness, rather than emulating Christ's gentle manner of teaching and leading, how can there be a successful ministry?

"Physician, heal thyself!" Please! Our community, your flock - and your ministry - is suffering because you either cannot or will not!

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

PS - Word has it that our Proistamenos at PE is grooming his son-in-law as his successor. Question: since when did the priesthood become a familial, monarchical succession?

The Last Days of Pompeii

An e-mail was recently sent to the community from parishcouncil@gocslc.org with the signature of the proistameno of Prophet Elias only, inviting us to "partake in the following Services and Educational Programs which will be held at Prophet Elias Church this New Ecclesiastical Year." The list of services to be offered by the proistameno of Prophet Elias only is impressive albeit almost 8 years after his arrival to our community. It is doubtful that he has been unaware of the existence of these services since his arrival. Why now? Is this an attempt to regain lost friends who have scattered because of his actions?

For one who has said that he "never forgives", what could he possibly teach? Many services have been added to the calendar which take place at Holy Trinity without the fanfare of this recent e-mail. Why the fuss of this formal announcement? It is apparent that the master plan to divide, at least in his mind, is alive and well.

On the eve of the festival I am left to wonder how many Judas hugs and kisses he will give to people he hates to see. Surely, when the cameras arrive he will be front and center playing the part of "great leader." In reality the only time he sets foot at Holy Trinity is when it benefits him to rub elbows with "the rich and famous."

We have seen and felt his tactics. After 8 years there is only one decision remaining for you to make: your immediate departure. Your mission to divide has failed it is time now to leave.

Yannis Armaou

If the Second Coming of Our Lord should be soon!

I just stumbled on this browsing the internet.
Without any further comments, please read and make your own assessments!

http://www.orthodoxytoday.org/articles2/MetIsaiahGOA.php

Yannis Armaou