Letter, March 24, 2011, Archbishop Demetrios to Metropolitan Isaiah

Moderator's Note: Archbishop Demetrios wrote a letter to Metropolitan Isaiah concerning the situation in Salt Lake City. The text of that letter is cited below; the original may be viewed here.

GREEK ORTHODOX ARCHDIOCESE OFAMERICA THE HOLY EPARCHIAL SYNOD

March 24, 2011
His Eminence Metropolitan Isaiah of Denver
Holy Metropolis of Denver
4550 East Alameda Avenue
Denver, CO 80246

Your Eminence Metropolitan Isaiah, beloved brother in the Lord,

At your request last October and in accordance with the Holy Canons and our Archdiocesan Charter and Regulations, the Holy Eparchial Synod agreed to review an appeal pertaining to the Greek Orthodox Church of Greater Salt Lake City. The Holy Synod in its meeting on March 17, 2011, reached consensus on the following decisions:

1. It is important to clarify that many of the existing misunderstandings and controversies are the result of the now-expired accommodations given to the parish in 1964 (referred to by some as the "1964 Accord"), with respect to the then-current Uniform Parish Regulations. It appears that a number of parishioners mistakenly believe that those accommodations are still in effect. In fact, since 1964, our Archdiocese has received two new Charters from our beloved Ecumenical Patriarchate and new regulations have been adopted by Clergy-Laity Congresses and ratified by the Holy and Sacred Synod of our Ecumenical Patriarchate. During this period, the Salt Lake City parish by having requested and accepted clergy and services from the Archdiocese, placed itself under the jurisdiction of the Archdiocese and, given our Canonical and hierarchical Church structure, bound itself to the Holy Canons and all provisions of the current Archdiocesan Charter and Regulations.

It is our fervent prayer and expectation that, since we have now clarified that the "1964 Accord" is not in effect, the parish's General Assembly and its newly elected parish council will administer the affairs of the parish in accordance with the Holy Canons and current Archdiocesan Regulations. Our Regulations are clear that all parish funds (including those invested at Hightower) must be owned exclusively by the parish and must be under the custodianship of the parish council (subject to the various requirements and controls contained in the Archdiocesan Regulations). The Archdiocese will assist the parish with completing a proper release of the approximately S1.2 million in funds frozen by the HighTower investment firm. At the same time, it is necessary to assure the applicable administrative agencies and all involved that these funds were not stolen or misappropriated.

2. As agreed, the Salt Lake community will remain as one united parish, until such time as the appropriate conditions are in place for the separation into two communities. Therefore, the ecclesiastical charter for Prophet Elias that was issued on April 12. 2010, is to be considered inapplicable and consequently withdrawn. Similarly, the Prophet Elias corporation will be formally dissolved and no separate trade names will be filed with the state of Utah for Holy Trinity and Prophet Elias.

The Holy Eparchial Synod believes that there are long-term spiritual and other benefits with the separation of Holy Trinity and Prophet Elias in the future. It encourages the parish to develop, under the guidance of one unified, elected parish council, long-term strategy and planning committees. These teams of faithful should prayerfully and seriously consider ministry, operational, financial and other issues, in order to help meet the growing and diverse needs of the parishioners and provide greater opportunities for service to God's Holy Church.

3. The parish has an immediate need for an accurate list of stewards which reflects all individuals participating in the life of the parish. In an attempt to reach out to all the faithful the parish should contact those on stewardship rosters for the past several years and encourage them to submit a unified pledge of their time, talent and treasure for 2011, so that they may be considered stewards for the current year and participate in the general assembly voting for the Parish Council and similar activities. The Archdiocese will assist the parish in developing an updated roster and a comprehensive stewardship program. Since at this time the community will not be separated into two entities, there will be only one stewardship pledge form for the parish and all stewardship funds will be centrally administered by the parish council. Once the stewardship roster is developed, the parish will be in a position to hold a General Assembly according to the current Archdiocesan Charter and Regulations.

As stated in the Regulations, serving on the parish council is a ministry. There is a great need for our parish councils, and, indeed, for all parishioners in our communities, to fully understand their roles and obligations as stewards of the Church. Also every parish must make certain that fair and appropriate procedures for parish council elections are followed. Therefore, the legal, finance and stewardship committees of the Archdiocese will be at your disposal to assist the clergy with parish council training and developing a process for a fair and prompt parish council election.

Our Church values all its members and welcomes their ideas and contributions in building up the body of Christ (Eph. 4:12). At this time we ask that all the faithful of the Parish of Greater Salt Lake City come together as brothers and sisters to continue their service in humility and love in the vineyard of our Lord. We expect that they treat each other with respect, live as exemplary Orthodox Christians and respect the Church, the Archdiocese, their elected Metropolitan, the clergy and all the laity. The Holy Eparchial Synod with great love and care urges everyone involved forgiving each other, and abiding by its decisions.

Your Eminence Metropolitan Isaiah, beloved brother in the Lord,

The Holy Synod, of which you are also a most valuable and integral member. affirms your authority as a Shepherd of the Holy Metropolis of Denver, and assures you, that it will firmly be at your side as you kindly implement the Synodal decisions for the benefit of the Greater Salt Lake City Community who are under your Administrative and Pastoral care.
On behalf of the Holy Eparchial Synod, we remain

With deep brotherly love and high esteem,

/s/

+DEMETRIOS Archbishop of America President of the Holy Eparchial Synod

cc.: Member Hierarchs of the Holy Eparchial Synod
Fr. Michael Kouremetis
Fr. Matthew Gilbert
The Parish Council of Holy Trinity Cathedral and Prophet Elias Church
John Johns-Counsel of the Metropolis of Denver
Appelants (sic)

"Facts" Concerning the Salt Lake City Situation - FIVE & SIX

Note: The Metropolitan's "facts" are highlighted.

5. The false rationale that parish funds controlled by individuals of the parish rather than the current parish council can be looked upon as a “local Leadership 100”, such as that of the Archdiocese, is dangerous and can take the organization of the Archdiocese as it is today back to 1931 when then-Archbishop Athenagoras was attempting to unite the Greek Orthodox parishes in America into a canonical, hierarchical structure, in harmony with the teachings and traditions of the Church from the days of the Apostles.

From the Leadership 100 Web site: “The Archbishop Iakovos Leadership 100 Endowment Fund (the "Fund") was established in 1984, for the purpose of seeding and nurturing programs under the National Ministries of the Greek Orthodox Archdiocese and those that advance Orthodoxy and Hellenism.”

From the Hellenic Community Foundation Web site: “The Foundation was formed as the mechanism through which private, corporate, and foundation support is raised and managed for capital projects and programs benefiting the Hellenic community.”

How this entity is so dissimilar, or how it is “dangerous”, or how it can take the organization of the Archdiocese back to some ominously darker time more than a half-century ago is never explained. Why this organization is not harmonious with the teachings and traditions of the Church, yet Leadership 100 is, remains unanswered, thus ignoring the logical dictum, “he who asserts must prove.”

6. The threat of lawsuits by those who claim to be Greek Orthodox Christians against the Archdiocese, the Metropolis or the parish places these individuals in danger of excommunication from the Church and, also, if the observance of the current Uniform Parish Regulations of the Archdiocese of America is deliberately ignored or rejected by such individuals.

And yet, again, it comes to this! When the Metropolitan does not get his own way, he resorts to the “danger of excommunication” threat. Since reason and love do not seem to be the means by which the Church is governed by its hierarchs anymore, fear and exclusion become the weapons of choice. We have acknowledged before that this in an unequal contest - "If you can't dazzle them with brilliance, baffle them with threats of excommunication?"

The majority of the faithful in this community have tried hard to seek reasonable compromises and alternatives, have exhausted every reasonable avenue. To no avail. Time and again, we have tried vainly to discourse with a tone-deaf Parish Council whose members have sold out this community and the legacy of their own forefathers, complicit local clergy and Metropolis, who also dishonor their faith and heritage, and finally, to the Archdiocese, who, it seems either cannot or will not come up with a reasonable solution.

At each turn we have been ignored, rebuffed, lied to, or stalled while our collective legacy is sundered and squandered. Our community is stagnating. Stewards have had their livelihoods and reputations, and those of their families, tarnished. Our “shepherds” and “leaders” have turned friends, koumbaroi, siblings, cousins, parents and in-laws against each other. And, as far as ignoring the “observance of the current UPRs” we have noticed that His Eminence and his minions here constantly cite those supportive of their positions, and conveniently ignore those that do not.

It is quite clear that Lord Acton, yet again, is proven correct. Power corrupts; absolute power corrupts absolutely. It is obvious that having been given excessive power by the Patriarch, through the latest Charter and through the Uniform Parish Regulations, which have provisions designed to scuttle the previously concilliar governance shared by the clergy and laity, there is simply too much temptation to wield this absolute power unkindly and unwisely. The situations in Lowell, Lynn and Salt Lake City are but the latest examples. The lay leadership of the faithful in this country simply rolled over and “hoped for the best”, while any dissenting voices were either removed or silenced at the 2004 Clergy-Laity Congress.

The results have been predictable. Our bishops continue to demonstrate that they will wield this overly vast power, not lovingly, but ruthlessly when they do not get their way. They are the Lord’s Apostolic successors, yet they treat His flock and His Bride, the Church, with cynical disdain because they can. When things finally become too overwhelming, and the laity, finding no palatable alternative, revolts, the bishops resort to threats, claiming the Church solely for themselves. L’eglise, c’est moi!

Would Jesus do this? We doubt it, and that IS a FACT!

"Facts" Concerning the Salt Lake City Situation - THREE & FOUR

Note: The Metropolitan's "facts" are highlighted.

3. The conflict or confusion is intensified because at least two million dollars of parish funds are not under the custodianship of the legal parish council, but under secular entities, eight hundred thousand of which are under the Hellenic Cultural Foundation, whose members do not comprise the legitimate parish council. Article 34, Section 1 of the Uniform Parish Regulations states clearly concerning the custodianship of parish assets.

The only conflict or confusion surrounding these disputed funds has come from the Metropolitan’s acquiescence to the very few who want control of these funds, which are designated for specific purposes. Having witnessed the outrages committed by those who have seized power in this community, we have no doubt that they would and could easily justify a demand for half of them once they engineered their division of this community.

Considering their dismal record of faulty governance, they could borrow against these monies, even if they could not divert the funds. Do we trust them in light of behaviors the past several years? Other sources of confusion are that first the Metropolitan was in favor of the HHC, then the HCF, which was overwhelmingly approved by a highly attended General Assembly, and then pulled his approval when he realized it would hamper the plans of those demanding a split.

We remind the Metropolitan of his words in November 2005 (well after the oft-cited UPRs were adopted):

• "First and foremost it must be stressed that every Greek Orthodox parish is owned by the general membership."
• "All real estate and all revenues belong to the membership."
• "Neither the Archdiocese, nor the Metropolis, NOR ANY OTHER ENTITY can claim title to the revenues and the property of a canonical parish, since each parish is separately incorporated in the city and state in which it exists."
• "This means that in the matter of revenues and property, the general membership makes all the decisions." (emphases added)

He also stated that he would NOT forcibly split this community. Apparently however, he forgot to mention that he would do it secretly and behind our backs.

4. The so-called appeal to the Archdiocese concerning the decision for the recognition of two separate parishes in Salt Lake City is irregular, since each Metropolis is administered by the presiding Metropolitan and not by the Archdiocese. The Archdiocese administered all of the present Metropolises before September 1979 when each entity was considered an Archdiocesan District. However, when the Ecumenical Patriarchate recognized the former districts as autonomous dioceses, and later as metropolises, the sole authority of each metropolis is the presiding Metropolitan. Only if the presiding metropolitan deviates from the Canons of the Church and the Uniform Parish Regulations of the Archdiocese can the Holy Synod enter into the matter for the proper determination or solution.

There are several instances of tortured logic in this “fact”. The Metropolitan claims authority to basically do as he wishes in his Metropolis so long as he does not violate the ARCHDIOCESE Uniform Parish Regulations (obviously a matter of "interpretation") or those elusive, never-cited Canons.

After removing Spyridon as Archbishop of America, the Patriarch did, in fact, grant each Metropolitan vast authority over his own individual Metropolis. Whether they were granted SOLE and unfettered authority is questionable.

The Archbishop is “first among equals” here in America. Theoretically at least, he then presides to some degree over the Metropolitans. It was Archbishop Demetrios who issued the charter to the conspirators at Prophet Elias (only ONE of whom was an APPOINTED parish council member). This charter was obtained under secrecy. Its existence was kept secret for over half a year. We contend this was done under false pretenses insofar as the information given to the Archbishop at the time the charter was requested from him. Certainly Archbishop Demetrios is NOW aware that there NEVER was a General Assembly to even DISCUSS, let alone approve, dividing our community or its properties – clearly a violation of those oft-cited UPRs.

Aside from the deception involved, the situation begs the question: If the Metropolitan truly has total, unfettered authority, why was the Archbishop’s grant of a charter for a separate church required? He must then have some authority over the Metropolises.

The Metropolitan seeks to have it both ways, on the one hand he demands complete obedience on the laity’s part to the UPRs of the Archdiocese, though not necessarily on his part or on the part of his cohorts here. Yet, on the other hand, he claims he doesn’t answer to the Archdiocese!

"Facts" Concerning the Salt Lake City Situation - ONE & TWO

Note: The Metropolitan's "facts" are highlighted.

1. The present organizational structure of the Community is an anomaly and is not covered by the Uniform Parish Regulations of the Archdiocese.


It is in no way the fault of this unique, and not anomalous (to the Metropolitan's mind), community that the recent UPRs of the ARCHDIOCESE (there is, by the way, a similar situation to ours in the Archdiocesan District) were passed without proper representation and proper CONSIDERATION for the needs of ALL concerned. (Yes, we know that the authors of the UPRs, who sold the laity out COMPLETELY, addressed these problems in the usual cavalier way of banana republics - by telling us we were not ALLOWED to object whether we were represented or not.)

Based on this “fact”, the Metropolitan, along with a small minority in this community, seeks to:

• rescind the expressed wishes of the founders of this community, who put procedures in place designed to maintain unity in a unique religious and secular situation; 
• demand HALF this community's assets for a minority of less than 15% as measured by THEIR OWN SURVEY, with questions that they themselves composed; when the numbers didn't meet their expectations, they sought a back-door route, continuing to do so in spite of growing opposition to this action;
• brush aside civil property matters with regard to this community’s collectively owned assets;
• ignore the wishes of the overwhelming majority of faithful stewards in this community, who steadfastly honor the intent and sacrifices of their ancestors.

2. The article which most closely identifies with correcting the Salt Lake City matter, which has two houses of worship under one parish council, is found in the Uniform Parish Regulations of the Archdiocese in Article 23, which states that a parish shall have only one church edifice. This article alludes to the administrative structure of a parish, as well as the canonical and spiritual.

We don’t need or want this sort of “correcting”. Again, this community is unique; this fact was recognized by discerning bishops in decades prior, and should be so decades hence, until such time as this community chooses, with the proper MAJORITY, to follow the established local procedures for such action.

The administrative structure of this parish had worked quite well until the clergy, under these "new rules" tried to stifle the voice of the majority with regard to governance. They did so in order to satisfy their overarching need for control, and to satisfy the insular ambitions of the very few. Insofar as “the canonical and spiritual”, yet again the Metropolitan alludes to canons never cited.

Finally, we would ask what the Metropolitan means by asserting (again, with no proof) that there has been spiritual impairment in this community for the previous 100 years? Is the Metropolitan implying that our parents, grandparents and great-grandparents - those brave, pious souls who gave so much to the Church - were and are spiritually impaired?

Commentary
By: Nick J. Colessides
March 14, 2011

THE ARROGANCE OF INCOMPETENCE
(Or how the Archbishop and the Holy
Eparchial Synod were thrown under the bus)

The Prophet Elias Church [not “Parish”] Proistameno worked feverishly last Thursday and personally supervised and mailed a letter penned by the Denver Metropolitan, in January 2011. It is titled “Facts Pertaining to the Salt Lake City Situation.” There will be 1,087 local lucky parishioners/recipients of the letter.

In paragraph 4 of his letter to the Holy Eparchial Synod and the Archbishop of America, the Denver Metropolitan is letting us know that he holds “King’s X” over our spiritual and worldly lives.

The Denver Metropolitan has mistaken his appointment as a Metropolitan to that of a king. He confuses his Bishop’s Mitre with a king’s crown; however, no one has celebrated his coronation. He confuses his liturgical robes with imperial robes. He needs to know that the emoluments [and Offikia] of the Metropolitan’s Office are like perfume; they are supposed to be smelled not swallowed.

The Prophet Elias Church Proistameno follows him. He was appointed as “εφημέριος;” he earned the right to become “εφήμερος.” He has earned the right to have achieved the distinction of becoming irrelevant to the spiritual lives of the parishioners of our parish.

Those who forget to learn from history are condemned to repeat the mistakes of the past.

The arrogance of incompetence. Serfdom was abolished about 400 years ago; the Constitutional liberties of the Magna Carta were adopted in the United States almost 250 years ago. The Denver Metropolitan’s favorite ploy is to threaten excommunication. He forgets that the Catholic “Holy [Spanish] Inquisition” was abolished almost 700 years ago.

One wonders about the fact that over the last decade our community has paid to the Denver Metropolitan about one and a half million dollars. What benefit did our community receive from the Denver Metropolitan ??

It is time that the Denver Metropolitan get in touch with reality. It is time for the Marine to lay down his sword and retire; he should be asking for forgiveness for his illusion of grandeur. And, wherever he goes, to take with him the Prophet Elias Church Proistameno.

T. P. M. G.

Φωνή λαού, οργή Θεού. Remember Egypt.

Kali Sarakosti.

Too Good Not to Be Its Own Blog Article!

Moderator's note: Jim Sefandonakis sent this in as a response to the previous blog article, ...The Decline of Filotimo. We thought it was a well-needed touch of levity, and, as such, it deserved its own space.

While true our community has witnessed concerning changes over the last decade, one of the most difficult things to swallow is the coffee served up during social hour.

Where are our priorities? Will we drink anything the church hands us to drink?

Sure we need church upgrades like a new dome and past due bills need to be paid. In fact, some of these concerns can cause us to lose sight of what really matters, like a good cup of coffee that does not leave a bad taste in our mouth.

Years ago actual coffee grounds were perked and a half decent cup of coffee could be found after church. It was good coffee back then. It was coffee that we enjoyed drinking because we were drinking it as one community. But the coffee today? Search high and low, you will not find one person that likes what is being served up.

So I think the time has come for a new coffee maker. I'm talking about a chrome and brass Italian espresso machine that we can all be proud of. A machine that keeps us from sneaking out early from church to visit the Starbucks just down the street. We need this coffee maker and we need it yesterday. We can even call it our Filotimo coffee maker.

But how will we pay for this new machine when so many of us are reluctant to contribute funds to a church that has been serving us bad coffee for so long? I for one would give much more to my church if I knew the money that I gave them was being used for good things. I don't have an unlimited pocket book so when I do give I hope the money is used wisely. But now I am not even being told what they are doing with our funds. They won't let us vote for a board or allow us to have a general assembly. As far as I know they are building secret rooms with wires running in and out of them. Does anyone know other than a very small handful of people how our money is being managed? I don't have a clue what is going on because no one is telling anybody anything. So until we make right these problems, not very many people are going to hand over a check to an organization that keeps us in the dark on how they spend our money. Looks like it will be a long time before we get a new coffee maker, and we will just keep drinking cup after cup of the same old thing.

See you at Starbucks.

- Jim Sefandonakis

The True Costs of a Lost Decade: The Decline of "Filotimo"

We have often outlined on this site the lost "opportunity costs" in this dismal period in our community's history. For nearly a decade, we have witnessed overarching clerical control, aided and abetted by an unquestioning, cherry-picked lay "leadership". We have seen, first-hand, what this lost decade has done to this once-vibrant community.

During this time, our community's faithful have witnessed:

• missed opportunities for badly needed church upgrades and expansion
• ongoing and pernicious squabbles that have put worthwhile projects on hold
• unilateral re-prioritization of projects to suit the needs and wishes of the few
• gross negligence in governance - including tax penalties and liens
• an audit revealing faulty accounting and operational practices
• resignations of parish council members under the cloud of conspiracy and ethics issues
• bullying by the hierarchy (using the sacred), and priests and parish council members (using the profane) against faithful, loyal stewards of several DECADES' standing
• dismissals of entire boards, and/or individual board members
• removal of stewards from ballots to ensure only certain individuals will be on the parish council (native Greek speakers need not apply!)
• capricious and arbitrary ecclesiastical sanctions for specious reasons, without benefit of hearing
• deliberate action to denigrate and cause harm to the reputations and livelihoods of outstanding stewards in the community
• stewardship declines
• dysfunction, confusion, sadness, frustration, outrage, apathy

This caustic situation has been foisted upon us as a deliberate and calculated tactic to maintain absolute control by the very few and on their SOLE behalf to divide us. This, in spite of the FACT that the great majority of us DO NOT WISH TO BE DIVIDED. This (mis)administration's own survey demonstrated this FACT quite clearly.

Despite what their own numbers tell them and us, we are continually witnessing that which is not so easily measured - the depth of the human costs - the strained relationships - between parents, children, in-laws, siblings, cousins, koumbaroi, friends - that will take years to mend, if they mend at all.

Clergy are, we are told, "men of God." We would posit that to be "a man of God", you first have to be A MAN, and a GOOD man at that! To be a good man is to be a good husband, a good father, a good son, a good brother, a good friend. A good man loves the Lord, loves his spouse, loves his family, loves his friends. A good man is not just an observant Christian, more than that, he is an ethical Christian. A good man stands for what is right, despite the cost. A good priest, married or not, must go yet further and love his flock, exemplified by Jesus' love for His Church and for mankind. No professed MAN of God should ever foster, condone, or seek to excuse the situation that pits a community's members against each other. Yet, inexplicably, our clergy, our shepherds (lower and higher), have done so and continue to do so. A good man, and therefore a good clergyman, has "filotimo".

"Filotimo!" That most untranslatable of Greek words! Loosely, it means the honoring of friends, but more so, it denotes one who is a friend of HONOR! No one single word in the English language can describe it. It is an attribute of character described by the Hellenes that is very much in line with Christian love, Christian compassion, Christian empathy and Christian humility. It is a trait we ought to strive for in our reflections during this Lenten season.

Kali Sarakosti s'olous,

- Barbara Billinis Colessides

Παντα υποχρεοι - Always Obliged

Θερμες ευχαριστιες στον προισταμενο της κοινοτητας μας πατηρ Κουρεμετη για τον
υπερμετρο ζηλο που επεδειξε να φερει εις περας την δυσκολον αποστολη της ταχυδρομησης επιστολης
απο το Μητροπολιτη Ησαια!

Το γοργον και χαριν εχει.
Τα ρασα δε κανουν το παππα.

Γιαννης Αρμαου

****************

Warmest thanks and appreciation to the Proistamenos (of-Prophet-Elias-only) Kouremetis for the immeasurable zeal he has shown in sending us and delivering to us, with some measure of difficulty, the message via "snail mail" from Metropolitan Isaiah.

There is virtue in quick decisions.
The cassock does not make the priest.

Yannis Armaou

Define Sermon

Congratulations to all the children of Holy Trinity and Prophet Elias Greek Orthodox Churches of Greater Salt Lake City, who participated in the Oratorical festival. Those who will participate in the Metropolis competition will do so as members of the Greek Orthodox Church of Greater Salt Lake and not from the "Prophet Elias parish" as was mistakenly announced today by the proistameno of Prophet Elias only.

A good sermon can go a long way in setting the tone for the upcoming week. It is an opportunity for the clergy to connect with their flock and inspire them. Lately, the proistameno of Prophet Elias only has taken the liberty of turning the sermon into an question and answer session.  Here are some highlights from his  "sermon" today:

• He explained how we have a new parish council.  Our question is:  Is this parish council legal?  We believe it is NOT.  
• He explained how the Prophet Elias "parish" nominees were sworn in but the Holy Trinity "parish" nominees refused to be sworn in.  Our question is:  When was the split finalized making two parishes?
• He unsuccessfully tried to explain how the current "parish council" came to be.  What he didn't explain is that one "member" was not part of the initial interim parish council and therefore in violation of the directive of the metropolitan.

After concluding with the mundane, he asked if there were any questions.  Seeing none he was convinced that everyone understood the state of affairs.  He did happen to mention that those with questions will post them to the blog or talk about them at Einstein's.  (Glad we could be of service)

It might benefit Fr. Kouremetis to review the linked Protocol from the metropolitan which states in part: "In this light, I exhort each of you who are pastors to ensure that the sermon or homily  in the Divine Liturgy is always focused on the readings given to us by the Church for our edification and is invariably in accord with the Apostolic tradition of our faith." http://www.denver.goarch.org/protocols/1996-Protocols/protocol-96-08.html

For the record, the Gospel reading today was from Matthew 6:14-21

A Parishioner's Response to the Formation of a "New" Parish Council

I guess they forgot to send us a ballot and we missed the election. Funny, I don't even remember having the opportunity to place people I believe in on the ballot. As a matter of fact, I don't even remember being given notice of a general assembly where we are supposed to openly discuss potential council members, hold elections, and decide the trivial matters such as the finances and the future of our community.

Even stranger than all of this, I do remember being told where and how to send my stewardship check. I do recall being told that if I didn't follow the properly approved methods that I would not be deemed a steward of our church and as a punishment would not be able to attend these imaginary meetings and vote for this imaginary parish council.

I guess I will just have to send an imaginary check, on an imaginary approved card and pretend that I am a steward. I think I will even add a couple of imaginary digits to the end of it so that I can feel real good about my commitments.

After all what do I really have to lose?

- Dean J. Shilaos

Secret Deals - Byzantine Machinations

The Conspiracy Theorist Will Love it!

And, suddenly the truth is known.

The 6 individuals who resigned on February 25, 2011, had a private deal to serve until February 28, 2011. They were not the thinkers that we thought they were, when appointed to those positions. I guess it must have been done as a favor to the Denver Metropolitan and Fr. Kouremetis.

I suppose the parishioners are not worthy to know any particulars; ... no one told us.

What were the 6 promised? Who brokered the deal?? Were there any minutes kept about the secret deal??? Is the extension legal either under the UPRs or the State By-Laws ????

The Denver Metropolitan’s October 6, 2010, letter ordering the split did not reference any extension of service by the 6. I am thinking that our Appeal to the Holy Eparchial Synod intervened and he had to change course. ... but of course the Denver Metropolitan did not adhere the admonition “all parties must refrain” part of the Chief Secretary of the Holy Eparchial Synod’s letter anyway. Loose cannons on deck.

The Denver Metropolitan and Fr. Kouremetis are enjoying running things Rambo-style yet again. Fr. Matthew just follows. None of them have shown any respect toward either substance or process. No respect for their parishioners. Yet, what does one expect?

Neither the UPRs nor the State filed By-laws permit the extension of any term of any member of the Board of Trustees; it cannot be done by either the Denver Metropolitan or his anointed clergymen Fr. Kouremetis or Fr. Gilbert; the 6 are not permitted sua sponte to have their own term extended.

The 2 have resigned first; and the 6 resigned on Sunday. Today another one resigned... Only 6 left. This corporation has been left without a quorum to transact any business.

NOTICE IS HEREBY GIVEN that if one cent is spent for any purpose whatsoever, from and after March 1, 2011, from the GOCGSL funds, I will make sure that whoever spends any money, the funds so expended illegally, unlawfully, and ultra vires, will be paid back from his/her own pocket. This a new cause of action in addition to all the illegal expenditures made by the appointees from and after January 1, 2011.

Enough is enough. How long does anyone think that we should be subjected to such an outrage? Can we endure any longer???

People, lawyer up!

Best regards,

/s/

Nick J. Colessides

* * * * * * * * * * * * * * * * * *
ERRATUM: Mr. Colessides has asked the blog moderators to add the following:

Mr. Steve Simos, a former member of the Parish Council called me earlier this afternoon (March 2, 2011) and reminded me of my error in this Blog piece. He took issue with my conspiracy theory assertion because he reminded me that the disclosure about the extended term of service, was contained in the SECOND FREQUENTLY ASKED QUESTION; it was thus disclosed to the entire community on December 8, 2010. Mr. Simos is correct. My apologies to all and my thanks and appreciation to Mr. Simos for giving me an opportunity to correct the record.

The uncontested point nevertheless remains that NO PERSON (whether clergy or not) HAS THE POWER TO EXTEND ANY PERSON’S TERM OF OFFICE, UNLESS IT IS SO PROVIDED IN THE CONSTITUENT DOCUMENTS OF THE LEGAL ENTITY.

Nick J. Colessides

* * * * * * * * * * * * * * * * * *

ONE COMMUNITY ONE CARD !

 In today's email from the parish council.....
"As the Parish Council has repeatedly stated, the two cards are being used for one purpose and one purpose only: to understand which church (or churches) members of the combined parish will choose to identify with in the event that two separate parishes are ultimately established. "

What is it that the hand picked parish council can not understand?

• That we will not and do not want to split?

• That 87% said no to split in 2007?

• We choose BOTH churches!

• That united we stand?

One card for BOTH churches!

PEOPLE DO NOT PLEDGE TO COLOR CARDS!
PURE WHITE IS THE COLOR!

Yannis Armaou

NEITHER BLUE, NOR YELLOW! (There is ONLY ONE COMMUNITY !!!)

Dear Friends,

I have reread the rejection letter (of my stewardship) mailed to me on February 9, 2011.  I agree with the provisions of the 1974 Amended Articles of Incorporation.  The Bylaws bear my signature since, at the time, I happened to be the secretary of the State-chartered Corporation.  My stewardship cheque written on January 23, 2011, was made payable to the order of:  Greek Orthodox Church of Greater Salt Lake. 

After it was deposited into the rightful account and cashed, the Parish Council returned to me a cashier’s cheque, payable by Zions Bank,;  the remitter is shown on the cashier’s cheque (No.: 1395473) as “Greek Orthodox Church of GSL.”

The accompanying rejection letter states that it (the cheque) is being returned to me because it does not conform to the “form” as designed by the Parish Council.  It certainly is not either my fault, or any other parishioner’s fault to whom his/her stewardship was returned, if the Parish Council cannot design the proper form.

Let’s look at the facts:

• The only existing and validly subsisting corporation is the entity known as The Greek Orthodox Church of Greater Salt Lake, the GOCGSL.  That is the only corporation which can accept money from the stewards of the Corporation.  It is the only corporate entity that can accept tax deductible offerings. 

• The pledge forms referenced in and authorized by ARTICLE VI-PARISHIONERS, By-laws 3, sub section b, direct that payment must be made “… to cover the needs of the Church … ;” payments must be made to the State of Utah chartered corporation, i.e., GOCGSL It is the only entity which HAS ADOPTED AND IS GOVERNED BY THESE BY-LAWS.  

• The Parish Council cannot subvert the By-laws by substituting the names of each of the two churches as the payees;  the pledged money belongs NOT TO THE METROPOLITAN; NOT TO THE CLERGY;  NOT TO THE ARCHBISHOP; NOT TO THE PARISH COUNCIL.  IT ONLY BELONGS TO THE GOCGSLC AND NO ONE ELSE. And most importantly it is the only organization that has enjoyed the status of an IRS approved section 501 (c)(3), and where we the parishioners can make our tax deductible contributions. 

• Neither the Holy Trinity Cathedral nor the Prophet Elias Church are legal entities cognizable at law, and neither is capable of accepting tax deductible funds.  Are the promoters of this silly idea (Blue/Yellow fiasco) trying to make us break the IRS law???

• The state chartered corporation, the GOCGSL, DOES NOT AUTHORIZE PLEDGES TO BE MADE TO EITHER THE “Holy Trinity Cathedral” or the Prophet Elias Church.  NEITHER OF THESE TWO entities are authorized to, NOR are capable of, receiving tax deductible pledged funds.

Dear Parishioners: no one can make you use the Blue/Yellow forms.  Stick to your guns.  Whatever you wish to donate, donate to the GOCGSL, and make your stewardship pledge payable to the GOCGSL.   

Think about it:  What is the motivation of those who try to divert your money to another entity???

Any party who is assisting with or conspiring to divert the pledged funds from its rightful owner the GOCGSL, to the individual churches shall be held accountable.

TO ALL PARISHIONERS:  PLEASE DO NOT SIGN ANY PLEDGE FORMS WHICH DIVERT FUNDS FROM THE Greek Orthodox Church of Greater Salt Lake.  Please do not get in the trap; you should not recognize nor legitimize the Blue/Yellow forms.

Best regards,

/s/

Nick J. Colessides
Attorney at law
466 South 400 East, Suite 100
Salt Lake City, Utah 84111-3325

Voice:  801/521-4441
Fax:      801/521-4452
Email:  nick@nickjcolessides.com

The Community of Lynn, Massachusetts Makes History

Note: translated from the Greek (see previous blog) - an extraordinary analysis by Theodore Kalmoukos, National Herald - Feb 18, 2011

The events that took place of late in the community of St. George of Lynn, Massachusetts regarding the disputed subject of its annual contribution to the Archdiocese, undoubtedly exposes conditions and/or situations that are truly revealing.

There are certainly circumstances that are occurring and that are scarring our ecclesiastical life, not anymore in a local, consequently limited setting, but in a broader dimension, the results of which are becoming more evident with the passage of time. It could be said without any hesitation that Lynn, Massachusetts is making history, and, at the same time, history is writing itself.

The climax of this situation was the special general assembly that took place the evening of February 16th, and about which The National Herald wrote in detail in yesterday’s edition.

In other words, the point in question is what many parishes, priests and Parish Councils are experiencing and discussing throughout America, and, of course, in the New England states, which is the burdensome pressure of the continual increase of their annual contribution to the Archdiocese. As such, the community of Lynn decided to resist by setting a limit and an end to the constant demands of its own Metropolis, which was and is using scare tactics, such as the salvific sacraments of the Church, in contradiction to the Church’s own nature and mission.

The stated and heard arguments from last Wednesday evening in Lynn, which disseminated like lightning to all communities across America, ought to have made all those responsible for our ecclesiastical life not simply to be uneasy, since all potential consequences of a threatened breach were included, but to have relented decently and quietly.

The message of the divine and honorable people of Lynn is clearly that the spending of our offering in order to provide excessive resource in the name of Protestant-style “ministries” has ended, as if the parishioners do not see that they derive a small-to-none benefit from the notorious "ministries". The essential message is that the more money the various communities send to the Archdiocese, the more is returned to local metropolises. The rest is simply empty rhetoric.

The mention of the regulations (UPRs) and Clergy-Laity decisions offers the impression of idle talk, because all clergy and laity know well the methodologies, processes and fabrications that the delegates are prevailed upon to ratify by voice.

Lynn’s case is representative of the silence in the face of the continuous oppression that has existed, a situation that has prevailed along with anxiety among many communities throughout the country, and whose members have now begun breathing again and are starting to see things differently.

The conclusion to be drawn from Lynn’s Special General Assembly is that its blessed people of God, realizing that they could not turn to any other avenue or hope for solution, have resorted to their own strength and will. In their free expression of opinion and volition, they have ignored the hierarchical structure of the Church, since they realized that such a structure did not work paternally and with total and full love on their behalf. To the contrary, the church has sought to impose its feudalistic and mandatory fee upon them, and did not hesitate to exploit even its sacraments that are considered the ways and means of divine grace to salvation.

The meaning and concept of the church does not exist anymore. The growing distinction of what the church is, from what it is not, has begun to gain ground. Even those who were in “deep sleep” until yesterday, for reasons such as having shown respect to clergy, or because of public reverence, have awakened recently, and now they say “enough is enough, up to this point and no further.” No church member ever refused to give generously to the church on a local or national level. The problem begins when the pride and intelligence of the people have been insulted. Even those unfamiliar regarding clergymen’s lives understand that all clergy, regardless of rank are “servants” of the people that pay them handsomely in order to pray for them, and not to oppress them.

The times are now roaring and what ought to prevail are efforts to settle everything down and not to try to lash out, as would a cornered, terrified lion.

February 18, 2011

Η κοινότητα του Λιν γράφει ιστορία

Note: for our Greek readers - an extraordinary analysis by Theodore Kalmoukos, National Herald - Feb 18, 2011

Aνάλυση του Θεόδωρου Καλμούκου

Τα όσα διαμείβονται τον τελευταίο καιρό στην κοινότητα του Αγίου Γεωργίου του Λιν της Μασαχουσέτης, με επίμαχο θέμα την ετήσια συνεισφορά της κοινότητας προς την Αρχιεπισκοπή, είναι αναμφίβολα ενδιαφέροντα και αποκαλυπτικά πολλών πραγμάτων και καταστάσεων.

Είναι σίγουρα πράγματα πρωτόγνωρα τα όσα συμβαίνουν τα οποία σημαδεύουν τον εκκλησιαστικό μας βίο όχι πλέον σε τοπικό και άρα περιορισμένο και περιοριστικό επίπεδο, αλλά σε ευρύτερη διάσταση, τα αποτελέσματα των οποίων θα καταστούν φανερά με την πάροδο του χρόνου. Θα μπορούσε κάποιος αβασάνιστα να πει ότι το Λιν της Μασαχουσέτης γράφει ιστορία και συνάμα το γράφει η ιστορία.

Αποκορύφωμα ήταν η γενική συνέλευση το βράδυ της Τετάρτης 16 Φεβρουαρίου για την οποία ο «Εθνικός Κήρυξ» έγραψε λεπτομερώς στη χτεσινή του έκδοση.

Μ’ άλλα λόγια, γι’ αυτό που πλείστες όσες κοινότητες, ιερείς και κοινοτικά συμβούλια βιώνουν και συζητούν ανά την Αμερική και σίγουρα στη Νέα Αγγλία, δηλαδή τη φορτική πίεση της διαρκούς αύξησης της ετήσιας συνεισφοράς τους προς την Αρχιεπισκοπή, η κοινότητα του Λιν αποφάσισε να αντισταθεί θέτοντας ένα μέτρο κι ένα όριο στη διαρκή επαιτεία από μέρους της Μητρόπολης, χρησιμοποιώντας ως μοχλό πίεσης ακόμα και τα σωστικά μυστήρια της Εκκλησίας, γεγονός αναιρετικό της ίδιας της φύσης και της αποστολής της Εκκλησίας.

Τα όσα ελέχθησαν και ακούσθηκαν στο Λιν και διαδόθηκαν αστραπιαίως στις κοινότητες ανά την Αμερική, όφειλαν να είχαν κάνει τους υπεύθυνους του εκκλησιαστικού μας βίου όχι απλώς να ανησυχήσουν αφού συναθροίζονται όλα τα στοιχεία και οι δυναμικές ενός επαπειλούμενου χάσματος, αλλά να είχαν απέλθει ευσχημόνως προς εφησυχασμό.

Το μήνυμα του ένθεου και φιλότιμου ομογενειακού μας λαού του Λιν, είναι ευκρινές πέρα για πέρα πως μέχρι εδώ ήταν η άντληση του οβολού μας προς πορισμό και τρυφηλή ζωή εν ονόματι του μύθου των λεγόμενων «διακονιών» ή ministries επί το Προτεσταντικότερο, λες και οι άνθρωποι δεν βλέπουν ότι ελάχιστη έως μηδενική ευεργεσία αποκομίζει η τοπική τους εκκλησία, η κοινότητα δηλαδή, από αυτές τις διαβόητες διακονίες. Το ουσιαστικό μυστικό είναι πως όσα πιο πολλά χρήματα στέλνουν οι κοινότητες στην Αρχιεπισκοπή, τόσο περισσότερα επιστρέφουν στην τοπική Μητρόπολη, τα υπόλοιπα είναι απλά κενές ρητορείες.
Η δε επίκληση των κανονισμών και αποφάσεων των Κληρικολαϊκών Συνελεύσεων, φαντάζει ωσεί λήρος διότι κληρικοί και λαϊκοί γνωρίζουν καλώς τις μεθοδείες και τα προκατασκευάσματά τους που απλώς καλούνται οι σύνεδροι να επικυρώσουν δια βοής.
Η περίπτωση του Λιν είναι αντιπροσωπευτική της σιωπηρής, λόγω καταπίεσης, κατάστασης και αγωνίας που επικρατεί σε πλείστες όσες κοινότητες, οι οποίες τώρα ανάσαναν και άρχισαν να βλέπουν τα πράγματα με άλλο μάτι και προσέγγιση.

Το συμπέρασμα που βγαίνει από τη γενική συνέλευση του Λιν είναι ότι οι άνθρωποι, ο λαός του Θεού ο ευλογημένος, αφού συνειδητοποίησε πως δεν είχε πουθενά και σε κανέναν να στραφεί και να ελπίσει, κατάφυγε στη δική του δύναμη και δυναμική. Στην ελεύθερη έκφραση της γνώμης και θέλησής του, αγνοώντας την ιεραρχική δομή της Εκκλησίας επειδή κατάλαβε ότι δεν λειτουργούσε ως πατρότητα και αγαπητικότητα, αλλά ως ένα καταναγκαστικό φέουδο που δεν δίστασε να εκμεταλλευτεί ακόμα και τα μυστήρια που είναι τα μέσα και οι αγωγοί της Θείας Χάριτος προς σωτηρία.

Η έννοια της Εκκλησίας εξέλιπε. Η υποψία γι’ αυτό που είναι Εκκλησία, από αυτό που δεν είναι αρχίζει να κερδίζει έδαφος, αφού κάποτε ξυπνούν και οι μέχρι χτες «υπνώττοντες» είτε λόγω σεβασμού σε σχήματα και προσχήματα, είτε λόγω έμφυτης λαϊκής ευσέβειας εγκυστωμένης στα τρίσβαθα της ψυχής τους και τώρα λένε μέχρι εδώ και μη παρέκει. Ουδείς ομογενής αρνήθηκε ποτέ να συνδράμει στην Εκκλησία σε τοπικό ή εθνικό επίπεδο. Εκεί που αρχίζει το πρόβλημα είναι όταν προσβάλλεται το φιλότιμο των ανθρώπων και η νοημοσύνη τους, διότι και οι πλέον αδαείς περί τον εκκλησιαστικό βίο κατανοούν ότι οι κληρικοί κάθε βαθμού είναι «υπάλληλοι» του λαού, ο οποίος τους πληρώνει και μάλιστα αδρά για να προσεύχονται, κι όχι να τον δυναστεύουν.

Οι καιροί μας βοούν, κι αυτό που προέχει είναι η καταλλαγή πάντων, κι όχι η επίδειξη ενός τρομαγμένου λεονταρισμού.

Φεβρουάριος 18, 2011

OF MEN, NOT MICE (ΠΕΡΙ ANTPEΣ, ΚΑΙ ΟΧΙ ΠΟΝΤΙΚΙΑ)

Below is a letter sent out by the Proistamenos and Parish Council in Lynn, Massachusetts to the parishioners of St. George Greek Orthodox Church. It is highly instructive as to what kind of fortitude a flock should expect from its shepherd, and from those chosen to represent the parish. AXIOI!

Παρακατω ειναι γραμμα που εστελε o Προισταμενος, μαζι με το συμβουλειο της κοινοτητας του Λυνν, ΜΑ. Ειναι υπεροχο παραδειγμα το πως πρεπει να φερθει ενας παππας και ενα Κοινοτικο Συμβουλειο απεναντι στους ενοριτες τους. ΑΞΙΟΙ!

*** A follow-up on these ongoing events is provided at the end of this blog article***

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

January 31, 2011

Dear Parishioners:

Your beloved St. George Church is in a crisis situation and needs your help! All members of the St. George community should plan on attending a Special General Assembly that could ultimately determine our future direction on Wednesday, February 16, 2011 at 7:00 p.m., Snow Day Thursday, February, 17, 2011.

As you may know the Archdiocese has demanded an assessment against our church that your parish council has determined is unreasonable, unfair & unaffordable. Over the past two years the amount demanded from St. George has increased by 27%. In these difficult economic times and faced with diminishing revenues, the parish council is trying to balance the needs of the community with its obligations to the Archdiocese. In a unanimous decision held with a quorum, your parish council voted that the community needs outweigh the needs of the Archdiocese. However it is ultimately the St. George community itself that needs to voice their opinions so we can stand united.

The issues are as follows: The Metropolis is demanding $20,000 in past due 2010 payments and an additional $88,000 in 2011. They base their assessment on a percentage of parish expenses applied against overall Archdiocese expenses. We feel the formula is a flawed methodology that unfairly penalizes our parish. Our failure to meet their demands to-date has resulted in punitive measures that the Metropolis has taken against us, our priest and our Church. Your parish council has remained firm that our annual commitment will not exceed our budgeted $68,000.

The agenda at the Special General Assembly and the choices we need to make are straightforward. Do you agree with us that our assessment as we have budgeted is sufficient or not? The agenda items you need to consider are:

1.) I agree that a $68,000 budgeted assessment is sufficient, and do not authorize any additional payments to the Metropolis.

Consequence: Further punitive measures, possible removal of all parish council members, possible replacement of priest by Metropolis, Sacraments (weddings, baptisms) may not be performed.

2.) I disagree, and feel we should pay the entire amount the Metropolis is seeking.

Consequence: Immediate across the board increase in all minimum stewardship commitments to twice their current levels, elimination of certain Church programs, failure to meet approved 2011 budget, possible temporary closure of Church to save funds.

The issues are critical and the future of your Church is at stake. Further details will be provided at the General Assembly. Your attendance is mandatory if you want to save our Church. Reminder- you must be a member in Good Standing for 2010 to vote. Please send in your stewardship today!

Sincerely,

Rev. Fr. George D. Tsoukalas, Protopresbyter

John Meklis, Parish Council President

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

Ιανουαριου 31, 2011

Αγαπητοί Ενορίτες:

Η εκκλησία μας του Αγίου Γεωργίου βρίσκεται σε μία κρίσιμη κατάσταση και χρειάζεται την βοήθειά σας. Ολα τα μέλη της κοινότητας πρέπει να παρευρεθούν στην ΄Εκτακτη Γενική Συνέλευση που θα γίνει την Τετάρτη, 16 Φεβρουαρίου στις 7 μ.μ., εαν χιονίσει η Συνέλευση θα γινει την Πέμπτη, 17 Φεβρουαρίου, απο την έκβαση της οποίας θα εξαρτηθεί το μέλλον της κοινότητας.

Οπως ίσως ήδη γνωρίζετε, η Αρχιεπισκοπή απαιτεί ένα καθορισμένο ποσόν από την κοινότητά μας που το Συμβούλιο θεωρεί ότι είναι παράλογο, άδικο και μη εφικτό. Για τα δύο τελευταία χρόνια, το ποσόν που απαιτείται από την κοινότητα, έχει αυξηθεί κατά 27%. Σε αυτές τις δύσκολες οικονομικές καταστάσεις και αντιμέτωποι με μειωμένες εισπραξεις, τα μέλη του Συμβουλιου προσπαθούν να ισορροπήσουν τις ανάγκες της κοινότητας με τις υποχρεώσεις προς την Αρχιεπισκοπή. Το Συμβούλιο, με μία ομόφωνη απόφαση η οποία ελήφθη με απαρτία των μελών, ψήφισε ότι οι ανάγκες της κοινότητας υπερτερούν της υποχρέωσης προς την Αρχιεπισκοπή. Αλλά πρέπει όλα τα μέλη να εκφράσουν την γνώμη τους ούτως ώστε να παρουσιαστούμε ενωμένοι.

Τα θέματα είναι ως ακολούθως: Η Μητρόπολη απαιτεί $20,000 για καθυστερημένη εισφορά για το 2010 και επί πλέον $88,000 για το 2011. Βασίζουν την οικονομική εκτίμησή τους σε ένα ποσοστό των εξόδων της κοινότητας συγκρινόμενη με τα γενικά έξοδα της Αρχιεπισκοπής. Αισθανόμαστε ότι αυτό το σχέδιο είναι μία εσφαλμένη μεθολογία που τιμωρεί την κοινότητά μας. Αποτέλεσμα μη ανταπόκρισής μας προς τις απαιτήσεις τους είναι κυρώσεις εναντίον της κοινότητας, του ιερέα μας και της εκκλησίας μας. Το Συμβούλιο παραμένει σταθερό στην απόφαση ότι η ετήσια εισφορά μας στην Αρχιεπεισκοπή δεν θα υπερβεί τις $68,000 του προυπολογισμού.

Τα θέματα που θα συζητηθούν στην ΄Εκτακτη Γενική Συνέλευση και οι επιλογές που θα κάνουμε είναι απλά: Συμφωνείτε ότι το εκτιμητέο ποσόν όπως το έχουμε προυπολογίσει είναι ικανοποιητικό ή όχι. Πρέπει να λάβετε υπ’όψην τα εξής:

1) Συμφωνώ ότι το ποσόν είναι ικανοποιητικό και δεν εξουσιοδοτώ επιπλέον εισφορά στην Αρχιεπισκοπή.
Επιπτώσεις: Περισσότερα μέτρα τιμωρίας, πιθανή απομάκρυνση όλων των μελών του Συμβουλίου, πιθανή αντικατάσταση του ιερέα από την Μητρόπολη και μη τέλεση Μυστηρίων (Γάμοι, Βαπτίσεις)

2) Δεν συμφωνώ και νομίζω ότι πρέπει να πληρώσουμε όλο το ποσόν που ζητά η Μητρόπολη.
Επιπτώσεις: Αύξηση στο διπλάσιο της ελάχιστης ετήσιας συνδρομής, κατάργηση ορισμένων προγραμμάτων της εκκλησίας, πρόβλημα να ανταποκρισθούμε στον οικονομικό προυπολογισμό για το 2011 και πιθανόν προσωρινό κλείσιμο της εκκλησίας για να εξοικονομηθούν κεφάλαια.

Η κατάσταση είναι κρίσιμη και το μέλλον της εκκλησίας μας απειλείται. Περισσότερες λεπτομέρειες θα αναφερθούν στην Γενική Συνέλευση. Η παρουσία σας επιβάλλεται εάν θέλετε να σωθεί η εκκλησία μας. Υπενθύμιση: Πρέπει να είστε οικονομικώς εντάξει για το 2010 για να ψηφίσετε. Παρακαλούμε στείλετε την ετήσια συνδρομή σας σήμερα.

Ειλικρινα,

Πατηρ Γεώργιος Τσουκαλάς, Ιερατικώς Προϊσταμενος
Ιωάννης Μεκλής, Προεδρος της Ενορίας

========================================================================
NOTE - For a follow-up on this developing situation; please see the links we've added. 

The National Herald report on the Special General Assembly vote at St. George Greek Orthodox Church (Feb 17, 2011).

The response from the Metropolis of Boston.
========================================================================

ΕΥΛΟΓΕΣ ΕΡΩΤΗΣΕΙΣ

Why did the Salt Lake County Fire Department and the Questar Gas Company emergency crews show up,

after business hours, at 5:45 o’clock pm, at the PE church offices  ??????

Is there a secret room where computer and communications equipment is stored ???  

Where is the secret room ??? Who has access to the room ???  What is the reason for the secret room ???

Was there any community activity taking place at the time, which needed to be evacuated

because of the extreme danger of a blow up ???  Any youngsters around ?????

Why was there someone surreptitiously drilling the walls at the Prophet Elias Church offices

attempting to install computer and communications’ equipment ????  Was the person licensed, bonded, and/or otherwise qualified ??????

Whose permission did “this someone” have to drill ??????

Was it performed in secret because someone directed that it would be done thusly ?????

Who directed that it should be done in secret ????

Why was the natural gas line punctured when the drilling occurred ????

Is there any nefarious activity taking place without the knowledge of the Parish Council,

or the parishioners at large ??????

Do we have a rogue among us ??????

Did the Parish Council know of the installation ??? OR things are back to normal ????  No-one asks, no-one tells, everybody pays the damage !!!

Did the Parish Council authorize the scope of the work or any activity related thereto ????

Is the Greek Orthodox Church of Greater Salt Lake covered by any insurance,

when somebody drills in the  Church’s office walls ????

Who is going to pay for any damages ????????

Did any such person who actually drilled (and whoever else may have directed him to so do),

have any insurance in place protecting the Corporation ????

Just wondering !!!

Nick J. Colessides

1999 to 2011 - Complaints to Reality

In 1999 a report was written and presented to the Ecumenical Patriarch by four of our current metropolitans. At the time, these metropolitans believed the church to be in disarray and voiced their displeasure in written form to their superior. The following sampling of transgressions against the then regime smacks of irony considering the actions of these same metropolitans today.

“The Archdiocese is presently suffocating in an atmosphere of fear, suspicion, insecurity, lack of trust and vindictiveness.”

“It is surrounded by persons whose main attribute is the fabled “blind obedience” and the so-called “loyalty.”

“The impression is given that the present leadership of the Archdiocese is far more concerned with taking vengeance on its “enemies” than for the progress and increase of the Church.”

If we apply the above accusations from 1999 to our community today we can clearly see the similarities. Our community suffers from an atmosphere of fear, suspicion, insecurity, lack of trust and vindictiveness through the actions of the proistameno of Prophet Elias only, his hand-selected parish council (the fabled blindly obedient and so called loyalty folk) and the local metropolitan. Certainly if these aforementioned individuals were concerned with the progress and increase of the Church, instead of taking vengeance on their enemies, we would not be experiencing the disarray we see today.

The very complaints of 1999 are occurring today at the hands of the then-complainant. He has employed the assistance of the proistameno of Prophet Elias only to distort the truth for their mutual personal agendas and not the betterment of the Laos to which they are entrusted. 

The metropolitans complain in their report that, at the time they were wanting to become metropolitans, they were accused of being "ambitious, lovers of prominence, and seekers of power."  Fast forward 12 years and we see the power they wield, and they do so without regard for the Laos they are in theory shepherding.  As we look at our community and all that has transpired at the hand of the proistameno-of-Prophet-Elias-only and his minions, it is clear he wields his power in the same manner.  The accusations that were offensive 12 years ago, still exist today, and still have been shown to be legitimate concerns that have proven true.  In the case of our community, they extend to the proistameno-of-Prophet-Elias-only, along with other clergy in the community.

St. Ignatios said that where the bishop is the church is also.  Invariably, St. Ignatios understood that without the Laos the church would not exist.  The time has come for the Laos to take back their role in the conciliar operation of their church.  The idea of the Laos playing an important role in the life of the church only when it benefits the clerics is a foreign concept.  It is now time for the Laos to vocally express their collective displeasure with the state of affairs and take back their active role in the daily function of their church.  Our resolve must be strong and message clear:  absolute authority belongs not to the proistameno-of-Prophet-Elias-only or the current local metropolitan, but to God alone.

PROFILES IN COURAGE - the Priest and Parish Council we WISH we had in SLC

We are not alone in our struggles. Throughout this country the hierarchy of our beloved Church is seeking to utterly dominate and threaten the laity. To read about the plight of the Greek Orthodox parish in Lynn, Massachusetts, click here.
More information.

http://orthodoxbeacon.com/nation/outrage-at-a-new-england-parish-over-actions-of-metropolitan-methodios/

A WORD TO THE WISE

For those who complain and throw tantrums because they get “no respect” due to their status in life or due to their profession, please note:

Respect is earned; it cannot be imposed.

And, those who live in glass houses should not throw stones.

T. P. M. G.

Best regards,

Nick Colessides