Spring 1999

Raphael House in Portland:

Bringing Hope to the Helpless
 In This Issue
Volume 4, Number 1

The Official Publication of the

Diocese of the West of the
Orthodox Church in America From His Grace..............................................................1

Diocese of the West Raphael House:

650 Micheltorena Street Bringing Hope to the Helpless.........................................2
Los Angeles, CA 90026
Phone: 1-800-323-6921
St. Sophia Homeschoolers in Portland...........................6
Publisher
His Grace Bishop TIKHON The Time is Now:
Bishop of San Francisco and Homeschooling in the Church.........................................7
the Diocese of the West
Author Discusses Life Issues..........................................8
Address all stories and
editorial comments to:
Editor-in-Chief Why Should I Go to Confession?.................................10
Priest Eric G. Tosi
14 Shadow Place Fr. Michael Margitich Retires......................................11
Billings, MT 59102
Phone and Fax: (406)254-1194
Fr. David Fox: Memory Eternal....................................11
Email: marsaba@aol.com

Address all circulation Mission Deanery Retreat..............................................12

and advertising to:
Office of the Chancellor Denver Cathedral Helps Support Orphanage..............13
5400 Annie Oakley Drive
Las Vegas, NV 89120
Fort Ross Celebration..................................................13
Phone: (702)898-4800
Fax: (702)898-0303
Summer Camp Preview................................................14
The Orthodox Vision is published three times
a year by the Diocese of the West. It is free to
all parish members and outreach within the
Orthodox Stewards of the West....................................16
Diocese. Subscriptions outside the Diocese
is available for $10 per year in the United From the Fathers
States and $15 per year in Canada.
St. Nicholas of South Canaan...........................Backpage
The articles contained herein do not neces-
sarily reflect the views or policies of the Dio-
cese or the editors. The advertisements con-
tained herein are not necessarily endorsed
by the Diocese or Editorial Staff.

From His Grace Bishop TIKHON
Ye Faithful, Pray for the Catechumens!
There are two characteristics of the Orthodox Divine Liturgies, of St.
John Chrysostom or of St. Basil the Great, that are particular to them
and not found in the other liturgies. The first is often noted by com-
parative liturgiologists: the commemoration of the Theotokos in the
unchanging portion of these Liturgies, during the Anaphora, when the
celebrants exclaim, after citing a list of people that have attained holi-
ness: prophets, martyrs, etc., “Especially our All Holy, Immaculate
Most Blessed and Glorious Lady the Theotokos and Ever-virgin Mary!”
And we respond with the appropriate hymn glorifying the Mother of
God: “Meet it is in truth,” “All creation rejoiceth in thee,” or an Irmos
from the 9th Ode of a Festal Canon appropriate to the season. The other
characteristic is rarely noticed or accorded such positive notice: the
liturgical allusion in all Orthodox Liturgies: that of St. John, of St. Basil
and of the Presanctified Gifts, to the missionary duty of Christ’s follow-
ers; namely the Litany and Prayer for the Catechumens.
Our Father among the Saints, Tikhon, Patriarch of Moscow and
Enlightener of North America, the Confessor, was well aware of the
integrality of that Litany and Prayer in the life of the Church and in a
sermon on an Orthodoxy Sunday here in America he referred directly
to them. He remarked that there were some in Russia that felt these
should be omitted, since they claimed as he ironically remarked, that
there are such catechumens only in “far-off America!” After this great
Saint had fallen asleep in the Lord, a famous teacher of our Church in
the 20th century, Archpriest Sergius Bulgakov, visited America, and
complained of the low level of intellectual and spiritual life amongst the
Orthodox sojourning in America. If he was correct in his assessment
(and another such famous teacher told me he was correct. I mean the
late ever-memorable Archpriest and teacher, John Meyendorff, who
went on to agree that if Fr. Sergius were to visit America in the 70s he
might find the level had sunk even lower!), then it may be understand-
able that even in our own “far-off America” voices were heard (and
some lamentably listened to them) decrying the existence of the Litany
of the Catechumens, and urging omission. I am thankful to God that
we in the Orthodox Church in America have held tenaciously on to the
Litany and Prayer for the Catechumens. Perhaps it was faithfulness in
this matter that has provided a good foundation for the active mission-
ary life that marks the Church here in America in our own time.
We may note here that in the catechization of our catechumens, we
point out that our Church does not adjust its norms, standards, or
Ordo according to the spirit and habits of the day, but continually calls
the Faithful to come up to them and to live according to them. Thus,
while other confessional groups may adjust the rules of fasting when
it is apparent that most are clearly disobeying them, the Orthodox
patiently and steadfastly changes nothing in the rules of fasting, and
points to the example of our Savior and all those who went before,
rather than to our contemporaries, as being worthy of emulation. Like-
wise with the Litany and Prayer for the Catechumens: our Church has
not left off dinning into our ears and souls our duty to implement the
Savior’s call to all mankind, and to strengthen and keep those that
respond to it. The Church calls us upwards. The Church may conde-
scend, in the forgiveness of sins, for example, to human weakness, but
it never lowers the level to which it calls all and to which the forgive-
ness of sins is imparted.
1
The Orthodox Vision
There are some that like to
say: “Oh, but if you are go-
ing to be so insistent on the
Litany and Prayer for the Cat-
echumens, you would have
to “reinstitute” a catechumen
of the sort that existed at the
time of St. John and St. Basil,
and none of the fundamen-
talist or other Orthodox
“crazy” does that sort of
thing.” Odd isn’t it, that one may hear this or that luminary lecture
rather profoundly on the place and significance of the “Fool-for-Christ’s
sake,” in Orthodox hagiology, and then descend from the dais or lec-
tern to mock or eye with knowledgeable suspicion the new convert
that wears a cloth over her head in the parish where such a biblical
custom is practiced. We cannot discard this or that portion of the
Liturgy, in the interests of making either the Scriptures or the Liturgy
be conformed not to the image of God, but to the distortion. If some
are moved to be more faithful to such pious and salutary custom, this
is no sin. And while I could not command or encourage an actual
dismissal of the Catechumens when the Deacon calls out to them to
depart, neither would it be possible or advisable to condemn the prac-
tice where it may have taken root, for “holiness becometh Thy house,
O Lord, forevermore.”
We in the Diocese of the West have been wonderfully blessed with
inspired missionary endeavors. I would like to suggest to you all, the
Faithful of the Diocese, the ordained or not ordained, to not only pray
in Church the Litany and Prayer for the Catechumens, but to append
them to your morning and evening prayers. Here is the Litany written
together as one prayer, and then the Prayer for the Catechumens:
Ye faithful, pray for the catechumens, that the Lord may have mercy
on them, that he may instruct them in the Word of truth, that he may
reveal to them the Gospel of righteousness, that He may unite them
unto to His holy and Catholic and Apostolic Church. Save them,
have mercy on them and keep them, O God by Thy Grace. Amen.
The Prayer:
O Lord, our God, Who dwellest on high and lookest down upon the
humble, Who hast sent forth as the salvation of the race of man Thine
only-begotten Son, and God, our Lord Jesus Christ, look down upon
thy servants the catechumens (who have bowed their necks before
Thee.) Vouchsafe unto them in due time the laver of regeneration, the
forgiveness of sins, and the robe of incorruption. Unite them to Thy
Holy, Catholic and Apostolic Church, and number them with Thine
elect flock that with us we may glorify Thine all-honorable and mag-
nificent name, of the Father, and of the Son, and of the Holy Spirit,
now and ever, and unto ages of ages. Amen.
Finally, dearly beloved, if you don’t have any catechumens in your
parish, GET SOME!
@ TIKHON
Bishop of San Francisco and the West
The Orthodox Vision

Raphael House of Portland: Bringing Hope to the Helpless

By Deacon Mark Story

History/Background After approximately two years of operation, the government’s

CETA program was discontinued and Raphael House lost
In the summer of 1977, a young man clad in a brown monk’s nearly all of its funding; certain closure was imminent. The
robe with a cross around his neck (some would say on his other founding partners were unable to provide resources to
back) walked the streets of Portland, Oregon. For weeks keep the shelter open, so appeal was made directly to Christ
he knocked on the doors of those serving the poor and most the Saviour Brotherhood. In early 1980, Christ the Saviour
vulnerable in our city. He spent countless hours on the phone Brotherhood responded and saved the shelter from closing
seeking answers to questions that focused on the unmet needs assuming all responsibility for the agency, its programs, and
of those citizens most at risk in our community. The answer its finances; Raphael House became a ministry of the sisters
kept coming back—the women and children you’ve seen and brothers of CSB and their local parish community.
on the street have no where to go, there’s simply not enough Unknown to him then, the groundwork laid by Brother John
shelter space for moms’ and their kids trying to leave the more than 20 years ago would become the mustard seed of
violence in their homes behind them and start over. hope for hundreds even thousands of women and children in
our community fleeing violent and abusive homes since then.
John Savage, or ‘Brother John’ as he was known then, felt
something must be done, and so the fledgling Christian or- Raphael House Services
der of which he was a member worked with the YWCA of
Portland and the Ecumenical Ministries of Oregon and to- The programs of Raphael House reach more than 3,500
gether Raphael House was born. women and children each year. We aspire to provide an
environment of healing where the suffering of humanity meets
The groundwork for Raphael House laid by Brother John the goodness of God.
drew together his and 2 other Faith-based non-profit orga-
nizations; Christ the Saviour Brotherhood (CSB), the Often the first point of contact is our 24-Hour Crisis Line.
YWCA of Portland, and Ecumenical Ministries of Oregon Available 7 days a week, it is staffed by employees and
(EMO). Start-up funding came in the form of a six-figure trained volunteers to provide crisis counseling, information,
grant from the Federal Government’s CETA program—the and up to date referrals; calls are always confidential. An-
first grant Brother John had ever written. nually, through our Emergency Shelter, we provide imme-

2

diate physical and emotional safety for up to 350 women
and children who become homeless due to abuse. Families
and single women can stay in the shelter for up to four weeks,
during which time they receive basic necessities such as food,
clothing and transportation, as well as vital support services.
Our case managers are trained to assist families in discover-
ing healthy alternatives and resources, which free them from
patterns of violence and abuse.
Raphael House also offers 15 units of Transitional Hous-
ing. Families stay in their own apartments, usually for a
period from 6-18 months. During their stay, trained case
managers help them resolve abuse issues and assist families
in implementing action plans, leading to self-sufficiency and
ending cycles of violence. Community Support Groups
offer peer support to women who are not in the shelter pro-
gram, but are looking for information and alternatives to their
present situation.
Children’s Programs operate in both Raphael House emer-
gency and transitional facilities to ensure the children’s physi-
cal, emotional, spiritual, and psychological needs are met.
Appropriate cultural and creative arts, play, and recreational
activities are offered as well as programs for helping ensure
that the child does not perpetuate the cycle of violence to
which they have been exposed.
And finally, Community Education is provided in a variety
of ways because we feel education is the key to understand-
ing the reality of domestic violence, we provide a commu-
nity education program that seeks to educate our neighbors
and friends. Trained speakers are available to provide pre-
sentations or customized programs for local schools,
churches, synagogues, businesses, service organizations,
clubs, and other agencies. Special community education
events are also held from time to time; in 1998 we hosted
The Orthodox Vision
Fr. Matthew and Dn. Mark Present Raphael House to His Beatitude
two events which featured former First Lady Rosalynn Carter
and Mrs. Coretta Scott King speaking on behalf of Raphael
House and the women and children we serve.
How is an Orthodox Presence Expressed?
The foundation of the Orthodox presence at Raphael House
is built upon the hearts of those who give themselves for the
love of God to serve those in need. From the beginning it is
has been the prayerful striving and sacrificial service given
freely by our staff and many volunteers to those in great
misfortune that has been the “evidence of things unseen”
spoken of by St. Paul. As St. John of Kronstadt teaches:
“Love for God begins to manifest itself, and to act in us,
when we begin to love our neighbor as ourselves, and
not to spare ourselves or anything belonging to us for
him, as he is the image of God: ‘For he that loveth not
his brother, whom he hath seen, how can he love God,
whom he hath not seen?”
This environment of healing and loving envelopment was
firmly established as Raphael House was conceived by the
women and men of Christ the Saviour Brotherhood and those
in their local parish community. This flowering of care and
effective services was grounded in a life of prayer and self-
sacrifice that endures to this day. In the 1980’s, as indi-
vidual members of Christ the Saviour Brotherhood and the
organization itself made their pilgrimage into the Orthodox
Church, Raphael House and its services also began to be
embraced and supported by the larger Orthodox commu-
nity. Re-stated in 1994, agency by-laws ensure “the con-
tinuing conformance of the philosophy, objectives, pur-
poses and methods of the corporation (Raphael House of
Portland, Inc.) with the Holy Gospel and the moral teach-
ings of the Holy Eastern Orthodox Church of Jesus
Christ”.
Cont. on next page
3
The Orthodox Vision

Raphael House enjoys the protection and patronage of the

angelic powers. We are named for the Archangel Raphael,
whose name in Hebrew means “God has healed” or “God,
What is Domestic Violence? the Healer”. Icons of the Archangel Raphael and of the
Theotokos are common throughout our facilities. Annually
Domestic violence is in many ways an epidemic our shelter, transitional apartments, and administration build-
in America. Nearly four million American Women ing are blessed as a witness to God’s presence and love for
are physically abused each year by men who those under our protection and care.
promised to love them.
We are named for the Archangel Raphael,
In Oregon during 1996, there were nearly 30,000 whose name in Hebrew means “God has
reported incidents of domestic violence crimes. healed” or “God, the Healer”.
These accounted for over half of all reported
violent crimes that year. In Multnomah County, Priest Nicholas Letten, Rector of Holy Apostles Mission,
where Portland is located, someone makes a call serves as Chaplain at Raphael House and is available for
prayer and counsel to all who request it. Archpriest Mat-
for help every 12 minutes. There are over 45,000
thew Tate, Rector of Annunciation parish in Milwaukie, and
calls each year to crisis lines, 911, and domestic
Matushka Barbara Letten serve on the Board of Directors
violence shelters. Raphael House turned away of Raphael House. In addition, several staff members and
85 % of those calling for shelter due to lack of volunteers are Orthodox from local parishes. While this is
space. not a requirement of staff or volunteers, it provides a con-
tinuing prayerful witness to our work and there is always
The incidence of domestic violence in Oregon room for more. One hope for the future of Raphael House
is to have a yearlong ‘live-in’ Service Internship program
or in the Portland area is not so different from for young Orthodox from around the country.
elsewhere in the United States. The ratio of these
statistics to the populations in other state and So much of what we do at Raphael House is to restore hope
local communities around the country is just as among those who have often lost nearly all hope. Those
shocking. who come to us are in such great need and have often suf-
fered truly unspeakable horrors—things many of us cannot
imagine. We are witnesses to great evil and to the terrible
Domestic violence is a problem in all our com- falleness and despair of our world. There is great pain, some-
munities regardless of race or ethnicity, religion, times pain to be born for the rest of one’s life, as in the case
economic status, or geographic location. In of one of the mother’s who stayed at Raphael House. Our
some way, domestic violence affects every com- rooftop play area above St. Joseph’s transitional apartments
munity, every workplace, and every family. is named for her son, Alex Harper. “Sasha”, as he was
called, and his mother stayed at Raphael House in the mid
1980’s. Although they were able to break free of the abuse
Legally defined, domestic violence is usually de- they suffered, his father subsequently murdered Sasha dur-
scribed as the infliction or threat of bodily injury ing an unsupervised visit about a year later. Sasha was 4
or harmful physical contact or the destruction years old then; he would have been 16 this March: May
of property or threat thereof as a method of co- His Memory Be Eternal. He still brings life and laughter
ercion, control, revenge, or punishment upon a to many since the dedication of the roof garden play area in
his name in early 1997.
person with whom the actor is involved in an
intimate relationship. Theresa, who stayed at Raphael House several years ago
came with cracked ribs and a fractured jaw. Her 8-year-
old son, Thomas, had just started being physically abused

4
 The Orthodox Vision

by his father when Theresa said, “That was enough!” Tho-

mas used to hide his 5-year-old sister, Victoria, in the house
whenever the violence would start so their father couldn’t
Ways to Reach Raphael House:
find her. One time Thomas even hid her in the clothes dryer.
Now, Victoria no longer has to hide in fear. Her mother and Crisis Line……………....…503-222-6222
brother’s love and courage brought them to Raphael House. (we accept collect calls)

At this writing, we have just received the largest donation Administrative Offices....…503-222-6507
we have ever been given—a larger facility for our shelter!
This gifted property from the Sisters of Providence Health
Website……….…www.raphaelhouse.com
System will allow us to almost double our available shelter
space. Through the generosity of many in our community,
we expect to complete the substantial renovation of the build- Email………raphael@raphaelhouse.com
ing and open by the end of this year. We will also have room
for a small chapel!

Raphael House of Portland is a place of miracles. It is a them know that violence and sexual coercion are not ac-
place of miraculous healing for women and children fleeing ceptable in God’s eyes and that they are not a way for boys
the horrors and the evil suffered from family violence. Willa to “show they are men.” The next time you see or hear a
Cather the noted American writer wrote, “Where there is woman in trouble, you can give an important message that
great love, there are always miracles”1 . This is true at domestic violence is not okay. Assault is a crime. If you
Raphael House. hear or see abuse occurring, call 911 and stay on the scene.
If it is safe to do so, interrupt the violence, harassment, or
“You know, miracles do happen!” threats. Be willing to provide testimony if you witnessed a
Theresa, mother of Thomas and Victoria - all crime.
of whom stayed at Raphael House Shelter.
Volunteer! Due to the dedicated efforts of over 100 volun-
teers, Raphael House and agencies like us are able to pro-
vide the range of necessary services. We train people to
How Can I Help?
staff the emergency shelter, answer the crisis line, assist with
fund raising and help with the children’s program. We are
If a friend, family member, co-worker, is being abused you
always in need of people, and volunteering even a small
can reach out and help them. Believe your friend, and keep
amount of time can make a tremendous difference in the life
what you’re told confidential. Don’t blame the victim. The
of someone in need.
abused person is not responsible for being hurt and does not
deserve to be abused. Each person needs to tell their story
And finally, please remember us in your prayers, the women
in their own time and pace. Take the time to talk privately
and children residents—both current and former, as well as
with your friend of co-worker. Ask about suspicious bruises
the staff and volunteers.
or fights that you know about. Validate feelings. Your friend
or co-worker may feel hurt, angry, afraid, ashamed and
1 Death Comes for the Archbishop, by Willa S. Cather
trapped. Understand that it is difficult to leave a home or
someone you love, and they may go back several times be-
fore leaving for good. Your friend’s solutions may not be the
same as yours. Help them plan how to stay safe when the The next time you see or hear a woman in
violence happens. trouble, you can give an important mes-
sage that domestic violence is not okay.
Call local shelters in your area for more information about Assault is a crime!
how you can prevent domestic violence. If you work with a
youth group, bring up the issue of dating violence and let

5
The Orthodox Vision
Saint Sophia’s Orthodox Homeschoolers
By Matushka Elizabeth Lien
Picture this: thirty children gathered in a church parish hall to study
wetland areas and learn to use a microscope. Prior to starting their
“lessons” the children had gathered in the church with their parents
for prayers . The youngest children are being read stories about
pond and bird life. Later, they will go for a nature walk and do a craft.
The school aged children are busily moving from one learning sta-
tion to another, under the watchful eyes of parents, as they begin
their year long exploration of wetlands. They will complete the
morning having gathered pond specimens, creating slides from them
and looking at their
preparations under a mi-
croscope. After approxi-
mately two and a half
hours, they will gather for
lunch and clean-up, fol-
lowed by a short play pe-
riod. This is a typical “En-
richment Day” for St.
Sophia’s Orthodox
Homeschoolers, which
meets twice a month at the
Church of the Annuncia-
tion in Milwaukie, Or-
egon.
Meeting since March of 1998, Orthodox parents from throughout
the Portland metropolitan area had been discussing the formation of
a pan-Orthodox homeschooling support group. Initially envisioned
with a support group format, meaning the parents would meet to
discuss curriculum and share experiences, it soon became apparent
that we shared a desire to provide extracurricular academic instruc-
tion as well as socialization time for the children. During the summer
of 1998, numerous meetings were held at which a plan for instruc-
tional days, called “Enrichment Days” was constructed. A pattern
of two instructional days, one field trip day and one play day per
month was established.
The instructional days include a short prayer service followed by an
educational period and social time. Some of the mothers have teach-
ing experience in science and the arts. We soon realized that we had
a wealth of talent and experience to share with the children. Instruc-
tional units were planned to explore pond life, grains, fibers, solids,
lives of saints and major events in the Church. It was fascinating to
grind wheat between millstones, as has been done for centuries.
During the fibers unit the children spun wool by hand after learning
how to take wool from animal to spindle. They knitted and wove
mats. The children observed and identified different ducks winter-
ing on the pond. A Harvest Fair was held in October as an alterna-
tive to Halloween. One of the mothers wrote a play about St. Nicho-
las which the children rehearsed and then performed for the Church
community. Field trips have been planned to supplement the en-
richment units. Play days are more spontaneous and often become
school make-up days.
Plans for 1999 include a mini-curriculum fair, preparing for Great
Lent, a possible play at Pascha, and more content devoted to wet-
6
lands and science themes. Curriculm discussions will be ongoing
as parents explore ways to instill Orthodox thinking into curriculum
(most homeschooling material comes from Evangelical Christian
sources) and assist those beginning their homeschool journey.
Initially, the group had twelve families with approximately 30 chil-
dren - half preschool and half elementary to junior high aged. By
December, the number of families had grown to 16, with approxi-
mately 40 children. Some families come from Washington to partici-
pate in St. Sophia’s. There are numerous families who intend to
homeschool when their children reach school age. With increasing
numbers of families choosing to homeschool, we fully expect our
numbers to continue to increase. Membership is open to
homeschooling families who are Orthodox or are seriously exploring
Orthodoxy.
Our organizational structure is evolving and remains a bit loose.
But early on we wanted to establish ourselves as an Orthodox group
under the auspices of a Saint of the Church. The choice of “St.
Sophia’s Orthodox Homeschoolers” was made after a time of indi-
vidual prayer, followed by collective voting and then drawing the
name out of a bag. St. Sophia was chosen at each step. Unknow-
ingly we had scheduled our inaugural meeting during St. Sophia’s
feast day. It has seemed that St. Sophia has blessed each of our
gatherings. We developed a mission statement to provide needed
structure to membership and describe collective responsibilities.
Our mission states that we want to provide supplementary aca-
demic instruction as well as socialization time for our children. We
have also identified the need for our children to learn to celebrate
the life of the Church with other children who are themselves
homeschooled. We all want our children to embrace Orthodoxy as
adults. A hidden agenda is the hope that our children will, in their
maturity, find Orthodox spouses!
It is certainly a legitimate question to ask, “Why in the world would
anyone want to homeschool their children?” We have asked our-
selves this question many times. Some of us tried homeschooling
previously and then placed our children in private or public schools.
The minuses of these experiences outweighed the pluses. Some
children were bored or underwent negative behavioral changes.
Cont. on p.9

Now is the Time! Homeschooling Together in the Church.
By a Retired Priest
“Without Creation, the Fall, and Redemption, nothing makes sense
in the Faith.”
The speaker was a well known Orthodox theologian giving candid
answers to audience questions. This repetition of the obvious is
something we need to hear more clearly in our day. For it is just these
three necessary legs of our Orthodox Faith that are missing in the
ordinary secular education of our children. The result is a senseless
situation! No wonder a former public school teacher writes that “there
is one thing even the best secular school teaches: confusion!”
What can be done to better pass on to our children the correct
Christian world view held by the Orthodox through the centuries?
Put another way, how can the materialistic naturalism of modern
education be held in abeyance during the elementary and second-
ary years of our young people?
There is an effective and convincing answer: Homeschooling. It is
working. Thousands of concerned parents, worldwide, have been
giving their best attention and effort to the schooling of their own
children, particularly since the 1970’s. It is a thrilling story. From a
practice held to be a criminal act in many states fifteen years ago, it
is now legal in all fifty states, with the number of participants ever
increasing. Ten years ago there were from two hundred to three
hundred thousand students; now, 1.1 to 1.5 million! Those review-
ing the movement today acknowledge that concerned conservative
Christian parents lead the way, though today many others have
joined, such as Jews, Muslims, Catholics and Eastern Orthodox; the
last group because “[their] faith puts them at odds with the mate-
rialism and humanism found in government schooling.” National
Review, 9/14/98, p.32.
The almost three decades of home schooling, just being completed,
has seen the development of the method, produced a large body of
study materials, and graduated students significantly ahead of their
public school peers in academic achievement and often in spiritual
and moral stature. For those who have joined, or have been close
to, this grass roots movement, the whole amazing phenomena seems
like finding an unexpected gold mine in the back yard. It is there for
any family who is willing to dig for it. And it plainly appears that
God is blessing every attempt that seeks to honor Him in this unique
manner which permits Christian parents to participate in a powerful
way in the formation of their offspring’s faith. By passing on the
classical Christian world view, they fortify the backdrop of their
children’s minds with Biblically based presuppositions.
This, of course, is precisely what the evolutionary educator de-
plores and against which he is ever contending. The conflict with
enthroned materialism is very real. A well-known evolutionary sci-
entist put it plainly; “We have a ...commitment to
materialism....Moreover, that materialism is absolute, for we can-
not allow a Divine Foot in the door.” Lewontin - Harvard
Because meeting this atheistic view of life is presently inevitable,
the best time and place to wage the war of conflicting world views is
in the home, from K through 12, before the unrelenting naturalism of
modern academia dampens the flame of faith. Those who will not
engage the enemy may well become its victims. “Resist the devil
and he will flee.”
7
The Orthodox Vision
The unheralded, little expected appearance of homeschooling, with
its surprising rapid growth, coincides with the prophesied need for
the same by a number of holy men. St. Nilus the Myrrhstreaming
(16th C.), for example, has pictured life “after the year 1900, toward
the middle of the 20th Century” with astonishing accuracy, speak-
ing of the “deceit of the Antichrist, [who] will so complete Science
with vanity that it will go off the right path and lead people to lose
faith in the existence of God in three Hypostases.” To many, it
appears we are about there now. An Orthodox elder has predicted it
will be “more difficult for youth to simply keep their faith than it
was for the martyrs of old to shed their blood for Christ.” Orthodox
Vision, Winter, 1998.
Actually, righteous seers of a wide spectrum have given warning
concerning education without God, declaring that the classroom
will become the “gateway to hell” without the Inspired Scriptures,
“the most appalling enginery for...atheistic unbelief that the world
has ever seen,” and “that out of schools will come things which
your mind can’t imagine...”
Sadly, many of us parents and grandparents must acknowledge that
while we were in various learning situations, we were often too
passive, permitting atheistic positions to repeatedly ride roughshod
over the revealed truths we knew. Numbers of us did that, but not
all. For now we are learning the stories of how here and there,
quietly, one family after another elected to not acquiesce to the
“take over,” and opted to employ their God-given privilege of teach-
ing their own children. (Actually they were reactivating an old
practice. It has been said that Mt. Rushmore, besides honoring
great Americans, is also a monument to homeschooling!) These
families were pioneers in creative education; reasoning that their
own offspring were far too precious, and their parental responsibil-
ity much too sacred to thoughtlessly surrender innocent young
lives to a secular system they could not trust.
Educators with an evolution bias view the homeschooling move-
ment with alarm and are fighting back. Daily papers announced last
year a new guide, Teaching About Evolution and the Nature of
Science, - K through 12 - and given to 40,000 administrators through-
out the United States, urging the teaching of evolution in all public
schools. The reason for sending the guide is that they feel many
teachers are “intimidated by anti-evolutionist special interest
groups.” An association of high school biology teachers collected
money from its members in the interest of finding ways to stop what
they see to be the pernicious influence of the teaching of Creation.
So, who is being intimidated? Phillip E. Johnson, law professor at
the University of California, Berkeley, suggests it is people in gen-
eral who have given in to Darwinism over the years, bowing to
professional educators whom they deemed to be “scientific” and
trustworthy. Johnson says, “By 1962 ‘God’ in intellectual circles
was a discredited concept...associated with sectarian conflict and
superstition.”
Homeschooling parents, at least those conservative Christians who
pioneered it, dared intellectual intimidation and prejudiced public
Cont. on p.9
The Orthodox Vision
Author Discusses Life Issues in Portland
By Jan Bear
Christians are pioneers on a new landscape created by scientific
developments of the past few decades, Father John Breck told a
workshop on bioethics at St. Nicholas Church in December.
Patristics doesn’t address many of the bioethical issues we face,
simply because the technologies weren’t there at the time to be
addressed. Still, the Church Fathers offer principles that help meet
these issues. “The heart of our life,” Father Breck said, “is to de-
velop the mind of the Church,” which is the revealed mind and
intention of God in our everyday life.
“Bioethics” is the study of how we behave with respect to life and
death issues, said the author of The Sacred Gift of Life: Orthodox
Christianity and Bioethics, published by St. Vladimir’s Seminary
Press in 1998. Those issues can include the beginning of life - abor-
tion and procreation technologies - as well as the end of life - eutha-
nasia, pain medication and the dying process - and everything in
between - such as the dignity and “usefulness” of the handicapped.
The professor of St. Sergius Institute in Paris spoke to about 100
people during the two-day workshop, which included four separate
sessions. Oregonians have a special connection with the life issues,
since they have been on the forefront of the legalization of both
abortion (1969, several years before the U.S. Supreme Court legal-
ized abortion throughout the nation) and euthanasia (approving
doctor-assisted suicide in two separate ballot measures).
The key point that the Church Fathers add to the discussion of
bioethics is what it means to be a human person. Human beings are
made in the image and likeness of God, says Genesis. “Everyone is
made in the divine image,” Father Breck said; “everyone is an icon
of the living God.” That image is present at birth - or, as late-20th-
century scientific developments make us aware, at conception - and
it is indelible.
8
The “likeness” of God is our vocation, what we are aiming for in life.
Christ, who bears that likeness is the ultimate image or archetype of
what a human being is.
The other aspect of human personhood is that God is community, and
as the image of God, human beings are persons in relation to commu-
nity. “Individual” characteristics separate one from other people - male
or female, American or non-American, rich or poor, sick or healthy;
elements of personhood draw one into the human community.
Participants drew Father Breck into in-
depth discussions of beginning- and
end-of-life issues. The questions only
begin with contraception and procre-
ation technologies. DNA manipulation
may make it possible to cure certain
genetic diseases such as sickle-cell
anemia; it may also make it possible to
create a race of creatures whose legal
status is “subhuman” and whose moral
status is ambiguous. “Technology is
like a sharp implement,” Fr. Breck said;
“you can do good with it or evil with
it.” Proper use requires discernment.
End-life-issues also brought vigorous
discussion, particularly from partici-
pants who are in the medical field and find themselves forced to face
the issues and aid patients in making decisions.
The advances of medical technology have far outstripped the average
person’s ability to make moral sense of them. Father Breck’s presenta-
tion helped put the issues into perspective, and his patristic outlook
helped put them into an Orthodox Christian framework that was a
refreshing departure from the tenor of much of the life-or-death debate
we face.

St. Sophia
Cont. from p.6
Some begged to come home again. We have seen many
of our teenagers turn away from the Church. Data on the
abilities of homeschoolers was another convincing argu-
ment in favor of homeschooling. Brian Ray, of the Na-
tional Home Education Research Institute, conducted a
thorough scientific study on the academic and social
achievements of homeschooled children (reported in his
book Strengths of their Own). His research shows that
the average achievement level of homeschooled students
was in the 80th percentile. This means that average
homeschoolers test higher than 80% of other students
using the same achievement measures. Additionally, a
variety of parameters used to measure socialization
showed that homeschooled children were not socially
deprived as has been suggested by public educators and
the media. The real downside to homeschooling is that it
is labor intensive for the teaching parent. It makes you
work hard and struggle with your child as you nurture
him or her to adulthood. But isn’t that what being an
Orthodox Christian is about? Struggling with the goal of
salvation in our hearts. Why would we not be willing to
make our struggle that of homeschooling if it might help
our children receive their salvation as well?
Some Home Schooling Resources
These are but a few among many!
Orthodox Christian Schools, Inc.
c/o Drs David and Mary Ford
Box 18
South Canaan, PA 18459
Phone: (717)937-4309
The Elijah Company
1053 Eldridge loop
Crossville, TN 38558
Phone: 1-888-2-ELIJAH
Fax: (615)456-6384
Email: Elijahco@elijahco.com
Cirriculum Counseling & Questions: (615)707-1601
The Big Book of Home Learning
by Mary Pride (Crossway Books, 1990)
The Christian Home Educator’s Cirriculum Manual
by Cathy Duffy (Home Run Enterprises, 1998)
9
The Orthodox Vision
Homeschooling
Cont. from p.7
opinion in their decision to teach their own children. They
perceived early the barely hidden assumption of evolu-
tion and the discounting of God in the typical classroom
and usual school textbook. Thus, they not only taught
their children, they produced entire new curriculums that
seek to honor the Scriptures and God.
It was clear to them that an acceptance of the mere ap-
pearance of life by some spontaneous generation without
the Creator needed then, or now, breaks the three es-
sential pillars of the Christian Faith: Creation, the Fall
and Redemption. By their open minds and courageous
choices, they soon came to find a cadre of eminent scien-
tists that strongly support Creation over evolution. This
short appeal for homeschooling is not the place to begin
to list them, but they are many, and when noted, their
names and achievements in science are seen to be as im-
pressive as their simple faith in Scripture and the tradi-
tional belief of the Church - that is, until recent decades.
One such, the president of the Academy of Science in
Poland, told the members of the Academy “It is high
time we say that in all the years since the publication
of the Origin of Species there has been found no sup-
porting evidence for the theory of evolution and it is
high time that we tell the people this.”
Indeed it is time for all parents to get involved, asking
for the permission and the guidance of their pastor/priest
to home school together in the church.
As for academia, it ought to take notice and act now for
Christ. Dr. Paul C. Vitz, spiritually awakened professor
of psychology at New York University, says in his book
Psychology as Religion, “The time has more than
come for Christian academics and intellectuals to
speak up publicly in defense of the faith, regardless
of the professional risk and isolation this may entail.
Many of us are in strategic positions to observe and
analyze anti-Christian trends in society that escape
the theologians, who are often so secularized in
today’s seminaries that they would be the last to no-
tice.”
Without fear and with faith and love in God, let us begin
to save the children from losing faith “in the existence
of God in three Hypostases.” The homeschooling
method is there - but parents must accept the challenge
to make it work!
The Orthodox Vision
How Often Do I Have to Go to Confession?
By Archpriest Joseph Hirsch
When I grew up, we were taught that we had to go to Confession
once a year, before Pascha. Now, the priest is telling us that we
should go more often and some people seem to go every week.
What is right?
It is the Church’s teaching that, those who are regular in the recep-
tion of Holy Communion ought to prepare themselves through the
frequent and regular participation in the Mystery of Holy Confes-
sion. Those who are irregular or infrequent in their reception of
Holy Communion ought to prepare for each Communion through
Confession.
What is meant by, “frequent and regular” is a subject for discus-
sion, but it, certainly means more than once a year. In the official
encyclical of the Holy Synod, we are told that it means once a month.
A good way to implement such a personal schedule would be, to
mark on a calendar certain dates such as the Sunday of the Publican
and Pharisee, Lazarus Saturday, the Sunday of All Saints, the Pro-
cession of the Holy Cross (August 1), the Elevation of the Cross
(September 14), St. Philip’s Day (November 14), and the Forefeast
of the Nativity. To these seven dates, one might add his or her name
day, wedding anniversary and other special occasions or Holy Days
which will round out the year and provide for scheduled confes-
sions on, more or less, a monthly basis. In addition to this, of
course, one should receive the Mystery of Holy Confession when-
ever his/hers conscience is burdened with a particularly serious sin
or whenever he/her has been absent for three or more consecutive
weeks.
10
In the past, under the influence of Medieval Roman Catholic prac-
tices, many Orthodox adopted the practice of “Doing their Easter
Duty”, by which was meant making a compulsory Confession and
receiving Holy Communion once a year during the Paschal Cycle.
In addition to this, some added Christmas as a second occasion but,
in many parishes throughout the world as well as our own country,
the priest would turn around and give the invitation, “In the fear of
God….” And immediately return the chalice to the altar and con-
clude the Liturgy for the lack of communicants.
In the last third of this century, an effort has been made to restore
the ancient practice of more frequent Communion. Unfortunately,
this successful effort was not accompanied by an equally vigorous
effort to encourage more frequent Confessions. In fact, the intro-
duction of, so called, General Confession services in which no pri-
vate acknowledgement of sin is made to the priest who has the
responsibility from Our Lord to bind and loose, has actually re-
sulted in some folks never making a real confession.
Holy Confession is sometimes called “The Forgotten Medicine”
and, what is most often forgotten by our people is, precisely, that
the Mystery is a means of Grace and Healing and not an annual
ordeal to be endured. Many of the physical and psychological
illnesses from which our people suffer are the consequences of
unrepented, unconfessed, and therefore, unforgiven sins.
Perhaps, at the root of the reluctance to make more frequent Confes-
sions is a failure to comprehend the therapeutic and positive effects
of the Mystery. It is, literally, a channel of Grace by which we are
empowered to avoid temptation and sin.
The very evening of the Day upon which Our Lord arose, He spoke
to His Apostles, saying, “Whoever’s sin you forgive, they are for-
given….” By this, our Lord, did not set His Priests as judges but as
“witnesses.” Witnesses, before God, that those who are confess-
ing are sincerely repentant and contrite (Sorry for their sins and not
merely “sorry about” them), and that, by God’s Grace, they intend to
turn from their sins and to repair, as far as possible, the damage
which these sins have caused. For such as sincerely and earnestly
repent and confess, there is the certainty that their offences are
“consigned to oblivion” and their hearts and bodies are prepared
for the limitless Grace which is poured into a Christian soul in the
Mystery of Holy Communion. We should recall, in conclusion, that
Holy Confession is called “Another Baptism” and ask ourselves
how often we wish to be made new by the rebirth that was, once and
for all, imparted to us “By water and the Holy Spirit.”
A man once complained to me that, “My priest wants us to go to
Confession once a month.” My answer was in the form of two ques-
tions. “What possible harm could there be in doing so?” “What
possible Grace are you loosing by your stubborn refusal to do so?”
Archpriest Joseph Hirsch is the rector of Holy Transfiguration Ca-
thedral in Denver. If you have any questions abut the Church that
you would like to be answered, please send them to the editor.
 The Orthodox Vision

The Retirement of Fr. Michael Margitich Hieromonk David Falls Asleep in the Lord
By Paul Burch By Priest Christopher Stanton
On December 31, 1998 we mourned the loss of the
Hieromonk David Fox, our much loved brother in Christ,
and pastor of many. Father David died of a heart attack in
his home in Ashland, Oregon where he was serving the Arch-
angel Gabriel Mission.

Father David, known to most of us for his love of music and

his culinary arts, was also a genteel and humble man. Of the
many things that could be said about him, the Beatitude of
meekness was evident as the foundation of Father David’s
character. He knew his strengths and his weaknesses, he
When a parish like ours (Holy Protection in Santa Rosa, knew his indebtedness to God for who he was, what he had
California) faces the retirement of a beloved priest like done and was doing in his life, but most importantly for who
Archpriest Michael Margitich, an appropriate way would he was becoming. This was seen in his devotion to his flock,
have to be found to mark the occasion. family and friends, and in his monastic profession.

We might well begin with a Divine Liturgy in the morning,
followed with a noontime Molieben. Archimandrite Nikolai
Soraich, Chancellor of the Diocese, would concelebrate,
and after the Molieben, he’d acknowledge the accomplish-
ments of both Fr. Michael and Matushka Eleanor during
their more than four decades of service to Christ and His
Church He would note that the reins were being handed to
their son, Fr. Lawrence Margitich, our new rector.
Hieromonk David’s untimely repose, being only 41 years
old, reminds us that we are only pilgrims upon this earth and
that our goal is the Kingdom of God. Father David knows
the surety of this; he has passed from seeing as in a glass
darkly to seeing face to face.
May His Memory Be Eternal!

During lunch in the parish hall, Fr. Michael’s fellow priests

would add their own collegial tributes to the eloquence of
the Chancellor. Serge Anderson and Steven Dahl, starostas
past and present, would thank Fr. Michael on behalf of the
parish. The retirement gift would be a trip to the Holy Land.

In a parish with many recent converts, it might be most fitting for

one of them, Steven Nichols, to sum it up best: “Look around,
and see everyone who is here because of Fr. Michael.”

There aren’t many ways to improve on such a scenario.

However, if the date were January 2, 1999, a day when St.
Seraphim of Sarov is commemorated, and if both services
were to take place in a magnificant new church building un-
der St. Seraphim’s patronage, and if everyone present rec- [The photo was taken at the end of the Diocesan Assem-
ognized that the new temple existed only because of Fr. bly 1998 at the Church of Saint Nicholas, Portland Or-
Michael’s heroic efforts during his time as our rector, that egon. From left to right: Father Joseph O’Brian, Hieromonk
might make such an event just about perfect David Fox, Father Michael Spainhoward, Father Christo-
pher Stanton. We were classmates at Saint Tikhon’s Semi-
Thank you, Fr. Michael! Many Years! nary in 1997.]

11
The Orthodox Vision

Missionary Deanery Holds Annual Retreat

By Priest Eric George Tosi
The Las Vegas Missionary Deanery held its annual retreat parish and a more effective outreach to the surrounding com-
from February 9 to 11 at the Sisters of Mercy Retreat Cen- munity. These small group ministries are managed by the
ter near San Francisco. Over 50 clergy and laity were in rector and hooked directly into the operation of the parish
attendance at the retreat that included prayer, lectures, and council. This model has been successfully implemented at
discussion sessions. The retreat has become a time when Fr. Paul’s parish.
faithful from around the Diocese who are involved in mis-
sionary work can meet with each other, discuss common
issues and problems within a mission parish and educate
themselves on the particulars of missionary work. Such gath-
erings are absolutely imperative for the Deanery as the mis-
sion parishes are so spread out across the region. By gath-
ering once a year for prayer and discussion, it offers the
missions a chance to reflect and gauge the tremendous growth
across the Diocese. This year alone new communities were
created in Bozeman, Montana and Kirkland, Washington.

This year’s guest

speaker was
Protopresbyter Tho-
mas Hopko, Dean of
St. Vladimir’s Semi-
nary. Fr. Thomas
presented three ses-
sions in which he dis-
cussed Orthodox
missionary work in
America and offered
some practical insight
to mission planting
and building. Fr. Tho-
mas focused on
building mission as
being biblical, based
using the apostolic imperative to “preach the Gospel to all
nations.” Fr. Thomas also emphasized the need to preach
Christ to all people and to look outside traditionally Ortho-
dox communities. He finished his sessions with question
and answer period that dealt with very practical subjects.
Another featured speaker was Archpriest Paul Kucynda,
rector of Holy Resurrection Church in Wayne, NJ and the
National Missions Director for the Orthodox Church in
America. Fr. Paul’s presentation focused on models for
parishes to build community and participation by the laity.
By focusing on various lay ministries within a parish and uti-
lizing the talents of the community, it allows for a more active
12
The other presenter was Peter Schwalbenberg, chairmen of
the Diocesan Mission Board. Mr. Schwalbenberg talked in
detail about the work of the Mission Board, future plans and
programs, and presented new material for the mission par-
ishes. There was also an opportunity for many clergy and
lay people to discuss ideas for improving the services pro-
vided to the parishes.
The retreat concluded with a Liturgy at the Nativity of the
Holy Virgin Church in Menlo Park and a wonderful lun-
cheon sponsored by the parish community.
2nd Annual Clergy Wives Retreat
The Vocation of the Priest’s Wife
May 14-16
St. Columba’s Retreat Center
Inverness, CA
(located one hour north of San Francisco
Cost: $95.00 for two nights room & board
St. Innocent Mission Society
c/o Matushka Elizabeth Lien
12744 SE Where Else Lane
Milwaukie, OR 97222
Phone: (503)659-6061
 The Orthodox Vision

Denver Cathedral Supports Orphans

By Matushka Paulette Hirsch
Over the past few years, Holy Transfiguration Cathedral in Denver, Now housing fifteen orphans it finds support where it can. We
Colorado has experienced the arrival of an impressive number of are pleased that the Russian Community has responded to this
Orthodox Christians from Russia and the former Soviet Union. Rather situation. They have prepared dinners, sold donated art works
than slipping quietly into Church, many have taken active parts in and most significantly hosted a New Years party with wonderful
the life of the Cathedral. entertainment for the entire parish and other interested persons.
Chaired by Elena Delaunau-Ely and Tatiana Bakounina-Everden
One of the most impressive con- the audience was enthralled
tributions has been their compas- by dancing and singing. One
sion for suffering persons left young lady, who recently ar-
behind in their homelands and rived, played the flute beauti-
their active response to their fully. A young dance group
needs. Their major project has of seven ladies organized by
been the support of the St. Mrs. Ely also performed to the
Nikolai Monastery located in the delight of the audience.
city of Maloyaroslavets in
Kaluga Oblast that houses an or- Donations from this project
phanage for children suffering have been sent to His Grace
from narcotics dependence. It is Bishop CLEMENT of Kaluga
the only such facility and is con- through Archpriest Daniel
stantly going through difficulties Hubiak, our representative in
because there is no consistent Moscow. St. Nikolai Monastery
source of funding available. has designated Holy Transfigu-
ration Cathedral as the official
According to legend, the Monas- agent for the transfer of funds
tery was founded in the 14th century and is attributed to the clan of to the Monastery. Anyone wishing to contribute for the project
Prince Obelensky who participated in the Kulikov battle that began may do so.
the liberation of Russia from Mongol rule. After the Bolshevik Revo-
lution in 1917 and the reign of Communist Party terror, the Monastery Please send all donations to Holy Transfiguration Cathedral, 349
was closed in 1930 against the will of the nuns. Only four years ago E. 47th Street, Denver, CO 80216 and designate it for the “Russian
was it returned to the Church in a state of ruin. Children’s Fund.”
making for a particularly lovely procession to the cemetery near the
Liturgy at Fort Ross: A Tradition Continues Fort for a Molieben and Panikhida. Afterwards everyone trooped
back to the Fort for a lunch jointly provided by the parishioners
For those of you unfamiliar with the Russian connection to Califor- from St Nicholas in San Anselmo, Protection of the Holy Virgin in
nia, Fort Ross was the southernmost outpost of Imperial Russia in Santa Rosa and Holy Trinity in San Francisco.
the Americas. Planned to be a self sufficient, and profitable, logging
and trapping outpost it soon proved to be a disappointment to the
Russian American Company and after a relatively short time was Join us Monday, July 5th for the next
sold to an American. celebration at historic Fort Ross!
Fort Ross is located about 70 miles, or 2 hours, north of the Golden
Gate on Northern California’s Redwood Coast. One of the legacies
of the Russian presence in California is the chapel at Fort Ross
dedicated to St. Helen. On July 4, 1998, as has happened for many
years, the Orthodox Church celebrated the Divine Liturgy there.

An altar was set up in the chapel, icons were hung on the walls and
doors and the faithful gathered for worship. His Grace TIKHON,
was unable to attend, so our Chancellor, Archimandrite Nikolai
(Soraich) celebrated the Liturgy, along with 150 –200 of the faithful
in attendance. It was a particular joy to have the St. Vladimir’s
Seminary Octet sing the responses.

The weather was typical coastal California summer weather, and the
fog and low clouds burned off just after the end of the Liturgy,

13
The Orthodox Vision

Are You Ready....

Pacific Southwest Pacific Central
Deanery Camp Deanery Camp

By Igumen Benjamin By Beverly Cingolani

(Peterson)
St. Eugene’s Camp is cur-
The annual Deanery camp rently being held at beautiful
of the Pacific Southwest St. Nicholas Ranch high
Deanery was held at Camp above the hills of Fresno. It
Edwards in the San Bernar- is a lovely sight, and even
dino National Forest above though it’s a bit warm, we
the city of Redlands, Cali- always manage to keep
fornia, August 22-28 last pretty cool!
year. There were over
ninety campers and staff in attendance this last year from Camp is an experience for children ages seven to sixteen or
throughout the Deanery. seventeen. A typical day would include Morning Prayers,
sports, swimming, arts and crafts, religious education, hik-
Camp Edwards is owned and operated by the Redlands ing, Vespers, with three wonderful meals in between! There
YMCA and is located about a quarter of a mile from are always different evening activities to choose from in-
Jenks Lake, a small lake with facilities for canoeing, swim- cluding Ping-Pong, campwide games, and of course camp-
ming and fishing. The YMCA staff provides our group fires.
with expert help in archery, crafts, hiking, games, life-
guards, and information on local wildlife. The most rewarding part of camp is always the friendships
that are developed. For both the campers and the staff, it’s
Our own camp staff runs the evening and special activi- a time to start new friendships and rejoice in the ones we
ties which included a carnival, relay races, dance, movies already have. Camp is a time for us to come together in our
and campfires. Father Paul Waisanen from Oxnard and common bond, our steadfast love for God and His church.
Father Michael Spainhoward of Hesparia provided reli-
gious instruction for all our various age groups through- Camp this year will be from August 15th to August
out the week. Mrs. Diane Wilson of St. Innocent Church 21st (which is different from last year). If anyone
in Tarzana kept the entire camp well supplied with craft should need to have questions answered, suggestions
projects and lanyards. Perhaps the most popular mem- to make, donations to make, or is interested in attend-
ber of the staff was Matushka Alexandra Safchuk. She ing as a counselor, please call the director, Bev
had an almost constant stream of humble little petitioners Cingolani, (408) 973-0633, or write me at 1531
with boo-boos, tummy aches and seeking any excuse to Ardenwood Dr. San Jose, CA. 95129.
stay behind for the hike. Vespers and Liturgy closed our
week in the mountains. We are extremely grateful to all
the men and women who gave of their time and energy to
be camp staff and counselors last year. We hope to have
them back with more children.

The camp dates have been set for this summer and
will be August 21-27, 1999 and we will be at Camp
Edwards once more. For more information call,
Igumen Benjamin (Peterson) at Holy Virgin Mary
Cathedral in Los Angeles at (213)666-4977
14
 The Orthodox Vision

....For the Summer?

Pacific Northwest Rocky Mountain
Deanery Camp Deanery Camp
For the past 13 years, the
By Ellen Belesiu Rocky Mountain Deanery
has sponsored a camp for the
For the past thirteen sum- Orthodox youth of Colorado
mers, the Holy Trinity Greek between the ages of 7 to 18.
Orthodox Church of Portland Over 130 youth and staff
Oregon has held a summer from all jurisidictions have
church camp program which participated in the camp.
the parishes in the Pacific Groups come from as far
Northwest Deanery of the away as Kansas and New
Orthodox Church in America Mexico. This year the camp
have participated. In fact, for has moved toCamp Timber
one week each August, chil- Line in Estes Park, CO.
dren from all Orthodox parishes throughout the Pacific
Northwest and California come to camp for a week of Chris- Events include religious instruction, horeseback riding, a rope
tian fellowship and fun. Camp Angelos is secluded on 90 course, sports and crafts. There is daily Matins and Ves-
acres along Oregon’s Sandy River and has a beautiful set- pers with a Divine Liturgy at the end of camp. Each night
ting for the youth. there are camp-wide activites which gather all the groups.

The program is open to youths between the ages of 9 and This year will have an exceptional program with the Rocky
15. During camp, up to 85 campers guided by 55 counsel- Mountain Funday. All age groups are gathered and mixed
lors and staff members enjoy a week of arts and crafts, Or- and then compete with each other in a variety of events. As
thodox life, ethnic dancing, sports and campfire activities they rotate to different events, they gather points with the
and great food. The high level of counsellors allow for a winner being announced at the end of camp.
more interactive learning experience and fuller participationin
the programs. This year the camp will be from June 13 to 16 with the
17th reserved for just teens. If you would like more
Church is considered a vital part of that learning experience. information, call John Milosevich or his daughter Erin
Daily Matins and Vespers are held at the camp’s outdoor or Katie at (303)438-9064 or (303)665-8056.
and indoor Chapels. The youths learn notonly about the
services but participate in them. There is time set aside for Due to the size of the Diocese, there are some par-
learning liturgical music, confession and the making of the ishes that run their own camps. Though on a smaller
prosphora. A Divine Liturgy that is held at the end of camp. scale, they often have much energy and excitement.

The camp directors, George Psihogios and Ellen Belesiu, St. Paul’s in Las Vegas, NV will be running a summer
have been directing the camp for the past thirteen years with camp for their youth from August 15th to 18th at Camp
a host of supporting staff. The other staff and clergy come Lee Canyon. Contact Michelle Chong at (702)228-6987
from the many Orthodox parishes in the region. or Fr. Jospeh O’Brien at the parish offices.

This year Camp Angelos will begin on Sunday, 15 Au- St. Nicholas in Billings, MT also runs their own camp in
gust and will end on Friday, 20 August. For more in- the Beartooth Mountains. The camp dates for St. Nicho-
formation, please call Holy Trinity at (503) 234-0468. las is August 16 to 18th. Contact Fr. Eric G. Tosi at
(406)254-1194.

15
The Orthodox Vision

True Christianity Involves True Stewardship

By Priest Stephen Soot
St. Paul uses the word “stewardship” or “oikonomia” to ment to Christ and His Church, and not an obligation to the
describe God’s management of world history to prepare us local parish or diocese. It is about giving God your best gift,
for the coming of His Son (Eph. 1:7-10). Through the In- not the leftovers.
carnation of Christ, God gives richly so that all may be re-
stored to communion with Him. With the coming of Christ The miracle is this: the more one gives out of love, the easier
God has now entrusted the Church (meaning all of us who it is to give and to increase one’s giving. Many throughout
make up His Body) with His divine dispensation. He charges the diocese have already discovered this fact as evidenced
us with the sacred responsibility of being guardians of the by the growing list of O.S.W. members.
mystery of salvation and the awesome task of caretakers of
creation and of each other. Reviewing one’s role as “Steward” can be done in one of
two ways: either with joy or with a begrudging heart—with
How do we, the Church, undertake the staggering responsi- enthusiastic participation or with a ‘too busy” or ‘already
bility of being God’s manager? We proceed only with the over-extended’ attitude. We have many opportunities to
help of the Holy Spirit using our considerable God-given learn about true stewardship from the readings of the Holy
gifts—our time, talents and financial resources. The irony Gospel throughout the course of the year. We also have a
here is that God Himself gives us what we need, to accom- great many opportunities in the life of our Church to be the
plish what He asks us to do! And in the meantime, He good stewards God intended us to be.
showers us with His love, blessings and the promise of eter-
nal life. Clearly, one of these opportunities comes to us through par-
ticipation in Orthodox Stewards of the West. Isn’t God’s
Being a true Christian therefore means being a true steward will for us to be good stewards of the diocese?
or caretaker. Reducing stewardship to a parish policy or
fund-raising campaign literally misses the point. Rather, it is To enroll in O.S.W., simply complete the form below and
the Way of Life as proclaimed by Scripture and exemplified send it in as soon as possible, preferably before April 30.
by Christ Himself, the ultimate steward. It has everything to Taking the time to pray for each of our parish and dioc-
do with the will of the Father, and nothing to do with anyone’s esan leaders and workers, and to share our talents wher-
dissatisfaction with the leadership or programs in their par- ever possible, will only make your stewardship commit-
ish or diocese. Stewardship is about a personal commit- ment more meaningful and complete.

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Please make checks payable to the “Diocese of the West” and mail to: The Office of the Chancellor,
Diocese of the West c/o St. Paul Orthodox Church, 5400 Annie Oakley, Las Vegas, NV 89120. THANK YOU!

16

Excerpts from Sunday of Orthodoxy sermon given by St. Nicholas of South Canaan delivered
in New York in the late 1940’s or early 1950’s. It was printed in Orthodoxy: Herald of the
Serbian Orthodox Church (Year 2, No. 3, pp. 38-45, 1961).
....About 150 years ago our Orthodox people of every nationality
began to come to this new world, first daring individuals, then small
groups, until they reached, by immigration or by birth, in our days a
number at least equal to the numbers of the Episcopalian churches
in the United States.
The first settlers were very simple people, hard workers or farmers.
But they were just the kind of people who were authentic bearers of
that threefold Christina idealism, i.e. of spiritual vision, of moral
discipline and of competition in doing good. This was the back-
bone of their souls, inherited from their fathers in the Old Countries.
They lived up to it as much as they could in this country under
changing circumstances. And that was, and
still is, their greatest contributions in sweat
and blood, in sweat in mines and factories
and in blood on America’s battlefields.
The never got rich in this rich country. For
they had to divide their modest earnings into
three parts: one part for their sustenance
and education of their children, a second
part they used to send to their families in the
old country, and the third part they gave to
church, school, insurance and charities.
They built churches and cemeteries. They
called priests from the Old Country. In dire
need of priests and church buildings they
were helped by the Episcopal church….They
kept their religious traditions. The cultivated
their ancient virtues…. Personally I have a
deep admiration for these old Orthodox gen-
erations in America, equally for those who
passed away in faith and also for those who are still living by their
faith. They have been a spiritual and constructive component of
the New World’s mankind. I dare say they have been in their own
way heroic generations no less than other national groups now
blended into one great American nation. In their modesty these
humble people never expected a poet to sing them or a historian to
describe them.
Alas, the last of those old Orthodox generations is rapidly passing
away. Their sons and grandsons, and their daughters and grand-
daughters are coming to the field. And this new generation is Ameri-
can born. They speak good English but bad or no Greek, Serbian,
Russian, Romanian, Syrian or Albanian. No wonder. For they are
American citizens. They went to American schools. Many of them
were in the American Army. They have grown in conformity with
the American standard of living. Their hearts are not divided be-
tween two countries. They are naturally Americans and they mean
to remain Americans. Accordingly, they have some demands re-
specting the Church of their fathers.
The Orthodox Vision
From the Fathers
They wish that English should replace the national language in
church services. They desire to hear sermons in English. This is
quite a legitimate desire. And our wise priests of every national
Orthodox Church in this country are already preaching both in En-
glish and their respective national tongue. They are in a difficult
position at present. For they have on the one hand be considerate
with the elderly people who do not understand English well, and on
the other hand they are willing to respond to the wish and need of
the youngsters. In this matter I think evolution is better than revo-
lution. For the Church is the mother of both the old and the young.
Also a time may not be far off when there will be a United Orthodox
Church in America, which will include all
the present Eastern national Churches in
this country, a Church with one central ad-
ministrative authority. A tendency toward
such an end I see in each of our now indi-
vidual Churches….And when by God’s
Providence the time is ripe for the accom-
plishment of such unity, I dare not doubt
that the venerable heads of all our Ortho-
dox Churches in Europe, Asia and Africa
always led by the Holy Spirit, will give their
blessing for the organization of a new and
autonomous sister Church in America.
And now let me make an appeal to all our
American Orthodox youth. America is your
cradle and your earthly motherland. It is a
wonderful God’s country and you are ex-
pected to be wonderful God’s people in this
country. Remember that your greatest con-
tribution to America is of a spiritual and
moral nature. And that is just what America today needs. That is
what every Christian country today needs most of all in an un-
bounded measure. For all nations, specifically the Christians, are
nowadays travelling like in a wilderness of confusion, created by an
unintelligent materialism and its blinding daughter atheism. I offer
listen to what American leading men and women are saying: The
only hope for us and for the world is to return to religion.” Again
others say: “Our hope is in the Church.” You ought to listen to
these words too,and to ponder over them. We are living in a very
tragic time which is made more tragic by easy going and self-enjoy-
ing people who never read the story of Sodom and of Laish and of
Capernaum.
If I am right in my observations, the greatest struggle of America in
these days is in the struggle for priority and superiority of spiritual
and moral values over techniques and techinical overlordship, or in
other words for predominance of the spiritual over the material and
goodness over cleverness....
The Diocese of the West BULK RATE
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In The Next Issue:

....Whole Life Center: A Homeless Shelter in Phoenix
....A Look at the Work of the Dicoesean Department of Outreach to Refugees
....And Other News From Around the Diocese