Winter 2000

In This Issue
Volume 5, Number 3

The Official Publication of the From His Grace TIKHON...............................................1

Diocese of the West of the
Orthodox Church in America Diocese Receives New Parishes.......................................2
Diocese of the West
650 Micheltorena Street
New Deacon Ordained For Ashland...............................3
Los Angeles, CA 90026
Phone: 1-800-323-6921 Diocese Holds Annual Assembly......................................4

Publisher Chico Looks To Purchase Property.................................5

His Grace Bishop TIKHON
Bishop of San Francisco and
the Diocese of the West
Phoenix Hosts Retreat and FOCA Convention...............6

Address all stories and UC-Davis OCF Looks For Student Home.......................6
editorial comments to:
Editor-in-Chief Hesparia Holds Sisterhood Retreat.................................7
Priest Eric George Tosi
429 Yellowstone Avenue
Billings, MT 59101
Educating Our Children in Church.................................8
Phone: (406)254-1194
Fax: (406)254-2094 Is Cremation Allowed in the Church?.............................9
Email: marsaba@aol.com
News From Around the Diocese....................................11
Address all circulation:
Office of the Chancellor
5400 Annie Oakley Drive
From the Fathers: On Attention and Distraction
Las Vegas, NV 89120 St. Ignatiy Branchaninov...............................................12
Phone: (702)898-4800
Fax: (702)898-0303

The Orthodox Vision is published three times The new Diocese of the West webpage is now online.
a year by the Diocese of the West. It is free to
all parish members and outreach within the
Diocese. Subscriptions outside the Diocese WWW.OCADOW.ORG
is available for $10 per year in the United
States and $15 per year in Canada. For the latest information on the Diocese of the West
Information on all parishes, institutions and departments
The articles contained herein do not neces-
Archived issues of The Orthodox Vision
sarily reflect the views or policies of the Dio-
cese or the editors. The advertisements con- Complete letters of instruction from His Grace
tained herein are not necessarily endorsed And much, much more
by the Diocese or Editorial Staff.

From His Grace Bishop TIKHON
Monasticism
If we compares Orthodoxy in America with Orthodoxy in countries that
provided the people that constituted our first American parishes, we may
find many differences, some superficial, some deep, but one thing is appar-
ent: here there is a more apparent chaos in the area of Church order, due to
some historical, some cultural factors. There is a liturgical chaos and an
administrative chaos, both of which sap much of the energy of dedicated
Church workers; energy that would be better directed to stewardship of all
those Gospel imperatives that may be summed up as the life in Christ.
There is also a monastic chaos, perhaps not so apparent as the administra-
tive and liturgical chaos, but just as detrimental to the Gospel imperatives.
Perhaps the monastic chaos is more painful, more acutely felt, than the other
chaos because monasticism is meant to be the exemplary, the very quintes-
sence of, life in Christ.
One may approach monasticism from the point of view of Church history
and from the point of view of personal history. In Church history, there are
the heroic individuals and communities that fled a public Church life per-
ceived by them as becoming inimical to the total commitment to life in
Christ that marked the early Church, especially before the Church’s ap-
proval by the world, in the person of the Roman Emperor, St. Constantine.
Many thought the embrace of the empire was a death embrace, since the
state required that the Church membership would become socially accept-
able, if not obligatory, while Church membership until then had been diffi-
cult to obtain, requiring an initial investigation, or “vetting”, and a long and
difficult Catechumenate, which insured the sacrifice of a comfortable life for
the sake of life in Christ. Life in the Church, it seemed to many, was chang-
ing from a difficult struggle to a rather pleasant and conventional activity for
everyone. In the early Church, the members had been those who thought
they needed the Word of God, the Eucharist, as food, to survive and to live:
in the new conditions one was threatened with excommunication if one did
not “partake of the Mysteries” for three Sundays in a row. A “sea change”
is what a modern person might call it. So the historical view is that monasti-
cism was a flight from the world that included “parish life.”
One may also approach monasticism from the point of view of the person.
I believe the origin of monasticism here is found in the response of a
Christian to the event of which we read in the Gospel of Matthew, ch.19, vr
21: “Jesus said unto him, If thou wilt be perfect, go and sell that thou hast,
and give to the poor, and thou shalt have treasure in heaven: and come and
follow me.” The young man to whom this was addressed in the Gospel
turned away. The person who responds positively to Christ’s exhortation is
the monastic.
From this we may see that any “monastic ideal” is the ideal of the Christian,
and differs from it not at all. Those who lament “monastic” influences in the
Church, especially in liturgical life, avoid this identification entirely. They
may not consciously be rejecting total commitment to life in Christ, but
they are certainly rejecting a liturgical life that does not accommodate their
life in the world.
Orthodoxy in Churches in the Russian tradition inherited partly the painful
struggles around monasticism that agitated the Russian Church at the turn
of the century. Many feared that a new “learned” or “elite” monasticism
was as far removed from life in Christ as people “attending Church” out of
a sense of obligation to social propriety. Monasticism was in danger of
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The Orthodox Vision
becoming a specialized “life-
style”, a choice taken in order
to work on a Church “career”
free of the family obligations
of parish clergy and one lead-
ing to ultimate advancement to
the episcopacy. One observa-
tion must always be made here,
entry into monasticism as a
means to Church advance-
ment is a perversion of monas-
ticism. Thus, monasticism itself was in danger of becoming a threat to the
“monastic ideal.”
Monasticism is sometimes wrongly (and often) touted as a kind of ancillary
institution within the Church (or even alongside it) that is supposed to be
“beneficial” to the Church! Thus some will use precious resources to build
a building, call the building a monastery, and then try to encourage young
men or women to “help” the Church by becoming monks or nuns! Monas-
ticism is not a building: it is life in Christ. Those that go around “recruiting”
monastics sometimes seem to be preaching not life in Christ but various
“visions”: the Valaam “vision”, the Athonite “vision,” the Optina “vision,”
the coenobitic “vision.” The monastic preacher, like the parish preacher,
ought to preach life in Christ. It is Jesus Christ Who is the Goal of the Jesus
prayer, not even theosis, not even deification, not even illumination except
as these are synonyms for Christ.
The regulations for life in an Orthodox monastic community are well-estab-
lished. The order established in the large Lavras of the Russian Church in
Pochaev, Kiev, Moscow (Sergiev Posad) , St. Petersburg, not to mention
the large monasteries of Orthodox Romania and Serbia, of the monasteries
of Mount Athos and Greece, the order reflected in the Church Typikon, the
order refined by such as St. Seraphim of Sarov and St. Joseph of Volotsk
and others all provide a solid foundation for men and women to live the
Gospel imperative according to the Holy Tradition. In America, St. Tikhon’s
Monastery of the OCA and Holy Trinity Monastery of ROCOR, provide
outstanding examples of the best traditions, therefore Holy Tradition, of
monasticism, in our country. In our Diocese, too, we are struggling to
remain in the Tradition. There is no need to “re-invent the wheel” in or for
America. There is no need to artificially cultivate, like hot-house flowers, a
“renovated” or “charismatic” monasticism that is going to “renew the
whole Church.” Such perversions of the monastic ideal of life in Christ are
doomed to failure.
May God grant that all of us may focus our strength, all our resources on
the struggle for real life in Christ. Those of you who feel that the monastic
ideal is the way for you to engage this struggle I encourage to enter a
monastery. I do not encourage you to do this “for the good of the Church.”
What an idea! I encourage you for the sake of your salvation. May our
monasteries always be those communities where men and women may
respond to our Lord’s teaching in the Gospel of Matthew, above!
Our diocesan monasteries are these: St. John of Shanghai and San Fran-
cisco Monastery, Holy Protection Monastery, and Saint Barbara Mon-
astery.
The Orthodox Vision
New Communities Welcomed into the Orthodox Church
By Kirill Sokolov
These words spake Jesus: “Neither pray I for these alone, but for
them also which shall believe on Me through their word; That they
all may be one; as Thou, Father, art in Me, and I in Thee, that they
also may be one in Us: that the world may believe that Thou hast
sent Me. And the glory which Thou gavest Me I have given them;
that they may be one, even as We are One: I in them, and Thou in
Me, that they may be made perfect in one; and that the world may
know that Thou has sent Me, and hast loved them, as Thou hast
loved Me.” (John 17:20-3)
In November 2000, His Grace Bishop TIKHON and the faithful of the
Diocese of the West were blessed with an opportunity to receive
clergy, faithful, and communities into prayerful communion. Seven
men were ordained at the Cathedral of the Holy Virgin Mary, Res-
cuer of the Perishing, in Los Angeles at seven Hierarchical Divine
Liturgies from November 9-17. His Grace Bishop TIKHON and
Archimandrite Nikolai, Chancellor of the Diocese, also traveled to
several communities to receive the new faithful into the Orthodox
Church.
The series of Hierarchical Liturgies at the Cathedral in Los Angeles
began with the consecration of the Holy Antimensia by His Grace
on Thursday, November 9. The Antimension is the visible sign of
unity in a local temple with the Bishop of the Diocese and the whole
Church. Priest Michael Senyo, Sacristan of the Cathedral, deserves
special mention for the countless hours he spent hearing confes-
2
sions, chrismating converts, sewing antimensia, and generally pre-
paring the Cathedral Temple for the special liturgies and rites.
The liturgies at Holy Virgin Mary Cathedral were concelebrated by
His Grace Bishop TIKHON, Archimandrite Nikolai, the Cathedral
clergy, and Hierodeacon Isidore of Las Vegas. Subdeacons Hennock
Soot and Kirill Sokolov ably assisted at each Liturgy, leading other
altar servers. The devoted choir members of the Cathedral Commu-
nity lent their voices to beautify the divine services.
The first of the clergy were received on Thursday November 9,
when Damian Kuolt was ordained to the Holy Diaconate at Holy
Virgin Mary Cathedral and the next day to the Holy Priesthood.
Father Damian is assigned as the rector of the Mission of St. John
the Evangelist in Scottsdale, Arizona. Archimandrite Nikolai trav-
eled to Phoenix where the first Divine Liturgy was held for this new
mission on Saturday, November 11th.
John Tomasi was ordained to the Diaconate on November 10 and to
the Priesthood on November 13. Father John is assigned rector of
the Mission of the Icon of the Theotokos, Joy of All Who Sorrow
located in Culver City, California. Nicholas Kime was ordained to the
Diaconate on November 13 and to the Priesthood on November 14.
Father Nicholas will serve the Church of Saint Herman of Alaska,
Port Townsend, Washington.

Hilarion Frakes was ordained to the Diaconate on November 14 and
to the Priesthood on November 15. He is assigned rector of the
mission dedicated to the memory of Saint John of Kronstadt, Reno,
Nevada. David Lowell was ordained to the Diaconate on November
15 and to the Priesthood the next day. Father David will be respon-
sible for the Chapel of the Archangel Michael, a chapel of Holy
Trinity Cathedral in San Francisco at the Raphael House.
On November 16, Thomas Alessandroni was ordained to the
Diaconate and then to the Holy Priesthood on the following day.
Athanasius Shaw was ordained to the Diaconate. He is attached to
St. Herman Church in Port Townsend. Father Thomas will be serv-
ing the Mission of the Synaxis of the Theotokos in San Francisco.
Following the Divine Liturgy in Los Angeles, His Grace,
Archimandrite Nikolai, and Hierodeacon Isidore traveled to San Fran-
cisco to receive members of the new missions in San Francisco and
Reno into the Church. On Friday evening, the Great Vespers was
served at Holy Trinity Cathedral after which the confessions of
those who were to be chrismated were heard. On Saturday morning,
area clergy gathered at Holy Trinity Cathedral to celebrate the Hier-
archical Divine Liturgy. The Liturgy was preceded by the Rite of
Chrismation, at which His Grace received numerous people into the
Orthodox Church. The joyous Liturgy was attended by many faith-
ful from the Cathedral and other Bay Area parishes who gathered
“with one accord in one place” (Acts 2:1).
At the conclusion of the Liturgy, Archpriest Victor Sokolov of Holy
Trinity Cathedral thanked His Grace, the many attending clergy, and
New Deacon Ordained for Ashland
On November 26, 2000, His Grace TIKHON vested to the
diaconate Fr. Michael Savko. Dn. Michael was raised as a
Byzantine Catholic and ordained to the diaconate in Anaheim,
California and served for ten years. In 1992, he moved to
Ashland after retiring from 31 years service to the City of
Los Angeles. While in Ashland, he became very involved
with the fledgling mission and was received into the Orthodox
Church.
3
The Orthodox Vision
the faithful who took part in the festive occasion. In his words he
spoke of the courage and perseverance needed by all to bring about
true unity, using as an example the reception of thousands of people
from the “Uniate” (Roman Catholic churches that used the Eastern
liturgy) churches by a previous ruling hierarch of San Francisco,
Archbishop VLADIMIR (Sokolovsky-Avtonomov; 1887-91). A
wonderful banquet followed the Liturgy in the recently renovated
parish hall.
On November 24, His Grace, assisted by Archimandrite Nikolai and
Hierodeacon Isidore then traveled to Port Townsend, Washington.
The next morning the faithful of this mission were received into
Holy Orthodoxy by His Grace. The Divine Liturgy followed and the
choir from our parish in Tacoma faithfully and prayerfully responded.
There was a festive Lenten meal served for the over-capacity crowd
that filled the St. Herman Church.
It was evident to those present at the ordinations and chrismations
that the men and women who were uniting themselves to the Church
were gladly receiving the fullness of the Faith (Acts 2:41).
The vesting took place at St. Innocent of Irkutsk Church in
Tarzana, California on the occasion of their patronal Feast
Day. His Grace celebrated the Hierarchical Liturgy with the
Archimandrite Nikolai, the rector, Fr. Nicolas Boldireff, Fr.
Michael Senyo of the cathedral parish in Los Angeles, and
Hierodeacon Isadore. The vesting took place just prior to the
Litany before the Lord’s Prayer, the same time a diaconal
ordination occurs. Following the Hierarchical Liturgy was a
parish luncheon to celebrate the day. Dn. Michael is assigned
to St. Gabriel’s Orthodox Church Mission in Ashland, Oregon
where Fr. Isaac Skidmore is the priest.
The Orthodox Vision
Diocese Convenes for Annual Assembly
The Diocese of the West convened again for the Annual Assembly.
This year the Assembly met at St. Paul the Apostle Church in Las
Vegas, Nevada from October 24 to 25. In attendance was His Grace
TIKHON, 50 clergy and 43 lay delegates. Protopresbyter Rodion
Kondratick, the Chancellor of the Orthodox Church in America was
present as a representative of His Beatitude Metropolitan
THEODOSIUS as well as Archpriest John Dresko who reported on
the progress on the work of the All-American Council on the Fair
Share Resolution.
His Grace opened the Assembly with his remarks on the health of
the Diocese. He reminded the assembled that the Church grows not
simply by our actions but by being the Church. As such we must
always be faithful to that which given to us by God, most particu-
larly by being faithful to Holy Tradition. His Grace asked the Dio-
cese to be diligent to build and maintain our churches in that Holy
Tradition. His Grace finished His remarks by welcoming the new
clergyman who will have been received into the Orthodox Church in
America and by talking about the canonization of the new martyrs
and confessors in Russia. He also talked about the falling asleep of
Archbishop ANTHONY of the Russian Orthodox Church Outside
of Russia (ROCOR) and his kindness.
Archimandrite Nikolai (Soraich), Chancellor of the Diocese also ad-
dressed the Assembly. He reported on the clergy changes as well
the great progress of the Diocese. We currently have 14 seminar-
ians at the two seminaries. Fr. Nikolai also talked about the sale of
the Russian Home of Mercy in San Francisco and the purchase of
the new Life-Giving Spring Retreat Center in Boulder City. He also
spoke of the status of the monasteries within the Diocese.
Protopresbyter Rodion addressed the Assembly on the work of the
national Church and the many projects they were involve in around
the world. He highlighted the need for clergy in the Church and
called for the continuing support of the projects of SCOBA. Fr.
John Dresko reported on the status of the Fair Share Resolution
which is expected to take effect by 2008. Issues of stewardship and
reporting were also talked about.
4
Mary Caetta, the Treasurer of the Diocese presented the financial
report for the year which was very positive as it surpassed all expec-
tations. A new budget of $254,720 was presented and passed unani-
mously.
The remaining time of the Assembly was dedicated to reports from
the deaneries and different departments and institutions. Each re-
port was presented beforehand and was all received with the mini-
mum of questions. The Assembly elected to the Diocesan Council
Archpriest Joseph Hirsch and Archpriest Matthew Tate for the clergy
and Johann Morse and Kitty Vitko as lay delegates. The Archpriest
Michael Reagan and Hennock Soot were elected as auditors. Next
year’s Diocesan Assembly will be in the Pacific Central Deanery at
a site to be determined.
The final motion passed was for parishes to voluntarily take on the
responsibility of adopting a room at the Life-Giving Center and help
pay for the renovation. This was estimated to cost $2500 over three
years. It was decided to allow parishes to decide but to place this
before them all.
The Assembly also held some interesting evening sessions. Among
them was a slide show on the consecration of Christ the Savior
Cathedral in Moscow, Russia. There were displays on the work of
the Mission Board, Blagovest Bells as well as liturgical items for
sale.
The highlight of the Assembly is always the wonderful services.
His Grace presided at a an All-Night Vigil and Hierarchical Liturgy to
close the Assembly. Archpriest Ian MacKinnon was awarded the
palitza in recognition for his service.
The Assembly was grateful to St. Paul’s Church for hosting the
Assembly and feeding the many participants as well as their won-
derful hospitality. Many participants also had the opportunity to
stay at the new Retreat Center and experience the wonderful work
being done at our new Diocesan center. This new institution is
expected to become a center of many activities within the Diocese
and provide outreach to the Church at large and the surrounding
community. It is hoped that much use will be made of the new
facilities in the near future.

Chico Seeks to Purchase New Home
By Priest Michael Rome
We are an Orthodox mission in Butte County, Northern California
that began about five years ago. We began our mission with two
families, meeting first in homes, and later in a local Anglican church.
We have grown to include 21 members including children—eight
families so far. At present, we have six catechumens preparing for
entrance into the Church. Most of our members are converts, but
we also have faithful members from the Slavic and Greek Orthodox
traditions who attend. About half of our members live in Oroville,
on the southern side of the county. The other half live in Chico, on
the northern side. Our mission is the only canonical Orthodox
presence within a 90 minute radius.
We are working to establish a permanent parish in Butte County.
To that end, we have rented a small house in Chico that serves as a
chapel, fellowship hall, and living quarters for our priest, Fr. Michael
Rome, and his wife, Matushka Rachel. In the past 2 years, five
people have been catechized and have entered into the communion
of the Church from our small group. We have initiated a weekly
Sunday school for the five children old enough to attend, and Fr.
Michael holds regular classes for the catechumens in the parish.
However, at this time we have outgrown our lovely, but small chapel.
Property has come on the market in Paradise, California that would
be ideal for our growing mission—and at a truly remarkable price!
Paradise is about halfway between Oroville and Chico and so would
be centrally located for our members and for all the population of
Butte county in general. The property is visible from, and within
100 feet of a very busy intersection in Paradise. We believe that
having a permanent and visible church home would attract more of
the many cradle Orthodox who live in the area as well as other
“seekers of Truth” who have never heard of Orthodoxy.
The site we are considering has a 1,200 square foot octagonal domed
building that would make an excellent Church. Next to it is an 800
square foot building that would meet our needs for a comfortable
Fellowship Hall and Pastor’s office. There is a small house (also
800 square feet) behind these two that could be a home for Fr.
Michael and Matushka Rachel. And there is a small cabin that can
5
The Orthodox Vision
serve as a guest house as well. There are numerous small out-
buildings, including one that would easily work as a Sunday school.
The buildings are on an acre of land with plenty of space for park-
ing. It can also become a site for the construction of a larger church
facility in the future.
We have submitted our idea to the Mission Deanery of the Ortho-
dox Church in America’s Diocese of the West, and we have their full
support. Our small group has been working to assemble the funds
for a down payment on the property and have raised $20,000, a truly
sacrificial amount for us. We are also working with several lenders
in the area to secure a commercial loan.
The cost of the property is $150,000. The replacement value of the
improvements on the property is in excess of $350,000. The im-
provements are very amenable for church use. In order to secure a
commercial loan on this property, we need to have a 30 -35% down
payment plus about $6,000 closing costs. We are reaching out to
you to ask for your assistance now because we believe this is an
opportunity that is not repeatable. Property values have been rising
very rapidly in this area of Northern California.
Please help us! The One Holy Catholic and Apostolic Church, the
True Light of the world is “hidden under a bushel basket” in Butte
County. Help us to place it “on a lampstand” that it may “shine
among the people that they may see your good works and glorify
your Father which is heaven.”
If you are interested in helping Ss Cyril and
Methodius Mission in Chico, California, please
contact
Priest Michael Rome
564 East Avenue
Chico, CA 95926
Phone: (530)899-9678
The Orthodox Vision
Phoenix Receives Record Number of
People; Hosts Retreat
By Archimandrite Gabriel (Cooke)
There were two major events at Sts Peter and Paul Church in Phoe-
nix, Arizona which highlighted the last few months. The first was
the largest number of baptism and chrismations occurring at one
time in the history of the parish took place earlier this spring. In-
cluded were the family of Marc, Laura, Theo and Max Hansen along
with Robert Hunt were received into the Church. During the same
service Charles Sherbow and Valentina Bayanolindua were bap-
tized into the Church. Archimandrite Gabriel (Cooke) officiated at
this wonderful and moving event.
This last September, a Pan-Orthodox retreat was held at Ss Peter
and Paul Church sponsored by the Myrrhbearers Altar Society.
Members of a number of Orthodox Churches in the Phoenix met at
the Franciscan renewal Center in Scottsdale, Arizona. The topic
discussed was Outreach and Evangelism and was led by
Archimandrite Gabriel.
6
FOCA Holds Annual Meeting
By Harold Homyak
On November 4th to 5th, the Fellowship of Orthodox
Christians in America (FOCA) Pacific District’s 42nd
Annual Convention was hosted by Chapter #175 at the
Elevation of the Holy Cross Orthodox Church in Sacra-
mento, California. Officers were elected for the upcom-
ing year which will be Harold Homyak – Governor, Dea-
con Michael Plefka – Lt. Governor, Stephanie Homyak –
Secretary, Ludmilla Faber – Treasurer, and Archpriest
Ian MacKinnon – Spiritual Advisor. Sandra Fedorko,
the FOCA National President was in attendance as a
representative of the National FOCA Executive Board.
There were many items discussed and acted on at the
meeting. First was the increase of the contributions to
the St. Innocent Mission Society in the Diocese of the
West in order to assist in their good works. The Con-
vention also established a new scholarship for eligible
members. Finally, there will be a continuation of sup-
porting youth programs around the Diocese in such
areas as webpage and youth ministry.
Donations for Orthodox Student Center Needed
The University of California at Davis Orthodox Christian Fellowship
(OCF) is soliciting funds to purchase a house near campus which
would act as an Orthodox Student Center. The Fellowship is under
the direction of Archpriest Ian MacKinnon, pastor of The Elevation
of the Holy Cross Orthodox Church in nearby Sacramento. “The
Fellowship has a long history at UC Davis, dating back, on and off,
to the 70s,” according to Fr. Ian. “At present we have over 20 active
students in the organization, but what we need is a Student Center
where we could worship, hold study sessions and have social gath-
erings. Some rooms in the Center would be rented to Orthodox stu-
dents, thus providing a source of income to maintain the Center.“
The average cost of such a house near campus is approximately
$325,000. “As we all know, we lose many of our Orthodox youth to
the world during their college years,” says Fr. Ian. “Many of them
never return to the Church “ Having an active Orthodox organiza-
tion on campus is an important way of not only keeping our youth,
but also of spreading the Orthodox Faith in a college setting.” The
group meets weekly and includes students and guest speakers from
all Orthodox jurisdictions.
Donations can be made payable to the Diocese of the West, UC
Davis OCF Fund and mailed to the Chancery Office at 5400 Annie
Oakley Dr., Las Vegas, NV 89120-1002. This appeal is under the
ecclesiastical supervision of The Rt. Rev. TIKHON, Bishop of the
Diocese of the West (OCA). Further questions can be asked of Fr.
Ian by calling (530)758-2255, or by e mailing him at:
rmack@inreach.com.
You can visit the UC Davis OCF Website at: HTTP://
asucd.ucdavis.edu/organizations/religious/ocf
 The Orthodox Vision

St. George Sisterhood Initiates

Annual Retreat
On July 22, 2000, the Sisterhood of St. George Orthodox
Church, Hesperia, California, held what is hoped will be-
come an annual event in the life of the parish. Several
women of the parish gathered for a day-long retreat fo-
cusing on the biblical examples of Saints Mary and Martha
of Bethany, the heavenly patrons of the Sisterhood.

The retreat began with Divine Liturgy. After the liturgy,

Mother Victoria (Schnurer), Abbess of St. Barbara Ortho-
dox Monastery in Goleta, California, led the assembled
women through a reflection and discussion of the two
types of women’s ministry reflected in the lives of the
Saints Mary and Martha.

Mother Victoria also spoke at length about the life and

work of St. Elizabeth the New Martyr and how the ex-
amples set by Saints Mary and Martha inspired the Grand Duchess
Elizabeth Feoderovna of Russia to imitate their lives of service and
prayer.
The highlight of the retreat was the presence of the reliquary icon of
St. Elizabeth, brought by Mother Victoria from the monastery, and
the serving of an akathist to Saints Mary and Martha by Fr. Michael
Spainhoward, priest of St. George Church.
The retreat ended with the serving of Great Vespers. Mother Victoria
remained overnight and spoke to the congregation about St. Eliza-
beth after the liturgy on Sunday morning.

7
The Orthodox Vision
low? It is our responsibility to set the proper and loving
Teaching Our Children in Church example of right attitudes and actions in the Church and to
show them how a Christian behaves.
By Priest Eric George Tosi
2. Parents should not “abandon” their children. While it is
“But Jesus said, ‘Let the little children come to Me, and the whole Church’s responsibility, it is the immediate and
do not forbid them; for of such is the kingdom of most imperative responsibility of the parents. One parent
heaven.’” Matt 19:14 should be with the child at all times, to teach and to in-
struct during the services. While some parents may be in
the choir or doing other work, this does not mean the child
Children in the Church are full members of the body of Christ. We
is abandoned during the services. If the service becomes
do not differentiate between them and adults, nor do we hold spe-
too much, simply take the child out to the vestibule and
cial services for just children. They are a full part of the Church by
continue participating in the service there until they are
virtue of their Baptism and Chrismation. This is why we do not
ready to come back in. In other words be attentive to what
withhold communion from them until they reach a certain age nor do
they are doing and teach them.
we have them withdraw from Church services for their own “special
class.” While the child may not yet “understand”, they still experi-
3. Eating during Church. While it may be acceptable to give
ence God during the services. However, because they are children,
very young children small snacks during Church, it should
they may not have the patience and may become “overwhelmed” by
be carefully controlled and limited. Some parents feel that
the services…as many of adults do.
if you just give them lots to eat, they will stay quiet…but
what lesson is that teaching the children? The only true
As members of the Body of Christ, we all have a responsibility
meal in the church is Holy Communion and we must rein-
towards each other. We must treat each other with love, respect and
force that. While very young children do get hungry and
forgiveness. The same responsibility and consideration that we
require nursing, no child will starve during Church. Limit
give to each other as adults we should double towards our children.
the food that is brought and eaten, saving it only for “emer-
They are the future and we are responsible for their spiritual up-
gencies”. And after a child reaches the age of 3 or 4 they
bringing. The attitudes and lessons we teach them today will en-
should not be eating in Church. As they can start to ex-
sure their continued presence in the Church and more importantly
press themselves, they need to be weaned off of food and
their continued growth towards God. But in the same vein, the
let the social hour be their snack time. Also by the time the
children must be taught respect for the Church, the Sacraments and
child takes their first confession at the age of 7 to 9, they
the people. If a child is not taught these basic “disciplines”, they
should also be taught not to eat breakfast.
will drift away from God.
4. Distractions. The worse offenders of this are the adults
So here are some basic recommendations for the children in the
who like to make faces or play with children during church.
Church.
We need to refrain from this because the child will look for
distractions. That doesn’t mean we have to be hard of
1. Everyone must set a proper example. If we are inattentive
heart when a child comes to us, but rather we need to avoid
during Church, how do we think our children will behave?
unnecessary and frivolous actions. There will be plenty of
If we are disrespectful, what example will our children fol-
time to enjoy and play with the children af-
ter the services. Place their attention back
on the services.

5. Many children are distracted by each

other. They will naturally congregate to-
gether. This is great but what usually en-
sues is group of children who will play to-
gether during Church. Many adults feel that
if they are being quiet and not distracting
then this is fine. But what lesson are we
teaching the children? We need to super-
vise these and constantly refocus their at-
tention and energy on God.

6. Toys and Books. Many parents bring

toys and books for the children to use dur-
ing the service. The Church is not a play-
ground. While it is acceptable to bring some
small toys and books, etc. for the very young
Cont. on p. 10

8

Why do most Orthodox Priests oppose the practice of cremation? Why does it matter how we dispose of a body
I suspect that there are, in reality, several questions here. First you
are asking why the Church opposes the practice of cremation. You
are also asking whether or not cremation makes any difference to
the person who has died. Finally you seem to ask why, in some
cases, some Orthodox Priests seem to be more tolerant toward the
practice. We shall attempt to address these questions in order:
What is wrong with cremation? Opposition to the practice of de-
stroying human bodies by cremation is part of the unbroken Tradi-
tion of the Jews and Christians. It is one of the things which, through-
out history, have separated Jews, Christians and Moslems (Islam
being a heretical mixture of Judaism, Christianity and certain ele-
ments of Gnosticism and Arab paganism) from the , so called, orien-
tal “religions.” The obvious reason for the difference in practice is
the degree of respect with which each group regards human nature
and the human body. Those who believe that human beings were
created in the Image and Likeness of God, that each individual Hu-
man Person is sacred and that the end of human history will see a
general RESURRECTION in which the bodies of the dead will arise
while the living will be “Clothed upon with immortality”, naturally
treat the bodies of the dead with respect. In the Old Testament,
Tobit was blessed by God for his good work in burying the dead.
The Noble Joseph and Nicodemus risked ridicule and even death to
give burial to the Body of Our Lord while Christians have always
regarded the burial even of strangers, foreigners and unbelievers as
akin to the good works of feeding the hungry and clothing for the
naked.
Cremation, on the other hand, has, together with immolation (ritual
suicide or human sacrifice by fire) and other forms of extreme morti-
fication such as self mutilation and suicide by starvation, been prac-
ticed by those cultures with a low regard for the human person.
These cultures tend to hold human existence as bad and generally
see people as caught in a seemingly endless cycle of deaths and
rebirths (reincarnations) from which our fondest hope is to escape
by merging their little droplet of life back into some impersonal “ocean
of unpersonhood.” In other words, those who cremate the body as
a “religious act” do so as an image of their belief in the eternal and
utter annihilation (reduction to un-being) of the human person as
the highest spiritual destiny.
Furthermore, while Christians have always regarded the human body
(and especially the bodies of the believers who have died and risen
with Christ through Holy Baptism, and having been sanctified as
temples of the Holy Spirit, having also been nourished and trans-
formed through participation in the Sacred Mysteries of Christ’s
Most Holy Body and Blood), as sacred objects to be handled with
awe and reverence: (the bodies of many Holy men and women have
given witness to this truth through the many miracles performed by
contact with them, through their remaining incorrupt after many
years in the grave and through supernatural properties such as the
flow of precious fragrant oil from some of them) the adherents of the
various Oriental and most pagan cults see the dead human body as
refuse, a discarded prison trash which warrants incineration.
9
The Orthodox Vision
Ask Father Joseph
Perhaps an example from the Worship of the Church will suffice to
illustrate this point. On Great and Holy Friday, we place the winding
sheet with the image of Christ’s Body in the center of the Temple
where it is incensed, sprinkled with fragrant spices, surrounded by
candles and venerated. That evening it is carried in procession,
replaced upon the tomb and before the resurrection Service is de-
posited on the Holy Altar Table where it remains for forty days, in
representation of Our Lord’s forty days of post-Resurrection ap-
pearances to his Disciples prior to His Holy Ascension. In the same
way, when an Orthodox Believer dies, his or her body is washed,
dressed, brought to the Church, surrounded by candles and flow-
ers, anointed, incensed and kissed by the mourners and then car-
ried in solemn procession to the cemetery where it is placed in a
grave to await the Resurrection on the Day of the Glorious Second
Coming of Our Lord Jesus Christ. While neither of these two rites,
the veneration of the winding sheet and the funeral service, is en-
tirely derivative from the other, they each have influenced the other
in their development and each illustrate in Liturgical action, the
Faith of the Church.
Now, let us examine another sequence of events. A believer dies
and the body is not washed and taken to the Church. Instead, it is
taken without reverence or ceremony to an industrial plant where it
is offered for consumption by such intense heat that it is almost
totally vaporized and vented into the atmosphere. Next, the two or
three large bones which survive being blown up the chimney, are
ground to a powder in an industrial machine and these “Cremains”
as the funeral industry calls them, are handed over to the family who
then want the Church to offer the invitation to “…Give the last kiss”
to an urn or cardboard box. Or, imagine that the body is brought to
Church in the normal way but instead of being placed in the earth it
is “passed through fire.” Of what is this a representation? Of what
faith does this speak? Do we really think it appropriate to pray
“Deliver them from eternal fire” while offering their earthly remains
to be consumed by temporal fire?
What about the person whose body is cremated? In the first place,
God is not bound in His Mercy by the actions of men. Many Saints
were consumed by fire or eaten by wild beasts and this does not, in
any way, prevent their being raised on the last day. Certainly, God
who could raise up sons of Abraham from the very stones can raise
up from the dust and ashes of the earth, the Glorified Bodies of His
Holy Ones.
As to how God will regard the soul of one who calls himself an
Orthodox Christian and then willingly and knowingly defies the
Church and Commandments of God by having, or through silence,
allowing such arrangements as will, upon death, lead to his body
being burned like that of a Hindu, is quite another question and one
which only God can answer.
Why do some Orthodox Priests seem to tolerate or allow crema-
tion? There are many situations, known to a priest, of which others
Cont. on p. 10
The Orthodox Vision
Cremation
Cont. from p. 9
may be unaware. When America was composed primarily of “Chris-
tians” who shared out belief in the Resurrection of Christ and all
humans at the last judgement, our opposition to cremation was in
the mainstream. Today, many “churches” consider the Resurrection
of Christ to be a myth and the Second Coming almost a joke. In this
context, it is natural that issues of cost and convenience would
intervene indisposing of their dead. Episcopalians sell niches for
“cremains” as a way of funding their churches while even Roman
Catholics seem to have yielded to the “environmentalist” view that
cemeteries use too much land. In this context, many Orthodox Chris-
tians who live in families including non-Orthodox are not in real
control of what will befall their bodies upon death. It is best to put
one’s desire for an Orthodox burial into writing or even to prearrange
the details with a reliable funeral director. However, many people do
not get around to this or lack the resources to prearrange their burial.
Still others, while wanting to be faithful to the Church may lack the
will power or mental ability to resist the pressure of children, grand-
children or spouses to “save money and make it easier for every-
one.”
Under such circumstances, a priest may choose to offer some of the
same services which would be normally be served simply because it
is the best that can be done under the circumstances. Under these
circumstances, it is not usual to bring the body into the Church and,
of course, would be out of the question to bring the ashes in the
Temple. It is probably appropriate, when such an irregular service
takes place, that the priest declare at the time of the service that the
Orthodox Church does not practice cremation and that the arrange-
ments were made by non-Orthodox relatives. In such circumstances,
the priest may be doing the best he can to minister to his departed
spiritual child and his actions should not be understood by the
Faithful as a departure from the teaching of the Orthodox Church on
the issue of cremation.
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10
Children in Church
Cont. from p. 8
children, they should be quiet and limited in number.
What is better is to bring a child’s liturgy book or a book
of icons that the child can use to help learn and under-
stand the services. Make Church a special place, not
just another place to play.
7. Holy Noise. Often it is said a quiet church is a dead
church…because where we hear a child crying, that
means there are children present. A child will cry and
make noise…that is part of being a child. When a child
becomes too loud or unruly, simply take them to the ves-
tibule until they quiet down. This can be frustrating for
the parent but we need to teach them that quietness is
important in the church…and over time with instruction,
they will learn. Stay patient and positive on this.
8. Get them involved. Orthodoxy is rich in movement and
sound and children can be a part of this with the right
instruction. Allow them (with supervision) to kiss icons,
light candles, cross themselves, sing with the music and
participate in the service. All of us are not there to ob-
serve the service but participate, so encourage and in-
struct them to participate. Ask them questions and point
out parts of the service so they can learn and appreciate
the beauty of the services. Older children can serve in
the sanctuary or even sing in the choir. Teach them to
chant so they can do it in Church when they get older.
9. Encourage them to ask questions. Talk to the children
about the services before and afterwards. Answer their
questions, recount what has happened and explain to
them what is going on. Encourage them to ask questions
of the clergy. Allow their curiosity to be fed so that their
experience becomes rich and full. The more they get
interested, the more they will participate.
10. Adults be patient. We all must be patient and helpful.
Try not to let yourselves become distracted or be a
distracter to the children. If the children obstruct your
view or distract you, find another place to stand. There
are not fixed places for us and find the place where you
can best participate in the services. We are the adults
and must act in a mature manner. If we must move to
another part of the church because we find it difficult to
concentrate, then do so quietly and without anger in
your heart. Do not complain but rather be thankful for
the gift of children in the Church. Help the parents who
are having a difficult time out of the spirit of love. Be the
solution and not the problem.
“By this all men will know that you are
my disciples, if you have love for one an-
other.” John 13:35
 The Orthodox Vision

News from Around the Diocese

August 16, 2000 - The Priest John Armstrong is appointed Acting
Rector to the St. Herman Church in Littleton, Colorado.
August 16, 2000 – The Priest Valerii Bulanikov is appointed Act-
ing Rector to the Nativity of the Holy Virgin Mary Church in Menlo
Park, California.
August 17, 2000 – The Archpriest Eugene Tarris (retired) is re-
leased from St. Herman Church in Littleton, Colorado and attached
to the Holy Transfiguration Cathedral in Denver, Colorado.
November 1, 2000 – St. Nicholas of South Canaan Mission in
Billings, Montana is redesignated St. Nicholas of South Canaan
Church.
November 1, 2000 – The Archpriest Gregory Safchuk is released
from St. Innocent of Irkutsk Church in Tarzana, California and reas-
signed to the Diocese of Washington.
November 2, 2000 – The Archpriest Nicolas Boldireff is appointed
rector of St. Innocent of Irkutsk Church in Tarzana, California.
November 9, 2000 – The Subdeacon Damian Koult is ordained to
the Holy Diaconate.
November 10, 2000 – The Subdeacon John Tomasi is ordained to
the Holy Diaconate. And the Deacon Damian Koult is ordained to
the Holy Priesthood.
November 13, 2000 – The Joy of All Who Sorrow Mission is estab-
lished in Culver City, California and placed in the Mission Deanery
under the Priest John Tomasi.
November 14, 2000 – The Subdeacon Hilarion Frakes is ordained to
the Holy Diaconate and Deacon Nicholas Kime is ordained to the
Holy Priesthood.
November 14, 2000 – St. Herman of Alaska Mission is established
in Port Townsend, Washington and placed in the Mission Deanery
under the Priest Nicholas Kime.
November 15, 2000 – The Subdeacon David Lowell is ordained to
the Holy Diaconate and the Deacon Hilarion Frakes is ordained to
the Holy Priesthood.
November 15, 2000 – St. John of Kronstadt Mission is established
in Reno, Nevada and placed in the Mission Deanery under the Priest
Hilarion Frakes.
November 16, 2000 – The Subdeacon Thomas Alessondroni is
ordained to the Holy Diaconate and the Deacon David Lowell is
ordained to the Holy Priesthood.
November 16, 2000 – The Chapel of Archangel Michael is estab-
lished at Raphael House in San Francisco, California as a Metochion
of Holy Trinity Cathedral and the Priest David Lowell is appointed
Chaplain.

November 10, 2000 – St. John the Evangelist Mission is estab- November 17, 2000 – The Subdeacon Athanasius Shaw is ordained
lished in Scottsdale, Arizona and placed in the Mission Deanery to the Holy Diaconate and the Deacon Thomas Alessondroni is
under the Priest Damian Kuolt. ordained to the Holy Priesthood.

November 13, 2000 – The Subdeacon Nicholas Kime is ordained November 17, 2000 – The Synaxis of the Theotokos Mission is
to the Holy Diaconate and the Deacon John Tomasi is ordained to established in San Francisco, California and placed in the Mission
the Holy Priesthood. Deanery under the Priest Thomas Alessondroni.

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Now Available for a Limited Time: 2001Liturgical

Calendar and Rubrics

11
The Orthodox Vision
On Attention and Distraction
St. Ignatiy Brianchaninov
The sons of the world consider distraction to be something inno-
cent, but the holy fathers recognize it to be the origin of all evils. The
person who has given up to distraction has, concerning all subjects
and even the most important ones, a very light most superficial
understanding. One who is distracted is usually inconstant. The
feelings of his heart usually lack depth and strength; and therefore,
they are not solid but transitory. As a butterfly flits from flower to
flower so also a distracted person passes from one earthly satisfac-
tion to another, from one vain care to another.
The distracted person is a stranger to love for one’s neighbor. He
indifferently looks on the misfortune of men and he lightly lays on
them burdens, which are difficult to bear. Sorrows powerfully affect
a distracted person, precisely because he does not expect them. He
expects only joys. If the sorrow is a strong one but swiftly passing,
then the distracted person soon forgets about it in the noise of
amusements, but a long lasting sorrow crushes him.
Distraction itself punishes the one who is devoted to it. With time
everything bores him; and he as one who has not acquired any
sound understandings and fundamental impressions whatsoever is
given up to a tormenting endless despondency. As much as distrac-
tion is harmful in general, it is especially harmful in the work of God
and the work of salvation, which requires constant and intense
vigilance and attention. “Watch and pray lest you enter into misfor-
tune,” says the Savior to his disciples (Matthew 26:41). “I say to all
watch,” (Mark 13:21, the Savior said to all Christianity, and there-
fore, he said it to us in this time.
He, who is leading a distracted life is directly contradicting the com-
mandments of the Lord Jesus Christ with his life. All of the saints
diligently fled from distraction. Constantly or at least as often as
possible they were concentrated in themselves. They paid attention
to the movements of the mind and heart and they directed them
according to the testament of the gospel. The habit of attending to
oneself keeps one from distraction, even amongst distractions which
is noisy and surrounding one on all sides. The attentive person
abides in solitude, even amidst a multitude of people. A certain
great father who had learned by experience the benefit of attention
and the harm of distraction said that without intense watchfulness
over himself it is impossible to succeed in even one virtue....
The works of God, obviously, ought to be learned and examined
with the greatest reverence and attention. Otherwise a person can
neither examine them nor know them. The great work of God, the
creation of man, and then after his fall, his restoration by redemp-
tion, ought to be well known to every Christian. Without this knowl-
edge one cannot know and fulfill the obligations of a Christian; but
the knowledge of this great work of God cannot be acquired with
distraction.
The commandments of Christ are given not only to the outer man
but even more to the inner man. They embrace all of the thoughts
and feelings of man, all of his most subtle movements. To keep these
commandments is impossible without constant vigilance and deep
attention. Vigilance and attention are impossible with a distracted
12
From the Fathers
life. Sin and the devil who arms himself with sin subtly creep into the
mind and the heart. A person must constantly be on the watch
against his invisible enemies. How can he be on this watch when he
is given over to distraction?
The distracted person is like a house without doors or gates. No
treasure whatsoever can be kept in such a house. It is open for
thieves, robbers, and harlots. The distracted life, completely full of
earthly cares, gains for a person heaviness just as gluttony and
surfeiting do (cf. Luke 21: 34). Such a person is attached to the earth.
He is occupied with only the temporary and vain. The service of
God becomes for the distracted person an irrelevant subject. The
very thought about this service is something for him wild, full of
darkness, and unbearably heavy....
Distraction is nourished by the unceasing effect of the bodily senses.
In vain do distracted people ascribe innocence to the distracted life.
With this they are unmasking the evil quality of the illness which
has seized them. Their illness is so great and has so dulled the
feelings of the soul, that the soul, which is sick with this disease,
does not even feel its unfortunate condition.
Those who wish to learn attentiveness must forbid themselves all
vain occupations. The fulfilling of one’s personal and social obliga-
tions does not enter into the formation of distraction. Distraction is
always united with idleness or with occupations that are so empty
that they can be undoubtedly ascribed to idleness. A beneficial
occupation, especially an occupation which is one of service, and
which is joined with responsibility, does not hinder one in preserv-
ing attentiveness to oneself. Rather it guides one to such attentive-
ness. All the more do monastic obediences lead one to attentive-
ness when they are fulfilled in the due manner.
Being active is the essential path to vigilance over oneself. This
path is prescribed by the Holy Fathers for all persons who wish to
learn attentiveness to themselves. Attentiveness to oneself ‘in deep
solitude brings forth precious spiritual fruits; but for this only people
of mature spiritual stature are capable, who have advanced in the
struggle of piety, and who first learned attentiveness in the active
life. In the active life people help a person acquire attentiveness as
they remind him of violations of attentiveness. Being in a subordi-
nate position is the best means of learning attention. No one teaches
a person to attend to himself as much as his strict and prudent
superior. During your occupations of service amidst people, do not
allow yourself to slay time in empty conversations and foolish jokes.
In your solitary occupations, forbid yourself daydreaming and soon
your conscience will become sharpened and will begin to point out
to you every deviation into distraction as a violation of the law of
the gospel and even as a violation of good sense. Amen.
This article is from the latest issue of Divine Ascent, a journal of
Orthodox Faith published bi-annually by the Monastery of St.
John of San Francisco, Point Reyes, California. If you are inter-
ested in subscribing to the journal see the website at www. Divine
Ascent.org.
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