Spring 2001

In This Issue
Volume 6, Number 1
From His Grace...............................................................1
The Official Publication of the
Diocese of the West of the Food Closet in Sacramento..............................................2
Orthodox Church in America
Archimandrite Nikolai (Soraich) To Be Consecrated.......3
Diocese of the West
650 Micheltorena Street Mission Deanery Holds Annual Retreat...........................4
Los Angeles, CA 90026
Phone: 1-800-323-6921 From Moscow to Moscow..................................................5
Publisher
His Grace Bishop TIKHON New Bells in Albany.........................................................6
Bishop of San Francisco and
the Diocese of the West His Grace BORIS Reposes................................................7
650 Micheltorena Street
Los Angeles, CA 90026-3612 Awards in the Diocese.......................................................7
Phone: (323)666-4977
Fax: (323)913-0316
Clergy Wives Retreat Planned...........................................8
Address all stories, editorial
comments and circulation to: Liturgical Singing Seminar Scheduled...........................8
Editor-in-Chief
Priest Eric George Tosi Abortion: An Orthodox Perspective..................................9
5400 Annie Oakley Drive
Las Vegas, NV 89120
Phone: (702)898-4800 Summer Camps 2001......................................................10
Fax: (702)898-0303
Email: marsaba@aol.com Events Around the Diocese..............................................11

Orthodox Stewards of the West Thank Members............15

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 From the Fathers: St. John of Kronstadt.........................16
Diocese. Subscriptions outside the Diocese
is available for $10 per year in the United
States and $15 per year in Canada. WWW.OCADOW.ORG
The articles contained herein do not neces- For the latest information on the Diocese of the West
sarily reflect the views or policies of the Dio- Information on all parishes, institutions and departments
cese or the editors. The advertisements con-
Archived issues of The Orthodox Vision
tained herein are not necessarily endorsed
by the Diocese or Editorial Staff. Complete letters of instruction from His Grace
And much, much more

From His Grace Bishop TIKHON
Christ is risen! Indeed, He’s risen!
These words are now resounding throughout the
world, repeated and repeated by the Faithful of the
Church as they have been for the entire life of the
Church in the season when the Lord’s Resurrection
is specially commemorated: Pascha. Only within the
Church Herself, “THE Church”, properly speaking,
does this exclamation resound.
Perhaps it would not be inappropriate to take a look
at this practice. Is it always said with understanding
and discernment of what Christ’s rising is, what it
means? I wonder. I wonder, too, if the fervor with which
the exclamation is uttered is not somewhat affected,
conventional, or enjoyed for itself, rather than for the
event of which it speaks; in other words, do we say
“Christ is risen” and “Indeed, He’s risen” with joy in
the fact of His rising or because we are glad that it is
once again Pascha, because we like uttering this cry
every year, because we authenticate, we think, our Or-
thodoxy by thus crying out. Such joy is not evil or a
sin. Perhaps even in the first year that the practice
became a repetition of that of previous years, there
were some already that were thinking more of previ-
ous years’ celebrations than of the event of Christ’s
rising. There is no reason to belittle the joys of our
brethren in the Church, to be sure. Nevertheless….
I cannot help reflecting that in other eras, the cries,
“Christ is risen,” and its reply, “Indeed, He’s risen,”
were spoken with special poignancy and weight be-
cause they were uttered after a long period of serious
spiritual focus by the membership of the Church, a
long period of prayer and fasting, of giving alms, of
personal re-formation, especially in the context of
relieving Christ’s Passion throughout the period and
pre-period of the Great Fast.
I have been reading recently a book, given me by Fa-
ther Lawrence Russell, containing some writings of
1
The Orthodox Vision
Elder Aimilianos of
the Holy Mountain,
Athos: “The Authen-
tic Seal.” In one of his
essays, the Elder
(speaking of the ne-
glect of monasticism by the Church made a remark
that impressed me for its aptness to our present situ-
ation in American society, “But perhaps the times are
gone when vigils and services were read in houses,
when families read the lives of the saints, when chil-
dren learned them, when it was an honor to provide
hospitality in the home for a humble, ragged monk.”
It seems to me the Elder was right on the mark, and I
believe that if we think about his remark, we will un-
derstand what may have been lost, by way of real per-
sonal involvement and context, in the cry of “Christ
is risen,” and “Indeed, He’s risen, by us.
For the past seven years, since I appointed Father
Nikolai (Soraich) to be the Chancellor of the Dio-
cese of the West, I have enjoyed the great pleasure
of having at my side in all my actions as Bishop of
San Francisco and the West, a helper and brother who
shared with me the purpose of renewing those times
of which Elder Aimilianos wrote. My sadness and
insecurity at the departure of Father Nikolai, now
Bishop-Elect Nikolai and by the time most will read
this message, Bishop Nikolai of Baltimore, and, I
hope, that of the clergy and Faithful of the Diocese
of the West, must be tempered by the joy that this
purpose and, indeed, all of Father Nikolai’s blessed
Gifts received from God, will be dispersed among
our brothers and sisters and Neighbors.
Christ is risen! Indeed, He’s risen!
+Bishop TIKHON
The Orthodox Vision
Elevation of the Holy Cross Church: Archangel Michael Food Closet
by Cherie Carroll
The food closet as we know it today was started in November of
1994. However, prior to that, under Archpriest Ian MacKinnon’s
direction, a large basket was kept in the back of the church where
parishioners placed non-perishable items for those that came seek-
ing assistance. When a greater need was apparent Gisela and Michael
Butcoff would supplement the non-perishables with other foods
necessary such as milk, eggs etc. This intial program began to
blossem into a larger and more regular project.
The need was shown to have a weekly program and being grateful
to our Lord Jesus Christ, Michael Butcoff, upon his recovery from a
serious illness, vowed to begin a weekly project for the Elevation of
the Holy Cross Church. He organized a committee consisting of
himself Tony Dubovik Sr., Ben Brock and Bob Carroll. He visited
other programs in operation and concluded that an alliance with the
Senior Gleaners program would best fulfill our objectives. So from
that we began to organize our own operation. Since then, the project
has been in operation faithfully every Tuesday (with only one ex-
ception when the Senior Gleaners were flooded and food items could
not be picked up).
During those last two weeks in November 1994 we feed 71 people
and since then the totals each month varies with the largest month
feeding of 596 people. At the close of the last year (in 6 years and 1
½ months) we had provided food for 25,601 persons, filling 5,729
generous boxes. As an example of truck load weight, in the month of
December 2000 alone, 4011 lbs. (2 tons!!!) of products were picked
up and distributed. So it can be an overwhelming project if not
properly managed. But it can work, even in a smaller mission like
ours.
2
We are grateful to Senior Gleaners for all that they provide for us.
We go with a pick-up truck and select goods from a list of items
available. Most items are free, however, Senior Gleaners pay ship-
ping charges for various items they receive then they prorate it and
we pay our portion for what we choose to take. The choices vary
every week. General varieties are canned goods, frozen foods, breads,
pastries, dairy products, vegetables, fruits, cereals, candies, house-
hold cleaning items, paper products etc. We have to load all the
products onto the truck and when we return to the church we dis-
tribute the food in the boxes as we unload.
We are grateful to Mike for his tenacity in pursuing and accomplish-
ing his goal. He fell asleep in the Lord on Christmas Day 1999.
Anthony Dubovik Sr. who worked with us from the inception of the
program also fell asleep in the Lord on June 6, 1999. John Hvizdak
who worked with us the past few years fell asleep in the Lord on
October 31, 2000. May Their Memories Be Eternal!
Despite the lose of these wonderful people who helped organize
and run the program, five senior citizens of the parish, three of
whom have been with the program since its inception, continue
consistently to dedicate their time every Tuesday.
In addition to the food distribution, we have our “Clothes Closet”
where we sell clothes for a few cents each. The recipients are very
appreciative of this program. The clothes are donated by parishio-
ners and this in turn helps to support the food closet.
If you are interested in starting a food closet in your parish, please
contact us for start-up information.

Archimandrite Nikolai Elected As New Bishop For Alaska
Archimandrite Nikolai (Soraich) of St. Paul the Apostle Church in
Las Vegas, Nevada and Chancellor of the Diocese of the West was
elected Auxiliary to His Beatitude, Metropolitan THEODOSIOUS,
at the Spring Session of the Holy Synod of the Orthodox Church in
America. He will be given the title Bishop of Baltimore but serve as
the Bishop for Alaska. He will take up his new position by June 17.
His election to the episcopacy came as a surprise to many in the
Diocese as it was for him. He learned of the election during the first
session of the spring meeting of the Holy Synod and was informed
by His Grace SERAPHIM, Bishop of Ottawa and secretary of the
Synod. Archimandrite Nikolai accepted the call with obedience.
Archimandrite Nikolai was born in Butte,
Montana on April 9, 1949 to devout Serbian
Orthodox parents, Nikola and Vera Grace (nee
O’Billovich) Soraich. His parents were ac-
tive all their lives in the Church in Butte and
both are deceased. He was baptized in Holy
Trinity Serbian Orthodox Church on Decem-
ber 24, 1949, a Church that St. Tikhon conse-
crated in 1905. After High School, he at-
tended Christ the Saviour Seminary in
Johnstown, Pennsylvania from 1967 to 1972.
On August 8, 1970 he was tonsured a monk
of the Lesser Schema and given the monas-
tic name Nikolai and the following day or-
dained as a Hierodeacon. He completed his
seminary training and graduated in May 1972.
He was sent to Billings, Montana where he
organized the St. Elijah Serbian Orthodox
parish which was consecrated in 1974. Dur-
ing this time in Montana he worked in secu-
lar positions with the State of Montana as a
juvenile parole officer from 1972 to 1976 and then the assistant prin-
cipal at Billings Central High School from 1976 to 1978. During this
time in Billings he did graduate work in Rehabilitation Counseling.
He was sent to Belgrade, Yugoslavia from 1978 to 1979 where he did
post-graduate work in Theology at the Theological Faculty of the
Serbian Orthodox Church.
Upon his return to America in 1979 he was sent to Las Vegas, Ne-
vada to organize a mission. The St. Simeon Serbian Orthodox Church
was founded and the chapel and Church hall were blessed in Octo-
ber 1983. In 1988 he received a canonical release from the Serbian
Archdiocese and received into the Orthodox Church in America. He
immeadiately founded a new all-English mission in Las Vegas and
on November 13, 1988 the first Divine Liturgy was celebrated for the
founding of St. Paul the Apostle Mission.
The parish hall was blessed in 1993 and the Church consecrated
May 13, 1995 by His Beatitude, Metropolitan THEODOSIUS and
His Grace, Bishop TIKHON. At the consecration he was elevated to
the dignity of Archimandrite. The mission soon grew to a parish
representing many diverse backgrounds and has since flourished
3
The Orthodox Vision
as an oasis in the desert for Orthodox Christians of all backgrounds.
During most of Father Nikolai’s ministry he had worked to support
himself in order to allow his parishes to build. He worked in juvenile
justice as a parole and probation officer for some ten years, the
psychiatric field where he was a counselor and ran an adolescent
treatment program and most recently was the Director of the Family
Support Division for the District Attorney’s office. He finally went
to full time as a priest for the first time in his ministry
In addition to the secular employment he was appointed to the
Diocese of the West Mission Board in 1989 and was shortly thereaf-
ter appointed the Chairman, succeeding Hieromonk Alexander
(Golitzin). His activities on the Diocesan level
in missions and on the National level as a
member of the OCA Missions Board and the
OCMC Board helped in facilitating the estab-
lishment of missions. Bishop TIKHON cre-
ated the Las Vegas Mission Deanery in 1994
and appointed Igumen Nikolai as the Dean.
He served in this position for a very short
time as His Grace appointed him Chancellor in
August 1994.
Archimandrite Nikolai will be elevated to the
rank of Bishop on the weekend of April 21 to
22 in Dallas, Texas at the newly consecrated
temple of St. Seraphim of Sarov Cathedral.
During the weeks that follow, he will be serv-
ing in different locations in the country be-
fore going to Alaska. His tentative schedule
is during the week following his consecra-
tion he will serve at St. Tikhon’s Monastery
and return to St. Paul’s and serve with His
Beatitude and His Grace. He will be attending
the SCOBA Bishop’s Conference in Wash-
ington and serve in Washington and Baltimore during the first week
of May. The following weekend he will serve in Los Angeles, then
again to Washington and back to St. Tikhon’s Monastery. In June
he will serve in San Francisco, then at his home parish in Butte and
finally in Las Vegas before heading to Alaska.
Archimandrite Nikolai will be greatly missed not only at his parish
but across the Diocese. He has become a tireless worker for the
Church and an advocate for many of the recent changes and growth.
He has become well-known and well-loved by many people in the
Diocese, spending so much of his time visiting the parishes, mis-
sions and institutions. He became known for his encouragement,
his support...and his corrections. His dedication and love for the
Church has become a strong standard by which to measure our own
devotion and love.
We would like wish Archimandrite Nikolai a safe journey and a
joyous and fruitful ministry in Alaska. We ask that he remember us
in his prayers as he will remain in ours. We all say to him, “ May God
Grant the Newly Elected Bishop, Archimandrite Nikolai Many
Years!”
The Orthodox Vision

Mission Deanery Gathers Again for Retreat

The Mission Deanery of the Diocese of the West gathered again for Fr. Sergei summed up
their annual retreat at the Life-Giving Spring Retreat Center in Boul- his talk with the
der City, Nevada. As has become the annual tradition, all the mis- phrase….“Meet
sions in the Diocese gather for a three day retreat in order to pray, unmet needs.” This is
share in fellowship and to listen to speakers who share their experi- the what the mission
ences in the mission field. These retreats have become invaluable field does, this is what
for the participants because so often the missions are so wide spread the Church does and
that there is little time for fellowship with other Orthodox. In addi- this is what we all
tion, it is an opportunity to examine how other missions operate and should be doing in
to check on the health of the deanery. Finally, it allows for all to growing the Church.
share in prayer in order to mutually support each other’s work. By meeting those
“unmet” needs, Fr.
Each year, the Deanery brings a keynote speaker in a variety of Sergei believes that the
topics. This year, the Deanery was pleased to have Archpriest Church grows in a
Sergei Glagolev as the keynote. Fr. Sergei is well known in the healthy manner by
Orthodox Church in America having been involved in so much of bringing people closer
its development and history over the past years. In addition, he was to Christ. And this is
the rector of one of the very first all-English missions in the Church, the mission of the Church, to preach the Gospel of Christ and to
St. Innocent in Tarzana, California. This makes him uniquely quali- baptize all nations. Thus, the Gospel does not discriminate but
fied to share his experience on mission building with those who brings all to Christ. And as such, so should the Church.
have followed this path. He is truly a witness to history of Ortho-
doxy in America. The retreat continued with other talks. Protopresbyter Rodion
Kondratick, Chancellor of the Orthodox Church in America was able
Fr. Sergei divided his talk into three parts which basically covered to attend the retreat and update the clergy on national and interna-
the history of the Church in America in the twentieth century. What tional events. His presence helped show the great support from the
emerged was a living history of mission work from the Russian national Church on missions in the Diocese. It also allowed for the
Metropolia through the changes after World War II to the granting clergy to ask questions on issues of parish life.
of autocephaly. The struggles were contrasted with the triumphs,
the success contrasted against the disappointments. Yet in all of Archpriest Matthew Tate spoke about the use of catechism as a
this a clear picture emerged, that Orthodoxy was developing in this missionary tool. He presented some useful outlines and instruc-
country with a particular and distinctive American flavor. This fla- tions on establishing a solid catachetical program that can be uti-
vor brought forth new challenges and issues that may not have lized by churches of all sizes. His program at Holy Annunciation
been dealt with before by the Church. The challenge of English, the Church was quite successful and established the tone for people
calendar, the jurisdictional issue, shifting populations as well as coming into the Church
liturgical renewal and revived worship. The most obvious change
was the move from a ethnic “ghetto” to a church filled with people Archpriest Paul Kucynda, the National Mission Director was again
from many different backgrounds. All of these things which the on hand and spoke of the development of the parish handbook.
Church and mission field take for granted today were shocking and This handbook helps integrate new and potential parishioners into
even met with incredible resistance 30 years ago. Yet, he was able to the Church as well as makes them feel more confortable in a new
illustrate the path that was walked and the challenges that were environment. Samples of the handbook was handed out for use in
overcome in the growth of the Church. developing their own.

The clergy of the Deanery once again elected Archpriest Ian

MacKinnon as the Dean of the Las Vegas Missionary Deanery.
This will be his third term as Dean and a show of support for his
hard work during this time of incredible and unprecidented growth.

Liturgical services were held at the Retreat Center and St. Paul Or-
thodox Church in nearby Las Vegas. The value of this new retreat
center has showed itself by hosting this event. The facilities and
atmosphere were perfectly conducive for events such as this. In
fact, the mission retreats had used this center for many years which
led to the Diocese purchasing the facility.

Again, the retreat was proven a great success. It allowed a time for
those in the mission field to take a deep breath, look around them
and set a course for the new year.
4
 The Orthodox Vision

To Moscow —— To Moscow
Excerpts from the notes of a Council Member by Protopresbyter Alexander Kukulevsky
Note by Nicholas A. Cooke - In 1917 my father was priest at the Holy Trinity Cathedral in Chicago, The Church of Russia, without a
patriarch since Peter the Great abolished the office, decided to call an All-Russian Council to elect a patriarch and to conduct other
important matters. At the time, the American Church was a diocese of the Church of Russia. The clergy of the American Diocese elected
my father to represent them at the Council to be held that summer in Moscow. There were a few slight problems—the world was at war,
the Russian revolution was brewing, all borders were sealed, and German U-boats were blockading the oceans. How to get to Moscow?

Early that summer he left his Matushka and three young children at home to find his way to the Council to carry out his assignment. (It
was 12 days to my third birthday.) The representative of the laity never was able to reach Moscow. Written years later, this is my father’s
account, taken from his Russian notes, of what transpired. All remarks in parentheses have been added by me for further clarification.

In the summer of 1917 there was a meting of the clergy of the North American Diocese; it was well attended. During the sessions a
telegram was received from Moscow from Archbishop EVDOKIM (Meschersky, our ruling bishop from 1914-1917. He never did return
to the US), advising that the Holy Synod instructs that a delegate be selected to represent the diocesan clergy of the American Church
at the forthcoming All-Russian Council. The author of these notes was selected, and I was instructed to report to the Holy Synod on the
state of our Church. I carried a diary in which I had worked out a shorthand system to keep my notes from prying eyes.
Chicago, July 15 - On board the train (to learned that this was a very capricious
New York). It is already one in the morning, cargo, a not-too-stable explosive, capable
all are asleep, and I am alone in the smoker, of setting off from the slightest nudge.
recalling our parting. A strange thing, fam-
ily ties: life forges powerful links. How easy Problems from the start. A strong wind came
it must be for Catholics—you get your or- up as I was transferring to the ship, toss-
ders from your bishop and you’re off to ing the cutter about as an eggshell. My
wherever needed. Maybe so, but how one- foot was on the gangplank as the cutter
sided must be the life of a celibate, trying to smashed its full weight against it, tearing
conquer the unconquerable. the flesh away to the bone. Luckily, it was a
healthy bone, brought up on black bread,
New York, July 17 - What a disappoint- cabbage, and potatoes. The bone healed,
ment! Passenger ships to Europe no longer but I had to see the surgeon...for every one
operate; too many have been sunk in the of the 20 days of the voyage.
past few days. What do I do-go back to
Chicago? No, I have an assignment to ful- The entire deck was loaded with all sorts of
fill. If you can’t get through the door, try the materials: trucks with enormous cases, au-
window. I’ll try again tomorrow. tomobiles, various types of machines, etc.
Here was a huge pile of coal-no place for it
July 22 - I learned that there is an ammuni- in the hold. Our principal cargo was stowed
tion ship in port bound for Russia. It is below, in a place inaccessible to us. Every
headed for Archangelsk but will take no passengers. We have to space was occupied, leaving only narrow passageways. It was ob-
think about this a little. vious that the ship was overloaded, with a pronounced list to port.

Hurrah! The general in charge of ammunition has agreed to take me Presenting my credentials to the captain, I was assigned a cabin
on as a chaplain, a created position, thanks to Father S-, who ar- with two bunks, one in the long direction of the ship and the other
ranged all this. Only, I must talk to no one about our destination or crosswise. It turned out that there were fewer passengers than there
time of departure, not even to our own people. were cabins; 6-7 men. The leg hurt terribly.

Aug 3 - We leave tomorrow. I spend the last several days desper-
ately scampering about with last moment preparations. G.Z., the
laity delegate to the Council, refused to sail on an ammunition ship
running a blockade, and I must go alone. Nothing else to do.
Aug 4 - Gravesend Bay - what a name: bay of graves. Is this an
indicator of the future? The ship stood moored pretty far from shore.
I took a cutter out, after which came several ferries from which Ital-
ian dock workers took some not-very-large crates. Their feet were
bound in cloth and they handled their cargo very gingerly. Later I
Late evening of Aug 4th we headed for the long voyage. The over-
loaded ship moved very slowly through the mined area of the bay.
In the distance was a glow in the sky, the reflection of the many
lights of the “Great White Way”: Broadway. Here at sea everything
was quiet and dark, except for the occasional melancholy sound of
foghorns or the sound of buoy bells on both sides of the channels.
It was depressing: I prayed to St. Nicholas to “help us and save us”.
Reaching Ambrose Lightship, the captain dismissed the pilot and
we entered the open sea with no lights and in full darkness.
Cont. on p. 12

5
The Orthodox Vision

Russian Bells Appeal To Albany, Oregon

By Kevin Van Walk
not limited to the basic set. We can get you 30 tons, if you want.”
St. Anne’s largest bell features an icon of St. John the Theologian,
patron of one of the mission’s benefactors, and it’s inscribed in
Slavonic, English, and Arabic. “Someday we’ll get a bigger bell with
St. Anne on it,” says Fr. Steven.
Fr. Steven says that the bells provide more than tradition for the
parish. “Splendor to the services, lasting remembrance for the do-
nors, and a meaningful voice of witness in Albany and the Mid-
Valley— really, I can’t express the sense of joy they’ve brought the
congregation.” Parishioner Diana Deangelis says they “gather the
parish together and bring a sense of Heaven to the services.”
“Orthodoxy is acquiring a voice in America’s public spaces,” re-
marks Mr. Burnett. “And guess what?— that voice is a form of
Russian bells rang out for the second time in the valleys and farm- music!”
land around St. Anne Orthodox Mission in Albany, Oregon on Janu-
(Blagovest Bells can be reached at (415) 256-2512, or through
ary 21st. Imported from the Pyatkov & Co. foundry in Russia through
www.russianbells.com.)
Blagovest Bells of San Anselmo, California, they had arrived just a
few days earlier. The zvonnitsa (mini-tower) was only half-complete,
but that didn’t stop parishioners from temporarily mounting their Fort Ross Celebration
new bells so they could play them at the very next Liturgy!
Parishioners got their first exposure to Russian bells at St. Anne’s
10th anniversary last July, when Bishop TIKHON presided with many
priests from the Diocese over a gala celebration that included ca-
nonical bell-ringing and a hands-on demonstration and discussion
of Russian bell tolling by Blagovest’s executive manager, John
Burnett. Mr. Burnett had brought a traveling set up for the occasion.
“I had received Blagovest’s promotional material and read about
other parishes that had acquired bells from them,” explains Fr. Steven
Soot, parish rector, “and got to thinking about their significance in
the life of the Church. So I asked John if he could bring his company’s
bells to our feast. They generated so much excitement that we de-
cided to get them for St. Anne’s.”
Bell tolling is not reserved for grand cathedrals and monasteries in
Russia. Parishes of all sizes ring bells at every service and activity in
the life of the Church.
The annual Fort Ross celebration will take
“The basic patterns and times of ringing are set by the Typikon,”
comments Mr. Burnett, “but within that framework, there’s ample place on July 4th at the Holy Trinity
opportunity for artistic expression and improvisation. The actual Chapel at Fort Ross, California.
peal necessarily has to be based on the bells you have, your local
tradition, and the ringers’ creativity. And Orthodox bells are percus- His Grace TIKHON will preside at the Hierarchical
sion instruments— you can’t take a wooden approach to playing
them. But anyone with an ability to feel and count rhythmically can Liturgy which is scheduled to begin at 9:00 AM.
do it. It’s fun!”
There will be a panikhida ay the cemetery following
St. Anne’s decided to get the bells when they found out how easy it
would be. “We realized that if 50 people each put aside $5 a week, we the Liturgy.
could order five bells in just three months and have them paid off
about the time we received them,” says Peter Chido, an enthusiastic There will be refreshments provided by St. Seraphim of
parish member. “But with a little help from our friends, we didn’t Sarov Church in Santa Rosa.
even have to wait that long.”
St. Anne’s five bells range in size from 8 to 17 inches and from 18 to Please contact Priest Lawrence Margitich at
120 pounds. This gives their players enough variety to play any (707)585-8199 for more details
peal prescribed by the Typikon. “Of course,” Burnett adds, “you’re
6
 The Orthodox Vision

Bishop BORIS Reposes News Around the Diocese

His Grace, Bishop BORIS (Geeza), retired Bishop of the Orthodox
Church in America’s Diocese of Chicago and the Midwest, died at
his home in San Diego on Saturday, December 30, 2000. His Grace
was onetime rector of Holy Trinity Cathedral in San Francisco and
chancellor of the Diocese of the West. He was a retired Navy
Chaplain and the Dean of all Orthodox Chaplains.
The following awards and elevations are presented to the
Archpriests and Priests of the Diocese of the West as confirmed by
the Holy Synod of the Orthodox Church in America:
Decorated Cross: Archpriest Joseph Hirsch, Archpriest Eugene
Tarris

He was born on November 18, 1923 in Portage, PA, the son of the Palitza: Archpriest Stephen Meholick
late Archpriest Theodore and Mary [Youshak] Geeza. He was a 1945
graduate of Columbia University, New York, NY. The following year Elevation to Archpriest: Priest Michael Senyo
he graduated from Saint Vladimir’s Orthodox Theological Seminary
and was married to Helen Korba. He served in New Jersey and West Gold Cross: Priest Leo Arrowsmith, Hieromonk James (Bertolini),
Virgina until his commission in the United States Navy. He served Priest Daniel Jones, Priest Thomas Renfree, Priest Timothy Perry,
as chaplain during the Vietnam War and received numerous com- Hieromonk Gregory (Zaiens)
mendations. Following the death of his wife in 1971 and further
studies, he was appointed Dean of Holy Trinity Cathedral, San Fran- Violet Kamilavka:
cisco, CA and Chancellor of the Diocese of the West. Priest Leo Arrowsmith Priest Paul Schellbach
Priest Daniel Jones Priest David Shank
In 1978, he was consecrated Bishop and became Bishop of Chicago Priest Nicholas Letten Priest Stephen Soot
and the Diocese of the Midwest. In 1988, Bishop BORIS retired and Priest Kevien Lien Priest Michael Spainhoward
moved back to California. He reposed in the Lord in San Diego , Priest Lawrence Margitich Priest David Thatcher
California were he had been living since retirement. He was sur- Priest Timothy Perry Priest Eric George Tosi
vived by a son and daughter and two grandchildren. Bishop BORIS Priest Thomas Renfree Priest Paul Waisanen
was buried next to his late wife in Oceanside, CA during the first
week of January 2001. On March 18, Constantine Booras, long time treasurer of St. Nicho-
las of South Canaan Orthodox Church in Billings, Montana
May His Grace Bishop BORIS Memory Be Eternal! recieved a Diocesan Grammota from His Grace TIKHON in recog-
nition of his service to the Church.

7
The Orthodox Vision
Protection of the Holy Virgin Monastery Releases Catalog
❏ Icons
❏ Hand-made Rugs
❏ Worship Items
❏ Prayer Ropes
❏ Cds
❏ Books and more Books
Now Available for a Limited Time: 2001 Liturgical
Fourth Annual Clergy Wives Retreat
Planned
The Fourth Annual Clergy Wives Retreat has been planned for May
17 to 20 at the Life Giving Spring Retreat Center in Boulder City,
Nevada. This retreat has became an annual time for prayer and
reflection for the wives of the clergy. This year the retreat will begin
earlier than usual so that there is ample time for fellowship and
prayer.
This year’s guest speaker will be Mother Gabriella, Abbess of the
Holy Dormition Monastery in Reeves Junction, Michigan as well as
Ruxy Sheldon, also from the Monastery. Their topic will be
“Myrrhbearing Women: An Orthodox Perspective on Death and
Dying.” There will also be services at St. Paul’s Orthodox Church in
Las Vegas, Nevada.
The cost of the retreat is $175. For more information, please con-
tact Mat. Ann O’Brien (702-458-6483), Mat. Julia Erickson (702-
531-3128), or Mat. Macrina Patterson (702-293-7208).
To recieve the catalog call
(719)748-3999
or write
Protection of the Holy Virgin Monastery
2343 County Road 403
P.O. Box 416
Lake George, CO 80827
Calendar and Rubrics
Liturgical Singing Workshop to be Held at
Retreat Center
The Diocese of the West will be holding a Liturgical Singing Work-
shop at the Life Giving Spring Retreat Center in Boulder City, Ne-
vada on May 4 through 6. The retreat is open for all who want to
increase their knowledge of Church singing as well as a time for
refreshment. The topics to be covered at the retreat will include
music for small or mission parishes, Podoben melodies and how
they can be adapted for larger choirs as well as how to apply an-
tiphonal singing in parish life. Other topics that will be covered
include how to organize and maintain a music library at the church
and the new structure for dispensing music in the Diocese. There
will be a chance to discuss common challenges facing choirs and for
discussion.
This year’s guest speakers will be Fr. Lawrence Margitich who is the
priest in Santa Rosa, California and Director of Music for the Dio-
cese. He has spent many years developing and leading choirs across
the country. The other guest will be Alice Hughes, a well known
speaker on Church music on the West Coast. She
is the Executive Director of PSALM, Inc., a non-
profit, pan-Orthodox organization serving the needs
of Orthodox liturgical singers and musicians. She
is also the editor-in-chief of PSALM Notes, a musi-
cal publication for Orthodox.
The retreat is scheduled to begin on May 4 at St.
Paul’s Orthodox Church in Las Vegas and then
move to the center for the remainder of the time.
The cost is $125 for the three days of $75 for two.
To register or for information, please contact Anna
Jarlson, 1816 Escondido Terrace, Henderson, NV
89014, phone (702)596-3232 or E-mail
anna.jarlson@att.net.
8
 The Orthodox Vision

An Orthodox View on Abortion

By Priest Joseph O’Brien
Abortion is one of the most burning issues in contemporary life, but destruction of that which is to be the object of that love. The fulfillment
it is certainly not a new issue for Christians. The earliest specific of the basic principle of life, man’s highest achievement, is wrapped up
written references to abortion in Christian literature are those in the in the commandment, “You shall love the Lord your God with all your
Didache (also called The Teaching of the Twelve Apostles) and the heart, and with all your soul, and with all your strength, and with all
Epistle of Barnabas. The Didache combines a code of Christian your mind; and your neighbor as yourself” (Lk. 10:27).
morality with a brief manual of church life and order, while the Epistle
Personhood
of Barnabas is a more theological tract on Christian life and thought.
Both were probably written between the second half of the first The human person is not merely a lump of flesh, but an embodied
century and the early part of the second century. Both writings refer soul.4 “And the Lord God formed man of the dust of the ground, and
to an ancient tradition known as the “Two Ways”. This tradition breathed into his nostrils the breath of life; and man became a living
contrasts the way of Life against that of Death; or of Light against soul” (Gen. 2:7). St. Gregory the Theologian says, “The Creator-Word,
Darkness. The Didache reads, “thou shalt not murder a child by determining … to produce a single living being out of both (the invis-
abortion nor kill them when born,” and the Epistle of Barnabas ible and the visible creation) fashions Man; and taking a body from
reads nearly identically.1 already existing matter, and placing in it a Breath taken from Himself
(which the Word knew to be an intelligent soul, and the image of
Choice
God)… He placed him on the earth… earthly and heavenly, temporal
Little has changed in some two thousand years. Morally speaking, and yet immortal, visible and yet intellectual [spiritual/immaterial], half-
in that earlier era there was little argument over whether abortion way between greatness and lowliness, in one person combining spirit
was ‘right’ or ‘wrong’. It was simply morally wrong – a morally and flesh….”5 Man, the human person, is a psychosomatic being,
wrong choice. Although today the public rhetoric may be increased, that is to say, he is a complete person only in that soul (psyche) and
if even a bit confused, over what defines moral ‘right’ and ‘wrong’, body (soma) are united (psycho-somatic).
the basic ‘problem’ has not changed and public polls consistently
The origin of each individual psychosomatic human person is not
support this. That ‘problem’ is the problem of choice, or more accu-
fully revealed in Holy Scripture. This is a mystery known to God
rately, that which ‘informs’ a person’s choice – what determines a
alone. One thing we as Christians can and must say with certainty,
person’s morality.
however, is that the soul-endowed fetus who resides as yet unborn
It is important here that we understand morality as a doctrine or in its mother’s womb is no less a human person. Tertullian says,
system of guiding principles or rules for right human conduct. With “We acknowledge, therefore, that life begins with conception, be-
this in mind, the results of a recent opinion poll are quite informa- cause we contend that the soul begins at conception. Life begins
tive. According to the poll, “Among those who support abortion when the soul begins.”6 But our most fundamental example of the
without restriction, 39 percent said they were influenced by medical personhood of the fetus lies in a passage of Holy Scripture familiar
information they had read or heard; 36 percent said they were swayed to all of us Orthodox Christians:
by a personal experience, and 6 percent based their opinion on reli-
“In those days Mary [newly pregnant with our Lord] arose
gious beliefs. 76 percent of those who said abortion should not be
legal in any circumstance said their position was most influenced by Cont. on p. 14
their religious beliefs, while 10 percent cited a
personal experience and 9 percent medical in-
formation.”2
The free choice with which man has been en-
dowed is, from the Christian perspective of
course, by design of God. Its ultimate pur-
pose is understood in man’s capacity to love.
Bp. Kallistos Ware has well stated, “As a
Trinitarian God, a God of shared interpersonal
love, He desired that we humans in our turn
should be joined to Him in a relationship of
mutual love. Mutual love, however, presup-
poses freedom, for where there is no volun-
tary choice there can be no love. Love cannot
be constrained, but can only be tendered will-
ingly; God is able to do anything except com-
pel us to love Him.”3 From our Christian per-
spective then, it is unquestionably the most
hideous imaginable act which utilizes man’s
most fundamental and ‘human’ attribute, that
of his capacity to ‘love’, to the purpose of the
9
The Orthodox Vision

Summer Camp 2001

Summer is quickly coming upon us and the Diocesan camps are set. As in the past, each Deanery will have its own camp. Below is a brief
summery of the camps and who to contact. See your parish priest for more details.

Pacific Northwest Deanery

Camp Angelos located at Sandy River, Oregon will have a

pan-Orthodox camp from August 12 to 17 this summer. The
camp director is George Psihogios and his number is
(503)636-3037. Last year’s camp had 88 campers, 36 coun-
selors, 15 staff members as well as numerous clergy and laity
in attendance. The campers are divided into cabin groups
based on age and gender ranging from 9 to 15 years old. The
rotate through the day in sessions of activities. There is also
daily worship consisting of Matins and Vespers as well as
the celebration of the Feast of the Dormition. Some of the
activities include learning to make prosphora, icon writing,
nature walks, music, arts & crafts, sports, and Orthodox life.
There are campfires and evening sessions.
Pacific Central Deanery
The St. Eugene Summer Camp will be held August 12 to 18, for
children 8 years and older. The camp is held at the beautiful St.
Nicholas Ranch, near Dunlap, in the Sierra foothills above Fresno,
California. Children enjoy swimming, hiking, crafts, and sports. There
will be field trips to explore everything from local fishing spots, to
visiting the giant Sequoia trees in Kings Canyon National Park (only
20 minutes away). Religious education is provided by Fr. Basil
Rhodes, Fr. Ian MacKinnon, and Fr. Michael Regan. A varied musi-
cal program is directed by Fr. Stephan Meholich, with Alice Hughes,
which includes liturgical music as well as folk songs and camp fa-
vorites. Mat. Joanie Rhodes conducts classes in the art of pisanki -
Russian Easter egg dying. Children have the opportunity to partici-
pate in the Junior Counselor Program, in which they develop leader-
ship skills. Children also have the opportunity to visit the Greek
Orthodox Monastery of the Theotokos the Living Spring where
they get to attend services, converse with the Nuns, or help with the
livestock.
For more information, contact this year’s Co-Directors Maggi
Garloff (415)453-7749 or Kathy Pieracci (408)252-3182.
Pacific Southwest Deanery
The Pacific Southwest Deanery will hold its annual camp again at
Camp Edwards in the San Bernardino National Forest near Redlands,
California. The camp will be held from Sunday, July 22 to Friday,
July 27. Last year there were 95 campers and staff in attendance.
Activities will include canoeing, nature hikes, swimming, crafts,
rappelling as well as instruction in Orthodoxy. There will be daily
services and Divine Liturgy. Archpriest Michael Senyo will be the
Camp Director and can be reached at the Diocesan Offices at Holy
Virgin Mary Cathedral in Los Angeles at (323)666-4977.
Rocky Mountain Deanery
This summer will mark the 17th annual Rocky Mountain Orthodox
Youth Camp (RMOYC). Participants from around the Rocky Moun-
tain Region and across jurisdictions will gather July 9-13 outside of
Boulder, Colorado for a week of prayer, learning, fellowship and
“good ol’ fashioned” camp fun. This year’s theme centers on “Be-
yond Sunday: the Orthodox Liturgical Life.” The presentations and
discussions will highlight the various services and seasons of
Church life. Beyond the canoeing, horseback riding, archery and
other camp activities, the highlight of each year is the meeting and
fellowship with Orthodox Christians from around the region. This
benefits the local deanery parishes as true Orthodox unity across
jurisdictions becomes a more “grass-roots” desire and experience
of our youth and the numerous volunteers who play and pray
together as the One Body of Christ throughout the week. For more
information, contact Priest Anthony Karbo at (719)473-9238.

Other Camps

Often individual parishes within the Diocese hold summer camps

for their youth. In the past St. Paul’s in Las Vegas, Nevada and St.
Nicholas in Billings, Montana have held camps in August. Call the
rector of these parishes or any other for more information on sum-
mer camps this summer.

10
 The Orthodox Vision

St. Nicholas in San Diego Celebrates 60 Years

By A Parishioner of St. Nicholas
The 60th year Celebration of our Parish was an important event for
ll of us to be a part of. It gave us a church feast to plan for. It was a
time to reflect on our parish history, and to remember the early
founders of blessed memory. It was a time to bring all of us together
to give thanks for the blessings given to our parish by our Lord.

Our Parish was organized in 1940, by a small group of faithful, who

in spite of numerous hardships, concentrated their energy and love
to make it live and grow. The eventual purchase of a lot with a two
story home provided a permanent site for services and church ac-
tivities. The home was later moved to the rear of the lot and became
our hall. Our St. Nicholas Church was then built on the front half of
our lot. It took careful planning and time for us to accomplish their
dream
Rocky Mountain Deanery Bless Continental Divide
It took us about a year to detail plan and arrange this event. Gener-
ous donations by families took care of the costs of the catered The Rocky Mountain Deanery clergy and faithful gathered together
luncheon and helped with expenses of transportation, lodging and on the Continental Divide near Colorado Springs for the service of
food. for our guests. The celebration date was set for October 22nd the Blessings of the Waters. The Continental Divide is the place
and Memorial Service and Vespers for October 21st. Our invitations along the Rocky Mountains where the waters flow either to the east
to our ruling bishop, His Grace TIKHON and to our Chancellor or west depending on the location, thus “dividing” the continent..
Archimandrite Nikolai (Soraich) were accepted. By blessing the waters at this spot, the clergy beseeched God to
sanctify our land from coast to coast as the water that was blessed
On Saturday October 21st, at 4 PM, a Memorial Service was held for would flow in both directions.
all our departed brothers and sisters, those early organizers, build-
ers, donators, supporters and those who had prayed with us. Then
coffee was served in the Hall before the Vesper Service. At 6 PM, a
Vesper Service was celebrated, with beautiful choir responses in
English, under the direction of Ms. Helen Levenetz.

On Sunday Morning, His Grace TIKHON arrived at Church. He was

welcomed and vested for Divine Liturgy. Serving with the Bishop
were Archimandrite Nikolai, Archpriest Paul, our Rector, Priest Jose
Valencia, and three Deacons, Hierodeacon Isidore, our Deacon Ben-
jamin Richards and Deacon John Robinson. In addition, two
subdeacons, Bill Moision and Christopher Sokolov of St. John of
Damascus. Following the Divine Liturgy, a Molieben was served to
St. Nicholas with a procession around the Church. During the
Molieben we thanked God for all His blessings which we have re-
ceived and to St. Nicholas, our Patron Saint for his guidance, prayers
and protection.

After the service, all of us went to our Social Hall for a superbly
catered luncheon. Our luncheon guests were: His Grace BORIS,
Archpriest Alexander Federoff from St. John of Damascus, Fr. John
and Fr. Dimitri from St. Spyridon Church and Fr. Ramon from Our
Lady of Kazan Church
For us, it was a wonderful day filled with friends and joy. We prayed
together, we talked together and sang and laughed in our pleasure
of being one. We remembered with love and affection those, who
are no longer with us, those who prayed with us and worked with
us, those of blessed memory.
May our Lord and Savior Jesus Christ continue to send His blessings
upon us and strengthen us for the important work in our future.
Pacific Northwest Deanery Hosts Winter Outing
On January 19 to 21, the Pacific Northwest Deanery hosted a winter
outing for 25 teens. The retreat was held at Holy Resurrection Church
in Tacoma, Washington. Fr. George Gray, Fr. Kevin Lien and Fr. John
Pierce led the retreat. There were talks by the clergy and the teens
on different subjects as well as time for fellowship and fun. Every-
one went “tubing” at Snoqualme Pass in Washington.
The Deanery hopes to gathering the teens together again for some
more fun and learning. For more information on deanery youth
activities please call Fr. George Gray at St. Nicholas Church in Port-
land, Oregan.

11
The Orthodox Vision
Moscow
Cont. from p. 5
Third day at sea. Became acquainted with the other passengers:
ammunition workers, a pair of ship company clerks and a very youth-
ful midshipman, whom everyone called “Admiral” The latter had
been on some sort of mission in the states, and when he heard that
the government was overthrown in Russia he put in a request to his
superiors to return. “I took an oath to the tsar emperor and can no
longer serve here.” He was ordered to return home immediately.
It’s difficult to move around. Either I sit in my cabin, no place on
deck, or in the ship’s general cabin, as the parlor is called. The
weather is calm, warm. We are going straight north, away from the
shore, out of the usual shipping lanes, moving slowly because of
the overload, always tilting to the port side.
We go into Sydney, Canada, for coal. Thanks to the captain I go
ashore to stretch my legs. A depressing uninteresting city, a coaling
station. The British Admiralty has advised which route to take, but
our captain, an experienced sailor who has sailed around the Horn in
his youth, decided otherwise at his own responsibility. He chooses
to go directly north, considering ice to be less of a menace than the
danger from submarines.
Aug 16- We learned by radio that the Church Council has been
convened today in Moscow, and here we are, going farther and
farther north. Very sad; God knows whether I’ll ever manage it to the
Council. My thoughts go there, to Moscow.
Aug18 - Awakened very early that morning by an unbroken silence;
the ship was not moving. What’s happening? I dress quickly and go
up on deck — an unforgettable picture. As far as the eye can see,
before us unfolds a glittering white expanse. We have reached the
edge of the ice fields and can go no farther north. Everyone tumbles
out on deck and out come the cameras.
Aug 21 - A wind came in from the north; by evening it was a full
storm. We headed into the wind, making no more than 5 knots and at
times standing in one place with the engines running full ahead, and
at times blown back. The overladen ship kept listing more to port,
almost touching the water on that side, while the crates on deck kept
groaning. Then it became frightening—what if we suddenly bumped
against an iceberg?
It was impossible to sleep at night; the rocking didn’t make any
sense—first to the side, then forward. Just as you’re about to fall
asleep your feet suddenly lurch up and your head drops. You slide
out of the bunk and get into the cross directional one — this one
should be better, but a sudden lurch knocks you to the deck. No
sleep here—better go to the general cabin, sit in a corner sofa and
wait until morning.
Aug 22 - It becomes quieter by night time, although the rocking
continues. The Council convened five days ago, people there are
conducting business, and here we are, tossing about on a cargo
ship. Sadness, depression of the spirit; you almost regret that you
came....Today we learned by radio that two freighters which fol-
lowed the Admiralty’s recommended route were sunk off Norway.
Our captain was right in taking the northernmost course. We passed
12
Bear Island: our position Lat. 75 06 N, Long. 21E. We have turned
north again; you can almost reach out and reach the north pole, or
so it seemed. The ice was out of view, and the ocean clear, but it
started again at night—impossible to sleep.
Aug 25 - Today we turned sharply to the south, toward Murmansk.
We don’t go in a straight line, as would every decent ship, but
zigzag, very slow and disheartening, but necessary. This is a zone in
which U-boats operate. There is a little cannon on board, attended
by two men, one an old experienced cannoneer and the other a
green, young assistant. God knows what kind of defense we have,
but it is comforting. Spending many hours near the gun, discussing
various subjects, I got to know the old artillery man pretty well.
Aug 25 - We arrived early at Sviatoy Nos (Holy Cape). After 22
days at sea, it seemed strange to be still, with no motion. Thank God
for His mercy! St. Nicholas has saved us from the ocean’s depths.
Here we are only a short distance from Archangelsk. Dressed quickly
and went on deck. A steep inhospitable shore—not a single tree.
You can imagine what it is like in the winter, when the wind blows
from the north. On shore—signs of construction: a barracks, work-
ers’ houses, a radio station. A group of ships of various sizes sit out
on the bay, cargo for the Russian army. Convoys go from here to
Archangelsk, protected by mine sweepers, At 8:00 AM a launch
approached with three sailors, and the gangplank was lowered. Sud-
denly, there came a stream of swearing, incredibly filthy and de-
meaning. These were from citizens who just had been given their
freedom and now were exchanging various opinions on the progress
being made by their party. Although the north is alien to me, the
sight of my native land made me emotional, a feeling of tenderness
and happiness. The first Russians on the shore of my homeland
should seem near and dear to me, then—this. It was as though
someone had slapped my face with such a greeting; a drunken brute,
probably the chairman of some local committee or the commander of
a squad. If you have read Chekhov’s “Sakhalin” you must remember
the types such as were here on this island. The “chairman” was
typical of one of these.
A half hour later the commandant of the port arrived, an officer
drunk to despair. And who wouldn’t despair, with such a command?
The sailors went through all of the cabins, buying things from the
crew: whiskey, razors, etc.
My first visit home is disturbing.—my Motherland , and only sepa-
ration can give true meaning to this holy thing. But this greeting
was like being doused with cold water. Well, here they are, represen-
tatives of the new Russia. We will see what comes later.
Aug 27 - We are at sea again, sailing in a convoy of 12 ships headed
for Archangelsk, protected by British warships. Our Russian sailors
are sitting drunk in port, and we have to be under the protection of
foreigners. Nothing to be done—freedom.
We sail past a sunken ship, hit by a submarine four days ago; only
the masts are seen. The sea is bleak and gray, the shore covered
with clumps of shrubbery. Somewhere to the right is Solovki, once a
place of prayer and dedication, later becoming a place of torture and
horror. (Solovki, in the frozen north was the site of a famous monas-
tery, converted by Stalin into a slave labor camp.)
 The Orthodox Vision

Aug 28 - We arrive at Archangelsk - Custom officials come aboard; material for working out by-laws which were accepted and passed
a new regime now, asking questions: who, when, and why the voy- by the Council.
age? One of them has a fantastic uniform - cannot-imagine what,
and was exceptionally polite, always switching his conversation In the following days I met old friends from America: Protopriests
to French. He was disappointed to learn that we could express our- Alexander Hotovitsky and V. Turkevich, as well as Metropolitan
selves in Russian. I felt a little better, but all the time it was a little like TIKHON (Belavin), our former Bishop, well familiar with our dioc-
with the company commander at Sviatoy Nos. esan affairs. (Metropolitan TIKHON, elected Patriarch by this
Council was martyred, and Father Hotovitsky met his death in a
We have been sitting here now for two days. The crew has been frozen labor camp. Both later were canonized.)
released, but we wait. How great are Your works, Oh Lord! Evidently
counter intelligence, in the person of the man in the funny uniform, A week later I presented my report on the state of our North Ameri-
has found us to be a socially suspicious element. Sadness; oh to be can Diocese to Metropolitan PLATON (Rozhdestvensky, prelate of
in Moscow where something is happening. the American Church from 1907-1915 and from 1922-1934), at the
time Chairman of the Holy Synod, and in the presence of the Minis-
Aug 31 - Allowed ashore. I said goodbye to the captain, my fellow, ter for Religious Affairs. A copy was forwarded to Metropolitan
voyagers...and took the launch to the train station. There were many TIKHON, (Bishop of our Church from 1898-1907.)
Chinese about—who would have thought it? God knows how and
why they wound up in Archangelsk. The crowd at the station sat on I remained at the Council, with two hiatuses to my native Kiev, until
the floor waiting for the train; it was filthy, unswept, as though March 19. The frontier was closed and I had to go across Siberia,
never cleaned. It would be nice to have some tea, but they have no (while there was a civil war going on), and then on to Japan, reach-
sugar; they handed me some sort of substance which was sweet ing home on August 27, away a little over one year.
and bitter to the taste. To my good fortune, a little bakshish was
able to get for me a ticket for a sleeping car - there was a great rush At another time I shall attempt to tell in more detail of my attendance
for seats in the coach cars. at the Council, the October revolution, the unpleasant fratricide of
the civil war, and getting home under wartime conditions —God
At one of the stops a priest approached our car and asked permis- willing.
sion to stand in the aisle until the next station. He had a ticket but April 12, 1944 Bridgeport, Conn
the soldiers chased him out of several of the coach cars. The con-
ductor allowed all this and did nothing, and we had a discussion Note by NAC- If my father ever wrote an account of his escape from
about the status of the clergy under the new regime. It was not a Russia, it never has been found. Through the years he has related to
pleasant talk. us various episodes of his trip. Upon his return to Chicago he was
elevated to Archpriest, and the parish of Holy Trinity presented him
Finally — Moscow, the target of all my yearnings. I am writing in the with an inscribed gold cross decorated with rubies. Some years after
building of the Theological Seminary, where the Council delegates his death, I gave my father’s cross to Metropolitan THEODOSIUS for
are quartered: Bedroom 7, Bed 378, Table 35. Upon my arrival I lo- safe keeping and to pass on to worthy successors.
cated my living quarters, sent my credentials to the office, and
received my membership card. Upon leaving the office, I ran into—
Archbishop EVDOKIM. He was extremely surprised to see the
delegate of his own clergy. America was cut off from Europe- how
could I have gotten to Moscow? But I explained everything and he
San Jose Candle Company
was happy to see me and expressed his pleasure at my arrival. Church Supplies Since 1947
WWW.sanjosecandle.com/
The Council was held in a building belonging to the Moscow Pure Hand-dipped Beeswax Candles
Diocese, an enormous church-hall. During meetings the icon screen
was covered and the room became a marvelous auditorium. A raised Size Qty / Box Weight Price
platform was set up for the presidium and the episcopate. Plenary
sessions were ‘held twice weekly, at 10:00 AM on Wednesdays 1/4” X 10” 1000 20-25 lbs 140.00
and Saturdays. On the other days: at 10:00 AM and at 5:00 PM, and
3/8” X 10” 600 20-25 lbs 140.00
there were other meetings at which various committees conducted
their business. I signed up for the Commission on Organization of ½”X 12” 240 20-25 lbs 140.00
Parishes (Mondays, Thursdays, and Fridays), for the Commission ¼” X 12” 1000 25-30 lbs 175.00
on Rights and Status of Clergy (Mondays and Fridays), Church
Discipline (Mondays and Wednesdays), and Missions, (Tuesdays Shipping is free with an order of 2 boxes or more.
and Fridays). Many other sizes available.
The various commissions reported on the results of their work to
the plenary sessions, which discussed the subjects and passed
To Order or Inquire Please contact Deacon Elias
resolutions accordingly. I submitted to the Commission on Orga- Union Toll Free (877) 984-1729
nization the by-laws of parishes in America; it served as reference

13
The Orthodox Vision
Abortion
cont. from p. 9
and went with haste into the hill country, to a city of Judah, and
she entered the house of Zechariah and greeted Elizabeth. And
when Elizabeth heard the greeting of Mary, the babe [John the
Forerunner] leaped in her womb; and Elizabeth was filled with
the Holy Spirit and she exclaimed with a loud cry, “Blessed are
you among women, and blessed is the fruit of your womb! And
why is this granted me, that the mother of my Lord should come
to me? For behold, when the voice of your greeting came to my
ears, the babe in my womb leaped for joy” (Luke 1:39-44).
The reformation of ethics – materialism7
Materialism is defined as a theory wherein physical matter is the
only or fundamental reality. The only or highest values or objec-
tives then must lie in material well-being. Materialism is basically a
preoccupation with or stress upon material rather than spiritual
things.8 Mankind has become infected with this spiritual disorder
known as materialism. How did it happen?
Man was originally created to live without a care in the world! He
was created to live eternally in a relationship of mutual love with
God and his fellow man wherein God, as man’s Creator, provided for
his every need. Our God has even given us an earthly example of
this spiritual relationship in the healthy parental/infant relationship.
The child is a free and unique person who is, however, completely
dependent – bodily, materially, emotionally, and spiritually – upon
his parents, who in turn provide for those needs in a relationship of
mutual love. Thus our Lord Jesus Christ proclaims, “Let the chil-
dren come to me, and do not hinder them; for to such belongs the
kingdom of God. Truly, I say to you, whoever does not receive the
kingdom of God like a child shall not enter it” (Lk. 18:16, 17).
With no concern for his needs, nor any thought for his survival, pre-
fallen man, like that completely dependent infant, walked with God
in the Garden of Paradise (Gen. 3:8). Now, however, as a result of
his choice to walk alone, man has lost his carefree life. Man opts for
independence and autonomy, and has thus separated himself from
God. He must now find a new source for those things which had
been previously provided freely and naturally by God.
Most profoundly, man’s freedom has been lost to the tyranny of the
‘garments of skin’ (Gen. 3:21) that he acquired as a result of the
Fall. Man is now mortal. The human body is now grossly material
and as such it has become the object of man’s undivided attention.
Man must now strive by the sweat of his brow to acquire his own
physical sustenance.9 He must also provide all those other forms of
sustenance which are less tangible but no less real; purpose, self-
worth, love, and even longevity, i.e., life itself. However, man re-
mains the creature, not the Creator. He thus falls very short indeed
of providing himself with these necessities of genuine life.10 The
result of a secularized existence separated from God is gross materi-
ality and estrangement from the life-bestowing immaterial energies
of God. The creature remains fundamentally powerless, although he
still carries a vague familiarity with those naturally imparted essen-
tial aspects of human life which make him complete and genuinely
human. Fallen man becomes essentially a biological being. The fo-
cus of man’s life becomes materialistic rather than spiritual.
Materialism is thus driven by the priority of biological survival, fol-
14
lowed closely by other matters of material preservation and the need to
supply those other less tangible forms of sustenance in a world es-
tranged from God.11 Not only the imperatives of food, shelter and
clothing, but those of purpose, fulfillment, love and companionship
also take on more of a materialistic conception of fulfillment. Thus the
kind of car that we drive, the location of the home we live in, the status
of the job we are employed at, are all aimed to fulfill these fundamental
needs we perceive within us. The choice to abort a child then is a
choice born from the ‘materialization’ of such needs. The sanctity of
life and the inherent potential of the deification of man, which seem to
strike some primal chord within us, are now all but drowned out by the
redefined imperatives of a materialistic world-view.
The restoration of ethics
This is the essence of life in Christ – the restoration of man to God
and the subsequent restoration of those things that make man truly
human. In light of such things, abortion is truly unthinkable, even if
pregnancy results in the most tremendous hardships. Why? Be-
cause the believer who is entering the kingdom of God does not live
for the things of the flesh, but for the things of the spirit. “For those
who live according to the flesh set their minds on the things of the
flesh, but those who live according to the Spirit set their minds on
the things of the Spirit” (Rom. 8:5). “But I say, walk by the Spirit,
and do not gratify the desires of the flesh. For the desires of the
flesh are against the Spirit, and the desires of the Spirit are against
the flesh; for these are opposed to each other … “ (Gal. 5:16-17).
Conclusion
It is always a matter of choice. It must be so. This is what makes us
human. Not all choices, however, are equal. We are absolutely un-
constrained, and must make our choices. Yet with each choice comes
the potential to further our freedom. We must choose to either live in
Christ and in the freedom of life in the Holy Spirit, or we can choose
to allow ourselves to be enslaved to a grossly material ‘substitute’
way of life, imprisoned by our own fears and our own passions.
The unique tragedy of the choice we call abortion is that it is a
terminal choice for another human soul, someone of whom our Lord
has said, “…for to such belongs the kingdom of God” (Lk. 18:16).
As such, the choice for abortion stands, even more so than the
premeditated murder of an adult person, as the ultimate manifesta-
tion of man’s self imposed alienation and estrangement from God
and from his fellow man. It is the fatal and final choice which marks
our own spiritual death.
1
Lightfoot, J. B., ed., The Apostolic Fathers: The Didache 2.2; Epistle of Barnabas 19.5, Grand Rapids, 1988,
pp. 230, 286. See also Athenagoras’ Apology 35, Ante-Nicene Fathers, vol. 2, p. 147.
2
Associated Press poll reported in an AP article, Poll: Abortion should remain legal with limits, Washington ,
January 1998.
3
Ware, Bishop Kallistos, The Inner Kingdom: The Collected Works, Vol. 1, Crestwood, 2000, p. 187.
4
Not a soul looking to be freed from its fleshly ‘tomb’, as the Platonists erroneously supposed.
5
Oration 45. 7. Nicene and Post-Nicene Fathers, Second Series, vol. 7, p. 425.
6
A Treatise on the Soul, ch. 28, The Ante-Nicene Fathers, vol. 3, p. 209.
7
In this case we could use ‘secularization’ and ‘materialism’ or ‘materialization’ almost equivalently.
8
See Merriam-Webster’s Collegiate Dictionary, Electronic Edition, Version 1.2, Copyright 1994-6,
Merriam-Webster Inc.
9
See Gen. 3:16 f.
10
We could make the argument that satisfying only the most basic physical needs reduces man’s life to some
‘sub-human’ level. The necessities of genuine human life include far more than food and shelter.
11
In a similar sense, technological advancement, which is inseparable from man’s materialism, is largely
driven by these same biological imperatives. The foremost of these is man’s quest to slow or stop his relentless
progress to the grave – “for dust thou art, and unto dust shalt thou return.” Add to this man’s efforts to ease his
labor by “the sweat of thy face”; i.e., to undo the painful symptoms of the Fall (Gen. 3:17-24).
 The Orthodox Vision

The Orthodox Stewards of the West would like to thank all these people who generously
gave to help support the many works of the Diocese.
Twice a year, the Orthodox Stewards of the West enlist the faithful clergy and laity from the Diocese to help in the
projects for the building up of the Diocese. This last year’s projects included the purchase and renovation of the
new Diocesan Retreat Center as well as supporting outreach projects. There are opportunities to give in memory
of the departed or in honor of those who are dear to us. Please consider becoming a member of the Stewards of
the West and help in supporting the growth of the Diocese. The Diocese would like to thank these people who
became members and supported the OSW this last time.

Aguero Ms. Geraldine A. In Memory of parents Laychak Joseph & Sophia

Nedezhda & Peter Levenetz B.
Artemoff George S. and Svetlana K. MacKinnon VRev. Ian and Nina
Beld Ms. Marina Mahlke Mr. R. James
Body Mrs. Pamela Mathes Ms. Sandra K. In Memory of Stanley Rhodus
Booriakin Walter & Tania Maul Ms. Mary
Brikoff Mr. Alexander P. Meyer Ms. Tanya
Calderon Mr. Thomas Miklasevich Mr. Fred
Campbell Mr. & Mrs. Jamie Misic Mirko and Mildred
Childhouse Ms. Tatiana T. Monastery of St. John of San Francisco
Chong Sunny and Michele Murphy Jean
Christensen Bill and Pat Naghi Rev. George L.
Clark Beverly Nash Isaac and Maria In Honor of Fr. Nicholas and
Cooke Archimandrite Gabriel Barbara Letten
DeAyora Ms. Janet M. Nowik Dorothy
Denda Mr. Samuel J. Nowik Dorothy and Eugene
Dontsova Ms. Galina Oftedal Ms. Sarah Elisabet
Dubovik Anthony and Claudia Our Lady of Kazan Skete
Edson Tracy Pekovich Ms. Anne
Fabula Rev. David and Janet Popov Mr. Alexis
Franke Ms. Victoria Protection of the Holy Virgin Monastery
Gisetti Ms. Margarita Razance Andre and Anna
Graham Millicent Rogots Mr. Bob
Griovski Petar and Roberta Roscha Victor and Galina
Gromadski Victor and Ludmila Sarres Mr. Timothy N.
Hartwell Ms. Nina Schmidt Mr. Andrew F.
Holowach Gary and Kathleen Schoonover Ms. Alexandra
Homyak Mr. Harold Schreiber Mr. William D.
Hudnut Mr. & Mrs. F. Vernon Shannon Michael and Teresa
Hughes Robert and Olga In Memory of parents Peter & Silverman Ms. Sophie
Nadezhda Raevsky Simmons Mr. Antone
Hutchinson James and Catherine Spainhoward Rev. & Mrs. Michael T.
Jacobs Ms. Victoria St. George Eastern Orthodox Church
Jankowski Mr. George J. Storojev Angelina
Jones Lynn Symeonoff Archpriest Boris and Anna
Karaway Victor and Frances In Honor of Victor & Frances Szyrynski Fr. Gregory
Karaway, Patricia Shailor, Ann Spenncke, Diane Teschin Alexander
Unver, Vic, Theodore, Caraway, Mary Bezman Uliantzeff Tamara
Karr Michael & Barbara Ulitin Mr. Vladimir
Kasimiroff Mr. and Mrs. Alex Vasilev Ms. Natalie
Kennedy Alex In Memory of Dimitry Vavrek Mr. Andrew, Sr
Korens Mr. Nick von Hauffe Mr. Walt
Kostiak Mr. W. John Wasilenko Mr. Nicolas
Krupenkin Gai and Tamara Wilkinson Ms. Theresa
Kulina Helen Worth Erik & Diane
Kurowski Joseph and Rose

15
The Orthodox Vision
On Prayer
By St. John of Kronstadt
This is an excerpt from the sermon given in 1909 on the fortieth day after the repose of Father John of Kronstadt by the New-martyr of
Russia, Metropolitan Seraphim Chichagov who was a spiritual son of the St. John. Fr. John was canonized shortly thereafter.
Father John had the greatest gift of prayer. This was his distinctive
characteristic. He profoundly believed with all his heart in the grace,
given to him as a priest by God, to pray for God’s people, and that
the Lord is as close to the believing Christian as his own body and
heart, for our body is the temple of the Holy Spirit Who lives within
us, Whom we have from God (I Corinthians 6:19). He believed in
prayer, that as the shadow follows the body, the deed also follows
the word, inasmuch as with the Lord, word and deed
are not separated, and, not allowing the smallest
doubt in the fulfilling of his petitions by God, he
asked completely simply, sincerely, as a child, with
living, clear-sighted faith in the Lord, representing
Him not only standing before him, but as though
being himself in Him, in such closeness....
When Father John prayed, he tried in general to
pray more for all the faithful than for himself alone,
not separating himself from the believers and being
in spiritual unity with them. If he saw shortcomings
in a man or any passions, he always prayed secretly
for him, no matter where: while serving the Liturgy,
whether en route somewhere or in conversation.
When driving along the street and seeing wanton
people, he would at once raise up his heartfelt prayer to the Lord
and cry: “O Lord, enlighten the mind and heart of this Thy servant;
cleanse him from defilement!” - or with other words from the psalms
more appropriate to the given person. He would not let an occasion
pass to pray for a man at someone’s request; he rejoiced at such a
request, considering that prayer for others is good also for him
himself, because it cleanses the heart, confirms faith and hope in
God, kindles love for Christ and one’s neighbor. Father John prayed
according to the faith of the petitioners in his prayer and never
ascribed anything to himself....
A characteristic of Father John’s prayer feat lay as well in the fact
that he, with unusual attentiveness, watched the heartiness of his
prayer and would at once stop it for a time if he realized that the
prayer was becoming only external, mechanical, so to say. He would
exercise himself in the movements of his heart at prayer and thereby
confirm that characteristic of his spirit of which I spoke at the begin-
ning. Considering prayer that is only mental or superficial to be an
affront to God, Who calls mankind to Himself by the words: “My
son, give me thine heart” (Proverbs 23:26), Father John taught
that it is good to render obedience in all things to Mother Church, to
read the long prayers appointed by the Typicon and akathists; but
one should do this with good sense, and whoever can accommo-
date lengthy prayer - let him accommodate it; but if this lengthiness
is incompatible with fervor of spirit, then it is better to make a short
16
From the Fathers
prayer, for as the Holy Apostle says: “The Kingdom of God is not in
word, but in power” (I Corinthians 4:20). “While praying, we ought
without fail to take possession of the heart and turn it to the Lord,
but never allow even one exclamation to God which does not pro-
ceed from the depth of the heart. When we shall learn during prayer
to speak from the heart only the truth - that which we actually realize
and feel then sincere or true prayer will cleanse our heart from false-
hood and we shall not permit ourselves to lie in life
either”
Dear Father John struck and sometimes shook every-
one by the profundity of his prayer. On the basis of my
conversations with him, I can only thus depict his
prayerful state. He stood before the Lord, as before
the sun, and, feeling the inexpressible brilliance of the
divine light, closed his eyes and manifestly perceived
his being in the rays of this light, and from them -
warmth, joy and closeness to Christ the Savior. Dur-
ing prayer after communion of the Holy Mysteries,
Father John sometimes felt how He, after the Resur-
rection, passed through the walls of the house to the
Apostles, and then received the consciousness that
his invisible soul is at rest in the invisible God.
But in order to understand the faith and spirit of Father John, it was
necessary to pray with him in the altar during the Liturgy. At the
beginning, he diligently commemorated all of the living and the
dead at the Table of Oblation, prayed with tears for everyone, boldly
begged the Lord for the afflicted and the suffering, at times went
away, then returned again and prayed anew, knelt, embraced the
discos and visibly suffered together with the people for whom he
prayed. When the Liturgy began, he still continued to commemo-
rate at the Table of Oblation from the numerous notes that were read
to him, but for the reading of the Holy Gospel he always returned to
his place and listened with complete attention to the word of God,
carefully considering every word, nodding his head as a sign of the
immutability and truthfulness of the Good Tidings. At the transferal
of the Holy Gifts to the Altar Table, the great man of prayer began,
as it were, to prepare for a joyful meeting with the Lord and already
thought more about those present in church, about their participa-
tion in the common prayer and in the common joy with him...
“The Church is truly an earthly paradise! What boldness you have
toward the Lord and the Theotokos! What meekness, humility and
benignity! What impartiality toward the earthly! What a burning
desire for heavenly, most pure, eternal delights! The tongue cannot
speak of that blessedness whereof you taste, having God in your
heart! With Him everything earthly is dust and decay.”
The Diocese of the West BULK RATE
The Orthodox Church in America U.S. POSTAGE
5400 Annie Oakley Drive PAID
Las Vegas, NV 89120 Las Vegas, NV
PERMIT NO. 1274
Non-Profit Organization