Thursday, April 12, 2018

Banjos and Ćevapi: New Serbian monastery coming to TN!

(newgracanica.com) - We faithful Orthodox Christians in Tennessee are pleased to announce the formation of a New Serbian Orthodox Monastery!

It will be called: “Mother of God, Joy of All Who Sorrow”

Hieromonk Serafim (Baltic), the Abbot of New Gracanica Monastery, has been hard at work organizing this Monastic Brotherhood with an anonymous donor and volunteer Monastery workers in Tennessee for the last several months.

They have come together and chosen a beautiful historic property of 15 acres on a scenic mountain in Monteagle, Tennessee. This beautiful property was once owned by famous American The Highlander Folk School which entertained visits from notables in American history such as Rosa Parks and Martin Luther King, Jr.

A group of Orthodox Christians from the South are coming together in this beautiful state of Mountains and rollings hills to enthusiastically support this budding Monastic Brotherhood. The first Monk chosen by Bishop Longin to come to Tennesse will be Hieromonk Mark (Kerr).

A local Serbian – American woman from the Nashville area, Ariane Trifunovic Montemuro points out that, “Several of us have been praying for a Serbian Orthodox Monastery for years and I personally am happy and honored to volunteer and work for this Monastery to grow. I want to to honor God, Bogarodica and finally my Serbian born parents Aleksandar and Danica who were proud to be Orthodox (Pravoslav) and never forgot their Slava!”

Monday, April 9, 2018

Federal government launches probe on Ground Zero church

Archdiocese when I heard the first rumblings of money troubles on this project as there were a lot of public funds and donations involved. You don't just lose this kind of money and then figure out how to re-fund it later. This story could go on for years.


(NY Post) - The resurrection of St. Nicholas Greek Orthodox Church, destroyed on 9/11, has turned into an $80 million boondoggle — and now the feds want to know where the money went. I called this out as a nightmare for the 

The US Attorney’s Office in Manhattan is probing the project’s finances and those of the Greek Orthodox Archdiocese of America, according to The National Herald, a newspaper covering the Greek community.

The state Attorney General’s Office is also investigating, reported the paper, which said as much as $15 million has gone missing from the construction accounts for the half-built church, to be called the St. Nicholas Greek Orthodox Church and National Shrine.

The project is funded by tens of millions in private donations.

Meanwhile, the project’s price tag has soared from $30 million to $80 million. And work came to a standstill in December when the archdiocese was unable to pay the contractor. The shrine was supposed to be completed in 2016.

The domed structure — made of the same Greek marble mined to build the Parthenon — is to replace St. Nicholas Greek Orthodox Church, which stood on Cedar Street until the 2001 terror attacks.

After years of negotiations, the church struck a land-swap deal with the Port Authority to rebuild on Liberty Street.

The new shrine was designed by Spanish architect Santiago Calatrava. His Web site says the house of worship, which will emit a glow at night, will be the only religious structure at Ground Zero and “a spiritual beacon of hope and rebirth.”

Sunday, April 8, 2018

Christ is risen, and the lemon reigns!

Friday, April 6, 2018

Holodomor Memorial Project underway in Toronto

(RISU) - Toronto is set to become the latest addition to the long list of global cities which host major Holodomor memorials. The construction of the Holodomor Memorial at the Exhibition Place in Toronto’s city core will begin on April 10th or 11th, depending on the weather. Out of five bidders, the Toronto Ukrainian Foundation selected Aldershot Landscape Contractors Limited as the contractor to build the Memorial, the New Path informs.

The budget for the whole project is $1.5 million. Of that amount, construction will take $1.2 million and the rest will be spent on the Memorial’s maintenance (in perpetuity, through the Exhibition Place and the City of Toronto), on the unveiling ceremony and on the educational component that will include field trips and other programs to enlighten students and the general public about the Holodomor, a genocidal famine organized by the Stalin’s regime in Ukraine in the 1930-s.

According to the chair of the Holodomor Memorial Project – Toronto, Oksana Rewa, the project has already collected over $1.0 million and the donations continue coming from members of the Ukrainian Canadian community. The main contributors are: Temerty Family Foundation ($500,000), Ukrainian Credit Union and Buduchnist Credit Union ($100,000 each), Shevchenko Foundation and Ihnatowycz Family Foundation ($50,000 each) and George and Jean Ochrym ($25,000 – the cost of sponsoring and importing of the statue “Bitter Memory of Childhood” by Petro Drozdowsky, which is now the internationally recognized symbol of Holodomor). There are about 150 donors who have contributed from $1,000-$25,000.

Everybody, who contributed over $1,000, will have their name on a plaque at the Memorial and those, who gave under $1,000, will be named in the Memorial’s program. The total number of contributors has so far exceeded 300.

The Memorial’s major donor, the Temerty family, descends from the Holodomor survivors. The parents of James Temerty and Ludmilla Temertey, Raissa and Illya, who come from the Donbas region in eastern Ukraine, lived through the Holodomor. Ludmilla Temertey created the Holodomor monument in Edmonton, which was opened in 1983 and became the first Holodomor monument in Canada.

The Holodomor Memorial project is still collecting funds. If the funds surpass the budget of $1.5 million, the money will be put forward to education purposes about the Holodomor.

Thursday, April 5, 2018

"My Father’s Calling" By Sarah K. Stephens

(Hazlitt) - I don’t remember the eulogy spoken for my father at his funeral.

On that day almost six years ago, I sat in my childhood church’s well-worn pews of pale wood unable to comprehend the words offered as both a supposed comfort and a celebration. Although my body ached with loss, it wasn’t the fogginess of grief that created this disconnect for me. I couldn’t grasp a single word because the eulogizer spoke in Russian, a language my father did not speak and a language none of his family, including myself, understood. The man who took this honor of remembrance was the Bishop assigned to our Russian Orthodox parish, and he barely knew my father.

I grew up as a PK—priest’s kid, as we say in the Orthodox Christian community, a moniker that often requires our own practiced explanation of this label, as most people associate priesthood with celibacy. In Orthodoxy, though, a man’s calling to the priesthood is expected to be embodied by his wife and children. As a result, the requirements of life in the Church molded my childhood: No sleepovers on Saturdays because of Sunday Liturgies. A full week of services heading into Holy Pascha and the following Bright Week. And a striving pride to show the Russian roots of my family.

The senior priest, my father’s mentor at my church in Youngstown, Ohio, was a first-generation American born to Russian immigrants. Most of our parishioners were first- or second-generation Americans whose parents or grandparents had emigrated from Russia.

This elder priest’s preferences for certain parish members over others seemed to hinge on their level of engagement in Russian culture. Over the years, a string of immigrant families directly from Russia also passed through our church’s doors and into our elder priest’s back office. They would leave with as much help as he could provide for them, often offering up apartments owned by our church for nominal rent or jobs as janitors or landscapers.

However forgiving he was of his new immigrant families for failing to attend church, prepare for Communion, or participate in Confession, he was equally critical of his more acculturated flock. He was a priest who could love as well as he could hurt, and the dwindling parish attendance over the years spoke to his tendency to put a church member’s culture over their commitment.

My father was the rare second-generation American whose grandparents believed there was no value in teaching their future generations Russian, as they were in America now. It was a conviction that later created a constant tension for my father in his calling to the priesthood.

My father spent his entire religious life in some form of service behind the altar of our church. He began in his boyhood as an altar server, moved up in his young adulthood to be ordained as a deacon, and finally was elevated to the priesthood when I was a teenager. Afterwards, he shared a place as parish priest beside his long-time mentor in the same church he’d attended since he was a boy. Despite his advancement in the church, though, my father’s performance as a Russian Orthodox clergy member remained under close scrutiny.

Other clergy members, both above and beneath him in the Church’s hierarchy, would regularly chastise my father for his failings. He didn’t grow the full beard and long hair adopted by the traditional Russian clergy, because his facial hair came in so sparsely. When he did try to meet this requirement, his beard would grow in scattered patches across his chin and cheeks, and he would be further remonstrated for looking so unkempt. Instead of marrying a Russian Orthodox girl, he’d married my mother, a Slovak Catholic. Although she converted to Orthodoxy, my mother’s presence as an outsider in the church persists to this day and she is still refused the proper address for a priest’s wife, Matushka, by select parishioners and clergy alike. My father never set foot in Russia himself. His linguistic limitations meant he couldn’t hear the confessions of the Russian immigrants who attended our parish.

And the list goes on and on.

Never seen this technique before

(Stephanos & Alexandria Missionaries to Albania ) - Have you ever wondered how a can priest bring Holy Communion to the sick throughout the year without celebrating Liturgy?

Every Holy Thursday, an extra Amnos is consecrated during the Liturgy of St. Basil that is celebrated in the morning. This second Amnos is carefully dried by one of the priests of the parish and placed in an Artoforion which is kept in the Tabernacle. When a parishioner is unable to attend liturgy due to extenuating circumstances, the priest will take a small crumb of the consecrated Amnos, in a special container, together with a small spoon and wine and will travel to the parishioner so that they may receive the Holy Gifts.

Here, At Jovan is drying the Amnos that will be kept in the Tabernacle of the Resurrection of Christ Cathedral until next year.

Wednesday, April 4, 2018

On the innovation of Holy Unction on Holy Wednesday

From Fr. John Whiteford's always useful "Stump the Priest" series (available here), a post entitled Stump the Priest: General Unction and Holy Week.


Question: Why do we not do the Unction Service on Holy Wednesday?

Answer: The common practice among Greeks, Antiochians, and in some other parishes, of doing General Unction on the evening of Holy Wednesday is not an ancient practice. There is no mention of doing this service on that day in the Typikon, or in the Triodion. The Unction service makes no mention of Holy Week, and so stands completely outside of the liturgical cycle of Holy Week.

There is a service that is appointed to be done on Holy Wednesday evening and that is the Matins of Holy Thursday, which is what we do in our parish. This service commemorates the institution of the Eucharist, the Mystical Supper, the washing of the feet of the disciples, and the betrayal of Christ by Judas. So this service is not an inconsequential part of Holy Week, but unfortunately, those parishes that do General Unction on Holy Wednesday, rarely do this service.

So why is it that this practice originated? There is evidence of doing General Unction in conjunction with Holy Week that is ancient -- though it was never the universal practice. At various times, it has been done on Lazarus Saturday, Holy Saturday, or Holy Thursday. Unction is the sacrament of healing, both of soul and body. If you are seriously ill, you can ask the priest to do an Unction service, so that the parish can pray that you will be healed. Also, if you have a serious spiritual illness, you can do the same. If you read the letters of the saintly Fr. John (Krestiankin), for example, you will find that he often counselled people to do so, and to take the unction oil home, and anoint themselves with it daily. The purpose of doing General Unction in conjunction with Holy Week was to prepare the faithful spiritually for Holy Week.

During the period of Turkish occupation, there was a more practical reason for the spread of this practice, and also why it was done on the day prior to the Vesperal Liturgy of Holy Thursday. The Turks made it very difficult for the Church to properly educate its clergy. Consequently, the only educated priests were generally monks, and so only they were usually given a blessing to hear confessions. This led to the unfortunate practice of infrequent communion, because it was not possible for the average laymen to confess to such priests, and during Holy Week, the need for confession was greater than the supply of those priests who could hear them. And so on Holy Wednesday, General Unction was served as a substitute for confession, so that the faithful could receive communion at the Holy Week Liturgies that were to follow. The original practice was not to displace the Matins of Holy Thursday, but rather to precede it. However, if you do the General Unction service fully, it takes about 3 hours, not counting however long it takes to actually anoint the faithful, and so over time the Holy Thursday Matins was general displaced. The reason why the practice developed is understandable, but it is problematic for a couple of reasons.
  1. Unction should not be used as a substitute for Confession, under normal circumstances. In fact, in Russian practice, one must have gone to Confession recently in order to receive Unction. The problems created by Turkish occupation were not normal, but there is no reason why the exceptional should become the norm, when the exception is no longer necessary.
  2. This has generally encouraged an indifference to the need for regular Confession.
  3. Doing this service on this day, as noted already, obscures some of the most important commemorations in Holy Week,
For those who have grown up with the practice of doing General Unction on Holy Wednesday, the service is one of the best attended services, and I can understand their reluctance to change it. But be that as it may, this has not been the Russian practice, and we have never done it in our parish.

Furthermore, even if I wanted to adopt this practice (which I don't), our bishop would not allow it. In the Russian Orthodox Church Outside of Russia, different bishops have different practices, but generally they do not allow a single priest to serve General Unction by himself. Some bishops only allow General Unction to be served when they are presiding, and they generally require that 6 priest concelebrate the service with them -- the service ideally should have 7 concelebrating priests or bishops (there being 7 Epistle and Gospel readings, and 7 anointings). Our own bishop serves this service once each Lent, when we have our Lenten Clergy retreat, which allows for there to be enough priests to serve it. Archbishop Peter allows priests to serve this service elsewhere in the diocese, without the need for him to preside, but there must be a bare minimum of two priests, and preferably, at least 3. But doing this service instead of Holy Thursday Matins is not the normal practice anywhere in ROCOR that I am aware of.

I do think the practice of doing General Unction during Lent as an aid to preparation for Holy Week has value, and we may, in the future, serve it, if at least one other priest is willing to concelebrate it with me. If so, we will probably try to do it during the sixth week of Lent (depending on when Annunciation falls). But I cannot imagine failing to serve the Matins of Holy Thursday, and it is unfortunate that so many Orthodox Christians have never seen this service actually served.

I would also encourage more of our parishioners to ask for the Unction service when they have a serious physical or spiritual illness (such as an addiction, depression, etc).

For More Information:

"The Anointing of the Sick," by Paul Meyendorf

"A Liturgical Explanation of Holy Week," by Fr. Alexander Schmemann

Holy Wednesday, Holy Unction

The below is a good review of holy unction. I've added a few comments. There will also be a follow-up post on why some Churches do not do this service at all on Holy Wednesday. Good strength to all as we near Pascha!


(GOA-Toronto) - “Is any among you sick? Let them call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord; and prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven” (James 5:14-5). These are the words of St. James and he leaves no doubt that the sacrament of Unction is established by God. Historically, it is proven that the sacrament of Unction was celebrated in conjunction with Repentance and Confession.

From these words of St. James the purpose of the sacrament is vividly clear. It is bodily healing and forgiveness of sins. And as the priest anoints with Holy Unction, he says that this sacrament is for the “healing of the soul and the body.”

The sacrament of Holy Unction is celebrated every time a Christian needs it. As we noted in a previous lesson, the sacrament is not an obligatory, but a voluntary sacrament. It is good, though, for all Christians to draw near to this sacrament. This is why our Church has laid down that the sacrament be celebrated in Church every Holy Wednesday. Some Churches allow for only a single sacrament of unction for a single illness. So in some places you can't "double dip" unction. Some jurisdictions also have restrictions on children and unction.

Just as with all sacraments, so too here, if we expect to have the proper results we must accept the sacrament with faith. Of course, an ill person is not always healed, because God may have another plan for him.

Holy Unction does not replace Repentance and Confession. In essence, the forgiveness of sins comes through faith in God, sincere repentance, and confession of sins. In fact, you should not be coming to unction unless you have made a recent confession. Some jurisdictions are sticklers on this while others aren't, but the discipline remains: Unction is not a shortcut to healing that obviates the need for repentance.

The sacrament is celebrated with olive oil, reading of Holy Scripture, blessings, prayers, and anointing in the form of the cross. As it's a sacrament, there is no taking any oil home (on a q-tip, in a baggie, etc.). That said, people will try every year to get clergy to do this for them.

Holy and Heavenly Father, Who are the perfect physician doctor of our souls and bodies, Who sent Your only begotten Son–our Lord Jesus Christ–to heal every illness and redeem us from death, hear our prayers. Touch us with Your fatherly hand and with Your divine grace. Heal us from every bodily and spiritual illness. Give us life. Give our bodies life, freeing them from every illness. Give our souls life, cleansing them from every sin. Guide our steps to the sacrament of Holy Unction. Make us receive it with true faith, repentance, and be filled with life, physically and spiritually. O, Lord, how greatly we thank You for the sacraments of our Church, through which our salvation is accomplished.

In May Melkites to begin ordaining married men in Canada

(Melkites) - For the first time in Canada and after 125 years of Melkite Greek Catholic presence in it, Bishop Ibrahim M. Ibrahim will begin ordaining married men to the priesthood on the upcoming Pentecost Sunday, May 20th, 2018. This announcement was made by bishop Ibrahim on Easter Sunday as he intends to ordain Deacon Fadi Nohra to the priesthood. Pope Francis has approved in 2014 lifting the ban on the ordination of married men to the priesthood in Eastern Catholic Churches outside their traditional territories, including in the United States, Canada and Australia.

Monday, April 2, 2018

Ο Νυμφίος

(Pemptousia) - On the days following His entry to Jerusalem, Christ spoke to His disciples in particular about the signs that will precede the Last Day (Matt. 24 and 25); and so this forms the theme of the first part of Holy Week. In Western worship, on the other hand, the ‘last things’ are commemorated mainly during the pre-Christmas season of Advent. The eschatological challenge of the first three days of Holy Week is summed up in the troparion and exapostilarion at Matins (In modern practice Matins are usually moved forward or ‘anticipated,’ being held on the previous evening), both of which are repeated three times to a slow and solemn melody. The troparion, ‘Behold, the Bridegroom comes in the middle of the night…,’ is based on the parable of the Ten Virgins (Matt. 25:1-13); the exapostilarion, ‘I see Thy bridal chamber…,’ on the parable of the man cast out from the feast because he had no wedding garment (Matt. 22:11-13). Here, presented in especially urgent terms, is the call that we have heard on many occasions during Lent: the End is near at hand; be watchful; repent while there is still time.

Each of the three days has its own particular theme:
  • On Monday we commemorate the Patriarch Joseph, whose innocent sufferings (Genesis, chapters 37 and 39-40) prefigure the Passion of Christ. Also we commemorate the barren fig tree cursed by our Lord (Matt. 21:18-20) – a symbol of the judgement that will befall those who show no fruits of repentance; a symbol, more specifically, of the unbelieving Jewish synagogue.
  • On Tuesday the liturgical texts refer chiefly to the parable of the Ten Virgins, which forms the general theme of these three days. They refer also to the parable of the Talents that comes immediately after it (Matt. 25:14-30). Both these are interpreted as parables of judgement.
  • On Wednesday we commemorate the woman that was a sinner, who anointed Christ’s feet as He sat in the house of Simon. In the hymnography of the day, the account in Matthew 26:6-13 is combined with that in Luke 7:36-50 (cf. also John 12:1-8). A second theme is the agreement made by Judas with the Jewish authorities: the repentance of the sinful harlot is contrasted with the tragic fall of the chosen disciple. The Triodion makes is clear that Judas perished, not simply because he betrayed his Master, but because, having fallen into the sin of betrayal, he then refused to believe in the possibility of forgiveness: ‘In misery he lost his life, preferring a noose rather than repentance.’(Compline for Holy Wednesday). If we deplore the actions of Judas, we do so not with vindictive self-righteousness but conscious always of our own guilt: ‘Deliver our souls, O Lord, from the condemnation that was his.’ (Matins for Holy Tuesday). In general, all the passages in the Triodion that seem to be directed against the Jews should be understood in this same way. When the Triodion denounces those who rejected Christ and delivered Him to death, we recognize that these words apply not only to others, but to ourselves: for have we not betrayed the Saviour many times in our hearts and crucified Him afresh?

    On the evening of Holy Wednesday the sacrament of the Anointing of the Sick is usually celebrated in church and all are anointed, whether physically ill or not; for there is no sharp line of demarcation between bodily and spiritual sicknesses, and this sacrament confers not only bodily healing but forgiveness of sins, thus serving as a preparation for the reception of Holy Communion on the next day.

Synaxarion: Lazarus Saturday

(spc.rs) - On this day, the Saturday before Palm Sunday, we celebrate the fourth-day raising from the dead of Lazarus, the righteous friend of Christ.

Lazarus[1] was a Hebrew, of the sect of the Pharisees and, as far as is known, he was the son of Simon the Pharisee, who dwelt in the village of Bethany. He became a friend of our Lord Jesus Christ when He sojourned on earth for the salvation of our race. For when Christ continually conversed with Simon, entering his house and discoursing on the resurrection from the dead, Lazarus was quite pleased with the genuineness of this teaching, and not only he, but also his two sisters, Martha and Mary.

As the time of the Savior's Passion drew near, when it was especially necessary to believe in the Mystery of the Resurrection, Jesus was sojourning on the other side of the Jordan. Here, He raised from the dead the daughter of Jairus and the son of the widow. At this time, His friend, Lazarus, contracted a grievous illness and died. Then Jesus, even though He was not present there, said to His disciples, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep (John 11:11), and again a little later, Lazarus is dead. (See John 11:14.) Then Jesus left the Jordan and went to Bethany, which was about fifteen stadia (an ancient Greek and Roman unit of length, the Athenian unit being equal to about 607 feet, so about 1.7 miles) away from Jerusalem. Martha, the sister of Lazarus, went to meet Him and said, Lord, if thou hadst been here, my brother had not died. But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. (John 11:21-22). Jesus asked the crowd, Where have ye laid him? (John 11:34.) Immediately everyone went to the tomb. As the stone was removed, Martha said, Lord, by this time he stinketh: for he hath been dead four days. (John 11:39). He shed tears for the one lying there, and He cried out with a loud voice, Lazarus, come forth (John 11:43). At once, he who was dead came forth, was unbound, and set out for home amidst great rejoicing and thanksgiving. This strange wonder roused the Hebrew people to malice, and they were infuriated with Christ. But Jesus once more fled and escaped. The high priests determined to kill Lazarus, because many who saw him were won over to Christ. Since Lazarus knew what they were thinking, he sailed away to Cyprus. He dwelt there and was later elevated by the Holy Apostles to be Archbishop of Citium (present-day Larnaka). He was beloved by God, conducting himself most nobly as an archpastor, performing many miracles.

Thirty years after his resurrection, in 63 A.D., he died once more and was buried in Citium.[2]

It is said that after his return to life Lazarus ate only meals having some sweetness, because of the bitter taste in his mouth from having been dead. Also, it is related that the All-Holy Mother of God sewed his omophorion and cuffs with her own hands and presented them to him as a gift. Furthermore, it is told that Lazarus never laughed more than once after being raised from the dead, and that was when he observed someone stealing a clay vessel. At that point he smiled and said, "Clay stealing clay." Lazarus said nothing concerning those in Hades, either because he was not permitted to behold anything, or he was directed to be silent about what he had seen.

Holy Toledo gets holier hosting Small Parish Forum in July

I've gone to this in the past and really enjoyed myself. Consider going or making it possible for your pastor to go.


(OCA) - The Fifth Annual Small Parish Forum sponsored this year by the Orthodox Church in America’s Archdiocese of Western Pennsylvania, the Diocese of the Midwest and the Bulgarian Diocese will be held at Saint George Cathedral in the Toledo, OH suburb of Rossford July 12-14 2018.

As in years past, this year’s Forum will focus on specific situations common to “small” parishes throughout the OCA and other Orthodox jurisdictions. Workshops and presentations will explore ways to assist parishes with memberships of 75 or fewer souls to achieve stability, build a positive self-image, and accept their calling to live a life in Christ without necessarily becoming “big.”

“Most Orthodox parishes are small, yet just as a clinic is not a large metropolitan hospital with fewer beds, small churches are not immature, mini-versions of larger parishes,” said Joseph Kormos, Forum Co-chairperson and Parish Development Ministry Leader for the Archdiocese of Pittsburgh. “Small parishes can bring people to Christ in intimate and exciting ways often unavailable to larger parishes.”

“This year’s Forum theme will be ‘Equipping Leaders and Parish Councils for Discipleship and Change,’” added Archpriest Daniel Rentel, Forum Co-chairperson. “With this as a framework we will explore how small parishes with limited resources can shape leaders and leadership structures to take advantage of the many positive qualities of small parishes.”

Participants in previous forums especially appreciated the focus on practical, hands-on topics and resources.

“As a result, people left with actionable ideas, tips and good practices valuable to clergy and lay leaders from small parishes,” Mr. Kormos explained. “The Forum agenda will include topics such as ‘Tools of Christian Leadership,’ ‘Techniques of Productive Dialogue,’ ‘Fresh Views on Parish Councils,’ and ‘Communicating Your Parish to the Community.’ Case studies of renewal in small parishes will also be featured.”

Attracting attendees from as far away as Florida, Missouri, Connecticut and Toronto, the 2017 Forum attracted participants from seven OCA dioceses and five other Orthodox jurisdictions.

“The 2018 Toledo-area location is an hour from Detroit, less than a two hour drive from Cleveland, less than four hours from Chicago and Pittsburgh and five hours from Buffalo,” Mr. Kormos added. “Approximately half of the OCA’s parishes are within a manageable drive of the site.”

Registration will be available online beginning May 1. To maintain an atmosphere of fellowship and dialogue among attendees, registration will be limited to 65 persons. Early registration is recommended. Sessions will begin at 3:00 p.m. on Thursday, July 12 and conclude at noon on Saturday July 14. Blocks of rooms will be reserved at local hotels.

The $100.00 per person registration fee will include meals, breaks, a hospitality reception and forum materials. Attendees from the OCA’s Bulgarian Diocese, the Archdiocese of Western Pennsylvania and the Diocese of the Midwest are eligible for full tuition rebates and grants to assist with travel costs. Many other OCA Dioceses offer scholarships to small parishes desiring to send attendees.

Additional information will be posted as it becomes available. Questions and enquiries may be directed to Mr. Kormos at joekormos1@gmail.com.

Sunday, April 1, 2018

Blessed is He Who comes in the Name of the Lord!


Wednesday, March 28, 2018

Presanctified Liturgy with ROCOR & Patriarchal clergy


Metropolitan Nathanael of Chicago on episcopate, guns