Winter 1999

In This Issue
Volume 4, Number 3

The Official Publication of the

Diocese of the West of the From His Grace................................................................1
Orthodox Church in America
Adopting Russian Children Through the OCA:
Diocese of the West Giving the Gift of Life.......................................................2
650 Micheltorena Street
Los Angeles, CA 90026
Phone: 1-800-323-6921 Another Story of Adoption.................................................5

Publisher Adoption Procedures..........................................................5

His Grace Bishop TIKHON
Bishop of San Francisco and Diocese Holds Assembly in San Diego..............................6
the Diocese of the West

Address all stories and Archimamdrite Amvrosy (Pogodin) Celebrates 50 Years...7

editorial comments to:
Editor-in-Chief Ride Along on an OCMC Trip to Africa..........................8
Priest Eric G. Tosi
14 Shadow Place St. Nicholas During the Nativity Season.............................9
Billings, MT 59102
Phone and Fax: (406)254-1194
Email: marsaba@aol.com News From Around the Diocese........................................10

Address all circulation Teen Weekend in Las Vegas.............................................11

and advertising to:
Office of the Chancellor On the Mystery of the Life-Creating Cross........................12
5400 Annie Oakley Drive
Las Vegas, NV 89120
Phone: (702)898-4800 Resolution from the Annual Assembly...............................14
Fax: (702)898-0303
Orthodox Stewards of the West Thank Donors.................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:
Diocese. Subscriptions outside the Diocese St. Gregory Nazianzus’ “On the Birth of Christ”................16
is available for $10 per year in the United
States and $15 per year in Canada.

The articles contained herein do not neces-

sarily reflect the views or policies of the Dio-
cese or the editors. The advertisements con-
tained herein are not necessarily endorsed
by the Diocese or Editorial Staff.

From His Grace Bishop TIKHON
Economy—One Church—One Baptism
After an All-Night Vigil not too long ago, I was outside the Cathe-
dral in Los Angeles chatting with parishioners, a common sight at
Orthodox Churches throughout the world on Saturday nights and
the evenings before Great Feasts, clergy and their flocks enjoying
converse. A parishioner came up to me and excitedly announced
that he had “finally” taken the plunge into the so-called “Indiana
List”. That is one of the senior discussion “lists” for Orthodox on
the Internet. My parishioner indicated that he had been astounded
at the silliness of one of the discussions going on there. I said,
“Well, this can be a real trial! (“iskushenie” Russ.) He replied, “Yes,
a BIG trial” (BOL’SHOYE iskushenie)!
More and more Orthodox Christians now have computers in their
homes and they are participating in discussions under the auspices
of such “lists,” “forums,” “chat rooms,” etc. Not only are a lot of
these discussions marked by silliness, ignorance, bad temper, nar-
rowness, radicalness, reaction, and so forth, but much that is rather
worthwhile to the Christian is discussed, debated, and learned in
them. There has probably not been this much discussion of doctri-
nal and ecclesiological questions “at the grass roots” since the
heyday of Byzantium, when one Father related that he heard
Christological discussions even at the barbershop and the bakery!
Many participating in these Lists are offended, especially at first, by
the high degree of emotion participants allow themselves in these
discussions, and these kind souls may go so far as to start up other,
separate discussion groups, limited to “like-minded”, hoping thereby
to avoid a high level of adversarial conversation. So far, I don’t
believe such hopes have been realized. Sooner or later an area of
Orthodox life that one has very strong feelings about will come
under discussion and one finds that not all perceive the topic the
same way, and “away we go!”
A few topics recur, and they are in the title of this little essay. They
are the basis of most of the other “burning issues” in the Orthodox
Church today. The words, Economy, One Church, One Baptism, are
extremely common, part of the “everyday knowledge bank” of the
Orthodox Christian, yet, it seems, many actually have a very vague,
or rudimentary understanding of them, that may not withstand the
challenges of the age, of the coming millennium.
Take “Economy.” To many of us, Economy just means permission
granted by the Bishop to bypass or disobey a rule or canon of the
Church, like a dispensation in the Roman Church. In fact, one of or
best-known Troparia, the Resurrection Troparion of Tone One (in
our OCA translation), actually uses the word “dispensation” to trans-
late the Greek “Ekonomia” or Economy! We conclude the Troparion,
“Glory to Thy Resurrection, O Christ! Glory to Thy Kingdom! Glory
to Thy dispensation, O Thou who lovest mankind!” In the original
Greek, that “Thy dispensation” is “ti oikonomeia sou”. That
“oikonomeia” is our Economy. “Economy” actually is used to de-
scribe the Lord’s “household management”, that is, how the Lord,
1
The Orthodox Vision
as the Creator and fulfill-
ment of the Law, uses it in a,
for lack of a better term, “liv-
ing” way, not as a dead let-
ter. The very Nativity of
Christ, the Incarnation of
the Son of God, is the su-
preme example of Economy.
By the terms of the law, rig-
idly maintained, the law of
sin and death, we are condemned to that sin and death, but God, in
His Economy has determined that we shall, on the contrary, have
Life in Him, in His Son. He does this and can do this because He is
Lord.
The Church from Its foundation, Itself also an example of Divine
Economy, has been marked by such Economy. A modern Russian
Hierarch, speaking at the All-Russian Church Council of 1917 said
this, in relation to divorce: “When, in the Church, there have been
disputes over strictness or condescension (akribeia or Economy),
She always stood on the side of condescension. Church history
witnesses to this. On the side of strictness always stand the sectar-
ians and Pharisees. The Lord Himself, our Saviour, Who was a friend
to publicans and sinners, said that He came to save sinners, not the
righteous. Therefore, we must take the individual person as he is
and save him, the fallen one. In the earliest times of Christianity of
the ideal Christian there could be no talk of divorce: why, if for our
salvation it was necessary to suffer for Christ’s sake, then why have
divorce, why seek comfort in life? But to absolutely forbid divorce
for the weak Christians of our day means to destroy them!”
In view of the wise words above, it is especially worrisome that
some wish to, on the contrary, act with maximum strictness in all
areas of life, just because the sinner in our time is so weak!
Such discussions lead to the next one, the discussion about “One
Church.” “One”, of course, may mean one and only and even “alone.”
Many understand it only this way. This understanding is not incor-
rect, but it is partial. When our Lord prayed that all may be one, he
clearly did not mean, “and may the rest be outside.” In other words,
His “one” was all-embracing, inclusive, and, above all, reaching out
and loving. I have often felt or intuited a deep correspondence
between the inner life of the Russian and the America just in this
“inclusiveness” of the One. Russians, like Americans, call their home-
land a country that is huge, many-cultured, with endless horizons:
the Russians have their steppes, the Americans have their plains.
They are able to contemplate this immense diversity of humanity
and consider them compatriots, brothers and sisters, fellow Rus-
sians or fellow Americans. Other ethnic groups may, at their worst,
on the contrary, see only a narrowly defined group of homoge-
neous persons, maybe inhabiting only one valley in the whole world,
Cont. on Backpage
The Orthodox Vision
Adopting through the OCA: Giving the Gift of Life
By Priest Eric George & Matushka Christina Tosi
“Be Strong and of a good courage; be not afraid neither be thou
dismayed; for the Lord thy God is with thee withersoever thou
goest.” Joshua 1:9
A parishioner slipped us this passage on a handwritten note the
day we left for Russia. How these words rang true as we went
through our odyssey to adopt our new child. As the days went by,
this passage became a source of strength for us. Now we look back
and thank God with relief that He gave us strength and courage.
Adoption is by no means an easy task and going overseas, espe-
cially in Russia where the political situation changes daily, further
complicates it. We decided on Russia because of the expenses
involved here in America and a deep felt need to help a child from
there. In Moscow alone there are 135 orphanages with approxi-
mately 100 to 150 children in each one. The U.S. Embassy in Mos-
cow is processing about 40 adoptions a day (from all over Russia).
So there are a considerable amount of children who will never be
adopted. And the numbers of children in the orphanages grows
daily. Many of the children are older and have handicaps of varying
severity. These have little hope for adoption and in some cases as
they get older are forced out of the homes to make room for more
children. The boys could be drafted en masse to the military, the
girls could be sent off to fend for themselves, and in the worst
cases, these children are put on the street and turn to crime. Thank-
fully, with the reemergence of a stronger Orthodox Church in Rus-
2
sia, the monasteries are trying to place the young boys and girls
into their sketes and give them a chance at a life.
As the economic hardships continue in Russia, the chances for
these children will worsen. Many non-Orthodox Christian groups
are going in and adopting the children with some success. How-
ever, many of these children have been baptized Orthodox and will
never set foot in an Orthodox Church again. The number of Ortho-
dox from America adopting children is considerably small. But again,
thankfully, the Orthodox Church here in America is beginning to
work on the problem. Through the Office of Humanitarian Aid of he
Orthodox Church in America in conjunction with the Russian Or-
thodox Church there is a program available to adopt Russian chil-
dren. In the past few years families through the Office have adopted
a number of children. The program is currently headed by Arlene
Kallaur at the OCA’s Chancery in conjunction with Vladimir
Ponomorenko, the warden of Archangel Michael Russian Orthodox
Church in Moscow (and former private secretary of His Holiness
Patriarch PIMEN). Through their efforts, they have enabled many
Orthodox families in this country to bring children from Russia to
the United States.
Many people have asked us about the experience and are consider-
ing adopting children themselves. But in order to embark on this
journey, the family must be prepared to deal with what will come up
and be knowledgeable about the procedures. The best advice that

can be given is to talk to as many people as possible who have gone
through the program. Not all experiences are the same but you will
get a range from the ridiculously easy to the outlandishly difficult.
We fell somewhere in between. But perhaps, through our humble
efforts a child can be rescued from an otherwise bleak future.
The first thing one must remember when adopting from Russia is
PATIENCE. Nothing happens overnight and there will be many
delays (some without any explanation or reason). Families should
expect that it will take a year from beginning to end. It will be a year
of heavy prayer, deep financial outlays, frustrations without end
and interminable paperwork and interviews. For every piece of pa-
per that is signed, sealed and delivered, expect two more that will
suddenly be needed. Just simply resign yourself that this is just the
way it must be. But in the end, after all is said and done, a beautiful
child is in your midst.
Next, EXPECT THE UNEXPECTED. You never know what will hap-
pen next. The procedures are long and involved. There are twists
and turns. The government may suddenly change the requirements
or tighten the procedures. Paperwork will get misplaced or sud-
denly need to be revised. It is very frustrating but again you must
keep your eye on the goal. As one priest said to us, we had the
longest pregnancy on record.
BE PREPARED TO FILL OUT LOTS OF FORMS AND BE ASKED
LOTS OF QUESTIONS. Adoption in this country is complicated
enough, so one can only imagine how complicated it is to go over-
seas. First you must get an authorized home study in your home
state. This is easy enough, just look them up in the yellow pages
under “adoption” and price them. Make sure they do home studies
for overseas. They will have you fill out many forms, interview you,
do a home inspection and prepare a document. You can plan on
three months on this alone. And they will research every aspect of
your life. Next will come the many, many forms that Russia will
require. These all have to be notarized and then sent to the Secre-
tary of State for your state to have an apostille placed on the nota-
rized documents. Then, they all have to be translated into Russian.
And you must have your own copies as well. There are Immigration
and Naturalization (INS) forms to fill out before you have even se-
lected a child. But don’t be daunted; just take them all one form at a
time.
The Orthodox Vision
BE PREPARED TO PAY. Everything costs money and it seems that
adoption has many costs thrown on top. The home studies cost
between $1500 to $2500. The notary costs, the apostille costs, the
copies cost, the translations costs and we haven’t even got to the
actual adoption costs or the trip to Russia. You must look at be-
tween $15,000 to $20,000 per child. This seems like a lot of
money….and frankly we didn’t know how we were going to pay for
it….but it happens and the money somehow comes. As a dear
friend of mine who is Jewish said….God will bless you because you
have done a Mitzvah….a good deed. So save your pennies and be
prepared to pay. The cost of the trip to Russia will be high because
you will not get much notice (we had ten days) on when you need to
be there. There also expenses in Russia for documents and pro-
cessing not to mention living costs. This was actually compara-
tively cheap as an American adoption can run up to $100,000.
THE TOUGH PART. You can handle the delays, the paperwork, and
the expenses. But you must be prepared for the next step, selecting
a child. There were many sleepless nights, many heartfelt talks and
most of all, much prayer. All the children are beautiful; they all need
a home, they all want to be loved. But you can only select one. How
do you do it? There are different ages, sexes, varying levels of
handicaps and sickness. As you go through the pictures and vid-
eos, your heart aches at each child. But you MUST decide what
you can handle and be brutally honest. A new Russian law states
that a child has to be on the adoption list for one year and offered to
Russian families before he/she is open to foreign adoption. Put
away many of your expectations, you may not get the child at the
age or sex you wanted. But one child will speak to your heart. It is
inexplicable but you will know and God will bless you in this. And
suddenly, all the paperwork, all the expenses, all the delays are tan-
gible. You see your child. Then you have to wait.
Once the child is selected, it must be approved in Russia that the
child is still available. A Russian child can be adopted at any time
by a Russian family….though with the recent economic crisis this is
unlikely. Then the child’s name must be submitted to the Russian
adoption court and you have to wait for a court date. Once you
receive that date (with only a few weeks notice) you must be in
Russia on that day or you lose the opportunity. We selected our
child in February and were not informed of our court date until
July….and we had to be there in ten days. It was one of the longest
six months of our lives.
3
The Orthodox Vision

THE TRIP. This could seem like the longest three weeks of your life. year-old boy with cerebal palsy. He was never sent to school be-
Not only is the trip over harrowing, but once in Moscow you will be cause of his disease but was one of the funniest, most-loving chil-
going before a Russian Court in two days. First you have to meet dren I have ever met. When I saw him for the first time after Liturgy,
the child and spend time with him/her. The Russian Court stipulates he simply looked up at me and said in Russian, “I am adopted.” He
that you meet at least three times before the session, so you will is doing great here in America.
spend your time at the orphanage. The court session lasts for an
hour and the judge will ask both of you many questions on your COMING HOME. So the tough part is over. Right! You have to get
personal life and why you want to adopt this child. A decision is out of the country. Just a hint….save the customs form that you
rendered and you then must wait ten working days for the written received when you came in. The Russian customs will want to
decision to come to you. verify where all the money went to while in Russia and technically it
is illegal to pay for the children so they will want it listed as service
During that time you visit with the child and go to the many other fees. Also get the money exchanged as quickly as you can. You
places to get the documents you need. You must visit a Russian can’t change Rubles outside of Russia. Get an extra seat for the
doctor and get the child examined. Pictures need to be taken for the child….if the child even sits in it. It is all so new to them since many
passport and visa. Once the documents come there will be a new children spent their entire lives inside the orphanage that they will
birth certificate and an adoption certificate for the child. This must get over-stimulated. And be patient and count the minutes until the
be registered, stamped and plane lands. Once on American
sealed with the government. soil, you must process the child
Once this is completed the through INS at the airport and
documents are presented at this can take up to 45 minutes
the passport office and a Rus- so give plenty of time to catch
sian passport will be issued for whatever connecting flights.
the child. Then the family And get some help those first
must go to the U.S. Embassy few days while you all recover
and apply for a visa for the from jet lag.
child. Finally when this is
completed a date is set for you THE FINAL STEPS. Though
to receive the child and to sign the child is legally yours, you
him/her out of the orphanage. still must get them naturalized
They are legally your child at and adopted in the state that
that point. During this whole you are residing. This happens
process, there are fees that about six months after you land.
must be paid so just be pre- The child is on a Russian visa
pared and have extra cash. and passport until naturalized.
The joy is that you get to see INS and the adoption agency
the child every day and even take them out with you for appoint- will give you more forms to fill out, you need to secure a lawyer and
ments. complete the state’s requirement for adoption. Once completed the
child is an American citizen.
It is very difficult at the orphanages and you must be prepared for
what you will see. They do the best that they can with what re- So there it is. All those steps and so many hoops to jump through.
sources they have but they are not like what you would see here. But the child is yours and a new life awaits the family. There are
The children are divided into group of fifteen or so. They live many stories about adjustment, especially if the child is older and
basically in a two room unit with one room for sleeping and another speaks only Russian. Thank God they are resilient and all reports
for eating, playing etc. There are toys and other items for them. say that children adopted from Russia (even older ones) catch up
They get outside twice a day for play. The clothes are clean but old. very quickly with their American peers. Prayer and love conquer all
There are usually two women assigned to each shift and they do the things and God has put the families together for a reason. Please,
best they can with the children. The children are held and talked to keep all the children in the orphanages in your prayers. And if you
which was a great relief. The children help with the chores and are think you can adopt a child from Russia (especially older or special
quite self-reliant for their age….even helping the younger or handi- needs children) please contact the Office of Humanitarian Aid at the
capped children. The orphanages will expect a sizeable gift. Chancery of the OCA. These children are waiting for a home and to
be loved.
The children are underweight but clean. They will all run up to you For more information on adoption, contact
and call you “papa” or “mama” and try to show you what a good Arlene Kallaur
child they can be. Some are churched, some are not. There are also Office of Humanitarian Aid
some very serious deformities and you must be prepared to see this. Orthodox Church in America
But these children are so loving and just want to be held. It was PO Box 675
hard to try to spend time with these children and then your own. Syosset, NY 11791-0675
And it was hard not to come home in the evening and just simply Phone: (516)922-0550 ext. 126
cry. One woman we met was from Pennsylvania and adopted a ten- Email: arlene@oca.org

4
 The Orthodox Vision

Adopting an Older Child

Items to be Included in the Adoption Packet
By Jan Bear (This list is by no mean complete and could change at any time)
When the social worker came to do our
homestudy, he knew we were planning to 1. Letter from His Holiness Patriarch Aleksy of the Russian
adopt “older” children (which includes any- Orthodox Church (provided by Office of Humanitarian Aid)
one over age 5). Still, as he went down the 2. Letter of Recommendation from Protopresbyter Robert
list of questions, when he came to one that Kondratick
said, “Do you plan to tell the child about 3. Photo Sheet with photos of family, exterior and interior of
being adopted?” he asked it. “Well, let’s home
see,” we said, “we hadn’t really thought 4. Declaration of Intent to Adopt addressed to the Head of
about trying to hide it from them. Maybe we the Moscow Adoption Center
could say we were accidentally separated 5. 4 Copies of a Power of Attorney giving Vladimir
at birth.” We all had a good laugh about the Ponomorenko permission to find a child and process forms
prospect, but the exchange reveals how seldom he ran across people on your behalf
adopting children who aren’t infants. 6. Home Study from a local non-profit licensed Adoption
Agency
And looking back on the exchange from six years or more, I realize 7. Copy of the Adoption Agency’s license
that in a sense the joke was true. Certainly there are no “accidents” 8. Statement from the Adoption Agency that they will do a
in God’s world, but it seems now that our lives - Alan’s and mine, post-placement follow-up at 1 month, yearly and two-year
Vera’s and Katya’s - were intertwined from their birth and beyond, point.
and we were all waiting for the “fullness of time” to be brought 9. Parish Priest’s recommendation
together. 10. Birth Certificate of each parent
11. Marriage Certificate of couple
They were born into the chaos of Soviet “restructuring,” and their 12. Criminal Report
mother had unhealthy ways of dealing with the stresses. The girls 13. Child Abuse Report
were in some ways extraordinarily self-reliant and in some ways 14. Employment Verification for each family member working
extraordinarily innocent and immature. They came as a package of 15. Financial Statement with a copy of 1040 for the last three
“givens” - as all children do - of personality traits, expectations, years
habits. Every parent I’ve talked to, whether of adopted children or 16. Valid Passport Information
those who come in the usual way, express surprise at who these 17. Valid Visa to Russia (to be gotten just prior to leaving)
people are and how they got to be so “themselves.” The parents of 18. INS Approval of I600A Application For Perspective
older adopted children have a chance, perhaps, to be less surprised Adopting Parents including fingerprints and background
at the surprises. check
19. Proof of ownership of residence or statement from land-
So when I look at athletic Vera and vivacious Katya (not traits I lord on renting the place of residence
exhibited at their age), I’m always grateful for the mysterious streams 20. Any additional material they may request specific to your
of nature and nurture that went into making them what they are. We case.
often pray for their mother Galina, their father Pyotr, and their grand-
father Nicolai, all of whom contributed to their early life. An official state notary must notarize all of this information. If it is
a copy then a statement must be on the copy stating that it is a true
Of course there have been problems. Culture shock was hard; hav- and accurate copy of the original and signed by both spouses. All
ing their roots cut was hard; the change in language and schooling of the documents must then be sent to the state’s Secretary of
has been hard. Looking back, I wish I had known how unprepared State’s office and be sealed with an apostille. After it is returned it
the public school system is to deal with my daughters’ specific is placed into a folder with dividers and sent to be translated by an
educational challenges. I’d have started them in homeschooling - official translator. Two copies must be made of the original. The
or some variation of it - much earlier, instead of trusting the school’s original and one copy go to Russia and you retain one copy for
assurances that they were getting the best education available to records.
them. On the other hand, any of these difficulties can happen to
children in intact birth families who have to move or find them- Upon return to the United States with the child and after clearing
selves in a dysfunctional school district. customs, the paperwork received at the U.S. Embassy is sent for
approval. After six months, the child is then put into the U.S.
When their girls ask, as they sometimes do, why we chose them, system for naturalization and adoption through the state’s legal
the story is always a little different, depending on what details system. An N-643 form with two sets of fingerprints is then sent on
come to mind at the time. The ones that come to mind now are that to the local INS office. Finally after court approval, the child is an
if Katya had been born to us, we might have named her after my American citizen and a legal child.
mother Kathryn; if Vera had been born to us, we might have named

Cont. on Page 13

5
The Orthodox Vision
Diocese Holds Final Assembly of the Millennium
The final Diocesan Assembly of the Millennium was held from Sep-
tember 22 to 23 at the Mission San Luis Rey in Oceanside, California
(outside of San Diego). In attendance were 37 clergy delegates,
some 40 lay delegates, and 10 observers. His Grace, Bishop TIKHON
presided over the Assembly.
His Grace’s address begin by remarking that this is now his twelfth
Diocesan Assembly since his consecration as bishop in 1987 and
over that time, there have been quite a few changes. His Grace
reported on the remarkable growth in the Diocese. In 1988 there
were 32 parishes and institutions; today there are 47. The number
of assigned and attached clergy in the Diocese has risen from 38 in
1988 to 70 at this time (last year was the year of largest growth). The
Diocese also has the most seminarians of any diocese in the OCA.
His Grace added that the blessings that have been bestowed did
not begin with his episcopacy but rather through the positive
changes laid in previous years through the efforts of many people.
Particular examples that he mentioned include setting up the Dio-
cese as a nonprofit corporation; setting up a missions department
in the Diocese; and adopting a system of financial support that is
based on giving a percentage of parish income.
His Grace informed the assembled of the passing of his immediate
predecessor Bishop BASIL. The entire assembly joined in singing
“Memory Eternal.” His Grace also commented on the All-American
Council in Church life.
Bishop TIKHON concluded His address with remarks on charity
and almsgiving. He stated that Holy Scripture tells us that insofar as
we help (or do not help) the poor and needy, we do it to Christ
Himself and that we must feed the hungry, give a drink to the thirsty,
clothe the naked, visit the sick and those in prison (and also, forgive
our enemies). His Grace exhorted the assembled to be sure that our
priorities are in line with the priorities of the Lord.
At the conclusion of Bishop TIKHON’s address, Fr. Joseph Hirsch
requested that a resolution be immediately inserted in the agenda,
recommending appointment of Archimandrite Nikolai (Soraich) as
Auxiliary Bishop. He read to the Assembly a draft of such a resolu-
tion which after some discussion was passed almost unanimously.
(See page 14 for a copy of the resolution that was passed.)
6
Archimandrite Nikolai began his remarks by thanking all of the Deans
for the important work that they do around the Diocese. As Chan-
cellor, he has found it fulfilling to visit parishes in the Diocese and
see the remarkable growth. He also commented on the departments
of the Diocese which are all doing a good job. The chancellor also
outlined the projects for next year to include another Clergy Wives
Retreat, a Diocesan Christian Education Conference, another Project
Mexico trip, and finally two Clergy Retreats for all of our Diocesan
clergy. He also asked the parishes of the Diocese to consider ex-
tending themselves to offer internship or mentoring opportunities
to new seminary graduates. Archimandrite Nikolai proposed that in
the year 2000 we should also begin to establish a missions endow-
ment fund.
The Diocesan Treasurer Mary Caetta presented her positive report.
The Diocese finished 1998 in good financial shape and was on track
for completing 1999 on target. The Assembly, which included addi-
tions of a part time Missions Director salary, a secretary for His
Grace and other newly budgeted items, passed a budget of $238,544.
Other sessions at the Assembly concentrated on different Deaner-
ies and Department reports which were distributed beforehand. Each
report was positive and demonstrated the great strides that the
Diocese made over the years. The Assembly also elected new rep-
resentatives to the Diocesan Council and two auditors. Alex Teshin
and Nadine Wood were selected as Lay Representatives to Dioc-
esan Council while Fr. Lawrence Margitich and Fr. Eric Tosi as Clergy
Representatives to the Diocesan Council. Fr. Michael Regan and
Hennok Soot were selected as Auditors.
The Assembly was undecided about the location of next year’s
Assembly though some proposals were advanced. Bishop TIKHON
also met privately with the clergy to discuss related issues.
The evening was spent in Vespers and Deanery meetings. On the
following day, a Hierarchical Divine Liturgy was held at St. John of
Damascus Church in Poway. During the service Fr. John Pierce was
elevated to Archpriest and a farewell was given to Igumen Benjamin
as he departed for his new assignment in Alaska. A luncheon was
served by the faithful of St. John and Fr. Matthew Tate talked about
his recent trip to Africa. As the Assembly parted way, a true sense
of accomplishment abounded as the Diocese sets forth into the new
Millennium.

Anniversary Celebration in Menlo Park, California
By Nick Korens
Saturday, October 16, 1999 was a very special day at the Nativity of
the Holy Virgin Church in Menlo Park, California. On that day, the
parishioners and guests celebrated the 50th Anniversary of uninter-
rupted priestly service to the Church by the parish’s beloved pastor
Archimandrite Amvrosy (Pogodin). Fr. Amvrosy has served the
parish for over 18 years, arriving in May of 1981, after the death of
its previous pastor, Fr. Alexei (Rubanovsky). The celebration started
with a Hierarchical Divine Liturgy and was followed by a reception
at the parish hall.
The Divine Liturgy was cel-
ebrated by Bishop TIKHON and
seven other priests. The cel-
ebrants, besides Fr. Amvrosy,
were Frs. Kirill (Hartman), Bazyl
(Kalinovski), Victor (Sokolov),
Michael (Margitich) and Nikolai
(Soraich). Also present at the
service was Fr. Basil (Rhodes).
At the end of the Divine Liturgy
Bishop TIKHON presented Fr.
Amvrosy with a Gramota and a
pectoral cross. The beautiful
silver cross with semi-precious
stones was a gift from the par-
ish acquired by Fr. Nikolai on his
recent trip to Russia. Over 100
parishioners and guests at-
tended the reception in the
church hall which was organized
by the parish sisterhood and other volunteers. At the reception,
Bishop TIKHON and other speakers recollected memorable events
during Fr. Amvrosy’s many years of service. Some highlights from
this remarkable life follow.
Fr. Amvrosy’s service to the Church included numerous pastoral
assignments spanning three continents (Europe, Australia, and North
America) and a life filled with highly respected scholarly work on
the Church Fathers. In addition, he is a very accomplished musician
and poet.
Fr. Amvrosy was born on June 10, 1925, in Yugoslavia, and after
service in the Yugoslav army completed his studies at the Theologi-
cal Faculty of the Belgrade University in 1949. That year, he was
ordained a deacon on the Feast of the Protection of Theotokos
(Pokrov) on October 14. Two days later he was ordained to the
priesthood in the Serbian Orthodox Church by Bishop VINCENT of
Srem, who later was to become the Serbian Patriarch.
Being of Russian descent, Fr. Amvrosy wanted to serve the then
numerous Russian immigrant parishes in Europe. After brief service
in the Serbian Church at Kousmin, he was transferred in 1950 to the
Russian Church in Belgrade by mutual agreement of both church
authorities. During the early 1950s, he held various pastoral assign-
ments in Trieste, France and England. In 1951, he was tonsured a
monk by the then Archbishop JOHN (Maximovitch), now St. John,
7
The Orthodox Vision
in Versailles, France. The Archbishop, knowing the priest’s love of
music, gave him a very fitting name in honor of St. Ambrose of
Milan, patron saint of musicians.
Between 1954 and 1963 he served under Bishop NIKODIM in Lon-
don. One of his assignments during this period was pastoring an
Australian parish in a Sydney suburb of Strathfield for approxi-
mately one year in 1956/1957. He also made a decision to pursue his
scholarly work and earned a Master of Ecclesiastic Science degree
in 1963, with a specialty in
Greek Church Fathers, from
the St. Sergius Theological In-
stitute in Paris. His studies at
that time resulted in the publi-
cation of one of the seminal
studies on St. Mark of
Ephesus ( St. Mark of
Ephesus and the Union of
Florence, Jordanville, N.Y.,
1963). It was also during this
period that he was raised to
the ecclesiastic rank of
Archimandrite.
Between 1963 and 1965 he rep-
resented the Church as an of-
ficial observer at Vatican II
Council in Rome. This pro-
vided an invaluable and inter-
esting venue from which to
observe the fundamental changes taking place in the Catholic Church
and its attempts at improving its ecumenical image. Another great
event capped 1965 for Fr. Amvrosy with his earning of the Doctor of
Theology degree from the Theological Faculty of the Belgrade Uni-
versity.
He came to the United States in 1966. He has served various par-
ishes since then in several states, including New York, Florida and
California. His scholarly work continued with numerous published
articles and commentaries, and the translations of the writings of
the Greek and Latin Church Fathers into Russian. Among some
examples of the translations and commentaries are the Homilies of
St. Sofronius, the Patriarch of Jerusalem during the 6th century, the
Homilies of St. Gregory of Palamas, and the Homilies of St.
Makarius of Egypt. The translations are of particular significance
because they are often the only extant, well-translated work in a
modern language available to church scholars who are not facile
with the complexities of the Greek language. Fr. Amvrosy’s lan-
guage skills are astounding. He speaks Serbian, Russian, French,
Italian, English, and of course is a master at church Greek and Latin.
His books are currently being published in both the United States
and Russia and are in high demand in that spiritually starved nation.
All of us who know Fr. Amvrosy pray that “God Grant Him Many,
Many Years.”
The Orthodox Vision
A Mission in Africa: A Journey With An OCMC Team
By Archpriest Matthew Tate
“Lead a mission team to build a church in rural Kenya!?” In early
June this seemed as remote as the Tooui. Yet by late July, after much
anxious packing, many shots and pills, blessings and prayers, I was
on a flight to Nairobi with a wide-eyed OCMC team whose ages
ranged from 18 to 72. We were eager, inspired and very naïve – it
was the beginning of a life-changing experience for us all! After
about a week in country it became clear to us that our real mission
was not so much to build a physical church, but to rather to enter
into the lives of the local people.
Our average day was quite exhausting. We would awaken at day-
light for Matins, followed by breakfast. We would load the vehicle
with medical supplies and pack in the team. Then a ten to thirty-
minute drive to an area village where we would find a local school or
church and set up a clinic. Being forewarned, hundreds of sick and
injured people would patiently wait in the hot sun for their chance to
be treated. Three or four of the team members would assist the
doctor in an assembly line of triage and treatment. The remainder of
the team would go to a provisional church where we would partici-
pate in baptisms and marriages followed by a Divine Liturgy.
After this busy morning ritual, we would have a village-wide lunch
followed by tribal dancing and music. Usually the team members
would have a chance to teach on various aspects of the Faith. Around
3:00 PM we would conclude with prayers and drive back to the
medical site. We would assist until dusk, regretfully leaving several
hundred untreated patients behind. We would return to our home
village for evening prayers and dinner. After dinner we would spend
several hours sorting bulk medical supplies into dosage size pack-
ets, singing African songs and enjoying warm fellowship. By about
9:00 PM we would wearily collapse into our beds feeling a bit lonely
for our loved ones, joyful about our new friends and deeply grateful
for this chance to serve God. A deep sleep would be shocked back
to wakefulness by the pre-dawn wild animal alarm clocks. Another
day in paradise!
One of the conditions of abandoning my family for five weeks was a
promise to share the experience in writing. The following are some
excerpts from that ongoing narrative.
8
Here we sit on the side of the road in the middle of the real no-
where. The belt blew out on our A.T.V. and we are cooling our
heels. About fifty children are watching and tittering. We can only
exchange small pieces of conversation with them. Don’t think they
have seen too many magunas (whites) up close like this. A burro is
trying to get its nose in my window. Not sure what he wants….
The people had built two mud huts for us - one for the men and one
for the women, including a cell off the women’s for me. They were
just completed so the walls are still wet mud and the floors are wet.
We had brought PVC plastic sheets for shower stalls and ended up
using them for the floor. Adequate. The three ladies are really
good sports, but this was too much for them. We strung their mos-
quito nets and got them set up while they sat dazed and teary-eyed.
I’d probably do the same if I didn’t have to keep a stiff upper lip for
the rest. Lots of mud!
Up for Church at 7:30 am for Matins. Fr. Thomas, a most wonderful
young priest, is the rector. I did the preparation from a loaf of
unsliced Wonder bread! I served the liturgy with English for me
and the Nandi from the people. The little church was packed with
people hanging in all the windows and doors. They sing every-
thing. It has a slight Greek sound, but is really African! It was all I
had dreamed of and much more. During the serving of communion,
the people sang music, usually a woman would sing a line, then
everyone (especially the kids) would repeat it with some alleluias
etc. Hand clapping on the off beat. Very lively and upbeat. I served
and served and served. Dr. K. counted over 300 little children. I
spent half the time squatting to reach the little ones! It took every-
thing in the chalice. There was only a tiny amount of Blood left! At
the end I preached (with translation) and we did the welcomes etc.
I asked for pole sana (forgiveness ) for what we had done and
would do to culturally offend. The people first smiled, then laughed
vigorously. I can only imagine how we appear to them.
We then went out of the church to the field and sat in the sun. For
the next two hours it was solid dancing and singing from the little
Cont. on Page 13

St. Nicholas vs Santa Clause
By Archpriest Joseph Hirsch
I am a Sunday school teacher and I need to know what
we should tell our children about St. Nicholas. With all of
the pre-Christmas Santa Clause stuff on TV, it is hard not
to confuse them.
Several years ago, I wrote for an Orthodox children’s maga-
zine. The editor, who had run the publication for years, told
me that I had total freedom in choosing topics for articles as
long as I didn’t mention St. Nicholas because, whatever I
might say, she assured me that people would “Come out of
the woodwork” to complain.
The problem is that we have a wonderful Saint: Nicholas of
Myra, and our culture has a secular “Icon of consumerism”
which is also called St. Nicholas or Santa Clause. I won’t go
into how this happened but to mention that, from the time of
Cromwell in the 16th century until the middle of the 19th cen-
tury, English and American Protestantism had pretty much
ignored the Feast of the Nativity. As part of the Romantic
Movement in the last century, Christmas experienced a re-
vival and Dickens’ A Christmas Carol along with the fanciful
poem “’Twas the Night Before Christmas” which is actually
titled “A visit from St. Nicholas”, played a part in this renewal
of popularity.
The author of the latter work, an Episcopalian clergyman in
New York City, placed the Dutch tradition of gift giving on
St. Nicholas’ (Santa Clause) day in connection with the Eve
of the Nativity of Our Lord. The problem was further con-
founded by the progressive commercialization of the Feast.
“Santa” was transformed from a fourth century bishop into a
chubby, North Pole dwelling toy manufacturer who drank Coke,
had a wife (Mrs. Clause) and even navigated his sleigh with
the assistance of a “Red nosed Reign Deer.
Now, the extent to which any Orthodox family chooses to buy
into the whole “Santa thing” has a lot to do with the bigger
issue of the extent to which the parents choose to engage the
world on its terms and the extent to which they choose to
entrench and isolate their children, as far as possible, from the
influence of secular society.
My children grew up knowing that St. Nicholas is an Ortho-
dox Saint and being told that it was because Americans are
generally wrong about everything having to do with religion
that they got “Santa” wrong too. On the other hand, they grew
up to the age of four or five with the classical American cul-
tural myths of Santa Clause and Easter Bunny. I can remem-
ber driving home from our first Pascha as an Orthodox fam-
ily, when my boys were four and three respectively. The older
9
The Orthodox Vision
boy commented to his brother that the “Pascha Bunny” prob-
ably hadn’t gotten to our house yet because, “He is probably
still cracking eggs in Chicago or Minneapolis”. Did this do
any harm to my kids’ spiritual formation, faith life or trust in
God? Not as far as I can tell. They learned, as they were
growing up, that there is a difference between imaginary per-
sonalities like the Easter Bunny and the American Santa
Clause, and the Holy persons who highlight the history of our
faith. Long after they stopped believing in “Santa” they con-
tinued to put out their shoes on the Eve of December 6th and
their mom continued to give them little gifts such as fit into a
child’s shoe. They understood that St. Nicholas didn’t come
and place the objects there. We did tell them, and sincerely
believe, that the prayers of St Nicholas of Myra, who rescued
the three little boys from the butchers barrel and the three
young women from a life of concubinage, also helps and cares
for little boys and girls whose parent are struggling and labor-
ing to provide for them.
At our parish, we have a big event on St. Nicholas’ Day and
we tell our children all kinds of stories from his life. We give
the small toys and gifts along with fruit. After Christmas, the
Romanians have a party for the orphans in the Denver area
who were adopted by American families. They have a real
sloppy looking Santa who wouldn’t fool anyone. He gives small
gifts to all the children, we share a meal and have a chance to
meet and educate the adoptive parents about the Orthodox
faith.
Now, concerning your Sunday school children. I suggest that
you give a great deal of attention to “The Real St. Nicholas”,
especially on his day. If kids ask about Santa Clause, suggest
that they talk to their parents. I have found that, by the age of
six or seven, when children are ready for Holy Confession,
they will have figured it out with no harm being done. I hope
that this answer is helpful and that I will not be thought either
a curmudgeon or a secular Neo-pagan.
The Orthodox Vision

News From Around the Diocese

September 5, 1999....Sts Constantine and Helen Church in Colo-
rado Springs, Colorado held its 25th anniversary celebration.
October 12, 1999....Effective September 1, 1999, the Orthodox
Mission in Chico, California whose Acting rector is the Priest
Michael Rome has been named and placed under the heavenly
protection of Sts Cyril and Methodius, Teachers of the Slavs. The
Feast Day will be celebrated on May 11.
Feast Day is on the 2nd Sunday after the Feast of the Life-Giving
Trinity (Pentecost).
November 14, 1999....His Grace TIKHON ordained Euphrosynos
Paterson and Paul Erickson to the Subdiaconate at St. Paul’s
Orthodox Church in Las Vegas, Nevada.
November 14 to 15, 1999....The Mission Board of the Diocese of
the West held its annual retreat in San Jose, California

October 12,1999....Effective September 1, 1999, the Eastside Mis-
sion in Federal Way, Washington whose Acting rector is Priest
Timothy Perry has been named and placed under the heavenly
protection of the Great Martyr Katherine of Alexandria. The
Feast Day will be celebrated on November 24.
October 12, 1999....Effective September 29, 1999, the Priest Paul
Schellbach was recieved into the Diocese of the West and assigned
as Priest-in-Charge of the Mission Community of Salt Lake City,
Utah.
November 25, 1999.....His Grace TIKHON elevated to Archpriest
the Priest Gregory Safchuk, Rector of St. Innocent Church in
Tarzana, California.
December 19, 1999....The Diocesan Council met at Christ the Sav-
ior Church in San Francisco, California
December 11 to 12, 1999....St. Herman’s Church in Oxnard, Cali-
fornia celebrated their 25th Anniversary. A weekend of prayer,
lectures and festivities was held at the parish.

November 2, 1999....Effective immeadiately, the Mission Com- December 21, 1999....The Diocese remembers the Servant of God
munity of Salt Lake City, Utah whose Acting Rector is Priest Paul the Hieromonk David Fox on the one year anniversary of his
Schellbach has been named and placed under the heavenly pro- falling asleep in the Lord. May His Memory Be Eternal.
tection of All Saints Who Have Shone Forth in America. The

Diocese Bids
Farewell to
Igumen Ben-
jamin
This past Septem-
ber, the Diocese of
the West bid fare-
well to Igumen Ben-
jamin (Peterson).
Igumen Benjamin
has long been a
mainstay of the Dio-
cese and the Cathe-
dral in Los Angeles.
He attended St.
Tikhon’s and St.
Vladimir’s Seminary Fr. John Pierce Elevated to Archpriest
and worked briefly
as choir director at The Priest John Pierce, Rector of Holy Trinity/Holy Resurrection
Sts Peter and Paul in Church in Tacoma and Wilkerson, Washington was elevated to
Detroit. For ten years he served as the Archdeacon for His Grace. Archpriest by His Grace TIKHON. Fr. John has faithfully served as
On July 19th, 1997 his was ordained to the priesthood and soon the Dean of the Pacific Northwest Deanery for 5 years. He was first
after elevated to Igumen. He served as chairman of the Department assigned to Tacoma/Wilkerson in 1985 after graduating from St.
of Liturgical Music for both the OCA and the Diocese. Igumen Vladimir’s Seminary in New York. He is married to Matushka
Benjamin has taken on the duties as the Dean of the St. Innocent Katherine Pierce and has three daughters. We congratulate Fr. John
Cathedral in Anchorage, Alaska. May God Grant Him Many Years! on his elevation. May God Grant Him Many Years!

10

Third Annual Diocesan Teen Weekend
By Becky Wanamaker
The 3rd Diocesan teen weekend was off to a great start. The intense
glow of the Vegas Strip rivaled the glowing expectations and ques-
tions swirling in the minds of the 20 excited teens as they arrived at
St. Paul’s Orthodox Church after many endless hours on the road.
The brisk night air didn’t hide their smiles that Friday night. Each
hoped this would be a weekend of truth, fellowship, self-discovery,
and free expression
Our coordinators, Alex Langley and Nadine Wood, provided spiri-
tual active guidance along with parish priest, Fr. Joseph O’Brien.
These people graciously gave their time for our benefit as they dealt
openly with modern issues like domestic violence and its effect on
the community. We also exchange views on our personal as well as
Church’s view on certain commercial holidays such as Halloween.
Such consistent and active discussions probed minds, egos and
hearts alike. The emphasis on fellowship added spice to our pur-
pose and made us focus on what Nadine called, “the nucleus which
is Jesus Christ.”
Crisp autumn air blew across a sapphire blue sky and a slight, cool
breeze made the grass soft and comfortable. Popular activities were
enjoyed by many. Some groups huddled in sleeping bags on the
grass were enveloped in discussions about school, relationships,
parties, and religion. Other groups mounted icons of St. Paul for
remembrance while shouts of victory and applause rang from the
volleyball court as each team cheered. Good-natured teasing and
knocks on the shoulders broke the social ice and won people in-
stant companions.
Saturday night’s vigil service was preceded by the evening Canon
of Repentance in which every teen had a prayer to read. The unifi-
cation this participation inspired emphasized us praying as a team,
not just for ourselves, but for all who surrounded us. Following the
Canon was the vigil, the crowning jewel, an awesome, comforting
practice in itself. The service was a lengthy 2 ½ hours as the night
progressed. The sky dimmed its glow to black velvet and the sur-
real effects of the incense clouds mingled with the soft glow of the
11
The Orthodox Vision
countless candles, enveloping all who prayed within. Added to its
splendor was a small yet talented choir, a group whose dedication
and precision provided a mesmerizing nocturnal lullaby and gave
the impression of a mother singing to a freshly bundled child. The
service provoked nothing less than infinite relief, security, and
beauty.
A weekend of interaction, meditation and discussion proved com-
forting not only because we met other Orthodox teens like our-
selves, but because a holier light revealed many facets of under-
standing and consideration within. We know longer take friends for
granted because they love, respect, and encourage us to be our-
selves, especially if we’re brought together for a purpose larger
than ourselves, wanting only to know the love of God.
Annual Mission Deanery Retreat
The Mission Deanery of the Diocese of the West an-
nounces its annual retreat to be held on February
22 to 24, 1999 in at the Wellspring Retreat Center in
Boulder City, Nevada.
This year’s featured speaker will be Mother Gabriella
(Ursache)of the Monastery of the Dormition of the Holy
Mother of God in Rives Junction, Michigan. The monas-
tery is under the jursidicition of the Romanian Diocese of
the OCA and under the spiritual guidance of Archimandrite
Roman (Braga). The main topic will be on “The Spiritual
Life of the Mission”.
If you are interested in attending the retreat, please
contact Archpriest Ian MacKinnon at (530)758-2255.
The Orthodox Vision
On the Mystery of the Life-giving Cross
Priest R. Joseph O’Brien
“And he called to him the multitude with his disciples, and said to
them, “If any man would come after me, let him deny himself and
take up his cross and follow me. For whoever would save his life
will lose it; and whoever loses his life for my sake and the gospel’s
will save it. For what does it profit a man, to gain the whole world
and forfeit his life? For what can a man give in return for his life?
For whoever is ashamed of me and of my words in this adulterous
and sinful generation, of him will the Son of man also be ashamed,
when he comes in the glory of his Father with the holy angels.”
And he said to them, “Truly, I say to you, there are some standing
here who will not taste death before they see that the kingdom of
God has come with power.” (37) Mark 8:34 - 9:1
“If any man would come after me, let him
deny himself and take up his cross and fol-
low me. For whoever would save his life will
lose it; and whoever loses his life for my sake
and the gospel’s will save it. For what does
it profit a man, to gain the whole world and
forfeit his life? For what can a man give in
return for his life? For whoever is ashamed
of me and of my words in this adulterous
and sinful generation, of him will the Son of
man also be ashamed, when he comes in the
glory of his Father with the holy angels.”1
This is the first part of the Gospel reading for
the Sunday following the Elevation of the
Precious and Life-giving Cross – and it is not
a gentle one.
The great Feast of the Exaltation of the Pre-
cious and Life-Giving Cross and this Gospel
reading bring us once more to the mystery of
the Cross. What is this mystery? The redemp-
tion of mankind through the Passion of our Lord Jesus Christ – life
through death.
Not long ago a young woman at an airport, who couldn’t help but
notice the rather large Cross that I as an Orthodox priest wear, told
me that she thought it was rather gruesome that anyone should
wear a Cross around their neck. She said that since it’s an instru-
ment of death it is thereby no different than wearing a gun around
your neck. I informed her that to the person who understands, to the
thoughtful Christian, it is not at all an instrument of death but, on
the contrary, an instrument of life! It is in this profound mystery of
the Cross, this seeming contradiction – like so many seeming con-
tradictions commonly encountered in the Christian way of life – that
all of mankind is set free from the previously unbreakable bondage
to sin. It is by the Cross that the tyranny of death is destroyed. The
Cross doesn’t represent death – it represents true and full and joy-
ous life! If, of course, one is willing to carry it.
The truth be told, however, most people, even most of us who go by
the name of ‘Christian’, are simply too busy with our daily lives to
take notice of the Cross. We may wear one like jewelry – a very fine
12
one no doubt, made of some precious metal; we may have one in
our home, often in a place, however, that does not disturb the de-
cor; but what about the one we are told by our Lord Jesus Christ to
carry? “If any man would come after me, let him deny himself and
take up his cross and follow me.”
“What does it profit a man, to gain the whole world and forfeit his
life? For just what can a man give in return for his life?” What do
we have, what is it that we truly posses, that we may give? Well,
where did we spend Monday evening or Tuesday morning when
Christ’s holy Church, built upon the foundation of the Cross, cel-
ebrated the great Feast of the Exaltation of that very Life-Bestow-
ing Cross? There again, how much of our life
do we spend in prayer for others? I am re-
minded of an incident recollected by Sophia
Zernov, sister of Nicholas Zernov, concern-
ing Saint Nikolai (Velimirovich).2 It was in a
“theological study group” sometime prior to
the World War II. Sophia Zernov recounts,
“Once, during our discussions, he [Bishop
Nikolai of Ochrid] suddenly turned to us and
asked: ‘Do you believe that God hears your
prayers and can answer them? Or are your
prayers just empty words which do not reach
God?’ With one voice we protested that we
believed in the power of prayer. Then he asked
again: ‘Do you love your native land? Do
you long for it to be saved? Do you long for
Russia’s freedom?’ These questions startled
us. Surely he knew that we were all waiting
for the freeing of Russia from its godless re-
gime? But in reply to our protestations
Vladyka said emphatically: ‘Stand up then,
any of you, who believes in the power of
prayer and cries out to God day and night,
asking Him to save Russia!’ Not one of us moved.”
“What does it profit a man, to gain the whole world and forfeit his
life? For just what can a man give in return for his life?” Returning
to our question – what do we have, what is it that we truly posses,
that we may give? What have you or I done wholly for the sake and
love of others without a selfish string attached? Day after day pass
through our fingers and we tell ourselves, ‘tomorrow, tomorrow,’
but you know it is the devil’s favorite lie, “There’s plenty of time.”
And we are all too easily persauded. Well, that tomorrow never
seems to come, but the end of our life does, and many of us will find
that we could never sacrifice our own wants and desires enough,
never love Christ quite enough, to have lifted a finger to take up
that Cross – to ‘deny”ourselves and take up our cross and follow
Him.” And what will it profit you or I even if we could gain the
whole world, but forfeit our life?
And what does the world offer us instead? We must take a close
look at our lives and see how the alternatives to the Cross measure
up. Where is the simple joy? Where is the loving, giving, selfless,
gentle and sincere heart to be found in us? Where is the validity to
Cont. on page 14
 The Orthodox Vision

Africa
Cont. From Page 8
ones, the teen’s, the women etc. It was incredible! They made me get
up and dance with the village chief. I’ll spare you had bad I was.
Set it suffice to say that they are probably still laughing.We flew to
Amsterdam, then on to Nairobi - a total of 15 hours. Our time zone
here is about 10 hours off the west coast zone. We were greeted at
the airport by Metropolitan Seraphim and staff. We stayed at the
Episcopal Residence/Seminary for 2 days, toured the city with the
Met. and took meals at the rectory. I thought it was pretty primitive
till arriving in the village. (Tonight we had 2 food groups - pota-
toes and rice. You pour the potatoes with juice over the rice. It was
too dark to see it - but it tasted pretty good.) Another interesting
feature is the pit toilet- quite an adjustment.)The earth is alive with
creatures. Bugs, lizards, snakes etc. Most are harmless. On Sunday
a lizard ran across the altar during the consecration. I gave a
shocked look at Fr. Thomas (the local priest) who had a wide
amused grin - at me, not the lizard. To put things in context, the
church has mud walls and a dirt floor. Even the iconostasis is made
of mud. Most of the people are of short stature, so I have to bend
over to exit the Holy doors. I went in on Monday morning to set up
the reader’s stand with our English services. It is a small bureau. I
opened one of the doors and a chicken jumped out in consterna-
tion, clucking ceremoniously out the door. Inside (consolation)
was a freshly laid brown egg! A multi-use readers stand.
The countryside is alive with people. This entire area is covered
with 1-5 acre farms. Extended families live on the same property.
The roads are from 4 to 10 feet wide, and resemble creek beds.
Everyone walks. I can drive for hours (very slowly) and never see
a car. However, there are people constantly. The combination of
the large Range Rover and the white face is shocking to them.
People are carrying everything from huge bunches of firewood to
baskets of chickens. The women carry most things with a pad on
their heads.
I am very impressed with the clergy. Each priest has about 2-4
churches and hundreds of people to care for.
They are sensitive, warm, intelligent, humble
and delightful to be with. As the news of our
presence here travels, more come from fur-
ther distances. They usually stay for a few
days and return. The ones in the area just
remain with us every evening. I enjoy them
very much!The work on the church has fin-
ished for the day, and the team is doing the
hokey pokey with about 100 very enthusias-
tic children. About six kids are leaning in
the window inches away watching me. If I
look at them, they will move back and shyly
smile. Will continue......
Adoption
Cont. From Page 5
her after my husband’s Aunt Vera
(who said she’d never thought
she’d see anyone in the next gen-
eration named after her). The girls’
mother and I are about the same
age, and the girls have told me that
we look alike. And when the four
of us are standing in a line some-
where and a stranger says, “Your daughter sure look like you,”
Alan and I smile at each other, and say, “They do, don’t they.”
Every parent has the justifiable conviction that his children are the
most extraordinary, the most wonderful children there are. Ours are,
too, and we also know that God reached to opposite sides of the
planet to bring us together.
haunting eyes, disease and death, pain and suffering. But finally of
beautiful loving smiles, warm open hearts, joyful laughter and music
and generous sharing of meager food that became a feast!
Returning to the “first world” was a treat, and a loss. I’ve discov-
ered over the past few months that a piece of my heart is missing. It
appears to be in the Nardi region of Kenya. I hope to be able, God
willing (and His Grace’s blessing) to return there in a few years to try
to find it.
Please allow me to recommend to you an OCMC mission to a “third
world” country. It is good for the heart, and the soul and the stom-
ach! Don’t think about it too much, if the inspiration comes just
follow it! You will be uncomfortable, but you won’t regret it.
For More Information on OCMC Mission Teams, contact:
Orthodox Christian Mission Center
PO Box 4319, St. Augustine, FL 32085-4319
Phone: (904)829-5132 Email: OCMC@aug.com

It was a wonderful and profound experience.

I think about it everytime I take a warm shower,
eat a good meal or drive down a paved road.
I think of the beautiful faces, generous souls,
dedicated priests and deeply pious people.
Of hungry desperate people, sad hopeful

13
The Orthodox Vision
The resolution as passed by the 1999 Diocesan Assembly in the
form that was finally approved, which includes a minor amend-
ment made during floor discussion.
Whereas: The Diocese of the West is the largest territorial
diocese in the lower U.S., and
Whereas: The Diocese of the West in this decade doubled
or almost doubled in the number of parishes, missions,
institutions, clergy and seminarians within its boundaries,
and
Whereas: Most of the congregations within our Diocese
have demonstrated recent and sustained growth in mem-
bership, and
Whereas: our ruling hierarch has expressed his judgment
that many of the recent accomplishments of our Diocese
have, under God, been largely attributable to the labors
and talents of our Chancellor, Archimandrite Nikolai
(Soraich), and
Whereas: His Grace has expressed his desire to have
Archimandrite Nikolai as his auxiliary bishop, and
Whereas: The Diocese has already made provision through
a full time Chancellor’s salary for the support of an auxil-
iary bishop, and
Whereas: We have previously requested His Grace ur-
gently to put before the Holy Synod of Bishops our prayer-
ful and unanimous concurrence with this action, and
Whereas: This petition has been heretofore ineffective in
securing positive action of the Holy Synod, and
Whereas: Article VI, Section 5 of the Statute of the Ortho-
dox Church in America provides for the election of auxil-
iary bishops to assist Diocesan bishops upon nomination
by the Diocesan Bishop with the agreement of the Dioc-
esan Council, and canonical election by the Holy Synod;
Therefore be it Resolved: That the 1999 Diocesan Assem-
bly respectfully petition His Grace, once more, and with all
urgency, to put before the Holy Synod, this, our reiterated
request and petition.
14
The Cross
Cont. from page 12
even one of the litany of excuses we make for ourselves. What
drives us? What modern convenience, what expensive toy, what
capital investment tyrannizes us and, in the end, shall be an instru-
ment for the forfeiture of our life? Yes, what does the world offer us?
Forgive me if my words seem harsh – if they sting a bit. Yet, I would
be far more sorrowful if they didn’t sting. It’s not a gentle Gospel.
Some will no doubt argue that the Gospel, the “Good News”, is
about Love and reject this exhortation because “its so gloomy”. But
you see Love is precisely what this particular Gospel reading on the
Sunday after the Exaltation of the Cross is about – the love of God
and His Divine love for us. But it is we who must reach out to touch
the Heart of God and the Hand which He has already and eagerly
outstretched toward us. It is a Hand which bears a Cross. Yet if we
will exchange our enslaving desire for the phantom things of the
world for a boundless will and desire to follow our Creator, and the
freedom that accompanies it, we too may come to understand what
our Lord meant when He spoke the words which conclude this
special Gospel reading for the Sunday following the Exaltation of
the Life-Bestowing Cross. “Truly, I say to you, there are some stand-
ing here who will not taste death before they see that the kingdom
of God has come with power.”
GLORY TO JESUS CHRIST!
1
Mark 8:34 – 38. The reading for the Sunday after the Elevation of
the Cross (37) includes verse 9:1.
2
Zernov Family Chronicle, Vol. II, Abroad, 1921-1972 (Paris,
YMCA Press 1972), pp. 53f.
 The Orthodox Vision

IN HONOR OF OUR SPIRITUAL FATHERS & MOTHERS FOR THE NEW MILLENIUM
It is with heartfelt gratitude that we recognize the following individuals and parishes for their kind and generous support of
the Diocese of the West during the past year. All those here listed have contributed or pledged $100 or more to assist in
the important work of the Diocese and have therefore been enrolled as members of Orthodox Stewards of the West.
Abdoulah, Oscar & Georgina
Adranly, Maha
Anonymous
Anonymous
Anonymous
Anonymous
Aristov, Andrey & Karin
Arrowsmith, Priest Leo & Denise
Artemoff, George & Svetlana
Babyak, Dora I.
Bartelt Family
Blonsky, Igor & Susan
Bodenhausen, Dr. Judith
Booriakin, Walter & Tania
Bozhich, Eugene S.
Brauns, Dimitri G.
Caetta, Mary
Calderon, Thomas
Campbell, James & Pamela
Captein, Donald & Joanne
Cardenas, Michael & Tatiana
Chekene, Constantine & Lubov
Chernegie, Michael
Chong, Sunny & Michele
Christensen, William & Patrice
Clark, Domnica
(Cooke), Archimandrite Gabriel
Cordero, Alex & Irene
Cotati, Marina
Coutsoubos, Mr. & Mrs. John
Dale, Martha
Davidovich, Nicholas V.
DellaMonica, John & Cindy
Dontsova, Galina
Duffy, Kevin & Sinead
Eisner, M.D., Ronald R.
Erickson, Deacon Paul & Julia
Erofejev, Valentina
Eurich, J. R. & Betty A.
Evans II, Andrew J.
(Fitzgerald), His Grace TIKHON
Franke, George
Franke, Victoria
Frykdahl, Marlys (Anna)
Gaviglio, Henry J.
Gisetti, Margarita
Gobezie, Tsige-Roman
Graham, George & Millicent
Gregory, Leo & Irene
Gromadski, Victor & Ludmila
Grudzina, Dorothy Levenetz, Mr. & Mrs. Boris Rylander, Donald J.
Hajdu-Cronin, Yvonne (Anne) Linnehan, Mark & Barbara Sakovich Family
Haniotis, Nick & Martha Los Angeles “O” Club Sarres, Tim
Harling, John & Amelia MacKinnon, Archpriest Ian & Nina Schmidt, Andrew F. & Mary A.
Harmer , David & Jeanne Macrides, Mr. & Mrs. Bill Schnittke, Mr. & Mrs. Michael
Harrison, Adolph F. Mahlke, Richard James Schwalbenberg, Peter
Hawk, Lois Marich, Maria G. Sechrist, Mr. & Mrs. Carl
Hayashi, Kaleria Marinaro, Nina Selivano, Anastasia
Hendrix, Linda L. Martin, Frank A. Shannon, Michael & Teresa
Herring Family Maruschak, John & Mary Silva, Juliet
Hirsch, Archpriest Joseph & Paulette Masamitsu, Jon & Pamela Silverman, Sophie
Hlatki, Kenneth & Dawn Matthews, Deacon & Mrs. Brad Sinkiewicz, Swietlana
Holmes, Dr. Scott & Esther Maul, Mary Sirpis, Alexander & Catherine
Holowach, Family McEntire Family Skikos, Andrew & Katherine
Holy Apostles Orthodox Church Michkofsky, Nick & Ann Skordinsky, Mary
Homyak, Harold Mikita, Joseph & Joyce Snyder, Leon & Claudine
Hooper, David C. & Tamara S. Miklasevich, Fred & Alexandria Soot, Hennok & Rosemary
Hramzoff, Vincent Milpitas Family Soot, Rev. Stephen & Mona
Hufman, Donald L. Molnar, Andrew & Julie (Soraich), Archimandrite Nikolai
Hughes, Robert P. & Olga R. Monastery of St. John of San Spasev, Milorad
Hyde Durham, Josephine Francisco & Shanghai St. Barbara Monastery
Isenberg, Deacon Michael & Joanna Murphy, Jean L. St. Herman Orthodox Church
Jaeger, Marilyn Newmaster, John R. & Sandra J. St. Nicholas Orthodox Church
Jannakos, Deacon Nicholas & Norville, Vladimir (Craig) St. Paul Orthodox Church
Elizabeth Norwood Family Sts Peter & Paul Orthodox Church
Jansone Family Novak, Linda Stephens, Anita
Janssen, Guila & Alfred O’Brien, Priest Joseph & Ann Stichick, Chariessa
Jones, Priest Daniel & Virginia Oftedal, Sarah Elizabet Stroud, James & Gretchen
Julien, Dwayne Olenicoff, Igor M. Surbatovich, Draginja
Kalbasky, James Ortega, Mark & Lori Symeonoff, Archpriest Boris
Kaliakin, Nikolai & Inna Our Lady of Kazan Skete Szyrynski, Archpriest Gregory &
Kalinowski, Archpriest Bazyl & Patterson Family Walentyna
Zenaida Paluch, Anthony S. Tarris, Archpriest Eugene
Karaway, Victor & Frances Pekovich, Anne Taykay, Siomon
Kasaty, Archpriest Paul & Irene Pieracci, Lee & Kathy Telles, Kenneth
Kashtenko, Ludmila Pierce, Archpriest William & Teshin, Alex & Natalie
Kasimiroff, Mr. & Mrs. Alex Katherine Thomson, Lana K.
Kautsky, Mark & Elisabeth Pilutik, Claudia N. Timberlake, Pam & Kevin
Kelemen, Mary Popsuy, Mr. & Mrs. Nicholas Tomelloso, Merced & Kendra
Kharitonoff, Alexander & Sara Potapenko Family Turner, Jr., John P.
King, Fred & Lillian Poulsbo Family Ulitin, Vladimir & Sophia
Kircher, Robert & Adam Prescop, Alex & Bonnie Vasilev, Natalie
Koffeld, Tamara Protection Monastery Waisanen, Fr. Paul
Kopcha, Paul & Mary Rabich, Leonid Wallace, Joel & Elizabeth
Koulichkov Family Rawchuck Family Wasacz, Vera & Michael
Krodsen, John K. Reynolds, Paul & Susan Wasilenko, Nickolas
Krupenkin, Gai & Tamara Riasanovsky, Nicholas & Arlene Williams, Benjamin D.
Ksenick, George J. Riazance, Andre & Anna Worobey, John & Ann
Kulina, Helen L. Roubal, Dr. Ivan York, Andrew & Blanche
Letten, Priest Nicholas & Barbara Russian Women’s Home of Mercy Yuschak, Cpt. Michael & Karen

Would you like to join their ranks and help those helped by the Diocese? If so, please complete the form on the
backpage and return it to the Office of the Chancellor as soon as possible. Your charity makes a difference. It enables
our Church to expand and enrich its ministry throughout the western United States and to properly care for those in need.
God bless you and all our stewards for responding to this most important call with faith and with love!

Those wanting to honor a spiritual mother or father in the next newsletter are encouraged to send in the name
of the individual(s) they are honoring along with a contribution of $100 or more before March 1st. Thank You!

15
The Orthodox Vision
On The Birthday of Christ
By St. Gregory Nazianzen From Oration #38 delivered in 381 AD on Christmas Day
CHRIST IS BORN, glorify Him. Christ from heaven, go out to meet
Him. Christ on earth; be exalted. Sing unto the Lord all the whole
earth; and that I may join both in one word, Let the heavens rejoice,
and let the earth be glad, for Him Who is of heaven and then of
earth. Christ in the flesh, rejoice with trembling and with joy; with
trembling because of your sins, with joy because of your hope.
Christ of a Virgin; O Matrons live as Virgins, that you may be Moth-
ers of Christ. Who does not worship Him that is from the beginning?
Who does not glorify Him That is the Last?
Again the darkness is past; again Light is made;
again Egypt is punished with darkness; again
Israel is enlightened by a pillar. The people that
sat in the darkness of ignorance, let it see the
Great Light of full knowledge. Old things are
passed away, behold all things are become new.
The letter gives way, the Spirit comes to the front.
The shadows flee away, the Truth comes in upon
them. Melchisedec is concluded. He that was
without Mother becomes without Father (with-
out Mother of His former state, without Father
of His second). The laws of nature are upset;
the world above must be filled. Christ commands
it, let us not set ourselves against Him. O clap
your hands together all you people, because
unto us a Child is born, and a Son given unto us,
Whose Government is upon His shoulder (for
with the Cross it is raised up), and His Name is
called The Angel of the Great Counsel of the Father. Let John cry,
Prepare you the way of the Lord: I too will cry the power of this Day.
He Who is not carnal is Incarnate; the Son of God becomes the Son
of Man, Jesus Christ the Same yesterday, and today, and for ever.
Let the Jews be offended, let the Greeks deride; let heretics talk till
their tongues ache. Then shall they believe, when they see Him
ascending up into heaven; and if not then, yet when they see Him
coming out of heaven and sitting as Judge.
Of these on a future occasion; for the present the Festival is the
Theophany or Birthday, for it is called both, two titles being given to
the one thing. For God was manifested to man by birth. On the one
hand Being, and eternally Being, of the Eternal Being, above cause
and word, for there was no word before The Word; and on the other
hand for our sakes also Becoming, that He Who gives us our being
might also give us our Well-being, or rather might restore us by His
Incarnation, when we had by wickedness fallen from wellbeing. The
name Theophany is given to it in reference to the Manifestation,
and that of Birthday in respect of His Birth.
This is our present Festival; it is this which we are celebrating today,
the Coming of God to Man, that we might go forth, or rather (for this
is the more proper expression) that we might go back to God—that
putting off the old man, we might put on the New; and that as we
died in Adam, so we might live in Christ, being born with Christ and
16
From the Fathers
crucified with Him and buried with Him and rising with Him. For I
must undergo the beautiful conversion, and as the painful suc-
ceeded the more blissful, so must the more blissful come out of the
painful. For where sin abounded Grace did much more abound; and
if a taste condemned us, how much more does the Passion of Christ
justify us? Therefore let us keep the Feast, not after the manner of a
heathen festival, but after a godly sort; not after the way of the
world, but in a fashion above the world; not as our own but as
belonging to Him Who is ours, or rather as our Master’s; not as of
weakness, but as of healing; not as of creation, but of re-creation.
And how shall this be? Let us not adorn our
porches, nor arrange dances, nor decorate the
streets; let us not feast the eye, nor enchant
the ear with music, nor enervate the nostrils
with perfume, nor prostitute the taste, nor in-
dulge the touch, those roads that are so prone
to evil and entrances for sin; let us not be ef-
feminate in clothing soft and flowing, whose
beauty consists in its uselessness, nor with
the glittering of gems or the sheen of gold or
the tricks of color, belying the beauty of na-
ture, and invented to do despite unto the im-
age of God; Not in rioting and drunkenness,
with which are mingled, I know well, chamber-
ing and wantonness, since the lessons which
evil teachers give are evil; or rather the har-
vests of worthless seeds are worthless. Let us
not set up high beds of leaves, making tabernacles for the belly of
what belongs to debauchery. Let us not appraise the bouquet of
wines, the kickshaws of cooks, the great expense of unguents. Let
not sea and land bring us as a gift their precious dung, for it is thus
that I have learnt to estimate luxury; and let us not strive to outdo
each other in intemperance (for to my mind every superfluity is
intemperance, and all which is beyond absolute need)—and this
while others are hungry and in want, who are made of the same clay
and in the same manner.
Let us leave all these to the Greeks and to the pomps and festivals of
the Greeks, who call by the name of gods beings who rejoice in the
reek of sacrifices, and who consistently worship with their belly;
evil inventors and worshippers of evil demons. But we, the Object
of whose adoration is the Word, if we must in some way have luxury,
let us seek it in word, and in the Divine Law, and in histories; espe-
cially such as are the origin of this Feast; that our luxury may be akin
to and not far removed from Him Who hath called us together. Or do
you desire (for to-day I am your entertainer) that I should set before
you, my good Guests, the story of these things as abundantly and
as nobly as I can, that you may know how a foreigner can feed the
natives of the land, and a rustic the people of the town, and one who
cares not for luxury those who delight in it, and one who is poor and
homeless those who are eminent for wealth?....
 The Orthodox Vision

From His Grace

Cont. from Page 1

as their compatriots. The huge Church of Russia was always multi-national; it never occurred to the Hierarchy of the Russian Church [nor
to the ancient (but not today’s) Constantinopolitan Church] that the Oneness of the Church had to be limited by “nationality”: separate
local Churches each with its own nationality and “ethnarch.” That is the understanding of the American as well. Even our word, Local
Church, meant that the Church comprised a territory, a locus, a place, not an ethnic group, a tribe.

Both the discussions, on Economy and on One Church, inform the third Topic—One Baptism. There are controversies today as almost
never before in the history of the Church on the topic of how to receive heretics into the Church. These controversies reflect today’s
divisions: divisions once again between strictness and condescension. Between acribeia and Economy. No hymnographer of the Church,
no Saint at all has ever sung the praises of strictness towards man as the Church has always sung the praises of Economy. Strictness is
important in the life of the Church. Being Father or Mother to a child must entail strictness for the sake of the child’s very life, safety, and
health. Just so, too, does the Church treat her own children with strictness. But how does the Adoptive parent treat his charges? How does
a childless couple treat an orphan whom they contemplate being blessed to have in their home? Do they not extend every kindness, every
grace, every Economy toward the “newcomer”, in order that, through love, they may be able to provide him the same benefits as their
natural children if they had them. So a new infant has been neglected and has “behavior problems?” Do foster parents greet such with a
switch or whip? No, but rather with patience, forbearance, condescension, Economy. Just so, the Orthodox Church, especially the Church
of Russia, has not erected formidable barriers of uncompromising strictness in the reception of Roman Catholics, Copts, Armenians,
Lutherans, and so forth, but has provided a way for centuries that such can be united to the Church not as Jews and Mohammedans,
Buddhists, or Hindus, Scientologists, Mormons or Christian Scientists, but as children deprived of their birthright achieved through
Water and the Trinity, their true Parent, the Orthodox Church, now adopting them to new Sonship.

Finally, I am nonplussed, like many, at the thought of facing the Last Judgement. Surely we will more likely be asked to answer the question
why we did not act with condescension than why we did not act with greater strictness? Do we now have to be reminded, in regard to
Economy, One Church, One Baptism, that the Samaritans were first of all heretics, that they were the original, the “proto” and “arch”
heretics? An even more fearsome question would be about One Baptism. There are those that aver that Baptism outside the Church does
not exist and anyone at all who has undergone a rite of Baptism (by water and in the Persons of the Holy Trinity) by, say, Roman Catholic,
Coptic, Armenian, Lutheran, Anglican clergy and wants to be in the Orthodox Church must now be baptized by an Orthodox Priest. Others
agree that Baptism outside the Church does not exist and anyone at all who has undergone a rite of Baptism (by water and in the Persons
of the Holy Trinity) who wants to be in the Orthodox Church may be received by a clear Confession of Faith, Penance, and Holy
Chrismation, whereby the Holy Spirit “always completes what is lacking.” In our Holy Creed, we confess ONE Baptism. Who would be
more uncomfortable at the last and fearful Judgment seat of Christ: the former, being asked why he performed a second Baptism, or the
latter, being asked why he did not baptize but condescended to receive by Confession of Faith, Penance and Holy Chrismation? Both are
real possibilities.
✠ TIKHON
Bishop of San Francisco and the West

O.S.W. MEMBERSHIP FORM

Please enroll me/us in Orthodox Stewards of the West as one of the following:

Sustaining Member ($100 per year) ❑

Standard Bearer ($500 per year) ❑
Torch Bearer ($1,000 per year ❑
Lifetime Member ($10,000 one-time gift or $25,000 bequest by will or trust) ❑

Contribution Plan (Please select one.)

❑ The full amount of my pledge is enclosed.

❑ I will be sending in the full amount of my pledge by ____/____, 2000.
❑ I will be making monthly installments beginning ____/____, 2000.
❑ I will be making quarterly installments beginning ____/____, 2000.

Please make checks payable to the “Diocese of the West” and mail to: The Office of the Chancellor, Diocese of the West
c/o St. Paul Orthodox Church, 5400 Annie Oakley, Las Vegas, NV 89120 THANK YOU!
The Diocese of the West BULK RATE
The Orthodox Church in America U.S. POSTAGE
5400 Annie Oakley Drive PAID
Las Vegas, NV
Las Vegas, NV 89120
PERMIT NO. 1274