VOL. 7, Issue 1 Catechum

enate $4.95Fall 2007

Adult Catechumenate

All four Gospels contain the story of the Baptism of Christ by John the Baptist (Matthew 3:13-17, Mark 1:9-11, Luke 3:21-22, John 1:29-34). The icon consolidates them into one image, adding visual details to enrich our understanding of the event. Saint John the Baptist, dressed in his camelhair garment, stands on the bank of the Jordan River and baptizes Jesus. St. John looks heavenward toward the location of the voice of the Father (the semi-circle at the top), who bears witness to Christ as His Son, and the Spirit in the form of a dove. The presence of the Father, Son, and the Holy Spirit reminds us that the Baptism is a manifestation of the Holy Trinity. At St. John’s feet is a tree with an axe in it, recalling the Forerunner’s preaching: “Even now the axe is laid to the root of the trees; every tree that does not bear good fruit is cut down and thrown into the fire” (Matthew 3:10). On the other side of the river stand three angels, holding towels so that Jesus may dry himself. Christ stands in the Jordan, blessing the water with His right hand and through His physical presence in the water; this action is re-enacted in the Blessing of Water at Theophany, when the celebrant blesses the water with his right hand and places a cross into the water. The Orthodox Church celebrates the Feast of the Theophany of the Lord, commemorating the Baptism of Christ, on January 6.

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The deification of the soul is achieved in Baptism, the deification of the body through the Eucharist. Both are needed for the salvation of mankind… Full redemption involves no less care than rescue.

St. Gregory of Nyssa

Be purified in water, and then you will have a share of that purity which is most perfect in God. Observe how simple it is in its beginnings, how easily accomplished - just faith and water: faith which is a matter of our own choice, and water which is so natural to our own lives. And what blessings spring from these? – nothing less than the Kinship of God himself.

St. Gregory of Nyssa

We are called Christians on this account, because we are washed and anointed with the Oil of God.

St. Theophilus of Antioch

Let no one then think that Baptism consists only of the grace of the remission of sins, or again in that of adoption, as the Baptism of John conferred only the remission of sins; since we know certainly that as it avails to purgeaway sin and confer the Gift of the Holy spirit, so too it is the representation of the suffering of Christ.

St. Cyril of Jerusalem

The water cleanses the body, the Spirit seals the soul…We are perfected by water and the Spirit.

St. Cyril of Jerusalem

When You, O Lord, were baptized in the Jordan, the worship of the Trinity was made manifest. For the voice of the Father bore witness to You calling You the beloved Son: and the Spirit in the form of a dove confirmed His word as sure and steadfast. O Christ our God who has appeared and enlightened the world, glory to you.

Apolitikion of Theophany

New converts should be examined as to their reason for embracing the Faith and they who bring them shall testify that they are competent to hear the word. Inquiry should then be made as to the nature of their life.

Hippolytus of Rome

For as many of you as were baptized into Christ have put on Christ.

Galatians 3:27

Holy Baptism was imparted to us by Our Lord Jesus Christ through word and deed. Through deed by receiving Baptism from John in the Jordan; through word by charging his own disciples to go forth and teach all nations, baptizing them in the name of the Father, the Son and the Holy Spirit.

Patriarch Jeremias of Constantinople

For this reason we baptize children, although they have no sins…in order to confer upon them sanctification, adoption, inheritance…that they may be members of Christ, and become the abode of the Holy Spirit.

St. John Chrysostom

NFrom the Fathers

† DEMETRIOSArchbishop of America

The central topic of this issue of PRAXIS Magazine, touches upon a very important item: catechetical work for adults, not only for children. This is indeed a vital mission of the Church today, a mission that has to be methodically, wisely and passionately executed.

Catechetical work, i.e. for catechesis (κατηχησιs) and teaching (διδαχη) has been from the very beginning a continuous reality within the Early Church. St. Peter, the great apostle of Christ, ended his Second General Epistle with a strong exhortation to the believers, “You beloved… grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:8). “Growing” and advancing in the knowledge of Christ presupposes a continuous catechetical and teaching activity in the Church.

The knowledge of Christ, not only as a focus for any sound Orthodox catechesis or didache, but as a basic existential faith condition, has been beautifully presented by St. Paul in his moving personal confession to the Philippians: Indeed I count everything a loss compared to the surpassing worth of the knowledge of Christ Jesus my Lord (Philippians 3:8). The transmission of the surpassing knowledge of Christ and His grace accompanying it, have been the heart of the preaching, teaching, and catechetical endeavors of our Orthodox Church throughout the past twenty centuries.

Today, we have to continue the very same sacred mission of catechesis and didache, centered on advancing the superb and absolute knowledge of Christ among believers who want to be Orthodox and believers who are Orthodox already.

There is today a huge open field, first, for a proper catechesis of non Orthodox people. The reality of the so-called interfaith marriages presents to us a terrific opportunity. There are thousands of people within the interfaith families who after thorough consideration, of their own free will and without any external pressure, decide to join the Orthodox faith. How quickly and effectively do we respond to such decisions?

Then, secondly, there is a huge open field for catechesis and didache for people who are already Orthodox. They believe in God and in Jesus Christ. How much, however, do they grow in the real, full and precise knowledge of Christ, a knowledge that is integrally associated with the grace of Christ? The heroic Bishop of ancient Antioch, St. Ignatios (first century AD), in his old age as he was preparing himself for his martyr’s death, confessed: “Now I begin to be a disciple” (Epistle to the Romans, 5: 3). St. Ignatios was not afraid to declare that even after so many years as a Christian and a Bishop of the Church he was still at the beginning of his schooling at the School of Christ, like the newly initiated believers! The need for a continuous education in Christ, for a non-stop catechetical – didactic work for adult believers is obvious.

The same need for an intense catechetical – didactic work is emphasized by the appearance of the recent phenomenon of an overt atheism that attacks the Christian faith, and by the ideological and philosophical confusion rapidly spreading in modern societies. Facing these challenges, or provocations, necessitates solid, clear, and a convincingly articulated knowledge of the truth of faith, a faith revealed by Jesus Christ the Lord, experienced and witnessed by the Fathers, the Saints, and the Martyrs of the Church, and being superbly alive today. Such a task is directly and organically related to the catechetical – didactic function of the Church as guardian, preserver and teacher of the absolute truth.

The catechetical – didactic work for adults today is a formidable work. A work that does not allow delays or slow pace; a difficult, exceedingly challenging work. But the Church with the help of Christ our God and Lord, never hesitates, never stops. She faithfully follows the example of the Holy Apostles who in spite of the fact that “they were beaten up and charged not to speak in the name of Jesus” by the religious authorities in Jerusalem, “every day in the temple and at home they did not cease teaching and preaching Jesus the Christ.” (Acts 5:40-42)

‘

“You therefore beloved…Grow in the grace and knowledge of our Lord and Savior Jesus Christ.”(2 Peter 3:18)

THE CATECHETICAL WORK FOR ADULTS

‘ ‘

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These words of the Great Commission of Christ are directed to all members of the Body, the Church. We are all to become teachers—in words, in deeds—to those outside the Church. We cannot teach if we have not learned. Too often, we relegate “religious education” to the younger members of the Body of Christ (Sunday School) without realizing that the early Church worked in quite an opposite manner: reaching out to adults. The catechumens, those preparing for baptism, were generally adults; if children were included, it was because their parents were receiving the instruction of the Churchto become Christians. This is not to deny a proper role for our Sunday School programs. Learning the faith is necessary at every age and, frankly, many parents are simply incapable of providing instruction for the children, which is why we must be so grateful for our Sunday School instructors. Still, this points to the necessity of instruction for adults as well. Thankfully, many of our parishes have made great strides in awakening our faithful in the need for ongoing instruction in the Gospel of Jesus Christ. Yet if we are to fulfill the Great Commission, we cannot neglect the duty to reach out to those who are not members of the Body of Christ. Whether non-Christian, or “unchurched,” or former Church members who have wandered away, we have a responsibility to not only welcome new members into the Church, but to call all persons to the Truth who is Christ Jesus. There is a great temptation to limit our life in the Church as for our own self-benefit without regard to the Commission and command of our Savior. We simply cannot claim to be Orthodox Christians who have seen the Light, who have learned the Truth, if we do not share the Light and the Truth of the Lord’s Salvation. We must, therefore, make a concerted effort to reach those outside the Body of Christ with an invitation to participate in Eternal Life. This requires cultivating the desire among individuals and throughout our community to welcome—with enthusiasm—new members in the Church. This requires training members of the parish to work with our clergy to welcome new members and to instruct them in the sacred tradition of Orthodoxy. But above all else, this requires the constant learning of our Christian heritage, traditions, customs, liturgy and life. As readers of PRAXIS, we pray that you will pray for such an endeavor, make efforts to fulfill the Commission of Christ in your local parishes, and continually learn in order to teach others. For in both learning and teaching, we observe all those things the Lord has commanded us to the glory of His Name!

With Paternal Blessings,

Metropolitan IAKOVOS of Chicago

Go, therefore, and make disciples of all the nations,baptizing them in the name of the Father and of the Son and of the Holy Spirit,teaching them to observe all things that I have commanded you…(Matthew 28:19-20)

A publication of the Greek Orthodox Archdiocese of America, PRAXIS magazine is published three times a year. The subscription rate is $15 per year. Checks, payable to the Department of Religious Education, should be sent to:

PRAXIS Circulation50 Goddard AvenueBrookline, MA 02445(617)850-1218

SUBMISSION GUIDELINESSubmissions should be 1,000-2,000 words in length and directly discuss education

in the theology and tradition of the Orthodox Christian churches. Lesson aids or graphic enhancements may accompany the articles submitted. We also encourage the submission of photographs relevant to parish life (PRAXIS). Please also provide a biographical sketch of the author not exceeding fifty words.

PRAXIS Magazine is seeking submissions of lesson plans based on articles from previous or current issues of PRAXIS. Submissions should use the article as the text/background of the lesson plan. Lesson plans are welcome for any or several age groups. Please send submissions in a Word document with a length of 1,000-2,000 words to tvrame@goarch.org.

Material previously published or under consideration for publication elsewhere will not be considered without prior consent of the editor. We reserve the right to edit for usage and style; all accepted manuscripts are subject to editorial modification. Articles sent by mail should be accompanied by an electronic version on CD-ROM in Microsoft Word for Windows or for Macintosh. Articles in Microsoft Word may also be emailed as an attachment to tvrame@goarch.org.

Address submissions to: Anton C. Vrame, Ph.D. and/or Elizabeth Borch.

CREDITS

Executive Editor: Anton C. Vrame, Ph.D.

Managing Editor: Elizabeth Borch

Design and Layout: Maria Diamantopoulos-Arizi

Front Cover Fr. John Reeves baptizing Mr. Daniel Andresen, member of the Penn State Orthodox Christian Fellowship. Photo-graph obtained from Mr. Christ Kamages.

Inside Cover: The Baptism of Christ Department of Religious Education, Brookline, MA

Back Cover: Holy Spirit in the form of a dove - Taxiarchae Church, Watertown, MA. Photograph by Elizabeth Borch.

Printing: Atlantic Graphic Services, Inc., Clinton, MA

The color icons appearing in this issue of PRAXIS are available for purchase from the Department of Religious Education (800) 566-1088.

Special thanks to Ms. Natalie Kulukundis for use of photographs that appear in this issue. Photographic images came from an Orthodox Youth Outreach project.

The views expressed in this magazine are not necessarily the views of the Department of Religious Education.

©2007, Department of Religious Education of the Greek Orthodox Archdiocese of America. ISSN 1530-0595.

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7

contentsPRAXIS Volume 7, Issue 1: Adult Catechumenate

Conversion and Community

Rev. Fr. Mark Elliot

7

adult CateChumenate: historiCal Considerations

John Klentos

11

the PlaCe for adult BaPtism…Christ J. Kamages, AIA

14

the adult inquirer:

PraCtiCal ideas for Parish ministry

Rev. Fr. James W. Kordaris

16

25

Basil’s searCh for miraCles Elizabeth Borch

18

religious literaCy: What every ameriCan needs

to KnoW and doesn’t

Anton C. Vrame, Ph.D.

19

the sign of the Cross: a lesson Plan for elementary students

Presvytera Mary Hallick

20

The eucaharisTic Life as Lay MinisTry: iT’s The Living end

Allan-Gabriel Boyd

22

adult CateChumenate revieWs

harry PoTTer: JusT anoTher sTory?

Eleni Poulos

24

7 16

sacred syMboLisM in Modern forM

Steven Papadatos

25

Teach your chiLdren WeLL

Rev. Fr. Aris Metrakos

30

Letters Dear Dr. Vrame and Staff,

In ministry, we strive to take the good work of those that preceded us and apply the gifts and experiences with which we have been blessed. Since inception, PRAXIS has been an excellent resource for the Orthodox Christian. It is a blessing to see that under your direction, PRAXIS will continue to offer high quality content with a focus on its practical application in the parish -- in your words, “...connecting our knowledge with our actions and actions with knowledge.” This was exemplified in the Spring 2007 issue with the feature on the Commitment Project, offering a summary article and four examples of this program being carried out in the parishes.

May God bless your ministry. Yours in Christ,

Fr. James W. Kordaris, DirectorDepartment of Outreach & Evangelism

Dear Ms. Borch,

Greetings in the Name of our Lord!

I was exceedingly pleased to receive PRAXIS and observe the new, refreshing and most educational content of this vital organ of our Religious Education. Our faithful, surely will be enlightened and nurtured in the Faith.

Please accept my sincere congratulations and the prayer that the Lord may inspire you to continue your God-pleasing work.

With Love in Christ,Metropolitan Gerasimos of San Francisco

Dear Dr. Vrame:

I was delighted to read the article, “Teens Committing to Grow in Faith” in the PRAXIS Spring 2007 issue. As you write, we are invited six times in the Divine Liturgy of St. John Chrysotom to “commit ourselves, one another, and our whole lives to Christ our God.” How wonderful to learn that four parishes are putting these words into action, and have established programs for teens to go through a commitment program and then publicly make that commitment in their church communities.

While the four programs at St. Sophia Cathedral in Los Angeles, St. George Cathedral in Springfield, Massachusetts, Ascension Cathedral in Oakland, and Ss. Constantine & Helen in Cleveland, are all different, each has strong points, and can teach us about developing a national program. I urge the Archdiocese to develop and bless a national teen commitment program for our youth who would benefit greatly from the reaffirmation of their Orthodox faith and identity.

Marilyn Rouvelas, Arlington, Virginia

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On the eve of my reception into the Orthodox Church some twenty-five years ago, my father sat me down and gave me what is best described as a theological grilling. Little did I know, it was my first venture into the world of apologetics. Seated in his high backed red leather chair, my father, an Adult Sunday School teacher, now turned inquisitor and

proceeded to pepper me with questions about the Orthodox Church. I found the experience to be at once intimidating, challenging, even invigorating. He essentially cast my whole religious upbringing before me, forcing me to articulate the reasons for leaving behind all that I had ever been and known in order to embrace what he himself had observed to be an ancient, but sensual and exotic expression of the Christian Faith. My father’s queries touched areas one would expect: Salvation, the Holy Trinity, the Virgin Mary, the Fall, the Sacraments, and the Saints. A bit to my surprise, I believe I handled the barrage with ease, spouting back two years worth of personal reading and accessing the answers I received from the myriads of questions I had previously tossed toward my future Godfather. The truth be known, my responses were hardly the distillations of some sage autodidact but a substantial paraphrasing of huge chunks of Timothy Ware’s The Orthodox Church and Thomas Hopko’s four volume The Orthodox Faith. He appeared satisfied enough with my responses. He then asked the question my personal search for Truth failed to consider. “So, why are you joining a church in which you’ll never be anything more than a second class citizen?” I was dumbfounded. I could barely answer, much less comprehend where the question was coming from. My search for the Truth had been personal, all about me. My conception of belonging to a community centered on the Eucharistic Assembly, and basically stopped there. I wound up skirting his query entirely saying to him, with zealous self-assurance, that I simply wanted to join the Orthodox Church. This closed the matter for further discussion between the two of us. I was received into the Church the next day. My father had obviously raised a form of the ethnicity question that confronts virtually all who would enter the Orthodox

by Rev. Fr. Mark Elliott

Adult Catechumenate

CONVERSION and COMMUNITY© Natalie Kulukundis

Church, but affixed to it his own editorial opinion. This was a weapon of last resort launched by a father who understood that the relationship with his son was about to be changed forever. To his own way of thinking, he had failed to keep me in the church of my birth, and thereby failed as a parent. He rightly perceived, however, that the consequences of my actions would be significant. If the Life of Faith meant following the right doctrine it also entailed belonging to and being integrated into the community on a social, even familial level. By default then, choosing Orthodoxy mandated a change of identity too. He stood to lose a faith bond with his son, while I would need, or be expected to, take on a new identity. From his perspective, the latter was not really possible. He could see I came bearing no real point of connection to the community I was embracing, let alone any real appreciation for why being woven into the tapestry of parish life was normal, let alone desirable. In his estimation, this convert to Orthodoxy could never truly be a part of an ethnic community. Looking across the broad spectrum that is Orthodoxy in America today, the verity of this critique might still be debated with some intensity, but sadly with a fruitless result. This is not the point. That encounter ceased to be of any personal significance long ago, but it continues to inform my approach to adult catechism. The composition of my catechism classes vary markedly from year to year in terms of size, age range, and gender. Some catechumens are closet theologians, a few begrudge the spiritual home they came from, others seek an authentic Christianity, still others just want to become Orthodox so they can share the faith of a spouse or fiancé. The realization that there are no cookie-cutter catechumens was a bit of an eye

opener initially as I assumed all would-be converts were students of history looking for the continuation of the Ancient Church just as I had been. Curiously,

the lone seekers who join catechism classes often want to be Orthodox Christians but demonstrate little genuine interest in community life. Some,

however, cannot wait for a “Trinitarian” immersion of language, dancing, and cooking classes. Still others come forward noting their observance of a strong cohesion within parish families and wanting it for themselves, as well as the grounding tradition provides. The draw of Orthodox Christianity may be The Truth to most, but finding a home, a place to belong must figure into the equation whether an individual concedes it as a factor or not. Often we are reminded of how broken American society is when presented with a litany of depressing statistics citing divorce rates, domestic violence, teen suicides, and the growth of gangs. Add to this tossed salad a dressing of adolescent self-absorption from which too few really grow out of, as well as a notable decline in traditional (read: Biblical) morals, and one begins to see the value of teaching what it means to belong, to be a part of a Christian family and community. It may seem to be a bit uncharitable to require those coming into the Orthodox Church to receive instruction in something other than fundaments of the Way to Salvation, but a catechist cannot make the assumption that those coming to them arrive at the door grounded in the social structures he/she takes for granted. Our ancient forbearers made no such assumptions. Their’s was a pagan

world; and they set out to transform it at its very core. The oft touted ancient catechism lasting upward of three years with guidelines including listings of professions deemed incompatible with membership in the Church simply did not materialize from out of a cloud, unless it was a “Cloud of Witnesses.” The Church in Her wisdom clearly understood that the norm for membership, for the ones “called out”, required the leaving behind of a sinful past and becoming a new kind of person. In our so-called post-Christian world, the challenge for the Church when it comes to adult catechism has not really changed. If we preach metanoia, it should not only mean for the newly illumined to turn from the life of sin, but to be “clothed in Christ”; that is to be wrapped, even permeated, with the Tradition to the extent it becomes not merely adherence to a body of information easily rattled off when the theological play button gets pressed by an inquiring mind, but a basic reconsidering of how, and with whom one lives, works, prays, and even plays. Critics may be inclined to argue against such an approach as it suggests a total conversion without allowing time to shape the new Orthodox Christian.

Through the acquisition of the Holy Spirit one does indeed work out his/her salvation with fear and trembling as part of the Body of Christ over a lifetime; but to not instill a catechumen with a solid grounding in the Faith that touches upon the day to day living of

it is spiritually dangerous. Catechism that provides answers to the what, why and how questions of the things we do as Orthodox has certainly done its job. However, if catechism becomes a breeding ground for spiritual aloofness born of a zealous first fervor, fails to demonstrate the correlation between

Adult Catechumenate

“So, why are you joining a church in which you’ll never

be anything more than a second class citizen?”

The draw of Orthodox Christianity may be

The Truth to most, but finding a home, a place

to belong must figure into the equation whether an individual concedes it as

a factor or not.

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what one believes and one does, or else negates to assure and even reassure the would-be catechumen of her/his full membership in the community, an essential component is missing. The “newly illumined” are frequently a source admiration even inspiration for the cradle Orthodox. Indeed, their presence should be a source of encouragement for the building up the Body of Christ. Without some delicately presented teaching on humility to provide balance, catechists run the risk of forming Orthodox Christians who are never quite satisfied with where they have landed. The rest of the community never quite measures up and they begin a quest that a little too frequently winds up marginalizing them right out of canonical Orthodoxy. Further, if it is not demonstrated that one’s words and ways need to be in concert, a catechumen may enter the Faith unaware that he/she is living a lie, and perpetuating a sin. They must repent and chart their life anew, or else reconsider their decision to convert. Also, for those catechumens acutely aware that they potentially leave behind family, friends, and a way of life when embracing Orthodoxy, the catechist would do well to stress that their new

Church home is just that, a place of love wherein they can find fellowship. Potentially sensitive issues arising in a group setting indicate that serious and honest dialogue is taking place; which of course is a good thing. Still, such

conversation is better suited to a one-on-one encounter, scheduled for a later date. In short, a catechism class that integrates an undercurrent deliberately designed to emphasize what it means to live Orthodoxy can become an opportunity to touch lives at a critical juncture. It must be borne in mind, however, that Catechism does not produce finished products, individuals somehow aglow with the uncreated light, but it can render servants of God ready to follow

the path of Orthodox Christianity, equipped with the same ethos as their fellow sojourners. The approach I advocate here does not toss the baby out with the bath water. The preparation of adults for entry into the Church necessarily requires certain topics to be covered. Teaching what Orthodoxy believes about God, the Church, the Sacramental Mysteries, The Tradition, Feasts and Fasts, the Liturgical Year, and the Spiritual Life remain the core of any catechism class. Texts suitable for presenting this material abound. Over the years I have discovered that catechists offer classes utilizing these in a variety of ways. Sometimes the catechumen is expected to teach him or herself. This approach might mean digesting a single text or even working through packets of materials. In other settings, book outlines and questionnaires, or creative audio visual presentations embellish a written text. Such courses vary in length from “whenever you finish” to a set program covering the better part of a liturgical year and perhaps culminating with a Holy Week entry into the Church. My approach to adult catechism resembles the latter. I would argue, however, that topics pertaining

Adult Catechumenate

When a committed Orthodox layperson speaks

about the Spiritual Life to perked ears and receptive hearts, it moves the whole conversation about what it

means to be Orthodox from bookish knowledge to real

time and real life.

© Natalie Kulukundis

Adult Catechumenate

to family and community life fruitfully serve as bookends to this anchor material and therefore offer a comprehensive program reflecting the spirit of the Early Church. Because the Ancient Church was very careful to scrutinize those presenting themselves to be made catechumens and spent a certain amount of time introducing the Christian Life before presenting the Mystagogia (the Sacramental Life), today’s catechist can accomplish similar goals by commencing with Bible basics such as the Ten Commandments and Sermon on the Mount before moving on to core topics. These fundamental teachings lay out how we are to live with each other, and how family and community life project back toward the relationship established between God and His people. To further craft a picture of family life a reading of Tobit is time well spent. It is a marvelous book about family, loyalty, living by principles, marriage, and hospitality. (The book even broaches the topics of burial for the dead, unction, the guardian angel, and a pet dog!) Life in a Christian parish comes through with a reading of the Book of Acts, especially the first six or so chapters. It is no accident that the Church prescribed this to be read in its entirety for the “newly illumined” during the vigil of Pascha, and still is in some places. All of these texts present opportunities for stimulating discussions that might lead to useful critiques of how life, in general, is presently lived, and hopefully lead to helpful self-reflection on the part of catechumens as to how their lives might be shaped as Orthodox Christians. It is, of course, one thing to discourse about the necessity of a communal perspective on the Christian Life and to assure those coming into the Church that they do indeed belong; it is quite another to actually connect them with

others in the parish. The coffee hour, that sacrosanct parish institution, affords the usual setting for the weekly re-connecting with friends, transacting business, catching up on the latest gossip, recharging ethnic identity, and perhaps the occasional engaging spiritual conversation, but it is probably not the ideal setting for a serious interaction of catechumens with other parishioners. When a committed Orthodox layperson speaks about the Spiritual Life to perked ears and receptive hearts, it moves the whole conversation about what it means to be Orthodox from bookish knowledge to real time and real life. Something akin to a small panel discussion that places a few, dedicated parishioners together with the catechumens creates such a venue. So as to shape an orderly and constructive session, topics ought to be predetermined and include, prayer rules, fasting, frequency of Confession, the reception of Holy Communion, and shaping children’s piety. Also, this sort of gathering need not shy away from

an honest discussion of what it means to be in an ethnic community. Catechumens simply need, and probably desire, to understand something about the highly visible and

seemingly organic fusion of faith and culture so characteristic of Orthodox Churches. Coming at the end of a course of study, a laity driven session or two of this nature might then serve as the catalyst for establishing friendships or even finding sponsors for the soon-to-be Orthodox Christians. As Orthodoxy claims to possess the fullness of the Truth, the presentation of it needs to be as comprehensive as is reasonably possible. Catechists would do well to begin to take stock of the divergent types of people to whom Orthodoxy appeals and why it is attractive. After all, today’s catechumens will be tomorrow’s

parishioners. Adults set on embracing Orthodoxy deserve, therefore, not only a clear presentation of the Faith but also the tools for a full integration into the richness of community life. While not everyone will readily admit it, most catechumens desire something more than embracing the Faith only to constitute a fringe element within the Church. They want to be woven into the whole tapestry, and thus stand with their brothers and sisters in Christ, and not stand out from them. It would be a great disservice to them and to the Church to offer anything less.

Rev. Fr. Mark Elliott is pastor of Saint George Greek Orthodox Church in Huntington, West Virginia. He converted to Orthodox Christianity in 1982.

…most catechumens desire something more

than embracing the Faith only to constitute a fringe element within

the Church.

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AdultCatechumenate: HistoricalConsiderations

Adult Catechumenate

by John Klentos

SHiftingUnderStandingSofHiStory Until relatively recently, teaching about the development of Christian liturgy has followed the “diversification of rites” theory beginning from the assumption that Jesus’s immediate disciples established particular rites (based on Jewish worship) and positing that over time liturgies evolved from pristine uniformity to diversity. Liturgical history understood from this perspective generally follows a straight-line trajectory connecting modern Orthodox liturgy directly to Jesus and his apostles who faithfully maintained traditions originally handed down from God as recorded in Exodus 25-31. Modern historians have come to realize that, from the beginning, liturgical practices varied greatly from place to place and shifted – sometimes radically – over time. According to this theory, the initial diversity within the early Church evolved into more uniform “liturgical families” during the fourth century, resulting largely from the legalization of Christianity. It is, therefore, impossible to draw a single line back through time in an attempt to discover the historical origins of a particular Christian practice. To understand catechetical formation historically, we must examine how particular local communities prepared candidates for initiation, and then try to make connections between the various traditions of different times and places, aware that not every historical community contributed to the development of Byzantine practices.

newteStamentPraCtiCeS The ministry of St. John the Baptizer, recorded in all four gospel accounts, provides valuable information about the roots of Christian initiation. It is clear that people were moved to accept baptism because of John’s eloquent catechetical preaching. He proclaimed the coming Kingdom of heaven (Mt 3:2) which would fulfill prophetic promises of restorative re-creation (Lk 3:5-6; cf. Is 40:3-5). He exhorted listeners to repentance and confession of sins, warning of impending judgement (Mt 3:7-10; Lk 3:7-9). He instructed his followers to live ethically, striving for charity, justice, and non-violence (Lk 3:10-14).

Acts 2 presents a model of apostolic catechesis in the Pentecost story. St. Peter addressed the crowd of bewildered people, using prophecy to teach about the last days (eschaton) when God’s Spirit would be poured out and salvation would come to all who call on the Lord’s name (Acts 2:16-21, cf. Joel 2:28-32). His sermon explained the outpouring of the Holy Spirit that they had just witnessed by integrating prophetic scriptures with the apostles’ own experience of Jesus as a way of proclaiming the fulfillment of God’s plan of salvation. So powerful was this apostolic catechesis, that about three thousand people were moved to repentance and baptism then

and there. A similar pattern appears in the conversion of the Ethiopian eunuch (Acts 8:26-39). In the course of a single chariot ride, St. Philip proclaimed the good news about Jesus by interpreting a short passage of prophetic scripture. When they came upon some water, Philip baptized the Ethiopian without further ado, indicating that there was no requirement for a formal, let alone

lengthy, catechumenate. Acts does not mention anything remotely resembling catechism before the baptism of Saul/St. Paul (9:18). As St. Peter was preaching to interested people assembled in Caesarea, the Holy Spirit’s presence interrupted his catechetical preaching, and all were baptized immediately (Acts 10:24-48). Sts. Paul and Silas, freed from jail by a violent earthquake, instructed and baptized their jailer and his family within the span of a few hours (Acts 16:25-34). “Catechesis” comes from the Greek verb katêcheô, meaning “to ring or echo in the ear,” and refers to pre-baptismal instruction of adults. During New Testament times, what echoed in the ears of those preparing for baptism was simply the good news of Jesus Christ who fulfilled God’s promise of salvation. There was neither a formal catechumenate nor established intellectual or ethical prerequisites for initiation.

earlyCHriStianity As Christianity spread and developed in a world hostile to it, the process of forming and accepting new members became more structured. For our purposes, the most important document to consider is the Didache, or The Teachings of the Twelve Apostles, discovered in 1873 by Metropolitan Philotheos (Bryennios)

Modern historians have come to realize that, from the begin-

ning, liturgical practices varied greatly from place

to place and shifted – sometimes radically

– over time.

of Nicomedia. Itself a compilation of earlier writings, the Didache was circulated widely and formed the basis of many other church orders, suggesting that it harmonized well with the practices of other local communities. It was produced in Syria no later than the middle of the second century, and some scholars have argued that it may have been written as early as 70 BCE, making it roughly contemporary with books of the New Testament. The first six books contain instruction about ethical living composed of biblical admonitions combined with more modern directives that seem to be a rudimentary outline of pre-baptismal catechesis. Notably, there is still no formal catechumenate nor dogmatic instruction. Most modern programs of adult catechism and initiation developed in non-Orthodox churches depend heavily on the Apostolic Tradition, wrongly attributed to Hippolytus of Rome.1 Until the late twentieth century scholars believed that this document faithfully preserved the practices of early third century Rome. Recent studies indicate that it is actually a late fourth century amalgamation of material from many different geographical regions over a long period of time. The Apostolic Tradition describes in detail an organized catechumenate consisting of calling witnesses to testify to candidates’ morality in both the private and professional spheres, a three-year period of instruction, and a final period of scrutiny and exorcism just prior to their baptism. Orthodox, however, must be careful in considering this pattern since the churches that this document describes had little impact on the development of the Byzantine tradition. During times of persecution, Christian communities were extremely careful about admitting new members for fear of inadvertently welcoming informers. This led to an extended catechumenate that emphasized moral rectitude and demonstrable loyalty to the Church; candidates were expected to became faithful Christians before being admitted to full membership through Baptism and Eucharist.

PoSt-ConStantiniandeveloPmentS When Emperor St. Constantine legalized Christianity, the catechumenate changed drastically. Communities, no longer fearing nefarious infiltrators, decreased emphasis on screening candidates for initiation; this relaxation of requirements allowed less-dedicated people to become Christians for social, political, or economic advantage. Since the Sacrament of Confession had not yet developed, people remained catechumens until late in life for fear of committing post-Baptismal sins that might endanger their eternal salvation. In either case, the formational dimension wained. Jerusalem. The collection of homilies delivered by St. Cyril

of Jerusalem around the year 350 gives a good indication of the organization and content of catechetical training in Jerusalem, Christianity’s most important pilgrim center.2 In his introductory oration (Procatechesis), preached at the beginning of Lent, St. Cyril spoke of the enrollment of those catechumens who were preparing for initiation that Easter. According to his terminology, these women and men were no longer considered catechumens, but photizomenoi – those who are being enlightened through instruction in the theological tenants of the faith. Throughout the course of Lent, he preached a series of Catechetical Lectures that offered a detailed exposition of the Creed, spanning 13 of the 18 extant homilies. After the Paschal initiation, he continued with a series of five Mystagogical Catecheses explaining the actual rites of initiation: Baptism, Chrismation, and Eucharist. The Journal of Egeria, written by a Spanish nun visiting Jerusalem around 381-384 supplements Cyril’s account of catechetical formation.3 Egeria recorded that on the first day of Lent catechumens preparing for initiation submitted their names to the cathedral clergy. On the second day of Lent, each candidate approached the bishop publically while friends and neighbors were questioned about the candidate’s character; the bishop himself inscribed the names of those found acceptable. Every day after that, the photizomenoi were dismissed after Orthros for exorcism by the clergy, and then returned to the main church to hear a three-hour catechetical lecture delivered by the bishop. For the first five weeks he taught from scripture about the history of salvation, beginning with Genesis; during the final weeks he explained the Creed. Antioch. While still a presbyter in Antioch (ca. 388-390), St. John Chrysostom instructed candidates for initiation

on behalf of the bishop.4 As in Jerusalem, those preparing for initiation at Easter were enrolled at the beginning of Lent, thereby leaving the ranks of the catechumens and assuming a liminal identity marked by frequent exorcisms and instruction. Chrysostom’s homilies are expansive in content, ranging from condemnation of immoral entertainment to discussions of Orthodox (anti-Arian) theology to exhortations to Christian charity. While he did not present a systematic exposition of the Creed,

he referred to other occasions when “teachers” offered such instruction. Theodore of Mopsuestia represents the practice of another region of Antioch between 383 and 392. Although he was eventually declared a heretic, his catechetical homilies served as a textbook for catechumens of the Patriarchate of Antioch into the sixth century.5 Theodore’s series of orations include eleven lectures on the Creed, one on the Lord’s Prayer, three explaining the rites of Baptism, and two dedicated to the Eucharist.

Adult Catechumenate

As Christianity spread and developed in a

world hostile to it, the process of forming and accepting new members

became more structured.

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PRAXIS

During this period much attention was given to explaining the newly-formulated Creed; the threat of Arianism prompted Church leaders to emphasize the doctrinal aspects of catechetical formation. The basic sequence of topics had become uniform, but Jerusalem preserved the tradition of withholding discussion of Baptism and Eucharist until after initiation, while Antioch explained the rites before they occurred. In both Jerusalem and Antioch, instruction did not end with initiation; the bishop continued to teach new members about Christian mystery and morality. This post-baptismal instruction is called “Mystagogy.” Recent research has revealed that prior to the Council of Nicaea in 325, pre-baptismal instruction lasted only three weeks. After the Council established a universal date for Easter preceded by a forty day Lent, pre-baptismal instruction was extended to correspond with this preparatory period.6 Vestiges of this older practice are still part of the Byzantine Liturgy of the Presanctified Gifts, where the litany and prayer for the photizomenoi are included only during the last three weeks of Lent, after candidates for Paschal Baptism would have been enrolled in the fourth century.

ConStantinoPolitantraditionS The tenth century Typikon of the Great Church (i.e., Hagia Sophia) bears witness to initiatory practices during the apogee of Byzantine Christianity.7 While Baptism had become associated with Pascha following the Council of Nicaea, in Constantinople it was still celebrated six times a year: during the Easter Vigil (now observed on Holy Saturday morning), after Orthros on Holy Saturday (now observed on Holy Friday evening), Epiphany, Saturday of Lazarus, Pentecost, and Christmas. While Lenten catechesis may have sufficed for some of these days, it probably would not have been appropriate for those joining the Church on Epiphany, Pentecost, or Christmas. Some scholars speculate that the older three-week preparation may have been employed for those occasions. In any case, baptisms were still performed for groups of photizomenoi, and catechism would remain a group experience. Somewhat earlier evidence suggests that newly illumined Christians continued to meet weekly with the bishop or a presbyter for mystagogical instruction. By this time people joined the Orthodox Church from a variety of religious backgrounds: non-belief, pagan, Jewish, Muslim, and heretical Christianity. This diversity among converts required different types of catechetical instruction. Those with no familiarity with Christianity needed an introduction to God’s plan of salvation beginning with creation, while those coming from heterodox sects simply needed to learn the theological truths of Orthodox Christianity.9

imPliCationSformodernCateCHiStS Throughout the history of catechesis, the emphasis has been proclaiming God’s salvation, predominately through explanation of the scriptures; dogmatic instruction, if there was any, took place later in the process. But each historical period adapted this approach to fit their concrete situation. In many ways, modern Orthodox are closer to tenth century Constantinople in that people come to the Church from a variety of backgrounds and the formational needs of each

are different. The catechetical syllabi of Jerusalem and Antioch exemplify thorough, short-term introductions to the Faith. Looking at history we can see that, at core, the catechumenate is simply proclaiming God’s saving acts in history, nurturing a life of Christian virtue, and helping people understand Orthodox Christianity. This is facilitated by extensive use of scripture, connecting

the candidates’ lives to the Gospel, tying them into the grand story of salvation by baptizing groups in conjunction with a major feast, and nurturing community among those who are preparing for initiation. There is no one way to prepare women and men for initiation into the Orthodox Church, but history can provide ideas and patterns for renewing this tradition and revitalizing catechetical formation for the twenty-first century.

John Klentos is Associate Professor of Eastern Orthodox Studies at the Graduate Theological Union, and affiliated with the Patriarch Athenagoras Orthodox Institute, Berkeley, California.

1. Paul F. Bradshaw, Maxwell E. Johnson, and L. Edward Phillips, The Apostolic Tradition: A Commentary (Minneapolis: The Fortress Press, 2002).2. A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Second Series, Volume VII: S. Cyril of Jerusalem, S. Gregory Nazianzen (Reprinted by Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1983).3. John Wilkinson (ed.), Egeria’s Travels, 2nd edn (London: SPCK, 1971).4. Paul W. Harkins (trans.), St. John Chrysostom: Baptismal Instructions [Ancient Christian Writers, 31] (New York: Newman Press, 1963). 5. Although Theodore’s works were destroyed, Syriac translations survived. For an English translation of these, see A. Mingana (ed.), Commentary of Theodore of Mopsuestia on the Lord’s Prayer and the Sacraments of Baptism and the Eucharist [Woodbrooke Studies, 5-6] (Cambridge, 1932-33).6. Maxwell E. Johnson, “From Three Weeks to Forty Days,” Studia Liturgica 20 (1990) 185-200. See also Maxwell E. Johnson, “Baptismal Preparation and the Origins of Lent” in The Rites of Christian Initiation (Collegeville, MN: The Liturgical Press, 1999) 159-176.7. Juan Mateos, Le Typicon de la Grande Église [Orientalia Christiana Analecta, 165-166] (Rome: Pont. Institutu, Orientalium Studiorum, 1962).8. Canon 78 of the Sixth Ecumenical Council.9. John Klentos, “Rebaptizing Converts into the Orthodox Church: Old Perspectives on a New Problem,” Studia Liturgica 29 (1999) 216-236.

page ��Fall 2007

…people come to the Church from a variety of backgrounds and the

formational needs of each are different.

Adult Catechumenate

by Christ J. Kamages, AIA

The Place for Adult Baptism … asanInvitationtotheOrthodoxChurch

Figure 2. The separate Baptistery of the 6th

century Church of Ekatontapliani on the Island

of Paros, Greece.

Figure 1. Sponsor Nikki with Catechumen Ian on

the soleas with “Baptistry Kiddie Pool” in “My Big

Fat Greek Wedding.”

• Enhancement and preservation of the sacrament as an event of dignity and celebration.• Location of the baptistery in relationship to the Church Naos (a part of...or separate) to the infant font and dressing area and providing a position of focus and dignity.• Functionality of entry, exit, area around and the relationship of the priest to the catechumen in anthropometric terms.• Technical considerations like water flow/control, heating, disposal to the holy drywell.

Christ John Kamages AIA. MArch, is President of CJK Design Group, a San Francisco based plan-ning and architecture firm with a national practice focused on faith communities (over 100 past and 20 current projects.) Mr. Kamages has authored many articles and is a sought after speaker on the subject of Orthodox rooted architecture. In November 2000, he was honored by Ecumenical Patriarch Bartholomew I, with the Offikion of Archon Arketekton. He serves as Chairman of the Board for the Patriarch Athenagoras Institute at the Graduate Theological Union at Berkeley.

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PRAXIS

The decision of an adult catechumen to follow the path of Orthodoxy through the sign and seal of Holy Baptism is a huge and awesome threshold in one’s life. For those who require it, the importance of baptism in the life and discipleship of the

believer mustn’t be minimized or trivialized. Although the Sacrament still assumes an adult being baptized, for centuries the demographic and cultural perspective of Orthodox Baptism has focused on infants. Because of this, our parishes today are often ill equipped to deal with the phenomenon of adults seeking the faith and requiring baptism. As the pinnacle of transformation, the environment surrounding this sacrament must represent a beautiful, sacred event...not an episode of divine comedy as witnessed in the wonderful movie “My Big Fat Greek Wedding” when Ian (the catechumen), assisted by his God-mother, cousin Nikki, was baptized in a child’s swimming pool placed on the Church’s soleas (Fig. 1). Certainly it’s a memorable “snapshot” but not where we want to be in practice. In the early Church, baptisteries were an important structure. Being a separate building from the church complex, the baptistery was decorated with iconography and graced with beautiful architecture in its own right. Even today, we marvel at the beauty of ancient Byzantine baptisteries like Ekatontapliani in Paros (Fig. 2) and the Orthodox Baptistery in Ravenna (Fig. 3). So when considering the inclusion of an adult baptistery in a church structure today, we should ask, “what are the special needs of adult baptisms today...and what are the special needs and considerations that must be considered in the planning, design and implemen-tation of an appropriate place and setting for adult baptisms?” In our experience, one must consider the following rudimental issues:

Today 85% of our Church Temple designs include beautiful, dignified and functional Adult Baptisteries (Figs. 4 & 5). These areas, beyond serving as the appropriate portal or gateway for the catechumen, most importantly serve as a solid, permanent icon of the Ortho-dox Faith’s commitment and invitation to all who seek the True Faith.

page ��Fall 2007

Figure 4. The Baptistery Niche in St. Demetrios

Greek Orthodox Church in Saco, Maine.

Figure 5. The Baptistery excedra at St. John

the Baptist Greek Orthodox Church, Las Ve-

gas, which combines Adult and Infant Baptis-

mal. Seven out of the last 36 baptisms at St. John

the Baptist were of an adult.

Figure 3. The Orthodox Baptistery in Ravenna,

Italy.

Newat the Department of Religious Education

An insightful, fascinating survey of Eastern Orthodoxy from

a western point of view, Clendenin introduces Protestants and

Catholics to Eastern Orthodox history and theology in a clear,

concise and engaging way. The book offers a western perspec-

tive of our Faith to “cradle” Orthodox while answering many

questions about our faith to those from Western traditions.

E156 $18.95

Eastern Orthodox Christianity

by Fr. James W. Kordaris

The adult inquirer has begun the journey to Orthodox Christianity long before entering the doors of our parish. It may begin with a sense of emptiness or a feeling that there exists something more than they are finding in their current faith tradition. Inquirers may come to the Orthodox Church from a faith tradition that has disappointed them in some way.

Increasingly, inquirers are coming to the Orthodox Church through intermarriage, a phenomenon seen by many as our greatest opportunity for outreach. As the visible presence of the One Holy Catholic and Apostolic Church, each parish is called to witness to those within and those outside the community of believers. If we believe that in Orthodoxy we have the fullness of the Truth, then we have the great responsibility to share it with all people. Bringing people to Christ and strengthening their faith is a person-to-person pro-cess.

First impressions In the early days of the Church, pagans became Christians not because of what they read in the Bible – there was no Bible to read. People became Christians because of what they experienced in the Christian community. People will come through the doors of our parish for a variety of reasons. Their first impression is critical to their decision to come back. Will we be ready for them? We need to ask ourselves, if ours was the only Orthodox Church a person ever visited, or if I were the only Orthodox Christian that a person ever met, would that person want to become Orthodox? Outreach will require that we remind cradle Orthodox of the missionary nature of the Church, teaching them to welcome

inquirers and converts, and to see them as a positive addition to our parish and our faith. Those who choose to become Orthodox will grow to appreciate our historical and ancient Christian

roots and will inspire others as they embrace the Orthodox Christian faith. Because the Orthodox Christian worship experience is so unique – it fills the five

senses – it may seem foreign to the inquirer. It is important that our parishes be ready for visitors. Remember that Zacchaeus was converted merely by Christ’s acceptance

of him. Reaching out to those who enter our doors with a sincere handshake,

tHe ADULt inQUirer: Practical ideas for Parish Ministry

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PRAXIS

page �7Fall 2007

greeting and a welcoming smile could be the most important missionary work we do. Ushers, greeters and all parishioners should be reminded of the importance of reaching out and making our visitors welcome. Friendliness can have eternal implications.

CLoseD CommUnion: probLem or opportUnity? Inquirers innocently approaching the chalice may cause some awkwardness or embarrassment. This problem may be seen as an opportunity, if, prior to saying, “With the fear of God, with faith and with love draw near,” a friendly word of instruction is offered. This could be phrased as follows, “We welcome all visitors and guests who are with us today. We remind you that in the Orthodox Christian Church, Holy Communion is offered only to baptized or chrismated (con-firmed) Orthodox Christians. All visitors and guests are wel-come to come forward at the conclusion of the Divine Liturgy to receive the antidoron which is bread that has been blessed.” At this time, the priest may invite those that are interested to attend Orthodox education/catechism classes at the church or to meet with him to discuss becoming full members of the Orthodox Christian Church. This information could also be included in the Sunday and mailed bulletin or newsletter.

respeCt For otHer FAitH trADitions In reaching out to inquirers, it is helpful to find those as-pects of faith that we share. One Jewish inquirer meeting with the priest to find if she would be able to reconcile her faith with that of her Greek Orthodox fiancé was visibly moved when the priest turned to his bookshelf and took down a copy of the Tanakh (Sacred Writings of Judaism). She gradually came to accept that these sacred writings, which make up what we call the Old Testament, are the foundation upon which Christi-anity rests. Over a year later she was baptized into the Greek Orthodox Church. In all discussions, we must show respect for the individual inquirers and their faith, culture and tradition. Though they may choose to become Orthodox Christians, their faith, cul-ture and tradition are an integral part of who they are. They will also have family and friends who remain faithful to their previous traditions. We bring others to Orthodoxy, not by criticizing their faith tradition, but by respecting that which is good in it, and pointing out those aspects of faith that we share.

eDUCAtion: pArisHioners AnD inQUirers A good priest once asked “Doesn’t renewal have to come first before we can evangelize others? Don’t we have to be in-fected with Christ before we can be contagious?” This is why education is the key to bringing others to Orthodoxy – educa-tion of faithful Orthodox and education of the inquirer. Most Orthodox faithful preparing to intermarry are unable to ex-plain aspects of the faith to their prospective spouse. Because those who were raised in the Orthodox Church are so familiar

with the Traditions of the Church, it is often difficult to ex-plain them. This requires basic educational materials, well-crafted ser-mons, Orthodoxy classes and more, leading to a more person-al participation in worship, a more personal faith and ongoing development toward theosis. Many of the actions we take to reach out to inactive Orthodox Christians and inquirers are also effective in revitalizing the faith of our active Orthodox.

mentoring non-ortHoDox inQUirers Fr. Charles Joanides of the Greek Orthodox Archdiocese Department of Interfaith Marriage suggests that one method we can employ in our churches to welcome and integrate in-quirers is to develop a mentoring program to help the non-Orthodox become more comfortable with the “…religious traditions, cultural idiosyncrasies and social life of our com-munities.” Fr. Charles describes mentors as resource persons who assume the responsibility of providing information to the non-Orthodox partner regarding any number of differ-ent questions and concerns of a religious, cultural or social nature.

“yoU sHALL be my Witnesses” (ACts 1:8) Forty days after His Resurrection, at the time of His Ascen-sion, Jesus gathered His disciples with Him and promised that they would soon receive the Holy Spirit. He called upon them to be His witnesses. This same calling is directed to each one of us. The front lines of Jesus’ army today are faithful men and women who live ordinary lives in the world, attending school, making a living, raising families, participating in the daily life of our society.

“AnD tHe LorD ADDeD to tHeir nUmber DAiLy…”ACts 2:47 (niV) In Acts 2 we read, “The Lord added to their number daily those who were being saved.” If we do the work of ministry, reflecting the light and the love of Christ, others will come. God will place you in situations to share your faith. As He called upon His disciples on the day of His Ascension, He has also called upon each one of us to be His witnesses “…in Jerusalem, and in all Judea and Samaria, and to the end of the earth.”

Fr. Jim Kordaris (FrJimK@goarch.org) is Director of Outreach & Evangelism for the Greek Orthodox Archdiocese of America (www.out-reach.goarch.org) and pastor of Saint George Greek Orthodox Church on West 54th Street in New York City (www.saintgeorgenyc.org).

Contact the Department of Outreach & Evangelism for a copy of the booklet, OUTREACH & EVANGELISM: Some Practical Steps.

Christian fiction is not my favorite genre. Typically, this type of book is scrubbed and sanitized, so that there will be no topics remotely offensive to any Christian

reader. The problem is that doing this often sacrifices any real, honest human struggles. Basil’s Search for Miracles is refreshingly not one of “those” books.

Heather Zydek gives us a very sensitively written portrait that does not shy away from the realities of our world. Basil’s Search for Miracles is the story of a twelve year old student who encounters unexpected and difficult situations over the course of the school year. Basil is a gifted writer who is a new student at St. Norbert’s school. In an effort to get involved and make friends, Basil joins the school newspaper. Basil befriends a social outcast who is abused by his alcoholic, murderous father. In doing so, he discovers personally what real friendship entails. While he is researching his assigned topics for the school newspaper, he meets a gentle and accepting Orthodox priest who encourages and gently guides him. Over the course of the year, he grows to appreciate the task his struggling single mom carries in raising and supporting him. Through all this, Basil acts like a real kid who disobeys, gets into fights with his mom, and makes mistakes. Basil also models the Christian virtues of friendship and compassion.

Pre-teens are a tough crowd when it comes to moralizing, they can sniff it out and recoil from miles away. This book does none of that! This story gently introduces real world situations, and along with Basil, the reader is drawn into the complexity of human relationships and his attempt to do the right thing under the circumstances.

“I wrote Basil’s Search for Miracles because I think there is a great need for books that speak to young readers in a realistic way about the problems of this world while also appealing to their needs for spiritual exploration,” Zydek said. “ Most kids probably aren’t interested in hearing sermons in church—but they do have a longing for the supernatural that often isn’t filled. We have little to offer our 9-12 year olds that can fill their needs for a good story while stimulating their budding faiths, all the while speaking the language of today. I hope ‘Basil’ will fill that void.” This book moves at an adequate pace to keep the pages turning. The reading level and content is aimed at middle school. This book would be an interesting read aloud or book group selection for a junior high group. For example, this story would get the conversation started about the sensitive topic of alcoholism and abuse. The love and forgiveness that belongs in the life of the church should also be a topic of discussion that arises from this reading. True miraculous stories are recounted as part of Basil’s school newspaper articles and this could launch into a lesson about miracles. This book is not exclusively Orthodox per se, but does introduce the Orthodox belief of miracles, icons, worship, and monastic life.

Elizabeth Borch is managing editor for PRAXIS magazine, as well as the mother of two young teens.

vBook Author: Heather ZydekvPublisher: Conciliar Press Ministries

Reviewed by Elizabeth Borch

Basil’s search for Miracles

REvIEWS

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PRAXIS

page ��Fall 2007

Behind a number of very amusing stories reported from the author’s Boston University classroom, other serious studies, and tales being told by others, there lies a very

serious message and proposal. The message is as Prothero writes (p. 26), “Americans’ knowledge of religion runs as shallow as Americans’ commitment to religion runs deep. Many cannot recognize the phrase ‘Hail, Mary’ except as the name of a football play; many are unaware that the pop singer Madonna was actually named after someone. In fact, most Americans lack the most basic understanding of their own religious traditions.” The proposal is that Americans can do a much better job teaching young people (and adults) about religion. This task can be accomplished at home for our families (we should also be studying for our personal edification), in our parishes, in our media, but especially in our schools, colleges, and universities.

There can be no denying that religion pervades America, from the daily discussion of Sunni and Shiite Islam, the impact of the Christian Right on political life, to the annual debate about Nativity displays and Menorahs near public buildings. But study after study shows that Americans are religiously illiterate, not only about the religions of others, but their own as well. Prothero defines religious literacy as “the ability to understand and use religious terms, symbols, images, beliefs,

practices, scriptures, heroes, themes, and stories that are employed in American public life” (p. 13).

This was not always the case, according to Prothero. In two chapters he outlines religious teaching in America, simultaneously providing a very good overview of American religious history. In “Eden (What We Once Knew),” Prothero describes how religion was very much part of the curriculum in schools in early American history, e.g. Noah Webster’s Speller in 1783, McGuffey’s Readers in 1836, or the Sunday School movement. He then goes on to show the decline of religious teaching in “The Fall (How We Forgot)” from the mid-nineteenth century with the “Bible wars,” when Americans disagreed over which translation should be read, which led to the creation of many Roman Catholic schools, and such movements as non-sectarianism and non-denominationalism to how in our own day of increasing religious diversity we have sacrificed religious knowledge for social tolerance.

The most interesting chapter in the book, at least for me, was Chapter 5, “Redemption (What to Do?).” Here Prothero lays out his proposal for reintroducing biblical and religious topics into elementary, secondary, and higher education, including public institutions. He discusses the constitutionality and importantly the limits of teaching religion in schools, setting forth the distinction between studying religion “academically” and studying it “devotionally.”

At the end of his proposal, Prothero acknowledges that a creative middle ground between the positions of the Secular Left and the Religious Right will have to be found for religion to be included in public education. As he writes (p. 147), “The middle path here – in both secondary and higher education – is teaching about religion that takes believers seriously yet refuses to plump either for or against what they believe. This path leaves responsibility for inculcating faith where it rightly belongs: in homes and religious congregations.”

Dr. Anton Vrame is Director of the Department of Religious Education.

vBook Author: Stephen ProtherovPublisher: Harper San Francisco, 2007

religious literacy: What every aMerican needs t o KnoW and doesn’t

Reviewed by Anton C. Vrame, Ph.D.

Lesson objective: To instruct elementary age students how and when to make the Sign of the Cross appropriately.Materials: Text following, pencils, copy of crossword puzzle for each student, Cross pins for each studentPlan: • Read aloud or have students in turn read the following story • Ask and discuss each of the questions • Distribute crossword puzzle and pencil to each student • When crossword is completed, reward each student with a cross pin

Greg and Zach spent the warm autumn afternoon riding their bikes along the river bank and the bike trails through the city. Recently, Greg had moved to Centerville and the boys met at school. They discovered that they were both altar boys at All Saints Greek Orthodox Church and quickly became good friends. As they parted to go home, Greg said, “See ya tomorrow, Zach.” Zach didn’t answer immediately. He just nodded his head.

At home, Zach’s mother asked him about his ride with his friend Greg. Zach was a bit hesitant to answer, and he finally said, “Mom, I like Greg.” He paused and said, “I think.” He paused again, “but Mom, he did some weird things today. I don’t know if I want to go bike riding again with him tomorrow.”

“What do you mean, ‘Weird things’?” Inquired his mother.

“Well, we stopped for a gyro sandwich and when we sat down to eat, Greg made the sign of the cross before he ate his sandwich. Yeah, I know I’m supposed to make the sign of the

cross before I eat, but Mom, in public?”

“ Now Zach, you know you have been taught at home to make the sign of the cross before meals to ask for God’s blessings. Are you denying God because you are ashamed to make the sign of the cross in a public place?”

“Mom,” pleaded Zach, “I’m not denying God, but gee, I don’t like making the sign of the cross in a public place.”

Zach’s mother was concerned. She reminded Zach of his Sunday School lessons of how the early Christians were persecuted. “Making the symbol of the cross means that we belong to God, like being a member of his family. Think of your baseball hat, it has a symbol on it that identifies you as a Red Sox fan. She added, we are blessed to be free to practice our religion and should never be ashamed to show we are Christians.”

Zach hung his head and said, “Mom, I understand, I will make the sign of the cross every time, even in public. But Mom, Greg did something else that was weird.”

“What was that, Zach?”

“As we rode past All Saints Greek Orthodox Church, Greg made the sign of the cross again, Now that’s weird!”

“Zach, that was not weird,” replied his mother in exasperation. “It is the custom to bless yourself when you pass God’s house. The Church is where we celebrate the life of Christ every Sunday during Divine Liturgy. Zach, I know that your Sunday school teachers taught you this, but I guess you weren’t paying attention. Maybe I should ask you some questions about this.

by Presvytera Mary Hallick

The Sign of the Cross: a lesson plan for elementary students

There is not so great a sign of the love of God for mankind, nor heaven, nor sea, nor earth, nor the creation of all things out of nothing, nor all else beside, as the cross.

-St. John Chrysostom

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PRAXIS

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For example, name the times in the day when we make the sign of the cross.”

Zach was thinking and then said, “Well, when we go to bed, before and after meals. Yeah, and when I’m in Church. There! I know when to make the sign of the cross!”

Zach’s mother asked, “What about the times we take a trip? Don’t we make the sign of the cross for a safe journey?”Zach chimed in and said, “and when we get home. I guess we make it when we are happy and when we are sad. We make the sign of the cross quite a few times, don’t we?”

His mom was happy that he knew when to make the sign of the cross. She thought that as long as Zach was talking about the cross, she should ask him one more question. “Zach, what does making the sign of the cross mean?”

Zach looked at her for a moment and answered, “Well, it’s like talking to Jesus and asking him to protect us. I guess it’s a prayer. Yeah, and it lets everyone know you are a Christian.”

“That’s right!” his mom answered. “Zach, in making the sign of the cross, we bless ourselves. Also, when we make the sign of the cross, we touch our forehead and we dedicate ourselves to the Almighty God. We dedicate our mind so that we are able to learn and understand the truths of our faith. As we continue the downward stroke of the sign, we dedicate our heart to show that our love to God is before anything else. And lastly, when we cross our shoulders, we dedicate our strength to work and serve Christ and the Church. Zach, one more important thing: Remember to make the sign of the cross slowly and with reverence. Do not make it as if you were playing a banjo or waving away flies! Even the position of our fingers reminds us

about God. The three fingers that we touch together remind us of each part of the Holy Trinity. Our other two fingers on our palm remind us that Jesus was at the same time completely man and completely God,” his mother said as she turned and stepped towards Zach.

Zach looked at his mom and said, “Wow, I forgot that it meant so much.” He hung his head and said, “I guess Greg wasn’t so weird after all. He was just being a good Orthodox Christian.”

His mom put her arms around Zach and said, “You, too, are a good Orthodox Christian, Zach.”

Zach turned to his mom and asked, “If it’s okay with you, Greg and I are going bike riding again tomorrow.”

Questions for Discussion and Evaluation:

1. Describe how you make the Sign of the Cross and demonstrate.

2. What do we think/pray as we make the Sign of the Cross?

3. What does the position of our fingers remind us about God’s nature?

4. Should we make the Sign of the Cross in public? Why or Why not?

5. List the times and places to make the Sign of the Cross.

6. Challenge question for next Sunday: When did making the sign of the cross begin? Who was the first person to start it?

(For more information, read The Sign of the Cross by Andreas Andreopoulos.)

Mary Hallick, Ed.D. is the co-author of Sowing Seeds for Christ and many teacher’s guides in the Living Our Orthodox Faith textbook series.

by Presvytera Mary Hallick

Making the Sign of the Cross1 2

3 4

5

6

7 8

ACROSS1 Jesus died on the _____.5 We use ____ fingers to represent the Trinity.6 The trinity is God the ______, God the Son, and God the Holy

Spirit.7 When Christ was bapized, the ____ ____ came down in the

form of a dove.

DOWN2 We use our ____ hand to make the sign of the cross.3 When we make the sign of the cross, we ____.4 ___ is the Son of God.5 We call the Father, Son, and Holy Spirit the ____.8 We use ___ fingers to show that God was fully man and fully

human.

THE END For Christians, The End makes a perfect beginning. In fact, The End makes a wonderful middle too. And as for the end…uh…well…you know. The End is that point in the kingdom of heaven where all of creation finds its sum and its fulfillment in the glorified Person of Jesus Christ. Indeed, our Divine Liturgy has The End at its heart. Theologians say more precisely that it is “eschatological,” relating to last things, or what we have come to think of as The End of time. The End is chiefly the place to be when we approach the chalice. An authentic Eucharistic experience encompasses a whole way of life that has The End in mind. Ultimately, Christ intended for all Christians to be bringing about The End – as He taught us to pray, “Thy kingdom come, Thy will be done, on earth as it is in heaven.” It’s also important to keep in mind that the Greek word for “liturgy,” means work of the people (leitos meaning people, and ergos meaning work). This Liturgy, as a work of the people, was intended to encompass the whole of our lives as participants in Christ’s efforts to bring The End to fruition.

THE SACRAMENTS AS THE END OF DEATH I remember back in the early 1990’s when, as an inquirer into Orthodoxy, I was taught the simple distinction that Orthodox Christianity is not tied down to the mere seven sacraments – an idea which developed from the Roman Catholic dogmatic

manuals of the Middle Ages. Instead, the Orthodox faith regards every aspect of life – every relationship that we participate in as a means of pointing to God – as a potentially sacramental moment. Our word “sacrament” comes from the Greek word for “mysteries.” These are mysteries hidden within creation that point to The End and to He who is the glorified Source of Life over death – mysteries which all followers of Christ are asked to divulge to the world. These are the mysteries that spiritually reveal our salvation.

THE EUCHARIST AS THE END OF INJUSTICE Later, as a catechumen, I was taught to think a little more outside of the box (or outside of the chalice) regarding the Eucharistic life of the Christian. That word, “Eucharist” comes from the Greek word for giving thanks. For Orthodoxy, the Eucharistic life isn’t narrowed down to the mere Sunday morning chalice. Narrowing it that way would minimize it to magic and eliminate its Eucharistic character. Instead, we live the Eucharistic life when we link together our daily moments in participation with the body and blood of Jesus Christ that we received at the chalice. As St. Nicholas Cabasilas says, “the chalice is merely the first-fruits of human life.” We are living the Eucharistic life when we take each personal encounter in our lives as a gift from God, and offer that encounter back to Him in praise and thanksgiving. Thus, the Eucharistic life is our continuation of the prayer that the priest proclaims during the

The eucharisTic Life as Lay MinisTry:

It’s the Living endby Allan-Gabriel Boyd

© Natalie Kulukundis

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…anyone can participate in

Christ’s mission of loving mercy to the last, the least, the

lonely and the lost.

anaphora, where he lifts up the gifts and says:

“Your own from Your own, we offer unto You, on behalf of all and for all.”

Look carefully and you will notice that in a round about way, Christ makes reference to this Eucharist life in His parable of judgment in Matthew 25:31-46 – where He separates the sheep from the goats. It is a picture of The End – bearing fruit in the present. Those sheep on His right who took each encounter with the hungry, thirsty, estranged, naked, sick, and imprisoned as an opportunity to participate in Christ’s mission of loving mercy to the world are the ones that He says had His best interest at heart. In doing this, they participated in the King’s family (vs. 40). By caring for His flesh and blood – “the least of these,” they also participated in His flesh and blood – the Eucharist. We see in His parable, that only those who live the Eucharistic life – where each moment is an opportunity to live out a sacrament of His loving mercy – are the ones that enter into God’s eternal Kingdom. On the other hand, Christ tells us, the ones who fail to live in this Eucharistic manner end up in the smoking section of eternity – if you get my drift.

LAy-PEOPLE & THE LIvING END OF THE EUCHARISTIC LIFE As a seminarian (and yet a layman) at Holy Cross Greek Orthodox School of Theology, I have had the good pleasure of taking a Hospital Ministry class this summer where we students (both men and women) visit with the sick. On the whole, our involvement in these visits has revealed just how urgently our Church needs to further develop and expand its lay-ministry to the sick. My own field assignment has been at a nursing home, visiting with the elderly. Many there are in long-term care because they can no longer take care of themselves and their needs have grown beyond what their family can provide at home. Some of these elderly are so aged that they have outlived their family and have no one left. Other residents there have been completely abandoned by their families. Some of my classmates (also laypeople) are assigned to low (or no) income hospitals, where there are drug addicts from the streets, dying AIDS patients, the mentally ill and other people that the rest of society tries very hard to forget. Other students have been assigned to what most of us would call “regular hospitals” – where often times many receive little or no spiritual attention because the clergy are too bogged down in large parish activities to make regular hospital visits. Many of

the people we encounter are experiencing profound loneliness and struggle constantly with a loss of hope. All of these are among the ones whom Christ refers to as “the least of these.”

THE LIvING END OF THE EUCHARISTIC SACRAMENT OF LOvE Some may find it surprising to discover that offering these folks a “sacramental” experience does not require one to be ordained as clergy. There is also no need for a degree in

theology to look into a sick person’s eyes and see Jesus there. Neither does one need a degree in psychology to listen carefully to their story and enter into their life as Jesus enters into ours. It is not necessary to have a social services degree to gently squeeze their hand or give them a hug. One does not have to be related by blood to make them feel like a valued member of the family. It is not essential to be incredibly good looking to offer a warm smile. There is no wealth requirement to offer someone a sense of hope. With very little training, anyone can participate in Christ’s mission of loving mercy to the

last, the least, the lonely and the lost. The only requirement for offering this sacrament is that one be a member of what St. Peter calls the Royal priesthood – mere Christians who desire to live the Eucharistic life in its fullness, as faithful participants in Christ’s flesh and blood. Thus the authentic Eucharist (our giving thanks to God) in the manner that He intends for us to partake from the chalice, must encompass the unceasing sacrament of our offering Christ’s love and mercy to the world – The End.

Allan-Gabriel Boyd is a seminarian at Holy Cross Greek Orthodox School of Theology.

Photos by Natalie Kulukundis

© Natalie Kulukundis

by Eleni Poulos

Scholars say that all humans are “wired” to respond to “stories that reflect the greatest story ever told.” In this case, could millions of children, teens and adults be

attracted to Harry Potter because it has something to do with Christ?

The internet is filled with arguments on both sides and rightfully so, since many good questions are being asked. For example, could Harry Potter be a metaphor of the life we live today? Is there a spiritual warfare we fight against daily? What is our view of transformation and redemption?

John Granger (an Orthodox author) offers us a few worthwhile observations in his book, Finding God in Harry Potter. In the second Harry Potter book, Chamber of Secrets, Harry begins the book as a prisoner, of both the Dursleys (his relatives) and of his own self-doubts and self-pity. At the heroic finish, he risks his own life to liberate a young girl and vanquish the villain, who is an incarnation of selfishness and self-importance.

In the fifth book, Harry Potter and the Order of the Phoenix, Harry is burnt up, broken down or dissolved, and bled until everything that he thought he was is taken from him or revealed as falsehood. His whole identity, star Quidditch player, pet of the headmaster, lover of his school, son and spitting image of a great man, hero and man of action in time of crisis is challenged.

If you have ever experienced this sort of struggle, either against pride or vanity, you may agree it’s necessary for humility, transformation, and ultimately our redemption in Christ.

On the other side of the coin, the Harry Potter series uses a lot of dark imagery, sorcery, witchcraft and magic, which some Christian groups believe is a plot to poison Christian children with the evils of black magic. Bishop Auxentios of Photiki offers this response to parental concern regarding this matter. He says, “the approach to create a world of magical fantasy to

capture the imagination of children--is a pursuit as innocent and as old as Greek mythology, Aesop’s fables, and the fairy tales of the brothers Grimm.”

He did acknowledge however, that there may be better ways to teach Christian values than through literature that employs magical imagery and which reaches out to the youthful love of fantasy. In the case of Harry Potter, he said, “ Images of death, resurrection, and the triumph of good over evil are hardly the stuff of Satanism!” I believe it is important to clarify with our children that what they see in most films is indeed fantasy (and as children mature, they come to know the difference between fiction and non-fiction). Do not ignore the subject of magic or evil, but rather, if you choose, use Harry Potter as an opening to discuss how we as Orthodox Christians fight darkness. We do not put our faith in magic or spells. However, we recognize Satan as the father of all lies, who works day and night to deceive us (Ephesians 6:12).

Lastly, beware of ways that Harry Potter becomes an idol in your household. It can serve as a teaching tool, but with moderation and ultimate discretion so that the focus is on our Risen Lord.

Elenie Poulos Director of Youth & Young Adult MinistriesAnnunciation Greek Orthodox Cathedral, Norfolk, VA

Granger, John. The Hidden Key to Harry Potter: Understanding the Meaning, Genius, and Popularity of Joanne Rowling’s Harry Potter Novels (Port Hadlock, WA: Zossima Press, 2002).

Bishop Auxentios of Photiki. “The Harry Potter Phenomenon and Orthodox Reactions.” http://www.orthodoxytoday.org/articles2/PhotikiHarryPotter.php

Harry Potter:

Just another Story?

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Sacred Symbolism

in Modern Form

by Steven Papadatos

Born out of an international design competition in 2001, which was sponsored by the Orthodox Autocephalous Church of Albania under the spiritual leadership of His

Beatitude Archbishop Anastasios of Tirana, Durres and All Albania, the Orthodox Cathedral of the Resurrection of Christ presents the world with a majestic example of an Orthodox Cathedral adopting many elements of traditional Byzantine architectural design within a thoroughly modern and inspiring way, yet without compromising any elements of the beauty and purity that characterize Orthodoxy theology in line and color.

The architectural form and philosophical vision of the Orthodox Cathedral of the Resurrection of Christ is based on the shape of the cross, which is the central and essential symbol of the Christian life. (See Illustration 1) Thus, the four buttresses that surround the Cathedral are structurally connected to the dome, in the manner indicated by dotted lines, forming a cross that comprises the basis of the Cathedral’s design. These buttresses further coincide and intersect at the center of the dominant image of the Pantokrator that covers the interior face of the dome, thereby once again creating a monolithic cross, which extends from the earthly foundations below and reaches to the dome above, spanning the entire world while representing and reflecting the heavens.

Furthermore, the outer walls of the Cathedral have been deliberately designed in a circular shape in order to represent the spiritual concept of infinity in a structural manner. Symbolically, this reflects the eternal life that follows human death, in accordance with our “expectation of the life of the age to come,” as Orthodox Christians declare in the Nicene Creed or Symbol of Faith. This belief is at the very core of Orthodox theology and spirituality while at the same time mirroring the name of the Cathedral itself, which is appropriately dedicated to the festive event of our Lord’s Resurrection. (See Illustration 2)

The walls of the circular nave, or central part of the church, where the faithful enter and gather together in order to offer what our church calls “the logical worship of the Eucharist” are embraced and protected by the vertical and horizontal cross buttresses, bringing to mind the words of the Apolytikion from the Feast of the Exaltation of the Life-Giving Cross observed each year on September 14: “Lord, protect Your commonwealth, by the power of Your Cross.” With the sun’s direction fanning from East to West, these cross buttresses are further accentuated into heavenly shapes both by the brilliant rays of sunlight as well as by the silent shadows of sunset.

Tradition dictates that all Orthodox Churches face toward the east, where the sun rises in expectation of the “Son of Righteousness” and where darkness is replaced with the “phos”, Light of Christ’s holy glory.” Accordingly, therefore,

the entrance of the new Cathedral faces westward, and it is from here that the faithful are invited to enter the church and embark upon a symbolical journey from the darkness of the west toward the Light of the Risen Lord in the east. Once more, however, this movement is more than merely symbolical inasmuch as it portrays a crucial element of our faith, namely that our lives must be a continuous pilgrimage away from the fallen, sinful world toward salvation through Jesus Christ.

Signifying the womb of the Virgin Mary or Theotokos, the semi-circular apse is located on the east axis of the circular nave, again in accordance with the dictates of tradition. Mosaics depicting the Mother of God holding the infant Christ will be placed in the upper section of the apse. In the same axis, below the Theotokos as Platytera seven windows have been designed to signify the seven Holy Sacraments of our Church. (See Illustration 3) These windows have been planned with sufficient height so as to be visible to everyone within the entire 360 degrees spectrum of the nave, permitting the early morning sunrays from the east and illuminating the altar and solea that lies before the icon-screen (or, “ikonostasion”).

In the renowned and historic church of Hagia Sophia in Constantinople, five windows were placed immediately beneath the mosaic of the Platytera, suggestive of the five wounds that were inflicted on the sacred body of Christ as He lay upon the Holy Cross. Preserving this tradition, within the Orthodox Cathedral of Tirana, five windows have been placed on the north and south axes, thereby bringing a profound sense of symmetry to the overall design plan while at the same time respectfully honoring the great church of Hagia Sophia which stands to this day as an architectural reminder of the glory of the Byzantine era and is truly one of God’s miracles and gifts to the world.

In the formative years of the Christian Church, the Baptismal font was purposely placed outside of the church proper, reminding the faithful and catechumens that one must first be baptized in Christ prior to entering the nave in order to participate in the Divine Liturgy and partake of Holy Communion. To this end, then, at the personal request and recommendation of His Beatitude, the Cathedral of the Resurrection of Christ contains in its master design a separate chapel which will be erected immediately adjacent to one of Tirana’s most traveled streets. (See Illustration 4) This chapel will be open to pedestrian traffic and offer solace together with the opportunity for prayer and meditation to all local pedestrian traffic. On the lower level, the chapel will house a Baptismal font. Once a child or adult is baptized, they are able to ascend to the chapel above, whereupon they may enter the nave proper of the Cathedral as a full member of the Body of Christ, now professing the fullness of the Orthodox Faith. This chapel is in fact quite rare among modern ecclesial designs. For example, in the United States, with very few

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exceptions, baptismal fonts are usually placed on or near the solea. (See Footnote 1) Nevertheless, it is interesting to note the particular reason for which His Beatitude Archbishop Anastasios requested this specific feature in the design. For, until very recently, Albania was governed for over forty-five years by the iron rule of a ruthlessly communist government, which formally persecuted and banned any expression of faith. Albania was thus proclaimed as the only atheistic state in the world, forcing the sacramental life of the church to persevere and persist in seclusion, concealed from the authorities and calling to mind the Christian catacombs during the Roman persecution of the early apostolic community. In this way, the Baptismal font to be placed below the chapel seems to be a critical and constant reminder of the stifling evils of 20th-century communism and the restrictions of religious freedom. His Beatitude Archbishop Anastasios, himself a Nobel peace prize nominee, has proved a significant force in the rebirth of Orthodoxy within this war-torn country, erecting and restoring hundreds of churches and numerous monasteries while at the same time struggling for the civil and human rights of all Albanians regardless of faith or ethnicity.

The main entrance of the Cathedral is designed in such a way as to illustrate and state three fundamental and at the same time significant theological doctrines of the Orthodox Church. (See Illustration 4) First, there is one distinctive and supporting main arch, which architecturally and emphatically declares that there is only One God, who openly welcomes and lovingly receives all those who seek Him. Bordering this arch, there are two crosses, each carved out of stone, which remind the faithful that are present of the two natures -- both divine and human -- in the Person of Christ. Finally, the number three, symbolical of the communion of the Holy Trinity, is signified through three sets of double doors at the main entrance to the Cathedral, as well as through another

set of three doors leading from the narthex (or entrance vestibule) to the nave (or church proper). Thus, through the architectural design, the Triune God -- Father, Son, and Holy Spirit -- transforms the worshipping community from the earthly reality into the heavenly kingdom.

Encircling the 26-meter diameter dome of the Cathedral of the Resurrection of Christ, which reflects the very same proportions of the historic Hagia Sophia of Constantinople, (See Illustration 5) 52 windows are envisaged to represent the 52 weeks of the calendar year, a symbol of the fullness of earthly time that are called to be assumed and transformed in the eternity of the age to come. This concept, too, is borrowed from the magnificent Hagia Sophia where 40 windows adorn the dome. The windows of the cathedral will allow the sunlight to illumine the entire church throughout every hour of the day, and on every day of the year.

Finally, the bell tower, situated on the opposite side of the Baptismal Chapel, has been personally designed by His Beatitude Archbishop Anastasios. The unique design includes four Easter candles representing the four great prophets who foretold the coming of the Messiah to the world for the salvation of all those who believed in Him and for the life of the whole world. This 38.5-meter bell tower will also house a portion of a bell tower from one of the churches that was originally destroyed under communist rule. In this way, the height of the bell tower will be raised to 148’-5” above the Cathedral’s plaza level. This increase in height will allow the tower to be seen from anywhere in and around the capital city of Tirana, once again clearly signifying the resurrection of the Orthodox Church in Albania.

The Orthodox Cathedral of the Resurrection of Christ is, therefore, by its very concept and architectural design a modern Hagia

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Sophia, an expression of sacred symbolism in modern form, an icon of the rebirth of Orthodoxy in Albania, with the entire construction and complex ultimately constituting a gift to the Almighty from His Own Gifts, glorifying Him now and forevermore.

Steven Papadatos is founder of Papadatos Partnership LLP, a New York based architectural firm. Over 40 years as a licensed architect in 14 states, he has designed and restored countless Byzantine houses of

worship throughout the world. He is the Architect for the Orthodox Cathedral of the Resurrection of Christ in Tirana, Albania.

1. A rare example, of which I am aware in the United States and which upholds the ancient tradition in this aspect of its architecture, is St. George’s Basilica in Norwalk, Connecticut, where the Baptismal chapel was designed at the direction of the late V. Rev. Germanos Stavropoulos of blessed memory who was Rector at St. George’s Basilica through the period when the Church was designed and constructed from 1974 to 1977.

by Rev. Fr. Aris Metrakos

Teach Your ChildrenWell

One of the surest paths to pastoral frustration and hurt feelings is to assume that the people whom we serve can read the priest’s mind.

Many messages seem too obvious and we don’t preach them. Some friendly reminders might hurt the feelings of those around us so we convey them too obliquely. All too often we fear not being liked by individuals who don’t agree with us, so we speak in vagaries and metaphors—or worse yet don’t say anything at

all—when correcting the behavior of the faithful. This type of non-communication-miscommunication

can be found frequently when selecting Sunday School teachers, youth workers, and camp counselors. We recruit persons to fill these roles based on a wide variety of criteria: they teach in secular schools; they will have a son or daughter in the program; they’ve been teaching Sunday School for years; they have a pulse. We might even ask them to submit to a criminal background check—an extremely good idea. The most important set of qualifications and expectations is often brushed over or only tacitly

implied. The adults who serve our youth must be living the life of the Church. Admittedly, we say these words when

speaking to Sunday School teachers and youth workers, but all too often we then move on to the next bullet point of our

presentation without stating clearly our expectations.

Confession For two millennia the Sacrament of Penance has transformed people who believe in Christ into believers who know Christ. Priests who say that all of their parishioners must confess only to their own priest are outside of the Tradition of the Church, as are those people who claim that every Orthodox Christian must have a spiritual father at a monastery. But nowhere does the experience of the pious faithful teach us that Confession is optional. Anyone thinking about serving the Church as a religious educator needs to participate in the Sacrament of Penance. Those who already work in this capacity and do not confess need to make immediate arrangements to participate in this life-changing sacrament. Without this experience, even the most dedicated servant of the

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Church will never move from theoretician to theologian. frequentCommunion The scriptural, patristic, and canonical witness is unambiguous: we come to Liturgy to receive the Eucharist. Yet at parishes around the country, many Sunday School teachers regularly absent themselves from the chalice. Since receiving the Risen Body and Blood of Christ is the central and defining act of the Church, persons who work with youth and do not commune regularly are quite simply unprepared to teach. And if a Sunday School takes place during the Divine Liturgy, the parish should find a way to change this practice. The subject of frequent Communion necessarily gives rise to a host of side issues: How often should I receive? How do I prepare for Communion? Aren’t people partaking too casually of the Eucharist these days? These questions demand discussion and a prayerful response. To whom do we bring them? The priest whom we see for Confession. “But I don’t go to Confession?” you say. Then what are doing going to Communion? And what on earth makes you think that you are even remotely qualified to serve the Church?

BasiCmorality Sure, we are all sinners. The older we get, we spend less time paying lip service to this reality and more time on our knees reflecting on the state of our soul. At the same time, the fact that all of us trample regularly on our relationship with the Almighty and His law through our transgressions does not somehow make people who live in habitual sin any less unqualified for Church work. Here is a short list of persons whose behavior needs to be reformed prior to assuming any leadership role in the parish.

I don’t believe the list needs to be much longer than that. Most people should be honest enough to disqualify themselves when presented with this list. Should Mr. Jones be excluded from Church service because he was busted last year for DUI and now repents of his actions? No way. What about Suzie Sorority who got caught up in the party scene as a sophomore but is now a sober senior preparing for the LSAT

and at Liturgy every Sunday? Sign her up too. Among our best teachers are faithful believers who fell hard only to be filled with God’s grace.

Prayer,fastingandtithing How can we consider ourselves equipped for ministry if we do not pray daily? Where will we ever find self-control without fasting? What place does Christ hold in our value system when we do not tithe or at least give sacrificially to His Church? Children and teens can sniff out hypocrisy the way sharks smell blood in the water. When we stand before a group of young persons to teach them or lead them without committing ourselves to these basic elements of Christian living we are like the emperor without his clothes. The mean students will mock our nakedness. The nice ones will continue to color their pictures of Jesus and do their workbook assignments. All of them will eventually graduate from being clueless kids to lukewarm or non-practicing adult “Christians.”

groundedinorthodoxy Only persons who are unsure of their own faith ridicule folks from other religions; therefore, showing disrespect to other faith traditions is always wrong. At the same time people dabbling in non-Christian religions should not be serving as Sunday School teachers or youth workers. Similarly, persons who prefer Protestant spirituality and theology have no business teaching in our churches. People who think that Confession is unnecessary, that the Theotokos is an add-on, and that monks and nuns are escapist religious fanatics need to reexamine their suitability to lead young Orthodox Christians. Virtually every priest has lived through the following fictional experience drawn from a variety of real life stories: The clergyman has just finished a 45 minute presentation on developing a deeper prayer life, covering areas ranging from a daily prayer rule to guarding the heart. As the question and answer portion begins a participant (not always a convert and very often a cradle Orthodox) “asks” earnestly: “Father, I’m very confused. You didn’t say anything about committing our lives to Jesus Christ. Don’t we have to accept Jesus as our personal Savior before we can really pray?” How do we answer that question? “Oy vey” is out of context. “No duh” is rude. And “talk to your spiritual father” has no meaning. As much as I respect Rick Warren (The Purpose Driven Church should be read by all Orthodox who take parish work seriously), if he gives you more warm fuzzies than Father Arseny, Saint Nektarios or the Desert Fathers then you might want to re-evaluate your potential contribution to any Orthodox Christian parish education program.

Knowingwhatyoudon’tKnow It’s OK not to know everything—nobody does. But why isn’t there more shame from those who want to teach without bothering to be learners themselves? Accepting the role of Sunday School teacher or youth worker means also taking

• Adulterers and persons sharing a home outside of wedlock• People engaged in criminal activity• Illegal drug users and active alcoholics (Recovering addicts and alcoholics are frequently more “together” than the average person.)• Gambling, sex, and other addicts• Persons with a proclivity towards sexual misconduct towards young people• Persons who think that sex before marriage is “OK, because everybody does it”• Practicing and open homosexuals• Individuals engaged in unsavory or illegal business practices

when signing up Sunday School teachers and a start showing some moral courage. And you might ask, “What about the rest of parish leadership? Shouldn’t the parish council be held to the same standards as the ones described in this article?” Sure, but first things first. Most priests would be content if the parish council would just stop talking in the narthex while the sermon is being preached.

Rev. Aris Metrakos is a parish priest in the Greek Orthodox Archdiocese of America. He is a frequent speaker and retreat leader at both youth and adult events.

The Department of Religious Education is pleased to offer Grade �, Unit � of the CANA Curriculum, the Department of Religious Education’s High-School curriculum. This publication is the first in the series that, when completed, will include three units each for grades � through �2. Each unit will contain a full set of lesson plans, easy-to-follow directions, and extensive supporting materials. To order, call (�00) ���-�0�� and request Item #�0�, $�7.��.

This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him.

John 2:11

on the responsibility of learning about our faith and how it is taught. See your priest for a reading list and to find out about upcoming religious education seminars in your area.

reCruitingisdiffiCult,But… Sunday School directors and parish priests can become so desperate for volunteers that they sell themselves short when recruiting teachers and youth workers. The average 300 family parish needs a dozen or so staff members each Sunday School year. Are we like Sodom and Gomorrah that not even 10 persons from among that pool of 500 adults can be found who are capable of standing before a classroom and saying “Confession is good, fornication is bad, and Orthodox Christianity will save your soul?” God forbid. Stop settling for the usual suspects

The CANA high SChool

CurriCulum

grAde 9, uNiT 1

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Dear PRAXIS Reader,

The Department of Religious Education of the Greek Orthodox Archdiocese of America is committed to providing the best tools for teaching and learning the Orthodox faith. In order to sustain this obligation, the editorial staff of PRAXIS will include a short questionnaire that will evaluate an aspect of the educational process in every issue. The following questionnaire invites our readers to provide input on the content of PRAXIS magazine. The data obtained from this survey will help the DRE to better serve your needs.

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Letters _____ “From the Fathers” ________ _____ Letter from Archbishop Demetrios ________ _____ Letter from Metropolitan Iakovos _____________ Letters to the Editor _____________ Director Letter ________

Feature Articles_____ Conversion and Community- Rev. Fr. Mark Elliot _____________ Adult Catechumenate: Historical Considerations- John Klentos _____________ The place for Adult Baptism…as an invitation to the Orthodox Church- Christ J. Kamages, AIA _____________ The Adult Inquirer: Practical ideas for Parish Ministry- Rev. Fr. James W. Kordaris ________

Reviews_____ Basil’s Search for Miracles _____________ Religious Literacy ________

Articles_____ The Sign of the Cross- a lesson plan for elementary students- Presvytera Mary Hallick _____________ The Eucharistic Life as Lay Ministry: It’s The Living End- Allan-Gabriel Boyd _____________ Harry Potter: Just another Story?- Eleni Poulos _____________ Sacred Symbolism in Modern Form- Steven Papadatos _____________ Teach Your Children Well- Rev. Fr. Aris Metrakos ________

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In this issue of PRAXIS, we’ve attempted to highlight some of the issues and concerns related to the reception of adults into communion with the Orthodox Church. According to the Archdiocese Yearbook, there were 1,052 chrismations in 2005. There need not be 1,052 different programs for receiving “converts.” We hope that these articles will begin a larger conversation about the need for coherent educational practices related to conversion.

The practices of the catechumenate from the first few centuries of the Church provide a basic model for receiving new members. Contemporary liturgical scholars, historians, and educators have studied these practices extensively. They have found a great deal of diversity in the early Church and through the centuries, especially in the East. The work of these scholars will be extremely valuable as we develop guidelines and programs for eventual implementation.

Today, we find a similar diversity, but not from one historic center of the Church, for example Jerusalem, Antioch, or Constantinople, but from parish to parish and from priest to priest. Since most in the United States who convert do not require baptism (a determination that belongs to the hierarchs of the Church), but reception with Holy Chrism, the process today will be different than the

ancient catechumenate. A true catechumenate program for those requiring baptism can be implemented. Since most are already Christians from other communions, this set of practices can be adapted.

There are two dimensions for receiving a new member into the Church: the informational and the formational. The informational dimension of acquiring the intellectual content will generally follow the model of the ancient Church: the study of Scripture and the doctrine of the Orthodox Church. Acquiring enough information to join the Church is fairly straightforward and may not take very long. And continuing to learn should remain an important dimension for all of us.

The formational dimension is equally important, but it takes time. And all of us are continually formed by the life of the Church. Formation happens through involvement in the liturgical, social, and philanthropic life of the parish. Becoming Orthodox involves more than acquiring a new set of facts or teachings about Christianity. It also involves acquiring a way of life: of prayer and worship, of service, of practices like observing fasts and venerating icons. Finally, becoming Orthodox involves coming to know a new community and developing a new set of relationships.

This places a great responsibility

on a local parish, clergy and laity alike. Responsibility – that is, the ability to respond, means being able to welcome visitors and strangers, new members, the non-Orthodox, non-Greek, spouses of so many parishioners. Once someone has embraced the Orthodox Faith, they cease being “converts” and we should cease reminding them that they were once outsiders. It is like reminding an adopted child of his or her adoption.

There will be challenges of course. We should recognize this and learn from them when they occur. One is that many “converts” are informed because of their intentional study but not yet formed because they haven’t a lifetime of experiences in the Church, while “cradle” Orthodox may be formed, because of having grown up in the Church, but not informed, because of not having studied. This points to one of the great strengths of the ancient catechumenate, the need for information and formation. It is the recognition that each one of us is called to grow in knowledge and experience.

Anton C. Vrame, Ph.D.Director

Dear Reader,

Welcoming the Adult Catechumen

page �� Fall 2007

PRAXIS

A wonderful supplement to your Sunday school’s middle and high school classes, What Do You Stand For? A Guide to Building Character for Teens and What Do You Stand For? For Kids describes, explores and makes tangible various Christian character traits i.e. honesty, caring and integrity amongst many others, we hope our kids develop in the course of their life. It profiles real kids who serve as examples of character in action. It also offers dilemmas, quizzes and activities meant to challenge them. Most importantly, it presents the teacher and student the opportunity to learn how to develop and embody our Orthodox ideals in our contemporary setting.

RECENT ADDITIONS AT THE

DEPARTMENT OF RELIGIOUS EDUCATION

What Do You Stand For? A Guide to Building Character for Teens

T602 19.95

What Do You Stand For? A Guide to Building Character for Kids

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