Met. Jonah

WAPO: Metropolitan Jonah goes to Washington

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Met. Jonah

Source: Washington Post | Julia Duin | Sunday, March 20, 11:13 AM

They appeared at the edge of the crowd on the Mall, a group of men seemingly out of a distant century. Their heads were crowned with klobuks, the distinctive headgear of Orthodox clergy. Sporting black cassocks and untrimmed gray beards, with golden icons dangling from their necks on long chains, these visitors stood out among the crowd clad in jeans and winter coats. The man in their center carried a bejeweled walking stick.

Metropolitan Jonah, 51, leads the Orthodox Church in America, the second-largest Eastern Orthodox body in the United States. He was there to rally the huddled masses waiting in the freezing air to begin the March for Life, the annual demonstration protesting the 1973 Supreme Court decision legalizing abortion nationwide. His aim was to boost Orthodox participation in political issues. But his efforts to change the OCA would spark a ferocious reaction from his own bishops one month later. At issue is the very nature of Orthodoxy in the New World.

The tensions began with Jonah’s surprise election as head (or “metropolitan”) of the OCA in late 2008. The new leader, who is the first native-born convert to head the church, wasted little time instituting change. He put word out to his bishops and seminarians that their presence was expected at the March for Life, held every January. It was time, he would later tell a reporter, for the Orthodox “to step out in the public square” on a number of social concerns, including abortion. To encourage such stepping out, Jonah also decided to move the offices of the OCA from its isolated Syosset, N.Y., chancery to St. Nicholas Cathedral in Northwest Washington.

On the morning of the march, Jonah preached an uncompromising Gospel at the cathedral. “We need to see and call things what they are and not in some disguised politically correct language,” he said, dressed in resplendent gold brocade vestments, his salt-and-pepper beard making him appear like an Old Testament prophet. “Abortion is the taking of human life.”

[…]

Read the entire article on the Washington Post website.

His Beatitude, Metropolitan JONAH Addresses the Faithful of the Archdiocese of Washington [VIDEO] [CLOSED]

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Talk given by Met. Jonah at St. Nicholas Cathedral (OCA) on Sunday, February 27, 2011.

TRANSCRIPT

Dearly Beloved in Christ,

I greet you with the feast of the Last Judgment as we prepare ourselves for the Great and Holy Lenten Fast.

It is with sadness today that I address you, not because of the content of what I have to say, but because of the manner in which it needs to be said. As many of you know, in line with the longstanding tradition in the church of an intensified prayer life during Lent, I as a diocesan bishop, requested from my brothers on the Holy Synod to set aside a period of time for myself during the Great Fast to spend in personal reflection and renewal. Due to the complexity of my work and travel schedule since my becoming Metropolitan, this will be the first extended period of rest that I have taken in quite some time. I am extremely grateful to my brothers for granting me this request, and for taking on the burden of added responsibility to their already busy schedules: Bishop Tikhon is now the locum tenens of the Diocese of the Midwest, and Bishop Nikon is now the locum tenens of the Diocese of the South.

I had intended, and still plan on doing so, to rest as much as possible during the Great Fast, spending time with loved ones and celebrating and attending the Divine Services at my Primatial Cathedral of St Nicholas in Washington.

However, due to inaccurate reporting on the Internet stating that I had been deposed, that I had resigned, that I am on a leave of absence, rumors that have spread worldwide and have caused great concern among many. I owe you the faithful of this diocese clarification of the facts.

I am still your Metropolitan. I am still your diocesan bishop. I am still the active primate of the Orthodox Church in America. The reports are not true. I am merely taking a retreat, a time for reflection.

I have requested a time of rest. In line with the Holy Canons, the Statute of the Orthodox Church in America, and the good order of the church, no major decisions will be made without my knowledge and consent. His Eminence, Archbishop Nathaniel will be assisting the officers of the church in day-to-day operations. His Grace, Bishop Melchisadek has been kind enough to offer his support in the role of interim Chancellor of the OCA. In line with the statute of the OCA, I am postponing the official spring meetings of the Holy Synod and the Metropolitan Council until the period of time after Pascha. The members of the Holy Synod of Bishops of the Orthodox Church in America have been informed of this postponement.

As the Lord said in the midst of His disciples, “Peace I leave with you, my peace I give unto you… Let not your heart be troubled, neither let it be afraid.” I love you, I thank you for your continued support and prayers, and look forward to celebrating the Great and Holy Fast with you as we make the journey to the Pascha of Our Lord. Now, let us forget about what lies behind and push forward to what lies ahead.

OCANews.org: +Jonah Placed on Leave of Absence by Synod [CLOSED]

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Metropolitan Jonah

This report is from OCANews.org and recently posted. Obviously there is a significant degree of tension between Syosset (OCA headquarters) and Met. Jonah. I don’t know the ins and outs of the OCA, but it appears that this report, given the extensive detail, was probably prepared for publication before the suspension (the part beginning with “How Did This Happen?” reads as if it was carefully constructed and edited; it would have taken considerably more than a few hours to write). In any case, the story is taking shape.

• Fate of Fr. Garklavs, Chancellor, as yet unconfirmed

According to a report from Geneva on the Greek website Romofea.org late last evening, citing “exclusive information” from unamed sources, Metropolitan Jonah has been removed as the Primate, and Archbishop Nathaniel has been named Temporary Administrator by the OCA Synod of Bishops. Earlier in the day the retired Bishop of Los Angeles, Tikhon posted a short note on the web saying “Metropolitan Jonah…. has been given the “Bishop Nikolai’ treatment——mandatory leave of absence. Archbishop Nathaniel Popp has been named to temporarily fill the spot of First Hierarch.Bishop Melchizedek has been named as Chancellor, replacing the Archpriest, Alexander Garklavs.” Neither story has been confirmed or denied by OCA.org.

OCANews.org has, however, confirmed with mulitple sources that Metropolitan Jonah has indeed been placed on a leave of absence, and that indeed +Nathaniel has been named as a temporary replacement. However, the fate of Fr. Garklavs is as yet unclear. According to sources close to Syosset, Bishop Michael (Dahulich) was to travel to Syosset this morning to discuss the Synod’s decisions with Fr. Garklavs. (Fr. Garklavs returned from Santa Fe yesterday before the Synodal retreat was concluded.) Bishop Melchizedek, named by +Tikhon as Garklav’s replacement, was unavailable for comment as he is currently on a train travelling back to Pittsburgh from Santa Fe.

How Did This Happen?

The decision of the OCA Synod, composed of six diocesan bishops and two diocesan Administrators ( who participate, but do not yet vote), gathered for their annual pre-Lenten retreat, to ask the Primate to step aside, is a shock, but not a surprise. Since his enthronement some 26 months ago Metropolitan Jonah has experienced growing trouble in his own diocese, refused the advice and professional counsel of official Church committees, increasingly refused to cooperate with the governing bodies of the OCA (including the staff in Syosset and the Metropolitan Council), alienated several sister Orthodox Churches, and finally, challenged the Synod itself. Multiple attempts by his staff, the Metropolitan Council and its members, individual bishops, and finally the Synod itself, to intervene with the Metropolitan, personally and corporately over the past 18 months failed to convince him to alter his leadership style, decisions, practices or actions – actions that, in the eyes of many in positions of responsibility in the OCA were causing irreparable harm to the structures and status of the OCA.

The Fight Over – and With – Syosset

Three events in January-February 2011 brought his increasingly problematic leadership to the crisis point. With the advent of the new year the Metropolitan, who had long proclaimed in public that the atmosphere in Syosset had become “toxic”, expressed his desire to replace the Chancellor, Fr. Alexander Garklavs, with a person of his own choosing, and then quickly move the administration to Washington DC. (The Metropolitan Council has previously voted unanimously not to fund any move to DC at this time, nor entertain consideration of such until after the Strategic Plan was developed, following the Seattle All-American Council in November, 2011.) The Metropolitan’s long-standing antipathy to Fr. Garklavs (who was frequently charged with telling the Metropolitan that his wishes could not be fulfilled immediately due to financial, statutory or legal considerations) was well known. The Metropolitan had often floated the name of Fr. David Brum (Metropolitan Theodosius’ and Metropolitan Herman’s former Secretary, who the SIC report described as part of Kondratick’s “inner circle”) as a possible replacement, as well as the name of Fr. Joseph Fester (Fr. Kondratick’s former Secretary) whom he recently appointed Dean of the Washington, DC cathedral.

However, the appointment of the officers of the OCA (Chancellor, Secretary, Treasurer) according to the OCA Statute, rests with “…the Synod, upon recommendation by the Metropolitan Council” – not the Metropolitan himself. Members of the Synod, it is reported, attempted to dissuade the Metropolitan from precipitous action at this time, pointing out that the Metropolitan Council would not look kindly on such changes now, especially since the DC move had been discussed at length already. And to remove Fr. Garklavs, especially under a cloud of conflict, would be a potentially crippling blow to the OCA just 7 months from an All-American Council. It was suggested to delay such a decision until after the AAC, when, according to tradition, the Metropolitan nominates new officers for the upcoming triennium, and an orderly transition would be possible.

Nevertheless, in mid-January, the Metropolitan publicly called for a “Special Synodal Committee “to meet on February 3rd in DC, which in the words of the OCA press release was to discuss “….a variety of issues associated with a possible move of the Orthodox Church in America’s Chancery to Washington, DC”. Privately, the Metropolitan, Bishop Benjamin (a member of the Special Synodal Committee”) and Fr. Garklavs actually met with a candidate suggested by +Jonah as a replacement for Fr. Garklavs.

The meetings did not go very well for the Metropolitan. After the meeting another OCA press release was issued stating :“A report (on the feasibility of moving to DC) will be prepared after a complete and thorough study,” which will then “….be presented to the Holy Synod and Metropolitan Council for review and guidance. No deadline has been established for issuing the report.” Moreover, the replacement candidate, another priest with close ties to Kondratick, withdrew his name from consideration.

The Sexual Misconduct Policy Advisory Committee Report

The second event was even more potentially serious. Since its establishment in 2009 as part of the settlement with Reader Paul Sidebottom in the wake of the EEOC ruling regarding events in Alaska (Read that story here) the OCA Sexual Misconduct Policy Advisory Committee (SMPAC) has labored to create a new policy and establish better practices throughout the OCA regarding the handling of sexual misconduct issues. Its members, all appointed by Metropolitan Jonah, include its Chairman, Fr. Alexander Garklavs, Fr. Eric Tosi – OCA Secretary; Frs.Theodore Bobosh (Metropolitan Council) and Michael Matsko (a licensed forsenic sexual misconduct investigator) ; Protodeacon Peter Danilchick (Metropolitan Council) ; Dr. Nikita Eike (a clinical pyschiatrist) ; and Mr. James Spencer, Esq, the lawyer who represented Mr. Sidebottom.

According to sources close to the Committee, the Committee has discussed mass resignation in protest at least twice in the past year due to the actions – and inaction – of Metropolitan Jonah regarding these issues. In both instances, Fr. Garklavs has been outspoken in dissuading the Committee from such a course, citing the “harm” it would do to the Church. Rather than resign, the Committee has spent the last weeks writing a confidential report on Jonah’s actions, and inactions, addressing their concerns to the Synod.

This multi-page report, signed by all the Committee members (including Fr. Garklavs and Tosi)was emailed to the Synod on February 10, 2011. Among the topics covered were issues relating to the allegations against Archbishop Seraphim of Ottawa, (read about those allegations here); issues surrounding Fr. Symeon Kharon, a monastic who, together with and a group of nuns from Greece, was brought by the Metropolitan to start a monastery in the DC area; issues surrounding Archimandrite Isidore (Brittain); the Committee’s concern with the Metropolitan’s unilateral appointment of an investigator for clergy sexual misconduct they felt was unqualified; and other, related concerns. The highly critical report suggested no specific action by the Synod, but warned the OCA was courting pastoral, legal and professional troubles if the Metropolitan’s actions – and inaction – were allowed to continue unchecked.

Confrontation in Syosset

The Metropolitan received the report while he was in Dallas with Russian Metropolitan Hilarion (Alfayev) for a performance of Alfayev’s Oratorio. Upon reading the SMPAC Report, an angry Jonah abandoned +Hilarion, and flew back to New York on a “red eye” to confront Fr. Garklavs, who he felt was “behind” this Committee’s criticisms, and was “disloyal” because he did not share the Committee’s confidential report with him privately before it was sent to whole Synod. In the middle of the night +Jonah ordered Fr. Garklav’s access to his computers at Syosset shut down as well as his email account. The following afternoon, Friday, February 11th, taking Bishop Michael (Dahulich) as a witness, +Jonah went to Syosset and attempted to fire Fr. Garklavs, sacking him for “insubordination”. Fr. Garklavs refused to accept the dismissal – citing the provisions of the Statute – and appealed to the whole Synod. Garklav’s was then told by the Synod that he would be allowed to attend the episcopal meeting in Santa Fe in 10 days to explain his actions – as would +Jonah. Stymied, +Jonah restored Garklav’s computer access.

Jonah’s Anger Continues

+Jonah, however, was not finished. He also moved against Bishop Benjamin, who he felt was behind growing criticism of him on the Synod. Jonah instructed Fr. Jensen, the new Sexual Misconduct investigator for the OCA (the one whom the SMPAC had expressed reservations) to immediately launch an investigation of Bishop Benjamin, on the basis of allegations contained in letters attributed to the disgraced Bishop Nikolai of Sitka – letters that had heretofore been laregely ignored since there were first posted on the internet months ago.*

Meanwhile, the SMPAC members , learning of +Jonah’s retaliatory action against Fr. Garklavs, began discussing filing Ethics charges against +Jonah under the Best Practices Whistleblower provisions, standards which +Jonah himself had signed. Several members of the MC began similar preparations to be offered at their meeting in two weeks.

+ Jonah’s Report From Russia

These events – +Jonah’s attempted move to Washington, the SMPAC report, the attempted firing of Garklavs, the investigation of +Benjamin – were not the only things roiling the waters for the OCA Synod. For many in the OCA governing circles, Jonah’s own report of his actions during a January 2011 trip to Moscow, offered in an early February report to the Synod, were as troubling as his inactions discussed in the SMPAC.

+Jonah originally billed this trip as an “official visit”, meaning he claimed he was invited by the Russian Church. When challenged as to whether the Russians would invite him for the third time in 18 months, +Jonah revised his statement saying that it was “semi-official” insofar as he planned to meet with Metropolitan Hilarion and the Patriarch. He later admitted that it was not at the latter’s invitation, but at his own request. Moscow, in its press release, described the visit as “private”.

The Synod expressed its concern at yet another “private” meeting between the three, especially in light of the Metropolitan recent statements that the OCA should consider “redefining” autocephaly in favor of rejoining the Russian Church with “maximal autonomy”. The Synod then ordered Bishop Melchizedek of Pittsburgh to accompany the Metropolitan to Russia, as the “eyes and ears” of an skeptical Synod to make sure +Jonah, as they say, did not “give away the store”.

He did not – but in his report to the Synod about the trip +Jonah did tell how he envisioned his store – the OCA – to look in the future.

• The Metropolitan stated that he told Patriarch Kyrill that the “biggest challenges” the OCA faces “…are ecclesiological: the challenge from within, of an ecclesiology understood through the lens of the 1917 Council and academic theology, a democratic interpretation of Conciliarity combined with a strong anti-episcopal Congregationalist mentality.”

• The Metropolitan claimed to have garnered the Patriarch’s approval that there should be “only one agenda” in the OCA – “the Metropolitan’s” – and that it was “the duty” of the Synod to support him.

• The Metropolitan then described his hopes for a monastery in the Washington DC area the “goal and purpose” of which would be “the preparation of bishops and other leaders of the church” through cooperation with the Patriarchal Department of External Affairs and the Graduate Program (Aspirantura) in Moscow. It would be, in Jonah’s words, “a tremendous opportunity for co-operation with Moscow”.

• The Metropolitan concluded his report by stating that, given the above, it was his “right” to chose his own senior staff, so as to be able “to be surrounded by loyal young men.”

Clearly, +Jonah’s report raised more questions than it answered.

• What was the real purpose of +Jonah’s proposed new monastery in DC? Did creating a Washington monastery in conjunction with the Russian Church’s Department of External Relations mean that young Russian monastics would be trained for leadership service in the OCA? Did that mean that the preparation of bishops and other leaders of the OCA would now also occur in Moscow as well? What, then, if any, is the role of the three OCA seminaries in training our future leaders? Or are future leadership opportunities to be simply for monastics in the OCA +Jonah envisioned?

• Is it true to say there should be only “one agenda”, that of the Metropolitan, in the OCA, and that it is the “duty” of the Bishops to support it?

• Is it wise for any leader, let alone an Orthodox Primate, to demand as a “right” to be surrounded by “loyal young men”, who offer “unquestioning support”? What would such “unquestioning support” have meant for his 2009 plan to merge St. Tikhon’s Seminary with St. Vladimir’s Seminary? Or for his 2010 notion that the autocephaly of the OCA is “relative,” and that the OCA should “redefine“ it as “maximal autonomy” with the Moscow Patriarchate instead? Or for his 2011 attempt to replace the staff and move the OCA Chancery to Washington, DC without even seeking consensus?

• Does +Jonah really think that the All American Councils represents “congregationalism”, or that our diocesan councils, or our parishes council, are rampant with“anti-episcopal” feeling? Was he really that out of touch with OCA history, traditions and policies?

• What happened to the man who boldly stated in 2008 that the Church “had been raped” by its two previous Metropolitans, and that “Authority is responsibility”, thereby promising a new day?

It turns out he holds, in private, exactly the same autocratic views as his predecessors – without their commitment to an independent OCA.

Showdown in Santa Fe?

Taken together – for both reports appeared in early February – as well as Jonah’s attempted firing of Garklavs and investigation of Bishop Benjamin – the Synod was forced to finally deal with the “issue” of Metropolitan Jonah – rather than deal with a planned agenda, which included +Jonah’s idea to restructure all the dioceses.

Not that this was the first time +Jonah was the major topic of conversation, though. Over the past two years the Metropolitan Council has had two (as one colorful MC member described them) “Come to Jesus” meetings with the Metropolitan concerning his actions/inaction. The Synod, according to sources close to the Synod, had already had more than that number.

And now , yet another. The question that faced the Synod, this time, was not just +Jonah’s poor decisions, for which he offered constant denials, and when confronted, the constant excuse of “lack of training” and “lack of experience”, but rather, his constant refusal to perceive any concerns, or even any restrictions on his actions, apart from his own desires.

For example: in Lent 2009 the Metropolitan made controversial comments concerning the Ecumenical Patriarchate in Dallas during a Sunday of Orthodoxy service. The comments attracted world-wide attention via YouTube, and severely damaged OCA-Constantinople relations, to the point the new Metropolitan’s planned trip to Istanbul was cancelled, OCA participation in the then-upcoming Episcopal Assembly was curtailed, and the OCA forced to apologize for the remarks.

When asked to explain why he did such a thing the Metropolitan denied he said anything untoward, and when challenged, stated he was misunderstood and that what was heard was not what he intended. And yet, in fact, it was what was exactly what he intended. It only later emerged that the Metropolitan had been repeatedly warned by senior advisors in the OCA not to make those specific remarks for fear of precisely what did, in fact, happen. He had his agenda and would not be deterred.

And so, too, with his refusal to even visit Syosset during much of 2009 -2010, his plans for moving to DC, his plans for the DC monastery, the unilateral signing of the Manhattan declaration, etc., etc.,etc.

The growing fear among the governing bodies of the OCA was that +Jonah would not change – but that he could not change. And that was not sustainable.

The Synod Decides

Thus the Synod gathered in Santa Fe on Monday, February 21st, at a luxury spa resort hotel chosen by the Metropolitan (La Fonda, overlooking the Plaza) to decide Garklav’s fate, and that of +Jonah, and beyond them, the fate of the OCA. +Jonah was well aware his Metropolitanate was in serious trouble as he flew to Santa Fe. Last week at the Diocese of the South’s Pastoral Conference in Mississippi the Metropolitan spoke openly to the assembled clergy and laity that “a small group” was seeking to “replace” him.*

That “small group” turned out to be the Synod of the OCA.

-Mark Stokoe

Met. Jonah: Message for Sanctity of Life Sunday

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Metropolitan Jonah

January 23, 2011, Sanctity of Life Sunday

The Orthodox Church is like St John the Baptist crying out in the wilderness, or Jesus baptizing by the Jordan. We, like them, preach a message of repentance and the remission of sins in the new desert, the decadent culture of the modern West, mired in the chaos of moral collapse.

The Orthodox Church’s message is a message of hope, of healing, of the transformation of one’s life, of attaining to the fullness of personhood, of the realization of the divine potential in each human being. Yet, this message requires not only acceptance, but a voluntary cooperation by those who accept this message. The Church demands a serious discipline of all who would be members, all who would follow this straight and narrow difficult path that leads to salvation. It is a way that demands that we be crucified to the world and its desires, dead to the flesh and its demands, so that we can be focused solely on God.

The culture of this world cries out for “justice.” It demands vengeance, and it despises the forgiveness of God. It cries out for bread in the wilderness; and when it is not satisfied with bread, it demands meat. It ignores the radiant Presence of God, and laments the fleshpots of Egypt. Nothing can satisfy its endless lusts for money, sex and power. In terror it refuses to even stand in silence and contemplate the abyss of death, ever trying to distract itself from the ultimate annihilation it so boldly preaches. This complete denial of death thus leads it to the kind of decadence that has overtaken us: greed, hedonism and licentiousness, which have led to gender confusion, depersonalization, and the loss of value of human life. A culture of hedonism leads only to the narcissism of a solitary individual, enslaved by his/her lusts, using others for the gratification of the passions.

The world validates abortion, the sacrifice of the life of an innocent child for the convenience of the mother, oblivious to the suffering it will cause that very woman. It depersonalizes the child, as a “fetus;” while at the same time developing technologies to save nearly identical fetuses in troubled pregnancies. The criterion is not the life of the child; the criterion is simply the desire of the parent: whether the parent wants the child or not. If so, no expense is spared. If not, it is a useless bother, a mass of flesh to be excised like a tumor. What is left, however, is a lifetime of regret, guilt, self-hatred and self-loathing. This is not just an act, but a state of sin.

The last thing the world wants to hear about is sin. And if it refuses to admit sin, neither can it receive forgiveness. Often rightly it cries out against the injustice of the hypocrisy of judgment and condemnation by those who are righteous in their own eyes. But no matter how loud the outcry, the reality of the sin remains, the broken lives and broken hearts. What it needs is to hear the call to repentance, and to heed it. It is the bitter medicine that alone will bring healing. But it is only bitter in that it is the toxin that destroys pride, which is the cancer at the heart of the illness.

The Lord Jesus cries out through the Church, Repent and receive the remission of your sins! Whether those in the Church heed it or not, it is this good news that gives hope. To receive it is an act of humility. To accept the message of repentance, to transform one’s life in obedience to Christ’s teachings, is the means of life itself. It demands that we accept responsibility for our sins. But by accepting this responsibility, we overcome them and their effect through repentance. For having accepted responsibility for our own sins, we are no longer controlled by them, but rather, we gain control over our own lives. We can no longer live by following our mindless passions and desires; rather, we must live deliberately, in a disciplined way, denying the passions of the mind and of the flesh.

The Church’s discipline of life is strict, but ultimately, it is the path to true freedom. It is a path to salvation and sanctity, shown again and again in the lives of the saints; it is the path to true personhood and true maturity. Those who would try to change it, so that it accords with the values and standards of the world, miss the point that the Church’s discipline, morality and life is not of this world, and calls us above and beyond it. The Church’s discipline, the teachings of Jesus Christ and the Apostles passed on through the Fathers, is not judged by this world, but in fact is the conscience of the world, judging the world. The Church’s discipline is the only way out of the morass of sin and brokenness, bitter self-enslavement and self-condemnation, and cycles of abuse.

The discipline of the Church brings us to freedom, because it not only is a code of behavior, but heals our souls, and allows us to give and accept forgiveness. This forgiveness, through repentance, cleanses and purifies, and allows us to accept ourselves and others without judgment. Thus, we are free! We live in God’s freedom, and the fullness of his love.

Thus, however we have sinned, we can be forgiven. Whether we have aborted a child, or consented to it, we can be forgiven. If we bear a child as a single mother, we can be accepted in the community of the Church with love. If we have judged and condemned others, and burn with resentment, we can be freed through repentance. No matter what we have done, no matter how broken we are or how completely we have messed up our lives, we can be healed, forgiven, accepted and loved. And then maybe we can forgive ourselves, and attain to that true freedom.

The Lord said, “My yoke is easy, and my burden is light.” How true these words are! They are freedom and they are life. No matter how much the world has pulled us down, how deeply it has had us in our grasp, if we accept this light burden and easy yoke of the Orthodox discipline of life through repentance, He is faithful to forgive us our sins. And thus with Christ and in Christ, we overcome the world.

With love in Christ,

+ Jonah

Archbishop of Washington

Metropolitan of All America and Canada

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