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Fr. Johannes L. Jacobse: Liberty


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Statue of Liberty

I love my country and over twenty years ago I wrote an essay expressing my gratitude to her. It was one of the first pieces I every published and describes immigrating to America when I was a young boy.

May God this great country from those who would do harm both within and without.

“Wake up,” my father whispered. “We’re almost there.”

It was a cold March morning. I was six years old. My family was sailing from The Hague, bound for New York,a single Dutch family aboard a ship crowded with Hungarians in exodus from their abortive revolution.

The voyage had been thrilling, at least to the wide eyes of a six-year-old. My parents, my two sisters, my brother, and I had spent the trip in a cabin the size of a small bedroom, but I had enjoyed virtual free run of the ship and its seemingly endless maze of hallways. We roamed for hours at a time, peering behind each open door. Occasionally, a Hungarian family would invite us into their cabin. There we would sit, not understanding a word that was spoken, but basking in the warmth of welcoming smiles.

One night, during a storm, the steamer’s engine failed. The ship began to drift. My father took me to the bridge, where we watched the great waves slam rhythmically against the bow, the ship lurching high on the crest of each mountainous wave and plummeting deep into the valley of the next.

The ship was tempest-tossed. Crew members raced about hauling huge coils of rope, with which they secured everything that wasn’t nailed down. Many of them disappeared into the cavernous dining room; I decided to investigate. Behind the dining-room door I saw the largest web of rope ever spun. Chairs were tied to tables, tables to walls. Nothing moved.

That night, the crew issued sideboards and harnesses to every family. I wore a harness, which was dipped to the cabin wall to keep me from being thrown out of my bunk as the ship heaved and rolled.

The storm lasted but one day; the rest of the voyage was calm and uneventful. Yet aboard that ship was a pervasive sense of uneasiness, loneliness, even anguish, all of which, I now realize, had less to do with fear of the sea than with the violent uprooting of lives, and with the uncertainties awaiting us in our new lives and new country.

My parents had been deeply shaken by the horrors of World War II: the havoc wrought by conquerors and liberators alike, the occupation of their homeland, the barbarism of Hitler’s “final solution” for their Jewish friends and neighbors. My father had served in the Dutch resistance movement, had for a time been imprisoned in a concentration camp from which he escaped.

Eleven years after VE Day, he led his family to America not so much in search of a better life as in flight from a life that had lost its loveliness.

I shivered as I stood on deck beside my father. It slowly dawned on me that we had entered New York harbor, that this day was to be the last of our voyage. I listened to the blasts of foghorns and the chugging of tugboats. The harbor was shrouded in late, winter fog. America, it seemed, was to be a gray, wet world. My father pointed to a faint shadow in the distance.

“There it is,” he said. “It” materialized out of the fog, an enormous statue of a woman holding a torch. “It’s the Statue of Liberty,” my father said. “Always remember this, because it’s important.”

Liberty. Justice. Equality. A six-year old does not understand such words. He does not know that history bears witness to but a precious few societies that have nurtured such principles, and to a tragic many that have mocked them. What he does understand is that when his father tells him something is important, it usually is. And so I have remembered.

Last summer, I saw the Statue of Liberty again, in the company of my wife and my parents. We took a ferry from Manhattan. As it pulled away from the pier, I climbed alone to the uppermost deck and stood among the sightseers. En route to my perch, I heard at least seven different languages.

Our first years in America were difficult, although we children never really knew it. We adapted swiftly, learning English in about one month by playing with the other children in our neighborhood. By 1962, my parents, too, had made a home of their new country, and we at last settled down in suburban Eden Prairie, Minnesota. That same year, we became American citizens. Now I stood once again on the deck of a ship, amid foreigners speaking strange tongues and staring in awe at the Manhattan skyline and the world’s most potent symbol of freedom and new beginnings.

The great lady seemed remarkably unchanged by the years, or by the remarkable changes I have undergone. She remains an imposing figure, and a graceful one. Her robes cascade like a waterfall; her torch is held confidently high; she is frozen in mid-step, a portrait of resolve. (Physically, the years have been something of a trial for Liberty; she is now undergoing a two-year restoration.)

As we docked at Liberty Island, I rejoined my wife and my parents. We climbed to Liberty’s crown (an exhausting but inspiring exercise that yields one of the best views of the city), then went to visit the museum at her feet.

The museum is one large, winding hallway that chronicles the history of American immigration. The forced immigration of millions of black Africans (a disgraceful episode of which only a free society would dare remind itself) is reviewed first documented with slave ship drawings and diagrams, handcuffs and chains, personal histories.

Farther on, we came upon the area devoted to the great European migration. Between 1840 and 1940, more than 34 million Europeans resettled in the United States – the greatest migration of human beings in history. America allowed unrestricted immigration until 1921; since then, we have become ever more selective about who may enter.

The pictures that hang from the museum’s walls show hundreds of weary immigrants passing before the watchful eyes of doctors and Customs officials. In 1915, my wife’s Greek grandmother limped past those doctors. They stopped her, and refused her entry until her brother explained that her affliction was the legacy of a childhood accident, not a congenital defect. Others were less fortunate. When officials rejected a would be immigrant, families were confronted with a soul-shattering choice: to abandon their dreams of a new life, or to send a loved one back home, alone.

The photographs tell a dramatic story Immigrants hobble wobbly-legged down gangplanks, carrying everything they own in one suitcase. Many wear their best clothes; this is the most important day of their lives. Nervousness and worry crease many faces. Most of them have no friends in America, and no relatives, and nowhere to go.

Our stroll through the museum was solemn and, for the most part, silent. There is very little that one can say when confronted with the sort of courage illustrated there — especially when one has experienced the immigrant’s fears, confusions, and second thoughts firsthand.

Back on the ferry I asked my father if he remembered leading me onto the deck that cold March morning. Stupid question. My thoughts turned to my kinship with the millions of others who passed through these waters before me, the millions who have followed me, and the millions more who still dream, often in vain, of a new life in a new land.

This article was published in Twin Cities Magazine. It was written before the Statute of Liberty Museum was moved to Ellis Island.

LifeSite News: The Orthodox Church Strongly Endorses the March for Marriage, Encourages All Faithful to Participate

Metropolitan Joseph of the Antiochian Orthodox Christian Archdiocese

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Metropolitan Joseph of the Antiochian Orthodox Christian Archdiocese

Metropolitan Joseph of the Antiochian Orthodox Christian Archdiocese

Source: LifeSite News

By Fr. Mark Hodges

ENGLEWOOD, NJ, April 16, 2015 (LifeSiteNews.com) – A national leader in the Orthodox Christian Church has encouraged all Orthodox Christians in the United States to attend the March for Marriage on April 25 in Washington, D.C.

Metropolitan Joseph of the Antiochian Orthodox Christian Archdiocese has issued an encyclical to approximately 268 churches in North America, asking all the faithful to join the demonstration in the nation’s capital supporting traditional marriage. 

Metropolitan Joseph says that Orthodox participation in the march is needed “in order to dispel confusion which has been stirred up by our secular culture.” The Orthodox Church has always defined marriage as the union of one man and one woman and said that homosexual activity is a grave sin.

Starting at the National Mall in Washington, D.C., the March for Marriage is expected to gather tens of thousands of participants. The demonstration is timed to coincide with the U.S. Supreme Court hearing four new cases on same-sex “marriage.”

The Metropolitan’s encyclical conveyed a strong sense of urgency. “We are clearly on the cusp of a historic Supreme Court decision that could mark a powerful affirmation of marriage between one man and one woman – upon which all major civilizations have flourished – or, it can initiate a direction which the holy Orthodox Church can never embrace.”

The bishop made a direct connection between participating in this year’s March for Marriage and times in history when Christians have corrected society or changed culture for the better.  “Throughout the history of our faith, our holy Fathers have led the Orthodox laity to gather in unison to preserve the faith against heresy from within, and against major threats upon societies from without.”

American Christians, he said, “are in a unique position” of living “in a nation governed as a democratic republic. We still benefit from religious freedoms that would allow us to voice with clarity the Gospel message of Christ’s love and the path to salvation.”

Legal observers agree that a ruling to redefine marriage would seriously impact religious freedom in the United States. 

Metropolitan Joseph hoped that American Christians will make a strong showing at the annual event. “If we have several thousand attendees from the ranks of clergy, monastics, and laity at this peaceful rally, it would immediately be clear that the Orthodox Church is a leading voice for marriage in this nation,” the bishop wrote.

“We ask that you would make every effort to attend the rally, and encourage others to do likewise,” Metropolitan Joseph wrote in a special hierarchical letter addressed to Orthodox Christian faithful throughout the country. “A strong, vibrant, and clear message is needed from our Church…[for] the strengthening of family life. This is what our nation’s people need to see.”

Reaction to the Metropolitan’s strong stance has been positive. “Metropolitan Joseph is clearly emerging as the moral leader of Orthodox Christianity in America,” Fr. Johannes Jacobse, a priest in the Antiochian Orthodox Church and founder of the American Orthodoxy Institute, told LifeSiteNews. “This call to participate in the March for Marriage affirms that the Orthodox have a place in the public square.”

Fr Jacobse went on to explain the importance of defending marriage in our society. “The affirmation of traditional marriage is also the affirmation of the foundational building block of Western civilization,” he said. “If the family dies, Western culture dies.”

Metropolitan Joseph also praised the work of a group of priests and laity spearheading the Orthodox Christian role in the effort. The group, known as Crown Them With Glory, takes its name from a phrase in the Orthodox Church wedding ceremony.

It has set up a website with details on the march and explanatory articles on marriage and homosexuality.  The group is also sponsoring a gathering at the end of the march, where hundreds of Orthodox Christians are expected to pray for the nation to reject gay “marriage.” 

The March for Marriage is organized by the National Organization for Marriage, which seeks to communicate the necessity of defending marriage as an exclusive union between one man and one woman. April 25 will be the third annual March for Marriage in Washington, D.C., and is set to take place within days of when the Supreme Court is expected to hear oral arguments to decide the national legal status of homosexual “marriages.”  

Fr. John Whiteford, a Russian Orthodox priest and member of the group Crown Them With Glory, urged, “Come out in support of marriage between one man and one woman, modeled from our Lord’s love for His Bride: the Church… Many priests believe it is time we had a national pan-Orthodox Christian movement… The Orthodox Church has preserved its timeless teachings on the sacrament of marriage, and, as a place of refuge, the Church offers healing through Christ for us all, boldly proclaiming a blessed path toward salvation.”

Fr. Stephen Freeman, a priest in the Orthodox Church in America, added, “This is the time for us to rise to the occasion. Amid such confusion over love, sexuality, gender roles, family life, we must make a reply for the sake of our children and our neighbor.”

“This is an emergency: a crisis,” he continued. “A response on our part is necessary and would be historic.”

He called a strong Orthodox Christian presence at the March “an opportunity to stand together in unity of voice as the Church: that is the stuff we were made for.”

Rod Dreher: The New Battle Lines

No More Mister Nice Gay

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No More Mister Nice GayRod Dreher wrote recently on the American Conservative (The New Battle Lines) that the next step in the domination of culture by progressive elites will be to punish anyone who does not affirm homosexuality. I agree with him. The battle against gay marriage is lost. In fact, the moral inversion of Christian culture is largely complete (gay rights represents it final phase) and orthodox Christians (those who hold to the authority of the Christian moral tradition) have been relegated to a sociological minority. We have become the strangers in a strange land.

Dreher’s article approaches the question from a political angle and argues that the last bastion of any orthodox defense is the preservation of a conscience clause to protect those who disagree with the morality of the dominant culture. It’s compelling but not one that I think will be successful in the end. A conscience clause draws from either religious sensibility or a more developed sense of natural law. One doesn’t contradict the other of course, but in the former progressive ideology is fundamentally a moral reordering of society (inversion) that is necessarily intolerant of any competing truth claims, and the latter is usurped by a law governed by instinct and appetite — man is defined by what he feels.

I’ve argued for a while that gay rights will create the legal ground for the persecution of Christianity. It’s here. Also here is the warning Christ gave over two millennia although contextualized for our time: “They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he is offering service to God” (John 16:2).

The New Battle Lines

Source: The American Conservative

By Rod Dreher

This just in on behalf of the Pacific School of Religion, a major liberal Protestant seminary:

BERKELEY, Calif., March 11, 2015 /PRNewswire-USNewswire/ — On April 16-17, the Center for Lesbian and Gay Studies in Religion and Ministry (CLGS) at Pacific School of Religion will host a symposium addressing the ways in which the concept of “religious liberty” is being used to justify and further discriminatory actions, such as denying service to same sex couples or limiting the reproductive health care benefits for employees. “Religious liberty should emphasize our freedoms — the right to worship, to self-expression — and should never be used as an excuse for discrimination against any group of people,” states Dr. Bernard Schlager, executive director of CLGS and Dean of Pacific School of Religion.

The focus of the symposium will be to articulate a theologically-based and positive definition of religious liberty that explains why religious liberty should not be used as a license to discriminate. The symposium will also consider how the concept of religious liberty can be used to further religious pluralism in the United States.

This is the next step in the fight. It never was going to be enough for progressives to get gay marriage and discrimination against LGBTs outlawed except for within religious organizations. Now the push from progressive elites will be to tear down the wall protecting religious liberty to punish the wrongthinkers. If you don’t think this is coming, you are a fool. The Law of Merited Impossibility is vindicated more and more each day.

Time to lawyer up with the Becket Fund and other religious liberty legal organizations. This is where the battle is now.

On the political front, Maggie Gallagher surveys recent LGBT-related threats to religious liberty, and says:

This is not an exhaustive list by any means, but it points to where I think the greatest threats lie: closing down educational and work opportunities to traditionalists who dare to speak. If the GOP would like to leave a legacy that makes a difference, I would argue for generous anti-discrimination protections for those who favor or oppose gay marriage (unless they work for an organization whose substantial purpose is to favor or oppose gay marriage).

[…]

Read the entire article on The American Conservative website.

Fr. Robert Arida: Why Don’t You Become Episcopalian?

Fr. Robert Arida

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This essay responds to Fr. Robert Arida’s essay “Never Changing Gospel; Ever Changing Culture” NOTE: Due to an outpouring of criticism, the OCA was forced to retract Arida’s article. You can read it on the WayBack Machine (internet archives).

By Fr. Johannes L. Jacobse

A great many of those who ‘debunk’ traditional…values have in the background values of their own which they believe to be immune from the debunking process. C.S. Lewis, “The Abolition of Man”

Fr. Robert Arida


Fr. Robert Arida

Whenever you hear generalized sentiments about how the dominant culture is changing and that “fundamentalism” prevents the Church from changing along with it, then you can be sure that competing values lurk close behind. Sooner or later those values appear. It’s as predictable as the beetle boring into dung.

Archpriest Robert M. Arida doesn’t disappoint. In his recent essay “Never Changing Gospel; Ever Changing Culture”* Arida concocts a brew of disconnected statements to conclude that:

If the never changing Gospel who is Jesus Christ is to have a credible presence and role in our culture, then the Church can no longer ignore or condemn questions and issues that are presumed to contradict or challenge its living Tradition. Among the most controversial of these issues are those related to human sexuality, the configuration of the family, the beginning and ending of human life, the economy and the care and utilization of the environment including the care, dignity and quality of all human life.

These words sound so smooth and so reasonable. No wonder. Sentimental thinking produces brews that are easy to swallow. But how reasonable are they?

Not long ago the Episcopalian Church faced the dilemma that Arida wants to introduce into the Orthodox Church: Should moral legitimacy be granted to homosexual pairings that was previously reserved only for heterosexual, monogamous marriage?

Episcopalians fought each other for several decades over the question and the traditionalists lost. But why did they lose? How could a position so clearly outlined in the Christian moral tradition be jettisoned so quickly? How could the language of the tradition be so successfully manipulated to overturn what that same tradition disallowed?

To understand how this occurred we have to understand something about the Episcopalian Church. Episcopalian society is a polite society. Polite societies are civil. Those who wanted moral parity for homosexual pairings argued under the rubric of basic human fairness and decency. All discussion was reduced to the personal and Episcopalian traditionalists found it hard to rebut the liberal ideas without violating the rules of polite discourse.

Liberalism and reductionism work hand in hand. The reasoning goes like this: When the personal becomes political the more difficult questions are left unasked because asking them is offensive to homosexuals. These questions reach deep into religious and cultural assumptions, some that reach back over two millennia.

The unasked questions include: How do we address the shift in human anthropology that is at the center of the homosexual question (“I am what I feel”), the cultural ramification of homosexual adoptions, the redefinition of marriage from family to romantic unit, the legal ramifications of sexual orientation as a protected right, and more.

Orthodox culture is different. Unlike the Episcopalians, Orthodox liberals prefer appearances of gravitas over politeness. When the liberals have a point to make, they draw out the big guns like theologian Fr. Georges Florovsky, offer allusions to recent thinkers like Fr. Alexander Schmemann, provide the obligatory criticism or two of Roman Catholicism and Protestantism, cite a relevant quote from the Fathers — all the elements necessary to enforce civility through presumptions of authority and erudition.

Episcopalian liberals won the debates but they lost their church. In their rush to become relevant they became a byword for irrelevancy. The same will happen to the Orthodox Church if it trades the teachings of the moral tradition for acceptance by the dominant culture. Appearances of gravitas are just that – appearances. Esau lost the inheritance for a bowl of pottage. So can the Orthodox.

Sentimentalism never replaces clear thinking. It merely seeks to shut down debate. Arida reveals as much when he writes:

If the Church is to engage culture, if it is to contribute to the culture and if it is to synthesize what is good, true and beautiful coming from the culture to further the Gospel then it will have to expose and ultimately expel the “new and alien spirits” that have weakened its authentic voice. Among these spirits are Biblical fundamentalism and the inability to critique and build upon the writings and vision of the Fathers. A tragic consequence of these spirits is a Christianity of ethical systems that usurp the voice of Christ and distort the beauty of his face. It is the saving and transfiguring voice and presence of Christ that we are expected to offer the ever-changing culture.

Contrary to Arida, the defense of the moral tradition is not an introduction of “new and alien spirits” and not the usurpation of the “voice of Christ” or the distortion of the “beauty of His face.” The opposite is true. Arida introduces the “new and alien spirit” because his attempt to legitimize homosexual pairings violates Orthodox self-understanding and practice. The Orthodox Church has always been tolerant of sinners because Christ is merciful, but it has never been tolerant of sin or redefined sin as righteousness.

This point is not lost on Arida who blames resistance to his Episcopalian impulse on the “converts”:

First, there is among Orthodox Christians the idea that nothing changes in the Church. In fact, we know that many adult converts have been lured to Orthodoxy by this misconception (emphasis Arida).

But is this really true? No one really believes that nothing changes. Arida’s real complaint is that the converts don’t embrace the change that he thinks they should.

So what is the endgame? Should we work to find favor with the dominant culture? Should we subject the Orthodox Church to the same risk of collapse that all mainstream Protestant denominations experienced when they went sexually liberal? Do we strut our Orthodox gravitas to hide the fact that we employ the language of the moral tradition in order to subvert it?

And what should we do about Arida and his enablers? Here’s an idea. Why not let those who want to Episcopalianize the Orthodox Church become Episcopalian? That way the liberals remain happy and the Orthodox don’t have to fight the culture wars that the liberals want to drag into the Church.

“Never Changing Gospel; Ever Changing Culture” by Fr. Robert Arida, OCA Wonder (http://wonder.oca.org/2014/11/01/never-changing-gospel-ever-changing-culture/)

Ecumenical Patriarch: Cohabitation of Same-Sex Couples Contrary to Gospel


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pat-bartholomew-4Source: Greek Orthodox Archdiocese (via OCN.Net).

The following is an excerpt from the Message of His All Holiness Ecumenical Patriarch Bartholomew to the 42nd Clergy-Laity Congress in Philadelphia, delivered July 7, 2014

Our Lord, through His first miracle in Canaan, Galilee, blessed the holy sacrament of marriage, in which two persons of different sexes come together to unite into one body: and the two shall become one flesh. This mystery is a profound one and I’m saying that it refers to Christ and the Church (Eph. 5: 31-33).

Through this union of the two persons male and female in Christ the family becomes a dwelling of Christ, from Whom every family in heaven and on earth is named (Eph. 3: 15-16); every family, i.e. every genealogical origin and presence on earth of which the family is the cell from Adam and Eve, through which life goes on, the earth is inherited, and the heavenly kingdom granted to the man who has been created in the image and likeness of God.

Human life is certainly a serious matter, a spiritual battle and a course toward a goal that is heaven. Marriage is the most critical and most important vehicle of this course; the marriage in Christ and the marital bond, the undefiled marriage (Heb. 13, 4), the profound sacrament (Eph. 5, 32). It has also been shown that the success or failure, the progress or destruction in spiritual life begins with the marriage.

We all realize that in the society we live, the God-sanctified institution of the family suffers serious blows from the prevalent climate of contemporary blissfulness, which does not favor the total offering of one spouse to the other and of both to the children, but nurtures fleeting, personal relationships aiming at the release from the duties of the communion of the marriage and the egotistical self-gratification of man, rendering man essentially empty, miserable and isolated, deprived of the blessing of God.

The institution of Marriage and the Orthodox Christian family is foremost a course of love, secondly a course of common spirit and common exercise, thirdly a course of creativity, common creativity and continuation of life, and, fourthly a common course toward heaven, toward the heavenly kingdom. It is a calling of God, it is a joining of diversity that leads to perfection, and, therefore, the spouses become also joint heirs of the grace of life (1 Peter 3, 7).

Taking into account the Patristic saying according to which nothing holds together life as the love between man and woman, the living together of people of the same sex as couples is not an accepted practice within the bosom of our Orthodox Church, which preserves undefiled the wholesomeness of the evangelical truth. It is irreconcilable with the commandments of God and contrary to the spirit of the Gospel. As deacons of the Church and her salvific work, we ought to keep always a clear and unambiguous stance on this subject that resurfaces constantly, because only where there is husband and wife and children and concord and people connected by the bonds of virtue there, in their midst, is Christ, says St. John Chrysostom (On Genesis, Homily 6, P.G. 54, 616).

Mother Church who is always affectionate toward all her children accepts and calls everyone to salvation, the devout and the sinners, the healthy and the sick, the strong and the weak. Not only does she accept everyone but also gives everyone the opportunity at a moment of time to repent and be saved. The Church, regardless of the passing of so many centuries, condemns and reproaches sin and does not change her stance against it, as against something allegedly natural but only slightly different.

Sacrament, then of the Church and norm of the presence of God is the marriage at which man and woman come together and become one. If the two do not become one they cannot produce many … The child is a bridge (St. John Chrysostom, Memorandum to the Letter to the Colossians, Homily 12, P.G. 62, 386-387).

It is necessary, at all costs, the struggle for the preservation of the traditional Orthodox institution of family with the cultivation of marital fidelity, the treating of one spouse by the other as a person created in the image and likeness of God, the togetherness and the unity, the following of the same path by showing obedience preferably to the same spiritual father, and mostly the constant self-denial and sacrifice, without which sanctification and spiritual progress of the family will be unattainable.

We know, brothers, sisters and children, that you live in a materialistic society that is continually distancing itself from the Orthodox morals and traditions and not favoring the traditional life; a society where faith and devotion to the principles of our Orthodox tradition often seems or is deemed by some as something anachronistic and foreign to the demands of the modern social life. It is here where the responsibility of both the shepherd and the flock lies. You, our spiritual children in America, on free will and choice and after much toil you possess the treasure of the genuine apostolic faith and tradition, of the truth and genuineness in the Grace of the sacraments, the treasure of tradition and family, despite environmental and societal limitations, as pure as the Mother Church of Constantinople has preserved it throughout the centuries. Thus, by lifting the cross of life may you offer witness of the truth of Christ, from Whom every family in heaven and on earth is named.

We, therefore, urge all of you brotherly and paternally from the Mother Church: Continue, brothers, sisters and children, Orthodox faithful of the Holy Archdiocese of America, to always be sanctified and remain vigilant, as your tireless spiritual father, Archbishop Demetrios of America, does and teaches; the shepherds in their pastoral ministry to you, the priests in their priestly vocation, the preachers in the preaching of the divine words, the lay people in the diakonia, the spouses toward their families, the ladies of the Philoptochos Society in God-loving philanthropy, everyone where his calling is. Rest assured always that our Modesty, your Patriarch keeps you close to his heart and prays continuously for your illumination, well being, success and salvation, and also for the stability and progress of the Holy Archdiocese of America, for which we take pride in the Lord.


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