Dearly Beloved in Christ,

As you all know, effective September 1^st, 2017, we will commence “ad experimentum” with the use of the Revised Julian Calendar in the Church. This experimental use of the Revised Julian Calendar will continue for a period of five years, ending on August 31, 2022. At that time, we will review and evaluate in assembly the spiritual and pastoral benefits the use of the Revised Julian Calendar has brought to the life of the Church.

At the end of the five-year period, and after thoughtful discernment and prayer, we will decide together to extend the experimental period for another five years, adopt the Revised Julian Calendar permanently, or revert he exclusive use of the Julian Calendar.

As I said when you redecided to change calendars, I am so proud of you for how you arrived at your decision. The spirit of charity, love, and conciliarity in which such an important and highly sensitive matter was dealt with gives testimony to the depth of your faith and love for Christ and His Church. Throughout the eight months of discussion, none of you made this a personal issue but rather one pertaining solely to the life and future of our beloved Church. I know it was not an easy decision to make, but it is one we all know is the best for the spiritual health and future of our Church.

One thing that struck me while the discussions were ongoing s the absence of any comparisons to any other of the Orthodox Churches as far as their use of this or that calendar. At all times you kept the discussions centered on our Church and communities and what was best for them. Because of that, I believe strongly that is why you were able to come to a consensus that prompted the unanimous decision to change calendars, even just on an experimental basis. Once again, I commend you all.

While it is true that the Old Calendar has been in use in our Church for more than 1,500 years, and that it has been very much the single most identifying characteristic of the Italo-Greek Orthodox Church, we nevertheless have not lost our identity nor have we comprised ourselves. We are simply adapting one aspect of our Church life to better evangelize and serve the People of God. We must also remember that there are deficiencies in the Julian Calendar that must be addressed and corrected by the Universal Church.  As I said so many times before, we do not worship days or a calendar, we worship the Holy Trinity. What is more important than the calendar we use is that we gather to worship and give thanks to God as is His due and our obligation.

That being said, I want to assure you all that by changing the calendar we are not changing who and what we are. Nor does changing the calendar we use in our liturgical celebrations and observances mean that we will be changing the way we do things in other areas. To that end, I would like to reiterate some of the rules which guide our lives in the Church and individually as Orthodox Catholic Christians. The rules in question are not intended to stifle, inhibit, oppress, or constrain us, but to provide good order in God’s household and commonwealth.

The guidelines we have in place in the Church are intended to help us preserve the tradition which has been handed down to us through the centuries. While they may rightly be considered “rules and regulations,” they also carry with them the spirit of economia. This means that the bishop has some flexibility in applying the rules to specific circumstances, such as in cases of those who are weak, ill, or infirm; young in the faith; or constrained by employment, etc. The guidelines which we employ in the Archdiocese are standards that we strive to live by. We know, however, that we very often fall short of the standards and goals we set for ourselves.  Nevertheless, it is important that we never give up the struggle and the effort because the prize and rewards we will obtain are priceless, if we remain faithful to the Gospel and to Christ and His Church.

I put before you, my sons and daughters, the following guidelines as a reminder; they should be read with an open mind and an open heart. They are rules and regulations which identify who and what we are. They are intended not only to sanctify those who adhere to and follow them but to be an invitation to all whom we encounter to join us in a better and more fruitful way of life. When we live the guidelines and rules of the Church faithfully and honestly, we become shining examples to others of lives lived fully in imitation of Christ our Lord. And so, I offer to you now, some of the guidelines and rules which identify who we are both as Orthodox Catholic Christians in general and as Italo-Greek Orthodox Catholic Christians in particular.

 

General Etiquette and Demeanor

 Living in our society today is a big challenge. Trying to remain virtuous and righteous is a struggle for us all, as the temptations of the world are many and intense. Holy Mother Church understands and empathizes with her children’s struggles and knows that many, if not most, of you, strive sincerely to live righteous and holy lives. Sometimes the temptations of the world are too great and we fall victim to its allure and enchantments. To that end, I want to remind you all of the importance of sobriety, moderation, and modesty in the life of a faithful Orthodox Catholic Christian.

Men and women should dress well but modestly, both in Church and in their daily life. When attending Church, wearing t-shirts, jeans, shorts, and sneakers is not permitted. “Business casual” attire is an acceptable guideline to follow when selecting clothes to wear to Church. Appropriate business casual dress typically includes slacks or khakis, a dress shirt or blouse, an open-collar or polo shirt, an optional tie or seasonal sport coat, a dress or skirt at knee-length or below, a tailored blazer, knit shirt or sweater, and loafers or dress shoes that cover all or most of the foot (sandals are permitted with or without socks, but no flipflops or the like). Everyone should avoid wearing tight and provocative clothing. Modest, dignified, and attractive clothing conveys a positive spiritual message and engenders respect and admiration. Both men and women should refrain from wearing excessive amounts of jewelry. Women should not wear excessive makeup. The way we dress and look says a lot about who we are. It can also lead others into temptation and sin; we should never be the cause of sin, spiritual harm, or source of scandal to any of our brothers and sisters, especially those who do not believe as we do.

The venerable custom of women covering their heads in the church (temple) is to be encouraged and maintained. Similarly, men, if they wear hats, should always remove them upon entering the church (temple). Both gestures show humility and respect before the Lord, into whose house and palace we enter and before whom we stand as subjects, servants, and suppliants.

Our manner of speaking should always be edifying and calm. We should never use vulgarity or profanity in our speech. Such behavior is crude and rude and it should be avoided at all times. We should treat each other with respect and always honor the dignity of all human beings as creatures and children of God.

Individuals who choose not to follow any of the above guidelines should in no way or at any time be subject to ridicule, derision, humiliation, or exclusion from the Church’s activities or life; such behavior is also gravely inappropriate for Orthodox Christians. There will be times when a stern or firm position must be taken, but in doing so, the purpose must always be to correct and enlighten. In addition, when a stern stance is to be taken, it should always be done with love and charity and privately with the person concerned.

 

Regarding Priests, Deacons, and Subdeacons

All priests and deacons of the Archdiocese are required to wear their cassock (anteri) and riassa to/from church, while in church, on church grounds, and at all times in public when on official Church business. Whenever possible, however, priests and deacons should always wear their cassocks (without the riassa) in public together with the pectoral cross, if they have a blessing to wear one. The wearing of one’s cassock in public should be considered a form of evangelization and missionary activity, that the priest has died to the world in pursuit of the eternal good things, and as a public statement that one of the primary functions of a priest is to sanctify the world. Thus, he should always be prepared to extend God’s blessing to anyone who approaches him and to readily receive any requests for prayers asked of him by those he encounters on the street, in stores, etc.

The use of a black suit and Roman collar is not permitted for priests and deacons of the Italo-Greek Byzantine Orthodox Catholic Church. When at home or on vacation, clerics may dispense with wearing the cassock, provided, however, they do not go to any place or do anything that would scandalize the people. For example, when out shopping with one’s wife or out to dinner with one’s family, or going to the movies with one’s children, priests and deacons may wear clothes that are modest and tasteful but not ostentatious or provocative; they may also wear their cassock (without riassa). When traveling to such countries as Italy, Greece, Ukraine, Russia, Serbia, etc., the cassock (with or without riassa) should always be worn in public, even if the priest or deacon is on vacation. Subdeacons, readers, and chanters must always wear the cassock when in church or while on church grounds. With the exception of ordained subdeacons, subdeacons, readers, and chanters are not permitted to wear a cassock in public.

Priests, deacons, subdeacons, readers, and chanters may not smoke at any time. Alcohol is to be used in moderation. The use of narcotics and recreational drugs is strictly forbidden.

In the Italo-Greek Orthodox Catholic Church, the subdiaconate, when conferred in ordination and not merely with a blessing, binds celibacy. Thus, one who requests ordination to the subdiaconate must be married prior to his ordination. Because of this canonical precept, candidates for the ordained subdiaconate must be at least twenty-one (21) years of age. An ordained subdeacon may remain in that office for life, or he may seek ordination to the Diaconate or Holy Priesthood.

 

Converts

 The following are to be considered guidelines only. The Metropolitan is to be consulted in all matters regarding the final form of acceptance of a convert to the Faith and Church.

In general, converts are received into the Faith and Church according to the following norms. Catholics (Latin Rite and Eastern Rite) are received by making a public profession of faith, going to Confession, and receiving the Holy Eucharist after a suitable period of instruction.

Anglicans, Episcopalians, Lutherans, Methodists, Baptists, and members of other Protestant denominations undergo a minimal one-year catechesis and are then received by Baptism. This marks a change from our previous practice of receiving Protestants by renunciation of their heresies, the making of a public profession of faith, Chrismation, and the reception of the Holy Eucharist. This change was necessitated by the fact that these Christian denominations have deviated so far from the Apostolic Faith, that there is reasonable doubt on the part of the Church as to what the members of these ecclesial bodies believe both personally and corporately.

All others (non-Christian) who wish to embrace the Orthodox Catholic Faith and enter into the Church must be baptized with threefold immersion. In such cases, the name of a saint, taken from the Church’s Calendar of Saints, is to be used. Baptism and reception into the Church take place after at least a one-year period of catechesis, if not longer.

 

Fasting and Fast Days

Clergy and faithful alike are encouraged to keep the fasts of the Church. The appointed periods of fasting are:

1. Nativity (St. Philip’s Fast) – November 15 through December 24
2. Meat Fast – Monday after the Sunday of the Last Judgment through Cheesefare Sunday
3. Great Lent and Holy Week – 1^st Monday of Great Lent through Great and Holy Saturday.
4. Apostle’s Fast – June 11 through June 28
5. Dormition (Assumption) Fast – August 1 through August 14

During the above periods, clergy and faithful should refrain from eating meat and all dairy products and drinking any alcohol. Wine is permitted but may only be taken with the principal meal of the day and then, only in moderation (one glass). The last meal of the day should be taken after Vespers and there should be no eating thereafter until breakfast the next morning. Fish is permitted as is olive oil. On Wednesdays and Fridays during these periods, only one meal may be taken. During Holy Week, no meat, fish, dairy products, wine (or other alcoholic beverages), or olive oil may be taken. In addition, only one meal should be taken each day, and this should be after Vespers.

The following days are designated fast days:

1. Every Wednesday and Friday of the year, except for fast-free weeks
2. The eve of Theophany (January 5)
3. The Beheading of St. John the Baptist (August 29)
4. The Universal Exaltation of the Holy Cross (September 14)

On the above days, no meat, dairy products, fish, wine (or other alcoholic beverages), or oil may be taken. In addition, only one meal should be taken on these days, and this should be after Vespers. After that, there should be no eating until breakfast the next morning (in the case of Wednesday and Friday) or until after the Divine Liturgy on the feast days.

Monastics are required to refrain from eating meat at all times and to maintain the Monday fast in addition to the Wednesday and Friday fast.

Holy Communion should always be preceded by a complete fast (no food at all) from the Great Vigil or Great Vespers the evening before until after the Divine Liturgy the next morning.

When undertaking any fast, one’s health as well as physical and spiritual capabilities should be taken into consideration. In this regard, it is important that individuals communicate honestly and openly with their parish priest or spiritual father who will guide them compassionately and lovingly in this ascetical exercise.

Those who are infirm or sick, women who are pregnant, young children (under the age of eight), the elderly (70 years and older), and all others unable to fast for legitimate reasons, may be exempted from observing the fasts either wholly or in part, as blessed by their parish priest.

 

Church Buildings

 Over the past several months, some communities have expressed to me their desire to have a physical church building. I concur with the sentiments of you all that if our communities, even the smallest of them, had a physical house of worship, the possibility and probability of them growing would be significant. With regard to the communities in question, options to purchase existing churches (former Catholic churches) or build new ones have been proposed. Personally, I prefer that communities build new temples. My reasoning behind this is that buildings can be built in a size appropriate to the size of the congregation, with due consideration given for future growth. Also, the cost of building a new church (temple) as opposed to purchasing or leasing an existing building is almost comparable. Therefore, it behooves congregations who seek to obtain a physical house of worship to take time to prayerfully and carefully discern what the best course of action would be for them to take.

Current Archdiocesan regulations require that new church construction provides for a maximum congregation of 350 souls. If you recall, at the 2008 Provincial Council of the Archdiocese, I expressed my desire that our Church in America be comprised of small, intimate congregations; congregations consisting of no more than 250 to 350 souls. At that time, it was agreed that three hundred and fifty (350) would be the maximum number of faithful comprising each parish. As a result, Archdiocesan guidelines and protocols governing parish life were subsequently changed to reflect this new rule (the Cathedral was exempted by virtue of the fact that it is the Mother Church of the Archdiocese).

Regardless of whether a community chooses to purchase an existing building or build a new temple, certain guidelines must be observed in both cases. First and foremost, spaces must be designed that are in accordance with traditional Orthodox Catholic practice. While a few tasteful chairs may be placed throughout the building for use by the elderly and infirm, in general, churches and chapels should not have any pews or rows of chairs. Not only does the presence of pews or rows of chairs impede prostrations, which are very much a part of Orthodox worship, but they also detract from the ancient and venerable practice of standing in the presence of the Lord. While there is nothing inherently wrong with sitting in the presence of God it can, especially given the attitudes found in our society today, which is prone to laziness, slothfulness, and indifference, lead to those same attitudes in Church. Thus, sitting can become an act of disrespect and indifference to the Lord.  

All churches MUST have a templon (iconostasis). However, it is not the tradition in the Italo-Greek Orthodox Church to have an iconostasis that reaches the ceiling. The maximum permissible height is three-quarters high (measuring the distance from the floor to the ceiling). An iconostasis may be solid or open. It may be constructed of wood, iron, or marble. If an open iconostasis is constructed, it must, at the minimum, have placed on it icons of Christ, the Theotokos, the patron saint of the church, St. John the Baptist, the Diesis, the twelve great feasts, the four Evangelists, and the twelve Apostles.

The use of electric vigil lamps or candles in a church is strictly prohibited. Candles must be made of 100% beeswax. Olive oil is preferred for vigil and oil lamps but synthetic oils which burn cleaner may be used.

 

Divine Services

Every parish, mission, and congregation that has a resident priest assigned to it must celebrate a daily cycle of services. This includes Matins and Vespers (Monday through Friday), Great Vigil (Great Vespers, Great Compline, and the Midnight Office) or Great Vespers on Saturday evening, and Matins and the Hours (Third & Sixth) and Divine Liturgy on Sunday morning. If only Great Vespers is celebrated on Saturday evening, then Matins and the First Hour must be celebrated on Sunday morning prior to the Hours and Divine Liturgy.

In the Italo-Greek Orthodox tradition, we use five Divine Liturgies. These are the Divine Liturgy of St. Peter the Apostle, the Divine Liturgy of St. John Chrysostom, the Divine Liturgy of St. Basil the Great, the Divine Liturgy of St. James the Apostle, and the Liturgy of the Presanctified Gifts.

The Divine Liturgy of St. Peter the Apostle is the normative form of Divine Liturgy used in the Italo-Greek Orthodox Catholic Church. However, this Liturgy is quite long and, in most cases, if not all, not easily celebrated in a parish setting as it requires a full complement of deacons, deacons, and other ministers and servers. Therefore, our custom has been, since my consecration, to use the Divine Liturgy of St. Peter the Apostle primarily as a hierarchical Divine Liturgy. However, this does not preempt parishes from using the Divine Liturgy of St. Peter the Apostle if they so desire and are able to celebrate it properly.

I want to take a moment here to remind you all that the Divine Liturgy of St. Peter the Apostle is NOT a Western-rite liturgy, nor is it a hybridization of the Byzantine Liturgy. I mention this only because there are some outside the Italo-Greek Church who consider the Divine Liturgy of St. Peter to be of Western origin. When you encounter such individuals, you would do well to correct them on this point. As always, remember to do so in charity and with patience.

While the Divine Liturgy of St. Peter the Apostle is the normative Divine Liturgy of our Church, I also want to preserve and provide for the regular use in our Church of the Divine Liturgy of St. John Chrysostom, which is the normative Divine Liturgy used in most other Local Orthodox Churches.  To that end, I issued a liturgical directive back in 2005 regarding the celebration of the Divine Liturgy in our Church. That directive remains in force today. I restate it here for your information. The directive reads: “Therefore, effective September 1, 2005, the Feast of the Indiction, all parishes, missions, and congregations of the Archdiocese are required to use either the Divine Liturgy of St. Peter the Apostle or the Divine Liturgy of St. John Chrysostom, in form and text approved by the Archdiocesan Office for Divine Worship and the Discipline of the Sacraments, for Sunday worship (except the Sundays of Great Lent and other times when the Divine Liturgy of St. Basil the Great is to be celebrated), for all holy days of obligation (Solemnities of the First Class), and for their patronal feast day celebration. For Solemnities of the Second Class (Obligatory Feasts), for Great Doxology Memorials, and for all other occasions on which the celebration of the Divine Liturgy is appointed, parishes, missions, and congregations may use the Divine Liturgy of St. John Chrysostom, in form and text approved by the Archdiocesan Office for Divine Worship and the Discipline of the Sacraments, except on those days when the Divine Liturgy of St. Basil the Great or the Divine Liturgy of St. James is to be celebrated. In addition, parishes, missions, and congregations may, at the sole discretion of the celebrating priest, use either the Divine Liturgy of St. Peter the Apostle or the Divine Liturgy of St. John Chrysostom, in forms and texts approved by the Archdiocesan Office for Divine Worship and the Discipline of the Sacraments, for funerals and weddings. Notwithstanding the foregoing, any parish, mission, and congregation so desiring may use the Divine Liturgy of St. Peter as their sole Eucharistic service, except on those days when the Divine Liturgy of St. Basil the Great or the Divine Liturgy of St. James is appointed to be celebrated. The Divine Liturgy of St. Peter the Apostle, in its hierarchical form, is the normative Eucharistic Liturgy to be used whenever the Bishop celebrates.” The foregoing protocol allows both the Divine Liturgy of St. Peter the Apostle and that of St. John Chrysostom to be used equally in the communal worship and liturgical life of the Church, thus allowing us to retain and maintain the rich liturgical patrimony which uniquely belongs to the Italo-Greek Church.

The Divine Liturgy of St. John Chrysostom is the Liturgy used for Obligatory Feasts (Solemnities of the Second Class); Great Doxology Memorials, if the Divine Liturgy is to be celebrated; and for all other occasions on which the Divine Liturgy may be celebrated. In addition, the Divine Liturgy of St. John Chrysostom, in forms and texts approved by the Office for Divine Worship and the Discipline of the Sacraments, may, at the sole discretion of the celebrating priest, be used for funerals and weddings. The Divine Liturgy of St. John Chrysostom is also to be celebrated on the feast day of the Saint, which is November 13^th.

The Divine Liturgy of St. Basil the Great is used ten times a year:

• The five Sundays of Great Lent (Palm Sunday is not considered to be part of Great Lent.)
• On Holy Thursday and Great and Holy Saturday.
• On the eves of Nativity (Christmas Eve) and Theophany (Epiphany)
• On the feast day of St. Basil (January 1).

The Divine Liturgy of St. James the Apostle is used only once a year, on the feast day of St. James, which occurs on October 23^rd.

The Divine Liturgy of the Presanctified Gifts is a service of Solemn Lenten Vespers combined with the Rite of Holy Communion. There is no consecration of the Eucharist in the Liturgy of the Presanctified Gifts; we use the Eucharist consecrated on the previous Sunday. In most Orthodox Churches, the Liturgy of the Presanctified Gifts is celebrated on Wednesdays and Fridays during Great Lent. In the Italo-Greek Orthodox Church, however, the Liturgy of the Presanctified Gifts (also known as the Liturgy of the Great Quadragesima) is prescribed to be celebrated every weekday during Great Lent. This is in keeping with the venerable tradition of the Church and an ancient Canon, which states: “On all days of the holy fast of Lent, except on the Sabbath, the Lord’s Day, and the holy day of the Annunciation, the Liturgy of the Presanctified is to be served (Canon 52, Quinisext, 692). All parishes, missions, and congregations of the Archdiocese, which have an assigned priest, are required, at minimum, to serve the Liturgy of the Presanctified Gifts every day during the first week of Great Lent (Monday through Friday), on every Wednesday and Friday of Great Lent, and on the first three days of Holy Week. Notwithstanding the foregoing, if it is feasible and possible to do so, the Divine Liturgy of the Presanctified Gifts should be served every day during Great Lent (with the exception of Saturdays and Sundays, the Feast of the Annunciation, and the Feast of St. Joseph the Betrothed.)

 

 The Holy Mysteries and Sacramentals

 One of the most important topics I would like to address here is accessibility to the Holy Mysteries (Sacraments). Clergy and parish bodies (parish pastoral councils and parish finance councils) are reminded that they may NOT, ever, charge for any of the Holy Mysteries or Sacramentals offered and provided by the Church. This includes, but is not limited to, Baptism, Marriage, Confession, Holy Communion, Funerals, Supplicatory Services (Paraklesis, Services of Gratitude and Thanksgiving, etc.), Commemorations, and Memorial Services. The faithful may, of course, make voluntary donations to the clergy in appreciation for their services. Many of our clergy, if not most, receive a meager stipend from their parish, mission, or congregation and from the Archdiocese, and such free-will offerings help them, especially if they have families. If you choose to give the priest an offering, it should always be done outside the context of the service and never in the church. If you plan to give an offering to the priest, do it the day before or the day after the service.

The faithful are also reminded of their obligation in faith to provide for the needs, maintenance, and support of the Church, both at the parish level and at the Archdiocese level. Parishes have buildings to maintain and bills to pay (Electricity, gas, water, waste/garbage removal, etc.). It is unreasonable and selfish for any member of the faithful to think that they do not have a responsibility to ensure that their parish’s bills and other temporal obligations, as well as those of the Archdiocese, are met and fulfilled in a timely fashion. Thus, they are required to set aside and offer a portion of their financial resources to support and maintain their parish and the Archdiocese.

In order to be married in the Church, receive a Church funeral and burial, or stand as a godfather or godmother at Baptism, one must be in good standing with the Church. The requisites for what makes one in “good standing” are discussed elsewhere in this document.

 

Baptisms

The following are the rules and guidelines governing the administration of the Holy Mystery of Baptism in the Italo-Greek Orthodox Catholic Church:

1. A person who is to be baptized and chrismated is to have a sponsor. In accordance with the Canons of the Italo-Greek Orthodox Catholic Church, two sponsors at Baptism are required. No more than two sponsors are permitted and the two sponsors may not be of the same sex.
2. Both sponsors at Baptism and Chrismation must be Orthodox Catholic and have produced a statement from his/her pastor attesting to their good standing in their parish and with their (Arch)diocese by regular attendance at Divine Liturgy, in daily life and sacramentally.
3. A sponsor must have completed the eighteenth year of age unless, for just cause, the priest sees fit to raise the age to twenty-one years or older.
4. A priest or deacon may be a sponsor at Baptism though the priest may not be the minister of the Sacrament. It is expected, however, that the priest or deacon will concelebrate the Divine Liturgy.
5. A monk or nun may also act as a sponsor at baptism, with the permission and blessing of the Metropolitan.
6. With the permission of the Metropolitan, obtained through the Chancery Office, a substitute sponsor may be added to the sacramental register when, for example, the original sponsor has died or has left the Church by a formal act; however, the name of the original sponsor is not to be removed.
7. A suitable member of the Catholic Church may serve as a sponsor together with an Orthodox Catholic sponsor, however, he/she must give an assurance, in writing and before the assembly, that the child will be brought up and reared in the Orthodox Catholic Faith. Catholic sponsors must also be in good standing with their parish and (arch)diocese, evidencing the same with a letter from their pastor.
8. Members of a Protestant faith community or ecclesial body may NOT, under any circumstances, act as a sponsor at Baptism or serve as a godparent.
9. A parent or adoptive parent may not act as a sponsor for their child nor may a grandparent act as a sponsor for their grandchild.
10. A person who has been excommunicated or anathematized by the Church, or who, if married, has married outside the Orthodox Catholic Church, may not become a godparent.

People living together in a common law relationship or who are cohabitating are not necessarily prohibited from acting as a witness so long as they do not despise or revile the Sacrament of Marriage, the institution of Marriage, the Church, or believe that marriage can be contracted between two people of the same sex. Said individuals must sign an affidavit attesting to the same. In addition, they must be members in good standing with their parish and their respective (arch)diocese as evidenced by a letter from their parish priest. Finally, they must, like others who shall be participants in the Baptism, go to confession sometime before the day of Baptism.

Baptisms may not be performed on the following days:

1. Christmas Eve and Christmas Day (December 24 & 25)
2. Holy Week
3. Feast of the Beheading of St. John the Baptist (August 29)
4. Feast of the Elevation of the Holy Cross (September 14)
5. Dormition/Assumption Fast (August 1-14)
6. Feast of the Dormition/Assumption (August 15)
7. On Wednesdays and Fridays
8. All Holy Days of Obligation (Solemnities of the First Class)
9. The first week of Great Lent

 

Holy Communion

 The faithful of the Church are expected to receive the Holy Eucharist at each and every Divine Liturgy they attend. This requires proper spiritual and physical preparation. Proper preparation includes fasting (a full fast, which includes all alcoholic beverages) for a period beginning from Great Vigil or Great Vespers on Saturday evening until after Divine Liturgy on Sunday morning, praying the appointed prayers, and making a proper confession. In addition, the faithful should refrain from going to parties, smoking, and consuming alcoholic beverages after Great Vigil or Great Vespers on Saturday evening until after Divine Liturgy on Sunday morning.

The faithful should always go to Confession before receiving Holy Communion. At the minimum, you should go to confession at least once a month. It is preferable and encouraged, however, that the faithful go to Confession prior to any time they receive Holy Communion. As per Archdiocesan regulations, those who do not make a confession at least once a month will not be permitted to receive Holy Communion until they do so. It is imperative that the priest be reasonably assured that a person who is to receive Holy Communion is in a state of Grace.

Individuals who do not regularly participate in the Holy Mystery of Confession, Penance, and Reconciliation cannot be considered to be in a state of Grace.  Therefore, if such persons were to receive the Holy Eucharist in such a state, they would receive unworthily, bringing condemnation upon themselves, and committing a grave offense against the Sacrament. In addition, the priest permitting such a person to receive would also be guilty of a grave offense against the Sacrament.

 

Confession

Regular participation in the Sacrament of Confession, Penance, and Reconciliation is vital to maintaining a healthy spiritual life. Not only is Confession good for one’s soul, but it is also good for one’s mental and emotional health. Going to Confession, especially on a regular basis, and acknowledging and taking responsibility for our mistakes and missteps boosts self-respect, improves future behavior, and enhances and strengthens our relationships with others. There is no question that discussing difficulties with someone face-to-face is much more helpful, empowering, and meaningful than sharing our sins or shame on social media.

The purpose of Confession is to help people right past wrongs, impart God’s forgiveness, and heal and renew; not to pass judgment or scold. The most beautiful thing about the sacramental experience of Confession is that you are hearing from God, through His minister, in words and gestures we understand, that He forgives you and how much He loves you.

Confession is not something that should be feared or avoided. Neither should it be taken for granted; it should not become something that is rote, something we just go through the motions of doing. Confession should be an experience we look forward to, one of cleansing, forgiveness, renewal, and reconciliation. Confession is like taking a spiritual shower; we go in with all the dirt and grime and filth of the world on our soul and we come out clean, feeling good and refreshed.

Confession is not just about confessing our sins. It’s also about penance and reconciliation. That is why you will hear me refer to Confession as the “Holy Mystery of Confession, Penance, and Reconciliation” rather than just the “Holy Mystery of Confession.” I believe the former term more accurately describes the totality of the Sacrament. Penance implies our acknowledgment that we were going in the wrong direction and want to turn ourselves around. Thus we are compelled by our conscience to atone for our sins. Reconciliation implies that we were separated from God and want to become one with Him again.

In the Sacrament of Confession, Penance, and Reconciliation, priests cannot simply offer the same old pious answers and words to every penitent that comes to them. Every confession must be a personal encounter between the penitent and God, for whom the priest acts as an agent and instrument of peace, healing, and reconciliation. Every priest serving in the Archdiocese, therefore, is expected to make sure that the Sacrament of Confession, Penance, and Reconciliation is not something to be feared but rather an experience that is looked forward to and anticipated with a spirit of peace and joyful expectation.

Participating in Confession is always an act of free will and it is not always comfortable to do, but we have to summon up our courage and do it. Admitting that we have done wrong and asking for forgiveness is never an easy thing. Yet, when we do so sincerely and honestly, the results are amazing. It’s important to remember, however, that your sins are not forgiven unless you repent and don’t want to repeat them. God does not forgive the sins of those who are not truly and sincerely repentant.

Confession should be a regular part of our life, and not something we do just a couple of times a year. It is important to regularly confess our sins to God and seek His forgiveness. Bearing sins in our hearts can have a very negative effect on how we live. Decreasing the frequency of confession in our lives impedes us from having a good relationship not only with God but with family members, friends, etc. Going to Confession, especially on a regular basis, helps us to examine and reflect on our lives and where we are in our spiritual journey and development. Going to Confession teaches us to say, “Today, I am a complete screw-up and a real mess. I can be a real jerk. But I am still worthy of unconditional love and I can, with God’s grace, be better tomorrow than I am today.”

As I said earlier, the faithful should go to Confession prior to each time they receive Holy Communion. At the minimum, they are to go to confession once a month. Those who do not go to confession or who have not made a confession for more than thirty days should not present themselves for Holy Communion.

 

Holy Orders

In the Italo-Greek Byzantine Orthodox Catholic Church, only baptized men may be ordained to the offices of subdeacon, deacon, priest, and bishop. Candidates for ordination to the subdiaconate, diaconate or priesthood may be married or unmarried. Candidates for the episcopate may only be taken from among the celibate or monastic clergy.

If a candidate for ordination to the Diaconate is married, the minimum age for ordination is twenty-five. If he is unmarried, the minimum age is twenty-eight. In cases of extreme pastoral need, and with the proper recommendations of those involved in the candidate’s formation, the Metropolitan may waive the age requirement.

If a candidate for ordination to the Holy Priesthood is married, the minimum age for ordination is thirty. If he is unmarried, the minimum age is thirty-five. In cases of extreme pastoral need, and with the proper recommendations of those involved in the candidate’s formation, the Metropolitan may waive the age requirement.

Except in cases of extreme pastoral need, a candidate for the episcopate must have served as a priest for a minimum of ten years before he can be elected and consecrated.

 

Ordination to the Diaconate

Ordination to the diaconate requires that a candidate be a member in good standing with his parish for at least five years. He must have undergone at least two years of formation in his parish under the supervision of his priest and under the tutelage of another deacon, who shall be his sponsor at ordination. He must also have at least a bachelor’s degree from an accredited seminary, theological school, college, or university recognized by the Italo-Greek Byzantine Orthodox Catholic Church.

Aspirants to the diaconate may petition the Metropolitan for ordination, provided they meet the minimum degree and age requirement, at the end of their second year of formation and/or seminary/theological studies (for ordination at the beginning of their third year of formation) The requirement of having an academic degree prior to ordination to the diaconate may be waived by the Metropolitan on a case-by-case basis after consultation with the candidate’s parish priest, spiritual father, deacon mentor, the Seminarian Review Board, the Diaconal Council, and, if applicable, seminary authorities.

Students, who, while in their second year of diaconal formation and/or seminary, intend, with the blessing of their parish priest, spiritual father/confessor, and deacon sponsor, to petition for ordination to the diaconate, must:

1. Be interviewed, with their spouse, if applicable, by their spiritual father and confessor who will make recommendations to the Metropolitan.
2. Be interviewed by the Seminarian Admission, Formation Review, and Evaluation Commission (SAFREC), which will make recommendations to the Metropolitan.
3. Be interviewed, with their spouse, if applicable, by the Metropolitan, who will, if he is satisfied with the interview, give his blessing to proceed with the petition process.
4. Be evaluated, if applicable, by the appropriate authorities at their Seminary in accordance with the Seminary’s internal methods and protocols of assessment. If satisfied, the Seminary will issue a letter of recommendation.
5. Undergo a standard agreed-upon battery of psychological testing under the supervision of the Seminarian Acceptance, Formation Review, and Evaluation Commission (SAFREC) and paid for by the Italo-Greek Orthodox Archdiocese of the Americas and Canada.
6. Undergo a thorough criminal and personal history background check initiated and undertaken by SAFREC.

Contingent upon successful and satisfactory completion of all of the above and with the approval of SAFREC, candidates for ordination to the diaconate must submit their portfolio to the Metropolitan, for his review and approval. This portfolio should include:

1. A letter of recommendation from the candidate’s diocesan bishop, if there is one.
2. A letter of recommendation from the candidate’s spiritual father/confessor.
3. A letter of recommendation from the candidate’s parish priest.
4. A letter of recommendation from the candidate’s deacon sponsor.
5. A letter of recommendation from the Dean of the Seminary, if applicable.
6. A letter of recommendation from the Seminarian Review Committee or similar of the Seminary.
7. A letter of recommendation from the president of the Parish Administrative Council, Parish Pastoral Council, and Parish Finance Council.
8. At least three letters of recommendation from parishioners of the candidate’s home parish who have intimate knowledge of the candidate.
9. If applicable, a letter of support from the candidate’s spouse.
10. Results from the psychological tests.
11. Results from the Comprehensive Personal History and Criminal Background Investigation.

If approved for ordination by the Metropolitan, a date for ordination may be set in consultation with the Chancery, the parish in which the ordination is to take place, and the Office of the Metropolitan. If the petition for ordination is denied, a reason or reasons will be provided, in writing, to the applicant within fourteen (14) days from the date the petition was received by the Metropolitan. The applicant will also be invited to meet personally with the Metropolitan to discuss with him the reasons for the denial of the applicant’s application.

Successful candidates for the diaconate may be ordained at the beginning of the third year of formation. Upon ordination to the diaconate, the deacon shall be assigned by the Metropolitan to one year (the Pastoral Year) of service in a parish of the Archdiocese. This pastoral year assignment will not be in the candidate’s home parish. During this time, he will also begin his priestly formation under the tutelage of his parish priest.  

At the end of the Pastoral Year (the third year of formation), provided the requirements for an academic degree and minimum age are fulfilled, the deacon may petition the Metropolitan for ordination to the Holy Priesthood, which will be conferred in the fourth and final year of formation.

 

Ordination to the Holy Priesthood

Ordination to the Holy Priesthood requires four years of ministerial formation and theological preparation. It is preferable that candidates for ordination to the Holy Priesthood have a Master of Divinity Degree from an accredited Orthodox Catholic seminary.  

Aspirants to the Holy Priesthood may petition the Metropolitan for ordination once they have completed their Pastoral Year as a deacon in a parish. The requirement of having an academic degree prior to ordination to the priesthood may be waived by the Metropolitan on a case-by-case basis after consultation with the candidate’s spiritual father, the Seminarian Review Board, the Presbyteral Council, and seminary authorities.

Students who, after completing one year (the Pastoral Year) of diaconal service in a parish, intend, with the blessing of their parish priest and their spiritual father/confessor, to petition for ordination to the Holy Priesthood, must:

1. Be interviewed, with their spouse, if applicable, and by their spiritual father/ confessor who will make recommendations to the Metropolitan.
2. Be interviewed by the Seminarian Admission, Formation Review, and Evaluation Commission (SAFREC), which will make recommendations to the Metropolitan.
3. Be interviewed, with their spouse, if applicable, by the Metropolitan, who will, if he is satisfied with the interview, give his blessing to proceed with the petition process.
4. Be evaluated, if applicable, by the appropriate authorities at their Seminary in accordance with the Seminary’s internal methods and protocols of assessment. If satisfied, the Seminary will issue a letter of recommendation.
5. Undergo a standard agreed-upon battery of psychological testing under the supervision of the Seminarian Acceptance, Formation Review, and Evaluation Commission (SAFREC) and paid for by the Italo-Greek Orthodox Archdiocese of the Americas and Canada.
6. Undergo a thorough criminal and personal history background check initiated and undertaken by SAFREC.

Contingent upon successful and satisfactory completion of all of the above and with the approval of SAFREC, candidates for ordination to the Holy Priesthood must submit their portfolio to the Metropolitan, for his review and approval. This portfolio should include:

1. A letter of recommendation from the candidate’s diocesan bishop, if there is one.
2. A letter of recommendation from the candidate’s spiritual father/confessor.
3. A letter of recommendation from the Dean of the Seminary.
4. A letter of recommendation from the Seminarian Review Committee or similar of the Seminary.
5. A letter from the candidate’s pastor.
6. A letter from the parish council of the parish in which the candidate performed his diaconal ministry.
7. A least five letters of recommendation from parishioners of the parish in which the applicant carried out his diaconal ministry. The individuals in question may NOT be the same individuals who provided letters of recommendation for the applicant’s diaconal ordination.
8. If applicable, a letter of support from the candidate’s spouse.
9. Results from the psychological tests.
10. Results from the comprehensive criminal and personal history background check and investigation.

If approved for ordination by the Metropolitan, a date for ordination may be set in consultation with the Chancery, the parish in which the ordination is to take place, and the Office of the Metropolitan. If the petition for ordination is denied, a reason or reasons will be provided, in writing, to the applicant within fourteen (14) days from the date the petition was received by the Metropolitan. The applicant will also be invited to meet personally with the Metropolitan to discuss with him the reasons for the denial of the applicant’s application.

 

Marriage

For the sacramental union of a man and a woman to be proper in the eyes of the Church the marriage must be performed in the Orthodox Catholic Church. For a marriage to be sacramentally valid, the following must be adhered to:

1. No impediment to the marriage may exist, or the necessary dispensations must be obtained beforehand from the diocesan bishop.
2. The parties to the Marriage must be baptized Orthodox Catholic Christians, one being a biological male, and the other being a biological female.
3. A civil marriage license must be obtained from the appropriate civil authorities prior to the ecclesiastical ceremony.
4. The Sacrament of Marriage must be celebrated by an Orthodox Catholic priest in the church of the bride in accordance with the liturgical tradition of the Orthodox Catholic Church and with the blessing and approval of the Metropolitan.
5. The officiating priest should always be a priest of our Archdiocese. If a couple requests the special presence of a priest of another Orthodox jurisdiction recognized by the Italo-Greek Orthodox Archdiocese of the Americas and Canada, the invitation must be extended to him by the officiating priest. Said visiting clergyman must provide to the parish priest a letter from his bishop that he is in good standing. If the couple desires that a priest of another Orthodox jurisdiction recognized by the Italo-Greek Byzantine Orthodox Catholic Church be the officiating priest at their marriage, the invitation must be extended by the couple’s pastor, but only after he has received the approval and blessing of the Metropolitan and his own bishop. The bishop of the visiting priest will contact the Metropolitan to inform him that he has given his priest permission and his blessing to serve in the Metropolitan’s jurisdiction.
6. If a couple requests the special presence of a priest of the Catholic Church, the invitation must be extended to him through the officiating priest, after permission and the blessing of the Metropolitan has been obtained. Since no priesthood exists in any of the Protestant traditions, and no sacrament is acknowledged in contracting the marriage, participation by a Protestant minister is not permitted. Additionally, members of the Protestant clergy are not permitted in the Sanctuary at any time, nor are they to be given a place of honor anywhere in the temple (parish church).
7. The pastor must receive dispensations, if they are required for the marriage, from the Metropolitan, or if applicable, his diocesan bishop.
8. Before proceeding with arrangements for marriage and before requesting permission from the Bishop, the pastor must verify:
9. That the parties in question are not already married either in this country or elsewhere. If one of the parties is not known to the pastor, then a Freedom to Marry form must be executed by his/her pastor.
10. That the parties in question are not related to each other to a degree that would constitute an impediment to marriage.
11. That the parties to the marriage are a biological male and a biological female (Medical certification is required).
12. Those desiring to marry in the Church must be members in good standing (from a spiritual and temporal perspective) with the Church (both the parish and the Archdiocese) for a period of no less than one year (12 full months) prior to the marriage date.
13. If either or both parties are widowed, they must present the death certificate of the deceased spouse.
14. If either or both of the parties have been civilly divorced and have civilly remarried, a determination must be made by the Archdiocesan Marriage Tribunal regarding the former marriage(s) and their validity. In such cases, no marriage date may be set until a decree is obtained from the Archdiocesan Marriage Tribunal.
15. No more than a total of two valid marriages are permitted by the Church.
16. When one or more parties to a marriage are divorced, they must obtain a Decree of Annulment or a Decree of Spiritual Death of a Marriage from the Archdiocesan Marriage Tribunal.
17. Since two witnesses are required civilly, ideally, they should both be Orthodox Catholic Christians. However, for the validity of the Sacrament, only one is necessary. This witness must be a practicing Orthodox Christian and must have a Sponsor Certificate from his/her pastor attesting to the same. A person who does not belong to an Orthodox Catholic parish, who does not attend Divine Services regularly (at least twice a month), does not receive the Sacraments (Confession and Holy Communion) regularly, or who, if married, has not been married in the Orthodox Catholic or Catholic Church cannot enjoy the privilege and honor of being a marriage witness. Non-Orthodox Catholic members may comprise the remainder of the wedding party since they serve no spiritual or religious purpose.
18. Couples contemplating marriage cannot compose their own marriage ceremony. The Archdiocesan publication of the Service of the Holy Mystery of Marriage is the only service book to be used. No music, other than that which is part of our sacred music tradition, is permitted to be sung.

Marriages are not permitted during the following periods and on the following days:

1. Christmas Fast (Advent) - (December 14 – 25)
2. Eve of the Theophany (Epiphany) - (Jan 5 & 6)
3. Great Lent and Holy Week
4. Pascha and all of Bright Week through St. Thomas Sunday
5. Eve of Pentecost and Pentecost
6. Feast of the Beheading of St. John the Baptist (August 29)
7. Feast of the Elevation of the Holy Cross (September 14)
8. Dormition (Assumption) Fast and the Feast of the Dormition (August 1-15)
9. On Wednesday and Friday
10. All Holy Days of Obligation (Solemnities of the First Class)

Marriage is prohibited among certain groups of people. They include:

1. Parents with their own children, grandparents, or great-grandchildren.
2. Brothers with sisters.
3. Brothers-in-law with Sisters-in-law.
4. Uncles and aunts with nieces and nephews.
5. First cousins with each other and second cousins with each other.
6. Foster parents with foster children or foster children with other children of common foster parents.
7. Godparents with godchildren or godparents with the parents of godchildren.

Marriages between Orthodox Christians and non-Christians cannot be blessed in the Church.

The Sacrament of Marriage must ALWAYS be celebrated in the parish church. The Sacrament of Marriage in other locations such as a garden, by a poolside, in a catering hall or restaurant, or any other location besides the parish church is expressly forbidden.

 

Mixed Marriages 

It is a fact that the more things a couple have in common, particularly their common faith and spiritual life, the more likely it will be that they live their married life in sacramental grace, peace, and harmony. Shared faith and traditions spare newlyweds and their children many serious problems and strengthen the bond between them. However, Orthodoxy does solemnize mixed marriages under the following conditions.

1. Necessary dispensations must be secured by the pastor regarding permission for an Orthodox Catholic Christian to marry a non-Orthodox Catholic Christian.
2. The non-Orthodox Catholic party must have been baptized in the name of the Holy Trinity and must provide a copy of their Baptismal Certificate.
3. The couple must be willing and able to baptize their children in the Orthodox Catholic Church. The parties must promise solemnly and in writing that any children born of the marriage will be raised and brought up exclusively in the Orthodox Catholic Church.
4. The marriage must be celebrated by an Orthodox Catholic priest in an Orthodox Catholic temple (church) according to the liturgical tradition of the Orthodox Catholic Church.
5. Mixed marriages can only be celebrated in the Orthodox Catholic Church. Double ceremonies are not permitted to believers as the Orthodox Catholic ceremony is alone sufficient for sacramental grace. In those cases where duel ceremonies are planned, the marriage cannot take place in the Italo-Greek Byzantine Orthodox Catholic Church nor in any parish church of the Italo-Greek Orthodox Archdiocese of the Americas and Canada.
6. Marriages between Italo-Greek Orthodox Catholic Christians and persons who are not baptized are forbidden.

If the above conditions are not met, then the pastor is not free to solemnize the marriage. If the Orthodox Catholic party enters into marriage in a non-Orthodox Catholic setting or in a Church not recognized by the Italo-Greek Byzantine Orthodox Catholic Church, or in any non-Christian setting, then the marriage is not valid in the eyes of the Church.

The Orthodox party must then bear seriously in mind and heart that married Orthodox Catholic Christians whose marriage has not been solemnized in the Orthodox Catholic Church are no longer in good standing with the Church and have, consequently, separated themselves from the Church. Thus, they no longer have the right to receive the Holy Mysteries (Sacraments) of the Church or to be eligible to become a sponsor or witness at Marriages, Baptisms, and/or Chrismations. They are also excluded from a Christian funeral and burial unless they repent and return to the bosom and unity of Holy Mother Church.

A member of the Archdiocese who has attempted marriage outside of the Church and wishes to be reconciled with the Church is encouraged to contact a priest of the Archdiocese so that the necessary remedies may be applied and reintegration into the salutary life of the Church may take place.

A non-Orthodox Christian who marries an Orthodox Christian does not automatically become a member of the Church. Such individuals, therefore, are not permitted to receive the Sacraments of the Church, especially the Eucharist. These are privileges only of baptized, chrismated, and committed members of the Church.

In instances of marriages between a member of the Italo-Greek Byzantine Orthodox Catholic Church and the Catholic Church, it is recommended that there be only one liturgical ceremony in which both priests are present, with the rite being that of the officiating priest. The guest priest, normally dressed in cassock, would be invited to greet the bride and groom and to offer a prayer at the end of the ceremony. At present, unfortunately, the sharing of the Eucharist between the two Churches is not permitted. The marriage should be recorded in the registries of both churches.

 

Divorces, Annulments, and/or Decrees of Spiritual Death of a Marriage

An Ecclesiastical Annulment, or Decree of Spiritual Death of a Marriage, may be granted only after a civil decree has been obtained. However, the parish priest or spiritual father must exert every effort to reconcile the couple and avert a divorce, if this is spiritually and humanly possible. Should the pastor fail to bring about a reconciliation between the parties, he will undertake the necessary and proper procedures to request an Ecclesiastical Annulment or a Decree of Spiritual Death of a Marriage from the Bishop through the Archdiocesan Marriage Tribunal. Full particulars may be obtained by writing the Archdiocesan Marriage Tribunal at the Chancery Office of the Archdiocese. No date for a marriage may be set until a decree is obtained.

 

Funerals

Requiem and funeral services are permitted any day of the year except on Sundays and holy days of obligation (Solemnities of the First Class).

Funeral rites in the Italo-Greek Byzantine Orthodox Catholic Church consist of the following:

• Visitation or Wake – Normally held at a funeral home. The so-called “Celebration of Life” may be held during the wake. However, at the end of the visitation, the Trisagion Service (Parastas) is to be offered by the deceased’s parish priest. Calling hours or visitation may be held in one’s parish church but there may be no “Celebration of Life” conducted. This includes no video presentations or picture collages set up in the temple proper. For more information about wakes held in parish temples, the faithful are encouraged to refer to the Archdiocese’s Protocols for the Conduct of Funerals and the Rites of Orthodox Catholic Funerals and Burial.
• Vigil Service for the Dead – The Vigil Service (Great Vespers, Small Compline, and the Midnight Office) is to be celebrated the evening before the Requiem Divine Liturgy the next morning. The body of the deceased is to be brought to the temple prior to the start of the Vigil Service. The Vigil Service may begin as early as 4:00 pm but no later than 7:00 pm. After the Vigil Service, and if feasible, the tradition of reading the Psalter throughout the night is to be maintained. This service is penitential in nature. The liturgical color to be worn by the clergy is to be black or purple.
• Requiem Matins – Celebrated in the morning of the day of burial, prior to the celebration of the Divine Liturgy. This service is the Office of Fervent Supplication for One who has Fallen Asleep (The Funeral Service). This service is penitential in nature. The liturgical color to be worn by the clergy is to be black or purple.
• Divine Liturgy – On the morning of the burial of an Italo-Greek Orthodox Catholic Christian, the Divine Liturgy is celebrated prior to the burial of the remains of the deceased. The Divine Liturgy, the most sublime form of prayer and worship of the Church, is offered for the sake of the soul of the deceased and for the comfort and consolation of those who mourn the loss of a loved one. Because the Divine Liturgy is a celebration of hope, the clergy’s liturgical color is white.
• The Office of Absolution and the Last Farewell – This brief rite of prayer, celebrated immediately after the Divine Liturgy, is very profound and moving. Final prayers are said by the priest which include the pronouncement of an absolution, the anointing of the body with perfumed oil, the blessing of the body with holy water, and the last kiss given by family members and friends. At the end of the rite, the casket is closed for the final time and sealed unto eternity.
• The Rite of Committal (Burial) – The last of the funeral rites, the Rite of Committal takes place at the grave into which the body of the deceased shall be placed. This is a brief service that consists of prayers, the blessing of the grave, the placing of the casket into the grave, and the sealing of the grave.

 

Memorial Services 

Requiem Memorial Services may not be held on the following days:

1. From Lazarus Saturday through St. Thomas Sunday.
2. Christmas Eve and Christmas Day
3. Eve of the Theophany (Epiphany) and the Feast of the Epiphany
4. All holy days of obligations (Solemnities of the First Class)

It is highly recommended that Orthodox Catholic Christians offer and request memorials and liturgies for the repose of the souls of their beloved departed and participate in the universal remembrance of departed souls on the five All Souls Saturdays and on Memorial Day.

 

Inter-Faith Relations

We are called to be witnesses and messengers of the Gospel of Jesus Christ to all people. In order to do this, we must engage and interact with people of different beliefs and of no beliefs. We should always remember that those who do not believe as we do are also children of God and in their own way are seeking and struggling, just as we are, to live lives of righteousness and goodness. Joining with non-Orthodox Christians and people of other faiths in common prayer has always been a hot topic for many in the Orthodox Catholic Church; from hierarchs to laity there are always highly charged debates, disagreements, and polemical arguments going on somewhere in the Orthodox Catholic Church about this issue.

I believe with all my heart that we can only win souls for Christ if we take the light of our holy Orthodox Catholic Faith out of our church buildings and into the world, holding it up high for all to see. I believe also, that all people are the children of God and thus we have a common Father. Though we may not see eye to eye on many things, joining together in common prayer for reasons such as asking for peace in the world in times of war and civil unrest; or asking for God’s mercy, comfort, and healing in times of natural or man-made catastrophes, disasters and tragedies like Hurricane Katrina or the September 11^th terrorist attacks; or to give thanks to Him on occasions such as Thanksgiving Day for the many gifts He has so richly bestowed on us, does more good than harm and advances us along the road to building a stronger and more united human family. Therefore, members of the Italo-Greek Byzantine Orthodox Catholic Church, under very specific circumstances, and only with the permission and blessing of the Metropolitan, may participate in joint prayer with people of other faiths. However, while I endorse joining together with people of other faiths in prayer for the common good of mankind, this is to never take place in the context of a liturgical service. No ecumenical prayer services may take place in any of our parishes where non-Orthodox Catholic clergy or faithful are invited to offer prayers. Further, never are prayers to be offered in any of our temples (churches) that are not specifically directed to the Holy Trinity.

 

Ecumenism

Ecumenism by its very nature is a work of evangelism. It is in this work that Orthodox Catholic Christians have a very heavy responsibility; the lion’s share of this great work falls upon our shoulders, as we are the bearers and guardians of the Faith of the Apostles and the revealed Truth in all its fullness. Therefore, I encourage and bless the faithful of the Italo-Greek Byzantine Orthodox Catholic Church to participate in ecumenical activities with non-Orthodox Catholic Christians when the appropriate circumstances warrant. However, because this is such a highly sensitive and complex issue, permission to participate in ecumenical activities must first be obtained from your parish priest or, if one is not available, from me directly.

Care must always be taken that nothing is done by anyone in the Church that compromises the Orthodox Catholic Faith which we have preserved inviolate and unchanged for more than 2,000 years or which gives an impression that all religions are equal (religious syncretism). This is especially important for our relationships and interactions with other Christian groups, confessions, and ecclesial bodies. Under no circumstances, therefore, may members of the Italo-Greek Byzantine Orthodox Catholic Church participate in the worship services or “communion” services of other faiths or non-Orthodox Catholic Christian ecclesial bodies and faith communities. Additionally, no member of the Italo-Greek Byzantine Orthodox Catholic Church may participate in any activity which could be deemed or termed “false ecumenism.”

False ecumenism is the discussion of religious differences for the sake of merely understanding and respecting one another and declaring that all religions are equal, whereas true or genuine ecumenism is the discussion of religious differences for the sake of genuinely seeking the Truth.

Orthodox Christianity being true, this will, practically speaking, entail non-Orthodox Catholic Christians being introduced to, formed in, and led into the fullness of the Orthodox Catholic Faith. True ecumenism does not recognize the similarities which exist among various Christian and non-Christian groups as a means by which faiths can coexist or have communion but rather uses those similarities as a starting point to work from in exploring the differences which keep the various faith communities separated from the Church.

False ecumenism, rather than seeking to unite all in the fullness of Truth, seeks to create a unity that is based simply on “being together” using the lowest common denominator of “similarities” which are shared among the groups, instead of professing the totality of the Faith once for all delivered to the Saints.

Ecumenism, while being a work of evangelization and therefore the work of all the People of God, should, nevertheless, not be undertaken lightly or engaged in casually. The faithful should not, therefore, participate in any ecumenical activity without the blessing and permission of the Metropolitan.

 

Inter-Church Relations

It is important that we always and everywhere try to foster close fraternal relationships with the other Orthodox Churches (both New Calendar and Old Calendar) and the Catholic Church. Even though we are not presently in communion with any of the other Local Orthodox Churches, we nevertheless have an obligation and duty to be loving and kind. Regardless of how badly we are treated by some of them, we are never to respond with the same kind of behavior. Many of the other Churches do not know us. Many have not even bothered to take the time to get to know us. Those that do know of us have not acquired their knowledge from a personal experience with us but, rather, from what they read on the Internet. Nevertheless, we consider all Orthodox Christians to be our brothers and sisters in the Faith and all the Churches, both Orthodox, and Catholic, to be our Sister Churches. That being said, the absence of ecclesial communion between our Churches does not permit us to share in the Eucharist of the other Churches or provide for the concelebration of clergy. If, however, you attend Divine Liturgy at an Orthodox Catholic Church with whom we are not in communion and the priest permits you to receive Holy Communion, I have no problem with you doing so. I ask only that you conduct yourselves appropriately and that you go to confession prior to receiving. Orthodox Catholic Christians of other jurisdictions are welcome to receive Holy Communion in our Church, but they should do so only with the blessing and permission of their bishop.

With regard to the Catholic Church (both the Latin and Eastern Rites), which we consider to be our sister Church, while progress has been made in certain areas toward reconciliation, there are still many differences that keep us separated and do not permit us to be guests at the same Eucharistic Table. While the Catholic Church does permit, under certain circumstances, Orthodox Catholic Christians to receive the Holy Eucharist at Mass, the Orthodox Catholic Church in general, and the Italo-Greek Byzantine Orthodox Catholic Church specifically, does not permit Catholics and non-Orthodox Catholic Christians to receive Holy Communion in our churches. This is not arrogance on our part but simply our belief that participation in Holy Communion is the fruit of unity between the Churches and not a means to that unity.

 

Conclusion

Aside from these relatively formal rules, the most important overriding principle governing the spirit and life of our Archdiocese is that of communication. As long as a priest and his flock maintain open and honest lines of communication with their Bishop, especially when they have to deal with problematic issues and matters, a spirit of mutual respect, conciliarity, and fruitful collaboration is preserved. If the rules and regulations we have in the Church are intended to maintain good order and discipline, then how much more important are the personal contacts and affection that are shared between the bishop, his clergy, and his flock?

The rules and regulations I have presented to you in this letter, while only a sample of a larger body of work, should not frighten or disconcert you. I merely present them to you so that you can get a sense of our Church’s character and personality. I want you to be as knowledgeable about your Church as possible. Also, by making these rules and regulations public, others can get a sense of who and what we are as Church. Prayerfully and hopefully, they will see us not as a “traditional” or “conservative” Church, but as a faithful yet compassionate and loving Church which is true to the Apostolic Faith and the Gospel of Jesus Christ.

If you have any questions about what is written herein, please do not hesitate to contact me.

 

Your unworthy servant in the Lord,

 

+Archbishop Stephen