Reclaiming the Great Commission: A Roadmap to Parish Health by Ancient Faith Publishing

RECLAIMING the GREAT COMMISSION A Roadmap to Parish Health Fr. Evan Ar matas

ancient faith publishing c h e s t e r t on, i n di a n a

Reclaiming the Great Commission: A Roadmap to Parish Health Copyright ©2022 Evan Armatas All rights reserved. No part of this publication may be reproduced by any means, electronic, mechanical, photocopying, recording, scanning, or otherwise, without the prior written permission of the Publisher. Published by: Ancient Faith Publishing A Division of Ancient Faith Ministries P.O. Box 748 Chesterton, IN 46304 All Old Testament quotations, unless otherwise identified, are from the Orthodox Study Bible, ©️ 2008 by St. Athanasius Academy of Orthodox Theology (published by Thomas Nelson, Inc., Nashville, Tennessee) and are used by permission. New Testament quotations are from the New King James Version of the Bible, ©️ 1982 by Thomas Nelson, Inc., and are used by permission. ISBN: 978-1-955890-29-8 Library of Congress Control Number: 2022942345 Printed in the United States of America

To those who serve the Lord and His Church and to those I have served, who have taught me so much.

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Contents Foreword Introduction

7 11

Part I: Lessons Learned in Reclaiming the Great Commission Chapter one: The Story of Saint Spyridon Parish 21 Chapter two: Five Essentials 45 Part II: Concepts of Parish Health & Common Barriers Chapter thr ee: Parish Health 71 Chapter four: Common Barriers, Part I Leadership Issues and Unbalanced Identity 99 Chapter five: Common Barriers, Part II Resistance, Sabotage, and Stagnation 124 Part III: Leadership Development & Creating a Parish Health Plan Chapter six: Leadership 149 Chapter seven: Creating a Parish Health Plan 177 Conclusion List of Resources Acknowledgments

188 193 196

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Introduction Meeting Father Elias

her e have been moments in my time as a priest when I was reminded of the famous quote—the origin of which remains uncertain—that states, “Laws are like sausages. It’s better not to see them being made.” Seeing the processes behind the curtain often robs us of our rose-colored-glasses view of the world. Such a glimpse can also be highly enlightening. Many years ago, as a new priest, I attended my first Clergy–Laity Congress for my metropolis. Because I was serving in the host community, I was involved with the planning and had many conversations with the guests. One of them was a former Episcopal clergyman, Fr. Elias, who had recently been ordained an Orthodox priest. My opportunity to speak with this man did not come until after our business meeting. At the end of that meeting, I was concerned. We had spent well over two hours going over minor details: forms, funding allocations, and the minutiae of parish operations. Given the banality of our discussion, I feared this former Episcopalian would run screaming back to his old church. After sheepishly introducing myself to him and welcoming him to the Greek Orthodox Metropolis of Denver, I asked him about his first

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Reclaiming the Great Commission impressions. What he said to me has stayed with me and undergirds my current message. “Well,” he said, “that was the best clergy meeting I ever attended!” I asked him if he was kidding. “No,” he said, “but you have to understand, I’ve spent the past thirty years defending the divinity of Christ in clergy meetings. None of that is up for debate in the Orthodox Church!”

How We Will Go about Reclaiming the Great Commission From the start it is important to know that our way forward will not be found in debating the Divinity of Christ, nor will it be found in changing any of our Lord’s teachings. It cannot be found in the dismantling of the Church, either. We are so incredibly fortunate to have inherited the full deposit of faith (Jude 1:3). As you will see, reclaiming the Great Commission is not about rejecting Church Tradition. Instead, this work is primarily a process of recovering and remembering who we are. In the final verses of the Gospel of Matthew, Jesus tells His disciples, “Go . . . and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you” (Matt. 28:19–20). These were the last words Jesus said to His disciples before ascending into heaven. In time, this passage of Holy Scripture came to be known as the Great Commission. Jesus was reminding His disciples that He wanted everyone to hear and accept the teachings He had shared with them. Looking back, we see that the apostles were faithful to Jesus’ instructions. They set out to change the world with His message. Fortunately, this movement to spread the life of Jesus didn’t end after the original band of twelve departed from this life. After them, others 12

Introduction accepted Christ’s commandment, and, sharing the same vision the Twelve Apostles had, new bands of followers also went forth as ambassadors of Christ. Today as we survey the landscape within our Christian communities, we notice that many faithful followers of the Way (John 14:6) are still motivated by Jesus’ life, His words, and His truth, and they too want to share the Good News with others. Many examples remind us that evangelism and serving the Great Commission have always been a part of the life of the Church. We honor saints such as Nino of Georgia, who bears the title of Equal to the Apostles. She began her missionary work in the 300s. Saint Olga, from the 900s, also bears the title Equal to the Apostles. In more recent times, St. Herman of Alaska worked as an evangelist in the Kodiak Archipelago, spreading the gospel among the native population. This is a tiny selection of the thousands of missionaries and evangelists who kept the words of the Great Commission alive. Unfortunately, many of us find ourselves hindered in some way in our ability to follow the words of the Great Commission. In facing this reality, some of us begin to wonder whether we are equipped to do this work, how to start, or where to look for answers. Others question whether the very vehicle for doing God’s work—their local church—stands in the way, and they wonder how it can change. In some communities, the Great Commission has not motivated the actions of the members for decades; it has become a forgotten commandment of our Lord. Other parishes are simply trying to ensure their community’s survival. In short, there are many reasons Christians are struggling with Christ’s commission. The purpose of this book is twofold. First, I hope to help us understand why some of us have lost our way. Second, I will discuss how we can get back on track and describe some ways to get there. We can take many simple and practical steps that will help us reclaim the

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Reclaiming the Great Commission Great Commission. Along the way I will explore several foundational truths, or concepts, that I believe will deepen our understanding of what our communities can be. We understand this process is both therapeutic and positive. In the Church we speak of the life and ministry of Christ as healing humanity from the disfigurement and illnesses of the Fall. He heals what is broken in us, which is therapeutic and remedial, but He also leads us into something positive beyond this: in Christ, we are given by grace a new inheritance that is greater than what we had in the Garden. So also in reclaiming the Great Commission: we heal what is disfigured and broken in our parishes, but we also bring new elements to the life of the community, building it into something more than it ever was. This process will require us to take a hard look at ourselves. In this we are following Jesus’ first public words to fallen humanity: “Repent, for the kingdom of heaven is at hand!” (Matt. 3:2). To repent means to change our old way of thinking, to have a change of heart, and to begin to move and live in a new way. This book may appear to be just another book on leadership or parish organization and management, but it is more than that. This book invites us to begin considering the Great Commission through the lens of our own personal repentance and transformation. In fact, this is one of the most important rules of this book: Any change we hope to see in our communities has to occur first in ourselves. I hope this book will help not just your community but all of us to reclaim the Great Commission. Each individual and each community is important, and all our contributions are essential to the Body of Christ. So, whether you are part of a parish that has plateaued, a so-called dying community, or a new mission church, this book is for you. It is also designed for small groups, parish councils, and clergy. I believe every member in every community can benefit from reading and applying this material.

Introduction Finally, it may help to know what this book is not. It is not just a list of best practices or strictly a how-to guide. It is not only a workbook for leadership seminars—although it could be used as one—nor is it an academic treatment of leadership principles. Instead, we will be looking at the basics of parish health through the lens of the Faith Jesus entrusted to us and the tools He gives us by His grace and love. May the promise of Christ encourage us in every step we take in reclaiming the Great Commission: “For where two or three are gathered together in My name, I am there in the midst of them” (Matt. 18:20).

How to Use This Book A general note to the individuals and teams reading this book: At the end of each chapter, you will find a review divided into three sections: Main Ideas, Action Items, and For Contemplation. The Main Ideas section summarizes a few key points from the chapter. Action Items include a list of suggested steps you can take. The For Contemplation section contains prompts designed to help you think more deeply about the chapter topics. Whether you are reading this book on your own or with others, I encourage you to keep a journal in which you can write down your thoughts and insights. If you are fortunate to be working through this book with a group, this journal will be useful for discussions about what you are reading. Keep in mind that this book is inviting you to change the way you view the Great Commission. And remember, any change we hope to see in our communities begins first in the transformation that occurs in each of us. Admittedly, this book does not have all the answers you need to reclaim the Great Commission. However, it provides an opportunity for you to consider the steps you can take with others to prepare the soil of your hearts for new growth. 15

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Reclaiming the Great Commission In the end, we cannot tackle this task alone. Not only do we need to seek the help of others, but we need to seek guidance from God. Too easily we can come up with a list of action items and thoughts without God, but this go-it-alone approach will impoverish our efforts. It is important to allow space for the Holy Spirit to work in our hearts and minds. To help facilitate your connection with God, I suggest you spend some time in silence and prayer before journaling and discussing what you have read. For some additional thoughts on personal prayer, you can read my earlier book, Toolkit for Spiritual Growth: A Practical Guide to Prayer, Fasting, and Almsgiving (Ancient Faith Publishing, 2020). For now, before you reflect, journal, and share with others, I suggest that you begin by turning your attention and your heart toward God, seeking a closer connection with Jesus Christ. Spend some time sitting in silence, collecting yourself before the Lord. After quieting yourself, offer a prayer asking for His wisdom, illumination, and guidance. I also want to encourage and remind you that God is already at work in your parish. He wants good things to occur, and He will work with you to bring them to fruition.

Review Main Ideas 1. Our path forward is not found in debating the truths of our Faith. Rather, our journey lies in remembering and recovering who we are. 2. Each community is invited to respond to the Great Commission of Christ found in Matthew 28. 3. Responding to the Great Commission has become difficult for many of us. You are not alone.

Introduction 4. Any change we hope to see in our communities must first occur in ourselves. Responding requires us to repent and change personally. 5. Health is our goal, not growth. Growth is a by-product of health.

Action Items 1. Form a group to read and discuss this book along with you. 2. Begin a journal of ideas gleaned from your reading. 3. Resolve to ask questions of yourself and others and to begin a dialogue.

For Contemplation 1. No one eats a salami in one sitting, but rather we eat one thin slice at a time. Biting off a little bit at a time will be important and ensure you do not become overwhelmed. Remember, Rome, as they say, was not built in a day. 2. Why is the first public word of Jesus “Repent”? 3. Not everything has to be done, nor do you have to do everything right, right away. Honestly, any little step your community takes is positive and helps you progress.

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Part I

Lessons Learned in Reclaiming the Great Commission

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Chapter one

The Story of Saint Spyridon Parish Beginnings

ears ago, I did something that some will say was foolish. In point of fact, several of my friends at the time told me that very thing. I had been a priest for approximately three years at a wonderful parish just outside Denver. I could easily have stayed there for the rest of my ministry and been quite comfortable. The parish was filled with friends and relatives with whom I had grown up, and it provided a welcoming home for my family. But in the midst of this, I went to my bishop and did the unexpected. I told him I wanted to be transferred. “What?” he asked. “Where do you want to go?” I told him I didn’t really know, but I wanted to start a mission parish. “No,” he replied in no uncertain terms. Although his words were hard to hear at the time, I look back now and realize just how odd my request must have sounded. You see, part of the challenge we face from the outset of this journey toward reclaiming the Great Commission is our personal and collective amnesia. We have forgotten what a Christian community is and

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Reclaiming the Great Commission what it could become. This forgetting of who we are is a barrier to the health of our parishes. To put it another way, it is difficult for any of us to imagine a community that does not yet exist or does not fit our already-held notion of what a parish should be. My bishop couldn’t make the leap. “What do you mean you want to start a new church?” The truth is, our preconceived parameters of what a community ought to be often prevent us from seeing what it could be. This state of mind explains in part why my bishop responded immediately to my request without discussion. “You cannot start a mission parish,” he said. Of course, such thinking is problematic. Aren’t we all supposed to respond to Christ’s words in the Great Commission? Isn’t this our mission? Now, keep in mind that my request was not for a community split or a church plant—that is to say, the growth of one community out of another with the intent of becoming independent. Rather, what I was proposing was to start a Christian community from scratch and to do so in a place where no Orthodox parish had ever existed. Even before I attended seminary, starting a mission parish was a secret dream of mine. It was an idea that had stirred in my heart and in my gut since I was a teenager, and one of the reasons was related to my experience of parish life. I started my life in the Church at a large cathedral parish. But at thirteen years old, I experienced a split—one that would lead to the forming of a new community. This new parish had as one of its founding principles the idea of mission—or at least an openness to non-Christians. Prior to this experience, I had never met anyone in church who was not an Orthodox Christian. For that matter, I had never met anyone in church who was not Greek and Orthodox. As odd as this may sound, I would have been shocked if someone off the street had entered my childhood

The Story of Saint Spyridon Parish church. It just didn’t happen. I think this background is important, because had it not been for my experience with this new community, I probably could not have conceived of a parish that was established for the pure and simple reason of sharing the gospel of Jesus Christ and the Orthodox Faith with those who had never received either one. This new parish altered my understanding of what a church could be. I was a bit like the blind man who said, after the Lord restored his sight, “One thing I know: that though I was blind, now I see” (John 9:25). Years later, I stood in the apartment of a seminary classmate and asked him a question. “What do you want to do after you graduate?” He looked at me with a bit of confusion on his face. “Well, I want to be assigned to a parish and do my best to serve the people in it.” Although I couldn’t explain it at the time, his answer struck me as both admirable and narrow. Thinking back to that exchange, I realize now how much the community split of my youth had influenced my understanding. Of course, my classmate’s answer expressed a different view of church life, which was not necessarily better or worse than mine. But it may have been limiting. I should also say that our brief exchange could not have been a full explanation of how he felt about parish life or his vocational call. It was nothing more than a snapshot of his mindset at the time. Nevertheless, his words got me thinking. Was it my job after seminary simply to look after those who were already members of the parish I would be assigned to? You see, I believe the thought of mission work should develop in the heart of every follower of Christ. The last words Jesus shared with His disciples before His glorious Ascension, the words now known as the Great Commission, are worth repeating here: “‘Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,

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Reclaiming the Great Commission teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.’ Amen” (Matt. 28:19–20). For many years these words have stirred a fervent desire in me to share the gospel. In this I am in good company. The Apostle Paul felt the same way, and he wrote about his desire in 1 Corinthians 9:16: “For if I preach the gospel, I have nothing to boast of, for necessity is laid upon me; yes, woe is me if I do not preach the gospel!” For St. Paul and those who have experienced a similar calling, the words of Christ drive them beyond the familiar into uncharted territory.

A Dream Becomes a Reality After a couple years of asking, including changes that could only have come about through God’s providence, my bishop reluctantly agreed to my idea. I remember sitting in his office when he looked at me and said, “If you are sure you want to go, then you have two years, no more. Then I am transferring you right back to an established parish.” At the time he did not think this mission idea would work. How could it? He was going to send a priest to a town that had never had a full-time Orthodox priest. As I already mentioned, the idea of planting new Christian communities for people not already in the Church or accustomed to the gospel was hard for him to understand. It is worth repeating that the bishop’s viewpoint, and to a degree my classmate’s, are not unusual among Orthodox people. I remember coming back to Denver a year or so into my time at my mission parish of Saint Spyridon and running into one of the Greek ladies who had watched me grow up in the cathedral parish of my youth. She was from the “old country,” and at a social gathering after a service she approached me. “Father, I never-a see you so long,” she said with a smile and a 24

The Story of Saint Spyridon Parish heavy Greek accent. “Where-a you bin?” I explained to her that I was up north now in Loveland, Colorado. This news surprised her. “We gotta church there, lotta Greeks live-a up there?” “No,” I told her, “there aren’t a lot of Greeks in northern Colorado.” This news, I could see, confused her. “Do the bishop know you up there now?” “Yes.” I assured her the bishop knew I was up there. After thinking about it she responded, “Hmmm. Maybe he should-a close it.” Church planting for non-Orthodox people was not something many of us who grew up in an Orthodox parish could imagine. We were busy enough trying to take care of our own. For many years, Orthodox Christians outside of traditional Orthodox countries arrived in new lands not as missionaries but as immigrants or refugees. These immigrants and refugees often came from countries where mission and outreach activities had been prohibited for centuries. There is not time or space in this short book to examine this history. Suffice it to say that most parishes in places like America, Canada, or Australia were established not to bring the gospel to new people but to provide Orthodox immigrants or new arrivals with a spiritual home. While this work of the Church was and is important, it is also possible that this model has created its own barriers. These historical realities have led many communities and church leaders to live in a way that almost ignores Christ’s final command. This may sound outrageous to some readers. How could the Great Commission be ignored? Let us who have experienced life differently not be too quick to judge, especially when we have benefited from living under different circumstances. Today, it is important to see that a church that serves the needs of recent immigrants or its own members looks and acts very differently from a church focused on the Great Commission. Readjusting

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Reclaiming the Great Commission our focus is possible and does not require us to abandon our history. Rather, we can make small, constructive changes over time to meet the opportunities that face us and to move in a new direction.

Finding Balance Even those who grew up with or have developed a good understanding of the Great Commission can benefit from this discussion. I have noticed that even missionaries experience a subtle but dangerous shift in their mindset over time. For example, at times I have become totally focused on those within the walls of my parish and forgotten those outside it. Within the first year of my time at Saint Spyridon, we received a major grant. After we received it, my first thought was about how this grant could stabilize our finances. I wanted to squirrel it away instead of using some of it to serve the community at large. My thoughts at that time were first about the safety of the parish and about self-preservation. I realized later how much of my thinking and focus had become inward. It is hard to direct our attention continually outward, but as we keep our sights on the Great Commission, this outward focus gets easier. I do not mean we should fail to prioritize ministry to our own parishioners. In this I have also failed. I can become engrossed in sharing the gospel with those who have never heard of Christ and fail to continue to cultivate the faith of those who are attending each Sunday. One of the original members of the Saint Spyridon community pointed this out to me. He had noticed that I was spending more and more time with people who were exploring the Faith and less and less time with those who had already accepted Christ. This too was a narrow way of fulfilling my duties. Instead of this lopsided way of ministry, I have had to learn—and I am still learning—to balance the two by maintaining an effective and fervent ministry to our own people while also looking after the new people I encounter. In other words, I 26

The Story of Saint Spyridon Parish am learning that I need to do both! There are lots of ways to examine how to maintain this balance. One practical way in which I evaluate myself is to look at how I spend my time. I also do this kind of evaluation with others in the parish; we review where we have placed our priorities as a community. We try to ask ourselves, What ministries and activities are important to us, and whom do they serve? In spending time with key members of my community on a regular basis and talking over this need for balance, I continue to learn how we can better reclaim the Great Commission.

Coming to Terms with My Other Limitations Returning to my story, I have come to believe that even though my bishop couldn’t envision a new community, he was nevertheless wise in other respects. For example, he knew just how ill prepared and inexperienced I was. In fact, I remember speaking to a dear friend around this time. He was a schoolteacher and the head of the math department at a large public high school. When I told him what I was up to, he was not exactly supportive. He explained to me that his school district understood the opening of a new school to be a very challenging endeavor—even a risky one. So many things could go wrong. As a result, the district had a policy of sending its most seasoned and experienced executive staff and teachers into new schools, making good use of the talents they had developed over many years of careful growth. Unfortunately, this is not how most new Christian churches are formed. They are usually staffed by the youngest and least experienced among us, which is a bad idea. My first year in this new community was extremely rough, for many reasons. Simply put, I wasn’t adequately prepared for what I faced, as my friend had suspected. Even though I had dreamed of starting a new parish established on the gospel and our Holy Tradition, and even though I went forth with 27

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Reclaiming the Great Commission joy and a great deal of exuberance, that was not enough. I felt lost and questioned myself. It is important to note that at that time, a small but incredibly loving and eager group of Christians received me. In fact, this small group of six families had already begun to plant the seeds for a new church in the years before my arrival. Unconnected to my conversations with my bishop, they too had been speaking with him. They had asked that he send them a priest so that they could hold services once a month on a Sunday. (It is wonderful to see how God was working on them and me at the same time.) The bishop then asked a retired priest, Fr. Peter from nearby Cheyenne, Wyoming, to help this parish get started. Along with Fr. Peter, the members, out of their love for Christ and His Church, gave sacrificially of their time, talents, and treasure to form a new community. This meant that as I left Denver, I wasn’t exactly starting from scratch. Instead, some important groundwork had been laid, and the community of Saint Spyridon today will always be grateful for the initial vision and initiative of its founders. There is an obvious lesson to point out here: Reclaiming the Great Commission takes all of us. This task is not the effort of clergy, or laypeople, or even God alone. Rather, it is something God does along with all of us. Happily, we each have a part to play. As fortunate as I was to step into this new community, their understanding of what to do and how to do it was, like mine, limited. My guess is that this limited understanding faces each of you, even in well-established Christian communities. In the years since the founding of Saint Spyridon, I have been blessed with the opportunity to tell my story in many places. Time and again, people have approached me and shared their delight in hearing that their experiences are mirrored in my own, even though our circumstances are different. Like me, they feel as if they have been wandering around without a clear

The Story of Saint Spyridon Parish picture of what to do. They are unsure how to share the gospel in a way that is transformative for them and those they meet. In the beginning, I was unaware of the resources that would have helped me. (This is one of the main reasons I decided to write this book.) I also had not intentionally connected with mentors who could guide me. I didn’t even know there were people who could help. Many years after I arrived at Saint Spyridon, a group of parishes in New England asked me to share my experiences. At the end of one of our sessions, a seventy-year-old council member in one of the local parishes exclaimed, “I have been serving on the council of my local church on and off for the last forty years, and this is the first time anyone has ever explained to me what I am supposed to be doing!” Years later, I can say that this sentiment is widespread. People continually contact me to ask, “What do I do?” They are not sure how to address their challenges or, more importantly, their opportunities. Addressing these challenges and opportunities is the purpose of this book. And I guess it goes without saying, this is why you are reading it. I didn’t know how to build a newly formed parish. As far as I knew, only a few parishes existed like the one I was attempting to shepherd. In fact, at the time I knew of only one other parish that was similar to ours. That is not to say other communities didn’t exist. The point is, I was not aware of them, and we were then not accustomed to helping one another in similar endeavors. This is true for existing communities as well. Again, as the years since Saint Spyridon’s founding have rolled by, I have spoken to dozens of established Christian communities. Over and over, I hear how isolated and, to a degree, unsupported they feel. They are not aware of resources even within their own communities that can help, and, perhaps more importantly, they have not discussed their circumstances with others who are walking the same path. It is

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Reclaiming the Great Commission important therefore that we no longer sit passively waiting for help. Each of us should take initiative and responsibility for developing ourselves and our communities. Unquestionably, a positive way forward can be found, and the first step is within our power to take. The way forward is especially difficult because reclaiming the Great Commission is not something seminarians and church leaders are trained to do. Mostly, I had been trained for a completely different paradigm—one that is quickly vanishing. The parish I was prepared and trained to serve does not really exist anymore. I think for many of us, the fantasy of that parish persists. We erroneously believe that a homogeneous church filled with spiritually connected and mature Christians, or even a society predisposed to the Christian story, still exists. We may think we are being sent into communities to manage the Christian experience and to administer the spiritual life of the faithful. But our present reality is very different. The Christian story is increasingly unfamiliar in our culture. For example, not long ago, my neighbor’s child noticed the cross I wore around my neck. This young boy looked up at me and asked, “Mr. Armatas, why are you wearing a plus sign around your neck?” A simple online search will reveal to you that the group of unchurched in almost every place is growing faster than almost any religious segment of the population. More and more people under the age of thirty, when asked what faith tradition they are part of, identify themselves as “none.” Long after the founding of Saint Spyridon, I realized that in the early years I felt a bit like the two characters described in Tod Bolsinger’s excellent book, Canoeing the Mountains: Christian Leadership in Uncharted Territory. He writes about Captain Meriwether Lewis and Second Lieutenant William Clark, who in the early 1800s were hired to explore the newly acquired western territory of the US.

The Story of Saint Spyridon Parish Many people do not realize that these men were chosen for one main reason: they were watermen. They knew how to navigate rivers, so President Thomas Jefferson sent them to discover a water route that would connect the east and west coasts of this vast country. But instead, Lewis and Clark found themselves climbing mountains—the Rocky Mountains—while dragging their canoes. They were forced to learn new skills, much as we are today. They were completely unaware of the terrain ahead of them when they set out on their journey, just as I was unprepared for the realities of establishing a new parish. I was not the only one who recognized the immense challenge that lay before me. Some Sundays I would get home after Liturgy, and my wife would start to cry. “Why did you bring us here? What are we doing? I don’t see how this is going to work.” Doubts began to creep into my mind as well, because as the months rolled by, everything was hard. It was hard because I didn’t have a roadmap. It was hard because I was without proper training and experience. But the work was made all the more difficult because my pride was in the way.

Pride Plus Inexperience: A Deadly Combination Pride was a major reason for my struggle. Pride, coupled with my lack of experience, made my situation all the more precarious. You see, I had made a number of assumptions about my abilities—about what I could and could not do, and about what I should do—based on my preconceived and limited notions of how things should be. I could argue that no one should have expected more from me at the time. I could argue that we don’t know what we don’t know. For example, I couldn’t have known what it meant to start a new community—or to transform and refashion an existing one—until I started, right? At least, I couldn’t know without setting aside my pride and 31

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Reclaiming the Great Commission asking questions that would help me to step out of myself and what I take for granted. What I lacked was humility. Humility leads us into meaningful dialogue with others and opens our minds about what needs to be done. I hadn’t done much listening and engaging, so I remained ignorant and acted carelessly and thoughtlessly. These deficiencies of mine meant that my growth and the community’s were stunted and more circuitous than they needed to be. Anyone starting out today would benefit greatly by not following my example. How easy it would have been to ask questions, seek help, and talk with those around me. This is something I hope readers of this book will in fact do. It is worth repeating what I did have at this early stage: those few families and others who gathered to receive me as a new priest were exuberant and joyful. More importantly, they were ready for an adventure. To a degree, they had already unhitched themselves from some of the established—and somewhat restrictive—viewpoints of what it means to be an Orthodox parish in America. That openness was a huge asset, the value of which I did not fully grasp at the time. So what happened? Things got moving slowly. At times we would have only a handful of people on Sunday; maybe only ten. Sometimes twenty or thirty would show up. But often we had few of the things we consider essential to conducting services. For example, there were times when I’d have no musicians to accompany the service, let alone staff or trained volunteers. I remember with fondness one of my first liturgies. After opening it by proclaiming “Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit,” I was met by an uneasy silence. People were not sure of what to sing in response. In retrospect, I don’t think that was their fault. As I mentioned earlier, they had already been gathering with Fr. Peter for Sunday services. However, my arrival, coupled with my inability to recognize what was already in place—a

The Story of Saint Spyridon Parish byproduct of my pride—meant that people got hurt and became uncertain and uncomfortable. I wish I could go back in time and start again. Then I would be much more careful to assess and respect what I was stepping into. But, once again, I lacked humility. Instead, I learned the hard way how important it is to move slowly and thoughtfully when starting something new in a community. In the silence on that Sunday, I had to stop the Liturgy, which is something I had never done before. But stop it is what I did, and right then and there we practiced singing the responses to the priest’s petitions in the Divine Liturgy.

The Bishop Visits: Holy Unction A little less than a year into my time at Saint Spyridon, my bishop called me in advance to tell me he was going to pay us a pastoral visit during the most important time of the liturgical calendar. He wanted to visit our parish on Wednesday of Holy Week.1 For Orthodox Christians, Holy Week is the most complicated liturgical period of the year, and one of the sacraments of the Church, Holy Unction, is offered specifically on Wednesday. My bishop wanted to be present for and serve the parish at this sacrament, and frankly, I was nervous. 1

The Orthodox Church organizes time around a liturgical calendar. Even non-Christians in the West know something of this calendar. For example, most people are familiar with the Christian feasts of Christmas—more appropriately called the Nativity—which is celebrated on December 25, and Easter—more appropriately called Pascha—which is celebrated in the spring. In addition to these dates, the Church has laid out other events from the life of Christ that make up the liturgical year, such as Christ’s Baptism, called Holy Theophany, on January 6, and the Transfiguration of Christ on August 6. Holy Week is one week of the liturgical year that follows a forty-day period known as Great Lent. In this week the Church remembers the last days of the life of Christ: the days of His entry into Jerusalem; His teachings there; His institution of the Eucharist; His betrayal; His arrest, trial, mocking, and scourging; His Crucifixion; and His Resurrection.

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Reclaiming the Great Commission We had never celebrated all of Holy Week before. (In an Orthodox parish there are more than fifteen services prescribed for that week.) Who was going to come? Who would lead the singing and reading this complicated service required? Would those who came know how important and rare a visit from a bishop was? The physical space we were in at the time was small, and it didn’t fit many people—maybe sixty comfortably. Yet miraculously, when the bishop came, the room was full. There was only one problem: I didn’t recognize many of the people who had come. As we went through the service, I realized that most of them were not Orthodox, and they were not familiar with our worship services. The little things clued me in: most of the newcomers didn’t cross themselves2 during our prayers, few kissed the icons in the narthex or lit a candle as they entered3, and many looked as if they didn’t know what was going on. Those who had founded the parish were doing their best to accommodate our guests and share with them as much as they could about what to do in the service. There we were in the middle of the unction service4, and I was feeling lost, as if I were climbing a mountain while holding a paddle and lugging a canoe. What do you do when you figure out that most of the people in your church service are not Orthodox Christians? I leaned over to the bishop and whispered, “I think we have to have two lines—one for the Orthodox and one for the non-Orthodox.” 2

3 4

Crossing ourselves is a physical action Orthodox often make in worship. We trace the sign of the cross over ourselves, using our right hand, starting at the forehead then proceeding down to the chest/heart, then over to the right shoulder and ending on the left. It is an act of prayer and piety that recalls the saving power of Christ and His death upon the Cross. It is customary for Orthodox Christians upon entering the church to light a candle, thus receiving the light of Christ into their lives, and to venerate (kiss) the icon of our Lord. In the Sacrament of Holy Unction the Church remembers the ill effects of sin and the need for healing from its disfigurement and from the sicknesses of the flesh.

The Story of Saint Spyridon Parish (The holy unction is reserved for Orthodox Christians.) He looked at me quizzically and whispered back, “What did you just say?” I repeated myself, only this time a little louder. “We have to have two lines. One for the Orthodox and one for the non-Orthodox.” He replied, “What are you going to do with the non-Orthodox, Father Evan?” Honestly, when I opened my mouth I was not sure, so I blurted out the first thing that came to my mind. “Anoint them using the oil from the altar vigil lamp?”5 At the end of the unction service, we announced that we would be anointing people and that there would be two lines. I asked the Orthodox Christians to please line up in front of our bishop, and he would anoint them with holy unction. Those who were not Orthodox were to come to my line, and I would anoint them with oil from the vigil lamp on the altar. Guess whose line was longer? My bishop anointed a few people, and I anointed a few dozen.

What I Learned from That Visit Even today there are not that many Orthodox Christians in Loveland, Colorado, but at that time, there were even fewer. This was an important lesson for us, just as it should be for you. If we hope to share our Faith, we need to understand that we are offering something unknown to almost everyone we will meet and that the way to share it is not clearly marked. This means that although who we are and what we teach are not up for debate, we should be willing to adapt to our surroundings and change what we can. Such adaptation requires 5

An oil lamp is kept on the altar table of an Orthodox church. This oil lamp typically remains lit throughout the year to remind us of the unwaning light of Christ.

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Reclaiming the Great Commission us to be humble, flexible without compromise, and clear about our core values. It also requires us to ask questions we may not have asked before and to discern what change looks like without changing the unchangeable. In such a state, we learn to respond peacefully and intentionally instead of reacting negatively or even dismissively to the unexpected circumstances we encounter. One example of this adaptability is our response when non- Christians ask us to hold a prayer service (memorial) for their loved ones who have died. This happened recently when a large family in our town who were not Orthodox lost a child and turned to our parish for prayer. We ended up hosting over thirty people on a Sunday after Liturgy for that prayer service. What about the man who asked me if I could hear his confession even though he was not a member of the Church? I decided that nothing prohibited me from listening and praying with him. This is now something I do regularly with people who are not yet a part of our parish. How do we respond to those inside the church who wonder about the melodies of the hymns we sing and ask if we can try singing them differently? This is a much trickier conversation. Or how do we accommodate people during our worship services who are not Christian? Then there are the questions about which ministries get priority and funding and why certain activities are left undone. What I have noticed is that time and again, as I experience new things, I am challenged. At times I get scared, and I think about pulling back and abandoning the hard work of reclaiming the Great Commission. At other times I long for the familiar patterns of my youth, when everyone around me came from a similar background. Often I am tempted to react with anger because people either act or see things differently than I do. I can resent the fact that they fail to see my vision. I can easily get stuck in my version of how parish life

The Story of Saint Spyridon Parish should be, and I can’t see what is possible. Others in my community may react in the same way. As I think again and again about that first unction service, I am reminded of what it taught me. It is important to be open to my surroundings and to consider thoughtfully a response that does not set aside who we are but also does not ignore what we face. To be honest, it can be easier to ignore the tensions our new surroundings present to us, but reclaiming the Great Commission requires us to pay attention to them and respond. I think one simple step we can take in this direction is to assess our experiences thoughtfully, to examine the things we may be ignoring or feeling in our communities, and to begin a conversation about them with one another. I am not saying the answers will come easily—they didn’t with the issue of the music in our parish. But the answers certainly will not come if we avoid talking about them. Throughout this book and in the final chapter specifically, I will offer more ideas about how to move forward in a positive way. For now, let me say we should at least plan to talk, to think, and to talk some more so that we can respond intentionally and graciously to our experiences.

Synergy That experience during the unction service affected me in a profound way. In the years since, as I have shared this story, people have often asked, “How did the people who came find out about the service?” Or “Why did they come?” Or, more commonly, “Did you advertise on radio or in the paper to draw people to the service that evening?” We did nothing to publicize the service. I have come to understand that a combination of things led people to show up at Saint Spyridon that day. Our Orthodox Faith teaches us that God and human beings work together for the salvation of the world. This theological concept 37

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Reclaiming the Great Commission: A Roadmap to Parish Health

Articles inside

Introduction