POP CULTURE
Spring 2011
Vol. 10, Issue 3: Pop Culture $4.95
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he icon of Pentecost depicts the story in chapter 2 of the Acts of the Apostles: the Apostles are gathered in Jerusalem and the tongues of fire—the Holy Spirit—descend upon them. Beyond the information offered in the Bible, the icon includes several additional figures.
In this example, we see the Virgin Mary in the center. this is a development in icons after the seventeenth century. Although the Bible does not mention her presence, it is difficult to imagine that she would have been absent at this important moment. As one bishop wrote, “How could she, who gave birth to God through the Spirit, be absent at the moment of the Spirit’s arrival?” St. Paul is also usually depicted in icons of Pentecost. Although he was not present at that moment either, his status as “equal to the Apostles” has led to his inclusion in the icon. overall, the icon reminds us of the first christian community, gathered together, filled with the Holy Spirit, ready to proclaim the Gospel to the world.
Wisdom, Ancient And modern ...The world has hated them because they are not of the world, just as I am not of the world. I do not pray that You should take them out of the world, but that You should keep them from the evil one...Sanctify them by Your truth. Your word is truth. As You sent Me into the world, I also have sent them into the world. Jesus’s prayer for His Disciples (John 17:14–18) You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men. You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Matthew 5:13–15 For just as bees know how to extract honey from flowers, which to men are agreeable only for their fragrance and color, even so here also those who look for something more than pleasure and enjoyment in such writers may derive profit for their souls...For the bees do not visit all the flowers without discrimination, nor indeed do they seek to carry away entire those upon which they light, but rather, having taken so much as is adapted to their needs, they let the rest go. So we, if wise, shall take from heathen books whatever befits us and is allied to the truth, and shall pass over the rest. And just as in culling roses we avoid the thorns, from such writings as these we will gather everything useful, and guard against the noxious. So, from the very beginning, we must examine each of their teachings, to harmonize it with our ultimate purpose. St. Basil the Great, Advice to Young Men on the Right Use of Greek Literature I take it all intelligent men agree that among human advantages, education holds first place. I refer not only to our nobler form of it, which disdains all the ambitious ornaments of rhetoric and attaches itself only to salvation and the beauty of spiritual contemplation, but also that external culture which many Christians by an error of judgment scorn as treacherous and dangerous and as turning us away from God. St. Gregory the Theologian, Funeral Oration for St. Basil
† DEMETRIOS Archbishop of America
For the Lord gives wisdom, and from His face come knowledge and understanding; And He stores up salvation for the upright; He will protect their journey… (Proverbs 2:6–7) Beloved Brothers and Sisters in Christ, The challenging topic of the relationship of our faith to pop culture is one that we cannot ignore but must address with a spirit of boldness. This is not an attitude of fear and condemnation that attacks every aspect of our contemporary culture as foreign to faith and life. It is a manner of life and engagement with the world that is firmly rooted in our relationship with God. As Orthodox Christian teachers with a calling to equip adults, youth and children for a journey of faith and communion with God throughout their lives, we have to be aware of the strong influences of our contemporary culture and of the ideas and human expressions that are presented. We have to be prepared to engage with themes and messages and to discern the trivial from those that represent attempts to answer very challenging questions or express the search for meaning and purpose in life. To do this we have to be immersed in our Orthodox faith and growing in our relationship with God. This is the foundation of life and being that helps us to discern what is true, noble, just, pure, lovely, virtuous and praiseworthy (Philippians 4:8). The presence of God in our lives, and our transformation in Christ, guides us along the path of divine wisdom and truth so that we can engage with the world around us and know what is destructive or edifying, what brings only temporal gratification or true and enduring joy, and what leads ultimately to spiritual death or to eternal life. I encourage you in addressing the challenges and influences of pop culture that you contemplate the words from Holy Scripture offered above. First, we affirm that our Lord is the source of all wisdom. To discern what is good, pure and virtuous, we look to Him for the knowledge and understanding that will strengthen our hearts and minds. Second, our greatest concern as educators must be the spiritual well-being and salvation of those we teach. This necessitates an engagement with the world around us, identifying what is instructive and genuine as well as what is harmful and superficial. Finally, we must continue to grow in our faith and strengthen our souls for the task we are called to do. We have a vital role in protecting the journey of those we teach, in guiding others to spiritual maturity so that they are able to engage the world with discernment and the wisdom of the Lord. As you seek God’s grace and guidance for your lives in this world and in your service to His people, may you be blessed with a bold spirit of discernment and a love of truth. May our Lord continue to grant you wisdom and strength as you nurture the lives of your brothers and sisters in Christ. Through your ministry you are building a spiritual foundation of faith that will help them live in this world and continue on the journey to salvation. With paternal love in Christ, † DEMETRIOS Archbishop of America
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† METHODIOS Metropolitan of Boston
Dear Readers of PRAXIS, It is with pleasure that I accept the journal’s invitation to address briefly the theme of pop culture and its relation to our Orthodox faith. I think we should first make clear that the phenomenon of pop culture is neither a recent nor a particular characteristic of what has been called the Digital Generation. Every age has had its own pop culture through and by which its values, aspirations, hopes and fears were articulated. Our age is not different in this respect. The difference is perhaps to be found in the way that the technological advances of recent decades have made the dissemination of pop culture both globally widespread and constant— an advancement that runs the risk of making one particular pop culture the only one throughout the world, eclipsing thus local cultures and traditions. Secondly, we should clarify that pop culture as such is not to be demonized or blamed for our society’s evils. It is all too easy to find in the more negative aspects of pop culture an ideal scapegoat that would carry away those sins that would have otherwise fallen on ourselves, since we never cease, no matter how strong the influence of our culture, being free agents, subjects endowed with free will and responsibility. Rather, what one should lament is what we do with pop culture and what kind of pop culture we produce. After all, each one of us is a participant in its making. We choose which music to listen to, which movie to see, which book to read. In other words, we make culture “pop.” If, therefore, we don’t like what pop culture has to offer, that can mean only one thing: that we don’t like who we have become. It is this last message that can and should alert us to the possibility of transforming our culture and, along the way, transforming ourselves. When the Church proclaims that “the Word became flesh” (John 1:14), she expresses a theological truth with the profoundest implications for culture and art in general. For God in becoming man entered human history, that is, He chose to reveal Himself through the intellectual, conceptual and cultural products of humanity. Taking the pivotal event of our Lord’s incarnation as our example, the Church does not invite man to come to her while shunning his culture or asking him to check his life in the world at the Church’s door. On the contrary, the Church invites the whole man and seeks to sanctify every aspect of his life—pop culture included! Explaining how such sanctification is to take place demands, I am afraid, a detailed analysis that would exceed the limits of the present reflection. Perhaps one could point toward past examples, such as the way the Church took Hellenism—a form, one could say, of pop culture in the first centuries—and turned it into a brilliant and enduring vehicle of proclaiming the Gospel to the Greco-Roman world. This is a task undertaken by every age: to clothe the eternal Word with the flesh of our ingenuity and imagination. May we do so with the same dignity and success as the cultures before us did. With paternal blessings in the Lord,
† METHODIOS Metropolitan of Boston
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SUBMISSION GUIDELINES Submissions should be 1,000–2,000 words in length and directly discuss education in the theology and tradition of the Orthodox Christian churches. Lesson aids or graphic enhancements may accompany the articles submitted. We also encourage the submission of photographs relevant to parish life (praxis). Please also provide a biographical sketch of the author not exceeding fifty words. PRAXIS Magazine is seeking submissions of lesson plans based on articles from previous or current issues of PRAXIS. Submissions should use the article as the text/background of the lesson plan. Lesson plans are welcome for any or several age groups. Please send submissions in a Word document with a length of 1,000–2,000 words to tvrame@goarch.org. Material previously published or under consideration for publication elsewhere will not be considered without prior consent of the editor. We reserve the right to edit for usage and style; all accepted manuscripts are subject to editorial modification. Articles sent by mail should be accompanied by an electronic version on CD-ROM in Microsoft Word for Windows or for Macintosh. Articles in Microsoft Word may also be e-mailed as an attachment to tvrame@goarch.org. Address submissions to: Anton C. Vrame, PhD, and/or Elizabeth Borch.
CREDITS Executive Editor: Managing Editor: Design and Layout: Copyeditor: Front Cover: Inside Front Cover: Back Cover: Printing:
Anton C. Vrame, PhD Elizabeth Borch Steven Klund Aimee Cox Ehrs IStock Elizabeth Borch Elizabeth Borch Lane Press, South Burlington, VT
Additional Images: Elizabeth Borch, Steven Klund, Gerard van Honthorst and Claude-Joseph Vernet The views expressed in this magazine are not necessarily the views of the Department of Religious Education. © 2011, Department of Religious Education of the Greek Orthodox Archdiocese of America. ISSN 1530-0595.
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Volume 10, Issue 3: Pop Culture
FEATURES 6
FinDing goD in PoPULar cULtUre
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the cULtUre conUnDrUm
Anton C. Vrame
An interview with His Grace Bishop Savas of Troas
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mashUP: conVersations aBoUt cinema anD the chUrch
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W atching moVies With the eYes oF a Director
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Paul Lundberg
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Gary Kyriacou
t he Faces oF FaceBooK Elizabeth Borch
SERIES & ARTICLES 20
B ooK reVieWs: american grace – roBert PUtnam & DaViD camPBeLL Reviewed by Anton C. Vrame
atLas oF american orthoDoX christian chUrches – eDiteD BY aLeXei KrinDatch
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Reviewed by Aimee Cox Ehrs
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r eLigioUs eDUcation Basics: teacher seLF-eVaLUation tooL Phyllis Meshel Onest
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P arent to Parent
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L eaDers as sPiritUaL trUstees
Jeanette Aydlette & Despina Stavros Frank Marangos
28 30 31
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serVant LeaDershiP in greeK orthoDoX Parishes Michael H. Missios
east meets West
Miltiades Efthimiou
F rom the Director: c onnecting Present to Past Anton C. Vrame
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PoP culture
God
Finding in Popular Culture
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Anton C. Vrame
alk into a museum, read a novel, listen to a popular song, or go to the cineplex, and most likely you can find God or “the religious” in these elements of our culture. Sometimes it’s obvious, sometimes not. If we treat these elements like texts to be studied and apply some of our skills as interpreters, we can treat these contemporary—popular— sources in meaningful ways and “open them up” for the edification of young and old. Since we have defined “popular culture” in the sidebar on the right, now we have to define “religion” for our purposes. Technically, “religion” refers to those elements that hold together or are shared by a group of people, related to their understanding of the God, the divine, the supernatural—however they name that reality. Religion, in a broad sense, surrounds us in our culture. American society for the last hundred years has been described as a Judeo-Christian one. The religious environment largely reflects this: the ideas, concepts, language, stories and imagery in our society often have their origins in the Old and New Testaments and the larger Jewish and Christian traditions and their forms of expression. These images and ideas wind up in our popular culture and are sometimes used unconsciously, but sometimes they are used intentionally. An astute observer can spot these uses. The faithful person may not always approve of the form of expression he or she finds. page 6
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For example, in the 1956 film “The Ten Commandments,” on the night of the Passover, one of the children asks Moses (Charlton Heston), “Why is tonight not like any other night?” The film tells the biblical story of the Exodus, but the question is from the Haggadah (text) for a Passover seder, when a child asks the host of the seder this question. Another example, which Bishop Savas of Troas loves to point out, is that the physical position of Spiderman as he stops the speeding subway train—arms outstretched, head dropped to the chest at a slight angle—is reminiscent of crucifixion images. Whether the director realized it or not, he borrowed a classic image of Christ and applied to a superhero. Some ideas transcend one particular religion, that is, they can be found in many religions, whether JudeoChristian or not, such as “sacrifice.” We may even see an occasional Orthodox Christian concept or image, even though the Orthodox community is not so dominant in American life (although there are plenty of Orthodox people in the entertainment and media industries). For example, set designers may place an icon on a wall or mantel in the background to hint at a character’s spiritual or eclectic side. As our society becomes more multicultural and pluralistic, we may begin to see elements of other religious presences in our popular culture. These examples point us toward the first two levels of religion, out of three, that we can see in our popular culture.
What Is Pop Culture?
Levels of Religion in Pop Culture: The Explicit
The first level is the “obviously religious.” For our examples here, we will limit ourselves to the Judeo-Christian world. The Bible has been one of the most influential sources for popular culture products in history, from paintings to movies. When you visit an art museum, the number of pieces that are derived from the Bible can be overwhelming. (Of course, the art from many other cultures is also often obviously religious, whether Egyptian, classical Greek, Indian, and others.). Songs use lines from the Bible or ask religious questions: Joan Osborne’s “What if God was one of us?” was just covered by the cast of “Glee.” Films telling the story of the Exodus—like the 1923 and 1956 films both called “The Ten Commandments” and the animated “Prince of Egypt” in 1998—are obviously religious in their character. The life of Christ or events in His life have been told in dozens of films, plays, novels, songs, works of art and more. Jesus is such a popular character in media that one scholar wrote a book entitled Jesus Christ Movie Star. Christianity Today published a Top 10 list of movies about Jesus in 2009. These obvious sources can be explored in a number of ways. We can check the facts of a particular story. For example, the 1956 “Ten Commandments” adds all kinds of intrigue and plot lines that aren’t found in the Book of Exodus, such as the romance between Moses and Nefretiri (Anne Baxter), Pharaoh’s future wife. Artistic license may add to our enjoyment of the story or add to the drama, but when we read the Book of Exodus, those elements just aren’t there.
When we hear the term “popular culture,” our minds quickly might go to movies and music, especially those aimed at the young. True enough—but there is more to it. “Culture” is all those things produced in a society—theatrical, literary and musical works, political and philosophical thought, architecture, clothing and symbols—that are usually handed from one generation to the next. For example, all of the following are examples of various dimensions of American culture: the Declaration of Independence, the Gettysburg Address, the writing of Mark Twain, the Empire State Building, the speeches of Martin Luther King, the street art of Shepard Fairey and the music of Aaron Copeland and Johnny Cash. “Popular culture” usually refers to products that are aimed at the masses (“popular” is derived from the Latin word for “the people”). Prime-time TV shows, the songs on the Top 40 and best-selling novels are all popular culture because they reach—usually intentionally—the widest possible audience. Popular culture is contrasted with “high” culture. Lady Gaga’s latest hit is popular now, whereas an aria from an opera is probably more limited in its appeal. Our understanding of popular versus high culture changes over time. For example, in 1851, when the opera Rigoletto premiered, opera was popular culture. People would sing the songs on the streets of Milan or Rome. The composer, Giuseppe Verdi, carefully protected his music much like a rock star might today. As the story is told, Verdi did not share the music for Rigoletto’s most famous aria, “La donna è mobile,” with the singers or orchestra until its opening day in order to prevent anyone from even humming the tune before the premiere, thus filling the streets with the melody. Today, of course, opera is considered highbrow and the latest songs from the Black Eyed Peas and Justin Bieber are popular. One hundred years from now, the songs of Michael Jackson might be considered “high culture.” Who knows? Popular culture has also been reformed by the electronic revolution. All of those home videos on YouTube and other places online are popular culture. In this case, not only are those videos put online for the people but they are also produced by the people, and not just a handful of creative people (artists, thinkers and the like). The production of cultural material has been democratized. Not only are we consumers of culture, but we all have the possibility to create it.
An artist may guide us think about something in his or her work (see Fr. Gary Kyriacou’s article on page 15) by directing our attention to certain ideas helping us to make a connection to another source work. Orthodox iconography does this, too, such as in the Nativity icon, when it places an ox and a donkey near Christ or shows the midwives bathing Christ. Contemporary religious pieces may do the same thing, lifting up one element of a story, one perspective, or a few details for us to ponder. For example, in Mel Gibson’s “Passion of the Christ,” Satan is physically present and the horrific nature of the Passion is emphasized to the point of excess. But Gibson was not as original as some may have thought. He was borrowing from a meditative work by a nineteenth-century Roman Catholic nun, Anne Catherine Emmerich. Before film and television, these kinds of writings were popular to help people understand the events in a new way. PoP culture
The Borrowed
The second level of religion in popular media has two related dimensions. We can see pieces that are not based on a “religious source” or those that use “religious ideas” extensively. Babette’s Feast is a story about a Christian community by Isak Dinesen (Karen Blixen) that was beautifully adapted into a movie. Many of the ideas it presents are deeply theological (and it includes perhaps one of the best examples I have ever seen of what happens at a Divine Liturgy), but the text itself is a work of fiction. So are many of the stories of Tolstoy, Dostoevsky and Kazantzakis, some of which have been turned into films and plays, whether in their original form or retold for a contemporary audience. Popular entertainment also borrows religious ideas to make a point, such as the Spiderman example. Unless you are familiar with crucifixion imagery, you might not understand the pose or even notice it. The music of Mumford and Sons uses the language of religion to describe broken relationships and life’s difficulties, such as the lyrics “You were made to meet your maker” in the song “Awake My Soul” and “Be more like the man you were made to be” in “Sigh No More.” page 8
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Science fiction regularly borrows religious concepts and inserts them in the unfamiliar world or scenarios, sometimes in surprising ways. An example from the 1990s that I always like was the character Worf in “Star Trek: The Next Generation.” As a Klingon, Worf was deeply religious, participating in rituals of his religion, and he would even visit monasteries. More recently, religion was a major theme of “Battlestar Galactica,” which pitted a polytheist human culture against selfaware monotheist androids. (Beyond that, the show’s robots were even reincarnated aboard a so-called Resurrection ship!) The Allegorical
A third level would be those elements of popular culture that are seemingly not religious at all but lead us to explore themes from a religious perspective. Themes that can make a powerful story are deeply theological, such as justice, redemption, reconciliation and sacrifice. For example, in his article, Fr. Gary Kyriacou mentions “The Truman Show,” which starred Jim Carrey. The film doesn’t include anything obviously religious—there is no church, no mention of faith—but the story is about the main character’s search for his “true self.” When we look at Truman’s quest through a theological lens, the film becomes a profound story about personhood. The film “Raging Bull,” about boxer Jake LaMotta, ended with the reference to John 9:24–26 and the phrase, “One thing I know: that though I was blind, now I see.” But only after some thought do we begin to see the message of the film that ties it to the Gospel. It may seem odd at first, but God is present even when religion is absent, and popular culture can make us grapple with this reality. For centuries Christians have created and read many literary and artistic works designed for popular audiences— the masses—to teach and reflect on matters of religious faith and move them toward a deeper experience and understanding of their relationship with God. With careful study, we can continue this time-honored practice as we create and read or watch the “texts” of our day.
Anton c. Vrame, PhD, is Director of the Department of religious education.
Truth and the Times The Culture Conundrum An Interview with His Grace Bishop Savas of Troas PRAXIS: Your Grace, you’ve acquired something of a reputation for your openness to popular culture. How do you reconcile your role as a bishop of the Greek Orthodox Church, a Church that prides itself on its fidelity to tradition, with your willingness to engage the rapidly changing and generally irreverent world of pop culture? BISHOP SAVAS: You say “change” as if it’s a bad thing! I wouldn’t agree. Certainly the Truth doesn’t change—“Jesus Christ is the same yesterday and today and forever” (Hebrews 13:8)—but our perception of the Truth, our manner of expressing it does. And so long as we are creatures in history, that will be the case. You might say the truth of the Church hasn’t changed for two thousand years, but what was given in fullness through the gift of the Holy Spirit on Pentecost has been made known sequentially, over time. Christ spoke of Himself as the Vine and His followers as the branches: a perfect image of a living relationship between the Truth and the teachers of the Truth. By abiding in Christ, His disciples necessarily grow and bear fruit, bring new life into the world. Remember how St. Peter described the Church: as made up of “living stones”! Through that paradoxical, practically oxymoronic expression, he calls attention to the solidity, the continuity, the eternity of the Faith and also its dynamism, its vitality. I believe the Church changes in order to remain true to itself. Its identity as the Body of Christ is in no way compromised by change; nothing essential is lost. As the Apostles moved out of their original Jewish culture into a Greco-Roman one, they learned a new language, new artistic forms, new melodies. Had they not done so, how could they have been true to the divine commission of the Lord of the Church to preach the Gospel to all nations? The Apostles set an example of interaction, adaptation and accommodation that has continued through to this day. The
Apostolic Church is always finding new ways to communicate its saving truths: through the composing of new hymns and music, the use of icons, architecture, or the printed page, or recordings, or radio broadcasts or television programs or podcasting or blogging or live streaming or social networking on the Internet. I think it’s curious that some within the Church don’t appreciate this basic truth about being in time and space. The late, great Church historian Jaroslav Pelikan, in the volume of his monumental The Christian Tradition: A History of the Development of Doctrine dedicated to The Spirit of Eastern Christendom, begins by emphasizing the Byzantine ideal of stasis, permanence, immutability. He claims that the Byzantines were so philosophically committed above all to the notion of the changeless God that they believed the Church must reflect above all that particular divine attribute. I am forever indebted to Professor Pelikan for his fascinating book, Jesus through the Centuries, in which he demonstrated how different aspects of Jesus’s character came to the fore at different times and in different places over the past two millennia. In the second century, for instance, the emphasis was on Jesus as “Teacher of Eternal Truth”; in the fourth and fifth centuries, it was “Jesus the Model Monk” or “Jesus the Emperor.” In more recent times, it’s been, at least in some cultures, “Gentle Jesus, Meek and Mild” or “Jesus the Liberator” in others. Stephen Prothero came out with a similar book a few years back called American Jesus: How the Son of God Became a National Icon, calling attention to the ways we Americans have consciously or otherwise shaped Jesus to meet our patriotic or even chauvinistic needs: “Jesus the Protector of the Family Values” (of the Eisenhower era), or “Jesus the Rugged Individual” (or he Proto-Libertarian). Now, not all these changes of perception are equally acceptable to the Church. We discern between the Jesus whom the Church has always known and proclaimed and any new
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Jesus whose message deviates from the Gospels. Did Jesus really come to empower us to enjoy greater health and wealth? Does he really want us to address social inequalities by collective means? Is the Gospel for our time summed up in advocating for laws that protect the personhood of the unborn and the sanctity of traditional marriage? These are the kinds of questions the Church should not be afraid of addressing. PRAXIS: How would you address the concerns of those who question the legitimacy of any attempt to communicate the eternal truths of the Gospel of Christ in the ephemeral terms of popular culture, those who characterize the effort as a trivialization, a casting of pearls before swine (Matthew 7:6), even a kind of blasphemy? BISHOP SAVAS: There have always been, from the beginning of the Church’s history, those who would draw the sharpest of lines between the Church and the fallen world. Tertullian, a second-century theologian from North Africa, was such a person. “What has Jerusalem to do with Athens?” he famously asked. What can human reason add to revelation? Tertullian’s answer was an emphatic “nothing.” The American Protestant theologian H. Richard Niebuhr, in his classic Christ and Culture, identified this as the most basic of five characteristic—or in his language, “paradigmatic”— postures Christians have adapted toward the world over the centuries. He called such a stance “Christ versus Culture.” Other paradigms include “The Christ of Culture,” “Christ above Culture,” “Christ and Culture in Paradox” and “Christ the Transformer of Culture.” It would take too long to discuss the distinctive features, strengths and weaknesses of each attitude. I mention it only to call attention to the fact that, even with the Orthodox Church, different fathers have demonstrated different attitudes at different times. For instance, the Church of the early fourth century realized that it had to create new material to counter the Arian propaganda being taught by means of catchy tunes, like the famous, “There was a time when [the Son] was not.” There was strong opposition from some quarters to the introduction of new hymnody. They believed the Psalter was sufficient, and that the psalms should be chanted in such a way as to not titillate or distract the listener or create a temptation to pride for the persons performing. Their extreme conservatism page 10
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didn’t convince at the time. Ironically, within a short time, the centers of opposition soon became the greatest producers of new hymnic texts and elaborate melodies! Consider the example and teaching of the great Apostle to the Gentiles, St Paul. In his missionary outreach to the Athenians, he didn’t refer to Christ as the fulfillment of the promises to Israel. That would have meant nothing to his pagan listeners. Instead, he looked for ways to connect with them on the basis of their own culture, drawing from their own sculptural and poetic arts (Acts 17:16–34). Elsewhere in his letters, he made use of the language of athletic competition—boxing as well as foot racing—to communicate truths about the demands of the life in Christ (1 Corinthians 9:24–27, 2 Timothy 2:5, Hebrews 12:1–2), even though, again ironically, later generations of Christian leaders would try to dissuade the faithful from participation in such competitions, as they tended to feed the passions of pride and anger and vainglory. Perhaps the most powerful passage in support of the effort to engage people in terms familiar to them comes again from St Paul: To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law. To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some. (1 Corinthians 9:20–22) Consider as well the teaching of the great second-century apologist, St. Justin Martyr, the Philosopher, a convert from the Greco-Roman world who famously spoke of the “seeds of truth” scattered by God’s providence and foreknowledge throughout all human cultures, and claimed for the Christian whatever truth had ever been said by anyone at any time: “Whatever is good and true and beautiful belongs to the Christian.” I think no one made a stronger case for cultural engagement than the Cappadocian Fathers, and in particular St. Basil the Great. Many of us have heard that he taught, in his famous “Address to young men on how they might derive ben-
efit from Greek literature” (c. 360 AD), that the Christian must be like the bee, taking selectively from pagan writings, as the bee takes selectively from the flowers, carrying away what is useful and leaving behind what is not. In fact, St. Basil was saying something even more daring: he was encouraging the critical study of pagan Greek texts, on the grounds that, properly understood, they affirmed rather than contradicted Orthodox Christian thought. And the pagan text par excellence St. Basil had in mind was not a Platonic dialogue but Homer’s Iliad ! PRAXIS: Even so, one might argue, St. Basil was writing about Homer, and Homer wasn’t hip-hop. St. Paul appealed to poets, not comic books. They were appealing to the high culture of their day, to the classical literature, not television comedies. BISHOP SAVAS: You’re right. But one of the distinctive features of our day, as opposed to theirs, is that the dominant culture doesn’t distinguish as sharply between high and low. Hip-hop is a legitimate academic pursuit these days. It’s a cultural given that the Beatles are as important as Bach, that the films of Quentin Tarantino are as worthy of attention as those of Andrei Tarkovsky. PRAXIS: I understand you teach a course on Christianity and pop culture at St. Vladimir’s Seminary. BISHOP SAVAS: In fact, I led a seminar once with Peter Bouteneff, Professor of Systematic Theology, a few years ago, called “Eyes Wide Open: Looking for God in Popular Culture.” (I borrowed from the title from the principal text for the course by William Romanowski.) I guess you could call us both afficianados of the arts. Peter studied at the Boston Conservatory of Music before coming to Pembroke College, Oxford University, to pursue doctoral studies under Metropolitan (then Bishop) Kallistos (Ware) of Diokleia. That’s where we met; I’d begun my studies under Bishop Kallistos a year earlier. Peter’s a very discerning consumer of pop media, a great lover of film, a student of Warner Brothers cartoon shorts and an exceptional jazz bassist. The seed for the seminar was planted many years before either of us were in a position to teach at a seminary, by our first viewing together, in Oxford, of Quentin Tarantino’s “Pulp Fiction.” We were both, to use the vernacular, blown away by the realization that the director and screenwriter Tarantino had almost miraculously managed to communicate a salvific message by means of his very violent and very vulgar film. We were to experience over time so many such “aha” moments, little epiphanies in unlikely places, predominantly in cinema but also in pop music, that we felt justified in presenting the material for consideration.
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Our admittedly ambitious syllabus of required and recommended viewing included some films that might be considered art films, like Carl Theodor Dryer’s classic The Passion of Joan of Arc, Lars Von Trier’s Breaking the Waves, Denys Arcand’s Jesus of Montreal, and the exquisite Danish film Babette’s Feast; examples from sci-fi and fantasy epics, like Lord of the Rings, Star Wars and Harry Potter; even comedies like Bill Murray’s Groundhog Day, arguably the most spiritual film of the last quarter-century. We listened to Johnny Cash and U2, reflected on the surprisingly Christconscious “The Simpsons,” considered the perennial fascination with superheroes like Superman, Spider-Man and the X-Men. The television series “Buffy the Vampire Slayer” and “Angel” were the forerunners of a fascination with vampires among teens that has only gotten deeper since we taught the course. If we ever did it again, we’d devote a lot more time to Twilight. PRAXIS: You called your friend a “discerning consumer of media.” Could you explain what you mean by that? BISHOP SAVAS: Clearly not everything out there is of equal value. Since the appearance in 1965 of Presbyterian pastor Robert Short’s little book, The Gospel according to “Peanuts” (the cartoon strip by Charles Schultz featuring Charlie Brown, Lucy, Linus and Snoopy), there have been an avalanche of imitators. Google “gospel according to” and see for yourself: The Simpsons, Disney, Dr. Seuss, South Park, Star Wars, Tolkien, Narnia, Sherlock Holmes, Battlestar Galactica, Lost, Twilight, the Coen Brothers (“The Dude Abides”), Superman or Spider-Man or Batman, The Sopranos, Mad Men, the Beatles or Bob Dylan or Bruce Springsteen or U2 or Johnny Cash, even Lady Gaga! Thank God, we’ve been spared (so far) the Gospel according to Snooki! Some, like Short’s book on “Peanuts” and Robert Pinsky’s on “The Simpsons,” are actually serious attempts at theology; most are little more than attempts to cash in on what may already be a waning trend. John Granger’s recent work on the Harry Potter series has been an especially successful effort to discern Gospel truths in an unlikely place. Best yet, Granger is a committed, even conservative, Orthodox Christian! His Grace Bishop Savas of troas is Director of the office of church and Society of the Greek orthodox Archdiocese of America. PRAXIS
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MASHUP CONVERSATIONS
ABOUT CINEMA AND THE
CHURCH
Paul Lundberg
P
erhaps you’ve seen a trailer for the movie Cowboys & Aliens. And perhaps you’ve wondered, “Has it come to this?” Have we exhausted every possible storyline to the point that we now must combine genres to come up with something new? Apparently it has, and it boasts the star power of Daniel Craig and Harrison Ford—a.k.a. James Bond and Indiana Jones. When I first saw the trailer for this movie, conflict between cowboys and aliens struck me as perhaps the most ridiculous concept I’ve heard of in years. And then I realized that many people would actually go see this movie this summer and that I should probably take it more seriously. Over the past year, I have organized gatherings for reflection on the Orthodox faith, based on contemporary movies. My inspiration was Fr. Frank Marangos’s ministry to young adults in New York City, FOS (Forum on Orthodox Spirituality). The process I have been following is relatively simple: find a movie (or another work of popular culture) that highlights significant
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human or spiritual themes; find texts from Scripture and the Orthodox tradition that also deal with those themes; and then find an appropriate way to use the former to introduce the latter and facilitate theological discussion. The latest versions of Alice in Wonderland and Tron both provided good opportunities for theological reflection. The former story is rich with scenes that open discussions about topics such as the Garden of Eden and the fall, sacramental life and even the last judgment. Tron, a story in which a human computer programmer takes the form of a program within a computer system, was an opportunity to reflect on the incarnation; within it are sections that address topics such as the existence of God and divine providence. Like these two recent movies, the forthcoming Cowboys & Aliens seems to have some potential for theological reflection. Consider its plot: the salvation of a town—named Absolution, by the way—depends on an outsider whom the townspeople initially reject. Sound familiar? There’s
more. This stranger is a little different; he has either come from another world, mysterious and powerful, or he has had contact with it. The sign of this other world is a hightech device around one of his wrists, an image symbolically connected to the fear in which the residents of Absolution live, both before and when the aliens attack them. Of course, I do not actually plan to see this flick. I can think of better ways to spend two hours than to fill my mind with images from what appears to be a violent, frightening and totally unrealistic story. Due to these qualities of Cowboys & Aliens, I would probably not use it for theological reflection as I used Alice in Wonderland and the original Tron, both of which were mild. Others, however, may not share my reservations and might want to take advantage of the millions spent to promote this movie and to implant its images in the popular consciousness. Engagement with popular culture brings to mind St. Ephraim the Syrian, who, when faced with heresies propagated in the popular music of his day, used those same melodies to write hymns—an apologetic response to those heresies. I hope that the practice of using pop culture for theological reflection is a worthy imitation of this saint. Before turning to the specific theological themes to which one could connect our bizarre summer movie, let us first consider the purpose of the activity and those we would wish to invite to it. In the past, my purpose was to create an environment in which young adults could encounter and engage the life-giving, transformative theology of the Orthodox Church. I had hoped that these gatherings would function not only as an opportunity for learning and reflection but also as an outreach to young adults who had become disconnected from the Church and for whom traditional means of learning the faith (such as formal Bible studies) were unappealing. This did not happen. These gatherings attracted young adults who were already committed Orthodox Christians engaged in parish life. This of course does not mean that the gatherings failed to do something good; those who came gave me positive feedback about their experience. I mention the hope of outreach only so that others do not expect this sort of activity to be a magic wand for outreach to young adults. In fact, anyone wishing to serve young adults within the Church would do well to read Christian Smith’s Souls in
Transition (and PoP culture his earlier volume on teens, Soul Searching). The team with which I currently work in the Office of Vocation & Ministry at Hellenic College makes a significant effort to read the latest and best scholarship on youth culture. Smith is in the process of concluding approximately a decade of research on a group of youth whom he has tracked from high school through college and beyond. His principal conclusion, which he uses in the title of the book, is that the lives of young adults (who can be considered “emerging adults”) are characterized by repeated life disruptions, transitions and distractions that pose challenges for sustaining religious commitments, investments and practices. To this dominant theme Smith adds many other notable insights, only two of which I’ll mention. One is that “standing on one’s own”—being independent— is the central, driving force in life for almost all emerging adults. Serious religious faith and practice are not considered crucial or intrinsic to that goal, so they are not part of the action. After school and work comes play, not Church or faith. Another insight is that young adults often feel overwhelmed. They feel they have a lot to learn and to figure out. With regard to work, changes in the American and global economy have undermined stable, lifelong careers and replaced them with careers of lower security, more frequent job changes and an ongoing need for new training and education. It’s no longer a straight upward path: getting your foot in the door, working hard for your first promotion, and then moving into management or trading up for another position in the same field. Young adults know that a variety of skills, ever-expanding social and professional networks, maximal flexibility and constant retooling are necessary in approaching any career today. In other words, the cowboys’ rifles just won’t do the trick any more; you need that hightech, multipurpose gizmo that the mysterious stranger has locked around his wrist. Getting back to the movie, this gadget around the main character’s wrist does suggest a couple of possible themes for theological reflection. If this character has had some sort of contact with another world, could we not use this PRAXIS
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as an opportunity for Christological and anthropological reflection? Is there a way to use this character to reflect on the two natures of Christ or the nature of human beings as made in the image of God? Other themes within the movie include power, fear and freedom; each of these could be developed in a way that contrasts a worldly and a spiritual perspective. For instance, one could reflect on the difference between technological power and the power of God as seen in the saints. In dealing with these themes, I have found it beneficial to harness as much as possible the power of images, which author Leonard Sweet has called the language of the twentyfirst century. With the newcomer’s high-tech gadget, one might juxtapose at least two iconographic selections: the shackles frequently depicted in the darkness at the base of the icon of the resurrection and the pierced hand of the crucified Lord. Each of these images could facilitate discussion on the aforementioned themes. Finally, it is worth saying that, as much as we can use pop culture positively, we should not neglect to critique it negatively when necessary. We are called to be saints, not rugged, individualist cowboys; neither our own nor our collective human efforts can save us from the Enemy, death and sin (or the thoughts from which sin comes). Jesus Christ alone saves. We who are seeking so earnestly after independence cannot be reminded enough of this truth. Nor can we be reminded often enough that success in career or personal finance is not the highest goal in life. As comfortable as we can become in this world, we could benefit from remembering the description of the early Christians in the Letter of Diognetus: Christians cannot be distinguished from the rest of the human race by country or language or customs. They do not live in cities of their own; they do not use a peculiar form of speech; they do not follow an eccentric manner of life… Yet, although they live in Greek and barbarian cities alike, as each man’s lot has been cast, and follow the customs of the country in clothing and food and other matters of daily living, at the same time they give proof of the remarkable page 14
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and admittedly extraordinary constitution of their own commonwealth. They live in their own countries, but only as aliens. They have a share in everything as citizens, and endure everything as foreigners. Every foreign land is their fatherland, and yet for them every fatherland is a foreign land… It is true that they are “in the flesh,” but they do not live “according to the flesh.” They busy themselves on earth, but their citizenship is in heaven. As we go about life here on Earth, in a time of ever-faster change and a proliferation of cultural mashups, we should remember that for us there is only one story that really matters: the story of Christ. Paul lundberg taught high school after earning degrees at Wake Forest and uNc-chapel Hill. upon graduating from Holy cross with an MDiv in 2008, he served as a pastoral assistant at the parish of Holy transfiguration in Marietta, GA. In 2010, he joined the office of Vocation & Ministry at Hellenic college as Assistant Director.
Watch in g Movies With the Eyes of a Director
I
ve loved movies ever since I was a kid. When I was younger it didn’t matter what the film was. I just gave myself over to enjoyment of the experience. Later I studied film in college, and then I worked on a couple of films and television shows before discovering that my true calling and passion was serving Christ and His Church as a priest. Nonetheless, I still enjoy moviewatching and try to find meaning in every film I see. Film is a medium that has the distinct power to influence us. It affects our emotions, our minds and even our bodies, especially with the new 3D environments that have us literally jumping out of our seats. THE DIRECTOR The director is the architect of our movie-going experience. He or she decides what we see and hear by using techniques that stimulate our emotions, provoke our thoughts and even ignite our passions. Opening our eyes to the range of filmmaking techniques directors use to influence their audiences can help to make us active participants in the experience. Although we willingly pay $12.50 to sit in a dark theater, we are obligated to watch the images chosen for us by the director. We give ourselves over to an experience created for us by a large group of people—screenwriters, actors, cinematographers, etc.—but director controls the overall experience. The director has a hand in every aspect of the movie-making experience, guiding the actors and crew to turning the screenwriters’ words into vibrant visuals. The director breaks down a completed script into a sequence of shots, bringing the story off the page and into life by using camera angles, music, lighting and sound ef-
Gary Kyriacou fects to add substantial meaning to the screenplay. He or she places the camera in various positions to establish point of view, moves the camera to create desired effects, and uses breaks in the film (edits) to build and advance the story. Directing techniques are easiest to spot in films we have watched multiple times. We’re familiar with the storyline and characters and are therefore less affected by overwhelming emotion—though traces of our original feelings still accompany us from scene to scene. Consider the multiple times you may have watched Titanic or The Matrix. As the Titanic sinks (which we all know is going to happen before the movie even starts), we are filled with anxiety as Rose decides to go back for Jack. Whenever I rerun The Matrix, I find myself begging Neo to take the blue pill when Morpheus presents him with the choice: “You take the blue pill, the story ends, you wake up in your bed and believe whatever you want to believe. You take the red pill, you stay in Wonderland, and I show you how deep the rabbit hole goes.” FILMMAKING TECHNIQUES Music, editing, camera movement and lighting are the four main components that filmmakers deploy to add dynamic emotion and animate the written word. Recognizing the techniques applied at specific moments brings a whole new aspect to the viewing experience. In every film, the director’s choices throughout the production process enhance, manipulate and control the audience’s emotions. MUSIC Emotion is engineered by specifically arranged frames partnered with strategically composed music. Remember the
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feeling you get when you watch Rocky run up the steps of the Philadelphia Museum of Art? We don’t need words to know that Rocky is prepared for the fight! Music adds emotion and meaning to words and images, even at the subconscious level. Dramatic notes, horns and strings can provoke fear or provide an overwhelming sense of accomplishment. Some movie music is so powerful it becomes a cultural phenomenon. In the classic Jaws, danger is suggested to the audience as chilling notes accompany the woman swimming alone in the ocean. Whether we’ve seen the movie before or not, we all anticipate danger. When we are introduced to Darth Vader in Star Wars, it isn’t just the rattling breath and menacing look of him: it’s the music that cements his identity as the villain. EDITING The unspoken regulation of film is that we are obligated to watch what the director wants us to watch. We don’t always think about this, but when we compare film to live theater, it becomes more evident. In live theater you can focus on minor players or specific pieces of the set, or you can look away entirely and observe the audience. In the dark, focused environment of a movie theater, our attention is on whatever the director wants us to see. Film is a finished, static medium without all the variables inherent in a live event. Editing in a film is generally the device used to put us on the edge of our seats. A car chase, spectacular explosion, or special effect is produced by the film’s edits. The quicker the cuts, the more anxiety is produced. A car chase is enhanced when we cut from a shot of the burning tires, to the face of the pursuing driver, to the face of the pursuing driver, to the fear on the face of an innocent bystander crossing the street. On the other hand, when there is significant time between the cuts, a director may be enticing the audience to relax and focus on the dialogue rather than on any certain action. CAMERA MOVEMENT The movement and placement of the camera provides the director with the power to expose and conceal subject matter through a series of images. When a character is disclosing personal information, the director may draw the audience into a more intimate position by slowly moving the camera closer to the actor. A slow zoom or forward dolly gives us the impression that we are learning something personal and important. In the thriller genre, we often find a page 16
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camera turning to the right or left (referred to as a “pan”) to reveal the bad guy. A camera positioned above an actor, looking down (a bird’s-eye view), may indicate the inferiority of that character. If the camera is below the actor, looking up (worm’s-eye view), it can suggest dominance. Camera placement and movement can also give the audience a role in the movie. In war movies, filmmakers can use what is referred to as a “hand-held” shot to create the impression that we are in the fighting and impending danger. LIGHTING A skilled filmmaker uses lighting to add symbolic meaning to a picture. In our Orthodox Tradition of classic Byzantine
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is about the Watergate break in and cover up, Woodward and Bernstein never see the face of their main source, which enhances our perception of him as a mysterious and dangerous character. Other times an actor may step out of the darkness and into the light when a plot twist is revealed. The presence of light in a setting perpetuates the impression of truth, while the absence of it creates an environment of menace. Gotham City in the Batman movies is a gloomy, scary place to be. Darkness prevails and the hero is even known as the “Dark Knight.”
iconography, there are no shadows. This is a visual reminder that nothing can overshadow the light of God. A director uses light and shadows to manipulate audience perception of location or character. A common Orthodox icon of the Last Supper has all of the Disciples, except for Judas, illumined with haloes. His lack of a halo indicates his sinful nature and coming betrayal. Light and its absence are used similarly in film production. Animated films regularly tint the “bad guys” with shadows and darker colors, whereas the “good guys” are almost always colorful and shown in bright light. Sometimes a character speaks from a dark corner of the screen, demonstrating deception. In All the President’s Men, which
SYMBOLISM Screenwriters and directors have all sorts of tricks and tools to influence our emotions. Jim Carrey’s character in The Truman Show is just that, a “true man.” Nia Vardalos, in her Academy-Award nominated screenplay, My Big Fat Greek Wedding, names her protagonist Toula “Portokalos,” which means “orange” in Greek. Later her movie father uses the meaning of their name and the supposed root of her new husband’s name (Miller = milo = “apple”) to compare the two families. In all of the obvious ways, the families are totally different, like apples and oranges. But in the end they are both fruit, and that’s what really counts. There are a number of reasons we may find ourselves standing in front of a movie box office. We might need a laugh or want to escape reality for a while. We may love the actor in the lead role or be breathlessly anticipating the latest installment of our favorite book-and-movie franchise. People have more time to see movies in the summer, and theaters are a great way to beat the heat; it’s no accident that studios save their biggest blockbusters for summer vacation. With titles like The Tree of Life, Thor, Cars 2 and another Pirates of the Caribbean set to hit theaters soon, it’s a good bet we’ll all be spending time and money to watch the big screen this summer. Thinking about the tricks of the trade can enhance our theater experience and make us more aware of the way that media can be manipulated to influence our perceptions.
rev. Fr. Gary Kyriacou is the pastor of St. Demetrios Greek orthodox church in camarillo, cA. Fr. Gary and his wife, christina, have three children: Harrison, 11, Jacob, 10, and elena, 2. Fr. Gary studied at california State university, Northridge, where he earned a BA in Film Production with an emphasis in Screenwriting. He then spent a few years working in television and film. He is a 2001 graduate of Holy cross.
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? Elizabeth Borch
T
he world is spinning very fast these days, and in this whirlwind, it is difficult to comprehend the pace and type of change—much less respond cogently to it. Not long ago, events from around the world trickled in to newsrooms on Teletype and were presented to us only on the nightly news or in the newspaper, which we had to purchase ourselves in the morning. Today, when a horrible event happens across town or halfway around the world, minutes later a complete video of the event is swirling about on YouTube and every television channel! In the frenzy of change, it is easy to mindlessly adopt or reject “social networking” without considering its implications. Facebook and YouTube are just tools. As tools, they are neutral; the way we use them determines whether they will be constructive or destructive, positive or negative. We must master our information tools to maintain our own mental equilibrium. The Good On the surface, Facebook is just another way to keep up with friends and relatives, like a postcard from your daily life. Facebook encourages people to find old friends—which could be hard in our highly mobile society—and to share news articles or video clips. If you look at a user’s “wall,” you can view photos that he or she has posted and read the personal information that the user has chosen to make public. If you are bored or crave distraction, you can play endless games like Mafia Wars and Frontierville. A window in the corner of the page 18
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the faces of
facebook Facebook screen lets you know which of your friends are also online so that you can do a live “chat” with them. People use Facebook to promote their businesses, sell real estate and offer today’s restaurant menu specials. Younger users routinely arrange social events, often relying solely on Facebook or text rather than on a telephone calls or personal contact (which is more public, by the way, because parents might overhear…). During a crisis or personal tragedy, Facebook is an effective way to keep a widespread community up to date on someone’s progress or immediate need for prayer. The Bad Two dangerous aspects of Facebook and other social networking sites are privacy concerns and their effects on the authenticity of our communication and relationships. About a year ago, Facebook revamped some of its privacy filters so that users are now required to go into their personal settings and choose the level of security and privacy on their account. In other words, if you leave your account on the default settings, you are allowing any Facebook user to access your information. Privacy requires active participation on the user’s part. With lax privacy settings, even the most upstanding companies can search your information, log it and then target their advertising to you. For younger users who ignore the need for judicious postings, photos and information, this free information is also fodder for those who stalk and have malicious intent toward young people. Perhaps due to the nature of online communication, social networking discussions tend to devolve into either trivial, meaningless niceties, or, conversely, into vitriolic name-calling. Depending on the person, the Facebook forum becomes noth-
ing more than either a “have a nice day” Web site or a continuous rant about the topic about which he or she is most passionate. Because not all of your Facebook friends—drawn from a variety of social groups, such as your family, school, church, and work—are likely to share your every political or religious view, you might take the easier, neutral route of not commenting on anything that might not sit well with everyone. Such conversation tends to be nonspecific in order to be “safe,” so
it leads people to not fully communicate (for example, silence does not necessarily equal agreement) and thereby trivializes the communication and the relationships. Nuances, humor, cynicism and free dialogue do not translate well in this form. Online, it is much harder to have the give-and-take of dialogue and then arrive at a clear mutual understanding that it is in a face-to-face conversation. Commentary is inhibited and falls to the lowest common denominator. Without quality thought and careful writing in a comment thread, it is difficult to be clear and honest. Furthermore, it’s just too easy to ignore a person or issue rather than enter into the difficult region where people who may disagree still try to coexist peacefully. The opposite seems to be the case with YouTube discussions. YouTube is much more anonymous than Facebook—a user name doesn’t have to represent anything. If you look at any video that is the slightest bit polarized or controversial, you will notice the comments that follow it will very quickly devolve into crass, cowardly and cruel name-calling. There are no consequences for this, other than creating a virtual argument. For example, I sing with a choral group that special-
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izes in Russian sacred music. A couple of years ago we sang a setting of the Lord’s Prayer in Slavonic; it was lovely music performed by a group that sings this type of music by choice. After that video was uploaded to YouTube, the second comment posted was someone (who? no one knows!) who accused
us of not understanding what we were singing, followed by other nasty condemnations. What does anyone have to gain by this level of discourse? The Important As Christ said, He came here not to condemn, but to save. Our response to what is available in our society is crucial. Do we log out and sign off, condemning the vehicle because we are afraid or simply too lazy to engage? Do we immediately judge those whose opinions differ from ours? Social networking is neutral, and we have the capacity to think creatively and use it for good. Restaurants use Facebook to attract dinner guests— why not the Church? For example, youth groups can find it an invaluable way to stay connected with and maintain the attention of the members, offering reminders of projects and events. The Gospel is a message, so let’s use the tools of our day to communicate that message, through loving, considerate, creative and challenging online interactions.
elizabeth Borch is Managing editor of PRAXIS magazine. PRAXIS
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BBOOK O O K RRE E VVIIE E WS WS American Grace:
How Religion Divides and Unites Us Authors: Robert D. Putnam & David E. Campbell Reviewer: Anton C. Vrame, PhD If you are involved in church leadership—whether at the parish or metropolis level—you must read this book. It is, in places, dense with statistics, but the numbers will help us understand the context in which we find ourselves as a Church. American Grace is filled with charts and explanations based on a number of studies, such as the University of Chicago’s General Social Survey, but chiefly the 2006 Faith Matters Survey, which was conducted by the authors. Their study looked at the American people and their attitudes about religious issues and their own religious behaviors. As in many large-scale studies, Orthodox Christians were omitted because we are too small of a group as a body for meaningful analysis; but the insights about others can help us understand ourselves a little bit better. (You can then go and read the work of my colleague, Alexei Krindatch, on Orthodoxreality.org to round out your picture.) Campbell and Putnam—professors at Harvard University and Notre Dame—explore the role of religious life in America, especially the following question: “How can religious pluralism coexist with religious polarization?” (page 4). They show that the society-wide changes in attitudes, especially about sexuality, of 1960s were shocks to American religious life. This led what the authors call the two aftershocks: first, in the 1970s and 1980s, with the societal shift toward religious conservatism (with the emergence of conservative evangelical Christianity) and then again in the 1990s and 2000s, with the disaffection of youth from religion. As the authors state, “We can see how the rise of evangelicals at the most conservative end of the religious
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spectrum, followed after 1990 by the rise of the “nones” (those with no religious preference, especially among young adults) at the most liberal end of the spectrum, has in effect polarized the spectrum as a whole by squeezing down the more moderate portions of the spectrum.” (pages 105–106). The growth of the nones, as they are now called in the literature, is especially revealing, as this group is now the third largest “religious group” in America. Its impact on American religious life is startling. The issues raised in American Grace reflect the comprehensive nature of the study, with chapters on innovations in religion; ethnicity and gender; religion and politics; and politics within congregations. In addition to the statistics, the book offers plenty of vignettes from parishes across America, thus wonderfully balancing quantitative and the qualitative information. Interviews with parishioners and parish leaders and descriptions of communities put a human face on the charts and graphs. As you read, you will find yourself, as I did, thinking about how these issues affect your personal life, your attitudes and, importantly, your parish and Church. For example, an entire chapter is devoted to the phenomenon of religious switching. Americans have high levels of religious switching and mixing. The authors note that, while it is difficult to know with certainty, it appears that at least one third of Americans choose their religion rather than inheriting it. People are more likely to change religion than to change their politics! People also look for a congregation that fits their political views. This also contributes to the rise in those with no religious preference. Interreligious marriage affects retention and switching. According to the authors, about half of all married Americans are married “to someone who came originally from a different religious tradition and a bit fewer than one third of all marriages remain mixed today” (page 148), meaning that at some point in the marriage, many couples resolve the issue by one spouse converting to the religion of the other spouse or by choosing a new religion altogether. The authors have added considerably to our understanding of the role of religion in American life, especially its fluidity over the past five or six decades. This review can only whet your desire to open the book and study its contents, but we should take those contents seriously and reflect on their implications on Orthodox Americans and the Church. robert D. Putnam and David e. campbell, American Grace: How Religion Divides and Unites Us (Simon and Schuster, 2010), 683 pages.
Atlas of American Orthodox Christian Churches Author: Alexei Krindatch Reviewer: Aimee Cox Ehrs More than one million Orthodox Christians are involved in the life of about 2,400 parishes in the United States. For the first time, we can make this simple statement with confidence, thanks to the information gathered by researcher Alexei Krindatch. The data of the 2010 U.S. National Orthodox Census have now been presented in the Atlas of American Orthodox Christian Churches. The Atlas very clearly shows, with maps, timelines and an introductory article, the development and growth of Orthodox Churches in the United States through data collected in 1906, 1936 and 2010. Both Eastern (Byzantine) Orthodoxy and Oriental Orthodoxy are covered. The study defines and describes “parishes,” “Churches” and “jurisdictions”—and the complexities these present for those who want to compare and discuss the various Orthodox bodies in this country. It also carefully distinguishes between “regular church attendees” and “adherents” (all adults and children who participate, at least occasionally, in the parish). Although the focus is on parishes and parish life, the Atlas also includes a brief discussion of monastic communities. Churches will be able to use this indispensable tool in whatever way they see fit—for example, to coordinate outreach ministries or to inform the production of educational materials of interest to all Orthodox Christians. The Atlas lays the “who, how many, when and where” before us in a current, comprehensive and scientific way. Thus equipped, we can recalibrate our understanding of the Body of Christ in the United States of the twenty-first century.
Want to be part of the conversation? Join our Facebook group:
Orthodox Christian Religious Educators We endeavor to share ideas and support with each other as we “hand forward” the Orthodox Christian Faith to the next generation.
Alexei Krindatch, editor, Atlas of American Orthodox Christian Churches (Holy cross orthodox Press, 2011), 221 pages. PRAXIS
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Religous Ed
Teacher Self-Evaluation Tool
BA SIC S
Teacher Self-Evaluation As we finish off another school year, it makes sense to reflect on our efforts: How are we doing? How can we do better? Phyllis Meshel Onest, Director of Religious Education for the Metropolis of Pittsburgh, prepared this self-evaluation scorecard. A thoughtful assessment can produce some valuable changes for the next school year. Share this with all the teachers in your parish and compare Teacher Name Y
N
Note
notes now, while the memories are fresh and while there is time over the summer to plan and implement improvements. Perhaps a teacher’s retreat would be a good opportunity to brainstorm, share ideas and work on common difficulties. Remember to acknowledge areas of strength and congratulate yourself on your dedication and service to the community. Grade
CLASSROOM
Y
N
Note
1.
Uses the Greek Orthodox Archdiocese curriculum appropriate for this grade.
Is there enough lighting for reading?
2.
Uses a lesson plan.
3.
Are the room temperature and air circulation comfortable?
4.
Is the furniture the correct size for the students?
3. 4.
5.
Is there too much or not enough seating for students and all teachers and helpers? Is the room cluttered with non-class-related items? Are there window treatments (blinds or curtains)? Is the display on the bulletin board relevant to the unit or liturgical season?
Lesson has measurable objectives and they are fulfilled. Demonstrates knowledge and understanding of the lesson. Teaches to the age of the students and knows what to expect of them.
1.
Is the room an appropriate size for the class?
2.
6. 7. 8. 9.
5.
Are the walls used for posters, displays, etc.?
10. Are the furnishings arranged to encourage participation? 11. Does the classroom provide a stimulating environment conducive to learning? 12. Is there an area for prayer? On the wall, on a table, or on a shelf? 13. Is there a window in the door for youth protection purposes?
N
Note
2. 3. 4. 5. 6.
Develops good relationship and rapport with students while maintaining discipline. Creates a safe and loving environment for students. Creates atmosphere of mutual respect with students. Maintains control by using appropriate methods of discipline. Avoids “put-downs” when opinions or ideas are different from others. Listens to the students.
7. Affirms students for sharing and cooperating. 8.
Teaches Orthodox concepts and beliefs.
7.
Uses various teaching methods: lecture, large or small group discussion, cooperative learning exercise, student reports, etc.
8.
Considers the different ways students learn when presenting the lesson.
9.
Aware of the vocabulary level of the students.
11. Makes good use of classroom time. 12. Offers an activity for the first students to arrive (if their arrival is affected by where they sit in church & the time they receive communion). 13. Makes use of icons, pictures, music, storytelling, games, etc. 14. Gives students coloring sheets or worksheets from textbooks while in class. 15. Helps students understand the content of the lesson.
TEACHER-STUDENT RELATIONSHIP 1.
6.
10. Sits at eye level with students.
14. Are resource materials visible?
Y
TEACHING STYLE & METHODS
Y
N
Note
TRAINING 1.
Professional teacher.
2.
Attended teaching and religious education workshops. When?
3.
Completed teacher training provided by parish.
4.
Completed Greek Orthodox Archdiocese Teacher Certification Program.
Plans ways to involve students.
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Parent This feature in PRAXIS presents challenging questions about raising children and adolescents, with practical, faithful responses from experienced parents. – E. B. Q: I keep seeing viral videos of two- and three-year-old smartphone and iPad whizzes but I am uneasy handing my $500 device to a preschooler. I know it’s time to start planning: How can I gently introduce my daughter to the wired life? When is it appropriate? A: eVAluAte Your cHIlD’S reADINeSS AND Set AN eXAMPle oF MoDerAtIoN. Aside from the legal age requirements of various social networking Web sites, it is up to the parent to assess each child’s readiness for the various forms of technology that are available. Clearly, this article is timely, as it will only be a short while technology once again changes our lives! I believe that if parents are online via computers, smartphones or other devices, then children probably already have the exposure and a certain comfort level with seeing such technology in use, and they are in all likelihood eager to play with these obviously engrossing “toys.” So as parents, we must first assess our own use. It is our responsibility to Facebook, talk, and text
Parent with discretion and time limits. Even if our children are very young, they will perceive as normal what they see from us and from their older siblings. As children begin school, allow them small blocks of time online in a central place in the home so you can observe, guide and teach your children how to properly access these everchanging technologies. Beyond basic factual research, there are fantastic educational Web sites for math and problem-solving, and of course for music and stories. To avoid “accidentally” landing at an inappropriate Web site, you may consider the need to add blocks or setting controls to your computer—you may need the assistance of someone who is up on the latest trick and technologies. To keep the “privilege” of using the computer, require that your child give you full access to their e-mail and Facebook page if and when you begin to allow this. When you feel it is appropriate to allow your children to have a phone, I recommend something very basic. When our oldest child got a phone, she had just started middle school. It was important to us to be able to be in touch with her and track her bus commute to and from her inner city school. Texting was not available at that time. However, a few years later, we finally added texting to our family plan because it had become the primary means of communication among the children’s peers. I can say, however, that we held off in getting texting longer than most. At this time, we have not yet entered into the realm of the smartphone; however, the pressure has been on for several years now. Having gone through phones, Facebook, iPods and texting with my two older daughters, I have some new “house rules” in mind for when my younger ones are ready to plug in. As soon as they get home from school and start their homework, the phone will be turned off (not just silenced). Also, we will keep a routine of docking/charging all household phones, iPods, laptops, etc., overnight in a central location (i.e., kitchen or office)—somewhere away from the bedrooms. With wireless Internet access in homes becoming the norm, this is very important. We may consider going “unplugged” on weekends or at least on Sundays. Obviously, this may need to change when homework, group projects, or coordinating schedules and events come into play. Because kids do grow up and go off to college, they will not always have you around to “help” them manage their time and technology. After our oldest daughter started college, she discovered that she had a difficult time concentrating with the constant bombardment of texts, e-mails and instant messaging. PRAXIS
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She told us that she found a helpful way to assist her to stay focused: SelfControl, an application that blocks access to incoming and/or outgoing mail servers and Web sites for a predetermined period of time. For example, you could block access to your e-mail, Facebook, and Twitter for 90 minutes, but you could still allow yourself access to the rest of the Web—handy for writing a research paper! Once the timer has started, it cannot be undone by the application, by deleting the application, or by restarting the computer—you must wait for the timer to run out. We give her kudos for recognizing this weakness and finding a solution! So be wise and teach your kids to use moderation in attaching themselves to technology. And realize that in just a few years, the technology may look completely different than today. Therefore be flexible with your house rules, as there may need to be changes along the way. Despina Stavros is the mother of four daughters (ranging in age from two to nineteen), a registered nurse, and the wife of Dr. George Stavros. they attend St. Gregory the theologian church in Mansfield, MA.
conversations. In some ways I felt like a spy and a gossip because the kids did not know that I was online reading all about their daily lives. Facebook was designed for college students to connect with their peers and to stay in touch (network) with old friends. There was a certain pride in knowing how many friends and social groups that you had. However, while I was browsing my son’s friends’ profiles, I discovered that my younger son had opened his own account without my permission. I decided to learn more about this new social network system: • What is the legal age for using certain Web sites and social networks? Facebook is age 13, but I discovered that at the elementary school where I work, 70 percent of our 11- and 12-year-olds have accounts. • How can I, as a parent, monitor my child’s social networking? The definition of a friend now includes cyber friends, many of which are total strangers. • What happens to the information once it has been posted? How long will it remain connected to my child? • Who else will see my child’s page? There are privacy controls that a parent can set on a Facebook account, but it was very easy for me to browse my sons’ friends’ pages without their knowledge. • What are the social implications for my child if he or she is not allowed to have a Facebook page? As children grow, it becomes increasingly harder for parents to monitor and supervise their social interactions, but it is even more important to do so. What begins as an innocent way to keep in touch with friends may open up unwelcome, harmful experiences. Take the time to browse Facebook with your tween. The time together can be a great opportunity for sharing and connecting. Jeanette Aydlette has been an elementary school teacher and counselor since 1977. She has also taught undergraduate and graduate courses on child development and group counseling. She attends St. Katherine Greek orthodox church in Falls church, VA. She and her husband, Mitch, are the parents of two young men.
A: KeeP uP WItH tHe treNDS AND eXPlore tHeM toGetHer.
JoIN tHe coNVerSAtIoN!
Several years ago, when my son was in college, I discovered Facebook. Together over Thanksgiving break, we explored what his high school and church friends were doing in college. It was fun clicking on their photos and reading their
to submit questions or volunteer for our panel, please e-mail Beth Borch (bethborch@goarch.org) or Anton Vrame (tvrame@goarch.org).
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LEADERS AS SPIRITUAL TRUSTEES
O
Frank Marangos
rthodox Christian leaders who trust in God are leaders who are worthy of trust: they are spiritual trustees. This is one of the lessons that can be gleaned from thoughtful reflection on the scriptural account of St. Peter’s miraculous escape from imprisonment (Acts 12). In fact, one may correctly assert that it was the angel of trust—of faith in God—that liberated Peter from his bodily fetters. Trust delivered Moses and his fellow Israelites from the pursuing Egyptians at the Red Sea. Trust sustained Joseph while he languished in Pharaoh’s prison. Trust gave young David victory over Goliath and answered Jonah’s prayer from the belly of the whale. It was this same trust in God that emboldened the Apostle Peter’s faith before the Sanhedrin and finally unlocked the iron gate of his unjust captivity. The detailed story of St. Peter’s chained imprisonment is described in chapter 12 of the Acts of the Apostles. King Herod Agrippa, the grandson of Herod the Great, feared the early Christian community. In fact, he murdered James, the brother of John the Evangelist, and imprisoned Peter. Agrippa was so terrified of Peter’s influence that he had him shackled with two heavy chains and guarded by a garrison of “four
quaternions [groups of 16] of soldiers” (Acts 12:4–6). Miraculously, on the night prior to Peter’s execution, God sent an angel to release him from his harsh confinement. It is significant that St. Luke, the writer of the Book of Acts, informs us that St. Peter’s escape took place “while prayer was being offered on his behalf by the Church without ceasing” (Acts 12:5). It is also amazing that, while most people would have been wide awake—tossing and turning, worrying about their situation—Peter was so confident that God would heed the prayers of his friends, that his rescuing angel had difficulty waking him from a sound sleep (Acts 12:7)! Holy Tradition indicates that the chains that miraculously fell from Peter’s wrists were gathered and secretly venerated during the first three centuries. The members of the early Christian community rightly believed that, like the clothing, aprons, handkerchiefs and shadows of the Apostles, the chains of St. Peter would likewise have extraordinary healing powers (Acts 19:11–12). Beginning in the fourth century, these and other chains from similar imprisonments were venerated during special feast days in Jerusalem, Constantinople and Rome because the chains had become grace-filled symbols of early Christian trusteeship. The Orthodox Church celebrates the Veneration of the Chains of St. Peter on January 16. It is this trust in God that PRAXIS
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continues to give these holy chains the power to extend the Grace of God to others! This ancient commemoration provides a valuable opportunity for Orthodox Church leaders to examine the spiritual condition of their own pastoral and administrative trusteeship. Trust is the highest form of human motivation. According to the vast majority of management and organizational theory experts, trust is one of the most important characteristics of an effective leader. Two main drivers help leaders elicit trust: their unwavering capability to realize what is promised and their benevolent lack of opportunistic or egoistic goals. Unfortunately, corporate and religious scandals, terrorist threats, office politics and broken relationships have resulted in the current breakdown of the experience of such selfless trusteeship in families, religion, businesses and politics. In his most recent book The Speed of Trust (2006), Stephen M. R. Covey, the son of the best-selling business author Stephen R. Covey, suggests that the beauty of trust lies in its ability to ease worry and create opportunities. According to Covey, low levels of trust—confidence—create an unseen danger in life and business. A lack of trust generates hidden agendas and guarded communication, thereby slowing or paralyzing leaders from effective decision-making. A lack of trust stymies innovation and productivity. Trustees, on the other hand, are leaders who engender confidence and produce creativity because their posture fuels collaboration, loyalty and timely results. Such trusteeship is a function of character and competence that most leadership experts subdivide into five categories: self trust, relational trust, organizational trust, market trust, and societal trust. Sacred Scripture and the writings of the Church Fathers would add another important domain to the list: spiritual trust, that is, confidence and reliance in God. “In thee, my God, have I trusted,” the Psalmist writes, “Let me not be put to shame; let not mine enemies triumph over me” (Psalm 25:2). It was such a spiritual trust and confidence in God’s sovereignty that ultimately gave St. Peter the ability to overcome the chains of his imprisonment. Peter was not the only apostolic trustee to bear the weight of his leadership responsibility. The double chains of despondency and distress were acutely experienced by all of Jesus’s disciples prior to His violent passion. In chapter 14 of the Gospel of John, Jesus provides comfort and consolation to them by describing an important therapy. “Let not your hearts be troubled,” He asserts: “trust in God, and trust also in me” (John 14:1). In what has often been described as one of the most consoling sermons ever preached, Jesus suggests that trust in God should be understood by leaders throughout the ages as a supernatural remedy for fear and anxiety. Trust is valuable only if it is directed to one deserving of confidence! Contemporary society has experienced its share page 26
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of misplaced loyalties and broken trusts. Consequently, many have learned the hard way that only in God can one confidently experience the true fidelity of unfaltering trust. Trust in God should provide a particular charm to Christian leaders whose daily diet consists of occasions of alarm and dismay. Spiritual consolation, however, should not be interpreted as a “let go and let God” attitude. Rather, mature Orthodox Christian leaders should break the chains of such distress through the use of God-inspired wisdom, perseverance and creativity. According to St. John Chrysostom, two miracles are associated with Peter’s escape from prison. The first is the unlocking of the chains that bound him in his cell. The second is the miraculous self-opening of the iron gate to the city as he was being led by his rescuing angel (Acts 12:9–10). Chrysostom thus warns leaders not to trust in human reason alone. “When human reason trusts in itself,” he insists, “it substitutes the strangest absurdities for the highest divine concepts.” He calls his hearers to the heroic holiness that characterized his own life by urging them to see personal problems and crises in the Church as calls to prayer, penance, and unwavering trust in God. Like Chrysostom, St. Basil the Great also extolled the scriptural virtue of trusting in God. “Trust,” he said, “is a most praiseworthy virtue that requires absolute faith in God and total surrender.” For Basil and other Church Fathers, trust in divine providence is a gift. According to Basil, “God rescues us from dangers beyond all human expectation.” He suggests that God allows us to experience troubles, “so that we might not trust ourselves but in God.” The story of St. Peter’s imprisonment by King Agrippa includes four interrelated elements: the two chains, the four quaternions of guards, the rescuing angel and the locked city gate. A careful comparison of these four elements, patristic exegetical wisdom and contemporary leadership theories about trust reveals significant correlations. Whereas Peter’s two chains may coincide with the negative, paralyzing impact of a Christian leader’s experience of excessive worry and fear, the four quaternions of guards clearly represent the numerous enemies of trust (Acts 12:4). Leading examples of such quaternion antagonists may include doubt, distraction, discouragement and division. Finally, the vision of a leader’s future creativity may easily be associated with the “gate to the city” (Acts 12:10). The gate’s self-opening, however, must not be understood as a direct consequence of professional knowledge or expertise, but rather as a trustee’s confident obedience to the wise guidance and divine providence provided by spiritual trust! Throughout Christian history, those that were imprisoned for their faith in God were oftentimes in less bondage than their captors. Examples include the midnight jailhouse psalmfest of Paul and Silas (Acts 16:25); the incident of Paul’s final
shipwreck (Acts 27); and Peter’s Spirit-filled defense before the rulers, Temple guards and Sadducees (Acts 4:8–13). It is evident that spiritual trust, as faith in the person of Christ, is the “rock” upon which the very Church is founded and against which the very gates of hell will never prevail (Matthew 16:18). Difficulties cannot impoverish a trust-filled leader! On the contrary, the quaternions of doubt, distraction, discouragement and division can actually become catalysts for increased faith in core values. While scoundrels may appear to surround and shackle us, spiritual trust liberates and releases the creativity of faith-filled trustees. A larger palette of possibilities emerges as the dynamic colors of trust are courageously blended in ways never before imagined. In hindsight, it was the difficulties, the confrontation with negative realities that actually gave birth to the novel and unique! “The reason why the devil plunges us into thoughts of despair,” writes Chrysostom (in his first Exhortation to Theodore after His Fall ), “is to cut off hope which is towards God, the safe anchor, the foundation of our life, the guide of the way which leads to heaven, and the salvation of perishing souls.” Without spiritual trust, Christian leaders are most susceptible to this type of despair. Trust in God, continues Chrysostom, “is like a strong cord suspended from the heavens that supports our souls, gradually drawing towards that world on high those who cling firmly to it, lifting them above the tempest of the evils of this life.” If anyone becomes enervated, Chrysostom counsels, “he should not let go of this sacred anchor, otherwise he will straightway fall down and suffocate, having entered into the abyss of wickedness.” The Church Fathers were wise in asserting a difference be-
tween chains and anchors. Whereas chains bind and hinder escape, anchors prevent drifting and provide much-needed stability. Leaders should avoid the chains of addictive habits, stale knowledge and self-defeating emotions and instead strive to firmly anchor themselves to prayer and to God’s wisdom. According to St. Paul, we are to be “rooted in Him, and established in the Faith that we have been taught” (Colossians 2:7). In the final analysis, it is in Christ “that all treasures of wisdom and knowledge are hid” (Colossians 2:3). There will always be Agrippas and their minions that seek to shackle the creative vision of faithful Orthodox Christian leadership. Paralyzed by the twin chains of worry and insecurity, some will tragically feel that they can do little but stare at the closed gate of anxiety. Mature trustees, however, rely on prayer and the wisdom of God to provide the stable anchors that protect them from such treacherous imprisonment. An insightful story describes a young pastor who was unable to sleep. Night after night, after tossing and turning, he would rise from bed and sit by the fireplace worrying about the condition of his parish and the debilitating problems of his parishioners. Late one evening, however, he was frightened by a gentle nudge on his shoulder. He turned to see an image of Jesus standing beside him. “You can go to bed now,” Jesus insisted. “You don’t have to worry anymore. It’s my turn to take over!” The message is clear. Orthodox Christian leaders are called to be trustworthy custodians of their flocks. We must do so, however, by humbly entrusting our pastoral and administrative burdens to the wise and loving sovereignty of God. Yes, although diligence and excellence are a leader’s responsibility, our trustworthiness must, nonetheless, be anchored by our confidence in God. We must firmly believe that the Grace of the Holy Trinity can and does unshackle the chains of those who trust in Him! Christ delineated the nature of spiritual trust by insisting that He was “the Way, the Truth, and the Life” (John 14:6–7). In union with Christ, Orthodox Christian leaders may experience three things: perfect fellowship, eternal wisdom and unrestricted physical, intellectual and spiritual development. In fact, if they abide in and are strengthened by such a holy relationship, Jesus assures faithful Christian trustees that they will be able to produce “even greater works” than His own earthly ministry (John 14:12–13)! rev. Dr. Frank Marangos, DMin, edD, is Dean of the Archdiocesan cathedral of the Holy trinity in New York city. He is also Adjunct Assistant Professor at St. John’s university (NY). Please visit www.thecathedralnyc.org to view the sermon that inspired this article. PRAXIS
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SERVANT LEADERSHIP in Greek Orthodox Parishes
Michael H. Missios
T
he central role of the priest’s leadership in the effectiveness of the parish and the quality of its life has been widely accepted by ministry and organizational scholars and researchers. Undoubtedly, leadership is the most important ingredient contributing to and affecting the growth of the Church. As Fr. George Papademetriou wrote in an article in the Greek Orthodox Theological Review: “Parish leadership is of enormous importance to the growth and welfare of the Church, especially in the context of today’s complex social and technological changes.” There are many definitions and theoretical models of leadership. One model that has been shown to be effective in both for-profit and nonprofit organizations is servant leadership. This model that puts the emphasis not on the leader but on the followers: organizational growth and excellence is achieved when the leader focuses the needs and interests of his or her followers and helps them to become leaders themselves. SERVANT LEADERSHIP
First described by Robert Greenleaf in 1970, servant leadership is a model based on participative decision-making, teamwork and ethical and caring behavior. The highest priority of a servant leader is service—that is, serving others and helping them achieve personal growth, autonomy and excellence, so that they, in turn, can help other members grow, resulting in a thriving and effective organization. Based on Greenleaf’s writings, in his paper “Practicing Servant Leadership,” Larry Spears defined a set of characteristics central to the servant leadership model that include listening, empathy, healing, awareness, persuasion, conceptualization, foresight, stewardship, commitment to the growth of people and building community—in addition to the traditional leadership skills of communication and decision-making. To elaborate on some of these characteristics: • Servant leaders are great listeners and receptive of others’ views and opinions.
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• A servant leader accepts people for who they are and respects their points of view, even if they are contrary to the leader’s own. • Servant leaders strive to convince and persuade followers instead of trying to pressure and coerce them. • Servant leaders are visionary; they are dreamers. • They have foresight, establishing a strategic vision for their organizations, looking ahead and analyzing potential consequences of decisions. • They are pioneers, unafraid of clearing new paths. • Central to servant leadership is the commitment to the growth of everyone in the organization, and servant leaders take mentoring and teaching responsibilities very seriously. • Lastly, fostering stewardship involves openness, trust and empowerment. According to authors Russell and Stone, stewardship is empowering in the sense that everyone in the organization, not just the leaders, must be stewards. SERVANT LEADERSHIP IN PRACTICE
For my doctoral dissertation (with the blessings of Archbishop Demetrios, Metropolitan Alexios and Metropolitan Evangelos), I recently conducted a study of the leadership style and practices of priests in thriving Greek Orthodox Archdiocese of America parishes. I found that these servant leaders are influencing the development and the quality of life of their parishes in the following ways: LEAD BY EXAMPLE, NOT BY THE HAMMER
“Nowhere in the scripture,” one study participant commented, “do you hear Christ saying, ‘You guys are going to do this and this is how you are going to do it.’ He showed them by example.” Following Christ’s example, the priests in thriving parishes are authoritative, but not authoritarian, leaders. They establish an environment of shared and distributive decisionmaking. They carefully select or influence the selection of the various ministry leaders, inspire them, mentor them, trust them, empower them and advise them. Empowered people take ownership of the various ministries and engage other parishioners in the process, thus creating functional, decentralized organizations that are coordinated by the parish council and that involve parishioners of all age groups. TO BE A PRIEST IS TO SERVE
“There is a difference between a priest who is called into the ministry by God and a priest who views it as a profession. Our priest was called by God ... He is in the ministry, heart and soul.” This statement by one parishioner characterizes all of the priests in the study. They became priests to serve. “To be a servant,” one priest said, “is to sacrifice.” As one priest put it, “I did not become a priest for a job, because it is a lousy job, but because it is a great thing to do.”
THE CHURCH IS THE MEANS, NOT THE END
“Other priests may be looking at numbers. ‘How many people do I have? How many people does [another priest] have?’ He does not do that. He says what is best for us as a faith.” This is how a parishioner described his priest’s attitude toward helping a new parish nearby get established—something to which some parishioners initially objected in fear of losing some members. What this message implies is that, to this priest, what is important is not what the parish is but what the parish does. The parish, thus, is not the end; rather, it is the means to end, which is helping people, all people, to Christ and salvation. PRIESTS ARE HUMAN
Speaking of her parish’s priest, one woman commented, “He is a good role model. He tries to achieve a good balance between his [pastoral] responsibilities, his family life, and his own sanity. He has his hobbies that he likes.” This statement characterizes the priests of the parishes in the study. To be a servant and the father of the parish does not make the human needs of the priest any less important. These priests are effective because they maintain a balance between pastoral life and personal life. They participate in social functions, they play with the children, they get in the pool with them. They hang siding, they dig holes to plant shrubs at the church, and they go to baseball games. They know how to maintain balance. INSPIRING THE FLOCK
To a large extent, the parishes are thriving because the priests inspire and motivate their parishioners’ commitment to the Church. They reach out to people and inspire them to want to take ownership of the parish and participate in its ministries, to be involved because they want to, not because they need to ought to. The priests do that by teaching, by caring for them, by showing them the way, by connecting with them on a personal level, and by setting an example.
constantly invest in ways to keep them involved. Whether it is through altar boy ministry, girls’ choirs, field trips to Holy Cross Greek Orthodox School of Theology, summer Bible camps, athletic competitions, or outreach, one function that is thriving in thriving parishes is youth programming. The priests recognize that the parish makeup is changing, largely because of interfaith marriages and population demographics. They recognize that the Greek Orthodox parishes are no longer exclusively parishes of immigrants. Rather, they are parishes of people of many ethnic backgrounds, who are, for the most part, born and raised in the United States. Converting people to Orthodoxy and keeping Orthodox people in the Church is a fundamental ministry led by the priest. The priests welcome the non-Orthodox to the church and take them under their wings. They encourage them to nonsacramental leadership positions. They plan programs for them. “We don’t think that they are not Orthodox,” one priest said. “They know they can’t receive communion, but we don’t treat them [differently] in any other way.” The priests create an environment in which converts and non-converts feel welcome. CONGRUENCE OF PERCEPTIONS
Priests in thriving parishes understand their parishioners well. They share their views, share their concerns, share their successes, and share their value systems. They live in the same world, they “speak the same language,” and they are in sync. CONCLUSION
THE YOUTH AND CONVERTS ARE THE FUTURE OF THE CHURCH
Although there may be many spiritual, social, economic and cultural factors contributing to the development and quality of life of the Greek Orthodox parish in the United States, the leadership style of the parish priest emerges as the common denominator in the parish development challenges. Servant leadership has been shown as an effective model for building organizations to greatness by focusing on the needs and interests of the followers and empowering them to be leaders themselves.
Regardless of their personal leadership style, their approach to inspiring and motivating their parishioners, or their style of Orthopraxy, priests in thriving parishes share another common characteristic: a laser-sharp focus on the youth and the converts as the future of the Church. Thriving parishes have extensive programs for the children and young adults and
Dr. Missios is employed by Sanmina-ScI corporation as an executive Vice President. He holds a PhD in organization and Management from capella university. His research interests include organizational leadership and clergy leadership development. PRAXIS
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east
meets
west Miltiades B. Efthimiou
W
hile in Belgium for the Conference on Religious Freedom and Human Rights, the Rev. Dr. Miltiades B. Eft himiou and a group of the Archons managed a side trip to the Monastery of Chevetogne, about two hours south of Brussels. Situated in the mountains, in one of the most serene areas of Belgium, the Monastery of Chevetogne is the only site in the world where, de facto, East meets West on a daily basis. Benedictine Catholic monks and their Eastern Orthodox counterparts worship separately in their respective liturgical services; however, the Creed is recited in the original text composed by the Fathers of the First and Second Ecumenical Councils, without the erroneous Latin Filioque clause. The uniqueness of Chevetogne is that every evening, after their separate services, everyone comes together for dinner; they call it “agape” dinner and share camaraderie in love, in spite of theological and Christological differences. They study together and have evening dialogues. They invite scholars and clerics from both persuasions, as Christians did in the early Apostolic and post-Apostolic times when the Church was One, Catholic and Apostolic. And before retiring they pray together, utilizing the prayers of St. John Chrysostom and St. Basil as well as those of St. Augustine, St. Ambrose and others revered in both the East and the West. Every Sunday, a Mass is held in the Catholic basilica and a Divine Liturgy in the Byzantine Orthodox Katholikon. Roman Catholics attend and receive the Eucharist in their church, and the Orthodox attend and receive the Eucharist in theirs. Then the parishioners and visitors, who come not only from the surrounding area of Belgium but also from neighboring countries, go to the common refectory to break bread in the name of their common Lord and Savior—a most uplifting experience of diverse people coming together in love. The Monastery of Chevetogne was founded in 1925 by Dom Lambert Beauduin (1873–1960). This monk of the Benedictine Abbey of Mont-César (Louvain) previously was deeply involved page 30
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in the liturgical movement in Belgium. When he came to know the Orthodox Christian East, he realized where true Catholicism lay (much to the chagrin of the Vatican), and to what extent the churches were divided. He studied the Fathers of the East, St. John Chrysostom, St. Gregory the Theologian and others, and he started to work toward establishing a foundation of a monastery devoted to Christian unity between Rome and the Orthodox Christian world.
He was deeply moved by the role that Patriarch Athenagoras played in the establishment of the World Council of Churches. Dom Beauduin was also keenly aware of the ecumenical work of the twice-elected president of the WCC, the late Archbishop Iakovos, and of his efforts to bring Latin West and Greek East closer together. There is an impressive Byzantine edifice in the monastery, built as a permanent, visible sign of the constant prayer for unity of the Christian community. More evidence of this unity is the enormous library fi lled with early works of the Fathers as well as numerous copies of manuscripts and codices of both East and West, as well as the great collection of Orthodox icons in the church and on the premises. The Orthodox services are performed in Flemish, Greek and Russian and are officiated by visiting Orthodox clerics, some of whom spend months at the monastery studying in its library. The church is dedicated to the Exaltation of the Holy Cross, the feast day celebrated in the Orthodox calendar on September 14. rev. Dr. efthimiou is a retired protopresbyter of the ecumenical Patriarchate of constantinople. He served as ecumenical officer for the Greek orthodox Archdiocese of North and South America. He is the author of several books and numerous articles.
BrIng Our TEACHER TRAINING & CERTIFICATION WORKSHOPS TO yOur METrOPOlIs Or PArIsh Educating Ourselves and Our Children in godliness
Dr. Anton Vrame encourages the teachers of the Greek Orthodox Archdiocese to participate these Teacher Training Workshops. The OCEC has created this teacher certification series to enhance the quality of education in Church schools by providing Orthodox teachers with knowledge of the faith and basic instructional techniques. Participants who finish all three courses of a worskshop receive a certificate of completion from the OCEC. Originally developed by Carole Buleza (Antiochian Orthodox Christian Archdiocese), formerly of the OCEC’s Curriculum Department, these workshops give parish educators tools for classroom planning and management, while introducing new texts, curriculum ideas and activities to enhance learning. Myra Kovalak (Orthodox Church in America) chairs the Teacher Training Department. Teacher Training Workshop 1
Teacher Training II: Elementary
Teacher Training II: Middle & High School
Three core courses to give educators a basic background for successful teaching:
For those who have completed TTW I: 1.
Enriching the Classroom Experience
For those who have completed TTW I:
1.
Overview of Orthodoxy
2.
1.
Adolescent needs
2.
Introduction to Teaching
Child Development and the Exceptional learner
2.
Moral Issues Overview
3.
Curriculum and resources
Creative Expression
3.
Creative Expression
3.
Church School Director
Teacher Training III
Assists the CsD in implementing or enhancing a successful Church school:
For those who have completed both TTW I & II:
1.
Introduction to Church school Ministry
2.
Curriculum and resources for CsDs
3.
Building your staff, Building your students
In cooperation with the Antiochian Archdiocese, these workshop consist of three sessions in advanced training in various areas of study, including liturgy, sharing your Faith, unity, Beyond the Classroom, and storytelling.
PLANNING INFORMATION A parish hosts the 1-day, 3-session, 7½ hour workshop, which includes sessions for both teachers & Church school directors. Trainers do not receive honoraria. The host parish is responsible for: •
Inviting participants (option: area Orthodox Churches)
•
Printing the workbooks
•
Food (snacks & lunch)
•
Travel (mileage $.50/mile or airfare) & accommodations for the trainers
Contact Myra Kovalak (mekovalak@gmail.com) for more information. These workshops are a GREAT way to become a better teacher—don’t miss out!
From the Director
connecting Present to Past Dear r eaDers, In the previous issue of PRAXIS, our cover story was the past—“Our Byzantine Heritage.” In this issue, our focus is the present: “Pop Culture” and its relationship to the social and cultural landscape of religion in America, including Orthodox Christianity, and its leadership. Many of the examples of pop culture we offer here are films, because film is perhaps the most highly visible and dominant form and thus easiest to access over time. But popular culture is far more than cinema, ranging from commercial advertising, to the music industry, novels and other literature. Popular culture permeates our lives. We are immersed in it 24/7. These sources influence all of us, but many of them are specifically targeted at young people, often with the goal of persuading them to purchase something. But, more importantly, these sources shape our worldview and our opinions, therefore influencing our daily lives. Although we cannot shut it out, except for brief moments and with effort, we can become aware of popular culture’s influence on our buying habits and our ideas about the world. Our task as religious educators is to first “read” these “texts” and “interpret” them for ourselves and then to help our students learn to do the same. The technical term for this critical reading is “exegesis,” the act of interpretation— that is, closely examining what something is communicating to us, the sources of that communication, its meaning for us today, and the implications of that communication. As religious educators, we do this already with Scripture and different elements of our Orthodox Christian past. We strive to make information relevant to our present. For example: “Why would St. Paul use a certain metaphor?” “How does Byzantine history influence us?” “How do you understand page 32
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the life of an ancient saint?” But beginning with the culture in which students live and then making appropriate connections to Scripture and our Orthodox Tradition could enliven many classrooms. The teaching methods and the skills to be practiced are the same, but the focus is on the present instead of the past. This is not a task to be taken lightly. Coming to grips with present reality is not easy. It can often lead to disagreement because there is often no consensus about these various influences. Also, because our students are often more comfortable with current pop culture than we are, if we reject or condemn it too easily and too quickly, it come across as a rejection or condemnation of them. On the other hand, when we become knowledgeable of the cultural landscape of our students, we can make connections to it, either directly or indirectly, and therefore communicate to our students that we understand them, we “get them.” It is then easier for us to insert the message of the Church into the conversation. Connecting the past to the present is a task that teachers do with every lesson. Connecting the present to the past is equally important. Our present popular culture can be the avenue for this investigation.
Anton C. Vrame, PhD Director
YES!
Our Byzantine heritage
Winter 2011 Praxis 2010 Winter.indd 1
Vol. 10, Issue 2: Our Byzantine Heritage $4.95 1/25/11 3:38 PM
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