�  The North Star   •  Summer �004 www.russianliturgicalsupply.com

Published three times a year with the blessing of His Grace, the Right Reverend

NIKOLAIBishop of Sitka, Anchorage and Alaska

Russian Orthodox Diocese of AlaskaP.O. Box 210569

Anchorage, AK 99521Office: (907) 279-0025

Fax: (907) 279-9748

www.alaskanchurch.org

PublisherHis Grace, Bishop NIKOLAI

Editor-in-ChiefPriest Innocent Dresdow

Editorial StaffArchpriest Chad Hatfield

Subdeacon Mark HarrisonMrs. Anna Jarlson

Questions or comments? Send to:thenorthstar@innokentii.org

His Grace Bishop NIKOLAI, and the edi-torial staff of The North Star wish to ex-press their gratitude to the generous do-nors whose contributions have allowed us to print the magazine in its new format at less cost to the Diocese than we would in-cur with a simpler black and white news-letter format.If you would like to contribute please send donations to the Chancery (address above) and mark your donation North Star.

Ordination of Priest David OganHoly Resurrection CathedralKodiak, Alaska

On the cover:The Chalice used by St. Innocent which is still used in the celebration of the Divine Litury at St. Michael’s Cathedral in Sitka, Alaska

In This Issue† Our True Heritage

A letter from His Grace The Right Reverend NIKOLAIBishop of Sitka, Anchorage and Alaska

3

† Memory EternalRemembering Matushka Anna Williams

5

† The Challenge of Living in a Post-Christian WorldCommencement Address delivered by H. Tristram Engelhardt Jr. Ph.D; MD

6

† Coming Events & OpportunitiesLearn how you can be a part of The Diocese of Alaska

8

† Pilgrimage to AlaskaThe steps of a man are ordered by the Lord

10

† A Vision for the FutureAn interview with SHS dean Archpriest Chad Hatfield

1�

† Graduation �004 New graduates prepared to serve in the Church

13

† Saint Herman Seminary NewsA new vehicle, library upgrades and faculty news

15

† Around the Diocese in PicturesA Gallery of Life

16

Ordinations:  Priest David Ogan Diaconate: February 22, 2004 Priesthood: May 23, 2004Elevations:  Priest Victor Nick    to the dignity of Archpriest May 31, 2004

Deacon Daniel Charles to the dignity of Protodeacon March 24, 2004 Memory Eternal: Matushka Anna Williams Blessed Repose: March 21, 2004

The North Star

      The North Star  3www.alaskanchurch.org

Our True HeritageGlory be to Jesus Christ!

About two years ago I received an e-mail from my cousin Borko in Serbia whom I had never met. He is the son of my Uncle’s son, so he is a second cousin. My father came to America in 1909 at the age of sixteen.

His oldest brother and my Uncle Sava came some years before and made the arrangements for him to also come here to make some money and return home. Uncle Sava returned but my father never had the opportunity to do so. They were in communication by letter until my uncle died in 1970, a few months before my mother died. I had plans to visit the family in 1979 when I was in Yugoslavia going to school but an earthquake hit that area and all transportation in was closed – so here twenty-five years later the visit came to be. My father worked as a miner, both in coal and copper mines for over forty years and my mother, before her death, worked as a janitress in the local grade school part time.

I must say that my experience of the Church in 1978 and 1979 was not very positive. In fact, that was the main reason for my returning to the states. The people generally had very low or no motivation to attend Church. I’ll even share a conversation I had with some folks who live right below the Monastery on Ostrog where the relics of St. Vasilije are today. I had the blessing to venerate his relics several times when I was in Yugoslavia and also during this last visit. He actually grew up in a neighboring village near my father’s village. He is a 17th century saint and bishop of the Serbian Church and probably venerated the most after St. Sava among the Serbs. Our clergy will receive holy oil from his lampada and water from his spring at our Diocesan Assembly in November. A lady in the group asked if I had venerated St. Vasilije’s relics and I said that I had a couple of times. Then she and some others began to lecture me on how important it is to do that. I asked when they had last gone to do the same and the room became very quiet and one of the people emphatically said ‘before the war because we didn’t want to lose our pensions”. Now keep in mind that was the Second World War which started in 1941! I quickly replied that it would be more important to lose one’s pension than one’s soul.

This visit brought me to realize that there are many temptations in life that are placed before us to not attend Church except when there is a need. The Churches in Serbia today are full with the same life and zeal that I experienced in my trips to Russia. Ironically, it is sad that the bombings of our government in 1999 on Pascha may have contributed to this rebirth, but Glory to God that Church life has been revived! The members of my family in Serbia are all practicing Orthodox Christians and that, too, was a concern for this trip. How could an Orthodox bishop be the guest of communists or socialists or even the unchurched? This was all worked out long before my visit and what a relief to know they are part of active Church life.

Our own faithful here in Alaska are also tempted to stay away from Church. Right from the time that Alaska was sold our people were devastated with the efforts of the Protestant missionaries in our villages. They were the victims of an aggressive campaign to rid this blessed land of our Russian Orthodox roots.

As I put the finishing touches on this letter it is Pentecost Sunday. The Day of the Holy Spirit, the promise of our Lord that He would send the Comforter until He comes the Second Time. This is the day the Apostles spoke of to every people; and it was understood, each in his own tongue, as the original faith. This Christianity is the fulfillment of the Old Testament.

Yet again in these days our people are being tempted with the efforts of those from the outside

How can we exchange a cultural

object for an object of faith?...

we should discover as much as

we can about who we are and

from where we come; but to

forgo what has been sacrificed

for us, for our very salvation, is

a terrible sin.

An open letter to my Dear and Faithful Children of the God-protected Diocese of Alaska

Totem Park - Sitka National Monument

4  The North Star   •  Summer �004 www.russianliturgicalsupply.com

Radonista - the day of rejoicing

His Grace blesses the graves at

Saint Nicholas Church in Eklutna

who are guiding them to return their ‘roots’. Last week on a visit to Kodiak a priest related to me that a family was instructed by one of these new age groups to remove their icons and replace them with a ceremonial mask. How can we exchange a cultural object for an object of faith? What value is there in our culture for salvation? Please understand, we should discover as much

as we can about who we are and from where we come but to forgo what has been sacrificed for us, for our very salvation, is a terrible sin.

It is our responsibility to enhance what was given to us by Jesus Christ in the form of His missionaries who gave their lives for our people. When St. Herman and St.

Juvenaly arrived with the other eight missionaries they brought not only civilization, but Christianity, and defended the rights of our people. I fear that had they not come and converted to Holy Orthodoxy our Alaska-Native people, these same people would not exist today. One only has to look at the Lower Forty-Eight and see how the Native American Indian has been treated. It reminds us to light a candle and thank God for His Mercy on this land. The days of open aggression against our faithful are over but the subliminal working of the evil one to tempt them into such atrocities is very real. The only way that we are able to overcome any of this is through Jesus Christ Himself.

My personal visit to the homeland of my ancestors was a blessed one. The fallen chapel built in our family cemetery has a cornerstone that dates 1378. Christianity was in this land since the beginning, as archeologists have proven, but the Life in Christ was not present all of those years. Fear of losing one’s pension in trade for his soul is not acceptable and neither is exchanging an icon for a mask.

I’ll close with what I heard from someone attending a seminar last week in Kodiak. The question was posed to the guest speaker, an internationally known expert in bioethics, lecturer, medical doctor, philosopher and convert to Orthodoxy. (His address is printed in this publication in its entirety as I felt his words are worthy of all our readers, in the Diocese and outside, to hear.) He was asked how much reparation the Native Alaskan should be expected to receive for what has been done to them. He responded by asking, “What are we offering our Lord and Savior for what He sacrificed on the Cross for us?” How can this mystery compare with a monetary figure we feel we are owed for ‘injustices’, simply for our own self indulgence? The only reparations we are to expect should be eternal healing through humble obedience and thanksgiving to almighty God.

We have been blessed but sometimes we can’t see the trees because of the forest. So let us take a step back and look for Him – not for ourselves and rejoice in our shared blessed heritage in our Lord Jesus Christ!

Love and blessings,

NIKOLAI Bishop of Sitka, Anchorage and Alaska

Holy Pascha at St. Innocent Cathedral

      The North Star  5www.alaskanchurch.org

Online at: www.alaskanchurch.org/events.html

Around the Diocese

Cemetery at St. Nichlas Church - Eklutna

Memory Eternal

Matushka Anna Williams

Matushka Anna Williams, born Emily Marks August 10, 1928 in Sitka, passed away in Juneau March 21, 2004. She was preceded in death by her husband, Father Michael Williams on March 16, 1999 and by one son and one daughter. Together, Matushka Anna and Father Michael had eight sons and five daughters.The family made their home in Juneau since 1977, where Matushka Anna frequently raised her children alone. Father Michael would be gone for months at a time commercial fishing, and he attended St Herman’s Seminary in the late 1970s. She also remained home with the children while Father Michael served his parishioners around Southeast Alaska.

Matushka Emily was a homemaker and respected tribal leader of the Kiksadee clan. Personally, she received her GED in the late 1980s, an accomplishment she was very proud of. She knew that by reaching this goal, no matter how long it took her, her example would do much to instill in her children the importance of education and the necessity to continue to strive for better things. Matushka also served as a member of the Indian Education Board and taught the Tlingit language at the University of Alaska Southeast, Juneau campus.

The funeral service was held in Juneau, with His Grace, Bishop NIKOLAI presiding, and the Archpriest Jonah Andrew, rector of St Nicholas parish in Juneau and the Archpriest John Zabinko, rector of St Michael’s Cathedral in Sitka, concelebrating. Her burial was in Juneau on May 3rd. May her memory be eternal!

- Matushka Anna Andrews

Pilgrimage SchedulesSs. Sergius & Herman of Valaam

Saturday, July 10, Hierarchal Vigil 6:30 p.m Confessions

Sunday, July 11, Leave for Spruce Island 8:00 a.m Hierarchal Divine Liturgy

Cross Procession around the Church Panikhida for Archimandrite Gerasim

and Archpriest Peter Kreta Picnic on the Beach

Return to Kodiak 6:30 p.m.Vigil

Monday, July 12, Feast of Ss. Peter and Paul Hierarchal Divine Liturgy 9:00 a.m

Pilgrimage to Spruce Island

Friday, Aug. 6, Akathist to St. Herman 6:00 p.m. Bishops Tea

Presentation by Monk Andrew

Saturday, Aug. 7, Leave for Spruce Island 8:00a.m.

Hierarchal Divine LiturgyProcession to the Spring for Blessing

Litya for Archimandrite Gerasim & Archpriest Peter Kreta

Picnic on the BeachReturn to Kodiak

Soup Dinner Hierarchal Vigil 6:00 p.m.

Confessions

Sunday, Aug. 8, Hierarchal Divine Liturgy 9:00 a.m.

Coffee Hour to follow Akathist 3:00 p.m. Hierarchal Vigil 6:00 p.m.

Monday, August 9 Feast of St. Herman Hierarchal Divine Liturgy 9:00 a.m.

Banquet in the High School Commons Akathist to St. Herman 4:00 p.m.

Bar-B-Q in the Sergeant Park to follow

6  The North Star   •  Summer �004 www.russianliturgicalsupply.com

On Your Way to the Culture Wars

You, the members of the graduating class, have successfully completed your most

important intellectual challenge: you have finished your seminary education. Now you take what you have learned from St. Herman Seminary, from the Church, from your family into the world. You go with a justified sense of accomplishment, having been educated in a wide range of subjects and, most importantly, you have been supported in the development of an ascetic religious life. You have also begun to learn what it is to be an Orthodox clergyman. Let me now remind you how hard it is to be an Orthodox Christian in a post-Christian world. You have placed yourself in the middle of the most significant conflict of the 21st century. This is no overstatement. It is no exaggeration. No matter how challenging your seminary education may have been, you are about to face your greatest challenge. You will soon enter a struggle that will define you now and for eternity. You will be in the heart of the culture wars. The battles of the culture wars are about your heart and your soul. They are about the heart and soul of every Orthodox Christian.

This commencement address explores the geography of these conflicts. As a commencement address, it is about what you are about to commence. My presentation offers a map of the culture wars. These culture wars are struggles between different ways of understanding ourselves, our Church, our families, and the whole world around us. The culture wars concern the ideas, the language, the feelings, the commitments that shape our lives. If you do not know where you are in this struggle, you will find your views of reality altered in ways you cannot now anticipate. If you do not understand where you are in this conflict, all those around you will be very much the worse off, because you will not be able to defend them in these culture wars.

The conflict is primarily between a secular, post-traditional, post-Christian, post-orthodox culture on the one hand, and the culture, the phronema, the mind of the Apostles and the Fathers on the other. The culture we confront is post-traditional: it

seeks to set aside, or at least transform, traditional structures such as the family. It is a post-Christian culture: it seeks not just to disestablish the Christianity publicly recognized since St. Constantine the Great in A.D. 321. It is directed to marginalizing and deconstructing Christianity. It is post-orthodox: it wishes to deny all claims that there is a right way to believe and worship. It is against recognizing that there is an Orthodoxy, an objectively right way to turn to God in belief and worship. This post-traditional, post-Christian, post-orthodox culture wishes to deconstruct you and your Church. You will today commence a battle to protect yourself and those around you.

Surrounded by a Post-Traditional, Post-Christian, Post-Orthodox Culture 

That the culture around us is post-traditional should be obvious. The traditional legal and public understandings of the family in North America and Western Europe are under attack, if not in collapse. The very sense of what it is to have a marriage, to be a husband, to be a wife, to be a parent, to be a child, to have a family are all being radically criticized and recast. Taken-for-granted social structures publically normative since St. Constantine the Great, or at least since the emperor St. Justinian I, are being brought into question, deconstructed, and torn apart. Consider, for example, (1) the move in secular society to establish homosexual marriage, (2) the move within the Episcopalian church to

ordain priestesses, and (3) the general failure to recognize the headship of Adam in both the family and the Church. Not only are traditional structures being undermined, but the sense of Tradition with a capital T is being set aside. These changes alter the geography of social expectations in the dominant culture. When you talk to people about the priesthood, about marriage, about what it is to be a husband or a wife, you will do so from a culture that is a counter-culture to the dominant secular culture. You will be the representatives of a culture that the dominant secular culture will hope to marginalize radically.

The culture into which you are entering as graduates from St. Herman’s Seminary is, as I noted, becoming robustly post-Christian. A hundred years ago, no one would have thought it odd to engage in Christian prayer in public schools. No one would have thought it odd to have “In God we trust” on our currency. No one would have thought it out of place to have Christian prayer at public high school graduations. Now all of this has changed. Two important elements of this change, one legal and the other cultural, must be underscored. As to the first, until the mid-1950’s, the United States was not simply de facto but indeed de jure (i.e., by law) a Christian country. As a matter of law, Christianity (read here Protestant Christianity) was the established civil religion of the United States. There were places where there were exceptions; one might think of the preponderance of Roman Catholicism in southern Louisiana. Some special regional qualifications aside, it was simply the case that Christianity was normative in the United States. Christianity was also accepted by the Supreme Court of the United States as forming the substance of American common law. The United States was de jure a Christian country. Religion was not established, in the sense that preference was not given to any particular Christian religion (i.e., precedence was not given to Episcopalians over Baptists and

On May 23, 2004, His Grace Bishop NIKOLAI, the faculty and students of Saint Herman Seminary welcomed the distinguished philosopherH. Tristram Engelhardt Jr., PH.D.; M.D. The following is the transcript of Dr. Engelhardt’s address as delivered. We are grateful to Dr. Englehardt for allowing us to also publish the complete text online at: www. alaskanchurch.org/pdf/engelhardt.pdf

The Challenge of Living in a Post-Christian World 

      The North Star  �www.alaskanchurch.org

Online at: www.alaskanchurch.org/pdf/engelhardt.pdf

Methodists). But there was no separation of church and state as we are now made to think of it. After all, the First Amendment required only that the federal government not establish a particular religion nationally. Americans were a Christian people. Christianity was in a real sense the established religion of America. Not only has this legal establishment been set aside, but most importantly, there has been a second profound change. Christianity has been disestablished culturally.

This second cultural change deserves special emphasis. The dominant secular culture requires that religion in general and Christianity in particular be private. Religion is not to be a public matter. When in the public space, when in the public forum, when in public meetings, when in public discussions, there is to be no authentically Christian prayer. It is not just that the proclamation of Christian belief and of Christian moral commitments is banished from the public forum. In addition, all Christian belief and all Christian moral understandings are in public to be translated into the language of the secular culture and public morality. All Christian religious devotions, all Christian religious prayer, all Christian religious rituals, if they are brought into the public space, are expected to be rendered robustly ecumenical, that is, religiously anonymous. One is asked to act as if to deny the world-shattering truth that Christ is the Messiah of Israel, Who died for our sins, rose from the dead, and established an unbroken Church that still exists today, not as some sliver or as a branch, but as the whole truth of it, here and now, intact even in Alaska.

Last but not least, the United States, in fact all of the West, from Poland to Argentina, from Chile to Alaska, is entering a post-orthodox age. By post-orthodox I mean that the dominant culture opposes any claim that there is a right or orthodox way to believe and worship. Rightness and wrongness are not

supposed to apply to worship or to belief. This radical rupture involves a change in how to talk about religion. The reality of right worship is denied, the reality of right belief is hidden. It is often obscured by being placed in the language of narrative and tradition.

Right worship, right belief, and the right understanding of religious morality are turned into a mere story so it becomes one story among many others. Consider: I have my story and my traditions, I am a Texan; you have your story and your traditions, you-all are Alaskans. I have my native Texan and German dishes, you have your native Alaskan dishes. Each of us has his own story, traditions, and cuisine. Each of us has his own customs and preferences. Just as we might decide that there is nothing serious and enduring to dispute about in all of this (different strokes for different folks, so to speak), so, too, all issues of religion are to be regarded as matters of taste, as different elements of the richness of human life. The dominant culture wants us to think of Orthodox Christianity as merely a tradition, a mere religious preference, a mere cultural particularity. Here tradition has a very small t. It does not carry the theological weight of tradition as that has been authoritatively passed on to us as normative. Tradition is instead used in the weak sense of mere customs. The goal is to obscure the truth that the choice of religion is a matter of utmost and enduring importance.

The Cultural Geography of Conflict

This is a disturbing picture. This is a frightening picture. This is a picture that is so very challenging that the first reaction may be to say that it cannot be as bad as I have described it. And yet, it is in fact far worse than this brief presentation can sketch.

Here I can only quickly summarize the terrain of these culture wars around three battlefronts, three major ways in which the global secular culture wages ideological war against you and all those around you.

1. The first battlefront of the culture wars concerns the public presumption

of God’s non-existence – in public, you will be asked to act and to speak as if there were no God, as if the universe came from nowhere, went to nowhere, and for no ultimate purpose. This agnostic principle is at its heart a principle of ultimate disorientation, so that traditional social structures (e.g., heterosexual marriage) lose their objective significance. Social structures are whatever people peaceably want to make of them.

2. The second battlefront of the culture wars concerns the secular ecumenical religious

presumption – if you are allowed to pray in public, then you will be expected to make no reference to Jesus Christ as the Messiah of Israel and the Son of the living God. You will be encouraged instead to speak in a post-Christian fashion, to address moral issues, but never authentically religious or theological issues. You and all Orthodox congregations will be told that it does not matter to what religion you belong, as long as you live a good life, thus denying the first of the two great commandments, that one must love God rightly, with all one’s heart, soul, and mind (Matt 22:35-40). You and all Orthodox Christians will be invited to be blind to the cosmic truth that the holy is more important than the good, that the holy anchors the substance and the meaning of the right and the good.

3. The last battlefront of the culture wars (continued on page �)

How can we exchange a cultural

object for an object of faith?...

we should discover as much as

we can about who we are and

from where we come; but to

forgo what has been sacrificed

for us, for our very salvation, is

a terrible sin.

8  The North Star   •  Summer �004 www.russianliturgicalsupply.com

Coming Events  ◆  Dates to rememberSt. Herman of Alaska Iconography School ◆ Kodiak June 21-July 11, 2004

Ss. Sergius & Herman of Valaam ◆ Spruce Island July 11, 2004

St. Herman Pilgrimage ◆ Kodiak & Spruce Island August 6-9, 2004

Feastday of the Holy Alaskan Martyrs ◆ Ss. Peter, Juvenaly & his companion September 24, 2004

Pilgrimage to Holy Russia hosted by His Grace Bishop NIKOLAI September 15-30, 2004

Diocesan Assembly - 10th Anniversary of St. Innocent Cathedral ◆ Anchorage November 6-7, 2004

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Russian Alaskan Liturgical Supply

Support the Diocese of Alaska bypurchasing your liturgical supplies at

Russian Alaskan Liturgical Supply.

The store stocks a rich assortment ofVestments ◆ Crosses ◆ Chalice Sets ◆ Lampadas ◆ Icons ◆

Censors ◆ Candles ◆ Skufias and much, much more! Need something specially ordered? Call us!

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Orders are promptly processed, properly packed and shipped via major shipping companies.

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Russian Alaskan Liturgical SupplyP.O. Box 201632Anchorage, AK 99520-1632

To order call toll-free:

1-877-707-7257

Keep in Touch!Moving? or do you know somebody who wants to receive The North Star? Simply fill out and return the form below or easily

submit address changes/additions online at: www.alaskanchurch.org

and click the link to join our mailing list!

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Mail to:Russian Orthodox Diocese of Alaska

North Star MailingP.O. Box 210569

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SHS Alumni AssociationThe Saint Herman Seminary alumni associa-tion is active in supporting the ongoing efforts at the seminary. Last year the association an-nounced the Associate Alumni Program. This offers an opportunity for anyone who did not attend SHS to become associate alumnists. Annual dues are $25 per year or $500 for a life-time membership. These funds will be used to provide continuing education opportuni-ties to Alaskan clergy. By joining this group members will receive an Associate Alumni Certificate issued at graduations and they will enjoy all of the privileges of regular alumni. This adoption by SHS is yet another way to support the work of Orthodoxy in Alaska. Ap-plications can be obtained by calling or email-ing Archpriest Chad Hatfield (907) 486-3524 [frchad@hatfield.net]

Protopresbyter Joseph Kreta Scholarship

In honor of Protopresbyter Joseph Kreta a schol-arship has been established for the furtherance of educating Alaska’s future clergy. Contribu-

tions can be made by contacting the seminary at:

Saint Herman Seminary414 Mission Rd

Kodiak AK 99615(907) 486-3524

      The North Star  �www.alaskanchurch.org

Dr. Engelhardt addresses the group on what it means to be an Orthodox Christian in a post-modern world

concerns the cultural reduction of theology: the dominant culture forbids any claims of right worship and right belief. Instead, the public culture offers you and all Orthodox congregations a language that hides our Church’s highly politically-incorrect proclamation, namely, that we are the Orthodox Church, the Church of right belief and right worship. We are not simply a tradition. We are not simply Eastern Orthodox. We are not just Greek, Russian, or American Orthodox. We have the pearl of great price (Matt 13:45-46). We are that unique assembly in right worship and right belief. We are the Orthodox! However, the last thing you will ever be allowed to suggest in public is this truth: our religion is in fact Orthodox in this cardinal sense. To speak in this way would be to take religion as seriously as the things the dominant culture takes seriously, such as medicine. For example, in the dominant culture one may lovingly, patiently, and respectfully, but nevertheless firmly, explain to someone that his medical treatment is poor and his physician is ill-trained, though the patient and the physician may be well-meaning. However, in our contemporary culture one is never to suggest, no matter how lovingly, patiently, and respectfully, that another person’s religion is inadequate, though the person and his religious teachers may be very well-meaning. It is for such statements that the ancient pagan world tortured and executed Christians and Jews. It is for this commitment that Orthodox Christians will be despised in the 21st century.

So where do we find ourselves? Here at the

beginning of the 21st century, we find ourselves at the very heart of the battles of the culture wars. It is a battle for the heart and soul of every human. It is a battle about how we should think, talk, and feel. It is a battle not only

outside in the secular world, but one waged for and in our very hearts, and for the hearts of all the people whom we love and for whom we care. Here with this commencement, you commence being in the heart of this conflict.

Let us Enter the Struggle

We who are Orthodox Christians carry into the world a truth of unqualified political incorrectness, a truth that most people are embarrassed to state in public. We know Who Christ is. We are willing to state the truth openly. We know Christ is the Messiah of Israel; like the myrrh-bearing women, we know He is the Son of the living God Who rose from the dead, Who established His Church, our Church. We find ourselves in that one Church that, despite the best efforts of sinners like me and like you to betray that Church, has nevertheless with God’s grace remained

Orthodox from the time of the Apostles.

Having completed your studies at St. Herman’s, you have committed yourself to a morality

that our secular culture will understand as its anti-morality. This secular culture will surely consider you a religious fundamentalist. Remember, the term fundamentalist was first introduced to identify Christians who still believe that Christ was born of the Virgin Mary, that Christ died for our sins, that Christ rose from the dead, that Christ will come again, and that the Scriptures give us God’s truth, which is the same yesterday, today, and tomorrow (Heb 13:8). If you believe the core articles of faith recited in the Nicean Constantinopolitan Creed, then you are a fundamentalist. If you believe these things, which I surely hope you do, if you recognize this faith as the pearl of great price, then you

are a fundamentalist in this enduring and very important sense. You are counter-cultural.

We go into the world. We go into this struggle like the meek but brave, loving but firm St. Herman of Alaska, my patron and the patron of this seminary. Like him, we have the two great weapons of the Church, love and the holiness of the saints. May God preserve you and give us all strength for this struggle. †

Become a Distinguished Diocesan Donor - 3D memberwww.alaskanchurch.org/html/distinguished.html

We who are Orthodox Christians

carry into the world a truth of

unqualified political incorrect-

ness, a truth that most people

are embarrassed to state in

public. We know Who Christ is.

We are willing to state the truth

openly.

© H.T. Engelhardt Jr. 2004Published with permission

10  The North Star   •  Summer �004 www.russianliturgicalsupply.com

In all of my life, I had never thought about taking a pilgrimage. My children had grown. My work had become the main focus of my life. Church

consisted of Sunday Divine Liturgy, occasional Saturday Vespers, and annual fundraising projects with minimum participation. A series of events in 1998 caused me to feel there should be more. Being of Lebanese/Syrian descent on my father’s side and a beautiful mix of French and Cree Indian from my Mother, this heritage was always important and most interesting to me. I had traveled to Lebanon in the early 1970s. But since a young girl, I had always been drawn to the Native Alaska culture. However, knowledge of our Alaska saints was not realized until 1980 when my parish St. Mary Church, Wichita, KS remodeled the Iconostasis including an Icon of St. Herman of Alaska. Talking with some parishioners at our Annual Nativity Sunday School Program, I was told about a pilgrimage to Spruce Island during August. What was a pilgrimage – really? How did one participate in this spiritual travel? What experience would this provide for my life? I did learn one thing. This pilgrimage to

the land of St. Herman is scheduled every year on August 9 – the week of my birthday, which falls during the Dormi t ion

Fast on the new calendar. (ed. note: the Diocese of Alaska

follows the old calendar)

Then on December 13, 1998, the feast day of the Repose of St. Herman of Alaska, our church broke ground for a new construction project. Bishop BASIL of Wichita chanted the troparion of St. Herman and placed a relic of the Holy Saint in a small reliquary. It was then that I knew what my path would be to Alaska. I clearly understood that I was to travel to America’s Holy Land and follow as much as possible the path of our Saints.

For the next several weeks, I studied the geography of the state and identified areas as Sitka, Kodiak, Spruce Island, the Aleutian chain, the Yukon-Kuskokwim areas – so much land without a road system – and this was only a small portion. How would this be possible? Having received input, guidance, and blessings from my parish priest and Bishop BASIL, all was needed to begin the journey. On July 15, 1999 I boarded an airplane in Wichita and began the nearly 2 - month path that was guided by St. Herman. “The steps of a man are ordered by the Lord.” (Psalm 37:32).

After nearly 3 weeks in various bush communities of remote Alaska, and participating in a regional conference in Kwethluk, Alaska, on the Kuskokwim River, I traveled to Kodiak for the Spruce Island Pilgrimage. On August 9, 1999, I walked with many Orthodox Christians from areas of Alaska, the “lower 48”, and other countries to a boat dock in Kodiak.

      The North Star  11www.alaskanchurch.org

There we all prayed together before boarding the boats that would take us to Spruce Island.

St. Herman invites you every August to share his beautiful, isolated, peaceful home of Spruce Island. The pilgrimage path answers all of the questions that no person can ever provide. Quiet prayer on this holy ground provides love for the spirit. Walking the path provides peace for the troubled mind. Kneeling on the holy ground for confession and receiving Holy Communion in this holy place provides God’s love for the soul.

The questions asked regarding a pilgrimage can only be answered by going with an open heart. Once you have walked the path of the Saint you will return with the wholeness of God’s love. The true meaning of “Christ is in our midst. He is and ever shall be” is the experience of the pilgrim. It does not come as a bolt of lightening or a mystical experience. It comes as a presence; a presence that stays forever with your soul and spirit.

On Labor Day weekend, 1999, St. Herman of Alaska returned me from the pilgrims’ path on Spruce

Island. My Orthodox heritage is rooted in my heart and spirit. I am united to my brothers and sisters in Alaska by the Grace of our Living Lord. My life is fuller. My heart is more peaceful. I am as sinful as I have ever been. But since walking the pilgrim path, I can

reach down into my soul and find the love of St. Herman knowing absolutely that God forgives and is with us. †

The questions asked regarding a

pilgrimage can only be answered

by going with an open heart.

St. Michael’s Bookstore MovesNow with more space across from the

Cathedral in downtown Sitka(907) 747-3560

(Mary Ann Khoury is the coordinator for Outreach Alaska)

1�  The North Star   •  Summer �004 www.russianliturgicalsupply.com

A Vision for the Future An interview with Saint Herman Seminary Dean, Archpriest Chad Hatfield

Northstar: You’ve just finished your fourth semester at SHS, looking back what are some highlights in those four semesters?

Archpriest Chad: It has been a great encouragement to watch the physical changes take place around the campus made possible by so many people from all over the world. We have benefited from OCMC teams and other individu-als who have given some of their time to come and work here at the seminary. At graduation this year we celebrated the completion of the All Saints of Alaska Chapel iconogra-phy project. Most importantly all these outward changes re-flect on the interior changes that are taking place. A healthy pride the students have, they are aware that the standards are being raised, that the faculty care for them and want them to have a positive learning environment. It is a cre-ative process, one that I learned while serving in South Af-rica, the standards can be lowered for no one but to acheive

this requires a lot of flexibil-ity, creativity and reflection. We are in a constant state of revision, always look-ing for ways to educate our students more effectively.

Northstar: What are your current priorities in moving the seminary forward?

Archpriest Chad: The first priority is to fully restore the seminary’s accre-didation with the state of Alaska. We did not technically lose our accredidation but are currently operating on an exemption status based on low student numbers and a few mi-nor issues. I’m looking forward to completing and restoring this with

our faculty. A major factor in this equation is the library. It was inadequate (low number of volumes) and not main-tained properly. Through several bequests this is changing. Ilaasi is also playing a central role in the raising of funds for the equipment needed to link our library with other semi-nary libraries throughout the world. St. Vladimir Seminary library will serve as a central depot to organize further do-nations from other libraries both here in the states and abroad, including developing libraries on the mission field in third world countries. Accredidation is also critical for students to apply for matching funds and grants. Sub-dea-con Mark Harrison has been appointed acting librarian.

Northstar: How much does it cost to educate a student at St. Herman Seminary and how much are the students re-quired to pay?

Archpriest Chad: His Grace made a commitment that none of our graduates would be saddled with heavy educational debt. In Alaska this is critical because many of our students return to villages with small stipends and sustainable liv-ing. As dean I emphasize the value of Vladyka’s offering and the responsibility that is required through the work scholarship in exchange. Each student is also required to seek out scholarships and grants both from within the di-ocese and outside through other organizations that offer them. A particular area where the need arises is in the area of student housing. The need for family housing is more important now as the student body is comprised more of married students than single. We are grateful for the assis-tance of some of our native Alaskan corporations in gener-ously assisting students from their particualar region. Now that fourth year students will continue to study in Kodiak this has increased the need to secure adequate housing.

His Grace has set a goal of

having fifty priests serving the

nearly one hundred parishes

in this diocese. Saint Herman

Seminary plays a vital role in

seeing this vision become a liv-

ing reality.

      The North Star  13www.alaskanchurch.org

Clergy Retreat �004

Clergy gathered at St. Innocent Cathedral in Anchorage on March 23-25 for the an-

nual clergy retreat. Guest speaker was the Pro-topresbyter Michael Rosco from St. John the Baptist Church in Perth Amboy, New Jersey. He fostered discussion amongst clergy as he talked about the many challenges that clergy face in their parishes today.

Highlights included hierarchal services, the elevation of Protodeacon Daniel Charles and the veneration of a missionary antimens con-secrated by St. Innocent and recently returned to the Diocese.

Pilgrimage to Russia hosted by His Grace Bishop NIKOLAI - Register by July 1, 2004go to: www.alaskanchurch.org (and click the Russia Pilgrimage link)

Northstar: Could you give us an update on current faculty and future faculty needs?

Archpriest Chad: Matushka Beth Dunlop has successfully defend-ed her doctorate, from Boston University. She is currently teach-ing patristics and New Testament and is the acting registrar. Priest Daniel Andrejuk and Archdea-con Isidore continue to work in doctoral programs. Priest John Dunlop will continue teaching Christian Education and direct pastoral field work. Paul Sidebot-tom, a recent grad of St. Tikhon Seminary, will teach church history, Old Testament and spirituality. Our innovative substance abuse counseling program will now be located in Kodiak in conjunction with Safe Harbor and will be required for fourth year stu-dents. I will continue to teach pastoral theology, with a strong emphasis in marriage preparation, ecology, mis-sions and evangelism. Matushka Thekla will teach a class on iconagraphy and this summer will be transforming the former photography lab at the seminary into a gessoing workshop for icon prepartion.

Northstar: Recently the world renowned bio-ethicist Dr. H. Tristram Engelhardt Jr. delivered the commencement address at St. Herman Seminary, how did you come to know him?

Archpriest Chad: I had heard Dr. Engelhardt present four different times over the years. I was always impressed with

his eloquence and ability to make complicated issues clear. I want Saint Herman Seminary students to be exposed to

these complicated bio-ethical is-sues which they will face in their future ministry. Dr. Engelhardt was the right choice and he gra-ciously offered his services to the seminary in scheduling to come and deliver the commencement address. He has already agreed to return to give a series of lectures and has agreed to become an adjunct professor of ethics and moral theology.

Northstar: In closing, what fur-ther progress would you like to see at the seminiary in the coming years?

Archpriest Chad: His Grace has set a goal of having fifty priests serving the nearly one hundred parishes in this di-ocese. Saint Herman Seminary plays a vital role in seeing this vision become a living reality. I believe we must work toward a creative exchange program with seminaries in Russia, Romania and beyond as well as continue to de-velop our substance abuse counseling program and share that experience worldwide. With our unique setting, Saint Herman Seminary has a special role in the furthering of missions and evangelism as well as becoming a central lo-cation to host preaching and ecology conferences. It has been and will continue to be a central place for continuing education of clergy and lay leaders through the prayers of Saint Herman. †

14  The North Star   •  Summer �004 www.russianliturgicalsupply.com

Online at: www.alaskanchurch.org/shs/html/home.html

Graduation �004

GraduatesDiploma in Orthodox Theolgy

Priest David OganDeacon James Gust

Reader Certificates

Daniel AskoakAlexander LarsonElia Larson

Associate Alumni

Protopresbyter Michael RoscoProtopresbyter John RallisArchpriest Constantine WhiteArchpriest John ReevesPriest John DunlopPriest Theodore PisarchukPriest Stephen FreemanPriest David RuckerDeacon Nicodemus MyersDeacon Yakov FisherMonk BarnabasDr. Beegu Dunlop

Congratulations �004 Graduate Sponsors!

St. George Antiochian Orthodox Cathedral - Wichita, KSSt. Luke Antiochian Church - Lafayette, CO

Gifts were presented to the graduates on behalf of their sponsoring parish by Mary Ann Khoury - Outreach Alaska coordinatorGraduates - Faculty - Trustees

His Grace, Archpriest Chad, Dr. Engelhardt with Graduates

His Grace, Dr. Engelhardt with Reader Certificate recipients

      The North Star  15www.alaskanchurch.org

New Vehicle Donated

On behalf of the Fellowship of Orthodox Chris-tians and president John Kruchok, Fr. Eugene Vansuch and Mrs. Betty Slanta presented His Grace Bishop NIKOLAI with the keys to a new 2004 Chevrolet Blazer through the FOCA’s 2003-2004 “Gifts of Love” aid drive.After blessing the Blazer vehicle, His Grace thanked the F.O.C.A. for their generous gift and acknowledged the long-standing relation-ship between St. Herman Seminary and the fellowship. He recalled his first visit when he first came to Alaska and the Seminary in Ko-diak, he remembered “ the old F.O.C.A. van had black smoke spewing from the back and a fender falling off the side. The ‘Fellowship’ is a fitting and welcoming name to us in Alaska; we thank the F.O.C.A., and especially thanks to F.O.C.A. president John Kruchok, for his lead-ership and love for the people of Alaska.”

Ilaasi Raises Funds for Library NetworkComputers have increasingly played a role in effective education and at St. Herman Semi-nary this is true more than ever. Through the

internet, the seminary becomes a less remote place as students are given access to the re-search tools necessary for their studies. Con-tinued improvements to the computer systems at the seminary are planned for this summer.

The library continues to grow with support from Ilaasi. This summer funds are being raised to install a computerized cataloging system that will allow St. Herman Seminary Library to be efficiently connected with other libraries and participate in the Inter-Library Loan program. Students will also be able to quickly locate volumes needed for studies via a new online terminal.

Eleana Silk from St. Vladimir Seminary Li-brary will be coming this summer to coordi-nate completion of this project. Her labor of love will allow the library to take the next nec-essary step as an integral part of the seminary’s infrastructure.

Plans also call for upgrades to the current stu-dent lab. Most seminarians do not have their own computers and rely on the computer lab in order to com-pose and print their assign-ments for class.

Five Year Program

Be g i n n i n g in the Fall

of 2004, students will be in residence on the Kodiak campus to complete their classroom studies over four years. A fifth year will then be spent as an intern with students being assigned by His Grace to be mentored by experienced clergy throughout the diocese. This will give each seminarian the opportunity to be person-

ally mentored in the areas of serving, pastoral leadership, visitations at both hospitals and prisons, and be fully immersed in day to day responsibilities of serving in the Church.

Archpriest Martin & Family to Move

Archpriest Martin and Matushka Elena Nico-lai were given a beautiful lampada as a good bye gift as they prepare to move to Kwethluk. Archpriest Martin taught liturgical music at the seminary this past year and Matushka Ele-na cooked for the students. As well as serving at the seminary, Archpriest Martin also served at Holy Transfiguration Church in Ouzinkie. They and their family will be missed by the seminary community. Many years!

Online at: www.alaskanchurch.org/shs/home.html

Saint Herman Seminary News

New Blazer donated by F.O.C.A to St. Herman Seminary

Bishop NIKOLAI hosted His Grace Bishop BENJAMIN during graduation weekend. Of the many festivities one of the highlights was the blessing of the completed iconography project by Victor Kazanin. Since His Grace Bishop BENJAMIN was instrumental in seeing the project to fruition His Grace Bishop NIKOLAI asked him to bless the new icons.