Meeting of Ecumenical Patriarch Bartholomew with President Barack Obama

Apr 7, 2009

April 1st

April Fool’s Day? No. Today is the Feast Day of St. Mary of Egypt and the 16th anniversary of the day I found the bump in my neck that turned out to be stage II cancer- Hodgkin’s Lymphoma.

It is so hard to believe 16 years has passed. Sixteen years ago Fr. and I were just 2 days engaged and I was being sent for an x-ray. Sixteen years later we have been married 14 1/2 years are the parents of 4 healthy children, Fr. has served 4 parishes in two countries and has been a priest 12+ years. Where does the time go? Sixteen years cancer free, hard to believe, but I am so grateful. Today is always an emotional day. I am forever thankful for the prayers of St. Mary of Egypt and the power of the Holy Spirit, who protected me and sent me to the doctor following my 8am German history lecture at the University of Cincinnati, instead of for a manicure to compliment my recently received engagement ring.

I am forever grateful to Christ, who healed me, for the monastery of St. John the Baptist in Essex, England who prayed for me, for my friends and family who were there for me, for my doctors – Dr. Michael Neuss, oncology nurse- Arleen Schumann and Dr. Robert Caldemeyer, and especially my mother who held it all together and handed me each and every pill for a year. I was so loopy from all the meds and crazy in love that I could have never kept track of all those pills, appointment, surgeries, scans, chemotherapy, radiation etc. without my mom.

Thank you to my mom and thank you to my then fiance who flew back and forth from London, England- 8 times in one year and thank you to my dad who saved me from a year of wedding planning when he agreed we should just go to Greece and be married- that was a glorious decision! St. Mary of Egypt, pray to God for all of us! May God grant us at least another 16 years of of good health and blessings!

MARY OF EGYPT

Reading:

When Mary was only twelve years old, she left her parents and departed to Alexandria, where she lived a depraved life for seventeen years. Then, moved by curiosity, she went with many pilgrims to Jerusalem, that she might see the Exaltation of the venerable Cross. Even in the Holy City she gave herself over to every kind of licentiousness and drew many into the depth of perdition. Desiring to go into the church on the day of the Exaltation of the Cross, time and again she perceived a certain invisible power preventing her entrance, whereas the multitude of people about her entered unhindered. Therefore, wounded in heart by this, she decided to change her way of life and reconcile herself to God by means of repentance. Invoking our Lady the Theotokos as her protectress, she asked her to open the way for her to worship the Cross, and vowed that she would renounce the world. And thus, returning once again to the church, she entered easily. When she had worshipped the precious Wood, she departed that same day from Jerusalem and passed over the Jordan. She went into the inner wilderness and for forty-seven years lived a most harsh manner of life, surpassing human strength; alone, she prayed to God alone. Toward the end of her life, she met a certain hermit named Zosimas, and she related to him her life from the beginning. She requested of him to bring her the immaculate Mysteries that she might partake of them. According to her request, he did this the following year on Holy and Great Thursday. One year after this, Zosimas again went thither and found her dead, laid upon the ground, and letters written in the sand near her which said: “Abba Zosimas, bury here the body of wretched Mary. I died on the very day I partook of the immaculate Mysteries. Pray for me.” Her death is reckoned by some to have taken place in 378, by some, in 437, and by others, in 522. She is commemorated also on the Fifth Sunday of Great Lent. Her life was recorded by Saint Sophronius of Jerusalem.

Apolytikion in the Plagal of the Fourth Tone

In thee the image was preserved with exactness, O Mother; for taking up thy cross, thou didst follow Christ, and by thy deeds thou didst teach us to overlook the flesh, for it passeth away, but to attend to the soul since it is immortal. Wherefore, O righteous Mary, thy spirit rejoiceth with the Angels.

Kontakion in the Second Tone

By the toils of thy struggles, O God-inspired one, thou didst hallow the harshness of the desert. Wherefore, we glorify thy memory, as we honour thee with hymns, O Mary, glory of the righteous.

http://www.goarch.org/chapel/saints_view?contentid=2&type=saints&date=4/1/2009&D=W

MARY OF EGYPT

Reading:

When Mary was only twelve years old, she left her parents and departed to Alexandria, where she lived a depraved life for seventeen years. Then, moved by curiosity, she went with many pilgrims to Jerusalem, that she might see the Exaltation of the venerable Cross. Even in the Holy City she gave herself over to every kind of licentiousness and drew many into the depth of perdition. Desiring to go into the church on the day of the Exaltation of the Cross, time and again she perceived a certain invisible power preventing her entrance, whereas the multitude of people about her entered unhindered. Therefore, wounded in heart by this, she decided to change her way of life and reconcile herself to God by means of repentance. Invoking our Lady the Theotokos as her protectress, she asked her to open the way for her to worship the Cross, and vowed that she would renounce the world. And thus, returning once again to the church, she entered easily. When she had worshipped the precious Wood, she departed that same day from Jerusalem and passed over the Jordan. She went into the inner wilderness and for forty-seven years lived a most harsh manner of life, surpassing human strength; alone, she prayed to God alone. Toward the end of her life, she met a certain hermit named Zosimas, and she related to him her life from the beginning. She requested of him to bring her the immaculate Mysteries that she might partake of them. According to her request, he did this the following year on Holy and Great Thursday. One year after this, Zosimas again went thither and found her dead, laid upon the ground, and letters written in the sand near her which said: “Abba Zosimas, bury here the body of wretched Mary. I died on the very day I partook of the immaculate Mysteries. Pray for me.” Her death is reckoned by some to have taken place in 378, by some, in 437, and by others, in 522. She is commemorated also on the Fifth Sunday of Great Lent. Her life was recorded by Saint Sophronius of Jerusalem.

Apolytikion in the Plagal of the Fourth Tone

In thee the image was preserved with exactness, O Mother; for taking up thy cross, thou didst follow Christ, and by thy deeds thou didst teach us to overlook the flesh, for it passeth away, but to attend to the soul since it is immortal. Wherefore, O righteous Mary, thy spirit rejoiceth with the Angels.

Kontakion in the Second Tone

By the toils of thy struggles, O God-inspired one, thou didst hallow the harshness of the desert. Wherefore, we glorify thy memory, as we honour thee with hymns, O Mary, glory of the righteous.

http://www.goarch.org/chapel/saints_view?contentid=2&type=saints&date=4/1/2009&D=W

“I am Patrick, a sinner, most unlearned, the least of all the faithful, and utterly despised by many.” “I was like a stone lying in the deep mire; and He that is mighty came and in His mercy lifted me up.”    

“Christ shield me this day: Christ with me, Christ before me, Christ behind me, Christ in me, Christ beneath me, Christ above me, Christ on my right, Christ on my left, Christ when I lie down, Christ when I arise, Christ in the heart of every person who thinks of me, Christ in the eye that sees me, Christ in the ear that hears me”

  ~From The Breastplate of St. Patrick

            St. Patrick the Bishop of Armagh and Enlightener of Ireland

Saint Patrick, the Enlightener of Ireland was born around 385, the son of Calpurnius, a Roman decurion (an official responsible for collecting taxes). He lived in the village of Bannavem Taberniae, which may have been located at the mouth of the Severn River in Wales. The district was raided by pirates when Patrick was sixteen, and he was one of those taken captive. He was brought to Ireland and sold as a slave, and was put to work as a herder of swine on a mountain.  During his period of slavery, Patrick acquired a proficiency in the Irish language which was very useful to him in his later mission.

He prayed during his solitude on the mountain, and lived this way for six years. He had two visions. The first told him he would return to his home. The second told him his ship was ready. Setting off on foot, Patrick walked two hundred miles to the coast. There he succeeded in boarding a ship, and returned to his parents in Britain.

Some time later, he went to Gaul and studied for the priesthood at Auxerre under St. Germanus. Eventually, he was consecrated as a bishop, and was entrusted with the mission to Ireland, succeeding St. Palladius.  St. Palladius did not achieve much success in Ireland. After about a year he went to Scotland, where he died in 432.

Patrick had a dream in which an angel came to him bearing many letters. Selecting one inscribed “The Voice of the Irish,” he heard the Irish entreating him to come back to them.

Although St. Patrick achieved remarkable results in spreading the Gospel, he was not the first or only missionary in Ireland. He arrived around 432 (though this date is disputed), about a year after St. Palladius began his mission to Ireland. There were also other missionaries who were active on the southeast coast, but it was St. Patrick who had the greatest influence and success in preaching the Gospel of Christ. Therefore, he is known as “The Enlightener of Ireland.”

His autobiographical Confession tells of the many trials and disappointments he endured. Patrick had once confided to a friend that he was troubled by a certain sin he had committed before he was fifteen years old. The friend assured him of God’s mercy, and even supported Patrick’s nomination as bishop. Later, he turned against him and revealed what Patrick had told him in an attempt to prevent his consecration. Many years later, Patrick still grieved for his dear friend who had publicly shamed him.

St. Patrick founded many churches and monasteries across Ireland, but the conversion of the Irish people was no easy task. There was much hostility, and he was assaulted several times. He faced danger, and insults, and he was reproached for being a foreigner and a former slave. There was also a very real possibility that the pagans would try to kill him. Despite many obstacles, he remained faithful to his calling, and he baptized many people into Christ.

The saint’s Epistle to Coroticus is also an authentic work. In it he denounces the attack of Coroticus’ men on one of his congregations. The Breastplate (Lorica) is also attributed to St. Patrick. In his writings, we can see St. Patrick’s awareness that he had been called by God, as well as his determination and modesty in undertaking his missionary work. He refers to himself as “a sinner,” “the most ignorant and of least account,” and as someone who was “despised by many.” He ascribes his success to God, rather than to his own talents: “I owe it to God’s grace that through me so many people should be born again to Him.”

By the time he established his episcopal See in Armargh in 444, St. Patrick had other bishops to assist him, many native priests and deacons, and he encouraged the growth of monasticism.

St. Patrick is often depicted holding a shamrock, or with snakes fleeing from him. He used the shamrock to illustrate the doctrine of the Holy Trinity. Its three leaves growing out of a single stem helped him to explain the concept of one God in three Persons. Many people now regard the story of St. Patrick driving all the snakes out of Ireland as having no historical basis.

St. Patrick died on March 17, 461 (some say 492). There are various accounts of his last days, but they are mostly legendary. Muirchu says that no one knows the place where St. Patrick is buried.  St. Columba of Iona says that the Holy Spirit revealed to him that Patrick was buried at Saul, the site of his first church. A granite slab was placed at his traditional grave site in Downpatrick in 1899.

Icon : http://www.orthodoxengland.btinternet.co.uk/patrick.htm
Text from: http://www.oca.org/ 

The Sunday of Orthodoxy is the first Sunday of Great Lent. The dominant theme of this Sunday since 843 has been that of the victory of the icons. In that year the iconoclastic controversy, which had raged on and off since 726, was finally laid to rest, and icons and their veneration were restored on the first Sunday in Lent. Ever since, this Sunday has been commemorated as the “Triumph of Orthodoxy.”

Historical Background

Icon of the The Sunday of Orthodoxy used with permission and provided by: ΕΚΔΟΣΗ και ΕΠΙΣΚΟΠΟΥ , ΓΑΛΑΚΤΙΩΝΟΣ ΓΚΑΜΙΛΗ ΤΗΛ. 4971 882, ΕΚΤΥΠΟΣΗ Μ. ΤΟΥΜΠΗΣ Α.Ε., http://www.toubis.gr

The Seventh Ecumenical Council dealt predominantly with the controversy regarding icons and their place in Orthodox worship. It was convened in Nicaea in 787 by Empress Irene at the request of Tarasios, Patriarch of Constantinople. The Council was attended by 367 bishops.

Almost a century before this, the iconoclastic controversy had once more shaken the foundations of both Church and State in the Byzantine empire. Excessive religious respect and the ascribed miracles to icons by some members of society, approached the point of worship (due only to God) and idolatry. This instigated excesses at the other extreme by which icons were completely taken out of the liturgical life of the Church by the Iconoclasts. The Iconophiles, on the other-hand, believed that icons served to preserve the doctrinal teachings of the Church; they considered icons to be man’s dynamic way of expressing the divine through art and beauty.

The Council decided on a doctrine by which icons should be venerated but not worshipped. In answering the Empress’ invitation to the Council, Pope Hadrian replied with a letter in which he also held the position of extending veneration to icons but not worship, the last befitting only God.

The decree of the Council for restoring icons to churches added an important clause which still stands at the foundation of the rationale for using and venerating icons in the Orthodox Church to this very day: “We define that the holy icons, whether in colour, mosaic, or some other material, should be exhibited in the holy churches of God, on the sacred vessels and liturgical vestments, on the walls, furnishings, and in houses and along the roads, namely the icons of our Lord God and Saviour Jesus Christ, that of our Lady the Theotokos, those of the venerable angels and those of all saintly people. Whenever these representations are contemplated, they will cause those who look at them to commemorate and love their prototype. We define also that they should be kissed and that they are an object of veneration and honour (timitiki proskynisis), but not of real worship (latreia), which is reserved for Him Who is the subject of our faith and is proper for the divine nature. The veneration accorded to an icon is in effect transmitted to the prototype; he who venerates the icon, venerated in it the reality for which it stands”.

An Endemousa (Regional) Synod was called in Constantinople in 843. Under Empress Theodora. The veneration of icons was solemnly proclaimed at the Hagia Sophia Cathedral. The Empress, her son Michael III, Patriarch Methodios, and monks and clergy came in procession and restored the icons in their rightful place. The day was called “Triumph of Orthodoxy.” Since that time, this event is commemorated yearly with a special service on the first Sunday of Lent, the “Sunday of Orthodoxy”.

Orthodox teaching about icons, as defined at the Seventh Ecumenical Council of 787, is embodied in the texts sung on this Sunday.

From Vespers: “Inspired by your Spirit, Lord, the prophets foretold your birth as a child incarnate of the Virgin. Nothing can contain or hold you; before the morning star you shone forth eternally from the spiritual womb of the Father. Yet you were to become like us and be seen by those on earth. At the prayers of those your prophets in your mercy reckon us fit to see your light, “for we praise your resurrection, holy and beyond speech. Infinite, Lord, as divine, in the last times you willed to become incarnate and so finite; for when you took on flesh you made all its properties your own. So we depict the form of your outward appearance and pay it relative respect, and so are moved to love you; and through it we receive the grace of healing, following the divine traditions of the apostles.”

“The grace of truth has shone out, the things once foreshadowed now are revealed in perfection. See, the Church is decked with the embodied image of Christ, as with beauty not of this world, fulfilling the tent of witness, holding fast the Orthodox faith. For if we cling to the icon of him whom we worship, we shall not go astray. May those who do not so believe be covered with shame. For the image of him who became human is our glory: we venerate it, but do not worship it as God. Kissing it, we who believe cry out: O God, save your people, and bless your heritage.”

“We have moved forward from unbelief to true faith, and have been enlightened by the light of knowledge. Let us then clap our hands like the psalmist, and offer praise and thanksgiving to God. And let us honor and venerate the holy icons of Christ, of his most pure Mother, and of all the saints, depicted on walls, panels and sacred vessels, setting aside the unbelievers’ ungodly teaching. For the veneration given to the icon passes over, as Basil says, to its prototype. At the intercession of your spotless Mother, O Christ, and of all the saints, we pray you to grant us your great mercy. We venerate your icon, good Lord, asking forgiveness of our sins, O Christ our God. For you freely willed in the flesh to ascend the cross, to rescue from slavery to the enemy those whom you had formed. So we cry to you with thanksgiving: You have filled all things with joy, our Savior, by coming to save the world.”

The name of this Sunday reflects the great significance which icons possess for the Orthodox Church. They are not optional devotional extras, but an integral part of Orthodox faith and devotion. They are held to be a necessary consequence of Christian faith in the incarnation of the Word of God, the Second Person of the Trinity, in Jesus Christ. They have a sacramental character, making present to the believer the person or event depicted on them. So the interior of Orthodox churches is often covered with icons painted on walls and domed roofs, and there is always an icon screen, or iconostasis, separating the sanctuary from the nave, often with several rows of icons. No Orthodox home is complete without an icon corner (iconostasion), where the family prays.

Icons are venerated by burning lamps and candles in front of them, by the use of incense and by kissing. But there is a clear doctrinal distinction between the veneration paid to icons and the worship due to God. The former is not only relative, it is in fact paid to the person represented by the icon. This distinction safeguards the veneration of icons from any charge of idolatry.

The theme of the victory of the icons, by its emphasis on the incarnation, points us to the basic Christian truth that the one whose death and resurrection we celebrate at Easter was none other than the Word of God who became human in Jesus Christ.

Before the Triumph of Orthodoxy came to be celebrated on the first Sunday of Lent, there was on this day a commemoration of Moses, Aaron, Samuel and the prophets. Traces of this more ancient observance can still be seen in the choice of the Epistle reading at the Liturgy and in the Alleluia verse appointed before the Gospel: “Moses and Aaron among His priests, and Samuel among them that call upon His Name.”

icon of the Feast

The icon of the Sunday of Orthodoxy commemorates the “restoration” of icons in the churches and to their use in Orthodox worship. The focal point of the icon is an icon itself, the Virgin Hodegetria, a popular depiction of the Theotokos as “Directress,” or literally “She who shows the way to God.” The icon is carried by two angels. (1)

The icon of the Virgin Hodegetria, depicting the Theotokos as the “Directress”, is processed amongst the people and held on high by two angels.

To the left of the icon is the Empress Theodora and her son Michael III. (2) To the right of the icon are the Patriarchs Methodios and Tarasios. (3) The icon is surrounded by numerous saints who struggled against the Iconoclastic heresy.

Emperess Theodora, who proclaimed the veneration of icons, is depicted to the right of the icon.	Theodora’s son Michael III.

To the left of the icon are Patriarch Methodios (left), Bishop Michael of Synnadon (center), and Patriarch Tarasios.

The icon also represents the triumphant procession that was made on Sunday, March 11, 843, from the Church of the Theotokos in Blachernai to Hagia Sophia, where a Liturgy was celebrated to mark the restoration of icons.

orthodox christian commemoration of the sunday of Orthodoxy

The Sunday of Orthodoxy is commemorated with the Divine Liturgy of Saint Basil the Great, which is preceded by the Matins service. A Great Vespers is conducted on Saturday evening. The hymns of the Triodion for this day are added to the usual prayers and hymns of the weekly commemoration of the Resurrection of Christ.

Scripture readings for the Sunday of Orthodoxy are: At the Orthros (Matins): The prescribed weekly Gospel reading. At the Divine Liturgy: Hebrews 11:24-26,32-40; John 1:43-51.

At the conclusion of the Divine Liturgy, a service is conducted in commemoration of the affirmations of the Seventh Ecumenical Council in 787 and the restoration of the use of icons in 843. Orthodox faithful carry icons in a procession, while the clergy offer petitions for the people, civil authorities, and those who have reposed in the faith. Following is a reading of excerpts from the Affirmation of Faith of the Seventh Ecumenical Council and the singing of the Great Prokeimenon.

It is becoming a common practice that the Procession of the Icons is conducted as part of a Pan-Orthodox Vespers service on the evening of the Sunday of Orthodoxy. This is a service when Orthodox Christians of the various jurisdictions in America come together for worship and in a united affirmation of the Truth of the Orthodox Faith.

On the Saturday before this Sunday, the third of three Saturdays of the Souls are held. This is a special commemoration when the Church offers a Divine Liturgy and Memorial Service for the departed faithful. This is considered a universal commemoration of the dead. Through the memorial services, the Church is commending to God all who have departed and who are now awaiting the Last Judgment.

This specific Saturday is a special commemoration of the Great Martyr Theodore of Tyre and the miracle of the kolyva. In 361, Julian the Apostate was doing his utmost to restore pagan customs. Knowing that the Christians were accustomed to sanctify the first week of Lent by fasting and prayer, the wily tyrant told the Prefect of Constantinople to have all of the food set out for sale in the markets sprinkled with the blood of animals sacrificed to the gods, so that no one in the city would escape the contagion of idolatry. However, the Lord did not abandon His chosen people, but sent His servant Theodore to outwit the tyrant. Appearing in a vision to Patriarch Eudoxius (360-364), the holy Martyr informed him of what was happening and told him to instruct the Christians not to buy food from the markets but instead to eat kolyva made from grains of boiled wheat. Thus, thanks to the intervention of the holy Martyr Theodore, the Christian people were preserved from the stain of idolatry. The Church has commemorated this miracle ever since on the first Saturday of Great Lent, in order to remind the faithful that fasting and temperance have the power to cleanse all the stains of sin.

Hymns of the Feast

Apolytikion (tone one) O Christ our God, begging forgiveness of our sins, we venerate your pure image O Good One. Of Your own will You condescended to ascend upon the Cross in the flesh and delivered those you created from the bondage of the enemy. Wherefore, thankfully we cry out: When You came to save the world You filled all things with joy, O our Savior. Listen »

Kontakion (Plagal Fourth Tone) The undepictable Word of the Father became depictable when He took flesh of you, O Theotokos; and when He had restored the defiled image to its ancient state, He suffused it with divine beauty. As for us, confessing our salvation, we record it in deed and word.

 

FOUR YEARS AGO TODAY on the feast of St. Philothea , Alana and family became Orthodox Christians.

Happy 4th Anniversary to my Godchildren,  Alana and Tim, Addison, Eli and Gwen!

MAY GOD GRANT YOU ALL MANY YEARS!

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

My post from four years ago.

On Saturday February 19th we had the most glorious day! After months of preparation we drove to the other end of the state to meet Alana and her family!! Alana is just as beautiful, godly , sweet funny and smart in person as she is online. He dh is a lovely man and her children are delightful. Our children played beautifully together all day long! My boys were so excited to meet their new God brothers and God sister. I have had a wonderful time preparing and buying all their crosses and new white clothing and presents. It was such a touching day, full of blessings and I am honored and privileged to be the family’s Godmother and to help Alana and Tim raise their children to love, worship and glorify Christ!

Here we all are just after the children’s baptisms and Alana and her dh’s chrismations.

 

My Goddaughter Gwen in her baptism gown and bonnet.

My Godson! He was just beaming the whole day! That child is full of the love of Christ! He knew something special was happening and just kept looking up and smiling at me like that all during the service! He is a joy and a real little man of God! We bonded instantly! Amazing!

Here he is is about to be immersed in the water 3 times.

Anointing with Holy Oil for the the receiving of the Holy Spirit (Chrismation).

My dh,  Fr. C. baptizing Addison (Adam)

Addison (Adam) being baptized in the name of the Father, the Son and the Holy Spirit. Look at that face!

Gwenovere (Genevieve) being baptized.

Alana’s dh, Tim being chrismated by Fr. Paul, with Holy Oil for the receiving of the Holy Spirit.

Receiving Holy Communion

My little guys taking it all in prayerfully.

My little Godson Elijah (Elias) receiving
the Body and Blood of Christ for the first time.

Gwen and her lovely mommy Alana (Eleni)

Tim and Alana’s family “The Newly Illumined”

Beautiful baby Gwenovere (Genevieve)
my darling and beloved Goddaughter

A happy and joyful little Eli.

A sleeping little angel!

Alana and me with all our children at the end of a beautiful day!

 

Steelers safety Troy Polamalu watches from the sidelines against the Vikings at the Hubert Humphrey Stadium in Minneapolis in August. He is often seen crossing himself — right to left — during games.
Most NFL fans are familiar with the sight of Steelers safety Troy Polamalu crossing himself during games, but one subset of fans is gleefully aware that he crosses himself from right to left, rather than left to right.

“Each time there is an important play, he makes his cross the Orthodox way. Nobody else does this, and it is a beautiful thing,” said Metropolitan Maximos, of the Greek Orthodox Metropolis of Pittsburgh, who officiated at the wedding of Troy and Theodora Polamalu four years ago.

Mr. Polamalu, an ethnic Samoan, long has had a strong Christian faith, but was non-denominational until he joined his wife’s Greek Orthodox church. The metropolitan is quick to note that Orthodox enthusiasm for Mr. Polamalu isn’t intended to denigrate any other branch of Christianity.

“I’m very proud of him. But, to be honest, I don’t care if his background is Roman Catholic or Greek Orthodox or any of the Protestant communities, as long as the guy is a faithful person. And Polamalu is that, and his wife is as well,” he said.

When football doesn’t allow the Polamalus to worship together on Sundays, they make weekday visits to the Monastery of the Nativity of the Mother of God in Saxonburg. Their infant son was baptized there. But the nuns won’t be watching him play in the Super Bowl, Metropolitan Maximos said, because they don’t watch anything on television that isn’t religious.

Orthodoxy and Catholicism — which split in 1054 over issues of church authority — have a different ethos. The monks of Saint Vincent Archabbey in Latrobe, the Catholic monastery on the college campus where the Steelers practice, are unabashed fans. One monk, now deceased, went into earlier playoffs with a gold “7″ on his black habit and called himself “Big Ben-edictine.”

Saint Vincent Archabbot Douglas Nowicki said Mr. Polamalu prays in their basilica during training camp and is close to the monks.

“He’s Orthodox, but I think he embodies that spirit of selflessness and humility, and is so well-grounded in who he is, that people of every faith relate to him. There is something deeply spiritual about him that all of us experience in being with him,” he said.

But for the Orthodox, he’s something special, said Damian George, the youth director at St. George Antiochian Orthodox Cathedral in Oakland.

When teens attend national Orthodox conferences, “the kids from Pittsburgh kind of brag about Troy, not only that he’s a Steeler, but that he’s Orthodox. And even the kids from Philly and New York get excited about it. He gives them a good role model because he’s able to play at a high level and keep his faith at an equally high level,” he said.

Orthodoxy has no tradition of celebrities who testify to their faith, said the Rev. Thomas Soroka, pastor of St. Nicholas Orthodox Church, McKees Rocks. There are lists of celebrities who have belonged to the church, including Tina Fey and Tom Hanks. But none are considered exemplars of Orthodox spirituality. Current online discussions of an Orthodox celebrity that don’t involve Mr. Polamalu tend to bewail the conduct of Rod Blagojevich, who was removed as Illinois governor last week after a four-day impeachment trial.

“A lot of times when people are Orthodox, it’s more of an ethnic or cultural thing. Troy stands above that by being a practicing, committed Orthodox Christian,” Father Soroka said.

“Orthodoxy is quite sober. It’s not flashy or attractive to those who are looking for stardom. It’s much more introspective, and I think Troy embodies that.”

But it helps that Mr. Polamalu is cool and handsome, with Samoan warrior hair that hasn’t been cut in seven years. His plays appear to defy the laws of physics.

“Being faithful and devout isn’t always cool. So it’s great when you can point to Troy Polamalu and say, ‘Look, faith isn’t stupid. It’s something really special,’ ” said James Purdie, 26, a subdeacon at St. George Cathedral.

“Seeing him crossing himself after a play, or praying on the sidelines, it’s a way of witnessing that your faith can be incorporated into your everyday life.”

Mr. Purdie saw the Polamalus at a lecture at Duquesne University by Orthodox theologian Bishop Kallistos Ware.

“A lot of the younger folks went up to him afterward and were asking him questions — theological questions as well as football questions. His answers showed that he was knowledgeable in his faith. And it was nice to see his humility. He was very approachable,” Mr. Purdie said.

One Orthodox leader who does not tell stories about the Polamalus is their pastor, the Rev. John Touloumes at Holy Trinity Greek Orthodox Church, North Side. He wants to respect the family’s privacy. But he will say that Mr. Polamalu has steeped himself in the Orthodox faith.

“Troy has received the faith with great dedication and great enthusiasm in his personal life. He does share it on the field with others when he believes it is his calling to do that. And he shows it through his life, through his humility and his good works,” he said.

“He has a particular love for the younger people and they have responded very warmly to his gentle personality, his athletic talents and his deep faith.”

The Rev. Patrick Carpenter, pastor of St. Mary’s Orthodox Church, South Side, joined a Troy Polamalu fan group on Facebook and took part in its “Steelers prayer wave.” But he won’t pray for a Steelers win.

“We don’t pray for victories. We don’t pray for defeats. We pray for the safety of the team.”

Of course, Mr. Polamalu is the safety of the team.

Ann Rodgers can be reached at arodgers@post-gazette.com or 412-263-1416.
First published on February 1, 2009 at 12:00 am

Tuesday conversation: Troy Polamalu
By Jason Cole, Yahoo! Sports
September 25, 2007

PITTSBURGH – Strong safety Troy Polamalu has become known around the Pittsburgh Steelers as the last guy out of the locker room on Sundays after home games. All of his teammates are long gone and even most of the equipment guys have cleared out by the time he emerges. Polamalu goes through a detailed process, including a dip in a cold tub and a lengthy shower to relax after a hard-hitting afternoon.

However, for a guy who doesn’t seem to be in a hurry to leave, Polamalu does put a serious priority on his time away from the field with his wife, Theodora, the sister of Polamalu’s former USC teammate Alex Holmes.

Polamalu took some after Sunday’s win over the San Francisco 49ers to engage in a Q&A with Yahoo! Sports.

Cole: Do you have a routine you follow on your day off?

Polamalu: We work out together because that’s our only day off together. It’s a pretty decent workout. She does a lot of running and I do a lot of stretching. Tuesday is also our only opportunity to go to church together, so we do that.

Cole: When and where do you go?

Polamalu: It starts at 8:30 (a.m.). … It’s the Nativity of the Theotokos monastery (in Saxonburg, Pa.).

Cole: I know you’re devoutly Christian (Polamalu has a carefully arranged series of religious items in his locker at Heinz Field), but exactly which denomination?

Polamalu: Greek Orthodox. Theotokos literally means the Mother of God.

Cole: How long are you in services?

Polamalu: They usually go to about 12:30.

Cole: That’s a four-hour service. Is that a normal service?

Polamalu: Pretty much, especially at a monastery.

Cole: Can you describe it?

Polamalu: What’s really neat about the Orthodox church is that it’s like walking back in time 2,000 years to the time of the Apostles, when they created these services. You walk into that and it’s really like … living it. They have maintained the truth ever since the beginning.

Cole: You’re Polynesian. How did you end up at a Greek Orthodox church?

Polamalu: There are different ethnicities, like Russian Orthodox. My wife is Greek. I was a non-denomination Christian before we got married. So we sit around there and meet with our spiritual mother and then we go home, maybe take a nap, work out and then go home and have dinner.

Cole: Who’s making dinner?

Polamalu: My wife; I cannot cook at all. I’ve tried. I’m terrible. When I cook, it’s something nobody else would enjoy.

Cole: You only cook specialty things for yourself?

Polamalu: No, it’s not that nobody else will make it for me, it’s that I’m the only one who is going to enjoy it. I’ll look at the other people and say, “Did you like it?” They say, “Noooooooo.”

Cole: Do you have any other hobbies or things you do away from the field? Maybe bowling?

Polamalu: No, not really. The single guys go bowl. The guys who are married go home, mostly. I really focus on spending time with my wife.

Cole: How hard is it to get time at home during the season? I know guys like (Miami Dolphins linebacker) Zach Thomas stay at the facility until very late studying film and (Indianapolis Colts quarterback) Peyton Manning is watching film at home.

Polamalu: First of all, I’m a Christian so my prayer life really comes first. Second of all, I’m a husband so my wife comes before anything else. If I have time to do anything else after that, I do it, but I don’t sacrifice any time with her.

Cole: A lot of guys do it the other way around. Football comes first. They say family and faith come first, but they really do the football first. How do you reconcile it?

Polamalu: It’s really easy for me. I love my faith and I know that’s first. …. I really think I know what’s important in my life and that’s my faith and my wife.

Cole: So football is a really focused activity. There’s no wasted time, right?

Polamalu: Actually, it’s a lot of fun and it’s something I enjoy. It’s not like when I’m here it’s business time and then there’s family time. Football is, for me, it’s something I do. It’s like for you, you’re a reporter. It’s what you do, not who you are. Football does not define me. How I am with my faith and how I treat my wife is what truly defines you as a man. That is my goal in life to live that way and believe in it. It would be cowardly of me to say that I enjoy my time with my faith and my wife if I really didn’t spend that time with them.

Cole: How long have you been married?

Polamalu: Two years now.

Cole: Kids?

Polamalu: God willing, someday. But three dogs counts for one kid, I think.

Cole: Um, no.

Polamalu: Three English bulldogs count for one kid.

Cole: No.

Polamalu:No?

Cole: I have two kids. No.

Polamalu: Come on, it has to count for one kid.

Cole: I respect and admire your beliefs and your stands on many things, but I’m not buying the three dogs-to-one kid ratio.

Polamalu: OK, you win this one.

Cole: Wait till you have a child waking up at 3 a.m., hungry and then he’s got colic and he’s screaming and you have no idea why.

Polamalu: (laughing) Yeah, it’s probably like, “Talk to me, tell me what’s wrong. Oh, that’s right, you can’t talk to me.” Yeah, with the dogs it’s if they pee in the house you say, “Go to the kennel.”

Jason Cole is a national NFL writer for Yahoo! Sports. Send Jason a question or comment for potential use in a future column or webcast.

Billy Graham’s Prayer For Our Nation

THIS MAN SURE HAS A GOOD VIEW OF WHAT’S HAPPENING TO OUR COUNTRY!
 
 ’Heavenly Father, we come before you today to ask your forgiveness and to seek your direction and guidance.  We know Your Word says, ‘Woe to those who call evil good,’ but that is exactly what we have done.  We have lost our spiritual equilibrium and reversed our values. We have exploited the poor and called it the lottery. We have rewarded laziness and called it welfare.  We have killed our unborn and called it choice. We have shot abortionists and called it justifiable.  We have neglected to discipline our children and called it building self esteem.  We have abused power and called it politics. We have coveted our neighbor’s possessions and called it ambition.  We have polluted the air with profanity and pornography and called it freedom of expression.  We have ridiculed the time-honored values of our forefathers and called it enlightenment.  Search us, Oh God, and know our hearts today; cleanse us from every sin and Set us free. Amen!‘


Commentator Paul Harvey aired this prayer on his radio program, ‘The Rest of the Story,’ and received a larger response to this program than any other he has ever aired. With the Lord’s help, may this prayer sweep over our nation and wholeheartedly become our desire so that we again can be called ‘One nation under God.’
 
Think about this: If you forward this prayer to everyone on your e-mail list, in less than 30 days it would be heard by the world. (It’s worth a try!)  One Nation Under God.