ADULT CATECHISM

St. Andrew's adult catechism class is designed to meet the needs of those outside the Church who are interested in embracing Orthodoxy as well as the needs of those Orthodox Christians who desire to learn more about their faith and to strengthen their commitment to God.

Various topics are included-from Church history, through Sacred Services, Iconography, Saints, etc. Emphasis is placed on Orthodoxy as a "way of life" and the unique spiritual wealth of the Orthodox.

All are invited to participate in these discussions and to take a few more steps for the sake of spiritual growth. This class meets Monday nights at 7 p.m. and is led by Presbytera Elaine.

AHEPA

Ahepa is the only men's club that has supported the St. Andrew Greek Orthodox Church since it was established in 1926. It has approximately 75-80 active members, some of whom have been members for over 50 years. To become a member, an individual must believe in the divinity of Jesus Christ and accept to perform the duties required by the laws and traditions of Ahepa. The membership dues are $50 per year with a $25 initiation fee. Meetings are held in the Church hall at 6 p.m. Sundays. As a member, you will receive a copy of the Ahepan magazine quarterly and a local chapter bulletin approximately 9 times a year or every time a meeting is normally is held (usually the second Sunday of the month or as notified by the secretary).

Current programs locally are as follows:

• Prometheus Fund for the needy
• Scholarship Fund issued once a year for worthy students of our area
• Ahepa Housing for low income senior citizens project
• Christmas Party annually open to members of Ahepa and Church community
• Speaker Program takes place at the start of each meeting on some interesting topics
• Participation in District #12 conventions held in June of each year. This year our South Bend chapter will be hosting on June 23 and 24.
• Participation in National Conventions. This year's to be held in Puerto Rico, July 22-28, 2001.
• Support all National Programs and projects from the local level.

ALL SAINTS SOCIETY

As a spiritual organization of the parish the "All Saints Society" has Christian goals, to provide the "mature" members of our St. Andrew's parish with religious activities that will meet their individual spiritual needs.

The Priest of the parish is always at their disposal for personal counseling, to offer the Mysterion (sacrament) of Holy Confession, to conduct Orthodox Christian Catechetical classes, to visit anyone at home, nursing facility or hospital, weekly services, visiting our Orthodox Monasteries, etc.

The old saying "we are never too old to learn" is of course true. Our Holy Orthodox Faith teaches us that no matter what biological age we have attained, we must constantly grow in Christ and strengthen our commitment to Him and to the Holy Church that He founded. To accomplish this we must be in constant communion with our Lord through prayer, worship, philanthropic acts, and conforming to His divine teachings.

Just as we mature with age we must also strive for spiritual maturity referred to by the Holy Orthodox Church as "Theosis" (Deification). It is said that with age and experience also comes wisdom. If this is true then we, having arrived at the winter of our lives, must act prudently and use the days that our God has given us for the sanctification, spiritual preparation and salvation of our souls.

ADULT BIBLE CATECHISM

"The scriptures constitute a coherent whole. They are at once divinely inspired and humanly expressed. They bear authoritative witness to God's revelation of Himself in creation, in the Incarnation of the Word, and in the whole history of salvation, and as such express the Word of God in human language. We know, receive, and interpret scripture through the Church and in the in the Church. Our approach to the Bible is one of Obedience." (Statement made at the 1976 Moscow Conference)

"The Adult Bible Catechism has the purpose of bringing the Orthodox Christian faithful together for divine inspiration through the Word of God, the Holy Bible. The decisive criterion of our understanding of what Scripture means is "the mind of the Church."

"A personal approach in reading the Bible we are not simply detached and objective observers, absorbing information, taking historical documents, although certainly it can be approached on that level. It is, much more fundamentally, a sacred book, addressed to believers, to be read with faith and love. We shall not profit fully from reading the Gospels unless we are in love with Christ." "Heart speaks to heart:" I enter into the living truth of Scripture only when my heart responds with love to the heart of God.

The faithful who participate in this Orthodox Bible Catechism gathering "acknowledge that the Holy Scripture must be accepted and interpreted in accordance with the belief which has been handed down by the Holy Fathers, and which the Holy Orthodox Church, our Mother, had always held and still does hold."

BIBLE STUDY

This class meets Monday nights at 7 p.m. and is led by Father George.

BOOKSTORE

The bookstore is open Monday through Friday from 9 a.m. to 4 p.m. in a self serve capacity with the secretary's assistance if necessary and immediately following the Divine Liturgy on Sundays. The Saint Andrew Bookstore is located in the Fellowship Hall and is open to members and non-members alike. Listed below are just a few items that our blessed bookstore can provide for your religious growth:

icons religious books prayer ropes incense vigil lights Prosforo seal incense burners crosses

greeting cards (English/Greek) wicks baptism pins charcoal religious CDs/cassettes wedding crowns gift certificates

The Church thanks you for your continuous support and REMEMBER TO USE THOSE IMPORTANT FORMS LOCATED IN THE BOOKSTORE AREA. Please read it and follow the instructions. The bookstore accepts checks and cash. God bless and thank you.
Anna and Staff.

CATECHETICAL SCHOOL

St. Theophan, the recluse, once said, "of all works, the education of children is the most holy." As such, those of us who have been given the opportunity to participate in such holy work should endeavor to understand the holy teachings of our Orthodox Christian Faith, not only in theory but in practice! The purpose of Orthodox Religious Education (catechesis) is to help build up the Church, the Body of Christ, by nurturing every Christian in the life of personal communion with the Holy Trinity-THEOSIS. Through this life-long diakonia (ministry), each and every Orthodox Christian is encouraged to bear joyful witness to God's loving and redeeming work in the world. Religious education encompasses every aspect of Orthodox Christian life. From the home to the parish, from youth work to every aspect of adult church community activity, the "holy work" of religious education under-girds the continuing spiritual development of Orthodox Christians of every age. Consequently, nothing is more crucial today than learning to express our love and faith for our Lord and Savior Jesus Christ and His Holy Church with dignity and spiritual maturity. A "holy work" is characterized by:

              Learning,
                    Loving and, above all
                          Living our Orthodox Christian Faith!

CHOIR

Under the direction of Aphrodite Pappas, the choir is open to any parishioner who enjoys singing and finds fulfillment in praising our Lord through song. A trained voice is not necessary, but a pleasant voice on pitch is a joy and an asset. Willingness and commitment to sing on a regular basis is greatly appreciated. A small choir of approximately 12-15 voices sing the hymns of the Divine Liturgy based primarily on Anastasiou's Greek-Byzantine Liturgical Hymnal. Catherine Hostetler is the organist and also the director of the Junior Choir of the Catechetical School.

The History of Byzantine Orthodox Music

Byzantine chat manuscripts date from the ninth century, while lectionaries of biblical readings in Ekphonetic Notation (a primitive graphic system designed to indicate the manner of reciting lessons from Scripture) begin about a century earlier and continue in use until the twelfth or thirteenth century. Our knowledge of the older period is derived from Church service books TYPIKA, patristic writings and medieval histories. The common term for a short hymn of one stanza, or one of a series of stanzas, is Troparion (this may carry the further connotation of a hymn interpolated between psalm verses). A famous example, whose existence is attested as early as the fourth century, is the Vesper hymn, Phos Hilarion, "Gladsome Light"; another, O Monogenes Yios, "Only Begotten Son," ascribed to Justinian I (527-565), figures in the introductory portion of the Divine Liturgy. Perhaps the earliest set of Troparia of known authorship are those of the monk Auxentios (first half of the 5th century) attested in his biography.

Two concepts must be understood if we are to appreciate in full the function of music in Byzantine worship. The first, which retained currency in Greece theological and mystical speculation until the dissolution of the empire, was the belief in the angelic transmission of sacred chant: the assumption that the early church united men in the prayer of the angelic choirs. This notion is certainly older than the Apocalypse account (Revelation 4:8-11), for the musical function of angels as conceived in the Old Testament is brought out clearly by Isaiah (6:14) and Ezekiel (3:12). Most significant is the fact, outlined in Exodus 25, that the pattern for the earthly worship of Israel was derived from heaven. The allusion is perpetuated in the writing of the early Fathers, such as Clement of Rome, Justin, Ignatius of Antioch, Athenagoras of Athens and Pseudo-Dionsios the Areopagite.

The effect that his concept had on church music was threefold: first, it bred a highly conservative attitude to musical composition; secondly it stabilized the melodic tradition of certain hymns; and thirdly, it continued, for a time, the anonymity of the composer. For is a chant is of heavenly origin, then the acknowledgement received by man in transmitting it to posterity ought to be minimal.

It seems evident that the chants of Byzantine repertory found in musical manuscripts from the tenth century to the time of Fourth Crusade (1204-1261), represent the final and only surviving stage of an evolution, the beginnings of which go back at lest to the sixth century and possibly even to the chant of the Synagogue.

The second, less permanent, concept was that of Koinonia, or "communion." This was less permanent because, after the fourth century, when it was analyzed and integrated into a theological system, the bond and "oneness" that united the clergy and the faithful in liturgical worship was less potent. With regard to musical performance, this concept of Koinonia may be applied to the primitive use of the word Choros. It referred, not to a separate group within the congregation entrusted with musical responsibilities, but to the congregation as a whole. St. Ignatius wrote to the church in Ephesus in the following way:

"You must every man of you join in a choir so that bring harmonious and in concord and taking the keynote of God in unison, you may sing with one voice through Jesus Christ to the Father, so that He may hear you and through your good deeds recognize that you are parts of his son."

The development of large scale hymnographic forms begins in the fifth century with the rise of the Kontakion, a long and elaborate metrical sermon, reputedly of Syriac origin, which finds it's acme in the work of St. Romanos the Melodos (6th century). This dramatic homily, which usually paraphrases a biblical narrative, comprises some 20 to 30 stanzas and was sung during the Morning Office (Orthros) in a simple and direct syllabic style (one note per syllable). In the second half of the 7th century, the Kontakion was supplanted by a new type of hymn, the kanon, initiated by St. Andrew of Crete and developed by St. John of Damascus and St. Kosmoas of Jerusalem (both 8th century). Essentially, the Kanon is a hymnodic complex comprised of nine does which were originally attached to the nine Biblical canticles and to which they were related by means of corresponding poetic allusion or textual quotation.

The Nine Canticles are:

1 and 2: The two songs of Moses (Exodus 15:1-19) and Deuteronomy (32:1-43)
3-7: The prayers of Hannah, Habbakuk, Isaiah, Jonah and the Three Children (1 Kings (1 Samuel) 2:1-10; Habbakuk 3:1-19; Isaiah 26:9-20; Jonah 2:3-10; Apoc. Daniel 3:57-88)
9: The Magnificat and the Benedictus (Luke 1:46-55 and 68-79).

Each ode consists of an initial troparion, the heirmos, followed by three, four, or more troparia which are the exact metrical reproductions of the heirmos, thereby allowing the same music to fit all troparia equally well.

The nine Heirmoi, however, are metrically dissimilar; consequently, an entire kanon comprises nine independent melodies. Heirmoi in syllabic style are gathered in the Heirmologian, a bulky volume which contains over a thousand model troparia arranged into an oktoechos (eight-mode musical system).

Chrysanthos of Madytos (1770-46), Gregory the Protopsaltes, and Chourmouzios the Archivist were responsible for a much needed reform of the notation of Greek ecclesiastical music. Essentially, this work consisted of a simplification of the Byzantine musical symbols which, by the early 19th century, had become so complex and technical that only highly skilled chanters were able to interpret them correctly. Despite its numerous shortcomings the work of the three reformers is a landmark in the history of Greek church music, since it introduced the system of neo-Byzantine music upon which are based the present-day chance of the Greek Orthodox Church.

By Dimitri Conomos, Ph.D.

DAUGHTERS OF PENELOPE

GOOD SAMARITANS

GOYA

What is GOYA?

The Greek Orthodox Youth of America, or GOYA, is the ministry to teenagers of the Greek Orthodox Archdiocese of North America. Since GOYA is a ministry, the orientation and implementation of the program should reflect the Orthodox Christian lifestyle.

GOYA is ministry to Junior High and High School age Greek Orthodox teenagers. Age specifications are set at thirteen through eighteen year old teenagers who are in seventh through twelfth grade. It is possible for twelve year olds to be in GOYA if they are in the seventh grade.

The main element of any GOYA meeting or gathering is Orthodox Christian Fellowship. Every opportunity should be made to promote fellowship between teenagers.

GOYA Meeting:

Item:
Prayer
Icebreaker
Business
Announcements
Presentation
Refreshments
Prayer

Prayer:
Since GOYA is part of the Church, the meetings should begin and conclude with a prayer. Under the direction of the Parish Priest, each GOYAn should be encouraged to assist in the prayers or to offer one of the prayers. GOYAns should be given advance notice of when they will assist with a prayer.

A nice idea for a closing prayer is the singing of Church hymns. More specifically, liturgical hymns like Tais Presvies or Agios o Theos are ideal. This not only gives GOYAns a feeling of Liturgia; it also familiarizes them with the hymns of the Divine Liturgy. If the prayer will be in unison, such as with small vespers, Orthros (Matins) or other prayer service, it is vital that every person has a copy of the service. This will enhance corporate prayer.

Icebreakers:
All meetings should have icebreakers of some kind. Icebreakers are to break down communication barriers between people, while others build deeper relationships. The theme of the icebreakers should directly relate to the needs of the group or serve as an introduction to the substance of the presentation.

Business:
GOYA meetings should include a short business portion in which business such as committee updates, assignments and ratification of the leadership committee's decision are made. Business portions of the meeting should be only 10 to 15 minutes.

Announcements:
There should be a time for announcements. The Parish Priest, GOYA Director, and the GOYA coordinator (or president) should all be consulted for the announcements. The best way to keep everyone's attention is with short, simple, and fun announcements. Have handouts of the announcements.

Presentation:
The substance of the meeting is the presentation. This presentation can take many different forms. It can take the shape of mediation, a group discussion, a film with discussion, and outing, a service project, a speaker or anything else that would prompt ministry. Keep the presentations timely, interesting, upbeat but most of all- abundant with opportunities for interaction. GOYAns will place their interest in the group if they feel they have an open environment where they can be heard.

Refreshments:
It is always nice to have some type of refreshments at GOYA gatherings. So the responsibility does not fall on a small group of individuals, assign each GOYAn and perhaps their family a specific gathering date when they can provide refreshments. Keep the refreshments simple.

HELLENIC DANCE TROUPE

The Hellenic Dance Troupe of St. Andrew Greek Orthodox Church, South Bend, IN, was established in April 1994 with the blessing of the church. Its purpose is to promote Hellenic culture through authentic traditional music and dance. It is organized for the youth of the church, but peers and friends of troupe members may join and perform. The troupe is compromised of two groups, the Olympic group that has higher, more exact performance expectations and the Apollo group that consists of beginning and intermediate levels. Practice coincides with the public school calendar year and is held every Tuesday from 6-7 p.m. for Apollo members and 7-8:30 p.m. for Olympic members. The troupe performs under Director Tina Assimos, who can be reached at 277-4688.

 
HELLENIC CULTURAL SOCIETY

The Hellenic Cultural Society was founded in 1992 and its primary goal is to organize, coordinate and promote Hellenic cultural activities. The Hellenic Culture and Heritage are indeed unique. They span over 5,000 years with unifying themes, language and geography and have influenced Western Civilization immensely and the way people around the world live and think. And we should be very proud of that!! Ongoing projects include creating an electronic database for all the books in the library of St. Andrew and establishing a Hellenic Resource Center with a collection of audio, video tapes and computer CD-ROMS. If you wish to actively participate in the activities of the HCS, you may contact the church. All are welcome at the meetings of the board that take place once a month at St. Andrew's. We really encourage and welcome your active participation. We need enthusiastic contributors!

JOY

J.O.Y. (Junior Orthodox Youth) is the youth group for children ages 7-12 years old. They meet once a month. The JOY program has the same objectives as all ministries of the church: to lead young people into a living and active relationship with Jesus Christ. Consequently, the programs and activities that we develop must always, directly and indirectly, lead in this direction. It is at this age that a foundation of faith can best be set; a foundation that will guide and strengthen our young people as they progress into junior high and high school.

JUNIOR CHOIR

The Liturgical Music Program within the Catechetical School has as its primary goal to teach the meaning of the hymns of the Holy Orthodox Church so that the students have an understanding of the theology contained in those hymns. The Liturgical Music Program encourages all students to participate in singing the Divine Liturgy on Sundays with the Senior Choir and on those designated Sundays and Special Holy Days. The curriculum for the Program is designed so that when the students graduate from the twelfth grade they will know the Hymns of the Divine Liturgy of St. John and St. Basil, the Hymns for Christmas, Holy Saturday Morning and Pascha. All students are encouraged to participate in the singing to the best of their ability. However, realizing that not all young people have been blessed with a singing voice, they are still encouraged to participate so they will still understand the meaning of the hymns. Students interested in learning other liturgical hymns or the hymns for other Orthodox Services have rehearsal times outside of classroom time which are tailored to their schedules.

BISHOP PHILOTHEOS LIBRARY

Mission: To offer a source for information about Eastern Orthodox Religion and Greek Culture. It is open to all church members. Information includes: books, periodicals, videotapes, audio cassettes, and encyclopedias. Some of these are in Greek. The director of the Library is Mr. Thomas T. Poulos.

Complete the form below to inquire of our library's sources based on subject, title, or author. You will be contacted via phone or email.

OFFERTORY COMMITTEE

The duties of the Offertory Committee are to serve and assist parishioners and visitors as they enter the Narthex of the Church, to help parishioners receive Communion and be aware of any special needs of the priest. Anyone is welcome to join the Offertory Committee and can contact the Church to do so.

PARISH COUNCIL

The Parish Council shall consist of the Priest, and a number of elected lay members fixed by the Parish by-laws or by local statute according to the needs of the Parish and is responsible to the Parish Assembly and to the Diocesan Bishop for conducting all Parish affairs.

The members of the Parish Council are elected for a term not to exceed three years by the members of the Parish who have met their stewardship financial obligations to the Parish.

A candidate for the Parish Council must be a member in good standing of the Parish for at least one year immediately preceding the date of the election and who lives his or her life and activities in accordance with the faith and holy canons of the Church.

All candidates shall attend a seminar conducted by the Priest prior to the election at which the Priest shall discuss the Uniform Regulations and explain them to the candidates, particularly the oath of office. At the conclusion of the seminar all candidates will acknowledge by signing a statement that they understand the Uniform Regulations and, if elected, will abide by them and the oath of office.

Each member or member-elect of the Parish Council is obliged, without exception, to take the following oath of office and thereafter subscribe his or her name thereto:

"I do solemnly affirm that I will uphold the dogma, teaching, traditions, holy canons, worship, and moral principles of the Greek Orthodox Church, as well as the constitutional charter, discipline, and regulations of the Greek Orthodox Archdiocese of America, and that I will fulfill faithfully and sincerely the duties and obligations required of a member of the Parish Council. So help me God."

A person refusing to take the oath and subscribe to the same shall not assume the duties as a member of the Council or be elected as an officer of the Parish Council.

The Parish Council under leadership of the Priest shall have the following duties: to attend services regularly and to participate in the sacramental life of the Church thereby setting an example for the Parish, to administer the affairs of the Parish in such manner as to aid the Priest in the fulfillment of its and purposes, establish a stewardship program, appoint a stewardship committee to implement and expand the stewardship program of the Parish, to collect the revenue of the Church, issuing receipts thereof and paying by check the salaries of the Parish personnel, Parish expenses, budgetary grants-in-aid for the Parish educational and philanthropic organizations and such sums as may be fixed by the Clergy-Laity Congress for the support of the Archdiocese, to buy, sell or mortgage Parish property, as hereinbefore provided, to submit annually to the Archdiocese and to the Diocese the Parish budget for the ensuing year and the audited financial statement for the prior year.

All Parish personnel, including schoolteachers, are engaged or discharged by the Parish Council with the consent of the Priest.

Upon the expiration of its term, the Parish Council shall surrender to the succeeding Parish Council all Parish records, including membership lists, minute books, bank books, check books, journals, financial records, and all other property of the Parish. Such transfer shall be affected by the letter of transmittal, a copy of which shall be sent to the Bishop.

The Parish Council and its officers may exercise all additional authority consonant with the Regulations, the Parish by-laws, and the limitations imposed by the laws of the state in which the Parish is incorporated.

PHILOPTOCHOS

"Blessed is he who considers the poor; the Lord will deliver him in time of trouble." Psalms 41:1
Membership: Women 18 years of age or older and member of the parish. Auxiliary members are spouses who have not joined St. Andrew's parish and men can also join. These members do not hold office. Our meetings are held on the second or third Tuesday of the month at 7p.m. (check current month for exact date.) The Hope Rescue Mission Dinner is always the fourth Monday of the month at 5:15p.m., January through October. The mission of Philoptochos is the outreach to those in need locally and in the Diocese and national levels.

The philanthropic endeavors of the Greek Orthodox Ladies Philoptochos Society during more than six decades is a genuine expression of love and Christian Charity. This expression of love is evident in the multitude of meaningful programs and services undertaken during the past sixty-five years.

With the arrival of the Archbishop Athenagoras in February, 1931 to assume leadership of the Greek Orthodox Church of North and South America, an era began in the life and mission of the Greek Orthodox Community.

The Thirties were turbulent times for the Greek people in America and Archbishop Athenagoras soon realized that there was an urgent need to provide philanthropic and relief services to the poor and suffering omogenia.

With the convening of the Fourth Archdiocesan General Assembly in New York City, on November, 1931, His Eminence, Archbishop Athenagoras urged the establishment of a National Women's Organization as the official philanthropic arm of the Church in America and to function under the Archdiocese. Many parishes had women's organizations and became the nucleus of a National Federation of Greek Orthodox Ladies Philoptochos Societies (Adelphotis), of the Greek Orthodox Archdiocese of North and South America. In order to immediately develop the proper structure, the Archbishop utilized the incorporation or charter issued to Holy Trinity Philoptochos by the State of New York in 1928. On October, 1932, His Eminence, Archbishop Athenagoras sent his first encyclical to the Philoptochos chapters, enclosing the BY-LAWS and guidelines under which the organization would function.

The first General Assembly of the Philoptochos convened in Boston, Mass., on October, 1935 with Archbishop Athenagoras presiding. Over the years His Eminence addressed may encyclicals to the Philoptochos offering suggestions, counseling their efforts and praising their accomplishments, as he did on June, 1936 in an encyclical to the Priests, Parish Councils, and all Greek Orthodox Christians in the Archdiocese, stating: "the mission promoted through the Philoptochos in many parishes has accomplished miracles." The Archbishop also asked that the Feast-Day of Saints Cosmas and Damianos which is observed on November 1st, be designated at the Patron Saints of Philoptochos.

Archbishop Athenagoras, in 1937, established the Holy Cross Theological School in Pomfret, CT and challenged the Philoptochos Chapters to offer financial and moral support to the Seminary. To this day, Hellenic College/Holy Cross Theological School continues to receive considerable financial support.

World War II brought many new challenges. Philoptochos played and important role in helping the Greek War Relief effort, sending food, clothes, medicine, blankets, hospital equipment and an ambulance to Greece. Philoptochos ladies also worked with the American Red Cross and sold United States War Bonds.

At the request of Archbishop Athenagoras Philoptochos purchased a 250 acre estate in Garrison, NY., on March 1944. This became St. Basil Academy, where children for broken homes reside and receive an education though 8th grade. St. Basil Academy is a major National Philoptochos program.

Under the leadership of Archbishop Iakovos, Philoptochos developed many new programs i.e., Social Service Office to assist new immigrants from Greece, the Sisterhood of St. Basil Academy, a Foster Parent Program was established to help Cypriot refugee children, the Philoptochos Children's Cardiac Program for children from Greece and Greek-American children. The Social Services Office was expanded on October, 1988 to include new committees on AIDS, Aging, the Homeless, child abuse, drug abuse, alcohol abuse, battered women, Children's Medical Fund to assist children with life-threatening illnesses, i.e., AIDS, kidney and liver ailments, Juvenile Diabetes, as well as Cancer.

Social and Moral issues are of primary concern and include information on fighting child pornography and teenage pregnancy.

Other current National Philoptochos programs include Archdiocese Missions, St. Photios Shrine, and the Philanthropies of the Ecumenical Patriarchate. Philoptochos, is represented at the United Nations on the Economic and Social Council and the NGO- Non Governmental Organization. Also, UNICEF. National Philoptochos is a member of the National Council on Aging, National Religious Coalition Against Pornography and the General Federation of Women's Clubs. National Philoptochos is a major benefactor of the Restoration of Ellis Island.

"The life of our parishes would really be in a sorry state is it were not for the Philoptochos Society."

Currently under the leadership of His Eminence, Archbishop Demetrios, Philoptochos heads to the next millennium with many years ahead to provide love, community service and unity for all.

ORTHODOX CHRISTIAN FELLOWSHIP

The OCF or Orthodox Christian Fellowhip is the Inter-Orthodox Christian Organization for college and university students throughout the U.S.A., sponsored SCOBA, the Standing Committee of Canonical Orthodox Bishops of America. It is also linked to the International Orthodox Organization: Syndesmos. They seek by mutual prayer, study, worship, and Christlike action to support each other in living a truly good and faithful Orthodox life and in witnessing by their lives, word and deeds to the Truth of God and His saving love for the world in our Lord and Savior Jesus Christ, through whom they have received the Gift of the Holy Spirit.

OCF is not a substitute for the Church, nor merely a place to go between times of Church attendance, nor even a group to remind collegians about Church. OCF is a small, focused, but very real manifestation of the Body of Christ on campus-with its own sacramental life and opportunities for spiritual and personal growth in Christ.

The OCF sponsors lectures offered by distinguished scholars an discussions on the Eastern Orthodox Christian Church, ethics and moral values given by area Orthodox Priests. Provides the opportunity to interact with fellow Orthodox Christians and to participate and worship in various holy services.

Throughout the year, members of the Orthodox community participate in our local Notre Dame OCF group. Greek Serbian, Antiochian, Russian, etc. clergymen, young adults, as well as staff and faculty from Notre Dame, St. Mary's, and Indiana University South Bend.

OCF Spiritual Advisors are: Fr. George D. Konstantopoulos, St. Andrew Greek Orthodox Church, Fr. Dragisa Jocic, Sts. Peter and Paul Serbian Orthodox Church, Fr. Anthonly Bell of St. Mary's Antiochian Church and Deacon Stefanos Alexopoulos, St. Andrew Orthodox Church. The Clergy provides Orthodox counseling and guidance to the OCF members.

THREE HIERARCHS GREEK SCHOOL

The Greek Orthodox Parish of St. Andrew offers a Greek language program to all the parish children. The purpose of the Hellenic Education and Culture program of our parish is to instill in our children and young adults the spiritual, moral and cultural values of our Greek Orthodox heritage so that they may be exemplary American citizens and faithful members of our Holy Orthodox Church.

Through our parish Greek American School, we aim to instruct our youth in the Greek Orthodox faith and worship, the history and civilization of their ancestors, the modern Greek language and life in contemporary Greece. Students thus internalize their ancestral cultural experiences and learn to appreciate the values of the Greek Orthodox heritage and traditions.

The former Archbishop Iakovos stated, "The Greek language survived since ancient times because it had something unique to offer the world. It was the message that captured the imaginations of other peoples...If we think of the language as the means which will identify us as the descendants of the ancient Greeks and if we feel we owe to America something more than business or even theological contributions, the Greek language can survive, it can be taught. But if we reduce language only to a means of communication, the Greek language will survive only among Greek neighborhoods. But if we believe the Greek language can continue to communicate ideas and thoughts and poetry and art and music, it will survive."

"The phenomenon of Hellenism is unique in the world. There is no other "ism" which has commanded so much admiration and praise for so many centuries of human history. The is no other word in the collected pool of language which co notates so much idealism, perfection, arête (virtue) beauty and excellence. There is no other "ism" in history which so enflamed idealistic hearts and minds to sacrifice their lives for ANOTHER'S CAUSE as did thousands of Phil Hellenes in the Greek War of Independence.

"This is because there is no other "ism" to which we all feel members and inheritors regardless of race, creed, religion, or national origin.

"The British poet Percy B. Shelley stated it oh, so eloquently: "Our laws, our literature, our religion, our arts, have their roots in Greece. We are all Greeks."

Dr. David R. Weinberg