Δόξα Σοι, ὁ Θεὀς. Δόξα Σοι, ὁ Θεὀς. Δόξα Σοι, ὁ Θεὀς.
This is the day which the Lord has made; let us rejoice and be glad in it (Ps. 118(117):24), and I rejoice to know that you are here on my account. You gave me a lesson these past couple of days, because I was humbled by the expressions of love and support and brotherhood in Christ you made manifest to me. I came to a new and deeper realization of the love and goodness that there is out there, I mean in here, in our midst. I know that some of you were looking forward to this moment as anxiously as I was, and this is not strange. For if I can “make it” through, this gives hope and encouragement to all of you, that you, too, can!
I thank God for the love He instilled in you! Oh, there is abundant, sincere, genuine, unpretentious Christian love among you – that’s the best martyria [witness], that you are His disciples. It is sweet and pleasing for brothers to live in the unity of love! (Ps. 133(132):1) Continue to pray hard, my brothers, that I may be accounted worthy of His grace.
I know that you are ready to shout the Axios [worthy], but sober reflection on my part, an examination of my deeds, the realization of my persisting failures, inadequacies, weaknesses and shortcomings make me aware of how far I am from being axios. I am consoled in the belief that this calling is a χάρισμα, a δῶρον: a free gift of God’s great condesension and mercy. As such, I have no cause to glory – only to fear and tremble for the account I will have to give to God. Let it be my glory to be that servant who runs διὰ σποδὸς καὶ κόνεως [through fire and ashes, “labors excessively”] to minister to God’s holy people: you!
In a couple of minutes I will be led around the holy altar, an act signifying my intention to devote myself always to the service of God. Three hymns are chanted while encircling the altar. First are invoked the holy Martyrs who “fought the good fight and have received their crowns”. Identified as a man of God, the priest is called to give witness (martyria) and be a witness (to martyr) for his faith in Christ, who is “the martyr’s joy, of His preaching of the holy Trinity, one in Essence and Undivided”.
Did I throw some big words here? Did I overstate our call to martyrdom? I am convinced I did not. How then do I proceed? Why don’t I take my flight to my Pontus? [St. Gregory the Theologian, Oration 2] I only rely upon the Bishop’s call to step forth, and confide in his and your prayers that the grace of the Holy Spirit may descend upon me to heal that which is infirm and to complete that which is wanting (Col 1:24), so that I may offer my diakonia [service] to the divine Mysteries, approaching without condemnation and laying my hands upon the immolated Lamb of God without being consumed by the fire emanating from It.
And so we are gathered today, on this sweet-smelling spring-like day to celebrate together in a mood of χαρμολῆπη [joyful sorrow]: a joyous event during the sober mood of contrition of this great Lenten day, which produces an inner spiritual rejoicing, a deep-seated exultation in the Lord, whose name be glorified forever. Amen.
I am thankful to his Eminence Archbishop Iakovos for seeing me during our recent trip to New York and for signing the order – on the spot.
My deep gratitude to the leader of our Σχολή, the Most Rev. Metropolitan Silas of New Jersey for his acceptance to be my ordaining bishop. But what do I say? I extend my deep gratitude for his filial love and affection bestowed upon me. It is because of his loving care that he is here today.
To the Dean of the School, Rev. Protopresbyter and dear to us all Fr. Alkiviadis Calivas a deep thanks for his support and assistance since I first got to this School. In his person I also extend my thanks to all the clergy, faculty and personnel of the School, whom I will not acknowledge, as I don‘t want to tire you. I keep all in my prayers.
I must single out my spiritual father, Fr. Theodore (or Fr. “Ted” Stylianopoulos as he is known around this campus), for his support, guidance, prayers and for making it possible for me to be here today. I also think of my fellow parishioners and friends in St. Louis, who, I know, pray for me, led by their pastor Fr. George Nicozisin and Fr. Paul Kaplanis.
There are some very dear people to me who could not be here today. I will only mention my distant mother whose copious blessings I ask. I am certain that her prayers brought me back to the Church, when I erred, and to this step on this auspicious and gladsome day, radiating God’s grace. What better replacement for my mother could I ask than her sister, my dear Aunt Argyro who is here with her son, Felix Protopapadakis and his dearest wife Diana from New Jersey, people well known to Your Excellency [Metropolitan Silas].
I now come to my yoke bearer, who many a time, and especially in these latter times, has shared more than her burden. I don’t want to embarass her and risk to feed her ego, but I will a little just this time: I can answer the question that sage of old poses in the last chapter of Proverbs unhesitatingly, unequivocally, fullheartedly, with an “I can”. What is the question? A good wife, who can find? (Prov. 31:10) In Greek it is “γυναίκα ἁνδρείαν”, a virile, brave, strong woman, in whom the heart of her husband trusts, a woman that “does him good, and not harm, all the days of her life” (31:12).
Lastly, I was told, in an address such as this, you extend thanks to your spouse. That is why most people being ordained do not have three children. I would be remiss if I didn’t give my thanks, love, appreciation and gratefulness for their support throughout this trying period. Indeed God’s hand has been with us in every step, sustaining us, supporting us, strengthening us.
I give thanks to the most-holy Virgin Mary and Theotokos for the gift of her fiat through which it became possible for omnipotent God to incarnate.
I give thanks to our Lord and Savior Jesus Christ for the very special and unique gift of calling me to be part of His Body, the Holy Orthodox Church.
Thanks be again and again to God for the call to serve in all purity and humility at the altar.
