The Shaping of a Greek Orthodox Priest: Sixty-five Years of “Drama at the School of Theology”

By Steven P. Stamatis, M.A.

The mid-December edition (2023) of the National Herald featured an analysis by Theodore Kalmoukos regarding the “Drama at the School of Theology.” The author is correct. The continuous theater at Holy Cross School of Theology has reached the level of a Greek tragedy. Sophocles, an ancient Greek dramatist, would be proud to witness the maneuverings of hierarchy and administrators and observe the resetting, disarray and decline of the only Greek Orthodox institute of higher learning in America.

Kalmoukos calls to our attention the dismissal of key professors who have added prestige to the school throughout the early years. He refers to restructuring as “Experiments— perhaps to discover what works.” Although some changes and dismissals occurred many years ago, it’s unlikely they were “Experiments” as the author suggests.

Enter Archbishop Iakovos in 1959
As new Archbishop of America, Iakovos visited the seminary in Brookline, MA with an added mandate to promote Greek letters and culture in America through the Church. I was there as a student that year and witnessed the planned transformation of the school, an action which erupted in a student-wide protest. Clearly, he arrived at the beginning of the term to address the students and faculty on the importance of promoting the rich legacy of Hellenism in the Orthodox tradition.

At the time, many of us didn’t understand what that meant, but the signs were unmistakable. In classrooms, many Orthodox icons on the walls were replaced with portraits of the Parthenon, Acropolis, Erechtheion and other ancient ruins. Additionally, more Greek was added to the curriculum (modern and ancient), including grammar and history.

It felt as though I returned for my second year to a college in Greece. Even some required electives like Biology were deleted to make room for added classes of Greek—which risked compliance with local accrediting bodies. This dramatic change didn’t bother me at first, as I was fluent in both languages, but it had a great impact on other students in the college division. They were there to become “Fishers of Men,” not Greek ambassadors. I realized later that a new die had been cast for the Ideal Greek Orthodox priest. To my knowledge, that program has not changed since then.

Nonetheless, Kalmoukos calls for “a national campaign
in Greek communities to find new, capable and
balanced students to study and become ordained.” 

I don’t know what he means by “Balanced,” but that campaign actually began back in the Fall semester of 1959. Admission criteria favored applicants who were versed in the Greek language and culture. At the time, there was a fertile crop of young men from earlier immigration of the post-war years who fit that profile. But even then, many of them from Greek families who felt a calling to the priesthood were American-born in English-speaking households, and most were not articulate in Greek.

Regrettably, the latter group did not qualify to meet the standards of the new vision of a Greek Orthodox priest. So, many were not admitted. Also, those about to return who had a Greek language deficit and those who did not pass the Appearance Test were actually advised by letter not to return. Applicants who were accepted but Students who were still weak in Greek had to undergo a preparatory year prior to the Freshman class for extra Greek instruction. At the time, even 4th—and 5th-year Theology students who still struggled with Greek had to add an extra year of study at the U. of Athens prior to graduation.

This new agenda turned away those individuals with a serious calling for the priesthood but who fell short of the new standard. As a school of Theology dedicated to training students for the priesthood, one would expect the main criteria for admission to be a desire to serve the spiritual needs of the faithful in America rather than being fluent in Greek. Applicants didn’t realize that delivering Orthodox services in New Testament Greek was a critical prerequisite to the training.

This focus on Greek also paved a collision course with the world-renowned professor at Holy Cross, Georges Florovsky, and other esteemed professors. As an ecumenical Theologian, Florovsky envisioned common spiritual ground with the Western Churches, even the heterodox splinter groups, and encouraged the pursuit of a clear path toward ecclesial reconciliation. In short, he was committed to bringing together much of the Orthodox world.

Racial Ideology Trumps Exceptionalism
Clearly, Florovsky’s position was not in harmony with Iakovos’ new mandate. So, he had to go. Besides, he was too ecumenical for the new agenda and wasn’t Greek.

This action arrived like a thunderbolt and stunned the faculty
and students. Many had enrolled because the celebrated
Florovsky was part of the faculty. It was like firing
Professor Sigmund Freud, at the University of Vienna.

The dismissal of Florovsky reverberated across the corridors of Holy Cross. Students made their feelings known, primarily levelled at all the added Greek in the curriculum. Some packed their bags and headed back home, while more serious students stuck it out. A few went abroad to study. Soon after, Professor Romanides, another valuable academic asset, resigned because of Florosvky’s dismissal.

Obviously, these reactions were waived by the administration as it had to comply with new directives. We can only imagine how much more the Church could have grown if the emphasis was on English at the time. It would have been a timely transition and unqualified students inspired toward the priesthood would have been welcomed. And today, we would not suffer from a shortage of priests. I realize all this “Should-have, Could-have, Would-have,” talk is meaningless today. The fact remains, the racially profiled program did not work then, does not work today and lessons were not learned.

But wait! There is more! Kalmoukos goes on to discuss the resignations of the president, George Cantonis and the dean, George Parsenios, followed by an academic search for their replacement. So, the drama continues and those in authority insist on doing the same things and expecting a different outcome.

Crisis at Holy Cross Continues
On the job as Dean of the School of Theology for barely a year, Fr. Eugen Pentiuc cites “Health Reasons” for leaving his post in 2024. Basically, he completed only one semester, not counting the summer. However, Kalmoukos says, he “will teach during the semester.” Apparently, he developed health issues in that position and expects to feel much better in the classroom. The same scenario can be applied to Fr. Parsenios who preceded him as dean for a very short time as well. Fr. Pentiuc found refuge in a position at St. Nicholas Church in Lexington, MA.

Just when we think stability has returned at last, another resignation was announced several weeks later. The Director of Student Life, Dean of Students, Fr. Patrick O’Rourke walked away. He also accepted a position in a nearby church community. As we’re trying to digest these departures, we’re stunned to learn that still another professor, one of Greek Language and Culture, has also resigned, and she is on her way to accept a university post in the Boston area.

As of this writing, the press has not provided reasons for such an active revolving door at Holy Cross. One would think some serious questions need to be asked of administrators. We are left wondering what these professionals encounter that causes them to run for the exits. I can only speculate that it may be connected to the rigid Greek Finishing School Model of an ideal priest.

If true, that archetype of a Greek Orthodox priest must change
in the mind and heart of Church leaders, to finally reflect the
cultural ethos in America that’s impossible to deny or ignore.

Today, most descendants of Greek immigrants do not speak Greek. However, they do feel a tepid sense of pride about their ancestry and enjoy a fondness for Greece, the home of their forefathers. More important, they are baptized Orthodox Christians who grew up attending church as children; and are now struggling to embrace a Faith they can’t understand. Clearly, they do not respond to political and ethnic aspects of Greece. And this reality is proven by recent statistics that show 50% of them no longer attend the Greek Orthodox Church.

For the most part, they don’t care much about the plight of Cyprus or Greek politics; or who the prime minister of Greece is; or the enmity between Greece and Turkey; or the mysterious goings-on at the Mother Church in Turkey, (a 99% Sunni Muslim country). Nor do they bother to speculate why the Patriarchate of the Church is still anchored in alien territory.

In short, they are not Greek-Americans, but Americans of Greek descent; and continuous attempts to grow the Greek language and culture in this country through the Church will alienate more of them; and render a disservice to the Faith in the process. This practice has been and will be a futile exercise, a waste of money, time and temper. It is sure to resurrect painful memories of Greek school (which hasn’t worked that well either) for those old enough to remember.

If the Greek population in America had been as robust in numbers like the Hispanics, with continuous immigration and a strong ethnic infrastructure, there might have been an opportunity to overcome total assimilation and establish a functioning Greek sub-culture. But such is not the case anymore. Even “Greektown” sections in major cities like Chicago, New York, Baltimore and Detroit have already seen their best days in the 1960s and 70s, as some have shut their doors.

Kalmoukos’ Ideal Replacements for President and Dean

The person who will be selected should be most suitable with training
character and knowledge of the Greek language and a love for Hellenism
and also familiar with the Greek-American community and its realities.”

So, let’s take a closer look at the “Greek-American community and its realities.” Maybe the Greek-American community today is more American than Greek. Maybe the descendants of the immigrants of 50-75 years ago are no longer in step with the ethnic/racial flavor of the Church. What are we to do? How many more years will be wasted in denial? And how many more generations of disenfranchised faithful will we watch walk away?

Many of us pray that those in authority step back, pause, and review these issues. We hope they ask the right question: NOT how to retain and grow the Greek language and culture in America, but rather how to retain and grow the Orthodox Faith in an English-speaking country.

Maybe that’s what’s wrong at the seminary! Priests are still
trained to serve a Greek “homogeneia” that’s quickly vanishing;
and Holy Cross will continue having crises until church leaders
come to terms with needed change they’ve been unwilling to face.

They may also realize the time has come to finally draw a clear distinction between modern Greek language & culture and the Orthodox Faith; and finally acknowledge that the historic connection to Hellenism has faded and redefined through the years. It’s time for the squeaky-wheeled minority demands to yield to the unexpressed expectations of the faithful and the tens of thousands of unchurched Orthodox Christians of Greek descent who long to come home to a church that has abandoned them.

Perhaps the time is overdue for the Archdiocese to consider a language overhaul, a transition to the language of the people; to welcome back several generations of Orthodox Christians who have been ignored because they were not “Greek” enough. A language change would also welcome non-Greek Christians attracted to the Orthodox Faith.

That’s the same policy that shut the door to many young men inspired toward
the priesthood some 65 years ago. Apparently, the same policy is still observed.

Many feel the Greek Orthodox Church needs to finally unload its ethnic baggage in order to survive and grow in America. But what about all those classrooms on church properties, some may ask? Well, they can be used for religious education for young and old. We certainly need it! Even if the Liturgy were celebrated in English, it would certainly inspire us toward renewal, but it would not educate today’s Orthodox about their own Faith.

It has always been clear to most faithful that the Orthodox Faith is the most sacred Spiritual Essence to embrace and cultivate, while the New Testament Greek language has been the medium of delivery for centuries. Before the advent of Christianity, History tells us the phenomenon of Hellenism actually set the stage for the Christian Church; and soon after, got surgically sewn onto the fabric of the Faith. But through the years and into the 21^st Century, the philosophic connection has morphed into “Greek Language and Culture,” an academic moniker for “Greek Nationalism”—which bears little resemblance to the Hellenistic model.

The Orthodox Faith is all we have as the ultimate hedge against the specter of personal extinction, whereas the Greek language, today, serves as a communication medium that only few understand; and the “Greek Culture” in America faces overwhelming fatal headwinds.

It seems church leaders have lost their way, somewhere between
the medium and the message and have come to favor the former.