Diocese of New England
Orthodox Church in America

Welcome to the official website of the Orthodox Church in America's Diocese of New England,
under the guidance of His Beatitude, Metropolitan Tikhon of All America and Canada,
Locum Tenens of New England and the Albanian Archdiocese.

More about Metropolitan Tikhon More about the Diocese of New England
2023 Diocesan Assembly and Special Nominating Assembly - 09/01/2023

This year’s Diocesan Assembly will be different than previous years. We will try to complete the Annual Assembly in one day (Friday, Oct 27) instead of the usual two days. This is so we can call a special nominating assembly on Saturday (Oct 28) following the Divine Liturgy, to nominate a candidate for the office of Bishop of New England for election by the Holy Synod of the Orthodox Church in America.

Please read the “Assembly Registration Letter” from our Chancellor Fr. John Kreta.

A Guide for Delegates to the Diocesan Assembly

Download forms for the Assembly

Draft Minutes of the 59th DA 2022

A Possible Candidate for The Office of Bishop of New England
A Possible Candidate for The Office of Bishop of New England

Dear Reverend Fathers, Brothers and Sisters in Christ of the Diocese of New England The blessing of the Lord be upon you!

With gratitude to Almighty God, I am writing to you today to inform you of the progress made in identifying a possible candidate for the office of Bishop of New England. As you know, the Diocese of New England has been widowed since the passing from this life to life eternal of the Ever-Memorable Archbishop Nikon in September of 2019. In July of 2020, in my capacity as Locum Tenens of the Diocese of New England, I informed the Diocese of the step-by-step procedures we would take in finding a Bishop for New England. (I have attached that letter here with this email for your review).

I am pleased to announce that the first eight steps of this procedure have been completed. The search committee first met (via zoom) with Fr. Benedict Churchill for several hours to discern if he might be a good candidate for Bishop of our Diocese. This meeting proved most favorable and it was recommended that Fr. Benedict be asked to meet with the Diocesan Council. This meeting took place in person on May 6th and lasted for over two hours. On May 17th at the next Diocesan Council Meeting, the council voted unanimously to request me, as the Locum Tenens of the Diocese, to call for a Special Nominating Assembly and to recommend Fr. Benedict Churchill to be nominated for the office of Bishop of New England.

In consultation with the Diocesan Council, I am now calling for a Special Diocesan Assembly to be held on Saturday October 28, 2023, at Holy Transfiguration Orthodox Church in New Haven, CT for the sole purpose of nominating Fr. Benedict Churchill for presentation to the Holy Synod for election as the Bishop of the Diocese of New England at the next Regular Meeting of the Holy Synod in November.

The procedure for this special nominating assembly and election is outlined in my letter mentioned above, with the understanding that there is only one name for consideration to elect or not to elect.

The Diocesan Council has approved the limiting of our already scheduled Diocesan Assembly on Oct 27- 28 to a one-day assembly to allow for the Special Assembly on Oct 28 following the Divine Liturgy. Each parish will need to decide on how to elect their delegate for the Special Assembly, either to have the elected delegate for the Annual Assembly serve as the delegate for both assemblies, or to elect a separate delegate for each assembly.

In the light of the Great Feast of Pentecost, let us pray the Holy Spirit who descended upon the Apostles and filled them with knowledge and wisdom, will guide all of us in the selection of the Bishop of New England. I ask all of you to continue to include the petition sent out for this purpose in the litany of supplication, with great attention until we meet in October.

Sincerely Yours in Christ,
Archbishop of Washington
Metropolitan of All America and Canada
Locum Tenens of the Diocese of New England

His Beatitude Metropolitan Tikhon Makes Pastoral Visits for Lazarus Saturday and Palm Sunday


On April 7-9, 2023, His Beatitude Metropolitan Tikhon made pastoral visits to Holy Annunciation Church, Maynard, MA, Saint Nicholas Church, Salem, MA, Holy Trinity Cathedral, Boston, MA, and Dormition of the Virgin Mary Church, Cumberland, RI.

Friday, April 7, His Beatitude presided at the celebration of Matins that evening at Holy Annunciation Church. The service was followed by a Lenten meal in the church hall.

The morning of Saturday, April 8, His Beatitude presided at the celebration of the Divine Liturgy for Lazarus Saturday at Saint Nicholas Church. Concelebrating with His Beatitude were Priest Lavrentije Soper, acting rector, and Archpriest Mark Sherman.

His Beatitude preached the homily where he called attention to one of the themes of Lazarus Saturday, that Christ “who is yet one person, nevertheless possesses two natures, two activities, and two wills” and that this reality helps us draw near to our Lord in “prayer, contemplation, and activity, both during Holy Week and throughout our lives.”

Following the Liturgy there was a luncheon in the parish hall.

That same evening, His Beatitude visited Holy Trinity Cathedral where he presided at the celebration of the Festal Vigil for Palm Sunday. Concelebrating with His Beatitude were Priest Theophan Whitfield, acting dean of Holy Trinity Cathedral, and Archpriest Robert Arida.

Sunday, April 9, His Beatitude traveled to the Dormition of the Virgin Mary Church where he presided at the celebration of the Hierarchical Divine Liturgy. During the service, His Beatitude awarded the mitre to Archpriest Vasily Lickwar. Concelebrating with His Beatitude were Archpriest Vasily Lickwar, Archpriest Joseph Lickwar, Archpriest Robert Arida, and Priest Kevin Kalish.

His Beatitude offered the homily where he spoke on the “paradox of Palm Sunday.” He drew attention that it is the Holy Spirit who gathers the Church but that “we are called together to worship the King whom we shall put to death. And this double perspective will remain with us throughout Holy Week. Even as we celebrate Christ’s Passion in solemn triumph, we also recognize ourselves in Judas, the mob, the soldiers, Pilate, the fleeing disciples, the denying Peter. We are all villains and sinners who gave up Our Lord to death.”

Following the service a festive Lenten meal was enjoyed by all. 

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His Beatitude Metropolitan Tikhon Visits Springfield, Clinton, and Ansonia Parishes

On April 1-2, 2023 His Beatitude Metropolitan Tikhon made pastoral visits to the parishes of Saints Peter and Paul in Springfield, MA, Saint Alexis of Wilkes-Barre in Clinton, CT, and Three Saints Church in Ansonia, CT.

On Saturday morning, April 1, His Beatitude presided at the celebration of the hierarchical Divine Liturgy at which time he ordained Pdn. Zachary Wasuta to the Holy Priesthood. His Beatitude also awarded Priest Mark Korban the jeweled cross.

His Beatitude offered a homily on the Akathist Hymn to the Mother of God, which he encouraged the faithful to pray “more often and more attentively” in order to draw us deeper into the Christian mystery. His Beatitude concluded the day by visiting All Saints Church in Hartford, CT for Great Vespers.

On Sunday, April 2, His Beatitude presided at the celebration of the hierarchical Divine Liturgy at Saint Alexis of Wilkes-Barre parish. During the Liturgy, His Beatitude preached a sermon on Saint Mary of Egypt where he spoke on the common misconception—both now and in history—that monastics who live away from the world are somehow not “useful” to people or society. His Beatitude remarked, “St. Mary, among the greatest of ascetics, was not abandoning the world, but benefitting the world immensely through her prayer. Indeed, it is the teaching of the saints that the world is only sustained by and for the prayers of the righteous. In this way, Saint Mary’s self-denial and retreat into the desert was not an abandonment of the world, but a profound act of Christian love.” Following the Divine Liturgy was a lunch in the parish hall.

That afternoon, His Beatitude visited Three Saints Church in Ansonia, CT for a deanery Unction service before concluding his pastoral visits for the weekend.

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Remembering Archbishop Nikon

by Father Sergius Halvorsen

abp nikon
Archbishop Nikon

I first met Archbishop Nikon in Pennsylvania at a Hierarchical Divine Liturgy. Since I was not serving, I went in to the altar for clergy communion. After receiving Metropolitan Herman’s blessing, I stepped aside to put on my vestments and I found myself standing next to a big, tall hieromonk with rugged features, and a deeply lined, unsmiling face. In the mental calculus of meeting a stranger, I wondered if this was someone that I should even talk to. He wasn’t serving, but was standing in the altar, attentively observing the service, and I honestly didn’t know if I should even disturb him. But, before receiving communion, I said, “I’m sorry Father, but I don’t think we’ve met,” and I introduced myself. He responded, “Hello. I’m Father Nikon, they say they want to make me a bishop, so I’m here to watch and learn.” He gently shrugged his shoulders, and his rugged lined face, broke into a completely unexpected, playfully bashful smile. It was the kind of smile that said, “This is all a bit overwhelming, but it’s going to be OK.”

The second time I saw him was shortly after his episcopal consecration. I was asked to serve with then Bishop Nikon as he made a pastoral visit to a local parish in Connecticut. I had been a deacon for a few years and I had just enough experience serving the hierarchical Divine Liturgy so that I would occasionally be asked to serve as the first deacon when a more senior deacon was unavailable, but I did not have enough experience to be truly comfortable. So, whenever I served with a bishop, I was always nervous, hoping and praying that I’d remember everything, and more importantly, that I’d be able to do it all. But as the Liturgy began, I quickly realized that since His Grace had only recently been consecrated to the episcopacy, he and I were in a similar situation: neither of us was completely familiar with the hierarchical liturgy. There were a few moments when it seemed that we were both a bit unsure of exactly what we should be doing—subtle looks back and forth that said, “Wait, is it my turn now, or is it yours…no wait, am I supposed to be here, or over there…?” But while there may have been some uncertainty about the rubrics, one thing was absolutely certain: Bishop Nikon was making everyone feel completely at ease. From the pastor of the parish, whose chronic illness posed challenges that I cannot even imagine, to the subdeacons, to the altar boys, and of course to me, the nervous, not-so-confident deacon: Bishop Nikon went out of his way to make everyone feel completely at ease. He was kind, humble, patient, and greeted every unforeseen moment graciously and with a gentle sense of humor, and yes, there were several moments when he looked at us with that playfully bashful smile that said, “This is all a bit overwhelming, but it’s going to be OK.” In the years after that, as I had the pleasure to serve and work with Vladyka Nikon in the Diocese of New England, I learned that the spirit of humble, gentle, compassion with which he served the Liturgy, characterized his entire ministry. He served Christ and His Holy Church by treating people with kindness, humility, patience and grace. Every time I we sang “Eis polla, eti despota” for him, he would always give his blessing, and then say, loud enough so that everyone could hear, “Many years to you as well.”

At the end of that first Liturgy that I served with Bishop Nikon, he gave me his blessing, and thanked me profusely for coming to serve with him. Then he said, “Father Deacon, come here for just a minute.” We walked to his car where he was packing up his things, and he pulled out the bouquet of flowers that the parish had given him as they greeted him in the narthex. He said, “Father, please take these home and give them to your wife. Please tell her that I send my blessing, and that I’m grateful to her for sharing you on a Sunday morning.” This was the first of many times that Bishop Nikon went out of his way to express his love and care for my family and every time we spoke, he would always ask about my wife and my children. Once when a family member had a bit of a health scare, I was sitting in my car, in a parking lot, beside myself with fear and anxiety, and I called him to ask for his prayers. Naturally, he told me that he’d pray for us. But in that moment, I knew he was sincere in his prayer, because he was such a good listener. When you talked with Bishop Nikon, he really listened to you, and he let you know that he heard and understood you. Now, there is a not-so-subtle irony to all of this, because Archbishop Nikon was notoriously hard of hearing. It seemed like he was always in a losing battle with his hearing aids—tweaking and adjusting them, while they whistled and squeaked—and there were plenty of times when you would tell him something and he would ask you to repeat yourself. But people who are not listening to you, people who don’t care what you are saying, people who don’t care what you’re going through, they never ask you to repeat yourself, because they don’t care. But if Archbishop Nikon didn’t understand something you said, he would ask you to repeat yourself, squinting his eyes in concentration, with his hand up to his ear, leaning in closer, hoping to catch what you were saying. He cared about what you were going through, and he wanted to hear. Perhaps being physically hard of hearing forced Archbishop Nikon to be a more attentive listener; maybe it forced him to listen carefully, to make sure that he understood what his people were telling him, and to assure them that he heard and understood their concerns, ideas, hopes and fears. Vladyka may have been hard of hearing, but whatever his ears lacked was more than made up for by his heart.

One of the reasons Vladyka Nikon was such a good listener, was because he was always present. He seemed to be on the road constantly: traveling to parishes to serve and preach the Gospel of Jesus Christ; to be present at every possible gathering of the faithful. He particularly loved visiting the diocesan Youth Rally, and he’d leave his house before dawn to make the drive up to the camp in New Hampshire, spend the entire day with the Rallyers, and then drive all the way home in the evening. In the years that he spent caring for the Diocese of the South, his travel schedule was even more intense, and he logged God-knows-how-many miles by air and by car. Brother clergy would tell me that it was not uncommon to arrive at church for a service to find Archbishop Nikon waiting in his little black car, not impatient or testy, but simply there: present. No matter the “grandeur” of the particular event, it could be a major Hierarchical Divine Liturgy, or a panikhida for the father of a priest in his diocese, Vladyka was always there: he was present for his people. He lived out this desire to be present, almost to a fault and on several occasions he worked himself to the point of extreme exhaustion. Some of us took it upon ourselves to tell him to slow down, “Vladyka, you are my bishop, and I know that I’m not in a position to tell you what to do, but I’m telling you, ‘Take some time off!’ please. Stay home, get some rest. We know you love us, but we want you to be well.” Archbishop Nikon’s commitment to spend time with his people, even at the expense of his health, is a striking icon of Christian love. He was not perfect—those who knew him well, knew his weaknesses and his failings, and he was quick to admit them, and ask forgiveness—yet he seemed to care more for the wellbeing of those he served, than for himself: his ministry embodied a profoundly Christlike selflessness that placed the wellbeing of the neighbor before his own.

The last time I saw Archbishop Nikon was in the summer of 2019, and he was living in a convalescent facility. Walking into his room, I was stunned to see him so frail. But in usual Archbishop Nikon fashion, he was there waiting for me. He knew I was coming, so he had gotten ready and was sitting up on the side of his bed ready to receive me when I got there. So many years after our first meeting in Pennsylvania, that big, tall, imposing man was now a shadow of his former self, yet even in that condition, he was no longer a stranger: he was my archbishop, my father in Christ, and my trusted friend. As we talked, he said over and over, how much he wished that he could regain his strength so that he could once again visit the parishes in his diocese and spend time among his brothers and sisters in Christ. In his usual self-deprecating humor, he said, “But father, right now I’m so weak, if I put on all those vestments, I probably couldn’t even stand.” As always, he asked me about my family, and he took such joy in hearing about what my wife and children were doing. At one point, his tone changed, and he looked me straight in the eyes and said, “Father, I’m ready for my wife to come and take me home.” For a split second I thought perhaps in his weakness he had become disoriented, but then I knew exactly what he was saying. His beloved wife Sarah had departed this life almost twenty years earlier. He had had their wedding rings mounted on the top of his favorite episcopal walking staff, and those who knew him, knew that her spirit was never far from his. Maybe that grief of losing someone so dear was one of the things that made him such a good bishop. As the Psalmist says, a broken and contrite heart is an acceptable sacrifice to the Lord. So, sitting on the side of his hospital bed, in that care facility in Boston, on that July afternoon, when he said that he was ready for his wife to come take him home, I knew he was telling me that the time of his earthly sojourn was drawing to a close, and that he welcomed the opportunity to be reunited with his loved ones in Christ.

Barely a month after that last visit, I found myself at Holy Trinity Cathedral in Boston at Archbishop Nikon’s funeral. There were so many priests present for the service that most of us stood in the nave, fully vested, lined up on either side of our beloved Archbishop Nikon who lay in repose in the center of the Church. Unlike that first time that he and I served together (when we were both so concerned about the details of the service) I found myself in a very unusual situation for a priest: my only job was to stand still and pray. Looking at Archbishop Nikon, my mind was filled with all of the moments that we spent together: the challenges we had to deal with, the sorrows we faced, the trust that grew between us, and the genuine friendship and the Christian love that we shared. A bishop is like an adoptive father: he comes into your life, and there is a formal, working relationship. At first, you don’t have a personal relationship. But when your bishop is a man of faith, when he is loving and kind, when he comes to ministry with a broken and contrite heart, when he embodies the love of Jesus Christ, then he becomes a father. That is what made saying good bye to Archbishop Nikon so very hard for so many of us, we were not simply burying our diocesan bishop, we were saying goodbye to our father in Christ and commending him into the hands of God. As these thoughts ran through my mind, I remembered one of the most beautiful teachings of our Orthodox Christian faith: in the same way that we can ask for the prayers of the living, we can, and should, ask for the prayers of those who have departed this life. So in my heart, I began to pray, “Holy Father Nikon, pray to God for us.” Then suddenly, I could practically hear his voice, that gravelly deep voice, with that subtle touch of gentle irony that was such an endearing part of his ministry, and I could swear that I almost heard him say, “Father, what kind of bishop do you think I am? Do you think that I’m going to stop praying for you just because I’m dead?” And then, in my mind’s eye, I could see that expression on his face, that playfully bashful smile that said, “This is all a bit overwhelming, but it’s going to be OK.”

At Archbishop Nikon’s funeral, a good friend and I were talking, and suddenly he broke down in tears, and sobbed, “I’m just going to miss him so much…so very much!” Over the past year, with my own personal struggles and the struggles that we’ve all faced through the pandemic, I’ve thought so many times about how much I miss Archbishop Nikon, and I’ve thought how much I wish that he were still with us. But I’ve also thought of how much he gave us. How he left us his amazing witness of Christian faith, and the witness of his simple and profound example of Christlike love. Most importantly, I am reminded that inasmuch as I draw close to our Lord and Savior Jesus Christ, I am once again close to our beloved Archbishop Nikon who continues to pray for us.

Thank you, Lord, for sending Archbishop Nikon to care for us, to share Your love with us to and lead us. Thank You for granting us an archpastor who helped us to take up our cross and follow You. Grant rest and blessed repose O Lord, to your servant, the ever-memorable Archbishop Nikon, and make his memory to be eternal!

Diocesan News
A New Bishop for Our Diocese – Some Questions and Answers

A New Bishop for Our Diocese – Some Questions and Answers

The Diocese of New England, under the leadership of our Locum Tenens, His Beatitude Metropolitan TIKHON, is now engaged in the process of nominating a man to be considered for election as our new bishop. What are some questions we might have about this process? And, what might the answers be to those questions?

Where can I find official information concerning the Diocesan Bishop, as that position is understood and carried out in the Orthodox Church in America (OCA)?

When thinking about any matter concerning the official administration of the OCA, the place to begin is the Statute of the Orthodox Church in America, which is the official document that legislates how the OCA is organized and operates. That document can be accessed in full at the official website of the OCA, at this link: https://www.oca.org/statute. Article VIII of the Statute is specifically about the Diocesan Bishop, but reference to the role of the bishop, and the bishops, as a group, appear in almost every part of the Statute.

What is a Locum Tenens?

Locum Tenens is a Latin phrase meaning “placeholder.” In the practice of the OCA, when a diocese does not have in place a duly elected Diocesan bishop, the Holy Synod of Bishops declares “the see” vacant, and the Metropolitan, in his capacity as Primate, appoints a Locum Tenens. The role of the Locum Tenens is to administer the Diocese until such time as a new, full-time, Diocesan bishop can be elected. In the case of the Diocese of New England, following the death of our beloved archpastor, His Eminence Archbishop NIKON (Memory Eternal!), His Beatitude Metropolitan TIKHON appointed himself to serve as our Locum Tenens. We are privileged to enjoy such an honor as the Primate of the OCA himself serving us in this significant role.

What is “the see”?

Referring to “the see” is a way in which we can refer to the position of the Diocesan Bishop in his diocese. The term “see” is said to derive from the Latin word for seat (sedes), and to refer to the formal seat on which the bishop sits when in his cathedral. The cathedral is the primary church of the Diocese, and the word cathedra, from which the word cathedral derives, is both the Latin and Greek word for the large, formal, chair in which the bishop sits. We might, in certain contexts, even use the word “throne” to describe this chair. In any case, all these terms are interconnected.

What is the process by which a new bishop is elected for the Diocese?

The process for electing a new bishop for the diocese is defined and described in Article VIII of the Statute of the Orthodox Church in America. (Article VIII can be viewed at this link: https://www.oca.org/statute/article-viii .) In summary that process works as follows:

1. A special Diocesan Assembly is convened at which the gathered delegates (each parish body usually has a clergy and a lay delegate representing them at this special Assembly) nominate a candidate. The candidate must be a celibate (never-married or presently widowed) Orthodox Christian man of at least 35 years of age (in practice, of at least 30 years of age), who has no impediments that would impede his service as a bishop. In the Church, the word “impediment” means a specific condition or situation that might disqualify a person from holding a particular office, or carrying out a specific role. For example, one impediment to consecration as a bishop would be if the candidate in question was physically unable to perform the rites of the Church. Another impediment to consecration as a bishop would be that there is some circumstance in a given candidate’s life that is properly private and confidential, but, which (if by some unfortunate occurrence that matter became publically known) would be a source of serious scandal to the Church. It is incumbent upon any man being considered for election and consecration as a bishop to decline to be considered if he knows he has such a history—he need not be specific about the matter, he just has to indicate that he does not wish to be considered any longer.

2. It is not permissible to nominate a man who is already a Diocesan Bishop elsewhere. That man already has his responsibilities. (The OCA Holy Synod of Bishops has been known in the past to transfer a bishop from one diocese to another, if such an action seems, for weighty reasons, to be proper. Our Diocese of New England has, at least twice, had a bishop transferred away from us to another diocese of the OCA.)

3. At the time of his nomination, the nominee does not have to be an ordained person—pious laymen have been elected as bishops, and subsequently gone through all the steps necessary to be consecrated to the episcopacy. (Saint Ambrose of Milan was famously elected to be a bishop while still a catechumen, not yet a baptized Christian. This took place in AD 374. He was subsequently baptized, and then, over the course of seven days, went through all the steps necessary to be consecrated a bishop.) The nominee must be willing to take, at least, preliminary monastic vows, and he must be willing to accept consecration to the episcopacy.

4. Consecration of a bishop takes places during the Divine Liturgy. Bishops are consecrated by other bishops. Usually this consecration is accomplished by, at minimum, three other bishops. Before being consecrated a bishop nowadays, one must have been a tonsured Reader, a set-apart Subdeacon, an ordained Deacon, and be, presently, an ordained Priest in good standing. One must, also, as mentioned already, have taken at least preliminary monastic vows—that is why the bishop dresses in a monastic habit. (Bishops are often in the stage of monasticism titled rasophore—also sometimes spelled riasaphor. This is the stage of monasticism where the candidate receives monastic tonsure, is given the distinctive clothing (“habit”) of a monk, and, in fact, takes on the responsibilities of monastic life, but does not actually pronounce the full, formal vows of a monastic. For further information about the stages of monasticism, as implemented at Saint Tikhon’s Monastery in South Canaan, Pennsylvania, which is the monastery where many of our OCA bishops are enrolled as monks, please see this link: https://www.stots.edu/article/The+Monastic+Grades .)

5. Once the Diocese nominates a candidate, he is examined by the Holy Synod of Bishops of the Orthodox Church in America (OCA), under the chairmanship of the Metropolitan. Once the Synod examines the candidate, they either elect him or refuse to elect him as the new bishop. (If refusal of the nominee occurs, then the Diocese must reconvene an Assembly in order to nominate a different candidate.)

6. If, for whatever reason, the Diocese fails to nominate a candidate, the Holy Synod does have the right and privilege to elect their own choice as the duly elected Diocesan bishop.

7. Once elected by the Holy Synod, the bishop-elect proceeds through whatever steps are necessary for him to serve as bishop, including formal episcopal consecration by his fellow bishops at a Divine Liturgy, and then is formally enthroned as the new Diocesan hierarch. Upon consecration as a bishop, or if already a bishop, the bishop-elect has all the prerogatives of Diocesan bishop, even if not yet formally enthroned.

8. All the above being said, it should be noted, that in the Orthodox Church generally speaking, bishops are elected by bishops, from among eligible candidates identified by the existing bishops. Thus, strictly speaking, nomination by the Diocese is not absolutely necessary. The OCA Statute does specify a nomination process, but this is a local procedure of the OCA, not a universal (or even common) Orthodox practice—and, even in the OCA, formal and canonical election of a bishop is accomplished by the Holy Synod of Bishops.

What is the practical role of the Diocesan Bishop?

The exact “competencies” of a Diocesan Bishop are laid out in the OCA Statute. (Competencies, in this context, mean the actions that the Diocesan bishop has the authority to accomplish.) These competencies include such things as the right and responsibility to guide and lead the faithful of the Diocese as Christians, to open and close parishes and institutions in the Diocese, to convene and preside over Diocesan meetings, to have ultimate say about the management of the Diocese’s material possessions, to ordain and assign clergy to their duties, to provide antimensia for the celebration of the Divine Liturgy, to exercise ecclesiastical discipline over the members of the Diocese as might be necessary, to provide essential and even binding guidance in times of difficulty and crisis, to adjudicate difficult issues that might require the application of pastoral mercy (or discipline) as regards the pastoral care of the clergy and faithful, and to visit the people and places of the Diocese at his initiative in order to exercise oversight over the Diocese and its faithful people. This is not an exhaustive list.

What are antimensia, and why are they essential to the life of the Church?

The antimensia are the special cloths, on which are depicted representations of Our Lord Jesus Christ lying dead in His Tomb, on which the Divine Liturgy must and can only be celebrated. This cloth is consecrated and signed by the bishop himself, indicating his spiritual blessing and spiritual presence among the people when the Divine Liturgy is celebrated. A priest cannot serve the Divine Liturgy without an antimension, because the antimension connects the priest to the bishop, and (as we will explain further in answering the next question) the bishop in turn connects the priest and the local community that he is serving to the whole Church, across space and through time. (The word antimension literally means “the instead-of-the-table,” because the antimension is, in fact, a portable altar. When an antimension is placed on any table, no matter how humble, that table becomes an altar on which the Divine Liturgy can be celebrated.)

In a broader sense, what does the Diocesan Bishop do for the Diocese?

One of the most important things that the Diocesan Bishop does for the Diocese is connect the faithful clergy and people of the Diocese to the entire Church, both over time and through space.

When we see our bishop, we know that we are part of the worldwide communion and fellowship of the entity known most often in the world as “the Eastern Orthodox Church,” but what we, who dwell in this entity, would simply call “the Church.”

In this present time, our Diocesan bishop is in communion and fellowship with the other bishops of the OCA, and our OCA bishop are in communion and fellowship with all the canonical Orthodox bishops in the United States, and all those bishops are in communion and fellowship with all the canonical Orthodox bishops throughout the world. When any one Orthodox bishop formally addresses any other Orthodox bishop, he addresses him as “my brother and concelebrant.” This phrase means that these two men can go to Church together, and celebrate the Divine Liturgy together, and receive Holy Communion together. There is no stronger bond between any two humans than the sacramental bond made perfect in the common reception of Holy Communion. We are made one in Holy Communion with God and with each other, our fellow communicants. Every dividing wall, every division, is overcome in the act of Holy Communion. (We should note here that the word “canonical” means officially recognized and officially operative. The word “canonical” has its roots in the Greek word kanon meaning “measuring stick,” so something canonical is something that meets the standards by which it should be measured.)

However, there is, also, another dimension to the communion and fellowship of the Church that is made present in and through our Diocesan bishop. For our Diocesan bishop is not only in communion and fellowship with the other bishops who presently sit on their cathedras in their dioceses, as he sits on the cathedra in our Diocese of New England. Our bishop is also in communion with all the other Orthodox bishops who have ever lived, going back through time two thousand years to the age of the Holy Apostles. The first bishops were consecrated by the Holy Apostles themselves, and then, generation after generation, the bishops consecrated the bishops that followed them. This reality connects every Orthodox bishop to Jesus Christ Himself, He who called the Apostles to their Apostolic ministry. This reality—often termed in the Church “Apostolic Succession”—unites all of us Orthodox Christians, for we all live “under the omophorion” of our bishop, and our bishop connects us to the Church, across space and through time.

What does the phrase “under the omophorion of the bishop” mean?

The distinctive vestment of the bishop is the omophorion, the broad, scarf-like, vestment that he wears over his shoulders. So, all the faithful clergy and people living under the archpastoral care of any given bishop are said to be living “under his omophorion.”

Why do we show the bishop such honor when he is in our presence? Why do we call him Master? Why do we bow before him? Why do we, sometimes quite literally, “place him on a pedestal” in the middle of the Church?

The ways in which we honor the bishop are about the man, for sure, but they are even more so about the office of bishop, which he occupies and makes present among us . Yes, of course, we are meant to honor one another, being the men and women that we are, made in God’s image and likeness. We should be treating each and every fellow human being with the same dignity and honor with which we traditionally treat the bishop. However, the office of bishop—the importance of the bishop in the Church, across time and through space, as we have just described above—is an important part of why we show the bishop such honor when we are in his presence. Also, the bishop in his office, stands in the place of Our Lord Jesus Christ, in the present, temporal life of the Church. For the Lord Jesus Christ Himself, is the one and only bishop, the one and only all-seeing overseer (episkopos) of the Church. The Lord Jesus Christ is, as we pray during the Divine Liturgy, not only the Offering and the Receiver of the Offering, He is the Offerer. The bishop when he stands among us, leading us—especially when presiding at the Divine Liturgy and making the Offering that is the central act of the Liturgy—makes present for us Our Lord Jesus Christ, Who is the Great High Priest. (So that we do not miss this connection, icons sometimes depict Our Lord Jesus Christ wearing the vestments of a bishop, especially the omophorion.)

What, ultimately, is the role of the Diocesan Bishop in the Diocese?

Ultimately, the role of the bishop is to be the man around whom the clergy and the faithful of the Diocese gather, as if at home with their father. Like a father in a family, the bishop is the one who leads us along the right path, following Our Lord Jesus Christ. Our bishop does have the right and responsibility of authority, but that authority is to be exercised, not as a tyrant or dictator, but as one who has the best interests of all as the priority which guides his every decision. The burden of the episcopacy is the burden of living and humble service, the burden of loving each and all, just as Our Lord Jesus Christ loves each of us, and us all. The bishop is not meant to drag his flock along behind him. Nor is the bishop meant to drive the flock ahead of him. Rather, the bishop is to walk alongside his flock, attentive to their every step, supporting them, guiding them, and teaching them.

A wonderful image for the bishop is to be found in the story of Our Lord Jesus Christ’s post-resurrectional appearance to Luke and Cleopas on the road to Emmaus (Luke, Chapter 24). In that case, the Lord walks with his disciples, and talks with his disciples, and enlightens his disciples, and makes their hearts burn within them. Then, finally, He reveals Himself fully to them in the blessing and breaking of the bread. This is how the bishop, the archpastor, is to be among the people.

Nominations for Bishop of New England



July 24, 2020

Protocol 07/017


To the Reverend Clergy and Pious Faithful of the Diocese of New England, Christ is in our midst!

With this letter, I am happy to announce the procedure by which, God-willing, a new bishop will be nominated and elected for the Diocese of New England. This procedure is in conformity with the standard procedure for such an election in the Orthodox Church in America.


The procedure is as follows:


  1. This present letter will serve as notice to all parishes of the Diocese of New England that any parishioner in good standing can identify one possible candidate for possible nomination as diocesan bishop. Names may be submitted directly and confidentially to the Chancellor of the Diocese of New England, Archpriest John Kreta, at the following email address: fjkreta@snet.net. All names of candidates must be submitted for nomination by August 31, 2020, and no names received after that date will be considered.


  2. When identifying candidates, please note that according to the Statute of the Orthodox Church in America (Article VIII, Section 6), the following are the qualifications for a diocesan bishop:

    1. If he is not already a bishop, the candidate for the office of bishop shall be nominated from among the clergy or laity, monastic, celibate, or widowed.

    2. To receive episcopal ordination, the nominee must satisfy all the requirements of the Sacred Canons pertaining to this highest of all ecclesiastical offices.

    3. It is preferable that the candidate have completed a course of study in a graduate school of Orthodox theology.

    4. He should be conversant in the English language and, as appropriate, in another language commonly spoken among the faithful of the Diocese.

    5. If at the time of his nomination he is a layman or a celibate or widowed priest, he shall pronounce at least the first monastic vows (rasophore), if he has not already pronounced such vows.

    6. Diocesan bishops shall not be eligible for nomination for another Diocese.


  3. The chancellor will initially discern simply that the qualifications of bishop are met by candidates whose names have been submitted.


  4. At its meeting on February 18, 2020, the Diocesan Council established a Search Committee that includes: the Chancellor of the Diocese, Archpriest John Kreta; the three deanery deans, Archpriest Vasily Lickwar, Archpriest John Hopko, and Archpriest Mark Korban; and Fr. Steven Voytovich who has previously served as a Dean of St. Tikhon’s Seminary. The Search Committee will review the candidates initially vetted by the Diocesan Chancellor (from #2) and from among them confidentially select three candidates.


  5. The Search Committee will then meet, separately and confidentially, with these three candidates, informing them of the Search Committee's intent to present them as candidates.


  6. The Search Committee then must send the names of the three candidates to the Secretary of the Holy Synod, His Eminence Archbishop Michael, for him to confirm which of these candidates are named in the list of candidates, which has been approved by the Holy Synod, that he maintains as Secretary of the Holy Synod. If any of these candidates are not already named on the Synodal list, the Search Committee will forward the name of such a candidate to the Metropolitan with a request that the candidate be vetted according to the process established by the Holy Synod for possible approval. Subsequently, the Holy Synod will inform the Search Committee if the vetted candidate has, or has not, received approval from the Holy Synod.


  7. The candidate(s) nominated by the Search Committee and vetted and approved by the Holy Synod will be asked by the Search Committee to prepare a brief autobiography, and will then meet with the Diocesan Council which shall serve as the Nominating Committee. The Diocesan Council may request further background information and will interview the candidates at an appropriate time.


  8. Next, the Diocesan Council will decide which of the candidate(s) will be forwarded to the Special Diocesan Assembly.


  9. The Special Diocesan Assembly will follow this procedure for the nomination of a candidate, which has been approved by the Holy Synod:




  1. The Special Diocesan Assembly shall begin with a Divine Liturgy and a special service of Invocation to the Holy Spirit.


  2. Following the Divine Liturgy, the Special Diocesan Assembly shall meet in accordance with the provisions of the Statute (Article VIII, Section 7; and Article IX). The Assembly shall then elect tellers entrusted to count the votes.


  3. The Committee on Credentials, appointed in advance by the Diocesan Council (Article IX, Section 8) shall then report the exact number of voting delegates.


  4. The Locum Tenens, as chair of the Special Diocesan Assembly, shall call on the Nominating Committee to present the names of the candidates. Nominations will not be allowed from the floor. There shall be no speeches in support of or against any candidates.



  5. The balloting will take place in secret, and diocesan-certified ballots shall be distributed to all delegates.


  6. On the first ballot one name shall be written. The ballots containing more than one name or names other than officially listed candidates shall be declared void.


  7. The results of the ballot, with figures, shall be announced by the Locum Tenens.


  8. If at the first ballot a candidate receives 2/3 of the accredited votes, he shall be declared by the Locum Tenens as the designated nominee to the See and his name shall be submitted to the Holy Synod of Bishops for approval and canonical election.


  9. If no candidate receives 2/3 of the accredited votes, a second ballot shall take place and two names shall be written on each ballot. The ballots with fewer or more than two names, or names other than those of officially listed candidates, shall be declared void.


  10. The Locum Tenens shall then announce the results. The names of the two candidates with the largest pluralities shall be submitted to the Synod for canonical election.


  11. However, if no candidate received more than 40% of the accredited votes, the Locum Tenens shall declare the ballot as non-conclusive and the Assembly as having failed to nominate a candidate for the office of Diocesan Bishop (Article VIII, Section 7.e). In this case, the Synod may elect another qualified candidate as Diocesan Bishop, or they may authorize another Diocesan Assembly to nominate a candidate.


  12. The Nominating Committee may also, at the beginning of the Special Diocesan Assembly, announce its failure to nominate a candidate, move that the Assembly waive its right to nominate the Bishop, and request that the Holy Synod directly elects a candidate.


  13. Since the Assembly only nominates a candidate and the latter is to be approved by election of the Holy Synod, a nominated candidate is not to be declared as “Bishop-elect”. The Locum Tenens and the Diocesan Council shall inform the Primate of the Orthodox Church in America and request him to convene the Synod for the canonical approval and election of the nominee. As mentioned above, if the nominee is not approved by the Holy Synod, the Synod shall direct the Diocesan Assembly to reconvene and elect another candidate.


  14. The Diocesan Assembly shall adjourn with a Thanksgiving Service.


  15. Following his canonical election by the Holy Synod, the new Diocesan Bishop, if already of episcopal rank, has full authority and prerogatives as Diocesan Bishop of the Diocese of New England. If the canonically elected candidate is not already a bishop, he will receive ordination (consecration) to the holy episcopacy, after which he will have full authority and prerogatives as Diocesan Bishop of the Diocese of New England.


  16. The date and place of the consecration, if necessary, and the enthronement shall be announced to all parishes so that the entire Body of the Faithful may take part in this event.


As the assigned Locum Tenens of the Diocese of New England, I encourage everyone involved to carry out this process in a spirit of peace, integrity, and love for Christ and His Body the Church. I



pray that we may all make our best efforts to "be united in the same mind and the same judgment" (1 Corinthians 1:10) so that the God's will may be done for the Diocese of New England.


With archpastoral blessings and intercessions,


+ Tikhon

Archbishop of Washington

Metropolitan of All America and Canada

Seminarian Scholarships

The Diocese of New England makes available limited scholarships for modest financial assistance according to the following guidelines:

A scholarship applicant must:

1) Be a parishioner of a member parish of the Diocese of New England, Orthodox Church in America;

2) Be currently enrolled, as a full–time student, in a degree granting program at an accredited Orthodox seminary with the knowledge and blessing of the diocesan bishop.

For more information, please contact Fr. John Kreta.

For the application, please follow the "more information" link below.

Holy Synod Issues Pastoral Letter and Directives

On Friday, May 1, 2020, meeting under the Presidency of His Beatitude Metropolitan Tikhon, the Holy Synod of the Orthodox Church issued the following Pastoral Letter, and Synodal Directives related to COVID-19.

Each Diocesan Bishop will be releasing diocesan specific guidelines shortly.

To the clergy, monastics, and faithful of the Orthodox Church in America,

Today is spring filled with sweet fragrance
And creation, renewed, does exult.
Today, the keys are removed from the doors,
As is the unbelief of Thomas, the friend of Christ,
Who crieth, ‘My Lord and my God.’
We are completing the second week of our celebration of the great feast of feasts, Holy Pascha, in which we are reminded of the blessed unbelief of Thomas. All of us have longed to touch the life-giving side of the risen Christ with an eager hand even as Thomas did when our Lord came to the apostles through closed doors. And yet, many of us were deprived of the opportunity, not only to touch His side, but even to enter the temple in order to sing: “Bless God in the congregations, the Lord, O you who are of Israel’s fountain.” (Psalm 68:26)

Our encounter with the pandemic brought about by the coronavirus came upon us in the midst of our journey through the desert of Great Lent. The struggle remains with us during the bright season of the resurrection but now we sense the fragrance of the eternal and physical spring, which brings with it the hope of good things to come. Indeed, with you, the Holy Synod of Bishops longs for the full opening of our churches, missions, monasteries, and seminaries so that we all might return to the fullness of our church life, and with Thomas, offer our worship to the Lord by crying out: “My Lord and my God!”

While the dates for a full opening are still unknown, we are convinced that the time has come for us to begin the preparatory work that will bring us closer to those days. This preparatory work will be difficult as we make our way through the spiritual, emotional, and psychological effects of isolation and quarantine. This preparatory work will also be slow, for we must test the procedures and steps that we will collectively take in restoring our church life, so that we might responsibly navigate the many challenges that will confront our communities on the local level.

Above all, we issue a spiritual call to the clergy and faithful of the Orthodox Church in America.  While the spread of this virus has caused death, sickness, anxiety, and economic distress, this time has offered us, and continues to offer us, an opportunity to strengthen our prayer life, to perform works of charity, and to show compassion and love to our brothers and sisters in the Church and in our communities. All Orthodox Christians should remember in their prayers those who have fallen asleep, those who are sick, those who have recovered, those who are suffering from fear, anxiety, and distress brought upon them by this virus. Further, we should offer our prayers and sincere gratitude to all those laboring to insure the necessities of life, healthcare workers and first responders, food supply workers, and other essential occupations who have sacrificially offered themselves for the benefit of their neighbor.

The Holy Synod also provides the following fundamental principles that will guide our steps forward:

As we have always acknowledged, each diocesan bishop is entrusted with the spiritual and pastoral care of the clergy and faithful, protecting their wellbeing as he determines necessary, while always remaining of one mind with the Holy Synod.  The same principle applies in the process of re-opening the churches. Any interpretation or clarification of the following guidelines should be directed to the diocesan bishop. Decisions requiring approval of the Holy Synod will be addressed as needed.
To provide for unity and to allow the bishops greater guidance and support regarding how and when to re-open their churches and institutions, the Holy Synod has adopted new directives for use throughout the Orthodox Church in America. This detailed document, entitled, “Towards a Re-opening of our Churches,” is provided as a reference point for the bishops and should be carefully reviewed by all levels of diocesan leadership (Chancellors, Deans, Diocesan Councils, Rectors, and Parish Councils). Implementation of these synodal directives takes place under the authority of the diocesan bishop.
It should be understood that there may be variations in the application of these new directives. These variations will parallel those that are found among regions, states, provinces, counties, and municipalities. It is incumbent therefore upon the church leadership, under the direction of their bishop to be familiar with and understand both the civil guidelines and the Church directives that appertain to their local circumstances.
We must continue to adhere to the civil guidelines, beginning with those of our federal governments and then the particular and localized guidelines from the civil authorities, recognizing that there is a diversity from state to state, province to province, county to county, and even municipality to municipality. While the civil authorities have been reluctant to impose restrictions on the churches, our communities are expected to respond in a way that is consonant with the public welfare. The Holy Synod, concerned for the health and well-being of all, intends to follow in the spirit in which those decrees are given.
During these initial stages of re-opening, when church attendance will, of necessity, remain limited, the clergy are instructed to consult their diocesan bishop for direction on the celebration of the holy, life-giving mysteries of the Church (the eucharist, baptism and chrismation, marriage, etc). The Holy Synod will consider the need for further church-wide directives in these areas as the process of re-opening unfolds.
The above principles, in conjunction with the synodal directives, are offered with the understanding that they are general principles and directives that may provide for the possible opening of parishes, as long as the local conditions warrant this, and with the consent of the bishop. These are not mandatory steps that must be taken by a certain calendar date.

Finally, we note that there is much to cause anxiety in the current circumstances, from political debates to scientific quarrels and the pitting of experts against other experts.  We remind the clergy and the faithful that this current pandemic is unprecedented and that even the experts, faithfully following the scientific method, must have time to gather and analyze data. In such a fast-moving situation, even these studies are provisional and subject to correction. This is the nature of the scientific model.

While being mindful of all this, we also offer a word of encouragement to our clergy and faithful by reminding them of the words of the psalmist: Thy mercy, O Lord, shall follow me all the days of my life. Let us trust the Lord to guide us, rely on each other to support and help one another, and kindle in our hearts the fire that Luke and Cleopas felt burning in themselves when the risen Lord appeared and spoke to them on the road to Emmaus.

With our paternal blessing and love,


1 Exapostilarion, Thomas Sunday Matins.
2 Paschal Liturgy, Introit of the Little Entrance.

Sexual Misconduct Prevention and Response

The Holy Synod of Bishops of the Orthodox Church in America approved and issued a revised Policy, Standards, and Procedures on Sexual Misconduct at their Fall 2013 Holy Synod meeting. This policy is now in force in the Church. It is the goal of the entire Church to provide a safe and healthy environment for all of the faithful of the Orthodox Church in America. The Church laments the sin of sexual misconduct, and will not tolerate sexual misconduct by its clergy or any layperson.

At the March 2014 meeting of the Holy Synod of Bishops of the Orthodox Church in America, revisions to the Policies, Standards, and Procedures on Sexual Misconduct [PSP] were approved.

An abbreviated PSP for parish use is available here.

The OCA Sexual Misconduct Prevention and Response webpage is here.

To confidentially report a case of misconduct please use the toll-free number 855-398-2600. All calls will be confidential.

Guidelines on background checks now available

At the spring session of the Holy Synod of Bishops of the Orthodox Church in America, held at the Chancery March 18-21, 2014, “Guidelines on Background Checks” were issued. [See related article.] The Guidelines, which offer detailed information on how and for whom “basic background checks” are required, are available in PDF format. Included in the Guidelines are recommended sources for conducting checks and information on on-line sexual abuse prevention training.

Ancient Faith Radio

2019 Blessing of Long Island Sound - 01/06/2019

(4 images)

Blessing of New Icons - 10/14/2018

(20 images)

Father Michael Westerberg is Awarded the Mitre

(9 images)

Video Highlights from the Diocesan Youth Rally
Video for the All-American Council
Release of Fr. Steven Belonick’s book, Pilgrimage to Pascha, to benefit diocesan seminarians
On Feb. 2, 2021, Ancient Faith Publishing (AFP) released a book to honor the memory of Archpriest Steven John Belonick (+2019), former pastor of Holy Ghost Russian Orthodox Church, Bridgeport, CT, and also to benefit seminarians from the Diocese of New England. The book is titled Pilgrimage to Pascha: A Daily Devotional for Great Lent, and it is available for purchase online 
Pilgrimage to Pascha is a republication of a book that Fr. Steven originally co-authored and edited. It was first printed as a booklet for spiritual nourishment in Great Lent and later was published as A Journey through Great Lent, but it has been out of print for many years. M. Deborah Belonick has copy edited and updated the original text, including an epilogue that recounts a conversation with Fr. Steven during his last days in hospice. 
All royalties from the republication will be directed to and placed in the seminarian fund of the Diocese of New England, which has been renamed the “Father Steven Belonick Scholarship Fund.” Proceeds from the book will benefit any student at a seminary of the Orthodox Church in America who is on the ordination track with the intention of becoming a parish priest. Memory Eternal to Fr. Steven, and let us ask our Lord Jesus Christ to bless our seminarians and thereby increase the number of “laborers for His harvest” (Luke 10:2) who will serve as parish priests. Again, you may order the newly released book online, or you may call the Ancient Faith Publishing number to ask for your copy: 1–800–967–7377.

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