INFORMATION BULLETIN

“The earth is the Lord*? and the full­ness thereof (Ps 24:1 f. This verse fro— the Psalms reminds us of one very im­portant truth: God created all things. and this means He oh7u all things. He loans us these things for the duration of our lives on earth. The world is first of all a gift of God to us, and for our part, made in God’s image, the world is to be used as a gift. By receiving the world as a gift, and offering it back to God as a gift, the world becomes a means for spiritual growth and com­munion.
In fact, the world and all that is in it has no meaning except as a means of sharing between the two poles of its existence: God who created it, and man, for whom it was created.In this created world, man stands in the “middle” - part immaterial soul and part material body - a “mingled wor­shipper,” who is “half-way between greatness and lowliness” in the words of Gregory the Theologian. We are bound to the things of the earth for our very existence, but also by our very existence we are called to transcend the things of the earth. Man is at once part of and above the earth. Our rela­tionship is that of stewards, offering the creation to God, and our steward­ship will determine our eternal destiny. All of this takes place during our short time on earth, for the orientation and habits of the soul cannot change with­out the body. >>>>>Hieromonk Calinic>>>>>

On July 7, 2007 at 2:00 p.m. the Heritage Center organized its first “round table” at its head­quarters, 2540 Grey Tower Road, Jackson, Michigan.
The session was chaired by His Eminence, Most Rev. Archbishop Nathaniel, the Chairman of the Heritage Center Board of Direc­tors.
The main speakers were: Uni­versity Professor Dr. Aurel Sasu (University of Cluj, Romania), an old and staunch supporter and friend of the Heritage Center, well known for his outstanding scho­lastic contribution to the history of the Romanian-American com­munity, and Alexandru Nemoianu, the Historian of the Heritage Center.
The main topics debated were: the concepts used to define the personal and the group identity and the significance of Arch­bishop Valerian D. Trifa’s pas­torate .
The debates were animated and Mrs. (Preoteasa) Joan Heifner from Rives Junction participated and contributed very precious ob­servations.
The conclusions reached will be incorporated in articles to be published in future issues of the “Information Bulletin.” >>>>>

(Continued from last issue)
In 1963, Metropolitan Andrei rec­ognized the canonical jurisdiction of the Bulgarian Patriarchate in Sofia. This act was not accepted by some of the parishes, in particular those of Macedo-Bulgarian origin. Under the leadership of Archimandrite Ianceff, the Macedonian parishes declared themselves separated from the Bul­garian Diocese.
The See of Metropolitan Andrei is in New York City.
There are about 5,000 Bulgarian Orthodox in the United States and Canada.
The Carpatho-Russian Orthodox Church
The name Carpatho-Russian is ap­plied to the population living in the Eastern part of Czechoslovakia.
Originally, the Carpatho-Russians were Orthodox, but, under political pressure, they became Uniates accept­ing the Roman Catholic Byzantine Rite and the supreme authority of the Pope of Rome.
The Carpatho-Russian immigrants to the United States did not feel at home under the American Roman Catholic jurisdiction and started a movement of returning to Orthodoxy. >>>>>Bishop Valerian D. Trifa>>>>>

Romanian-American Heritage is a complex reality, the result of a con­tinuing, hundred-year-long historic process, and includes the totality of traditions, beliefs and behavioral at­titudes observed by the members of the Romanian-American community, along with the predominant use of the English language. Romanian-American heritage is not a finished product, but a living process that commenced ten decades ago and con­tinues today, with the expectation that it will persist in the foreseeable fu­ture. The hybrid heritage is among the most important contributions which Romanian immigrants made to their new country, and is in fact part of the greater American cultural milieu which Romanians made more diverse.
The pioneer Romanian immigrants did not come and were not accepted into the New World as a group, but as individuals. Only after they settled and became accustomed with the ways of their adopted country did they make conscious decisions to preserve at least some of their traditions and their Romanian understanding of life. >>>>>Alexandru Nemoianu>>>>>

Fr. Gabriel-Viorel Garden, “Episcopia Ortodoxa Romana din America-Parte a Ortodoxiei Ameri­cane,” (The Romanian Orthodox Episcopate of America-Part of Ameri­can Orthodoxy, Universitara Clujeana Press, 2007, 569 pages, in Romanian.
Recently the above-mentioned book was included into the Heritage Center’s library.
This is a monumental book that covers the history of “Romanian” Orthodox history in the New World. The author also presents in detail the history of the Romanian immigra­tion to America.
The book is a very solid historical study, and the information used is overwhelming. In the meantime, the style is sober and captivating and the lecture is a real pleasure.
The conclusion of the book, im­plied in the title, is that the Roma­nian Orthodox Episcopate of America (with its headquarters at “Vatra Romaneasca”) is an American Or­thodox entity. Directly. and indirectly. the author expresses his opinion, thai attempts to change rhis reality would be both damaging and futile.
The book is a must for those inter­ested in Romanian-American history. >>>>>

Besides the love of and pride in their Romanian roots and heritage, the pioneer Romanian immigrants brought along with them articles of folk and religious art, some Romanian reading matter, such as the Bible, prayer books and selected Romanian literature. A few of the immigrants, especially among the females, arrived garbed in their distinctive national costumes, which they forwent for the apparel of the day at that time in this country.
Their Romanian language, customs, religion, dances and philosophy, plus the personal tangible mementos, were reminders of their heritage, which they wanted to preserve and perpetuate in this country. The cherished artifacts were not simply stored away. but found a prominent place in the homes they eventually set up.
In the early Romanian home in America, one could usually find a re­ligious and ethnic corner, consisting of an ikon on glass or wood draped with a hand embroidered Romanian scarf, before which hung a vigil light or a votive candle.
On a lower shelf or elsewhere, there might be a container of holy water, a censer, pussy willows or palms from previous Palm Sunday services, deco­rated Easter eggs. A wooden hand cross and other religious articles, such as candle stubs from past Easter Services, baptisms or weddings. >>>>>V. Rev. Fr. Vasile Hategan>>>>>

Lately, a number of books, periodi­cals and individuals debated aspects regarding the Romanian-American culture in its entirety and in a number of details. A good portion of the opin­ions expressed were laudative, objec­tive and constructive. They tried to analyze the Romanian-American group and its culture, and to the best of the ability of the respective authors. they tried to assess the importance of our group and the significance of its cul­ture. On the other hand, a number of voices were very vehement and totally critical. It was said that the Roma­nian-American culture is a “periph­eral” phenomenon and that the culture activities of our group, especially the Romanian Radio Hours, the few Ro­manian TV Hours and almost of all, the periodicals published by our group, are “amateurish”, that they lack “pro­fessionalism” and that according to a “superior” and “sophisticated” pom: of view, they are almost an embarrass­ment. Such sorts of comments are obviously negative and detrimental and besides, they are inaccurate. At best. such comments try to promote a son of uncalled-for elitism and at worst, try to humiliate and misrepresent a very complex cultural phenomenon in its entirety. >>>>>Alexandru Nemoianu>>>>>

Saint Paul, Minnesota is the home of a group of Romanians that came to the United States in the late 1800’s and early 1900’s. Since the majority of these people were from small, iso­lated villages located in the wooded valleys and mountains of Romania, there was great opportunity for folk customs and beliefs to spring up and endure. Naturally, many of the tales, superstitions and customs were per­petuated in their new colony in Saint Paul. The early settlers built a small church and social center on the cor­ner of Woodbridge and Atwater Streets in the North End District of Saint Paul. They established their homes around the church and met each week after worship to discuss the local news in the Romanian language and to par­take of the social customs much as they did in Romania.
The following stories were told to me by my friends and relatives in our small ethnic community. Although I am only a second generation Ameri­can, my ties to the Romanian group are still strong and I can remember hearing most of the sayings and sto­ries when I was a child. >>>>>Phillip J. Toconita, Jr.>>>>>

Each country is interesting in it­self, but it is often more interesting to consider what is its significance for the development of mankind, for the culture of humanity as a whole. The older school of historical writ­ing concentrated on establishing in­dividual facts, while the broad lines of historical development were often neglected. For this reason the public, while buying the books, was but little impressed by them. Nowadays the main attention of the historian shall be directed towards tracing the great currents which penetrate and inspire national societies, and the syntheses created within their limits.
I will try to bring before my audi­ence the significance of Romania’s past in different ages: in antiquity, in the Middle Ages, and in the more recent periods of Continental history.
Firstly, Romania can show an un­broken continuity of those elements which dominated European prehis­tory. Her soil is rich in treasures belonging to the millennia which preceded the appearance of written language. The manner of construction of the small huts and of the better houses in the village – and such elements were transmitted to later forms of art —, the superstitions, the character of the popular arts, as dis­played in the rugs and carpets, in the shirts, in the woodcarving, the orna­mental spoons and spindles, the met-alwork, belts and the like – all go back to prehistoric times. >>>>>

The end of World War I represented a turning point in the evolution of the Romanian-American community. A sizeable number of the early Romanian immigrants decided to return to the old country at the end of the war, but many more postponed such a decision, at least for a later and rather vague date.
Those who remained started to use the money saved to purchase businesses, to send children to school, etc. In other words, they tried to integrate themselves into the mainstream of the American society. This process was in many as­pects difficult as it implied to modify traditions and beliefs and to adapt to the new environment. One of the major adjustments was the adoption of the English language.
As it is known, the first Romanian immigrants did not plan to stay for any length of time in America. They planned to remain only long enough to save some money (the thousand dollars) and to return home to buy land. For that reason, they were not preoccupied to learn English. After they decided to establish themselves for a longer pe­riod, the knowledge of at least a basic English became a necessity. >>>>Alexandru Nemoianu>>>>>