The Chapel of Archangel Michael Madamado at St. Nektarios Monastery, Roscoe, NY

Huff House

In the Fall of 1998, with the blessing of Elder Ephraim, Elder Joseph Voutsas and Fr. Germanos Ponitkas purchased the 188 acre property known as the Huff House Golf Resort in Roscoe, NY for $2,500,000. Three lay-disciples from Toronto had taken second mortgages from their houses for $100,000 each and donated it for the down payment of the property, which helped greatly. Two of the donors gave the money as donations and the other donor gave the money as a loan. There was also a $25,000/month mortgage for the first 2 years and with the help of donations, the two monks paid off the mortgage.

Cell phone pic of Fr. Epifanios old desk mat (aerial of the property)
Cell phone pic of Fr. Epifanios old desk mat (aerial of the property)

Many of the original structures of the Golf Resort have been torn down. The structures that remained have had their exteriors and interiors redone, and new buildings have been erected. The property value has also sky-rocketed. The amount of money put into each new building (chapel, trapeza, monks’ quarters, new reception area, etc.) averages at over 2 million dollars/building.

The monks of St. Nektarios Monastery (NY) with Metropolitan Athanasios of Lemesos, Cyprus.
The monks of St. Nektarios Monastery (NY) with Metropolitan Athanasios of Lemesos, Cyprus.

At the end of December 1998, Abbot Joseph, together with 3 monks (Fr Germanos, Kassianos & Epifanios) and 4 novices (Symeon, Philotheos, Alexios and Michael) departed St. Anthony’s Monastery in Florence, AZ and drove to Roscoe, NY to start setting up St. Nektarios Monastery. They arrived in early January 1999. Fr. Seraphim came from Arizona shortly afterwards. Due to problematic issues, Elder Joseph sent Fr. Seraphim back to Arizona after a brief stay at St. Nektarios Monastery. The monks were instructed to tell pilgrims that Fr. Seraphim was only sent up on loan to help start the monastery. This was so the pilgrims wouldn’t be scandalized

Brotherhood of St. Nektarios at Russian Synodal Building, NY.

During Holy Week of 1999, Elder Ephraim visited the Monastery and tonsured the four novices as monks in the old chapel. Elder Ephraim did not change the names of the new for two reasons:

  1. Because they were recently baptized converts who just changed their names at baptism.
  2. So the lie that they were given as an obedience to tell people would be more believable—The new monks had an obedience to tell people they were tonsured in Arizona but their koukoulis weren’t made yet and they had just received their koukoulis now. This was to cover-up the fact that Elder Ephraim visited the monastery and performed an ecclesiastical function without the knowledge or permission of the Bishop.
St. Nektarios Monastery, Kursk Root Icon, Russian Clergy and monks.
St. Nektarios Monastery, Kursk Root Icon, Russian Clergy and monks.

Some years later, Elder Ephraim again secretly visited St. Nektarios and tonsured 4 novices: Kosmas (Jason), Ephraim (Gerasimos), Nektarios (Gregory), and Damianos (Anestis). This time, the tonsure took place in the new chapel as the old chapel had been converted into a living room for the monks and a temporary dorm when the monastery couldn’t accommodate all the visitors in the guest houses.

The First Chapel at St. Nektarios Greek Orthodox Monastery, Inc.—The Upstairs Living Room

Fr. Michael outside the old kitchen of main house. The upstairs living room of this house was originally the first chapel.
Fr. Michael outside the old kitchen of main house. The upstairs living room of this house was originally the first chapel.

The first church at St. Nektarios Monastery was located in the upstairs living room of the white building, originally dubbed “the main house.” The iconostasis from St. John the Theologian Monastery (closed in 1997) was used, as well as all the other materials from that chapel. The Chapel had golf green wall-to-wall carpeting. The use of the living room as a chapel was a temporary solution until the main church could be built. When the temporary chapel was no longer needed, it was converted back to a living room—a couch occupied the area of the Holy Altar, a computer station the area of the Proskomide. The former narthex was also used as temporary sleeping quarters when the guest houses became full and there was nowhere to put the extra pilgrims.

Originally destined to be the female guest quarters, the abbot decided part way through construction to make this structure the monks' quarters.
Originally destined to be the female guest quarters, the abbot decided part way through construction to make this structure the monks’ quarters.

When Geronda Ephraim secretly visited the monastery during Holy Week of 1999, he gave obediences on where to build everything and how the monastery should look. Geronda Ephraim told the abbot to build the main church where the tennis courts are and the trapeza would be where the current monks’ quarters are now built.

The Present-day Chapel of Archangel Michael Madamado (formerly, the Chapel of St. Nektarios)

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The new chapel—which was formerly a Gaming/Entertainment Room—was finished shortly before the first Feast Day of the Monastery in September 1999. Of course, there was still lots more work to be done, this was only the initial groundwork so it could be used as a Church. The new chapel was originally dedicated to St. Nektarios. During the mid-aughties, Elder Joseph decided to change this and re-dedicated the chapel to Archangel Michael icon of Madamado. This was done for two reasons:

  1. The monastery needed another feast day type event to help generate more income and donations for all the projects that were taking place and will continue to take place.
  2. The large church that has yet to be built will be dedicated to St. Nektarios and it wouldn’t make sense to have two chapels dedicated to the same saint.
The 3D sculpture of Archangel Michael Mantamados, Lesvos, made from the blood of martyrs and mud.
The 3D icon of Archangel Michael Mantamados, Lesvos, made from the blood of martyrs and mud.

The present-day chapel at St. Nektarios Greek Orthodox Monastery, Inc., Roscoe, NY is dedicated to the Archangel Michael icon of Madamado. So far, it has cost the monastery a couple million dollars to “beautify God’s house.”

Some Aspects in the Construction of the Chapel

The chapel circa 2005, before the bell tower was completed.
The chapel circa 2005, before the bell tower was completed.

In order to do the stone work and add a bell tower, etc. the pre-existing structure needed some foundational reinforcement. [NOTE: The bell tower was originally going to be taller. Before it was completed, Gerondissa Olympiada drove Gerondissa Ephraimia, abbess of the Archangel Michael Monastery on Thassos, for a visit. Gerondissa Ephraimia told Geronda Joseph the bell tower should be lower, so he changed the plans and did obedience to her suggestion].

The monastery hired Joe Valentine—owner of Valentine Construction Company, Inc. in Deposit, NY—to do the work. Joe Valentine’s crew was so impressive, that the monastery would hire them to do the foundation and concrete work of all their future projects. And thus, Valentine Construction’s annual revenue became 1 to 2.5 million dollars.

Fr. Epifanios Kapritsas
Fr. Epifanios Kapritsas

The Valentine crew became very close with the monks at the monastery. When Joe Valentine was in a custody battle for his baby boy, he asked Geronda Joseph if he could testify as a character witness for him in court. Geronda Joseph told him he didn’t know the language that well and it would be difficult for him to testify. However, Geronda Joseph gave Fr. Epifanios the obedience to testify as a character witness, which he did, and Joe Valentine won custody. Geronda Joseph later told the fathers that he didn’t testify for him because if something bad happened later, his name would be attached to it. He also told the fathers, and Joe himself, that he won custody because of all the help he gave to St. Nektarios monastery, etc.

Concrete

According to the Masters Concrete webpage, as of November 23, 2009, Masters Ready Mixed Concrete (Kingsley, PA) has provided approximately 1900 yards of concrete between the two buildings.

Also see an interview with Fr. Epifanios Kapritsas of St. Nektarios Monastery concerning the benefits of Insulating Concrete Forms (ICF’s).

http://www.specifyconcrete.org/project-profiles/view/st-nektarios-monastery

Stone Work

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The Monastery ordered their stones from a New York State company, Champlain Stone, Ltd. South Bay Quartzite® was the material used for the Chapel’s exterior. It is advertised as: “A quartzitic sandstone with an advancing and receding surface that resembles a windswept and sandy beach. Visually smooth, yet heavily textured with a blend of tan, antique white, ice blue, amber, and brown. South Bay Quartzite® will enhance any home from warm beach cottages to cozy cabins deep in the woods.”

http://www.champlainstone.com/south-bay-quartzite%c2%ae.html

The stone work itself was done mainly by a crew of Ecuadorian stone masons who work for a Greek man named George from New York. The Fathers also helped out with the project. The Ecuadorians’ work was so impressive that they were to be hired for other projects as well. The fathers also respected their ethical work etiquette: “They don’t swear, smoke, and they don’t talk much, just work.” Later, during the construction of the new monks’ quarters, the Ecuadorians experienced a big temptation.

Fr. Raphael (Micah) Andrews of St. Nektarios Monastery, NY [son of Fr. Mark Andrews of Holy Protection Monastery, PA]
Fr. Raphael (Micah) Andrews of St. Nektarios Monastery, NY [son of Fr. Mark Andrews of Holy Protection Monastery, PA]
Father Raphael had stolen a radio from the pick-up truck of a Mexican work crew doing the drywall. As the drywall crew couldn’t imagine a monk stealing their property, the only other suspects were the Ecuadorians. There was nationalistic and heated tension between the crews from that time on. When Geronda Joseph discovered the stolen radio during a routine, random cell check, he was almost ready to call the police on Fr. Raphael. As Geronda Joseph has repeatedly told Fr. Raphael, “If it wasn’t for your father, Geronda Ephraim would have sent you home ages ago!”

Page 12 of the brochure below has pictures of the stonework on the chapel.

Framing/Roofing

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One of the main crews the monastery uses for framing is JP Construction, Inc., Brooklyn, NY, which is owned by John Paralavos. They were used for the extension of the Chapel, as well as all the other building projects. His crew was given special liberties: they could smoke and get drunk on monastery property. Like the other crews that did jobs at the monastery, the workers would stay overnight and sometimes for an entire week. One of John’s workers was an alcoholic. The abbot would give him a large cup of Metaxa every night as a reward for a good day’s work.

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The story of how John became close to the monastery is interesting. Shortly after he visited the monastery with his family, the abbot read an article in one of the Greek papers which listed the richest Greeks in America—the abbots and abbesses like to know which pilgrims need “special attention.” When the abbot saw Johns  name  he decided to cultivate and groom him. This is a common practice with most of the wealthy Greeks that visit the monasteries: special treatment, groom and cultivate. The monasteries have a lot of bills and expenses and wealthy donors are a good asset. John Paralavos’ wife had lupus so he was already in an emotionally vulnerable state that could be easily manipulated. Regular blessings with St. Nektarios’ relics, house visits, taking him on a trip to Arizona to meet Geronda Ephraim, etc. also helped.

Geronda Joseph Voutsas, Abbot of St. Nektarios Monastery
Geronda Joseph Voutsas, Abbot of St. Nektarios Monastery

One time, John told one of the monks at St. Nektarios that he was thinking of asking Geronda to do a holy water blessing of his house. This monk told Geronda Joseph just before John and his wife went in for confession—it is a common practice for monastics to relay everything a pilgrim has told them before they go into confession. Geronda Joseph brought it up to them before they could ask and John started hailing him as a holy prophet, which the abbot dismissed. Later, the abbot asked the monk if he told John he had been informed beforehand about John’s desire to ask for the blessing. The monk responded, “No, I didn’t say anything.” The monk was then given an obedience not to tell John that he had told the abbot beforehand. Thus, John could continue to believe that the abbot was a God-inspired prophet who read his heart.

http://www.schmidtswholesale.com/

Stastidia in the Church

The stastidia in the Church were designed and made by the company in Serres, Greece that does all the wood work for Elder Ephraim’s monasteries in North America (chairs in the church, iconostasis’, etc.): Eleftheriadis Bros Sa.

Before the stastidia were made, there were wooden chairs for the pilgrims, and cushioned arm chairs for the monastics. Periodically, some pilgrims would become scandalized that the monks “sat in fancy chairs” while the pilgrims were forced to sit in “less comfortable chairs” or stand. One pilgrim even had the audacity to quote scripture to some of the monks in this regard, “Woe to you Pharisees, because you love the most important seats in the synagogues…”

Stasidia

Each individual seat cost close to $600, the Bishop’s Throne cost much more. The monastery made a plea letter to raise the funds to cover the cost and mailed it out to the pilgrims on their mailing list. With the help of donations, the monastery was able to cover the cost of the stasidia. The abbot would sometimes state, “It’s the poor people who build this monastery.” He gave a homily to a group of close spiritual children visiting the monastery and related a story:

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“There was one man in New York who is very rich. He made a comment that he’d donate if there was going to be a plaque with his name stating he donated. The pilgrim told the rich man that the monasteries aren’t like the parishes in the world and don’t do plaques of honor. The rich man replied he wouldn’t give a cent, then. And to his shame, poor women who work hard cleaning toilets and save up money—which they hide from their husbands—gave donations for the entire amount of a stasidia. It’s the pain and sweat of the poor that build the monasteries.”

Address: Serres 621 21, Greece

Phone: +30 2321 078297

http://www.eleftheriadi.gr/

Iconography in the Church

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George Filippakis of Woodbury, NY, is an artist who specializes in Byzantine iconography. He was commissioned to do the iconography at St. Nektarios Monastery, Inc. His first project was in the Trapeza, and then he did the Archangel Michael Chapel. The cost of the Church’s iconography was quite a few hundred thousands of dollars.

100% Beeswax Candles

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The candles in the narthex are hand-made from real beeswax by the monks of St. Nektarios with the help of various pilgrims. Originally they were manually dipped by hand. In 2008, Geronda Joseph decided to order a $20,000 candle-making machine from Greece which would do most of the work for the monks.

The beeswax was originally bought from a company in Babylon, NY. Geronda Modestos offered Geronda Joseph his contact in China, where they bought “100% pure beeswax” for $1/lb., however, it had a funny smell. Though pure beeswax is expensive, and the prices increase yearly due to the high death rate of bees and hive collapses, the recycling of used candles from the narthex in the candle-making process helps cut the costs.

http://www.spwax.com/

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St. Nektarios was one of the last of 8 monasteries to be established in the year of 1998 via the blessing of then Archbishop Spyridon (2 in Florida, 2 in North Carolina, 1 in Texas, 1 in Michigan, 1 in Illinois and finally the 1 in NY). 1998 was a busy year for Elder Ephraim having to oversee the establishment of 8 new monasteries in less than 12 months, which his disciples state is further proof of his sanctity.

As two other monasteries have feast days in November, the Brotherhood decided to celebrate their main feast day on September 3, the day of the translation of the relics of St. Nektarios. This can ensure that each monastery can still attract peak numbers of visitors for their individual feast days, as well as allow the monks or nuns from those monasteries to travel to each others’ feast day celebrations.

The monastery has grown to over 20 monks with only a few monks having left in its 15 years of existence.

https://www.scribd.com/doc/263270549/Letter-from-St-Nektarios-Monastery-s-Lawyer-attempting-to-take-down-a-TUMBLR-page

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St. Nikodemos’ Exomologetarion: The Guide for Geronda Ephraim and His Hieromonks

The Exomologetarion in Greek.
The Exomologetarion in Greek.

St. Nikodemos the Hagiorite’s Exomolgetarion: A Manual of Confession, which is a compilation drawn from various works and Exomologetaria from the libraries throughout the Holy Mountain, combined with the Saint’s own inspired spiritual counsels, was published in 1794. The book is composed of three distinct sections: the first being the qualifications of a true confessor, the second being the 38 canons and 17 penances of St. John the Faster together with commentaries and interpretations, and the third being St. Nikodemos’ own fatherly counsels and a homily concerning the Mystery of Confession.

This book is the mandatory study guide for all of Geronda Ephraim’s hieromonks. This is the guideline they use, except in the cases where Geronda Ephraim has implemented his own fronima. Every confessional at the monasteries has a copy of this book, along with the New Testament. At times, during confession, one may witness a hieromonk peruse this book when deciding a penance to give to the penitent.

Confession room at St. Anthony's Monastery.
Confession room at St. Anthony’s Monastery.

St. John the Faster’s canons cover a lot of the carnal sins, and St. Nikodemos’ footnotes compare a lot of the other canons in existence for the same sins. Below are some excerpts of the book, including the Canons of the Faster:

St. John the Faster
St. John the Faster
Geronda Ephraim in the confession room, St. Anthony's Monastery.
Geronda Ephraim in the confession room, St. Anthony’s Monastery.
St. Nikodemos the Hagiorite
St. Nikodemos the Hagiorite

That the Spiritual Father Is Not to Reveal Sins (St. Nikodemos the Hagiorite)1

Nothing else remains after confession, Spiritual Father, except to keep the sins you hear a secret, and to never reveal them, either by word, or by letter, or by a bodily gesture, or by any other sign, even if you are in danger of death, for that which the wise Sirach says applies to you: “Have you heard a word? Let it die with you” (Sir. 19:10); and again: “With friend or foe do not report it” (Sir. 19:8); meaning, if you heard a secret word, let the word also die along with you, and do not tell it to either a friend of yours or an enemy of yours, for as long as you live. And further still, that which the Prophet Micah says: “Trust not in friends…beware of thy wife, so as not to commit anything to her” (Mic. 7:5).

For if you reveal them, firstly, you will be suspended or daresay deposed completely by the Ecclesiastical Canons, and according to political laws you will be thrown in jail for the rest of your life and have your tongue cut out.2 Secondly, you become a reason for more Christians not to confess, being afraid that you will reveal their sins, just as it happened during the time of Nektarios of Constantinople when the Christians did not want to confess on account of a Spiritual Father who revealed the sin of a woman.3 The divine Chrysostom both witnessed these things and suffered because of them on account of his trying to convince the people to confess. It is impossible for me to describe in words how much punishment this brings upon you, who are the cause of these things.

[NOTE: An Elder can use his discretion to reveal the sins of other monks to the brotherhood in order to humble the disobedient monk, or, in the case of the sinful monk’s absence, to warn and caution the brotherhood. As well, the Elder can use his discretion to reveal certain things from laypeople’s confessions as cautionary tales or for the spiritual edification of the fathers or other laypeople, usually without naming the individual].

NOTES

1. St. Nikodemos the Hagiorite, Exomologetarion, pp. 189-90.

2. Patriarch Luke of Constantinople disciplined the abbot of the Monastery of Xerotrophos with a penance of suspension because he revealed the sin of one of his spiritual children, as Balsamon reports (Explanation of Canon 141 of Carthage, PG 138, 424D)…Let Spiritual Fathers be reminded of this by God Himself, Who never publicly revealed the confession of any person, as John of the Ladder says: “At no time do we find God revealing the sins which have been confessed to Him, lest by making these public knowledge, He should impede those who would confess and so make them incurably sick” (To the Shepherd, The Ladder, p. 243).

3. See Socrates, Historia Ecclesiastica 5, 19 PG 67, 613A-620A. And Sozomen says that the Spiritual Father was chosen on account of his being secretive and discrete (Historia Ecclesiastica 7, 16 PG 67, 1460A).

The brotherhood of St. Nektarios Monastery in Roscoe, NY with visiting abbots monks from other monasteries.
The brotherhood of St. Nektarios Monastery in Roscoe, NY with visiting abbots monks from other monasteries.

The following account is a perfect example of when the Abbot or Elder can reveal the sins of other monks to the brotherhood. In 2000, Fr. R was sent from Holy Trinity Monastery in Michigan to St. Nektarios Monastery in Roscoe. While this monk was in Michigan, he stole the Abbot’s cell phone and made numerous calls to a number known as Manline. He refused to wear any monastic garments in his cell. He took all the files from the office filing cabinet and discarded them in the forest (a layperson from Toronto found them on a walk and alerted the Abbot). He would go into the other monks’ cells without permission, sometimes taking things. And he tried to scandalize the lay people. It had gotten so out of hand that the Abbot would call this monk’s father to come visit, and essentially babysit, whenever the Abbot had to leave the monastery for more than a day.

This monk had been very problematic in Arizona and Michigan and St. Nektarios was sort of a last hope for him.

Although Elder Ephraim usually sends such problematic monks home (or, as in the case with Fr. S. in Arizona, prays to the Panagia to drive them out so he doesn’t bear the burden and responsibility of their leaving), the Elder made a large dispensation for Fr. R because his father is a priest for one of the female monasteries. So, the night before Fr. R came to St. Nektarios, the Abbot called the brotherhood for a homily about this monk’s situation. He informed the fathers that Fr. R had the demon of homosexuality and kleptomania amongst other things and that such demons have destroyed brotherhoods in the past. The monks were instructed to be careful around him, certain monks were instructed to watch and follow him, and all the monks were ordered to inform the Abbot immediately if they witnessed Fr. R do anything that was inappropriate (i.e. talking to laypeople, especially young males; being in areas of the monastery he shouldn’t, disappearing to his cell; using the phone, etc.).

Furthermore, in cases where monks have specific passions or repeatedly commit certain sins or disobediences (masturbation, secret eating, idle talking and joking with laypeople when not allowed, pulling worldy magazines out of the garbage to look at pictures of female or male models, etc.) they may be asked to go on their knees and admit their transgression to the brotherhood. In cases where an individual monk cannot handle this shame, the Abbot may use his discretion to call the brotherhood secretly, minus this one monk, and tell them in his absence what is going on, what to watch for and to report any inappropriate behavior they may witness. In extreme cases, when a monk is challenging the abbot through his ego and disobedience, the Abbot may advise the brotherhood to cold shoulder this monk and act as if he doesn’t exist (i.e. none of the monks will talk to him, no food will be placed at his setting, etc.) until he breaks, humbles himself, and repents. as well, most monks and nuns know that when one is in the Lity, prostrate, saying, “Forgive me, brothers and Fathers, I am filthy in both body and soul,” then the monastic is being punished for a carnal sin. The most common carnal sin for a monastic is masturbation, though sometimes interactions between two monastics, or a monastic and a lay person occurs (the latter is very rare).

SOURCE: https://www.tumblr.com/blog/stnektariosmonastery