3 Things LOST Taught Me: Pop Culture Espresso Shots

As you read our new blog series, Pop Culture Espresso Shots, expect a lot of spoilers. I mean, it’s hard to talk about pop culture artifacts in any meaningful way without talking about the plot.

But LOST went off the air in 2010. I think we’re reached the spoiler statue of limitations (it's a thing). 

So yes, there is a smoke monster.

Yes, they were all dead at the end.

No, they were not dead the whole time.

And yes, the Island was real.

The end of the series received a lot of mixed reviews. Some hated the ending, while others, like myself, loved it. And in the end, I realize that LOST was actually an extremely valuable show that taught me three important lessons:

1. Mystery Matters

One of the most popular mantras amongst jilted LOST fans is, “We deserved answers!”

To this I respond, “No. You didn’t.”

That’s the whole mystery jam.

Besides, what super great answer were you expecting?

Did that bird really say Hurley’s name? Why was the Dharma Initiative doing experiments on polar bears in the first place? Why did Jacob’s brother turn to smoke just because he went down a waterfall?

I don’t know, and honestly, I don’t care. The point is, we are all actually probably a lot happier not having an answer to these things.

Don’t agree? I have one word for you.

Midi-chlorians.

When George Lucas decided to include a pseudo-scientific grounding for the Force, he helped destroy the Star Wars prequels by sucking the mystery right out of them. He reduced the depth and beauty of the Force to something simplistic and bland. 

When the Force became something we could define and understand, it ceased to be interesting.

Some things are simply better when shrouded in mystery because, paradoxically, that shroud helps reveal something. That some things – things like human beings and love and art – can’t be reduced to simplistic explanations; to even try would miss the point entirely.

The same goes for God, to an even greater extent.

If we can’t accept that some things in a fictional (that is to say, PRETEND) world just are what they are (i.e., a smoke monster), even if we can’t fully understand, then how can we possibly ever come to accept the reality of God existing in the real world?

Shows like LOST present us with valuable opportunity to practice the humility needed to embrace the mysterious. It’s fine to have questions. But the joy of being human in this world means sometimes having to live with questions that have no clear answers.

Embrace the mystery, folks. The alternative’s pretty boring.

2. It’s All About People

If you were too busy grumbling at the unanswered questions of LOST, then you missed out on the real point of the show: the people.

In the end, the show really has nothing to do with the smoke monster, the polar bears, or anything else on the Island. If the Island were the important thing, then there would be no need for flashbacks.

This is also why each episode in season one begins with a close-up of a character’s eye. We are being brought into their story, to see the world from their perspective.

We get glimpses into the characters’ lives because LOST is about them.

While the mystery of the Island and the larger cosmic questions surrounding LOST are interesting (and sometimes crazy), to miss out on the characters is to miss out on the whole purpose of the show.

And it’s deeply relevant for how we live our own lives. We can either get stuck in wondering why so many terrifying and strange and mysterious things happen to us…

Why did my parents divorce?

Why did I get let go from work?

Why didn’t I into the college I’ve been planning to attend since I was a kid?

…or, we can lean into the circumstances and simply embrace the people in our midst.

To quote Christian Shephard in the final moments of LOST:

“Everything that’s ever happened to you is real. All those people in the church: they’re all real, too…The most important part of your life was the time that you spent with these people. That’s why all of you are here. Nobody does it alone, Jack. You needed all of them. And they needed you.”

It’s all about people.

3. People Really Can Change

Spiritual transformation is the name of the game, folks, both in the Christian life and in LOST.

Each of the characters arrives on the Island with a past that haunts them. They arrive with the possibility of starting over. It isn’t long, however, before old patterns return, and people’s true colors emerge.

Criminals are still criminals. Drug addicts are still drug addicts. Control freaks are still control freaks.

But they are given the opportunity to battle themselves and, in many cases, they end up making remarkable changes. Some even sacrifice their lives to save their friends (“Greater love has no man than this…”).

In LOST and in our lives, the most unfathomable mystery is that of the human heart and its capacity for both great goodness and great evil.

And we see that, despite their past, people can become something new. People can be remade.

People can be saved.

And the key is love. It takes love and belonging, being part of something bigger than oneself.

It takes sacrifice. It takes giving the self away for the sake of other people, even to the point of being willing to die.

It’s hard.

But people can change.

Often, I find myself tempted by despair, standing on the edge of a precipice, looking into the darkness of my soul, wondering, “Am I going to be this way forever?”

Shows like LOST remind me that I don’t have to be; that there is hope to be found in Jesus Christ.

Sure, Christ doesn’t really play much of a part in LOST, but He’s there (“filling all things”) whether I realize it or not.

LOST wasn’t perfect. Nothing ever is.

Christ alone is the end of our longing, but until I see Him face to face, I will simply be grateful for shows like LOST, which help me see Him just a little more clearly.

Photo Credit:

LOST Title: Wikimedia Commons

Dharma Van: Doug Kline via Compfight cc

Mountain: anthony_goto via Compfight cc 

Christian is a Young Adult Ministries Coordinator for Y2AM. He is a husband, father, mover, shaker, coffee drinker, sandal wearer, and CrossFitter. Christian has his MA from Azusa Pacific University in Marriage and Family Therapy and is working toward a second MA in Children, Youth, and Family Ministry from Luther Seminary. Christian and his family live in Phoenix, Arizona.

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For more on Pop Culture from Y2AM, check out Pop Culture Coffee Hour, Y2AM's new podcast with Steve Christoforou and Christian Gonzalez!

Three Critical Steps to Shape Real Ministry

If you're like most people across the country, you've probably asked what steps we, as the Church, can take to improve the ministry work we do for youth and young adults.  

Unfortunately, there are no easy answers.  Identifying what is necessary for good, honest, Christ-centered ministry is more art than science.  Yet we can at least offer three basic principles that can help us spot (and shape) real ministry for youth and young adults; three principles we can wrestle with and use to shape ministry in our communities. 
 
First and foremost, we need to know what we're aiming for.
 
1. Identify the Goal
 
As we (and many others) have said before, summer camp is consistently the best ministry the Church offers to youth and young adults.  And it's not because of the activities or the games.  It's not because of swimming pools and basketball courts. 

It's because summer camp is so consistently centered on Jesus Christ.
 
One of the most dangerous things we can do in ministry is buy into the false divide between sacred and secular.  God is present everywhere and filling all things, and our challenge as Christians is to truly see and experience Him anywhere and everywhere. 
 
Summer camp is consistently a great example of this.  Every day begins with prayer, and ends with prayer.  Every meal begins and ends with a blessing and thanksgiving.  And even when participants aren't doing anything obviously "churchy" like praying or learning during educational sessions, they approach every activity with simplicity and Christ-centered love.

It’s not that we’re adding Jesus to summer camp to make it better; it’s that camp is what it is precisely because Jesus is always there, always with us, no matter where we are or what we’re doing.
 
Because, when we truly live as Christians, there are no "churchy" activities and "non-churchy" activities.  There is simply life in Christ. 
 
Church isn't a place we go; it's who we're called to be.
 
However, we need to be careful about how we go about implementing this.
 
2. Keep Christ at the Center, Not the Edges
 
In last week's piece, I warned about the activities that we sometimes present as ministry: cultural events, athletic competitions, etc.  Of course, there's nothing wrong with Greek dance or basketball tournaments.  Communities need activities that bring people together to laugh, develop friendships, and simply have fun. 

And as we can see from summer camp, even apparently ordinary activities are filled with the light of Christ if we approach them properly.  

Yet we sometimes take athletic or cultural activities and shoehorn them into a religious form; we make the mistake of insisting that youth and young adult activities have a "religious element."  We insist that athletic programs include a Bible Study, or that cultural programs include a sermon. 
 
This comes from a natural anxiety, a fear that young people are leaving the Church and that we need to give them a religious message whenever we can.  Yet perhaps it’s better to let a basketball tournament be just that, a basketball tournament, dedicated entirely to Christ through a spirit of fellowship, sportsmanship, and loving support.  Perhaps it’s better that the entire day be spent living the Gospel rather than just a few out of place moments be spent preaching it.  
 
We add these religious elements to glorify God, yet the unintended consequence is that we turn Him into an afterthought, largely absent from our lives.  When we insist on adding "religious parts" to a day or event, we reinforce that what's really important is the sports, or the dancing, or the food.
 
We cram in Christ and “churchy things” because we're "supposed to.”  
 
Yet, perhaps we can make a more conscious effort to “preach the Gospel at all times, and use words when necessary.”  That way, if our lives are already full of a Christian spirit, centered on our Lord and Savior, we won't feel the same anxiety about making sure things are "churchy" enough.

 
Because everything about us and our lives will, ultimately, be a grounded in the Church.
 
3. Be the Church, Don't Simply Go to Church
 
Traditional youth ministry is usually carefully roped off from wider Church life: youth ministry has its own time and place apart from the adults, Sunday School students have their own place to sit during services, etc.  It echoes the way Church is itself roped off from our wider lives, reduced to a particular building and a particular hour on Sunday morning. 
 
Yet the Church is not simply a building; it is us.  And it is not limited to a once a week service; it is our participation in God's eternal Kingdom.

When we limit the Church to a fraction of our lives, we send a clear message: the Church is not really important.  And when we limit youth and young adults to a fraction of the life of the Church, we send them a clear message: the Church is not relevant to you. 

It may not be the message we intend, but it’s the message that has led to more and more youth and young adults falling away from the Church as they get older.
 
As we develop a confident, authentically Christian spirit, we'll see that there's time for games and festivals, just as there's time for vespers and Bible Study.  Though each of these is different and unique, each can be united as part of our larger life in Christ, the constant leading of a liturgical life that continues even after the Liturgy has been celebrated. 
 
Questions

In light of these three principles, take a moment to reflect on the ministries in your community.  How can they be adjusted to keep Christ at the center?  How you help encourage yourself (and others in your parish) to see yourself, not simply as a Sunday morning Christian, but as a member of the Church, a member of Christ's Body, anywhere and everywhere you go?

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Image credits:

1. St. Demetrios in Merrick, NY.

2. Bullseye.

3. Cleveland BeeTreat; April 2016.

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Steve is the Director of Y2AM.  Perhaps best known as the host of "Be the Bee," he's a graduate of Yale University, Fordham University School of Law, and Holy Cross Greek Orthodox School of Theology.  You can follow him on Twitter here.  

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Understanding Life After Death

Two weeks ago, we looked at the issue of sadness and grief and how Christians are called to mourn with hope.

So where does this hope in the face of death come from? It comes from knowing that Christ has already destroyed its power. We have hope because we know that death in this life is not the end of our story.

Before we go on, it’s important to note that when the Church talks about death, we’re dealing with what we call speculative theology. This means that we are speculating about the future based on what we do know about God. For this reason, there is some diversity in the teachings of the Church Fathers on what happens after death. This diversity is okay and understandable, and is the reason why this blog post represents only one such understanding of life after death.

With that said, there are certain things we do know which can give us comfort and clarity as we continue the process of grieving a loved one. So let’s look at three things the Orthodox Church teaches that can help us understand life after death.

 

1. The soul isn’t more important than the body, and it isn’t eternal by its nature

Discussions about life after death tend to expose a lot of misunderstandings about what the Orthodox Church teaches about the soul. We hear a lot of things about the soul, especially when we are mourning someone who has passed on. For instance, we might hear that the person has gone “back to God,” that the soul is eternal, or that the person’s soul has been freed from their body. These are only partial truths, so I’d like to discuss each of these in a bit more detail.

First, the statement that we are returning to God imagines that our souls existed before our bodies did. Instead, the Church teaches that our soul and body are both created together at conception. We did not exist before that. So at the death of the body, our soul is not returning to heaven, it is meeting God for the first time in the fullest sense. In the early centuries of the Christian Church, there were some who taught the pre-existence of the soul, but the Church refuted this as heresy (non-Christian teaching). This is an important point because it expresses a fundamental truth about who we are: a human person is both body and soul together.

Second, sometimes we hear that the soul is eternal but the body is not. Along with this comes the idea that the soul is freed from the body at death. This over-emphasis on the soul makes the body seem an afterthought at best, and evil at worst. So what does the Church teach? The soul is not eternal by nature (only God is eternal by nature) but the soul can be eternal by God’s grace. God sustains each of us, and He sustains the soul after the death of the body. But to say that the soul is freed from the body assumes that the body is less important than the soul, or that it is the body which causes us to sin. Jesus Christ taught and witnessed to the resurrection of the body. Since we were created – body and soul – at conception, we are only fully ourselves with our body and soul together. This is why death is so tragic and why we confess our hope and belief in the resurrection of the dead during each Divine Liturgy.

If the body is just shed at death and doesn’t matter, then there’s no reason to treat the body with respect. But the body does matter. This is why we do not cremate our loved ones in the Orthodox Church. This is why we venerate the relics of Christians from the past. Just as our soul is sanctified through a relationship with Jesus, so is our body.  

So if the body is just as important as the soul, and we believe in the resurrection of the body, what happens to the soul after death?

 

2. Heaven is just an appetizer

The Christian life is one of gaining clearer and clearer vision of God. As we grow in a relationship with Christ and with the other members of His Body (the Church), we learn to see God in this life (which is essentially what it means to “be the bee”). We begin to experience a foretaste of the Kingdom of God.

Here’s a metaphor I’ve found helpful. When we’re born in this broken world, it’s like being born with bad vision. Without Christ, we cannot see anything clearly. When we become Christians we’re given glasses, but we’re constantly getting the lenses dirty. The sacraments are God working on us to clean our glasses, over and over again. A life of desiring to see God and of allowing Jesus to give us vision prepares us for the day when our vision will be restored. When we die, we’ll finally be able to see God clearly and will have no need for glasses any more. We will either rejoice in finally seeing Him clearly (if that is what we had been seeking after in this life) or our eyes will hurt with the sudden vision of light after being so long in the dark.

Each time we attend the Divine Liturgy, each time that we receive the sacraments of the Church, we get a foretaste of the Kingdom of God. It’s like taste-testing the food before the wedding. We don’t get the whole meal yet, but we certainly get enough to want to come back for more.

So when we die in this life, we will have a vision of God (whether we like it or not) and we will be before the throne of God. Yet, because our souls have not been reunited with our bodies (and thus we’re not fully ourselves), we will not have the fullness of what the Kingdom of God will be. This experience of heaven is itself only like the appetizer of what is next. The best is yet to come!

 

3. The Kingdom is the main course

At every Divine Liturgy, we confess in the Creed that we “look for the resurrection of the dead and the life of the age to come.” This is the fulfillment of all that God has desired for us: to be with Him body and soul, fully experiencing His presence. He desired more for us than this fallen world. He desired that we live with Him in paradise, and this is what the Kingdom will be.

Scripture is clear that we will receive our bodies when Christ returns. We know that our bodies will be different somehow; Jesus was able to eat after His resurrection, but He could also walk through walls (John 20:26). The Kingdom will be a new heaven and a new earth (Revelation 21:1) which is to say that everything will be transfigured, and perfected. This is necessarily a physical kingdom because we will have our bodies resurrected. This is pretty different from the world’s image of an ephemeral, puffy-cloud filled spirit world with little baby angels playing harps, isn’t it?

The Kingdom of God is about this world, renewed and transfigured, free of death and suffering.

Until the Kingdom is established, all who have died will experience Christ’s presence (either as heaven or as torment) but they too will await the Kingdom. So when we discuss the Orthodox understanding of life after death, we have to remember that it isn’t just this life and then the next. We await the Kingdom of God!

*****

In this life, Orthodox Christians have the blessing to experience a taste of the Kingdom of God, and we can take comfort knowing that our departed loved ones have already started on the first course. But one day, we will all be together before the Lord in His Kingdom, forever experiencing the banquet that He has prepared for all of us that love Him (Matthew 22:1-14, Matthew 25:1-13, Revelation 19:9).

At the end of the day, it’s less important that we know exactly what heaven and the Kingdom of God will be like than that we trust in Jesus Christ today. Our mission is to desire to know Him today, to strive to be with Him, to have faith in Him, and to pursue His will over our own. Our Church teaching on the nature of the soul and what happens to us after this life are only meant to direct our attention more and more to know Jesus.

How has the world impacted how you view life after death? Does it change anything for you knowing that the body and the soul are both important? How does this direct you to have a relationship with Christ, today?

 

Sam is the Director of Youth & Young Adult Ministries at Saint Nicholas Greek Orthodox Church in Wyckoff, New Jersey. He grew up in Powhatan, Virginia and studied International Affairs and Spanish at James Madison University. Sam received his MDiv from Holy Cross Greek Orthodox School of Theology in 2013. He loves food, languages and good coffee.

 

Photo Credit:

Body and Soul

Live through glasses

The Church of the Protection of the Mother of God at Yasenevo

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From Lesbos to Crete: The Orthodox Church and It’s Commitment to the World

In just a few hours, Pope Francis and Ecumenical Patriarch Bartholomew—the religious leaders of the Roman Catholic and the Orthodox Churches—will once again have the opportunity to embrace each other as brothers in Christ. Since the Great Schism of 1054, which marked the division between the Church of the West and the Church of the East, the spiritual leaders of the Churches of Rome and Constantinople have met on twenty-two times. This doesn’t come as a surprise until one considers that prior to the schism between East and West, the two Primates only met on three occasions!

The road to reconciliation between the two Churches was largely paved by His All-Holiness Ecumenical Patriarch Athenagoras, who, in 1964 invited Pope Paul VI to meet in Jerusalem after centuries typically marked by isolation and mistrust between the two Churches. The meeting in Jerusalem sparked a new era of dialogue, cooperation, and love between the two Churches. Evidence that the Orthodox and Roman Catholic Churches were committed to overcoming the differences that kept them from the “common cup” came a year later, when both the Churches of Constantinople and Rome lifted from the memory of the Church the common anathemas declared in 1054. Much more work was still needed for the two bodies to be joined once again.

Since his election in 1991 as the 270th Archbishop of Constantinople, Ecumenical Patriarch Bartholomew has worked tirelessly to build bridges between East and West. During his tenure as Ecumenical Patriarch, Bartholomew has met with the Pope of Rome on sixteen separate occasions; he has met with Popes John Paul II, Pope Benedict, and Pope Francis. What is important to note about these meetings is that they represent far more than formal occasions to exchange gifts and good tidings, and they are certainly diachronic, transcending beyond the daily news cycle.

Since 2013, marking the election of Pope Francis as the chief-shepherd of the Church of Rome, both Francis and Bartholomew have become even more committed to the dialogue between their two Churches. Indeed, their actions lead one to believe that they have made a conscious decision to pivot and shift the dialogue from one primarily focused on the theology of words to a dialogue concentrating on the theology of deeds.

This is perhaps first seen in 2014, when Francis and Bartholomew met with Shimon Peres and Mahmoud Abbas in Rome and encouraged them to find ways to bring about peace in the Middle East. The new dialogue of praxis is also recognized in the Ecumenical Patriarch’s and the Pope’s concern about the environment; for the first time in history, a Pope directly cites an Ecumenical Patriarch in a Papal Encyclical—Laudato Si’.

When the Pope and the Ecumenical Patriarch meet on the Greek island of Lesbos to express their prayerful solidarity and concern for the migrants and refugees that have fled their homelands in the Middle East, they will once again convey a message to the world. This time, however, the message will not only come via a common declaration, but will more importantly be expressed through their common initiative. Like Christ, the Pope and the Ecumenical Patriarch will approach and embrace those who are on the margins; they will give hope to the hopeless; they will praise the peacemakers; and they will commend the humanitarians.

Their work together on the island of Lesbos will not come to a close upon their departure. Both men understand the need for a common Christian response to ongoing humanitarian crises around the world—Lesbos represents just one example, albeit an acute one. The two Churches have much work to do in order to provide an appropriate response to such pressing conditions.

In June, on yet another Greek Island (Crete), Ecumenical Patriarch Bartholomew will convene the Holy and Great Council of the Orthodox Church. The Holy Council represents a singular opportunity for the Church to reaffirm that the Christian faith is one that invites individuals and communities to care for the world, especially for the downtrodden, marginalized, and afflicted. The Council’s agenda will include such topics as “The Importance of Fasting and its Observance Today,” “Relations of the Orthodox Church and the Rest of the Christian World,” and “The Mission of the Orthodox Church in Today’s World.”

Many are hopeful that the Holy and Great Council will provide the faithful the guidance and clarity needed to navigate today’s turbulent waters. In this respect, the Council’s Decisions will play a pivotal role in the internal life and governance of the Church for years to come. At the same time, however, the Council will be convened to help us look beyond ourselves, to refine our focus on the condition of the world around us, and to respond to sighs of those in need.

Recognizing the importance and need for the Orthodox Church to meet in Council, Ecumenical Patriarch Bartholomew has remained committed to the conciliar process. After centuries, the Orthodox Church will experience once again a more profound degree of conciliar life, and in so doing, it will have the opportunity to form unified and universal vision concerning the nature of the Church, namely, that while the Church may indeed not be of the world, it never ceases to function in the world, and certainly always exists for the salvation of the world.

"Be the Bee" Retreats on Track to Surpass 1,000 Participants in 2015-16

"Be the Bee" retreats ("BeeTreats") are on track to surpass over 1,000 total participants for the 2015-16 season.  Though we only started the program two years ago, BeeTreats have already grown to an astounding level of popularity.  Over 800 people in total have attended the first six BeeTreats of the year, and we're not done yet.  

BeeTreats currently offer sessions for youth (6th-12th grades), parents, youth workers, and young adults.  The two final BeeTreats of the season, hosted in Brooklyn and Baltimore, are each expected to draw at least 100 people each.  Our most well-attended BeeTreat of the season was in Chicago in February, and drew 300 people.  Cleveland and San Francisco also saw huge crowds of over 200 people.  People often drive (and sometimes even fly) from hours away to join us.  

What makes this astounding is not simply the numbers: it's the underlying reason people are flocking to these BeeTreats.

We don't simply offer youth participants games or activities.  Instead, the BeeTreat begins with Matins and then transitions to four intense, heartfelt, soul-searching sessions before concluding with Vespers.  The first session is a prayer workshop where participants simply sit in silence, wrestling with their minds and hearts,doing the difficult work of opening themselves to God.  The last session is a service project designed to challenge participants to begin living the lessons they've learned, to allow their relationship with Christ to begin shaping every interaction with every person they encounter.  

Adult participants are similarly pushed rather than simply entertained.  After celebrating Matins together with the youth, four sessions challenge participants to rethink the motivations behind ministry, and to work through the ways Christ can be made manifest in our homes and parishes.  And of course, the day ends as it begins: in prayer, with the celebration of Vespers.  

Every BeeTreat also offers an Orthodoxy on Tap for young adults, a chance to come together and wrestle with difficult questions of vocation, exploring how one lives into the likeness of Christ not simply by being (or being married to) an ordained minister, but as a full-time minister to and for the world.  A short introductory talk paves the way for lively discussion of the way participants understand themselves and their place in the Church.  It's a way to see that, no matter who we are or what role we're called to play, our story as the Church is centered on nothing less than the person of Jesus Christ.  It's a way to reaffirm that our lives are meant to reveal the love of God to all we encounter and to bring the light of Christ into even the darkest corners of the world.  

 

As a Church, we often appear afraid of ministry.  We worry that young people need pastimes and activities, that we need to make sure that youth groups aren't "too religious.”  We worry that adults need to be affirmed rather than challenged, that the rigorous demands of the Gospel will push people away rather inspire them. 

But such ministry is not the ministry of Jesus Christ.

We profess a love of the Church yet also communicate a deep discomfort with it, an unease that is only resolved when God is carefully limited to Sunday mornings and, at best, a few prayers and remarks during Church programs.  

Yet our experience with BeeTreats has shown us how thirsty people are for the Gospel, how hungry they are to taste of the Kingdom and experience, not mere words and programs, but God Himself.  They've shown that the athletic and cultural programs that we pawn off as “ministry” have left our people malnourished, desperately seeking Christ, yet unsure of where to find Him.

So we will continue to minister in a way that defies the conventional wisdom.  We will continue to put our trust, not in programs or a cynical bait-and-switch, but in our Lord and Savior Jesus Christ.  

And, if we don't see you in our remaining BeeTreats of the season, we hope to see you next year.

 

 

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Steve is the Director of Y2AM.  Perhaps best known as the host of "Be the Bee," he's a graduate of Yale University, Fordham University School of Law, and Holy Cross Greek Orthodox School of Theology.  You can follow him on Twitter here.  

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