Synod of the Orthodox Church in America. American Orthodox Church

The emergence of the Orthodox Church in America is connected with the missionary activity of the Russian Church. At the end of the 18th century, Russian missionaries - monks of the Valaam and Konevsky monasteries - came to preach the word of God to Russian America, then a remote part of their own Fatherland. At the same time, they did not set themselves the goal of Russifying the local population - one of their first tasks was the translation of the Holy Scriptures and liturgical books into the languages ​​of local peoples. And the seeds of the faith of Christ, sown here, bore abundant fruit, and St. Herman of Alaska and St. Innocent (Veniaminov) were glorified as saints. By the end of the 1960s, negotiations between representatives of the American Metropolis and the Russian Orthodox Church began, as a result of which in April 1970 the Orthodox Church in America was granted autocephaly.

HISTORY OF THE AMERICAN ORTHODOX CHURCH

Vast spaces North America, especially its most remote northern parts, was mostly discovered and studied by intrepid Russian explorers. “Hundreds of Russian names over a vast area, from the westernmost of the Aleutian Islands almost to San Francisco Bay, from the southernmost point of Alaska to the northernmost, testify to the remarkable feat of our people.” “Back in the 18th century, exploring a region unknown to Europeans until that time, Russian people brought here the first seeds of Russian Orthodoxy. Among the Aleuts and residents of Alaska, the name of the citizen of the city of Rylsk, Kursk province, merchant Grigory Ivanovich Shelikhov (1748 -1795) - the founder of that land of the first permanent Russian settlements, establishing peaceful trade with the local residents, teaching them crafts, literacy, numeracy, ..., preparing translators, craftsmen and sailors from the local residents, Shelikhov simultaneously sought to instill in them the basic concepts of the Orthodox faith in the Triune God, in Christ the Savior, taught them the initial prayers, sometimes baptized them, since at first there was no priest among the industrialists, he installed large wooden crosses in various places as symbols of the fact that the honor of the first visit and development of these places belongs to Russian Orthodox people" (Adamov A. Shelikhov). G.I. - M., 1952. P. 3..).

According to the proposal of Grigory Ivanovich and a person close to him, also a merchant, a resident of the city of Irkutsk, Ivan Larionovich Golikov, the Holy Synod appointed in 1793 the first Orthodox mission to Alaska, composed mainly of Valaam monks led by Archimandrite Joasaph (Bolotov) . According to the “Instruction” received by the head of the mission from Metropolitan Gabriel of St. Petersburg, its main goal was to spread the light of Christ among the local American population and to create the Orthodox Church in a foreign land.

In September 1794, after a long ten-month journey, the mission arrived at its destination - on the island. Kodiak. Here the missionaries faced harsh conditions: an inhospitable climate, foreign customs and food that made the monks sick. The difficult task lay ahead of bringing people who had lived for a long time in the darkness of paganism and idolizing the forces of nature to the knowledge of the true God.

Upon arrival, the missionaries immediately built a temple, baptized and educated the natives. By the end of 1796, the number of Christians in North America reached 12 thousand. The success of the mission was greatly hampered by the cruel and unfair attitude of Russian industrialists towards the local population, about which the head of the mission, Archimandrite Joasaph, repeatedly sent reports to Russia. Having received no answer, he himself and two other monks went to Siberia in 1798 to resolve this important issue. Here is Archimandrite. By decision of the Holy Synod, Joasaph was consecrated Bishop of Kodiak, vicar of the Irkutsk diocese, so that, having the authority of a bishop, he could overcome obstacles to the success of missionary work in Alaska. But on the way back, the ship on which the newly consecrated bishop was located sank, and everyone died.

Of course, this was a huge loss, but by the Providence of God the most prominent missionary became the Monk Herman of Alaska, the only monk in the mission who was not ordained. With his preaching and deeds of Christian charity and love, he attracted many natives into the fold of the Orthodox Church.

In 1811, due to an escalating conflict with the head of a company of Russian industrialists, the Holy Synod was forced to close the American diocesan see and transfer the affairs of the mission to the Irkutsk diocese.

In 1823 on the island. Priest John Veniaminov (later Metropolitan of Moscow and Kolomna) arrived in Unalaska. It is difficult to overestimate his contribution to the education of America. Possessing truly apostolic zeal and extensive knowledge in the field of ethnography and linguistics, Fr. John studied the language and customs of his flock well. A school for boys was opened on the island of Unalaska, where he himself taught. Father John even created a written language in the Aleuts, which they did not have before, and translated many biblical liturgical and instructive texts.

After the death of his wife, Fr. John (in 1849), with the blessing of his confessor Saint Philaret (Drozdov), took monastic tonsure with the name Innocent, and soon was consecrated Bishop of Kamchatka, Kuril and Aleutian. Arriving at the department in Novoarkhangelsk (the center of the then Russian possessions), the saint founded the All-Colonial School for the training of sailors, cartographers, doctors, etc. among the local population.

In 1867, Alaska was sold to America, and in the Russian Church there was talk about the abolition of the mission, but Bishop Innocent saw in this the Providence of God arranging everything for the good. At this time, he wrote that in order to spread the Orthodox faith throughout the United States, pastors should be specially trained so that they have a good command of the English language, and thus Orthodoxy could spread throughout America.

In 1872, the episcopal see was transferred from Novoarkhangelsk to San Francisco; At the same time, English was introduced into church services.

At the end of the 19th century, a mass of emigrants, Ukrainian landless peasants, arrived from Russia to Canada in search of a better life. Orthodox Ukrainians became one of the first bearers of the Christian faith in this country. They united into parish communities, erected churches and invited clergy.

The Carpatho-Russians of the former Austria-Hungary also left their native lands. Experiencing social need, they left their native Carpathians for America. Many of them belonged to the Uniate schism, but the Lord soon raised up from their midst good shepherds who brought many into the fold of Orthodoxy. Among these good workers in the field of Christ, Archpriest Alexy Tovt especially worked. Later (in 1916) the Pittsburgh diocese was even opened, the parishioners of which were mainly Americans of Carpathian origin. In total, in the period from 1891 to the First World War, about 120 Uniate Carpathian parishes reunited with the Russian Orthodox Church in America.

In 1905, the diocesan center of the Aleutian and North American Diocese was moved to New York due to the increase in the number of parishes in the western United States. At the request of the growing Orthodox community in New York, the Holy Synod of the Russian Orthodox Church allocated 20 thousand dollars, and in 1904 a majestic temple in the name of St. Nicholas was erected. Through the efforts of Archbishop Tikhon, the missionary school that existed in Minneapolis was transformed into a seminary, a Theological School was founded in Cleveland, a male monastery was opened in Pennsylvania, and liturgical books were also translated into English.

By 1918, the American diocese had four vicariates - Alaska, Brooklyn, Pittsburgh and Canada; consisted of three missions (Albanian, Syrian, Serbian), 271 churches, 51 chapels, 31 deaneries, 257 clergy, about 60 brotherhoods; had the St. Tikhon's Monastery in South Canaan, an orphanage at the monastery, a Theological Seminary, and church schools; numbered up to 300 thousand believers. The North American Mission also had its own printed publications, among which the official one was the American Orthodox Herald. An Orthodox folk newspaper, Svet, was also published, which aimed to maintain the spirit of the people, the memory of the fatherland, and the defense of Orthodoxy in the American flock.

The fullness of Russian Orthodox church life in America already at the beginning of the century led Russian church leaders in the United States to think about the independence of the Church. In 1906, Archbishop Tikhon, in his report to the Pre-Conciliar Commission in Russia, recommended that the American Diocese be given broad autonomy. The same was repeated in 1916 by Archbishop Evdokim (Meshchersky). However, the dream of Archbishop Tikhon and his successors was not destined to come true then.

The revolution of 1917 in Russia had a very painful impact on Orthodox life in America. On the eve of the revolution, Archbishop Evdokim (Meshchersky) of North America and several priests left for the Moscow Council of 1917–1918. Because of the events that unfolded in Russia, Archbishop Evdokim was unable to return to America, and soon became a Renovationist. Regular relations between the Church in America and the Church in Russia became impossible. Moreover, all spiritual and financial support provided by the Russian Church towards the American Orthodox Church immediately ceased. The American Church found itself in a very difficult situation, which provoked the emergence of many and very critical problems.

In order to resolve these problems in the American Church, it was decided to convene a Council, the second in a row, which was carried out in 1919. It was decided to elect a new diocesan bishop. After the departure of Archbishop Evdokim, the American Church was ruled by his senior vicar, Bishop Alexander (Nemolovsky). Almost unanimously, the Second All-American Council elected him Archbishop of North America, and this election was confirmed by His Holiness Patriarch Tikhon.

But he did not hold this post for long. Having encountered the difficulties of governing under conditions of forced separation from the Mother Church, he did not want not only to remain in the department, but even to continue his stay in America. As soon as Metropolitan Platon (Rozhdestvensky) of Kherson and Odessa, who had previously occupied the North American See from 1907 to 1914, arrived in America from Russia, His Eminence Alexander transferred to him all the affairs of managing the diocese (1922), and he himself left for Europe.

Metropolitan Plato's position as the ruling bishop in America was determined at the American Council of 1922, and in 1923 official notice of his appointment to the North American See was sent to him.

Before the Russian Revolution of 1917, Orthodoxy in America was structurally unified, under the authority of the Russian bishop. But when the October Revolution took place, fragmentation occurred: the Greeks founded their own diocese, the Serbs - theirs, the Arabs - theirs, etc. Thus arose, quite contrary to the normal canonical order, the existence of parallel jurisdictions on a single territory. A big problem was also the existence of schismatics from the Living Church.

In 1924, the Fourth All-American Council, in view of the need for strong local government of the Church, proclaimed the temporary self-government of the Church in America, which should exist until such time as it would be possible to restore normal relations with the Church in Russia. The Council also reaffirmed the election of Metropolitan Plato and decided to begin developing a permanent, complete charter for the American Orthodox Church, but due to various problems and difficulties in the organization, the Church was governed by various temporary charters for the next thirty years until it finally came to the approval of a permanent one.

Metropolitan Platon died in 1934. The Council was convened again, which again struggled with the problem of different jurisdictions, with the living church problem, etc. In this regard, the temporary self-government of the American Church was once again confirmed, and Archbishop Theophilus (Pashkovsky) was elected its head. He became Metropolitan of All America and Canada.

Some church historians have a slightly different view of the causes and consequences of the American Church's transition to self-government. In particular, prof. K. E. Skurat in his book on the history of Local Churches writes: “The life of the Orthodox Church in America would undoubtedly have returned to normal if Metropolitan Plato had drawn the correct conclusions from the events that took place in Russia, and, while maintaining filial obedience to the highest church authority, would have directed all its spiritual forces to the construction of local church life. The American Church would not have experienced the severe internal crisis into which it soon found itself, especially after the arrival from Moscow of the “living churchman” - the married bishop John of Kedrovsky, who managed to present himself before the American court in his capacity. “true” representative of the highest church authority in Russia and take away the cathedral in New York with his residence from Metropolitan Platon. Unfortunately, the “Foreign Synod of Bishops” soon began to demand recognition of its authority over him from Metropolitan Platon. , Metropolitan Plato did not draw the proper conclusion from all this: to affirm the unity of the Orthodox American flock with the Mother Church, but led it along the path of alienation. He sometimes began to use the church pulpit for political speeches directed against the Mother Church and Russia.

In the conditions of separation from the Mother Church, the Greek Catholic Church in North America appeared alone in front of well-organized and purposefully operating Catholic and Protestant missions. The leaders of the Orthodox Church in America had to not think about the spread of Orthodoxy on the American continent, which was inherent in their glorious predecessors, but were more concerned about preserving their flock. First of all, the Vatican did not fail to take advantage of the difficult situation of the diocese, which began to attract to itself, on the basis of union, Orthodox parishes that had been knocked out of their rut. Protestants also tried to keep up with him. The latter began to attract the distressed Orthodox Church to their side, providing it with material assistance. Thus, they assigned a monthly “salary” to Metropolitan Plato, and also allocated the necessary funds for the convening of the Detroit Council in 1924, which adopted the first anti-canonical resolution on the temporary autonomy of the Russian Orthodox Church in America without prior consultation and consent from the Mother Church , although he noted the need to regulate relations with the Russian Church in the future.

When His Holiness Patriarch Tikhon learned about the non-canonical activities of Metropolitan Platon, and immediately in January 1924, by a special decree, released him from the administration of the North American diocese. Metropolitan Platon did not accept the patriarchal decree and consistently led the American flock towards its complete separation from the Mother Church. The situation was further complicated by the fact that on April 7, 1925, Patriarch Tikhon died. After the death of His Holiness the Patriarch, internal church schisms in the Russian Orthodox Church revived and, naturally, the main attention of the highest church administration was now directed to streamlining internal life. Only in March 1933, by the decision of the Deputy Patriarchal Locum Tenens Metropolitan Sergius (Stragorodsky) and the Holy Synod, the rector of the Three Hierarchs' Compound was sent to America to clarify the situation on the American continent, as well as to become familiar with the actual attitude of Metropolitan Plato to the Mother Church and the Motherland he left behind. in Paris, Archbishop Veniamin (Fedchenkov)."

In connection with the statement of Metropolitan Plato about the severance of canonical relations and his withdrawal from subordination to the Mother Church, by the decision of the Patriarchal Locum Tenens Metropolitan Sergius and the Holy Synod in 1933, Veniamin (Fedchenkov) was appointed ruling bishop of the North American diocese with the title of Archbishop of Aleutian and North American, in the title of Exarch of the Moscow Patriarchate. Thus, the Exarchate of the Moscow Patriarchate in North and South America was established, uniting parishes faithful to the Mother Church and existing until April 10, 1970, when, in connection with the granting of autocephaly to the Orthodox Church in America, it was abolished.

In the 40s, the Church in Russia gained some freedom and the election of a patriarch took place (1943). The Church in America rejoiced at this and sought reconciliation with the Mother Church. In this regard, at the 7th All-American Council (1946) it was decided to ask the Russian Mother Church for autonomy. At that time, negotiations were unsuccessful.

At the 13th All-American Council (1967), the question was raised about officially changing the name of the Church, which then sounded: Russian Orthodox Greek-Catholic Church in America. The bishop forbade the Council to make a decision on this issue, as he considered it too premature. After a lengthy debate on the issue, the bishops still allowed an informal vote. The vote took place, and the overwhelming majority was in favor of renaming the “Orthodox Church in America.”

By the end of the 1960s, negotiations between representatives of the American Metropolis and the Russian Orthodox Church began again, as a result of which, in April 1970, the Orthodox Church in America was granted autocephaly. This new status of the Church was accepted and confirmed in October 1970 at the Fourteenth All-American Council, which became the first Council of the Local Autocephalous Orthodox Church in America. At this time, the Primate of the Church was Irenaeus, Metropolitan of All America and Canada.

Fifteenth in diptych in the great family of autocephalous Orthodox Churches, the Local Orthodox Church in America has everything necessary for its independent existence. It has 16 dioceses, has more than 500 parishes (in the USA, Canada, Argentina, Brazil, Peru, Venezuela) and has about a million flock.

In 1971, the Albanian diocese in the USA was accepted into the Orthodox Church in America according to its request. In the same year, the Orthodox Church in America organized a mission in Australia, headed by an administrator with the rank of archimandrite. The mission's activities yielded positive results - in 1974, several Orthodox Russian communities of "Karlovites" received canonical status under the jurisdiction of the Orthodox Church in America.

In the spring of 1972, over 20 priests and about 20 thousand laity of the Mexican National Old Catholic Church (formed in the 20s of the current century) joined the Orthodox Church in America. In this regard, the Mexican Exarchate was formed.

Even before the declaration of autocephaly of the Orthodox Church in America, part of the Orthodox Romanians along with priests - about 40 parishes in the USA and Canada, separated in 1951 from the Church in America of the Romanian Patriarchate. The latter separated the affiliated parishes into an autonomous diocese called the “Romanian Orthodox Bishopric of America” and awarded its bishop the title “Detroit and Michigan.”

Currently, the Orthodox Church in America has male and female monasteries, three Theological Seminaries and an Academy. There are also courses for training deacons. As a rule, the courses are accepted for people of mature age who already have a civilian specialty. Almost every parish has Sunday schools. Programs and materials for them are prepared and published by the Committee for Religious Education of the Church.

Publishing activities are also widespread: a church calendar is published annually, as well as many magazines and newspapers different languages. In addition, there are other publications in both English and Russian from various organizations associated with the Church - the Federation of Russian Orthodox Clubs (which includes American-born Orthodox Christians), the All-American Organization of Orthodox Women, mutual aid organizations, brotherhood and sisterhood, and etc.

Submit your application indicating the topic right now to find out about the possibility of receiving a consultation.

Canonical status of the Orthodox Church in America.

Orthodox Church in America(English Orthodox Church in America, abbreviated as OCA, English OCA; unofficially also American Orthodox Church) - autocephalous local Orthodox Church.

The autocephaly of the Orthodox Church in America, granted to it in 1970 by the Russian Orthodox Church, is recognized:

Russian Orthodox Church;

Bulgarian, Georgian, Polish Orthodox Church and Orthodox Church of the Czech Lands and Slovakia

Not recognized as an Autocephalous Church:

Patriarchate of Constantinople;

Alexandria, Antioch, Jerusalem, Romanian, Cypriot, Greek and Albanian Churches

However, the above-mentioned Churches recognize it as a self-governing part of the Russian Orthodox Church, whose canonical status and apostolic succession they do not dispute.

The lack of official recognition of autocephalous status by other Local Orthodox Churches does not prevent them from being in Eucharistic communion with the OCA. All of them allow their bishops and clergy to concelebrate with the bishops and clergy of the OCA, and some of them also welcome the election of the primates of the latter.

Dioceses and episcopate

Canonical territory - USA; The jurisdiction of the Orthodox Church in America also extends to some parishes in Canada, Mexico and South America.

Consists of the following dioceses:

* Metropolitan (Washington) Diocese(primate - His Beatitude Jonah, Archbishop of Washington, Metropolitan of All America and Canada)

* Diocese of Alaska(locum tenens - Bishop of San Francisco and West Benjamin (Peterson))

* Diocese of Eastern Pennsylvania(primate - Bishop of Philadelphia and Eastern Pennsylvania Tikhon (Mollard))

* Diocese of the West(primate - Bishop of San Francisco and West Benjamin (Peterson))

* Diocese of Western Pennsylvania(Primate - Bishop Melchizedek (Pleska) of Pittsburgh and Western Pennsylvania)

* Diocese of New England

* Diocese of New York and New Jersey(primate - Bishop Michael (Dahulich) of New York and New Jersey)

* Diocese of the Midwest(locum tenens - His Beatitude Jonah, Archbishop of Washington, Metropolitan of All America and Canada, administrator - Archimandrite Matthias (Mauriac), named Bishop of Chicago and the Midwest)

* Diocese of the South(locum tenens - His Beatitude Jonah, Archbishop of Washington, Metropolitan of All America and Canada, administrator (since January 1, 2011) - Vicar Bishop of Baltimore Mark (Maimon))

* Romanian diocese(Primate - Archbishop of Detroit and Romanian Diocese Nathanael (Popp))

* Bulgarian diocese(locum tenens - Bishop Melchizedek (Pleska) of Pittsburgh and Western Pennsylvania)

* Albanian Archdiocese(Primate - Bishop of Boston, New England and Albanian Archdiocese Nikon (Liolin))

* Canadian Archdiocese(Primate - Archbishop of Ottawa and Canada Seraphim (Storheim) (on vacation), administrator - Bishop of Quebec Irenaeus (Rochon))

* Mexican Exarchate(Primate - Bishop of Mexico City and the Mexican Exarchate Alejo (Pacheco y Vera))

There are more than 500 parishes in the Church, there are 8 monasteries, 3 seminaries (St. Vladimir, St. Tikhon, St. Herman), Academy, etc. Divine services are performed mainly on English language.

Church of St. VMC. Catherine on Vspolye. Metochion of the Orthodox Church in America in Moscow

Since the beginning of the 1990s, he has had a courtyard in Moscow, at the VMC church. Catherine on Ordynka.

Since July 1, 2009, the Primate of the Church has held the title “Archbishop of Washington, Metropolitan of All America and Canada.”

Prior to this, since 2005, the Primate of the Orthodox Church in America bore the title “Archbishop of Washington and New York, Metropolitan of All America and Canada.”

History of the Orthodox Church in America

The Orthodox Church in America dates back to 1794, when Valaam monks-missionaries arrived on Kodiak Island as determined by the Holy Synod of the Russian Church to be assigned to Alaska Orthodox mission. One of the monks, Hieromonk Juvenaly, sealed his testimony of Christ with his martyrdom in 1795. Another, Elder Herman (+1837), now glorified by the American and Russian Churches, successfully continued his missionary work in America for more than forty years.

In 1840 it was established Diocese of Kamchatka, Kuril and Aleutian, on which the Apostle of America was consecrated His Eminence Innokenty (Veniaminov) (+1879).

At the end of the 19th and beginning of the 20th centuries, the Orthodox flock in America was cared for by Archbishop Tikhon, later His Holiness Patriarch of Moscow and All Rus' (+1925).

Since 1907, it was called the Russian Orthodox Greek-Catholic Church in North America under the jurisdiction of the hierarchy from the Russian Church.

After the October Revolution of 1917 in Russia, relations with the Supreme Church Authority in Moscow became difficult.

From the mid-1920s, it remained out of communication with the Moscow Patriarchate and was known under the name “North American Metropolitan District” or “North American Metropolis”; also was not in communication with the Synod of Bishops in Sremski Karlovci (Russian Orthodox Church Outside of Russia).

On December 19, 1927, at a meeting of the “Synod of Bishops of American Dioceses of the Russian Orthodox Church,” a charter was issued establishing a new church structure - the “independent autonomous and autocephalous” American Church headed by Plato (Rozhdestvensky).

On December 12, 1947, after unsuccessful attempts to annex the structure to the Moscow Patriarchate earlier that year (Metropolitan Theophilus (Pashkovsky) avoided meeting with Metropolitan Gregory (Chukov) of Leningrad, who was specially in the USA for several months for this purpose), the Holy Synod of the Russian Orthodox Church The Church imposed a ban on the hierarchy of the “Metropolis” from serving in the priesthood.

O. Alexander Shmeman

On April 9, 1970, the Synod of the Russian Church restored communion with the “North American Metropolis”, lifting the previous ban on its hierarchs, and on April 10 The Patriarchal Tomos granted autocephaly to the Russian Orthodox Greek Catholic Church in America. The archpriest (then protopresbyter) played a significant role in preparing this decision.

44 parishes that did not want to join the new autocephalous Church were united into Patriarchal parishes in the USA.

The decision of the Moscow Patriarchate came into conflict with the vision of the future of Orthodoxy in North America, shared by the Patriarchate of Constantinople.

In November 2005, a conflict that had been developing for several years in connection with the alleged financial abuses of the former Administrator of the OCA, Protopresbyter Robert Kondratik, became public. As a result, the latter was removed from his administrative post in March 2006, and subsequently convicted by the Spiritual Court and defrocked. The scandal was covered in the US press.

On September 3, 2008, the Synod was presented with a report from a special investigative committee, which concluded that the entire leadership of the Church was responsible for financial abuses. Metropolitan Herman was forced to submit to the Synod of Bishops of the Church, which met on September 4, 2008 in New York, a request for immediate retirement, which was granted on the same day. From September 4, 2008 until the convening of the All-American Council in Pittsburgh, the oldest consecrated Archbishop of Dallas and the Southern States, Demetrius (Royster), was the locum tenens of the metropolitan see.

On November 10, 2008, the 15th All-American Council of the American Church opened in Pittsburgh. Earlier, in October, a number of Church clergy proposed Bishop Hilarion (Alfeev) of Vienna (ROC) as a candidate for the metropolitan see of the OCA; but Bishop Hilarion declared that it was impossible for himself to be a candidate for the primacy of the OCA, in particular due to the need to demonstrate the independence of the OCA from the Russian Orthodox Church.

Metropolitan Jonah

November 12, 2008 at the XV All-American Council in Pittsburgh by the Archbishop of Washington, Metropolitan of All America and Canada Bishop Jonah (Paffhausen) of Fort Worth was elected. The enthronement took place on December 28, 2008 at St. Nicholas Cathedral in Washington.

In February 2011, the Synod of the Orthodox Church in America granted Metropolitan Jonah's request for a two-month leave for spiritual development. Archbishop of Detroit and Romanian Diocese Nathanael (Popp) was appointed locum tenens of the metropolitan throne.

United States of America (USA)(English) United States of America, USA) - country in North America. Area - 9.5 million km² (4th place in the world). Population - 321 million people (2014, estimate; 3rd place in the world). Administratively, the country is divided into 50 states and the Federal District of Columbia; a number of island territories are also subordinate to the United States. The capital is the city of Washington. US residents are called Americans, and the general name is applied to the USA itself America. The United States borders Canada to the north, Mexico to the south, and also has a maritime border with Russia. They are washed by the Pacific Ocean from the west, the Atlantic Ocean from the east and the Arctic Ocean from the north.

Orthodoxy in the USA

In the USA there is an autocephalous local Orthodox Church - Orthodox Church in America, which received autocephaly from the Russian Orthodox Church in 1970. There are also a number of Orthodox church structures of other jurisdictions, the largest being the American Archdiocese and the Ukrainian Orthodox Church in the USA of the Patriarchate of Constantinople, as well as the Patriarchal parishes in the USA and the Russian Orthodox Church Abroad of the Moscow Patriarchate.

Orthodox Church in America(English) Orthodox Church in America, abbreviated OCA, English OCA; unofficially also American Orthodox Church) - autocephalous local Orthodox Church. The autocephaly of the Orthodox Church in America, granted to it in 1970 by the Russian Orthodox Church, is recognized by the latter, as well as by the Bulgarian, Georgian, Polish Orthodox Churches and the Orthodox Church of the Czech Lands and Slovakia, but is not recognized by the Patriarchate of Constantinople, Alexandria, Antioch, Jerusalem, Romania, Cyprus , Hellenic and Albanian Churches as an Autocephalous Church (however, it is recognized by the above-mentioned Churches as a self-governing part of the Russian Orthodox Church, whose canonical status and apostolic succession are not disputed).

Story

Under the jurisdiction of the Russian Orthodox Church

The origin goes back to the creation in 1794 by the monks of the Valaam Monastery of the Transfiguration of the Savior (Archimandrite Joseph, Hieromonk Juvenaly, Hieromonk Macarius and others) of the first Orthodox mission in America. American Orthodox believe that St. Herman of Alaska († 1837) is their apostle.

Under Archbishop Tikhon (later All-Russian Patriarch), on September 1, 1905, the see of the Aleutian diocese was moved from San Francisco to New York.

Since 1907 it was called Russian Orthodox Greek-Catholic Church in North America under the jurisdiction of the hierarchy of the Russian Church.

After the October Revolution of 1917 in Russia, relations with the Supreme Church Authority in Moscow turned out to be very difficult. The Moscow Patriarchate, deprived of access to international telegraph and mail, which fell under the monopoly of the new regime, was completely cut off from its foreign dioceses and missions. Financial support has ceased. Orthodox hierarchs in the United States were suspected of having connections with the GPU, and unrest intensified.

North American Metropolis

From the mid-1920s, she remained out of communication with the Moscow Patriarchate and was known under the name “ North American Metropolitan District"or "North American Metropolis"; also was not in communication with the Synod of Bishops in Sremski Karlovci (Russian Orthodox Church Outside of Russia), whose representative in North America was then Archbishop Apollinaris (Koshevoy), dismissed on February 1, 1927 by Platon (Rozhdestvensky) (the latter called himself Metropolitan of North America) .

On December 19, 1927, at a meeting of the “Synod of Bishops of American Dioceses of the Russian Orthodox Church,” a charter was issued establishing a new church structure - the “independent autonomous and autocephalous” American Church headed by Plato (Rozhdestvensky).

In 1935, the new head of the Metropolis, Metropolitan Theophilus (Pashkovsky), signed the “Temporary Regulations on the Russian Orthodox Church Outside of Russia,” by which it became subordinate to the Synod of Bishops in Sremski Karlovci in matters of faith and canonical order, while retaining internal autonomy.

By the beginning of World War II, the American Metropolis had about 400 thousand believers in 330 parishes, divided into eight dioceses.

During World War II there was a rapprochement with the Moscow Patriarchate, but it did not culminate in unification. At the end of November 1946, the VII All-American Church Council in Cleveland confirmed the “unshakable faith and loyalty” to Metropolitan Theophilus and decided to ask the Patriarch of Moscow to accept the Metropolis into his “bosom” “under the conditions of maintaining our full autonomy that currently exists”;

Also, the Council announced the withdrawal of the Metropolis from administrative subordination to the Synod of Bishops of the ROCOR. Metropolitan Gregory (Chukov) of Leningrad, who arrived in the United States in the second half of 1947, rejected the Project of Autonomy of the Russian Orthodox Church in North America and Canada proposed to him by the Metropolis, adopted on August 7, 1947 by the Metropolitan Council, as proposing “no longer autonomous, but autocephalous governance, to which at present, the Russian Orthodox Church in North America has no foundation” (the Metropolia Project intended to recognize the Moscow Patriarch only as its spiritual head without any powers).

On December 12, 1947, the Holy Synod of the Russian Orthodox Church imposed a ban on priestly service on the hierarchy of the Metropolis, headed by Metropolitan Theophilus (Pashkovsky).

On May 6, 1967, at the Intercession Cathedral of the Metropolis (New York), 2 bishops under the jurisdiction of the Patriarchate of Constantinople took part in the episcopal consecration of Theodosius (Lazor) (later the Primate of the Church), which caused condemnation from the Moscow Patriarchate and a letter from Patriarch Alexy I to Patriarch Athenagoras indicating that “the event described is not a single event.”

Orthodox Church in America

On April 9, 1970, the Synod of the Russian Church restored communion with the “North American Metropolis”, lifting the previous ban on its hierarchs, and on April 10, by the Patriarchal Tomos, it granted autocephaly to the Russian Orthodox Greek-Catholic Church in America. Metropolitan Nikodim (Rotov) of Leningrad and Novgorod played a significant role in the preparation of this decision on the part of the Russian Orthodox Church, and on the part of the “North American Metropolis” - Archpriest (then Protopresbyter) Alexander Schmeman. 44 parishes that did not want to join the new autocephalous Church were united into Patriarchal parishes in the USA. The decision of the Moscow Patriarchate came into conflict with the vision of the future of Orthodoxy in North America, shared by the Patriarchate of Constantinople.

On September 1, 1982, the Orthodox Church in America officially switched to the New Julian calendar, leaving parishes the right to choose which calendar to follow in their liturgical life. Not all parishes adopted the new style; Thus, the Alaskan diocese preserved the Julian calendar. Some parishes, especially in Pennsylvania, went to the ROCOR.

In November 2005, a conflict that had been developing for several years in connection with the alleged financial abuses of the former OCA Administrator, Protopresbyter Robert Kondratik, became public. Robert S. Kondratick). As a result, the latter was removed from his administrative post in March 2006, and subsequently convicted by the Spiritual Court and defrocked. The scandal was covered in the US press.

On September 3, 2008, the Synod was presented with a report from a special investigative committee, which concluded that the entire leadership of the Church was responsible for financial abuses. Metropolitan Herman was forced to submit to the Synod of Bishops of the Church, which met on September 4, 2008 in New York, a request for immediate retirement, which was granted on the same day. From September 4, 2008 until the convening of the All-American Council in Pittsburgh, the oldest consecrated Archbishop of Dallas and the Southern States, Demetrius (Royster), was the locum tenens of the metropolitan see.

Earlier, in October 2008, a number of Church clergy proposed Bishop Hilarion (Alfeev) of Vienna (ROC) as a candidate for the metropolitan see of the OCA;<…>but Bishop Hilarion declared that it was impossible for himself to be a candidate for the primacy of the OCA, in particular due to the need to demonstrate the independence of the OCA from the Russian Orthodox Church. His position was supported by the Deputy Chairman of the DECR, Bishop Mark (Golovkov): “

“We need to preserve and strengthen the status of the OCA as an independent church, and not give rise to talk that the OCA is a structure of the Russian Orthodox Church.”

On November 12, 2008, at the XV All-American Council in Pittsburgh, Bishop Jonah (Paffhausen) of Fort Worth was elected Archbishop of Washington and New York, Metropolitan of All America and Canada. The enthronement took place on December 28, 2008 at St. Nicholas Cathedral in Washington.

On May 24, 2011, for the first time in history, a concelebration of the Primates of the OCA and the ROCOR took place: Metropolitans Jonah and Hilarion celebrated the Divine Liturgy together at the Church of St. Nicholas in New York. Since then, joint services began to be held regularly in the churches of both Churches. Currently, the Primate of the Orthodox Church in America is His Beatitude Archbishop

Washington, Metropolitan of All America and Canada Tikhon (Mollard). He was elected by the XVII All-American Council, which was held on November 13, 2012 in Parma, Ohio.

Canonical position and modern state

The autocephaly of the OCA, granted by the Moscow Patriarchate, is still not recognized by the Greek Patriarchates, although it is recognized by the Georgian, Bulgarian, Polish and Orthodox Churches of the Czech Lands and Slovakia. On the website of the Romanian Church, the OCA is mentioned among the Sister Churches without specifying its status.

The lack of official recognition of autocephalous status by other Local Orthodox Churches does not prevent them from being in Eucharistic communion with the OCA. All of them allow their bishops and clergy to concelebrate with the bishops and clergy of the OCA, and some of them also welcome the election of the primates of the latter.

The OCA is divided into 14 dioceses (of which eleven are territorial and three are ethnic), there are 8 monasteries, 3 seminaries (St. Vladimir, St. Tikhon, St. Herman), Academy, etc.

The Orthodox Church in America has about 650 parishes and 25 monasteries.

In the United States, it is the second largest Orthodox denomination, second only to the Patriarchate of Constantinople.

It has the highest attendance among Orthodox communities in the United States and the largest increase in the number of believers over a decade (as of 2011) - 21%.

Since the beginning of the 1990s, he has had a courtyard in Moscow, at the VMC church. Catherine on Ordynka. The founder and first rector of the metochion was Protopresbyter Daniil Gubyak. Since 2002, Archimandrite Zacchaeus (Wood) served as rector of the metochion. Due to the prohibition of Archimandrite Zacchaeus (Wood) from the priesthood, on July 28, 2011, the pastoral care of the parish was entrusted to priest John Kechkin. Since 2013, Archimandrite Alexander (Pihach) has been appointed rector of the metochion.

The Saints

NEW YORK.

• Cathedral of the Sign of the Russian Church Abroad: original icon Mother of God

"Znamenie-Kursk-Root".

• Cathedral of St. Nicholas of the Antiochian Orthodox Church. Powers:

St. Raphael of Brooklyn (19th century).

• D. JORDANVILLE (New York State, 250 km northwest of New York). Holy Trinity Jordanville Monastery of the Russian Church Abroad. Relics and shrines:
• the largest reliquary casket in the United States,
• Icon of the Mother of God “Pochaevskaya”,
• Icon of the Mother of God “Unexpected Joy”,
• venerated tomb of Metropolitan. Filaret (Voznesensky),
• revered tomb of the arch. Averkia (Tausheva),
• revered tomb of the arch. John (Shakhovsky),

the revered grave of the murdered Jose (Joseph) Muñez. NANUET (New York State, 30 km north of New York). Novo-Diveevsky Uspensky convent

• Russian Church Abroad:
• “Optina-Vladimir” icon of the Mother of God (cell image of the Optina elders and St. Paisius (Velichkovsky),
• life-size portrait of St. Seraphim of Sarov, written during his lifetime,
• icon of St. Seraphim of Sarov, written on the stone on which the saint prayed,
• cross from Ipatiev's house,

cell icon of the Mother of God St. Paisiy Velichkovsky.

• SOUTH KANAN (PA). Monastery of St. Tikhon of Zadonsk of the American Orthodox Church. Powers:

right Alexy Tovt (Wilkes-Barrey) (XIX century).

• MONASTERY OF REVER. ANTHONY THE GREAT CONSTANTINOPLE ORTHODOX CHURCH (Arizona, 120 km southeast of Phoenix). Relics and icon:
• original "Arizona" icon of the Mother of God.

LOS ANGELES. Catholic Cathedral of Our Lady of the Angels. Powers:

• mts. Viviana (IV century).

SAN FRANCISCO.

Joy and Sorrow Cathedral of the Russian Church Abroad. Powers:

• St. John of Shanghai (San Francisco) (20th century).

Mother of God Vladimir Monastery of the Russian Church Abroad:

• "Harbin-Vladimir" icon of the Mother of God.

Russian Orthodox Youth Committee:

• original "Akhtyrskaya" icon of the Mother of God.

MONASTERY OF REVER. GERMAN ALASKA SERBIAN PATRIARCHY (state of California, about 200 km north of Sacramento, near Platina):

• venerable grave of hieromon. Seraphim (Rose).

KODIAK (Kodiak Island, Alaska). Church of the Resurrection of Christ of the American Orthodox Church. Powers:

• St. Herman of Alaska (XVIII century).

SITKA (Alaska). St. Michael the Archangel Cathedral of the American Orthodox Church:

• original “Sitka-Kazan” icon of the Mother of God.

Shrines

• Sitka Icon of the Mother of God
• relics of St. Elizabeth and Barbara (Znamensky Cathedral, New York)
• life-size portrait of St. St. Seraphim of Sarov, written during his lifetime
• icon of St. St. Seraphim of Sarov, written on the stone on which the saint prayed
• cross from Ipatiev's house
• cell icon of the Mother of God St. Paisiy Velichkovsky
• the largest reliquary casket in the United States (Jordanville)
• relics of St. John of Shanghai and San Francisco

Temples

• Cathedral of the Icon of the Mother of God “Joy of All Who Sorrow” (San Francisco)
• Cathedral of the Intercession of the Blessed Virgin Mary (Chicago)
• Cathedral of St. St. Nicholas the Wonderworker (San Francisco)

Article from the encyclopedia "Tree": website

Orthodoxy in America- represented by a number of jurisdictions of Local Churches primarily caring for their historical diaspora, as well as with a more missionary orientation. The issue of uniting numerous parallel jurisdictions in America is one of the most important problems of the Orthodox diaspora.

Story

Prerequisites

The strengthening of Orthodoxy and the development of Alaska entailed the establishment of an independent Kamchatka diocese with its center in Alaska, in Novoarkhangelsk (now Sitka). After the see was moved to the Eurasian continent, the vicar Novoarkhangelsk see was established to care for the American possessions, which became an independent diocese after the sale of Russian America to the United States in the year. In subsequent years, despite the loss of government support and active opposition from Protestant preachers, the Alaskan Diocese (see details) supported Orthodoxy in Alaska, which became a kind of holy land for the Orthodox in America.

The first wave of immigrants and the vision of St. Tikhon

The increasing proliferation of parallel jurisdictions and schisms has invariably been recognized as an undesirable and, in principle, unacceptable condition for the Orthodox Church in America. In addition to some prominent champions of the church's unification of all Orthodox Christians under a single jurisdiction, generational succession and the conversion of diverse Americans to Orthodoxy gradually created the ground for an all-American Orthodox community. As early as World War II, the combined efforts of Orthodox jurisdictions led to state recognition of Orthodoxy as a single religion by US secular authorities in order to create a service of Orthodox military chaplains. In the 1960s, the Standing Conference of Canonical Orthodox Bishops in America (SCOBA) was created, bringing together the primates of most Orthodox jurisdictions in America on a consultative basis.

As a result of negotiations between the “American Metropolis” and the Moscow Patriarchate, a transformation was undertaken in order to achieve jurisdictional unity - in the year the Patriarchate granted the “Metropolis” autocephaly within North America with the name of the latter “Orthodox Church in America”. The newly formed independent Church was called to unite all jurisdictions and become an inclusive American Church with a missionary focus. Support from the Russian Church ensured recognition of the new autocephaly by the Georgian, Bulgarian, Polish and Czechoslovak Local Churches, a promising undertaking was supported in America by numerous Romanians, Bulgarians and Albanians who joined the Orthodox Church in America as special national dioceses. However, the unilateral grant of autocephaly by the Moscow Patriarchate received sharp rebuff from the Greek Churches, especially the Patriarchate of Constantinople, which insisted on its exclusive prerogatives in the diaspora. The most significant non-Greek Churches - Romanian, Antioch, Serbian - did not recognize the new autocephaly either, preferring to maintain their own dioceses in the diaspora.

Statistics

Current situation

After the fall of the atheistic regimes in the former socialist camp, divisions caused by the interference of godless authorities in the life of the Church began to heal. The last and most important of these reconciliations was the restoration of canonical communion between the Moscow Patriarchate and the Russian Church Abroad in the year. A new wave of emigrants from traditionally Orthodox lands, mainly from the countries of the former socialist camp, again began to transform the composition of the Orthodox Church on the American continents.

Nowadays on the American continents there are the following canonical divisions:

• American (Greek) Archdiocese including a number of metropolises

Somewhere far, far away, in other countries, beyond the seas and oceans, people unknown to us, just like us, visit the temple, take their children to Sunday school, pray in the mornings and evenings, and make pilgrimages. But it seems that all this is happening a little differently, because both our language and traditions are different... Starting from this issue, we will talk about the peculiarities of the life of Orthodox Christians in other countries of the world. Today we bring to our readers notes from Ekaterina Chernova, a student from Russia who is currently studying in the USA.

The very word “Orthodoxy” sounds unusual in America to Russian ears—Orthodox. That is why the Orthodox Church is called Orthodox here. Christian Church(Orthodox Church), and Orthodox Christians - Orthodox Christians (Orthodox Christian).

According to the American magazine Washington Profile, among US residents, 56% are Protestants, 28% are Catholics, 2% are Jews, 1% are Muslims, 3% are adherents of other religions, and 10% are non-believers. Orthodox Christians in this country, as “adherents of other religions,” make up less than 2% of the population. I was surprised that on the American continent, like in no other part of the world, there are so many Orthodox jurisdictions. There are parishes of Constantinople, Alexandria, Antioch, Jerusalem, Russian, Serbian, Bulgarian, Cypriot, Georgian, Hellenic, Albanian, Polish, Czechoslovak, American, Japanese, and Chinese Orthodox Churches.

The Orthodox American Church received autocephaly from the Russian Mother Church relatively recently, in 1970. Historical fact: the emergence of the Orthodox Church in America is connected with the missionary activity of the Russian Church. At the end of the 18th century, Russian missionaries - monks of the Valaam and Konevsky monasteries - came to preach the word of God to Russian America, the most remote region of their Fatherland at that time. Anyone who is at least a little familiar with the history of the Russian state will immediately understand that Alaska is the only state in which there are more Orthodox Christians than representatives of any other religion. So it is, because until 1867 the peninsula belonged to the great Russian Empire.

As for the Russian Orthodox Church in the USA itself, today it includes four deaneries: the Atlantic, Eastern, Western and Central states. There are also Patriarchal parishes in New York. The jurisdiction of the Moscow Patriarchate includes the St. Nicholas Patriarchal Cathedral and the Monastery of St. Mary of Egypt with the House of Mercy.

St. Nicholas Cathedral is the first Orthodox church I visited in New York. It is not simple main temple Russian Church on the American Continent - the cathedral is a decoration of the city and has the status of an architectural monument. Here, in the summer of 2005, a memorial service was celebrated for General A. Denikin - before his ashes were taken to his homeland.

***

Life stories Orthodox priests and the laity in the US are often surprising. Most likely, this is due to the fact that most Christians are emigrants from different countries of the world. Many of them converted to Orthodoxy while already in America. They say that it was here that they understood the futility of human efforts, acutely felt spiritual loneliness, and learned to entrust themselves to the will of God. For some reason, people approach God only when faced with serious problems, having experienced personal tragedy. How nice it would be if this happened after some joy!

My acquaintances, graduate students from Akron, Ohio, told me that in Russia they did not think much about issues of faith and rarely went to the temple that was nearby. In America, mental hunger is so strong that the nearest Orthodox church a hundred kilometers from home is considered happiness...

In correspondence between English-speaking Orthodox Christians (not only when addressing a clergyman), it is customary to begin and end letters by glorifying the name of God. The phrases "Glory to Jesus Christ! Glory Forever!" (“Glory to Jesus Christ! Glory forever!”) at the beginning of the letter and “With Christ’s love...” (“With the love of Christ...”) at the end are common for Americans who profess Orthodoxy. They believe that in this way they remind themselves and to its addressee about the meaning of earthly existence.

***

In the town of Fair Lawn (New York metropolitan area), where I lived for several months, there is no Orthodox parish. But within a 50-mile (90-kilometer) radius there are about 70 temples. These are Greek, Russian, Antiochian, Romanian and American Orthodox parishes. However, in the city itself, for a population of 50 thousand, there are several Protestant and Catholic churches, a mosque and 11 synagogues! Therefore, for church services, Orthodox Fire Lawn, like other residents of the capital province, go to New York or to the neighboring small cities of Paramus or Passaic. In local churches, where the parish is formed by people of different nationalities, services are usually conducted in both Church Slavonic and English. In two languages, priests read the Holy Gospel and deliver sermons. Sometimes “Cherubimskaya” or “Holy God…” is sung in English. And in the churches of the Greek and Antiochian Churches the ancient tradition of shaking hands after the service has been preserved. All parishioners, acquaintances and strangers, shake hands with the words: “Forgive me!” This is reminiscent of Forgiveness Resurrection, but for Russians it is a little unusual.

Passaic is home to the beautiful Peter and Paul Cathedral, which celebrated its centenary in 2002. Patriarch of Moscow and All Rus' Alexy II, as well as the presidents of Russia and the United States, personally congratulated the parishioners of the church on this date. The congregation of this parish consists mainly of grandchildren and great-grandchildren of the “first wave” emigrants who left Russia after the October Revolution of 1917. They practically no longer speak Russian, but have not yet lost their natural nobility and very strictly adhere to the traditions of Orthodoxy.

The rector of the Peter and Paul Cathedral, priest Andrei Kovalev, decided in his youth that he would certainly become a monk. But his confessor saw that the child was destined for a different path, and blessed the future priest to start a family. Now the father has a growing son. Life in the USA was not a happy place for him and Mother Natalia. To make ends meet, the two of them worked hard, even loading ice-cold trays of frozen food. But one day everything changed - by God's providence they received a residence permit, then a parish and a good house. Help them, Lord!

In addition, at the Church of the Saints supreme apostles there is a dating service. Here, Orthodox Christians are helped to find a life partner who is a fellow believer, because in America it is difficult to do this on your own. Membership and events are paid, admission costs $100 - this is the whole pragmatism of America.

According to my observations, in America the relationship between the priest and the flock is of a slightly different nature than in Russia. Communication here is more intimate and accessible. For parishioners of the church, it is in the order of things to stay after the service for tea and visit the priest at home, having called in advance. On parish websites, in addition to information about the order and time of services, contact numbers of the priest, deacon, churchwarden, regent, you can read the instructions and congratulations of the rector to his flock.

***

I celebrated the year 2005 with an American Greek Orthodox family in the temple of the Greek Orthodox Church in the city of Paramus. A beautiful New Year's custom has been preserved here since ancient times. Due to the fact that many Greek Orthodox attend Russian and American Orthodox churches, this tradition is maintained there as well.

So, for many centuries in a row, on the eve of the New Year, Orthodox Greeks bake very large bread, kneading a coin into the dough. On January 1, on the day of remembrance of St. Basil the Great, ready-made bread, which is called “St. Basil’s bread,” is brought to the temple for consecration. During the service, the bread is in the altar. After the service, the priest divides it into small parts so that each parishioner gets a piece. The first part is intended for Jesus Christ, the second - for the Most Holy Theotokos, the third - for the Church, the fourth - for the rector of the temple, the fifth - for mother... And so on until all parishioners receive their share. A person whose piece of bread contains a coin receives a blessing from the priest for the coming year. And the one who received such a coin last time shares with those present the joys and sorrows of the past year.

Then I got the St. Basil coin, so I had to answer what the year 2005 from the Nativity of Christ meant for me. She told the parishioners of the temple in Paramus how she used the talents given by God - whether she multiplied them or indifferently “buried them in the ground.”

***

A three-hour drive from New York is the Greek Orthodox monastery of St. Nektarios, the Wonderworker of Aegina. It is located in a picturesque location, among beautiful green hills and many saucer-shaped lakes filled with clear spring water. The address of the monastery is: 100 Lakes Anawanda Rd. Roscoe. Here nature itself sings a hymn to Divine love...

The monastery was founded 7 years ago by the Athonite ascetic Archimandrite Ephraim (Moraitis). The abbot of the monastery, Father Joseph, once warmly received and listened to me, provided me with a letter of recommendation and blessed my stay in the USA.

For some time, the monastery entrusted to Father Joseph was a metochion monastery St. Anthony's in Arizona. It is currently undergoing construction. The monastery of St. Nektarios owns 180 acres of land (73 hectares), on which a chapel, monastic cells, a refectory, and a comfortable hotel for pilgrims, which has male and female buildings, were erected. Several more buildings are being reconstructed. As in Russian monasteries, church services here are strict and lengthy, with Matins beginning at four in the morning. The wonderful chants are reminiscent of the chants of our northern Athos - Valaam. The brethren of the monastery are mostly Greeks. Their natural temperament is expressed in some expression of the external image of prayer - in certain parts of the service they lower their whole body onto the monastery floor, and so, prostrate, they pray, thereby showing complete submission to the will of God.

***

According to the director of a private American public school in New Jersey, Mr. Andrew Kourkoumelis, in fact, 95% of Orthodox Christians in America marry representatives of other religions. He believes that this is why children in such families grow up without any religion at all. Historically, many Russians in the United States connect their lives with Russian Jews, so a significant part of schoolchildren are children who are faced with a choice of religion. They are often baptized, which means they formally belong to the Russian Orthodox Church. But we have to admit that very few of them regularly attend church services, and some know nothing at all about their religion. In order to somehow improve the situation, Mr. Kourkoumelis conducts optional Orthodox lessons at school.

Children here learn to make the sign of the cross, venerate icons, and the meaning and rules of priestly blessing are explained to them. Together with their director, they go to church on the twelfth and great holidays. This also applies to children from non-Orthodox families, as well as Jews, if they express a desire to attend Divine Liturgy. Mr. Kourkoumelis prays and believes that one day they will receive the Sacrament of Baptism and become Orthodox Christians.

***

More than ten Orthodox Theological Seminaries have been opened in the United States, the largest on the east coast are in Jordanville (belongs to the Russian Orthodox Church Outside of Russia) and in Crestwood, near New York (belongs to the American Orthodox Church). Most students and seminaries were former Protestants or Catholics, but then converted to Orthodoxy.

According to Orthodox Americans, the Church on the continent survives only because thousands of their fellow citizens accepted Orthodox faith. Therefore, today in the USA there are many Anglo-Saxons, German and Italian Americans, Jews, Spaniards, for whom Orthodoxy has become the only life-giving religion, and the Orthodox Church - the only grace-filled Church. I think it will not be an exaggeration to say that Orthodoxy in America sanctifies the American people and the American continent.

Of course, in Christ there is neither an American nor a Russian - we are all one in Him. Whatever continent we are on, whatever language we speak, no matter how outwardly our national and cultural traditions may differ, there is the Sacrament of Communion that unites everyone. Heart Orthodox Christian responds vividly to the gentle wave of grace during the Divine Liturgy, wherever it is celebrated - in the majestic patriarchal cathedral in America, in Greece Orthodox monastery or in a small church, lost in the vast expanses of our native Russia.

New York, USA