https://orthodoxwiki.org/api.php?action=feedcontributions&user=Nectarios&feedformat=atomOrthodoxWiki - User contributions [en]2024-03-28T14:07:27ZUser contributionsMediaWiki 1.30.0https://orthodoxwiki.org/index.php?title=Sayings_of_the_Desert_Fathers&diff=74242Sayings of the Desert Fathers2008-08-10T09:21:11Z<p>Nectarios: </p>
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==Abba Abraham==<br />
Abba Abraham told of a man of [[Scetis]] who was a scribe and did not eat bread. A brother came to beg him to copy a book. The old man whose spirit was engaged in contemplation, wrote, omitting some phrases and with no punctuation. The brother, taking the book and wishing to punctuate it, noticed that words were missing. So he said to the old man, 'Abba, there are some phrases missing.' The old man said to him, 'Go, and practise first that which is written, then come back and I will write the rest.'<br />
<br />
==Abba Agathon==<br />
It was said concerning Abba Agathon that some monks came to find him having heard tell of his great discernment. Wanting to see if he would lose his temper they said to him 'Aren't you that Agathon who is said to be a fornicator and a proud man?' 'Yes, it is very true,' he answered. They resumed, 'Aren't you that Agothon who is always talking nonsense?' 'I am." Again they said 'Aren't you Agothon the heretic?' But at that he replied 'I am not a heretic.' So they asked him, 'Tell us why you accepted everything we cast you, but repudiated this last insult.' He replied 'The first accusations I take to myself for that is good for my soul. But heresy is separation from God. Now I have no wish to be separated from God.' At this saying they were astonished at his discernment and returned, edified.<br />
<br />
The old men said to Abba Agathon to Abba Elias, in Egypt, 'He is a good Abba.' The old man answered them, 'In comparison with his own generation, he is good.' They said to him, 'And what is he in comparison with the ancients?' He gave them this answer, 'I have said to you that in comparison with his generation he is good but as to that of the ancients, in Scetis I have seen a man who, like Joshua the son of Nun could make the sun stand still in the heavens.' At these words they were astounded and gave glory to God.<br />
<br />
<br />
Abba Agathon said, “I consider no other labor as difficult as prayer. When we are ready to pray, our spiritual enemies interfere. They understand it is only by making it difficult for us to pray that they can harm us. Other things will meet with success if we keep at it, but laboring at prayer is a war that will continue until we die.” (from Father Stephen's website, Glory to God for All Things)<br />
<br />
==Abba Ammoes==<br />
It was said of Abba Ammoes that when he went to [[church]], he did not allow his disciple to walk beside him but only at a certain distance; and if the latter came to ask him about his thoughts, he would move away from him as soon as he had replied, saying to him, 'It is for fear that, after edifying words, irrelevant conversation should slip in, that I do not keep you with me.'<br />
<br />
It was said of Abba Ammoes that he had fifty measures of wheat for his use and had put them out in the sun, Before they were properly dried off, he saw something in that place which seemed to him to be harmful so he said to his servants, 'Let us go away from here.' But they were grieved at this. Seeing their dismay he said to them, 'Is it because of the loaves that you are sad? Truly, I have seen monks fleeing, leaving their white-washed cells and also their parchments, and they did not close the doors, but went leaving them open.'<br />
<br />
==Abba Ammonas==<br />
Abba Ammonas was asked, 'What is the "narrow and hard way?" (Mt. 7.14) He replied, 'The "narrow and hard way" is this, to control your thoughts, and to strip yourself of your own will, for the sake of God. This is also the meaning of the sentence, "Lo, we have left everything and followed you." (Mt. 19.27)<br />
<br />
==Abba Apollo==<br />
There was in the Cells an old man called Apollo. If someone came to find him about doing a piece of work, he would set out joyfully, saying, 'I am going to work with [[Christ]] today, for the salvation of my soul, for that is the reward he gives.'<br />
<br />
==Abba Arsenius==<br />
It was said of him that he had a hollow in his chest channelled out by the tears which fell from his eyes all his life while he sat at his manual work. When [[Abba]] Poemen learned that he was dead, he said weeping, 'Truly you are blessed, Abba Arsenius, for you wept for yourself in this world! He who does not weep for himself here below will weep eternally hereafter; so it is impossible not to weep, either voluntarily or when compelled through suffering.' (i.e. the latter suffering in [[hell]])<br />
<br />
It was also said of him (Abba Arsenius) that on Saturday evenings, preparing for the glory of Sunday, he would turn his back on the sun and stretch out his hands in prayer towards the [[heaven]]s, till once again the sun shone on his face. Then he would sit down.<br />
<br />
This is what Abba Daniel, the Pharanite, said, 'Our Father Abba Arsenius told us of an inhabitant of Scetis, of notable life and of simple faith; through his naïveté he was deceived and said, "The bread which we receive is not really the body of Christ, but a symbol. Two old men having learnt that he had uttered this saying, knowing that he was outstanding in his way of life, knew that he had not spoken through malice, but through simplicity. So they came to find him and said, "Father, we have heard a proposition contrary to the faith on the part of someone who says that the bread which we receive is not really the body of Christ, but a symbol." The old man said, "it is I who have said that." Then the old men exhorted him saying, "Do not hold this position, Father, but hold one in conformity with that which the catholic Church has given us. We believe, for our part, that the bread itself is the body of Christ as in the beginning, God formed man in his image, taking the dust of the earth, without anyone being able to say that it is not the image of God, even though it is not seen to be so; thus it is with the bread of which he said that it is his body; and so we believe that it is really the body of Christ." The old man said to them, "As long as I have not been persuaded by the thing itself, I shall not be fully convinced." So they said, "Let us pray God about this mystery throughout the whole of this week and we believe that God will reveal it to us." The old man received this saying with joy and he prayed in these words, "Lord, you know that it is not through malice that I do not believe and so that I may not err through ignorance, reveal this mystery to me, Lord Jesus Christ." The old men returned to their cells and they also prayed God, saying, "Lord Jesus Christ, reveal this mystery to the old man, that he may believe and not lose his reward." God heard both the [[prayer]]s. At the end of the week they came to church on Sunday and sat all three on the same mat, the old man in the middle. Then their eyes were opened and when the bread was placed on the holy table, there appeared as it were a little child to these three alone. And when the priest put out his hand to break the bread, behold an [[angel]] descended from heaven with a sword and poured the child's blood into the chalice. When the priest cut the bread into small pieces, the angel also cut the child in pieces. When they drew near to receive the sacred elements the old man alone received a morsel of bloody flesh. Seeing this he was afraid and cried out, "Lord, I believe that this bread is your flesh and this chalice your blood." Immediately the flesh which he held in his hand became bread, according to the mystery and he took it, giving thanks to God. Then the old men said to him, "God knows human nature and that man cannot eat raw flesh and that is why he has changed his body into bread and his blood into wine, for those who receive it in faith." Then they gave thanks to God for the old man, because he had allowed him not to lose the reward of his labour. So all three returned with joy to their own cells.'<br />
<br />
One day Abba Arsenius consulted an old Egyptian monk about his own thoughts Someone noticed this and said to him, 'Abba Arsenius, how is it that you with such a good Latin and Greek education, ask this peasant about your thoughts?' He replied, 'I have indeed been taught Latin and Greek, but I do not know even the alphabet of this peasant.'<br />
<br />
==Abba Bessarion==<br />
Abba Doulas, the disciple of Abba Bessarion said, 'One day when we were walking beside the sea I was thirsty and I said to Abba Bessarion, "Father, I am very thirsty." He said a prayer and said to me, "Drink some of the sea water." The water proved sweet when I drank some. I even poured some into a leather bottle for fear of being thirsty later on. Seeing this, the old man asked me why I was taking some. I said to him, "Forgive me, it is for fear of being thirsty later on." Then the old man said, "God is here, God is everywhere." '<br />
<br />
==Abba Copres==<br />
Abba Copres said, 'blessed is he who bears affliction with thankfulness.'<br />
<br />
One day, the inhabitants of Scetis assembled together to discuss Melchizedek and they forgot to invite Abba Copres. Later on they called him and asked him about this matter. Tapping his mouth three times, he said 'Alas for you, Copres! For that which God commanded you do, you have put aside, and you are wanting to learn something which you have not been required to know about.' When they heard these words, the brothers fled to their cells.<br />
<br />
==Abba Cronius==<br />
If the soul is vigilant and withdraws from all distraction and<br />
abandons its own will, then the spirit of God invades it and it<br />
can conceive because it is free to do so.<br />
<br />
==Abba Cyrus of Alexandria==<br />
Abba [[Cyrus of Alexandria]] was asked about the temptation of fornication, and he replied, 'If you do not think about it, you have no hope, for if you are not thinking about it, you are doing it. I mean, he who does not fight against the sin and resist it in his spirit will commit the sin physically. It is very true that he who is fornicating in fact is not worried about thinking about it.<br />
<br />
==Abba Dioscorus==<br />
A brother questioned Abba Poemen in this way, 'My thoughts trouble me, making me put my sins aside, and concern myself with my brother's faults'. The old man told him the following story about Abba Dioscorus (the monk), 'In his cell he wept over himself, while his disciple was sitting in another cell. When the latter came to see the old man he asked him, "Father, why are you weeping?" "I am weeping over my sins," the old man answered him. Then his disciple said, "You do not have any sins, Father." The old man replied, "Truly, my child, if I were allowed to see my sins, three or four men would not be enough to weep for them."<br />
<br />
If we wear our heavenly robe, we shall not be found naked, but if we are found not wearing this garment, what shall we do, brethren? We, even we also, shall hear the voice that says, "Cast them into outer darkness; there men will weep and gnash their teeth." (Matt. 22:13) And, brethren, there will be great shame in store for us, if, after having worn this habit for so long, we are found in the hour of need not having put on the wedding garment. Oh what compunction will seize us! What darkness will fall upon us, in the presence of our fathers and our brethren, who will see us being tortured by the angels of punishment!<br />
<br />
==Abba Elias==<br />
Abba Elias, the minister, said, 'What can sin do where there is penitence? And of what use is love where there is pride?'<br />
<br />
Observe your thoughts, and beware of what you have in your heart and your spirit, knowing that the demons put ideas into you so as to corrupt your soul by making it think of that which is not right, in order to turn your spirit from the consideration of your sins and of God.<br />
<br />
==Abba Epiphanius==<br />
(Abba Epiphanius) added, 'A man who receives something from another because of his poverty or his need has therein his reward, and because he is ashamed, when he repays it he does so in secret. But it is the opposite for the Lord God; he receives in secret, but he repays in the presence of the angels, the archangels and the righteous.'<br />
<br />
O monk, take thou the greatest possible care that thou sin not, lest thou disgrace God Who dwelleth in thee, and thou drive Him out of thy soul.<br />
<br />
<br />
Abba Evagrius said, "Take away temptations and no one will be saved."<br />
<br />
Abba Gerontius of Petra said that many, tempted by the pleasures of the body, commit fornication, not in their body but in their spirit, and while preserving their bodily virginity, commit prostitution in their soul. 'Thus it is good, my well-beloved, to do that which is written and for each one to guard his own heart with all possible care.' (Prov. 4.23)<br />
<br />
==Abba Helladius==<br />
It was said of Abba Helladius that he spent twenty years in the Cells, without ever raising his eyes to see the roof of the church.<br />
<br />
==Abba Hilarion==<br />
From Palistine, Abba [[Hilarion the Great|Hilarion]] went to the mountain to Abba Anthony. Abba Anthony said to him, 'You are a welcome torch which awakens the day.' Abba Hilarion said, 'Peace to you, pillar of light, giving light to the world.'<br />
<br />
==Abba Hyperechius==<br />
It is better to eat meat and drink wine than to eat the flesh<br />
of one's brethren through slander.<br />
<br />
==Abba Isaiah==<br />
(Abba Isaiah) said to those who were making a good beginning by putting themselves under the direction of the holy Fathers, 'As with purple dye, the first colouring is never lost.' And, 'Just as young shoots are easily trained back and bent, so it is with beginners who live in submission.'<br />
<br />
(Abba Isaiah) also said that when there was an agape and the brethren were eating in the church and talking to one another, the priest of Pelusia reprimanded them in these words, 'Brethren, be quiet. For I have seen a brother eating with you and drinking as many cups as you and his prayer is ascending to the presence of God like fire.'<br />
<br />
(Abba Isaiah) also said 'When God wishes to take pity on a soul and it rebels, not bearing anything and doing its own will, he then allows it to suffer that which it does not want, in order that it may seek him again.'<br />
<br />
When you pray to God in time of temptation do not say, 'Take this or that away from me', but pray like this: 'O Jesus Christ, sovereign Master, help me and do not let me sin against Thee...'<br />
<br />
==Abba Isidore==<br />
(Abba Isidore) said, 'When I was younger and remained in my cell I set no limit to prayer; the night was for me as much the time of prayer as the day.'<br />
<br />
Abba Isidore went one day to see Abba Theophilus, [[pope of Alexandria]] and when he returned to Scetis the brethren asked him, 'What is going on in the city?' But he said to them, 'Truly, brothers, I did not see the face of anyone there, except that of the archbishop.' Hearing this they were very anxious and said to him, 'Has there been a disaster there, then, Abba?' He said 'Not at all, but the thought of looking at anyone did not get the better of me' At these words they were filled with admiration, and strengthened in their intention of guarding the eyes from all distraction.<br />
<br />
(Abba Isidore of Pelusia) said, 'Prize virtues and do not be the slave of glory; for the former are immortal, while the latter soon fades.'<br />
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He also said, 'The heights of humility are great and so are the depths of boasting; I advise you to attend to the first and not to fall into the second.'<br />
<br />
For now is the time to labour for the Lord, for salvation is found in the day of affliction: for it is written: 'In your patience gain ye your souls' (Luke 21:19).<br />
<br />
==Abba Ischyrion==<br />
The holy Fathers were making predictions about the last generation. They said 'What have we ourselves done?' One of them, the great Abba Ischyrion replied, 'We ourselves have fulfilled the commandments of God.' The others replied, 'And those who come after us, what will they do?' He said, 'They will struggle to achieve half our works.' They said, 'And to those who come after them, what will happen?' He said, 'THE MEN OF THAT GENERATION WILL NOT ACCOMPLISH ANY WORKS AT ALL AND TEMPTATION WILL COME UPON THEM; AND THOSE WHO WILL BE APPROVED IN THAT DAY WILL BE GREATER THAN EITHER US OR OUR FATHERS.'<br />
<br />
==Abba Isidore the priest==<br />
(Abba Isidore the priest) said, 'If you fast regularly, do not be inflated with pride, but if you think highly of yourself because of it, then you had better eat meat. It is better for a man to eat meat than to be inflated with pride and to glorify himself.'<br />
<br />
==Abba James==<br />
(Abba James) said, 'Just as a lamp lights up a dark room, so the fear of God when it penetrates the heart of a man illuminates him, teaching him all the virtues and commandments of God.'<br />
<br />
He also said, 'We do not need words only, for, at the present time, there are many words among men, but we need works, for this is what is required, not words which do not bear fruit.'<br />
<br />
==Abba John of the Cells==<br />
Abba John of the Cells told us this story: 'There was in Egypt a very rich and beautiful courtesan, to whom noble and powerful people came. Now one day she happened to be near the church and she wanted to go in. The sub-deacon, who was standing at the doors, would not allow her to enter saying, "You are not worthy to enter the house of God, for you are impure." The Bishop heard the noise of their argument and came out. Then the courtesan said to him, "He will not let me enter the church." So the Bishop said to her, "You are not allowed to enter it, for you are not pure." She was filled with compunction and said to him, "Henceforth I will not commit fornication any more." The bishop said to her, "If you bring your wealth here, I shall know that you will not commit fornication any more." She brought her wealth and the bishop burnt it all in the fire. Then she went into the church, weeping and saying, "If this has happened to me below, what would I not have suffered above?" So she was converted and became a vessel of election.'<br />
<br />
==Abba John the Dwarf==<br />
It was said of Abba John the Dwarf that he withdrew and lived in the desert at Scetis with an old man of Thebes. His Abba, taking a piece of dry wood, planted it and said to him, 'Water it every day with a bottle of water, until it bears fruit.' Now the water was so far away that he had to leave in the evening and return the following morning. At the end of three years the wood came to life and bore fruit. Then the old man took some of the fruit and carried it to the church saying to the brethren, 'Take and eat the fruit of obedience.'<br />
<br />
It was said of Abba John the Dwarf, that one day he said to his elder brother, 'I should like to be free of all care, like the angels, who do not work, but ceaselessly offer worship to God.' So he took off his cloak and went away into the desert. After a week he came back to his brother. When he knocked on the door, he heard his brother say, before he opened it 'Who are you?' He said, 'I am John, your brother.' But he replied, 'John has become an angel, and henceforth he is no longer among men.' Then the other begged him saying. 'It is I.' However, his brother did not let him in, but left him there in distress until morning. Then, opening the door, he said to him, 'You are a man and you must once again work in order to eat.' Then John made a prostration before him, saying, 'Forgive me.'<br />
<br />
One day when he was sitting in front of the church, the brethren were consulting him about their thoughts. One of the old men who saw it became a prey to jealousy and said to him, 'John, your vessel is full of poison.' Abba John said to him, 'That is very true, Abba; and you have said that when you only see the outside, but if you were able to see the inside, too, what would you say then?'<br />
<br />
Some brethren came one day to test him to see whether he would let his thoughts get dissipated and speak of the things of this world. They said to him 'We give thanks to God that this year there has been much rain and the palm trees have been able to drink, and their shoots have grown, and the brethren have found manual work.' Abba John said to them, 'So it is when the Holy Spirit descends into the hearts of men; they are renewed and they put forth leaves in the fear of God.'<br />
<br />
It was said of him (Abba John the Dwarf) that one day he was weaving rope for two baskets, but he made it into one without noticing, until it had reached the wall, because his spirit was occupied in contemplation.<br />
<br />
Abba John said, 'I am like a man sitting under a great tree, who sees wild beasts and snakes coming against him in great numbers. When he cannot withstand them any longer, he runs to climb the tree and is saved. It is just the same with me; I sit in my cell and I am aware of evil thoughts coming against me, and when I have no more strength against them, I take refuge in God by prayer and I am saved from the enemy.'<br />
<br />
Abba Poemen said of Abba John the Dwarf that he had prayed God to take his passions away from him so that he might become free from care. He went and told an old man this; 'I find myself in peace, without an enemy,' he said. The old man said to him, 'Go beseech God to stir up warfare so that you may regain the affliction and humility that you used to have, for it is by warfare that the soul makes progress.' So he besought God and when warfare came, he no longer prayed that it might be taken away, but said, 'Lord, give me strength for the fight.'<br />
<br />
Abba John said, 'We have put the light burden on one side, that is to say, self-accusation, and we have loaded ourselves with a heavy one, that is to say, self-justification.'<br />
<br />
He also said, 'Humility and the fear of God are above all virtues.'<br />
<br />
Abba John gave this advice, 'Watching means to sit in the cell and be always mindful of God. This is what is meant by, "I was on the watch and God came to me." (Matt. 25:36)<br />
<br />
One of the Fathers said of him, 'Who is this John, who by his humility has all Scetis hanging from his little finger?'<br />
<br />
Abba John the Dwarf said, 'There was a spiritual old man who lived a secluded life. He was held in high estimation in the city and enjoyed a great reputation. He was told that a certain old man, at the point of death, was calling for him, to embrace him before he fell asleep. He thought to himself, if I go by day, men will run after me, giving me great honour, and I shall not be at peace in all that. So I will go in the evening in the darkness and I shall escape everyone's notice. But lo, two angels were sent by God with lamps to give him light. Then the whole city came out to see his glory. The more he wished to Flee from glory, the more he was glorified. In this was accomplished that which is written: "He who humbles himself will be exalted." ' (Luke 14:11)<br />
<br />
Abba John the Dwarf said, 'a house is not built by beginning at the top and working down. You must begin with the foundations in order to reach the top. They said to him, 'What does this saying mean?' He said, 'The foundation is our neighbour, whom we must win, and that is the place to begin. For all the commandments of Christ depend on this one.'<br />
<br />
Abba Poemen said that Abba John said that the saints are like a group of trees, each bearing different fruit, but watered from the same source. The practices of one saint differ from those of another, but it is the same Spirit that works in all of them.<br />
<br />
Abba John said to his brother, 'Even if we are entirely despised in the eyes of men, let us rejoice that we are honoured in the sight of God.'<br />
<br />
The old man (Abba John the Dwarf) said, 'You know that the first blow the devil gave to Job was through his possessions; and he saw that he had not grieved him nor separated him from God. Whith the second blow, he touched his flesh, but the brave athlete did not sin by any word that came out of his mouth in that either. In fact, he had within his heart that which is of God, and he drew on that source unceasingly.'<br />
<br />
An old man came to Abba John's cell and found him asleep with an angel standing above him, fanning him. Seeing this, he withdrew. When Abba John got up, he said to his disciple, 'Did anyone come in while I was asleep?' The disciple said, 'Yes, an old man.' Then Abba John knew that this old man was his equal, and that he had seen the angel.<br />
<br />
==Abba John the Persian==<br />
It was said of Abba John the Persian that when some evildoers came to him, he took a basin and wanted to wash their feet. But they were filled with confusion, and began to do penance.<br />
<br />
==Abba Joseph==<br />
Abba Lot went to see Abba Joseph and said to him, 'Abba as far as I can I say my little office, I fast a little, I pray and meditate, I live in peace, and, as far as I can, I purify my thoughts. What else can I do?' Then the old man stood up and stretched his hands towards heaven. His fingers became like ten lamps of fire and he said to him, 'If you will, you can become all flame.'<br />
<br />
==Abba Lucius==<br />
Some of the monks who are called Euchites went to Enaton to see Abba Lucius. the Old man asked them, 'What is your manual work?' They said , 'We do not touch manual work but as the Apostle says, we pray without ceasing.' The old man asked them if they did not eat and they replied they did. So he said to them "'When you are eating, who prays for you then?' Again he asked them if they did not sleep and they replied they did. and he said to them, 'When you are asleep, who prays for you then?' They could not find any answer to give him. He said to them, 'Forgive me, but you do not act as you speak. I will show you how, while doing my manual work, I pray without interruption. I sit down with God, soaking my reeds and plaiting my ropes, and I say "God, have mercy on me, according to your great goodness and according to the multitude of your mercies, save me from my sins." ' So he asked them if this were not prayer and they replied it was. Then he said to them, 'So when I have spend the whole day working and praying, making thirteen pieces of money more or less, I put two pieces of money outside the door and I pay for my food with the rest of the money. He who takes the two pieces of money prays for me when I am eating and when I am sleeping; so , by the grace of God, I fulfil the precept to pray without ceasing.'<br />
<br />
==Abba Macarius the Great==<br />
They said of Abba Macarius the Great that he became, as it is written, a god upon earth, because, just as God protects the world, so Abba Macarius would cover the faults which he saw, as though he did not see them; and those which he heard, as though he did not hear them.<br />
<br />
The same Abba Macarius while he was in Egypt discovered a man who owned a beast of burden engaged in plundering Macarius' goods. So he came up to the thief as if he was a stranger and he helped him to load the animal. He saw him off in great peace of soul saying, 'We have brought nothing into this world, and we cannot take anything out of the world.' (1Tim.6.7) 'The Lord gave and the Lord has taken away; blessed be the name of the Lord.' (Job 1.21)<br />
<br />
Abba Macarius was asked, 'How should one pray?' The old man said 'There is no need at all to make long discourses; it is enough to stretch out one's hands and say, "Lord, as you will, and as you know, have mercy." And if the conflict grows fiercer say, "Lord, help!" He knows very well what we need and he shows us his mercy.'<br />
<br />
==Abba Matoes==<br />
A brother went to Abba Matoes and said to him, 'How is it that the monks of Scetis did more than the Scriptures required in loving their enemies more than themselves?' Abba Matoes said to him, 'As for me I have not yet managed to love those who love me as I love myself.'<br />
<br />
==Abba Nisterus==<br />
Abba Poemen said of Abba Nisterus that he was like the serpent of brass which Moses made for the healing of the people: he possessed all virtue and without speaking, he healed everyone.<br />
<br />
==Abba Pachomius==<br />
The angel when giving the rules of monasticism to St. Pachomius said to him: "... He laid down that in the course of the day they should make twelve prayers, and at the lamp-lighting time twelve, and in the nightly vigils twelve, and at the ninth hour three. When the multitude goes to eat, he laid down that a psalm should be sung before each prayer. As Pachomius objected to the angel that the prayer were too few ..."<br />
<br />
==Abba Pambo==<br />
The same Abba Theophilus, the archbishop, came to Scetis one day. The brethren who were assembled said to Abba Pambo, 'Say something to the Archbishop, so that he may be edified.' The old man said to them, 'If he is not edified by my silence, he will not be edified by my speech.'<br />
<br />
Go and have pity on all, for through pity, one finds freedom of speech before God.<br />
<br />
"Your skill is not in what you do, but how you do it" (Speaking about humility in one's work)<br />
<br />
==Abba Pimen==<br />
A man may seem to be silent, but if his heart is condemning others, he is babbling ceaselessly. But there may be another who talks from morning till night and yet he is truly silent, that is, he says nothing that is not profitable.<br />
<br />
==Abba Poemen==<br />
(Abba Poemen) said, 'The beginning of evil is heedlessness.'<br />
<br />
==Abba Silvanus==<br />
It was said of Abba Silvanus that at Scetis he had a disciple called Mark whose obedience was great. He was a scribe. The old man loved him because of his obedience. He had eleven other disciples who were hurt because he loved him more than them. When they knew this, the elders were sorry about it and they came one day to him to reproach him about it. Taking them with him, he went to knock at each cell, saying, 'Brother so and so, come here; I need you,' but none of them came immediately. Coming to Mark's cell, he knocked and said, 'Mark.' Hearing the old man's voice, he jumped up immediately and the old man sent him off to serve and said to the elders, 'Fathers, where are the other brothers?' Then he went into Mark's cell and picked up his book and noticed that he had begun to write the letter 'omega' ["ω"] but when he had heard the old man, he had not finished writing it. Then the elders said, 'Truly, Abba, he whom you love, we love too and God loves him.'<br />
<br />
==Amma Theodora==<br />
Amma Theodora said, 'Let us strive to enter by the narrow gate, Just as the trees, if they have not stood before the winter's storms cannot bear fruit, so it is with us; this present age is a storm and it is only through many trials and temptations that we can obtain an inheritance in the kingdom of heaven.'<br />
<br />
The same amma said that a teacher ought to be a stranger to the desire for domination, vain-glory, and pride; one should not be able to fool him by flattery, nor blind him by gifts, nor conquer him by the stomach, nor dominate him by anger; but he should be patient, gentle and humble as far as possible; he must be tested and without partisanship, full of concern, and a lover of souls.<br />
<br />
She also said that neither asceticism, nor vigils nor any kind of suffering are able to save, only true humility can do that. There was an anchorite who was able to banish the demons; and he asked them, 'What makes you go away?' 'Is it fasting?' They replied, 'We do not eat or drink.' 'Is it vigils?' They replied, 'We do not sleep.' 'Is it separation from the world?' 'We live in the deserts.' 'What power sends you away then?' They said, 'Nothing can overcome us, but only humility.' 'Do you see how humility is victorious over the demons?'<br />
<br />
==Abba Theodore==<br />
(Abba Theodore) said 'If you are friendly with someone who happens to fall into the temptation of fornication, offer him your hand, if you can, and deliver him from it. But if he falls into heresy and you cannot persuade him to turn from it, separate yourself quickly from him, in case, if you delay, you too may be dragged down with him into the pit.<br />
<br />
A brother came to Abba Theodore and began to converse with him about things which he had never yet put into practice. So the old man said to him, 'You have not yet found a ship nor put your cargo aboard it and before you have sailed, you have already arrived at the city. Do the work first; then you will have the speed you are making now.'<br />
<br />
Abba Theodore of Pherme said, 'The man who remains standing when he repents, has not kept the commandment.'<br />
<br />
A brother said to Abba Theodore, 'I wish to fulfil the commandments.' The old man told him that Abba Theonas had said to him, 'I want to fill my spirit with God.' Taking some flour to the bakery, he had made loaves which he gave to the poor who asked him for them; others asked for more, and he gave them the baskets, then the cloak he was wearing, and he came back to his cell with his loins girded with his cape. Afterwards he took himself to task telling himself that he had still not fulfilled the commandment of God.'<br />
<br />
It was said about (Abba Theodore) that, though he was made a deacon at Scetis he refused to exercise the office and fled to many places from it. Each time the old men brought him back to Scetis, saying, 'Do not leave your diaconate.' Abba Theodore said to them, 'Let me pray God that he may tell me for certain whether I ought to take my part in the liturgy.' Then he prayed God in this manner, 'If it is your will then I should stand in this place, make me certain of it.' Then appeared to him a column of fire, reaching from earth to heaven, and a voice said to him, 'If you can become like this pillar, go be a deacon.' On hearing this he decided never to accept the office. When he went to church the brethren bowed before him saying, 'If you do not wish to be a deacon, at least hold the chalice.' But he refused, saying, 'If you do not leave me alone, I shall leave this place.' So they left him in peace.<br />
<br />
Abba Theodore of Scetis said, 'A thought comes to me which troubles me and does not leave me free; but not being able to lead me to act, it simply stops me progressing in virtue; but a vigilant man would cut it off and get up to pray.'<br />
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Abba Theodore said, 'Privation of food mortifies the body of the monk.' <br />
Another old man said, 'Vigils mortify it still more.'<br />
<br />
==Abba Tithoes==<br />
The way of humility is this: self-control, prayer, and thinking yourself inferior to all creatures.<br />
<br />
==Abba Xanthias==<br />
Abba Xanthias said, 'The thief was on the [[cross]] and he was justified by a single word; and [[Judas Iscariot|Judas]] who was counted in the number of the [[apostle]]s lost all his labour in one single night and descended from heaven to hell. Therefore, let no-one boast of his good works, for all those who trust in themselves fall.'<br />
<br />
==Abba Zeno==<br />
An Egyptian brother came to see Abba Zeno in Syria, and accused himself to the old man about his temptations. Filled with admiration, Zeno said, 'The Egyptians hide the virtues they possess and ceaselessly accuse themselves of faults they do not have, while the Syrians and Greeks pretend to have virtues they do not have, and hide the faults of which they are guilty.'<br />
<br />
In a village there was said to be a man who [[fast]]ed to such a degree that he was called 'the Faster'. Abba Zeno had heard of him, and he sent for him. The other came gladly. They prayed and sat down. The old man began to work in silence. Since he could not succeed in talking to him the Faster began to get bored. So he said to the old man 'Pray for me, Abba, for I want to go.' The old man said to him. 'Why?' The other replied, 'Because my heart is as if it were on fire and I do not know what is the matter with it. For truly, this when I was in the village and I fasted until the evening, nothing like this happened to me.' The old man said, 'In the village you fed yourself through your ears. But go away and from now on eat at the ninth hour and whatever you do, do it secretly.' As soon as he had begun to act on this advice, the Faster found it difficult to wait until the ninth hour. And those who knew him said, 'The Faster is possessed by the devil.' So he went to tell this to the old man who said to him, 'This way is according to God.'<br />
<br />
==Abba Zacharias==<br />
One day Abba Moses said to brother Zacharias, 'Tell me what I ought to do?' At these words the latter threw himself on the ground at the old man's feet and said, 'Are you asking me, Father?' The old man said to him 'Believe me, Zacharias, my son, I have seen the Holy Spirit descending upon you and since then I am constrained to ask you.' Then Zacharias drew his hood off his head put it under his feet and trampled on it, saying, 'The man who does not let himself be treated thus, cannot become a monk.'<br />
<br />
==Abba Zeno==<br />
Abba Zeno said, 'If a man wants God to hear his prayer quickly, then before he prays for anything else, even his own soul, when he stands and stretches out his hands towards God, he must pray with all his heart for his enemies. Through this action God will hear everything that he asks.'<br />
<br />
<br />
== Source ==<br />
Copt-Net Repository: http://www.coptic.net/<br />
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[[Category:Asceticism]]<br />
[[Category:Desert Fathers]]<br />
[[Category:Monastics]]<br />
[[Category:Texts]]<br />
<br />
[[ro:Patericul egiptean]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Talk:Orthodoxy_in_Hawaii&diff=55931Talk:Orthodoxy in Hawaii2007-09-22T19:19:10Z<p>Nectarios: /* Monasteries */</p>
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<div>== very good article ==<br />
<br />
very good article it is missing much information though; the name of ship and captain in 1792. i have it somewhere, i have to look for it. i will add it when i find it. very good article. {{unsigned|MshKlimek}}<br />
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:That sounds good - this is just how a wiki works - one person knows a detail, another adds other information, and the article improves gradually. — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
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Very good article. I'll put more materials in. I have more research but I need to translate it into English from Hawaiian--Marcus<br />
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:There is so much info on Orthodoxy in Hawaii. There is stuff in Hawaiian about St. Innocent's visit to the Islands. I'll try to locate it and put it up. Great job to whomever wrote this article! --[[User:Poepoe77|Poepoe77]] 12:40, August 28, 2007 (PDT)<br />
<br />
::That sounds great! I look forward to seeing this -- even just citing the sources in Hawaiian would be very helpful as a start. — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
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=Monasteries =<br />
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There are any monasteries in Hawaii? [[User:Arthasfleo|Arthasfleo]] 23:47, September 16, 2007 (PDT)<br />
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:Not that I know of - it's not a bad idea though! — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
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::ok. thank you [[User:Arthasfleo|Arthasfleo]] 02:34, September 18, 2007 (PDT)<br />
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:There is a small monastic skete on the Big Island of Hawaii, under the jurisdiction of the Greek Old-calendar Milan Synod. The priest in charge is Hieromonk Bartholomew. -[[User:Nectarios|Nectarios]] 02:39, September 19, 2007 (PDT)<br />
::Thanks, Nectarios. What do you know about the canonical status of the Milan synod? Also, do they have more than one monk there, and are they friendly to non-Milan people? I know very little about the Milan synod. Thanks! — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
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:::I know something about the Milan Synod. It is from [[Old Calendarists | here]]. It is a Churches "in resistance", a Florinite church. It is not a good monastery :( [[User:Arthasfleo|Arthasfleo]] 00:40, September 20, 2007 (PDT)<br />
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::"Not good" here I assume just means non-canonical, outside the fold? — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
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:::Not good from all of the points of view. Cannonical, salvation, and likeable for God. I love our church, not the schismatic one. :) [[User:Arthasfleo|Arthasfleo]] 03:18, September 21, 2007 (PDT)<br />
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::::Such judgment is unbecomming any Orthodox Christian. The old-Calendarists are a good and faithful people. I don't agree with their politics, but they are very much Orthodox Christians. They are uncanonical, which means their canonical autonomy is not recognized because they do not commune with the Ecumenical Throne. This does not mean they lack canonicity, which is something completely different. Remember Russia, Serbia, Bulgaria, Georgia and many of the other autocephalous churches were out of communion with Constantinople at some time in their history and labelled "uncanonical". Were they schismatics? Were they not liked by God? There are many Russian saints who were proclaimed during the schism between Russia and Constantinople after the Council of Florence. Were they not saints? Were they not Orthodox? In the 90s the Moscow Patriarch broke off communion with the Constantinople Patriarch, was Pat Alexey II a schismatic? Of course not! Before laying blanket judgment upon others, look to yourself! Worry about your own salvation Arthasfleo. -[[User:Nectarios|Nectarios]] 12:19, September 22, 2007 (PDT)</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=55930Orthodoxy in Hawaii2007-09-22T19:04:04Z<p>Nectarios: Corrected the name of the mission is St. Juvenaly Orthodox Mission; correct gramm. errors and other omissions.</p>
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<div>[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
'''Orthodox Christianity in Hawaii''' has a history beginning with the early Russian missions of the 19th century and continuing to the work of multiple Orthodox churches on the various islands that make up the Aloha State.<br />
<br />
==History of Hawaiian Orthodoxy==<br />
{{orthodoxyinamerica}}<br />
=== Christianity in Hawaii ===<br />
The first liturgical Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Sometime between 1750 - 1793*, while traveling from the Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Pascha at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]." <br />
<br />
The first "Christian" service was a lay funeral service conducted by Capt. James Cook for an English sailor at Napo‘opo‘o (Kealakekua) on the Big Island of Hawaii in 1779.<br />
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<i>*Exact dates differ from 1750, 1792, and 1793</i><br />
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=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|left|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first Orthodox church; the Russian Orthodox chapel at [[w:Russian Fort Elizabeth|Fort Elizabeth]]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
<br />
[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
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In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaii's special envoy to the Russian court, Colonel Curtis I'aukea, Secretary of Foreign Affairs for the Kingdom of Hawaii, regarding the Russian Orthodox [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
<br />
In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador to Hawaii was recalled, the embassy was moved to a small office, and the Russian Orthodox chapel was forever closed.<br />
<br />
St. [[Innocent of Moscow]] also made a brief stop-over in Hawaii during his travels from Asia to Western America.<br />
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== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jacob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar|O.S.]], the Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Theotokos|Mother of God]]), [[reader services]] were organized and served by Vasily Pasderin.<br />
<br />
In 1915, an official request by the Russian Orthodox community in Hawaii and the Episcopal Bishop of Hawaii, Henry B. Restarick to the Holy Synod in St. Petersburg; a priest was dispatched that same year to Hawaii (with the blessing of Archbishop [[Evdokim (Meschersky) of the Aleutians]]) to pastor the large population of Orthodox Russian faithful. He establishsed permanent liturgical services in Hawaii and on [[Christmas]] [[December 25]] (O.S.) / [[January 7]] (N.S.) 1916, Protopresbyter Jacob Korchinsky celebrated the [[Divine Liturgy]] at Saint Andrew's Episcopal Cathedral in Honolulu. Thus Orthodoxy was re-established in Hawaii.<br />
<br />
[[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]]<br />
Fr. Jacob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, Australia and the Phillipines. He was murdered in [[Wikipedia:Odessa|Odessa]] shortly after the [[w:Russian Orthodox Church#Russian revolution|Bolshevik Revolution]] in Russia, but has not yet been officially recognized as a martyred saint. St. [[Tikhon of Moscow]] once quoted Fr. Jacob's missionary exploits this way, "He did much to convert the heathens to the Christian Faith and returned many [[Uniate]]s to the Orthodox Church. He set the foundation for parish life in many places, built churches and assisted the unfortunate with his acquied medical knowledge." ''<br><br />
(Report by Bishop Tikhon Belavin to the Holy Synod. No. 155 Nov. 26, 1906)''<br />
<br />
In subsequent years, the Russian Orthodox church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population, becoming part of the [[Russian Orthodox Church Outside Russia]] (ROCOR). [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops [[Apollinary (Koshevoy) of San Francisco|Apollinary (Koshevoy)]] and [[Tikhon (Troitsky) of San Francisco|Tikhon (Troitsky)]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
<br />
== Multiple jurisdictions ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three separate Orthodox jurisdictions established themselves in the Islands: [[Greek Orthodox Archdiocese of America|Greek]], [[Serbian Orthodox Church in the USA and Canada|Serbian]], and [[OCA]]. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. Despite this multiplicity of jurisdictions, all Orthodox churches in Hawaii are in communion with one another and have friendly relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
<br />
===The Russian Orthodox Church (ROCOR)===<br />
In the late 1960s, a group of Russian Orthodox Christians parted ways with the local Greek community and joined the Russian Orthodox Church in Hawaii under the Omophorion of Archbishop Anthony of Los Angeles; they formed the St. [[Mark of Ephesus]] Russian Orthodox Mission. In the early 1980s, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Wikipedia:Iveron|Iveron]] Russian Orthodox Church. In the late 1990s, the Council President of the Russian Orthodox community in Hawaii, Anatole Lyovin, was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently this parish is without a permanent structure, but there are plans to build the first Russian Orthodox [[church]] in Honolulu.<br />
<br />
[[Image:Archbishop Kyrill.jpg|thumb|145px|right|Archbishop Kyrill on an Archpastoral visit to Hilo, Kona and Honolulu in 2003]]<br />
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Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii. These Russian communities are under the spiritual care of Archbishop +[[Kyrill (Dmitrieff) of San Francisco]] ([[ROCOR]]).<br />
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===The Greek Orthodox Church (GOARCH)===<br />
In the mid 1960s, a Greek Orthodox community established a Greek Orthodox mission under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Ss. [[Constantine the Great|Constantine]] and [[Helen]] Greek Orthodox Church. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, who was assigned to the parish in Honolulu in 2007. This community is well-known for its annual Greek Festival held at Ala Moana Beach Park near Waikiki.<br />
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In the 1990s, on the Island of Maui, a Greek Orthodox mission was established. This mission is served by clergy of Ss. Constantine and Helen Greek Orthodox Cathedral in Honolulu. These two Greek communities are under the care of Metr. [[Gerasimos (Michaleas) of San Francisco]] ([[GOARCH]]).<br />
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===The Serbian Orthodox Church===<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to St. [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek churches. There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian Bishop [[Maxim (Vasilijevic) of Western America]]) have come from the mainland to minister to them. This is mission is now active and under the spiritual direction of Protopriest Blasko Paraklis.<br />
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===The Antiochian Orthodox Church===<br />
In 2003, the short-lived St. Paul the Apostle [[Antiochian Orthodox Christian Archdiocese of North America|Antiochian Orthodox]] Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, the mission was disbanded.<br />
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===The Orthodox Church in America (OCA)===<br />
[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the OCA Kona Mission in 2004]]<br />
In early 2004, a new Orthodox community under the jurisdiction of the Orthodox Church in America ([[OCA]]) was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. This mission is overseen by His Grace Bishop [[Benjamin (Peterson) of San Francisco]] of the [[Diocese of the West (OCA)|Diocese of the West]], and is under the supervision of Archpriest George Gray of Portland, Oregon.<br />
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==Parishes in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Cathedral - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Russian Orthodox Mission on the Big Island - (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*St. Juvenaly Orthodox Mission - [http://oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official listing], [http://konaorthodox.googlepages.com/orthodoxmissionhawaii Mission website], [http://konamission.blogspot.com/ Parish Weblog]<br />
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==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
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==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Russian Fort Elizabeth]]<br />
*[http://starbulletin.com/2007/06/02/features/adamski.html Honolulu Star Bulletin article on Fr. Anatole Lyovin of the Russian Orthodox Church] (June 2, 2007)<br />
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==Sources==<br />
* Archimandrite Avgustin (Nikitin); "Gavraiskie ostrova i Rossiia (Obzor tserkovnykh sviazei i kontaktov" - (Saint-Petersburg; Minneapolis 2002)<br />
* Michael Protopopov; "A History of the Russian Orthodox Presence in Australia" - Submitted Thesis<br />
* Pacific Commercial Advertiser, January 23, 1916<br />
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[[Category:Jurisdictions]]<br />
[[Category:Church History|Hawaii]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Talk:Orthodoxy_in_Hawaii&diff=55889Talk:Orthodoxy in Hawaii2007-09-19T09:39:26Z<p>Nectarios: /* Monasteries */</p>
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<div>== very good article ==<br />
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very good article it is missing much information though; the name of ship and captain in 1792. i have it somewhere, i have to look for it. i will add it when i find it. very good article. {{unsigned|MshKlimek}}<br />
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:That sounds good - this is just how a wiki works - one person knows a detail, another adds other information, and the article improves gradually. — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
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Very good article. I'll put more materials in. I have more research but I need to translate it into English from Hawaiian--Marcus<br />
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:There is so much info on Orthodoxy in Hawaii. There is stuff in Hawaiian about St. Innocent's visit to the Islands. I'll try to locate it and put it up. Great job to whomever wrote this article! --[[User:Poepoe77|Poepoe77]] 12:40, August 28, 2007 (PDT)<br />
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::That sounds great! I look forward to seeing this -- even just citing the sources in Hawaiian would be very helpful as a start. — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
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=Monasteries =<br />
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There are eny monasteries in Hawaii? [[User:Arthasfleo|Arthasfleo]] 23:47, September 16, 2007 (PDT)<br />
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:Not that I know of - it's not a bad idea though! — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
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::ok. thank you [[User:Arthasfleo|Arthasfleo]] 02:34, September 18, 2007 (PDT)<br />
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:There is a small monastic skete on the Big Island of Hawaii, under the jurisdiction of the Greek Old-calendar Milan Synod. The priest in charge is Hieromonk Bartholomew. -[[User:Nectarios|Nectarios]] 02:39, September 19, 2007 (PDT)</div>Nectarioshttps://orthodoxwiki.org/index.php?title=User_talk:Nectarios&diff=53484User talk:Nectarios2007-06-28T00:29:49Z<p>Nectarios: </p>
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<div>{{welcome}}<br />
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&mdash;[[User:ASDamick|<font color="blue"><b><i>Dcn. Andrew</i></b></font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <sup>[[Special:Randompage|<font color="blue">random</font>]]</sup> <sup>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]]</sup> 06:51, July 22, 2006 (CDT)<br />
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{{imgdel}} &mdash;[[User:ASDamick|<font size="3.5" color="green" face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">Fr. Andrew</font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <small>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]]</small> 18:39, May 26, 2007 (PDT)<br />
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: We'd love to have the image here - just need to know that you didn't just take it from another website and upload it here, but that we can use it legally. Thanks, — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
<br />
::I didn't delete it ([[User:ASDamick]] did) -- he was a little speedy here, but it is true that we are trying to be careful to have permissions for every image uploaded. It's a nice picture, though, and I was able to restore it. Thanks, Yours in Christ, — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk]) 05:21, May 28, 2007 (PDT)<br />
<br />
:Good morning Nectarios! I'm wondering what the source of [[:Image:Innokenty.jpg]] - it looks very old - maybe in the public domain? I'm just trying to figure out what license to mark it with... The typical one is <nowiki>{{default}}</nowiki>, but <nowiki>{{pd}}</nowiki> might be appropriate in this case. Thanks, — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
<br />
== More on Images ==<br />
<br />
Greetings Nectarios!<br />
<br />
I'm wondering if you might be willing to release your images here under a Creative Commons license (see [http://creativecommons.org/about/licenses/ "Choosing a license"] -- there are a number of them to choose from. I'm trying to move the wiki away from having images that can't be copied along with the articles. You wouldn't lose any rights to the photo - you could still relicense it any way you wish, and proper attribution would be required. They're good images to have on the site.<br />
<br />
Thanks, Yours in Christ, — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
<br />
Father,<br />
<br />
I am not sure how to do that, could you do that for me? You have my permission to put them under a creative commons license. One thing, I dont own the image of Vladyka Benjamin, that is from the OCA mission's blog, you'll have to contact them.<br />
<br />
[[User:Nectarios|<b>Nectarios</b>]] ([http://www.orthodoxwiki.org/User_talk:Nectarios&action=edit&section=new talk])<br />
<br />
:Thanks, Nectarios, much appreciated! May I put them under our default license, which is both Creative Commons (by-sa) and the GFDL (like Wikipedia)? If not, I will simply mark them as CC by (Attribution required, but no other conditions). The Kona photo was uploaded by someone from that community under the default terms here. Thanks, — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
<br />
::Hey Nectarios, we need copyright/permission information on [[:Image:SvetiSavaMileseva2.jpg]]. Thanks! — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
<br />
::Hello Father, I was trying to do something else, but uploaded the image by mistake. Can you delete it for me? [[User:Nectarios|Nectarios]] 17:29, June 27, 2007 (PDT)</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=52993Orthodoxy in Hawaii2007-06-14T21:57:25Z<p>Nectarios: /* Christianity in Hawaii */</p>
<hr />
<div>[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
'''Orthodox Christianity in Hawaii''' has a history beginning with the early Russian missions of the 19th century and continuing to the work of multiple Orthodox churches on the various islands that make up the state.<br />
<br />
==History of Hawaiian Orthodoxy==<br />
{{orthodoxyinamerica}}<br />
=== Christianity in Hawaii ===<br />
The first liturgical Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Somewhere between 1792 and 1793, while traveling from Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Pascha at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]."<br />
<br />
The first "Christian" service was a lay funeral service conducted by Capt. James Cook for an English sailor at Napo‘opo‘o (Kealakekua) on the Big Island of Hawaii in 1779.<br />
<br />
=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|left|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first Orthodox church; the Russian Orthodox chapel at [[w:Russian Fort Elizabeth|Fort Elizabeth]]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
<br />
[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
<br />
In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaii's special envoy to the Russian court, Colonel Curtis I'aukea, Secretary of Foreign Affairs for the Kingdom of Hawaii, regarding the Russian Orthodox [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
<br />
In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador was recalled, the embassy was moved to a small office, and the Russian Orthodox chapel was closed.<br />
<br />
St. [[Innocent of Moscow]] also made a brief stop-over in Hawaii during his travels from Asia to Western America.<br />
<br />
== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jacob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar|O.S.]], the Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Theotokos|Mother of God]]), [[reader services]] were organized and served by Vasily Pasderin.<br />
<br />
In 1915, an official request by the Russian Orthodox community in Hawaii and the Episcopal Bishop of Hawaii, Henry B. Restarick to the Holy Synod in St. Petersburg; a priest was dispatched that same year to Hawaii (with the blessing of Archbishop [[Evdokim (Meschersky) of the Aleutians]]) to pastor the large population of Orthodox Russian faithful. He establishsed permanent liturgical services in Hawaii and on [[Christmas]] [[December 25]] (O.S.) / [[January 7]] (N.S.) 1916, Protopresbyter Jacob Korchinsky celebrated the [[Divine Liturgy]] at Saint Andrew's Episcopal Cathedral in Honolulu. Thus Orthodoxy was re-established in Hawaii.<br />
<br />
[[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]]<br />
Fr. Jacob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, Australia and the Phillipines. He was murdered in [[Wikipedia:Odessa|Odessa]] shortly after the [[w:Russian Orthodox Church#Russian revolution|Bolshevik Revolution]] in Russia, but has not yet been officially recognized as a martyred saint. St. [[Tikhon of Moscow]] once quoted Fr. Jacob's missionary exploits this way, "He did much to convert the heathens to the Christian Faith and returned many [[Uniate]]s to the Orthodox Church. He set the foundation for parish life in many places, built churches and assisted the unfortunate with his acquied medical knowledge." ''<br><br />
(Report by Bishop Tikhon Belavin to the Holy Synod. No. 155 Nov. 26, 1906)''<br />
<br />
In subsequent years, the Russian Orthodox church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population, becoming part of the [[Russian Orthodox Church Outside Russia]] (ROCOR). [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops [[Apollinary (Koshevoy) of San Francisco|Apollinary (Koshevoy)]] and [[Tikhon (Troitsky) of San Francisco|Tikhon (Troitsky)]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
<br />
== Multiple jurisdictions ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three separate Orthodox jurisdictions established themselves in the Islands: [[Greek Orthodox Archdiocese of America|Greek]], [[Serbian Orthodox Church in the USA and Canada|Serbian]], and [[OCA]]. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. Despite this multiplicity of jurisdictions, all Orthodox churches in Hawaii are in communion with one another and have friendly relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
<br />
===The Russian Orthodox Church (ROCOR)===<br />
In the late 1960s, a group of Russian Orthodox Christians parted ways with the local Greek community and joined the Russian Orthodox Church in Hawaii under the Omophorion of Archbishop Anthony of Los Angeles; they formed the St. [[Mark of Ephesus]] Russian Orthodox Mission. In the early 1980s, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Wikipedia:Iveron|Iveron]] Russian Orthodox Church. In the late 1990s, the pastor of the Russian Orthodox community, Father Anatole Lyovin, was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently this parish is without a permanent structure, but there are plans to build the first Russian Orthodox [[church]] in Honolulu.<br />
<br />
[[Image:Archbishop Kyrill.jpg|thumb|145px|right|Archbishop Kyrill on an Archpastoral visit to Hilo, Kona and Honolulu in 2003]]<br />
<br />
Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii. These Russian communities are under the spiritual care of Archbishop +[[Kyrill (Dmitrieff) of San Francisco]] ([[ROCOR]]).<br />
<br />
===The Greek Orthodox Church (GOARCH)===<br />
In the mid 1960s, a Greek Orthodox community established a Greek Orthodox mission under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Ss. [[Constantine the Great|Constantine]] and [[Helen]] Greek Orthodox Church. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, who was assigned to the parish in Honolulu in 2007. This community is well-known for its annual Greek Festival held at Ala Moana Beach Park near Waikiki.<br />
<br />
In the 1990s, on the Island of Maui, a Greek Orthodox mission was established. This mission is served by clergy of Ss. Constantine and Helen Greek Orthodox Church in Honolulu. These two Greek communities are under the care of Metr. [[Gerasimos (Michaleas) of San Francisco]] ([[GOARCH]]).<br />
<br />
===The Serbian Orthodox Church===<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to St. [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek churches. There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian Bishop [[Maxim (Vasilijevic) of Western America]]) have come from the mainland to minister to them.<br />
<br />
===The Antiochian Orthodox Church===<br />
In 2003, the short-lived St. Paul the Apostle [[Antiochian Orthodox Christian Archdiocese of North America|Antiochian Orthodox]] Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, the mission was disbanded.<br />
<br />
===The OCA===<br />
[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the Kona Mission]]<br />
In early 2004, a new Orthodox community under the jurisdiction of the [[OCA]] was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. They are currently overseen by Bp. [[Benjamin (Peterson) of San Francisco]] of the [[Diocese of the West (OCA)|Diocese of the West]] and other clergy from the mainland. This mission is under the supervision of Archpriest George Gray.<br />
<br />
==Parishes in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church of Hawaii - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Church - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*OCA Mission in Kona - [http://www.oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official website]<br />
<br />
==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
<br />
==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Russian Fort Elizabeth]]<br />
<br />
==Sources==<br />
* Archimandrite Avgustin (Nikitin); "Gavraiskie ostrova i Rossiia (Obzor tserkovnykh sviazei i kontaktov" - (Saint-Petersburg; Minneapolis 2002)<br />
* Michael Protopopov; "A History of the Russian Orthodox Presence in Australia" - Submitted Thesis<br />
* Pacific Commercial Advertiser, January 23, 1916<br />
<br />
[[Category:Jurisdictions]]<br />
[[Category:Church History|Hawaii]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=52992Orthodoxy in Hawaii2007-06-14T21:51:12Z<p>Nectarios: added sources, clarified info already present</p>
<hr />
<div>[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
'''Orthodox Christianity in Hawaii''' has a history beginning with the early Russian missions of the 19th century and continuing to the work of multiple Orthodox churches on the various islands that make up the state.<br />
<br />
==History of Hawaiian Orthodoxy==<br />
{{orthodoxyinamerica}}<br />
=== Christianity in Hawaii ===<br />
The first Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Somewhere between 1792 and 1793, while traveling from Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Pascha at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]."<br />
<br />
The first Christian service was a lay funeral service conducted by Capt. James Cook for an English sailor at Napo‘opo‘o (Kealakekua) on the Big Island of Hawaii in 1779.<br />
<br />
=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|left|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first Orthodox church; the Russian Orthodox chapel at [[w:Russian Fort Elizabeth|Fort Elizabeth]]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
<br />
[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
<br />
In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaii's special envoy to the Russian court, Colonel Curtis I'aukea, Secretary of Foreign Affairs for the Kingdom of Hawaii, regarding the Russian Orthodox [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
<br />
In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador was recalled, the embassy was moved to a small office, and the Russian Orthodox chapel was closed.<br />
<br />
St. [[Innocent of Moscow]] also made a brief stop-over in Hawaii during his travels from Asia to Western America.<br />
<br />
== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jacob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar|O.S.]], the Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Theotokos|Mother of God]]), [[reader services]] were organized and served by Vasily Pasderin.<br />
<br />
In 1915, an official request by the Russian Orthodox community in Hawaii and the Episcopal Bishop of Hawaii, Henry B. Restarick to the Holy Synod in St. Petersburg; a priest was dispatched that same year to Hawaii (with the blessing of Archbishop [[Evdokim (Meschersky) of the Aleutians]]) to pastor the large population of Orthodox Russian faithful. He establishsed permanent liturgical services in Hawaii and on [[Christmas]] [[December 25]] (O.S.) / [[January 7]] (N.S.) 1916, Protopresbyter Jacob Korchinsky celebrated the [[Divine Liturgy]] at Saint Andrew's Episcopal Cathedral in Honolulu. Thus Orthodoxy was re-established in Hawaii.<br />
<br />
[[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]]<br />
Fr. Jacob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, Australia and the Phillipines. He was murdered in [[Wikipedia:Odessa|Odessa]] shortly after the [[w:Russian Orthodox Church#Russian revolution|Bolshevik Revolution]] in Russia, but has not yet been officially recognized as a martyred saint. St. [[Tikhon of Moscow]] once quoted Fr. Jacob's missionary exploits this way, "He did much to convert the heathens to the Christian Faith and returned many [[Uniate]]s to the Orthodox Church. He set the foundation for parish life in many places, built churches and assisted the unfortunate with his acquied medical knowledge." ''<br><br />
(Report by Bishop Tikhon Belavin to the Holy Synod. No. 155 Nov. 26, 1906)''<br />
<br />
In subsequent years, the Russian Orthodox church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population, becoming part of the [[Russian Orthodox Church Outside Russia]] (ROCOR). [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops [[Apollinary (Koshevoy) of San Francisco|Apollinary (Koshevoy)]] and [[Tikhon (Troitsky) of San Francisco|Tikhon (Troitsky)]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
<br />
== Multiple jurisdictions ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three separate Orthodox jurisdictions established themselves in the Islands: [[Greek Orthodox Archdiocese of America|Greek]], [[Serbian Orthodox Church in the USA and Canada|Serbian]], and [[OCA]]. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. Despite this multiplicity of jurisdictions, all Orthodox churches in Hawaii are in communion with one another and have friendly relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
<br />
===The Russian Orthodox Church (ROCOR)===<br />
In the late 1960s, a group of Russian Orthodox Christians parted ways with the local Greek community and joined the Russian Orthodox Church in Hawaii under the Omophorion of Archbishop Anthony of Los Angeles; they formed the St. [[Mark of Ephesus]] Russian Orthodox Mission. In the early 1980s, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Wikipedia:Iveron|Iveron]] Russian Orthodox Church. In the late 1990s, the pastor of the Russian Orthodox community, Father Anatole Lyovin, was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently this parish is without a permanent structure, but there are plans to build the first Russian Orthodox [[church]] in Honolulu.<br />
<br />
[[Image:Archbishop Kyrill.jpg|thumb|145px|right|Archbishop Kyrill on an Archpastoral visit to Hilo, Kona and Honolulu in 2003]]<br />
<br />
Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii. These Russian communities are under the spiritual care of Archbishop +[[Kyrill (Dmitrieff) of San Francisco]] ([[ROCOR]]).<br />
<br />
===The Greek Orthodox Church (GOARCH)===<br />
In the mid 1960s, a Greek Orthodox community established a Greek Orthodox mission under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Ss. [[Constantine the Great|Constantine]] and [[Helen]] Greek Orthodox Church. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, who was assigned to the parish in Honolulu in 2007. This community is well-known for its annual Greek Festival held at Ala Moana Beach Park near Waikiki.<br />
<br />
In the 1990s, on the Island of Maui, a Greek Orthodox mission was established. This mission is served by clergy of Ss. Constantine and Helen Greek Orthodox Church in Honolulu. These two Greek communities are under the care of Metr. [[Gerasimos (Michaleas) of San Francisco]] ([[GOARCH]]).<br />
<br />
===The Serbian Orthodox Church===<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to St. [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek churches. There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian Bishop [[Maxim (Vasilijevic) of Western America]]) have come from the mainland to minister to them.<br />
<br />
===The Antiochian Orthodox Church===<br />
In 2003, the short-lived St. Paul the Apostle [[Antiochian Orthodox Christian Archdiocese of North America|Antiochian Orthodox]] Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, the mission was disbanded.<br />
<br />
===The OCA===<br />
[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the Kona Mission]]<br />
In early 2004, a new Orthodox community under the jurisdiction of the [[OCA]] was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. They are currently overseen by Bp. [[Benjamin (Peterson) of San Francisco]] of the [[Diocese of the West (OCA)|Diocese of the West]] and other clergy from the mainland. This mission is under the supervision of Archpriest George Gray.<br />
<br />
==Parishes in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church of Hawaii - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Church - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*OCA Mission in Kona - [http://www.oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official website]<br />
<br />
==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
<br />
==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Russian Fort Elizabeth]]<br />
<br />
==Sources==<br />
* Archimandrite Avgustin (Nikitin); "Gavraiskie ostrova i Rossiia (Obzor tserkovnykh sviazei i kontaktov" - (Saint-Petersburg; Minneapolis 2002)<br />
* Michael Protopopov; "A History of the Russian Orthodox Presence in Australia" - Submitted Thesis<br />
* Pacific Commercial Advertiser, January 23, 1916<br />
<br />
[[Category:Jurisdictions]]<br />
[[Category:Church History|Hawaii]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=52991Orthodoxy in Hawaii2007-06-14T21:41:33Z<p>Nectarios: /* Rebirth of Orthodoxy */</p>
<hr />
<div>[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
'''Orthodox Christianity in Hawaii''' has a history beginning with the early Russian missions of the 19th century and continuing to the work of multiple Orthodox churches on the various islands that make up the state.<br />
<br />
==History of Hawaiian Orthodoxy==<br />
{{orthodoxyinamerica}}<br />
=== Christianity in Hawaii ===<br />
The first Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Somewhere between 1792 and 1793, while traveling from Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Pascha at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]."<br />
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The first Christian service was a lay funeral service conducted by Capt. James Cook for an English sailor at Napo‘opo‘o (Kealakekua) on the Big Island of Hawaii in 1779.<br />
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=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|left|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first Orthodox church; the Russian Orthodox chapel at [[w:Russian Fort Elizabeth|Fort Elizabeth]]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
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[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
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In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaii's special envoy to the Russian court, Colonel Curtis I'aukea, Secretary of Foreign Affairs for the Kingdom of Hawaii, regarding the Russian Orthodox [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
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In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador was recalled, the embassy was moved to a small office, and the Russian Orthodox chapel was closed.<br />
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St. [[Innocent of Moscow]] also made a brief stop-over in Hawaii during his travels from Asia to Western America.<br />
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== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jacob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar|O.S.]], the Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Theotokos|Mother of God]]), [[reader services]] were organized and served by Vasily Pasderin.<br />
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In 1915, an official request by the Russian Orthodox community in Hawaii and the Episcopal Bishop of Hawaii, Henry B. Restarick to the Holy Synod in St. Petersburg; a priest was dispatched that same year to Hawaii (with the blessing of Archbishop [[Evdokim (Meschersky) of the Aleutians]]) to pastor the large population of Orthodox Russian faithful. He establishsed permanent liturgical services in Hawaii and on [[Christmas]] [[December 25]] (O.S.) / [[January 7]] (N.S.) 1916, Protopresbyter Jacob Korchinsky celebrated the [[Divine Liturgy]] at Saint Andrew's Episcopal Cathedral in Honolulu. Thus Orthodoxy was re-established in Hawaii.<br />
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[[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]]<br />
Fr. Jacob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, Australia and the Phillipines. He was murdered in [[Wikipedia:Odessa|Odessa]] shortly after the [[w:Russian Orthodox Church#Russian revolution|Bolshevik Revolution]] in Russia, but has not yet been officially recognized as a martyred saint. Fr. Tikhon once quoted Fr. Jacob's missionary exploits this way, ''"He did much to convert the heathens to the Christian Faith and returned many [[Uniate]]s to the Orthodox Church. He set the foundation for parish life in many places, built churches and assisted the unfortunate with his acquied medical knowledge."'' (Report by Bishop Tikhon Belavin to the Holy Synod. No. 155 Nov. 26, 1906)<br />
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In subsequent years, the Russian Orthodox church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population, becoming part of the [[Russian Orthodox Church Outside Russia]] (ROCOR). [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops [[Apollinary (Koshevoy) of San Francisco|Apollinary (Koshevoy)]] and [[Tikhon (Troitsky) of San Francisco|Tikhon (Troitsky)]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
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== Multiple jurisdictions ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three separate Orthodox jurisdictions established themselves in the Islands: [[Greek Orthodox Archdiocese of America|Greek]], [[Serbian Orthodox Church in the USA and Canada|Serbian]], and [[OCA]]. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. Despite this multiplicity of jurisdictions, all Orthodox churches in Hawaii are in communion with one another and have friendly relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
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===The Russian Orthodox Church (ROCOR)===<br />
In the late 1960s, a group of Russian Orthodox Christians parted ways with the local Greek community and joined the Russian Orthodox Church in Hawaii under the Omophorion of Archbishop Anthony of Los Angeles; they formed the St. [[Mark of Ephesus]] Russian Orthodox Mission. In the early 1980s, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Wikipedia:Iveron|Iveron]] Russian Orthodox Church. In the late 1990s, the pastor of the Russian Orthodox community, Father Anatole Lyovin, was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently this parish is without a permanent structure, but there are plans to build the first Russian Orthodox [[church]] in Honolulu.<br />
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[[Image:Archbishop Kyrill.jpg|thumb|145px|right|Archbishop Kyrill on an Archpastoral visit to Hilo, Kona and Honolulu in 2003]]<br />
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Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii. These Russian communities are under the spiritual care of Archbishop +[[Kyrill (Dmitrieff) of San Francisco]] ([[ROCOR]]).<br />
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===The Greek Orthodox Church (GOARCH)===<br />
In the mid 1960s, a Greek Orthodox community established a Greek Orthodox mission under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Ss. [[Constantine the Great|Constantine]] and [[Helen]] Greek Orthodox Church. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, who was assigned to the parish in Honolulu in 2007. This community is well-known for its annual Greek Festival held at Ala Moana Beach Park near Waikiki.<br />
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In the 1990s, on the Island of Maui, a Greek Orthodox mission was established. This mission is served by clergy of Ss. Constantine and Helen Greek Orthodox Church in Honolulu. These two Greek communities are under the care of Metr. [[Gerasimos (Michaleas) of San Francisco]] ([[GOARCH]]).<br />
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===The Serbian Orthodox Church===<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to St. [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek churches. There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian Bishop [[Maxim (Vasilijevic) of Western America]]) have come from the mainland to minister to them.<br />
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===The Antiochian Orthodox Church===<br />
In 2003, the short-lived St. Paul the Apostle [[Antiochian Orthodox Christian Archdiocese of North America|Antiochian Orthodox]] Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, the mission was disbanded.<br />
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===The OCA===<br />
[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the Kona Mission]]<br />
In early 2004, a new Orthodox community under the jurisdiction of the [[OCA]] was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. They are currently overseen by Bp. [[Benjamin (Peterson) of San Francisco]] of the [[Diocese of the West (OCA)|Diocese of the West]] and other clergy from the mainland. This mission is under the supervision of Archpriest George Gray.<br />
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==Parishes in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church of Hawaii - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Church - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*OCA Mission in Kona - [http://www.oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official website]<br />
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==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
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==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Russian Fort Elizabeth]]<br />
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==Sources==<br />
* Archimandrite Avgustin (Nikitin); "Gavraiskie ostrova i Rossiia (Obzor tserkovnykh sviazei i kontaktov" - (Saint-Petersburg; Minneapolis 2002)<br />
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[[Category:Jurisdictions]]<br />
[[Category:Church History|Hawaii]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Bishop_of_San_Francisco&diff=52990Bishop of San Francisco2007-06-14T21:30:38Z<p>Nectarios: Fixed link</p>
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<div>In North America, one of the most important and major [[See]]s in the Orthodox Church belongs to the Bishop of San Francisco. Up until the 1920s, only one see with this title "bishop of San Francisco" existed, under the Omophorion of the Russian Orthodox Church. When communism came to power in Russia, the Orthodox Church in the Americas was left to fend for itself. To further complicate things, the Greek Archdiocese established the "diocese of San Francisco" under the auspices of the Greek Archdiocese under the Ecumenical Patriarchate. Years later the [[Metropolia]] (later the [[OCA]]) and the [[Russian Orthodox Church Outside Russia]] broke into two jurisdictions in America and the diocese in San Francisco was divided into two amongst the Russians. There is also a Serbian bishop of Western America whose seat is in Alhambra and an Antiochian bishop of Western America whose seat is in Los Angeles. <br />
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Until a general council of Orthodox bishops is convened, this uncanonical situation is tolerated. <br />
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<br />
==Bishops of San Francisco==<br />
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''Recognised as such by the OCA, the ROCOR and the Patriarchate of Moscow.''<br />
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*Bp. [[John (Mitropolsky) of the Aleutians|John (Mitropolsky)]] 1870-1876 Transferred the Cathedra from Sitka to San Francisco in 1872, unnofficial)<br />
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*Bp. [[Nestor (Zakkis) of the Aleutians|Nestor (Zakkis)]] 1879 - 1882 (In his time the Holy Synod in St. Petersburg officially recognizes the move to San Francisco, thus, Bp. Nestor was the first "Bishop of San Francisco" He died at sea whilst sailing to Alaska from San Francisco. His body was found at the mouth of the Yukon river and was buried at Unalaska.)<br />
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*Abp. [[Vladimir (Sokolovsky-Avtonomov) of the Aleutians|Vladimir (Sokolovsky-Avtonomov)]] 1888-1891 (Received St. [[Alexis Toth]] into Orthodoxy, translated and served in English at the Cathdral in San Francisco)<br />
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*Bp. [[Nicholas (Ziorov) of Warsaw|Nicholas (Ziorov)]] (1891- 1898) <br />
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*St. [[Tikhon of Moscow|Tikhon (Belavin)]] of Moscow (1898- 1907) American Cathedra transferred from San Francisco to New York. American Archdiocese given to auxiliaries, Bishop [[Innocent (Pustynsky)]] for Alaska and St. [[Raphael of Brooklyn|Raphael Hawaweeny]] for the Syrians. <br />
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*Archbishop [[Apollinary (Koshevoy) of San Francisco]] (1926-33) In 1927, the diocese (and the Russian Church in America) would split in two, he was at that time expelled from the [http://www.holy-trinity.org Holy Trinity Cathedral] on Green Street in San Francisco. He and half of the community of Holy Trinity started a seperate parish, which would later become [http://www.sfsobor.com Holy Virgin Cathdral] (ROCOR) on Geary Blvd. <br />
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===The ROCOR Bishop of San Francisco===<br />
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*Abp. [[Apollinary (Koshevoy) of San Francisco]] (1926-33) <br />
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*Abp. [[Tikhon (Troitsky) of San Francisco]] (1934-1962) <br />
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*St. [[John Maximovitch]] of San Francisco (1962-1966)<br />
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*Bp. [[Nektary (Kontsevich) of Seattle]] Administrator of the diocese in San Francisco, 1966-1968<br />
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*Abp. [[Anthony (Medvedev) of San Francisco]] (1968-2000)<br />
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*Abp. [[Kyrill (Dmitrieff) of San Francisco]] (2000 - present)<br />
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===The OCA Bishop of San Francisco===<br />
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''In 1922, a Sobor was held that ultimately decided on autonomy for the American Archdiocese. In 1927, due to large protests for and against the [[Metropolia]]'s decision, the diocese (and the Russian church in America) was divided in two, along those loyal to the [[Russian Orthodox Church Abroad]] and those loyal to what would later become the [[OCA]].''<br />
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*Abp. [[Alexis (Panteleev) of San Francisco|Alexis (Panteleev)]] (1927-1931)<br />
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*Metr. [[Theophilus (Pashkovsky) of San Francisco|Theophilus (Pashkovsky)]] (1931 - 1950) (He was made Archbishop of San Francisco from 1931 until his repose in 1950 in SF.<br />
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*Abp. [[John (Shahovskoy) of San Francisco|John (Shahovskoy)]] (1950-1973, 1975-1979). <br />
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*Metr. [[Vladimir (Nagosky) of San Francisco|Vladimir (Nagosky) of Tokyo and San Francisco]] Administrator of the diocese, 1974-1975<br />
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*Bp. [[Basil (Rodzianko) of San Francisco|Basil (Rodzianko)]] (1980-1984).<br />
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*Bp. [[Tikhon (Fitzgerald)]] (1987-2007)<br />
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*Bp. [[Benjamin (Peterson)]] (2007 - present).<br />
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===Ecumenical Patriarchate - Metropolis of San Francisco===<br />
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''The initial Charter of the Greek Orthodox Archdiocese of North and South America provided for Greek diocesan sees in New York, Boston, Chicago, and San Francisco. A new charter issued in 1930 abolished these dioceses; however, an auxiliary bishop continued to reside in San Francisco and oversaw the western parishes of the Greek Archdiocese until the reestablishment of the Greek Diocese of San Francisco in 1979. In 2002, the Greek Orthodox Diocese of San Francisco was elevated to the rank of Metropolis.''<br />
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*Bp. [[Kallistos (Papageorgapoulos) of San Francisco]] (1927-1940)<br />
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*Bp. [[Eirinaios (Tsourounakis of San Francisco)]] (1941-1944)<br />
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*Bp. [[Athenagoras (Kokkinakis) of Thyateira and Great Britain|Athenagoras (Kokkinakis) of Eleia]] (1950-1955)<br />
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*Bp. [[Demetrios (Makris) of Olympos]] (1955-1960)<br />
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*Bp. [[Meletios (Tripodakis) of Christianopoulls]] (1960-1978)<br />
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*Met. [[Anthony (Gergiannakis) of San Francisco]] (1978-2004)<br />
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*Met. [[Gerasimos (Michaleas) of San Francisco]] (2005-present)<br />
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== External Links ==<br />
*[http://www.wadiocese.com Diocese of San Francisco and Western America] - Archbishop Kyrill of San Francisco (Russian Orthodox Church Abroad) <br />
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*[http://www.ocadow.org Diocese of the West] - Bishop Benjamin of San Francisco (Orthodox Church in America) <br />
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*[http://www.sf.goarch.org Greek Orthodox Metropolis of San Francisco] - Met. Gerasimos of San Francisco (Greek Archdiocese of North America) <br />
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*[http://www.antiochianladiocese.org Diocese of Los Angeles and the West] - Bishop Joseph of Los Angeles (Antiochian Archdiocese of North America) <br />
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*[http://www.westsrbdio.org Serbian Orthodox Diocese of Western America] - Bishop Maxim of Alhambra (Serbian Orthodox Church in the USA and Canada) <br />
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== References ==<br />
<br />
*"A Brief History of Holy Trinity Cathedral" - Archpriest V. Sokolov [http://www.holy-trinity.org/about/history.html Link]<br />
*"Bishops of San Francisco" - by N. Yangson<br />
*"About the Metropolis of San Francisco" - Official website of the Metropolis of San Francisco [http://www.sf.goarch.org/about_sf.htm Link]<br />
*"Former Hierarchs of the Orthodox Church in America" - Orthodox Research Institute [http://www.orthodoxresearchinstitute.org/resources/hierarchs/oca/former_hierarchs.htm Link]<br />
*"A History of the Russian Church Abroad and the events leading to the American Metropolia's Autocephaly, 1917-1971" - N.S. Palassis, Saint Nectarios Press, 1972. ISBN:0913026042</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Bishops_of_the_Russian_Metropolia_in_North_America&diff=52989Bishops of the Russian Metropolia in North America2007-06-14T21:29:33Z<p>Nectarios: </p>
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<div>{{orthodoxyinamerica}}<br />
The expanse of the mission placed by the [[Church of Russia]] slowly expanded from the distant outpost in Alaska to a [[diocese]] that covered Alaska and the eastern expanse of northern Siberia. This diocese then developed two vicariates that eventually became separate dioceses. This list of [[hierarch]]s presents those [[bishop]]s who provided the leadership in the development of this mission in North America until the mission was granted its autocephaly.<br />
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Starting as a vicariate in a distant diocese, the mission soon became part of the large missionary diocese that included Alaska and the northeastern part of Siberia where initially the seat of the ruling bishop was in Alaska but was moved to Siberia before Alaska was sold to the United States. After the sale of Alaska the vicariate in Alaska was reformed as an autonomous diocese with the bishop's seat moved to California, outside the territory of Alaska. With the growth of the Orthodox population in the eastern part of North America, the name of the diocese was changed to include all North America and the ruling bishop's seat was moved to New York. As the diocese grew auxiliary bishops were consecrated to cover the vast area and the cultural needs of the faithful. In the closing decades of the mission many of the auxiliary bishops began to function as autonomous dioceses.<br />
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The information following lists the bishops that occupied the ruling and vicar bishop positions during the era of the mission, listed in the succession from the point of view of the [[Orthodox Church in America]] (OCA) rather than that of the [[Church of Russia]], whose succession diverges officially at the point of the establishment of the [[Russian Exarchate of North America]] in 1933.<br />
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==Early Years==<br />
*'''Diocese of Irkutsk'''<br />
*Vicariate of Kodiak [[Joasaph (Bolotov) of Kodiak |Joasaph (Bolotov)]] 1799-1799<br />
*'''Diocese of Kamachata, Kurile Islands, and the Aleutian Islands'''<br />
*See: New Archangel: [[Innocent of Alaska|Innocent (Veniaminov-Popov)]] 1840 - 1852<br />
*See: Yakutsk: Innocent (Veniaminov-Popov) 1852 - 1868<br />
*Vicariates: Two vicariates established 1858: New Archangel and Yakutsk<br />
*New Archangel: [[Peter (Ekaterinovsky) of Novoarkhangelsk|Peter (Ekatrinovsky)]] 1859 - 1867<br />
*Yakutsk: Peter (Ekatrinovsky) 1867 - 1882<br />
*Sitka/New Archangel: [[Paul (Popov) of Novoarkhangelsk|Paul (Popov)]] 1867 - 1870<br />
*'''Diocese of Aleutian Islands and Alaska'''<br />
*See: Sitka, formerly New Archangel, from 1870<br />
*See: San Francisco from 1872<br />
** [[John (Mitropolsky) of the Aleutians |John (Mitropolsky)]] 1870 - 1876<br />
** [[Nestor (Zakkis) of the Aleutians|Nestor (Zakkis)]] 1879 - 1882<br />
** [[Vladimir (Sokolovsky-Avtonomov) of the Aleutians |Vladimir (Sokolovsky-Avtonomov)]] 1888 - 1891<br />
** [[Nicholas (Ziorov) of Warsaw|Nicholas (Ziorov)]] 1891 - 1898<br />
** [[Tikhon of Moscow|Tikhon (Bellavin)]] 1898 - 1900<br />
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==Maturing Church==<br />
*'''Diocese of Aleutian Islands and North America'''<br />
*Change in the name of the diocese in 1900<br />
*See: New York from 1905<br />
*'''New York''': Tikhon (Bellavin) 1900 - 1907<br />
*Vicariates: First Vicariates established 1903: Alaska and Brooklyn<br />
*Alaska: Innocent (Pustynsky) 1904 - 1909<br />
*Brooklyn: [[Raphael of Brooklyn|Raphael (Hawaweeny)]] 1904 - 1915<br />
*Alaska: [[Alexander (Nemolovsky) of Brussels|Alexander (Nemolovsky)]] 1909 - 1915<br />
*Canada: Alexander (Nemolovsky) 1916 - 1919<br />
*'''New York''': [[Platon (Rozhdestvensky) of New York|Platon (Rozhdestvensky)]] 1907 - 1914<br />
*Alaska: Philip (Stavitsky) 1916 - 1917<br />
*'''New York''': [[Evdokim (Meschersky) of the Aleutians | Evdokim (Mischersky)]] 1915 - 1917<br />
*Pittsburgh: [[Stephen (Dzubay) of Pittsburgh|Stephen (Dzubay)]] 1916 - 1924<br />
*Brooklyn: [[Aftimios Ofiesh|Aftimios (Ofiesh)]] 1917 - 1933<br />
*'''New York''': Alexander (Nemolovsky) 1919 - 1922<br />
*'''New York''': Platon (Rozhdestvensky) 1922 - 1934<br />
*Chicago: [[Theophilus (Pashkovsky) of San Francisco| Theophilus (Pashkovsky)]] 1922 - 1931<br />
*Alaska: Amphilokhy (Vakulsky) 1923 - 1931?<br />
*Canada/Winnipeg: [[Apollinary (Koshevoy) of San Francisco|Apollinary (Koshevoy)]] 1924 - 1925<br />
*Canada/Winnipeg: [[Arseny (Chavtsov) of Winnipeg| Arseny (Chavtsov)]] 1926 -1937<br />
*Canada/Montreal: Emmanuel (Abo-Hatab) 1927 - 1933<br />
*San Francisco: Alexis (Panteleev) 1927 - 1931<br />
*Detroit: Paul (Gavrilov) 1928 - 1933<br />
*San Francisco: Theophilus (Pashkovsky) 1931 - 1934<br />
*Alaska: Antoninos (Pokrovsky) 1931 - 1934<br />
*Brooklyn: Emmanuel (Abo-Hatab) 1931 - 1935?<br />
*Chicago: Paul (Gavrilov) 1933 - 1933<br />
*Chicago: [[Leonty (Turkevich) of Chicago| Leonty (Turkevich)]] 1933 - 1950<br />
*Pittsburgh: [[Benjamin (Basalyga) of Pittsburgh|Benjamin (Basalyga)]] 1933 - 1946<br />
*Alaska: Alexis (Panteleev) 1934 - 1944<br />
*'''New York''': Theophilus (Pashkovsky) 1934 - 1950<br />
*Boston: [[Makary (Ilyinsky) of New York | Makary (Iliyinsky)]] 1935 - 1937<br />
*Canada/Eastern Canada: Jeronim (Chernov) 1936-1937<br />
*Brooklyn: Makary (Iliyinsky) 1937 - 1946<br />
*Canada/Calgary: Joasaph (Skorodumov) 1938-1946<br />
*Alaska: John (Zlobin) 1945 - 1952<br />
*Tokyo: Benjamin (Basalyga) 1946 - 1952<br />
*Brooklyn: [[John (Shahovskoy) of San Francisco| John (Shahovskoy)]] 1947 - 1950<br />
*Philadelphia: Nikon (de Greve) 1948 - 1952<br />
*Detroit/Cleveland: John (Garklavs) 1949 - 1957<br />
*'''New York''': Leonty (Turkevich) 1950 - 1965<br />
*San Francisco: John (Shahovskoy) 1950 - 1973<br />
*Washington, DC: Jonah (?) 1951 - 1955<br />
*Pittsburgh: Benjamin (Basalyga) 1952 - 1963 <br />
*Canada/Toronto: Nikon (de Greve) 1952 - 1958<br />
*Tokyo: [[Ireney (Bekish) of New York| Ireney (Bekish)]] 1953 - 1959<br />
*Alaska: Amvrossy (Merejko) 1955 - 1967<br />
*Chicago/Minneapolis: John (Garklavs) 1957 - <br />
*Tokyo: Nikon (de Greve) 1959 - 1963<br />
*Boston: Ireney (Bekish) 1960 - 1965<br />
*Canada/Montreal: Anatoloy (Apostlov) 1961-1962<br />
*Washington, DC: Kiprian (Borisevitch) 1961 - 1964<br />
*Kyoto: [[Vladimir (Nagosky) of San Francisco|Vladimir (Nagosky)]] 1962 - 1964<br />
*Canada/Montreal: [[Sylvester (Haruns) of Montreal| Sylvester (Haruns)]] 1963 - 1981<br />
*Philadelphia: [[Kiprian (Borisevich) of Philadelphia|Kiprian (Borisevitch)]] 1964 - 1980<br />
*Tokyo: [[Vladimir (Nagosky) of San Francisco|Vladimir (Nagosky)]] 1964 - 1972<br />
*'''New York''': Ireney (Bekish) 1965 - 1977 <br />
*Washington, DC: Theodosius (Lazor) 1967 - 1967<br />
*Sitka/Alaska: Theodosius (Lazor) 1967 - 1972<br />
*Pittsburgh: Amvrossy (Merejko) 1967 - <br />
*Canada/Edmonton: Joasph (Antoniuk) 1968 - 1978<br />
*Berkeley: [[Dmitri (Royster) of Dallas| Dimitri (Royster)]] 1969 - 1970<br />
<br />
Tomos of [[Autocephaly]], signed April 10, 1970 by [[Patriarch]] [[Alexei I (Simansky) of Moscow|Alexis of Moscow]], formally ending the mission and granting self-rule to the Russian North American diocese.<br />
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== See Also ==<br />
*[[Bishop of San Francisco]]<br />
<br />
== Sources==<br />
* ''Orthodox America 1794-1976 Development of the Orthodox Church in America'', C. J. Tarasar, Gen. Ed. 1975, The Orthodox Church in America, Syosett, New York<br />
<br />
[[Category:Bishops]]<br />
[[Category:Church History]]<br />
[[Category:Orthodoxy in America]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Bishop_of_San_Francisco&diff=52988Bishop of San Francisco2007-06-14T20:51:02Z<p>Nectarios: </p>
<hr />
<div>In North America, one of the most important and major [[See]]s in the Orthodox Church belongs to the Bishop of San Francisco. Up until the 1920s, only one see with this title "bishop of San Francisco" existed, under the Omophorion of the Russian Orthodox Church. When communism came to power in Russia, the Orthodox Church in the Americas was left to fend for itself. To further complicate things, the Greek Archdiocese established the "diocese of San Francisco" under the auspices of the Greek Archdiocese under the Ecumenical Patriarchate. Years later the [[Metropolia]] (later the [[OCA]]) and the [[Russian Orthodox Church Outside Russia]] broke into two jurisdictions in America and the diocese in San Francisco was divided into two amongst the Russians. There is also a Serbian bishop of Western America whose seat is in Alhambra and an Antiochian bishop of Western America whose seat is in Los Angeles. <br />
<br />
Until a general council of Orthodox bishops is convened, this uncanonical situation is tolerated. <br />
<br />
<br />
==Bishops of San Francisco==<br />
<br />
''Recognised as such by the OCA, the ROCOR and the Patriarchate of Moscow.''<br />
<br />
*Bp. [[John (Mitropolsky) of the Aleutians|John (Mitropolsky)]] 1870-1876 Transferred the Cathedra from Sitka to San Francisco in 1872, unnofficial)<br />
<br />
*Bp. [[Nestor (Zakkis) of the Aleutians|Nestor (Zakkis)]] 1879 - 1882 (In his time the Holy Synod in St. Petersburg officially recognizes the move to San Francisco, thus, Bp. Nestor was the first "Bishop of San Francisco" He died at sea whilst sailing to Alaska from San Francisco. His body was found at the mouth of the Yukon river and was buried at Unalaska.)<br />
<br />
*Abp. [[Vladimir (Sokolovsky-Avtonomov) of the Aleutians|Vladimir (Sokolovsky-Avtonomov)]] 1888-1891 (Received St. [[Alexis Toth]] into Orthodoxy, translated and served in English at the Cathdral in San Francisco)<br />
<br />
*Bp. [[Nicholas (Ziorov) of Warsaw|Nicholas (Ziorov)]] (1891- 1898) <br />
<br />
*St. [[Tikhon of Moscow|Tikhon (Belavin)]] of Moscow (1898- 1907) American Cathedra transferred from San Francisco to New York. American Archdiocese given to auxiliaries, Bishop [[Innocent (Pustynsky)]] for Alaska and St. [[Raphael of Brooklyn|Raphael Hawaweeny]] for the Syrians. <br />
<br />
*Archbishop [[Apollinary (Koshevoy) of San Francisco]] (1926-33) In 1927, the diocese (and the Russian Church in America) would split in two, he was at that time expelled from the [http://www.holy-trinity.org|Holy Trinity Cathedral] on Green Street in San Francisco. He and half of the community of Holy Trinity started a seperate parish, which would later become [http://www.sfsobor.com|Holy Virgin Cathdral] (ROCOR) on Geary Blvd. <br />
<br />
<br />
===The ROCOR Bishop of San Francisco===<br />
<br />
*Abp. [[Apollinary (Koshevoy) of San Francisco]] (1926-33) <br />
<br />
*Abp. [[Tikhon (Troitsky) of San Francisco]] (1934-1962) <br />
<br />
*St. [[John Maximovitch]] of San Francisco (1962-1966)<br />
<br />
*Bp. [[Nektary (Kontsevich) of Seattle]] Administrator of the diocese in San Francisco, 1966-1968<br />
<br />
*Abp. [[Anthony (Medvedev) of San Francisco]] (1968-2000)<br />
<br />
*Abp. [[Kyrill (Dmitrieff) of San Francisco]] (2000 - present)<br />
<br />
<br />
===The OCA Bishop of San Francisco===<br />
<br />
''In 1922, a Sobor was held that ultimately decided on autonomy for the American Archdiocese. In 1927, due to large protests for and against the [[Metropolia]]'s decision, the diocese (and the Russian church in America) was divided in two, along those loyal to the [[Russian Orthodox Church Abroad]] and those loyal to what would later become the [[OCA]].''<br />
<br />
*Abp. [[Alexis (Panteleev) of San Francisco|Alexis (Panteleev)]] (1927-1931)<br />
<br />
*Metr. [[Theophilus (Pashkovsky) of San Francisco|Theophilus (Pashkovsky)]] (1931 - 1950) (He was made Archbishop of San Francisco from 1931 until his repose in 1950 in SF.<br />
<br />
*Abp. [[John (Shahovskoy) of San Francisco|John (Shahovskoy)]] (1950-1973, 1975-1979). <br />
<br />
*Metr. [[Vladimir (Nagosky) of San Francisco|Vladimir (Nagosky) of Tokyo and San Francisco]] Administrator of the diocese, 1974-1975<br />
<br />
*Bp. [[Basil (Rodzianko) of San Francisco|Basil (Rodzianko)]] (1980-1984).<br />
<br />
*Bp. [[Tikhon (Fitzgerald)]] (1987-2007)<br />
<br />
*Bp. [[Benjamin (Peterson)]] (2007 - present).<br />
<br />
<br />
===Ecumenical Patriarchate - Metropolis of San Francisco===<br />
<br />
''The initial Charter of the Greek Orthodox Archdiocese of North and South America provided for Greek diocesan sees in New York, Boston, Chicago, and San Francisco. A new charter issued in 1930 abolished these dioceses; however, an auxiliary bishop continued to reside in San Francisco and oversaw the western parishes of the Greek Archdiocese until the reestablishment of the Greek Diocese of San Francisco in 1979. In 2002, the Greek Orthodox Diocese of San Francisco was elevated to the rank of Metropolis.''<br />
<br />
*Bp. [[Kallistos (Papageorgapoulos) of San Francisco]] (1927-1940)<br />
<br />
*Bp. [[Eirinaios (Tsourounakis of San Francisco)]] (1941-1944)<br />
<br />
*Bp. [[Athenagoras (Kokkinakis) of Thyateira and Great Britain|Athenagoras (Kokkinakis) of Eleia]] (1950-1955)<br />
<br />
*Bp. [[Demetrios (Makris) of Olympos]] (1955-1960)<br />
<br />
*Bp. [[Meletios (Tripodakis) of Christianopoulls]] (1960-1978)<br />
<br />
*Met. [[Anthony (Gergiannakis) of San Francisco]] (1978-2004)<br />
<br />
*Met. [[Gerasimos (Michaleas) of San Francisco]] (2005-present)<br />
<br />
<br />
== External Links ==<br />
*[http://www.wadiocese.com Diocese of San Francisco and Western America] - Archbishop Kyrill of San Francisco (Russian Orthodox Church Abroad) <br />
<br />
*[http://www.ocadow.org Diocese of the West] - Bishop Benjamin of San Francisco (Orthodox Church in America) <br />
<br />
*[http://www.sf.goarch.org Greek Orthodox Metropolis of San Francisco] - Met. Gerasimos of San Francisco (Greek Archdiocese of North America) <br />
<br />
*[http://www.antiochianladiocese.org Diocese of Los Angeles and the West] - Bishop Joseph of Los Angeles (Antiochian Archdiocese of North America) <br />
<br />
*[http://www.westsrbdio.org Serbian Orthodox Diocese of Western America] - Bishop Maxim of Alhambra (Serbian Orthodox Church in the USA and Canada) <br />
<br />
== References ==<br />
<br />
*"A Brief History of Holy Trinity Cathedral" - Archpriest V. Sokolov [http://www.holy-trinity.org/about/history.html Link]<br />
*"Bishops of San Francisco" - by N. Yangson<br />
*"About the Metropolis of San Francisco" - Official website of the Metropolis of San Francisco [http://www.sf.goarch.org/about_sf.htm Link]<br />
*"Former Hierarchs of the Orthodox Church in America" - Orthodox Research Institute [http://www.orthodoxresearchinstitute.org/resources/hierarchs/oca/former_hierarchs.htm Link]<br />
*"A History of the Russian Church Abroad and the events leading to the American Metropolia's Autocephaly, 1917-1971" - N.S. Palassis, Saint Nectarios Press, 1972. ISBN:0913026042</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Bishop_of_San_Francisco&diff=52987Bishop of San Francisco2007-06-14T20:44:54Z<p>Nectarios: Cleaned it up, added refs and links, eliminated some POVs.</p>
<hr />
<div>In North America, one of the most important and major [[See]]s in the Orthodox Church belongs to the Bishop of San Francisco. Up until the 1920s, only one see with this title "bishop of San Francisco" existed, under the Omophorion of the Russian Orthodox Church. When communism came to power in Russia, the Orthodox Church in the Americas was left to fend for itself. To further complicate things, the Greek Archdiocese established the "diocese of San Francisco" under the auspices of the Greek Archdiocese under the Ecumenical Patriarchate. Years later the [[Metropolia]] (later the [[OCA]]) and the [[Russian Orthodox Church Outside Russia]] broke into two jurisdictions in America and the diocese in San Francisco was divided into two amongst the Russians. There is also a Serbian bishop of Western America whose seat is in Alhambra and an Antiochian bishop of Western America whose seat is in Los Angeles. <br />
<br />
Until a general council of Orthodox bishops is convened, this uncanonical situation is tolerated. <br />
<br />
<br />
==Bishops of San Francisco==<br />
<br />
''Recognised as such by the OCA, the ROCOR and the Patriarchate of Moscow.''<br />
<br />
*Bp. [[John (Mitropolsky) of the Aleutians|John (Mitropolsky)]] 1870-1876 Transferred the Cathedra from Sitka to San Francisco in 1872, unnofficial)<br />
<br />
*Bp. [[Nestor (Zakkis) of the Aleutians|Nestor (Zakkis)]] 1879 - 1882 (In his time the Holy Synod in St. Petersburg officially recognizes the move to San Francisco, thus, Bp. Nestor was the first "Bishop of San Francisco" He died at sea whilst sailing to Alaska from San Francisco. His body was found at the mouth of the Yukon river and was buried at Unalaska.)<br />
<br />
*Abp. [[Vladimir (Sokolovsky-Avtonomov) of the Aleutians|Vladimir (Sokolovsky-Avtonomov)]] 1888-1891 (Received St. [[Alexis Toth]] into Orthodoxy, translated and served in English at the Cathdral in San Francisco)<br />
<br />
*Bp. [[Nicholas (Ziorov) of Warsaw|Nicholas (Ziorov)]] (1891- 1898) <br />
<br />
*St. [[Tikhon of Moscow|Tikhon (Belavin)]] of Moscow (1898- 1907) American Cathedra transferred from San Francisco to New York. American Archdiocese given to auxiliaries, Bp. Innocent for Alaska and St. [[Raphael of Brooklyn|Raphael Hawaweeny]] for the Syrians. <br />
<br />
*Archbishop [[Apollinary (Koshevoy) of San Francisco]] (1926-33) In 1927, the diocese (and the Russian Church in America) would split in two, he was at that time expelled from the [http://www.holy-trinity.org|Holy Trinity Cathedral] on Green Street in San Francisco. He and half of the community of Holy Trinity started a seperate parish, which would later become [http://www.sfsobor.com|Holy Virgin Cathdral] (ROCOR) on Geary Blvd. <br />
<br />
<br />
===The ROCOR Bishop of San Francisco===<br />
<br />
*Abp. [[Apollinary (Koshevoy) of San Francisco]] (1926-33) <br />
<br />
*Abp. [[Tikhon (Troitsky) of San Francisco]] (1934-1962) <br />
<br />
*St. [[John Maximovitch]] of San Francisco (1962-1966)<br />
<br />
*Bp. [[Nektary (Kontsevich) of Seattle]] Administrator of the diocese in San Francisco, 1966-1968<br />
<br />
*Abp. [[Anthony (Medvedev) of San Francisco]] (1968-2000)<br />
<br />
*Abp. [[Kyrill (Dmitrieff) of San Francisco]] (2000 - present)<br />
<br />
<br />
===The OCA Bishop of San Francisco===<br />
<br />
''In 1922, a Sobor was held that ultimately decided on autonomy for the American Archdiocese. In 1927, due to large protests for and against the [[Metropolia]]'s decision, the diocese (and the Russian church in America) was divided in two, along those loyal to the [[Russian Orthodox Church Abroad]] and those loyal to what would later become the [[OCA]].''<br />
<br />
*Abp. [[Alexis (Panteleev) of San Francisco|Alexis (Panteleev)]] (1927-1931)<br />
<br />
*Metr. [[Theophilus (Pashkovsky) of San Francisco|Theophilus (Pashkovsky)]] (1931 - 1950) (He was made Archbishop of San Francisco from 1931 until his repose in 1950 in SF.<br />
<br />
*Abp. [[John (Shahovskoy) of San Francisco|John (Shahovskoy)]] (1950-1973, 1975-1979). <br />
<br />
*Metr. [[Vladimir (Nagosky) of San Francisco|Vladimir (Nagosky) of Tokyo and San Francisco]] Administrator of the diocese, 1974-1975<br />
<br />
*Bp. [[Basil (Rodzianko) of San Francisco|Basil (Rodzianko)]] (1980-1984).<br />
<br />
*Bp. [[Tikhon (Fitzgerald)]] (1987-2007)<br />
<br />
*Bp. [[Benjamin (Peterson)]] (2007 - present).<br />
<br />
<br />
===Ecumenical Patriarchate - Metropolis of San Francisco===<br />
<br />
''The initial Charter of the Greek Orthodox Archdiocese of North and South America provided for Greek diocesan sees in New York, Boston, Chicago, and San Francisco. A new charter issued in 1930 abolished these dioceses; however, an auxiliary bishop continued to reside in San Francisco and oversaw the western parishes of the Greek Archdiocese until the reestablishment of the Greek Diocese of San Francisco in 1979. In 2002, the Greek Orthodox Diocese of San Francisco was elevated to the rank of Metropolis.''<br />
<br />
*Bp. [[Kallistos (Papageorgapoulos) of San Francisco]] (1927-1940)<br />
<br />
*Bp. [[Eirinaios (Tsourounakis of San Francisco)]] (1941-1944)<br />
<br />
*Bp. [[Athenagoras (Kokkinakis) of Thyateira and Great Britain|Athenagoras (Kokkinakis) of Eleia]] (1950-1955)<br />
<br />
*Bp. [[Demetrios (Makris) of Olympos]] (1955-1960)<br />
<br />
*Bp. [[Meletios (Tripodakis) of Christianopoulls]] (1960-1978)<br />
<br />
*Met. [[Anthony (Gergiannakis) of San Francisco]] (1978-2004)<br />
<br />
*Met. [[Gerasimos (Michaleas) of San Francisco]] (2005-present)<br />
<br />
<br />
== External Links ==<br />
*[http://www.wadiocese.com Diocese of San Francisco and Western America] - Archbishop Kyrill of San Francisco (Russian Orthodox Church Abroad) <br />
<br />
*[http://www.ocadow.org Diocese of the West] - Bishop Benjamin of San Francisco (Orthodox Church in America) <br />
<br />
*[http://www.sf.goarch.org Greek Orthodox Metropolis of San Francisco] - Met. Gerasimos of San Francisco (Greek Archdiocese of North America) <br />
<br />
*[http://www.antiochianladiocese.org Diocese of Los Angeles and the West] - Bishop Joseph of Los Angeles (Antiochian Archdiocese of North America) <br />
<br />
*[http://www.westsrbdio.org Serbian Orthodox Diocese of Western America] - Bishop Maxim of Alhambra (Serbian Orthodox Church in the USA and Canada) <br />
<br />
== References ==<br />
<br />
*"A Brief History of Holy Trinity Cathedral" - Archpriest V. Sokolov [http://www.holy-trinity.org/about/history.html Link]<br />
*"Bishops of San Francisco" - by N. Yangson<br />
*"About the Metropolis of San Francisco" - Official website of the Metropolis of San Francisco [http://www.sf.goarch.org/about_sf.htm Link]<br />
*"Former Hierarchs of the Orthodox Church in America" - Orthodox Research Institute [http://www.orthodoxresearchinstitute.org/resources/hierarchs/oca/former_hierarchs.htm Link]<br />
*"A History of the Russian Church Abroad and the events leading to the American Metropolia's Autocephaly, 1917-1971" - N.S. Palassis, Saint Nectarios Press, 1972. ISBN:0913026042</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Bishop_of_San_Francisco&diff=52835Bishop of San Francisco2007-06-13T06:00:24Z<p>Nectarios: New page: In North America, one of the most important and major Sees in the Orthodox Church belongs to the bishop of San Francisco. Up until the 1920s, one bishop occupied the Orthodox See of S...</p>
<hr />
<div>In North America, one of the most important and major [[See]]s in the Orthodox Church belongs to the bishop of San Francisco. Up until the 1920s, one bishop occupied the Orthodox See of San Francisco. When Communism came to power in Russia, the Orthodox Church in the Americas was left to fend for itself. Without the Russian Patriarch exercising control over America (Which up until that time, American churches of all ethnic varieties were under the care of the Most Holy Patriarch of Moscow and All Russia). This changed when the Soviets came to power, and the establishment of the Greek Archdiocese in North and South America in the early 1920s and the formation of other "ethnic" churches. Following the establishment of the Greek Church, came the Antiochian Archdiocese, the Serbian Diocese, the Bulgarian diocese, etc. <br />
<br />
To further complicate things, the OCA and ROCOR broke into two jurisdictions in America and the diocese in San Francisco was divided into two amongst the Russians.<br />
<br />
==Bishops of San Francisco==<br />
<br />
''Recognised as such by the OCA, the ROCOR and the MP.''<br />
<br />
*Bp. [[John (Mitropolsky) of the Aleutians|John (Mitropolsky)]] 1870-1876 Transferred the Cathedra from Sitka to San Francisco in 1872, unnofficial)<br />
<br />
*Bp. [[Nestor (Zakkis) of the Aleutians|Nestor (Zakkis)]] 1879 - 1882 (In his time the Holy Synod in St. Petersburg officially recognizes the move to San Francisco, thus, Bp. Nestor was the first "Bishop of San Francisco" He died at sea whilst sailing to Alaska from San Francisco. His body was found at the mouth of the Yukon river and was buried at Unalaska.)<br />
<br />
*Abp. [[Vladimir (Sokolovsky-Avtonomov) of the Aleutians|Vladimir (Sokolovsky-Avtonomov)]] 1888-1891 (Recieved St. [[Alexis Toth]] into Orthodoxy, translated and served in English at the Cathdral in San Francisco)<br />
<br />
*Bp. [[Nicholas (Ziorov) of Warsaw|Nicholas (Ziorov)]] (1891- 1898) <br />
<br />
*St. [[Tikhon of Moscow|Tikhon (Belavin)]] of Moscow (1898- 1907) American Cathedra transferred from San Francisco to New York. American Archdiocese given to auxiliaries, Bp. Innocent for Alaska and St. [[Raphael of Brooklyn|Raphael Hawaweeny]] for the Syrians. <br />
<br />
*Bp. [[Platon (Rozhdestvensky) of New York|Platon (Rozhdestvensky)]] (1907-1914) Administraitor of the diocese.<br />
<br />
*Abp. [[Evdokim (Meschersky) of the Aleutians|Evdokim (Meschersky)]] (1914-1917). (left to attend the Great Sobor, never returned. Regretably he died in Schism in the "living Church" in 1935. Administraitor of the diocese.<br />
<br />
*Bp. [[Alexander (Nemolovsky) of Brussels|Alexander (Nemolovsky)]]. (1917-1922).<br />
<br />
*Metr. [[Platon (Rozhdestvensky) of New York|Platon (Rozhdestvensky)]] (1922-1926) (He had since been made Metropolitan). Administraitor of the diocese.<br />
<br />
*Archbishop [[Apollinary (Koshevoy) of San Francisco]] (1926-33) In 1927, the diocese (and the Russian Church in America) would split in two, he was at that time expelled from the Holy Trinity Cathedral on Green St. in San Francisco. He and half of the community of Holy Trinity went on and started a seperate parish, which would later become Holy Virgin Cathdral ([[ROCOR]]) on Geary. <br />
<br />
<br />
===The ROCOR bishop of San Francisco===<br />
<br />
*Archbishop [[Apollinary (Koshevoy) of San Francisco]] (1926-33) <br />
<br />
*Abp. [[Tikhon (Troitsky) of San Francisco|Tikhon (Troitsky)]] (1934-1962) <br />
<br />
*St. [[John Maximovitch]] (1962-1966)<br />
<br />
*Bp. [[Nektary (Kontsevich) of Seattle|Nektary (Kontzevitch)]] Administraitor of the diocese in San Francisco, 1966-1968<br />
<br />
*Abp. [[Anthony (Medvedev) of San Francisco|Anthony (Medvedev)]] (1968-2000)<br />
<br />
*Abp. [[Kyrill (Dmitrieff) of San Francisco]] (2000 - present)<br />
<br />
<br />
===The OCA bishop of San Francisco===<br />
<br />
''In 1922, a Sobor was held that ultimately decided on Autonomy for the American Archdiocese. In 1927, due to large protests for and against the [[Metropolia]]'s decision, the diocese (and the Russian church in America) was devided in two, along those loyal to the [[Russian Orthodox Church Abroad]] and those loyal to what would later become the [[OCA]].''<br />
<br />
*Abp. [[Alexis (Panteleev) of San Francisco|Alexis (Panteleev)]] (1927-1931)<br />
<br />
*Metr. [[Theophilus (Pashkovsky) of San Francisco|Theophilus (Pashkovsky)]] (1931 - 1950) (He was made Archbishop of San Francisco from 1931 until his repose in 1950 in SF.<br />
<br />
*Abp. [[John (Shahovskoy) of San Francisco|John (Shahovskoy)]] (1950-1973, 1975-1979). <br />
<br />
*Metr. [[Vladimir (Nagosky) of San Francisco|Vladimir (Nagosky) of Tokyo and San Francisco]] Administraitor of the diocese, 1974-1975<br />
<br />
*Bp. [[Basil (Rodzianko) of San Francisco|Basil (Rodzianko)]] (1980-1984).<br />
<br />
*Bp. [[Tikhon (Fitzgerald)]] (1987-2007).<br />
<br />
*Bp. [[Benjamin (Peterson)]] (2007 - present)<br />
<br />
<br />
===The Greek bishop of San Francisco===<br />
<br />
''In 1997, the Greek Orthodox diocese of San Francisco was elevated to the rank of Metropolis, thus giving the Greek bishop of San Francisco the title of "[[Metropolitan]]". In the Greek church, the Metropolitan is of lower rank than an Archbishop, in the Slavic churches the reverse is the truer and the older tradition.''<br />
<br />
*Bp. [[Kallistos (Papageorgapoulos)]] (1927-1940)<br />
<br />
*Bp. [[Eirinaios (Tsourounakis)]] (1941-1944)<br />
<br />
*Bp. [[Athenagoras (Kokkinakis)]] (1950-1955)<br />
<br />
*Bp. [[Demetrios (Makris)]] (1955-1960)<br />
<br />
*Bp. [[Meletios (Tripodakis)]] (1960-1969)<br />
<br />
*Met. [[Anthony (Gergiannakis) of San Francisco|Anthony (Gergiannakis)]] (1979-2004)<br />
<br />
*Met. [[Gerasimos (Michaleas) of San Francisco|Gerasimos (Michaleas)]] (2005-present)</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Tikhon_(Troitsky)_of_San_Francisco&diff=52834Tikhon (Troitsky) of San Francisco2007-06-13T05:13:57Z<p>Nectarios: </p>
<hr />
<div>His Eminence the Most Reverend '''Tikhon (Troitsky) of San Francisco''' was the [[ROCOR]] Archbishop of San Francisco and Western America during the 1940s to the 1960s.<br />
<br />
He was one of the bishops who remained with the [[ROCOR]] during the [[schism]] with the [[OCA|Russian-American Metropolia]] in 1946. The American bishops voted four out of nine to leave the ROCOR at the [[All-American Sobor#Seventh All-American Sobor|Cleveland Sobor]]. Five remained with the Church Abroad, four left to head the independent Metropolia.<br />
<br />
Tikhon was succeeded in the see of San Francisco by St. [[John Maximovitch]] in 1962. He is buried at [[Holy Trinity Monastery (Jordanville, New York)]].<br />
<br />
{{stub}}<br />
<br />
{{start box}}<br />
{{succession|<br />
before=[[Apollinary (Koshevoy) of San Francisco|Apollinary (Koshevoy)]]|<br />
title=Archbishop of San Francisco<br>(ROCOR)|<br />
years=1934-1962|<br />
after=St. [[John Maximovitch]]}}<br />
{{end box}}<br />
<br />
==See also==<br />
* [[ROCOR and OCA]]<br />
<br />
[[Category:Bishops]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=52833Orthodoxy in Hawaii2007-06-13T04:37:57Z<p>Nectarios: fixed spelling</p>
<hr />
<div>[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
'''Orthodox Christianity in Hawaii''' has a history beginning with the early Russian missions of the 19th century and continuing to the work of multiple Orthodox churches on the various islands that make up the state.<br />
<br />
==History of Hawaiian Orthodoxy==<br />
{{orthodoxyinamerica}}<br />
=== Christianity in Hawaii ===<br />
The first Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Somewhere between 1792 and 1793, while traveling from Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Pascha at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]."<br />
<br />
The first Christian service was a lay funeral service conducted by Capt. James Cook for an English sailor at Napo‘opo‘o (Kealakekua) on the Big Island of Hawaii in 1779.<br />
<br />
=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|left|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first Orthodox church; the Russian Orthodox chapel at [[w:Russian Fort Elizabeth|Fort Elizabeth]]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
<br />
[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
<br />
In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaii's special envoy to the Russian court, Colonel Curtis I'aukea, Secretary of Foreign Affairs for the Kingdom of Hawaii, regarding the Russian Orthodox [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
<br />
In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador was recalled, the embassy was moved to a small office, and the Russian Orthodox chapel was closed.<br />
<br />
St. [[Innocent of Moscow]] also made a brief stop-over in Hawaii during his travels from Asia to Western America.<br />
<br />
== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jakob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar|O.S.]], the Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Theotokos|Mother of God]]), with the blessing of the [[bishop]]s of Vladivostok and in America, [[reader services]] were organized and served by Vasily Pasderin.<br />
<br />
In 1915, an official request by the Russian Orthodox community in Hawaii and the Episcopal Bishop of Hawaii Henry B. Restarick to the [[Holy Synod]] in Moscow, a priest was dispatched to Hawaii to pastor the large population of faithful. On [[Christmas]] ([[December 25]], O.S.), Protopresbyter Jacob Korchinsky celebrated the [[Divine Liturgy]] at Saint Andrew's Episcopal Cathedral in Honolulu, and he established permanent liturgical services. Thus Orthodoxy was re-established in Hawaii.<br />
<br />
[[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]]<br />
Fr. Jacob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, and Australia. He was murdered in [[Wikipedia:Odessa|Odessa]] shortly after the [[w:Russian Orthodox Church#Russian revolution|Bolshevik Revolution]] in Russia, but has not yet been officially recognized as a martyred saint. <br />
<br />
In subsequent years, the Russian Orthodox church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population, becoming part of the [[Russian Orthodox Church Outside Russia]] (ROCOR). [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops [[Apollinary (Koshevoy) of San Francisco|Apollinary (Koshevoy)]] and [[Tikhon (Troitsky) of San Francisco|Tikhon (Troitsky)]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
<br />
== Multiple jurisdictions ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three separate Orthodox jurisdictions established themselves in the Islands: [[Greek Orthodox Archdiocese of America|Greek]], [[Serbian Orthodox Church in the USA and Canada|Serbian]], and [[OCA]]. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. Despite this multiplicity of jurisdictions, all Orthodox churches in Hawaii are in communion with one another and have friendly relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
<br />
===The Russian Orthodox Church (ROCOR)===<br />
In the late 1960s, a group of Russian Orthodox Christians parted ways with the local Greek community and joined the Russian Orthodox Church in Hawaii under the Omophorion of Archbishop Anthony of Los Angeles; they formed the St. [[Mark of Ephesus]] Russian Orthodox Mission. In the early 1980s, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Wikipedia:Iveron|Iveron]] Russian Orthodox Church. In the late 1990s, the pastor of the Russian Orthodox community, Father Anatole Lyovin, was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently this parish is without a permanent structure, but there are plans to build the first Russian Orthodox [[church]] in Honolulu.<br />
<br />
[[Image:Archbishop Kyrill.jpg|thumb|145px|right|Archbishop Kyrill on an Archpastoral visit to Hilo, Kona and Honolulu in 2003]]<br />
<br />
Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii. These Russian communities are under the spiritual care of Archbishop +[[Kyrill (Dmitrieff) of San Francisco]] ([[ROCOR]]).<br />
<br />
===The Greek Orthodox Church (GOARCH)===<br />
In the mid 1960s, a Greek Orthodox community established a Greek Orthodox mission under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Ss. [[Constantine the Great|Constantine]] and [[Helen]] Greek Orthodox Church. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, who was assigned to the parish in Honolulu in 2007. This community is well-known for its annual Greek Festival held at Ala Moana Beach Park near Waikiki.<br />
<br />
In the 1990s, on the Island of Maui, a Greek Orthodox mission was established. This mission is served by clergy of Ss. Constantine and Helen Greek Orthodox Church in Honolulu. These two Greek communities are under the care of Metr. [[Gerasimos (Michaleas) of San Francisco]] ([[GOARCH]]).<br />
<br />
===The Serbian Orthodox Church===<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to St. [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek churches. There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian Bishop [[Maxim (Vasilijevic) of Western America]]) have come from the mainland to minister to them.<br />
<br />
===The Antiochian Orthodox Church===<br />
In 2003, the short-lived St. Paul the Apostle [[Antiochian Orthodox Christian Archdiocese of North America|Antiochian Orthodox]] Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, the mission was disbanded.<br />
<br />
===The OCA===<br />
[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the Kona Mission]]<br />
In early 2004, a new Orthodox community under the jurisdiction of the [[OCA]] was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. They are currently overseen by Bp. [[Benjamin (Peterson) of San Francisco]] of the [[Diocese of the West (OCA)|Diocese of the West]] and other clergy from the mainland. This mission is under the supervision of Archpriest George Gray.<br />
<br />
==Parishes in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church of Hawaii - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Church - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*OCA Mission in Kona - [http://www.oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official website]<br />
<br />
==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
<br />
==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Russian Fort Elizabeth]]<br />
<br />
==Sources==<br />
* Archimandrite Avgustin (Nikitin); "Gavraiskie ostrova i Rossiia (Obzor tserkovnykh sviazei i kontaktov" - (Saint-Petersburg; Minneapolis 2002)<br />
<br />
[[Category:Jurisdictions]]<br />
[[Category:Church History|Hawaii]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Bishops_of_the_Russian_Metropolia_in_North_America&diff=52832Bishops of the Russian Metropolia in North America2007-06-13T04:37:13Z<p>Nectarios: fixed spelling added link</p>
<hr />
<div>{{orthodoxyinamerica}}<br />
The expanse of the mission placed by the [[Church of Russia]] slowly expanded from the distant outpost in Alaska to a [[diocese]] that covered Alaska and the eastern expanse of northern Siberia. This diocese then developed two vicariates that eventually became separate dioceses. This list of [[hierarch]]s presents those [[bishop]]s who provided the leadership in the development of this mission in North America until the mission was granted its autocephaly.<br />
<br />
Starting as a vicariate in a distant diocese, the mission soon became part of the large missionary diocese that included Alaska and the northeastern part of Siberia where initially the seat of the ruling bishop was in Alaska but was moved to Siberia before Alaska was sold to the United States. After the sale of Alaska the vicariate in Alaska was reformed as an autonomous diocese with the bishop's seat moved to California, outside the territory of Alaska. With the growth of the Orthodox population in the eastern part of North America, the name of the diocese was changed to include all North America and the ruling bishop's seat was moved to New York. As the diocese grew auxiliary bishops were consecrated to cover the vast area and the cultural needs of the faithful. In the closing decades of the mission many of the auxiliary bishops began to function as autonomous dioceses.<br />
<br />
The information following lists the bishops that occupied the ruling and vicar bishop positions during the era of the mission, listed in the succession from the point of view of the [[Orthodox Church in America]] (OCA) rather than that of the [[Church of Russia]], whose succession diverges officially at the point of the establishment of the [[Russian Exarchate of North America]] in 1933.<br />
<br />
==Early Years==<br />
*'''Diocese of Irkutsk'''<br />
*Vicariate of Kodiak [[Joasaph (Bolotov) of Kodiak |Joasaph (Bolotov)]] 1799-1799<br />
*'''Diocese of Kamachata, Kurile Islands, and the Aleutian Islands'''<br />
*See: New Archangel: [[Innocent of Alaska|Innocent (Veniaminov-Popov)]] 1840 - 1852<br />
*See: Yakutsk: Innocent (Veniaminov-Popov) 1852 - 1868<br />
*Vicariates: Two vicariates established 1858: New Archangel and Yakutsk<br />
*New Archangel: [[Peter (Ekaterinovsky) of Novoarkhangelsk|Peter (Ekatrinovsky)]] 1859 - 1867<br />
*Yakutsk: Peter (Ekatrinovsky) 1867 - 1882<br />
*Sitka/New Archangel: [[Paul (Popov) of Novoarkhangelsk|Paul (Popov)]] 1867 - 1870<br />
*'''Diocese of Aleutian Islands and Alaska'''<br />
*See: Sitka, formerly New Archangel, from 1870<br />
*See: San Francisco from 1872<br />
** [[John (Mitropolsky) of the Aleutians |John (Mitropolsky)]] 1870 - 1876<br />
** [[Nestor (Zakkis) of the Aleutians|Nestor (Zakkis)]] 1879 - 1882<br />
** [[Vladimir (Sokolovsky-Avtonomov) of the Aleutians |Vladimir (Sokolovsky-Avtonomov)]] 1888 - 1891<br />
** [[Nicholas (Ziorov) of Warsaw|Nicholas (Ziorov)]] 1891 - 1898<br />
** [[Tikhon of Moscow|Tikhon (Bellavin)]] 1898 - 1900<br />
<br />
==Maturing Church==<br />
*'''Diocese of Aleutian Islands and North America'''<br />
*Change in the name of the diocese in 1900<br />
*See: New York from 1905<br />
*'''New York''': Tikhon (Bellavin) 1900 - 1907<br />
*Vicariates: First Vicariates established 1903: Alaska and Brooklyn<br />
*Alaska: Innocent (Pustynsky) 1904 - 1909<br />
*Brooklyn: [[Raphael of Brooklyn|Raphael (Hawaweeny)]] 1904 - 1915<br />
*Alaska: [[Alexander (Nemolovsky) of Brussels|Alexander (Nemolovsky)]] 1909 - 1915<br />
*Canada: Alexander (Nemolovsky) 1916 - 1919<br />
*'''New York''': [[Platon (Rozhdestvensky) of New York|Platon (Rozhdestvensky)]] 1907 - 1914<br />
*Alaska: Philip (Stavitsky) 1916 - 1917<br />
*'''New York''': [[Evdokim (Meschersky) of the Aleutians | Evdokim (Mischersky)]] 1915 - 1917<br />
*Pittsburgh: [[Stephen (Dzubay) of Pittsburgh|Stephen (Dzubay)]] 1916 - 1924<br />
*Brooklyn: [[Aftimios Ofiesh|Aftimios (Ofiesh)]] 1917 - 1933<br />
*'''New York''': Alexander (Nemolovsky) 1919 - 1922<br />
*'''New York''': Platon (Rozhdestvensky) 1922 - 1934<br />
*Chicago: [[Theophilus (Pashkovsky) of San Francisco| Theophilus (Pashkovsky)]] 1922 - 1931<br />
*Alaska: Amphilokhy (Vakulsky) 1923 - 1931?<br />
*Canada/Winnipeg: [[Apollinary (Koshevoy) of San Francisco|Apollinary (Koshevoy)]] 1924 - 1925<br />
*Canada/Winnipeg: [[Arseny (Chavtsov) of Winnipeg| Arseny (Chavtsov)]] 1926 -1937<br />
*Canada/Montreal: Emmanuel (Abo-Hatab) 1927 - 1933<br />
*San Francisco: Alexis (Panteleev) 1927 - 1931<br />
*Detroit: Paul (Gavrilov) 1928 - 1933<br />
*San Francisco: Theophilus (Pashkovsky) 1931 - 1934<br />
*Alaska: Antoninos (Pokrovsky) 1931 - 1934<br />
*Brooklyn: Emmanuel (Abo-Hatab) 1931 - 1935?<br />
*Chicago: Paul (Gavrilov) 1933 - 1933<br />
*Chicago: [[Leonty (Turkevich) of Chicago| Leonty (Turkevich)]] 1933 - 1950<br />
*Pittsburgh: [[Benjamin (Basalyga) of Pittsburgh|Benjamin (Basalyga)]] 1933 - 1946<br />
*Alaska: Alexis (Panteleev) 1934 - 1944<br />
*'''New York''': Theophilus (Pashkovsky) 1934 - 1950<br />
*Boston: [[Makary (Ilyinsky) of New York | Makary (Iliyinsky)]] 1935 - 1937<br />
*Canada/Eastern Canada: Jeronim (Chernov) 1936-1937<br />
*Brooklyn: Makary (Iliyinsky) 1937 - 1946<br />
*Canada/Calgary: Joasaph (Skorodumov) 1938-1946<br />
*Alaska: John (Zlobin) 1945 - 1952<br />
*Tokyo: Benjamin (Basalyga) 1946 - 1952<br />
*Brooklyn: [[John (Shahovskoy) of San Francisco| John (Shahovskoy)]] 1947 - 1950<br />
*Philadelphia: Nikon (de Greve) 1948 - 1952<br />
*Detroit/Cleveland: John (Garklavs) 1949 - 1957<br />
*'''New York''': Leonty (Turkevich) 1950 - 1965<br />
*San Francisco: John (Shahovskoy) 1950 - 1973<br />
*Washington, DC: Jonah (?) 1951 - 1955<br />
*Pittsburgh: Benjamin (Basalyga) 1952 - 1963 <br />
*Canada/Toronto: Nikon (de Greve) 1952 - 1958<br />
*Tokyo: [[Ireney (Bekish) of New York| Ireney (Bekish)]] 1953 - 1959<br />
*Alaska: Amvrossy (Merejko) 1955 - 1967<br />
*Chicago/Minneapolis: John (Garklavs) 1957 - <br />
*Tokyo: Nikon (de Greve) 1959 - 1963<br />
*Boston: Ireney (Bekish) 1960 - 1965<br />
*Canada/Montreal: Anatoloy (Apostlov) 1961-1962<br />
*Washington, DC: Kiprian (Borisevitch) 1961 - 1964<br />
*Kyoto: [[Vladimir (Nagosky) of San Francisco|Vladimir (Nagosky)]] 1962 - 1964<br />
*Canada/Montreal: [[Sylvester (Haruns) of Montreal| Sylvester (Haruns)]] 1963 - 1981<br />
*Philadelphia: [[Kiprian (Borisevich) of Philadelphia|Kiprian (Borisevitch)]] 1964 - 1980<br />
*Tokyo: [[Vladimir (Nagosky) of San Francisco|Vladimir (Nagosky)]] 1964 - 1972<br />
*'''New York''': Ireney (Bekish) 1965 - 1977 <br />
*Washington, DC: Theodosius (Lazor) 1967 - 1967<br />
*Sitka/Alaska: Theodosius (Lazor) 1967 - 1972<br />
*Pittsburgh: Amvrossy (Merejko) 1967 - <br />
*Canada/Edmonton: Joasph (Antoniuk) 1968 - 1978<br />
*Berkeley: [[Dmitri (Royster) of Dallas| Dimitri (Royster)]] 1969 - 1970<br />
<br />
Tomos of [[Autocephaly]], signed April 10, 1970 by [[Patriarch]] [[Alexei I (Simansky) of Moscow|Alexis of Moscow]], formally ending the mission and granting self-rule to the Russian North American diocese.<br />
<br />
== Sources==<br />
* ''Orthodox America 1794-1976 Development of the Orthodox Church in America'', C. J. Tarasar, Gen. Ed. 1975, The Orthodox Church in America, Syosett, New York<br />
<br />
[[Category:Bishops]]<br />
[[Category:Church History]]<br />
[[Category:Orthodoxy in America]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Bishops_of_the_Russian_Metropolia_in_North_America&diff=52831Bishops of the Russian Metropolia in North America2007-06-13T04:35:30Z<p>Nectarios: fixed name</p>
<hr />
<div>{{orthodoxyinamerica}}<br />
The expanse of the mission placed by the [[Church of Russia]] slowly expanded from the distant outpost in Alaska to a [[diocese]] that covered Alaska and the eastern expanse of northern Siberia. This diocese then developed two vicariates that eventually became separate dioceses. This list of [[hierarch]]s presents those [[bishop]]s who provided the leadership in the development of this mission in North America until the mission was granted its autocephaly.<br />
<br />
Starting as a vicariate in a distant diocese, the mission soon became part of the large missionary diocese that included Alaska and the northeastern part of Siberia where initially the seat of the ruling bishop was in Alaska but was moved to Siberia before Alaska was sold to the United States. After the sale of Alaska the vicariate in Alaska was reformed as an autonomous diocese with the bishop's seat moved to California, outside the territory of Alaska. With the growth of the Orthodox population in the eastern part of North America, the name of the diocese was changed to include all North America and the ruling bishop's seat was moved to New York. As the diocese grew auxiliary bishops were consecrated to cover the vast area and the cultural needs of the faithful. In the closing decades of the mission many of the auxiliary bishops began to function as autonomous dioceses.<br />
<br />
The information following lists the bishops that occupied the ruling and vicar bishop positions during the era of the mission, listed in the succession from the point of view of the [[Orthodox Church in America]] (OCA) rather than that of the [[Church of Russia]], whose succession diverges officially at the point of the establishment of the [[Russian Exarchate of North America]] in 1933.<br />
<br />
==Early Years==<br />
*'''Diocese of Irkutsk'''<br />
*Vicariate of Kodiak [[Joasaph (Bolotov) of Kodiak |Joasaph (Bolotov)]] 1799-1799<br />
*'''Diocese of Kamachata, Kurile Islands, and the Aleutian Islands'''<br />
*See: New Archangel: [[Innocent of Alaska|Innocent (Veniaminov-Popov)]] 1840 - 1852<br />
*See: Yakutsk: Innocent (Veniaminov-Popov) 1852 - 1868<br />
*Vicariates: Two vicariates established 1858: New Archangel and Yakutsk<br />
*New Archangel: [[Peter (Ekaterinovsky) of Novoarkhangelsk|Peter (Ekatrinovsky)]] 1859 - 1867<br />
*Yakutsk: Peter (Ekatrinovsky) 1867 - 1882<br />
*Sitka/New Archangel: [[Paul (Popov) of Novoarkhangelsk|Paul (Popov)]] 1867 - 1870<br />
*'''Diocese of Aleutian Islands and Alaska'''<br />
*See: Sitka, formerly New Archangel, from 1870<br />
*See: San Francisco from 1872<br />
** [[John (Mitropolsky) of the Aleutians |John (Mitropolsky)]] 1870 - 1876<br />
** [[Nestor (Zakkis) of the Aleutians|Nestor (Zakkis)]] 1879 - 1882<br />
** [[Vladimir (Sokolovsky-Avtonomov) of the Aleutians |Vladimir (Sokolovsky-Avtonomov)]] 1888 - 1891<br />
** [[Nicholas (Ziorov) of Warsaw|Nicholas (Ziorov)]] 1891 - 1898<br />
** [[Tikhon of Moscow|Tikhon (Bellavin)]] 1898 - 1900<br />
<br />
==Maturing Church==<br />
*'''Diocese of Aleutian Islands and North America'''<br />
*Change in the name of the diocese in 1900<br />
*See: New York from 1905<br />
*'''New York''': Tikhon (Bellavin) 1900 - 1907<br />
*Vicariates: First Vicariates established 1903: Alaska and Brooklyn<br />
*Alaska: Innocent (Pustynsky) 1904 - 1909<br />
*Brooklyn: [[Raphael of Brooklyn|Raphael (Hawaweeny)]] 1904 - 1915<br />
*Alaska: [[Alexander (Nemolovsky) of Brussels|Alexander (Nemolovsky)]] 1909 - 1915<br />
*Canada: Alexander (Nemolovsky) 1916 - 1919<br />
*'''New York''': [[Platon (Rozhdestvensky) of New York|Platon (Rozhdestvensky)]] 1907 - 1914<br />
*Alaska: Philip (Stavitsky) 1916 - 1917<br />
*'''New York''': [[Evdokim (Meschersky) of the Aleutians | Evdokim (Mischersky)]] 1915 - 1917<br />
*Pittsburgh: [[Stephen (Dzubay) of Pittsburgh|Stephen (Dzubay)]] 1916 - 1924<br />
*Brooklyn: [[Aftimios Ofiesh|Aftimios (Ofiesh)]] 1917 - 1933<br />
*'''New York''': Alexander (Nemolovsky) 1919 - 1922<br />
*'''New York''': Platon (Rozhdestvensky) 1922 - 1934<br />
*Chicago: [[Theophilus (Pashkovsky) of San Francisco| Theophilus (Pashkovsky)]] 1922 - 1931<br />
*Alaska: Amphilokhy (Vakulsky) 1923 - 1931?<br />
*Canada/Winnipeg: Apollinary (Koshevoy) 1924 - 1925<br />
*Canada/Winnipeg: [[Arseny (Chavtsov) of Winnipeg| Arseny (Chavtsov)]] 1926 -1937<br />
*Canada/Montreal: Emmanuel (Abo-Hatab) 1927 - 1933<br />
*San Francisco: Alexis (Panteleev) 1927 - 1931<br />
*Detroit: Paul (Gavrilov) 1928 - 1933<br />
*San Francisco: Theophilus (Pashkovsky) 1931 - 1934<br />
*Alaska: Antoninos (Pokrovsky) 1931 - 1934<br />
*Brooklyn: Emmanuel (Abo-Hatab) 1931 - 1935?<br />
*Chicago: Paul (Gavrilov) 1933 - 1933<br />
*Chicago: [[Leonty (Turkevich) of Chicago| Leonty (Turkevich)]] 1933 - 1950<br />
*Pittsburgh: [[Benjamin (Basalyga) of Pittsburgh|Benjamin (Basalyga)]] 1933 - 1946<br />
*Alaska: Alexis (Panteleev) 1934 - 1944<br />
*'''New York''': Theophilus (Pashkovsky) 1934 - 1950<br />
*Boston: [[Makary (Ilyinsky) of New York | Makary (Iliyinsky)]] 1935 - 1937<br />
*Canada/Eastern Canada: Jeronim (Chernov) 1936-1937<br />
*Brooklyn: Makary (Iliyinsky) 1937 - 1946<br />
*Canada/Calgary: Joasaph (Skorodumov) 1938-1946<br />
*Alaska: John (Zlobin) 1945 - 1952<br />
*Tokyo: Benjamin (Basalyga) 1946 - 1952<br />
*Brooklyn: [[John (Shahovskoy) of San Francisco| John (Shahovskoy)]] 1947 - 1950<br />
*Philadelphia: Nikon (de Greve) 1948 - 1952<br />
*Detroit/Cleveland: John (Garklavs) 1949 - 1957<br />
*'''New York''': Leonty (Turkevich) 1950 - 1965<br />
*San Francisco: John (Shahovskoy) 1950 - 1973<br />
*Washington, DC: Jonah (?) 1951 - 1955<br />
*Pittsburgh: Benjamin (Basalyga) 1952 - 1963 <br />
*Canada/Toronto: Nikon (de Greve) 1952 - 1958<br />
*Tokyo: [[Ireney (Bekish) of New York| Ireney (Bekish)]] 1953 - 1959<br />
*Alaska: Amvrossy (Merejko) 1955 - 1967<br />
*Chicago/Minneapolis: John (Garklavs) 1957 - <br />
*Tokyo: Nikon (de Greve) 1959 - 1963<br />
*Boston: Ireney (Bekish) 1960 - 1965<br />
*Canada/Montreal: Anatoloy (Apostlov) 1961-1962<br />
*Washington, DC: Kiprian (Borisevitch) 1961 - 1964<br />
*Kyoto: [[Vladimir (Nagosky) of San Francisco|Vladimir (Nagosky)]] 1962 - 1964<br />
*Canada/Montreal: [[Sylvester (Haruns) of Montreal| Sylvester (Haruns)]] 1963 - 1981<br />
*Philadelphia: [[Kiprian (Borisevich) of Philadelphia|Kiprian (Borisevitch)]] 1964 - 1980<br />
*Tokyo: [[Vladimir (Nagosky) of San Francisco|Vladimir (Nagosky)]] 1964 - 1972<br />
*'''New York''': Ireney (Bekish) 1965 - 1977 <br />
*Washington, DC: Theodosius (Lazor) 1967 - 1967<br />
*Sitka/Alaska: Theodosius (Lazor) 1967 - 1972<br />
*Pittsburgh: Amvrossy (Merejko) 1967 - <br />
*Canada/Edmonton: Joasph (Antoniuk) 1968 - 1978<br />
*Berkeley: [[Dmitri (Royster) of Dallas| Dimitri (Royster)]] 1969 - 1970<br />
<br />
Tomos of [[Autocephaly]], signed April 10, 1970 by [[Patriarch]] [[Alexei I (Simansky) of Moscow|Alexis of Moscow]], formally ending the mission and granting self-rule to the Russian North American diocese.<br />
<br />
== Sources==<br />
* ''Orthodox America 1794-1976 Development of the Orthodox Church in America'', C. J. Tarasar, Gen. Ed. 1975, The Orthodox Church in America, Syosett, New York<br />
<br />
[[Category:Bishops]]<br />
[[Category:Church History]]<br />
[[Category:Orthodoxy in America]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Arseny_(Chagovtsov)_of_Winnipeg&diff=52830Arseny (Chagovtsov) of Winnipeg2007-06-13T04:34:33Z<p>Nectarios: fixed spelling</p>
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<div>His Eminence the Most Reverend Archbishop '''Arseny (Chagovtsov) of Winnipeg''' came to the United States as a monk in the early twentieth century and was instrumental in the founding of St Tikhon's Monastery in South Canaan, Pennsylvania. He was administrator of the Canadian parishes under [[Platon (Rozhdestvensky) of New York|Abp. Platon]] before returning to Russia until after the Russian Civil War. He was elected Bishop of Winnipeg by the administration of Metr. Platon. Retiring to [[St. Tikhon's Orthodox Monastery (South Canaan, Pennsylvania)|St. Tikhon's Monastery]], he established the [[St. Tikhon's Orthodox Theological Seminary (South Canaan, Pennsylvania)|Pastoral School]] at St. Tikhon's.<br />
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==Life==<br />
Andrew Lvovich Chagovstov was born on [[March 10]], 1866, into the family of a village church [[reader]] in the Kharkov Eparchy. As a young boy he tended his father's sheep, but his intelligence and love for school did not go unnoticed. When his father died, leaving him as the eldest of five children, he was sent to a school for [[clergy]] children for eleven years. From there he was admitted to the Kharkov Theological [[Seminary]] from which he graduated with distinction in 1887. The same year he was [[ordination|ordained]] a [[deacon]] and then [[priest]].<br />
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His years in the seminary and thereafter are only vaguely known. He apparently married while in the seminary and was assigned as a priest to a village church in Kharkov. There is a question as to whether he had a son, but soon his wife died, probably about 1890, of an unknown cause. At some point later he was [[tonsure]]d a [[monk]] with the name Arseny, in honor of St. Arsenius of Konevits. But, his journey from his wife's death to his tonsure was a time of great anguish as he related in his elevation speech as [[Bishop]] of Winnipeg. In 1900, he was appointed [[Igumen]] (Abbot) of Kuriansk Monastery. Two years later he joined [[Tikhon of Moscow|Bp. Tikhon]] in America as he was a natural preacher with fluency in many Russian dialects, and thus, well suited to the American missionary scene. He was active among those returning from the Unia and served many communities after his arrival, including Troy, New York, and Mayfield and Simpson, Pennsylvania.<br />
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While he was active among the people, a dream of his came true when with the blessing of the then Abp. Tikhon, [[Hieromonk]] Arseny founded the St. Tikhon's Monastery and orphanage in the rural countryside near Carbondale and Mayfield, Pennsylvania at South Canaan. The Wagner farm was purchased for $2580 during the summer of 1905. On the day of its dedication, [[July 31]], 1905, a crowd on foot formed a [[pilgrimage]] walk of the ten miles through the mountains from Mayfield to the site of the new monastery. On the following [[May 30]], 1906, at the dedication of the [[chapel]] at the partially finished monastery building with Abp. Tikhon present, [[Raphael of Brooklyn|Bp. Raphael]] spoke of the hard work by Fr. Igumen Arseny for the realization of the monastery. When Fr. Arseny was named the superior of the monastery, the crowd answered loudly, "He is worthy." The anniversary of this dedication has become an annual Memorial Day pilgrimage to the monastery.<br />
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Then, in 1908, Fr. Arseny was appointed by then Abp. Platon to the position of dean and administrator of the Canadian parishes. With his knowledge of the many dialects of the Carpatho-Russian/Galician area and his ability to preach in them, the Canadian faithful (who mainly hailed from those areas) almost immediately fell in love with him. With these rare missionary talents, he had great success with receiving back [[Uniats]] as well as welcoming many Galicians and Bukovinians who were arriving in numbers to Canada. His preaching produced for him the affectionate title "The Canadian Chrysostom." After only two years, however, he returned to Russia in 1910. <br />
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Little is known for certain of why he returned to Russia or his activities while there. Some reports are that it was to train missionary-priests and that he headed a monastery in the Crimea. After the October Revolution, he served with the White Army to comfort the soldiers. In 1920, he was able to get to Yugoslavia and entered a monastery. Some of his old Canadian flock learned that he was still alive and petitioned Metr. Platon to return him to Canada as a bishop. <br />
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Thus, the [[holy synod]] under Platon elected him Bishop of Winnipeg and requested his [[consecration]], which took place on [[June 6]], 1926, in Yugoslavia. So, with joy in his heart, Bp. Arseny traveled to New York to meet with the metropolitan, visit his beloved St Tikhon's Monastery, and then continue on to his new [[cathedral]]. It was, however, a different place from that which he left 16 years before. The seeds of violence from the Red Revolution, Ukrainian nationalism, and the [[Living Church]] made his task of serving his faithful difficult, even to the point of being injured by gun fire. In 1936, he was assigned briefly to Detroit and Cleveland before retiring to St Tikhon's Monastery where he was elevated to [[archbishop]] for his tireless work.<br />
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[[Image:Arseny Chagovtsov grave.jpg|right|250px|thumb|The grave of Abp. Arseny at St. Tikhon's Monastery]]<br />
Yet, in retirement he did not cease his service. In 1937, he applied to the holy synod of the [[Metropolia]] for blessing to establish a Pastoral School at the monastery in South Canaan. With the blessing of the synod, the approval of the Sixth [[All-American Sobor]], and great effort on his part, Abp. Arseny opened on [[October 24]], 1938, the first classes of the St Tikhon's Pastoral School, later to become [[St. Tikhon's Orthodox Theological Seminary (South Canaan, Pennsylvania)|St. Tikhon's Orthodox Theological Seminary]]. <br />
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He continued actively visiting the local parishes and traveling for special occasions. Then at the age of 79, illness overcame him and Abp. Arseny died on [[October 4]], 1945, in Scranton, Pennsylvania. His funeral and interment at St. Tikhon's Monastery took place on [[October 9]], 1945, attended by many hierarchs, priests, and faithful.<br />
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==Glorification inquiry==<br />
During its October 2004 holy synod meeting, bishops of the [[OCA]] established a [[glorification]] commission to inquire into the possibility for adding Abp. Arseny to the calendar of [[saint]]s.[http://www.oca.org/news.asp?ID=680&SID=19] Abp. Arseny already enjoys [[veneration]] in the OCA's [[Archdiocese of Canada (OCA)|Archdiocese of Canada]].<br />
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{{start box}}<br />
{{succession|<br />
before=Apollinary (Koshevoy)|<br />
title=Bishop of Winnipeg| <br />
years=1926-1936|<br />
after=?|}}<br />
{{succession|<br />
before=?|<br />
title= Bishop of Detroit and Cleveland|<br />
years=1936-1936|<br />
after= ?|}}<br />
{{end box}}<br />
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== Sources==<br />
* ''Orthodox America 1794-1976 Development of the Orthodox Church in America'', C. J. Tarasar, Gen. Ed. 1975, The Orthodox Church in America, Syosett, New York<br />
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==External links==<br />
* [http://www.archdiocese.ca/arseny.pdf Archbishop Arseny: A Vita in Process]<br />
* [http://www.saintarseny.ca Saint Arseny Orthodox Canadian Theological Institute]<br />
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[[Category:Bishops]]<br />
[[Category:Missionaries]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=ROCOR_and_OCA&diff=52829ROCOR and OCA2007-06-13T04:33:27Z<p>Nectarios: fixed spelling errors</p>
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<div>[[Image:Tikhon of Moscow.jpg|right|thumb|St. [[Tikhon of Moscow]]]]<br />
'''The ROCOR and the OCA''' have a complicated history of cooperation, rivalry, and sometimes outright hostility. These two [[jurisdiction]]s, the '''[[Russian Orthodox Church Outside Russia]]''' (ROCOR) and the '''[[Orthodox Church in America]]''' (OCA), both have their origins in the [[Church of Russia]] (a.k.a. the ''Moscow Patriarchate'' or ''MP''), and their histories as clearly distinct and identifiable entities both stem from the Bolshevik Revolution in Russia in the early 20th century.<br />
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In examining this history, other names are used for the pre-1970 OCA, the ''Russian Orthodox Greek Catholic Church in America'' (its official name) and the ''Metropolia'' (its common name). The ROCOR is also referred to as the ''Karlovtsy Synod'' (from its seminal formations in Serbia) or simply ''the Synod'', the ''Russian Orthodox Church Abroad'', or ''ROCA''.<br />
{{rocor-oca}}<br />
__TOC__<br />
==Prologue: Contrasts and Stereotypes==<br />
Numerous stereotypes exist regarding the ROCOR and the OCA. The ROCOR is monarchist ("white"), while the OCA is associated with Russian Communism ("red"). The OCA is modernist, but the ROCOR is traditionalist. The ROCOR is "Great Russian," while the OCA is "Little Russian." These stereotypes have their origins in the history of Russian Orthodoxy in the West, a history which is, like much of the history of the Russians, complex and often sad.<br />
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The beginnings of the OCA and the ROCOR as distinct from the Church of Russia are in the early 20th century Soviet takeover of the Russian state. When the monarchy in Russia fell and the Church of Russia began being persecuted, a group of Russian [[bishop]]s fled from northern Russia, joining with some in the southern portion of the country and organizing themselves via meetings in Constantinople and Serbia. These came to be known as the Russian Orthodox Church Outside Russia.<br />
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Meanwhile, the Metropolia, the Russian [[diocese]] in America, which was becoming increasingly less Russian and more Carpatho-Russian (with the reception of many thousands of former [[Uniate]]s under the leadership of St. [[Alexis of Wilkes-Barre]]), began a winding path toward independence from the jurisdiction of Moscow. The increasingly Carpatho-Russian/ex-Uniate character of the Metropolia is seen in its choice to name itself in 1906 as the ''Russian Orthodox '''Greek-Catholic''' Church in North America under the Hierarchy of the Russian Church'' (emphasis added).<br />
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Patriarch St. [[Tikhon of Moscow]], who had previously been a bishop in America, issued an ''[[Ukaz No. 362|ukaz]]'' on [[November 20]], 1920, declaring that the bishops of the Church of Russia were to see to their own organization until such time as communication with the central church administration could be coherently organized again. The Metropolia took this as a cue to declare in 1924 a state of "temporary self-government." From that point until 1970, the Church of Russia considered the Metropolia to be in [[schism]], and many of the other Orthodox churches regarded the Metropolia as uncanonical and avoided contact with it.<br />
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The bishops which came to form the ROCOR took St. Tikhon's ''[[ukaz]]'' as the basis for their own self-administration, organizing themselves in 1920. Throughout the period of Soviet rule in Russia, the ROCOR regarded the Moscow Patriarchate as compromised and refrained from communion with it, still considering itself as an integral part of the Russian Church, notably the "free part."<br />
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==1917-1946: A Tale of Two Histories==<br />
In examining the historical accounts published by both bodies, a notable discrepancy comes to the fore. The OCA's histories describe the OCA as being the direct heir to the original Russian missionary work in Alaska and thus as the heir to Russian jurisdiction in America, especially seeking to dissociate itself from the ROCOR. ROCOR historians, by contrast, consistently maintain that the Metropolia was an integral part of the ROCOR, recognizing its authority and canonicity, and that the OCA thus represents a [[schism]] from the ROCOR and subsequent capitulation to the Soviet-dominated Moscow Patriarchate.<br />
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It can be extremely difficult for the historian to sort out the truth of the events of the years between the onset of Bolshevism in Russia and the final break between the Metropolia and the ROCOR in 1946, mainly because there are such disparate accounts of those events. Additionally, most accounts are polemical, and those which are less polemical and rely more on primary documents tend to be out of print.<br />
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===1921-1926: Initial Cooperation===<br />
In Bp. [[Gregory (Afonsky) of Sitka|Gregory Afonsky]]'s book about the history of the OCA 1917-1934, he says that "The Metropolia... has never been part of the Karlovtsy Synod in Exile"[http://www.orthodoxinfo.com/ecumenism/bookrev_woerl.aspx]. Concerning this time, the first period of the cooperation and then break between the Metropolia and the ROCOR, what is known is that there was some sort of cooperation starting in 1921. Metr. [[Platon (Rozhdestvensky) of New York|Platon (Rozhdestvensky)]], who had previously led the Metroplia but had taken up a see in Odessa, Ukraine, succeeded Abp. [[Alexander (Nemolovsky) of the Aleutians|Alexander (Nemolovsky)]] as the leader of the North American flock in 1922.<br />
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[[Image:John Maximovitch.jpg|right|thumb|150px|St. [[John Maximovitch]]]]<br />
ROCOR historian Fr. Alexey Young, in his history of the ROCOR, writes: "In the early 1920s, the American Church came under the jurisdiction of the Administration Abroad, which took an active administrative role in overseeing its American 'branch'&mdash;particularly on disciplinary questions such as divorce and the establishment of a new See in Alaska" (Young, p. 33). Young then writes that Platon was appointed by the Church Abroad as the leader in North America, but unbeknownst to his fellows in the Synod, "was at the same time seeking official appointment directly from Patriarch Tikhon himself. When the Patriarch refused to interfere in the decision of the Church Abroad, saying he 'did not wish to go over their heads,' Platon suddenly produced an ''ukaz'', allegedly from Tikhon, appointing him as sole and independent head of the Church in America" (ibid.). Young continues, writing, that at first the ROCOR synod accepted the decree in good faith, but its authenticity was called severely into question when in 1924 "an actual decree from the Patriarch in Moscow deposed Platon 'for having engaged in public acts of counter-revolution directed against the Soviet government'" (ibid.). An American court also ruled subsequently that the ''ukaz'' produced by Platon was a forgery. "To deal with this embarrassment, Platon convoked the Detroit ''Sobor'' in April of the same year, with the purpose of declaring the Russian Church in America 'temporarily autonomous'&mdash;that is, free of ''both'' Moscow and Karlovci" (ibid.). This sobor is listed in the archives of the OCA as the "4th All-American Sobor."<br />
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In 1926 in Karlovtsy, the ROCOR bishops met together. Platon was present and asked to renounce the "temporary autonomy" that had been proclaimed by his council in 1924. Upon his refusal, the assembled bishops condemned the Detroit sobor as "extremely dangerous and harmful for the interests of the Russian Church in America" (quoted in Young, p. 34). Platon responded with another sobor in America in January of 1927 which labelled the ROCOR as "uncanonical." One of Platon's bishops, [[Apollinary (Koshevoy) of San Francisco|Apollinary (Koshevoy)]], dissented, proclaiming his loyalty to the ROCOR, and was expelled from the Metropolia.<br />
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That the Metropolia was part of the ROCOR during this period is attested to by St. [[John Maximovitch]] in his reference to the 1926 split: "Notwithstanding the departure from the Church Abroad — and, one may say, from the Russian Church altogether — of Metropolitans Evlogy and Platon with their followers, the Russian Orthdox [''sic''] Church Outside of Russia remains the free part of the Russian Church."[http://www.orthodoxinfo.com/ecumenism/roca_history.aspx]<br />
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===1926-1934: The Way Apart===<br />
[[Image:Platon Rozhdestvensky.jpg|thumb|150px|right|Metr. [[Platon (Rozhdestvensky) of New York|Platon (Rozhdestvensky)]]]]<br />
In 1927, the ROCOR synod deposed Platon and appointed Apollinary to lead the American flock, and he had some success in persuading many parishes to accept his authority, including some 62 parishes in the 6 years of his governance until his death in 1933. The Russian church in America was generally "in a state of desolation and chaos, with many parishes closed, and 90 percent of the Russians now 'unchurched'" (Young, p. 35). During Apollinary's administration in America, 3 [[auxiliary bishop]]s were consecrated to assist him by the ROCOR. It was during this period that the parishes which would come to be distinctly defined as the ROCOR's American representation came to be identified.<br />
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In 1929, Platon declared that he would be willing to make peace with the ROCOR synod so long as it recognized his authority and not Apollinary's for the governance of the North American flock. When the synod denied his terms, Platon went on a legal campaign to seize parishes and properties throughout North America from Apollinary's authority. Most of the court cases he brought forward failed. His position worsened when in 1933, Metr. [[Sergius I (Stragorodsky) of Moscow|Sergius]], ''[[locum tenens]]'' of the patriarchal throne in Moscow, declared the "temporary self-government" of the Metropolia to be utterly void and schismatic, suspending Platon and establishing the [[Russian Exarchate of North America]].<br />
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In 1934, Platon died, being succeeded by Metr. [[Theophilus (Pashkovsky) of San Francisco|Theophilus (Pashkovsky)]], who was almost immediately suspended in his turn by Moscow, continuing the period of Moscow's regard of the Metropolia as schismatic. After Platon's death, the ROCOR synod hoped that there could be meaningful reconciliation with the Metropolia, and thus Archimandrite [[Vitaly (Maximenko) of Jersey City|Vitaly (Maximenko)]] was consecrated in Belgrade as bishop of Detroit and sent to America to make peace. "After much travel and careful study of the Church situation in America, Bishop Vitalii reported that the reason for the American division in the Church was 'Russian stupidity,' and he called for the restoration of 'unity, organization, and discipline'" (Young, p. 36). Because of his efforts, in 1934 the ROCOR synod as a gesture of goodwill lifted its ban against the Metropolia. The patriarch of Serbia then invited all Russian bishops to meet again in Serbia to iron out their differences.<br />
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===1935-1946: Reintegration===<br />
[[Image:Karlovtsy 1935.jpg|right|thumb|250px|The "Karlovtsy Synod" meeting in Serbia in 1935. Seated (L to R): Metropolitans Theophilus (then primate of the Metropolia) and Anthony, Patriarch Varnava, Metropolitans Evlogy and Anastasy. Standing: Archbishops Theophan and Germogen, Bishop Dimitri.]]<br />
In 1935, Theophilus traveled to Serbia and met there with the ROCOR hierarchs, signing with them the "Temporary Regulations of the Russian Orthodox Church Abroad," which divided the ROCOR into four main districts, including North America with Theophilus as its primate. In describing the agreement, Theophilus told his flock in America that "the position of the Russian Orthodox Church Abroad has been strengthened by the unity and peace which have been obtained. Now we have only one center of Church administration in the Bishops' Synod in...Karlovci, where the American Metropolitan district [the Metropolia] will be represented by our elected representative" (quoted in Young, p. 36). Thus, from the point of view of the ROCOR, and certainly it would seem from the point of view of Metr. Theophilus, the Metropolia had again been reintegrated as a component part of the ROCOR.<br />
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Upon this reintegration, the Metropolia hierarchs made the following declaration to their faithful:<br />
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:With great joy, we inform you, beloved, that at our Bishop's ''Sobor'' in Pittsburgh, the 'Temporary Statue of the Russian Church Abroad,' worked out in November 1935 by our Hierarchs at the conference held under the presidency of His Holiness Patriarch of Serbia, Kyr Varnava, was unanimously accepted by all of us.... All of our Archpastors [the Metropolia bishops], headed by our Metropolitan [Theophilus], enter into the make-up of the Bishops' Council [in Karlovci] of the Russian Orthodox Church Abroad, which is the highest ecclesiastical organ for our whole Russian Orthodox Church Abroad, and which remains, at the same time, an inseparable part of the All-Russian Church [in the homeland] (quoted in Young, p. 41).<br />
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[[Image:Theophilus Pashkovsky.jpg|right|thumb|150px|Metr. [[Theophilus (Pashkovsky) of San Francisco|Theophilus (Pashkovsky)]]]]<br />
However, on the OCA website in the section regarding the 6th All-American Sobor of 1937 in New York, the claim is made that the ROCOR actually was made part of the Metropolia, confirming a 1935 agreement made in Serbia between the Metropolia's primate and the ROCOR synod:<br />
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:Moreover, Metropolitan THEOPHILUS had traveled to Serbia where, under the leadership of the Serbian Patriarch, an agreement was signed by the leading hierarchs of the Russian Orthodox Church Outside of Russia (ROCOR) along with other exiled Russian hierarchs throughout the world forging a peaceful coexistence. Under this agreement, the American Church was to retain her administrative autonomy while maintaining close relations with the ROCOR Synod and being accountable to it only in matters of faith. The parallel jurisdictions of the Metropolia and ROCOR were thus eliminated and the four ROCOR hierarchs in North America along with their clergy and parishes were integrated into the Metropolia. The vote of the Sixth Sobor on this loose affiliation with the ROCOR was as follows: 105 for, 9 against, 122 abstentions. The large number of abstentions reveals that there was much apprehension on this issue at the council. However, in approving the matter, the council delegates showed respect and obedience to Metropolitan THEOPHILUS' primatial leadership.[http://www.oca.org/doc-aas-06-synopsis.asp?SID=8]<br />
{{orthodoxyinamerica}}<br />
The website then goes on to describe this "integration" as merely a "loose affiliation," which seems to contradict the notion that the two bodies were truly integrated, eliminating "parallel jurisdictions" and making the Metropolia accountable to the ROCOR in matters of faith. On another portion of the website, regarding the 7th All-American Sobor in 1946, the relationship then being severed with the ROCOR is described as having been a "temporary arrangement"[http://www.oca.org/doc-aas-07-synopsis.asp?SID=8].<br />
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The nature of the association between the Metropolia and the ROCOR is characterized quite differently by ROCOR writers:<br />
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:From 1920-1926 and 1935-1946 they recognized the authority of the bishops of the Russian Orthodox Church Outside of Russia; that this is so is almost embarrassingly obvious and true [proof of this recognition of authority can be seen in the list of hierarchs in the Russian Desk Calendar Reference for 1941—see original article for copy of this page from the calendar—PB]. From 1946-1970 they were in effect under no one, for five bishops separated themselves from the ROCOR, but would not recognize the authority of the Moscow Patriarchate, and had absolutely no claim to calling themselves an autocephalous Church. Fully aware of the illegitimacy of their position, in 1971 some prominent theologians of the OCA brokered a deal with the Moscow Patriarchate, one that even the other Patriarchates protested was an uncanonical move.[http://www.orthodoxinfo.com/ecumenism/bookrev_woerl.aspx]<br />
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Additionally, there are a number of concrete facts to support this interpretation:<br />
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:In 1935 Metr. Theophilus went to Sremsky Karlovits in Yugoslavia at the invitation of the Patriarch of Serbia Barnabas and under his chairmanship an agreement was worked out dividing the Russian Orthodox Church Abroad into four Metropolitan Districts: Eastern European with Metr. Anastassy as the ruling Hierarch, Western European with Metr. Evlogy as ruling Hierarch, North American with Metr. Theophilus as ruling Hierarch, and Far Eastern with Metr. Meletius (in Harbin) as ruling Hierarch... There has long been a debate as to whether Metr. Theophilus subordinated himself and the Metropolia to the Karlovits Synod by this agreement. On the principle that actions speak louder than words, note has to be taken of the fact that Bishops previously under the Exile Synod [in America] accepted the authority of Metr. Theophilus and by the same token Metr. Theophilus was very careful to follow the proper ecclesiastical protocol in asking permission of the Karlovits Synod to give the higher church awards to clergymen as well as in submitting regular reports on the life of the Church in America to Metr. Anastassy and finally in having representation up to World War II in the person of a Hierarch at the regular meetings of the Exile Synod. It is further a matter of fact that at no time did the Exile Synod see fit not to honour any of the requests of Metr. Theophilus (at the same time, in this period, there [was] no acid testing of the arrangement in terms of requesting permission for the consecration of a new bishop) (Surrency, p. 45).<br />
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Permission to consecrate a hierarch for the Metropolia was eventually requested from the Synod Abroad, however:<br />
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:...in a letter to Metr. Anastassy dated the 22nd of December 1945, permission was asked to consecrate Archimandrite John (Zlobin) as the new Bishop of Alaska. Permission for the consecration was received and it took place on the 10th of March (Orthodoxy Sunday) and the new Bishop promised obedience both to the Metropolia and to the Synod of Bishops Abroad (ibid., pp. 54-44).<br />
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In 1946, a planned All-American Sobor of the Metropolia was planned to be held in Cleveland, and a month prior to its being held, a letter was published in the Russian-American Newspaper ''Novoye Russkoye Slovo'' in New York:<br />
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:Popularly known as the Letter of the Five Professors, the document analyzed the position of the Metropolia and proposed a course of action. The authors recognized that the difficult position of the Metropolia was determined by two major facts. First, it had broken its ties with the Patriarchate of Moscow in 1933 and was viewed by the mother church as being in schism. Second, the Metropolia had subordinated itself to the Synod Abroad in 1937 (FitzGerald, 66).<br />
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The letter went on to encourage a break with the ROCOR, especially because it had allegedly "lost ties with the universal Church" when it moved its headquarters from Serbia to Germany in 1944 (ibid., 67). As such, the Metropolia should part ways with the ROCOR and woo Moscow. The letter goes to on address the question of the nature of the relationship of the Metropolia to the ROCOR:<br />
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:Subordinating ourselves to this Synod, our Church (the Metropolia) in substance subordinates itself to a group of bishops who really have no jurisdiction themselves. Because of this, some people are inclined to speak only of our cooperation with the Synod. This term "cooperation," however is not correct because the acts of 1936-1937 definitely subjected our Church under the Synod Abroad (quoted in FitzGerald, p. 67).<br />
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The letter turned out to be decisively influential in the coming sobor in Cleveland.<br />
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==1946-1970: Open Hostility==<br />
In November of 1946, at the famous Cleveland Sobor (the "7th All-American"), after a call from Moscow for the Metropolia to renew its loyalty, a vote was held which resulted in the Metropolia's separation from the ROCOR and which declared loyalty to the Patriarchate. The voters, comprised of clergy and laity, voted 187 to 61 to reunite with the Patriarchate in the USSR. The pro-ROCOR faction within the Metropolia was understandably furious, as they regarded the Patriarchate as still compromised by the Soviet power.<br />
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The history of St. John's Cathedral in Mayfield, Pennsylvania, describes the 1946 severence of ties between the Metropolia and the ROCOR as a split within one body:<br />
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:In 1946, at the Cleveland Sobor, the Synod of Bishops of the Russian Orthodox Church Outside Russia indicated that the church headquarters would be moved to New York. A split then occurred in the American Metropolia, and the decision was by approximately half of the bishops to disassociate with the Russian Synod Abroad.[http://www.stjohnsroc.org/History.htm]<br />
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The five bishops which refused to submit to the vote at the council&mdash;which had not been ratified by a Bishops' Council as protocol dictated, probably because doing so would have ended up with a vote against ratification, as the Council majority was pro-ROCOR&mdash;then received a letter from Theophilus indicating their exclusion from the Metropolia. <br />
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Theophilus then made a semblance of entering into negotiations with Moscow's representative (Metr. Gregory of Leningrad), but whenever Gregory thought he might meet with Theophilus, the latter was strangely unavailable. Subsequently, Theophilus preached a sermon in San Francisco on [[August 7]], 1947, saying of Gregory: "You have probably heard and read that a certain Hierarch has come here. I tell you, beloved brethren, from this holy place that this envoy would greet us in order to violate our way of life, to abolish peace, to bring dissension and discord" (Surrency, p. 57). The rumor was further spread that Gregory was carrying with him some sort of heavy trunk, possibly an atomic bomb (ibid.). In October of that year, Theophilus held a council of his bishops declaring a postponing of "forming... canonical ties of the North American Orthodox Church with the Church and Patriarch of Moscow" and to "continue, as before, maintaining full autonomy in [our] church life as stipulated by the 7th All-American Sobor at Cleveland" (ibid., p. 58).<br />
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The effect of the events of 1947-48 was to declare autonomy from the ROCOR and to have Moscow believe it was about to receive its North American diocese into its fold again only to be rebuffed without explanation. The Patriarchate subsequently declared the Metropolia again in schism and called the Metropolia bishops to answer before an ecclesiastical court for canonical violations and for declaring an anathema on one of its bishops, [[Makary (Ilyinsky) of New York|Makary (Ilyinsky)]], who had decided to reunite with the Patriarchate.<br />
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By contrast, in the OCA-sponsored book, [http://www.oca.org/MVorthchristiansnamericaTOC.asp?SID=1 ''Orthodox Christians in North America 1794 - 1994''], the authors state:<br />
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:Canonically, the jurisdictional system of ethnic churches was never stable. New jurisdictions appeared every decade with disturbing regularity, existing jurisdictions separated from their canonical authorities and joined others. The notable exception was the Metropolia. Forced to declare itself temporarily "self-governing" in 1924 to preserve itself from Communist interference, the irregular status of the Metropolia was tacitly accepted by all Orthodox in America and abroad, with the exception of the Communist-controlled Russian Orthodox Church. [http://www.oca.org/MVorthchristiansnamerica.asp?SID=1&Chap=CH8]<br />
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Fr. Andrew Philips, an English ROCOR historian, describes the 1946 split in this way, noting with some irony that the very church which refused the Metropolia recognition was the same one which gave it autocephaly:<br />
<br />
:After 1917, they first joined together with the Russian Orthodox Church Outside Russia. However, eventually after much hesitation, a small number of Russian bishops in North America cut themselves off from the Russian Orthodox Church Outside Russia and formed an independent but uncanonical group, called the Metropolia. In 1970 this group was given autocephaly (independence) by the still enslaved Church in Russia.[http://www.orthodoxengland.btinternet.co.uk/ruedaru.htm]<br />
<br />
The question of the nature of the relationship between the ROCOR and the Metropolia during the period of 1917-1946 has significant bearing on the jurisdictional legitimacy of both the OCA and the ROCOR as they now exist. If they never had much more than a "loose association," then the OCA's argument for Orthodox primacy in America is strengthened, as it would never have been under any jurisdictional authority other than Moscow's or its own. The period from the 1920s until 1970 of tension between it and Moscow are simply a difficult period between a mission diocese and its mother church.<br />
<br />
If, however, the Metropolia was indeed part of the ROCOR, then its claims to being the direct heir of Russia's primacy in America are thrown into question, and the legitimacy of Moscow's grant of [[autocephaly]] to the OCA in 1970 has significant problems, in that it would be favoring a rogue jurisdiction which had switched allegiances multiple times and could be said to have been in schism from its legitimate canonical authority. Far from being a "notable exception" to the canonical authority-switching of various jurisdictions, the Metropolia had gone into schism from Moscow, joined the ROCOR, gone into schism from the ROCOR, rejoined it, then gone into schism from it again, eventually to receive canonical approval in 1970 from the church in Communist Russia.<br />
<br />
In 1963, Prof. Alexander Bogolepov, a teacher of canon law at [[St. Vladimir's Orthodox Theological Seminary (Crestwood, New York)|St. Vladimir's Seminary]], published his ''Toward an American Orthodox Church: The Establishment of an Autocephalous Orthodox Church'', which not only dedicated a whole chapter arguing against the legitimacy of the ROCOR but also stated that the 1924 declaration of "temporary self-government" actually "meets all the necessary requirements for the establishment of an independent Autocephalous Church" (Bogolepov, p. 93). The propagation of Bogolepov's book had a major impact on the consciousness of the Metropolia, both in uniting it against the rival ROCOR and in galvanizing it for [[rapprochement]] and the grant of autocephaly from Moscow just a few years later.<br />
<br />
==1970: Autocephaly for the OCA==<br />
At the same time that the [[Church of Russia]] was about to declare the autocephaly of the Metropolia, it announced that it was going to begin communing [[Roman Catholic Church|Roman Catholics]]. Vladimir Moss, a former ROCOR layman, writes in his ''[http://uk.geocities.com/guildfordian2002/History/OrthodoxChurch20thCenturyP1.htm The Orthodox Church in the Twentieth Century]'':<br />
<br />
:...in October, 1969, Metropolitan Nicodemus gave communion to Catholic students in the Russicum in Rome. This was followed, on December 16, by a decision of the Russian Holy Synod to give permission to Orthodox clergy to administer the sacraments to Old Believers and Catholics... The decision of the Moscow Patriarchate to give communion to Catholics put the other Russian jurisdiction in North America, the Metropolia, into a difficult position; for in the early 1960s the Metropolia (a body in schism from the ROCA since 1946) had been, through Fathers John Meyendorff and Alexander Schmemann, among the most conservative participants in the ecumenical movement.[http://uk.geocities.com/guildfordian2002/History/OrthodoxChurch20thCenturyP3.htm]<br />
<br />
He further writes that the autocephaly about to be received from Moscow was part of a secret deal between the Metropolia and Moscow, and that the price of the Metropolia's autocephaly was to be the newly revitalized [[Church of Japan]]:<br />
<br />
:However, this Church had been secretly negotiating with the Moscow Patriarchate for a grant of autocephaly. According to the deal eventually agreed upon, the patriarchate was to declare the Metropolia to be the autocephalous Orthodox Church of America (OCA) in exchange for the Japanese parishes of the Metropolia coming within the jurisdiction of the patriarchate. This deal, which was recognized by none of the other Autocephalous Churches and was to the advantage, in the long run, only of the patriarchate and the KGB, was made public in December, 1969 – just at the moment that the patriarchate announced that it had entered into partial communion with the Catholics. Thus the former Metropolia found that it had been granted autocephaly by a Church that was now in communion with the Catholics.[http://uk.geocities.com/guildfordian2002/History/OrthodoxChurch20thCenturyP3.htm]<br />
<br />
In October of 1970, the synod of the ROCOR sent the following declaration to the bishops of the Metropolia:<br />
<br />
:It is impossible for the Moscow Patriarchate, under the complete control of the Soviet atheistic regime which has set for itself the goal of destroying all religion, to do anything which could be to the overall benefit of the Church and it must be remembered that the Moscow Patriarchate cannot engage in foreign affairs without a direct order of the Soviet government.... It is not our intention to inflict upon you any hurt, but rather to give you again a brotherly warning of the danger now threatening you.... The Synod of Bishops [Abroad] has not forgotten that until very recently we and you were united in one Russian Orthodox Church Abroad.... We grieved when this unity was disrupted.... In your hearts you must all know that the Moscow Patriarchate in its present form is not the true representative of the Russian Orthodox Church.... There we are addressing you all, Bishops, Pastors, and Laity, for the last time. Let all other considerations fall. Return back to the unity of the free [Church] before it is too late (quoted in Young, p. 62).<br />
<br />
Young continues: "This appeal, as all the others since the Metropolia's second schism in 1946, went unheeded, although over the next dozen years a few Metropolia parishes returned to the Church Abroad" (ibid.). The negotiations with Moscow had been completed, and the Metropolia returned to communion with the Patriarchate and immediately received a [[tomos]] of [[autocephaly]] from it.<br />
<br />
[[Image:OCA autocephaly.jpg|right|thumb|250px|Tomos of Autocephaly being received by Bishop [[Theodosius (Lazor) of Washington|Theodosius of Alaska]] (later Metropolitan of the OCA) on behalf of the Metropolia from Metropolitan Pimen, [[locum tenens]] of the Patriarchate of Moscow, [[May 18]], 1970.]]<br />
The ROCOR's 1971 reaction was thus as follows:<br />
<br />
:The Council of Bishops, having listened to the report of the Synod of Bishops concerning the so-called Metropolia's having received autocephaly from the Patriarchate of Moscow, approves all the steps taken in due course by the Synod of Bishops to convince Metropolitan Irinei and his colleagues of the perniciousness of a step which deepens the division which was the result of the decision of the Cleveland Council of 1946 which broke away from the Russian Orthodox Church Outside of Russia.<br />
<br />
:The American Metropolia has received its autocephaly from the Patriarchate of Moscow, which has not possessed genuine canonical succession from His Holiness Patriarch Tikhon from the time when Metropolitan Sergii, who later called himself Patriarch, violated his oath with regard to Metropolitan Petr, the locum tenens of the patriarchal throne, and set out upon a path which was then condemned by the senior hierarchs of the Church of Russia. Submitting all the more to the commands of the atheistic, anti-Christian regime, the Patriarchate of Moscow has ceased to be that which expresses the voice of the Russian Orthodox Church. For this reason, as the Synod of Bishops has correctly declared, none of its acts, including the bestowal of autocephaly upon the American Metropolia, has legal force. Furthermore, apart from this, this act, which affects the rights of many Churches, has elicited definite protests on the part of a number of Orthodox Churches, who have even severed communion with the American Metropolia.<br />
<br />
:Viewing this illicit act with sorrow, and acknowledging it to be null and void, the Council of Bishops of the Russian Orthodox Church Outside of Russia, which has hitherto not abandoned hope for the restoration of ecclesiastical unity in America, sees in the declaration of American autocephaly a step which will lead the American Metropolia yet farther away from the ecclesiastical unity of the Church of Russia. Perceiving therein a great sin against the enslaved and suffering Church of Russia, the Council of Bishops ''DECIDES'': henceforth, neither the clergy nor the laity [of the Russian Church Abroad] are to have communion in prayer or the divine services with the hierarchy or clergy of the American Metropolia.[http://uk.geocities.com/guildfordian2002/History/OrthodoxChurch20thCenturyP3.htm]<br />
<br />
In the same year (1971) that the ROCOR issued its rejection of the OCA's autocephaly (following similar rejections by all the ancient patriarchates; see ''[[Byzantine response to OCA autocephaly]]''), the OCA took under its jurisdiction a former ROCOR parish in Australia, thus creating another parallel jurisdiction in a nation outside the borders of the OCA:<br />
<br />
:As a result of a court case between a group of parishioners and the Bishops of the Russian Orthodox Church Abroad (ROCA), four of the Clergy and one parish, as well as groups of parishioners, broke away from ROCA. They applied to the Orthodox Church in America -- then known as the Metropolia -- to be taken under its protection. This was granted immediately.[http://holytrinity-la.org/engl/pages/general/hist4.html#anchor557188]<br />
<br />
Thus, the rivalry between the ROCOR and the OCA became ever more strident, and the reception of autocephaly from Moscow by the OCA at the same time came to be seen by many Russians in the [[diaspora]] as a capitulation to the Soviet domination of the Russian Church, expressed, for instance, in these words by the famous writer [[Aleksandr Solzhenitsyn]] (newly exiled in the West) in reaction to this act: "How can this be? Out of compassion for those in bondage, instead of knocking the chains off of them, to put them also upon oneself? Out of compassion for slaves, to bend one's own neck in submission beneath the yoke?"[http://gnisios.narod.ru/rocorsobors.html]<br />
<br />
As the ROCOR protested the action of the Moscow Patriarchate, the OCA began distributing reports regarding the ROCOR denying that the Metropolia had ever been a part of it, that the ROCOR was "uncanonical," and that it should be avoided by OCA faithful. The OCA was joined in this effort by Abp. [[Iakovos (Coucouzis) of America|Iakovos (Coucouzis)]] of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]], whose [[ecumenism|ecumenical]] activities in the 1960s and 1970s had seen the departure of some of his scandalized clergy to the Church Abroad, including the whole of [[Holy Transfiguration Monastery (Brookline, Massachusetts)|Holy Transfiguration Monastery]] in Brookline, Massachusetts. Up to that point, the Greek Archdiocese had been in [[full communion]] with the ROCOR.<br />
[[Image:St Basil Simpson.jpg|right|thumb|200px|St. Basil the Great Russian Orthodox Church (Simpson, PA), which has been in the [[Church of Russia|MP]], the [[OCA]], and the [[ROCOR]].]]<br />
==Early 1980s: The OCA Calendar Schism==<br />
In 1982, Bishop [[Herman (Swaiko) of Washington and New York|Herman (Swaiko) of Philadelphia]], the OCA's bishop for Eastern Pennsylvania, decreed that all of his parishes would begin using the [[Revised Julian Calendar]]. Some were already using it, but others had been using the [[Julian Calendar]] steadily up to that point. <br />
<br />
As a result of this decree, internal schisms occurred in parishes throughout the diocese, particularly in the OCA heartland of the Wyoming Valley (Scranton and Wilkes-Barre area). St. John's Cathedral in Mayfield broke completely from the OCA (having come to it in 1951 from the ROCOR), and two parishes split into two congregations, creating two new parishes in Old Forge (St. Stephen's, splitting from St. Michael's and building a new church) and Simpson (St. Basil's, keeping its building, while those remaining with the OCA found new worship space). In numerous other parishes, migrations occurred of faithful, segregating themselves according to calendar preference&mdash;those preferring the Julian Calendar went with ROCOR, while those choosing the revised calendar stayed with the OCA.<br />
<br />
This division further intensified hostile feelings between the OCA and the ROCOR, which was then entering into a phase of providing a haven for disaffected parishes and clergy seeking refuge from "modernist" jurisdictions. Much of that sort of behavior ROCOR historian Fr. Alexey Young ascribes to the influence of [[Holy Transfiguration Monastery (Brookline, Massachusetts)|Holy Transfiguration Monastery]]'s incorporation into the Russian Church Abroad.<br />
<br />
==2001-present: Warming of Relations==<br />
[[Image:Bishops Peter and Nikolai.jpg|right|thumb|250px|Bishops [[Peter (Loukianoff) of Cleveland|Peter]] ([[ROCOR]]) and [[Nikolai (Soraich) of Sitka and Anchorage|Nikolai]] ([[OCA]]) greet one another at an OCA episcopal consecration service in May 2005.]]<br />
Since the election of Metropolitan [[Laurus (Skurla) of New York]] as First Hierarch of the ROCOR and that body's subsequent ongoing rapprochement with Moscow, signs have appeared of better relations between the OCA and ROCOR. Seminarians studying at OCA seminaries have attended retreats at the ROCOR's [[Holy Trinity Orthodox Seminary (Jordanville, New York)]], and ROCOR seminarians have also participated in [[OISM]] events at OCA seminaries. The first member of the OCA to study at Holy Trinity Seminary, Vitaly Efimenkov, graduated in 2002. It is also worth noting that several graduates of Holy Trinity Seminary, upon recieving their Bachelor of Theology, went on to recieve Masters Degrees from [[St. Vladimir's Orthodox Theological Seminary (Crestwood, New York)|St. Vladimir's Seminary]]. The most recent graduate of both Holy Trinity and St. Vladimir's is Andrei Psarev, instructor of Russian Church History at Holy Trinity. <br />
<br />
Warmly worded letters from the OCA hierarchy have also been sent to the ROCOR hierarchy.[http://www.oca.org/Docs.asp?ID=49&SID=12] Further, pilgrims from the ROCOR have visited the OCA [[metochion]] in Moscow [http://www.st-catherine.ru/en/news/0118.htm] and Metropolitan Laurus has received representatives of the OCA for informal discussions.[http://www.st-catherine.ru/en/news/0113.htm] Additionally, the OCA's chancellor and one of its senior priests have attended a banquet at a ROCOR clergy conference.[http://www.orthodoxnews.netfirms.com/53/OCA%20Chancellor.htm]<br />
<br />
With the reconciliation of the ROCOR with the Moscow Patriarchate in 2007, the ROCOR and the OCA have resumed full communion and clergy of both jurisdictions have [[concelebration|concelebrated]] in multiple areas.<br />
<br />
==Timeline of Parish and Monastery Transfers==<br />
Throughout the mutual history of the ROCOR and the OCA, especially since the split in 1946, numerous communities have changed hands back and forth between the two bodies, usually following a dispute between the community and its bishop. Typically, not all parishioners switched jurisdictions together, and transfers usually were accompanied by a parish split, whether just a few individuals or a major portion of the parish. Below is a chart listing many of these transfers.<br />
<br />
{| border="1" class="toccolours" cellpadding="4" cellspacing="0" style="clear:right; margin: 0 0 1em 1em; font-size:95%; text-align:left; border-collapse: collapse;"<br />
|-<br />
| colspan="4" style="text-align:center; font-size:150%;" | ROCOR & OCA Community Transfers<br />
|- style="vertical-align: top;"<br />
| '''Year'''<br />
| '''Community'''<br />
| '''From'''<br />
| '''To'''<br />
|-<br />
|- style="vertical-align: top;"<br />
| 1951 <br />
| St. John the Baptist Cathedral (Mayfield, PA) <br />
| ROCOR <br />
| OCA<br />
|- style="vertical-align: top;"<br />
| 1964 <br />
| Protection of the Holy Virgin (Ottawa, Canada) <br />
| ROCOR <br />
| OCA<br />
|- style="vertical-align: top;"<br />
| 1970 <br />
| Protection of the Holy Virgin (Ottawa, Canada) <br />
| OCA <br />
| ROCOR<br />
|- style="vertical-align: top;"<br />
| 1971 <br />
| St. Nicholas Church (Bankstown, New South Wales, Australia)<br />
| ROCOR<br />
| OCA<br />
|- style="vertical-align: top;"<br />
| 1972 <br />
| Holy Ghost Church (Bridgeport, CT)<br />
| OCA<br />
| ROCOR<br />
|- style="vertical-align: top;"<br />
| 1976 <br />
| Bp. [[Kyrill (Yonchev) of Pittsburgh|Kyrill]] and the [[Bulgarian Diocese in Exile|Bulgarian Diocese]]:<br><br />
*St. Nicholas Church (Fort Wayne, IN)<br />
*St. Nicholas Church (Burton, MI)<br />
*St. Paul Cathedral (Dearborn Heights, MI)<br />
*St. Elia the Prophet Church (Akron, OH)<br />
*Ss. Cyril and Methodius Church (Lorain, OH)<br />
*St. George Cathedral (Rossford, OH)<br />
*Holy Ghost Church (Youngstown, OH)<br />
*St. John Rilski Church (Niagara Falls, ON)<br />
*St. George Church (Toronto, ON)<br />
| ROCOR<br />
| OCA<br />
|- style="vertical-align: top;"<br />
| 1977 <br />
| Holy Ghost Church (Bridgeport, CT)<br />
| ROCOR<br />
| OCA<br />
|- style="vertical-align: top;"<br />
| 1982 <br />
| St. John the Baptist Cathedral (Mayfield, PA) <br />
| OCA <br />
| ROCOR<br />
|- style="vertical-align: top;"<br />
| 1982 <br />
| St. Basil the Great (Simpson, PA) <br />
| OCA <br />
| ROCOR<br />
|- style="vertical-align: top;"<br />
| 1982 <br />
| St. Stephen (Old Forge, PA) <br />
| OCA <br />
| ROCOR<br />
|- style="vertical-align: top;"<br />
| 1997<br />
| [[Monastery of the Glorious Ascension (Resaca, Georgia)|Monastery of the Glorious Ascension (Resaca, GA)]] <br />
| OCA <br />
| ROCOR<br />
|}<br />
<br />
==Sources==<br />
*Bogolepov, Alexander A. ''Toward an American Orthodox Church: The Establishment of an Autocephalous Orthodox Church''. Crestwood, New York: St. Vladimir's Seminary Press, 2001.<br />
*Budzilovich, P.N. [http://gnisios.narod.ru/rocorsobors.html A Summary-View of the Three Previous ROCA Sobors], 2000<br />
*FitzGerald, Thomas E. ''The Orthodox Church''. Westport, CT: Praeger Publishers, 1998.<br />
*Lebedeff, Fr. Alexander. [http://www.orthodoxinfo.com/general/amer_jur.aspx Orthodox Jurisdictions in America]<br />
*Liberovsky, Alexis. [http://www.oca.org/doc-aas-04-synopsis.asp?SID=8 Synopsis of the 4th All-American Sobor] (1924)<br />
*Liberovsky, Alexis. [http://www.oca.org/doc-aas-05-synopsis.asp?SID=8 Synopsis of the 5th All-American Sobor] (1934)<br />
*Liberovsky, Alexis. [http://www.oca.org/doc-aas-06-synopsis.asp?SID=8 Synopsis of the 6th All-American Sobor] (1937)<br />
*Liberovsky, Alexis. [http://www.oca.org/doc-aas-07-synopsis.asp?SID=8 Synopsis of the 7th All-American Sobor] (1946)<br />
*Liberovsky, Alexis. [http://www.oca.org/DOC-AAC-05-synopsis.asp?SID=12 Synopsis of the 5th All-American Council] (1977)<br />
*Matusiak, Fr. John. [http://www.oca.org/QA.asp?ID=49&SID=3 Q&A: OCA and ROCOR]<br />
*Matusiak, Fr. John. [http://www.oca.org/QA.asp?ID=50&SID=3 Q&A: Russian Orthodox Church in America]<br />
*Maximovitch, St. John. [http://www.orthodoxinfo.com/ecumenism/roca_history.aspx History of the Russian Orthodox Church Abroad] (from ''The Orthodox Word'', 1971)<br />
*Moss, Vladimir. [http://uk.geocities.com/guildfordian2002/History/OrthodoxChurch20thCenturyP1.htm ''The Orthodox Church in the Twentieth Century'']<br />
*[[Andrew Phillips|Phillips, Fr. Andrew]]. [http://www.orthodoxengland.btinternet.co.uk/ruedaru.htm The Last Days of Rue Daru?], 2005<br />
*Rodzianko, M. [http://www.monasterypress.com/anonftp/pub/Rocatruth.pdf ''The Truth About the Russian Church Abroad''], 1954 (tr. 1975)<br />
*Stokoe, Mark and Kishkovsky, Fr. Leonid. [http://www.oca.org/MVorthchristiansnamericaTOC.asp?SID=1 ''Orthodox Christians in North America 1794 - 1994'']<br />
*Surrency, Archim. Serafim. ''The Quest for Orthodox Church Unity in America'', 1973<br />
*Woerl, Michael. [http://www.orthodoxinfo.com/ecumenism/bookrev_woerl.aspx Book Review: A History of the Orthodox Church in America (1917-1934)]<br />
*Young, Fr. Alexey. ''The Russian Orthodox Church Outside Russia: A History and Chronology'', 1993<br />
<br />
===Parish histories===<br />
* [http://www.stjohnsroc.org/History.htm History of Saint John the Baptist Russian Orthodox Cathedral] (Mayfield, PA)<br />
*[http://holytrinity-la.org/engl/pages/general/hist4.html History of the Holy Orthodox Church: Part IV - Orthodoxy in Australia], [http://holytrinity-la.org/ Holy Trinity Romanian Orthodox Church] (Los Angeles, CA)<br />
<br />
==External links==<br />
===OCA===<br />
*[http://www.oca.org/QA.asp?ID=49&SID=3 Q&A: OCA and ROCOR]<br />
*[http://www.oca.org/QA.asp?ID=50&SID=3 Q&A: Russian Orthodox Church in America]<br />
*[http://www.oca.org/Docs.asp?ID=170&SID=12 ROCOR/MP Reconciliation], Fr. Leonid Kishkovsky<br />
<br />
===ROCOR===<br />
*[http://www.monasterypress.com/anonftp/pub/Rocatruth.pdf The Truth About the Russian Church Abroad], by M. Rodzianko<br />
*[http://www.orthodoxinfo.com/ecumenism/bookrev_woerl.aspx Book Review: A History of the Orthodox Church in America (1917-1934)], a ROCOR layman critiques a history by an OCA bishop<br />
*[http://www.orthodoxinfo.com/general/amer_jur.aspx Orthodox Jurisdictions in America], by Fr. Alexander Lebedeff<br />
*[http://www.russianorthodoxchurch.ws/english/pages/history/briefhistory.html A Brief History of the Russian Orthodox Church Outside of Russia, 1922-1972], by Protopriest Sergii Shchukin<br />
<br />
<br />
[[Category:Church History]]<br />
[[Category:Featured Articles]]<br />
[[Category:Jurisdictions]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Tikhon_(Troitsky)_of_San_Francisco&diff=52828Tikhon (Troitsky) of San Francisco2007-06-13T04:31:03Z<p>Nectarios: fixing the spelling</p>
<hr />
<div>His Eminence the Most Reverend '''Tikhon (Troitsky) of San Francisco''' was the [[ROCOR]] Archbishop of San Francisco and Western America during the 1940s to the 1960s.<br />
<br />
He was one of the bishops who remained with the [[ROCOR]] during the [[schism]] with the [[OCA|Russian-American Metropolia]] in 1946. The American bishops voted four out of nine to leave the ROCOR at the [[All-American Sobor#Seventh All-American Sobor|Cleveland Sobor]]. Five remained with the Church Abroad, four left to head the independent Metropolia.<br />
<br />
Tikhon was succeeded in the see of San Francisco by St. [[John Maximovitch]] in 1962. He is buried at [[Holy Trinity Monastery (Jordanville, New York)]].<br />
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{{stub}}<br />
<br />
{{start box}}<br />
{{succession|<br />
before=[[Apollinary (Koshevoy) of San Francisco|Apollinary (Koshevoy)]]|<br />
title=Archbishop of San Francisco<br>(ROCOR)|<br />
years=19??-1962|<br />
after=St. [[John Maximovitch]]}}<br />
{{end box}}<br />
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==See also==<br />
* [[ROCOR and OCA]]<br />
<br />
[[Category:Bishops]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Tikhon_(Troitsky)_of_San_Francisco&diff=52827Tikhon (Troitsky) of San Francisco2007-06-13T04:30:31Z<p>Nectarios: </p>
<hr />
<div>His Eminence the Most Reverend '''Tikhon (Troitsky) of San Francisco''' was the [[ROCOR]] Archbishop of San Francisco and Western America during the 1940s to the 1960s.<br />
<br />
He was one of the bishops who remained with the [[ROCOR]] during the [[schism]] with the [[OCA|Russian-American Metropolia]] in 1946. The American bishops voted four out of nine to leave the ROCOR at the [[All-American Sobor#Seventh All-American Sobor|Cleveland Sobor]]. Five remained with the Church Abroad, four left to head the independent Metropolia.<br />
<br />
Tikhon was succeeded in the see of San Francisco by St. [[John Maximovitch]] in 1962. He is buried at [[Holy Trinity Monastery (Jordanville, New York)]].<br />
<br />
{{stub}}<br />
<br />
{{start box}}<br />
{{succession|<br />
before=[[Apollinary (Koshevoy) of San Francisco|Apollinary (Koshevov)]]|<br />
title=Archbishop of San Francisco<br>(ROCOR)|<br />
years=19??-1962|<br />
after=St. [[John Maximovitch]]}}<br />
{{end box}}<br />
<br />
==See also==<br />
* [[ROCOR and OCA]]<br />
<br />
[[Category:Bishops]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Relics&diff=52637Relics2007-06-09T00:37:34Z<p>Nectarios: </p>
<hr />
<div>{{stub}}<br />
The '''relics''' of the [[saints]] are [[venerate]]d because in Orthodox belief the body remains temple of the [[Holy Spirit]] even after death.<br />
St. [[Cyril of Jerusalem]] writes:<br />
<br />
"Though the soul is not present a power resides in the bodies of the [[saint]]s because of the righteous soul which has for so many years dwelt in it, or used it as its minister."<br />
<br />
[[God]] also performs [[miracle]]s through the holy relics of [[saint]]s, in this way revealing His glory and glorifying His saints in whom He is pleased. One example is the relics of Saint [[Nectarios of Aegina|Nektarios]], which emitted a sweet-smelling sweat after he had passed away and showed no sign of decay until 20 years after his death.<br />
<br />
In North America, the Church is blessed to have three complete sets of relics; St. [[Herman of Alaska]], St. [[John Maximovitch]], and St. [[Alexis Toth]].<br />
<br />
<br />
==Articles on Relics==<br />
===Articles available online===<br />
*[http://www.firebirdvideos.com/articles/whyrelics.htm Why Relics?]<br />
*[http://www.orthodoxinfo.com/general/relics_place.aspx The Place of Holy Relics in the Orthodox Church] (or [http://www.orthodoxphotos.com/Holy_Relics/index.shtml here]) - by St. Justin Popovich<br />
*[http://www.orthodoxinfo.com/general/relics.aspx On the Veneration of the Holy Relics and Remains of the Saints] by Archpriest Vasily Demidov<br />
*[http://www.orthodox.net/gleanings/relics.html Gleanings from Orthodox Christian Authors and the Holy Fathers]<br />
<br />
==Books and Studies==<br />
*[http://conciliarpress.bizhosting.com/holy_relics.html Holy Relics] - A pamphlet by T. L. Frazier<br />
==Pictures of Relics==<br />
*[http://web.archive.org/web/20060118102158/www.orthodoxphotos.com/Holy_Relics/index.shtml Holy Relics] from Orthodox photos.com<br />
*[http://www.firebirdvideos.com/articles/whyrelics.htm The relics of St. Innocent of Irkutsk, in the Znamensky Monastery Cathedral, Irkutsk, Siberia, Russia]<br />
<br />
==See also==<br />
*[[:Category:Saints]]<br />
*[[Resurrection]]<br />
<br />
[[Category:Church Life]]<br />
[[Category:Saints]]<br />
<br />
[[ro:Moaşte]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Theosis&diff=52635Theosis2007-06-08T21:34:46Z<p>Nectarios: </p>
<hr />
<div>{{spirituality}}<br />
<br />
'''Theosis''' is "''Divinization''" — by the Energies of the divine Nature. It is the process of a worshiper becoming free of hamártía (“unholiness”), being united with God, beginning in this life and later consummated in bodily [[resurrection]]. For Orthodox Christians, Théōsis (see 2 Pet. 1:4) is salvation. Théōsis assumes that humans from the beginning are made to share in the Life or Nature of the all-[[holy]] [[Trinity]]. Therefore, an infant or an adult worshiper is saved from the state of unholiness (hamartía — which is not to be confused with hamártēma “sin”) for participation in the Life (zōé, not simply bíos) of the Trinity — which is everlasting.<br />
<br />
This is not to be confused with the heretical (apothéōsis) - "''Deification in God’s Essence''", which is imparticipable. <br />
<br />
''Alternative spellings: Theiosis, Theopoiesis''<br />
<br />
== Orthodox theology ==<br />
The statement by [[Saint|St.]] [[Athanasius of Alexandria]], "The Son of God became man, that we might become God", indicates the concept beautifully. II Peter 1:4 says that we have become " . . . partakers of divine nature." Athanasius amplifies the meaning of this verse when he says theosis is "becoming by grace what God is by nature" (''De Incarnatione'', I). What would otherwise seem absurd, that fallen, sinful man may become holy as God is holy, has been made possible through [[Jesus]] [[Christ]], who is God incarnate. Naturally, the crucial Christian assertion, that God is One, sets an absolute limit on the meaning of ''theosis'' - it is not possible for any created being to become, [[ontology|ontologically]], God or even another god. <br />
<br />
Through ''[[theoria]]'', the knowledge of God in Jesus Christ, human beings come to know and experience what it means to be fully human (the created image of God); through their communion with Jesus Christ God shares Himself with the human race, in order to conform them to all that God is in knowledge, righteousness and holiness. ''Theosis'' also asserts the complete restoration of all people (and of the entire creation), in principle. This is built upon the understanding of the [[atonement]] put forward by [[Irenaeus of Lyons]], called "recapitulation." <br />
<br />
For many fathers, ''theosis'' goes beyond simply restoring people to their state before the Fall of [[Adam and Eve]], teaching that because Christ united the human and divine natures in his person, it is now possible for someone to experience closer fellowship with God than Adam and Eve initially experienced in the Garden of Eden, and that people can become more like God than Adam and Eve were at that time. Some Orthodox theologians go so far as to say that Jesus would have become [[Incarnation|incarnate]] for this reason alone, even if Adam and Eve had never sinned.<br />
<br />
All of humanity is fully restored to the full potential of humanity because the Son of God took to Himself a human nature to be born of a woman, and takes to Himself also the sufferings due to sin (yet is not Himself a sinful man, and is God unchanged in His being). In Christ, the two natures of God and human are not two persons but one; thus, a union is effected in Christ, between all of humanity and God. So, the holy God and sinful humanity are reconciled in principle, in the one sinless man, Jesus Christ. (See Jesus's prayer as recorded in [[Gospel of John|John]] [http://drbo.org/cgi-bin/d?b=drb&bk=50&ch=017 17].) <br />
<br />
This reconciliation is made actual through the struggle (''podvig'' in Russian) to conform to the image of Christ. Without the struggle, the [[praxis]], there is no real faith; faith leads to action, without which it is dead. One must unite will, thought and action to God's will, His thoughts and His actions. A person must fashion his life to be a mirror, a true likeness of God. More than that, since God and humanity are more than a similarity in Christ but rather a true union, Christians' lives are more than mere imitation and are rather a union with the life of God Himself: so that, the one who is working out salvation, is united with God working within the penitent both to will and to do that which pleases God. [[Gregory Palamas]] affirmed the possibility of humanity's union with God ''in His energies'', while also affirming that because of God's transcendence and utter otherness, it is impossible for any person or other creature to know or to be united with God's ''essence''. Yet through faith we can attain [[phronema]], an understanding of the faith of the Church.<br />
<br />
The journey towards theosis includes many forms of [[praxis]]. Living in the community of the church and partaking regularly of the sacraments, and especially the [[Eucharist]], is taken for granted. Also important is cultivating "prayer of the heart", and prayer that never ceases, as Paul exhorts the Thessalonians ([[I Thessalonians|1]] and [[II Thessalonians|2]]). This unceasing prayer of the heart is a dominant theme in the writings of the Fathers, especially in those collected in the [[Philokalia]]. <br />
<br />
''See also:'' [[Desert Fathers]], [[Hesychasm]], [[Maximus the Confessor]], [[Monasticism]]<br />
<br />
== Comparative considerations ==<br />
=== ''Theosis'' in the Christian West ===<br />
Although the doctrine of ''theosis'' came to be neglected in the Western Church, it was clearly taught in the Roman Catholic tradition as late as the 13th century by Thomas Aquinas, who taught that "full participation in divinity which is humankind's true beatitude and the destinty of human life" (''Summa Theologiae'' 3.1.2).<br />
<br />
===Some Protestant use of the term "theosis"===<br />
In addition to the strong currents of ''theosis'' in early and some contemporary Catholic theology, one can find it as a recurring theme within Anglicanism: in Lancelot Andrewes (17th c.), the hymnody of John and Charles Wesley (18th c.), Edward B. Pusey (19th c.), and A. M. Allchin and E. Charles Miller (20th c.). The Finnish school of Lutheranism led by Tuomo Mannermaa understands Martin Luther's on justification to mean ''theosis''.<br />
<br />
''Theosis'' as a concept is used among [[Methodist]]s [http://www.frimmin.com/faith/theosis.html] especially in relation to the [[pietism|pietist]] movement and in the distinctive [[Protestant]] doctrine of ''entire sanctification'' which teaches, in summary, that it is the Christian's goal, in principle possible to achieve, to live without any [[sin]]. In 1311 the [[Council of Vienne]] declared this notion, "that man in this present life can acquire so great and such a degree of perfection that he will be rendered inwardly sinless, and that he will not be able to advance farther in [[grace]]" (Denziger §471), to be a [[heresy]]. Instead of theosis, '''sanctification''', being set apart or made holy, is the term that is used more in Protestant theology. Specifically, ''progressive sanctification'' is the term that is used for the ongoing work of the Holy Spirit, whereby an individual is made more holy.<br />
<br />
The Protestant conceptions of [[praxis]], [[phronema]], [[ascetical theology]], and [[sacrament]]s are quite different from Catholic and Orthodox understandings, but the use of the term ''theosis'' may <!-- only "may" because the conception of perfection may reflect a radical difference, depending upon the theological tract being compared-->illustrate a commonality of objective or hope.<br />
<br />
===Deification in [[Mormonism]]===<br />
The doctrine of theosis or [http://en.wikipedia.org/wiki/Exaltation_%28Mormonism%29 deification] in [[Mormonism|The Church of Jesus Christ of Latter-day Saints]] differs significantly from the '''theosis''' of Orthodox Christianity. In Mormonism it is usually referred to as ''[[exaltation]]'' or ''eternal life''. While the primary focus of Mormonism is on the [[atonement]] of Jesus Christ, the reason for the [[atonement]] is exaltation which goes beyond mere [[salvation]]. All men will be saved from [[sin]] and [[death]], but only those who are sufficiently [[obedient]] and accept the atonement of Jesus Christ before the [[judgment]] will be exalted. One popular Mormon quote, coined by the early Mormon "disciple" Lorenzo Snow in 1837, is "As man now is, God once was; As God now is, man may be."[http://www.lightplanet.com/mormons/basic/godhead/farms_man.htm] Essentially, God the Father began as a normal man who became deified that he was given his own planet to rule over.<br />
<br />
In the Mormon Book of Moses 1:39 God tells [[Moses]], "this is my work and my glory&#8212;to bring to pass the immortality and eternal life of man." In that chapter God shows Moses a vision depicting some of God's vast creations including a vast number of worlds created for other people&#8212;a sampling of what God created in the past and what he will continue to do forever. Each world was prepared and peopled by God for the purpose of bringing to pass the immortality and eternal life of humankind. By immortality is meant personal [[resurrection]] so that each individual can continue to enjoy a perfect, physical body forever. By eternal life is meant becoming like God both in terms of holiness or godliness and in glory. It is commonly believed by members of the Church that, like God, an exalted human being is empowered with the privilege to create worlds and people in an endless process of exalting humankind.<br />
<br />
Of all the Mormon doctrines including [[Plural Marriage (Mormonism)|polygamy]], critics generally deem this doctrine the most offensive or even blasphemous. Some Mormons argue that even assuming mainstream Christianity's definition of God's [[omnipotence]] and [[omnibenevolence]], not only can God exalt mortal man, but God must do so. The argument is that if God is all-powerful, then God is capable of exalting man, and if God is all-good, then God should or must exalt man. They also point to comments by Christ and Psalmists among others that refer to the Divine nature and potential of humans as children of God. Some Mormons also suggest that discussions of theosis by early [[Church Fathers]] show an early belief in the Mormon concept of deification, although they disagree with much of the other theology of the same Church fathers, most notably the doctrine of the Trinity.<br />
<br />
The Mormons' belief has absolutely nothing in common with the Orthodox belief in deification. Deification always acknowledges a timeless Creator versus a finite creature who has been glorified by the grace of God. The Mormons are clear promoters of polytheism, and the Church Fathers have absolutely no commonality with their view.<br />
<br />
==See also==<br />
* [[Soteriology]]<br />
<br />
==Published works==<br />
* Stavropoulos, Archimandrite Christoforos. ''Partakers of Divine Nature''. trans. by Stanley Harakas (ISBN 0937032093) [http://www.light-n-life.com/shopping/order_product.asp?ProductNum=PART100]<br />
* Kärkkäinen, Veli-Matti. ''One With God: Salvation As Deification And Justification''. (ISBN 0814629717)<br />
* Alexander, Donald L., ed. ''Christian Spirituality: Five Views of Sanctification''. (ISBN 0830812784) This is a Protestant text from InterVarsity that does not directly address the Orthodox theology of ''theosis''.<br />
* Gundry, Stanley, ed. ''Five Views on Sanctification''. (ISBN 0310212693) This is a Protestant text from Zondervan that does not directly address the Orthodox theology of ''theosis''.<br />
*Williams, A. N. ''The Ground of Union: Deification in Aquinas and Palamas''. (ISBN 0195124367)<br />
*Allchin, A.M. ''Participation in God: A Forgotten Strand in Anglican Tradition''. (ISBN 0819214086)<br />
*Mannermaa, Tuomo. ''Christ Present in Faith: Luther's View of Justification''. (A literal translation would be: ''In Faith Itself Christ is Really Present: The Point of Intersection Between Lutheran and Orthodox Theology''.) (ISBN 0800637119)<br />
<br />
==External links==<br />
* [http://theosis.riewe.com Theosis - Achieving Your Potential In Christ] by Fr. Anthony Coniaris<br />
* [http://www.orlapubs.com/AR/R75.html Energy in the New Testament and in Later Theology] by Dr. Athanasios Bailey, Orchid Land Publications.<br />
* [http://www.affcrit.com/archives/ac_02_02.html Deification] - online issue of ''Affirmation & Critique'' devoted entirely to the topic of ''theosis''<br />
* ''The Divinization of the Christian According to the Greek Fathers'', by Gules Gross (ISBN 0736316000)<br />
* [http://groups.yahoo.com/group/arbible/message/25368 Q&A: About Orthodox Theosis]<br />
* [http://www.monachos.net/patristics/clement_intro.shtml Theosis and the Work of Christ: A beginner's introduction to the thought of Clement of Alexandria]<br />
<br />
[[Category:Theology]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Theosis&diff=52634Theosis2007-06-08T21:31:21Z<p>Nectarios: minor formatting</p>
<hr />
<div>{{spirituality}}<br />
<br />
'''Theosis''' is "''Divinization''" — by the Energies of the divine Nature. (This is not to be confused with the heretical (apothéōsis) - "''Deification in God’s Essence''", which is imparticipable.) It is the process of a worshiper becoming free of hamártía (“unholiness”), being united with God, beginning in this life and later consummated in bodily [[resurrection]]. For Orthodox Christians, Théōsis (see 2 Pet. 1:4) is salvation. Théōsis assumes that humans from the beginning are made to share in the Life or Nature of the all-[[holy]] [[Trinity]]. Therefore, an infant or an adult worshiper is saved from the state of unholiness (hamartía — which is not to be confused with hamártēma “sin”) for participation in the Life (zōé, not simply bíos) of the Trinity — which is everlasting.<br />
<br />
''Alternative spellings: Theiosis, Theopoiesis''<br />
<br />
== Orthodox theology ==<br />
The statement by [[Saint|St.]] [[Athanasius of Alexandria]], "The Son of God became man, that we might become God", indicates the concept beautifully. II Peter 1:4 says that we have become " . . . partakers of divine nature." Athanasius amplifies the meaning of this verse when he says theosis is "becoming by grace what God is by nature" (''De Incarnatione'', I). What would otherwise seem absurd, that fallen, sinful man may become holy as God is holy, has been made possible through [[Jesus]] [[Christ]], who is God incarnate. Naturally, the crucial Christian assertion, that God is One, sets an absolute limit on the meaning of ''theosis'' - it is not possible for any created being to become, [[ontology|ontologically]], God or even another god. <br />
<br />
Through ''[[theoria]]'', the knowledge of God in Jesus Christ, human beings come to know and experience what it means to be fully human (the created image of God); through their communion with Jesus Christ God shares Himself with the human race, in order to conform them to all that God is in knowledge, righteousness and holiness. ''Theosis'' also asserts the complete restoration of all people (and of the entire creation), in principle. This is built upon the understanding of the [[atonement]] put forward by [[Irenaeus of Lyons]], called "recapitulation." <br />
<br />
For many fathers, ''theosis'' goes beyond simply restoring people to their state before the Fall of [[Adam and Eve]], teaching that because Christ united the human and divine natures in his person, it is now possible for someone to experience closer fellowship with God than Adam and Eve initially experienced in the Garden of Eden, and that people can become more like God than Adam and Eve were at that time. Some Orthodox theologians go so far as to say that Jesus would have become [[Incarnation|incarnate]] for this reason alone, even if Adam and Eve had never sinned.<br />
<br />
All of humanity is fully restored to the full potential of humanity because the Son of God took to Himself a human nature to be born of a woman, and takes to Himself also the sufferings due to sin (yet is not Himself a sinful man, and is God unchanged in His being). In Christ, the two natures of God and human are not two persons but one; thus, a union is effected in Christ, between all of humanity and God. So, the holy God and sinful humanity are reconciled in principle, in the one sinless man, Jesus Christ. (See Jesus's prayer as recorded in [[Gospel of John|John]] [http://drbo.org/cgi-bin/d?b=drb&bk=50&ch=017 17].) <br />
<br />
This reconciliation is made actual through the struggle (''podvig'' in Russian) to conform to the image of Christ. Without the struggle, the [[praxis]], there is no real faith; faith leads to action, without which it is dead. One must unite will, thought and action to God's will, His thoughts and His actions. A person must fashion his life to be a mirror, a true likeness of God. More than that, since God and humanity are more than a similarity in Christ but rather a true union, Christians' lives are more than mere imitation and are rather a union with the life of God Himself: so that, the one who is working out salvation, is united with God working within the penitent both to will and to do that which pleases God. [[Gregory Palamas]] affirmed the possibility of humanity's union with God ''in His energies'', while also affirming that because of God's transcendence and utter otherness, it is impossible for any person or other creature to know or to be united with God's ''essence''. Yet through faith we can attain [[phronema]], an understanding of the faith of the Church.<br />
<br />
The journey towards theosis includes many forms of [[praxis]]. Living in the community of the church and partaking regularly of the sacraments, and especially the [[Eucharist]], is taken for granted. Also important is cultivating "prayer of the heart", and prayer that never ceases, as Paul exhorts the Thessalonians ([[I Thessalonians|1]] and [[II Thessalonians|2]]). This unceasing prayer of the heart is a dominant theme in the writings of the Fathers, especially in those collected in the [[Philokalia]]. <br />
<br />
''See also:'' [[Desert Fathers]], [[Hesychasm]], [[Maximus the Confessor]], [[Monasticism]]<br />
<br />
== Comparative considerations ==<br />
=== ''Theosis'' in the Christian West ===<br />
Although the doctrine of ''theosis'' came to be neglected in the Western Church, it was clearly taught in the Roman Catholic tradition as late as the 13th century by Thomas Aquinas, who taught that "full participation in divinity which is humankind's true beatitude and the destinty of human life" (''Summa Theologiae'' 3.1.2).<br />
<br />
===Some Protestant use of the term "theosis"===<br />
In addition to the strong currents of ''theosis'' in early and some contemporary Catholic theology, one can find it as a recurring theme within Anglicanism: in Lancelot Andrewes (17th c.), the hymnody of John and Charles Wesley (18th c.), Edward B. Pusey (19th c.), and A. M. Allchin and E. Charles Miller (20th c.). The Finnish school of Lutheranism led by Tuomo Mannermaa understands Martin Luther's on justification to mean ''theosis''.<br />
<br />
''Theosis'' as a concept is used among [[Methodist]]s [http://www.frimmin.com/faith/theosis.html] especially in relation to the [[pietism|pietist]] movement and in the distinctive [[Protestant]] doctrine of ''entire sanctification'' which teaches, in summary, that it is the Christian's goal, in principle possible to achieve, to live without any [[sin]]. In 1311 the [[Council of Vienne]] declared this notion, "that man in this present life can acquire so great and such a degree of perfection that he will be rendered inwardly sinless, and that he will not be able to advance farther in [[grace]]" (Denziger §471), to be a [[heresy]]. Instead of theosis, '''sanctification''', being set apart or made holy, is the term that is used more in Protestant theology. Specifically, ''progressive sanctification'' is the term that is used for the ongoing work of the Holy Spirit, whereby an individual is made more holy.<br />
<br />
The Protestant conceptions of [[praxis]], [[phronema]], [[ascetical theology]], and [[sacrament]]s are quite different from Catholic and Orthodox understandings, but the use of the term ''theosis'' may <!-- only "may" because the conception of perfection may reflect a radical difference, depending upon the theological tract being compared-->illustrate a commonality of objective or hope.<br />
<br />
===Deification in [[Mormonism]]===<br />
The doctrine of theosis or [http://en.wikipedia.org/wiki/Exaltation_%28Mormonism%29 deification] in [[Mormonism|The Church of Jesus Christ of Latter-day Saints]] differs significantly from the '''theosis''' of Orthodox Christianity. In Mormonism it is usually referred to as ''[[exaltation]]'' or ''eternal life''. While the primary focus of Mormonism is on the [[atonement]] of Jesus Christ, the reason for the [[atonement]] is exaltation which goes beyond mere [[salvation]]. All men will be saved from [[sin]] and [[death]], but only those who are sufficiently [[obedient]] and accept the atonement of Jesus Christ before the [[judgment]] will be exalted. One popular Mormon quote, coined by the early Mormon "disciple" Lorenzo Snow in 1837, is "As man now is, God once was; As God now is, man may be."[http://www.lightplanet.com/mormons/basic/godhead/farms_man.htm] Essentially, God the Father began as a normal man who became deified that he was given his own planet to rule over.<br />
<br />
In the Mormon Book of Moses 1:39 God tells [[Moses]], "this is my work and my glory&#8212;to bring to pass the immortality and eternal life of man." In that chapter God shows Moses a vision depicting some of God's vast creations including a vast number of worlds created for other people&#8212;a sampling of what God created in the past and what he will continue to do forever. Each world was prepared and peopled by God for the purpose of bringing to pass the immortality and eternal life of humankind. By immortality is meant personal [[resurrection]] so that each individual can continue to enjoy a perfect, physical body forever. By eternal life is meant becoming like God both in terms of holiness or godliness and in glory. It is commonly believed by members of the Church that, like God, an exalted human being is empowered with the privilege to create worlds and people in an endless process of exalting humankind.<br />
<br />
Of all the Mormon doctrines including [[Plural Marriage (Mormonism)|polygamy]], critics generally deem this doctrine the most offensive or even blasphemous. Some Mormons argue that even assuming mainstream Christianity's definition of God's [[omnipotence]] and [[omnibenevolence]], not only can God exalt mortal man, but God must do so. The argument is that if God is all-powerful, then God is capable of exalting man, and if God is all-good, then God should or must exalt man. They also point to comments by Christ and Psalmists among others that refer to the Divine nature and potential of humans as children of God. Some Mormons also suggest that discussions of theosis by early [[Church Fathers]] show an early belief in the Mormon concept of deification, although they disagree with much of the other theology of the same Church fathers, most notably the doctrine of the Trinity.<br />
<br />
The Mormons' belief has absolutely nothing in common with the Orthodox belief in deification. Deification always acknowledges a timeless Creator versus a finite creature who has been glorified by the grace of God. The Mormons are clear promoters of polytheism, and the Church Fathers have absolutely no commonality with their view.<br />
<br />
==See also==<br />
* [[Soteriology]]<br />
<br />
==Published works==<br />
* Stavropoulos, Archimandrite Christoforos. ''Partakers of Divine Nature''. trans. by Stanley Harakas (ISBN 0937032093) [http://www.light-n-life.com/shopping/order_product.asp?ProductNum=PART100]<br />
* Kärkkäinen, Veli-Matti. ''One With God: Salvation As Deification And Justification''. (ISBN 0814629717)<br />
* Alexander, Donald L., ed. ''Christian Spirituality: Five Views of Sanctification''. (ISBN 0830812784) This is a Protestant text from InterVarsity that does not directly address the Orthodox theology of ''theosis''.<br />
* Gundry, Stanley, ed. ''Five Views on Sanctification''. (ISBN 0310212693) This is a Protestant text from Zondervan that does not directly address the Orthodox theology of ''theosis''.<br />
*Williams, A. N. ''The Ground of Union: Deification in Aquinas and Palamas''. (ISBN 0195124367)<br />
*Allchin, A.M. ''Participation in God: A Forgotten Strand in Anglican Tradition''. (ISBN 0819214086)<br />
*Mannermaa, Tuomo. ''Christ Present in Faith: Luther's View of Justification''. (A literal translation would be: ''In Faith Itself Christ is Really Present: The Point of Intersection Between Lutheran and Orthodox Theology''.) (ISBN 0800637119)<br />
<br />
==External links==<br />
* [http://theosis.riewe.com Theosis - Achieving Your Potential In Christ] by Fr. Anthony Coniaris<br />
* [http://www.orlapubs.com/AR/R75.html Energy in the New Testament and in Later Theology] by Dr. Athanasios Bailey, Orchid Land Publications.<br />
* [http://www.affcrit.com/archives/ac_02_02.html Deification] - online issue of ''Affirmation & Critique'' devoted entirely to the topic of ''theosis''<br />
* ''The Divinization of the Christian According to the Greek Fathers'', by Gules Gross (ISBN 0736316000)<br />
* [http://groups.yahoo.com/group/arbible/message/25368 Q&A: About Orthodox Theosis]<br />
* [http://www.monachos.net/patristics/clement_intro.shtml Theosis and the Work of Christ: A beginner's introduction to the thought of Clement of Alexandria]<br />
<br />
[[Category:Theology]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Talk:Theosis&diff=52633Talk:Theosis2007-06-08T21:28:10Z<p>Nectarios: /* Clarification of Theosis */</p>
<hr />
<div>I don't think you ought to be using the term 'Yesu' here. You're writing in English and so Jesus would be more appropriate.[[User:James|James]] 08:56, 6 Apr 2005 (EDT)<br />
<br />
:This article has a strange emphasis and cites not-Orthodox texts as Scripture. I'm removing it and replacing it with the Wikipedia article on Theosis, which itself will need some modification. The possible source of this material was [http://church-of-the-east.org/theology/theosis.htm]. [[User:FrJohn|Fr. John]] 15:23, 6 Apr 2005 (EDT)<br />
<br />
:: At first I thought this "Church of the East" might be the Nestorians, but when I looked at the front page and noticed the bit about [http://church-of-the-east.org/sacred%20sensuality/sacred_sensuality.shtml "sacred sensuality"], I became much more suspicious. This group isn't even as Orthodox as the Nestorians. --[[User:ASDamick|Rdr. Andrew]] 19:47, 6 Apr 2005 (EDT)<br />
<br />
::: Oh dear, when I criticised the use of Yeshu, I didn't bother reading the article much as the English was so poor. If I had I wouldn't have bothered with such a minor point. I've actually come across this 'church' before via an online forum, whilst discussing Orthodoxy with a distinctly Gnostic person. They seem like a New Age group jumping on the Thomasite lineage in the East as an attempt to gain legitimacy. Even their grasp of Church history seems very poor.<br />
<br />
==Cleanup tag==<br />
Perhaps this tag is deserved, but I can't help thinking that it is a leftover from when it was imported. Comments? &mdash; edited by [[User:Pistevo|<font color="green">Pιs</font><font color="gold">τévο</font>]] <sup>''[[User talk:Pistevo|<font color="blue">talk</font>]]'' ''[[User talk:Pistevo/dev/null|<font color="red">complaints</font>]]''</sup> at 03:18, September 22, 2006 (CDT)<br />
<br />
:Looks like it. Though I would note that the orthodoxize tag was added in August of this year, and that seems entirely different from the cleanup tag. Personally, the only part of the article I would say is non-Orthodox is the East/West part in "comparative considerations." It seems to be saying that Catholicism, whether it be using the Tridentine Mass or the Novus Ordo Missae, is completely valid and even equal to Orthodoxy. That seems pretty skewed. Perhaps I'll change it. [[User:Gabriela|Gabriela]] 22:37, September 22, 2006 (CDT)<br />
<br />
== Clarification of Theosis ==<br />
<br />
This beginning is ontologically inaccurate. <br />
<br />
''Theosis, meaning '''deification''' or divinization, is the process of man becoming holy and being united with God, beginning in this life and later consummated in the resurrection. Theosis is the understanding that humans from the beginning are made to share in the '''life''' of the Trinity. Therefore, we are saved from sin for participation in the '''life''' of the Trinity, which is life-giving and therefore eternal.'' <br />
<br />
Three things:<br />
<br />
1: ''Deification'' (Apotheosis) by essence is heresy. No created being can participate in the Divine Essence of GOD. This language is extremely deontological in the fact that it has at it's base a western-minded theological paradigm (and theoria), which is condemned by the Hesychast fathers and all the Councils. Orthodoxy in its truest form is deeply ontological, this can be attributed to the brilliant Holy Fathers who were able to define such theology through deep mysticism, contemplation and most importantly prayer. [[Gregory Palamas]] is one, [[Symeon the New Theologian]] is another. <br />
<br />
St. Peter was precise in his epistle, "Whereby are given unto us exceeding great and precious promises: that by these ye might be '''partakers''' of the '''divine nature''', having escaped the corruption that is in the world through lust." (2 Peter 1:4) This simple (and overlooked) verse '''is''' salvation in Orthodox theology. Through the Divine Nature of God we partake of His Energies.<br />
<br />
2. ''Life'' is fine, but the energies of the Divine Nature (not Essence) is the most crucial, this should be included in the article.<br />
<br />
3. Perhaps the "comparative with other religions" on the bottom of the article should be included on a subpage or a different page altogether. The reason is that I was reading this article and was deeply confused by it? Did Orthodox spiritual theology change recently? I then realised I was reading '''Mormon''' theology. People will be confused and assume that this is Our theology. A different page dedicated to comparing Orthodox Spirituality (in it's ontic expression) with other religions would be a better idea than mixing it together on a page dedicated to "Orthodox Spirituality." The article also gives the impression that Roman (Papal) western theology was (and is?) the same as Orthodox Eastern Theology. Western Spiritual theology diverged as early as the 3rd century, with Jerome, Augustine and others. This view is also shared by such brilliant modern day theologians; George Gabriel and Athanasios Bailey. <br />
<br />
An infant is not saved from sin (hamártema) but from the ontic condition of hamártía - unholiness. God can easily forgive sin; getting rid of hamártía is the problem. This requires "work" from the worshiper. Christ was clear on this, '''"Your sins are forgiven you, GO, and sin no more."'''<br />
<br />
What do you think? [[User:Nectarios|Nectarios]] 14:12, June 8, 2007 (PDT)</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Theosis&diff=52632Theosis2007-06-08T21:15:19Z<p>Nectarios: </p>
<hr />
<div>{{spirituality}}<br />
<br />
'''Theosis''' is "''Divinization''" — by the Energies of the divine Nature. (This is not to be confused with the heretical (apothéōsis) - ''Deification in God’s Essence'', which is imparticipable.) It is the process of a worshiper becoming free of hamártía (“unholiness”), being united with God, beginning in this life and later consummated in bodily [[resurrection]]. For Orthodox Christians, Théōsis (see 2 Pet. 1:4) is salvation. Théōsis assumes that humans from the beginning are made to share in the Life or Nature of the all-[[holy]] [[Trinity]]. Therefore, an infant or an adult worshiper is saved from the state of unholiness (hamartía — which is not to be confused with hamártēma “sin”) for participation in the Life (zōé, not simply bíos) of the Trinity — which is everlasting.<br />
<br />
''Alternative spellings: Theiosis, Theopoiesis''<br />
<br />
== Orthodox theology ==<br />
The statement by [[Saint|St.]] [[Athanasius of Alexandria]], "The Son of God became man, that we might become God", indicates the concept beautifully. II Peter 1:4 says that we have become " . . . partakers of divine nature." Athanasius amplifies the meaning of this verse when he says theosis is "becoming by grace what God is by nature" (''De Incarnatione'', I). What would otherwise seem absurd, that fallen, sinful man may become holy as God is holy, has been made possible through [[Jesus]] [[Christ]], who is God incarnate. Naturally, the crucial Christian assertion, that God is One, sets an absolute limit on the meaning of ''theosis'' - it is not possible for any created being to become, [[ontology|ontologically]], God or even another god. <br />
<br />
Through ''[[theoria]]'', the knowledge of God in Jesus Christ, human beings come to know and experience what it means to be fully human (the created image of God); through their communion with Jesus Christ God shares Himself with the human race, in order to conform them to all that God is in knowledge, righteousness and holiness. ''Theosis'' also asserts the complete restoration of all people (and of the entire creation), in principle. This is built upon the understanding of the [[atonement]] put forward by [[Irenaeus of Lyons]], called "recapitulation." <br />
<br />
For many fathers, ''theosis'' goes beyond simply restoring people to their state before the Fall of [[Adam and Eve]], teaching that because Christ united the human and divine natures in his person, it is now possible for someone to experience closer fellowship with God than Adam and Eve initially experienced in the Garden of Eden, and that people can become more like God than Adam and Eve were at that time. Some Orthodox theologians go so far as to say that Jesus would have become [[Incarnation|incarnate]] for this reason alone, even if Adam and Eve had never sinned.<br />
<br />
All of humanity is fully restored to the full potential of humanity because the Son of God took to Himself a human nature to be born of a woman, and takes to Himself also the sufferings due to sin (yet is not Himself a sinful man, and is God unchanged in His being). In Christ, the two natures of God and human are not two persons but one; thus, a union is effected in Christ, between all of humanity and God. So, the holy God and sinful humanity are reconciled in principle, in the one sinless man, Jesus Christ. (See Jesus's prayer as recorded in [[Gospel of John|John]] [http://drbo.org/cgi-bin/d?b=drb&bk=50&ch=017 17].) <br />
<br />
This reconciliation is made actual through the struggle (''podvig'' in Russian) to conform to the image of Christ. Without the struggle, the [[praxis]], there is no real faith; faith leads to action, without which it is dead. One must unite will, thought and action to God's will, His thoughts and His actions. A person must fashion his life to be a mirror, a true likeness of God. More than that, since God and humanity are more than a similarity in Christ but rather a true union, Christians' lives are more than mere imitation and are rather a union with the life of God Himself: so that, the one who is working out salvation, is united with God working within the penitent both to will and to do that which pleases God. [[Gregory Palamas]] affirmed the possibility of humanity's union with God ''in His energies'', while also affirming that because of God's transcendence and utter otherness, it is impossible for any person or other creature to know or to be united with God's ''essence''. Yet through faith we can attain [[phronema]], an understanding of the faith of the Church.<br />
<br />
The journey towards theosis includes many forms of [[praxis]]. Living in the community of the church and partaking regularly of the sacraments, and especially the [[Eucharist]], is taken for granted. Also important is cultivating "prayer of the heart", and prayer that never ceases, as Paul exhorts the Thessalonians ([[I Thessalonians|1]] and [[II Thessalonians|2]]). This unceasing prayer of the heart is a dominant theme in the writings of the Fathers, especially in those collected in the [[Philokalia]]. <br />
<br />
''See also:'' [[Desert Fathers]], [[Hesychasm]], [[Maximus the Confessor]], [[Monasticism]]<br />
<br />
== Comparative considerations ==<br />
=== ''Theosis'' in the Christian West ===<br />
Although the doctrine of ''theosis'' came to be neglected in the Western Church, it was clearly taught in the Roman Catholic tradition as late as the 13th century by Thomas Aquinas, who taught that "full participation in divinity which is humankind's true beatitude and the destinty of human life" (''Summa Theologiae'' 3.1.2).<br />
<br />
===Some Protestant use of the term "theosis"===<br />
In addition to the strong currents of ''theosis'' in early and some contemporary Catholic theology, one can find it as a recurring theme within Anglicanism: in Lancelot Andrewes (17th c.), the hymnody of John and Charles Wesley (18th c.), Edward B. Pusey (19th c.), and A. M. Allchin and E. Charles Miller (20th c.). The Finnish school of Lutheranism led by Tuomo Mannermaa understands Martin Luther's on justification to mean ''theosis''.<br />
<br />
''Theosis'' as a concept is used among [[Methodist]]s [http://www.frimmin.com/faith/theosis.html] especially in relation to the [[pietism|pietist]] movement and in the distinctive [[Protestant]] doctrine of ''entire sanctification'' which teaches, in summary, that it is the Christian's goal, in principle possible to achieve, to live without any [[sin]]. In 1311 the [[Council of Vienne]] declared this notion, "that man in this present life can acquire so great and such a degree of perfection that he will be rendered inwardly sinless, and that he will not be able to advance farther in [[grace]]" (Denziger §471), to be a [[heresy]]. Instead of theosis, '''sanctification''', being set apart or made holy, is the term that is used more in Protestant theology. Specifically, ''progressive sanctification'' is the term that is used for the ongoing work of the Holy Spirit, whereby an individual is made more holy.<br />
<br />
The Protestant conceptions of [[praxis]], [[phronema]], [[ascetical theology]], and [[sacrament]]s are quite different from Catholic and Orthodox understandings, but the use of the term ''theosis'' may <!-- only "may" because the conception of perfection may reflect a radical difference, depending upon the theological tract being compared-->illustrate a commonality of objective or hope.<br />
<br />
===Deification in [[Mormonism]]===<br />
The doctrine of theosis or [http://en.wikipedia.org/wiki/Exaltation_%28Mormonism%29 deification] in [[Mormonism|The Church of Jesus Christ of Latter-day Saints]] differs significantly from the '''theosis''' of Orthodox Christianity. In Mormonism it is usually referred to as ''[[exaltation]]'' or ''eternal life''. While the primary focus of Mormonism is on the [[atonement]] of Jesus Christ, the reason for the [[atonement]] is exaltation which goes beyond mere [[salvation]]. All men will be saved from [[sin]] and [[death]], but only those who are sufficiently [[obedient]] and accept the atonement of Jesus Christ before the [[judgment]] will be exalted. One popular Mormon quote, coined by the early Mormon "disciple" Lorenzo Snow in 1837, is "As man now is, God once was; As God now is, man may be."[http://www.lightplanet.com/mormons/basic/godhead/farms_man.htm] Essentially, God the Father began as a normal man who became deified that he was given his own planet to rule over.<br />
<br />
In the Mormon Book of Moses 1:39 God tells [[Moses]], "this is my work and my glory&#8212;to bring to pass the immortality and eternal life of man." In that chapter God shows Moses a vision depicting some of God's vast creations including a vast number of worlds created for other people&#8212;a sampling of what God created in the past and what he will continue to do forever. Each world was prepared and peopled by God for the purpose of bringing to pass the immortality and eternal life of humankind. By immortality is meant personal [[resurrection]] so that each individual can continue to enjoy a perfect, physical body forever. By eternal life is meant becoming like God both in terms of holiness or godliness and in glory. It is commonly believed by members of the Church that, like God, an exalted human being is empowered with the privilege to create worlds and people in an endless process of exalting humankind.<br />
<br />
Of all the Mormon doctrines including [[Plural Marriage (Mormonism)|polygamy]], critics generally deem this doctrine the most offensive or even blasphemous. Some Mormons argue that even assuming mainstream Christianity's definition of God's [[omnipotence]] and [[omnibenevolence]], not only can God exalt mortal man, but God must do so. The argument is that if God is all-powerful, then God is capable of exalting man, and if God is all-good, then God should or must exalt man. They also point to comments by Christ and Psalmists among others that refer to the Divine nature and potential of humans as children of God. Some Mormons also suggest that discussions of theosis by early [[Church Fathers]] show an early belief in the Mormon concept of deification, although they disagree with much of the other theology of the same Church fathers, most notably the doctrine of the Trinity.<br />
<br />
The Mormons' belief has absolutely nothing in common with the Orthodox belief in deification. Deification always acknowledges a timeless Creator versus a finite creature who has been glorified by the grace of God. The Mormons are clear promoters of polytheism, and the Church Fathers have absolutely no commonality with their view.<br />
<br />
==See also==<br />
* [[Soteriology]]<br />
<br />
==Published works==<br />
* Stavropoulos, Archimandrite Christoforos. ''Partakers of Divine Nature''. trans. by Stanley Harakas (ISBN 0937032093) [http://www.light-n-life.com/shopping/order_product.asp?ProductNum=PART100]<br />
* Kärkkäinen, Veli-Matti. ''One With God: Salvation As Deification And Justification''. (ISBN 0814629717)<br />
* Alexander, Donald L., ed. ''Christian Spirituality: Five Views of Sanctification''. (ISBN 0830812784) This is a Protestant text from InterVarsity that does not directly address the Orthodox theology of ''theosis''.<br />
* Gundry, Stanley, ed. ''Five Views on Sanctification''. (ISBN 0310212693) This is a Protestant text from Zondervan that does not directly address the Orthodox theology of ''theosis''.<br />
*Williams, A. N. ''The Ground of Union: Deification in Aquinas and Palamas''. (ISBN 0195124367)<br />
*Allchin, A.M. ''Participation in God: A Forgotten Strand in Anglican Tradition''. (ISBN 0819214086)<br />
*Mannermaa, Tuomo. ''Christ Present in Faith: Luther's View of Justification''. (A literal translation would be: ''In Faith Itself Christ is Really Present: The Point of Intersection Between Lutheran and Orthodox Theology''.) (ISBN 0800637119)<br />
<br />
==External links==<br />
* [http://theosis.riewe.com Theosis - Achieving Your Potential In Christ] by Fr. Anthony Coniaris<br />
* [http://www.orlapubs.com/AR/R75.html Energy in the New Testament and in Later Theology] by Dr. Athanasios Bailey, Orchid Land Publications.<br />
* [http://www.affcrit.com/archives/ac_02_02.html Deification] - online issue of ''Affirmation & Critique'' devoted entirely to the topic of ''theosis''<br />
* ''The Divinization of the Christian According to the Greek Fathers'', by Gules Gross (ISBN 0736316000)<br />
* [http://groups.yahoo.com/group/arbible/message/25368 Q&A: About Orthodox Theosis]<br />
* [http://www.monachos.net/patristics/clement_intro.shtml Theosis and the Work of Christ: A beginner's introduction to the thought of Clement of Alexandria]<br />
<br />
[[Category:Theology]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Theosis&diff=52631Theosis2007-06-08T21:13:51Z<p>Nectarios: </p>
<hr />
<div>{{spirituality}}<br />
<br />
'''''Theosis''''' is '''''Divinization''''' — by the Energies of the divine Nature. (This is not to be confused with the heretical (apothéōsis) - ''Deification in God’s Essence'', which is imparticipable.) It is the process of a worshiper becoming free of hamártía (“unholiness”), being united with God, beginning in this life and later consummated in bodily [[resurrection]]. For Orthodox Christians, Théōsis (see 2 Pet. 1:4) is salvation. Théōsis assumes that humans from the beginning are made to share in the Life or Nature of the all-[[holy]] [[Trinity]]. Therefore, an infant or an adult worshiper is saved from the state of unholiness (hamartía — which is not to be confused with hamártēma “sin”) for participation in the Life (zōé, not simply bíos) of the Trinity — which is everlasting.<br />
<br />
''Alternative spellings: Theiosis, Theopoiesis''<br />
<br />
== Orthodox theology ==<br />
The statement by [[Saint|St.]] [[Athanasius of Alexandria]], "The Son of God became man, that we might become God", indicates the concept beautifully. II Peter 1:4 says that we have become " . . . partakers of divine nature." Athanasius amplifies the meaning of this verse when he says theosis is "becoming by grace what God is by nature" (''De Incarnatione'', I). What would otherwise seem absurd, that fallen, sinful man may become holy as God is holy, has been made possible through [[Jesus]] [[Christ]], who is God incarnate. Naturally, the crucial Christian assertion, that God is One, sets an absolute limit on the meaning of ''theosis'' - it is not possible for any created being to become, [[ontology|ontologically]], God or even another god. <br />
<br />
Through ''[[theoria]]'', the knowledge of God in Jesus Christ, human beings come to know and experience what it means to be fully human (the created image of God); through their communion with Jesus Christ God shares Himself with the human race, in order to conform them to all that God is in knowledge, righteousness and holiness. ''Theosis'' also asserts the complete restoration of all people (and of the entire creation), in principle. This is built upon the understanding of the [[atonement]] put forward by [[Irenaeus of Lyons]], called "recapitulation." <br />
<br />
For many fathers, ''theosis'' goes beyond simply restoring people to their state before the Fall of [[Adam and Eve]], teaching that because Christ united the human and divine natures in his person, it is now possible for someone to experience closer fellowship with God than Adam and Eve initially experienced in the Garden of Eden, and that people can become more like God than Adam and Eve were at that time. Some Orthodox theologians go so far as to say that Jesus would have become [[Incarnation|incarnate]] for this reason alone, even if Adam and Eve had never sinned.<br />
<br />
All of humanity is fully restored to the full potential of humanity because the Son of God took to Himself a human nature to be born of a woman, and takes to Himself also the sufferings due to sin (yet is not Himself a sinful man, and is God unchanged in His being). In Christ, the two natures of God and human are not two persons but one; thus, a union is effected in Christ, between all of humanity and God. So, the holy God and sinful humanity are reconciled in principle, in the one sinless man, Jesus Christ. (See Jesus's prayer as recorded in [[Gospel of John|John]] [http://drbo.org/cgi-bin/d?b=drb&bk=50&ch=017 17].) <br />
<br />
This reconciliation is made actual through the struggle (''podvig'' in Russian) to conform to the image of Christ. Without the struggle, the [[praxis]], there is no real faith; faith leads to action, without which it is dead. One must unite will, thought and action to God's will, His thoughts and His actions. A person must fashion his life to be a mirror, a true likeness of God. More than that, since God and humanity are more than a similarity in Christ but rather a true union, Christians' lives are more than mere imitation and are rather a union with the life of God Himself: so that, the one who is working out salvation, is united with God working within the penitent both to will and to do that which pleases God. [[Gregory Palamas]] affirmed the possibility of humanity's union with God ''in His energies'', while also affirming that because of God's transcendence and utter otherness, it is impossible for any person or other creature to know or to be united with God's ''essence''. Yet through faith we can attain [[phronema]], an understanding of the faith of the Church.<br />
<br />
The journey towards theosis includes many forms of [[praxis]]. Living in the community of the church and partaking regularly of the sacraments, and especially the [[Eucharist]], is taken for granted. Also important is cultivating "prayer of the heart", and prayer that never ceases, as Paul exhorts the Thessalonians ([[I Thessalonians|1]] and [[II Thessalonians|2]]). This unceasing prayer of the heart is a dominant theme in the writings of the Fathers, especially in those collected in the [[Philokalia]]. <br />
<br />
''See also:'' [[Desert Fathers]], [[Hesychasm]], [[Maximus the Confessor]], [[Monasticism]]<br />
<br />
== Comparative considerations ==<br />
=== ''Theosis'' in the Christian West ===<br />
Although the doctrine of ''theosis'' came to be neglected in the Western Church, it was clearly taught in the Roman Catholic tradition as late as the 13th century by Thomas Aquinas, who taught that "full participation in divinity which is humankind's true beatitude and the destinty of human life" (''Summa Theologiae'' 3.1.2).<br />
<br />
===Some Protestant use of the term "theosis"===<br />
In addition to the strong currents of ''theosis'' in early and some contemporary Catholic theology, one can find it as a recurring theme within Anglicanism: in Lancelot Andrewes (17th c.), the hymnody of John and Charles Wesley (18th c.), Edward B. Pusey (19th c.), and A. M. Allchin and E. Charles Miller (20th c.). The Finnish school of Lutheranism led by Tuomo Mannermaa understands Martin Luther's on justification to mean ''theosis''.<br />
<br />
''Theosis'' as a concept is used among [[Methodist]]s [http://www.frimmin.com/faith/theosis.html] especially in relation to the [[pietism|pietist]] movement and in the distinctive [[Protestant]] doctrine of ''entire sanctification'' which teaches, in summary, that it is the Christian's goal, in principle possible to achieve, to live without any [[sin]]. In 1311 the [[Council of Vienne]] declared this notion, "that man in this present life can acquire so great and such a degree of perfection that he will be rendered inwardly sinless, and that he will not be able to advance farther in [[grace]]" (Denziger §471), to be a [[heresy]]. Instead of theosis, '''sanctification''', being set apart or made holy, is the term that is used more in Protestant theology. Specifically, ''progressive sanctification'' is the term that is used for the ongoing work of the Holy Spirit, whereby an individual is made more holy.<br />
<br />
The Protestant conceptions of [[praxis]], [[phronema]], [[ascetical theology]], and [[sacrament]]s are quite different from Catholic and Orthodox understandings, but the use of the term ''theosis'' may <!-- only "may" because the conception of perfection may reflect a radical difference, depending upon the theological tract being compared-->illustrate a commonality of objective or hope.<br />
<br />
===Deification in [[Mormonism]]===<br />
The doctrine of theosis or [http://en.wikipedia.org/wiki/Exaltation_%28Mormonism%29 deification] in [[Mormonism|The Church of Jesus Christ of Latter-day Saints]] differs significantly from the '''theosis''' of Orthodox Christianity. In Mormonism it is usually referred to as ''[[exaltation]]'' or ''eternal life''. While the primary focus of Mormonism is on the [[atonement]] of Jesus Christ, the reason for the [[atonement]] is exaltation which goes beyond mere [[salvation]]. All men will be saved from [[sin]] and [[death]], but only those who are sufficiently [[obedient]] and accept the atonement of Jesus Christ before the [[judgment]] will be exalted. One popular Mormon quote, coined by the early Mormon "disciple" Lorenzo Snow in 1837, is "As man now is, God once was; As God now is, man may be."[http://www.lightplanet.com/mormons/basic/godhead/farms_man.htm] Essentially, God the Father began as a normal man who became deified that he was given his own planet to rule over.<br />
<br />
In the Mormon Book of Moses 1:39 God tells [[Moses]], "this is my work and my glory&#8212;to bring to pass the immortality and eternal life of man." In that chapter God shows Moses a vision depicting some of God's vast creations including a vast number of worlds created for other people&#8212;a sampling of what God created in the past and what he will continue to do forever. Each world was prepared and peopled by God for the purpose of bringing to pass the immortality and eternal life of humankind. By immortality is meant personal [[resurrection]] so that each individual can continue to enjoy a perfect, physical body forever. By eternal life is meant becoming like God both in terms of holiness or godliness and in glory. It is commonly believed by members of the Church that, like God, an exalted human being is empowered with the privilege to create worlds and people in an endless process of exalting humankind.<br />
<br />
Of all the Mormon doctrines including [[Plural Marriage (Mormonism)|polygamy]], critics generally deem this doctrine the most offensive or even blasphemous. Some Mormons argue that even assuming mainstream Christianity's definition of God's [[omnipotence]] and [[omnibenevolence]], not only can God exalt mortal man, but God must do so. The argument is that if God is all-powerful, then God is capable of exalting man, and if God is all-good, then God should or must exalt man. They also point to comments by Christ and Psalmists among others that refer to the Divine nature and potential of humans as children of God. Some Mormons also suggest that discussions of theosis by early [[Church Fathers]] show an early belief in the Mormon concept of deification, although they disagree with much of the other theology of the same Church fathers, most notably the doctrine of the Trinity.<br />
<br />
The Mormons' belief has absolutely nothing in common with the Orthodox belief in deification. Deification always acknowledges a timeless Creator versus a finite creature who has been glorified by the grace of God. The Mormons are clear promoters of polytheism, and the Church Fathers have absolutely no commonality with their view.<br />
<br />
==See also==<br />
* [[Soteriology]]<br />
<br />
==Published works==<br />
* Stavropoulos, Archimandrite Christoforos. ''Partakers of Divine Nature''. trans. by Stanley Harakas (ISBN 0937032093) [http://www.light-n-life.com/shopping/order_product.asp?ProductNum=PART100]<br />
* Kärkkäinen, Veli-Matti. ''One With God: Salvation As Deification And Justification''. (ISBN 0814629717)<br />
* Alexander, Donald L., ed. ''Christian Spirituality: Five Views of Sanctification''. (ISBN 0830812784) This is a Protestant text from InterVarsity that does not directly address the Orthodox theology of ''theosis''.<br />
* Gundry, Stanley, ed. ''Five Views on Sanctification''. (ISBN 0310212693) This is a Protestant text from Zondervan that does not directly address the Orthodox theology of ''theosis''.<br />
*Williams, A. N. ''The Ground of Union: Deification in Aquinas and Palamas''. (ISBN 0195124367)<br />
*Allchin, A.M. ''Participation in God: A Forgotten Strand in Anglican Tradition''. (ISBN 0819214086)<br />
*Mannermaa, Tuomo. ''Christ Present in Faith: Luther's View of Justification''. (A literal translation would be: ''In Faith Itself Christ is Really Present: The Point of Intersection Between Lutheran and Orthodox Theology''.) (ISBN 0800637119)<br />
<br />
==External links==<br />
* [http://theosis.riewe.com Theosis - Achieving Your Potential In Christ] by Fr. Anthony Coniaris<br />
* [http://www.orlapubs.com/AR/R75.html Energy in the New Testament and in Later Theology] by Dr. Athanasios Bailey, Orchid Land Publications.<br />
* [http://www.affcrit.com/archives/ac_02_02.html Deification] - online issue of ''Affirmation & Critique'' devoted entirely to the topic of ''theosis''<br />
* ''The Divinization of the Christian According to the Greek Fathers'', by Gules Gross (ISBN 0736316000)<br />
* [http://groups.yahoo.com/group/arbible/message/25368 Q&A: About Orthodox Theosis]<br />
* [http://www.monachos.net/patristics/clement_intro.shtml Theosis and the Work of Christ: A beginner's introduction to the thought of Clement of Alexandria]<br />
<br />
[[Category:Theology]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Talk:Theosis&diff=52630Talk:Theosis2007-06-08T21:12:35Z<p>Nectarios: Clarification of Theosis</p>
<hr />
<div>I don't think you ought to be using the term 'Yesu' here. You're writing in English and so Jesus would be more appropriate.[[User:James|James]] 08:56, 6 Apr 2005 (EDT)<br />
<br />
:This article has a strange emphasis and cites not-Orthodox texts as Scripture. I'm removing it and replacing it with the Wikipedia article on Theosis, which itself will need some modification. The possible source of this material was [http://church-of-the-east.org/theology/theosis.htm]. [[User:FrJohn|Fr. John]] 15:23, 6 Apr 2005 (EDT)<br />
<br />
:: At first I thought this "Church of the East" might be the Nestorians, but when I looked at the front page and noticed the bit about [http://church-of-the-east.org/sacred%20sensuality/sacred_sensuality.shtml "sacred sensuality"], I became much more suspicious. This group isn't even as Orthodox as the Nestorians. --[[User:ASDamick|Rdr. Andrew]] 19:47, 6 Apr 2005 (EDT)<br />
<br />
::: Oh dear, when I criticised the use of Yeshu, I didn't bother reading the article much as the English was so poor. If I had I wouldn't have bothered with such a minor point. I've actually come across this 'church' before via an online forum, whilst discussing Orthodoxy with a distinctly Gnostic person. They seem like a New Age group jumping on the Thomasite lineage in the East as an attempt to gain legitimacy. Even their grasp of Church history seems very poor.<br />
<br />
==Cleanup tag==<br />
Perhaps this tag is deserved, but I can't help thinking that it is a leftover from when it was imported. Comments? &mdash; edited by [[User:Pistevo|<font color="green">Pιs</font><font color="gold">τévο</font>]] <sup>''[[User talk:Pistevo|<font color="blue">talk</font>]]'' ''[[User talk:Pistevo/dev/null|<font color="red">complaints</font>]]''</sup> at 03:18, September 22, 2006 (CDT)<br />
<br />
:Looks like it. Though I would note that the orthodoxize tag was added in August of this year, and that seems entirely different from the cleanup tag. Personally, the only part of the article I would say is non-Orthodox is the East/West part in "comparative considerations." It seems to be saying that Catholicism, whether it be using the Tridentine Mass or the Novus Ordo Missae, is completely valid and even equal to Orthodoxy. That seems pretty skewed. Perhaps I'll change it. [[User:Gabriela|Gabriela]] 22:37, September 22, 2006 (CDT)<br />
<br />
== Clarification of Theosis ==<br />
<br />
This beginning is ontologically inaccurate. <br />
<br />
''Theosis, meaning '''deification''' or divinization, is the process of man becoming holy and being united with God, beginning in this life and later consummated in the resurrection. Theosis is the understanding that humans from the beginning are made to share in the '''life''' of the Trinity. Therefore, we are saved from sin for participation in the '''life''' of the Trinity, which is life-giving and therefore eternal.'' <br />
<br />
Three things:<br />
<br />
1: ''Deification'' (Apotheosis) by essence is heresy. No created being can participate in the Divine Essence of GOD. This language is extremely deontological in the fact that it has at it's base a western-minded theological theoria, which is condemned by the Hesychast fathers and all the Councils. Orthodoxy in its truest form is deeply ontological, this can be attributed to the brilliant Holy Fathers who were able to define such theology through deep mysticism, contemplation and most importantly prayer. [[Gregory Palamas]] is one, [[Symeon the New Theologian]] is another. <br />
<br />
St. Peter was precise in his epistle, "Whereby are given unto us exceeding great and precious promises: that by these ye might be '''partakers''' of the '''divine nature''', having escaped the corruption that is in the world through lust." (2 Peter 1:4) This simple (and overlooked) verse '''is''' salvation in Orthodox theology. Through the Divine Nature of God we partake of His Energies.<br />
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2. ''Life'' is fine, but the energies of the Divine Nature (not Essence) is the most crucial, this should be included in the article.<br />
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3. Perhaps the "comparative with other religions" on the bottom of the article should be included on a subpage or a different page altogether. The reason is that I was reading this article and was deeply confused by it? Did Orthodox spiritual theology change recently? I then realised I was reading '''Mormon''' theology. People will be confused and assume that this is Our theology. A different page dedicated to comparing Orthodox Spirituality (in it's ontic expression) with other religions would be a better idea than mixing it together on a page dedicated to "Orthodox Spirituality." The article also gives the impression that Roman (Papal) western theology was (and is?) the same as Orthodox Eastern Theology. Western Spiritual theology diverged as early as the 3rd century, with Jerome, Augustine and others. This view is also shared by such brilliant modern day theologians; George Gabriel and Athanasios Bailey. <br />
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An infant is not saved from sin (hamártema) but from the ontic condition of hamártía - unholiness. God can easily forgive sin; getting rid of hamártía is the problem. This requires "work" from the worshiper. Christ was clear on this, '''"Your sins are forgiven you, GO, and sin no more."'''<br />
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What do you think? [[User:Nectarios|Nectarios]] 14:12, June 8, 2007 (PDT)</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Theosis&diff=52629Theosis2007-06-08T19:56:32Z<p>Nectarios: /* External links */</p>
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<div>{{spirituality}}<br />
'''''Theosis''''', meaning '''''deification''''' or '''''divinization''''', is the process of man becoming [[holy]] and being united with God, beginning in this life and later consummated in the [[resurrection]]. ''Theosis'' is the understanding that humans from the beginning are made to share in the life of the [[Trinity]]. Therefore, we are saved '''from''' sin '''for''' participation in the life of the Trinity, which is life-giving and therefore eternal.<br />
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''Alternative spellings: Theiosis, Theopoiesis''<br />
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== Orthodox theology ==<br />
The statement by [[Saint|St.]] [[Athanasius of Alexandria]], "The Son of God became man, that we might become God", indicates the concept beautifully. II Peter 1:4 says that we have become " . . . partakers of divine nature." Athanasius amplifies the meaning of this verse when he says theosis is "becoming by grace what God is by nature" (''De Incarnatione'', I). What would otherwise seem absurd, that fallen, sinful man may become holy as God is holy, has been made possible through [[Jesus]] [[Christ]], who is God incarnate. Naturally, the crucial Christian assertion, that God is One, sets an absolute limit on the meaning of ''theosis'' - it is not possible for any created being to become, [[ontology|ontologically]], God or even another god. <br />
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Through ''[[theoria]]'', the knowledge of God in Jesus Christ, human beings come to know and experience what it means to be fully human (the created image of God); through their communion with Jesus Christ God shares Himself with the human race, in order to conform them to all that God is in knowledge, righteousness and holiness. ''Theosis'' also asserts the complete restoration of all people (and of the entire creation), in principle. This is built upon the understanding of the [[atonement]] put forward by [[Irenaeus of Lyons]], called "recapitulation." <br />
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For many fathers, ''theosis'' goes beyond simply restoring people to their state before the Fall of [[Adam and Eve]], teaching that because Christ united the human and divine natures in his person, it is now possible for someone to experience closer fellowship with God than Adam and Eve initially experienced in the Garden of Eden, and that people can become more like God than Adam and Eve were at that time. Some Orthodox theologians go so far as to say that Jesus would have become [[Incarnation|incarnate]] for this reason alone, even if Adam and Eve had never sinned.<br />
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All of humanity is fully restored to the full potential of humanity because the Son of God took to Himself a human nature to be born of a woman, and takes to Himself also the sufferings due to sin (yet is not Himself a sinful man, and is God unchanged in His being). In Christ, the two natures of God and human are not two persons but one; thus, a union is effected in Christ, between all of humanity and God. So, the holy God and sinful humanity are reconciled in principle, in the one sinless man, Jesus Christ. (See Jesus's prayer as recorded in [[Gospel of John|John]] [http://drbo.org/cgi-bin/d?b=drb&bk=50&ch=017 17].) <br />
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This reconciliation is made actual through the struggle (''podvig'' in Russian) to conform to the image of Christ. Without the struggle, the [[praxis]], there is no real faith; faith leads to action, without which it is dead. One must unite will, thought and action to God's will, His thoughts and His actions. A person must fashion his life to be a mirror, a true likeness of God. More than that, since God and humanity are more than a similarity in Christ but rather a true union, Christians' lives are more than mere imitation and are rather a union with the life of God Himself: so that, the one who is working out salvation, is united with God working within the penitent both to will and to do that which pleases God. [[Gregory Palamas]] affirmed the possibility of humanity's union with God ''in His energies'', while also affirming that because of God's transcendence and utter otherness, it is impossible for any person or other creature to know or to be united with God's ''essence''. Yet through faith we can attain [[phronema]], an understanding of the faith of the Church.<br />
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The journey towards theosis includes many forms of [[praxis]]. Living in the community of the church and partaking regularly of the sacraments, and especially the [[Eucharist]], is taken for granted. Also important is cultivating "prayer of the heart", and prayer that never ceases, as Paul exhorts the Thessalonians ([[I Thessalonians|1]] and [[II Thessalonians|2]]). This unceasing prayer of the heart is a dominant theme in the writings of the Fathers, especially in those collected in the [[Philokalia]]. <br />
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''See also:'' [[Desert Fathers]], [[Hesychasm]], [[Maximus the Confessor]], [[Monasticism]]<br />
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== Comparative considerations ==<br />
=== ''Theosis'' in the Christian West ===<br />
Although the doctrine of ''theosis'' came to be neglected in the Western Church, it was clearly taught in the Roman Catholic tradition as late as the 13th century by Thomas Aquinas, who taught that "full participation in divinity which is humankind's true beatitude and the destinty of human life" (''Summa Theologiae'' 3.1.2).<br />
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===Some Protestant use of the term "theosis"===<br />
In addition to the strong currents of ''theosis'' in early and some contemporary Catholic theology, one can find it as a recurring theme within Anglicanism: in Lancelot Andrewes (17th c.), the hymnody of John and Charles Wesley (18th c.), Edward B. Pusey (19th c.), and A. M. Allchin and E. Charles Miller (20th c.). The Finnish school of Lutheranism led by Tuomo Mannermaa understands Martin Luther's on justification to mean ''theosis''.<br />
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''Theosis'' as a concept is used among [[Methodist]]s [http://www.frimmin.com/faith/theosis.html] especially in relation to the [[pietism|pietist]] movement and in the distinctive [[Protestant]] doctrine of ''entire sanctification'' which teaches, in summary, that it is the Christian's goal, in principle possible to achieve, to live without any [[sin]]. In 1311 the [[Council of Vienne]] declared this notion, "that man in this present life can acquire so great and such a degree of perfection that he will be rendered inwardly sinless, and that he will not be able to advance farther in [[grace]]" (Denziger §471), to be a [[heresy]]. Instead of theosis, '''sanctification''', being set apart or made holy, is the term that is used more in Protestant theology. Specifically, ''progressive sanctification'' is the term that is used for the ongoing work of the Holy Spirit, whereby an individual is made more holy.<br />
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The Protestant conceptions of [[praxis]], [[phronema]], [[ascetical theology]], and [[sacrament]]s are quite different from Catholic and Orthodox understandings, but the use of the term ''theosis'' may <!-- only "may" because the conception of perfection may reflect a radical difference, depending upon the theological tract being compared-->illustrate a commonality of objective or hope.<br />
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===Deification in [[Mormonism]]===<br />
The doctrine of theosis or [http://en.wikipedia.org/wiki/Exaltation_%28Mormonism%29 deification] in [[Mormonism|The Church of Jesus Christ of Latter-day Saints]] differs significantly from the '''theosis''' of Orthodox Christianity. In Mormonism it is usually referred to as ''[[exaltation]]'' or ''eternal life''. While the primary focus of Mormonism is on the [[atonement]] of Jesus Christ, the reason for the [[atonement]] is exaltation which goes beyond mere [[salvation]]. All men will be saved from [[sin]] and [[death]], but only those who are sufficiently [[obedient]] and accept the atonement of Jesus Christ before the [[judgment]] will be exalted. One popular Mormon quote, coined by the early Mormon "disciple" Lorenzo Snow in 1837, is "As man now is, God once was; As God now is, man may be."[http://www.lightplanet.com/mormons/basic/godhead/farms_man.htm] Essentially, God the Father began as a normal man who became deified that he was given his own planet to rule over.<br />
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In the Mormon Book of Moses 1:39 God tells [[Moses]], "this is my work and my glory&#8212;to bring to pass the immortality and eternal life of man." In that chapter God shows Moses a vision depicting some of God's vast creations including a vast number of worlds created for other people&#8212;a sampling of what God created in the past and what he will continue to do forever. Each world was prepared and peopled by God for the purpose of bringing to pass the immortality and eternal life of humankind. By immortality is meant personal [[resurrection]] so that each individual can continue to enjoy a perfect, physical body forever. By eternal life is meant becoming like God both in terms of holiness or godliness and in glory. It is commonly believed by members of the Church that, like God, an exalted human being is empowered with the privilege to create worlds and people in an endless process of exalting humankind.<br />
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Of all the Mormon doctrines including [[Plural Marriage (Mormonism)|polygamy]], critics generally deem this doctrine the most offensive or even blasphemous. Some Mormons argue that even assuming mainstream Christianity's definition of God's [[omnipotence]] and [[omnibenevolence]], not only can God exalt mortal man, but God must do so. The argument is that if God is all-powerful, then God is capable of exalting man, and if God is all-good, then God should or must exalt man. They also point to comments by Christ and Psalmists among others that refer to the Divine nature and potential of humans as children of God. Some Mormons also suggest that discussions of theosis by early [[Church Fathers]] show an early belief in the Mormon concept of deification, although they disagree with much of the other theology of the same Church fathers, most notably the doctrine of the Trinity.<br />
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The Mormons' belief has absolutely nothing in common with the Orthodox belief in deification. Deification always acknowledges a timeless Creator versus a finite creature who has been glorified by the grace of God. The Mormons are clear promoters of polytheism, and the Church Fathers have absolutely no commonality with their view.<br />
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==See also==<br />
* [[Soteriology]]<br />
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==Published works==<br />
* Stavropoulos, Archimandrite Christoforos. ''Partakers of Divine Nature''. trans. by Stanley Harakas (ISBN 0937032093) [http://www.light-n-life.com/shopping/order_product.asp?ProductNum=PART100]<br />
* Kärkkäinen, Veli-Matti. ''One With God: Salvation As Deification And Justification''. (ISBN 0814629717)<br />
* Alexander, Donald L., ed. ''Christian Spirituality: Five Views of Sanctification''. (ISBN 0830812784) This is a Protestant text from InterVarsity that does not directly address the Orthodox theology of ''theosis''.<br />
* Gundry, Stanley, ed. ''Five Views on Sanctification''. (ISBN 0310212693) This is a Protestant text from Zondervan that does not directly address the Orthodox theology of ''theosis''.<br />
*Williams, A. N. ''The Ground of Union: Deification in Aquinas and Palamas''. (ISBN 0195124367)<br />
*Allchin, A.M. ''Participation in God: A Forgotten Strand in Anglican Tradition''. (ISBN 0819214086)<br />
*Mannermaa, Tuomo. ''Christ Present in Faith: Luther's View of Justification''. (A literal translation would be: ''In Faith Itself Christ is Really Present: The Point of Intersection Between Lutheran and Orthodox Theology''.) (ISBN 0800637119)<br />
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==External links==<br />
* [http://theosis.riewe.com Theosis - Achieving Your Potential In Christ] by Fr. Anthony Coniaris<br />
* [http://www.orlapubs.com/AR/R75.html Energy in the New Testament and in Later Theology] by Dr. Athanasios Bailey, Orchid Land Publications.<br />
* [http://www.affcrit.com/archives/ac_02_02.html Deification] - online issue of ''Affirmation & Critique'' devoted entirely to the topic of ''theosis''<br />
* ''The Divinization of the Christian According to the Greek Fathers'', by Gules Gross (ISBN 0736316000)<br />
* [http://groups.yahoo.com/group/arbible/message/25368 Q&A: About Orthodox Theosis]<br />
* [http://www.monachos.net/patristics/clement_intro.shtml Theosis and the Work of Christ: A beginner's introduction to the thought of Clement of Alexandria]<br />
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[[Category:Theology]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=52490Orthodoxy in Hawaii2007-06-07T12:06:47Z<p>Nectarios: </p>
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<div>[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
'''Orthodox Christianity in Hawaii''' has a history beginning with the early Russian missions of the 19th century and continuing to the work of multiple Orthodox churches on the various islands that make up the state.<br />
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==History of Hawaiian Orthodoxy==<br />
{{orthodoxyinamerica}}<br />
=== Christianity in Hawaii ===<br />
The first Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Somewhere between 1792 and 1793, while traveling from Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Pascha at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]."<br />
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The first Christian service was a lay funeral service conducted by Capt. James Cook for an English sailor at Napo‘opo‘o (Kealakekua) on the Big Island of Hawaii in 1779.<br />
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=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|left|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first Orthodox church; the Russian Orthodox chapel at [[w:Russian Fort Elizabeth|Fort Elizabeth]]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
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[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
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In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaii's special envoy to the Russian court, Colonel Curtis I'aukea, Secretary of Foreign Affairs for the Kingdom of Hawaii, regarding the Russian Orthodox [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
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In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador was recalled, the embassy was moved to a small office, and the Russian Orthodox chapel was closed.<br />
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St. [[Innocent of Moscow]] also made a brief stop-over in Hawaii during his travels from Asia to Western America.<br />
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== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jakob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar|O.S.]], the Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Theotokos|Mother of God]]), with the blessing of the [[bishop]]s of Vladivostok and in America, [[reader services]] were organized and served by Vasily Pasderin.<br />
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In 1915, an official request by the Russian Orthodox community in Hawaii and the Episcopal Bishop of Hawaii Henry B. Restarick to the [[Holy Synod]] in Moscow, a priest was dispatched to Hawaii to pastor the large population of faithful. On [[Christmas]] ([[December 25]], O.S.), Protopresbyter Jacob Korchinsky celebrated the [[Divine Liturgy]] at Saint Andrew's Episcopal Cathedral in Honolulu, and he established permanent liturgical services. Thus Orthodoxy was re-established in Hawaii.<br />
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[[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]]<br />
Fr. Jacob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, and Australia. He was murdered in [[Wikipedia:Odessa|Odessa]] shortly after the [[w:Russian Orthodox Church#Russian revolution|Bolshevik Revolution]] in Russia, but has not yet been officially recognized as a martyred saint. <br />
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In subsequent years, the Russian Orthodox church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population, becoming part of the [[Russian Orthodox Church Outside Russia]] (ROCOR). [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops [[Apollinary (Koshevov) of San Francisco|Apollinary (Koshevov)]] and [[Tikhon (Troitsky) of San Francisco|Tikhon (Troitsky)]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
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== Multiple jurisdictions ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three separate Orthodox jurisdictions established themselves in the Islands: [[Greek Orthodox Archdiocese of America|Greek]], [[Serbian Orthodox Church in the USA and Canada|Serbian]], and [[OCA]]. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. Despite this multiplicity of jurisdictions, all Orthodox churches in Hawaii are in communion with one another and have friendly relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
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===The Russian Orthodox Church (ROCOR)===<br />
In the late 1960s, a group of Russian Orthodox Christians parted ways with the local Greek community and joined the Russian Orthodox Church in Hawaii under the Omophorion of Archbishop Anthony of Los Angeles; they formed the St. [[Mark of Ephesus]] Russian Orthodox Mission. In the early 1980s, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Wikipedia:Iveron|Iveron]] Russian Orthodox Church. In the late 1990s, the pastor of the Russian Orthodox community, Father Anatole Lyovin, was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently this parish is without a permanent structure, but there are plans to build the first Russian Orthodox [[church]] in Honolulu.<br />
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[[Image:Archbishop Kyrill.jpg|thumb|145px|right|Archbishop Kyrill on an Archpastoral visit to Hilo, Kona and Honolulu in 2003]]<br />
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Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii. These Russian communities are under the spiritual care of Archbishop +[[Kyrill (Dmitrieff) of San Francisco]] ([[ROCOR]]).<br />
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===The Greek Orthodox Church (GOARCH)===<br />
In the mid 1960s, a Greek Orthodox community established a Greek Orthodox mission under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Ss. [[Constantine the Great|Constantine]] and [[Helen]] Greek Orthodox Church. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, who was assigned to the parish in Honolulu in 2007. This community is well-known for its annual Greek Festival held at Ala Moana Beach Park near Waikiki.<br />
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In the 1990s, on the Island of Maui, a Greek Orthodox mission was established. This mission is served by clergy of Ss. Constantine and Helen Greek Orthodox Church in Honolulu. These two Greek communities are under the care of Metr. [[Gerasimos (Michaleas) of San Francisco]] ([[GOARCH]]).<br />
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===The Serbian Orthodox Church===<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to St. [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek churches. There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian Bishop [[Maxim (Vasilijevic) of Western America]]) have come from the mainland to minister to them.<br />
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===The Antiochian Orthodox Church===<br />
In 2003, the short-lived St. Paul the Apostle [[Antiochian Orthodox Christian Archdiocese of North America|Antiochian Orthodox]] Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, the mission was disbanded.<br />
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===The OCA===<br />
[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the Kona Mission]]<br />
In early 2004, a new Orthodox community under the jurisdiction of the [[OCA]] was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. They are currently overseen by Bp. [[Benjamin (Peterson) of San Francisco]] of the [[Diocese of the West (OCA)|Diocese of the West]] and other clergy from the mainland. This mission is under the supervision of Archpriest George Gray.<br />
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==Parishes in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church of Hawaii - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Church - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*OCA Mission in Kona - [http://www.oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official website]<br />
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==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
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==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Russian Fort Elizabeth]]<br />
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==Sources==<br />
* Archimandrite Avgustin (Nikitin); "Gavraiskie ostrova i Rossiia (Obzor tserkovnykh sviazei i kontaktov" - (Saint-Petersburg; Minneapolis 2002)<br />
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[[Category:Jurisdictions]]<br />
[[Category:Church History|Hawaii]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=File:Archbishop_Kyrill.jpg&diff=52488File:Archbishop Kyrill.jpg2007-06-07T09:12:06Z<p>Nectarios: His Eminence Archbishop Kyrill of San Francisco on an Archpastoral visit to the Hawaiian Island.</p>
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<div>== Summary ==<br />
His Eminence Archbishop Kyrill of San Francisco on an Archpastoral visit to the Hawaiian Island.<br />
== Copyright status ==<br />
{{limited}}<br />
== Source ==<br />
Russian Orthodox Church in Hawaii</div>Nectarioshttps://orthodoxwiki.org/index.php?title=User_talk:FrJohn&diff=52213User talk:FrJohn2007-05-31T19:19:17Z<p>Nectarios: /* Could you do me a favor? */</p>
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== Orthodoxwiki in Greek ==<br />
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Father bless. I have to apologise for my English and I'll like to ask you what i have to do to create the greek version of the Orthodoxwiki?<br />
Your blesses and I hope for the success of the progect--[[User:Adolapts|Adolapts]] 04:34, May 8, 2007 (PDT)<br />
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== content on wikipedia ==<br />
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Fr John - template added. Which page is being lifted to wikipedia? &mdash; edited by [[User:Pistevo|<font color="green">Pιs</font><font color="gold">τévο</font>]] <sup>''[[User talk:Pistevo|<font color="blue">talk</font>]]'' ''[[User talk:Pistevo/dev/null|<font color="red">complaints</font>]]''</sup> at 17:29, May 17, 2007 (PDT)<br />
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Fr John you are considered host of this wiki. Please could you point out who is '''host''' on el.OrthodoxWiki? --[[User:Kalogeropoulos|Kalogeropoulos]] 03:59, May 25, 2007 (PDT)<br />
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== el.orthodoxwiki ==<br />
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Dear FrJohn, thank you for promoting me in sysop status. You 've done it exactly at the moment I was ready to ask for it, for a short period, in order to translate some messages of the system. Please feel free to take it back when basic job is done and other more qualified persons arrive. In due time I should propose [[:el:User:kostisl]] appointed for sysop -if he wishes, starts and continues editing articles. He has already done excellent work on Orthodoxy in greek wikipedia, and he is the proper person I think for this kind of job, as it concerns special terminology about theology and orthodoxy. <br />
<br />
I'm working on a systematic excavation -the first of the Aegean University- in Kymisala area, in Rhodes Island of Dodecanese, Aegean Sea. Please feel free to ask detailed informations when you need it for your friends. I 've met OrthodoxWiki long ago, searching links about Innocent of Alaska and Alascan Diocese in order to use them on Patrology Project (electronic publication of Patrology's texts) of the University. I came back because of a link in greek wikipedia, and I'll try to help as much as I can. I 've found it a splendid idea for Orthodoxy all around the world and here maybe is the proper place to thank all who are working toward this purpose. I must confess that I am not exactly the religious type, who is able to conform to a dogma. I prefer the mystical type of approaching Christ, that's why I consider other users fitter than me. I wish you the best--[[User:Kalogeropoulos|Kalogeropoulos]] 09:01, May 25, 2007 (PDT)<br />
<br />
<br />
<br />
== Could you do me a favor? ==<br />
<br />
Could you please restore the article of Archbishop Anthony of San Francisco? I had received permission to post it from the author of the article, Fr. Peter. I should have made that clear....sorry.<br />
--[[User:Nectarios|Nectarios]] 12:19, May 31, 2007 (PDT)</div>Nectarioshttps://orthodoxwiki.org/index.php?title=User_talk:FrJohn&diff=52212User talk:FrJohn2007-05-31T19:18:43Z<p>Nectarios: /* Deleted photos */</p>
<hr />
<div><div id="shortcut" style="border: 1px solid #CC9; margin: 0em 1em 0em 1em; text-align: center; padding:5px; clear: both; background-color:#F1F1DE"><br />
''Welcome to my discussion page. Please post new messages to the bottom of the page and use headings when starting new discussion topics.<br> Please also sign and date your entries by inserting '''<nowiki>- ~~~~</nowiki>''' at the end. Thank you.<br>[{{SERVER}}{{localurl:{{NAMESPACE}}:{{PAGENAME}}|action=edit&section=new}} Start a new discussion topic.]''<br />
----<br />
''[[/archived discussion 1]] (through 09-07-2005)''<br><br />
''[[/archived discussion 2]] (through 11-20-2005)''<br><br />
''[[/archived discussion 3]] (through 05-24-2006)''<br><br />
''[[/archived discussion 4]] (through 04-13-2007)''<br />
</div><br />
<br />
<br />
__TOC__<br />
<br />
<br />
<br />
== Orthodoxwiki in Greek ==<br />
<br />
Father bless. I have to apologise for my English and I'll like to ask you what i have to do to create the greek version of the Orthodoxwiki?<br />
Your blesses and I hope for the success of the progect--[[User:Adolapts|Adolapts]] 04:34, May 8, 2007 (PDT)<br />
<br />
== content on wikipedia ==<br />
<br />
Fr John - template added. Which page is being lifted to wikipedia? &mdash; edited by [[User:Pistevo|<font color="green">Pιs</font><font color="gold">τévο</font>]] <sup>''[[User talk:Pistevo|<font color="blue">talk</font>]]'' ''[[User talk:Pistevo/dev/null|<font color="red">complaints</font>]]''</sup> at 17:29, May 17, 2007 (PDT)<br />
<br />
Fr John you are considered host of this wiki. Please could you point out who is '''host''' on el.OrthodoxWiki? --[[User:Kalogeropoulos|Kalogeropoulos]] 03:59, May 25, 2007 (PDT)<br />
<br />
== el.orthodoxwiki ==<br />
<br />
Dear FrJohn, thank you for promoting me in sysop status. You 've done it exactly at the moment I was ready to ask for it, for a short period, in order to translate some messages of the system. Please feel free to take it back when basic job is done and other more qualified persons arrive. In due time I should propose [[:el:User:kostisl]] appointed for sysop -if he wishes, starts and continues editing articles. He has already done excellent work on Orthodoxy in greek wikipedia, and he is the proper person I think for this kind of job, as it concerns special terminology about theology and orthodoxy. <br />
<br />
I'm working on a systematic excavation -the first of the Aegean University- in Kymisala area, in Rhodes Island of Dodecanese, Aegean Sea. Please feel free to ask detailed informations when you need it for your friends. I 've met OrthodoxWiki long ago, searching links about Innocent of Alaska and Alascan Diocese in order to use them on Patrology Project (electronic publication of Patrology's texts) of the University. I came back because of a link in greek wikipedia, and I'll try to help as much as I can. I 've found it a splendid idea for Orthodoxy all around the world and here maybe is the proper place to thank all who are working toward this purpose. I must confess that I am not exactly the religious type, who is able to conform to a dogma. I prefer the mystical type of approaching Christ, that's why I consider other users fitter than me. I wish you the best--[[User:Kalogeropoulos|Kalogeropoulos]] 09:01, May 25, 2007 (PDT)<br />
<br />
<br />
<br />
== Could you do me a favor? ==<br />
<br />
Could you please restore the article of Archbishop Anthony of San Francisco? I had received permission to post it from the author of the article, Fr. Peter. I should have made that clear....sorry.</div>Nectarioshttps://orthodoxwiki.org/index.php?title=User_talk:FrJohn&diff=52211User talk:FrJohn2007-05-31T19:18:00Z<p>Nectarios: Could you do me a favor?</p>
<hr />
<div><div id="shortcut" style="border: 1px solid #CC9; margin: 0em 1em 0em 1em; text-align: center; padding:5px; clear: both; background-color:#F1F1DE"><br />
''Welcome to my discussion page. Please post new messages to the bottom of the page and use headings when starting new discussion topics.<br> Please also sign and date your entries by inserting '''<nowiki>- ~~~~</nowiki>''' at the end. Thank you.<br>[{{SERVER}}{{localurl:{{NAMESPACE}}:{{PAGENAME}}|action=edit&section=new}} Start a new discussion topic.]''<br />
----<br />
''[[/archived discussion 1]] (through 09-07-2005)''<br><br />
''[[/archived discussion 2]] (through 11-20-2005)''<br><br />
''[[/archived discussion 3]] (through 05-24-2006)''<br><br />
''[[/archived discussion 4]] (through 04-13-2007)''<br />
</div><br />
<br />
<br />
__TOC__<br />
<br />
<br />
<br />
== Orthodoxwiki in Greek ==<br />
<br />
Father bless. I have to apologise for my English and I'll like to ask you what i have to do to create the greek version of the Orthodoxwiki?<br />
Your blesses and I hope for the success of the progect--[[User:Adolapts|Adolapts]] 04:34, May 8, 2007 (PDT)<br />
<br />
== content on wikipedia ==<br />
<br />
Fr John - template added. Which page is being lifted to wikipedia? &mdash; edited by [[User:Pistevo|<font color="green">Pιs</font><font color="gold">τévο</font>]] <sup>''[[User talk:Pistevo|<font color="blue">talk</font>]]'' ''[[User talk:Pistevo/dev/null|<font color="red">complaints</font>]]''</sup> at 17:29, May 17, 2007 (PDT)<br />
<br />
Fr John you are considered host of this wiki. Please could you point out who is '''host''' on el.OrthodoxWiki? --[[User:Kalogeropoulos|Kalogeropoulos]] 03:59, May 25, 2007 (PDT)<br />
<br />
== el.orthodoxwiki ==<br />
<br />
Dear FrJohn, thank you for promoting me in sysop status. You 've done it exactly at the moment I was ready to ask for it, for a short period, in order to translate some messages of the system. Please feel free to take it back when basic job is done and other more qualified persons arrive. In due time I should propose [[:el:User:kostisl]] appointed for sysop -if he wishes, starts and continues editing articles. He has already done excellent work on Orthodoxy in greek wikipedia, and he is the proper person I think for this kind of job, as it concerns special terminology about theology and orthodoxy. <br />
<br />
I'm working on a systematic excavation -the first of the Aegean University- in Kymisala area, in Rhodes Island of Dodecanese, Aegean Sea. Please feel free to ask detailed informations when you need it for your friends. I 've met OrthodoxWiki long ago, searching links about Innocent of Alaska and Alascan Diocese in order to use them on Patrology Project (electronic publication of Patrology's texts) of the University. I came back because of a link in greek wikipedia, and I'll try to help as much as I can. I 've found it a splendid idea for Orthodoxy all around the world and here maybe is the proper place to thank all who are working toward this purpose. I must confess that I am not exactly the religious type, who is able to conform to a dogma. I prefer the mystical type of approaching Christ, that's why I consider other users fitter than me. I wish you the best--[[User:Kalogeropoulos|Kalogeropoulos]] 09:01, May 25, 2007 (PDT)<br />
<br />
== Deleted photos ==<br />
<br />
Please restore the photos you deleted. I am not doing it over again!! I took the photos myself! They are not from other sources. http://orthodoxwiki.org/Orthodoxy_in_Hawaii<br />
<br />
== Could you do me a favor? ==<br />
<br />
Could you please restore the article of Archbishop Anthony of San Francisco? I had received permission to post it from the author of the article, Fr. Peter. I should have made that clear....sorry.</div>Nectarioshttps://orthodoxwiki.org/index.php?title=User_talk:Nectarios&diff=52206User talk:Nectarios2007-05-31T18:54:41Z<p>Nectarios: /* More on Images */</p>
<hr />
<div>{{welcome}}<br />
<br />
&mdash;[[User:ASDamick|<font color="blue"><b><i>Dcn. Andrew</i></b></font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <sup>[[Special:Randompage|<font color="blue">random</font>]]</sup> <sup>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]]</sup> 06:51, July 22, 2006 (CDT)<br />
<br />
{{imgdel}} &mdash;[[User:ASDamick|<font size="3.5" color="green" face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">Fr. Andrew</font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <small>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]]</small> 18:39, May 26, 2007 (PDT)<br />
<br />
: We'd love to have the image here - just need to know that you didn't just take it from another website and upload it here, but that we can use it legally. Thanks, — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
<br />
::I didn't delete it ([[User:ASDamick]] did) -- he was a little speedy here, but it is true that we are trying to be careful to have permissions for every image uploaded. It's a nice picture, though, and I was able to restore it. Thanks, Yours in Christ, — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk]) 05:21, May 28, 2007 (PDT)<br />
<br />
:Good morning Nectarios! I'm wondering what the source of [[:Image:Innokenty.jpg]] - it looks very old - maybe in the public domain? I'm just trying to figure out what license to mark it with... The typical one is <nowiki>{{default}}</nowiki>, but <nowiki>{{pd}}</nowiki> might be appropriate in this case. Thanks, — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
<br />
== More on Images ==<br />
<br />
Greetings Nectarios!<br />
<br />
I'm wondering if you might be willing to release your images here under a Creative Commons license (see [http://creativecommons.org/about/licenses/ "Choosing a license"] -- there are a number of them to choose from. I'm trying to move the wiki away from having images that can't be copied along with the articles. You wouldn't lose any rights to the photo - you could still relicense it any way you wish, and proper attribution would be required. They're good images to have on the site.<br />
<br />
Thanks, Yours in Christ, — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
<br />
Father,<br />
<br />
I am not sure how to do that, could you do that for me? You have my permission to put them under a creative commons license. One thing, I dont own the image of Vladyka Benjamin, that is from the OCA mission's blog, you'll have to contact them.<br />
<br />
[[User:Nectarios|<b>Nectarios</b>]] ([http://www.orthodoxwiki.org/User_talk:Nectarios&action=edit&section=new talk])</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=52205Orthodoxy in Hawaii2007-05-31T18:50:36Z<p>Nectarios: /* Rebirth of Orthodoxy */</p>
<hr />
<div><!--Place overall intro here.--> <br />
<br />
[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
<br />
==History of Hawaiian Orthodoxy==<br />
=== Christianity in Hawaii ===<br />
The first Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Somewhere between 1792 and 1793, while traveling from Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Holy [[Pascha]] (Easter) at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the Orthodox priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]."<br />
<br />
=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|right|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first [[Orthodox Church]]; the [[Church of Russia|Russian Orthodox]] chapel at [http://en.wikipedia.org/wiki/Russian_Fort_Elizabeth Fort Elizabeth]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
<br />
[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
<br />
In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaiian special envoy to the Russian court, Colonel Curtis 'Iaukea, about the [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky|Alexander of Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
<br />
In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador was recalled, the embassy was moved to a small office, and the Russian chapel was closed.<br />
<br />
It is also worth noting, that Saint [[Innocent of Moscow]] made a brief stop-over in Hawaii during his travels from Asia to Western America.<br />
<br />
== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jakob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar]]), with the blessing of the [[bishop]]s of Vladivostok and in America, the first Russian Orthodox reader services were held by Reader Vasily Pasderin. November 27 was, and is, the "Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Mother of God]]." <br />
<br />
In 1915, at the petition of the Russian Orthodox community to the [[Holy Synod]] of the [[Church of Russia|Russian Orthodox Church]], a Russian Orthodox priest was dispatched to Hawaii to pastor the large population of [[Church of Russia|Russian Orthodox]] faithful. On Orthodox Christmas (Dec.25/Jan. 7), Protopresbyter Jakob Korchinsky celebrated the Divine Liturgy at Saint Andrew's Episcopal Cathedral in Honolulu, and he established permanent liturgical services. Thus Orthodoxy was re-established in Hawaii. [[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]] Fr. Jakob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, and Australia. He was murdered in [[Odessa]] shortly after the [http://en.wikipedia.org/wiki/Russian_Orthodox_Church#Russian_revolution Bolshevik Revolution] in Russia. This martyred priest has not been officially recognized as a martyred saint....yet. <br />
<br />
In subsequent years, the [[Church of Russia|Russian Orthodox]] Church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population. [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops +[[Appolinary of San Francisco|APPOLINARY]] and +[[Tikhon (Troitsky) of San Francisco|TIKHON of San Francisco]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
<br />
== Hawaii, the "Melting Pot" of Orthodoxy ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three seperate Orthodox jurisdictions established themselves in the Islands; Greek, Serbian, and OCA. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. All Orthodox churches in Hawaii are in communion with one another, however, and have good relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
<br />
====The Russian Church in Hawaii====<br />
In the late 1960s, a group of Russian Orthodox faithful joined the Russian Orthodox Church of Hawaii and formed the St. [[Mark of Ephesus]] Russian Orthodox Mission Parish. In the early 1980's, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Iveron]] Russian Orthodox Church. In the late 1990s, the current pastor of the [[Church of Russia|Russian Orthodox]] community, Father Anatole Lyovin was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently there are plans to build the first [[Church of Russia|Russian Orthodox]] [[church]] in Honolulu. <br />
<br />
Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii. <br />
<br />
The Russian Orthodox Church in Hawaii is under the spiritual care of Archbishop [[Kyrill (Dmitrieff)|+KYRILL of San Francisco]], the current successor of [[Tikhon (Troitsky) of San Francisco|Archbishop +TIKHON of San Francisco]] ''of blessed memory.'' Archbishop +TIKHON was Archbishop of San Francisco when Fr. Innokenty Dronov oversaw the Russian Orthodox Church in Hawaii in the 1940s.<br />
<br />
====The Greek Church in Hawaii====<br />
Also in the mid 1960s, a [[Greek]] community established a separate Greek Orthodox parish under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Saints [[Constantine the Great|Constantine]] and [[Helen]] [[Church of Constantinople|Greek Orthodox Church]]. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, he was assigned to the Greek church in Honolulu in 2007.<br />
<br />
In the 90's, on the Island of Maui, a Greek Orthodox mission was established, this mission is served by clergy of the Greek Orthodox church in Honolulu. <br />
<br />
====The Serbian Church in Hawaii====<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to Saint [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek Orthodox churches. There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian Bishop +[[Maxim (Vasilijevic) of Western America|MAXIM]]) have come from the mainland to minister to them.<br />
[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the Kona Mission]]<br />
<br />
====The Antiochian Church in Hawaii====<br />
In 2003, the short-lived St. Paul the Apostle Antiochian Orthodox Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, this mission parish was disbanded.<br />
<br />
====The OCA in Hawaii====<br />
In early 2004, a new Orthodox community under the jurisdiction of the [[OCA]] was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. They are currently overseen by Bishop +BENJAMIN, of the Diocese of the West, and other clergy from the mainland.<br />
<br />
==Orthodox churches in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church of Hawaii - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Church - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*OCA Mission in Kona - [http://www.oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official website]<br />
<br />
==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
<br />
==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Russian Fort Elizabeth]]<br />
<br />
[[Category:Jurisdictions]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=52204Orthodoxy in Hawaii2007-05-31T18:48:20Z<p>Nectarios: /* The Serbian Church in Hawaii */</p>
<hr />
<div><!--Place overall intro here.--> <br />
<br />
[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
<br />
==History of Hawaiian Orthodoxy==<br />
=== Christianity in Hawaii ===<br />
The first Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Somewhere between 1792 and 1793, while traveling from Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Holy [[Pascha]] (Easter) at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the Orthodox priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]."<br />
<br />
=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|right|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first [[Orthodox Church]]; the [[Church of Russia|Russian Orthodox]] chapel at [http://en.wikipedia.org/wiki/Russian_Fort_Elizabeth Fort Elizabeth]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
<br />
[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
<br />
In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaiian special envoy to the Russian court, Colonel Curtis 'Iaukea, about the [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky|Alexander of Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
<br />
In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador was recalled, the embassy was moved to a small office, and the Russian chapel was closed.<br />
<br />
It is also worth noting, that Saint [[Innocent of Moscow]] made a brief stop-over in Hawaii during his travels from Asia to Western America.<br />
<br />
== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jakob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar]]), with the blessing of the [[bishop]]s of Vladivostok and in America, the first Russian Orthodox reader services were held by Reader Vasily Pasderin. November 27 was, and is, the "Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Mother of God]]." <br />
<br />
In 1915, at the petition of the Russian Orthodox community to the [[Holy Synod]] of the [[Church of Russia|Russian Orthodox Church]], a Russian Orthodox priest was dispatched to Hawaii to pastor the large population of [[Church of Russia|Russian Orthodox]] faithful. On Orthodox Christmas (Dec.25/Jan. 7), Protopresbyter Jakob Korchinsky celebrated the Divine Liturgy at Saint Andrew's Episcopal Cathedral in Honolulu, and he established permanent liturgical services. Thus Orthodoxy was re-established in Hawaii. [[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]] Fr. Jakob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, and Australia. He was murdered in [[Odessa]] shortly after the [http://en.wikipedia.org/wiki/Russian_Orthodox_Church#Russian_revolution Bolshevik Revolution] in Russia. This martyred priest has not been officially recognized as a martyred saint....yet. <br />
<br />
In subsequent years, the [[Church of Russia|Russian Orthodox]] Church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population. [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops [[Appolinary of San Francisco|Appolinary]] and [[Tikhon (Troitsky) of San Francisco|Tikhon of San Francisco]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
<br />
== Hawaii, the "Melting Pot" of Orthodoxy ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three seperate Orthodox jurisdictions established themselves in the Islands; Greek, Serbian, and OCA. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. All Orthodox churches in Hawaii are in communion with one another, however, and have good relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
<br />
====The Russian Church in Hawaii====<br />
In the late 1960s, a group of Russian Orthodox faithful joined the Russian Orthodox Church of Hawaii and formed the St. [[Mark of Ephesus]] Russian Orthodox Mission Parish. In the early 1980's, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Iveron]] Russian Orthodox Church. In the late 1990s, the current pastor of the [[Church of Russia|Russian Orthodox]] community, Father Anatole Lyovin was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently there are plans to build the first [[Church of Russia|Russian Orthodox]] [[church]] in Honolulu. <br />
<br />
Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii. <br />
<br />
The Russian Orthodox Church in Hawaii is under the spiritual care of Archbishop [[Kyrill (Dmitrieff)|+KYRILL of San Francisco]], the current successor of [[Tikhon (Troitsky) of San Francisco|Archbishop +TIKHON of San Francisco]] ''of blessed memory.'' Archbishop +TIKHON was Archbishop of San Francisco when Fr. Innokenty Dronov oversaw the Russian Orthodox Church in Hawaii in the 1940s.<br />
<br />
====The Greek Church in Hawaii====<br />
Also in the mid 1960s, a [[Greek]] community established a separate Greek Orthodox parish under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Saints [[Constantine the Great|Constantine]] and [[Helen]] [[Church of Constantinople|Greek Orthodox Church]]. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, he was assigned to the Greek church in Honolulu in 2007.<br />
<br />
In the 90's, on the Island of Maui, a Greek Orthodox mission was established, this mission is served by clergy of the Greek Orthodox church in Honolulu. <br />
<br />
====The Serbian Church in Hawaii====<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to Saint [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek Orthodox churches. There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian Bishop +[[Maxim (Vasilijevic) of Western America|MAXIM]]) have come from the mainland to minister to them.<br />
[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the Kona Mission]]<br />
<br />
====The Antiochian Church in Hawaii====<br />
In 2003, the short-lived St. Paul the Apostle Antiochian Orthodox Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, this mission parish was disbanded.<br />
<br />
====The OCA in Hawaii====<br />
In early 2004, a new Orthodox community under the jurisdiction of the [[OCA]] was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. They are currently overseen by Bishop +BENJAMIN, of the Diocese of the West, and other clergy from the mainland.<br />
<br />
==Orthodox churches in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church of Hawaii - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Church - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*OCA Mission in Kona - [http://www.oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official website]<br />
<br />
==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
<br />
==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Russian Fort Elizabeth]]<br />
<br />
[[Category:Jurisdictions]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=52203Orthodoxy in Hawaii2007-05-31T18:47:05Z<p>Nectarios: /* The OCA in Hawaii */</p>
<hr />
<div><!--Place overall intro here.--> <br />
<br />
[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
<br />
==History of Hawaiian Orthodoxy==<br />
=== Christianity in Hawaii ===<br />
The first Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Somewhere between 1792 and 1793, while traveling from Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Holy [[Pascha]] (Easter) at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the Orthodox priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]."<br />
<br />
=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|right|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first [[Orthodox Church]]; the [[Church of Russia|Russian Orthodox]] chapel at [http://en.wikipedia.org/wiki/Russian_Fort_Elizabeth Fort Elizabeth]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
<br />
[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
<br />
In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaiian special envoy to the Russian court, Colonel Curtis 'Iaukea, about the [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky|Alexander of Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
<br />
In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador was recalled, the embassy was moved to a small office, and the Russian chapel was closed.<br />
<br />
It is also worth noting, that Saint [[Innocent of Moscow]] made a brief stop-over in Hawaii during his travels from Asia to Western America.<br />
<br />
== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jakob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar]]), with the blessing of the [[bishop]]s of Vladivostok and in America, the first Russian Orthodox reader services were held by Reader Vasily Pasderin. November 27 was, and is, the "Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Mother of God]]." <br />
<br />
In 1915, at the petition of the Russian Orthodox community to the [[Holy Synod]] of the [[Church of Russia|Russian Orthodox Church]], a Russian Orthodox priest was dispatched to Hawaii to pastor the large population of [[Church of Russia|Russian Orthodox]] faithful. On Orthodox Christmas (Dec.25/Jan. 7), Protopresbyter Jakob Korchinsky celebrated the Divine Liturgy at Saint Andrew's Episcopal Cathedral in Honolulu, and he established permanent liturgical services. Thus Orthodoxy was re-established in Hawaii. [[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]] Fr. Jakob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, and Australia. He was murdered in [[Odessa]] shortly after the [http://en.wikipedia.org/wiki/Russian_Orthodox_Church#Russian_revolution Bolshevik Revolution] in Russia. This martyred priest has not been officially recognized as a martyred saint....yet. <br />
<br />
In subsequent years, the [[Church of Russia|Russian Orthodox]] Church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population. [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops [[Appolinary of San Francisco|Appolinary]] and [[Tikhon (Troitsky) of San Francisco|Tikhon of San Francisco]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
<br />
== Hawaii, the "Melting Pot" of Orthodoxy ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three seperate Orthodox jurisdictions established themselves in the Islands; Greek, Serbian, and OCA. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. All Orthodox churches in Hawaii are in communion with one another, however, and have good relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
<br />
====The Russian Church in Hawaii====<br />
In the late 1960s, a group of Russian Orthodox faithful joined the Russian Orthodox Church of Hawaii and formed the St. [[Mark of Ephesus]] Russian Orthodox Mission Parish. In the early 1980's, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Iveron]] Russian Orthodox Church. In the late 1990s, the current pastor of the [[Church of Russia|Russian Orthodox]] community, Father Anatole Lyovin was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently there are plans to build the first [[Church of Russia|Russian Orthodox]] [[church]] in Honolulu. <br />
<br />
Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii. <br />
<br />
The Russian Orthodox Church in Hawaii is under the spiritual care of Archbishop [[Kyrill (Dmitrieff)|+KYRILL of San Francisco]], the current successor of [[Tikhon (Troitsky) of San Francisco|Archbishop +TIKHON of San Francisco]] ''of blessed memory.'' Archbishop +TIKHON was Archbishop of San Francisco when Fr. Innokenty Dronov oversaw the Russian Orthodox Church in Hawaii in the 1940s.<br />
<br />
====The Greek Church in Hawaii====<br />
Also in the mid 1960s, a [[Greek]] community established a separate Greek Orthodox parish under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Saints [[Constantine the Great|Constantine]] and [[Helen]] [[Church of Constantinople|Greek Orthodox Church]]. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, he was assigned to the Greek church in Honolulu in 2007.<br />
<br />
In the 90's, on the Island of Maui, a Greek Orthodox mission was established, this mission is served by clergy of the Greek Orthodox church in Honolulu. <br />
<br />
====The Serbian Church in Hawaii====<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to Saint [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek Orthodox churches. There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian bishop [[Maxim (Vasilijevic) of Western America|Maxim]]) have come from the mainland to minister to them.<br />
[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the Kona Mission]]<br />
<br />
====The Antiochian Church in Hawaii====<br />
In 2003, the short-lived St. Paul the Apostle Antiochian Orthodox Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, this mission parish was disbanded.<br />
<br />
====The OCA in Hawaii====<br />
In early 2004, a new Orthodox community under the jurisdiction of the [[OCA]] was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. They are currently overseen by Bishop +BENJAMIN, of the Diocese of the West, and other clergy from the mainland.<br />
<br />
==Orthodox churches in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church of Hawaii - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Church - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*OCA Mission in Kona - [http://www.oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official website]<br />
<br />
==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
<br />
==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Russian Fort Elizabeth]]<br />
<br />
[[Category:Jurisdictions]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=52202Orthodoxy in Hawaii2007-05-31T18:46:34Z<p>Nectarios: /* The Russian Church in Hawaii */</p>
<hr />
<div><!--Place overall intro here.--> <br />
<br />
[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
<br />
==History of Hawaiian Orthodoxy==<br />
=== Christianity in Hawaii ===<br />
The first Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Somewhere between 1792 and 1793, while traveling from Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Holy [[Pascha]] (Easter) at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the Orthodox priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]."<br />
<br />
=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|right|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first [[Orthodox Church]]; the [[Church of Russia|Russian Orthodox]] chapel at [http://en.wikipedia.org/wiki/Russian_Fort_Elizabeth Fort Elizabeth]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
<br />
[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
<br />
In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaiian special envoy to the Russian court, Colonel Curtis 'Iaukea, about the [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky|Alexander of Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
<br />
In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador was recalled, the embassy was moved to a small office, and the Russian chapel was closed.<br />
<br />
It is also worth noting, that Saint [[Innocent of Moscow]] made a brief stop-over in Hawaii during his travels from Asia to Western America.<br />
<br />
== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jakob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar]]), with the blessing of the [[bishop]]s of Vladivostok and in America, the first Russian Orthodox reader services were held by Reader Vasily Pasderin. November 27 was, and is, the "Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Mother of God]]." <br />
<br />
In 1915, at the petition of the Russian Orthodox community to the [[Holy Synod]] of the [[Church of Russia|Russian Orthodox Church]], a Russian Orthodox priest was dispatched to Hawaii to pastor the large population of [[Church of Russia|Russian Orthodox]] faithful. On Orthodox Christmas (Dec.25/Jan. 7), Protopresbyter Jakob Korchinsky celebrated the Divine Liturgy at Saint Andrew's Episcopal Cathedral in Honolulu, and he established permanent liturgical services. Thus Orthodoxy was re-established in Hawaii. [[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]] Fr. Jakob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, and Australia. He was murdered in [[Odessa]] shortly after the [http://en.wikipedia.org/wiki/Russian_Orthodox_Church#Russian_revolution Bolshevik Revolution] in Russia. This martyred priest has not been officially recognized as a martyred saint....yet. <br />
<br />
In subsequent years, the [[Church of Russia|Russian Orthodox]] Church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population. [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops [[Appolinary of San Francisco|Appolinary]] and [[Tikhon (Troitsky) of San Francisco|Tikhon of San Francisco]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
<br />
== Hawaii, the "Melting Pot" of Orthodoxy ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three seperate Orthodox jurisdictions established themselves in the Islands; Greek, Serbian, and OCA. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. All Orthodox churches in Hawaii are in communion with one another, however, and have good relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
<br />
====The Russian Church in Hawaii====<br />
In the late 1960s, a group of Russian Orthodox faithful joined the Russian Orthodox Church of Hawaii and formed the St. [[Mark of Ephesus]] Russian Orthodox Mission Parish. In the early 1980's, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Iveron]] Russian Orthodox Church. In the late 1990s, the current pastor of the [[Church of Russia|Russian Orthodox]] community, Father Anatole Lyovin was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently there are plans to build the first [[Church of Russia|Russian Orthodox]] [[church]] in Honolulu. <br />
<br />
Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii. <br />
<br />
The Russian Orthodox Church in Hawaii is under the spiritual care of Archbishop [[Kyrill (Dmitrieff)|+KYRILL of San Francisco]], the current successor of [[Tikhon (Troitsky) of San Francisco|Archbishop +TIKHON of San Francisco]] ''of blessed memory.'' Archbishop +TIKHON was Archbishop of San Francisco when Fr. Innokenty Dronov oversaw the Russian Orthodox Church in Hawaii in the 1940s.<br />
<br />
====The Greek Church in Hawaii====<br />
Also in the mid 1960s, a [[Greek]] community established a separate Greek Orthodox parish under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Saints [[Constantine the Great|Constantine]] and [[Helen]] [[Church of Constantinople|Greek Orthodox Church]]. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, he was assigned to the Greek church in Honolulu in 2007.<br />
<br />
In the 90's, on the Island of Maui, a Greek Orthodox mission was established, this mission is served by clergy of the Greek Orthodox church in Honolulu. <br />
<br />
====The Serbian Church in Hawaii====<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to Saint [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek Orthodox churches. There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian bishop [[Maxim (Vasilijevic) of Western America|Maxim]]) have come from the mainland to minister to them.<br />
[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the Kona Mission]]<br />
<br />
====The Antiochian Church in Hawaii====<br />
In 2003, the short-lived St. Paul the Apostle Antiochian Orthodox Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, this mission parish was disbanded.<br />
<br />
====The OCA in Hawaii====<br />
In early 2004, a new Orthodox community under the jurisdiction of the [[OCA]] was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. They are currently overseen by Bishop Benjamin, of the Diocese of the West, and other clergy from the mainland.<br />
<br />
==Orthodox churches in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church of Hawaii - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Church - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*OCA Mission in Kona - [http://www.oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official website]<br />
<br />
==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
<br />
==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Russian Fort Elizabeth]]<br />
<br />
[[Category:Jurisdictions]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=52201Orthodoxy in Hawaii2007-05-31T18:36:47Z<p>Nectarios: /* External links */</p>
<hr />
<div><!--Place overall intro here.--> <br />
<br />
[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
<br />
==History of Hawaiian Orthodoxy==<br />
=== Christianity in Hawaii ===<br />
The first Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Somewhere between 1792 and 1793, while traveling from Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Holy [[Pascha]] (Easter) at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the Orthodox priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]."<br />
<br />
=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|right|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first [[Orthodox Church]]; the [[Church of Russia|Russian Orthodox]] chapel at [http://en.wikipedia.org/wiki/Russian_Fort_Elizabeth Fort Elizabeth]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
<br />
[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
<br />
In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaiian special envoy to the Russian court, Colonel Curtis 'Iaukea, about the [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky|Alexander of Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
<br />
In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador was recalled, the embassy was moved to a small office, and the Russian chapel was closed.<br />
<br />
It is also worth noting, that Saint [[Innocent of Moscow]] made a brief stop-over in Hawaii during his travels from Asia to Western America.<br />
<br />
== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jakob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar]]), with the blessing of the [[bishop]]s of Vladivostok and in America, the first Russian Orthodox reader services were held by Reader Vasily Pasderin. November 27 was, and is, the "Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Mother of God]]." <br />
<br />
In 1915, at the petition of the Russian Orthodox community to the [[Holy Synod]] of the [[Church of Russia|Russian Orthodox Church]], a Russian Orthodox priest was dispatched to Hawaii to pastor the large population of [[Church of Russia|Russian Orthodox]] faithful. On Orthodox Christmas (Dec.25/Jan. 7), Protopresbyter Jakob Korchinsky celebrated the Divine Liturgy at Saint Andrew's Episcopal Cathedral in Honolulu, and he established permanent liturgical services. Thus Orthodoxy was re-established in Hawaii. [[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]] Fr. Jakob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, and Australia. He was murdered in [[Odessa]] shortly after the [http://en.wikipedia.org/wiki/Russian_Orthodox_Church#Russian_revolution Bolshevik Revolution] in Russia. This martyred priest has not been officially recognized as a martyred saint....yet. <br />
<br />
In subsequent years, the [[Church of Russia|Russian Orthodox]] Church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population. [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops [[Appolinary of San Francisco|Appolinary]] and [[Tikhon (Troitsky) of San Francisco|Tikhon of San Francisco]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
<br />
== Hawaii, the "Melting Pot" of Orthodoxy ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three seperate Orthodox jurisdictions established themselves in the Islands; Greek, Serbian, and OCA. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. All Orthodox churches in Hawaii are in communion with one another, however, and have good relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
<br />
====The Russian Church in Hawaii====<br />
In the late 1960s, a group of Russian Orthodox faithful joined the Russian Orthodox Church of Hawaii and formed the St. [[Mark of Ephesus]] Russian Orthodox Mission Parish. In the early 1980's, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Iveron]] Russian Orthodox Church. In the late 1990s, the current pastor of the [[Church of Russia|Russian Orthodox]] community, Father Anatole Lyovin was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently there are plans to build the first [[Church of Russia|Russian Orthodox]] [[church]] in Honolulu. <br />
<br />
Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii.<br />
<br />
====The Greek Church in Hawaii====<br />
Also in the mid 1960s, a [[Greek]] community established a separate Greek Orthodox parish under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Saints [[Constantine the Great|Constantine]] and [[Helen]] [[Church of Constantinople|Greek Orthodox Church]]. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, he was assigned to the Greek church in Honolulu in 2007.<br />
<br />
In the 90's, on the Island of Maui, a Greek Orthodox mission was established, this mission is served by clergy of the Greek Orthodox church in Honolulu. <br />
<br />
====The Serbian Church in Hawaii====<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to Saint [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek Orthodox churches. There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian bishop [[Maxim (Vasilijevic) of Western America|Maxim]]) have come from the mainland to minister to them.<br />
[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the Kona Mission]]<br />
<br />
====The Antiochian Church in Hawaii====<br />
In 2003, the short-lived St. Paul the Apostle Antiochian Orthodox Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, this mission parish was disbanded.<br />
<br />
====The OCA in Hawaii====<br />
In early 2004, a new Orthodox community under the jurisdiction of the [[OCA]] was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. They are currently overseen by Bishop Benjamin, of the Diocese of the West, and other clergy from the mainland.<br />
<br />
==Orthodox churches in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church of Hawaii - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Church - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*OCA Mission in Kona - [http://www.oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official website]<br />
<br />
==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
<br />
==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Russian Fort Elizabeth]]<br />
<br />
[[Category:Jurisdictions]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=52200Orthodoxy in Hawaii2007-05-31T18:30:18Z<p>Nectarios: /* The Serbian Church in Hawaii */</p>
<hr />
<div><!--Place overall intro here.--> <br />
<br />
[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
<br />
==History of Hawaiian Orthodoxy==<br />
=== Christianity in Hawaii ===<br />
The first Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Somewhere between 1792 and 1793, while traveling from Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Holy [[Pascha]] (Easter) at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the Orthodox priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]."<br />
<br />
=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|right|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first [[Orthodox Church]]; the [[Church of Russia|Russian Orthodox]] chapel at [http://en.wikipedia.org/wiki/Russian_Fort_Elizabeth Fort Elizabeth]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
<br />
[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
<br />
In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaiian special envoy to the Russian court, Colonel Curtis 'Iaukea, about the [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky|Alexander of Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
<br />
In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador was recalled, the embassy was moved to a small office, and the Russian chapel was closed.<br />
<br />
It is also worth noting, that Saint [[Innocent of Moscow]] made a brief stop-over in Hawaii during his travels from Asia to Western America.<br />
<br />
== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jakob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar]]), with the blessing of the [[bishop]]s of Vladivostok and in America, the first Russian Orthodox reader services were held by Reader Vasily Pasderin. November 27 was, and is, the "Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Mother of God]]." <br />
<br />
In 1915, at the petition of the Russian Orthodox community to the [[Holy Synod]] of the [[Church of Russia|Russian Orthodox Church]], a Russian Orthodox priest was dispatched to Hawaii to pastor the large population of [[Church of Russia|Russian Orthodox]] faithful. On Orthodox Christmas (Dec.25/Jan. 7), Protopresbyter Jakob Korchinsky celebrated the Divine Liturgy at Saint Andrew's Episcopal Cathedral in Honolulu, and he established permanent liturgical services. Thus Orthodoxy was re-established in Hawaii. [[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]] Fr. Jakob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, and Australia. He was murdered in [[Odessa]] shortly after the [http://en.wikipedia.org/wiki/Russian_Orthodox_Church#Russian_revolution Bolshevik Revolution] in Russia. This martyred priest has not been officially recognized as a martyred saint....yet. <br />
<br />
In subsequent years, the [[Church of Russia|Russian Orthodox]] Church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population. [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops [[Appolinary of San Francisco|Appolinary]] and [[Tikhon (Troitsky) of San Francisco|Tikhon of San Francisco]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
<br />
== Hawaii, the "Melting Pot" of Orthodoxy ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three seperate Orthodox jurisdictions established themselves in the Islands; Greek, Serbian, and OCA. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. All Orthodox churches in Hawaii are in communion with one another, however, and have good relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
<br />
====The Russian Church in Hawaii====<br />
In the late 1960s, a group of Russian Orthodox faithful joined the Russian Orthodox Church of Hawaii and formed the St. [[Mark of Ephesus]] Russian Orthodox Mission Parish. In the early 1980's, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Iveron]] Russian Orthodox Church. In the late 1990s, the current pastor of the [[Church of Russia|Russian Orthodox]] community, Father Anatole Lyovin was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently there are plans to build the first [[Church of Russia|Russian Orthodox]] [[church]] in Honolulu. <br />
<br />
Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii.<br />
<br />
====The Greek Church in Hawaii====<br />
Also in the mid 1960s, a [[Greek]] community established a separate Greek Orthodox parish under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Saints [[Constantine the Great|Constantine]] and [[Helen]] [[Church of Constantinople|Greek Orthodox Church]]. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, he was assigned to the Greek church in Honolulu in 2007.<br />
<br />
In the 90's, on the Island of Maui, a Greek Orthodox mission was established, this mission is served by clergy of the Greek Orthodox church in Honolulu. <br />
<br />
====The Serbian Church in Hawaii====<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to Saint [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek Orthodox churches. There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian bishop [[Maxim (Vasilijevic) of Western America|Maxim]]) have come from the mainland to minister to them.<br />
[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the Kona Mission]]<br />
<br />
====The Antiochian Church in Hawaii====<br />
In 2003, the short-lived St. Paul the Apostle Antiochian Orthodox Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, this mission parish was disbanded.<br />
<br />
====The OCA in Hawaii====<br />
In early 2004, a new Orthodox community under the jurisdiction of the [[OCA]] was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. They are currently overseen by Bishop Benjamin, of the Diocese of the West, and other clergy from the mainland.<br />
<br />
==Orthodox churches in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church of Hawaii - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Church - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*OCA Mission in Kona - [http://www.oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official website]<br />
<br />
==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
<br />
==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Fort Elizabeth]]<br />
<br />
[[Category:Jurisdictions]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=52199Orthodoxy in Hawaii2007-05-31T18:29:52Z<p>Nectarios: /* The Serbian Church in Hawaii */</p>
<hr />
<div><!--Place overall intro here.--> <br />
<br />
[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
<br />
==History of Hawaiian Orthodoxy==<br />
=== Christianity in Hawaii ===<br />
The first Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Somewhere between 1792 and 1793, while traveling from Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Holy [[Pascha]] (Easter) at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the Orthodox priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]."<br />
<br />
=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|right|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first [[Orthodox Church]]; the [[Church of Russia|Russian Orthodox]] chapel at [http://en.wikipedia.org/wiki/Russian_Fort_Elizabeth Fort Elizabeth]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
<br />
[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
<br />
In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaiian special envoy to the Russian court, Colonel Curtis 'Iaukea, about the [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky|Alexander of Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
<br />
In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador was recalled, the embassy was moved to a small office, and the Russian chapel was closed.<br />
<br />
It is also worth noting, that Saint [[Innocent of Moscow]] made a brief stop-over in Hawaii during his travels from Asia to Western America.<br />
<br />
== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jakob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar]]), with the blessing of the [[bishop]]s of Vladivostok and in America, the first Russian Orthodox reader services were held by Reader Vasily Pasderin. November 27 was, and is, the "Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Mother of God]]." <br />
<br />
In 1915, at the petition of the Russian Orthodox community to the [[Holy Synod]] of the [[Church of Russia|Russian Orthodox Church]], a Russian Orthodox priest was dispatched to Hawaii to pastor the large population of [[Church of Russia|Russian Orthodox]] faithful. On Orthodox Christmas (Dec.25/Jan. 7), Protopresbyter Jakob Korchinsky celebrated the Divine Liturgy at Saint Andrew's Episcopal Cathedral in Honolulu, and he established permanent liturgical services. Thus Orthodoxy was re-established in Hawaii. [[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]] Fr. Jakob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, and Australia. He was murdered in [[Odessa]] shortly after the [http://en.wikipedia.org/wiki/Russian_Orthodox_Church#Russian_revolution Bolshevik Revolution] in Russia. This martyred priest has not been officially recognized as a martyred saint....yet. <br />
<br />
In subsequent years, the [[Church of Russia|Russian Orthodox]] Church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population. [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops [[Appolinary of San Francisco|Appolinary]] and [[Tikhon (Troitsky) of San Francisco|Tikhon of San Francisco]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
<br />
== Hawaii, the "Melting Pot" of Orthodoxy ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three seperate Orthodox jurisdictions established themselves in the Islands; Greek, Serbian, and OCA. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. All Orthodox churches in Hawaii are in communion with one another, however, and have good relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
<br />
====The Russian Church in Hawaii====<br />
In the late 1960s, a group of Russian Orthodox faithful joined the Russian Orthodox Church of Hawaii and formed the St. [[Mark of Ephesus]] Russian Orthodox Mission Parish. In the early 1980's, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Iveron]] Russian Orthodox Church. In the late 1990s, the current pastor of the [[Church of Russia|Russian Orthodox]] community, Father Anatole Lyovin was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently there are plans to build the first [[Church of Russia|Russian Orthodox]] [[church]] in Honolulu. <br />
<br />
Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii.<br />
<br />
====The Greek Church in Hawaii====<br />
Also in the mid 1960s, a [[Greek]] community established a separate Greek Orthodox parish under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Saints [[Constantine the Great|Constantine]] and [[Helen]] [[Church of Constantinople|Greek Orthodox Church]]. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, he was assigned to the Greek church in Honolulu in 2007.<br />
<br />
In the 90's, on the Island of Maui, a Greek Orthodox mission was established, this mission is served by clergy of the Greek Orthodox church in Honolulu. <br />
<br />
====The Serbian Church in Hawaii====<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to Saint [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek Orthodox churches. There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian bishop [[Maxim (Vasilijevic) of Western America|Maxim]]) have come from the mainland to minister to them.[[Image:max.jpg|thumb|left|Bishop Maxim oversees the Serbian mission in Hawaii]] <br />
[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the Kona Mission]]<br />
<br />
====The Antiochian Church in Hawaii====<br />
In 2003, the short-lived St. Paul the Apostle Antiochian Orthodox Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, this mission parish was disbanded.<br />
<br />
====The OCA in Hawaii====<br />
In early 2004, a new Orthodox community under the jurisdiction of the [[OCA]] was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. They are currently overseen by Bishop Benjamin, of the Diocese of the West, and other clergy from the mainland.<br />
<br />
==Orthodox churches in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church of Hawaii - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Church - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*OCA Mission in Kona - [http://www.oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official website]<br />
<br />
==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
<br />
==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Fort Elizabeth]]<br />
<br />
[[Category:Jurisdictions]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=52198Orthodoxy in Hawaii2007-05-31T18:29:20Z<p>Nectarios: /* The Serbian Church in Hawaii */</p>
<hr />
<div><!--Place overall intro here.--> <br />
<br />
[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
<br />
==History of Hawaiian Orthodoxy==<br />
=== Christianity in Hawaii ===<br />
The first Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Somewhere between 1792 and 1793, while traveling from Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Holy [[Pascha]] (Easter) at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the Orthodox priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]."<br />
<br />
=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|right|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first [[Orthodox Church]]; the [[Church of Russia|Russian Orthodox]] chapel at [http://en.wikipedia.org/wiki/Russian_Fort_Elizabeth Fort Elizabeth]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
<br />
[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
<br />
In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaiian special envoy to the Russian court, Colonel Curtis 'Iaukea, about the [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky|Alexander of Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
<br />
In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador was recalled, the embassy was moved to a small office, and the Russian chapel was closed.<br />
<br />
It is also worth noting, that Saint [[Innocent of Moscow]] made a brief stop-over in Hawaii during his travels from Asia to Western America.<br />
<br />
== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jakob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar]]), with the blessing of the [[bishop]]s of Vladivostok and in America, the first Russian Orthodox reader services were held by Reader Vasily Pasderin. November 27 was, and is, the "Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Mother of God]]." <br />
<br />
In 1915, at the petition of the Russian Orthodox community to the [[Holy Synod]] of the [[Church of Russia|Russian Orthodox Church]], a Russian Orthodox priest was dispatched to Hawaii to pastor the large population of [[Church of Russia|Russian Orthodox]] faithful. On Orthodox Christmas (Dec.25/Jan. 7), Protopresbyter Jakob Korchinsky celebrated the Divine Liturgy at Saint Andrew's Episcopal Cathedral in Honolulu, and he established permanent liturgical services. Thus Orthodoxy was re-established in Hawaii. [[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]] Fr. Jakob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, and Australia. He was murdered in [[Odessa]] shortly after the [http://en.wikipedia.org/wiki/Russian_Orthodox_Church#Russian_revolution Bolshevik Revolution] in Russia. This martyred priest has not been officially recognized as a martyred saint....yet. <br />
<br />
In subsequent years, the [[Church of Russia|Russian Orthodox]] Church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population. [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops [[Appolinary of San Francisco|Appolinary]] and [[Tikhon (Troitsky) of San Francisco|Tikhon of San Francisco]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
<br />
== Hawaii, the "Melting Pot" of Orthodoxy ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three seperate Orthodox jurisdictions established themselves in the Islands; Greek, Serbian, and OCA. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. All Orthodox churches in Hawaii are in communion with one another, however, and have good relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
<br />
====The Russian Church in Hawaii====<br />
In the late 1960s, a group of Russian Orthodox faithful joined the Russian Orthodox Church of Hawaii and formed the St. [[Mark of Ephesus]] Russian Orthodox Mission Parish. In the early 1980's, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Iveron]] Russian Orthodox Church. In the late 1990s, the current pastor of the [[Church of Russia|Russian Orthodox]] community, Father Anatole Lyovin was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently there are plans to build the first [[Church of Russia|Russian Orthodox]] [[church]] in Honolulu. <br />
<br />
Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii.<br />
<br />
====The Greek Church in Hawaii====<br />
Also in the mid 1960s, a [[Greek]] community established a separate Greek Orthodox parish under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Saints [[Constantine the Great|Constantine]] and [[Helen]] [[Church of Constantinople|Greek Orthodox Church]]. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, he was assigned to the Greek church in Honolulu in 2007.<br />
<br />
In the 90's, on the Island of Maui, a Greek Orthodox mission was established, this mission is served by clergy of the Greek Orthodox church in Honolulu. <br />
<br />
====The Serbian Church in Hawaii====<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to Saint [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek Orthodox churches. [[Image:max.jpg|thumb|left|Bishop Maxim oversees the Serbian mission in Hawaii]] There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian bishop [[Maxim (Vasilijevic) of Western America|Maxim]]) have come from the mainland to minister to them.<br />
[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the Kona Mission]]<br />
<br />
====The Antiochian Church in Hawaii====<br />
In 2003, the short-lived St. Paul the Apostle Antiochian Orthodox Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, this mission parish was disbanded.<br />
<br />
====The OCA in Hawaii====<br />
In early 2004, a new Orthodox community under the jurisdiction of the [[OCA]] was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. They are currently overseen by Bishop Benjamin, of the Diocese of the West, and other clergy from the mainland.<br />
<br />
==Orthodox churches in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church of Hawaii - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Church - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*OCA Mission in Kona - [http://www.oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official website]<br />
<br />
==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
<br />
==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Fort Elizabeth]]<br />
<br />
[[Category:Jurisdictions]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=52197Orthodoxy in Hawaii2007-05-31T18:28:09Z<p>Nectarios: /* The Serbian Church in Hawaii */</p>
<hr />
<div><!--Place overall intro here.--> <br />
<br />
[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
<br />
==History of Hawaiian Orthodoxy==<br />
=== Christianity in Hawaii ===<br />
The first Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Somewhere between 1792 and 1793, while traveling from Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Holy [[Pascha]] (Easter) at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the Orthodox priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]."<br />
<br />
=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|right|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first [[Orthodox Church]]; the [[Church of Russia|Russian Orthodox]] chapel at [http://en.wikipedia.org/wiki/Russian_Fort_Elizabeth Fort Elizabeth]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
<br />
[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
<br />
In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaiian special envoy to the Russian court, Colonel Curtis 'Iaukea, about the [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky|Alexander of Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
<br />
In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador was recalled, the embassy was moved to a small office, and the Russian chapel was closed.<br />
<br />
It is also worth noting, that Saint [[Innocent of Moscow]] made a brief stop-over in Hawaii during his travels from Asia to Western America.<br />
<br />
== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jakob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar]]), with the blessing of the [[bishop]]s of Vladivostok and in America, the first Russian Orthodox reader services were held by Reader Vasily Pasderin. November 27 was, and is, the "Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Mother of God]]." <br />
<br />
In 1915, at the petition of the Russian Orthodox community to the [[Holy Synod]] of the [[Church of Russia|Russian Orthodox Church]], a Russian Orthodox priest was dispatched to Hawaii to pastor the large population of [[Church of Russia|Russian Orthodox]] faithful. On Orthodox Christmas (Dec.25/Jan. 7), Protopresbyter Jakob Korchinsky celebrated the Divine Liturgy at Saint Andrew's Episcopal Cathedral in Honolulu, and he established permanent liturgical services. Thus Orthodoxy was re-established in Hawaii. [[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]] Fr. Jakob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, and Australia. He was murdered in [[Odessa]] shortly after the [http://en.wikipedia.org/wiki/Russian_Orthodox_Church#Russian_revolution Bolshevik Revolution] in Russia. This martyred priest has not been officially recognized as a martyred saint....yet. <br />
<br />
In subsequent years, the [[Church of Russia|Russian Orthodox]] Church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population. [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops [[Appolinary of San Francisco|Appolinary]] and [[Tikhon (Troitsky) of San Francisco|Tikhon of San Francisco]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
<br />
== Hawaii, the "Melting Pot" of Orthodoxy ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three seperate Orthodox jurisdictions established themselves in the Islands; Greek, Serbian, and OCA. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. All Orthodox churches in Hawaii are in communion with one another, however, and have good relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
<br />
====The Russian Church in Hawaii====<br />
In the late 1960s, a group of Russian Orthodox faithful joined the Russian Orthodox Church of Hawaii and formed the St. [[Mark of Ephesus]] Russian Orthodox Mission Parish. In the early 1980's, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Iveron]] Russian Orthodox Church. In the late 1990s, the current pastor of the [[Church of Russia|Russian Orthodox]] community, Father Anatole Lyovin was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently there are plans to build the first [[Church of Russia|Russian Orthodox]] [[church]] in Honolulu. <br />
<br />
Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii.<br />
<br />
====The Greek Church in Hawaii====<br />
Also in the mid 1960s, a [[Greek]] community established a separate Greek Orthodox parish under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Saints [[Constantine the Great|Constantine]] and [[Helen]] [[Church of Constantinople|Greek Orthodox Church]]. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, he was assigned to the Greek church in Honolulu in 2007.<br />
<br />
In the 90's, on the Island of Maui, a Greek Orthodox mission was established, this mission is served by clergy of the Greek Orthodox church in Honolulu. <br />
<br />
====The Serbian Church in Hawaii====<br />
[[Image:max.jpg]]<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to Saint [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek Orthodox churches. There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian bishop [[Maxim (Vasilijevic) of Western America|Maxim]]) have come from the mainland to minister to them.[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the Kona Mission]]<br />
<br />
====The Antiochian Church in Hawaii====<br />
In 2003, the short-lived St. Paul the Apostle Antiochian Orthodox Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, this mission parish was disbanded.<br />
<br />
====The OCA in Hawaii====<br />
In early 2004, a new Orthodox community under the jurisdiction of the [[OCA]] was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. They are currently overseen by Bishop Benjamin, of the Diocese of the West, and other clergy from the mainland.<br />
<br />
==Orthodox churches in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church of Hawaii - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Church - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*OCA Mission in Kona - [http://www.oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official website]<br />
<br />
==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
<br />
==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Fort Elizabeth]]<br />
<br />
[[Category:Jurisdictions]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=File:Max.jpg&diff=52196File:Max.jpg2007-05-31T18:27:29Z<p>Nectarios: New page: == Summary == == Copyright status == Borislav Petric == Source == Borislav Petric - with kind permission</p>
<hr />
<div>== Summary ==<br />
<br />
== Copyright status ==<br />
Borislav Petric<br />
== Source ==<br />
Borislav Petric - with kind permission</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=52195Orthodoxy in Hawaii2007-05-31T18:25:04Z<p>Nectarios: /* The Serbian Church in Hawaii */</p>
<hr />
<div><!--Place overall intro here.--> <br />
<br />
[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
<br />
==History of Hawaiian Orthodoxy==<br />
=== Christianity in Hawaii ===<br />
The first Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Somewhere between 1792 and 1793, while traveling from Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Holy [[Pascha]] (Easter) at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the Orthodox priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]."<br />
<br />
=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|right|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first [[Orthodox Church]]; the [[Church of Russia|Russian Orthodox]] chapel at [http://en.wikipedia.org/wiki/Russian_Fort_Elizabeth Fort Elizabeth]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
<br />
[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
<br />
In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaiian special envoy to the Russian court, Colonel Curtis 'Iaukea, about the [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky|Alexander of Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
<br />
In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador was recalled, the embassy was moved to a small office, and the Russian chapel was closed.<br />
<br />
It is also worth noting, that Saint [[Innocent of Moscow]] made a brief stop-over in Hawaii during his travels from Asia to Western America.<br />
<br />
== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jakob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar]]), with the blessing of the [[bishop]]s of Vladivostok and in America, the first Russian Orthodox reader services were held by Reader Vasily Pasderin. November 27 was, and is, the "Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Mother of God]]." <br />
<br />
In 1915, at the petition of the Russian Orthodox community to the [[Holy Synod]] of the [[Church of Russia|Russian Orthodox Church]], a Russian Orthodox priest was dispatched to Hawaii to pastor the large population of [[Church of Russia|Russian Orthodox]] faithful. On Orthodox Christmas (Dec.25/Jan. 7), Protopresbyter Jakob Korchinsky celebrated the Divine Liturgy at Saint Andrew's Episcopal Cathedral in Honolulu, and he established permanent liturgical services. Thus Orthodoxy was re-established in Hawaii. [[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]] Fr. Jakob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, and Australia. He was murdered in [[Odessa]] shortly after the [http://en.wikipedia.org/wiki/Russian_Orthodox_Church#Russian_revolution Bolshevik Revolution] in Russia. This martyred priest has not been officially recognized as a martyred saint....yet. <br />
<br />
In subsequent years, the [[Church of Russia|Russian Orthodox]] Church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population. [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops [[Appolinary of San Francisco|Appolinary]] and [[Tikhon (Troitsky) of San Francisco|Tikhon of San Francisco]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
<br />
== Hawaii, the "Melting Pot" of Orthodoxy ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three seperate Orthodox jurisdictions established themselves in the Islands; Greek, Serbian, and OCA. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. All Orthodox churches in Hawaii are in communion with one another, however, and have good relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
<br />
====The Russian Church in Hawaii====<br />
In the late 1960s, a group of Russian Orthodox faithful joined the Russian Orthodox Church of Hawaii and formed the St. [[Mark of Ephesus]] Russian Orthodox Mission Parish. In the early 1980's, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Iveron]] Russian Orthodox Church. In the late 1990s, the current pastor of the [[Church of Russia|Russian Orthodox]] community, Father Anatole Lyovin was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently there are plans to build the first [[Church of Russia|Russian Orthodox]] [[church]] in Honolulu. <br />
<br />
Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii.<br />
<br />
====The Greek Church in Hawaii====<br />
Also in the mid 1960s, a [[Greek]] community established a separate Greek Orthodox parish under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Saints [[Constantine the Great|Constantine]] and [[Helen]] [[Church of Constantinople|Greek Orthodox Church]]. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, he was assigned to the Greek church in Honolulu in 2007.<br />
<br />
In the 90's, on the Island of Maui, a Greek Orthodox mission was established, this mission is served by clergy of the Greek Orthodox church in Honolulu. <br />
<br />
====The Serbian Church in Hawaii====<br />
[[Image:max.gif]]<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to Saint [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek Orthodox churches. There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian bishop [[Maxim (Vasilijevic) of Western America|Maxim]]) have come from the mainland to minister to them.[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the Kona Mission]]<br />
<br />
====The Antiochian Church in Hawaii====<br />
In 2003, the short-lived St. Paul the Apostle Antiochian Orthodox Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, this mission parish was disbanded.<br />
<br />
====The OCA in Hawaii====<br />
In early 2004, a new Orthodox community under the jurisdiction of the [[OCA]] was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. They are currently overseen by Bishop Benjamin, of the Diocese of the West, and other clergy from the mainland.<br />
<br />
==Orthodox churches in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church of Hawaii - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Church - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*OCA Mission in Kona - [http://www.oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official website]<br />
<br />
==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
<br />
==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Fort Elizabeth]]<br />
<br />
[[Category:Jurisdictions]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=52194Orthodoxy in Hawaii2007-05-31T18:20:48Z<p>Nectarios: /* First Orthodox Chapels */</p>
<hr />
<div><!--Place overall intro here.--> <br />
<br />
[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
<br />
==History of Hawaiian Orthodoxy==<br />
=== Christianity in Hawaii ===<br />
The first Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Somewhere between 1792 and 1793, while traveling from Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Holy [[Pascha]] (Easter) at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the Orthodox priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]."<br />
<br />
=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|right|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first [[Orthodox Church]]; the [[Church of Russia|Russian Orthodox]] chapel at [http://en.wikipedia.org/wiki/Russian_Fort_Elizabeth Fort Elizabeth]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
<br />
[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
<br />
In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaiian special envoy to the Russian court, Colonel Curtis 'Iaukea, about the [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky|Alexander of Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
<br />
In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador was recalled, the embassy was moved to a small office, and the Russian chapel was closed.<br />
<br />
It is also worth noting, that Saint [[Innocent of Moscow]] made a brief stop-over in Hawaii during his travels from Asia to Western America.<br />
<br />
== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jakob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar]]), with the blessing of the [[bishop]]s of Vladivostok and in America, the first Russian Orthodox reader services were held by Reader Vasily Pasderin. November 27 was, and is, the "Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Mother of God]]." <br />
<br />
In 1915, at the petition of the Russian Orthodox community to the [[Holy Synod]] of the [[Church of Russia|Russian Orthodox Church]], a Russian Orthodox priest was dispatched to Hawaii to pastor the large population of [[Church of Russia|Russian Orthodox]] faithful. On Orthodox Christmas (Dec.25/Jan. 7), Protopresbyter Jakob Korchinsky celebrated the Divine Liturgy at Saint Andrew's Episcopal Cathedral in Honolulu, and he established permanent liturgical services. Thus Orthodoxy was re-established in Hawaii. [[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]] Fr. Jakob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, and Australia. He was murdered in [[Odessa]] shortly after the [http://en.wikipedia.org/wiki/Russian_Orthodox_Church#Russian_revolution Bolshevik Revolution] in Russia. This martyred priest has not been officially recognized as a martyred saint....yet. <br />
<br />
In subsequent years, the [[Church of Russia|Russian Orthodox]] Church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population. [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops [[Appolinary of San Francisco|Appolinary]] and [[Tikhon (Troitsky) of San Francisco|Tikhon of San Francisco]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
<br />
== Hawaii, the "Melting Pot" of Orthodoxy ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three seperate Orthodox jurisdictions established themselves in the Islands; Greek, Serbian, and OCA. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. All Orthodox churches in Hawaii are in communion with one another, however, and have good relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
<br />
====The Russian Church in Hawaii====<br />
In the late 1960s, a group of Russian Orthodox faithful joined the Russian Orthodox Church of Hawaii and formed the St. [[Mark of Ephesus]] Russian Orthodox Mission Parish. In the early 1980's, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Iveron]] Russian Orthodox Church. In the late 1990s, the current pastor of the [[Church of Russia|Russian Orthodox]] community, Father Anatole Lyovin was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently there are plans to build the first [[Church of Russia|Russian Orthodox]] [[church]] in Honolulu. <br />
<br />
Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii.<br />
<br />
====The Greek Church in Hawaii====<br />
Also in the mid 1960s, a [[Greek]] community established a separate Greek Orthodox parish under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Saints [[Constantine the Great|Constantine]] and [[Helen]] [[Church of Constantinople|Greek Orthodox Church]]. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, he was assigned to the Greek church in Honolulu in 2007.<br />
<br />
In the 90's, on the Island of Maui, a Greek Orthodox mission was established, this mission is served by clergy of the Greek Orthodox church in Honolulu. <br />
<br />
====The Serbian Church in Hawaii====<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to Saint [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek Orthodox churches. There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian bishop [[Maxim (Vasilijevic) of Western America|Maxim]]) have come from the mainland to minister to them.[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the Kona Mission]]<br />
<br />
====The Antiochian Church in Hawaii====<br />
In 2003, the short-lived St. Paul the Apostle Antiochian Orthodox Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, this mission parish was disbanded.<br />
<br />
====The OCA in Hawaii====<br />
In early 2004, a new Orthodox community under the jurisdiction of the [[OCA]] was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. They are currently overseen by Bishop Benjamin, of the Diocese of the West, and other clergy from the mainland.<br />
<br />
==Orthodox churches in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church of Hawaii - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Church - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*OCA Mission in Kona - [http://www.oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official website]<br />
<br />
==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
<br />
==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Fort Elizabeth]]<br />
<br />
[[Category:Jurisdictions]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=52193Orthodoxy in Hawaii2007-05-31T18:19:05Z<p>Nectarios: /* Rebirth of Orthodoxy */</p>
<hr />
<div><!--Place overall intro here.--> <br />
<br />
[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
<br />
==History of Hawaiian Orthodoxy==<br />
=== Christianity in Hawaii ===<br />
The first Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Somewhere between 1792 and 1793, while traveling from Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Holy [[Pascha]] (Easter) at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the Orthodox priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]."<br />
<br />
=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|right|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first [[Orthodox Church]]; the [[Church of Russia|Russian Orthodox]] chapel at [http://en.wikipedia.org/wiki/Russian_Fort_Elizabeth Fort Elizabeth]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
<br />
[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
<br />
In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaiian special envoy to the Russian court, Colonel Curtis 'Iaukea, about the [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky|Alexander of Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
<br />
In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador was recalled, the embassy was moved to a small office, and the Russian chapel was closed.<br />
<br />
== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jakob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar]]), with the blessing of the [[bishop]]s of Vladivostok and in America, the first Russian Orthodox reader services were held by Reader Vasily Pasderin. November 27 was, and is, the "Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Mother of God]]." <br />
<br />
In 1915, at the petition of the Russian Orthodox community to the [[Holy Synod]] of the [[Church of Russia|Russian Orthodox Church]], a Russian Orthodox priest was dispatched to Hawaii to pastor the large population of [[Church of Russia|Russian Orthodox]] faithful. On Orthodox Christmas (Dec.25/Jan. 7), Protopresbyter Jakob Korchinsky celebrated the Divine Liturgy at Saint Andrew's Episcopal Cathedral in Honolulu, and he established permanent liturgical services. Thus Orthodoxy was re-established in Hawaii. [[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]] Fr. Jakob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, and Australia. He was murdered in [[Odessa]] shortly after the [http://en.wikipedia.org/wiki/Russian_Orthodox_Church#Russian_revolution Bolshevik Revolution] in Russia. This martyred priest has not been officially recognized as a martyred saint....yet. <br />
<br />
In subsequent years, the [[Church of Russia|Russian Orthodox]] Church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population. [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops [[Appolinary of San Francisco|Appolinary]] and [[Tikhon (Troitsky) of San Francisco|Tikhon of San Francisco]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
<br />
== Hawaii, the "Melting Pot" of Orthodoxy ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three seperate Orthodox jurisdictions established themselves in the Islands; Greek, Serbian, and OCA. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. All Orthodox churches in Hawaii are in communion with one another, however, and have good relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
<br />
====The Russian Church in Hawaii====<br />
In the late 1960s, a group of Russian Orthodox faithful joined the Russian Orthodox Church of Hawaii and formed the St. [[Mark of Ephesus]] Russian Orthodox Mission Parish. In the early 1980's, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Iveron]] Russian Orthodox Church. In the late 1990s, the current pastor of the [[Church of Russia|Russian Orthodox]] community, Father Anatole Lyovin was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently there are plans to build the first [[Church of Russia|Russian Orthodox]] [[church]] in Honolulu. <br />
<br />
Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii.<br />
<br />
====The Greek Church in Hawaii====<br />
Also in the mid 1960s, a [[Greek]] community established a separate Greek Orthodox parish under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Saints [[Constantine the Great|Constantine]] and [[Helen]] [[Church of Constantinople|Greek Orthodox Church]]. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, he was assigned to the Greek church in Honolulu in 2007.<br />
<br />
In the 90's, on the Island of Maui, a Greek Orthodox mission was established, this mission is served by clergy of the Greek Orthodox church in Honolulu. <br />
<br />
====The Serbian Church in Hawaii====<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to Saint [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek Orthodox churches. There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian bishop [[Maxim (Vasilijevic) of Western America|Maxim]]) have come from the mainland to minister to them.[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the Kona Mission]]<br />
<br />
====The Antiochian Church in Hawaii====<br />
In 2003, the short-lived St. Paul the Apostle Antiochian Orthodox Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, this mission parish was disbanded.<br />
<br />
====The OCA in Hawaii====<br />
In early 2004, a new Orthodox community under the jurisdiction of the [[OCA]] was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. They are currently overseen by Bishop Benjamin, of the Diocese of the West, and other clergy from the mainland.<br />
<br />
==Orthodox churches in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church of Hawaii - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Church - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*OCA Mission in Kona - [http://www.oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official website]<br />
<br />
==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
<br />
==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Fort Elizabeth]]<br />
<br />
[[Category:Jurisdictions]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Hawaii&diff=52192Orthodoxy in Hawaii2007-05-31T18:12:47Z<p>Nectarios: /* The Russian Church (ROCOR) in Hawaii */</p>
<hr />
<div><!--Place overall intro here.--> <br />
<br />
[[Image:hawaiiorthodox.jpg|right|frame| The Main Altar Cross of the Russian Orthodox Church of Hawaii in Honolulu]]<br />
<br />
==History of Hawaiian Orthodoxy==<br />
=== Christianity in Hawaii ===<br />
The first Christian service held in Hawaii was a [[Church of Russia|Russian Orthodox]] [[Pascha]]l service. Somewhere between 1792 and 1793, while traveling from Far East to what was then Russian America, a Russian trading ship stopped over in the Hawaiian Islands. The Russian Orthodox [[priest]], not wanting to celebrate Holy [[Pascha]] (Easter) at sea, instructed the captain to disembark. The captain then told the priest that he feared the "natives" but was then told, "They will not harm us, for we are Orthodox, and we bear the Light of Christ to illumine their hearts." They disembarked and blessed a temporary [[altar]] under a newly built temple made out of palms and bamboo and adorned with a Znammeny icon of the Mother of God and the Christ Child. It was rumored that as they departed the Orthodox priest left the icon used in the Paschal Liturgy. The ship's priest promised that, "We shall return and baptize these natives to the [[One Holy Catholic and Apostolic Church|One, Holy, Catholic, and Apostolic Church]]."<br />
<br />
=== First Orthodox Chapels === <br />
[[Image:Fortelizabeth.jpg|right|frame|Russian Fort Elizabeth as it was in 1815 on the Island of Kauai]]<br />
In 1815, Russians built Hawaii's first [[Orthodox Church]]; the [[Church of Russia|Russian Orthodox]] chapel at [http://en.wikipedia.org/wiki/Russian_Fort_Elizabeth Fort Elizabeth]. On the Island of Kaua'i, three Russian forts were built: Fort Alexander, Fort Barclay, and Fort Elizabeth. Fort Alexander also housed a small Orthodox chapel, but Fort Elizabeth was the trading base for the new Russian-American Company in Hawaii. When King Kaumuali'i of Kaua'i ceded his kingdom to King Kamehameha the Great in 1816 following the tsar's refusal to annex Kaua'i due to political troubles in Russia, the forts were also ceded, and the Hawaiian Islands become one unified kingdom. The chapels ultimately fell into disrepair after Calvinist missionaries from the United States landed in 1820 after the death of King Kamehameha I.<br />
<br />
[[Image:kamehameha.jpg|left|frame|Russian Artist's Sketch of King Kamehameha the Great of Hawaii]]<br />
<br />
In 1882, the Hawaiian Kingdom sent a diplomatic delegation to St. Petersburg, Russia, to witness the coronation of Tsar Alexander III. The reports of the Hawaiian special envoy to the Russian court, Colonel Curtis 'Iaukea, about the [[liturgy|liturgical]] services were widely published in Hawaiian-language newspapers. Two years later, Tsar Alexander III sent King Kalakaua the Imperial Order of St. [[Alexander Nevsky|Alexander of Nevsky]], the highest Russian award, and established a permanent Russian embassy in Hawaii, along with a very small Orthodox chapel. Subsequently, 200 Ukrainians were imported by American sugar planters.<br />
<br />
In 1893, Queen Lili'uokalani was deposed by U.S. Marines and American sugar plantation owners, who were mostly the children of American Calvinist missionaries, and a provisional government under the protection of the United States was installed. In 1898, Hawaii was incorporated into the United States despite near universal opposition from native Hawaiians. In the early 1900s, the Russian ambassador was recalled, the embassy was moved to a small office, and the Russian chapel was closed.<br />
<br />
== Rebirth of Orthodoxy ==<br />
[[Image:korchinsky.gif|left|frame|A photo of Fr. Jakob Korchinsky from the Pacific Commercial Advertiser, January 23, 1916]] <br />
On [[November 27]], 1910 ([[Julian Calendar]]), with the blessing of the [[bishop]]s of Vladivostok and in America, the first Russian Orthodox reader services were held by Reader Vasily Pasderin. November 27 was, and is, the "Feast Day of the Znamenny-[[Kursk Root Icon]] of the Sign of the [[Mother of God]]." <br />
<br />
In 1915, at the petition of the Russian Orthodox community to the [[Holy Synod]] of the [[Church of Russia|Russian Orthodox Church]], a Russian Orthodox priest was dispatched to Hawaii to pastor the large population of [[Church of Russia|Russian Orthodox]] faithful. On Orthodox Christmas (Dec.25/Jan. 7), Protopresbyter Jakob Korchinsky celebrated the Divine Liturgy at Saint Andrew's Episcopal Cathedral in Honolulu, and he established permanent liturgical services. Thus Orthodoxy was re-established in Hawaii. [[Image:episcopal.jpg|right|thumb|100px|St. Andrew's Episcopal as it appears today in downtown Honolulu]] Fr. Jakob, a well-known [[missionary]] priest, established churches in Canada, the United States, Alaska, and Australia. He was murdered in [[Odessa]] shortly after the [http://en.wikipedia.org/wiki/Russian_Orthodox_Church#Russian_revolution Bolshevik Revolution] in Russia. <br />
<br />
In subsequent years, the [[Church of Russia|Russian Orthodox]] Church in Hawaii shipped or flew priests to Hawaii to care for the dwindling Orthodox population. [[Archimandrite]] Innokenty Dronov of Hilo, a contemporary of St. [[Jonah of Manchuria]] and St. [[John Maximovitch|John of Shanghai and San Francisco]] and Metropolitan [[Meletius of Harbin]], served the entire Orthodox Christian flock on all the Hawaiian Islands throughout the 1930s and 1940s. Fr. Innokenty had a large following of [[Church of Japan|Japanese Orthodox]] Christians. He frequently returned to the [http://www.wadiocese.com Diocese in San Francisco] to report to Archbishops [[Appolinary of San Francisco|Appolinary]] and [[Tikhon (Troitsky) of San Francisco|Tikhon of San Francisco]] and for medical reasons. He is now purportedly buried on the Big Island of Hawaii.<br />
[[Image:innokenty.jpg|left|frame|Fr. Innokenty in front of the Old Apostles Episcopal church in Hilo in 1937]]<br />
<br />
== Hawaii, the "Melting Pot" of Orthodoxy ==<br />
Up until the 1960s, the Russian Orthodox Church was the only Orthodox jurisdiction in the Hawaiian Islands. Following the 1960s, parishes from three seperate Orthodox jurisdictions established themselves in the Islands; Greek, Serbian, and OCA. At one point there were as many as five different Orthodox jurisdictions in the Hawaiian Islands. All Orthodox churches in Hawaii are in communion with one another, however, and have good relations. (See also: [[Orthodoxy in America]], [[Diaspora]].)<br />
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====The Russian Church in Hawaii====<br />
In the late 1960s, a group of Russian Orthodox faithful joined the Russian Orthodox Church of Hawaii and formed the St. [[Mark of Ephesus]] Russian Orthodox Mission Parish. In the early 1980's, this mission parish was later re-[[consecrate|consecrated]] under the heavenly protection of the [[Mother of God]] and is now known as the Holy [[Theotokos]] of [[Iveron]] Russian Orthodox Church. In the late 1990s, the current pastor of the [[Church of Russia|Russian Orthodox]] community, Father Anatole Lyovin was [[ordination|ordained]] to serve the Orthodox faithful in Hawaii. Currently there are plans to build the first [[Church of Russia|Russian Orthodox]] [[church]] in Honolulu. <br />
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Fr. Anatole also oversees the Russian Orthodox mission communities on Kauai and the Big Island of Hawaii.<br />
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====The Greek Church in Hawaii====<br />
Also in the mid 1960s, a [[Greek]] community established a separate Greek Orthodox parish under the auspices of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]]. This community became known as the Saints [[Constantine the Great|Constantine]] and [[Helen]] [[Church of Constantinople|Greek Orthodox Church]]. The current (and temporary) pastor of the Greek Orthodox community in Hawaii is Fr. Demetrius Dogias, he was assigned to the Greek church in Honolulu in 2007.<br />
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In the 90's, on the Island of Maui, a Greek Orthodox mission was established, this mission is served by clergy of the Greek Orthodox church in Honolulu. <br />
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====The Serbian Church in Hawaii====<br />
In the early 1990s, a Serbian community established an Orthodox mission dedicated to Saint [[Lazar of Serbia|Lazar of Kosovo]]. The Serbian mission later became inactive, and its remaining members joined the local Russian and Greek Orthodox churches. There has been a recent interest within the Serbian Orthodox community in Hawaii to re-establish this mission. In recent months, visiting clergy (including the Serbian bishop [[Maxim (Vasilijevic) of Western America|Maxim]]) have come from the mainland to minister to them.[[Image:Bishop Benjamin.jpg|thumb|145px|right|Bishop Benjamin visits the Kona Mission]]<br />
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====The Antiochian Church in Hawaii====<br />
In 2003, the short-lived St. Paul the Apostle Antiochian Orthodox Mission was established in Honolulu at Fort Shafter Army Base. The rector of this mission was Fr. Isaiah Gillette, a chaplain with the military. Following Fr. Isaiah's transfer to Texas, this mission parish was disbanded.<br />
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====The OCA in Hawaii====<br />
In early 2004, a new Orthodox community under the jurisdiction of the [[OCA]] was established in Kona, Hawaii. Fr. Sergius Naumann served this community for a time until leaving for Alaska. They are currently overseen by Bishop Benjamin, of the Diocese of the West, and other clergy from the mainland.<br />
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==Orthodox churches in Hawaii==<br />
*Holy Theotokos of Iveron Russian Orthodox Church of Hawaii - [http://www.orthodoxhawaii.org Official website]<br />
*Ss. Constantine and Helen Greek Orthodox Church - [http://www.ssconhelhi.goarch.org Official Website]<br />
*St. Lazar Serbian Orthodox Mission Parish - [http://www.westsrbdio.org/latest_news/visit_to_Hawaii.html News site] (No Official Website)<br />
*Maui Greek Orthodox Mission Parish - [http://www.mauigreekorthodoxmission.com Official Website]<br />
*OCA Mission in Kona - [http://www.oca.org/DIRlisting.asp?SID=9&KEY=OCA-WE-KONOCX Official website]<br />
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==See also==<br />
* [[List of parishes in Hawaii (USA)|Orthodox Parishes in Hawaii]]<br />
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==External links==<br />
*[http://www.iveron.org/hawaii Orthodox Christianity in the Hawaiian Islands]<br />
*[http://groups.yahoo.com/group/orthodoxinhawaii/ A Yahoogroup dedicated to Orthodox Christianity in Hawaii]<br />
*[[Wikipedia:Fort Elizabeth]]<br />
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[[Category:Jurisdictions]]</div>Nectarioshttps://orthodoxwiki.org/index.php?title=File:Kyrillofsanfrancisco.gif&diff=51841File:Kyrillofsanfrancisco.gif2007-05-28T12:44:29Z<p>Nectarios: New page: == Summary == == Copyright status == This image is owned by the Rdr. Nectarios of the Russian Orthodox Church in Hawaii == Source == Rdr. Nectarios Yangson</p>
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<div>== Summary ==<br />
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== Copyright status ==<br />
This image is owned by the Rdr. Nectarios of the Russian Orthodox Church in Hawaii<br />
== Source ==<br />
Rdr. Nectarios Yangson</div>Nectarios