Elder Ephraim’s Orthodox Monasteries in North America
HEAVEN ON EARTH – ORTHODOXY
A different light: Youthfull travellers in contemporary America
Nun Nectaria McLees
ROAD TO EMMAUS
Twentieth-century readers knew Kerouac’s On the Road and Jack London’s earlier hobo classic, The Road, but how many of us know what the 21st-century counter-culture is up to, their life-styles and aspirations? We see the tattoos, nose-rings, attitudes, but do we hear the cries of the heart from young people searching for truth? In the following interview Rainbow (Xenia) Lundeen and Seth (John) Haskins, both baptized Orthodox after this conversation, share the by-ways they’ve taken in trying to live out the Gospel in their lives.
RTE: Rainbow and Seth, what are your backgrounds and how did you become travelers?
RAINBOW: When I was very young, my parents were dedicated Seventh Day Adventists, but after bad experiences with the church they left Christianity, and my brother and I were raised pretty much as agnostics. When I was twelve, I had some Christian classmates who tried to convince me that Christ was God, but it seemed so superficial that when they said things like, “Jesus loves you,” I put my fingers in my ears. Not long after, though, while listening to Christmas music alone in my room, I suddenly experienced not just a heavenly feeling, but the presence of Someone who I knew was Jesus Christ Himself. I accepted Christianity then, but it wasn’t until ninth grade when I began hanging out with Christian friends that it became part of my life. Galatians says, “If we live in the Spirit then we should walk in the Spirit,” and it struck me that Christianity wasn’t just a list of rules of things I shouldn’t do. If I believed in Continue reading “A different light: Youthfull travellers in contemporary America – Nun Nectaria McLees”
MULTILINGUAL HOLY BIBLE
ᎣᏍᏛ ᎧᏃᎮᏛ ᎹᏚ ᎤᏬᏪᎳᏅᎯ 1
Cherokee New Testament (CHR) – ᏣᎳᎩ
1ᎯᎠ ᎪᏪᎵ ᎧᏃᎮᎭ ᏧᏁᏢᏔᏅᏒ ᏥᏌ ᎦᎶᏁᏛ, ᏕᏫ ᎤᏪᏥ, ᎡᏆᎭᎻ ᎤᏪᏥ.
2ᎡᏆᎭᎻ ᎡᏏᎩ ᎤᏕᏁᎴᎢ; ᎡᏏᎩᏃ ᏤᎦᏈ ᎤᏕᏁᎴᎢ, ᏤᎦᏈᏃ ᏧᏓ ᎠᎴ ᎾᏍᎩ ᎠᎾᏓᏅᏟ ᎬᏩᏕᏁᎴᎢ;
3ᏧᏓᏃ ᏇᎵᏏ ᎠᎴ ᏎᎳ ᎬᏩᏕᏁᎴᎢ ᏖᎹ ᏚᎾᏄᎪᏫᏎᎢ; ᏇᎵᏏᏃ ᎢᏏᎳᎻ ᎤᏕᏁᎴᎢ; ᎢᏏᎳᎻᏃ ᎡᎵᎻ ᎤᏕᏁᎴᎢ;
4ᎡᎵᎻᏃ ᎡᎻᏂᏓᏈ ᎤᏕᏁᎴᎢ; ᎡᎻᏂᏓᏈᏃ ᎾᏐᏂ ᎤᏕᏁᎴᎢ; ᎾᏐᏂᏃ ᏌᎵᎹ ᎤᏕᏁᎴᎢ;
5ᏌᎵᎹᏃ ᏉᏏ ᎤᏕᏁᎴᎢ ᎴᎭᏫ ᎤᎾᎸᎪᏫᏎᎢ; ᏉᏏᏃ ᎣᏇᏗ ᎤᏕᏁᎴᎢ ᎷᏏ ᎤᎾᏄᎪᏫᏎᎢ; ᎣᏇᏗᏃ ᏤᏏ ᎤᏕᏁᎴᎢ;
6ᏤᏏᏃ ᏕᏫ ᎤᎬᏫᏳᎯ ᎤᏕᏁᎴᎢ; ᏕᏫᏃ ᎤᎬᏫᏳᎯ ᏐᎵᎹᏅ ᎤᏕᏁᎴᎢ ᏳᎳᏯ ᎤᏓᏴᏛ ᎤᎾᏄᎪᏫᏎᎢ;
7ᏐᎵᎹᏅᏃ ᎶᏉᎹ ᎤᏕᏁᎴᎢ; ᎶᏉᎹᏃ ᎡᏆᏯ ᎤᏕᏁᎴᎢ; ᎡᏆᏯᏃ ᎡᏏ ᎤᏕᏁᎴᎢ;
8ᎡᏏᏃ ᏦᏏᏆ ᎤᏕᏁᎴᎢ. ᏦᏏᏆᏃ ᏦᎳᎻ ᎤᏕᏁᎴᎢ; ᏦᎳᎻᏃ ᎣᏌᏯ ᎤᏕᏁᎴᎢ;
9ᎣᏌᏯᏃ ᏦᏓᎻ ᎤᏕᏁᎴᎢ; ᏦᏓᎻᏃ ᎡᎭᏏ ᎤᏕᏁᎴᎢ; ᎡᎭᏏᏃ ᎮᏏᎦᏯ ᎤᏕᏁᎴᎢ;
10ᎮᏏᎦᏯᏃ ᎹᎾᏏ ᎤᏕᏁᎴᎢ; ᎹᎾᏏᏃ ᎠᎼᏂ ᎤᏕᏁᎴᎢ; ᎠᎼᏂᏃ ᏦᏌᏯ ᎤᏕᏁᎴᎢ;
11ᏦᏌᏯᏃ ᏤᎪᎾᏯ ᎠᎴ ᎠᎾᏓᏅᏟ ᎬᏩᏕᏁᎴᎢ; ᎾᎯᏳ ᏓᏗᎶᏂ ᏥᏫᏗᎨᎦᏘᏅᏍᏔᏁᎢ;
12ᏓᏗᎶᏂᏃ ᏫᏗᎨᎦᏘᏃᎸ ᏤᎪᎾᏯ ᏌᎳᏓᏱᎵ ᎤᏕᏁᎴᎢ; ᏌᎳᏓᏱᎵᏃ ᏥᎳᏇᎵ ᎤᏕᏁᎴᎢ;
13ᏥᎳᏇᎵᏃ ᎠᏆᏯᏗ ᎤᏕᏁᎴᎢ, ᎠᏆᏯᏗᏃ ᎢᎳᏯᎩᎻ ᎤᏕᏁᎴᎢ; ᎢᎳᏯᎩᎻᏃ ᎡᏐ ᎤᏕᏁᎴᎢ;
14ᎡᏐᏃ ᏎᏙᎩ ᎤᏕᏁᎴᎢ; ᏎᏙᎩᏃ ᎡᎩᎻ ᎤᏕᏁᎴᎢ; ᎡᎩᎻᏃ ᎢᎳᏯᏗ ᎤᏕᏁᎴᎢ;
15ᎢᎳᏯᏗᏃ ᎢᎵᎡᏌ ᎤᏕᏁᎴᎢ; ᎢᎵᎡᏌᏃ ᎹᏓᏂ ᎤᏕᏁᎴᎢ; ᎹᏓᏂᏃ ᏤᎦᏈ ᎤᏕᏁᎴᎢ;
16ᏤᎦᏈᏃ ᏦᏩ ᎤᏕᏁᎴᎢ, ᎾᏍᎩ ᎺᎵ ᎤᏰᎯ ᎾᏍᎩ ᏧᎾᏄᎪᏫᏎ ᏥᏌ ᎦᎶᏁᏛ ᏣᏃᎭᎰᎢ.
17ᎾᏍᎩᏃ ᏂᎦᏛ ᏄᎾᏓᏁᏟᏴᏒ ᎡᏆᎭᎻ ᏤᎮ ᎾᎯᏳ ᏅᏓᎬᏩᏓᎴᏅᏛ ᏕᏫᏃ ᏤᎮ ᏅᏛᏍᏘ ᏂᎦᏚ ᏄᎾᏓᏁᏟᏴᏎᎢ; ᏕᏫᏃ ᏤᎮ ᎾᎯᏳ ᏅᎵᎬᏩᏓᎴᏅᏛ ᏓᏗᎶᏂᏃ ᏥᏫᏗᎨᎦᏘᏅᏍᏔᏁ ᎾᎯᏳ ᏅᏛᏍᏘ ᏂᎦᏚ ᏄᎾᏓᏁᏟᏴᏎᎢ; ᏓᏗᎶᏂᏃ ᎾᎯᏳ ᏥᏫᏗᎨᎦᏘᏅᏍᏔᏁ ᎤᏓᏳᏓᎴᏅᏛ ᏥᏌᏃ ᏧᏕᏁ ᎾᎯᏳ ᏅᏛᏍᏘ ᏂᎦᏚ ᏄᎾᏓᏁᏟᏴᏎᎢ.
18ᎾᏍᎩᏃ ᎯᎠ ᏄᎵᏍᏔᏂᏙᎴ ᎤᏕᏅᏥᏌ ᎦᎶᏁᏛ. ᎾᏍᎩ ᎺᎵ ᏥᏌ ᎤᏥ ᏦᏩ ᎤᏓᏴᏍᏗ, ᎠᏏᏉ ᏂᏓᎾᏤᎬᎾ ᎨᏎᎢ, ᎤᏁᎵᏤ ᎦᎸᏉᏗᏳ ᎠᏓᏅᏙ ᎤᏓᏅᏖᎸᎯ.
19ᏦᏩ ᎾᏍᎩ Ꮎ ᏧᎾᏨᏍᏗ ᎤᏓᏅᏘᏳ ᎨᏒ ᎢᏳᏍᏗ, ᎠᎴ ᏄᏚᎵᏍᎬᎾ ᎨᏒ ᎢᏳᏍᏗ ᎬᏂᎨᏒ ᎤᏕᎰᎯᏍᏙᏗᏱ, ᎤᏕᎵᏛᏉ ᎢᏴᏛ ᏮᏓᏥᏯᎧᏂ, ᎤᏪᎵᏎᎢ.
20ᎠᏎᏃ ᎠᏏᏉ ᎯᎠ ᎾᏍᎩ ᏄᏍᏕᎠᏓᏅᏖᏍᎨᎢ, ᎬᏂᏳᏉ ᏗᎧᎿᏩᏗᏙᎯ ᏱᎰᏩ ᎤᏅᏏᏛ ᎬᏂᎨᏒ ᏄᏛᏁᎴ ᎠᏍᎩᏓᏍᎬᎢ, ᎯᎠ ᏂᎦᏪᏍᎨᎢ; ᏦᏩ, ᏕᏫ ᎤᏪᏥ, ᏞᏍᏗ ᏣᏍᎦᎸ ᎯᏯᏅᏗᏱ ᎺᎵ ᏣᏓᏴᏍᏗ, ᎾᏍᎩᏰᏃ Ꮎ ᏥᎦᏁᎵ ᎦᎸᏉᏗᏳ ᎠᏓᏅᏙ ᎤᏓᏅᏖᎸᎯ;
21ᎠᎴ ᏓᎦᎾᏄᎪᏫᏏ ᎠᏧᏣ, ᎾᏍᎩᏃ ᏥᏌ ᏕᎯᏲᎥᎭ, ᏧᏤᎵᏰᏃ ᏴᏫ ᏙᏛᏍᏕᎸᎯ ᏙᏓᎫᏓᎴᏏ ᎤᏂᏍᎦᏅᏨᎢ.
22ᎾᏍᎩᏃ ᎯᎠ ᏂᎦᏗᏳ ᏄᎵᏍᏔᏂᏙᎴ ᎤᏙᎯᏳᏗᏱ ᎠᏰᎸᏒᎢ ᎯᎠ ᏥᏄᏪᏎ ᏱᎰᏩ ᎠᏙᎴᎰᏍᎩ ᎠᎬᏗᏍᎬᎢ;
23ᎬᏂᏳᏉ ᎠᏛ ᎾᏥᏰᎲᎾ ᎦᏁᎵᏛ ᎨᏎᏍᏗ, ᎠᎴ ᏓᎦᎾᏄᎪᏫᏏ ᎠᏧᏣ, ᎾᏍᎩᏃ ᎢᎹᏄᎡᎵ ᎠᏃᏎᎮᏍᏗ, ᎾᏍᎩ ᎠᏁᏢᏔᏅᎯ ᎨᏒ ᎯᎠ ᏄᏍᏗ ᎦᏛᎦ, ᎤᏁᎳᏅᎯ ᎢᎨᎳᏗᏙᎭ.
24ᏦᏩᏃ ᎤᏰᏨ ᎤᎸᏅᎢ ᏗᎧᎿᏩᏗᏙᎯ ᏱᎰᏩ ᏅᏓᏳᏅᏏᏛ ᏄᏪᏎᎸ ᏄᏛᏁᎴᎢ, ᎤᏯᏅᎨᏉ ᎤᏓᏴᏍᏗ.
25ᎠᎴ ᎥᏝ ᏳᎦᏙᎥᏎᎢ ᎬᏂ ᎤᎾᏄᎪᏫᏒ ᎢᎬᏱ ᎡᎯ ᎤᏪᏥ ᎠᏧᏣ, ᏥᏌᏃ ᏑᏬᎡᎢ.
USA OF MY HEART
ᎣᎩᏙᏓ ᎦᎸᎳᏗ ᎮᎯ
ᎣᏍᏛ ᎧᏃᎮᏛ ᎹᏚ ᎤᏬᏪᎳᏅᎯ 6:9-13
Lord’s Prayer – Pater Noster
“9 ᏂᎯᏍᎩᏂ ᎢᏣᏓᏙᎵᏍᏗᏍᎬ ᎯᎠ ᏄᏍᏕᏍᏗ; ᎣᎩᏙᏓ ᎦᎸᎳᏗ ᎨᎯ, ᎦᎸᏉᏗᏳ ᎨᏎᏍᏗ ᏕᏣᏙᎥᎢ.
10 ᏣᎬᏫᏳᎯ ᎨᏒ ᏫᎦᎾᏄᎪᎢ. ᎠᏂ ᎡᎶᎯ ᏫᏂᎦᎵᏍᏓ ᎭᏓᏅᏖᏍᎬᎢ, ᎾᏍᎩᏯ ᎦᎸᎳᏗ ᏥᏂᎦᎵᏍᏗᎭ.
11 ᏂᏓᏙᏓᏈᏒ ᎣᎦᎵᏍᏓᏴᏗ ᏍᎩᎥᏏ ᎪᎯ ᎢᎦ.
12 ᏗᎨᏍᎩᎥᏏᏉᏃ ᏕᏍᎩᏚᎬᎢ, ᎾᏍᎩᏯ ᏥᏗᎦᏲᏥᏁᎰ ᏦᏥᏚᎩ.
13 ᎠᎴ ᏞᏍᏗ ᎤᏓᎪᎵᏰᏗᏱ ᎨᏒ ᏫᏗᏍᎩᏯᏘᏅᏍᏔᏅᎩ, ᏍᎩᏳᏓᎴᏍᎨᏍᏗᏉᏍᎩᏂ ᎤᏥ ᎨᏒᎢ. ᏣᏤᎵᎦᏰᏃ ᏣᎬᏫᏳᎯ ᎨᏒᎢ, ᎠᎴ ᏣᎵᏂᎩᏗᏱ ᎨᏒᎢ, ᎠᎴ ᎡᏣᎸᏉᏗᏳ ᎨᏒ ᏂᎪᎯᎸᎢ. ᎡᎺᏅ”.
CONVERSIONS TO ORTHODOXY
Native Americans and Orthodoxy
Frederica Mathewes-Green, USA
[Ancient Faith Radio; August 28, 2008]
Frederica Mathewes-Green: Here I am, I’m in Anchorage, Alaska. My first visit to Alaska, this completes my visiting fifty states. This is my fiftieth state, so it’s wonderful to be here at last. I am on the grounds of the Alaska Native Heritage Center, speaking to Steven Alvarez, who is- what is your role here at the center?
Steven Alvarez: I am Director of Strategic Initiatives and Media.
FMG: You were telling me you produce films sometimes for the center as well. And we were hearing the story of what brought you here, you said it was St. Herman that brought you. To begin with, your heritage goes back to New Mexico, your background is Apache. You were telling me that it’s connected with some of the peoples in Alaska, as well.
SA: Right. The Athabaskans up here share a common language (a common language base), and we’re pretty much the same people.
FMG: And, how in the world did you end up becoming Orthodox?
SA: I was part of San Jose Christian Fellowship that converted back in 1993. And I was the music director there at the church, and so that whole process brought us to Orthodoxy and…
FMG: You were swept up.
SA: Yeah, yeah.
FMG: Had you been a Christian all your life?
SA: I was raised Roman Catholic. So I had really no issues with the theology. I mean, I grew up with it. The only question that I kept asking was, once we become Orthodox, where does the band go? (laughs)
FMG: Because you were the percussionist in the worship band.
SA: I was the worship leader.
FMG: Oh, you were the worship leader.
SA: Yeah, and so we were chrismated and I was ordained a subdeacon that Continue reading “Native Americans and Orthodoxy – Frederica Mathewes-Green, USA”
MULTILINGUAL HOLY BIBLE
Anernerem Tanqilriim Akqutkumallra – Acts 1:1-8
Holy Bible in Yupik (Native Alaskan)
1 Ciuqliit kalikautekellrenka elpenun Theophilus-aaq, qaneryarangqertut Jesus-aam calillranek, ayuqucirtuutekellranek-llu ayagniqarraallranek, 2 qilagmun mayullra engelkarrluku, Anernerkun Tanqilriakun alerquumariamiki elitnaurani cucukellni. 3Nangteqellmi-llu kinguani tangercet’lartuq ellaitnun yuucimitun, nallunaitqapiggluni; yuinaagnek-llu malrugnek ernengqerluni qavcirqunek alairvik’larai, Agayutem-llu Angayuqauvia qalarutekluku. 4Quyungqallratni-llu inerqurai Jerusalem-aamek ayaasqevkenaki, tau͡gaam utaqasqelluku Aatam akqutii, tauna-gguq, “Niitellerci wangnek. 5Wani-wa John-aaq ilumun angllurcecilartuq merkun. Tau͡gaam elpeci ak’anivkenaci anglluumaciquci Anernerkun Tanqilriakun.”
6Quyurrvikellratni aptaat qanerluteng, “Ataneq, uum-qaa nalliini Israel-aam angayuqauvia ataam piurteqataran?” 7Kiugai-llu, “Elpeci nallunrilkaunritarci picirkaq ciunerkaq-llu, Aatam kiimi pisqutkarkaungaku. 8Tau͡gaam elpeci Anernermek Tanqilriamek pingumarikuvci pinimek cikiumaciquci; nallunairistekciqamci-llu Jerusalem-aami, Judea-mi-llu, Samaria-mi-llu, nunani-llu tamaitni.”
Yupik Bible (YPK)
Central Yupik – Yup’ik
ALASKA OF MY HEART
The Shaman and the Saint
St. Innocent, Equal to the Apostles had an illustrious career – he began as a simple missionary priest to the Aleut people of Alaska, and wound up as Metropolitan of Moscow. But even though he was an important and influential man, he was humble and unassuming, very aware of his failings and his temptations. Because of this, St. Innocent managed to miss meeting angels.
St. Innocent’s first parish was a series of islands spread over 1700 miles of the Bering Sea. He and his family settled on Unalaska Island, and he made a point of traveling by kayak and ship to as many islands and villages as he could during the year to attend to the needs of his parishioners.
In April of 1828, some people from Unimak Island arrived in Dutch Harbour. They had come to ask him if he would visit them. Unimak is about four hundred miles north east (as the crow flies) from Unalaska. He told the delegation that he’d be happy to come with them, but on the way, he wanted to stop at Akun Island, which lies halfway between Unalaska and Unimak.
We have to remember that in 1828, the telephone hadn’t been invented yet. Mail service was nonexistent, except when the company ships brought parcels and letters from Russia or Sitka, and in any case, the Aleut people, until St. Innocent arrived, hadn’t needed a written language, so they didn’t read or Continue reading “The Shaman and the Saint”