Glorification of the Venerable Herman of Alaska, Wonderworker of All America

http://alaskaofmyheart.wordpress.com

ALASKA OF MY HEART

 0809stherman

Glorification of the Venerable Herman of Alaska,

Wonderworker of All America

Source:

http://oca.org

http://oca.org/saints/lives/2015/08/09/102241-glorification-of-the-venerable-herman-of-alaska-wonderworker-of

OCA – ORTHODOX CHURCH IN AMERICA

Venerable Herman of Alaska, Wonderworker of All America. A spiritual mission was organized in 1793, made up of monks of the Valaam Monastery. They were sent to preach the Word of God to the native inhabitants of northwestern America, who only ten years before had come under the sovereignty of Russia. St Herman was among the members of this Mission.

St Herman came from a family of merchants of Serpukhov, a city of the Moscow Diocese. His name before he was tonsured, and his family name are not known. (The monastic name is given when a monk takes his vows). He had a great zeal for piety from youth, and at sixteen he entered monastic life. (This was in 1772, if we assume that Herman was born in 1756, although sometimes 1760 is given as the date of his birth.) First he entered the Trinity-Sergius Hermitage which was located near the Gulf of Finland on the Peterhof Road, about 15 versts (about 10 miles) from St Petersburg.

MIRACULOUS HEALING OF HERMAN

At the St Sergius Hermitage there occurred the following incident to Father Herman. On the right side of his throat under his chin there appeared an abscess. The swelling grew rapidly, disfiguring his face. It became difficult for Continue reading “Glorification of the Venerable Herman of Alaska, Wonderworker of All America”

Video: ᐊᓛᓯᑲ Alaska – Orthodoxy ╰⊰¸¸.•¨* ᐃᓄᒃᑎᑐᑦ Inuktitut Native American (Canada & Alaska)

http://alaskaofmyheart.wordpress.com

https://nativeamericansmetorthodoxy.wordpress.com

http://canadaofmyheart.wordpress.com

ALASKA OF MY HEART

NATIVE AMERICANS MET ORTHODOXY

CANADA OF MY HEART

ᐊᓛᓯᑲ Alaska – Orthodoxy

ᐃᓄᒃᑎᑐᑦ Inuktitut Native American (Canada & Alaska)

African-American Orthodoxy and the Native American Model

http://jesuschristorthodoxy.blogspot.com

JESUS CHRIST – ORTHODOXY

 

African-American Orthodoxy and the Native American Model

One of the reasons why some African Americans are not becoming Orthodox is that we feel that it is someone else’s faith and culture and not our own. I have read some discussions on other sites as to where some of us wish to mix other doctrines into the Church to make it more relevant and appealing to black people. Rather than post what I was typing last night, I will share with you an idea that came into my head this morning.

What do Native Alaskans know that we African-Americans need to learn about being Orthodox Christian and culturally yourself?

The native Alaskans became Orthodox during the time when Russia claimed the land as their territory. Russian fur trappers shared their faith (in good and bad relationships) with the Natives to a point where the missionary priest found Orthodox Christian communities already existing with lay leadership. Rather than force them to adopt the Russian language and culture, men like Sts. Herman and Innocent translated the scriptures and holy books into the Native languages and blessed the best of Native culture. American Protestants and Catholics forbade the Natives to use their language and tried to impose their denominations and English on the people. The Alaskans saw that if they wanted to be Christian and still be who they were as a people, the Orthodox Church was the best choice. It is still said by some, “To be Native is to be Orthodox.”

So, here is my idea. Let’s learn from the Native Alaskan Orthodox Christians how they manage to be true to their culture and members of the One Holy Catholic and Apostolic Church. After all, they faced racial prejudice and were looked down on just like us. They didn’t want to see their language and culture disappear. Orthodoxy honors who they are. But how? Are there places in the Divine Liturgy that they used a Native musical tone rather than Byzantine or Slavonic? Do the Native preachers speak with a certain vocal pattern that reaches the people in ways sermons from others cannot? This blending of faith and culture is not the result of a bridge of modern doctrines made by non-Orthodox clergy. Orthodoxy in Alaska is over 200 years old. They must be doing something right up there.

No doubt, people of the race of Jackie Robinson and James Farmer of the 1950’s and 60’s ought not be afraid to go to any church in 2015. No doubt, too many Orthodox parishes are still infected with a cold ethnocentrism, even towards potential catechumens that look like themselves. But, if there is going to be a bridge to help more blacks become Orthodox, the Native Americans of the north may have some proven ways on how to be Orthodox Christian and yourself at the same time. I think that it was Malcolm X who said something like this:

“If you have a problem, look at your neighbor who had the same problem and see how he solved it. Once when you learn how he solved his problem, you are well on your way to solving yours”.

Source:

African-American Orthodoxy and the Native American Model

Una carta de un cristiano ortodoxo a nuestros Hermanos Nativos Americanos ╰⊰¸¸.•¨* Spanish

http://latinamericaofmyheart.wordpress.com

LATIN AMERICA OF MY HEART

Una carta de un cristiano ortodoxo

a nuestros Hermanos Nativos Americanos

El 16 de septiembre de 2009, vi un documental en la televisión que presenta la vida de una de las tribus indígenas que viven en la región amazónica. En Grecia, sabemos muy poco por estas tribus: sólo que son antiguos, que sus antepasados eran sabios y valientes guerreros, con naciones bien organizadas y civilizaciones notables, y que desde el siglo 15 en adelante, varios señores de la guerra blancos llevaron guerreros vestidos de armadura fuerte que vino del mar y que masacraron a los habitantes de estas tribus, saquearon sus tesoros, destruyeron sus ciudades y aldeas, y se apoderaron de sus tierras. Es en esta tierra que fue arrebatada a los indios que ahora nos encontramos con todos los países que están en el continente conocido como “América”: Norte, Centro y Sur.

Nosotros, los griegos han pasado por más o menos lo mismo. Nosotros también teníamos guerreros sabios y valientes, con estados bien organizados y civilizaciones importantes, y, a partir del siglo 13, varios señores de la guerra blancos llevaron guerreros vestidos de armadura fuerte que vino de la tierra y el mar y masacraron nuestro pueblo, saquearon nuestros tesoros, destruyeron nuestras ciudades y aldeas y tomaron nuestra tierra. Estos señores de la guerra tenían exactamente las mismas banderas como los que destruyeron las vidas de nuestros hermanos, los nativos de América.

A partir del siglo 15, lo que sobró de nuestra tierra fue tomado por otros guerreros bárbaros que vinieron de Oriente, y que, nuestros hermanos nativos de América no habían enfrentado. Ellos también se había apoderado de nuestra tierra, a pesar de que constantemente rebelamos contra ellos, hasta 1830, cuando una gran porción de ella fue liberada, poco a poco. Sin embargo, todavía éramos débiles y desgarrados por las guerras civiles entre nuestros propios señores de la guerra (valientes, pero no sabios; por suerte hubo algunos sabios), y así, en vez de ser verdaderamente libres y fuertes, caímos en las manos de nuestros soberanos anteriores, que nos colocaron bajo su autoridad- no con las armas en esta ocasión, pero con astucia conocida como política y diplomacia.

Incluso en nuestros días, todavía estamos luchando para liberarnos y para recuperar la sabiduría y la valentía de nuestros antepasados.

Por lo tanto, mis hermanos indígenas, creo que puedo entender sus tribulaciones, suficientemente para dirigir unas palabras a ustedes. De alguna manera, yo soy uno de ustedes.

En el documental que he mencionado anteriormente, vi algo que profundamente herido mi corazón: algunos indios estaban de pie en la orilla del mar, en el lugar donde los invasores blancos habían desembarcado del mar y habían plantado allí una Cruz gigante, justo antes de comenzar su “trabajo” de exterminio de los indios. Los indios de hoy le dijeron a los cineastas que estaban preparando el documental: “Este es el lugar donde los hombres blancos comenzaron a apoderarse de nuestra tierra. La Cruz es el espíritu de Continue reading “Una carta de un cristiano ortodoxo a nuestros Hermanos Nativos Americanos ╰⊰¸¸.•¨* Spanish”

A Letter from an Orthodox Christian to our Native Americans Brothers

http://heavenonearthorthodoxy.wordpress.com

HEAVEN ON EARTH – ORTHODOXY

A Letter from an Orthodox Christian to

our Native Americans Brothers

On September 16, 2009, I saw a documentary on television presenting the life of one of the indigenous tribes living in the Amazon region. In Greece we know very little about these tribes: only that they are ancient, that their ancestors were wise and brave warriors, with well-organized nations and noteworthy civilizations, and that from the 15th century onwards, various white warlords led armor-clad warriors who came from the sea and who slaughtered the people of these tribes, ransacked their treasures, destroyed their cities and villages, and seized their land. It is on this land which was seized from the Indians that we now find all the countries that are on the continent known as “America”: North, Central, and South.

We Greeks have gone through more or less the same. We too had wise and brave warriors, with well-organized states and important civilizations, and from the 13th century onwards, various white warlords leading armor-clad warriors came from both land and sea and slaughtered our people, ransacked our treasures, destroyed our cities and villages and seized our land. These warlords had exactly the same flags as those who destroyed the lives of our brothers, the natives of America.

From the 15th century onwards, what was left of our land was seized by other barbarian warriors who came from the East, whose like our native American brothers had not confronted. These had likewise seized our land, even though we constantly revolted against them, until 1830, when a large portion of it was liberated, little by little. However, we were still weak and torn by civil wars among our own warlords (brave, but not wise ones; fortunately there were a few wise ones), and so, instead of becoming truly free and strong, we fell into the hands of our previous overlords, who placed us under their authority – not with weapons this time, but with cunning known as politics and diplomacy.
Even in our day, we are still struggling to free ourselves and to regain the wisdom and bravery of our ancestors.

So, my Native Americans brothers, I think I can understand your tribulations, enough to address a few words to you. In a manner of sorts, I am, so to speak, “one of you”.

In the documentary that I mentioned previously, I saw something that deeply wounded my heart: some Native Americans were standing on the ocean shore, at the place where the white invaders had disembarked from the sea and had planted a giant Cross, just before beginning their “labour” of Continue reading “A Letter from an Orthodox Christian to our Native Americans Brothers”

Επιστολή Ορθόδοξου Χριστιανού προς τους αδελφούς μας Ινδιάνους

http://havefaithorthodoxy.wordpress.com

HAVE FAITH – ORTHODOXY

Επιστολή Ορθόδοξου Χριστιανού

προς τους αδελφούς μας Ινδιάνους

Απόψε, στις 16 Σεπτεμβρίου 2009, είδα στην τηλεόραση ένα ντοκιμανταίρ, που παρουσίαζε τη ζωή μιας από τις αυτόχθονες φυλές, που ζουν στην περιοχή του Αμαζόνιου. Για τις φυλές αυτές στην Ελλάδα ξέρουμε πολύ λίγα: ότι είναι αρχαίες, ότι οι πρόγονοί τους ήταν σοφοί και γενναίοι πολεμιστές, με καλά οργανωμένα κράτη και σπουδαίους πολιτισμούς, και ότι από το 15ο αιώνα διάφοροι λευκοί πολέμαρχοι οδήγησαν σιδηρόφρακτους πολεμιστές που ήρθαν από τη θάλασσα και έσφαξαν τους ανθρώπους των φυλών αυτών, λεηλάτησαν τους θησαυρούς τους, κατέστρεψαν τις πόλεις και τα χωριά τους και άρπαξαν τη γη τους. Σ’ αυτή τη γη, την αρπαγμένη από τους Ινδιάνους, βρίσκονται τώρα όλα τα κράτη της ηπείρου που ονομάζεται Αμερική, Βόρεια, Κεντρική και Νότια.

Εμείς οι Έλληνες έχουμε περάσει περίπου τα ίδια. Κι εμείς είχαμε προγόνους σοφούς και γενναίους πολεμιστές, με καλά οργανωμένα κράτη και σπουδαίους πολιτισμούς, και από το 13ο αιώνα διάφοροι λευκοί πολέμαρχοι οδήγησαν σιδηρόφρακτους πολεμιστές που ήρθαν από τη στεριά και τη θάλασσα και έσφαξαν τους ανθρώπους μας, λεηλάτησαν τους θησαυρούς μας, κατέστρεψαν τις πόλεις και τα χωριά μας και άρπαξαν τη γη μας. Οι πολέμαρχοι αυτοί είχαν ακριβώς τις ίδιες σημαίες με εκείνους που κατέστρεψαν τη ζωή των αδελφών μας, των ιθαγενών της Αμερικής.

Από το 15ο αιώνα ό,τι είχε απομείνει από τη γη μας το άρπαξαν άλλοι βάρβαροι πολεμιστές, που ήρθαν από την ανατολή και που δεν τους γνώρισαν οι Ινδιάνοι αδελφοί μας. Και κράτησαν τη γη μας, παρόλο που επαναστατούσαμε συνεχώς εναντίον τους, μέχρι που, από το 1830, κομμάτι κομμάτι, απελευθερώθηκε ένα μεγάλο μέρος της. Αλλά και πάλι ήμασταν αδύναμοι και σπαραγμένοι από εμφύλιους πολέμους ανάμεσα σε δικούς μας πολέμαρχους (γενναίους αλλά όχι σοφούς – ευτυχώς υπήρχαν και αρκετοί σοφοί), κι έτσι, αντί να γίνουμε αληθινά ελεύθεροι και δυνατοί, πέσαμε στα χέρια των προηγούμενων κυρίαρχων, που μας Continue reading “Επιστολή Ορθόδοξου Χριστιανού προς τους αδελφούς μας Ινδιάνους”

Native American Pathways to Orthodoxy – Marriane Poulos

http://americaofmyheart.wordpress.com

AMERICA OF MY HEART

Native American Pathways to Orthodoxy

by

Marriane Poulos

Source:

Home

http://www.stlukeorthodox.com/html/evangelist/1998/nativeamericanpaths.cfm

ST. LUKE ORTHODOX

I first felt the words of Christ come to life on a Pueblo Native American reservation in New Mexico, at “Ok’Ay Oh Ween Geh,” (Place of the Strong People.) The first time I stepped into the home of my Pueblo friend I was told, “This is not just my home, it is yours, too. And know that you always have a place to come home to, no matter how long it takes you to return.” How Christ-like this Indian elder was. The more our friendship grew, the more I was able to admire his goodness. Once I even saw him give the last of his money to an enemy. I also began to learn more of his people’s history. When the Spanish first came to the Southwest they called the Native Americans pagans. By force the colonizers converted them to Catholicism. They severely beat and hung many tribal leaders unless they allowed themselves to be baptized, immediately. They were made slaves. They were given Spanish names. “The Pueblo,” as a name did not exist yet. To themselves they were simply known only as “The People”. So it was in this atmosphere of evil The People were introduced to Christ, for the very first time. Despite the surrounding cruelty in which the Word came to them, they accepted it anyway. And this is what made the Native Americans such great Christians – they forgave their enemies.

To many Native American elders, the Word and the Way of Christ seemed so much like the teachings the Great Spirit had given to them. When they heard the scriptures they were convinced of Jesus, but they wondered why these bringers of his worWord were so unlike him – searching the Southwest for the mythic “Seven Cities of Gold,” My elder friend told me, “We knew where the gold was, but, you see, in an Indian way it would be bad for the people. It might make us greedy or start fighting, so we just left it buried there. In the Indian way a person’s worth was not determined by what he could accumulate, but by how much he could give.” Another Native friend of mine once told me, “Our ancestors grew up fearing the cross.” To them it had become a symbol of violence and death, comparable to the swastika.

One can only wonder how it would have been had the Pueblo Indians been introduced to Christ through the Orthodox Christian church like the Aleutian peoples of Alaska. The Aleuts, who were not mono-theistic, were taught the Christian gospel over a period of then years, and not so much by teaching and preaching, but by personal example. The life of Orthodox Saint Hermen of Alaska was one of humble service to the Kodiak people. His miracles of healing and prophesies concerning the future confirmed the Sugpiaq faith in Orthodox Christianity.

Today Alaska has become the home of four Orthodox saints, all who have been canonized by the church. This includes the martyred Kodiak Aleut Peter who died under torture in California for refusing to renounce Orthodoxy, after being captured by the Spanish. (Alaskan Missionary Spirituality, edited by Michael Oleska) Perhaps there are many pathways to the Giver of Life, Who is Everywhere Present, Who Fills All Things.

But the question remains, can one reject Christ and still achieve spiritual wholeness? The famous medicine man Black Elk believed the Indian tradition had been given by God to prepare the Indians for the revelation of Christ. (Michael Streltenkamp’s Black Elk, Holy Man of the Oglala, University of Oklahoma Press.) In comparing the various Native American Traditions to the mystic heart of the ancient Orthodox Christian Tradition (the original persecuted Christian Church of Christ,) we can find several corresponding links supporting this very idea. In both traditions we begin prayers by offering sweet fragrance to our Father in Heaven, or in the Native American tradition, to “Sky Father.” The Native Americans honor The Great Mystery in all the directions, and pray facing east, just as we Orthodox face east in prayer. The Bishops of the Orthodox church face east, south, west and north – to honor the Sun, Jesus Christ, rising in all the directions.

The traditional Native American idea of the Creator is expressed as The Great Mystery, and The Great Spirit. The Orthodox Church also shares the notion of God as Mystery, expressed beautifully by Bishop Kallistos Ware in his book,The Orthodox Way. He writes how the Greek Fathers “liken man’s encounter with God to the experience of someone walking over the mountains in the mist: he takes a step forward and suddenly finds that he is on the edge of a precipice, with no solid ground beneath his foot but only a bottomless abyss…our normal assumptions are shattered… And so it proves to be for each one who follows the spiritual Way. We go out from the known to the unknown, we advance from light into darkness. We do not simply proceed from the darkness of ignorance into the light of knowledge, but we go forward into greater knowledge which is so much more profound.”

And if the Holy Spirit, as the dynamic, as opposed to the still, aspect of God, in Orthodoxy, can be equated to the Native American concept of The Great Spirit, then perhaps we have reached the point where Christianity can be presented as the fulfillment of Indian tradition – in a new aspect of God. God as Person. A God who came to us to show his humble love for us. A God who experienced manhood out of his deep sympathy. “In his ecstatic love, God unites himself to his creation in the closest of all possible unions, by himself becoming that which he has created.” (Bishop Kallistos Ware)“Behold, I make all things new.” (Rev. 21:5) This does not mean we replace or destroy the old. Many aspects of the Orthodox tradition correspond directly to the ancient beliefs of Native Americans, and perhaps this ancient window can also provide us with a greater scope of the deep Christ Heart.

One of our old, old holy men said,“Every step you take on earth should be a prayer. The power of a pure and good soul is in every person’s heart and will grow as a seed as you walk in a sacred manner. And if every step you take is a prayer, then you will always be walking in a sacred manner” (CharmaineWhiteFaceOglala Lakota).

Σας ευχαριστούμε που μας βρήκατε

http://faithbookorthodoxy.wordpress.com

FAITHBOOK – ORTHODOXY

Σας ευχαριστούμε που μας βρήκατε

Γράφει ὁ Bernie May: «Στίς ἀρχές Μαΐου τοῦ 1972, ὁ καλός μου φίλος ὁ Μπένγκετ Γιάνβικ ἔγινε τό ἀντικείμενο μιᾶς μαζικῆς ἐπιχειρήσεως διασώσεως, ἐνῶ μετέφερε ἕνα καινούργιο ἀεροπλάνο στήν Galena τῆς Αλάσκας. Τό ὕπουλο “βροχερό πέρασμα”, μιά πυξίδα πού ταλαντευόταν καί κάποια ἀπότομα καθοδικά ρεύματα εἶχαν σάν ἀποτέλεσμα νά συντριβῆ σ᾽ ἕνα ἀπρόσιτο βουνίσιο φαράγγι. Ὁ Μπένγκετ, ἄν καί ἐπέζησε ἀπ᾽ τήν πτῶσι χωρίς τραύματα, ἦταν ἀγνοούμενος. Μιά χιονοθύελλα πού ξέσπασε, κάλυψε ὅλη τήν περιοχή γιά τίς ἑπόμενες τέσσερεις μέρες.

Στό μεταξύ οἱ ἀρχές καί οἱ φίλοι του ἔκαναν ὅ,τι μποροῦσαν. Πενῆντα ὁμάδες ἔρευνας καί διασώσεως καί ἄλλα τόσα στρατιωτικά καί πολιτικά ἀεροπλάνα ἄρχισαν νά ψάχνουν τό βουνό. Ἕνας φίλος ἐπιχειρηματίας ἀπ᾽ τήν California πῆγε στήν Αλάσκα καί μίσθωσε ἐπιπλέον ἀεροπλάνα καί ἑλικόπτερα, γιά νά βοηθήσουν στίς ἔρευνες. Χριστιανοί φίλοι ἀπ᾽ ὅλο τόν κόσμο προσεύχονταν.

Τήν πέμπτη μέρα ἀναγνωριστικά ἀεροπλάνα πέταξαν πάνω ἀπ᾽ τόν Μπένγκετ, ὅμως δέν τόν εἶδαν. Τή δέκατη τρίτη μέρα τά ἀεροπλάνα σταμάτησαν τίς ἔρευνες. Καθώς τελείωναν τά ἐφόδιά του, ὁ Μπένγκετ πίστευε πώς κάθε ἐλπίδα σωτηρίας εἶχε χαθῆ. Ἐκείνη τή δέκατη τρίτη μέρα, ὅμως, ἕνα ἑλικόπτερο, πού πέταξε στό φαράγγι, τόν ἐντόπισε.

Ὁ χαμένος βρέθηκε! Μπορεῖτε νά φαντασθῆτε τήν ἀγαλλίασι καί τόν ἐνθουσιασμό! Ἡ γυναῖκα καί τά παιδιά του, οἱ φίλοι του, οἱ ὁμάδες ἔρευνας, ὅλοι ξεφώνιζαν ἀπ᾽ τή χαρά τους.

Τότε ὀργανώθηκε μιά δεξίωσι. Ὁ μεγαλύτερος διαθέσιμος χῶρος, μέ καθίσματα γιά 250 ἄτομα, ἦταν ἀσφυκτικά γεμάτος. Συντονιστής τῆς βραδυᾶς ἦταν ὁ ἐπιχειρηματίας, πού εἶχε ναυλώσει τό ἑλικόπτερο, ὅταν ὅλα τά ἄλλα ἀεροπλάνα εἶχαν ἐγκαταλείψει τίς προσπάθειες. Ὁ Μπένγκετ, ὁ ἴδιος, εἶχε τήν εὐκαιρία νά πῆ “εὐχαριστῶ” στούς ἀνθρώπους, πού εἶχαν περάσει ὧρες καί μέρες, ψάχνοντας γι᾽ αὐτόν, ἕνα χαμένο, τόν ὁποῖο δέν τόν γνώριζαν προσωπικά.

Καθώς ὁ Μπένγκετ μᾶς ἐδιηγεῖτο αὐτή τήν ἱστορία, δέν μπόρεσα νά μή σκεφθῶ μιά ἄλλη σύναξι. Τελετάρχης θά εἶναι ὁ ἴδιος ὁ Ἰησοῦς. Ἡ μεγαλόπρεπη οὐράνια αἴθουσα θά εἶναι κατάμεστη. Μπορῶ νά ἀκούσω ἀνθρώπους ἀπό διάφορες φυλές —Κάμπας, Κέουας, Ἄουκας— νά λένε:

“Σᾶς εὐχαριστοῦμε, γιατί ὀργανώσατε τήν ὁμάδα σωτηρίας· σᾶς εὐχαριστοῦμε, γιατί παραμείνατε σ᾽ αὐτήν. Σᾶς εὐχαριστοῦμε πού μᾶς βρήκατε. Βρισκόμαστε ἐδῶ, ἐπειδή ἐσεῖς ἐνδιαφερθήκατε”».

Ἀπό το βιβλίο: Ἀρχιμ. Ἰωάννου Κωστώφ, Ψυχική Τόνωσι, Διαχρονικό Ἡμερολόγιο, Ἐκδόσεις Ἅγιος Ἰωάννης Δαμασκηνός (2108229542), Σταμάτα 2017

Native Americans and Orthodoxy – Frederica Mathewes-Green, USA

http://conversionstoorthodoxy.wordpress.com

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”

Anernerem Tanqilriim Akqutkumallra – Acts 1:1-8 ╰⊰¸¸.•¨* Yup’ik Alaskan

http://multilingualholybible.wordpress.com

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.”

https://www.bible.com/bible/1390/ACT.1.YPK

Yupik Bible (YPK)

Central Yupik – Yup’ik

The Shaman and the Saint

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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”

Saint John (Ivan) Smirennikov the Aleut of Alaska (+19th ce.)

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Saint John (Ivan) Smirennikov the Aleut of Alaska (+19th ce.)

This Aleut Orthodox tribal elder was known as a local ‘shaman’ who cured illness and told fishermen where to find large catches, just as shaman had done throughout the Arctic since time immemorial.

St. Innocent arrived at Akun Island on June 12, 1828 (O.S.), on a trip from Unalaska to Unimak Island, some 400 miles to the east. This was nearly four years after St. Innocent had first arrived in Alaska. St. Innocent was surprised to note that the people of the island were waiting for him at the shore, dressed in their finest clothing. The islanders greeted him by name, even before he introduced himself to them. When he asked them why they were waiting for him and how they knew his name, he was told that their shaman had informed them of his coming. St. Innocent thought this strange, but as he went about his work on the island, he put the incident out of his mind. However, as the days progressed, it came to his attention that one of the elders of the island, who had diligently come to services, and had prepared for and received Holy Communion, was unhappy with him. St. Innocent, wishing to avoid all misunderstandings, called to meet the man, known as Ivan Smirennikov.

The meeting took place, and Smirennikov expressed dissatisfaction that St. Innocent hadn’t asked why the islanders called him a shaman, even though the title bothered Smirennikov. As it turns out, Smirennikov had been baptized by Hieromonk Makary, and after his departure, he told St. Innocent, he had continually been visited almost daily for thirty years by two bright figures, who taught him in the ways of the faith. He, in turn, shared this with the rest of the village. These figures would also sometimes tell him things that were going to happen, which is how the islanders knew that St. Innocent would be arriving and his name. St. Innocent was first curious to meet these two, and he asked Smirennikov if he could meet them as well, and while Smirennikov went to ask if this was permissable, St. Innocent thought the better of it, reasoning that there was no way that demons would spend thirty years instructing someone on matters of the Faith. Furthermore, he considered himself unworthy to come into the presence of these spirits, and that Smirennikov had demonstrated enough to him for him alone that he did not need to meet these spirits to believe.

Before leaving Akun, St. Innocent wrote all these things down, and had them attested to, in writing, by Smirennikov and by his translator, a man by the name of Ivan Pankov. Also, he instructed the Akun islanders to no longer call Smirennikov a shaman. He then sent a copy of his experiences and Smirennikov’s testimony to his bishop, Bishop Michael (Byrudov) of Irkutsk. A reply was eventually received; blessing St. Innocent to go and meet the spirits, should they still be appearing to Ivan Smirennikov on St. Innocent’s next visit to Akun. Unfortunately, by the time St. Innocent visited Akun again, the elder Smirennikov had reposed, and the Angels of Akun appeared to no one else.

Source:

Ivan Smirennikov, the Aleut Elder

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Find an Orthodox Parish in Canada, USA & Mexico

Saint Jacob Netsvetov of Alaska (+1865) – The evangelizer of the Yup’ik Eskimo & Athabascan peoples of Alaska

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Saint Jacob Netsvetov of Alaska (+1865)

The evangelizer of the Yup’ik Eskimo & Athabascan peoples of Alaska

July 26

Saint Jacob Netsvetov, Enlightener of Alaska, was a native of the Aleutian Islands who became a priest of the Orthodox Church and continued the missionary work of St. Innocent among his and other Alaskan people. His feast day is celebrated on the day of his repose, July 26.

Father Jacob was born in 1802 on Atka Island, part of the Aleutian Island chain in Alaska. His father, Yegor Vasil’evich Netsvetov, was Russian from Tobolsk, Russia, and his mother, Maria Alekscevna, was an Aleut from Atka Island. Jacob was the eldest of four children who survived infancy. The others were Osip (Joseph), Elena, and Antony. Although not well off, Yegor and Maria did all they could to provide for their children and prepare them to live their lives. Osip and Antony were able to study at the St. Petersburg Naval Academy and then were able to become a naval officer and ship builder, respectively. Elena married a respected clerk with the Russian-American Company. Jacob chose a Continue reading “Saint Jacob Netsvetov of Alaska (+1865) – The evangelizer of the Yup’ik Eskimo & Athabascan peoples of Alaska”

A Native American Prayer – We will fly on wings like eagles

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A Native American Prayer

We will fly on wings like eagles

╰⊰¸¸.•¨*

Dear God

I bow my head

and ask,

If it be Thy will,

please save this land

from those who seek

to destroy it.

-Amen-

Source:

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So we are truly on a wing and prayer. What an incredible symbol. When I was in Alaska as part of Alaska Team 2001 sent by the Orthodox Christian Missionary Center (http://www.ocmc.org) I saw a bald eagle, everyday, and if I saw one, I ALWAYS saw three minimum.

I’ve always loved our national symbol and spending the time that I did in Alaska gave me such a feeling of peace and love for this land in which I was born and for it’s Native Peoples that I can’t even express. Seeing Eagles everyday gave me a feeling like I was sharing my experience with them.

I am aware that such atrocities were committed against the Indigenous Populations here in both North & South America (let’s not forget the Hawaiians and other Pacific Islanders as well), by Western Europeans in the name of God and of “Progress”. While Alaskans were not totally exempt from all that, it should be noted that the Orthodox Church in Alaska more often helped and protected the Alaskans (where & when they could).

Anyone who is interested can check out our website at: http://www.NAOCF.org for more information and through that site you can reach out to our Spiritual Adviser Fr. Thomas Andrew who is a Native Yupik Priest. Also, I’ll refer you to a PDF of our Journal (also available on our website) in particular an article written by Fr. Michael Oleksa, another Native Priest living and serving in Alaska. They are just two of the Native clergy serving Our Lord and their People in the North.

 

After 87 years at the Smithsonian, bones of Alaska Natives returned and reburied

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After 87 years at the Smithsonian,

bones of Alaska Natives returned and reburied

Source:

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ORTHODOX CHRISTIANITY

Anthropologists once excavated the graves of thousands of Native Americans. Now museums in the U.S. are slowly working to return those remains and funerary objects to tribes.

A village in southwest Alaska recently reburied 24 of their ancestors who had been excavated by a Smithsonian anthropologist in 1931.

About half of the village of Igiugig crowded into the Russian Orthodox Church in the center of town on a drizzly fall day. In the center of the nave sat three handmade, wooden coffins that held the bones from the now-abandoned settlement of Kaskanak.

The remains were unearthed by Aleš Hrdlička, who was the head of the anthropology department in what is now the Smithsonian’s National Museum of Natural History. The question of how people originally came to North America and from where drove Hrdlička to dig up the bones of Native Americans all around the United States. Historians estimate that he took thousands to Washington, D.C., for research.

After more than eight decades in the museum’s collection, Igiugig’s ancestors finally returned home for reburial.

Avery Lill
10/22/2017

Saint Matushka Olga Michael of Alaska (+1979)

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Saint Matushka Olga Michael of Alaska (+1979)

Source:

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http://orthodoxcanada.ca/Saint_Matushka_Olga_Michael_of_Alaska

ORTHODOX CANADA

Archpriest Nicolai O Michael (1912-1984) and Saint Matushka Olga Michael of Alaska (1916-1979)

Notes about the lives of the Archpriest Nicolai O Michael and his wife, Matushka Olga (Arrsamquq) Michael, are presented in the context of Canadian Orthodox biographies, even though neither of them had any direct personal contact with Canada. Nevertheless, details of their lives parallel those of many of the Orthodox Canadian clergy of the earlier part of the 20th century. More importantly, the presenting of their lives can help us to understand how the Lord works in different ways with two Christ-loving and Christ-serving people, in order to help, encourage and console others. In this case, the Lord seems to have extended Matushka Olga’s loving service and care for others far beyond her own village, in ways which convince many people that she is truly holy, truly a saint. The “Canadian connexion” in this regard concerns the many Canadians who are certain that “Mother Olga” is praying for them, and that as a result, help and healing have come from the Lord.

Nicolai O Michael

Nicolai O Michael was born in the village of Kwethluk in Alaska, USA, on 24 August, 1912. The available details of his life were written by his grand-daughter, Olga (Michael) McGill. Kwethluk is located at the confluence of the Kuskokwim and Kwethluk rivers in the Yukon-Kuskokwim Delta. The constantly changing channel of the river gives the village its name. “Kwethluk” is derived from the Yup’ik words “kuik”, meaning “river”, and “-rrluk”, meaning “bad, unnatural”. “Nicolai”, writes his grand-daughter, “was a very caring person, and well known throughout the delta. He loved to fish and hunt. He also herded reindeer, which were used both as pack animals and as food for the community”.

Marriage ; seminary ; parish service

Nicolai married his wife, Olga (Arrsamquq), who was often called “Olinka”, an affectionate Russian form of her name. This marriage was an arranged marriage ; and at the beginning, communication between the two was difficult. Nicolai was not yet a particularly “churchly” man. Together, they received from the Lord 13 children, of whom only 8 survived to adulthood. His grand-daughter wrote that he was a strict father. Earlier in his life, Nicolai started the first US Post Office and General Store in Kwethluk, where he was the manager. All along, Olga was praying for her husband. After a time, he began to attend church, and he and 6 other village men became church readers. They then attended Saint Herman’s Seminary in Kodiak, and all but one were then ordained to the Holy Priesthood. Very many of the former Russian and American clergy had by this time left their parishes, and the parish-circuits remained vacant for a long time. It is useful to understand that it was the pressing and particular local need that caused the establishment of Saint Herman’s Seminary in 1972. This process of depletion had begun with the sale of Alaska to the USA, and it was increased by pressures from the strongly-Protestant-minded government which followed. It was just after the transfer of Bishop Theodosius (Lazor) from the diocese that the Archpriest Joseph Kreta made the proposal to establish the seminary, and that this proposal was blessed by the Holy Synod of Bishops of The Orthodox Church in America.
Father Nicolai was the very first priest in the village of Kwethluk, and when he returned to serve Kwethluk, he became greatly beloved by the people. It is important to understand that before she became a matushka, Olga was continuously praying for a long time for her husband and for her village. During her lifetime, 85 percent of the students (7 of 8) who went to Saint Herman’s Seminary came from Blessed Olga’s tiny village, Kwethluk, which had a Continue reading “Saint Matushka Olga Michael of Alaska (+1979)”

Άγιος Ιάκωβος Νετσβέτωφ της Αλάσκας (+1865) – Ένας Αυτόχθονας Αμερικανός ιερέας που αγίασε (+1865) – Ο ιεραπόστολος των Εσκιμώων Γιούπικ – 26 Ιουλίου

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Άγιος Ιάκωβος Νετσβέτωφ της Αλάσκας

Ένας Αυτόχθονας Αμερικανός ιερέας που αγίασε (+1865)

Ο ιεραπόστολος των Εσκιμώων Γιούπικ

26 Ιουλίου

Ό Άγιος Ιάκωβος Νετσβέτωφ της Αλάσκας γεννήθηκε από πατέρα Ρώσο και Άλεούτια μητέρα στή νήσο Atka της Αλάσκας τό 1802. Ολοκλήρωσε τις σπουδές του στήν ιερατική σχολή του Ιρκούτσκ στή Σιβηρία. Μετά τή χειροτονία του σε πρεσβύτερο, επέστρεψε στήν Αλάσκα, οπού επί τριάντα πέντε χρόνια άσκησε τά ποιμαντικά του καθήκοντα μεταξύ των αυτοχθόνων, υπό συνθήκες διαβιώσεως ιδιαιτέρως επισφαλείς, συνεχίζοντας ετσι τό έργο του άγιου Γερμανού [13 Δεκ.]. Μόλις τό επέτρεπε ο καιρός, επιβιβαζόταν σε εύθραυστα καγιάκ η φόρτωνε τις ισχνές του άποσκευές σε κυνήλατα ελκυθρα και συνοδευόμενος από μερικούς κατώτερους κληρικούς, ξεκινούσε τις ιεραποστολικές του περιοδείες γιά νά φωτίσει τούς διάσπαρτους αυτόχθονες πληθυσμούς των Άλεούτιων Νήσων. Διέδωσε επίσης τό φώς του Ευαγγελίου στή φυλή των Έσκιμώων Γιούπικ, oι όποιοι κατοικούσαν στήν κάτω κοιλάδα του ποταμού Γιούκον (μεταξύ 1845 και 1863). Υπήρξε ό δεύτερος Όρθόδοξος ιερέας πού τόλμησε να εισδύσει στις περιοχές αύτές, μετά τον Άγιο ίερομάρτυρα Ίουβενάλιο. Κι ενώ γενικά συναντούσε καλή υποδοχή και γρήγορα προσηλύτιζε τούς αυτόχθονες στήν αληθινή πίστη, πολλές φορές άντιμετώπιζε την έντονη άντίθεση των σαμάνων μάγων. Δεν ηρκείτο μόνο Continue reading “Άγιος Ιάκωβος Νετσβέτωφ της Αλάσκας (+1865) – Ένας Αυτόχθονας Αμερικανός ιερέας που αγίασε (+1865) – Ο ιεραπόστολος των Εσκιμώων Γιούπικ – 26 Ιουλίου”

Native American Orthodox Christian Fellowship (NAOCF) in Kenai, Alaska

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Kenai, Alaska

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Native American Orthodox Christian Fellowship (NAOCF) in Kenai, Alaska, was created out of the desire to celebrate the experience of Native Peoples and the Eastern Orthodox Church since the 18th century.

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NATIVE AMERICAN ORTHODOX CHRISTIAN FELLOWSHIP

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Η Ορθόδοξη Αδελφότητα Αυτοχθόνων Αμερικανών του Kenai της Αλάσκας

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Ποταμός Kenai, Αλάσκα

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Kenai, Αλάσκα

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H Ορθόδοξη Αδελφότητα των Αυτόχθονων Αμερικανών (Native American Orthodox Christian Fellowship – NAOCF) στο Kenai της Αλάσκας, ιδρύθηκε από την επιθυμία να εορτάστεί η εμπειρία των Αυτόχθονων Αμερικανών με την Ορθοδοξία, η οποία πήγε στην Αλάσκα τον 18ο αιώνα.

Η Αυτόχθονες Αμερικανοί αγάπησαν πολύ την Ορθοδοξία και πολλοί βαπτίστηκαν Ορθόδοξοι.

Αξίζει να αναφέρουμε ένα περιστατικό το οποίο δείχνει την αγάπη των Αυτόχθονων Αμερικανών της Αλάσκας προς την Ορθοδοξία το οποίο μας το διηγείται ο Αρχιεπίσκοπος Αλβανίας Αναστάσιος:

Τον 21ο αιώνα πήγε ένα πλοίο Προτεσταντών σε ένα νησί των Αλεούτιων Νήσων της Αλάσκας. Οι Ορθόδοξοι Αλασκινοί κάτοικοι τους ρώτησαν, “τι θέλετε;” και οι Προτεστάντες απάντησαν ήρθαμε να σας κηρύξουμε το Χριστό.

Οι Αλασκινοί μένοντας πιστοί στην Ορθόδοξη πίστη τουςαπάντησαν: “Ο Χριστός ήρθε στην Αλάσκα πριν 300 χρόνια!”.

Και έτσι οι Προτεστάντες έφυγαν.

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Tlingit Orthodox Language Texts ╰⊰¸¸.•¨* Tlingit Native American

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Tlingit Orthodox Language Texts

First Version of the Lord’s Prayer in the Tlingit Language
translator unknown – manuscript 1812, published 1816 (0.2 MB)

An Exercise in Translation into the Tlingit Language
Selection from “Observations about the Tlingit & Kodiak languages”
by Dimitry Larionov – published 1846 by St. Innocent (Veniaminov) (0.4 MB)

• Holy Gospel According to St. Matthew
by Rdr. Ivan Nadezhdin – manuscript 1854-1859

An Early Published Version of the Lord’s Prayer
Selection from “The Frigate Pallada: Descriptions of the Voygage of Ivan Goncharov”
by Rdr. Ivan Nadezhdin – published 1858 by Ivan Goncharov (0.5 MB)

Prayers in the Tlingit (Kolosh) Language
by Fr. Vladimir Donskoi – published 1895 (0.1 MB)

Membership Regulations & Oath
Orthodox Society of St. Michael the Archangel in Sitka
by St. Anatoly (Kamensky) – manuscript 1896 (0.2 MB)

Sbornik (Selections) of Church Hymns and Prayers
by Rdr. Ivan Nadezhdin – published 1896 (0.2 MB)

The Indication of the Pathway into the Kingdom of Heaven: Part 1
by St. Innocent (Veniaminov), translated by Sergei I. Kostromitinov – published 1901 (0.2 MB)

Short History of the Old & New Testaments (in Questions & Answers)
• Part 1: Old Testament History
• Part 2: New Testament History
by Fr. Vladimir Donskoi and Michael Sinkiel’ – published 1901 (0.9 MB)

Orthodox Burial Hymn, Tone 6
Translation of the hymn “As ye behold me lie before you all”
by Fr. Andrew P. Kashevarof – typewritten 1920 (0.1 MB)

Selections from the Twelve Pre-Communion Prayers
Prayers 1, 4, 8, 11 of the Pre-Communion Rule of Prayers
by Fr. Andrew P. Kashevarof – typewritten 1920 (0.4 MB)

 

Yup’ik Orthodox Language Texts ╰⊰¸¸.•¨* Yup’ik Alaskan

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Yup’ik Orthodox Language Texts

Sacred History
From the Creation of the World to the Entry into the Promised Land
by St. Jacob (Netsvetov) – manuscript 1862 (0.2 MB)

Apostol (Epistle) Reading at the Divine Liturgy of Christmas
Galatians 4:4-7
by Fr. Zachary Bel’kov – manuscript 1880 (0.1 MB)

Word-Lists of Church-Related Terms
by Fr. Zachary Bel’kov – manuscript 1880-1890 (0.2 MB)

Hymns of Holy Week & Pascha
by Fr. Zachary Bel’kov and John Orlov – manuscript 1881 (0.2 MB)

Three Liturgical Gospel Readings
St. Mark 1:9-11, St. Matthew 4:23-5:13, St. Mark 16:1-8
by Dcn. John Orlov – manuscript 1887 (0.1 MB)

Prayers & Hymns in the Kwikpagmiut-Kuskokwim dialect
Selections from the Weekly, Festal, and Paschal cycle of services
by St. Jacob (Netsvetov) and Fr. Zachary Bel’kov – published 1896 (0.6 MB)

Prayers & Hymns in the Aglemiut-Kuskokwim dialect
Pre-Communion Prayers, Beatitudes, Selections from Matins
by St. Jacob (Netsvetov), Fr. Zachary Bel’kov and Fr. John Orlov – published 1896 (0.5 MB)

Liturgy of the Faithful
Prayers from the Divine Liturgy of St. John Chrysostom
by Fr. Nikifor Amkan and Fr. Matthew Bereskin – manuscript 1909 (0.4 MB)

Liturgy of the Catechumens with Holy Gospel Reading
Prayers from the Divine Liturgy of St. John Chrysostom, Holy Gospel Reading: St. Mark 6:14-30
by Fr. Nikifor Amkan – manuscript 1911 (0.2 MB)

Four Liturgical Gospel Readings
St. Matthew 9:1-8, St. Matthew 16:13-20, St. Luke 10:38-42 & 11:27-28, St. Matthew 5:13-20
unknown translator – manuscript 1930 (0.1 MB)

Father John Veniaminov & Father Jacob Netsvetov
by Fr. Michael Oleksa, tr. Marie Blanchett, il. B. George Smart – published 1975 (2.2 MB)

Lenten & Paschal Handbook
Hymns of Great Lent, Holy Week and Pascha
by Fr. Martin Nicolai and Fr. Hieromonk Yakov (Nicolai) – published 1995 (0.3 MB)

Orthodox Choir’s Handbook
Hymns of Vespers, Matins, Divine Liturgy and Resurrection Tones
with Select Hymns and Selections from the Panakhida, Funeral and Marriage Services
revised by Fr. Martin Nicolai (original edition published 1974) – published 2002 (0.4 MB)

Thrice-Holy Hymn (Holy God)
by the Orthodox Diocese of Alaska – published 2003 (0.02 MB)

Aleut (Unangan) Orthodox Language Texts ╰⊰¸¸.•¨* Aleut Unangan Alaskan

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Aleut (Unangan) Orthodox Language Texts

Orthodox Christian Catechism
by St. Innocent (Veniaminov) & Ivan Pan’kov – manuscript 1826 (0.2 MB)

The Indication of the Pathway into the Kingdom of Heaven
by St. Innocent (Veniaminov) – published 1840, 1899 (0.6 MB)

Holy Gospel According to St. Matthew
by St. Innocent (Veniaminov) & St. Jacob (Netsvetov) – published 1840, 1896 (2.1 MB)

Pascha Gospel & Apostle Readings
by St. Innocent (Veniaminov) & St. Jacob (Netsvetov) – published 1840, 1896 (0.4 MB)

Beginnings of Christian Teaching
• Part 1: Introduction – Alphabet – Prayers
• Part 2: Sacred History
• Part 3: Christian Catechism – Conclusion
by St. Innocent (Veniaminov) & St. Jacob (Netsvetov) – published 1840, 1893 (1.7 MB)

Two Sermons from St. Nicholas Church in Atka
by St. Innocent (Veniaminov) & St. Jacob (Netsvetov) – manuscript 1842 (0.5 MB)

Short Religious Composition
Selection from “Grammatical Outline of the Fox Island (Eastern) Aleut language”
by Ivan Kurbatov – published 1846 by St. Innocent (Veniaminov) (0.1 MB)

Preface to the Holy Gospel According to St. Mark
Preface to the first Eastern-Aleut translation of the Holy Gospel According to St. Mark
Fr. Innocent Shayashnikov – manuscript 1860 (0.1 MB)

Short Instructions, Biblical Quotations, and Prayers for a Blessed Life
Original compositions and translations into the Atkan-Aleut dialect
by Fr. Laurence Salamatov – manuscript 1860 (0.2 MB)

• New Testament translations into the Atkan-Aleut dialect
Holy Gospel According to St. Mark (0.8 MB)
Holy Gospel According to St. Luke (1.4 MB)
Holy Gospel According to St. John (1.0 MB)
by Fr. Laurence Salamatov – manuscripts 1861

Abridged Catechism for the Instruction of (Atkan) Aleut Youth
by Fr. Laurence Salamatov – manuscript 1862 (0.3 MB)

The Life of Saint George, Great Martyr & Victory Bearer
by Anthony Ugoril’nikov – manuscript 1868 (0.2 MB)

An Appeal for Orthodox Christian Youth Schooling & Education
by Bishop John (Mitropolsky), translated by Fr. Innocent Shayashnikov – manuscript 1871 (0.1 MB)

Prayerbook & Abridged Catechism in Eastern-Aleut
by Fr. Innocent Shayashnikov – manuscript 1872 (0.3 MB)

Prayer Fragment found in Financial Report
Translation of the hymn “If thou didst not intercede in prayer for us”
translator unknown – manuscript 1872 (0.2 MB)

Prayer Before Holy Communion
Translation of the prayer “I believe, O Lord, and I confess”
by Fr. Paul Shayashnikov – manuscript 1886 (0.4 MB)

Antiphon 15, Tone 6. Holy Friday Matins
Translation of the hymn “Today He who hung the earth upon the waters”
translator unknown – manuscript 1890 (0.1 MB)

Aleut Primer
corrected & expanded from “Beginnings of Christian Teaching (1840)” – published 1893 (0.4 MB)

Prayers & Hymns of the Orthodox Church
Hymns of Vespers, Matins, Divine Liturgy and Pascha
by Rdr. Andrew Lodochnikov – published 1898 (0.6 MB)

Short Rule for a Pious Life
Translation of the Russian-language text “Short Rule for a Pious Life” into the Aleut language
by Fr. Innocent Shayashnikov – published 1902 (0.1 MB)

• New Testament translations into the Eastern-Aleut dialect
Holy Gospel According to St. Matthew (0.7 MB)
Holy Gospel According to St. Mark (0.5 MB)
Holy Gospel According to St. Luke (0.7 MB)
Holy Gospel According to St. John (0.6 MB)
Acts of the Holy Apostles (0.7 MB)
by Fr. Innocent Shayashnikov – manuscripts 1872, partially published 1902-1903

• Orthodox Alaska (periodical from Unalaska)
by Rdrs. Leonty Sivtsov and Simeon Samoilovich – manuscript 1904

Orthodox Temperance Society Pamphlet
by the Vicariate of Alaska, Diocese of the Aleutians and North America – published 1906 (0.7 MB)

The Pascha of Christ
by Fr. Alexander Panteleev and Rdr. Leonty Sivtsov – manuscript 1909 (0.2 MB)

Announcements from the Aleut Orthodox School in Unalaska
by the Aleut Orthodox School in Unalaska – typewritten 1910, 1911 (0.1 MB)

Collection of Sermons from the Aleutian Islands
by Fr. Alexander Panteleev and Rdr. Leonty Sivtsov – manuscripts 1909-1912 (0.3 MB)

A Pastor’s Farewell with his Flock
Farewell Address of Fr. Alexander Panteleev from the Aleutian Islands
by Fr. John Orlov, Fr. Alexander Panteleev, and Rdr. Leonty Sivtsov – published 1912 (0.2 MB)

Abridged Lenten Triodion & Pentecostarion
Hymns of Great Lent, Holy Week, Pascha and Ascension
translator unknown – manuscript 1938 (0.1 MB)

Abridged Festal Menaion
Hymns of Christmas, Theophany and Pascha
by Fr. Gregory Kochergin – manuscript 1940 (0.2 MB)

Supplement to the Abridged Festal Menaion, Lenten Triodion & Pentecostarion
Hymns of Christmas, Great Lent, Holy Week and Pascha
translator unknown – manuscript 1967 (0.1 MB)

Kodiak-Aleut (Alutiiq) Orthodox Language Texts ╰⊰¸¸.•¨* Kodiak-Aleut (Alutiiq) Alaskan

http://alaskaofmyheart.wordpress.com

https://nativeamericansmetorthodoxy.wordpress.com

NATIVE AMERICANS MET ORTHODOXY

ALASKA OF MY HEART

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Kodiak-Aleut (Alutiiq) Orthodox Language Texts

First Version of the Lord’s Prayer in the Kodiak (Alutiiq) Language
by Fr. Hieromonk Gideon (Fedotov) – manuscript 1804-1807, published 1816 (0.2 MB)

Pascha Gospel Reading
Selection from “Observations about the Tlingit & Kodiak languages”
by Gregory Terent’ev – published 1846 by St. Innocent (Veniaminov) (0.4 MB)

Sacred History & Christian Catechism
by Ilya Tyzhnov – published 1847 (0.5 MB)

Alutiiq Primer
by Ilya Tyzhnov – published 1848 (0.2 MB)

Holy Gospel According to St. Matthew
by Ilya Tyzhnov – published 1848 (1.4 MB)

Primer and Prayerbook
by Constantine Larionov – manuscript 1855-1867 (0.4 MB)

Liturgical Translations from the Services of Christmas, Great Lent & Holy Week
by Emil Kosbruk – manuscript 1953 (0.2 MB)

Thrice-Holy Prayers and Little Litany
by Jeff Leer and Sergius Moonin – manuscript 1981 (0.1 MB)

Holy Icon of All Saints of Canada & USA

http://americaofmyheart.wordpress.com

AMERICA OF MY HEART

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Orthodox Saints of Canada & USA

Video: Alaskan Native Americans & Eastern Orthodox Christianity

http://alaskaofmyheart.wordpress.com

ALASKA OF MY HEART

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Alaskan Native Americans & Eastern Orthodox Christianity

Hawaiian Myrrh Streaming Iveron Icon of Holy Virgin Mary Mother of God in Alaska

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ALASKA OF MY HEART

Hawaiian Myrrh Streaming Iveron Icon in Alaska

Source:

http://www.orthodoxhawaii.org

ORTHODOX HAWAII

During the last two weeks of July 2014 the Hawaiian Myrrh Streaming Iveron Icon of Holy Virgin Mary Mother of God traveled throughout Alaska. Numerous miracles and blessings were bestowed on the faithful. Her travels by land, sea and air were marked by unusually consistent fair weather. In addition to traveling to every parish and monastic community on Kodiak Island, she traveled throughout the greater Anchorage area and the Kenai Peninsula.