Η συνομιλία του π. Σεραφείμ Ρόουζ και ενός Αυτόχθονα Αμερικάνου

http://orthodoxweb.blogspot.com

ORTHODOX WEB

Η συνομιλία του π. Σεραφείμ Ρόουζ και ενός Αυτόχθονα Αμερικάνου

Προτού να έρθουν οι λευκοί άποικοι, Αμερικάνικες Αυτόχθονες φυλές κατοικούσαν στην περιοχή, της Πλατίνας αλλά τον 19ο αιώνα οι περισσότεροι εκδιώχθηκαν. Τον 1852 μια ολόκληρη κατασκήνωση, κάπου εκατό Αυτόχθονων Αμερικανών της φυλής Γουίντου -άνδρες, γυναίκες και παιδιά- θανατώθηκαν με άσπλαχνο τρόπο στην τοποθεσία «Φυσική Γέφυρα», περίπου δεκαπέντε χιλιόμετρα από τη σκήτη.

Την 1η Απριλίου του 1971, ό Ευγένιος Ρόουζ [μετέπειτα π. Σεραφείμ Ρόουζ] συνάντησε έναν απόγονο από αυτούς τούς πρώτους κατοίκους της περιοχής. Ό Γκλέμπ γράφει: «Κάποτε, όταν είχαμε μεγάλη ανάγκη να επεκτείνουμε τον τυπογραφείο μας προκειμένου να διαδώσουμε τον λόγο τού Θεού στους γείτονές μας, ό Ευγένιος πήγε στην πόλη για να αγοράσει ξυλεία. Στην επιστροφή, μεταφέροντας τον φορτίο με την ξυλεία, σταμάτησε στην Πλατίνα για να παραλάβει την αλληλογραφία. Στο γκισέ του ταχυδρομείου καθόταν ένας ψηλός άνδρας πού φαινόταν έξυπνος, γύρω στα σαράντα, με ασιατικά χαρακτηριστικά. Μιλούσε αργά και σταθερά, με κάποια λεπτότητα, και ρώτησε χωρίς να κοιτάζει τον Ευγένιος: “Τί κάνετε με όλη αυτή την ξυλεία πού έχετε στο φορτηγάκι έξω;”. Ό Ευγένιος απάντησε πώς τη μετέφερε για τον χτίσιμο ενός παρεκκλησίου. “Αυτή ή γη ανήκει σε μας, τους Αυτόχθονες Αμερικάνους”, είπε ό άνδρας, “και θα κάνω οτιδήποτε χρειαστεί για να σας σταματήσω”.

Τότε, ό Ευγένιος του είπε: “Χτίζουμε το σπίτι του Θεού, του Όποιου είμαστε παιδιά”. Ό άνδρας κατανόησε τον σκοπό και άλλαξε τον τόνο της φωνής του. “Λοιπόν, ελπίζω να προχωρήσει”, είπε. “Αλλά δεν μ’ αρέσει ότι γίνεται εδώ γύρω”.

“Είσαι απόγονος των κατοίκων πού ζούσαν εδώ;”, ρώτησε ό Ευγένιος. “Ναι”.

“Από ποιά φυλή είσαι;”.

“Γουίντου”.

“Κατοικούσε ή φυλή σου σε αυτή την περιοχή;”.

“Ναι, παντού”.

Επιστρέφοντας πίσω στον λόφο της σκήτης, ό Ευγένιος συνδύασε τα δεδομένα αυτής της συνάντησης και σκέφτηκε πώς ίσως προμηνύονται στενοχώριες. Μετά όμως χαμογέλασε και είπε: “Πάντως εργαζόμαστε προς όφελος των Αυτόχθονων Αμερικανών”.

Πράγματι, ή αλήθεια της Ορθοδοξίας, την οποία είχε μεταφέρει ό άγιος Γερμανός στους ιθαγενείς της Αμερικής στην Αλάσκα, έπρεπε να αποκαλυφθεί και στους γηγενείς Αμερικανούς των δυτικών περιοχών. Ό Ευγένιος συχνά επεσήμαινε την ανάγκη να κάνουμε γνωστή την αρχέγονη Ορθοδοξίας στους γείτονές μας, πάντοτε ενθυμούμενος τη συνάντησή του με τον εκπρόσωπο εκείνης της ευγενούς φυλής».

“Ένα από τα πιο αγαπημένα βιβλία του Ευγένιου ήταν το “Ό Ισι σε δυο κόσμους: Ή βιογραφία του τελευταίου αγρού Αυτόχθονων Αμερικάνων στη Βόρεια Αμερική”. Ό Ισι ήταν ό μόνος πού επέζησε από τη φυλή Γιαχί, πού κατοικούσε στην περιοχή του λόφου πού βρισκόταν κάτι λιγότερο από ογδόντα μίλια ανατολικά της Πλατίνα, κοντά στο βουνό Λάσσεν. Ό Ευγένιος συχνά μιλούσε σχετικά με τον Ισι και αργότερα επρόκειτο να θέσει ως απαραίτητη προϋπόθεση την ανάγνωση του βιβλίου για κάθε δόκιμο πού ερχόταν στην σκήτη. Ή απλότητα του Ισι και ή εγγύτητα του με τη φύση, ίσως του θύμιζε τον Λάο Τσέ στην αρχαία Κίνα. Σύμφωνα με τα λόγια του καλύτερου φίλου του Ισι στα μετέπειτα χρόνια, του δρ. Σάξτον Πόπ: «Ή ψυχή του Ισι ήταν αυτή ενός παιδιού, τον μυαλό του, όμως, αυτό ενός φιλοσόφου».

Ό Ευγένιος συχνά σκάλιζε τον έδαφος για να βρει κάποια αιχμή βέλους και οτιδήποτε άλλο από τούς γηγενείς κατοίκους της περιοχής. Ή σκέψη ότι ζούσε σε παρθένο έδαφος, σε ένα λόφο ό όποιος δύσκολα είχε γνωρίσει την παρουσία των λευκών, πάντα τον γυρνούσε πίσω στους Αυτόχθονες Ινδιάνους .

Ο Ευγένιος είχε επίσης μεγάλη περιέργεια να γνωρίσει ένα λευκό για τον όποιο είχε ακούσει πώς για σαράντα χρόνια ζούσε μόνος του στο δάσος, αρκετά χιλιόμετρα νοτιοδυτικά της Σκήτης, σε ένα οροπέδιο κοντά στις εκβολές του ποταμού Ιγκλ. Σύμφωνα με τη μαρτυρία κάποιου πού τον είχε συναντήσει, αυτός ό άνθρωπος είχε αναπτύξει μία γλώσσα επικοινωνίας με τα πουλιά μιμούμενος τούς ήχους τους. Τα πουλιά έρχονταν σε αυτόν, και μπορούσε να περάσει αρκετή ώρα μαζί τους ανταποδίδοντας τους τα κελαηδίσματα τους. Αυτός ποτέ δεν έφαγε κρέας. Όσοι τον επισκέπτονταν έπρεπε να είναι πολύ ήσυχοι, επειδή δεν του άρεσε ό θόρυβος. Ή κατοικία του δεν είχε εύκολη πρόσβαση, ήταν όντως απομακρυσμένη από κάθε δρόμο, και όποιος ήθελε να πάει σε αυτόν χρειαζόταν οδηγό. Περισσότερο από μία φορά ό Ευγένιος προσπάθησε να ρυθμίσει τα πράγματα ώστε να πάει εκεί, αλλά ποτέ δεν τον κατάφερε. Για χρόνια σκεφτόταν και μιλούσε πολλές φορές γι’ αυτό τον ερημίτη, γνωστό ως «άνθρωπο-πουλί», στον όποιο έβλεπε καθαρά ένα συγγενικό πνεύμα του ησυχασμού.

Πολλά χρόνια μετά την κοιμήση του Ευγένιου η αδελφότητά του έκανε φίλους Αυτόχθονες ηλικιωμένους Αμερικανούς από την γειτονική πόλη του Κοττονγουντ. Με τα χρόνια οι ηλικιωμένοι αυτοί επισκέπτονταν την Σκήτη της Πλατίνας ερχόμενοι ακόμη και σε αυτή την αγρύπνια της αναστάσιμης ακολουθίας του Πάσχα.

Από το βιβλίο: π. Σεραφείμ Ρόουζ, Η Ζωή και τα Έργα του, τόμος Β´

Πηγή:

https://apantaortodoxias.blogspot.com/2011/05/blog-post_4796.html

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

John 1:1-14 – Nene tsiniyought tsi Sʼhongwawenniyoh, oni tsi ongwe ok oni tsinihorighhonde ne Jesus Christue ╰⊰¸¸.•¨* Mohawk Native American (USA & Canada)

http://walkingbytheseaorthodoxy.wordpress.com

WALKING BY THE SEA – ORTHODOXY

The Bible in Kanien’kéha – Mohawk

John 1:1-14

Nene tsiniyought tsi Sʼhongwawenniyoh, oni tsi ongwe ok oni tsinihorighhonde ne Jesus Christue

1Tsidyodaghsawen ne LogosLogos, tsinidewawennoten yaweght ayairon-owenna, oríwa. keaghne, etho Yehovahne yekayendaghkwe ne Logos, ok oni Logos ne naah ne Yehovah.Yehovah, ne Rawenniyoh. 2Ne ne Sagat tsidyodaghsawen enskatne Yehovahne yekayendaghkwe. 3Yorighwagwegon ne rodeweyenòkden, ok tsi nikon ne kaghson yagh oghnahhoten teyodon ne ne yagh raonha te hayàdare. 4Raonhage yewèdaghkwe ne adonhèta ok oni ne adonhèta naah ne raodighswatheta nʼongwe. 5Aghson tsidyokaras watyoghswathet ok yaghten yeyoyenda-on. 6Rayadatogen ne Yehovah ronha-on ne ne John ronwayatskwe. 7Ne wahhoni warawe tsi rodogense, ne ne aontahharighwatròri tsi watyoughswathet, ne ne aontyescnhak agwegon nʼongwe raonha raoriwa aonteyakeweghdaghkonhek. 8Yagh raonha te keaghne ne etho kaghswathetsera, ok ne ne rowanha-on nʼahaderightyatrory kaghswathetseroten. 9Ne naah ne togenske kaghsathetsera, ne ne watyakoghswatheta agwegon ne ongwe ne ne oghwhenjage yakoghwa eston. 10Oghwhenjage yéresgwe, yorighwagwegon ne naah rodeweyenòkden, ok nʼongwe yàghten howayenderhèon. 11Eghwarawe tsi Rawenniyoh, ok ne sʼhakowenniyoh yaghten honwarighwatsteristha. 12Ok tsinihadi rotiwarighwatsteristha, rononha sʼhakogwenyon tserawi nene enhonàdon ne Yehovah sʼhakoyea-ongonwa, ne ne rononha agwagh nè teyakaweghdaghkon ne raoghseanakon: 13Ok tsironwanadewedon yaghten né kanegwenghsage, yaghoni tsi yawèron nʼOwatoti, yaghoni tsi-ireghre nʼongwe, ok deaghnon ne Yehovah tsjnihenigonroten. 14Ok ne Logos owàron waondon ok oni tsi yakwenderon wahhanàdayen (ok ne wakwatkaghtho ne raogloria,Raogloria, ne raowesepghtsera tsini hakowànen ne Niyoh. ne ne gloria tsi niyought ne raonha-on ne rodewedon ne Ronihha) ranànon ne graciaGracia, ne kendénron, tsiniyought yaweght tsishongwariwawàse ne Niyoh. ok oni ne togensketsera.

https://www.bible.com/en-GB/languages/moh

The Bible in Kanien’kéha – Mohawk

https://www.bible.com/en-GB/languages

Bible languages and translations

John 1:15-34 – Tsiʼnihorighhoten John ╰⊰¸¸.•¨* Mohawk Native American (USA & Canada)

http://textsorthodoxy.wordpress.com

TEXTS – ORTHODOXY

The Bible in Kanien’kéha – Mohawk

John 1:15-34

Tsiʼnihorighhoten John

15John roderighwatròry, wahhadèweanayendon, radonnyon, ne ne ken right-haraghkwèhne, raonha nene raknonderatye ne rahhetindegh rakerighwakennyon; iken tiutkon tsi rahhendon, tsironhe. 16Ok oni tsi ranànon tsinyakyon wakwayèna, ok oni gracia ne gracia. 17Iken ne yoghtyawenratsera sʼhongwarighwawi ne Moses, ok nene gracia ok oni ne togensketsera ne Jesus Christus, ne rarighwayendatye. 18Yagh onghka nʼongwe te honwaken ne Yehovah, katke kiok, ne ne raonha-on rodewedon rohàwak nene ranaskwagon ne ranihha yehenderon, raonha naah ne rorighhowanaghton. 19Nene ken tsinihoyèren ne John, ethone ne Jewshaga, wasʼhakodinhane (Cohena-sonCohenason, yaweght ne Raditsihenstatsi, nene ronwadihonkaryakon ne Raweniyoh raoriwa ronsteristha.) ok oni Levites Jerusalemne nʼàhonwarighwanondonse onghka nʼise. 20Ok wahhadaddodaghsyen, yaghten hodonhiye, ok wahhearon, yagh nʼiih tegen ne Christus. 21Ok sahhonwarighwanondonse, onghka kadi, ise ken Elias? ok rawen yaghten, ise ken nʼetho Prophet? ok wahhenron yaghten. 22Ethone sahhonwenhaghse, onghka nise? nene entsyakhighrory ne yonkhinha-on, oghnahhoten sadaddenadonghkwa. 23Wahhenron, Iih naah ne yewennodatye karliàgon, tsyathahhagwarighsyon, ne raohahha ne Rawenniyoh, tsinihoyèren ne Prophet Esaias. 24Rononha ne ne ronwadinha-on, nene tsinikentyoghkoten ne Pharisees. 25Ok sahhonwarighwanondonse, sahhonwenhaghse, ogh kadi ne yotyéren tsiwasheyàtise togat nonken yagh ise tegen ne Christus yaghoni nʼElias yaghoni ne etho Prophet? 26John tentahhadady, rawen, oghneganons kàtha tsi wakheyatise ok nʼetho wadògen sewakenyade nene yaghten eghtsisewayenderi. 27Raonha naah nene ok tehaknanderatye ok deghnon senha ronwayadagwenniyofton, ne ne raonikaghjéna yagh nʼiih sadekenna tegen aontakerighsi. 28Etho niyawen-on Bethabara tseragen skaihhonhade nonga ne Jordan, tsinonwe ne John yeresgwe sʼhakoyatise-onhatye. 29Tsi wa-orhenne John tehokànere Jesus karo tehhaweghtane, ok wahhenron tsyatkaghtho ne Yehovah raosehhRaosehh, ne ne tsiniyewennotenghne ne Hebrew, sehh yaweght ne niyakaa teyodinnakarondoa ne ne onen ronwanidenghtase ne Niyoh wahhonwayerihaghse ne aoriwa tsi yagh ogh ten yoríwayen ne egh nahhoten. nene eren tehhahhawightha oghwhentjagwegon akorighwanneraksera. 30Nene kenyagen ne kadonhaghkwe, enthaksere ne rongwe nene wahonwahendenghste, raonha se tiutkon tsi rahhenndon tsi ronhe. 31Yaghten hiyenderighne ok onen tsi kerighwayenderi ne naah enhonwarighhowanaghte Israelne, ne kadi wahhòne kengh ike oghneganoughs kàtha si (kenohharehha) keyatisen-on hattye.Baptifi tsiniyewenoten tyorhenshaga, yaweght yedon ayenohhare ne karighwaneraksera onen aonsayondattrewaght ne kadi niih tsini dewawenoten ayontise enkenhak. 32Nene John rorighhowanaghton, rawen, wakwatkaghtho ne kanigonghriyoston tʼontshenghthonhatye Karonghyàge tʼyoyenghtaghkwe, ok egh waontye raonhàge. 33Yaghten hiyendèrighne: ok raonha ne rakhenha-on nʼenkhèyatise oghnegage ne rakherighhonye, rawen, raonha tsi nonwe ensatkaghtho ne Kanigonghriyoston ethone a-ontsnenghte enwatyeonwe ne naah raonha ràtha ne Kanigonghriyoston nʼenhatise. 34Wakaderighwatkaghtho, ok oni wakerighhowanaghton ne naah ne kengayen ne Niyoh royeah.

https://www.bible.com/en-GB/languages/moh

The Bible in Kanien’kéha – Mohawk

https://www.bible.com/en-GB/languages

Bible languages and translations

John 1:35-51 – Tsironwadighaonken Andrew, Gwider, &c. ╰⊰¸¸.•¨* Mohawk Native American (USA & Canada)

http://multilingualholybible.wordpress.com

MULTILINGUAL HOLY BIBLE

The Bible in Kanien’kéha – Mohawk

John 1:35-51

Tsironwadighaonken Andrew, Gwider, &c.

35Ok àre tsi waorhene si radikenyàdaghkwé John ok tegni-aghseh ne raotyonghkwa. 36Ok tehokàneratye Jesus tsi ire, wahhenron tsyatkaghtho ne ne raosehh ne Yehovah. 37Ok ne teghniaghseh ronwawennaghrònken, ok ne Jesus tehhonwaghsere. 38Ethone Jesus egh tʼensahhatyèrat ok teshakokànere ronwaghnonderatye ok washakawenhaghse oghnahhoten iseneghre? waghníron Rabbi, ne yaweght ayaìron ne onen tekawennadenyon, seweniyoh, kàh nonwe tesideron? 39Ok sahhenron, kasene tsyatkaghtho, ok sahhòneghte oni waghyatkaghtho tsinonwe yehenderondaghkwe ok watògen wahhadighniserokten ase ken onen si karrah yaweght oyerihhadont hour. 40Sʼhayadat nene teghniaghseli neonen ronwawennaghronken John wannonwaghsere naah, ne Andrew nene yaddaddegen-on Simon Gwider. 41Nyàre wahhoyadatshenry ne yadàddegen, Simon ok Wahhioghroty, onen yaghsakwayadatshenryon ne Messias, ne naah ne tayewetinadene ne Christus (nene Karonghyage sʼhongwahawighten.) 42Ok wahhoyàthewe Jésusne, ok ne onen Jesus wahhotkaghtho, wahhenron, ise naah ne Simon ne Jona royeah, enyesayatshek Cephas, ne naah ne tekawennadenyon, onenya. 43Tsi waorhene Jesus walihadondaghgwane Galilee tseragon niyehhàre, ethone wahhoyadatshenre Philip ok wahhoyenhaghse, taknonderatyeght. 44Bethsaida-haga-kenghne ne Philip, ne Sakanàdat sighninakere ne Andrew ok oni Peter. 45Philip wahhoyadatshenre Nathanael, ok wahhoyenhaghse, waghsagwayadatshenryon raonha ne ne Moses sʼhongwanadoni tsi roghyàdow ne waghtyawenratsera, ok oni ne Prophethogon yonkhirighwawe, Jesus Nazarethaga nene Joseph royeah. 46Ok Nathanael sahhenron wadons ken ne karighwiyo Nazaret nonga aontakayenghtaghkwe? Philip tensahhenron kàts, ok saderighwatkaghtho. 47Jesus tehokànere Nathanael tsitàre, ok wahhodon, tsyatkaghtho nene Israelhaga nene togenske yaghten horìwayen ne wahhetken. 48Nathanael tentahhawenhaghse, oghha-awen si-takyenderi? Jesus tentahhadady ok rawen, arekho sitaghyènonke Philip, aghson si ighsese kaneraghtogon ne kerrhide waghyiyose ok si tekokàneratye. 49Nathanael tentahhadady ok wahhenron Rabbi ise naah ne Niyoh royeah, ise naah ne Israelhaga raodikora. 50Jesus tentahhadady ok waghrenhaghse, ne ken aorìwa tsi waken, tekokànereghkwe tsi ighse kaneraghtogon ne waghyiyose kerrhide, teseghtagh-kon ken? senha karighhowanenghse ensatkaghtho tsiniyught nʼetho. 51Ok saghrenhaghse, togenske; agwagh togenske wakoghròri, onwa oghnagen ensewatkaghtho enteyoronghyokaràwen, ok ne Niyoh raotyonghkwa ne karonghyageghronon eneken yakaweghtonhatye ok tʼontsnenghtonhatye tsi íre ne ongwe ronwayeah.

https://www.bible.com/en-GB/languages/moh

The Bible in Kanien’kéha – Mohawk

https://www.bible.com/en-GB/languages

Bible languages and translations

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).

Elder Ephraim’s Orthodox Monasteries in North America

Elder Ephraim’s Orthodox Monasteries in North America

ᎣᏍᏛ ᎧᏃᎮᏛ ᎹᏚ ᎤᏬᏪᎳᏅᎯ 1 – Matthew 1 – Cherokee New Testament (CHR) – ᏣᎳᎩ

http://multilingualholybible.wordpress.com

MULTILINGUAL HOLY BIBLE

ᎣᏍᏛ ᎧᏃᎮᏛ ᎹᏚ ᎤᏬᏪᎳᏅᎯ 1

Matthew 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.

ᎣᎩᏙᏓ ᎦᎸᎳᏗ ᎮᎯ – ᎣᏍᏛ ᎧᏃᎮᏛ ᎹᏚ ᎤᏬᏪᎳᏅᎯ 6:9-13 – Lord’s Prayer – Pater Noster – Matthew 6:9-13 ╰⊰¸¸.•¨* Cherokee Native American – ᏣᎳᎩ

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USA OF MY HEART

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ᎣᎩᏙᏓ ᎦᎸᎳᏗ ᎮᎯ

ᎣᏍᏛ ᎧᏃᎮᏛ ᎹᏚ ᎤᏬᏪᎳᏅᎯ 6:9-13

Lord’s Prayer – Pater Noster

Matthew 6:9-13

“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”.

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

http://alaskaofmyheart.wordpress.com

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”

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

http://orthodoxyislove.wordpress.com

ORTHODOXY IS LOVE

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

ARIZONA ORTHODOX

Find an Orthodox Parish in Canada, USA & Mexico

http://oca.org/parishes

Find an Orthodox Parish in Canada, USA & Mexico

Native Americans may become the largest ethnic group in the American Orthodox Church

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LATIN AMERICA OF MY HEART

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“NATIVE AMERICANS MAY BECOME

THE LARGEST ETHNIC GROUP IN THE AMERICAN ORTHODOX CHURCH.”

An interview with His Beatitude Jonah, Archbishop of Washington,

Metropolitan of All America and Canada

Source:

http://www.pravoslavie.ru/english/

http://www.pravoslavie.ru/english/33241.htm

ORTHODOX CHRISTIANITY

In early December of 2009, His Beatitude, Metropolitan Jonah of All America and Canada (Orthodox Church of America) visited Russia to celebrate the fifteenth anniversary of the OCA’s representation in Moscow. Correspondent Miguel Palacio took the opportunity to talk with Metropolitan Jonah about the OCA’s presence in Latin America.

– Your Beatitude, in which Latin America countries is the Orthodox Church in America represented?

– Our jurisdiction extends to Mexico. We used to have parishes in Argentina, Brazil, Peru, and Venezuela as well, but one of them joined the Russian Church Abroad, while others simply closed.

Several communities in Latin America want to join the American Orthodox Church. We would be happy to receive these faithful people, but there would be no one to take care of them because we have very few clergymen who speak Spanish or Portuguese.

One priest, who I hope will soon become a bishop, began a mission in Ecuador, in the city of Guayaquil, where there is a large Palestinian colony. Unfortunately, his good initiative has fizzled out. I have heard that many Palestinians also live in Central American countries, one of which is El Salvador. It is curious, but they do not go to the Antiochian parishes, and are requesting to be received under our omophorion.

The Constantinople and Antiochian Patriarchates prefer to pastor the Greek and Arab diasporas. We do not understand this. The Church should give pastoral care first of all to Continue reading “Native Americans may become the largest ethnic group in the American Orthodox Church”

Link: Holy Trinity Orthodox Church in Rock Springs, Wyoming, USA

http://usaofmyheart.wordpress.com

USA OF MY HEART

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Rock Springs, Wyoming, USA

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http://holytrinityrs.org

Holy Trinity Orthodox Church

in Rock Springs, Wyoming, USA

Holy Trinity Greek Orthodox
405 N St, Rock Springs, WY 82901, USA

Click here

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

http://alaskaofmyheart.wordpress.com

https://nativeamericansmetorthodoxy.wordpress.com

NATIVE AMERICANS MET ORTHODOXY

ALASKA OF MY HEART

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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:

https://www.facebook.com/Native-American-Orthodox-Christian-Fellowship-NAOCF-160917590660985/HERE

FACEBOOK: NATIVE AMERICAN ORTHODOX CHRISTIAN FELLOWSHIP (NAOCF)

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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ORTHODOX HEART SITES

After 87 years at the Smithsonian,

bones of Alaska Natives returned and reburied

Source:

http://orthochristian.com

http://orthochristian.com/107449.html

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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ALASKA OF MY HEART

Saint Matushka Olga Michael of Alaska (+1979)

Source:

http://orthodoxcanada.ca

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)”

Η εύρεση του Θησαυρού – Όταν οι Αυτόχθονοι Αμερικανοί συναντούν την Ορθοδοξία

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ORTHODOX HEART SITES

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Η εύρεση του Θησαυρού

╰⊰¸¸.•¨*

Όταν οι Αυτόχθονες Αμερικανοί συναντούν την Ορθοδοξία

Πηγή:

https://www.facebook.com/Native-American-Orthodox-Christian-Fellowship-NAOCF-160917590660985/

FACEBOOK: NATIVE AMERICAN ORTHODOX CHRISTIAN FELLOWSHIP (NAOCF)

 

Robert Arakaki, Hawaii, USA: From Unchurched Hawaiian to Local Orthodox

http://usaofmyheart.wordpress.com

http://nativeamericansofmyheart.wordpress.com

http://hawaiiofmyheart.wordpress.com

USA OF MY HEART

NATIVE AMERICANS OF MY HEART

HAWAII OF MY HEART

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Robert Arakaki, Hawaii, USA:

From Unchurched Hawaiian to Local Orthodox

http://journeytoorthodoxy.comHERE

JOURNEY TO ORTHODOXY

I grew up unchurched. I became a Christian in high school through reading the Living Bible. I was active in InterVarsity Christian Fellowship at the University of Hawaii. My home church was Kalihi Union Church (KUC), a fine evangelical congregation that was part of the United Church of Christ (UCC).

I was deeply troubled by the UCC’s liberal theology and wanted to help it return to its biblical roots. This led me to study at Gordon-Conwell Theological Seminary for the purpose of preparing to become an evangelical seminary professor in the liberal United Church of Christ to help the UCC return to its biblical roots.

However, in a surprising turn of events, I became Orthodox!

It was my first week at seminary. As I walked down the hallway of Main Dorm I saw on the door of one of the student’s room an icon of Christ. I thought to myself,

“An icon in a Calvinist seminary!?!”

This was to be the first of many encounters with Eastern Orthodoxy.

After receiving my M.A. in Church History, I did doctoral studies at the Graduate Theological Union in Berkeley, California. While there I attended Saints Kyril and Methodios Bulgarian Orthodox Church. I was drawn to the deep mystical worship of liturgical worship that was rooted in the historic Christian Faith. I also felt comfortable with its all-English services and a congregation that was made up mostly of converts. Orthodox worship presents a stark contrast to the emotionally driven entertainment that passes for contemporary Evangelical worship.

My journey to Orthodoxy began when little questions about Protestant theology turned into big questions, and the big questions turned into a theological crisis. Protestant theology holds up so long as one accepts certain premises but becomes problematic when considered from the standpoint of church history and the early Church Fathers. As a church history major I became painfully aware that much of what passes for Evangelicalism: the altar call, the symbolic understanding of the Lord’s Supper, the inductive bible study method, minimalist creed, the rapture, all have their origins in the 1800s.

This means that Evangelicalism is a modern innovation as is Liberalism.

But more troubling was my investigation of classical Reformation theology, e.g., Martin Luther and John Calvin. Two foundational tenets of Protestantism: sola fide (faith alone) and sola scriptura (Bible alone), were not part of the early Church and rely upon reading the Bible in a certain way. Moreover, these two tenets originated out of the theological debates of Medieval Scholasticism. In other words, the Protestant Reformation marks not a return to the historic Christian Faith, but rather a late innovation.

What makes Orthodoxy so daunting to an Evangelical is its understanding that to have the true Faith means belonging to the one, holy catholic and apostolic Church. If the Orthodox Church is the true Church, then that meant that I needed to resign my membership from Kalihi Union Church and become Orthodox. I was received into the Orthodox Church on the Sunday of Orthodoxy in 1999 at Sts. Constantine and Helen Greek Orthodox Church in Honolulu. I am very grateful for what I have learned from Evangelicalism but there is so much more to Christianity. Orthodoxy is the fulfillment of Evangelical theology and worship.

Robert Arakaki, Hawaii, USA

Le Seigneur distribue Sa grâce à ceux qui s’imposent les fatigues d’un pèlerinage – Saint Jean Maximovitch (+1966) ╰⊰¸¸.•¨* French

http://franceofmyheart.wordpress.com

FRANCE OF MY HEART

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Saint Jean Maximovitch (+1966)

“Dans Sa bonté, le Seigneur distribue Sa grâce à ceux qui s’imposent les fatigues d’un pèlerinage: le pèlerinage ne rapproche pas Celui Qui est partout, mais les efforts des pèlerins rendent ceux-ci dignes de Sa manifestation, non par eux-mêmes mais parce qu’Il les accepte dans Sa miséricorde.”

Saint Jean (Maximovitch), Archevêque de Shangaï, Bruxelles et San Francisco.

La découverte du Trésor ╰⊰¸¸.•¨* French

http://usaofmyheart.wordpress.com

https://nativeamericansmetorthodoxy.wordpress.com

http://canadaofmyheart.wordpress.com

USA OF MY HEART

NATIVE AMERICANS MET ORTHODOXY

CANADA OF MY HEART

herbert-lake-and-bow-range_canadian-rockies_alberta

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La découverte du Trésor

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

http://usaofmyheart.wordpress.com

https://nativeamericansmetorthodoxy.wordpress.com

http://alaskaofmyheart.wordpress.com

USA OF MY HEART

NATIVE AMERICANS MET ORTHODOXY

ALASKA OF MY HEART

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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.

https://www.facebook.com/Native-American-Orthodox-Christian-Fellowship-NAOCF-160917590660985/

NATIVE AMERICAN ORTHODOX CHRISTIAN FELLOWSHIP

https://maps.here.com/directions/drive/mylocation/Native-American-Orthodox-Christian-Fellowship-NAOCF:60.55521,-151.26662?map=60.52883,-151.21014,12,satellite&fb_locale=en_US

Map

Click HERE

 

The founding of Treasure – Native Americans met Orthodoxy

http://usaofmyheart.wordpress.com

https://nativeamericansmetorthodoxy.wordpress.com

http://canadaofmyheart.wordpress.com

USA OF MY HEART

NATIVE AMERICANS MET ORTHODOXY

CANADA OF MY HEART

10409322_978058835613519_3583902681597826676_n.jpg

The founding of Treasure

╰⊰¸¸.•¨*

Native Americans met Orthodoxy

Oh Heavenly Father, light the gaze of your servant, guard my heart and guide my hand, that worthily I may represent your image. In the name of the Father, Son, and Holy Spirit, now and ever unto the ages of all ages. Amen.

Source:

https://www.facebook.com/Native-American-Orthodox-Christian-Fellowship-NAOCF-160917590660985/

FACEBOOK: NATIVE AMERICAN ORTHODOX CHRISTIAN FELLOWSHIP (NAOCF)

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

Churches in North America – Find the parish nearest you

http://oca.org/directories/na-churches

Churches in North America – Find the parish nearest you

Canonical Orthodox jurisdictions represented in North America

Eastern Orthodox Church

 

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

http://alaskaofmyheart.wordpress.com

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.