DOCSLIB.ORG

Indigenous Orthodoxy: Russian Orthodox Church and a Native

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Indigenous Orthodoxy: Russian Orthodox Church and a Native Sergei Kan. Memory Eternal: Tlingit Culture and Russian Orthodox Christianity Through Two Centuries. Seattle and London: University of Washington Press, 1999. 696 pp. $60.00, cloth, ISBN 978-0-295-97806-2. Reviewed by Olga Tsapina Published on H-Russia (March, 2000) Memory Eternal is a groundbreaking book The modern Native cultures have been often that cuts across many themes: the history of Rus‐ dismissed as not "authentic" enough to be worthy sian America, Alaska's indigenous peoples, the of study. Instead the emphasis has been made on Russian Orthodox Church, and popular religion. A the "original" or "pre-contact" traits of Native result of twenty years of study of the Native American culture, and studies of Indian Christian‐ American cultures of southeastern Alaska, Kan's ity were designed to recover the kernel of tradi‐ book is a thoroughly researched, innovative, and tional beliefs and customs from the superficial truly interdisciplinary study that successfully coating of religious and cultural values imposed combines methods of history, anthropology, and by Europeans. Kan's work is a study of Native social science. American Christianity as indigenous cultural sys‐ The book exceeds the somewhat limited scope tem, which eventually became one of the main of a history of Christian missions in the New components of Tlingit ethnic identity. World, which often tends to underrepresent or The core of the research is the era between even neglect the Indian side of the story. Kan re‐ the late 1870s and the late 1910s. However, Kan fuses to treat the Tlingit as merely a casualty, (or recreates the two hundred years of ethnohistory beneficiary), of the "civilizing" effort of missionar‐ of Tlingit-Orthodox relations in its entirety, from ies and politicians. Contrary to the conventional the frst contact to the present day. Kan's interdis‐ image of Native Americans as passive recipients ciplinary approach, founded on complex analysis of Europeans' "pacification," "edification," or "en‐ of numerous written accounts (the list of written lightenment," Kan treats Tlingit as "conscious his‐ sources includes records of the Alaska Russian torical actors" who determined their own destiny, Church archives, Russian American Company, sometimes concurring with the newcomers, and journals and letters of Orthodox and Presbyterian sometimes going against their policies. missionaries, reports of the Russian and Ameri‐ can officials, materials of the Presbyterian mis‐ H-Net Reviews sions, etc.), visual materials and artifacts, and re‐ Since the frst encounter with Europeans, sults of his own extensive feld study of Tlingit Tlingit were willing and even eager to contact oral history, has produced very impressive re‐ newcomers. However, they always regarded sults. themselves as the sole rightful owners of the land, The book tells the story of the evolution of and insisted that all transactions be made on their Tlingit Orthodoxy as an indigenous cultural sys‐ own terms. They were especially persistent in be‐ tem, created by Native Americans rather than im‐ ing treated with "respect," the most valued ele‐ posed by the missionaries, a result of a dialogue ment of Tlingit morality. rather than "influence." This cultural system was Russians, who were interested primarily in rooted in the Orthodox theology, Russian popular fur trading rather than exploiting the land, did religion shared with the Tlingit by ordinary Rus‐ not attempt to disturb the Tlingit subsistence sians, and the Tlingit's own traditions. Thus, Or‐ economy or social traditions. Russian colonization thodox rites reinforced the traditional Tlingit ritu‐ policy, forged during the conquest of Siberia, als, expressing them in Christian terms and tended to rely on collaboration with local Native metaphors. Kan thoroughly examines the Tlingit leaders and utilizing local social and cultural in‐ Orthodox cosmology, ideas of divine beings, pow‐ frastructures. The Tlingit interpreted this practice er of prayer and sacred objects, communion, for‐ as "respect." However, any infringement of the giveness (an especially difficult concept to com‐ Tlingit territorial rights, or any signs of "disre‐ prehend), the role of women, Church organization spect" produced immediate and at times harsh re‐ and hierarchy, and ideas of death and afterlife. At taliation. The fear of Tlingit resistance made the the same time, he successfully avoids the tempta‐ Russian government refrain from forceful mea‐ tion to interpret Tlingit Orthodoxy as a new, syn‐ sures. As a result, during Russian rule, the founda‐ cretized religion. He shows that Tlingit Christiani‐ tions of the indigenous culture and social order, ty does not deviate from the dogma or liturgical including Tlingit independence, remained largely canon of the Eastern Orthodoxy, but rather cre‐ intact. Although relations between Russians and ates its own, national version. Tlingit were far from idyllic, both cultures man‐ The story of the evolution of this remarkable aged to establish a viable symbiosis that lasted phenomenon makes for riveting reading. Kan fol‐ until the sale of Alaska in 1867. lows Tlingit-Orthodox relations from the frst con‐ The same type of relations was established tacts with Russian explorers and traders, the between the Tlingit and Russian missionaries. The years of Russian rule (1790s-1867), the sale of missionary drive of the Russian Orthodox Church Alaska and establishment of American rule, chal‐ was much more modest than that of the Catholic lenges of the Progressive era, World Wars, and the and Protestant missions. The frst missions started civil rights movement. The history of Tlingit Or‐ to work in the last decades of the eighteenth cen‐ thodoxy unravels against a backdrop of social, po‐ tury, when moderation and patience in dealing litical, and cultural history of Alaska and its Na‐ with the "heathens" became the official course of tive peoples. (One wishes, however, that the story the Holy Synod. Russian missionaries were cau‐ of the Alaskan mission were also presented in a tious about meddling in secular affairs and under‐ broader context of history of Russian Orthodox mining local leaders, be it Russian-American Com‐ missions to the indigenous peoples of Siberia, pany managers or Tlingit headmen. Central Asia, Far East, as well as Chinese and Japa‐ Certain aspects of the Orthodox theology and nese missions.) missionary practice facilitated their reception by the Tlingit. The Orthodox traditions of mourning 2 H-Net Reviews and commemorating the dead seemed the most "materialism" of the Tlingit, Brady saw it as a sub‐ attractive to the Native people, with their tradi‐ stantial advantage that, together with their seden‐ tional emphasis on veneration of ancestors. The tary way of life, would help them embrace Ameri‐ most noticeable trait of the Orthodox missionary can values. The authorities concurred with the practice was the use of vernacular in preaching Presbyterian missionaries in their optimistic and later in portions of the liturgy. Russian mis‐ views of the Tlingit acquisitiveness as a way to in‐ sionaries tended to utilize the indigenous beliefs corporate them in "civilized" world. and interpret them in Christian terms. Many of The well-meaning missionaries used rather the Russian missionaries were dedicated and drastic means in their relentless effort to incorpo‐ learned clerics who were genuinely interested in rate "uncivilized" Indians into "Christian society." the local culture. Prior to becoming Innokentii, The co-educational boarding school for the Na‐ first bishop of the Alaska diocese, the priest Ivan tives known as the Sheldon Jackson Institute, the Veniaminov was a skillful and dedicated preacher Sitka Industrial School, or the Sitka Training and a quite perceptive anthropologist who had School was one of the most important and effec‐ worked among the Aleuts and Tlingit in tive innovations. Although the school provided ex‐ 1823-1838. Although Orthodox preachers were cellent education in the "three Rs," the classroom generally tolerant towards the local customs, this instruction and sermons explicitly condemned all tolerance did not amount to promoting a syn‐ aspects of native culture and life, going as far as cretized Orthodoxy. Thus, Veniaminov simply be‐ making students wash their mouths after speak‐ lieved that temporary concessions to "hea‐ ing their Native tongue. then"customs was nothing but a way to gradually Despite these, at times heavy-handed, en‐ attract them to Christianity. As a result of this poli‐ croachments on their traditions and the increas‐ cy, the frst decades of proselytizing did not ing Native involvement in the market economy, change the authentic Tlingit religious system. the Tlingit retained the earlier ambivalent views This uneasy balance was tipped with the ar‐ of Americans. Even in the turn of the twentieth rival of the "Boston Men." Unlike the Russians, century, despite all outward appearances of hav‐ who were concerned primarily with extracting ing been fully "civilized" and, perhaps thanks to the region's fur, the Americans were eager to ex‐ this ostentatious compliance with the White plore all of its resources. American missionaries, man's standards, the Tlingit retained a great deal with their emphasis on eradicating the "old cus‐ of social, political, and cultural independence. In toms" and instilling Christian and American val‐ fact, they continued to "tolerate Americans as a ues, also differed from their Orthodox counter‐ necessary evil"(p. 280). Kan shows that the rise in parts. Tlingit
Load more

Recommended publications
  • Divine Liturgy
    THE DIVINE LITURGY OF OUR FATHER AMONG THE SAINTS JOHN CHRYSOSTOM H QEIA LEITOURGIA TOU EN AGIOIS PATROS HMWN IWANNOU TOU CRUSOSTOMOU St Andrew’s Orthodox Press SYDNEY 2005 First published 1996 by Greek Orthodox Archdiocese of Australia 242 Cleveland Street Redfern NSW 2016 Australia Reprinted with revisions and additions 1999 Reprinted with further revisions and additions 2005 Reprinted 2011 Copyright © 1996 Greek Orthodox Archdiocese of Australia This work is subject to copyright. Apart from any use permitted under the Copyright Act 1968, no part may in any form or by any means (electronic, mechanical, photocopying, recording or otherwise) be reproduced, stored in a retrieval system or transmitted without prior written permission from the publisher. Enquiries should be addressed to the publisher. National Library of Australia Cataloguing-in-Publication Data The divine liturgy of our father among the saints John Chrysostom = I theia leitourgia tou en agiois patros imon Ioannou tou Chrysostomou. ISBN 0 646 44791 2. 1. Orthodox Eastern Church. Liturgy of St. John Chrysostom. 2. Orthodox Eastern Church. Prayer-books and devotions. 3. Prayers. I. Greek Orthodox Archdiocese of Australia. 242.8019 Typeset in 11/12 point Garamond and 10/11 point SymbolGreek II (Linguist’s Software) CONTENTS Preface vii The Divine Liturgy 1 ïH Qeiva Leitourgiva Conclusion of Orthros 115 Tevlo" tou' ÒOrqrou Dismissal Hymns of the Resurrection 121 ÆApolutivkia ÆAnastavsima Dismissal Hymns of the Major Feasts 127 ÆApolutivkia tou' Dwdekaovrtou Other Hymns 137 Diavforoi ÓUmnoi Preparation for Holy Communion 141 Eujcai; pro; th'" Qeiva" Koinwniva" Thanksgiving after Holy Communion 151 Eujcaristiva meta; th;n Qeivan Koinwnivan Blessing of Loaves 165 ÆAkolouqiva th'" ÆArtoklasiva" Memorial Service 177 ÆAkolouqiva ejpi; Mnhmosuvnw/ v PREFACE The Divine Liturgy in English translation is published with the blessing of His Eminence Archbishop Stylianos of Australia.
    [Show full text]
  • UNIVERSITY of CALIFORNIA Los Angeles Byzantine Liturgy and The
    UNIVERSITY OF CALIFORNIA Los Angeles Byzantine Liturgy and the Primary Chronicle A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Slavic Languages and Literatures by Sean Delaine Griffin 2014 ABSTRACT OF THE DISSERTATION Byzantine Liturgy and the Primary Chronicle by Sean Delaine Griffin Doctor of Philosophy in Slavic Languages and Literatures University of California, Los Angeles, 2014 Professor Gail Lenhoff, Chair The monastic chroniclers of medieval Rus’ lived in a liturgical world. Morning, evening and night they prayed the “divine services” of the Byzantine Church, and this study is the first to examine how these rituals shaped the way they wrote and compiled the Povest’ vremennykh let (Primary Chronicle, ca. 12th century), the earliest surviving East Slavic historical record. My principal argument is that several foundational accounts of East Slavic history—including the tales of the baptism of Princess Ol’ga and her burial, Prince Vladimir’s conversion, the mass baptism of Rus’, and the martyrdom of Princes Boris and Gleb—have their source in the feasts of the liturgical year. The liturgy of the Eastern Church proclaimed a distinctively Byzantine myth of Christian origins: a sacred narrative about the conversion of the Roman Empire, the glorification of the emperor Constantine and empress Helen, and the victory of Christianity over paganism. In the decades following the conversion of Rus’, the chroniclers in Kiev learned these narratives from the church services and patterned their own tales of Christianization after them. The ii result was a myth of Christian origins for Rus’—a myth promulgated even today by the Russian Orthodox Church—that reproduced the myth of Christian origins for the Eastern Roman Empire articulated in the Byzantine rite.
    [Show full text]
  • Orthodoxy in American Jewish Life1
    ORTHODOXY IN AMERICAN JEWISH LIFE1 by CHARLES S. LIEBMAN INTRODUCTION • DEMOGRAPHIC CHARACTERISTICS OF ORTHODOXY • EARLY ORTHODOX COMMUNITY • UNCOMMITTED ORTHODOX • COM- MITTED ORTHODOX • MODERN ORTHODOX • SECTARIANS • LEAD- ERSHIP • DIRECTIONS AND TENDENCIES • APPENDLX: YESHIVOT PROVIDING INTENSIVE TALMUDIC STUDY A HIS ESSAY is an effort to describe the communal aspects and institutional forms of Orthodox Judaism in the United States. For the most part, it ignores the doctrines, faith, and practices of Orthodox Jews, and barely touches upon synagogue hie, which is the most meaningful expression of American Orthodoxy. It is hoped that the reader will find here some appreciation of the vitality of American Orthodoxy. Earlier predictions of the demise of 11 am indebted to many people who assisted me in making this essay possible. More than 40, active in a variety of Orthodox organizations, gave freely of their time for extended discussions and interviews and many lay leaders and rabbis throughout the United States responded to a mail questionnaire. A number of people read a draft of this paper. I would be remiss if I did not mention a few by name, at the same time exonerating them of any responsibility for errors of fact or for my own judgments and interpretations. The section on modern Orthodoxy was read by Rabbi Emanuel Rackman. The sections beginning with the sectarian Orthodox to the conclusion of the paper were read by Rabbi Nathan Bulman. Criticism and comments on the entire paper were forthcoming from Rabbi Aaron Lichtenstein, Dr. Marshall Ski are, and Victor Geller, without whose assistance the section on the number of Orthodox Jews could not have been written.
    [Show full text]
  • 1 the Impact of African Traditional Religious
    The Impact of African Traditional Religious Beliefs and Cultural Values on Christian- Muslim Relations in Ghana from 1920 through the Present: A Case Study of Nkusukum-Ekumfi-Enyan area of the Central Region. Submitted by Francis Acquah to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Theology in December 2011 This thesis is available for library use on the understanding that it is copy right material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any university. Signature………………………………………………………. 1 ACKNOWLEDGEMENT My first and foremost gratitude goes to my academic advisors Prof. Emeritus Mahmoud Ayoub (Hartford Seminary, US) and Prof. Robert Gleave (IAIS, University of Exeter) for their untiring efforts and patience that guided me through this study. In this respect I, also, wish to thank my brother and friend, Prof. John D. K. Ekem, who as a Ghanaian and someone familiar with the background of this study, read through the work and offered helpful suggestions. Studying as a foreign student in the US and the UK could not have been possible without the generous financial support from the Scholarship Office of the Global Ministries, United Methodist Church, USA and some churches in the US, notably, the First Presbyterian Church, Geneseo, NY and the First Presbyterian Church, Fairfield, CT. In this regard, Lisa Katzenstein, the administrator of the Scholarship Office of the Global Ministries (UMC) and Prof.
    [Show full text]
  • Indigenous Religion in Secular Australia
    ISSN 1328-7478 © Copyright Commonwealth of Australia 2010 Except to the extent of the uses permitted under the Copyright Act 1968, no part of this publication may be reproduced or transmitted in any form or by any means including information storage and retrieval systems, without the prior written consent of the Department of the Parliamentary Library, other than by Senators and Members of the Australian Parliament in the course of their official duties. This paper has been prepared for general distribution to Senators and Members of the Australian Parliament. While great care is taken to ensure that the paper is accurate and balanced, the paper is written using information publicly available at the time of production. The views expressed are those of the author and should not be attributed to the Information and Research Services (IRS). Advice on legislation or legal policy issues contained in this paper is provided for use in parliamentary debate and for related parliamentary purposes. This paper is not professional legal opinion. Readers are reminded that the paper is not an official parliamentary or Australian government document. IRS staff are available to discuss the paper's contents with Senators and Members and their staff but not with members of the public. Published by the Department of the Parliamentary Library, 2010 I NFORMATION AND R ESEARCH S ERVICES Research Paper No. 11 1999–2000 Indigenous Religion in Secular Australia Dr Marion Maddox Consultant, Social Policy Group 14 December 1999 Acknowledgments I thank John Garden, Carol Kempner, Jennifer Norberry, Sean Brennan, Coral Dow and Michael Symons for comments on earlier drafts of this paper.
    [Show full text]
  • Globalization and Orthodox Christianity: a Glocal Perspective
    religions Article Globalization and Orthodox Christianity: A Glocal Perspective Marco Guglielmi Human Rights Centre, University of Padua, Via Martiri della Libertà, 2, 35137 Padova, Italy; [email protected] Received: 14 June 2018; Accepted: 10 July 2018; Published: 12 July 2018 Abstract: This article analyses the topic of Globalization and Orthodox Christianity. Starting with Victor Roudometof’s work (2014b) dedicated to this subject, the author’s views are compared with some of the main research of social scientists on the subject of sociological theory and Eastern Orthodoxy. The article essentially has a twofold aim. Our intention will be to explore this new area of research and to examine its value in the study of this religion and, secondly, to further investigate the theory of religious glocalization and to advocate the fertility of Roudometof’s model of four glocalizations in current social scientific debate on Orthodox Christianity. Keywords: Orthodox Christianity; Globalization; Glocal Religions; Eastern Orthodoxy and Modernity Starting in the second half of the nineteen-nineties, the principal social scientific studies that have investigated the relationship between Orthodox Christianity and democracy have adopted the well-known paradigm of the ‘clash of civilizations’ (Huntington 1996). Other sociological research projects concerning religion, on the other hand, have focused on changes occurring in this religious tradition in modernity, mainly adopting the paradigm of secularization (in this regard see Fokas 2012). Finally, another path of research, which has attempted to develop a non-Eurocentric vision, has used the paradigm of multiple modernities (Eisenstadt 2000). In his work Globalization and Orthodox Christianity (2014b), Victor Roudometof moves away from these perspectives.
    [Show full text]
  • October 16, 2016 Bulletin St. Nicholas Orthodox Church Orthodox Church in America 2143 S
    October 16, 2016 Bulletin St. Nicholas Orthodox Church Orthodox Church in America 2143 S. Center Rd, Burton, MI 48519 Served by: Fr. Matthew-Peter Butrie – Rector Fr. Esteban Julio Vázquez Deacon Kerry Luke Gonser Web Page: www.saintnicholasburton.org Church: 810-744-0070 Fr Matthew: 810-247-4265 The Gospel according to Saint Luke 24:36-53 (6th Matins Gospel) Now as they said these things, Jesus Himself stood in the midst of them, and said to them, “Peace to you.” But they were terrified and frightened, and supposed they had seen a spirit. And He said to them, “Why are you troubled? And why do doubts arise in your hearts? Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have. When He had said this, He showed them His hands and His feet. But while they still did not believe for joy, and marveled, He said to them, “Have you any food here?” So they gave Him a piece of a broiled fish and some honeycomb. And He took it and ate in their presence. Then He said to them, “These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.” And He opened their understanding, that they might comprehend the Scriptures. Then He said to them, “Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem.
    [Show full text]
  • Sunday, September 13, 2020 + the 14Th Sunday After Pentecost
    Sunday, September 13, 2020 + The 14th Sunday after Pentecost Saints Cyril and Methodius Orthodox Christian Church A Parish of the Diocese of New England of the Orthodox Church in America Fr. John Hopko, Pastor Protodeacon Paul Nimchek 860.582.3631 email: [email protected] www.terryvilleorthodoxchurch.org www.facebook.com/TerryvilleOrthodoxChurch Sunday, September 13, 2020 14th SUNDAY AFTER PENTECOST — Tone 5. Forefeast of the Elevation of the Cross. Commemoration of the Founding of the Church of the Resurrection (Holy Sepulcher) at Jerusalem (335). Sunday before the Feast of the Elevation. Hieromartyr Cornelius the Centurion (1st c.). Martyrs Chronides, Leontius and Serapion, of Alexandria (237). Martyrs Macrobius and Gordian at Tomi in Romania (4th c.). Hieromartyr Julian of Galatia (4th c.). St. Peter of Atroë (9th c.). Greatmartyr Ketevan, Queen of Georgia (1624). Ven. Hierotheus the Younger of Iveron (Mt. Athos—1745). https://www.oca.org/saints/lives/2020/09/13 --------------------------------------------------------------------- Bible Study via “Zoom” – Join us on Tuesday evenings! Dear Members and Friends of Saints Cyril and Methodius Orthodox Church: Glory to Jesus Christ! We are holding Bible Study sessions via video teleconference (“Zoom”) on Tuesday evenings, beginning at 7:00 PM and ending at about 8:30 PM. Our first session was this past Tuesday evening, and, based on the feedback that we have gotten, was well-received. As an entry point into Holy Scripture, we are going to be looking at great figures in the Bible. This past Tuesday, we learned about the Archdeacon and Protomartyr Stephen, whose story is recounted in Chapters 6 and 7 of the The Acts of the Holy Apostles.
    [Show full text]
  • Bulletin for Holy Pascha 2019
    The Great and Glorious Resurrection of our Lord God and Saviour Jesus Christ (Holy Pascha) Sunday, April 28, 2019 Paschal Apolytikion (Tone 5) Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life! Hapakoe of Pascha (Tone 4) They who were with Mary came before the dawn, found the stone rolled away from the sepulcher, and heard the angels say unto them: Why seek ye Him as man with the dead, Who dwells in light eternal? Behold the grave wrappings; make haste and declare to the world that the Lord is risen, and hath caused death to die; for He is the Son of God, the Savior of mankind. Kontakion of Pascha (Tone 8) O Immortal One, when Thou didst descend into the tomb, Thou didst destroy the power of Hades; and Thou didst rise victorious, O Christ God. Thou hast said to the ointmentbearing women: Rejoice! And Thou gavest peace to Thy Disciples, O Bestower of Resurrection to those Who had fallen. Daily Readings THE EPISTLE (for Pascha) This is the day which the Lord hath made; let us rejoice and be glad therein! O give thanks unto the Lord, for He is good; His mercy endureth forever. The Reading from the Acts of the Holy Apostles (1:1-8) In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when He was taken up, after He had given commandment through the Holy Spirit to the Apostles whom He had chosen.
    [Show full text]
  • St. Michael the Archangel Orthodox Church Moscow Patriarchate 26355 West Chicago Rd
    St. Michael the Archangel Orthodox Church Moscow Patriarchate 26355 West Chicago Rd. Redford, MI 48239 Telephone (313) 937-2120 Web Site – http://saintmichaelredford.org Rt. Rev. Mitred Archpriest Timothy M. Barna, Rector Fr. Deacon Daniel Woytowich Matushka Sherry Barna, Choir Director Sunday Divine Liturgy 9:30 a.m. – Weekdays Divine Liturgy 10:00 a.m. General Confession 1st Sunday of month Private Confession every Sunday 9:00 a.m. to 9:30 a.m. or upon request Sunday, May 9th, 2021 Epistle: Acts 5: 12-20 Gospel: John 20: 19-31 CHRIST IS RISEN! TRULY HE IS RISEN! PRAYERS FOR THE HEALTH: Wellington Kennedy, Conrad Kennedy, Gloria Wheeler, Doris Sprague, Gregory Harvilla, Judy Wadysz, Barbara Sapick, Anna Hagopian, Reader Gary (Paul) Repella, Michael Gaujanian, Marion Kurtyka, Alice Caddy, William Harvey, Daniel Moran, Frances Munaco, Sonia Kurtyka, Nancy Hawkins, Bradley Webster, Jestin Spears, Sophie Miller, and Deacon David Rehn. BLESSING OF GRAVES: Fr. Timothy is available if you want any of the graves of your loved ones blessed before Holy Ascension Day, Thursday, June 10th, 2021. Graves may be blessed at any time, but if you want them blessed before Holy Ascension day - We may all sing -- CHRIST IS RISEN! CHURCH COUNCIL MEETING: Sunday, May 23rd, 2019. All Council members please make every effort to attend the meeting! REMINDER: THERE IS NO KNEELING FROM PASCHA TO THE PENTECOST KNEELING PRAYERS! PASCHA VIGIL LIGHTS: There were 232 vigil lights lit for Holy Friday. On Holy Pascha, 59 additional vigils were lit. Thank you to everyone for lighting vigils for their loved ones and for special intentions.
    [Show full text]
  • Engagement Guidelines: Orthodox Christian Leaders
    Tip Sheets: Engaging Faith Communities V1.2 Engagement Guidelines: Orthodox Christian Leaders Religion Called: Orthodox Christianity Adherents Consider Themselves: Christian and are called Orthodox Christians House of Worship: Church or Cathedral First Point of Contact: Senior parish priest a.k.a. pastor Religious Leader: Priest or Deacon Spoken Direct Address: Use “Father” Physical Interaction: Handshake O.K. across sexes HOUSE OF WORSHIP Churches are local houses of worship. A parish refers to the congregation of a particular church. Parishes often have non-sacred spaces such as multipurpose rooms, schools, gyms, or offices. Cathedrals are large centers of worship for an entire regional area run by a Diocese or Archdiocese. Monasteries and convents house monks and nuns (respectively), and may include a chapel and areas for instruction/work. RELIGIOUS LEADERS Ordained/Commissioned/Licensed Leaders Orthodox Christian leadership is hierarchical with each national/ethnic branch having its own structure and leadership. Regional leadership generally falls to bishops (or archbishops, catholicos, or metropolitans). Priests and deacons provide sacramental and spiritual leadership; priests often are in charge of a local parish. Both priests and deacons are permitted to marry. Holy Orders and Lay Leaders Monks and nuns are non-ordained (lay) leaders (except for hiermonks who are ordained priests or deacons) who have usually taken a vow of poverty, celibacy, and obedience and often live an active vocation of both prayer and service. Many monks, nuns, and laypersons have important leadership positions —avoid assumptions based on title. Some U.S. parishes have lay administrators who take on many of the roles once the exclusive domain of clergy.
    [Show full text]
  • Shinto, Primal Religion and International Identity
    Marburg Journal of Religion: Volume 1, No. 1 (April 1996) Shinto, primal religion and international identity Michael Pye, Marburg eMail: [email protected] National identity and religious diversity in Japan Questions of social and political identity in Japan have almost always been accompanied by perceptions and decisions about religion. This is true with respect both to internal political issues and to the relations between Japan and the wider world. Most commonly these questions have been linked to the changing roles and fortunes of Shinto, the leading indigenous religion of Japan. Central though Shinto is however, it is important to realize that the overall religious situation is more complex and has been so for many centuries. This paper examines some of these complexities. It argues that recent decades in particular have seen the clear emergence of a more general "primal religion" in Japan, leaving Shinto in the position of being one specific religion among others. On the basis of this analysis some of the options for the Shinto religion in an age of internationalization are considered. The complexity of the relations between religion and identity can be documented ever since the Japanese reception of Chinese culture, which led to the self-definition of Shinto as the indigenous religion of Japan. The relationship is evident in the use of two Chinese characters to form the very word Shinto (shen-dao), which was otherwise known, using Japanese vocabulary, as kannagara no michi (the way in accordance with the kami).1 There are of course some grounds for arguing, apparently straightforwardly, that Shinto is the religion of the Japanese people.
    [Show full text]