Sunday, 25 Feb 2018
Metropolitan Tikhon Addresses Tragic Florida Shootings in Letter to President...
1 hour ago
Many have offered “thoughts and prayers,” but others are finding such sentiments to be empty, reflexive ways to absolve themselves of the responsibility to act.
10 Things to Say When Your Child Says They Don’t Believe in God Anymore
2 hours ago
I always enjoy talking to parents after speaking and this weekend was no exception. One thing I realized this time was that at every event where I’ve spoken in the last couple of years, there have been parents who share with me afterward that their child has recently said they no longer believe in God. Sometimes the […]
Saturday, 24 Feb 2018
Lavrov Warns Against Involving Orthodox Churches in Political Games
24 Feb 2018 at 1:00am
Russian Foreign Minister, Sergey Lavrov said he is confident that the Russian and Serbian Orthodox Churches will be able to live through this “difficult time” with dignity, when attempts are being made to involve churches in political games in various countries. In his speech at the presentation of the mosaic dome of the Church of Saint Sava […]
OCP Media Network
Saturday, 24 Feb 2018
Sermon on the Sunday of the Triumph of Orthodoxy by Metropolitan Anthony (Kh...
2 hours ago
The Sunday of the Triumph of Orthodoxy and the Sorrow of Orthodox Christians.
Today, brethren, we celebrate the beloved feast day of the Triumph of Orthodoxy. Every year, cathedral churches are over-filled with pious throngs of worshipers, and the most fervent of them, especially in the God-beloved city of Moscow, gather long before Liturgy begins in order to occupy a choice spot, in order to see and hear everything; those who come later can barely enter the church.
This year the Triumph of Orthodoxy is being celebrated in our capital city under two exceptional circumstances. The first one is that this year the Sunday of Orthodoxy is celebrated not where it has been over the course of four and a half centuries, not in the ancient Uspensky Cathedral, but in our new Cathedral of the Nativity of Christ. Of course, this church is four times larger than Uspensky, where the multitude of clergymen are provided with a much grander venue then in the old smaller cathedral. But this is not the reason why the celebration of the Sunday of Orthodoxy was moved to the new cathedral. It was not external accommodation that forced the Church of Moscow to change its ancient tradition, to celebrate Orthodox Christianity before the miraculous relics of great Saints and the miracle-working image of the Mother of God.
No, the pastors and flock of Moscow did not come to the new cathedral by choice, but because they are not permitted into the holy site of the Kremlin, to the miraculous ancient Uspensky Cathedral. We have lived to see such days when the residents of the capital city are blocked from their most holy places, they must seek out different places for divine services. Did we expect such a fate for our dear Church in years past, even last year? Celebrating the Sunday of the Triumph of Orthodoxy in the middle of February last year, did we not expect to celebrate it this year at the same place?
Last year, our loyal soldiers gathered against the enemy, and armed fourfold with weapons, they were prepared to storm across enemy territory, to Vienna and Berlin, and reach the goals that were set forth before the Russian people in her holy and selfless war, to emancipate that glorious nation, the Orthodox Serbs, from enslavement by heretics, to extend a brotherly hand of communion to those who pleaded with Russia, our brethren by blood, the people of Little Russia and of Galicia, and emancipate them. We were to free the land of Prince Vladimir, Equal-to-the-Apostles, Russian Galicia, and what is more important, to grant her sons, our dear brothers, the opportunity to return to the bosom of the Holy Church from the heresy of the Uniates, into which they were forced by their slave masters and through the cunning of the Jesuits.
Yes, a year ago we, the Russian people, hoped that this year’s Triumph of Orthodoxy could be celebrated together with them, that by this day, as we were told, there would no longer be an enslaved Rus, but a single, free and Orthodox Russia.
But this was not all that we hoped and prayed for. A draft of the cross that was to be erected on the cupola of the Cathedral of Hagia Sophia in Constantinople was already prepared, the promise of Tsar Alexei Mikhailovich of Moscow was almost realized, a promise that he had made on behalf of his heirs and the entire Russian people to the Patriarchs of the East, a promise to emancipate Orthodox Christians from the yoke of the infidel Muslims and to return the ancient churches to Christianity which had been turned into Muslim mosques. Russia was to have occupied the inlets to the Black Sea, not to conquer the holy capital of Great Byzantium for itself, but to reestablish this holy state of our fathers and our teachers in the salvific Faith of Christ–the Greeks–and to acquire for us all a homeland for all true Christians, the Holy Land, Jerusalem, the Sepulchre of the Lord, and to unite it within a broad swath of land with the Southern Caucusus. We were to populate those holy places with volunteer Russian settlers, who would flood that region, and in several years turn Palestine and Syria into a single Russian province, yet preserving all of the characteristics of the half-million Christians and their pastors who have survived there under Turkish persecution.
Many Russian Orthodox people lived with such hopes, and hundreds of thousands of lives were sacrificed in the hardships of war. All Orthodox peoples lived with this hope, they breathed this hope, it consoled them in their sufferings, and I say without exaggeration, all Orthodox peoples of the entire contemporary world, the entire Holy and Catholic Apostolic Church.
They all expected that this Year of Our Lord of 1918 would be a glorious Triumph of all of Orthodoxy, as has not been since the year 842, when the feast day of the victory over the iconoclastic heresy was established.
Yet what happened? Instead of emancipation of the enslaved Orthodox nations, the Church of Russia herself fell into slavery, which she had not experienced even under the rule of the Muslims, nor the Western Heretics, nor by our ancestors under the Tartars. Our Church is now subjected to executions, to looting, its property is being stolen. Our schools are deprived of the right to teach children and young people what the Lord called “the one thing needful,” that is, the words of the Holy Gospel and the Law of God in general.
Our pastors and archpastors are being driven from their churches; our military regiments are being deprived of their chapels and their priests, and our schools and academies which are teaching new pastors are being eliminated. Neither Jew, nor Muslim, nor Pagan, nor Catholic, nor sectarian, nor Protestant is deprived of these same rights and freedoms as are the Orthodox people in Russia.
And so, instead of the exceptionally joyful Triumph of Orthodoxy we desired to celebrate this year, would it not be better to cancel the celebration, or to replace it with tears of sorrow for Orthodox Christianity, the tears of Jeremiah over the destruction of Holy Mount Zion? As we look upon the bombed cupola of Uspensky Cathedral, the smashed walls of the great church of Kievo-Pecherskaya Lavra, at the sight of the ruined monasteries and emptied rectories, the image of poverty-stricken homeless priests, the tears of their hungry children, the schools with the icons stolen from within their walls, and other such horrors of today’s destruction, would it not be more fitting for us to express horror and sorrow instead of joy and to exclaim together with the prophets: “For these things I weep; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me” (Lamentations 1:16). “Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger” (Lamentations 1:12). “Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!” (Jeremiah 9:1).
Yet is there no consolation to pierce the sorrow of the people of our Church? Is there nothing our Church can celebrate on the feast day of the Triumph of Orthodoxy? We said that today’s holiday is different from those of past years in two ways. One, a very sorrowful one, we just explained, but the other is joyful, and gives us the opportunity to celebrate even in this sad year.
The joy is that for the first time after a two-century hiatus, our Church is celebrating its anniversary in canonical fullness, with its lawful Patriarch. Though the Russian Orthodox Church is wealthy, with many more people, and externally the strongest of all Orthodox Churches, she was deprived of that which the other Churches had: her own Chief Pastor, a father who has the care of all the nation, as the Ecumenical Councils command. God now gave her a bridegroom after two centuries of widowhood, and together with Jeremiah we can utter these joyful words: “Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more” (Jeremiah 54:4).
Until this year, our Church was without a father, and this spiritual abandon, this lack of leadership permitted the encroachment of the poison of weak faith, of atheism, which followed the heretical and godless teachings of the West, which now openly rises up against the Church and is trying to erase her from the face of her own land, this anti-ecclesiastical mood of the ruling classes which over two centuries has tried to tear our Church from living communion with the rest of the right-believing world and banish the hearts of men from the Creed.
We were not hindered from gloriously celebrating the Triumph of Orthodoxy in our cathedrals in those years, but the hearts of Orthodox Christians were disturbed as they heard the names of the Eastern Patriarch being commemorated, and could not commemorate the name of a Patriarch of All Russia. Instead we intoned Eternal Memory to our long-dead patriarchs. Today our celebrations are headed by the longed-for Bridegroom of the Pomestny [national] Russian Orthodox Church and, even in our desolate nation, surrounded by enemies of our faith of salvation, we celebrate and thank God that He has sent down for our consolation during our sufferings that which we have been deprived of even during our years of safety and security.
Life, the life of vibrancy, of lovingkindness to all mankind in the flock of Christ can now flow out in a great wave, along with the teachings of the Church, the reconciliation of those who had fallen away, the enlightenment of those who live in darkness, and what is most important of all—communion with all the Orthodox Churches of the East, for not one single nation would prevail over the gates of Hell, but the Ecumenical Church herself, which is the sinless abode of and interpreter of Divine teaching.
This is a new source of eternal and sacred treasures that God has granted us in this sorrowful year, this is what we should celebrate, and thank God who has sent such a great consolation to our hearts! This is the second special circumstance of today’s celebration. But what have we garnered from these recent years of the life of the Russian Church?
A great deal, of course! Had we lost much of the goodness of our life in the Church, then there would hardly be reason to celebrate the reestablishment of the canonical order of the Church, the patriarchy.
All that is lofty and wonderful that is preserved in our Orthodox Church, among our Russian flock and pastors, is our relationship with life and faith. The West views this temporary life as a source of pleasure, and it views religion as one of the (dubious) means to maintain well-being. Russian people, on the contrary, even those who aren’t very firm in the faith, understand life to be a struggle, the aim of life is in spiritual perfection, in fighting our passions, in acquiring virtue, in short, things that Western Europeans don’t even understand.
It is true that over the last year, a great many Russians have betrayed their convictions, openly denied the holy faith, are subjecting themselves to the dirtiest of sins, they loot, kill, blaspheme, betray their Homeland to her enemies and sell their souls to the devil; they have exploited the situation in these sorrowful days, while the vast majority mourns over what is happening and is outraged at the crimes being committed. Even those who denied the faith and Homeland, in the depths of their heart are suffering the rebuke of their conscience, and many, brought to their senses by the wise, quickly repent of their wrongdoings, and regret trying to stifle their inner voice and enslave themselves to the new godless teachings. Many sensed that they were being fooled and blinded by the deceitful teachings under the influence of either people who were not Russian or by Russians led by convicted criminals.
The vast majority of Russian people, living in towns and villages, continue to labor with sweat on their borrows, humbly doing their work and filling churches more than before, making confession and donating to churches and to the poor, as always preserving the lofty commandments of Christ in their hearts. They continue to differ from today’s Europeans: they have their own characteristic openness, trusting nature, they lack pride and wrath; they often receive criticism with good nature, they forgive quickly and promptly respond to those in need.
Who can restrain their tears while reading of the heroics of our soldiers as recently as last March who would often bandage the wounds of the enemies they just injured and carry them to a medic? Such podvigi you will not find among heretics, and never believe the lie instilled in our social classes by foreign governesses that Lutherans and Catholics are just the same as Orthodox Christians.
Spiritual heroism, the concept of life as a spiritual struggle is preserved only in the Church, and sins the majority of her children continue to preserve this in their hearts, the Triumph of Orthodoxy we celebrate today is fully legitimate, as a celebration of piety, the victory of Christ’s truth on earth; it will be celebrated with the same ecstatic ceremony by the Patriarch who leads our souls as in years past when we lacked one. Yes, it will continue even if our nation is utterly subjected to our enemies, even if the open persecution of Orthodox Christians will commence.
The Church will triumph in her eternal salvation, in knowledge that her children proceed towards Christ, as He commanded us: “Blessed are those who are persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven. Blessed are you when men shall revile you and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice and be exceedingly glad, for great is your reward in heaven.” Amen.
Christ the Savior Cathedral, Moscow, 1918.
Prince Vladimir Galitzine reposes in the Lord
3 hours ago
On February 22, 2018, Thursday of the first week of Great Lent, after a long illness, Prince Vladimir Kirillovich Galitzine, renowned steward of the Holy Church who served as Warden of the Synodal Cathedral of Our Lady “of the Sign” in New York, reposed in the Lord.
That evening, after Great Vespers at the cathedral, His Eminence Metropolitan Hilarion of Eastern America and New York, First Hierarch of the Russian Orthodox Church Outside of Russia, performed the first memorial pannikhida for Prince Galitzine along with the cathedral clergymen to the singing of the cathedral choir.
A pannikhida was scheduled before the body of the reposed on Saturday at 5 pm, and on Sunday, the feast day of the Triumph of Orthodoxy, after Liturgy and the Rite of Orthodoxy.
The funeral will be held on Monday, February 26, at the Synodal Cathedral, after which the burial will take place at Novo Diveevo Cemetery in Nanuet, NY.
We wish the Kingdom of Heaven and eternal rest to the laborer in the Church of God, and the consolation of Christ, health and heavenly aid to his family and friends.
Synodikon of Orthodoxy
3 hours ago
Church of Serbia – 25/2/18
The text of the Synodikon of Orthodoxy has been much altered over the centuries, chiefly by the addition of material and names that postdate the Restoration of the Icons in 843. This is the case with the text that is printed in the current Triodia. Some of the more zealous contemporary Orthodox even include condemnations of such things as the ‘pan-heresy of Ecumenism‘. It is probably impossible to reconstruct the original text exactly. However the British Library possesses a manuscript, (BL. Additional 28816) written in 1110 or 1111 by a monk Andrew of the monastery of Oleni in Moraea, which may give some idea of the scope and contents of the original. In the opinion of Jean Gouillard, the editor of the critical edition of the Synodikon, ‘the London manuscript is certainly one of the best witnesses to the primitive and purely Constantinopolitan form of the Synodikon’. The manuscript was unknown to him when he prepared his edition and has in consequence been generally neglected.
This text of the Synodikon is written at the end of a manuscript of the Acts, Epistles and Apocalypse, with the somewhat misleading title ‘Definition [Horos] of the 7th Holy Synod’. The text of the Synodikon is finely written in red and black and is provided throughout with ekphonetic notation. The text was, therefore, intended to be solemnly chanted, like the Apostle or Gospel, and not simply read. A number of names, in particular those of Symeon Stylites and Theodore the Studite, are given special prominence. The words ’God will give their kingdom peace. Heavenly King, protect those on earth!’ are, it seems, peculiar to this manuscript. The seven numbered paragraphs are so numbered in the margin of the manuscript.
What is normally prayed on the Sunday of Orthodoxy is the following paragraph:
As the Prophets saw, as the Apostles taught, as the Church has received, as the Teachers express in dogma, as the inhabited world understands together with them, as grace illumines, as the truth makes clear, as error has been banished, as wisdom makes bold to declare, as Christ has assured, so we think, so we speak, so we preach, honouring Christ our true God, and his Saints, in words, in writings, in thoughts, in sacrifices, in churches, in icons, worshipping and revering the One as God and Lord, and honouring them because of their common Lord as those who are close to him and serve him, and making to them relative veneration.
This is the faith of the Apostles; this is the faith of the Fathers; this is the faith of the Orthodox; this faith makes fast the inhabited world.
But, revealing my perversity, the fun stuff is in the anathemas!
So, below the jump are selections of the anathemas.
On everything that has been written or spoken against the holy Patriarchs Germanus, Tarasius, Nicephorus and Methodius, Ignatius, Photius, Nicephorus, Antony and Nicolas:
On every innovation and action contrary to the tradition of the Church, and the teaching and pattern of the holy and celebrated Fathers, or anything that shall be done after this:
Anathema! . . .
On those who accept with their reason the incarnate economy of God the Word, but will not allow that this can be beheld through images, and therefore affect to receive our salvation in words, but deny it in reality:
On those who wickedly make play with the word ‘uncircumscribed’ and therefore refuse to depict in images Christ, our true God, who likewise shared our flesh and blood,[Cf. Hebrews 2:14] and therefore show themselves to be fantasiasts:
On those who admit, even against their will, the prophetic visions, but will not accept the making of images of what they saw—O wonder!—even before the Incarnation of the Word, but emptily say that the incomprehensible and unseen essence itself was seen by those who beheld it, or conclude that these things make manifest images, figures and forms of the truth to those who see them, but will not accept that the Word become man, and his sufferings for our sake, may be depicted in icons:
On those who hear and understand the Lord saying, If you believed Moses, you would have believed me,[John 5:46] and the rest, and Moses saying, The Lord our God will raise up for you from your brothers a prophet like me,[Deuteronomy 18:15; cf. Acts 3:22] and then say that the prophet is received, but that they will not represent the grace of the prophet and the salvation he brought for the whole world through images, even though he was seen and lived among men and women, and cured sufferings and sickness with mighty acts of healing, and was crucified, and buried, and rose again, and did and suffered all this for our sake; on those who will not accept that these works of salvation, accomplished for the whole world, may be seen in icons, nor honoured and venerated in them:
On those who remain in the icon-fighting heresy, or rather the Christ-fighting apostasy, and neither wish to be led to their salvation through the Mosaic legislation, nor choose to live piously in accordance with apostolic teaching, nor are persuaded to turn from their error by the advice and exhortations of the Fathers, nor are abashed by the harmony of every part of the ecumenical Church of God, but once and for all have subjected themselves to the lot of the Jews and the pagans[lit: Greeks]; for immediately they have uttered blasphemies against the Archetype, and have not blushed to dare to make the image of the archetype identical with the archetype himself. On those, therefore, who have heedlessly accepted this error, and have stuffed their ears against very divine word and spiritual teaching, as they are already putrefied, and cut themselves off from the common body of the Church:
Anastasius, Constantine and Nicetas, those who started off the Isaurian heresies, unholy men and leaders to ruin:
Theodotus, Antony and John, procurers one for another of vices, and false successors of impiety:
Paul who turned back to Saul, and Theodorus called Gastes, and Stephen the Molutes, as well as Theodore Krithinus, and Louloudios the lion, and anyone who is like them in uttering impiety, to whatever category of clergy or any other honour or way of life they belong; on all these who continue in their impiety:
To all the heretics: Anathema!
Those who apply the sayings of the divine Scripture that are directed against idols to the august icons of Christ our God and his saints:
Those who share the opinion of those who mock and dishonour the august icons:
Those who say that Christians treat the icons like gods:
Those who say that another, apart from Christ our God, delivered us from the error of idols
Those who dare to say that the Catholic Church has accepted idols, thus overthrowing the whole mystery and mocking the faith of Christians
Anathema! . . .
Orthodox Christianity - Pravoslavie.ru/english
Православие.Ru — Orthodox Christianity
Православие.Ru — русский православный информационный ресурс.
Friday, 23 Feb 2018
The Uncovering of the Relics of Patriarch Tikhon
23 Feb 2018 at 4:14pm
In his popular book, Everyday Saints and Other Stories, Bishop Tikhon (Shevkunov) tells the amazing story of how the relics of Patriarch Tikhon were discovered in Donskoy Monastery, Moscow, where he was living as yet a hieromonk at the time. On this day we commemorate that epic event, and present an excerpt from the chapter, “The Relics of Patriarch Tikhon”.
Main Ascension mosaic in dome of St. Sava’s Cathedral in Belgrade festively u...
23 Feb 2018 at 7:17am
“The church will be the pride of both Serbs and Russians, as well as Orthodoxy in general,” His Holiness Patriarch Irinej said at the event.
First Orthodox abbess enthroned in Fiji
23 Feb 2018 at 6:39am
The convent, which sits near the coast in the northwestern Lautoka area of the main island, is under the jurisdiction of the Metropolis of New Zealand of the Ecumenical Patriarchate.
Orthodox Church in America
Saturday, 24 Feb 2018
Photo gallery to highlight Orthodoxy Sunday celebrations
20 hours ago
A photo gallery highlighting Sunday of Orthodoxy celebrations and processions held on the first Sunday of Great Lent — February 25, 2018—will be featured on the web site of the Orthodox Church in America during the coming week.
Photos of regional, deanery and parish celebrations should be sent as jpeg attachments to firstname.lastname@example.org. No more than three photos from any given celebration should be submitted. Please do not send links to online galleries; only photos sent as attachments will be considered.
Please include the name and location of the host parish, the celebration’s sponsor [deanery, diocese, clergy association, etc.], the name of the hierarch[s] present, the name of the main celebrant, and the name of the guest preacher within the body of the e-mail to which the photos are attached. Brief captions, especially for parish celebrations, are acceptable as well.
Deadline for submitting photos and copy is Wednesday, March 7.
Friday, 23 Feb 2018
Metropolitan Tikhon addresses tragic Florida shootings in letter to President...
23 Feb 2018 at 7:17am
In a letter dated February 22, 2018, His Beatitude, Metropolitan Tikhon addressed US President Donald J. Trump with regard to what has been widely described as “one of the world’s deadliest school massacres” that occurred at Marjory Stoneman Douglas High School, Parkland, FL on Wednesday, February 14.
The text of Metropolitan Tikhon’s letter appears below and is available in PDF format.Letter of His Beatitude, Metropolitan Tikhon to
United States President Donald J. Trump
February 22, 2018
Dear Mr. President,
It is with a heavy heart and deep sadness that I write to you in the aftermath of yet another violent assault which has murdered and wounded students and teachers, leaving our nation and people in grief and fear. The tragic shooting at Marjory Stoneman Douglas High School in Parkland, Florida, took place last week just as Christians throughout our country were beginning Great Lent, the period of prayer and repentance which prepares us for the feast of the Resurrection. It was yet another reminder of the fallen world we live in and of the reality of death.
It was also a reminder of the responsibility we have as people of faith to care for the least of our brothers and sisters, most especially our children. This is not an easy task. We struggle to find ways to console family and friends, and to answer the hard and fair questions of those who are now grieving. Many have offered “thoughts and prayers,” but others are finding such sentiments to be empty, reflexive ways to absolve themselves of the responsibility to act. Yet prayer is a crucial part of our reaction to such events: prayer of mourning, prayer for healing and consolation, and—as we often find in the Psalms—prayer offered in exasperation and horror.
Sin is personal, but it is also corporate. It is our responsibility to consider our soul as a nation, and to ask the difficult question as to why such killings—in schools, on campuses, in public gatherings, in churches, with automatic weapons—happen here so much more than they do anywhere else. Many of us have already made up our minds about the problems and the solutions. And there is as yet little or no meaningful dialogue between those of us who have done so.
Too often our debates reduce human beings to easy labels such as “predator” and “prey,” “oppressor” and “oppressed.” There may be some truth behind such characterizations, but they do not convey the full dignity of the human person – and all of us are human persons, struggling to figure out how to live peacefully in this difficult world. We know there is but one way to heal the affliction of evil, and that is by the goodness that comes from Jesus Christ.
Mr. President, a few weeks ago you offered the following words at the Annual March for Life: “Under my administration, we will always defend the very first right in the Declaration of Independence, and that is the right to life.” You also stated: “That is why we march. That is why we pray. And that is why we declare that America’s future will be filled with goodness, peace, joy, dignity, and life for every child of God.”
With increasing frequency, the citizens of our nation are confronted by evil, conflict, sorrow, ignominy, and death. As Orthodox Christians, we understand that these are realities of human existence, and our communities are committed to maintaining the sanctity of all life through our efforts to reach out and minister to all, to bring healing, and to instill peace. But we also require the active contribution of our civil authorities in stemming the onslaught of tragedy that faces our nation.
Mr. President, we ask for your leadership in this. We ask you to keep our schools safe so that our children may not suffer the anxiety of an unsafe environment. We ask you to do everything you can to prevent another Columbine, another Sandy Hook, another Parkland. Please know that in the prayers of our churches throughout the United States we ask God to grant mercy to our country, to our civil authorities, to our armed forces and to you as our President.
As we enter into Great Lent, reflecting on our own sinfulness and surrendering ourselves to the merciful God, we also yield to the same reflection and surrender as a nation, before God. As we do so, we are mindful that our Lord Jesus Christ, Who is our Judge, knows by experience on the Cross the murderous effects of human passion. We bow down before Him, begging His mercy on the victims and their families, on the first responders, on all who have been especially touched by this event. And in this we ask his mercy on us sinners, and on our nation.
Thursday, 22 Feb 2018
Grant enables seminarians to participate in OCMC mission teams
22 Feb 2018 at 3:29pm
The Orthodox Christian Mission Center [OCMC] has been awarded a grant to enable seminarians to serve on OCMC mission teams in 2018, exposing them to the vital work of missions while equipping them to serve people in need with the love of Christ.
“It is very important for us to sacrifice our will to God on a daily basis and trust that He will guide us in the right path,” offered one OCMC seminarian grant recipient, who was given assistance towards participating on an Orthodox mission team.
In 2018, grants are available for seminary students, who will have the opportunity to further their education by working in the field, serving the Lord and spreading the Orthodox faith. Seminarian Mission Team Grants in 2018 are being funded by the generous support of the John C. Kulis Charitable Foundation, which will cover up to the entire cost of participation in an OCMC Mission Team.
“The need to expose future leaders to the important work of OCMC is essential for a healthy mission-minded Church,” said Andrew Lekos, OCMC Mission Teams Director. “The OCMC Seminarian Mission Team Grants provide opportunities for seminary students who may not have the funds to participate on mission teams to have an experience that broadens horizons, strengthens leadership skills, and helps develop a vision for the needs of the world by sharing the Gospel in a different culture.”
Mission Teams in 2018 will serve Orthodox communities around the globe, including Albania, Ghana, Guatemala, Indonesia, Jamaica, Kenya, Mexico, Uganda, and Alaska.
“These teams will offer opportunities for evangelism, teaching, construction, youth ministry, health care, and outreach to those who are most in need,” Mr. Lekos added.
Applicants must have completed at least one semester at an Orthodox seminary at the time of application, be in good academic standing, and demonstrate Church involvement. Those receiving a Mission Team Grant will receive support to help offset the cost of participating, including airfare and a cash stipend.
OCMC is the official missions agency of the Assembly of Canonical Orthodox Bishops of the United States of America. The John C. Kulis Charitable Foundation is dedicated to the OCMC’s seminarian grant program. Since the inception of the OCMC Seminarian Grant Program, over 110 grants and $285,000.00 have been distributed, enabling Orthodox seminary students to participate in life-changing experiences.
Additional information may be obtained by contacting Andrew Lekos at 1-877-463-6784, x140.
Last Easter, CBS - 60 Minutes was finally granted a Visa by the monks (after two years of trying) to visit Mount Athos. This fascinating video provides a historical background of Orthodoxy and gives you a breathtaking tour of Mount Athos.
** Please click on the photo of Vatopedi Monastery to begin your tour **
(When it starts double-click on the video for a full screen view)