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===Church of the Czech Lands and Slovakia===

===Church of the Czech Lands and Slovakia===

The brothers St. Cyril and St. Methodius established this Church in the Czech region of Moravia in the 9th century.  But when the brothers died Pope Stephen V of Rome ordered that their mission be destroyed, and forced all of the people who converted under the Sainted brothers to leave Moravia and settle in what is now Slovakia.  There, due to the influence of the nearby Orthodox Poles and the Kievan State the Orthodox were able to survive, barely.  In 1921 many people began leaving the Roman Catholic Church and converting to Orthodoxy under a Serbian Bishop.  On of them was a Roman Catholic priest who took the name Gorazd upon his conversion.  A few years after his conversion he was consecrated Bishop of Moravia.  Under his apostolic ministry the Church Bohemia and Moravia, as well as Slovakia experienced tremendous growth.  He was martyred by the Nazis in 1942.  The Church suffered greatly under the [[Nazis]] and the communists and is only now regaining its footing.  It was officially recognized as autocephalous sby the other autocephalous churches in 1998.   

The brothers St. Cyril and St. Methodius established this Church in the Czech region of Moravia in the 9th century.  But when the brothers died Pope Stephen V of Rome ordered that their mission be destroyed, and forced all of the people who converted under the Sainted brothers to leave Moravia and settle in what is now Slovakia.  There, due to the influence of the nearby Orthodox Poles and the Kievan State the Orthodox were able to survive, barely.  In 1921 many people began leaving the Roman Catholic Church and converting to Orthodoxy under a Serbian Bishop.  One of them was a Roman Catholic priest who took the name Gorazd upon his conversion.  A few years after his conversion he was consecrated Bishop of Moravia.  Under his apostolic ministry the Church of Bohemia and Moravia, as well as Slovakia experienced tremendous growth.  He was martyred by the Nazis in 1942.  The Church suffered greatly under the [[Nazis]] and the Communists and is only now regaining its footing.  It was officially recognized as Autocephalous by the other Autocephalous churches in 1998.   

===Orthodox Church in America===

===Orthodox Church in America===

===The Russians===

===The Russians===

In 1794 several monks from Russia’s northeastern monasteries began working with the native population of Kodiak and Unalaska Islands.   Among those monks was St. Herman.

In 1794 several monks from Russia’s northeastern monasteries began working with the native population of Kodiak and Unalaska Islands. Among those monks was St. Herman.

St. Herman was born in the town of Serpukhov in the [[Moscow]] Diocese around 1756. At the age of 16, he entered the monastic life at the Trinity-St. Sergius Hermitage near St. Petersburg. While here he developed a severe throat infection from which he nearly died. After fervent prayer before an ikon of the Theotokos, he fell into a deep sleep. During this sleep, He dreamed that he was healed by the Virgin and upon waking, he had completely recovered. A few years later he moved to the Valaam Monastery on Lake Ladoga. At this time the Golikov-Shelikov Company - licensed to exploit the resources of Alaska - requested monks to work in a new Alaskan mission. Father Herman was among the eight monks selected. They arrived on Kodiak Island on September 24, 1794, and immediately set out on the task of educating and converting the natives. Eventually only Fr. Herman survived from this original mission.  

St. Herman was born in the town of Serpukhov in the [[Moscow]] Diocese around 1756. At the age of 16, he entered the monastic life at the Trinity-St. Sergius Hermitage near St. Petersburg. While here he developed a severe throat infection from which he nearly died. After fervent prayer before an icon of the Theotokos, he fell into a deep sleep. During this sleep, He dreamed that he was healed by the Virgin and upon waking, he had completely recovered. A few years later he moved to the Valaam Monastery on Lake Ladoga. At this time the Golikov-Shelikov Company - licensed to exploit the resources of Alaska - requested monks to work in a new Alaskan mission. Father Herman was among the eight monks selected. They arrived on Kodiak Island on September 24, 1794, and immediately set out on the task of educating and converting the natives. Eventually only Fr. Herman survived from this original mission.  

The members of the mission felt that it was their duty to protect the Alaskans from harm and exploitation. Thy defended them against the often cruel treatment of the Russian-American Company which controlled the colony under the leadership of cruel Alexander Baranov. As a result of their protests, and because they tried to place the natives under imperial protection by administering an oath of allegiance to the Czar to them, Baranov threatened the monks with physical violence and even placed them under house arrest.  

The members of the mission felt that it was their duty to protect the Alaskans from harm and exploitation. They defended them against the often cruel treatment of the Russian-American Company which controlled the colony under the leadership of the cruel Alexander Baranov. As a result of their protests, and because they tried to place the natives under imperial protection by administering an oath of allegiance to the Czar to them, Baranov threatened the monks with physical violence and even placed them under house arrest.  

Sometime between 1808 and 1818, Fr. Herman went to Spruce Island. He spent the rest of his life on the island, where he cared for orphans, established and ran a school, and continued his missionary work. He lived the ascetic life which has been standard since the time of the desert fathers. He built a small chapel and guest house. Food for himself and the orphans was produced from his own experimental garden. He wore the simplest clothing and his cell was practically empty. His life was devoted to prayer and to following the services he could do as a layman who had not been ordained.  

Sometime between 1808 and 1818, Fr. Herman went to Spruce Island. He spent the rest of his life on the island, where he cared for orphans, established and ran a school, and continued his missionary work. He lived the ascetic life which has been standard since the time of the Desert Fathers. He built a small chapel and guest house. Food for himself and the orphans was produced from his own experimental garden. He wore the simplest clothing and his cell was practically empty. His life was devoted to prayer and to following the services he could do as a layman who had not been ordained.  

His love grew to the point that he could see into the hearts of his spiritual children and help them.  The natives regarded him as their intercessor before God. When there was a tidal wave on the Island, Fr. Herman took an Icon of the Theotokos, placed it on the beach and assured the people that the water would not rise beyond the place where the Icon was, and it did not. When there was a great fire on the island, he dug a trench and stayed the flames. Prior to his death he foretold that there would be no priest to bury him and that he would be forgotten for 30 years. He died on December 12, 1837, and was forgotten until 1867 when Bishop Peter of Alaska heard about him and had his life investigated. This investigation was followed by publications of his life in 1894, 1900, and 1952. In 1952 an Akathist Hymn was composed, and on March 11, 1969, the Great Council of Bishops solemnly proclaimed the Act of the Universal Church Canonization of the Staretz Herman to Sainthood in the Orthodox Church in America: "Taking into consideration the long and undisputed witness of the grace of God, appearing through the servant of God, the Staretz Herman of Alaska." The Canonization was performed on August 7 - 9, 1970.  

His love grew to the point that he could see into the hearts of his spiritual children and help them.  The natives regarded him as their intercessor before God. When there was a tidal wave (tsunami) on the Island, Fr. Herman took an Icon of the Theotokos, placed it on the beach and assured the people that the water would not rise beyond the place where the Icon was, and it did not. When there was a great fire on the island, he dug a trench and stayed the flames. Prior to his death he foretold that there would be no priest to bury him and that he would be forgotten for 30 years. He died on December 12, 1837, and was forgotten until 1867 when Bishop Peter of Alaska heard about him and had his life investigated. This investigation was followed by publications of his life in 1894, 1900, and 1952. In 1952 an Akathist Hymn was composed, and on March 11, 1969, the Great Council of Bishops solemnly proclaimed the Act of the Universal Church Canonization of the Staretz Herman to Sainthood in the Orthodox Church in America: "Taking into consideration the long and undisputed witness of the grace of God, appearing through the servant of God, the Staretz Herman of Alaska." The Canonization was performed on August 7 - 9, 1970.  

In 1822 the Holy Synod of Russia decided it was time to send a priest to perfect the work of the monks.  A priest named Ionn volunteered to be that priest.  In 1823 the 26 year old Fr. Ionn and his family set off for Unalaska Island.  He built a church with his own hands, learned the language of the local people,  the Aleutians, composed an alphabet for their previously un-written language, and translated the Gospel of Matthew into Aleutian.  He also translated a catechism and some liturgical books for the Aleutians, and wrote the first book ever written in the Aleutian language, a brief course in dogmatics entitled, “A Guideline to the Kingdom of God".  Considered one of the best catechetical courses and educational aids for children and youth, this course has been reprinted in several languages many times since.

In 1822 the Holy Synod of Russia decided it was time to send a priest to perfect the work of the monks.  A priest named Ionn volunteered to be that priest.  In 1823 the 26 year old Fr. Ionn and his family set off for Unalaska Island.  He built a church with his own hands, learned the language of the local people,  the Aleuts, composed an alphabet for their previously un-written language, and translated the Gospel of Matthew into Aleutian.  He also translated a catechism and some liturgical books for the Aleuts, and wrote the first book ever written in the Aleutian language, a brief course in dogmatics entitled, “A Guideline to the Kingdom of God".  Considered one of the best catechetical courses and educational aids for children and youth, this course has been reprinted in several languages many times since.

Fr. Ionn established a school with an enrollment of 600 children, built a hospital, and fought hard against the practice of polygamy that treated women as property. After ten years on the island, Father Ioann baptized all the people in the archipelago. He made a trip in 1829 to Nushegak in the American continent and preached the Word of God to people who lived on the Bering Sea coast and baptized those who came to believe.

Fr. Ionn established a school with an enrollment of 600 children, built a hospital, and fought hard against the practice of polygamy that treated women as property. After ten years on the island, Father Ioann had baptized all of the people in the archipelago. He made a trip in 1829 to Nushegak on the American continent and preached the Word of God to people who lived on the Bering Sea coast and baptized those who came to believe.

In 1839 Fr. Ionn returned to Russia to convince the Holy Synod of the need for establishing a permanent mission in North America.  While he was on this trip back home he received the news of the death of his wife. After a pilgrimage to St. Sergius Monastery of the Holy Trinity and to the shrines in Kiev, Archpriest Ioann, on the advice of Metropolitan Philaret of Moscow, took monastic vows on November 29. He took the name of Innocent, after Bishop Innocent of Irktitsk, and was elevated to the rank of archimandrite on the following day.  In 1840 the Holy Synod Moscow created new diocese in North America and consecrated the Archimandrite Innocent as its new Bishop.  In 1855 St. Innocent was elevated to Metropolitan of Moscow.  While serving in that capacity he established the Orthodox Missionary Society to help fund mission work.   He was concerned for arranging the work of theological schools in his diocese, opened a school for icon-painting and other arts for poor children and orphans, transformed Philaret's college into a school for daughters of the clergy who did not receive any pensions or allowances, founded the large Ostrovsky alms-house, and wrote educational aids for the clergy of the staff list, as well as their widows and orphans.

In 1839 Fr. Ionn returned to Russia to convince the Holy Synod of the need for establishing a permanent mission in North America.  While he was on this trip back home he received the news of the death of his wife. After a pilgrimage to St. Sergius Monastery of the Holy Trinity and to the shrines in Kiev, Archpriest Ioann, on the advice of Metropolitan Philaret of Moscow, took monastic vows on November 29. He took the name of Innocent, after Bishop Innocent of Irkutsk, and was elevated to the rank of archimandrite on the following day.  In 1840 the Holy Synod in Moscow created a new diocese in North America and consecrated the Archimandrite Innocent as its new Bishop.  In 1855 St. Innocent was elevated to Metropolitan of Moscow.  While serving in that capacity he established the Orthodox Missionary Society to help fund mission work. He was concerned for arranging the work of theological schools in his diocese, opened a school for icon-painting and other arts for poor children and orphans, transformed Philaret's college into a school for daughters of the clergy who did not receive any pensions or allowances, founded the large Ostrovsky alms-house, and wrote educational aids for the clergy of the staff list, as well as their widows and orphans.

At the same time, the great enlightener continued his concern for the Russian Orthodox Church in North America. It was on his initiative that the Holy Governing Synod chose San Francisco as the bishop's See. Metropolitan Innocent also emphasized the need for the clergy to know English and for the Church to train priests from among local Americans as a necessary condition for strengthening Orthodoxy in the American continent.

At the same time, the great enlightener continued his concern for the Russian Orthodox Church in North America. It was on his initiative that the Holy Governing Synod chose San Francisco as the bishop's See. Metropolitan Innocent also emphasized the need for the clergy to know English and for the Church to train priests from among local Americans as a necessary condition for strengthening Orthodoxy in the American continent.

Feeling his death approaching, Metropolitan Innocent of Moscow and Kolomna asked on the Great Tuesday, 27 March 1879, that the Sacrament of Holy Unction be administered to him. On the Great Thursday, 29 March, he Communed. On Great and Holy Saturday, March 31, the Metropolitan equal to the apostles fell asleep in the Lord.

Feeling his death approaching, Metropolitan Innocent of Moscow and Kolomna asked on the Great Tuesday, 27 March 1879, that the Sacrament of Holy Unction be administered to him. On the Great Thursday, 29 March, he Communed. On Great and Holy Saturday, March 31, the Metropolitan, Equal to the Apostles, fell asleep in the Lord.

The Orthodox Church’s next great burst of growth occurred during the ministry of St. Tikhon of Moscow, the Enlightener of North America.   

The Orthodox Church’s next great burst of growth in America occurred during the ministry of St. Tikhon of Moscow, the Enlightener of North America.   

St. Tikhon was a missionary bishop to North America.  During his short ministry in North America he became a U.S. Citizen, and the Church grew from 15 parishes to 70 parishes.  He was called back to Moscow in 1907.  He was elected Metropolitan on August 15 1917.  On November 5 of the same year he was selected, by drawing lots, to be to Patriarch of Moscow and all the Rus’.  The Communists accused him of sabotage and imprisoned him from April 1922 through June 1923.  He fell ill and was hospitalized in 1924, and fell asleep in the Lord on March 25, 1925, just two days after serving his last Divine Liturgy.

St. Tikhon was a missionary bishop to North America.  During his short ministry in North America he became a U.S. Citizen, and the Church grew from 15 parishes to 70 parishes.  He was called back to Moscow in 1907.  He was elected Metropolitan on August 15 1917.  On November 5 of the same year he was selected, by drawing lots, to be the Patriarch of Moscow and all the Rus’.  The Communists accused him of sabotage and imprisoned him from April 1922 through June 1923.  He fell ill and was hospitalized in 1924, and fell asleep in the Lord on March 25, 1925, just two days after serving his last Divine Liturgy.

One of St. Tikhon’s most important decisions during his time in North America had to do with how to minister to Orthodox Christians from the Middle East who were arriving on the east coast.  He realized that these newest members of his flock needed someone who could speak their language and who was familiar with their distinct customs so he asked the Patriarch of Antioch to send him an Arabic-speaking priest.   

One of St. Tikhon’s most important decisions during his time in North America had to do with how to minister to Orthodox Christians from the Middle East who were arriving on the East Coast.  He realized that these newest members of his flock needed someone who could speak their language and who was familiar with their distinct customs so he asked the Patriarch of Antioch to send him an Arabic-speaking priest.   

The priest who arrived was Fr. Raphael Hawaweeny.  In 1904 he was consecrated a Bishop by St. Tikhon and St. Innocent and from then until his death in 1915 he was known as Bishop Raphael of Brooklyn.  During the course of his ministry he established 29 parishes and assisted in the establishing of a monastery in [[Pennsylvania]].  He was recognized, even while living, as a saint but was not officially glorified by the Church until March of 2000.  

The priest who arrived was Fr. Raphael Hawaweeny.  In 1904 he was consecrated a Bishop by St. Tikhon and St. Innocent and from then until his death in 1915 he was known as Bishop Raphael of Brooklyn.  During the course of his ministry he established 29 parishes and assisted in the establishing of a monastery in [[Pennsylvania]].  He was recognized, even while living, as a saint but was not officially glorified by the Church until March of 2000.  

===The Russian Revolution===

===The Russian Revolution===

With the rise of Communism in Russia and the corresponding infiltration of the KGB into the Orthodox Church in Russia, many Orthodox Christians in North America began clamoring for bishops they could trust.  Additionally, the Russian Church split into two factions:  The Metropolia (today known as the Orthodox Church in America or OCA) and the Patriarchal parishes.  Essentially, the corrupted Patriarchate of Moscow sued the church in America for control of properties and actually won some of the cases.  The parishes in those cases went under the direct jurisdiction of the Patriarch of Moscow.  A third group of Russian bishops arrived in the United States following the Russian Revolution.  They called themselves the Russian Orthodox Church Outside Russia.  For a while they merged with the Metropolia but they did not think of themselves as Americans or as missionaries to America.  They were intent on keeping Russian culture alive among the exiles and returning to Russia someday.  They eventually split off from the Metropolia.   

With the rise of Communism in Russia and the corresponding infiltration of the KGB into the Orthodox Church in Russia, many Orthodox Christians in North America began clamoring for bishops they could trust.  Additionally, the Russian Church split into two factions:  The Metropolia (today known as the Orthodox Church in America or OCA) and the Patriarchal parishes.  Essentially, the Patriarchate of Moscow sued the church in America for control of properties and actually won some of the cases.  The parishes in those cases went under the direct jurisdiction of the Patriarch of Moscow.  A third group of Russian bishops arrived in the United States following the Russian Revolution.  They called themselves the Russian Orthodox Church Outside Russia.  For a while they merged with the Metropolia but they did not think of themselves as Americans or as missionaries to America.  They were intent on keeping Russian culture alive among the exiles and returning to Russia someday.  They eventually split off from the Metropolia.   

Amidst this confusion, there was  a desire for bishops from the “old country”, that is, Serbs wanted a Serb bishop, Albanians wanted an Albania bishop, etc.  And the Archbishops and Patriarchs from the “old countries” were happy to send them. Thus right after the Russian Revolution, what had been an administratively unified Church in the U.S. became administratively fragmented.

Amidst this confusion, there was  a desire for bishops from the “old country”; that is, Serbs wanted a Serb bishop, Albanians wanted an Albanian bishop, etc.  And the Archbishops and Patriarchs from the “old countries” were happy to send them. Thus, right after the Russian Revolution, what had been an administratively unified Church in the U.S. became administratively fragmented.

== The Present Situation in America ==

== The Present Situation in America ==

After decades of a very cold relationship, in 1970 the Metropolia was granted autocephaly (think of it as administrative independence) by the Patriarch of Moscow and became known as the Orthodox Church in Ameica (OCA).  When that happened, the Romanian, Bulgarian, and Albanian Churches in the USA and Canada merged with the OCA.  There are still a few ethnic jurisdictions in America, the largest being the Greeks and the Antiochians, but they are in discussions to join the OCA, too.

After decades of a very cold relationship, in 1970 the Metropolia was granted autocephaly (think of it as administrative independence) by the Patriarch of Moscow and became known as the Orthodox Church in America (OCA).  When that happened, numbers of the Romanian, Bulgarian, and Albanian Churches in the USA and Canada merged with the OCA.   

The Orthodox Church continues to grow in North America.  Most of its bishops were born in America, many having converted (either from paganism or other Christian churches) as adults.  The Orthodox church has experienced a couple of waves of mass conversions, such as when several thousand Byzantine-rite Catholics converted in the early 20th Century, and several leaders of Campus Crusade for Christ and their couple of dozen churches converted, or when Christ the Savior Brotherhood (a “Jesus People” movement from the 1960s) converted.   

The Orthodox Church continues to grow in North America.  Most of its bishops were born in America, many having converted (either from paganism or other Christian churches) as adults.  The Orthodox church has experienced a couple of waves of mass conversions, such as when several thousand Byzantine-rite Catholics converted in the early 20th Century.   

The Orthodox in America have established one undergraduate college, Holy Cross in Boston as well as four seminaries (Anchorage, [[New York]], [[Boston]], and Pennsylvania), one practical ministerial institute (Penn.), and a graduate school for lay theologians (Berkeley).  Most of their parishes have Saturday schools where Greek, Russian, and other languages as well as theology and culture are taught to children.  A few parishes have established high schools and elementary schools.

The Orthodox in America have established one undergraduate college, Holy Cross in Boston as well as several seminaries including (Anchorage, [[New York]], [[Boston]], and Pennsylvania), one practical ministerial institute (Penn.), and a graduate school for lay theologians (Berkeley).  Some of their parishes have Saturday schools where Greek, Russian, and other languages as well as theology and culture are taught to children.  A few parishes have established High Schools and elementary schools.

Several monasteries have been established for men and women, and two (one in New York and one in Miami) have converted from other churches and have become Orthodox monasteries.

Several monasteries have been established for men and women, and two (one in New York and one in Miami) have converted from other churches and have become Orthodox monasteries.