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

http://nativeamericansmetorthodoxy.wordpress.com

NATIVE AMERICANS MET 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

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Video – Guatemala: The Divine Liturgy in a Mayan language (Ghuj)

http://divineliturgyexperiences.wordpress.com

EXPERIENCES DURING THE DIVINE LITURGY

Guatemala: The Divine Liturgy in a Mayan language (Ghuj)

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

http://latinamericaofmyheart.wordpress.com

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 its local spiritual children. This is our principle in the Orthodox Church in America.

– When was the Mexican exarchate organized?

– The Mexican exarchate has existed since the 1970’s. At that time, the Bishop of the Mexican national Old Catholic Church, Jose (Cortez-y-Olmos), strengthened contact with our Church and became Orthodox, together with his entire community. Thanks to his labors, hundreds of Mexicans have become immersed in the Orthodox Faith.

Not long ago, five thousand Native Americans from twenty-three areas in the state of Veracruz were baptized into Orthodoxy. However, there is only one priest to serve that entire mass of people. In general, the Mexican exarchate has very few clergymen. They are all Mexican, including the ruling hierarch, Bishop Alejo (Pacheco-Vera).

– Have you ever been to Latin America?

– I have only visited Mexico. Now I am getting ready to visit Guatemala. A friend of mine lives there — Abbess Ines (Ayau Garcia), the superior of the Holy Trinity Convent, which is under the jurisdiction of the Antiochian Patriarchate.

In Guatemala, a group of thousands of people who would like to become Orthodox have attracted my attention. Most of them are Mayan. If we take these Guatemalans in, as well as other members of the native Latin American population, then Native Americans may become the largest ethnic group in the American Orthodox Church. I, personally, would be very happy about that.

– I see that you sympathize with the original inhabitants of the American continent…

– I have the warmest feelings for Native Americans. I studied anthropology in the university, and was drawn to the Mayan and Aztec cultures. These were enormous, amazing civilizations.

I like Latin America as a whole — its art, music, literature, and cuisine. Latin Americans love life; they are open and hospitable people. I grew up in California — one of the most Hispanic states in the U.S. I was able to learn some Spanish from my Mexican friends (although I speak Spanish poorly). The priest who united me to the Orthodox Church was a Mexican. His name was Fr. Ramon Merlos.

– What does missionary work amongst Native Americans in the U.S. have in common with that amongst those of Latin America?

– To be honest, I do not yet know… Our Church has missionary experience in Alaska, where one remarkable priest serves — Archpriest Michael Oleksa, an anthropologist. He is a Carpatho-Russian; his wife comes from the indigenous Yupiks. Fr. Michael wants to conduct a conference of Orthodox Native Americans of America. This would be an extremely interesting event.

When Fr. Michael was rector of the seminary, he invited the Guatemalan community that was thirsting for Orthodoxy to send two members to receive a theological education. The idea was, of course, a good one. But people who are accustomed to a tropical climate are not likely to endure the freezing temperatures of Alaska.

– Are there Latin Americans amongst your parishioners in the U.S.?

– Of course there are. In California, thirty-five percent of the population is Latin American, and the percentage is even larger in Texas. There are Latinos both amongst the flock and the clergy in our Church. Studying in St. Tikhon Seminary is a Mexican with Native Americans roots, named Abraham. He has the obedience of sub-deacon. One sub-deacon in San Francisco is Colombian. At the end of November, I blessed a new convent dedicated to the Nativity of Christ in Dallas, the superior of which is Brazilian.

– What, do you suppose, attracts Latin Americans to Orthodoxy?

– Latinos love our Liturgy and icons; they are captivated by the deep veneration of the Mother of God within the Orthodox Church.

I have to say that the Catholic Church is quickly losing its influence in Latin America, and the reason for this is its close association with the upper social classes. A significant portion of the poorer classes, which make up the majority of the region, have become disillusioned with the Catholic pastors, and have aligned themselves with protestants, Mormons, and other sectarians.

Metropolitan Andres (Giron), the head of the St. Basil the Great Order of White Clergy in Guatemala, used to be a Catholic priest. He saw that his Church leaders were oriented towards the wealthy; in the 1990’s he left the Catholic Church, because he wanted to work for the people. Not long ago, Fr. Andres said to me, “I am old and ailing. Please take my people into your Church for the sake of their salvation.” It would be hard to call his community Orthodox, but it is gradually coming to know Orthodox teachings, and partaking of the traditions of the Orthodox Church. Besides those in Guatemala, Bishop Andres has opened parishes in Los Angeles, San Francisco, and other U.S. cities where his countrymen have settled.

– Are you not afraid of some conflict with the Catholic Church? After all, Latin America is still considered the “largest diocese of the Vatican.”

– There will not be any conflict. The Catholic Church relates to Orthodoxy with loyalty. Furthermore, I see no little potential for collaboration with the Catholic Church, first of all in the struggle against sectarianism.

Interview by Miguel Palacio

21 / 12 / 2009

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

http://alaskaofmyheart.wordpress.com

http://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)

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