Orthodox Church in America
The Orthodox Church in America (OCA) is an Eastern Orthodox Christian church based in North America. The OCA consists of more than 700 parishes, missions, communities, monasteries and institutions in the United States, Canada and Mexico.[2]: 68 [9][10] In 2011, it had an estimated 84,900 members in the United States.
For other uses, see Orthodox Church in America (disambiguation).
Orthodox Church in America
OCA
Metropolitan Tikhon (Mollard)[1]
14[2]: 68
700[2]: 68
20[2]: 68
United States, Canada
Mexico, formerly Australia and South America
Herman of Alaska (as Russian Orthodox mission in Alaska)
Innocent of Alaska (as Diocese of Kamchatka, the Kurile and Aleutian Islands)
Irenaeus Bekish (as autocephalous Orthodox Church in America)
Autocephaly recognized by the Russian (since 1970), Bulgarian, Georgian, Polish, and Czech and Slovak Churches[8]
Russian Orthodox Church (1963)
The OCA has its origins in a mission established by eight Russian Orthodox monks in Alaska, then part of Russian America, in 1794. This grew into a full diocese of the Russian Orthodox Church after the United States purchased Alaska from Russia in 1867. By the late 19th century, the Russian Orthodox Church had grown in other areas of the United States due to the arrival of immigrants from areas of Eastern and Central Europe, many of them formerly of the Eastern Catholic Churches ("Greek Catholics"), and from the Middle East. These immigrants, regardless of nationality or ethnic background, were united under a single North American diocese of the Russian Orthodox Church.
After the Bolshevik Revolution, Patriarch Tikhon of Moscow directed all Russian Orthodox churches outside of Russia to govern themselves autonomously.[11] Orthodox churches in America became a self-governing Russian Orthodox Greek Catholic Church in America in 1924 under the leadership of Metropolitan Platon (Rozhdestvensky), popularly called the Metropolia (from Russian: митрополия). The Russian Orthodox Greek Catholic Church in America was granted autocephaly by the Russian Orthodox Church in 1970, and renamed the Orthodox Church in America. Its hierarchs are part of the Assembly of Canonical Orthodox Bishops of the United States of America. While the OCA is in full communion with most Eastern Orthodox churches in the world, the OCA's autocephaly is not fully recognized.
Unlike most Orthodox jurisdictions in the United States, the OCA does not have an affinity towards any particular foreign nationality, but most OCA members are ethnically Euro-American, and most OCA clergy are those who are born and raised in the United States. However, the OCA does have other minority ethnic dioceses for Romanian, Bulgarian, and Albanian immigrants. Additionally, as a consequence of history, certain ethnic groups (particularly Russian Americans, Ruthenian Americans and Alaska Natives) are disproportionately represented in the OCA compared to the general population. Liturgical and church traditions, such as forms of singing, liturgics, vestments, iconography, use of Church Slavonic, and architecture broadly reflect those of Russian Orthodoxy.
The OCA states that currently the Russian, Bulgarian, Georgian, Polish, Serbian, and Czech and Slovak churches recognize the autocephaly of the OCA.[8] Among the churches that do not recognize it is the Ecumenical Patriarchate of Constantinople, which argues that the Russian Church did not have the authority to grant autocephaly, partly because the Russian Church at the time was considered to be heavily influenced by the Soviet government. The Ecumenical Patriarch also cites Canon 28 of the Council of Chalcedon, which asserted the jurisdiction of the bishop of Constantinople in dioceses located "among the barbarians" (i.e. outside the Roman Empire), as the source of the Ecumenical Patriarchate's authority in the matter.[12][13] The remaining churches do not recognize the OCA as autocephalous, although they do recognize the self-governing nature of the church. While the subject of political and ecclesiastical dispute, this controversy does not impair the communion between the OCA and the wider Eastern Orthodox Church.
Official name[edit]
According to the April 1970 Tomos of Autocephaly granted by the Russian Orthodox Church, the official name of the church is The Autocephalous Orthodox Church in America.[14] The more comprehensive March 1970 Agreement of Tomos of Autocephaly, however, states in Article VIII that the legal name of the church was changed to Orthodox Church in America (the Russian language does not use the grammatical articles).[15]
History[edit]
Missionary work[edit]
The first Eskaleut peoples to become Eastern Orthodox Christians were the Aleuts living in contact with Siberian fur traders in the mid 18th century. They had been baptized mostly by their Eastern Orthodox trading partners or during occasional visits by priests serving aboard exploring vessels of the Russian navy. A Russian colony in Alaska was established in 1784 by merchant Grigory Shelikhov. Shelikhov's attempt to colonize Kodiak Island was met with resistance by the native population. He returned to Russia and installed Alexandr Baranov as director of the colony. In order to convince the Russian imperial court of the seriousness of his colonial ambitions, Shelikhov recruited volunteers from the Valaam Monastery, an environment that appears strikingly similar to the Kodiak archipelago's landscape, as well as the Konevsky Monastery, to travel to the new colony.[16]
The volunteers, led by Archimandrite Joasaph Bolotov, departed Saint Petersburg on 21 December 1793, and arrived at Kodiak Island on 24 September 1794. When they arrived, they were shocked by the harsh treatment of the Kodiak natives at the hands of the Russian settlers and Baranov. They sent reports to Shelikhov detailing the abuse of the local population, but were ignored. In response, however, the Holy Synod created an auxiliary episcopal see in Alaska in 1796, and elected Fr. Joasaph as bishop.[17] Fr. Joasaph and a small party returned to Russia in 1798 for his consecration and to offer first-hand accounts of what they had seen. During their return voyage to the colony in May 1799, their ship sank and all aboard died.[17] In 1800, Baranov placed the remaining monks under house arrest and forbade them to have any further contact with the local population.[16]
Despite the lack of leadership, the Eastern Orthodox mission in Alaska continued to grow. In 1811, however, the Holy Synod officially closed the episcopal see.[17] It was not until 1823 that the Holy Synod sent instructions for a new priest to travel to Alaska. John Veniaminov of Irkutsk volunteered for the journey, and left Russia in May 1823. He and his family arrived at Unalaska Island on 29 July 1824.[18] In 1840, after the death of his wife, Veniaminov accepted monastic tonsure and, taking the name Innocent, ordination as the Bishop of Kamchatka, the Kurile and Aleutian Islands, making him the first ruling bishop of the Alaskan mission since Bishop Joasaph. Bishop Innocent was elevated to archbishop in 1850. For his missionary and scholarly work that had focused on blending indigenous Alaskan languages and cultures with Orthodox tradition, Innocent became a saint of the Eastern Orthodox Church in America in 1977, and is referred to as the Enlightener of the Aleuts and Apostle to the Americas.[16]
Growth[edit]
In 1868, the first Orthodox church in the contiguous United States was established in San Francisco, California. From the late 19th century until World War I, there was a wave of immigration to the U.S. Within this wave of new people, were immigrants from traditionally Orthodox Christian regions of the world. There were many immigrants from the Russian and Austro-Hungarian Empires, who formed the backbone of the diocese. Numerous parishes were established across the country throughout the rest of the 19th century. Although these parishes were typically multi-ethnic, most received support from the missionary diocese. In 1872 the diocesan see was relocated from Alaska to the city of San Francisco, California in the United States. The mission itself was instituted as a separate Diocese of Alaska and the Aleutian Islands on June 10, 1870, subsequent to the sale of Alaska to the United States in 1867.[16][19] In November 1870, the first Eastern Orthodox church in New York City was consecrated.[19]
Eastern Catholicism was viewed with suspicion by several Latin Church bishops in the United States; some, such as Archbishop John Ireland of Saint Paul, Minnesota, were actually hostile, especially concerning the matter of married clergy. In 1891, Alexis Toth brought a group of 361 Eastern Catholics into Eastern Orthodoxy. From then until his death in 1909, Toth brought approximately 20,000 Eastern Catholics from 65 independent communities to Eastern Orthodoxy. By 1917, 163 Eastern Catholic parishes consisting of more than 100,000 faithful had been converted. For his efforts, Toth was glorified as a saint by the OCA in 1994.[16]
Membership[edit]
The exact number of OCA parishioners is debated. According to the 2006 edition of the Yearbook of American and Canadian Churches, the OCA has 1,064,000 members, an increase of 6.4 percent from 2005. This figure places the OCA as the 24th largest Christian church in the United States, and the second largest Eastern Orthodox church in the country, after the Greek Orthodox Archdiocese of America.[44]
In 2000, a study by Alexei D. Krindatch, of the Patriarch Athenagoras Orthodox Institute, presented a substantially lower figure — 115,100 adherents (baptized Orthodox who attend services on at least an occasional basis and their children) and 39,400 full members (persons older than 18, paying annual Church membership fees). The Greek Orthodox Archdiocese, by comparison, was listed as having 440,000 adherents.[45] In response to the study, an OCA representative stated the church had "around 750,000 adults and children."[46]
In 2004, Jonathan Ivanoff stated in a presentation at the OCA's Evangelization Conference that the church's census population in 2004 was 27,169, and that membership from 1990 to 2000 declined 13 percent. It further stated that the OCA population in the continental United States declined between six and nine percent per year.[47]
In 2011, The Atlas of American Orthodox Christian Churches, published by Holy Cross Orthodox Press and based on research by Alexei Krindatch, was released. It has extensive data on various Eastern Christian denominations in the United States, including both Eastern Orthodox and Oriental Orthodox groups (as well as groups considered uncanonical by those two groups). The publication is endorsed by the Assembly of Canonical Orthodox Bishops and is being used by various Assembly committees as part of their research and planning. The Atlas lists the United States membership of the OCA as 84,900, 33,800 of which it says are regular church attendees. It lists the OCA as having 551 parishes and 19 monasteries in the United States.[2]: 68 It also indicates the states with the heaviest concentration of OCA parishes are, in order: Alaska (with 86), Pennsylvania (with 83), California (with 43) and New York (with 41).[2]: 70
Structure[edit]
Episcopacy[edit]
The supreme canonical authority of the OCA is the Holy Synod of Bishops, composed of all the church's diocesan bishops. The ex officio chairman of the Holy Synod is the metropolitan. The Holy Synod meets twice annually; however, special sessions can be called either by the metropolitan or at the request of at least three diocesan bishops.[48]