New York Street may be named in honor of Holy Patriarch Tikhon, Apostle of America (+1925)


New York Street may be named in honor

of Holy Patriarch Tikhon, Apostle of America (+1925)



The Northern Cross Historical Society of Russian Compatriots in the USA has proposed naming a street in New York City after Holy Patriarch Tikhon (Belavin) of Moscow and All Russia (1865-1925), reports ITAR-TASS.

This initiative is supported by Russians and Orthodox Americans living in New York, hierarchs of the Russian Orthodox Church Outside of Russia and the Patriarchal parishes in the USA.

“The petition concerning this will be submitted to the mayor’s office in the next few days, in September it will go through the City Council, and we feel certain that in the coming months we will have a Patriarch Tikhon Street in the city,” said the president of the Northern Cross Society, Yuri Sandulov. It is supposed to extend along East 97th Street from Park Avenue to Fifth Avenue.

According to present New York City municipal laws, at least 20,000 New York citizens must support the renaming of a street.

“There are more than 300,000 Russian-speaking citizens in the city who consider themselves to be children of the Russian Orthodox Church and the Russian Orthodox Church outside of Russia, which is a part of the former. Most of them are enthusiastic about the idea of perpetuating the memory of His Holiness Patriarch Tikhon, who became the first patriarch after the restoration of the Patriarchate in Russia” in 1918, noted Sandulov.

Patriarch Tikhon’s ministry was closely connected with America: between 1898 and 1907 he was Bishop of North America, Alaska and the Aleutians. Through St. Tikhon’s efforts many Orthodox books were translated into English, and St. Nicholas Cathedral in New York was built (the cathedral is situated on the very part of 97th Street that will probably be named after the patriarch). He also undertook an enormous amount of missionary work—dozens of new churches were open during his time as bishop there.

“Orthodox Christians of America remember that Holy Patriarch Tikhon succeeded in preserving the Church in the circumstances of the most cruel persecutions against the faithful that followed the October revolution in Russia. He was our great compatriot who greatly contributed to the rapprochement between Russia and the USA. It is particularly necessary to remember his spiritual and secular exploits now, when the tension between our countries has increased,” believes the president of the Northern Cross Society.

New York City, August 1, 2014


Facebook: Holy Cross Monastery in East Setauket, New York, USA




East Setauket, New York, USA


Holy Cross Monastery

in East Setauket, New York, USA

Holy Cross Monastery
140 Main St
East Setauket, NY 11733-2834

Fr. Parthenios


tel.: (631) 681-5319

Holy Cross is an Eastern Orthodox (ROCOR) monastery, located on 140 Main Street in East Setauket, New York, consists of monastery church, residence, hall-and-bookstore, candlehut and lawn. Services are in English, with a smattering of Greek, Church-Slavonic, Romanian, Georgian, Arabic and Spanish.

Click HERE

Fr. David, New York, USA: From Protestant to Orthodox


Fr. David, New York, USA: 

From Protestant to Orthodox



Monday, March 20, 2006

This will be the only post on this blog, and it’s for the sole purpose of sharing my testimony of how I converted from Evangelical Protestantism to the Eastern Orthodox Church. After the text of the testimony, there are two appendices: the first is a breakdown of the earliest bishops in the Christian Church and their beliefs, and the second is a brief defense addressing from Scripture certain issues Evangelicals have with Orthodoxy. Enjoy.

”If any man be in Christ, he is a new creature. The old things have passed away; behold, all things have become new.” II Cor. 5:17


When I talk with people “who knew me when”—during my first twenty years of life as an Evangelical Protestant—I usually am met with a variety of reactions when I tell them that, in the middle of my time at one of the nation’s foremost charismatic universities, I decided to convert to the Eastern Orthodox Church. Some are offended, as though I were rejecting everything I’d been taught to believe as a good Protestant; others react with genuine, open curiosity, since the Orthodox Church is still relatively unknown to many Americans; still others react with dismay, convinced that I’ve traded in biblical, relationship-based Christianity for the rules and regulations of the Pharisees, the exotic “smells and bells” of Orthodoxy’s “foreignness,” and the off-base traditions of men that only serve to take a soul away from a true, unadulterated relationship with Jesus Christ. It is my hope that this essay will help to shed light on the issues that were central to my conversion, as well as provide insight both to those who are thinking about converting to Orthodoxy and to those who have a loved one on the way into (or already in) the Orthodox Church and are concerned for their spiritual well-being. The Orthodox Church has been, for me, the ultimate revelation of what it means to be “in Christ”; my upbringing in Evangelical Protestantism has not only helped me appreciate this now, but was very much preparing me for this all along [1].

My childhood was one of sharp contrasts between my mother’s and father’s homes—they divorced when I was an infant—for while my mother (with whom I spent most of my time growing up) was devoutly religious and marked the week with several outings to Church, my weekends spent with my father were quite devoid of any religious observance. This is not to say that my mother was a saint and my father a horrible person; I thank God for both of the loving, morally sound parents He gave me, and I feel the debt of gratitude that any child raised by good parents (even separately) feels upon reaching adulthood. Since, however, my religious environment was shaped almost completely by my mother’s influence, we’ll begin there.

My mother became a Christian around the time I was born, and was extremely devout and passionate about knowing God through reading the Scriptures. From the time I could understand what was going on, my mother and I read a chapter out of the Bible each night, almost without fail. My mother made it clear to me that this Bible was “God’s book,” and that in it He told us the story of His Son, Jesus, and how we could be forgiven of all our sins. It’s perhaps not surprising that a small child would believe all this unquestioningly. What was surprising was how naturally I took to Scripture memorization and things having to do with Church, worship, etc. From the most impressionable years onward, I was given the steady example of a person who knew that, if God had Continue reading “Fr. David, New York, USA: From Protestant to Orthodox”

Saint Raphael of Brooklyn (+1915) on the Episcopalians


Saint Raphael of Brooklyn on the Episcopalians

Today being the ninety-eighth anniversary of the repose of St. Raphael of Brooklyn (+1915), here is a pastoral letter he sent out in 1912 regarding relations with the Episcopal Church, mostly likely written on his behalf by Fr. Ingram Nathaniel Irvine. Thanks to Fr. Joseph Huneycutt of Houston for posting it today.

* * *

To My Beloved Clergy and Laity of the Syrian Greek-Orthodox Catholic Church in North America:

Greetings in Christ Jesus, Our Incarnate Lord and God.

My Beloved Brethren:

Two years ago, while I was a Vice-President and member of the Anglican and Eastern Orthodox Churches Union, being moved with compassion for my children in the Holy Orthodox faith “once and for all delivered to the Saints” (St Jude ver. 3), scattered throughout the whole of North America and deprived of the ministrations of the Church; and especially in places far removed from Orthodox centres; and being equally moved with a feeling that the Protestant Episcopal (Anglican) Church possessed largely the Orthodox faith, as many prominent clergy professed the same to me before I studied deeply their doctrinal authorities and their liturgy — the “Book of Common Prayer” — I wrote a letter as the Bishop and Head of the Syrian Catholic Mission in North America, giving permission, in which I said that in extreme cases, where no Orthodox priest could be called upon at short notice, the ministrations of the Protestant Episcopal (Anglican) clergy might be kindly asked. However, I was most explicit in defining when and how the ministrations should be accepted, and also what exceptions should be made. In writing that letter I hoped, on the Continue reading “Saint Raphael of Brooklyn (+1915) on the Episcopalians”

Αν θέλω να παράγω καλό καλαμπόκι θα πρέπει να βοηθήσω τους γείτονές μου να καλλιεργούν καλό καλαμπόκι


Ἄν θέλω νά παράγω καλό καλαμπόκι, 

θά πρέπη νά βοηθήσω τούς γείτονές μου

νά καλλιεργοῦν καλό καλαμπόκι

Ὁ James Bender, στό βιβλίο του “Πῶς νά Μιλᾶτε Σωστά” (Νέα Ὑόρκη, Εκδόσεις McGraw-Hill, 1994), διηγεῖται τήν ἱστορία ἑνός χωρικοῦ πού καλλιεργοῦσε καλαμπόκι τό ὁποῖο πάντα κέρδιζε βραβεῖα. Κάθε χρόνο ἔφερνε τό καλαμπόκι του στήν ἔκθεσι τῆς Πολιτείας καί κέρδιζε τή μπλέ σημαία. Μία χρονιά ἕνας δημοσιογράφος τοῦ πῆρε συνέντευξι, κι ἔμαθε κάτι πολύ ἐνδιαφέρον γιά τόν τρόπο πού τό καλλιεργοῦσε.

Ὁ δημοσιογράφος ἀνακάλυψε ὅτι ὁ ἀγρότης μοιραζόταν τόν σπόρο τοῦ καλαμποκιοῦ του μέ τούς γείτονές του.

—Πῶς μπορεῖτε νά μοιράζεστε τόν καλύτερο σπόρο σας μέ τούς γείτονές σας, ὅταν κι αὐτοί φέρνουν καλαμπόκι στήν ἔκθεσι, σέ ἀνταγωνισμό μαζί σας, κάθε χρόνο;, ρώτησε ὁ δημοσιογράφος.

—Μά, δέν τό ξέρετε, κύριε;, εἶπε ὁ ἀγρότης. Ὁ ἄνεμος ξεσηκώνει τή γύρη ἀπ᾽ τό καλαμπόκι, ὅταν ὡριμάζη, καί τήν μεταφέρει ἀπό χωράφι σέ χωράφι. Ἄν οἱ γείτονές μου καλλιεργοῦν κατώτερης ποιότητος καλαμπόκι, ἡ ἐπικονίασι αὐτῆς τῆς γύρης σταθερά θά ὑποβαθμίζη τήν ποιότητα τοῦ δικοῦ μου καρποῦ. Ἄν θέλω νά παράγω καλό καλαμπόκι, θά πρέπη νά βοηθήσω τούς γείτονές μου νά καλλιεργοῦν καλό καλαμπόκι.