Abstract
Orthodox Christianity in America exists in cultural, religious, and social environments which are different from the “Old Lands” of Orthodoxy, where more homogeneous religious demography gave rise to presumptive religious identity. In contrast, the historically established American tradition of religious pluralism, in combination with an ever-expanding smorgasbord of religious options, force most churches to compete to retain or gain adherents. This has numerous implications for how Orthodox Church life in the U.S. is organized.
Based on a number of original studies conducted by the author from 2010 to 2018, this chapter, first, focuses on the administrative structure, geography, parish, monastery and membership data on various U.S. Orthodox Churches. Secondly, the author explains the ongoing changes in Orthodox Church membership (influx of new immigrants, growing number of American converts to Orthodoxy, increasing number of religiously mixed families). Third, the strength of ethnic culture and identity in U.S. Orthodox Churches is explored. Fourth, the author discusses the major (non-theological) differences between American Orthodox parishes and Protestant congregations. Finally, the chapter discusses the possible future developments and adaptations by U.S. Orthodox Churches to the mainstream American cultural and religious environment.
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Notes
- 1.
See at: http://www.rcms2010.org. Accessed 20 September 2018.
- 2.
The term “adherents” is meant to describe all people affiliated with and participating in the local religious communities regardless of frequency of their participation or their formal “membership status.” In effect, “adherents” allow for the most comparable count of religiously involved people across different Christian denominations and other faith groups.
- 3.
See for instance the sermon “The Mission of Orthodoxy” written by Fr. Alexander Schmemann: http://www.peterandpaul.net/schmemann-missionoforthodoxy. Accessed 20 September 2018.
- 4.
Unlike institutional Church, individual Orthodox Christians appear to have been present in America since the early seventeenth century. The records of the Virginia Company, for instance, note that a certain “Martin the Armenian” came out to the Jamestown colony in 1618. Better documented at this point is the story of Virginia aristocrat Philip Ludwell III, who converted to Orthodoxy at the Russian church in London in 1738 himself, his daughters and son-in-law. Well known is also the story of New Smyrna, a colony of several hundred Greeks that British entrepreneur Andrew Turnbull established near St. Augustine, Florida, in 1768. Disease and brutal working conditions at New Smyrna led to its abandonment within a decade.
- 5.
The word “jurisdiction ” is commonly used within the American Orthodox community – instead of the Protestant term “denomination” – to describe a national Orthodox Church body.
- 6.
For a short yet sufficient overview of historical development of the Orthodox Christianity in the USA, we recommend the chapter on “Orthodox Christianity in America: One Faith Many Stories” in (Krindatch 2011).
- 7.
Except the Orthodox Church in America which is autocephalous (fully independent) US based Church.
- 8.
The data in Table 1 and further in this article refer only to the Orthodox Churches that are part of the Assembly of Canonical Orthodox Bishops of the USA (www.assemblyofbishops.org). In addition to them, there is a number of Orthodox Churches of irregular status. They adhere to Orthodox theology and liturgical practice, but because of various reasons the other Orthodox Churches do not recognize their validity and qualify them as “non-canonical” Churches (e.g. Macedonian Orthodox Church, Holy Orthodox Church in North America , etc.).
- 9.
This expression originates from the sermon delivered in 1987 by the late Metropolitan Philip (Saliba) of Antiochian Archdiocese on the occasion of the reception of the Evangelical Orthodox Church into Antiochian Archdiocese. Metropolitan Philip declared: “We thank God that those faithful people have found their true faith which once and for all was delivered to the saints. This faith which remains the best kept secret in America because of our laziness. Because we have been busy taking care of our little ethnic ghettoes.”
- 10.
For detailed information on 2010 Faith Communities Today study see: http://faithcommunitiestoday.org/fact-2010
- 11.
It should also be noted that the real percentage of intermarriages should even be higher than 61%, because of unknown number of the GOA members who marry in non-Orthodox Christian Churches, thus, being not counted by the GOA registry.
- 12.
In essence, an Orthodox Christian may marry a non-Orthodox and remain a Church member in a good stance only if two conditions are observed: (a). The non-Orthodox partner has been baptized in a Christian Church which baptizes in the name of Holy Trinity. That is, if an Orthodox Christian would marry a Muslim , Jew, Hindu, Mormon, Unitarian or simply not baptized person, he/she would excommunicate him/herself from the Church; (b) The marriage must be performed by the Orthodox priest and with the Orthodox Sacrament of Matrimony.
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Krindatch, A. (2020). Singing an Old Song in a New Land: Orthodox Christian Churches in the Twenty-First Century America. In: Giordan, G., Zrinščak, S. (eds) Global Eastern Orthodoxy. Springer, Cham. https://doi.org/10.1007/978-3-030-28687-3_10
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