Η μεταστροφή της Αμερικανίδας μεταφράστριας Esther E. Cunningham Williams από τον Προτεσταντισμό στην Ορθοδοξία

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FAITHBOOK – ORTHODOXY

Η μεταστροφή της Αμερικανίδας

μεταφράστριας Esther E. Cunningham Williams

από τον Προτεσταντισμό στην Ορθοδοξία

Γεννήθηκα στό Chigago τό 1914. Σπούδασα Γεωλογία στήν Pennsylvania καί κατόπιν στό Πανεπιστήμιο Columbia τῆς Ν. Ὑόρκης ἀπό ὅπου πῆρα μάστερ στά μαθηματικά. Οἱ θρησκευτικές μου ρίζες πᾶνε, βεβαίως, πολλά χρόνια πίσω, πρίν ἀκόμη γεννηθῶ. Στό οἰκογενειακό μου δένδρο ὑπῆρχαν βαθιές Χριστιανικές ρίζες στούς Βρεταννο-Αμερικανούς προγόνους μου, πού ἦσαν Πρεσβυτεριανοί ἀπ᾽ τή μία μεριά, ἀλλά καί στούς Νορβηγούς προγόνους μου πού ἦσαν Λουθηρανοί. Μάλιστα ὁ παππούς καί ὁ προπάππος μου ἦσαν ἱερεῖς.

Ἡ συνεισφορά τῶν γονιῶν μου στό κρυμμένο τελικό μου προσανατολισμό πρός τήν Ὀρθοδοξία ἦταν ἡ εὐπρέπεια, ἡ εὐγένεια καί τό ἀγαθό τους ἐνδιαφέρον πού πήραμε ὡς παράδειγμα, ἀλλά καί ὁ κόσμος τῆς μουσικῆς καί τῆς τέχνης μέ τό ὁποῖο μᾶς ἔφεραν σέ ἐπαφή.

Ὅμως, ὑπῆρχε μία καθοριστική θλίψι ἑνός κενοῦ στό κέντρο τῆς ψυχῆς μου, ἕως ὅτου μέ ἀπορρόφησαν οἱ σπουδές. Ἡ μουσική ἦταν ἡ μεγάλη μου ἀγάπη. Αἰσθανόμουν ὅτι εἶχε μία βαθύτατη μυστηριώδη ἔκτασι μέσα μου.

Ἤμουν περίπου εἰκοσιπέντε χρόνων ὅταν ὁ Θεός ἔγινε μία πραγματικότητα καί ἀποτέλεσε κεντρικό στοιχεῖο τῆς ζωῆς μου. Αὐτό ἔγινε κατά τή διάρκεια ἑνός γάμου κοντά στή Φιλαδέλφεια, στήν ἐκκλησία τῶν Κουακέρων. Αὐτοί οἱ ἄνθρωποι λάτρευαν τό Θεό μέ ἀποφατικό τρόπο, δηλαδή μέ σιωπή, βυθίζοντας τό νοῦ τους μέσα στή καρδιά τους, ὅπου ὁ Θεός ἐν τῇ ἀγάπη Του μπορεῖ νά γίνη αἰσθητός καί εἶναι δυνατόν νά ἐπικοινωνήση κανείς μαζί Του. Δέν ἀναφέρονταν στή Θεολογία, παρά ταύτα ἐνθάρρυναν τή μελέτη τῶν βίων τῶν Ἁγίων καί συζητοῦσαν γι᾽ αὐτούς. Μπῆκα σ᾽ αὐτή τήν ἐκκλησία καί δίδαξα στό κατηχητικό σχολεῖο ἐκεῖ ὅπου ἔδωσα μία σειρά μαθημάτων μέ θέμα: Πῶς μποροῦμε νά βροῦμε τό Θεό ἀπ᾽ τά θαυμάσια τῆς φύσεως, διότι ὑπάρχουν παντοῦ τά σημάδια τῆς παρουσίας Του. Οἱ σπουδές μου μοῦ εἶχαν δώσει ἄφθονο ὑλικό.

Κάποια στιγμή ἡ διδασκαλική μου καριέρα μέ ὁδήγησε στή Φινλανδία, ὅπου ἐγκαταστάθηκα καί τελικῶς ἔγινα πολίτης τῆς χώρας αὐτῆς. Δίδασκα σέ κάποιο διεθνές κολλέγιο ὅπου ἡ σιωπηλή λατρευτική ζωή ἦταν μέρος τοῦ προγράμματος. Τό καλοκαιρινό σενάριο τοῦ 1961 ἦρθε νά τό παρακολουθήση μία κυρία πού τήν συνάντησα μετά στό ἑστιατόριο, νά στέκεται μέ πολύ σεβασμό μπροστά στό φαγητό της καί νά κάνη ἕνα σημεῖο μπροστά στό στῆθος της πρίν καθήση νά φάη.

Ρώτησα τή διευθύντρια τοῦ κολλεγίου τί ἦταν αὐτό πού ἔκανε ἡ κοπέλλα. Αὐτή σιγανά μοῦ ἀπάντησε:

“Ἔκανε τό σταυρό της. Εἶναι Ὀρθόδοξη”.

Μοῦ κεντήθηκε τότε τό ἐνδιαφέρον καί παρακάλεσα τήν Ὀρθόδοξη κυρία νά πᾶμε μία μέρα στήν ἐκκλησία της στό Ἐλσίνκι. Ἔτσι πῆγα σέ μία ἀγρυπνία, ἕνα Σάββατο βράδυ καί διαπίστωσα πώς ὄχι μόνο δέν ἦταν τίποτε λάθος, ἀλλά ὅτι ὑπῆρχε μία θαυμάσια ζωή καί εὐρύτητα στούς στόχους ἀλλά καί ἀπέραντη ὀμορφιά. Καί τότε ἔνιωσα πώς αὐτό ζητοῦσε ἡ ψυχή μου. Τότε εἶπα:

“Αὐτό εἶναι γιά μένα”.

Καί ρώτησα:

“Τί μπορῶ νά διαβάσω γιά νά μάθω τί εἶναι ἡ Ὀρθοδοξία καί τί πρεσβεύει;”.

Μοῦ ὑπέδειξαν ν᾽ ἀρχίσω μέ τό βιβλίο τοῦ Βλαδιμίρ Λόσκυ “Μυστική Θεολογία τῆς Ἀνατολικῆς Ἐκκλησίας”. Αὐτό τό βιβλίο ἦταν ἀρκέτο νά μέ φωτίση. Ἔτσι μπῆκα στή ζωή τῆς Ὀρθόδοξης Ἐκκλησίας, συμμετεῖχα στή χορωδία ψάλλοντας στά ρωσικά ἀλλά καί στά φινλανδικά. Τά περισσότερα βιβλία πού διάβαζα ἦταν στίς δύο αὐτές γλῶσσες κι ἔτσι ἄρχισα ἀπό τότε νά μεταφράζω γιά δικό μου ὄφελος ἀλλά καί γιά ἄλλους ἀγγλόφωνους. Εἶχα διδαχθῆ τήν ἐλληνική γλῶσσα στό σχολεῖο κι ἔτσι ὅταν ἡ πηγή τῶν μελετῶν μου, πού ἦταν τά ρωσικά βιβλία, ἄρχισε νά λιγοστεύη, ἄκουσα γιά πολύ καλές ἐκδόσεις στά ἐλληνικά.

Ἦρθα τότε στήν Ἑλλάδα τό 1965, μέ τή νεοφώτιστη φίλη μου Ρόσσλυν Νίκολας καί διαλέξαμε μερικά βιβλία. Ἡ Ρόσσλυν πού εἶναι καί βαπτιστική μου, γεννήθηκε στή Νότια Οὐαλία στή Μ. Βρεταννία, ἔχει μάστερ τοῦ Πανεπιστημίου τοῦ Λονδίνου στή Βιβλιοθηκονομία καί εἶναι καί δασκάλα. Δίδασκε καί αὐτή στή Φινλανδία ὅταν συναντηθήκαμε καί βαπτίσθηκε Ὀρθόδοξη ἐκεῖ, τό 1965. Ἔχει ἐπισκεφθῆ δεκατέσσερεις χῶρες σταλμένη ἀπ᾽ τό Βρεταννικό Συμβούλιο γιά νά διδάξη πῶς ὀργανώνεται μία βιβλιοθήκη. Ἔτσι ἀρχίσαμε σχεδόν κάθε καλοκαίρι νά ἐρχόμασθε στήν Ἑλλάδα. Περίπου το 1992 διάλεξα ἕνα βιβλίο τοῦ Ἀρχιμανδρίτη τότε Ἱεροθέου Βλάχου. Τό μετέφρασα χωρίς νά τό ξέρη, τόν ἑπόμενο χρόνο τοῦ τό πρόσφερα κάνοντάς τον νά ἐκπλαγῆ, κι ἐκεῖνος μέ πολλή χαρά τό ἐξέδωσε.

Αὐτή ἦταν ἡ ἀρχή τῆς νέας μου ζωῆς στήν ἐλληνική Ὀρθόδοξη οἰκογένεια, πού δείχνει νά αὐξάνη συνεχῶς. Ἡ Ρόσσλυν κι ἐγώ σᾶς εὐγνωμονοῦμε πού μᾶς δεχθήκατε.

Esther E. Cunningham Williams

Πηγή:

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ΟΡΘΟΔΟΞΗ ΑΠΟΛΟΓΗΤΙΚΗ – TRUTH TARGET

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Sherie Mercier, USA: Called To Orthodoxy ╰⊰¸¸.•¨* A former Pentecostal minister and Independent Old Catholic Priest’s conversion story to the Orthodox faith

https://usaofmyheart.wordpress.com

USA OF MY HEART

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Michigan, USA

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Called To Orthodoxy

╰⊰¸¸.•¨*

A former Pentecostal minister and Independent Old Catholic Priest’s conversion story to the Orthodox faith

by

Sherie Mercier, Michigan, USA

Where do I begin? I was born and raised in St. Joseph, Michigan, on the shores of SW Lake Michigan – across the lake from Chicago, 61 years ago. My parents were not very religious, in fact, they attended a Methodist church in my hometown. The pastor was a medical doctor and eventually left the active ministry and set up shop as a General Family practitioner. My parents stopped attending church and after that I never remember them ever stepping into a church at all, even to this day. My mother is deceased but my father is still alive and I have never seen him enter a church.

So, eventually, around the age of 7 or so, I went to a Baptist church with my neighbors and continued to do so until my teenage years. I then set out to check different denominations, usually joining them, then leaving because something didn’t “feel right”. Of course, our home town had a huge Roman Catholic following, plus my maternal grandmother had been Roman Catholic herself.

I remember seeing statues of Mary and crucifixes. Our public school in that day followed the Roman Catholic system of meatless Fridays, usually fish sticks or mac and cheese. So, I became interested in the Roman Catholic faith. But it was not to be at all until years later.

I graduated high school, enlisted in the US Army, did a short stint and then married my first husband in Scotland. We settled back in Michigan but only for the summer of 1974, then moved to Arizona. I again, searched and Continue reading “Sherie Mercier, USA: Called To Orthodoxy ╰⊰¸¸.•¨* A former Pentecostal minister and Independent Old Catholic Priest’s conversion story to the Orthodox faith”

Holy Icon of All Saints of Canada & USA

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AMERICA OF MY HEART

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Orthodox Saints of Canada & USA

Confession: The Healing Sacrament – By Jim Forest, Utah, USA & the Netherlands

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ORTHODOXY IS LOVE

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Confession: The Healing Sacrament

by

Jim Forest,

Utah, USA & the Netherlands

Source:

http://www.antiochian.org

http://www.antiochian.org/content/confession-healing-sacrament

A young monk said to the great ascetic Abba Sisoes: “Abba, what should I do? I fell.” The elder answered: “Get up!” The monk said: “I got up and I fell again!” The elder replied: “Get up again!” But the young monk asked: “For how long should I get up when I fall?” “Until your death,” answered Abba Sisoes. —Sayings of the Desert Fathers

“When I went to my first confession,” a friend told me, “tears took the place of the sins I meant to utter. The priest simply told me that it wasn’t necessary to enumerate everything and that it was just vanity to suppose that our personal sins are worse than everyone else’s. Which, by the way, was something of a relief, since it wasn’t possible for me to remember all the sins of my first thirty-odd years of life. It made me think of the way the father received his prodigal son—he didn’t even let his son finish his carefully rehearsed speech. It’s truly amazing.”

Another friend told me that he was so worried about all he had to confess that he decided to write it down. “So I made a list of my sins and brought it with me. The priest saw the paper in my hand, took it, looked through the list, tore it up, and gave it back to Continue reading “Confession: The Healing Sacrament – By Jim Forest, Utah, USA & the Netherlands”

The Homosexual Christian – Fr. Thomas Hopko, USA

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FAITHBOOK – ORTHODOXY

The Homosexual Christian

Fr. Thomas Hopko, USA

Fr. Thomas Hopko discusses the Orthodox Christian understanding of homosexuality.

Many gay men and lesbians claim that the Christian faith is the guiding rule of their lives. Some of them hold that their sexual orientation is given by God, that it is good, and that there is nothing wrong or sinful with their homosexual activities. These persons say that the Bible and Church Tradition do not condemn homosexual behaviour, but have been misinterpreted and misused, sometimes unknowingly and other times quite willfully, by prejudiced and hostile people who hate homosexuals. Those who believe in this way obviously want others to agree with them, and many are now working hard to have their views accepted, particularly by fellow Christians and Church leaders.

Other homosexual Christians hold that their sexual orientation is not from God – except providentially, since the Lord’s plan inevitably involves human freedom and sin but derives from human fault. While some of these people are not willing or able to identify the specific reasons for their sexual feelings, though still affirming that they are not good and are not to be indulged; others with the help of what they believe to be sound biblical interpretation and accurate psychological analysis, identify the source of their sexual orientation in faults and failures in their family experiences, particularly in early childhood, and perhaps even before that, which contribute to their sexual makeup. These Continue reading “The Homosexual Christian – Fr. Thomas Hopko, USA”

Journeying East: Spiritual Sanctuary in the Orthodox Church – Forrest Long, USA

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ORTHODOX HEART

WALKING BY THE SEA – ORTHODOXY

USA OF MY HEART

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Alabama, USA

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Journeying East:

Spiritual Sanctuary in the Orthodox Church

by Forrest Long, USA

Source:

http://journeytoorthodoxy.comHERE

JOURNEY TO ORTHODOXY

The pungent aroma of incense fills the air. In the dim candle light, smoke ascends high toward the domed ceiling and, as the eye follows its upward spiral, one can imagine gazing into heaven itself. The architecture, the icons, the aroma, the awesome silence — the sensory perception of all that surrounds you transports you into another world. No, this is not your typical Baptist church, far from it.

So what is a Baptist pastor with over twenty-five years of ministry doing in a Russian Orthodox chapel? The male choir is in place and the priest comes out to begin the evening liturgy of vespers, all in Church Slavonic, the language of the “old country.” Not a word is understood as I listen intently to the progression of the liturgy, yet deep in my soul there is a sense that I have entered heaven itself. For an hour and a half the service continues and no one seems to mind standing through it, even the frail old monks who have experienced this for a lifetime.

This was my first experience of an Orthodox vespers and it was a life-changing experience, an affirmation that I was on the right path.

Going back to the question, what was I as a Baptist minister doing in a Russian Orthodox vesper service at Holy Trinity Monastery in Jordanville, New York?

And why over the past several decades have so many evangelicals in North America made the journey to the Eastern Orthodox Church?

I have read the personal pilgrimage of others, Peter Gillquist, Frederica Mathewes-Green, Jaroslav Pelikan and others, but I can only write out of my own experience.

As I look back now over my training in preparation for ministry I realize I learned nothing about the Eastern Orthodox Church; as I have talked with other Protestant ministers, for the most part their knowledge runs between minimal and non-existent. If I were asked I suppose I would have said that it was some ancient Eastern form of the Church, just another denomination but comparable to the Roman Catholic Church. The architecture and vestments may have been different, but apart from that I knew nothing about it. To be honest, its existence probably never crossed my mind. But other things did and that is where the journey began.

Coming out of ministerial preparation and being thrust into pastoral ministry, I was an idealist filled with answers, cutting-edge techniques and right theology. I was ready to ignite my first church with new life.

The early 70’s was a time of change in the church. New winds were blowing. Contemporary theology was challenging how we thought about God and the church; charismatic teaching and practice were challenging how we worshiped and “did” church; the “Jesus movement” was challenging the church to a more vibrant life. Changes were coming in worship, early stirrings that have led to where we are in the contemporary worship scene today.

As a pastor, part of my responsibility was to give leadership in worship; the more I read about and viewed the changing scene, the more I was coming to understand that modern worship could be just about anything you want it to be, just about anything was pleasing to God.

The walls were being pushed outward, sometimes beyond the limits in the minds of an older generation who sometimes were resistant to change. But the doors of change were open and a new contemporary breeze was blowing in, perceived by many as salvation for churches in decline that were running out of ideas of how to attract the un-churched.

During these early years of my ministry I began to broaden my reading as I focused on the church and on worship. I came across the writings of Robert Webber, who opened a new door for me and challenged me with a whole new perspective on worship and the church. It was a challenge to look beyond the familiar, not to discredit the old, even ancient forms of Christian worship, expressed in various liturgies.

I was a novice in this area, being immersed in the simplicity of non-liturgical Baptist worship. Slowly I began to open my thinking to a form of worship that was so rich with meaning and theological depth.

As a “good Protestant,” I had always considered such worship as being “too Roman Catholic.” In searching, I came to see the depth of my prejudice and my bias toward one particular form of worship, a perspective which would change gradually over time.

About the same time I read a book by another author previously unknown to me, Peter Gillquist. In The Physical Side Of Being Spiritual, Gillquist, who was himself on a spiritual quest that would eventually lead him into the Antiochian Orthodox Church, pushed my inquisitive door open a bit wider. He challenged me to think deeper about worship in its physical forms and symbols and challenged me to explore spirituality from a perspective previously unknown to me. The journey continued.

Over my years of ministry, as I sought to give spiritual leadership to the congregations I served, I was at the same time on my own spiritual pilgrimage. Many times I was uncertain of where I was going, but I kept pushing doors and exploring different pathways. As I looked around me at contemporary church life, I was disheartened by the all too-visible “easy-believism” and “cheap grace” that Dietrich Bonhoeffer wrote so disparagingly about in his Cost Of Discipleship.

I came to realize that the church was so often a follower of trends and “here-today-gone-tomorrow” ideas on methodology, ministry, worship, church growth and spirituality. Everyone seemed to have their own concept of the “New Testament Church,” resulting in a dizzying array of books and programs offering the answer.

Sadly I watched as many well-meaning, but I believe misdirected leaders divided churches (yes, often Baptist churches) and went off with a handful of followers to build their own version of “the New Testament Church.”

My quest was never an obsession, but always in my field of vision as I read and thought in areas of worship, personal spiritual development and the church. I always believed there had to be answers to my questions. I never thought that those answers would take me back beyond the Reformation and my divided Protestant heritage, to a time when the church spoke with one voice. I began reading some of the early church documents as well as writings of the early Church Fathers, all of which opened a whole new world to me.

Time moved on. It was not until the late 90’s, after twenty-five years of pastoral ministry, that I was introduced to the Eastern Orthodox Church. One Sunday morning before worship, one of our couples came through the door with a friend who was visiting for the first time.

The introductions were made and there before me stood an imposing and impressive gentleman about my age, but with a long flowing, graying beard and long hair, dressed in a “ministerial” black suit. I had no idea at the time that he was a Russian Orthodox priest and I couldn’t see the clerical collar under his beard. He appeared to be intently interested in our worship and to my surprise remained after the service to join in my Sunday School class.

I was teaching a series of studies on the spiritual disciplines and happened that morning to be teaching on the discipline of prayer. Here I was, the “expert” with all the answers. My class was very interactive and discussion played a key role in the learning process.

Our guest felt very comfortable to enter into the discussion, and I discovered as I listened to him that here was a man with an understanding of our topic that ran deeper than the level at which I was teaching that morning. I found that my heart was hungering for a deeper experience of the spirituality of prayer and here was someone I wanted to get to know better. It was only after the morning was over that I was told this visitor, a quiet and unassuming man who displayed a sense of deep spirituality, was Father Innocent, a Russian Orthodox priest.

The friendship that developed out of this initial encounter led to many visits to his home, times of question and discussion, good conversation that gently nudged me toward the Orthodox Church.

Never once did I ever hear him criticize the Baptist church or put down my theology or practice. But gradually and gently he led me far beyond where I was. I would come home with a book to read, an Orthodox magazine or some article he felt I would find interesting.

My questions were being answered, the issues were being diffused and in the depth of my soul I knew I was on the right path. But it took moving from Nova Scotia to Birmingham, Alabama to actually become Orthodox.

In 2005 at Pascha, I was chrismated into the Antiochian Orthodox Church at the Church of the Annunciation, under the spiritual leadership of Father Nabil Fino, who brought me as a catechumen into the Church. From Father Innocent to Father Nabil, God has graciously led me step by step into the Church.

There was a time when I was so theologically opinionated and narrow in my views, that I wouldn’t have given a thought about moving toward the Eastern Orthodox Church. In my Protestant frame of mind I wouldn’t exercise such freedom. God does work in mysterious ways.

Today, in the Eastern Orthodox Church, my questions have found answers and I have discovered a well-grounded, unchanging liturgy, theology and spirituality that have stood the tests of time, being rooted in the Apostles, the Early Church Fathers, the Desert Fathers and Mothers, as well as the saints through the ages. The rich spiritual heritage of the various forms of the Eastern Orthodox Church enrich my soul, as I have come to understand and appreciate those ancient forms that are so spiritually relevant for our world today.

My journey has led me to a true spiritual sanctuary.

Why Orthodoxy? – Ryan Hunter, New York, USA & Scotland

https://usaofmyheart.wordpress.com

http://greatbritainofmyheart.wordpress.com

GREAT BRITAIN OF MY HEART

USA OF MY HEART

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Ryan Hunter

Setauket, New York, USA

Brotherhood of the Holy Cross

East Setauket, Long Island, NY, USA

Holy Cross Orthodox Monastery

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Why Orthodoxy?

by

Ryan Hunter

(Part 1-14)

Source:

http://journeytoorthodoxy.comHERE

JOURNEY TO ORTHODOXY

After years of spiritual wandering and disillusionment, and studying all religions, I am entering the Eastern Orthodox Church: How I discovered new meaning in the word “catholic” and the true challenge of a Christian life

“In His unbounded love, God became what we are that He might make us what He is.” —St. Irenaeus (d. 202)

I am in love. The object of my affection, or rather, my devotion, is not a person per se, though it is very much alive. It has been alive for 2,000 years, persisting through seemingly insurmountable odds, and in that time it spread from the eastern shores of the Mediterranean north and east, ultimately to the shores of Alaska and the New World. Now it is very much established and thriving here in the US. What is this thing that has become such a defining part of my life?

I have fallen in love with the Orthodox Church.

It is difficult for me to render into words an account of the transformation that this awakening has wrought in all areas of my life. I feel myself to be at last truly satisfied, spiritually and emotionally. I feel enriched beyond description after years of an ever-present void. From the depths of my heart I sense that I am now a more fulfilled Christian, and above all I know that I am a more inspired human being. Sadly in this increasingly secular society, many people my age do not want or desire such inspiration.

For the rare college student who craves a deeper inspiration that goes beyond a routine weekly church hour, for anyone who wants to enter into a new level of spiritual life, I urge him or her to consider Orthodoxy. It has awakened in me a kind of spiritual consciousness that I never imagined I would experience, a Continue reading “Why Orthodoxy? – Ryan Hunter, New York, USA & Scotland”