View source for Archpriest Michael and Mother Xenia (born Angellan) Oleksa



[[File:FatherMichaelOleksa 1.png]]  [[File:MatushkaXenia 2.png]]

'''Archpriest Michael Oleksa (1947-2023)'''

and

'''Mother Xenia (born Angellan) Oleksa (194_-20__)'''



Michael may be spelt Mikhail, Michel.

Doris may be spelt Dorris.  

Xenia may be spelt Ksenia.  

Mother may be spelt Matushka. 



==Early life of Michael Oleksa==

On 16 March, 1947, Michael James Oleksa was born to [https://www.findagrave.com/memorial/209695531/michael-oleksa Michael] and [https://www.findagrave.com/memorial/209695513/doris_mae_oleksa Doris Mae] Oleksa (born Conrad)  in [https://en.wikipedia.org/wiki/Allentown,_Pennsylvania Allentown], [https://en.wikipedia.org/wiki/Pennsylvania Pennsylvania], [https://en.wikipedia.org/wiki/United_States USA] (in the [https://en.wikipedia.org/wiki/Lehigh_Valley Lehigh Valley]).   His family's origin had been in what is now [https://en.wikipedia.org/wiki/Slovakia Slovakia], in the [https://en.wikipedia.org/wiki/Transcarpathia Trans-Carpathian] region, where people were known as [https://en.wikipedia.org/wiki/Rusyns Carpatho-Rusyns] (Carpatho-Russians).  His father, Michael, was a member of [https://pokrova-allentown.org/ Saint Mary's Ukrainian Orthodox Church] in Allentown.  His mother, Doris, was a member of [http://www.stjohnsemmaus.org/index.php Saint John's Lutheran Church ]in [https://en.wikipedia.org/wiki/Emmaus,_Pennsylvania Emmaus].  

He, and his brother Thomas, and his sister JoAnn were raised as an [https://orthodoxwiki.org/Introduction_to_Orthodox_Christianity Orthodox Christian] by his family.  

He completed his secondary education at [https://en.wikipedia.org/wiki/Emmaus_High_School Emmaus High School], from which he graduated.

==Higher education==

After completing his secondary education, Michael entered [https://en.wikipedia.org/wiki/Georgetown_University Georgetown University], from which he graduated in 1969.

Later in 1969, Michael began studies towards the [https://en.wikipedia.org/wiki/Bachelor_of_Divinity Bachelor of Divinity] (B.D.) degree at [https://orthodoxwiki.org/St._Vladimir%27s_Orthodox_Theological_Seminary_(Crestwood,_New_York) Saint Vladimir’s Orthodox Theological Seminary] at [https://en.wikipedia.org/wiki/Crestwood,_Yonkers Crestwood], [https://en.wikipedia.org/wiki/Yonkers,_New_York Yonkers], [https://en.wikipedia.org/wiki/New_York_(state) New York].  

'''Old Harbour, Alaska'''

In the summer of 1970, while he was a student, he served as a student-worker (like an "intern") in the village of [https://en.wikipedia.org/wiki/Old_Harbor,_Alaska Old Harbour] on [https://en.wikipedia.org/wiki/Kodiak_Island_Borough,_Alaska Kodiak Island], [https://en.wikipedia.org/wiki/Alaska Alaska].  

During this summer, Michael participated in the annual blessing of boats as they set sail for fishing.


[[File:FrMichaelOldHarbourBoatBlessing 3.jpg]]  '''Annual blessing of fishing-boats'''


Further, in August, 1970, Seminarian Michael Oleksa was present for the [https://orthodoxcanada.ca/Saint_Herman_of_Alaska#Glorification_(sainthood),_1970 Glorification of the Elder Herman of Alaska] as an official saint of the Orthodox Church.  


[[File:FrMichael1970GlorificationStHerman 2.jpg]]  '''On Spruce Island at the Glorification of Saint Herman'''


In 1971, when Michael returned to Alaska, he met Xenia Angellan, who was of the village of [https://en.wikipedia.org/wiki/Kwethluk,_Alaska Kwethluk] in the [https://en.wikipedia.org/wiki/Yukon%E2%80%93Kuskokwim_Delta Yukon-Kuskokwim Delta] of Western Alaska.

In 1973, Michael Oleksa graduated from Saint Vladimir's Seminary with the [https://en.wikipedia.org/wiki/Master_of_Divinity Master of Divinity] (M.Div.) degree.

==About Xenia Angellan==

Xenia Angellan had been born to [https://orthodoxwiki.org/Introduction_to_Orthodox_Christianity Orthodox Christian] parents at Kwethluk, Alaska (not far upriver from [https://en.wikipedia.org/wiki/Bethel,_Alaska Bethel], Alaska), and she had been raised as an Orthodox Christian in the bosom of the [https://orthodoxwiki.org/Diocese_of_Sitka Russian Orthodox Diocese of Alaska]. 
 
Moreover, while she was growing up, [https://orthodoxcanada.ca/Saint_Matushka_Olga_(Michael)_of_Kwethluk Matushka Olga Michael] (1916-1979) was still alive and in the village, as was her husband, [https://orthodoxcanada.ca/Saint_Matushka_Olga_(Michael)_of_Kwethluk#Early_life_of_Archpriest_Nicolai_O_Michael Priest Nikolai Michael] (1912-1984).  
 
Xenia had received her high school education first at [https://en.wikipedia.org/wiki/Mt._Edgecumbe_High_School Mount Edgecumbe High School] (at that time operated by the operated by the federal [https://en.wikipedia.org/wiki/Bureau_of_Indian_Affairs Bureau of Indian Affairs] (BIA)).  It was named for the [https://en.wikipedia.org/wiki/Mount_Edgecumbe_(Alaska) eponymous volcano]) on [https://en.wikipedia.org/wiki/Japonski_Island Japonski Island] at [https://en.wikipedia.org/wiki/Sitka,_Alaska Sitka, Alaska]. 

Then, in 1969, [https://www.facebook.com/historyofmehs/posts/in-1968-the-first-edgecumbe-seniors-to-attend-classes-at-sheldon-jackson-college/1164444200314663/as a senior, she attended] [https://en.wikipedia.org/wiki/Sheldon_Jackson_College Sheldon Jackson College] on [https://en.wikipedia.org/wiki/Baranof_Island Baranof Island].

==Marriage==

Seminarian Michael Oleksa was [https://orthodoxwiki.org/Marriage#Office_of_Crowning  crowned] in [https://orthodoxwiki.org/Marriage marriage] with Xenia Angellan at Allentown, Pennsylvania.


[[File:OleksaMarriage 1.jpeg]]

'''Seminarian Michael Oleksa and his wife Xenia (centre) at their wedding in Pennsylvania.  In back, from left to right, are Michael Oleksa's father Michael, his brother Thomas, his mother Dorris, and his sister JoAnn. (Courtesy John Oleksa)'''

==Ordinations==

After their marriage, Michael Oleksa was ordained to the Holy [https://orthodoxwiki.org/Deacon Diaconate].

Then, in 1974, Deacon Michael Oleksa was ordained to the Holy [https://orthodoxwiki.org/Presbyter Priesthood] at [https://en.wikipedia.org/wiki/St._Jacob's_Church_(Napaskiak,_Alaska) Saint Jacob’s Church] in [https://en.wikipedia.org/wiki/Napaskiak,_Alaska Napaskiak] (near [https://en.wikipedia.org/wiki/Bethel,_Alaska Bethel]), Alaska.


[[File:StJacobsChurch 2.jpg]]  '''Saint Jacob's Temple, Napaskiak'''

==Pastoral service==

Priest Michael and [https://orthodoxwiki.org/Presbytera Matushka] (Mother) Xenia Oleksa began their years of pastoral service in the Diocese of Alaska.  
[https://www.oca.org/parishes/oca-ak-dilsss Saint Seraphim of Sarov] ([https://en.wikipedia.org/wiki/Dillingham,_Alaska Dillingham]), [https://www.oca.org/parishes/oca-ak-olhtsc Three Saints] ([https://en.wikipedia.org/wiki/Old_Harbor,_Alaska Old Harbour]), [https://www.oca.org/parishes/oca-ak-ancsik Saint Innocent Cathedral] ([https://en.wikipedia.org/wiki/Anchorage,_Alaska Anchorage]), [https://www.oca.org/parishes/oca-ak-fabshc Saint Herman’s] ([https://en.wikipedia.org/wiki/Fairbanks,_Alaska Fairbanks]), [https://www.oca.org/parishes/oca-ak-betssc Saint Sophia] ([https://en.wikipedia.org/wiki/Bethel,_Alaska Bethel]), [https://www.oca.org/parishes/oca-ak-kolsma Saint Michael’s] ([https://en.wikipedia.org/wiki/Koliganek,_Alaska Koliganek]), [https://en.wikipedia.org/wiki/St._Michael%27s_Cathedral_(Sitka,_Alaska) Saint Michael’s] ([https://en.wikipedia.org/wiki/Sitka,_Alaska Sitka]), [https://www.oca.org/parishes/oca-ak-junsnc Saint Nicholas] ([https://en.wikipedia.org/wiki/Juneau,_Alaska Juneau]), and [https://www.oca.org/parishes/oca-ak-ancsam Saint Alexis Chapel] ([https://en.wikipedia.org/wiki/Anchorage,_Alaska Anchorage]).  

They also served parishes at [https://en.wikipedia.org/wiki/Iliamna_Lake Lake Iliamna], [https://en.wikipedia.org/wiki/Naknek,_Alaska North Naknek], [https://en.wikipedia.org/wiki/Kwigillingok,_Alaska Eek Kwigillingok], [https://en.wikipedia.org/wiki/Kongiganak,_Alaska Kongiganak].  

'''Further education : doctorate'''

During the course of his pastoral service, Father Michael Oleksa began a course of studies with the [https://www.unipo.sk/en/faculty-of-orthodox-theology/main-sections/international-relations/study-programs/36496 Orthodox Theological Seminary] in [https://en.wikipedia.org/wiki/Pre%C5%A1ov Prešov], [https://en.wikipedia.org/wiki/Slovakia Slovakia].  

In 1988, Father Michael graduated with a [https://en.wikipedia.org/wiki/Doctor_of_Theology doctorate] in [https://en.wikipedia.org/wiki/Theology theology] from the seminary.  His thesis was focussed on [https://orthodoxcanada.ca/The_%E2%80%9CRussian_Mission%E2%80%9D_in_North_America#The_Russian-America_Mission Native Alaskan History During the Alaskan “Russian period”, from 1741 to 1867].   

'''Indigenous matters'''

Father Michael Oleksa was married to an [https://cnewa.org/magazine/orthodox-alaska-33247/ indigenous Orthodox Christian], and together, they cared pastorally for the parishes of [https://en.wikipedia.org/wiki/Alaska_Natives indigenous] Orthodox Christians a large part of Alaska.  

Having studied the [https://www.ieg-ego.eu/en/threads/europe-and-the-world/mission/ciprian-burlacioiu-orthodox-mission missionary methods] of the [https://orthodoxwiki.org/Church_of_Russia Church of Russia] in [https://en.wikipedia.org/wiki/Siberia Siberia] and the [https://en.wikipedia.org/wiki/Russian_Far_East Far East], and having studied the missionary methods of [https://orthodoxcanada.ca/Saint_Innocent_(Veniaminov) Saint Innocent (Veniaminov)] and of [https://orthodoxcanada.ca/Saint_Jacob_Netsvetov_of_Alaska Saint Jakob Netsvetov], Father Michael spoke widely on this subject.  He repeated constantly the directive of the Saviour before His [https://orthodoxwiki.org/Ascension Ascension] :  
  And Jesus came and spoke to them, saying, ‘All authority has been given to 
  Me in heaven and on earth.  Go therefore, and make disciples of all the 
  nations, baptising them in the name of the Father and of the Son and of the 
  Holy Spirit, teaching them to observe all things that I have commanded you ; 
  and lo, I am with you always, even to the end of the age’ ([https://www.biblegateway.com/passage/?search=Matthew%2028%3A18-20&version=NKJV Matthew 28:18-20]). 
Father Michael was quoted as saying : 
  [https://en.wikipedia.org/wiki/Missiology Missiology] is the reality in which the church looks at a reality, a culture, a 
  context, (a continent), and then does its best to step inside that beam of light 
  and articulate what it knows and what it brought into that experience, but 
  the two cannot be done simultaneously.  You can either look at the reality 
  from the outside or you can step into that reality and experience it from 
  within.  
  
  Missiology is the task of the Church stepping into the beam of light, 
  and come to understand that reality from within and then articulate its own 
  vision as it brought from without.  It is the place where dogmatics and 
  ecclesiology and everything else meet. (I submit to you that missiology is 
  where everything else joins).

==Bereavements, 2003==

On 21 July, 2003, (Sergeant) Michael Oleksa [https://www.findagrave.com/memorial/209695531/michael-oleksa fell asleep in the Lord] at Allentown, Pennsylvania. 

On 24 August, 2003, Doris Mae Oleksa (born Conrad) [https://www.findagrave.com/memorial/209695513/doris_mae_oleksa fell asleep in the Lord] at Allentown, Pennsylvania. 

The were both interred in the [https://www.findagrave.com/cemetery/197904/woodlawn-memorial-park Woodland Memorial Park] Cemetery at Allentown.

==Saint Olga of Kwethluk==

Because of his contact with the [https://en.wikipedia.org/wiki/Yupik_peoples Yu’pik people], in his youth, Father Michael had come know and to know about [https://orthodoxcanada.ca/Saint_Matushka_Olga_(Michael)_of_Kwethluk Matushka Olga Michael] in Kwethluk.  She and her husband, Father Nicholas, were still alive in the village.  When, later, Father Michael wrote his “[https://svspress.com/orthodox-alaska/?srsltid=AfmBOoqj8jcEsdMI-tVLtqn7cVX6MWv9u6hi6PQ__8DS85gO6-HdGdqJ Orthodox Alaska]” in 1987, Matushka Olga began to be known very widely (not only in Alaska, but throughout North America, and around the world).  In the course of his lectures and talks, Father Michael spoke about both her and her people, how they view all creation, and how this is in harmony with the Orthodox Christian Way.  

It is very much because of his drawing attention to this holy woman, whose humility was exemplary, that people came to understand that they could turn to her intercession for help.  The wonders that were wrought through her prayers convinced the people at large, and the bishops in particular that she was an exemplary and holy person, and this led to her being recognised officially as being a holy woman, and then included on the annual [https://orthodoxwiki.org/Category:Saints calendar of saints].

==Presence in Canada==

On 12 December, 2014, [https://orthodoxwiki.org/All-Night_Vigil Vigil] for the Feast of [https://www.oca.org/fs/st-herman-of-alaska Saint Herman of Alaska] was celebrated by [https://orthodoxcanada.ca/Archbishop_Ir%C3%A9n%C3%A9e_(Rochon) Bishop Irénée (Rochon)] at [https://orthodoxcanada.ca/Edmonton_AB_Saint_Herman_of_Alaska_Orthodox_Sobor_1977 Saint Herman of Alaska Sobor] in [https://en.wikipedia.org/wiki/Edmonton Edmonton], [https://en.wikipedia.org/wiki/Alberta Alberta].  He was joined by [https://orthodoxcanada.ca/Archbishop_Job_(Smakouz) Bishop Job (Smakouz)] ([https://en.wikipedia.org/wiki/Patriarchial_Parishes_in_Canada Moscow Patriarchate]) ; and by [https://orthodoxcanada.ca/Metropolitan_Ilarion_II_(Rudnyk) Bishop Ilarion II (Rudnyk)] ([https://orthodoxwiki.org/Ukrainian_Orthodox_Church_of_Canada Ukrainian Orthodox Church of Canada]).  They were assisted by the [https://orthodoxwiki.org/Dean Dean] of [https://orthodoxcanada.ca/Category:Alberta_%26_Northwest_Territories Alberta], [https://www.archdiocese.ca/clergy/eriksson-mitred-archpriest-phillip Archpriest Phillip Eriksson] ; Priest-in-Charge of Saint Herman's Sobor, [https://www.archdiocese.ca/clergy/lehr-archpriest-vincent-brian Priest Vincent Lehr] ; and by special guest Archpriest Michael Oleksa, along with numerous other local and visiting clergy and Faithful. 

Following Vigil, a reception was held, during which Father Michael Oleksa began the first part of his lecture on "Orthodox Spirituality in Alaska", which included history of Alaskan tribes, spirituality and the first Russian missionaries, including Saint Herman.  

On 13 December, the Hierarchical Divine Liturgy was celebrated at Saint Herman's Sobor.  Bishop Irénée was joined by Bishop Job, and they were assisted by Archpriest Phillip Eriksson ; Priest Vincent Lehr ; Archpriest Michael Oleksa ; and by other visiting clergy and Faithful.  Following the festal banquet, Father Michael continued his enlightening lectures during 2 sessions in the afternoon, and after [https://orthodoxwiki.org/Vespers Great Vespers], the final session of the lecture.

On 1 May, 2015, the "[https://www.asna.ca/alaskan-texts Alaskan Orthodox Texts Project]" in [https://en.wikipedia.org/wiki/Hamilton,_Ontario Hamilton], [https://en.wikipedia.org/wiki/Ontario Ontario], [https://www.archdiocese.ca/articles/alaskan-orthodox-texts-project-celebrates-its-10th-anniversarycelebrated its 10th anniversary].   Although Father Michael Oleksa himself was not present, it was certainly his life's work and witness which provided the impetus for the development of this project.  

In November, 2015, Father Michael travelled to [https://en.wikipedia.org/wiki/Whitehorse Whitehorse], [https://en.wikipedia.org/wiki/Yukon Yukon], [https://en.wikipedia.org/wiki/Canada Canada], where he gave a series of lectures (in association with the local parish of [https://www.archdiocese.ca/community/st-nikolai-bishop-zhitsa-orthodox-mission-whitehorse-yt Saint Nikolai, Bishop of Zhitsa Mission]).  He spoke about the Orthodox Christian life of the Indigenous peoples in Alaska, and he discussed the various methods of education in the USA and in Canada.   

On Saturday, 18 March, 2017, at [https://orthodoxcanada.ca/Hamilton_ON_All_Saints_of_North_America_Orthodox_Church_2001 All Saints of North America Church] in Hamilton, Ontario, Father Michael Oleksa addressed the subject. "[https://www.archdiocese.ca/articles/many-cultures-one-faith-healing-society-through-orthodox-christian-living-hamilton-ontario Many Cultures, One Faith : Healing Society Through Orthodox Christian Living]".  [https://en.wikipedia.org/wiki/Alaska_Natives Indigenous Alaska] is itself a territory of many cultures, as is the [https://en.wikipedia.org/wiki/Orthodox_Church_in_America_Diocese_of_Alaska Orthodox Christian Diocese of Alaska] itself.  The Orthodox Church in North America, because it subsists in a tri-national environment, is also in a territory of many cultures ; however, each of the countries is itself an entity of many cultures both because of the many and various indigenous peoples, and because of the many and varied cultures of immigration. Father Michael led a consideration of the many ways culture hinders – and helps – the missionary work of the Church, and the ways it can be harnessed to strengthen the faith of each Christian. 


[[File:2023-1129-vrev-michael-oleksa 1.jpg]] 


'''Suspension'''

Archpriest Michael Oleksa, in his retirement, was suspended temporarily from all priestly functions, effective 4 September, 2020.  This occurred near the end of the archiepiscopal service of [https://orthodoxwiki.org/David_(Mahaffey)_of_Sitka Bishop David (Mahaffey)] of Alaska.  

On 8 June, 2022, the suspension of Archpriest Michael Oeksa, in his retirement, was lifted. This occurred near the beginning of the archiepiscopal service of [https://orthodoxwiki.org/Alexis_(Trader)_of_Sitka Bishop Alexis (Trader)] of Alaska.

[[File:MatushkaXeniaOleksa 2.png]]

==Repose==

On Wednesday, 29 November, 2023, Archpriest Michael Oleksa [https://www.findagrave.com/memorial/262010044/michael_james-oleksa fell asleep in the Lord] in Anchorage, Alaska.  
 
All services were held at [https://www.oca.org/parishes/oca-ak-ancsik  Saint Innocent’s Cathedral] (401, Turpin Street), [https://en.wikipedia.org/wiki/Anchorage,_Alaska Anchorage], Alaska.   


[[File:St- innocent russian orthodox cathedral anchorage alaska 2.png]]  '''Saint Innocent Cathedral, Anchorage'''


On Monday, 4 December, 2023, at 3:00 p.m., the body of Archpriest Michael Oleksa was taken in its coffin to the [https://www.oca.org/parishes/oca-ak-ancsik Cathedral of Saint Innocent].  

A Panikhida ([https://orthodoxwiki.org/Memorial_Services Memorial Service]) was offered at that time, and the Faithful came to pay their respects and to pray. 

On Tuesday, 5 December, 2023, at 10:00 a.m., the [https://orthodoxcanada.ca/res/reading/funeral/Funeral_Bishop_or_Priest.pdf Funeral Service for the Burial of a Priest] was offered in the cathedral.  [https://orthodoxwiki.org/Benjamin_(Peterson)_of_San_Francisco Archbishop Benjamin (Peterson)] and [https://orthodoxwiki.org/Alexis_(Trader)_of_Sitka Bishop Alexis (Trader)] presided.  Many priests and deacons assisted them.  


[[File:Funeral 2.jpg]]  '''Bishop Alexis, Archbishop Benjamin, and clergy'''


[[File:MatushkaXeniaFamily 2.jpg]]  '''Mother Xenia and family'''


[[File:ArchbishopBenjaminGospel 2.jpg]]  '''Vladyka Benjamin reading one of the Gospel passages'''


[[File:OleksaFuneralLastKiss 2.jpg]]  '''The Last Kiss'''


[[File:VladykaBenjaminMatushkaXenia 2.jpg]]  '''Vladyka Benjamin, Mother Xenia'''


[[File:ProcessionOut 2.jpg]]  '''Procession towards the grave begins'''


Following the funeral obsequies, the coffin containing the body of Archpriest Michael Oleksa was transported to the [https://www.findagrave.com/cemetery/2459004/saint-john-cathedral-cemetery Saint John Antiochian Orthodox Cathedral Cemetery] in [https://en.wikipedia.org/wiki/Eagle_River,_Anchorage,_Alaska Eagle River] (near [https://en.wikipedia.org/wiki/Anchorage,_Alaska Anchorage]) [https://www.findagrave.com/memorial/262010044/michael_james-oleksa for interment].  


[[File:Grave-markerOleksa 2.png]]  '''Grave-marker'''


[[File:Saint John Orthodox Cathedral Eagle River Alaska 1.jpg]]  '''Saint John's Cathedral, Eagle River'''

==Reflections==

Recognised as an “Elder” by the [https://nativefederation.org/ Alaska Federation of Natives], a Distinguished Public Servant by the Board of Regents of the [https://en.wikipedia.org/wiki/University_of_Alaska_System University of Alaska], and honoured by the [https://en.wikipedia.org/wiki/Alaska_State_Legislature  Alaska State Legislature], and the [https://en.wikipedia.org/wiki/National_Governors_Association National Governors Association], Dr. Oleksa was a storyteller who sought to foster greater understanding across boundaries of race and culture. Father Oleksa was a leader in the development of cross-cultural education in Alaska, an educator of Alaskan teachers, and a student of [https://en.wikipedia.org/wiki/Alaska_Native_languages Alaska Native languages] and [https://www.nps.gov/locations/alaska/native-culture.htm cultures].  He had recently published a book in collaboration with the Association of Alaska School Boards entitled “[https://archive.org/details/anotherculturean0000olek Another Culture/Another World]” that explores the great diversity and common humanity of Alaska’s cultural mosaic. 

It may be possible to say about Father Michael that in Christ, he became truly what he taught about : becoming a “Real Person”.  


[[File:Headline photo Fr Michael w 1.jpg]] 


As reported by [https://alaskapublic.org/2023/12/08/remembering-alaskas-great-communicator-father-michael-oleksa/ Rhonda McBride of “Alaska Public Media”], 
  Father Oleksa was a man who was many things to many people – a priest, 
  scholar, teacher, historian, author, and much more.  And the common thread 
  through it all was his ability to weave a great story – a talent that took him all 
  over the state to lecture widely on what he called ‘communicating across 
  cultures’.
  
  Alaska turned out to be a mother lode of great stories for Oleksa, a 
  Pennsylvania transplant, and I suspect the [https://en.wikipedia.org/wiki/Kuskokwim_River Kuskokwim River] village of 
  Kwethluk is where he first struck gold.
  
  He was studying for the priesthood when he met his wife Xenia, at a fish 
  camp near Kwethluk.  At 4 feet, 11 inches tall, Xenia may seem small in 
  stature but is a tower of strength – and not to be trifled with.
  
  Xenia told me he kept winking at her when they first met.
  
  ‘I thought he was very brazen myself’, she said, with that matter-of-fact touch 
  of dry, Yup’ik humour.  But she must have gotten over her initial annoyance, 
  because they soon married.  Next year, they would have celebrated their 50th 
  anniversary.
  
  ‘In Kwethluk, Father Oleksa found himself in the bosom of [https://en.wikipedia.org/wiki/Yup%27ik Yup’ik] life, the 
  wellspring of many of his wonderful stories.
  
  Those who know Father Oleksa probably have their favourites.  Mine was 
  about a muskrat hunt he was invited to.
  
  ‘We came home one afternoon with about a dozen muskrats’, he told me in a 
  2016 interview.
  
  Oleksa said the muskrats were delivered to his Yup’ik teacher, Annabelle Olick.
  
  ‘She was delighted. She skinned and gutted these muskrats. Then she set the 
  table with washcloths as well as spoons’, he said. ‘I knew we were having 
  soup, but the washcloths mystified me.  I was soon to find out those were for 
  pukug-ing, a word I had not yet learned’.
  
  ‘Pukug’ in [https://en.wikipedia.org/wiki/Central_Alaskan_Yup%CA%BCik Yugtun], or the [https://en.wikipedia.org/wiki/Yupik_languages Yup’ik language], is to eat small bits of meat that 
  cling to the bone – which you patiently pick away at with your fingers.
  
  Annabelle came to check on him and asked if he was done. When he said yes, 
  she didn’t look happy, which made him look around the table and realize that 
  everyone else was still pukug-ing their muskrats.
  
  ‘And with a lot of extra effort and noise’, said Father Oleksa, as he made loud 
  sucking and slurping sounds to demonstrate. ‘That’s the Yup’ik word, pukug-
  ing – removing the meat from every little bone’. 
  
  The priest said this was his first lesson in Yup’ik etiquette.
  
  ‘Waste nothing’, he said. ‘These animals died, sacrificed themselves to feed 
  you. You consume everything as a sign of gratitude and respect, even for the 
  animals, who have died to keep you alive’.
  
  Father Oleksa loved stories about the spirituality of living off the land, lessons 
  he learned from elders and shared for the benefit of Natives and non-Natives 
  alike.
  
  When he got his first assignment as a priest in [https://en.wikipedia.org/wiki/Old_Harbor,_Alaska Old Harbor] on [https://en.wikipedia.org/wiki/Kodiak_Island Kodiak Island], 
  young people in his congregation heard for the word ‘[https://en.wikipedia.org/wiki/Alutiiq  Sugpiaq]’ for the first 
  time. Elders knew that it was the name people on Kodiak Island once called 
  themselves. But the people stopped using it, because they had begun to think 
  of themselves as [https://en.wikipedia.org/wiki/Aleuts  Aleut].
  ‘He wanted to make sure people understood our history, which was something 
  that wasn’t taught or wasn’t spoken about’, Sven Haakanson said. ‘Aleut is a 
  name that the Russians just called everybody from the Aleutians, all the way 
  up to the [https://en.wikipedia.org/wiki/Prince_William_Sound Prince William Sound]’.
  Haakanson grew up in [https://en.wikipedia.org/wiki/Old_Harbor,_Alaska Old Harbour] and has known Father Oleksa since he 
  was a small boy.
  
  For many in his congregation, Oleksa’s use of the word, Sugpiaq, was healing. 
  
  Haakanson says the priest’s lessons in history made him curious about his 
  own culture, which started him on his journey to become one of the first 
  Alaska Native anthropologists.
  
  Haakanson flew to Oleksa’s services all the way from [https://en.wikipedia.org/wiki/Seattle Seattle], where he is 
  chairman of the anthropology department at the [https://en.wikipedia.org/wiki/University_of_Washington University of Washington].
  
  Haakanson’s sister, Phyllis Clough, works at the school in Old Harbor, where 
  the priest also taught – but whether in church or in the classroom, all his 
  lessons were served up with stories that people were hungry to hear.
  ‘He would explain everything, where everyone could understand, because 
  there was a lot of broken [https://en.wikipedia.org/wiki/English_language English] back then’, Clough said. ‘He had a way. His 
  eyes lit up when people would come to church, and he would be so happy’. 
  
  Father Oleksa, however, wasn’t happy with the way Alaska’s educational 
  system treated Native children. He was passionate about helping educators 
  understand and appreciate Native culture, so they could be more effective in 
  the classroom.
  
  In the 1980s and 1990s, Father Oleksa became known for his 
  groundbreaking work as a cultural ambassador – telling stories in which he 
  was usually the butt of every joke, as a safe way to talk about difficult 
  subjects.
  
  One of his books, ‘[https://www.booksamillion.com/p/Conflicting-Landscapes/Clifton-Bates/9781578333967 Conflicting Landscapes]’, which he co-wrote with Clifton 
  Bates, a longtime teacher in the [https://en.wikipedia.org/wiki/Kuskokwim_River Kuskokwim River] community of Aniak, was a 
  guide for newly arrived teachers. It had a history of the schooling of Native 
  children, including case studies of mistakes teachers had made that not only 
  disrespected Native children but kept them from reaching their potential.
  Last year, after a teacher bailed out of a commitment to teach in [https://en.wikipedia.org/wiki/Nanwalek,_Alaska Nanwalek], a 
  tiny Russian Orthodox community on the [https://en.wikipedia.org/wiki/Kenai_Peninsula Kenai Peninsula], Father Oleksa 
  came out of retirement and returned to his true love: the classroom.
  I thought how lucky those kids were to have a regular supply of Father 
  Oleksa’s wonderful stories.
  
  As people sang at his service in those beautiful [https://en.wikipedia.org/wiki/Church_Slavonic Slavonic], multi-part 
  harmonies, I wondered what connection they had to Father Oleksa. Just like 
  me, each had their own story to share about his many random acts of 
  kindness.
  
  As I was about to leave, Jasmin Gil stopped me on the church steps to tell me 
  her story.
  
  ‘He was a miracle for me’, said Gil, who said she was just short of having 
  enough money to get into a nurse practitioner program. ‘I didn’t have a way to 
  afford that, so I reached out to Father Oleksa’.
  
  The priest said yes right away, which helped her secure a spot in the 
  program.
  
  She broke down in tears, after she said she had hoped he would anoint her 
  next spring at her graduation from the [https://en.wikipedia.org/wiki/Johns_Hopkins_School_of_Nursing Johns Hopkins School of Nursing] in 
  [https://en.wikipedia.org/wiki/Baltimore Baltimore].
  
  Jasmin’s mother, Tina, spoke at length about how Father Oleksa and his wife, 
  Xenia, would often house and feed people who found themselves homeless, 
  even help pay for their travel back to their home village.
  
  One of Father Oleksa’s last legacies was his work to canonize the Russian 
  Orthodox church’s first female saint in North America – [https://orthodoxcanada.ca/Saint_Matushka_Olga_(Michael)_of_Kwethluk Matushka Olga], or 
  Mother Olga, the wife of a Kwethluk priest known for her healing love, 
  especially for abused women – a cause also close to Father Oleksa’s heart.
  It is impossible to know all the facets of Father Oleksa, who scattered stories 
  in Alaska like loaves of bread.  But as they say in the [https://orthodoxwiki.org/Church_of_Russia Russian Orthodox faith], 
  he will live in ‘memory eternal’.

'''An “open letter”'''

[https://www.oca.org/parishes/oca-so-grehcm Holy Trinity Orthodox Church] at [https://en.wikipedia.org/wiki/Kernersville,_North_Carolina Kernersville], [https://en.wikipedia.org/wiki/North_Carolina North Carolina], published an open letter by Father Michael Oleksa.  He had spoken at a meeting of the [https://www.oca.org/about/metropolitan-council Metropolitan Council] of the [https://orthodoxwiki.org/Orthodox_Church_in_America OCA] about the role of the clergy and the laity in the Church.  At the time, he was requested to publish his comments as an open letter to [https://orthodoxcanada.ca/Metropolitan_Tikhon_(Mollard) Metropolitan Tikhon (Mollard)], which [https://www.holycrossoca.org/newslet/1004.html follows here] :
  '''On [https://en.wikipedia.org/wiki/Conciliarity Conciliarity], the Emperor and the Laity'''
  '''by V. Rev. Michael Oleksa'''
  
  Your Beatitude! Most Blessed Master, Bless
  
  Your Beatitude asked me to write some thoughts and reflections on the situation of our Church, of [https://orthodoxwiki.org/Introduction_to_Orthodox_Christianity Orthodoxy] in the 
  New World, to continue thinking about who we are and what we are doing, and perhaps where we've been and 
  should go.  I have no pretensions to being a learned theologian, still less in any way adequate to offering any 
  ‘brilliant insights’ or ‘ultimate solutions’, to anything. But since Your Beatitude asked me, I am writing this 
  morning, the day after our Metropolitan Council sessions adjourned, to offer some observations on our history and 
  the work that lies before us as Church.
  
  With the arrival of [https://orthodoxcanada.ca/Saint_Herman_of_Alaska St. Herman] and the [https://orthodoxwiki.org/Valaam_Monastery Valaam monks] at Kodiak in 1794, the holy task to which the Mission 
  devoted itself has been to bring Orthodox Christianity to Americans in North America. Initially, the ‘Americans’ 
  meant the indigenous Alaskan tribes, but this was later expanded to include immigrants who came to the New 
  World seeking a permanent home in the USA and Canada.  Later still, the Mission also welcomed additional 
  communities, both indigenous and immigrant in Mexico, into the Household of Faith. Never, not even when the 
  majority of parishes were Slavic and Eastern, did the Metropolia lose sight of its Alaskan (origins and identity as 
  ‘Nasha Missiya’ as [https://orthodoxcanada.ca/Metropolitan_Leonty_(Turkevich) Metropolitan Leonty] of blessed memory used to reflect), as a continuous mission to North 
  America and Americans.
  
  Following the Council of the Church in Russia at Moscow in 1917-18, where the former bishop ‘ of the Aleutian 
  Islands and North America’, [https://orthodoxcanada.ca/Saint_Tikhon_(Belavin) Tikhon (Bellavin)], was elected Patriarch, the American Mission attempted, perhaps 
  more intentionally than anywhere else, to implement the decisions of that council, particularly embracing the 
  concept of ‘sobornost’, (catholicity as conciliarity) specifically by organizing itself in a conciliar structure, with 
  parish, diocesan and church-wide councils, a pattern instituted by St. Patriarch Tikhon before his return to Europe.
  
  The ninth century genius of the Greek missionaries, [https://orthodoxwiki.org/Cyril_and_Methodius SS. Cyril and Methodius], presented the Slavic Orthodox the 
  opportunity to develop this concept of catholicity as conciliar, from the translation of the Symbol of Faith, the 
  Nicene-Constantinopolitan Creed, stating that we believe in ‘edina, svyataya sobornaya i apolstolskaya Tserkva’ –
  one, holy catholic-as conciliar, apostolic Church. The notion that the Faith, preached by the Apostles and delivered 
  to the Church is proclaimed and preached by the ordained clergy, bishops and priests, but is defended by the whole 
  People of God, who remain responsible for it, was reaffirmed by the Eastern Patriarchs in their reply to the Pope of 
  Rome in 1848. The whole Body, the whole People of God are the guardians of the Faith, not just the professional 
  theologians or the hierarchy. Thus, in a certain way, the whole Orthodox Church has affirmed its commitment to 
  catholicity as conciliar. The commitment to offering the Orthodox Faith, to opening the Orthodox Church to all 
  peoples of North America, and to a polity of conciliarity in its governance and decision making structures at the 
  parish, diocesan and continental levels, characterize and define the particular identity of the Orthodox Church in 
  America.
  
  The process by which the Metropolitan Council and its Strategic Planning subcommittee is employing to develop a 
  church-wide consensus on the identity, condition and future development of the OCA exemplifies this continuing 
  commitment to conciliarity.  Each successive draft of the Strategic Plan has been edited, augmented, and 
  reconsidered following hours and even days of discussion.  In fact, the process by which each level of the Church 
  becomes engaged in this task may, in the long run, prove to be more significant and potentially transformative –
  healing and uniting the faithful, the parish clergy, and the hierarchy – and fostering a renewal of faith, of mutual 
  trust and respect, and ultimately of love, out of which our evangelical mission flows.
  
  What is unique to Orthodox mission? What lies at its source? Where is its ‘heart’? Over twenty years ago I was 
  invited to reflect on this for an issue of the International Review of Mission, published by the World Council of 
  Churches. I entitled the essay, ‘Overwhelmed by Joy’, and wrote in an uncharacteristic first-personal way, of my 
  luminous Paschal experience of love, joy, peace, during Holy Week and culminating at the glorious Bright Night of 
  the Resurrection vigil at St. Vladimir's when I was a college student. I don't have to explain to any Orthodox 
  Christian who has shared this encounter with the Risen Lord, for indeed there are no words. But I am certain that 
  many of us know exactly what this experience is, though we seldom speak of it, even to each other. There are those 
  unexpected moments when the significance of what we are remembering and celebrating simply overcomes us.
  
  We can do nothing to instill or incite it. It is not deliberately sought or induced. But it comes: the overwhelming 
  sense of joy, love and peace which passes, precisely, all understanding. The only sadness one can feel after such 
  moments pass, is that there are those who have never known such encounters. And it is the inward compulsion, 
  the burning desire to share this experience, this encounter with others that inspires and impels us to declare what 
  our eyes have seen, our ears have heard, our hands have touched – the reality here, in this world, of the age to 
  come, the Kingdom of God revealed and accessible, the eternal present in time, the ineffable and uncontainable with 
  us and in us.
  
  For us, as Orthodox, this experience is offered to us in and through the liturgical and sacramental life of the 
  Church. We must say to the whole world, and for our mission, to all North America, ‘Come and see!’ For this 
  invitation to be at all successful, I believe our public worship must embody three elements. First the services must 
  be intelligible to anyone who attends. This means the use of whatever language predominates in that location – 
  [https://www.uaf.edu/anlc/languages-move/aleut.php in the Aleutian Islands, [https://en.wikipedia.org/wiki/Aleut_language Unangan Aleut] in the Aleutian Islands, [https://en.wikipedia.org/wiki/Tlingit  Tlingit] in Sitka and Juneau, [https://en.wikipedia.org/wiki/Yupik_peoples Yup'ik] Eskimo in the Yukon- Kuskokwim Delta, 
  [https://en.wikipedia.org/wiki/Church_Slavonic Slavonic] for Eastern European immigrants, [https://en.wikipedia.org/wiki/Greek_languagehttps://en.wikipedia.org/wiki/Greek_language Greek] for Greeks, [https://en.wikipedia.org/wiki/Romanian_language Romanian] for Romanians, [https://en.wikipedia.org/wiki/French_language French] in Quebec, 
  [https://en.wikipedia.org/wiki/Spanish_language Spanish], [https://en.wikipedia.org/wiki/Mayan_languages Mayan] and [https://www.britannica.com/topic/Nahuatl-language Aztec] for the indigenous peoples of [https://en.wikipedia.org/wiki/Mexico Mexico] and [https://en.wikipedia.org/wiki/Guatemala Guatemala].  And if we look back on the last half 
  century, we realize that this is precisely what we have attempted to do.  The entire liturgical heritage of the ancient 
  Church is now available in English and daily published on our website.  We cannot do mission in ‘unknown 
  tongues’, but we are truly ‘pentecostal’ in the great number of languages and cultures employed in our churches 
  across this continent.
  
  Second, our Tradition must be explicable. We cannot expect visitors or even our own people to understand 
  intuitively the meaning of our worship. Its foundations are ancient. Its texts are Biblical and patristic. The structure 
  may be difficult to discern. Full participation with understanding requires more than an intelligible translation: we 
  need to teach and preach, to explain and more, to challenge those who have ears to hear with the substance, the 
  eternal truths of our Faith.  There should never be a service, no matter how brief, without a few words of instruction. 
  Woe to us all if we do not preach the [https://orthodoxwiki.org/Gospel Gospel]!
  
  Thirdly, our services must be as solemn and beautiful as possible. Beauty and Truth, in our Tradition, are 
  intimately linked. I realize that we can be rightfully criticized for perhaps exaggerating, for over-emphasizing this 
  dimension to the exclusion of other Christian duties, but the necessity of beauty cannot be neglected. If our goal, 
  our mission, is to witness to the Kingdom of God which has come upon us, to testify to our encounter with the 
  Risen Christ, iconography, architecture, music and even landscaping are essential components of our witness to 
  the world. We need art, as well as words, that is ‘adequate to God’.  And if a parish, no matter how humble, 
  celebrates its services in an intelligible language, with regular and meaningful preaching, in an environment of 
  artistic beauty and solemnity, it will, at least liturgically, be adequate to the mission of the Church – to offer [https://orthodoxwiki.org/Resurrection Paschal] 
  Joy to all who enter and, with attention, participate in its worship. The rest, the encounter, the experience of the 
  Risen and Triumphant Risen and Triumphant [https://orthodoxwiki.org/Lord Lord], is up to God.
  
  In this sense, I believe Orthodox religious education must be fundamentally distinct from other Christian 
  approaches. The goal of our church schools must be to inform and equip our children to participate meaningfully 
  and attentively in the Liturgy and the liturgical life of the Church. For if they simply attend with some knowledge 
  and ‘eager anticipation’ of the coming Feast, and observe the cycles of fasting and fulfillment in joy, as their (often 
  illiterate) ancestors did, they will know that overwhelming Joy into which we have baptized them. Simply knowing 
  the biblical stories and commandments is not sufficient to bring a person into the Church and retain them as a 
  committed Orthodox Christian. One ‘good’ Pascha will.
  
  And from this encounter, this conversion, we can anticipate an overflow of precisely that very love, joy and peace, 
  the Presence of Christ, which will impel that person to acts of mercy, kindness charity and generosity, to the love of 
  God and neighbor which are the natural fruits of such a conversion. Preaching ‘good works’ without this experience 
  may have some positive influence, but we are doing very little more than the local chapters of the the Red Cross or 
  the Rotary Club. Christ did not command us to make improvements, to raise living standards, to lobby for political 
  reforms, necessary though these may be. He revealed to us His Kingdom and He insists that we reveal and proclaim 
  it. We are not here, ultimately, to transform this world into God's Kingdom: there is no biblical evidence that the 
  world will evolve gradually to some better, higher ‘improved’  condition and finally metamorphasize into God's Reign. 
  In fact, Christ expresses some doubt whether or not He will even find faith on earth when He returns. We have no 
  confidence in some evolutionary upward progression by human effort. The Kingdom will simply come as a decision 
  and act of God. All we can do as witness to it and prepare for it. Our acts of charity and outreach, like all our 
  evangelical efforts, are inspired and energized by Paschal Joy.
  
  Returning to the work of the Strategic Planning committee and the final document the entire Church will produce, I 
  might contradict somewhat what I just wrote: the final product may be of some lasting importance, depending on 
  how the Church in North America develops. We may be unique in our commitment to clergy and laity cooperating in 
  the administration of the Church, in our focus on conciliarity. The medieval tendency toward aristocratic and even 
  autocratic structures had its impact on the Church which imitated, in many ways the top-down, lord to servant, 
  social organization of their societies. In this system, the bishop sits as prince and the clergy his immediate servants, 
  the laity as peasants with no voice or responsibility except obedience. Our recent tragic experience in Alaska with a 
  hierarch who attempted to impose this sort of understanding as canonical and traditional there, however, indicates 
  that conciliarity has become endemic among us, not only among Alaska Natives but across the entire Church. 
  When a few heroic Yup'ik clergy defied specific orders from their bishop as detrimental to the well-being and 
  salvation of their flocks, dozens and eventually hundreds of others supported them. The [https://orthodoxwiki.org/Holy_Synod Holy Synod] was initially 
  reluctant to intervene, but the whole church, clergy and laity, rose to their defense. Confusion, hesitation and even 
  betrayal of our own highest ideals did not prevent the whole People of God from expressing their love, their 
  commitment, their dedication to precisely the identity of the [https://orthodoxwiki.org/Orthodox_Church_in_America  Orthodox Church in America] as essentially conciliar 
  and missionary. Alaska represents the missionary foundation of the Church in North America, and in defense of its 
  fundamental missionary identity, affirming its conciliar nature, priests and laity and ultimate the entire hierarchy 
  eventually spoke ‘with one heart and one mind’. 
  
  Much has been said about the internet and its use in Church life. Some consider this technology inherently evil, 
  others see it as a great blessing. The internet is a human tool. It can certainly be used diabolically. The power of 
  words of language, can be powerful and poisonous. But like any human tool, any invention or technology, it can 
  also be put to positive and effective use. Like a knife or ax, the internet is neutral – neither good nor evil in itself. It's 
  goodness or wickedness are not in the object itself, but in the use to which human beings will put it. And we should 
  note, with gratitude, that the instant communication that emails permit, the proper use of the internet, saved 
  Alaska.
  
  When our final Strategic Plan document is adopted, I hope it will be a milestone for us and for [https://orthodoxwiki.org/Orthodoxy Orthodoxy] in the New 
  World. I expect it to be an historic statement that, for however long it survives, whether that be five years or five 
  thousand, there is in America a fully canonical and historical Orthodox Church, a community that has sought to 
  adapt Orthodoxy to the new conditions and to face the challenges of modern life, structuring itself in a conciliar 
  fashion to bring Orthodoxy to America, for Americans. Whether this vision, by the Grace of God, spreads and 
  inspires other Orthodox communities in this hemisphere or the other, whether it endures or disappears 
  temporarily, I have no doubt that, if this is the work, the inspiration of the [https://orthodoxwiki.org/Holy_Spirit Holy Spirit], our continuously evolving 
  Strategic Plan, will have lasting meaning and significance for Orthodox Christians yet unborn. That is my hope and 
  prayer.
  
  [https://orthodoxwiki.org/Byzantium Ancient Byzantium's] flag, adopted by other Orthodox nations and incorporated into the flag that flew over Alaska 
  for 127 years, depicted a double-headed eagle, representing the two dimensions our Greek Orthodox forebearers 
  understood as complimentary and necessary to the proper governance and wellbeing of society, Church and State. 
  In that era, of course, the State was but one person, the Emperor or Tsar. The Church was represented by its 
  [https://orthodoxwiki.org/Patriarch Patriarch], and the ideal of harmony, the ‘symphonia’ between him and the secular ruler was envisioned as the ideal 
  balance of responsibility and authority in the Empire. There were, of course, situations in which the Emperors 
  sought to impose their will, even their theology on the Church, particularly during the [https://orthodoxwiki.org/Iconoclasm iconoclastic controversy]. In 
  [https://en.wikipedia.org/wiki/Russia Russia], there was a time when the Patriarch dominated secular as well as religious life. There were frequent 
  conflicts between the two ‘heads’, but the symphony they were intended to produce remained the ideal.
  
  Some observers have noted that there is very little in the canonical tradition of the Church to justify the 
  participation of laity or even parish clergy in the administrative governance of the Church. I would note however, 
  that the Church historically and even canonically, recognized a role for the Emperor, precisely in the administrative 
  life of the Church and even accorded him certain liturgical prerogatives. The Church depended on the Emperor to 
  grant it land, to recognize its moral and canonical decisions as legal and binding, to support many of its 
  [https://en.wikipedia.org/wiki/Russia monasteries], even to build and maintain its temples and chapels. Other wealthy benefactors, princes and even 
  ‘business men’ erected and funded churches in the days of these empires, and no one considered this 
  inappropriate or abnormal.
  
  Part of the process of adaptation to the new circumstances of life without an empire, without an emperor requires 
  the Church to find another benefactor, a replacement for the role fulfilled by the Imperial government in its affairs. 
  And who serves that function in a democracy. If in an autocracy an autocrat did, then in a democracy, the demos 
  must. The place of the Emperor has been taken by O Laos tou Theou, the People of God.
  
  I realize this concept requires deeper theological and canonical reflection and elaboration, but I would submit that 
  as the Church, changing only to remain the same, as [https://orthodoxcanada.ca/Protopresbyter_Alexander_and_Matushka_Juliana_Schmemann Father Alexander Schmemann] so often declared, adapts to the 
  new conditions in a new society, she needs to recognize that without an Emperor to support and defend her, must 
  rely on the Laos collectively to fulfill the necessary role of the Tsars. The bishops of the old world were not educated 
  in law, engineer and architecture, finance and accounting, medicine, education, mathemetics, biology, or physics. 
  They relied on the expertise the government and court could provide. Today these areas of expertise are the offering 
  the laity bring to the Church. While understanding and accepting, welcoming and rejoicing in the hierarchial 
  leadership of the bishops as archpastors and teachers, the guardians and embodiment of the Orthodox Tradition, 
  the laity also have their responsibilities and functions within the Body, just as [https://orthodoxwiki.org/Apostle_Paul St. Paul] wrote so many centuries  
  ago. As the Strategic Plan develops therefore, we expect that these basic principles will not only be further defined 
  and articulated but exemplified by the very process we seek to follow in our discussions.
  
  And to be conciliar is not simply to decide by majority vote, as ‘[https://en.wikipedia.org/wiki/Robert%27s_Rules_of_Order Roberts Rules of Order]’ suppose. In this respect, we 
  need to consider whether this format is altogether appropriate for our purposes. I have no problem with the ‘order’ 
  it imposes, the need for speakers to be recognized by the Chair, for motions to be filed and for voting to occur. But if 
  we are committed to conciliarity, the Rules will need to be adjusted first to insist, not just permit, that everyone be 
  given an opportunity to contribute to the discussion. This requires the Chair to call upon all those who have not 
  spoken to speak before any vote has been taken. This seems to me to be a simple but necessary adjustment. And 
  the opportunity to reconsider a decision should be more easily and widely offered. A narrow majority is not 
  consensus. If, because some participants are more vocal or simply more agile or successful in securing the Chair's 
  attention, they dominate the conversation, it is incumbent on the Chair to allow those who move less quickly or who 
  speak more softly, an equal opportunity to express their views. In particular, women should not be deprived of their 
  voice because the men are speaking faster or louder, not deliberately or consciously of course, but simply because 
  different cultures and even genders within cultures have different patterns of speaking, especially in public. In a 
  multi-cultural and international Body, these variations must be taken respectfully into account.
  
  Well, [https://orthodoxcanada.ca/Metropolitan_Tikhon_(Mollard) Your Beatitude], those are my immediate thoughts and reflections as we conclude this extraordinary week. I 
  think we should all rejoice in each other, delighting in the gifts God has given each member of the Holy Synod and 
  to each member of our Council. They listened with respect and patience to each other this week, appreciating that 
  everyone present sincerely loves God, loves Jesus Christ, loves His Church. If we can enlarge this circle now to 
  include more clergy and laity, in the parishes and dioceses of North America, if we can bring the questions and 
  challenges we face before the entire People of God, and with the same respect and love hear their voice, our Church 
  will heal and regain her strength, her voice. And then we will, in whatever canonical governing structure, have the 
  renewed commitment to our mission, bringing the Joy of [https://orthodoxwiki.org/Pascha Pascha], the Reality of the Kingdom of God and His 
  Righteous, to the people of this continent which we also deeply love.
  
  In Christ,
  
  the unworthy archpriest
  
  Michael Oleksa

==Writings==

•	[https://independent.academia.edu/MichaelOleksa Academia.edu list of publications by Archpriest Michael Oleksa]  

•	“[https://www.goodreads.com/book/show/1802293.Alaskan_Missionary_Spirituality Alaskan Missionary Spirituality]” (Mahway, New Jersey : Paulist Press, 1987) pp. 3-35. 

•	“[https://www.academia.edu/55461500/Icons_and_the_Cosmos_The_Missionary_Significance?email_work_card=view-paper&li=0 Icons and the Cosmos : the Missionary Significance]” (The World Council of Churches : International Review of Mission, Issue 1 : Witnessing, January, 1983). Vol. LXXII No. 285, pp. 42-123.  

•	“[https://www.amazon.com/Another-Culture-Father-Michael-Oleksa/dp/B01FIY8IZG Another Culture / Another World]” (Juneau, Alaska : Association of Alaska School Boards, 2005).  [https://www.fatheroleksa.org/resources/Oleksa_Pamphlet2.jpg  Pamphlet Part 2]  [https://www.fatheroleksa.org/resources/Oleksa_Pamphlet3.jpg  Pamphlet Part 3]  [https://www.fatheroleksa.org/resources/Oleksa_Pamphlet4.jpg  Pamphlet Part 4]

•	“‘Civilizing’ Native Alaska :  Federal Support of Mission Schools, 1885-1906” (Washington, D.C. : Prepared for the National Education Association, January, 1991).  

•	‘[https://journeytoorthodoxy.com/2010/05/evangelism-and-culture/ Evangelism and Culture]’ in  “International Review of Mission”. [Authentic Witness Within Each Culture.  Section 1; Conference on World Mission and Evangelism (Salvador, Bahia, Brazil, 1996). Vol. 84, no. 335, October, 1995.  The World Council of Churches] pp. 387-393.  

•	“[https://www.fatheroleksa.org/resources/veniaminov-netsvetov.pdf  Father John Veniaminov and Father Jacob Netsvetov]” (Digital Typography, www.asna.ca. July, 1975). 

•	“[https://view.officeapps.live.com/op/view.aspx?src=https%3A%2F%2Fwww.fatheroleksa.org%2Fresources%2FI%252bDidn%252427t%252bEven%252bNeed%252ba%252bPassport.doc&wdOrigin=BROWSELINK  I Didn’t Even Need a Passport !]” (Lit Site, Alaska Traditions, February, 2006).  

•	‘[https://view.officeapps.live.com/op/view.aspx?src=https%3A%2F%2Ffatheroleksa.org%2Fresources%2FGiving%252band%252bReceiving.doc&wdOrigin=BROWSELINK Giving and Receiving]’ in “AGAIN” : The Ancient Christian Faith Today (Fall, 2005), vol. 27, no. 3, p. 34. 

•	“[https://archive.org/details/orthodoxalaskath0000olek Orthodox Alaska :  A Theology of Mission]” (Crestwood, New York :Saint Vladimir’s Seminary Press, 1998) 

•	“[https://archive.org/details/missiologicaledu0000unse Orthodox Missiological Education for the Twenty-First Century : The Book, the Circle, and the Sandals]” (Maryknoll, New York : Orbis Books, 1996) pp. 83-90.  

•	“[https://dn790009.ca.archive.org/0/items/stvtq_202008/Vol.%2025%20Issue%201%20-%201981.pdf Orthodoxy in Alaska : The Spiritual History of the Kodiak Aleut People]” (Crestwood, New York : St. Vladimir’s Theological Quarterly, 1981)  vol.  25, no. 1.  

•	‘[https://www.academia.edu/55461541/Overwhelmed_by_Joy Overwhelmed by Joy]’  in “International Review of Mission. Conversion”, vol. 72, no. 287 (The World Council of Churches, July, 1983) pp. 415-420.

•	“[https://www.academia.edu/69368637/Six_Alaskan_Native_Women_Leaders_Pre_Statehood Six Alaskan Native Women Leaders : Pre-Statehood Juneau, Alaska]” (Alaska Department of Education, 1991). 

•	‘The Creoles and Their Contributions to the Development of Alaska’ in “[https://archive.org/details/russianamericafo0000unse  Russian America : The Forgotten Frontier]”, Smith, Barbara Sweetland, and Redmond, J. Barnett (eds.) (Tacoma, Washinton : Washington State Historical Society, 1990) pp. 185- 195. 

•	‘[https://dn790009.ca.archive.org/0/items/stvtq_202008/Vol.%2030%20Issue%203%20-%201986.pdf The Death of Hieromonk Juvenaly]’ in “Russia in North America : Proceedings of the 2nd International Conference on Russian America”, Sitka, Alaska, 19-22 August, 1987  (Fairbanks, Alaska : Limestone Press, 1990) pp. 322-357.  

•	‘[https://www.goodreads.com/book/show/1027526.The_Legacy_of_St_Vladimir The Legacy of St. Vladimir :  Byzantium, Russia, America]’ in “Papers presented at a Symposium commemorating the Fiftieth Anniversary of St. Vladimir’s Orthodox Theological Seminary” (Crestwood, New York, 1988) pp,  243-258. 

•	‘[https://onlinelibrary.wiley.com/doi/10.1111/j.1758-6631.2001.tb00294.x?msockid=360ee0ac24cf6f2f0140f5f625756e3e The Orthodox Church and Orthodox Christian Mission From an Alaskan Perspective]’ in “International Review of Mission.  Ecclesiology and Mission (I)”, (“The World”, vol. 90, no. 358, July, 2001). 

•	 ‘[https://view.officeapps.live.com/op/view.aspx?src=https%3A%2F%2Ffatheroleksa.org%2Fresources%2FChilkat_Valley_News_Feb2006.doc&wdOrigin=BROWSELINK Priest Brings Multicultural Message]’  by Christa Sadler in “[https://en.wikipedia.org/wiki/Chilkat_Valley_News Chilkat Valley News]” (Haines, Alaska : 15 February, 2006).  

•	“[https://www.goodreads.com/book/show/5150037-conflicting-landscapes Conflicting Landscapes American Schooling/Alaska Natives]”, co-authored with Clifton Bates (Alaska :  The Kuskokwim Corporation, 2008). Distributed by University of Alaska Press and University Press of Colorado.


'''Audio presentations :'''

•	Lecture 1 :

- “The Diverse Cultures of Siberia and Alaska as New Fields for the Seed of the Gospel”- Tape 1

- “The Diverse Cultures of Siberia and Alaska as New Fields for the Seed of the Gospel”- Tape 2

•	Lecture 2 :

- “The Exploration of Alaska and the Lay Foundation of the church 1741-1794” – Tape 1

- “The Exploration of Alaska and the Lay Foundation of the Church 1741-1794” – Tape 2

•	Lecture 3 :

- “The Monastic Mission to Kodiak and the First Fruits of the Harvest :  St. Herman, St. Peter the Aleut, and others” – Tape 1

- “The Monastic Mission to Kodiak and the First Fruits of the Harvest :  St. Herman, St. Peter the Aleut, and others” – Tape 2

•	Lecture 4 :

- “Missionary Expansion Across Alaska:  St. Innocent Veniaminov and St. Jacob Netsvetov” – Tape 1

- “Missionary Expansion Across Alaska:  St. Innocent Veniaminov and St. Jacob Netsvetov” – Tape 2

•	Lecture 5 :

- “Alaska Orthodoxy Today, Unsung Heroes of the 20th Century, Another Anonization?” – Tape 1

- “Alaska Orthodoxy Today, Unsung Heroes of the 20th Century, Another Anonization?” – Tape 2

==References==

[https://www.fatheroleksa.org/resources/Oleksa_bio.pdf Archpriest Michael Oleksa personal biography]  

[https://en.wikipedia.org/wiki/Michael_Oleksa Wikipedia biography] 


'''Additional information :'''

[https://www.oca.org/in-memoriam/archpriest-michael-oleksa OCA In Memoriam article about Archpriest Michael Oleksa] 

[https://independent.academia.edu/MichaelOleksa Academia.edu reference to Archpriest Michael Oleksa] 

[https://www.fatheroleksa.org/ Archpriest Michael Oleksa web-site] 

[https://alaskapublic.org/2023/12/08/remembering-alaskas-great-communicator-father-michael-oleksa/ Alaskapublic.org obituary for Archpriest Michael Oleksa] 

[https://ocl.org/fr-michael-oleksa-of-alaska-reposes-in-the-lord/ Orthodox Christian Laity obituary for Archpriest Michael Oleksa]  

[https://www.svots.edu/headlines/memoriam-archpriest-michael-oleksa Saint Vladimir's Orthodox Theological Seminary In Memoriam for Archpriest Michael Oleksa]  

[https://orthochristian.com/157568.html Orthochristion.com obituary of Archpriest Michael Oleksa] 

[https://orthodoxwiki.org/Diocese_of_Sitka Orthodoxwiki article about the Diocese of Alaska (OCA)]  

[https://orthodoxwiki.org/Orthodox_Church_in_America Wikipedia article about The Orthodox Church in America] 

[https://orthodoxcanada.ca/Saint_Matushka_Olga_(Michael)_of_Kwethluk Saint Olga (Michael) of Kwethluk, and Archpriest Nikolai Michael] 

[https://orthodoxcanada.ca/Metropolitan_Theophilus_(Pashkovsky) Metropolitan Theophilus (Pashkovsky)]

[https://orthodoxcanada.ca/Metropolitan_Leonty_(Turkevich) Metropolitan Leonty (Turkevich)] 

[https://orthodoxcanada.ca/Metropolitan_Ireney_(Bekish) Metropolitan Ireney (Bekish)] 

[https://orthodoxcanada.ca/Metropolitan_Theodosius_(Lazor) Metropolitan Theodosius (Lazor)]

[https://orthodoxcanada.ca/Metropolitan_Herman_(Swaiko)  Metropolitan Herman (Swaiko)] 

[https://orthodoxcanada.ca/Metropolitan_Tikhon_(Mollard) Metropolitan Jonah (Paffhausen)]

[https://orthodoxwiki.org/Innocent_(Gula)_of_Hagerstown Metropolitan Tikhon (Mollard)] 

[https://orthodoxwiki.org/Gregory_(Afonsky)_of_Sitka Archbishop Gregory (Afonsky)]

[https://orthodoxwiki.org/Nikolai_(Soraich)_of_Sitka  Archbishop Nikolai (Soraich)]

[https://orthodoxwiki.org/Innocent_(Gula)_of_Hagerstown Bishop Innocent (Gula)] 

[https://orthodoxwiki.org/Benjamin_(Peterson)_of_San_Francisco Archbishop Benjamin (Peterson)]  

[https://orthodoxwiki.org/David_(Mahaffey)_of_Sitka  Bishop David (Mahaffey)]

[https://orthodoxwiki.org/Alexis_(Trader)_of_Sitka Bishop Alexis (Trader)] 

[https://odosa.org/photoalbums/in-blessed-memory-of-archpriest-michael-oleksa Photos from the funeral]  

[https://www.findagrave.com/memorial/262010044/michael_james-oleksa Findagrave reference to Archpriest Michael Oleksa]  

[https://www.oldharbornativecorp.com/community/history-and-timeline/ Old Harbour Native Corporation] 

[https://www.stmichaelcathedral.org Saint Michael's Cathedral, Sitka, Alaska, web-site (with history section)] 

[https://www.oca.org/parishes/oca-ak-ancsik OCA reference for Saint Innocent Cathedral, Anchorage (with some history)]  

[https://orthodoxwiki.org/Russian_Orthodox_Church_Sites_in_Alaska_Survey Orthodoxwiki article about Russian Orthodox Church Sites in Alaska (with historical value)] 

[https://www.oca.org/parishes/deanery/oca-ak-bed OCA list of parishes in the Bethel-Kuskokwim Deanery]  

[https://www.oca.org/parishes/deanery/OCA-AK-KOD OCA list of parishes in the Kodiak Deanery] 

[https://www.oca.org/parishes/deanery/OCA-AK-SID OCA list of parishes in the Sitka Deanery] 

[https://www.oca.org/parishes/deanery/OCA-AK-AND OCA list of parishes in the Anchorage Deanery]  

“[https://www.archdiocese.ca/articles/patronal-feastday-st-herman-alaska-sobor-edmonton-alberta Patronal Feast-day at Saint Herman of Alaska Sobor, Edmonton, Alberta]” (12-13 December, 2014) 

“[https://www.archdiocese.ca/articles/alaskan-orthodox-texts-project-celebrates-its-10th-anniversary The Alaskan Orthodox Texts Project celebrates its 10th anniversary]” (1 May, 2015) 

“[https://www.archdiocese.ca/articles/orthodoxy-alaska-cbc-north-fr-michael-oleksas-visit-yukon Orthodoxy in Alaska from CBC North (Fr Michael's visit to Yukon)]” (1 September, 2015)

[https://www.archdiocese.ca/articles/orthodoxy-alaska-cbc-north-fr-michael-oleksas-visit-yukon CBC North : “Priest shares history of Alaska Natives during Russian period”] (1 November, 2015) 

[https://www.archdiocese.ca/articles/healing-earth-orthodox-christian-perspectives-ecology-and-climate-change-conference “‘Healing Earth’ - Orthodox Christian perspectives on Ecology and Climate Change Conference”] (13-15 October, 2016) 

[https://www.archdiocese.ca/articles/many-cultures-one-faith-healing-society-through-orthodox-christian-living-hamilton-ontario “Many Cultures, One Faith : Healing Society Through Orthodox Christian Living - Hamilton, Ontario”]  (18 March, 2017)

[https://www.archdiocese.ca/articles/fr-michael-oleksa-lead-annual-lenten-retreat-st-aidans-cranbrook “Father Michael Oleksa to Lead Annual Lenten Retreat at St Aidan's, Cranbrook”]  (29-31 March, 2019)

[https://www.archdiocese.ca/articles/visit-fr-michael-oleksa-st-aidans-cranbrook “Visit of Fr Michael Oleksa to St Aidan's in Cranbrook”] (29-31 March, 2019) 

[https://www.adn.com/bristol-bay-times/news/2023/12/11/prominent-russian-orthodox-missionary-archpriest-michael-james-oleksa-suffers-fatal-stroke/ Bristol Bay Times : “Prominent Russian Orthodox Missionary Archpriest Michael James Oleksa Suffers Fatal Stroke”]  (12 November, 2023) 

[https://www.youtube.com/watch?v=eLBFI0ZviJY Youtube : “Interview with Father Michael Oleksa”, 24 August, 2005] 

[https://www.youtube.com/watch?v=hlVUP9JB_DI Youtube : Lecture “Russian America: The Alaskan Native Spiritual Legacy - Rev Dr. Michael James Oleksa”, Villanova University]  (5 April, 2016)

[https://www.youtube.com/watch?v=6Fvt7joe_G4 Youtube : “Interview : Meaning of “‘Bukook’”, 2017]  

[https://www.youtube.com/watch?v=DFk3cBhCHtA Youtube : “Talk on 2017 Cruise to Alaska”]  

[https://sacredalaska.vhx.tv/ Video : Movie excerpt : “Sacred Alaska”] 2024


[[Category:Clergy]]  [[Category:ROGCCNA]]  [[Category:OCA]]  [[Category:ADOCA]]