When Orthodox believers venerate icons of the “Saints of North America,” many of the images are of missionaries. One is St. Herman of Alaska, a pioneer monk, and another is St. Innocent, an early missionary bishop. Then there is St. Tikhon of Moscow, who envisioned one united Orthodox body in America, a church without ethnic divisions. He later became Russia’s patriarch, but died a martyr in the Bolshevik era.

“Before the 1920s, there was only one jurisdiction in North America — that of the Russian Orthodox Church, which, as we know, was open to … the widest variety of ethnic communities,” said Archbishop Justinian of the Russian Orthodox Church Outside of Russia, during last week’s Episcopal Assembly of Canonical Orthodox Hierarchs in North and Central America.

“Much has changed since that time. The tumultuous events of the 20th Century forced many citizens of traditionally Orthodox countries to leave their native homes and seek refuge in other countries, which led to the rise of large ethnic Orthodox communities beyond the boundaries of corresponding local churches.”

But the key to conditions today, he stressed, is the fact that an “increasing number of our faithful belong to the Orthodox Church not as the result of their ethnic background, but of a conscious choice in favor of Orthodoxy’s truth.”

There’s the rub, the source of one of the tensions that pulled the bishops behind tightly closed doors in New York City. Even in the public speech texts, it was clear they were wrestling with this question: Is America best described as a mission field in which Orthodoxy is growing or as a strange land in which immigrants have found shelter during a painful diaspora era?

How the hierarchs answer that question will help shape the future, especially if there is to be a way to unite Greeks, Russians, Arabs, Ukrainians, Serbs, Romanians and other Orthodox believers into one American church, with one hierarchy — as required by Orthodox tradition.

If America is truly a mission field, that would favor the Russian roots of the Orthodox Church in America, which now worships in English. Its claim to be an autocephalous, or independent, national church is based on a declaration to that effect by leaders of the giant Russian Orthodox Church. Meanwhile, a “diaspora” framework favors leadership claims by Ecumenical Patriarch Bartholomew of Istanbul, the symbolic, “first among equals” of the Orthodox patriarchs.

Last week’s assembly was led by Archbishop Demetrios of the Greek Orthodox Archdiocese of America and was one of 12 meetings in regions containing multiple Orthodox bodies. However, Demetrios declined Bartholomew’s request to exclude Metropolitan Jonah of the Orthodox Church in America. Jonah was seated as a bishop — but not as the OCA primate. He is a convert to the faith.

At this point, said Demetrios, it’s impossible to end the overlapping jurisdictions, which means that bishops from ethnically defined flocks control their own parishes in the same locations. America is both a mission field and part of a diaspora phenomenon caused by immigration, he said. So the new Episcopal Assembly is in control — for now.

“The vital presence of our churches … world bears witness to the ongoing work of pastoral care of our flocks who have moved around the globe,” he said. “It also bears witness to the continuous preaching of the Gospel that has brought an abundance of converts to the faith. Neither of these realities stands in opposition to the other. They are merely the facts of our existence.”

But it’s time to see the big picture, stressed Metropolitan Philip of the Antiochian Orthodox Christian Archdiocese of North America, another flock affected by thousands of converts. If anyone is living in diaspora, he claimed, it’s the tiny Orthodox flocks in Jerusalem, Constantinople and other besieged Old World cities.

Meanwhile, the Orthodox in America, he said, are “no longer little children to have rules imposed on us from 5,000 miles away. Orthodoxy in America has its own ethos. We have our own theological institutions and we have our own theologians, authors, publications and magazines. … We have been here for a long, long time and we are very grateful to the Almighty God that in our theology and worship, we do express the fullness of the Holy Orthodox faith.”

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The Rev. Joe McKeever is the missions director for a Southern Baptist regional association, which is rather like being bishop of a flock that doesn’t believe in bishops. This means that he gets asked to pray even more than the next guy with a Bible.

McKeever says yes — on one condition. Before the prayer, he insists on delivering a mini-sermon he calls, “What New Orleans and Heaven Have In Common.” McKeever, you see, leads the Baptist Association of Greater New Orleans.

“Obviously, people in heaven and in New Orleans love the saints,” he said, reached by a shaky cell-phone link in Mississippi. “Both places love a party, since heaven always has a good reason to party and New Orleans doesn’t need a reason.” And then there’s I-10, an interstate highway that will “get you to either place really quick, if you aren’t careful.”

But the 65-year-old McKeever always slips in something serious. There’s a truth about New Orleans he wants other believers to grasp, especially as many of Hurricane Katrina’s victims prepare to rebuild.

The other reason heaven and New Orleans are alike, he said, is a “simple matter of diversity. Both places are made up of people from every nation under the sun. … Whenever I hear people say they want to reach the world for Jesus Christ, I tell them to come to New Orleans — it’s already here.”

Life is a blur right now, which is understandable since McKeever’s office address is 2222 Lakeshore Drive and the shore in question belongs to Lake Pontchartrain. Before Katrina, he worked with 77 congregations and 63 missions in Orleans and Jefferson parishes and the thin arc of towns south on the Mississippi River.

Many of these churches are fine since they’re in the suburbs and exurbs around the flooded bowl that is New Orleans. But some of the sanctuaries are in bad shape or ruined. It’s easy to imagine conditions at the Dixieland Trailer Park Mission. After the storm, McKeever’s office spent hours trying to find the pastors of his 60 missions and drew a blank, since they are scattered across the nation.

McKeever said he has been overjoyed at the outpouring of support for Katrina’s victims, especially from religious groups nationwide. He is convinced that most of the help and the more than $500 million in charity donations are coming from people who acted for religious motivations. He can’t prove that, but he believes it.

More volunteers from a wide variety of churches and other faith groups are poised to rush into New Orleans once they get an all-clear signal to do so. Early this week, Southern Baptist Convention leaders reported that their volunteers had already served about 2 million meals along the ravaged Gulf Coast.

When all is said and done, McKeever believes that New Orleans will be flooded again — this time with compassion. Many of the walls that have long divided church people in the region were, quite literally, ripped down, he said.

This would be remarkable since Southerners have highly mixed feelings about the Big Easy. They consider it a strange, glorious, corrupt and soulful city, a place where demons dance right out in the open and more than a few of the saints, when they do come marching in, are drunk. As former New York Times editor Howell Raines said recently, in highest praise, New Orleans is the “one Southern place where the Bible Belt came unbuckled.”

McKeever has seen that side of the city. As a seminarian, he volunteered for street-preaching duty in the French Quarter. But he said he has decided that there is more to the Crescent City than revelry, voodoo, alcohol and temptation. There are the believers in a wide variety of pews who have found their place in its unique cultural gumbo.

“Someone told me before we moved here that to be a true Christian in New Orleans was different from the Bible Belt,” he said. “They said that sin was so black here that believers shine like diamonds against a jeweler’s black velvet. I’ve frequently thought the Christianity I’ve seen here, far from being the weak kind outsiders expect in such a city, is actually of a purer variety for this very reason.”

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Bishops also become experts at another intricate ritual — banquets.

So Metropolitan Philip, the Antiochian Orthodox archbishop of North America, was not surprised when he was asked to make a few remarks at the final banquet of the 2004 Clergy-Laity Congress of the Greek Orthodox Church in New York City. He was surprised when Greek Archbishop Demetrios indicated that this was more than a polite request.

“I reminded him that when I speak, I tell it like it is,” said Philip.

What happened next caused shock waves that reached all the way to Istanbul, even if the archbishop’s words would have seemed mild to outsiders who could not break the Byzantine code.

Philip addressed the delegates as Americans — not Greeks.

The Lebanese-born archbishop said it was time to challenge the ties that bind the new world to the old. He said what he has been saying since 1966, when he assumed control of a diocese that has grown from 66 to 250 parishes on his watch.

Philip brought greetings from Patriarch Ignatius IV in Damascus and his ancient church founded by Peter and Paul. Then he ventured into an ecclesiastical minefield, offering greetings from the 1000 Antiochian Orthodox delegates who, days earlier, had voted unanimously to approve what many Greek lay people have long demanded — a constitution granting them control of their own church in North America.

The delegates burst into applause. Philip plunged on.

“I told them that if I could sum up this new constitution, I would begin with the words, ‘We the people,’ ” he said. “The hall erupted again. I told them we cannot ignore this truth — Americans are infested with freedom. We cannot ignore that our churches are in America and we are here to stay.”

That was all Philip needed to say. Nikki Stephanopoulos, the veteran press officer for the Greek archdiocese, described the scene this way: “It would be accurate to say that he received an enthusiastic response.”

The response was different in Istanbul. According to the National Herald, the Greek-American daily newspaper, Ecumenical Patriarch Bartholomew criticized Demetrios for allowing Philip to “spread his propaganda in favor of establishing an autocephalous,” or independent, “Orthodox Church in America!” When Demetrios said that Philip spoke as vice president of the Standing Council of Canonical Bishops in the Americas, Bartholomew reportedly exclaimed: “You should have stopped him!”

Months later, Metropolitan Philip continues to travel from altar to altar and banquet to banquet, offering his own people an even blunter version of the sermon he preached to the Greeks. This past week he was in West Palm Beach, Fla.

The archbishop continues to tell familiar stories about life in the Middle East. He still asks second- and third-generation Arab children if they can speak Arabic.

But Philip said Eastern Orthodox Christians must embrace Americans who seek ancient roots in the confusion of modern times. This will mean learning from converts who are not afraid to use words like “missions,” “tithing” and even “evangelism.” A symbolic sign of change: One of his newly consecrated bishops once taught biblical studies at Oral Roberts University.

Change will be difficult, but bishops must realize that they are called to spread their faith to others, not just to “to preserve it for ourselves,” he said. The heart of Orthodoxy must stay the same, but it is not enough to “put our faith into pickle jar and preserve it. We have enough pickles in America already.”

Orthodox leaders will find a way to save the traditions of their homelands, said Philip. But the clergy and laity must realize that their own children and grandchildren are Americans who need a faith that is stronger than old music, familiar foods, folk dancing and traces of an ancient language.

“I believe in Orthodox unity, with diversity,” he stressed. “We will not melt into the Greek archdiocese and the Greeks will not melt into our archdiocese. … But we must have a united synod that speaks to this country. We must speak to America, not as Arabs and Greeks and Russians and Romanians and Bulgarians. We need to speak with one Orthodox voice on the issues that affect our country and our country is America.”

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