Welcome to the OCANA
The Orthodox Catholic Archdiocese of North America
Western Rite Archdiocese of North America.
We belong to the West Syriac Orthodox Church of Antioch, staying true to the Western Rite. The Orthodox Catholic Archdiocese of North America (OCANA) is a canonical jurisdiction under the sacred authority of the Patriarchate of Antioch. Rooted in the One, Holy, Catholic, and Apostolic Church founded by our Lord Jesus Christ, we stand as an expression of the ancient Orthodox faith preserved through the Apostolic Tradition and Succession.
Our clergy: bishops, priests, and deacons are canonically and validly ordained within the unbroken Apostolic succession. We are fully Orthodox and fully Apostolic, committed to the life and faith of the undivided Church. With fervent prayer and hope, we long for the unity that Christ Himself implored in His high priestly prayer: “that they all may be one” (John 17:21). We await the restoration of that unity, not necessarily through uniformity, but through communion in faith, love, and truth as lived by the early Church.
Our Church comprises both traditional and progressive parishes, each united by a commitment to the sacred mysteries, the holy canons, and the love of Christ. In some of our parishes, the faithful may encounter the celebration of the Divine Liturgy in the Western Rite, including the Tridentine Mass in Latin, with the priest and congregation oriented toward the Holy Altar, and communicants receiving the Most Holy Eucharist on the tongue.
Our mission is grounded in the Gospel mandate to love unconditionally, extending compassion and dignity to the outcast and the marginalized, just as our Lord Jesus Christ did. Though incorporated legally as a Church body, we do not consider ourselves merely another denomination, but a post-conciliar fellowship within the Orthodox tradition, faithfully witnessing to the timeless truth of the Gospel in the modern world.
In some of our parishes, one may encounter the celebration of the Divine Liturgy in the Novus Ordo form, closely resembling that which is commonly experienced in many Roman Catholic communities. In others, the faithful may gather around the Holy Altar with a commissioned lay leader or ordained deacon, in a setting marked by intimate fellowship, reverent devotion, and inclusive language that reflects the pastoral needs of the people of God.
What unites us as the Western Rite Archdiocese under the West Syriac Orthodox Church of Antioch is our unwavering fidelity to the Orthodox faith, our discipleship in Christ, and our deep love for the Holy Eucharist, which we cherish as the very heart of our Christian life. We are bound together by a shared commitment to walk the way of the Gospel, to serve the poor, the forgotten, and those cast aside by the world, and to cultivate the rich spiritual tradition we hold sacred.
The OCANA is open to ecumenical dialogue and communion, maintaining the Orthodox faith while building respectful relationships with sister churches. We welcome Roman Catholics, Old Catholics, Independent Catholics, Anglican Catholics, and those from other ecclesial communities who share in the desire for Apostolic faith and sacramental life. Our aim is not to draw Christians away from their spiritual homes but to minister to those who, for various reasons, have become estranged or excluded from the sacramental life of the Church.
To such souls, we offer the mercy of Christ, the grace of the Sacraments, and the assurance of God’s unconditional love. We believe that the Eucharist is not merely a reward for the holy, but a means of grace and a pathway to sanctity. While our liturgical expressions may be ecumenical and pastorally inclusive, we remain steadfast
A History of the Orthodox Church
The history of the Orthodox Church actually begins in the Acts of the Holy Apostles, with the Descent of the Holy Spirit: When the day of Pentecost had come, they were all together in one place. And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. And there appeared to them tongues as of fire, distributed and resting on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance (Acts 2:1-4)
The Orthodox Catechism
What is the meaning of the word Catechism?
An Orthodox Catechism is an instruction in the orthodox Christian faith, to be taught to every Christian, to enable him to please God and save his own soul. It is a Greek word, signifying instruction, or oral teaching, and has been used ever since the Apostles’ times to denote that primary instruction in the orthodox faith which is needful for every Christian. (Luke 1. 4; Acts 18:25).
What is necessary to please God and to save one’s own soul?
In the first place, a knowledge of the true God, and a right faith in him; in the second place, a life according to faith, and good works.
Why is faith necessary in the first place?
Because, as the Word of God testifies, “Without faith it is impossible to please God.” — (Hebrews 11: 6)
Why must a life according to faith, and good works, be inseparable from this faith?
Because, as the Word of God testifies, “Faith without works is dead.” — (James 2:20)
What is faith?
According to the definition of St. Paul, “Faith is the substance of things hoped for, the evidence of things not seen” — (Hebrews. 11: 1); that is, a trust in the unseen as though it were seen, in that which is hoped and waited for as if it were present.
The First Community of Christians
The first community of Christians, led by St. James the Just, the Brother of the Lord and the first Bishop of Jerusalem, was later dispersed due to severe persecutions following the martyrdom of St. Stephen, the first martyr of the Christian Church. As the Scripture testifies: “And on that day a great persecution arose against the church in Jerusalem; and they were all scattered throughout the region of Judea and Samaria, except the apostles” (Acts 8:1).
This scattering marked a turning point in the early history of the Church. What initially appeared as a tragic setback—persecution and forced dispersion—became the divine catalyst for the spread of the Gospel beyond the confines of Jerusalem. Those who were scattered did not remain silent; instead, they became missionaries in exile, proclaiming the message of Christ wherever they went. In this way, the persecution fulfilled Jesus’ command in Acts 1:8: “You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”
St. Philip, one of the seven deacons along with Stephen, was among the first to carry the message beyond Jerusalem, preaching in Samaria and later to an Ethiopian eunuch, who is traditionally considered the first African convert to Christianity (Acts 8:26–39). The Church began to grow rapidly in both Jewish and Gentile communities, with cities like Antioch in Syria becoming important early centers of Christian life and evangelism. In fact, it was in Antioch that the disciples were first called “Christians” (Acts 11:26).
Meanwhile, the leadership in Jerusalem, under St. James, continued to serve as a stabilizing and guiding force for the emerging network of Christian communities. The Council of Jerusalem (Acts 15), led by St. Peter, St. James, and the other apostles, set crucial doctrinal and pastoral precedents—most notably the inclusion of Gentiles into the Church without the requirement of full adherence to Mosaic Law.
Thus, what began with tragedy and opposition became the foundation for a universal mission. The blood of martyrs like St. Stephen became the seed of the Church, and the scattered faithful—though uprooted—carried the light of Christ into new lands, planting the Church in the heart of the Roman Empire and beyond.
The Apostle’s Exploits
At the same time, faithful to the Lord’s command to “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19), the Apostles went forth and preached wherever they went—first to the Jews, and then to the Gentiles. In a surprisingly short time, Christian communities had sprung up across all the major centers of the Roman world and beyond.
Their missionary labors are chronicled in the Acts of the Apostles, as well as preserved in the sacred Tradition of the Orthodox Church. From these humble beginnings, Christianity spread far and wide throughout the known world. Yet, the proclamation of the Good News of Christ did not go unopposed. The first three centuries of the Church were marked by sporadic but fierce persecutions, often bloody and intense.
The tradition of the Church is rich with the stories of these early martyrs—men and women whose courage and perseverance remain a powerful witness. They chose to lay down their lives rather than deny Christ, and their heroic witness continues to inspire the faithful to this day.
Why Faith?
Why is faith, and not knowledge only?
Knowledge has for its object that which is visible and comprehensible; faith, on the other hand, pertains to things invisible and even incomprehensible. Knowledge is grounded in experience and the examination of its object; faith, however, rests on the belief in the testimony of truth.
Knowledge properly belongs to the intellect, although it may also influence the heart. Faith, by contrast, is rooted primarily in the heart, even though it is conveyed through the intellect.
Why is faith, and not knowledge only, necessary in religious instruction?
Because the primary subject of religious instruction is God, who is invisible and incomprehensible, and the wisdom of God hidden in mystery (cf. 1 Corinthians 2:7). Therefore, many elements of divine truth cannot be fully grasped by knowledge alone, but must be received through faith.
As St. Cyril of Jerusalem teaches:
“Faith is the eye which enlightens every man’s conscience; it gives man knowledge.”
For, as the prophet declares:
“If ye will not believe, ye shall not understand.” — Isaiah 7:9; Catechetical Lecture V, St. Cyril of Jerusalem