The Orthodox Church

Orthodoxy, the oldest Christian denomination in the world


Originating in Jerusalem in the first century A.D., the Orthodox Church spread to Antioch, Alexandria, Rome and Constantinople in the early Roman Empire through the tireless efforts of the apostles of Christ and the bishops, missionaries and saints who followed them.   Orthodoxy dominated the Eastern Roman Empire until the fall of Byzantium in 1453, and continued to grow and thrive in many countries thereafter.  Beginning in 1054 A.D. the western (Roman Catholic) branch of Christianity began to separate from the Orthodox Faith.  

The Orthodox Church today consists of over a dozen branches with a total of over 300 million members, making Orthodoxy the second largest single denomination of Christendom.  If you have heard of the Greek Orthodox Church, or the Russian, Antiochian or Serbian, you have already heard of the Orthodox Church.

The Orthodox Church has no single leader and its branches are autocephalous (self-governing).  All Orthodox churches are theologically unified.

Since the 1960s, Orthodoxy has cultivated increased dialogue with other branches of Christendom, including Roman Catholics, Anglicans and evangelical churches.


Orthodox Christianity in America

From a different direction


Orthodoxy is the only major branch of Christianity to enter North America along its West Coast.  Russian missionaries in Alaska such as St. Jacob of Alaska, St. Herman, St. Innocent, and St. John of San Francisco introduced Orthodoxy starting in 1794.  

Orthodoxy had a sometimes tumultuous introduction to North America.  St. Peter the Aleut suffered for the faith and won the crown of martyrdom in 1815 in Spanish California. 

Meanwhile on the East Coast, the arrival of immigrants from Greece, Russia and other eastern Mediterranean lands brought Orthodox communities to the large cities.  Their parent churches in their homelands sent bishops to help organize their parish life. 

This led sometimes to more than one Orthodox bishop in the same city, an anomaly amplified by the disruptions of communist domination of eastern Europe until 1989 and which persists in some places to the present day.



St. Jacob’s and The Orthodox Church in America (OCA)


St. Jacob of Alaska Parish was founded in 1994 and is a mission of the New England Archdiocese, part of the Orthodox Church in America.  The OCA was granted autocephaly in 1970 and now includes over 700 parishes in the United States, Canada and Mexico. The OCA is in canonical communion with the larger and better known branches of Orthodoxy throughout North America and the world.  Its current senior spiritual leader is His Beatitude  Metropolitan +TIKHON, Archbishop of Washington, D.C., who also presently serves as locum tenens of the Archdiocese of New England.


The rector of St. Jacob’s is  archpriest Fr. Mark Korban.  


The People of St. Jacob’s

Fr. Mark Korban





deborah bedrin


parish council


Our Parish History

St Jacob of Alaska Mission began in September, 1994, as a mission outreach of Holy Trinity Church, Springfield, VT.  Recognizing the lack of an Orthodox presence in central Vermont and its capital, Montpelier, Metropolitan Theodosius gave the blessing for services in the area. 

Fr Mark Sherman began holding Friday evening Great Vespers services, followed by Orthodox instruction, at the New England Culinary Institute in Montpelier.  Attendees included Orthodox Christians from American, Russian, Ukrainian, Georgian, and Coptic traditions, as well as non-Orthodox interested in the Faith.  In October, 1995, Fr Mark was granted release from Holy Trinity in Springfield to serve and develop the mission.  At this time, Mission status was granted by Metropolitan Theodosius who by the grace of God assigned newly canonized Priest St. Jacob Netsvetov as our Patron.  The Montpelier Church is the first under the patronage of St Jacob, who was the first American-born Orthodox priest.  Metropolitan Theodosius also established the Patronal Feast Day as September 24, the day of celebration of All Saints of Alaska. 

For the next six years, the Mission met in leased, second-floor space at 50 State St in downtown Montpelier.  From this time, St Jacob of Alaska Mission began to celebrate a full cycle of services including Vespers each day.  At our first Patronal Feast Celebration on Sunday, September 22, 1996, Ray Hudson, an authority on Aleut history, spoke to us on the life of St Jacob Netsvetov.  It was our great blessing and good fortune on the weekend of March 1-2, 1997, to receive our first Archpastoral visit of His Beatitude, our Metropolitan Theodosius.  His Beatitude urged us to continue as a community first of all in prayer.  His Beatitude’s visitation made our establishment as a mission complete.

The mission’s first Divine Liturgy was held on Saturday, December 17, 1994.  Fr Mark celebrated with the priest from Holy Dormition Greek Orthodox Church in Burlington, VT, and eight people were received into the Church through the Sacraments of Holy Chrismation and Holy Communion.

In 2001, after much prayer and consideration, St.  Jacob of Alaska Mission purchased its present facility in Northfield Falls, VT, from the United Methodist Church.  Called “the Falls Church,” the building forms the central point of the small Vermont village of Northfield Falls.  The first Divine Liturgy was served in Northfield Falls on July 1, 2001.   

The church building has undergone extensive renovation since its purchase including a major repair to the bell tower, roofing, remodeling of the dining room and bathroom, new heating and electrical systems.   The interior of the church has undergone a gradual transformation with a new iconostasis, icon murals, lighting, choir stands, furnishings and carpeting.  The stunning circular stained glass window from the structure’s former days was preserved by being moved to the interior west wall, where it is now internally illuminated on special days. Outdoors a handicap ramp has been added, as well as new doors and the planting of gardens and trees.

In the spring of 2007 our second pastor Fr. Caleb Abetti arrived.   He served the parish until 2013. 

Fr. Mark Korban began his service at the parish in the spring of 2013. 

St. Jacob of Alaska Mission continues to serve Montpelier, Burlington, and Central Vermont with worship services in the Orthodox tradition, outreach and charitable work, and by seeking to understand and implement the teachings of Jesus Christ.



The Life of St. Jacob of Alaska


Icon of St. Jacob by the hand of Fr. Andrew Tregubov




Our righteous Father Jacob was born of pious parents in 1802 on Atka Island, Alaska. His father, Yegor Vasil’evich Netsvetov was a Russian from Tobolsk. His mother, Maria Alekseevna, was an Aleut from Atka island. Yegor and Maria had four children who survived infancy; Jacob was the first born, followed by Osip (Joseph), Elena, and Antony. Yegor and Maria were devoted to their children and, though of meager means, did all they could to provide them with the education which would help them in this life as well as in the life to come. Osip and Antony were eventually able to study at the St. Petersburg Naval Academy in Russia, becoming a naval officer and a shipbuilder, respectively. Their sister, Elena, married a successful and respected clerk for the Russian-American Company.

But Jacob yearned for a different kind of success, a success that the world might consider failure for “the righteous live forever, their reward is with the Lord” (Wis. Sol. 5:15). And so, when the family moved to Irkutsk in 1823, Jacob enrolled in the Irkutsk Theological Seminary and placed all his hope in Christ by seeking first the Kingdom of God (Mt. 6:33).

Jacob was tonsured as a Subdeacon on October 1, 1825. He married a Russian woman (perhaps also a Creole) named Anna Simeonovna, and in 1826 graduated from the Seminary withcertificates in history and theology. On October 31, 1826, he was ordained to the Holy Diaconate and assigned to serve the altar of the Holy Trinity-St.Peter Church in Irkutsk. Two years later, on March 4, 1828, Archbishop Michael, who had earlier ordained Father John Veniaminov (St. Innocent), elevated the godly deacon Jacob to the Holy Priesthood. This, however, was no ordinary ordination. As if he were a new Patrick, hearing the mystical call of his distant flock, Father Jacob yearned to return to his native Alaska. And the all-good God, who (satisfies the longing soul and fills the hungry soul with goodness” (Ps.107:9) heard the prayer of his servant.

Archbishop Michael provided Father Jacob with two antimensia: one for the new Church which would be dedicated to the glory of God in honor of St. Nicholas the Wonderworker in Atka, and one to be used for missionary activity. On May 1, 1828 a molieben for travelers was served, and Father Jacob, his father, Yegor, (now tonsured as reader for the Atka Church), and his matushka, Anna, set out for Alaska.

Who can tell of the perils and trials associated with such a journey? Travel in those days was never easy, either overland or over the waves of the sea. Nevertheless, aided by prayer and confidence in God’s providence, the Netsvetov family arrived safely in Atka over a year later, on June 15, 1829. The new assignment for the newly-ordained Father Jacob would also prove to be quite a challenge. The Atka “parish” comprised a territory stretching for nearly 2,000 miles and included Amchitka, Attu, Copper, Bering and Kurile Islands. But this did not deter the godly young priest, for when he was clothed in the garments of the Priesthood, he was found to be “clad with zeal as a cloak’ (Is. 59:17), and so he threw himself wholly into his sacred ministry.

His deep love for God and for his flock was evident in everything that he did. Both in Atka and in the distant villages and settlements which he visited, Father Jacob offered himself as a “living sacrifice” (Rom 12:1). Having “no worry about his life” (Mt. 6:25 ff), the holy one endured manifold tortures of cold, wet, wind, illness, hunger and exhaustion, for to him life was Christ (Phil 1:21). Showing himself as a “rule of faith,” his example brought his people to a deep commitment to their own salvation. Being fully bilingual and bicultural, Father Jacob was uniquely blessed by God to rare for the souls of his fellow Alaskans.

When he arrived in Atka, the Church of St. Nicholas had not yet been built. So, with his own hands Father Jacob constructed a large tent (Acts 18:3) in which he conducted the services. For Father Jacob the services of the Church were life: life for his people and life for himself. It was in the worship of God that he found both strength and joy. Later he would transport this tent with him on his missionary journeys, and like Moses in the wilderness, the grace of God was found wherever this tent was taken (Num 4:1 ff; 10:17 ff).

When his first six months had ended (end of 1829), Father Jacob recorded that he had baptized 16, chrismated 442, married 53 couples, and buried 8.

Once the church was constructed, Father Jacob turned his attention to the building of a school in which the children would learn to read and write both Russian and Unangan Aleut. The Russian American Company provided some of the support initially, with the students providing the remainder. This continued until 1841, when it was reorganized as a parish school and ties with the company ceased. Father Jacob proved to be a talented educator and translator whose students became distinguished Aleut leaders in the next generation.

Father Netsvetov led an active physical and intellectual life, hunting and gathering for his own subsistence needs, preparing specimens of fish and marine animals for the natural history museums of Moscow and St. Petersburg, corresponding with St. Innocent (Veniaminov) on matters of linguistics and translations. He labored over the creation of an adequate alphabet for the Unangan-Aleut language, and the translation of the Holy Scriptures and other appropriate literature into that language. St. Innocent praised the young pastor for his holiness of life, his teaching, and for continuing this work of translating which he, himself, had begun earlier among the native peoples. After fifteen years of service, Father Jacob was awarded the Nabedrennik, Kamilavka, and Gold Cross. Later, he would be made Archpriest and receive the Order of St. Anna.

These ecclesiastical awards do not tell of the personal sufferings of this warrior for Christ. In March of 1836, his precious wife, Anna, died of cancer; his home burned to the ground in July of 1836; and his dear father, Yegor, died of an undetermined illness in 1837. Who can utter the depth of sorrow felt by this God-pleaser? Yet he lifted up his voice with that ancient sufferer and cried, “shall we indeed accept good from God and shall we not accept adversity? In all this he did not sin with his lips” (Job 2:10). In his journal Father Jacob attributed all to “the Will of Him whose Providence and Will are inscrutable and whose actions toward men are incomprehensible.” He patiently endured hardships and sufferings like the Holy Apostle Paul. He saw in these misfortunes not a Victory by the hater of men’s souls (i.e. the devil) but a call from God to even greater spiritual struggles. With this in mind, Father Jacob petitioned his ruling bishop to return to Irkutsk in order to enter the monastic life. A year later, word reached him that permission was granted contingent upon the arrival of a replacement.

None ever came.

Instead, Bishop Innocent soon came to Atka and asked Father Jacob to accompany him on a voyage by ship to Kamchatka. Who can know the heavenly discourse enjoyed by these two lovers of Christ as they traveled over the waves? This, however, is clear, the holy archpastor was able to accomplish three things in Father Netsvetov. Firstly, he applied the healing salve of the Spirit with words of comfort; secondly, he dissuaded Father Jacob from entering the monastery; and thirdly, he revealed to the godly priest the true plan of the Savior for his life, that he ‘might preach (Christ) among the Gentiles” (Gal. 1: 16) deep in the Alaskan interior. Father Jacob continued to serve his far-flung flock of the Atka parish until December 30, 1844. A new zeal had taken hold of him, and it was then that St. Innocent appointed him to head the new Kvikhpak Mission in order to bring the light of Christ to the people of the Yukon. Here, aided by two young Creole assistants, Innokentii Shayashnikov and Konstantin Lukin, together with his young nephew, Vasilii Netsvetov, Father Jacob “settled’ in the wilderness of Alaska.

He learned new languages, embraced new peoples and cultures, devised another alphabet, built another church and Orthodox community, and for the next twenty years, until his health and eyesight failed, continued to be an evangelical beacon of the grace of God in southwestern

Establishing his headquarters in the Yup’ik Eskimo village of Ikogmiute (today’s ‘Russian Mission’) he traveled to native settlements hundreds of miles up and down Alaska’s longest river (the Yukon) as well as the Kuskokwim River region. At the insistence of Indian leaders, he traveled as far as the middle of the Innoko River baptizing hundreds of Indians from various, and often formerly hostile, tribes. “Behold how good and how pleasant it is for brethren to dwell together in unity” (Ps 133:1). He built the first Christian temple in this region, and dedicated it to the feast of the Elevation of the Holy Cross. Here Father Jacob, in spite of failing health, joyfully celebrated the Church’s cycle of services, including all of the services prescribed for Holy Week and Pascha.

Finally, in 1863, the evil One, who “walks about like a roaring lion, seeking whom he may devour” (I Pet 5:8), sought one last time to get the better of the righteous one. So the devil, the father of lies, (Jn 8:44), inspired an assistant of Father Jacob to level spurious and slanderous charges against his master. This resulted in a summons to Sitka, issued by Bishop Peter. The godly pastor was quickly cleared of all charges, but due to his ever-worsening health, he remained in Sitka for his final year serving a Tlingit chapel. He died on July 26, 1864 at the age of 60 and was buried on the 3rd day at the entry of the chapel. During his final missionary travels in the Kuskokwim/Yukon delta region, he had baptized 1,320 people – distinguishing himself as the evangelizer of the Yup’ik Eskimo and Athabascan Indian peoples.

This brief history has recounted the basic chronology of the saint’s life and labors, but we must not neglect to relate his other deeds, that the light be not “hidden under a bushel” (Mt 5:15). In 1841, Father Jacob encountered a group of women from his flock in Amlia who had fallen victim to certain demonic influences and teachings. Blaming himself for the seduction and fall of his spiritual children by the evil one, he informed the leader among them that he was going to pay them a visit.

Upon arriving, he found one of the women paralyzed, semi-conscious and unable to speak. He ordered that she be removed to another house apart, and on the next day when this was accomplished, he lit the lampada before the icons of the beautiful corner, vested himself in his priestly epitrachil (stole), sprinkled holy water throughout the room, and began the first prayers of exorcism. He then left.

During the night he was notified that the woman had begun to speak but incoherently. He came immediately to her and performed a second exorcism. This time, she sprang out of her bed and stood next to the saint, joined her prayer to his, and accompanied them with prostrations. When the prayers were finished, Father Jacob again sprinkled her with holy water and gave her the precious cross to kiss. She regained full consciousness, a state of health and true reason – that is, even the false teachings of the evil spirits had no more part in her.

Once in November of 1845, Father Jacob was preaching in the village of Kalskag, where the local chief was also the head shaman. He spoke for all of the villagers and resisted the Word of God forcefully. But the saint, calm and full of the Holy Spirit, continued to sow the seeds of right belief and piety. After many hours, the chief fell silent and finally came to believe. The villagers, in solidarity with their leader, also joyously expressed their belief in the Triune God and sought Holy Baptism.

Father Jacob was a physician of bodies as well as souls. He often cared for the sick among his flock even to his own detriment. During the winter of 1850-1851 the saint was himself ravaged with illness. Yet he cared for the sick and dispensed medicine to them every day. Father Jacob’s preaching often brought together in the Holy Faith tribes who were traditional enemies. One example from his journal reads:

“Beginning in the morning, upon my invitation, all the Kol’chane and Ingalit from the Yukon and the local ones gathered at my place and I preached the word of God, concluding at noon.

Everyone listened to the preaching with attention and without discussion or dissent, and in the end they all expressed faith and their wish to accept Holy Baptism, both the Kol’chane and the Ingatit (formerly traditional enemies). I made a count by families and in groups, and then in the afternoon began the baptismal service. First I baptized 50 Kol’chane and Ingalit men, the latter from the Yukon and Innoko. It was already evening when I completed the service. March 21, 1853.”

So it was that this apostolic man, this new Job, conducted himself during his earthly course.

There are many other deeds and wonders which he performed, many known and many more known only to God. Few missionaries in history have had to endure the hardships which Father Jacob faced, yet he did so with patience and humility. His life of faith and piety are the legacy which he leaves to us, his spiritual children in America, and indeed to all Christians throughout the world.

May God grant us the grace, through the prayers of our holy Father Jacob, to be worthy of his sacrifice. Amen. +

Reprinted from the website of the Orthodox Church in America.

Akathist to St. Jacob of Alaska