IF A ROMAN CATHOLIC OR A PROTESTANT WANTS TO CONVERT TO ORTHODOXY (EASTERN ORTHODOX CHURCH), WHAT ARE THE STEPS? – Q&A IN “SIMPLY ORTHODOX”

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HEART QUESTIONS & ANSWERS

PAINTING LEAVES

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If a Roman Catholic or a Protestant wants to convert to

Orthodoxy (Eastern Orthodox Church), what are the steps?

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Questions & Answers

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SIMPLY ORTHODOX

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http://simplyorthodox.tumblr.com

Here is the original question:

SIMPLY ORTHODOX

Hello,

The best is first to be willing to spend the time to really understand the commonalities and differences between Roman Catholicism or Protestantism and Orthodoxy (Eastern Orthodox Church).

In most cases, a person begins the process of conversion by speaking with a local Orthodox priest, who gives instructions (or catechism) on the teachings and beliefs of the Orthodox Church. These beliefs and doctrines have continued unchanged for over 2000 years, since the time of Jesus and the Twelve Apostles. This process of catechism could take many months. Once you have learned about the faith and teachings of the church, you would then be ready to be baptized as a member of the Orthodox Church, in the name of the Father, Son, and Holy Spirit (ie. the Holy Trinity). Baptism is by triple immersion in water. At the same time, you would be Chrismated, which means receiving the Holy Oil and the Holy Spirit.

Thanks for your message! If you need anything, I am here 🙂

I thank God that the truth of the Orthodox Church is being revealed to all over the world!!!

PS. Some very useful sites are:

http://simplyorthodox.tumblr.com – SIMPLY ORTHODOX

http://romancatholicsmetorthodoxy.wordpress.com – ROMAN CATHOLICS MET ORTHODOXY

http://gkiouzelis.wordpress.com – ORTHODOX HEART SITES

http://journeytoorthodoxy.com – JOURNEY TO ORTHODOXY

MAN DIGGING FOR FOOD IN TRASH SPARKS RESTAURANT TO TAKE ACTION IN VIRGINIA BEACH, USA – VIDEO

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AMERICA OF MY HEART

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Eleni Fotidou is the owner of Zorba’s,

a Greek restaurant on Princess Anne Road in Virginia Beach

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Man digging for food in trash sparks restaurant to take action in Virginia Beach, USA

http://orthodoxyislove.wordpress.com

ORTHODOXY IS LOVE

A man was seen by employees of a Virginia Beach restaurant digging through a trash can looking for something to eat and the business took action.

Eleni Fotidou is the owner of Zorba’s, a Greek restaurant on Princess Anne Road in Virginia Beach.

“I never want to see anyone like that,” says Fotidou.

Last Friday, she and others were disturbed.

“We didn’t quite realize what he was doing at first, but to take a better look at it at him, you realize he’s searching for food,” says Samantha McCauley.

The owners say they were heartbroken when they looked outside and saw the man looking for food in the trash.

“No one is allowed in 2015 to go to bed starving,” says Fotidou.

The owners showed us their security video from last Friday. They said minutes after the man was searching through the trash, you can see him walking away.

A woman who works nearby ran after him to give him water. They offered him food but he declined and seemed upset.

So they took action and hung up signs near the trashcans encouraging anyone in need of food to come inside.

They said hanging the signs are easier than having an awkward conversation with someone in need who might be too embarrassed.

A restaurant in Oklahoma went viral after posting a similar sign about six weeks ago.

The owners at Zorba’s said helping others is what they are accustomed to doing.

“In Greece, it’s the home of hospitality. We learn to do that, in Greece we are all big families. We always help each other, love each other,” says Fotidou.

They said they have only seen a handful of people going through the trash and the area doesn’t see too many homeless people. But these owners said the thought of just one person without any food is too much, and they’re happy to take action and fill the stomach of someone in need.

FIND AN ORTHODOX PARISH IN CANADA, USA & MEXICO IN NORTH AMERICA

http://oca.org/parishes

Find an Orthodox Parish in Canada, USA & Mexico

in North America

“ORTHODOXY HAS A GREAT FUTURE IN GUATEMALA” – CONVERSATION WITH ABBESS INES, HEAD OF THE HOLY TRINITY MONASTERY IN GUATEMALA

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“Orthodoxy has a great future in Guatemala”

A conversation with Abbess Ines,

head of the Holy Trinity Monastery in Guatemala

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LATIN AMERICA OF MY HEART

http://www.pravoslavie.ru/english/

http://www.pravoslavie.ru/english/31235.htm

ORTHODOX CHRISTIANITY

Abbess Ines (Ayau Garcia) – Abbess Ines is the head of the only Orthodox parish in Guatemala – the Monastery of the Holy and Life-Giving Trinity, the “Lavra of Mambre”, under the Patriarchate of Antioch. She comes from an influential and well known family in Guatemala which has produced many outstanding individuals. When [then Catholic] Sister Ines was 36 years old, she made an extreme change in her life, leaving a Catholic monastic order and becoming an Orthodox nun.

Holy Trinity Monastery was founded by Mother Ines and Sister Maria Amistoso in April of 1986. In 1989, the engineer Federico Bauer donated a piece of land on the shores of Lake Amatitlan, not far from Guatemala City, to the monastery. The land is 1188 meters [about 3900 feet] above sea level and is located near Pacaya, one of the most active volcanoes in Central America.

On the day of St. Nicholas the Wonderworker in 1995, the “Act of Creating an Orthodox Church in Guatemala” was signed by Bishop (now Metropolitan) Antonio Chedraoui of Mexico, Venezuela, Central America and the Caribbean (of the Antiochian Patriarchate), and also by the head of the monastery, Mother Ines and her nuns, and 25 parishioners.

Buildings rose on the site donated by Federico Bauer and the consecration of the monastery took place in November, 2007, with 18 participating clerics, who came to Guatemala especially for this occasion.

The iconography in the Monastery church is being done by Russian masters from the International School of Icon Painting, based both in the town of Kostroma in Russia and in the USA.

In 1996, the government of Guatemala gave the monastery control of an orphanage built to house 800 children, the “House of Rafael Ayau” in the country’s capital, Guatemala City. At present they have just over 100 boys and girls – from newborn babies to 16 year old adolescents. The workers at the orphanage give the children a high-school education and familiarize them with basic Orthodox concepts. They also give them professional skills. Soon, the orphanage will be moved to the monastery.

In February of 1997, the church of the Transfiguration of the Lord was blessed in the orphanage building. In the absence of a priest, the services are led by a reader [called Reader’s Services]. Two children’s choirs sing antiphonally, where one choir sings one stanza, and then the other choir sings the next stanza. The exclamations and the dismissal are read by Mother Ines. The parish is made up of Guatemalans, Arabs, Greeks, Russians, and Ukrainians.

Holy Trinity Monastery has fairly large agricultural holdings, where rabbits and fish are raised and vegetables are grown. All that they produce goes to the orphanage.

In July of 2009, Mother Ines came to Russia to visit the holy places and to broaden her ties to the Russian Orthodox Church. The Abbess was accompanied Sister Maria and two teenagers from the orphanage.

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Abbess Ines, Sister Maria, and two of the “graduates” of the orphanage, Reina and Edgar Rolando

This conversation with Mother Ines took place during that visit, on a trip from Sretensky Monastery to the Holy Trinity-St. Sergius Lavra. [lavra: a large monastery]

– Mother Ines, how did you become acquainted with the Orthodox faith?

– When I was 20 years old, I became a Catholic nun, and entered a monastery under the order of the Dormition of the Holy Theotokos. They gave me to read the conversations of St. Seraphim of Sarov with Nicholas Motovilov, and the texts of the Orthodox Liturgy. What I read astonished me to the depths of my soul. One of the nuns showed me several Orthodox icons, including a reproduction of Andrei Rublev’s “Holy Trinity.” I was interested, and I burned with a desire to find the roots of all of this. From that time, I began saying the “Jesus Prayer” [“Lord Jesus Christ, Son of God, have mercy on me, a sinner”].

I studied theology for ten years – with the Salezians in Guatemala, with the monks of the Holy Spirit in Mexico, with the famous theologian Jean Daniélou in France, and with the Jesuits in Belgium and El Salvador. I continued to be bothered by one question: where are the treasures to be found that I came across at the beginning of my Monastic life? Once, in Brussels, the nun who was in charge of my spiritual growth brought me to a Russian Paschal [Easter] service. It was held in a chapel on the second floor of a private home, but even then, I did not find an answer to my question.

I did not want to serve in Latin America: in those years, because of the spread of “liberation theology”, Church-government relations had become seriously strained. I received permission to go to the Philippines. There, to my amazement, I met more Sisters of the Dormition, who were seeking the same thing I was. We found out about Eastern Rite Catholics, and considered reforming our community to use the Eastern Rite. Unfortunately, most of the Sisters left, and several got married. Only the native-Philippine Sister Maria and I remained. The nuns of my order, which has great influence in the Philippines, asked me to leave the country, because they thought I was spreading revolutionary sentiments.

I went to Jerusalem, where I finally came into contact with real Orthodoxy. Sister Maria came to me from the Philippines, and together we traveled across the Holy Land, started to learn different liturgical services, and talked to priests.

– How did your family take your conversion to Orthodoxy?

– My father is a very educated person, but when I told him that I want to join Orthodoxy, he said “What do you mean? This does not exist in nature!” Nevertheless, our conversation intrigued him. In a few weeks, Dad went to Turkey. When he got there, he hailed a cab, and told the taxi to take him to an Orthodox church where he could see an Orthodox service. After that, he went by ship to the Holy Land, where he did the same thing. From that time, Orthodoxy became for him a reality.

My mother supported my decision right away. She was interested in Russia, and read a lot about it. She read a book about the activities of the Russian Orthodox Church in Alaska with great interest. When the Antiochian Bishop Antonio Chedraoui, during his first visit to Guatemala, received some Arabs into Orthodoxy, my mother also went forward and was received into the Orthodox Church through chrismation. Later, my father also became Orthodox.

– How did you join the Antiochian Church?

– Sister Mary and I decided to form an Orthodox monastery in Guatemala. On our way from Israel, we stopped in the Swiss town of Chambésy [not far from Geneva], where we visited Metropolitan Damaskenos Papandreu of Switzerland (Patriarchate of Constantinople). He blessed the opening of our Monastery, and said that we had to join a jurisdiction of one of the Orthodox patriarchates. To do this was not easy. The Orthodox Churches that had a presence in Latin America then did not have a particular interest in the local population. The Patriarchate of Constantinople served the Greeks, the Patriarchate of Antioch – Arabs, the Russian Patriarchate – Russians. Only after asking for ten years did we get accepted by the Antiochian Church’s Metropolitan Antonio (Cherdaoui).

For the registration of a parish, we needed 25 signatures of Guatemalan citizens. We did not have that many parishioners. So my relatives, the relatives of another nun, Sister Ivonne, and our friends also signed the petition.

– Why did your community choose the ancient Russian style when building your church?

– We sincerely love Russia and the Russian Orthodox Church. The crosses on our cupolas are Byzantine, but everything else is Russian: the architecture, the icons, and the frescos. People, when they see the Russian cupolas, understand right away that there is an Orthodox church before them. Our parish keeps to Russian traditions in the services, keeps to the Julian calendar; and the nuns wear the Russian monastic habit.

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 The katholikon of the Monastery of the Holy and Life Giving Trinity, the “Lavra of Mambre”

 – Where is the monastery?

– We built the monastery 20 kilometers [about 12½ miles] from Guatemala City, on the top of a hill. Around us there are woods, and not far away, Lake Amatitlan. It is a very beautiful place, although it’s true that it is not entirely fitting for a holy monastery because we are so close to the city and come across the problems that exist in any suburb of a large Latin American city–overpopulation and the drug trade.

–How large is the Sisterhood?

– Three nuns live in the monastery. Besides me, there is Sister Maria Amistoso, who is a native of the Philippines, and Sister Ivonne Sommerkramp who came to the monastery five years after it was founded. She is a Guatemalan with German roots. Earlier, we had more nuns.

– Who performs services?

– We do not have a permanent priest yet. Two times a month, groups of missionaries and volunteers come from places such as the USA, Norway, Japan and other countries; and those groups always have a priest. Russian priests have also been with us: Protopriest Basil Movchanuk – head of the church of Sts. Peter and Paul in Yartsevo, in the Smolensk region; and Protopriest Igor Kropochev – a helper for the missionary department of the Kemerovo diocese.

–Tell us about the monastery’s orphanage please.

– Our orphanage, the oldest and largest in our country, is located right in the heart of Guatemala City. My ancestor, Rafael Ayau, organized it in 1857. He was a philanthropist, and a very pious person. Monks from the charity organization “Caridad” took control of the orphanage from [my ancestor] don Rafael when he, from France, invited them to do so. In 1960, the government deported the members of “Caridad”, and the government itself took over the care of the orphanage. After 40 years, President Alvaro Arsu handed over control of the orphanage, which was in terrible shape, to our monastery. It is unlikely that any other politician would have done that; they are afraid of Orthodox people. Arsu was not afraid, because there were some Orthodox people in his family.

Because of changes in the social laws, our orphanage began to look more like a boarding school. In twelve years, over 1000 children from poor and underprivileged families have gone through our orphanage. All of them are raised in the Orthodox spirit. Many of them return to their parents, but do not break their ties to the monastery, and continue to go to liturgy on Sundays. Over 300 of our orphans have been adopted by Orthodox families, mostly in the USA.

The Russian ambassador to Guatemala, Nicholas Vladimir, had told me that the Russian government grants stipends for higher education in Russia to young people from other countries, and we have taken advantage of that opportunity. Two of our children, Reina and Edgar Rolando, have come with us to Moscow. They will start studying Information [Computer] Science and Engineering at a Russian university in September.

– How are your monastery’s relations with the Catholic Church?

– We have a warm, friendly attitude towards them, but the Catholic Church has been quietly waging war against us, warily, secretly. For example, after we sent our petition to register the parish with the [Guatemalan] Ministry of Foreign Affairs, we did not know what happened to it for several years. When President Arsu asked the monastery to take the orphanage under its wing, I said that we could not do it, because we did not officially exist. The President entrusted his lawyer with solving the problem. As it turned out, our documents had been located in the curia the entire time; Catholics had spirited them away. Fortunately, President Arsu then gave the Holy Trinity Parish the status of a jurisdictional body by special decree.

Protestant denominations, of which there are hundreds now, do not worry the Catholics. Orthodoxy puts fear into them. There are several reasons for this, but, the biggest reason is that the Catholic hierarchy fears that the Orthodox Church will convert some of their flock. The Cardinal of Guatemala admitted this to the Russian ambassador.

Nonetheless, it is impossible to escape contact with the Catholic Church. Catholicism dominates Guatemala. My father is a public person; I was a Catholic nun for 16 years; the Cardinal is the cousin of my godfather, and has known me since childhood.

–What are Orthodoxy’s prospects in Guatemala, in your opinion?

– I am convinced that Orthodoxy has a great future in our country. Two priests, one 20 years ago, and another recently, [unofficially] converted to Orthodoxy from Catholicism, and brought their flocks with them. In total, that is over 100,000 people. They consider themselves Orthodox, though they have not been officially joined to the Orthodox Church, and, from my observations, know very little of Eastern Christianity. Among them are Ladinos (descendants of the Spanish) and Indians. Both groups intend to ask for entrance into the Russian Orthodox Church.

– What are your impressions of Russia from your visit?

– I have no words to describe the feelings that I have when I am here. I am astonished by everything: the architecture, and the interior decoration of the churches and monasteries, the architecture of the cities and towns, the nature [flora and fauna]… I especially notice the piety of the people, their deep faith, which they have preserved through decades of the godless Communist regime.

Interview conducted by Miguel Palacio.

Translated into English by Adrian Fekula. Translation edited by Br. James Hazen  

SOURCE:

http://www.pravoslavie.ru/english/

http://www.pravoslavie.ru/english/31235.htm

ORTHODOX CHRISTIANITY

HAWAIIAN MYRRH STREAMING IVERON ICON ALASKA VISIT – ST JOSE MUNOZ-CORTEZ’S ICON OF VIRGIN MARY

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ALASKA OF MY HEART

King Mountain and the Matanuska River, alaska

Photo: Alaska, USA

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Hawaiian Myrrh Streaming Iveron Icon

Source:

http://www.orthodoxhawaii.org

ORTHODOX HAWAII

During the last two weeks of July 2014 the Hawaiian Myrrh Streaming Iveron Icon traveled throughout Alaska. Numerous miracles and blessings were bestowed on the faithful. Her travels by land, sea and air were marked by unusually consistent fair weather. In addition to traveling to every parish and monastic community on Kodiak Island, she traveled throughout the greater Anchorage area and the Kenai Peninsula.

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Photos: Alaska, USA

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https://ex2x2lettersfromgreece.wordpress.com/2014/07/18/saint-martyr-jose-munoz-cortez/

Saint Jose Munoz-Cortes the new martyr, 

from Chile & Canada (+31 October 1997)

& the Hawaiian Myrrh Streaming Iveron Icon

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St Jose Munoz-Cortez

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Saint Jose Munoz-Cortez & Saint John Maximovitcn

WHY MOST SCIENTISTS BELIEVE THE WORLD IS OLD – BELIEFS FOSTER FURTHER BELIEFS ╰⊰¸¸.•¨* BY RUSSELL HUMPHREYS, PH. D. CREATIONIST PHYSICIST

http://creationtruthorthodoxy.wordpress.com

http://creationlifetruth.wordpress.com

http://earthage1000yearsold.wordpress.com

CREATION TRUTH ORTHODOXY

CREATION LIFE TRUTH

EARTH AGE 10,000 YEARS OLD

Per Aspera ad Astra - Nicholas Roemmelt Photography www.nicholas-roemmelt-photography.com

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Why most scientists believe the world is old1 

Beliefs foster further beliefs

by Russell Humphreys, USA

http://creation.com/d-russell-humphreys-cv

Published: 1 April 2010(GMT+10)

Source:

http://creation.com

http://creation.com/why-most-scientists-believe-the-world-is-old

CREATION

There is a little-known irony in the controversy between creationists and evolutionists about the age of the world. The majority of scientists— the evolutionists—rely on a minority of the relevant data. Yet a minority of scientists—the creationists—use the majority of the relevant data.2 Adding to the irony is the public’s wrong impression that it is the other way around. Therefore, many ask: “If the evidence is so strongly for a young earth, why do most scientists believe otherwise?” The answer is simple: Most scientists believe the earth is old because they believe mostother scientists believe the earth is old!

Going round in circles

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There are many categories of evidence for the age of the earth and the cosmos that indicate they are much younger than is generally asserted today.

They trust in what’s called ‘circular reasoning’, not data. I once encountered such a clear example of this misplaced trust, that I made detailed notes immediately. It happened when I spoke with a young (in his early thirties, career-ambitious, and upwardly mobile) geochemist at Sandia National Laboratories, where I then worked as a physicist. I presented him with one piece of evidence for a young world, the rapid accumulation of sodium in the ocean. It was ideal, since much of geochemistry deals with chemicals in the ocean.

I wanted to see how he explained possible ways for sodium to get out of the sea fast enough to balance the rapid input of sodium to the sea. Creationist geologist Steve Austin and I wanted the information in order to complete a scientific paper on the topic.3 We went around and around the issue for an hour, but he finally admitted he knew of no way to remove sodium from the sea fast enough. That would mean the sea could not be billions of years old. Realizing that, he said, “Since we know from other sciences that the ocean is billions of years old, such a removal process must exist.”

I questioned whether we ‘know’ that at all and started to mention some of the other evidence for a young world. He interrupted me, agreeing that he probably didn’t know even one percent of such data, since the science journals he depended on had not pointed it out as being important. But he did not want to examine the evidence for himself, because, he said, “People I trust don’t accept creation!”

Celestial Existence  by  Scott Smorra
“… he did not want to examine the evidence for himself, because, he said, ‘People I trust don’t accept creation!”

Faith, not science

I asked him which people he was relying upon. His answer was, “I trust Steven Jay Gould!” (At that time Gould, a paleontologist, was still alive and considered the world’s most prominent evolutionist.) Thus the geochemist revealed his main reason for thinking the earth is old:“people I trust” i.e., scientific authorities, had declared it. I was surprised that he didn’t see the logical inconsistency of his own position. He trusted Gould and other authorities but ignored highly relevant data!

Perhaps the geochemist thought it so unlikely the earth is young that he wasn’t going to waste time investigating the possibility himself. But if that were the case, then it shows another way the old-world myth perpetuates itself—by intellectual inertia.

I remember having similar attitudes when I was a grad student in physics, while I was still an evolutionist. I was wondering about a seeming inconsistency in biological evolutionism. But, I told myself, surely the experts know the answer, and I’ve got my dissertation research to do. I had no idea that (a) the experts had no answer for it, and (b) the implications were extremely important, affecting my entire worldview.

Before I became a Christian, I resisted evidence for a recent creation because of its spiritual implications. The geochemist might also be resisting such implications, and was merely using scientific authority as a convenient excuse.

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“Many scientists are not the independent seekers of truth the public imagines, so the public should not trust them blindly”

The bottom line

Many scientists are not the independent seekers of truth the public imagines, so the public should not trust them blindly. For a variety of reasons, scientists depend on other scientists to be correct, even when they themselves have some reason for doubt. Unfortunately, as most creationist scientists can tell you, the young geochemist’s reaction is not at all exceptional. Many scientists, without serious questioning, trust the opinions of their own ‘experts’. However, I’m happy to report that others, when presented with creationist data, have become very interested and have investigated it. Many have become creationists that way, as I did.

Your support of this ministry helps turn people’s thinking around. It did mine, so, thank you for your continued prayers and support. It does make a difference.

Related Articles

References

  1. First appeared in a CMI newsletter, December 2008.Return to text.
  2. Humphreys, D. R. Evidence for a young world, ICRImpact  384, June 2005. Archived at icr.org/article/1842. Return to text.
  3. Austin, S. A. and D. R. Humphreys, The sea’s missing salt: a dilemma for evolutionists,Proceedings of the Second International Conference on Creationism, Vol. II, Creation Science Fellowship (1990), Pittsburgh, pp. 17–33, order from http://creationicc.org. Archived at <http://tccsa.tc/articles/ocean_sodium.html&gt;. See also a simplified article on this research—Salty seas: Evidence for a young earthReturn to text.

(Also available in Albanian and Czech)

“Gudførerinne og Jomfru” på norsk og gresk – Norwegian

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EDELWEISS OF MY HEART

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“Gudførerinne og Jomfru” på norsk og gresk

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https://sites.google.com/site/heilageherman/

Hl. Herman av Alaska menighet

Kristiansand, Noreg