Archive for April, 2011

George Brown: Pioneer of Orthodoxy in Chicago

In March, I gave a lecture at Holy Apostles Greek Orthodox Church in Westchester, Illinois, on the subject of Chicago’s Orthodox history. Since then, I’ve begun to probe deeper into the early history of Orthodoxy in Chicago. Many people have asked about one man in particular — George Brown, an early leader of Chicago’s Orthodox community.

At a landmark meeting of the Chicago Orthodox in 1888, Brown was elected president of the fledgling multiethnic proto-parish. He offered this speech (reported in the Chicago Tribune the following day, 5/14/1888):

Gentlemans, union is the strength. Let everybody make his mind and have no jealousy. I have no jealousy. I am married to a Catholic woman but I hold my own. Let us stick like brothers. If our language is two, our religion is one. The priest he make the performance in both language. We have our flags built. It is the first Greek flags raised in Chicago. We will surprise the Americans. Let us stick like brothers.

The Tribune also reported that Brown was a veteran of the American Civil War. Three years later, the community was still trying to start a full-fledged parish, and Brown was still in a leadership role. From the Chicago Inter Ocean, we learn that “Mr. George M. Braun, a Greek, who is one of the leaders in the movement for a church in this city, says that they have been promised a priest of the orthodox faith as soon as they have erected a church.” Ultimately, no multiethnic parish was founded; instead, separate Greek and Russian churches were established in 1893.

Four years later, Greece was on the brink of war with Turkey, and thousands of Greek Chicagoans prepared to return and fight for their home country. The Tribune (2/15/1897) reported,

George M. Brown, a barber, No. 32 Wells street, and, in spite of his English name, of pure Greek blood, was seen last night at his home in North Market street, between Kinzie and Michigan. He rubbed his hands gleefully when told of the latest cable news.

“I am glad to hear this,” he said. “There are 2,000 of my fellow-countrymen in Chicago who will return to their native land to fight against the hated Turks. I hope it will end in driving the Musselmans [Muslims] out of Europe. We have been holding meetings for some time and almost without exception the Greek residents are anxious to fight. I do not know positively, but understand the resident Consul favors the movement and has promised its support. As soon as war is declared, and I guess the news of today is a practical declaration of war, we shall write to the Consul at New York and offer our services. Many of us can and will willingly pay our way back, but the majority will require assistance, which I have no doubt will be furnished by the proper authorities. The Greek colony numbers 3,000 and there are few women and children. If passage money is assured, it is probable 2,000 would embark for Greece without delay.”

Recently, I searched the US Census records to see if I could find Brown. And I did: the 1880 Census lists George Brown, a 40-year-old barber who was born in Greece and living in Chicago. He is listed along with his 26-year-old wife, Louisa, who was born in Italy (which is consistent with his statement in 1888 that he was “married to a Catholic woman”).

The couple also appears in the 1900 Census, along with their children. (The 1890 Census records are unavailable.) Here’s the family:

  • George, born in Greece in May 1840, immigrated to America in 1855. He and Louisa had been married for 28 years as of the 1900 Census. This puts their wedding sometime around 1872. George still ran a barbershop in 1900.
  • Louisa, born in Italy in June 1855, immigrated to America in 1870. She must have met George not long afterwards, since they were married by 1872 at the latest. The Census reports that Louisa could neither read nor write, although she could speak English.
  • Son Leo was born in Illinois in March 1883. His occupation is listed as “Laborer in Grocery.”
  • Son Lycurgos (clearly George picked this name) was born in Illinois in June 1884, and in 1900 he worked as an “Errand [boy] in Office.” Incidentally, the early Greek organization in Chicago was known as the “Society of Lycurgos.”
  • Daughter Asphasia (or Aspasia) was born in Illinois in May 1890. She’s listed as being “At school.”
  • Daughter Consulata was born in Illinois in September 1895.

I can’t find George Brown in the 1910 Census; in fact, I can’t find anyone who even possibly is a match — that is, (1) named George, (2) born in Greece sometime around 1840, and (3) living in Illinois. It’s entirely possible that Brown died between 1900 and 1910. Even in 1900, at age 60, he had surpassed the average lifespan of Americans in his day.

In trying to track down the Brown children, I started with son Lycurgos, for the obvious reason that there can’t be more than one Lycurgos Brown — right? Wrong, actually: In the 1920 Census alone, there were no fewer than six men named Lycurgos (or Lycurgus) Brown. Only one was reasonably close in age to our Lycurgos (who would have been 36 in 1920), but that man, aged 38, was born in Texas, as were his parents. I haven’t been able to find any of the other Brown children in later Censuses, either. However, I found possible matches for daughter Aspasia in the Social Security Death Index. We know that she was born in May 1890, and according to the SSDI, Aspasia Pantek and Aspasia Constantinou were both born in that month. If anyone wants to take the baton and try to track down George Brown’s descendants, go for it — it would be great to see what, if anything, they know about their ancestor.

Finally, further digging turned up the fact that our George Brown’s actual surname was Kotakis. He seems to have dropped it after coming to America. So, here is what we know:

  • George Kotakis was born in Greece around 1840.
  • He came to America in 1855, took the surname “Brown,” and fought in the Civil War.
  • He married an Italian woman named Louisa around 1872.
  • He was living in Chicago by at least 1880, and he worked as a barber.
  • He was a leader in Chicago’s early Orthodox proto-parish, becoming the community’s president in 1888.
  • He had at least four children — two sons and two daughters.
  • He may have died between 1900 and 1910.

If anyone out there has any information that can add to our knowledge of George Brown, please email me at mfnamee [at] gmail [dot] com.

[This article was written by Matthew Namee.]

UPDATE: I may have found Lycurgos Brown, George’s second son. On November 16, 1917, a girl named Elizabeth Veronica Brown was born in Cook County, IL (i.e., Chicago). Her birth certificate lists her mother as the former Clara Scanlan, and her father as George Lycurgus Brown, age 33, born in Chicago. Doing the math (1917 minus 33), this man would have been born in 1884 — the same year as our Lycurgos Brown. It’s entirely possible that our Lycurgos actually had the first name of George (after his father), but went by his middle name as a child.

We can verify this hypothesis by revisiting the Census records. In 1910, George L. Brown, a 25-year-old shipping clerk, was living in Chicago with his wife Clara, 3-year-old son George E., and 7-month-old son Daniel P. And according to the Census, George L. Brown’s father was born in Greece, and his mother was from Italy. This is our guy.

I can’t find George Lycurgos Brown in the 1920 Census, but in 1930, he’s still in Chicago. Here is the family:

  • George, age 46
  • Clara, age 42
  • Daniel, age 21
  • Gordon, age 17
  • Elizabeth, age 12
  • Robert, age 5
  • Clara G., age 3
  • Thomas M., newborn

George Lycurgos Brown’s youngest children would thus be in their eighties today, and it is entirely possible that one or more is still alive. I wonder how much they know about their grandfather, the original George Brown?

UPDATE 2: Sorry for all the updates, but I’ve now traced George Brown’s line down to the present day. Son George Lycurgos Brown’s daughter Elizabeth married a man named Russell Garrett. Elizabeth died in Chicago in 2004, and according to her obituary, her descendants include daughter Elizabeth Balfanz and grandchildren Michael and Rebecca Balfanz.

I’m sure George Brown has dozens of other surviving descendants, through his various other children and grandchildren.

Orthodoxy in Higher Education: Transforming the World

During this Holy Week time, I am going to shift just a bit on my running series regarding Orthodoxy and higher education here in America.  Instead of mentioning an historical event, I thought I’d share something from Fr. Georges Florovsky.  If you need to know a little something about his life, go here:

http://orthodoxwiki.org/Georges_Florovsky

The following quote is from “Faith and Culture,” St. Vladimir’s Seminary Quarterly 4:1-2 (1955-56), 44.

“Either Christians ought to go out of the world, in which there is another master besides Christ (whatever name this master may bear: Caesar or Mammon or any other), and start a separate society. Or again they have to transform the outer world and rebuild it according to the law of the Gospel. What is important, however, is that even those who go out cannot dispense with the main problem: they still have to build up a “society” and cannot therefore dispense with this basic element of social culture. “Anarchism” is in any case excluded by the Gospel. Nor does Monasticism mean or imply a denunciation of culture. Monasteries were, for a long time, precisely the most powerful centers of cultural activity, both in the West and in the East. The practical problem is therefore reduced to the question of a sound and faithful orientation in a concrete historical situation.

Christians are not committed to the denial of culture as such. But they are to be critical of any existing cultural situation and measure it by the measure of Christ. For Christians are also the Sons of Eternity, i.e. prospective citizens of the Heavenly Jerusalem. Yet problems and needs of “this age” in no case and in no sense can be dismissed or disregarded, since Christians are called to work and service precisely “in this world” and “in this age.” Only all these needs and problems and aims must be viewed in that new and wider perspective which is disclosed by the Christian Revelation and illumined by its light.”

Definitely wise words to heed as we continue to plan and develop Orthodox engagement with higher education.  Definitely fitting words for this time of year.

The Atlas of American Orthodox Christian Churches

Editor’s note: We’ve received the following announcement from Alexei Krindatch, the Orthodox researcher and sociologist. Very soon, the first-ever Atlas of American Orthodox Christian Churches, edited by Krindatch, will be published by Holy Cross Orthodox Press. I have made several contributions to the Atlas, including the historical census data, a timeline of American Orthodox history, an chapter on ten little-known firsts in American Orthodox history, and an article on the Antiochian Archdiocese. SOCHA advisory board member Fr. John Erickson also contributed a brief history of Orthodoxy in America. For more, see Krindatch’s announcement below:

The Atlas of American Orthodox Christian Churches is to be published by the end of May by the Holy Cross Orthodox Press.

Order your copy at www.holycrossbookstore.com, toll-free 800-245-0599.

What is this Book about?

The Atlas provides an accurate “snapshot” of the various Orthodox Christian Churches in the United States. It is addressed for the wide – Orthodox and non-Orthodox, academic and non-academic – audience of readers. Simultaneously, this book is intended to be an atlas, a reference book and a thematic monograph. It is an atlas because it contains numerous maps to show the historical development and present territorial patterns of Orthodox Church life in America. It is a reference book because it furnishes comprehensive information on the American Orthodox Churches including up-to-date statistical data on their membership and geographic distribution. It is a thematic monograph because the essays in this book tell the story of the Orthodox Christian past and present in the United States.

Thematically, the Atlas of American Orthodox Christian Churches unfolds in four parts (for details, see also table of contents below). Chapter one looks at a timeline of Orthodox Christianity in America. It provides a general overview of the historical development of the American Orthodox Churches and presents many interesting facts about particular churches, local communities, and personalities associated with Orthodoxy in America. Chapter two offers an overview of twenty-one national Orthodox Church bodies (including Oriental Orthodox Churches). There are short articles with basic historic and other information about each Church. For each Church, we also provide two maps: a state-by-state map of parishes and a county-by-county map of membership. The third chapter is devoted to Orthodox monasteries in the United States. Today, there are more than eighty Orthodox monastic communities in America that are very different in terms of their size, geographic settings, patterns of everyday life, openness for outside visitors, etc. The chapter gives a general introduction into Orthodox monasticism in America and offers a systematic database for the eighty-one Orthodox monasteries in this country. The accompanying map shows their distribution across the country. Chapter four furnishes data from the 2010 US National Orthodox Census. Tables and maps in this chapter contain statistics of parishes, membership, and church attendance for twenty-one different national Orthodox Church bodies. This information is available church-by-church and state-by-state and county-by-county

An internally diverse and complex family of Churches is covered in this book. Their individual histories on American soil, their current “niche” in the context of the wider American society and their mutual relations are subjects which are at times very sensitive. Compiling this Atlas, I have done my best to be objective and accurate in presenting data and information about each Church. Our hope is that this work will help readers to better recognize the distinct Orthodox “colors” and “flavors” within the diverse and colorful American religious landscape.  Any constructive comments that readers may wish to make, as well as updates, on any subject included in this book are welcomed.

Alexei D. Krindatch
Principal Researcher, Data Compiler and Editor (akrindatch@aol.com)

What Are People Saying about this Book?

“Assembling a mass of recently generated data, The Atlas of American Orthodox Christian Churches provides an authoritative overview of a most important but often neglected segment of the American Christian community. Protestant and Catholic Christians especially will value editor Alexei Krindatch’s survey of both Eastern Orthodoxy as a whole and its multiple denominational expressions.”

J. Gordon Melton
Distinguished Professor of American Religious History
Baylor University, Waco, Texas

“Why are pictures worth a thousand words? Because they engage multiple senses and ways of knowing that stretch and deepen our understanding. Good pictures also tell compelling stories. Good maps are good pictures, and this makes the Atlas of American Orthodox Christian Churches, with its alternation and synthesis of picture and story, a persuasive way of presenting a rich historical journey of Orthodox Christianity on American soil. The telling is persuasive for both scholars and adherents. It is also provocative and suggestive for the American public as we continue to struggle with two issues, in particular, that have been at the center of the Orthodox experience in the United States: how to create and maintain unity cross vast terrains of cultural and ethnic difference; and how to negotiate American culture as a religious other without losing one’s soul.

David Roozen, Director
Hartford Institute for Religion Research, Hartford Seminary

Atlas of American Orthodox Christian Churches: Table of Contents

Preface: Goal and Scope of this Atlas

Acknowledgements and Contributing Authors

Data Presentation: Inclusiveness of the Atlas, Methodology, Terminology and Problems

Chapter 1. Orthodox Christianity in the United States: Past and Present

Timeline of Orthodox Christianity in America

Orthodox Christianity in America:  One Faith but Many Stories

Ten Interesting Facts about the History of Orthodox Christianity in the USA

Maps:

  • Membership of Orthodox Christian Churches by State: 1906, 1936, 2010
  • Parishes of Orthodox Christian Churches by State: 1911, 1936, 2010
  • Membership of Orthodox Christian Churches by County: 2010
  • Members of Orthodox Churches as a Percentage of Total Population by County: 2010

Chapter 2. Orthodox Christian Churches in the United States: General Information, Essays and Maps.

The Eastern (Byzantine) Orthodox Churches:

  • Albanian Orthodox Diocese of America
  • American Carpatho Russian Orthodox Diocese
  • Antiochian Orthodox Christian Archdiocese
  • Bulgarian Eastern Orthodox Diocese of the USA, Canada and Australia
  • Georgian Orthodox Parishes in the USA     
  • Greek Orthodox Archdiocese of America
  • Holy Orthodox Church in North America
  • Macedonian Orthodox Church: American-Canadian Diocese
  • Orthodox Church in America
  • Patriarchal Parishes of the Russian Orthodox Church
  • Romanian Orthodox Archdiocese in Americas
  • Russian Orthodox Church Outside of Russia
  • Serbian Orthodox Church in North America
  • Ukrainian Orthodox Church of the USA
  • Vicariate for the Palestinian / Jordanian Orthodox Christian Communities

The Oriental Orthodox Christian Churches:

  • Armenian Apostolic Church of America: Catholicosate of Cilicia
  • Armenian Church of America: Catholicosate of Etchmiadzin
  • Coptic Orthodox Church in the United States
  • Malankara (Indian) Orthodox Syrian Church
  • Malankara Archdiocese of the Syrian Orthodox Church in North America
  • Syrian (Syriac) Orthodox Church of Antioch

Chapter 3. Orthodox Monastic Communities in the United States

Orthodox Monastic Communities in the United States: Introduction

Map: Orthodox Monastic Communities in the United States

Orthodox Monastic Communities by State

Directory of Orthodox Monastic Communities by State

Chapter 4. The 2010 US National Orthodox Census

Abbreviations

Orthodox Christian Churches in the United States: 2010

Orthodox Christian Churches by State: 2010

Orthodox Christian Churches by County: 2010

Appendix. Further Sources of Information on Orthodox Christianity in the United States

Programming note

Just a quick note to our readers to apologize for the lack of new material recently. As it happens, all of our regular writers are very busy with other obligations. Personally, besides the usual demands on my time, I’m gearing up for law school final exams. And with Holy Week right around the corner as well, it might be May before we get back into a more regular publishing schedule. Please accept my apologies.

I hope everyone has a wonderful Lazarus Saturday and Palm Sunday this weekend!

Sincerely,
Matthew Namee, Editor

Fr. Sava Matanovich: the first Serbian Orthodox priest in America

Just a brief note today: I had always assumed that Fr. Sebastian Dabovich was the first Serbian Orthodox priest in America, but apparently he wasn’t. The first Serbian priest in America — and probably the first Serbian priest the California-born Dabovich had ever seen — was Fr. Sava Matanovich. From the 1985 book Sacred Places of San Francisco: “The first Serbian priest to visit America was Father Sava Matanovich, a Montenegrin, who participated in three liturgies in 1875.”

I should note that I don’t know for sure whether someone from Montenegro should be classified as Serbian. Most references I’ve found treat Montenegrins as a subset of Serbs, rather than a distinct group. More importantly, I think (but again, I’m not certain) that in 1875, a priest from Montenegro would have had no quarrel with being called a Serb. The Serbs and Montenegrins in America seem to have totally intermingled. If any of our readers want to correct me on this, please, by all means, do so.

Anyway, the visit of Matanovich is verified by Dabovich himself in his 1897 history of Orthodoxy in California (published in the Vestnik in April 1898):

In 1875 a priest from Montenegro, Father Sabbas Matanovich, arrived in San Francisco. He was received into the Bishop’s house and served two or three Liturgies, but as he was not assigned a position, he went back home after several months. At the present time the honorable Father Matanovich is an archpriest in Cetinje.

I haven’t been able to find any other references to Matanovich’s visit, and I suspect that the 1985 Sacred Places in San Francisco reference used the Dabovich article as its source. It would be interesting to know what other places (if any) Matanovich visited in America. Did he serve liturgies in other cities besides San Francisco? If anyone else turns up anything, please let me know.

This article was written by Matthew Namee. He can be reached at mfnamee [at] gmail [dot] com.

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