The Society for Orthodox Christian History in the Americas
Posts tagged 1921
This week in American Orthodox history (January 23-29)
04 months ago
by Matthew Namee
in Uncategorized
January 23, 1921: Fr. Ingram Nathaniel Irvine died of heart disease in New York, at the age of 71. Irvine has been a frequent topic on this website. Born in Ireland, Irvine came to the US as a teenager and served as an Episcopal priest for a quarter century before being defrocked by his bishop for “conduct unbecoming a clergyman.” In 1905, he converted to Orthodoxy and was ordained a priest by St. Tikhon, the Russian archbishop. Irvine was put in charge of “English work” in the Russian Church. He continued to attract controversy as an Orthodox priest, alienating most everyone he encountered, although St. Raphael found him useful in promoting the use of English. Needless to say, we’ll continue to examine Irvine’s career in future articles.
Fr. Michael Husson, circa 1900
January 27, 1939: Fr. Michael Husson died at the age of 79. He was one of the first Syrian/Antiochian clergymen in America, and spent many years as the rector of St. George Church in Worcester, MA. Here is one account of Fr. Michael, quoted in Arab American Faces and Voices by my grandmother’s cousin Elizabeth Boosahda (page 92):
It was Rev. Michael who told my family about their relatives living in Cedar Rapids, Iowa… Father Husson came from Worcester and he would travel all over the West because there was no Syrian Orthodox priest. He went from one town to another to do the duties of a priest. There were very, very few Orthodox priests in this country. Besides, Father Husson once a year would travel — he would wire ahead — and he would go to these different towns. Father Husson baptized my sister Mabel, and she was born in Cedar Rapids. He would go out to these places by train. People would give him a few dollars for all he did and then he would be on his way more informed as to the eligibility of those for marriage.
January 27, 1980: Fr. Basil Essey was ordained to the priesthood. Later, he was consecrated a bishop, and of course today he is the Antiochian Bishop of Wichita and the Secretary of the Assembly of Bishops.
January 29, 1983: Bishop Job Osacky was consecrated as the OCA Bishop of Hartford, CT. He eventually took over the OCA’s Midwest Diocese and became an archbishop, and in his later years, he became famous (and, in some circles, infamous) for his call for openness and transparency in the OCA. He died unexpectedly in December 2009.
If you know of any other important American Orthodox events that took place between January 23 and January 29, please let us know in the comments!
The mystery of Irvine’s funeral
55 months ago
by Matthew Namee
in Early Converts
Photo from the Brooklyn Daily Eagle obituary for Fr. Ingram Nathaniel Irvine, January 24, 1921
I’ve written more words about Fr. Ingram Nathaniel Irvine than about any other historical figure. Irvine was an Episcopal priest who converted to Orthodoxy in 1905, was ordained by St. Tikhon, and played a major role in American Orthodoxy until his death in January 1921. He was a trusted assistant to St. Raphael Hawaweeny, and he was the chief advocate of the use of English in Orthodox worship. Irvine’s significance to American Orthodox history is difficult to overstate.
I’m now working on a book about Irvine. No specifics yet, but I plan to finish it by the time I graduate from law school in a year. I’ve slowly begun to review my sources on Irvine, and I stumbled onto a really, really strange bit of information.
Irvine died in Brooklyn on January 23, 1921. The first obituary was published the next day, in the Brooklyn Daily Eagle. This obituary seems to have been the main source for the obituaries that appeared in numerous other papers in the following days. Here’s the weird part:
The Rev. Dr. Ingram N.W. Irvine, 71 years old, in charge of the English division of the Eastern Holy Orthodox Catholic Church of America, died on Sunday, of heart trouble, at his residence, 677 Sterling pl. The funeral services will be held tomorrow morning at 11 o’clock, at Dr. Irvine’s late home, the Rev. A.L. Charles, rector of St. Mark’s P.E. Church, officiating, and the internment will follow in Greenwood Cemetery. Dr. Irvine is survived by his wife, Mrs. Emmalena Wilson Irvine, and a daughter, Mrs. Annie Chapin.
There’s not really any question that Irvine remained Orthodox to the end of his life. Even this obituary speaks of him as being the head of the “English division” up to his death. And if you know anything about Irvine, you know that he was a stubborn mule who wouldn’t just cut and run from a church at the first hint of discomfort. I’m 99.9% certain that Irvine did not revert to Episcopalianism in the month before he died.
So why was Irvine’s funeral in his home and not in a church — and why did an Episcopal priest officiate? Apart from the almost impossible prospect of a deathbed apostasy, here are the most likely scenarios I can come up with (with help from Aram Sarkisian and Fr. Oliver Herbel):
1. Irvine’s widow and/or daughter arranged for an Episcopalian funeral. This, in my view, is the most likely scenario. We don’t know much of anything about Emmalena, Irvine’s wife. Yes, she helped Irvine with his teaching ministry, but we don’t even know if she formally converted to Orthodoxy. For all we know, she remained Episcopalian even after her husband’s conversion. As for daughter Annie, she was a very dysfunctional person. It’s a story for another day, but suffice it to say that Annie stole from a lot of people, probably was a con artist, and left her children to be primarily raised by their grandparents (the Irvines). I doubt she’d demand an Episcopalian funeral, but her motives are difficult to follow. In any case, Emmalena and/or Annie may have asked Rev. A.L. Charles of St. Mark’s Episcopal Church to officiate.
2. Irvine himself asked for an Episcopalian funeral, but remained Orthodox. This is less crazy than it sounds. According to Aram Sarkisian’s research, Irvine’s bishop, Abp Alexander Nemolovsky, was in Canada when Irvine died. And Irvine had just been through a bad experience with a failed convert parish led by the erratic Archimandrite Patrick Mythen (who, incidentally, was probably in Canada with Abp Alexander when Irvine died). The nearest Orthodox bishop was the Syrian Bishop Aftimios Ofiesh of Brooklyn — a man Irvine hated. Irvine may have been so upset with the nearby Orthodox authorities that he preferred to be buried in a quiet ceremony officiated (perhaps) by an Episcopal priest that Irvine respected.
3. Irvine had an Orthodox funeral and an Episcopalian memorial service. This theory, suggested by Fr. Oliver, assumes that the newspapers just didn’t know about the Orthodox service. Along similar lines, Fr. Oliver points out that the Orthodox and Episcopalians may have officiated at the same funeral service. After all, in that era, it wasn’t unheard of for Orthodox and Episcopalian priests to officiate at the same marriage ceremony. I find this suggestion somewhat less likely than the possibility of dual funerals, simply because the Episcopalian funeral reported in the Eagle took place at Irvine’s home, rather than a church. Which suggests that it was something less than an “official” event. If Orthodox clergy were involved, why not do it at a church?
Anyway, at this point, we don’t know what was going on with Irvine’s funeral. But the three of us — Fr. Oliver, Aram, and I — are trying to track down what happened.
This article was written by Matthew Namee.
The Russian Archbishop welcomes the Greek Archdiocese, 1921
2 years ago
by Matthew Namee
in Inter-Orthodox
In a 1921 letter to the Greek Archbishop Alexander Demoglou (left), the Russian Archbishop Alexander Nemolovsky (right) welcomed the foundation of the Greek Archdiocese of North and South America.
“[I]n 1921 … without the knowledge and canonical approval of the Russian Orthodox Church, a Greek Archdiocese was founded in America.” (Patriarch Alexy I of Moscow to Ecumenical Patriarch Athenagoras, March 17, 1970.)
Patriarch Alexy’s position has been shared by many people, particularly since the OCA was granted autocephaly by Moscow in 1970. But is it true? Was the Greek Archdiocese really established against the wishes of the Russian Orthodox Church? I had always assumed so, until I stumbed upon a letter from Archbishop Alexander Nemolovsky — the Russian Archbishop of North America — to his Greek counterpart, Bishop (later Archbishop) Alexander Demoglou, dated November 11, 1921. The letter is included in Paul Manolis’ The History of the Greek Church of America in Acts and Documents, and I have reprinted it in full below:
Most Reverend and Dear Brother in Christ:
After taking counsel and acting accordance with our knowledge and understanding of the Canon Law, we herewith inform you that our interpretation of the duty confronting us in relation to the established intercommunion of our Holy Eastern Orthodox Catholic Communion, we look to you and your Canonical Superiors as the head in America, North and South, of the interests of the Hellenic members of our Holy Faith.
By this, you will therefore understand that until further action by the Oecumenical Patriarchate at Constantinople, the Russian Mission established in America with jurisdiction known as the Archdiocese of the Aleutian Isles and North America, as well as our local American work known as “The American Orthodox Catholic Church” under the immediate direction of the Right Reverend Archimandrite Patrick [Mythen], who is under obedience to us as Archbishop, are in full fellowship and communion with you, as the only valid and canonical head of the Hellenic Mission (for care of the spiritual interests of citizens and former citizens of the Kingdom of Greece).
We beg you to take note of this, our official communication and pray that together under God’s direction, we may work in fraternal harmony in the Apostolic responsibilities resting upon us.
Prayin[g] God’s blessing on you and your work, I am
Fraternally Yours,
ALEXANDER
Archbishop of the Aleutian Isles and North America
Abp Alexander’s letter proves that the leadership of the Russian Archdiocese of North America welcomed the foundation of the Greek Archdiocese in 1921. Contrary to Patriarch Alexy I and so many others, the Greek Archdiocese was founded with the “knowledge and canonical approval of the Russian Orthodox Church.”
Now, Abp Alexander Nemolovsky may well have been wrong to have written that letter. His understanding of canon law certainly seems peculiar, since he simultaneously claims to be Archbishop of North America and acknowledges another bishop as having the same jurisdiction. Later Russian Church leaders were free to disagree with Abp Alexander’s original position, but we cannot deny that the head of the Russian Archdiocese welcomed the creation of the Greek Archdiocese in 1921.
What does it mean? It means that we should be honest when we’re debating the sticky questions of territorial rights and so forth. Yes, the Russian Church had the original Orthodox presence on the North American continent. The Russian Church was the first to formally claim North America as its ecclesiastical territory, and it was the first to engage in large-scale missionary work on that territory (among Alaskan natives and Eastern Rite Catholics). But it is wrong to say that the Greek Archdiocese was founded contrary to the wishes of the Russian Church. In fact, I would turn the question around — and I’m very open to new information on this: can anyone point to a specific document, from the 1918-1922 period, in which a Russian Church leader declared the foundation of the Greek Archdiocese to be uncanonical?
And, just to pre-empt any questions about it — I point all this out not to argue for (or against) the agenda of this or that group in the Church, but only to correct the historical record. The Russian Archbishop of America welcomed the foundation of the Greek Archdiocese. This is a fact.
Fr. Antony Hill: the second black Orthodox priest in America
2 years ago
by Matthew Namee
in Early Converts
After a week’s worth of articles on the Archbishop Arseny criminal libel case, I thought I’d break things up a bit by looking at something completely different — the story of Fr. Antony Hill, the second black Orthodox priest in America.
By now, a lot of people know that Fr. Raphael Morgan was the first black Orthodox priest in America, ordained in 1907 and based out of Philadelphia’s Greek church. But the second black priest in America, and the first under the Russian Archdiocese, is still virtually unknown. And, while Morgan’s life is full of mystery, the man who followed him — Fr. Antony Hill — is even more of an enigma.
We don’t know when Hill was born, where he was born, or how he came to join the Orthodox Church. His given name was Robert F. Hill, and the first traces I’ve found of him are from a New York Times article dated January 3, 1921. Orthodox and Episcopalian clergy had gathered together for a prayer service, asking God to restore the Hagia Sophia in Constantinople to the Orthodox. The Orthodox included Russians, Greeks, Serbs, and Syrians, and among the Russian contingent was “the Very Rev. Anthony R.F. Hill, a canon of the Russian Cathedral.” Also in the group was another recent American convert, Fr. Stephen (Geoffrey) Lang.
Several months later, in September 1921, Hill and Fr. Patrick Mythen attended the First General Synod of the brand-new “African Orthodox Church.” As we’ve discussed before, this noncanonical body was headed by “Patriarch” George Alexander McGuire, who had been consecrated by the vagante Old Catholic bishop Joseph Rene Vilatte. McGuire was an associate of Marcus Garvey, and he most likely had known Fr. Raphael Morgan.
In the 1956 book The History of the African Orthodox Church, A.C. Terry-Thompson writes extensively about the AOC’s initial General Synod. From Terry-Thompson, we know that Fr. Patrick Mythen gave a rousing speech on the Synod’s first day, comparing the AOC’s organizers to Christ’s apostles in the upper room on Pentecost, and expressing the hope that all of Orthodoxy would accept the AOC as a legitimate Church. Hill then offered a few words, “recording his earnest desire to see us launch out successfully.”
Shortly after this, Hill decided to leave the Russian Archdiocese and throw his lot in with the African Orthodox Church. He became rector of the Church of the Good Shepherd, which had been McGuire’s parish before he became a bishop. It was Hill who, on September 15, seconded the motion that the new ecclesiastical body be known as the “African Orthodox Church.” The next day, he was appointed dean of the AOC’s seminary. In other words, he was a major player in the new organization.
In his book Words Like Freedom: Essays on African American Culture and History (1996), Richard Newman writes that Hill “was released by the Russians to work with McGuire and the fledgling AOC.” Further on, though, Newman says that Hill “was excommunicated by the Russians.” I find it hard to believe that the Russian Archdiocese would actually release Hill to a noncanonical body. However, in 1921, Archbishop Alexander Nemolovsky was primate of the Russian Archdiocese. He was a highly ineffective hierarch, and he delegated an unusual amount of authority to Fr. Patrick Mythen. Given Mythen’s own affinity for the AOC, it’s very possible that Mythen himself granted Hill a “release,” but that later Russian leaders recognized this as irregular and went on to defrock Hill.
Hill lasted about 13 years in the AOC. According to Terry-Thompson, “Due to some difference of policy Father Anthony resigned his post late in 1934.” It’s worth noting that 1934 is the same year that Patriarch McGuire died, and it’s possible that Hill’s resignation was part of the fallout from McGuire’s death. Richard Newman writes, “When he left the AOC he founded an independent church in Harlem.” Newman adds, “This story needs to be told.” Alas, Newman died in 2003, so we can’t ask him for more information.
Hill’s career in the Russian Archdiocese must have been extremely brief. He most likely joined the Russians in mid-to-late 1920, when Fr. Patrick Mythen’s short-lived, English-speaking Church of the Transfiguration was in operation in New York City. We know that he left Orthodoxy in September 1921, when he joined the AOC. But beyond the scant details I’ve presented in this article, we know next to nothing else about Fr. Antony Hill.
[This article was written by Matthew Namee.]
Solving the mystery: the 1921 pan-Orthodox gathering of bishops
2 years ago
by Matthew Namee
in Inter-Orthodox
L to R: Future Metropolitan Germanos Polyzoides, Bp Alexander Demoglou, Met Platon Rozhdestvensky, Patriarch-elect Meletios Metaxakis, Abp Alexander Nemolovsky, Bp Aftimios Ofiesh, and Archdeacon Vsevolod Andronoff
Back in July, Fr. Andrew wrote about the above photo, which depicts a gathering of American Orthodox bishops in the early 1920s: Greeks Meletios and Alexander, Russians Platon and Alexander, and Syrian Aftimios. At the time of Fr. Andrew’s original post, no one knew exactly when this photo was taken, or what occasion brought all these hierarchs together. Fr. Andrew wrote,
This photograph was found in the archives of the Library of Congress. As yet, there have been no official documents that have surfaced detailing what this 1921 meeting must have entailed. It might have been only a courtesy call, with a photo op at the end.
Fr. Andrew went on to observe that, based on the photo, the other bishops appear to have regarded Metaxakis as “first in seniority among them.” To read the rest of Fr. Andrew’s post, click here.
Why am I bringing all this up again? Becasue I believe I now know when and where this photo was taken, and why all these bishops were in the same place. On December 9, 1921, Abp Meletios Metaxakis was elected Patriarch of Constantinople. He was in New York at the time, having been deposed from his previous position as Archbishop of Athens. With Bp Alexander Demoglou, Metaxakis had come to the US to organize the Greek-American churches into a unified archdiocese. The New York Times (12/10/1921) announced that one of Metaxakis’ first acts as Patriarch would be to appoint Alexander as bishop of North and South America.
The Times also reported, “This morning at 10 o’clock the Most Rev. Alexander, Archbishop of the Aleutian Islands and North America for the Russian Church, will formally call upon the Patriarch-elect and officially present the felicitations of the 100,000 Russians who are in the Western Hemisphere, who are his spiritual subjects.”
The Russian goodwill towards Metaxakis’ election was not limited to Abp Alexander Nemolovsky. Archimandrite Patrick Mythen, the powerful convert priest, hastily organized a special ceremony. December 19 was the St. Nicholas day, the patronal feast of the Russian cathedral in New York. Invitations were sent out, in the names of both Met Platon and Abp Alexander. Besides the two Russian and two Greek bishops, the guest list included the Syrian Bp Aftimios and four Episcopalian hierarchs. Representatives of the new African Orthodox Church were also present, as well as the “Hungarian prelate [...] Bishop Stephan of Pittsburgh.” I think this was Bp Stephen Dzubay, a former Uniate who converted to Orthodoxy in 1916 and became the Russian Archdiocese’s Bishop of Pittsburgh. (Dzubay returned to Roman Catholicism in 1924.)
After the Divine Liturgy, there was a buffet luncheon for the clergy at the neighboring parish house. The above photo must have been taken during or after this luncheon. Here is another, nearly identical photo, which appeared in the New York Evening Telegram on December 20, 1921:
This photo, of the December 19, 1921 gathering of Orthodox bishops, appeared in the New York Evening Telegram the following day.
Comparing the two photos, it’s quite clear that they were taken at the same event, probably within moments of one another. The Evening Telegram photo doesn’t include the non-bishops, Polyzoides and Andronoff, but it’s possible that they were just cropped out before publication.
The event itself, the pan-Orthodox liturgy, is evidence of the rather friendly (or at least cordial) relations between the Greek and Russian hierarchy in 1921. Speaking to the Evening Telegram (12/19/1921), Fr. Patrick Mythen expressed what must have been on the minds of the Russian bishops as well: that Metaxakis’ election as Ecumenical Patriarch marked the first time since the fall of Constantinople that the Patriarch was elected without the consent of the Turkish sultan. He would thus be “politically free and will rule the Church as a priest and not as a politician.” Mythen meant that Metaxakis would not be bound to the Turkish state, but I’m sure many today would find his words ironic, Metaxakis being the controversial Church politican that he was.
