One final note: St. Philaret makes reference to a Christmas liturgy celebrated by Honcharenko in New York. This appears to have been the first Orthodox liturgy in the history of New York City (or, for that matter, the first known liturgy in the eastern United States). It is earlier than the better-known liturgy celebrated by Honcharenko a couple of months later (and discussed here and here).

St. Philaret of Moscow

When the American spiritual leaders first showed the desire to have an Orthodox Church in America it seemed necessary for California but not for New York. Now a new outlook appears.

Already a priest has received from the Holy Church of Constantinople the antimens and the Holy Chrism. He has arrived in America and on the day of the birth of Christ performed there the first Orthodox liturgy from the time of the discovery of America. Then he performed the baptism of eight Slavs and two Russians. He writes, “I found there seven thousand Slavs, three thousand Greeks and three thousand Russians, without a Pastor.” If this is true, it is a strong reason to have in America a Russian Orthodox Church.

We are attaching to this a copy of the letter of Agapius Honcharenko written to the Editor of the newspaper “Orthodox Overview.” Won’t you take the decision if something should be done about this situation?

St. Philaret of Moscow on Orthodoxy in America in 1865 is a post from OrthodoxHistory.org. All rights reserved. Your use of this article is subject to our Terms of Use.

At the end of July this year I was able to spend an afternoon at the National Archives in London, UK. I was aware that certain documents pertaining to the history of the Russian Orthodox Community in London were held there and I was hoping to find more information with regard to the early presence of Orthodoxy in British America before the American Revolution. Whilst my original goal was achieved I also discovered a wealth of other documents relating to the history of Orthodoxy in America between 1865 -1945. There is much more to translate and to write. I am grateful to Matushka Marie Meyendorff for her initial draft translation of the documents that follow. Not every part is immediately readable, but God willing a more complete and refined translation can be made in due course.

Agapius Honcharenko in his later years

It would perhaps be helpful to briefly set a little historical background. There are three documents collectively filed under the heading of  “The Russian Orthodox Church in America and Its Clergy 1865” They consist of a covering letter written by the venerable and very elderly Metropolitan Filaret of Moscow to the “Ober Procurator” of the Holy Synod of Russia – effectively the Minister of Religion. The Metropolitan encloses two further documents: a detailed and generally negative overview of the case against Agapius Honcharenko with an explanation as to why he was defrocked as a deacon by the Russian Synod in 1861. The second is a letter to an unknown priest (most likely the Rev. Eugene Popov the Russian Orthodox priest in London) from Agapius Honcharenko pleading his side of the story and essentially petitioning to be taken back by the Russian Church. Since his defrocking as a deacon, he appears to have been made a priest, either by the Church of Constantinople or the Church of Greece.

It is interesting that Metropolitan Filaret does not simply dismiss Honcharenko’s claims but appears to treat them seriously enough to suggest to the Ober-Procurator that they provide sufficient grounds to lead the Russian Church to establish a full ecclesial presence in the United States. It should be remembered that these documents predate the US purchase of Alaska from the Russian Empire in March 1867. It should also be noted that the American Civil War was still underway when these documents were written and that the Russian Empire was an active supporter of the Northern States during the conflict. Many in fact credit Metropolitan Filaret as being one of the driving forces behind the abolition of serfdom in Russian Empire (1861) and Agapius Honcharenko was also known as an advocate of that cause. This may partly explain Filaret’s somewhat sympathetic stance to his case. 

The reference of Filaret to “American spiritual leaders” in California is also of interest and is most probably related to the overtures being made at that time by leaders of the Protestant Episcopal Church in the USA to the Russian Orthodox Church and efforts which had already begun toward the formation of a Russian Orthodox Parish in San Francisco.

Nicholas Chapman, Herkimer, New York, August 21 2010

A Brief Commentary on Documents Found in the National Archives in London under the Heading “The Russian Orthodox Church in America and Its Clergy 1865” is a post from OrthodoxHistory.org. All rights reserved. Your use of this article is subject to our Terms of Use.

Many will remember that, some two years ago, a famous service was held in Trinity Chapel, New York city, in which, with a great flourish of trumpets, one “Father Agapius,” who purported to be a Priest of the Greek church, celebrated “the Sacrifice of the Mass” in the Greek tongue; to the great delectation of the High Churchmen, who enjoyed the show intensely, and who feld that they were coming very near, in this performance, to the real thing. Great was the glorification which was made over this manifestation of the “Orthodox Catholic Church.” Father Agapius had the genuine Apostolical succession, and it was a blessed symbol that he should condescend to hold his gorgeous Greek service in an American Episcopal church! Father Agapius, however, soon after mysteriously disappeared. It was darkly hinted, after a time, that he was — tell it not in Gath — a swindler and a cheat; and, most mournful of all, a mere mechanic and prosaic printer. Father Agapius has turned up again, however — this time in the Methodist connection. The Pacific Churchman of San Francisco, Cal., of 28th Nov. last, contains the following advertisement:

“Russo-Greek Methodist Episcopal Church, Rev. Agapius Honcharenko, Pastor. Preaching every Sabbath morning at 9 o’clock in the Vestry of the Howard Street M.E. Church. Services conducted in the Slavonian, Russian and Greek languages. All are invited.”

We hope there is no irreverence in the suggestion; but wouldn’t it be well to have Trinity Chapel disinfected?[1]

And here is the original article in the Pacific Churchman, to which the above article refers:

FATHER AGAPIUS – Some of our readers may recall the name of this individual, who, about two years ago, appeared in New York, claiming to be a priest of the Greek Church. At first his pretensions were received by some of the clergy, and a Greek service was arranged for him. Immediately afterwards, however, he disappeared, and, we believe, subsided into his original employment, which was that of a printer. Since then nothing has been heard of him, until about a fortnight since, when he appeared in this city [San Francisco] as – to copy his card – a member of the “Orthodox Catholic Church.” We find, however, from the following advertisement that he has now transferred his valuable talents to our Methodist brethren:

“Russo-Greek Methodist Episcopal Church, Rev. Agapius Honcharenko, Pastor. Preaching every Sabbath morning at 9 o’clock in the Vestry of the Howard street M.E. Church. Services conducted in the Slavonian, Russian and Greek languages. All are invited.”

As the members of the Greek Church (if there are any here) cannot recognize him, and American Methodists cannot understand “Services in the Slavonian, Russian and Greek languages,” we think his chance is a small one of founding a sect with the “stunning” name of the “Russo-Greek Methodist Episcopal Church.”[2]

As it happened, there were indeed Orthodox Christians living in San Francisco in 1867. They were grouped into two societies — the Russian Slavonian Benevolent Society and the Greek-Russian Slavonian Orthodox Eastern Church and Benevolent Society. Just a couple weeks after the above article ran, the two societies merged, and the Russian and Pan-Slavonic Benevolent Society was incorporated.[3] The Orthodox in San Francisco had initially attended some of Honcharenko’s church services. In a letter in 1868, Prince Dimitry Makutsov (acting director of the Russian American Company) wrote, “Last year Agapius Honcharenko arrived in S.-Francisco, who escaped from a certain monastery. At the beginning, he was conducting divine services here, but, since he is not following the precise rules of our Church, all those who share our faith left him and renounced him as a schismatic.”[4] The realization that Honcharenko was a fraud appears to have been part of the impetus for the San Francisco Orthodox community to form a parish.

One of the immediate goals of the society was to build an Orthodox church. In March of 1868, they sent a petition to Bishop Paul in Alaska, asking that he send Fr. Nicholas Kovrigin to San Francisco. The bishop granted the society’s request, and Kovrigin was in San Francisco in time for Holy Week. This was the first formal Russian parish in the contiguous United States, and Kovrigin was the first resident parish priest.
____________________________________________________________
[1] The Congregationalist and Boston Recorder (January 16, 1868), 20.
[2] “Father Agapius,” San Francisco Daily Evening Bulletin (reprinted from the Pacific Churchman, November 30, 1867).
[3] “Russian Benevolent Society,” San Francisco Daily Evening Bulletin (December 27, 1867).
[4] Prince D. Makutsov to Bishop Paul (March 1868). Published at Holy Trinity Cathedral (OCA), http://www.holy-trinity.org/history/1868/03.00.Maksutov-Paul.html.

Honcharenko in San Francisco is a post from OrthodoxHistory.org. All rights reserved. Your use of this article is subject to our Terms of Use.

Nicolas Marino Benachi

President Abraham Lincoln's official recognition of Benachi's appointment as Greek Consul at New Orleans

Benachi was born in 1812 on the Greek island of Chios, and he was living in New Orleans at least as early as 1852, when he purchased a large piece of choice real estate in the city. (He went on to build a mansion, known as the “Benachi House,” on some of the highest ground in New Orleans. It still stands, and is now an upscale bed and breakfast.) Benachi himself was a formidable figure. Here’s one description:

Benachi was a Greek businessman who worked in the New Orleans cotton trade for the Greek firm of Ralli Bros. They were international cotton brokers with offices in London, Cairo, Athens and India. [...] He was Consul of Greece in New Orleans, a speculator in real estate and slaves, a hunter, horseman and founder of the first Greek Orthodox Church in the Western Hemisphere[1]

Being the most prominent figure in the Greek (and Orthodox) community in New Orleans, as well as being a slaveowner, Benachi was probably involved in the organization of the Greek militia regiment during the Civil War. His daughter went on to marry Demetrius Botassi, the Greek Consul in New York City, and Botassi became a major figure in New York’s Orthodox community.

Benachi lived for another two decades. He died in New Orleans in 1886, at the age of 74.

____________________________________________________________
[1] “History & Restoration,” Benachi House & Gardens.

Nicolas Benachi, founder of the New Orleans Greek church is a post from OrthodoxHistory.org. All rights reserved. Your use of this article is subject to our Terms of Use.

And as we’ve also discussed, there were Greeks and other Orthodox Christians living in New Orleans in the 1860s. In fact, they had been there for several decades already. The city was a major port, and it became an early center for Greek cotton merchants and sailors. A few weeks after Honcharenko’s liturgy in New York, the New York Times reported:

Father Agapius, the Russo-Greek priest, now residing in this city, will leave in a few days for New-Orleans, where there are about 300 Sclavonians [sic] and others who belong to the communion of his church. The Father will make a short stay in New-Orleans for the purpose of baptizing those who desire it.[1]

Upon arriving in New Orleans, Honcharenko wrote a letter to the city’s Orthodox Christians. This letter appeared in the New Orleans Times on April 11:

Beloved Children of the Orthodox Oriental Church in New Orleans:

Jesus Christ, the head of the Church, is pleased not to leave the members of our branch of the Holy Apostolic Church to remain any longer without the enjoyment of their own ecclesiastical services.

The Divine Mind has sent my humility — His Evangelist — to this New World, to gather together the scattered sheep and invite them again in the privileges of the Church.

I therefore come that I may show you how to so walk in the church militant, and to receive the Holy Sacraments, that you may be the better prepared for the church triumphant.

After spending some time in the Northern States of this great Republic I have just arrived in your city. I intend to remain here only until the 22nd of April — through Passion and Easter weeks.

I earnestly recommend you to prepare yourselves by fasting and prayer for confession and holy communion — yourselves and your dear children.

The divine liturgy, according to the Orthodox Oriental Church, will be celebrated by divine permission on Saturday next, April 15th, at 10 1/2 A.M., in St. Paul’s Protestant Episcopal Church, Camp street, corner of Gaiennie. Those desiring to attend will please call at my present residence, No. 7 St. Ann street, Jackson Square, where I may be found every morning, excepting on Saturday next, until 12 o’clock M.

Your affectionate brother in Christ and Missionary to America,

AGAPIUS HONCHARENKO
Priest of the Orthodox Oriental Church[2]

Honcharenko is widely reported to have been the first pastor of the New Orleans parish (for instance, the website of Holy Trinity Greek Orthodox Cathedral refers to him as “the first priest of the Community”). But really, Honcharenko was only in New Orleans for a visit (cf. his above statement, “I intend to remain here only until the 22nd of April”), and he returned to New York soon thereafter. He soon moved to the San Francisco Bay area, where he continued his colorful and controversial career (about which, more to come).

Incidentally, about St. Paul’s Episcopal Church, the site of the first Orthodox liturgy in the American South — the church of Honcharenko’s day was built in the mid-1850s, replacing an earlier structure. But New Orleans surrendered to the North early in the Civil War, and from 1862 to 1865, St. Paul’s was closed and the church was used to stable Union horses.[3] The Civil War officially ended on April 9, 1865, and Honcharenko served liturgy on April 15 — in other words, that Orthodox liturgy must have been one of the first services in the newly-restored St. Paul’s. Unfortunately, the structure no longer exists; it burned in a fire in 1891.

The New Orleans Orthodox parish went on to build a church of its own, named for the Holy Trinity. Their first full-time pastor was a Fr. Stephen Andreades, who was apparently “invited from Greece” to come to New Orleans. We know that Andreades was in New Orleans by at least December of 1867, which makes him the first Orthodox parish priest in the contiguous United States.[4] In future posts, we’ll discuss both the life of Fr. Agapius Honcharenko and the early history of the New Orleans parish.

____________________________________________________________
[1] “General City News,” New York Times (March 26, 1865), 8.
[2] “The Orthodox Oriental Church,” New Orleans Times (April 11, 1865), 8.
[3] “History,” St. Paul’s Episcopal Church.
[4] Fr. Alexander Doumouras, “Greek Orthodox Communities in America Before World War I,” St. Vladimir’s Theological Quarterly 11:4 (1967), 179.

The First Orthodox Liturgy in the American South is a post from OrthodoxHistory.org. All rights reserved. Your use of this article is subject to our Terms of Use.

Rev. Dr. Morgan Dix, rector of Trinity Episcopal Church in New York City

This week, I’ve been discussing the first Orthodox liturgy in New York City, celebrated by Fr. Agapius Honcharenko in 1865. (For those posts, click here and here.)

Honcharenko appears to have arrived in New York in January 1865. The following is part of the January 18, 1865 entry in the diary of Rev. Dr. Morgan Dix, the rector of Trinity Episcopal Church in New York City:

The Revd Mr. Young called in the evening to see me, on important business, connected with the arrival of a Russian priest in this city, who came out to minister to the Greek and Slavonic people here.  I promised him a room for their services in one of our buildings.  We had much conversation on the Russo-Greek movement wh[ich] is going on favourably to all appearance here & in England.

On March 2 of the same year, Honcharenko served the landmark Orthodox liturgy in Trinity Chapel. Here is Dix’s diary entry from that day:

This 2nd. day of Lent was a memorable one, because the Liturgy of the Eastern Church was sung in Trinity Chapel, at 11 A.M. This never occurred before so far as I have heard, in any Anglican Church. Bishop Potter was to have been there, but backed out, and went down to S. Paul’s instead, to the noon day communion. A full account of this delightful service, will be found at the end of this diary; I cut it out from the Evening Post.

Dix went on to note that the service “took just 1 hr. & 15 m.,” and he included multiple newspaper clippings which reported on the event.

I am indebted to Gwynedd Cannan, archivist of Trinity Church in New York, for providing the excerpts from the Dix diary.

More on New York’s first liturgy is a post from OrthodoxHistory.org. All rights reserved. Your use of this article is subject to our Terms of Use.

St Sava Serbian Orthodox Cathedral (formerly Trinity Chapel)

A couple days ago, I wrote a piece on the first Orthodox liturgy in New York City, celebrated by Fr Agapius Honcharenko in 1865. The site of the liturgy was Trinity Chapel, which belonged to the Episcopal Church. In my post, I included a photo of Trinity Church… Which, as it turns out, is different than Trinity Chapel.

I learned of this from the archivist of Trinity Church, who informed me that what was Trinity Chapel is now St Sava Serbian Orthodox Cathedral.

Trinity Chapel originally belonged to Trinity Church. It was built in the 1850s, and despite being called a “chapel,” it had a considerable congregation. By the 1940s, though, demographics had changed, and church leaders decided to sell the building. New York City’s first full-blown Serbian parish had begun in the late 1930s, and as soon as they heard that the chapel was on the market, they were interested. With help from St Nicholai Velimirovich, Serbs from across the country, and the Episcopalians themselves, the modest Serbian parish was able to purchase Trinity Chapel in 1942. I’m getting all of this information from the website of St Sava Cathedral, and I would encourage you to take a look at the whole story, which can be found here.

Trinity Chapel: A Correction is a post from OrthodoxHistory.org. All rights reserved. Your use of this article is subject to our Terms of Use.

Trinity Episcopal Church, New York City

On March 2, 1865, New York City witnessed its first-ever Orthodox liturgy. The service was held in Trinity Chapel, which belonged to the Episcopal Church. The priest, Fr Agapius Honcharenko, was originally from what is now Ukraine and what was then a part of the Russian Empire. But he came, apparently, from the Church of Greece: he had been sent, or perhaps volunteered, to serve as a priest for the handful of scattered Orthodox Christians in America.

As I will discuss in depth later, Honcharenko was a bizarre character, and we have to regard his ecclesiastical credentials as suspect at best. At the time, though, he was welcomed in New York by the Episcopalians, who offered their chapel and provided a choir. The occasion for the service was the anniversary of Tsar Alexander II’s coronation; this appears to have been suggested not by Honcharenko but by Dr Morgan Dix, the rector of Trinity Episcopal Church.

The following day, the New York Times reported, “The church, both aisles and galleries, was crowded with ladies and gentlemen to its utmost extent, although there had been no advertisement in the papers regarding the celebration. There were present upward of fifty clergymen of the city and neighborhood. The music (only vocal) was very fine. The ceremonies were impressive, solemn, and, to almost everyone present, novel, but exceedingly interesting, and, it might be said, beautiful. We ought to say that there were some sixty Greeks and about twenty Scalvonians [sic] or Russians present, who occupied seats in front of the altar.”[1]

The Times actually reprinted several sections of the liturgy itself. The Protestants present were especially struck by the absence of the filioque from the Creed. The music, sung by a small group of Episcopalians, was provided by a certain Dr Young. This man was a member of the Russo-Greek Committee of the Episcopal Church – the group charged with fostering relations with the Orthodox Churches. Dr Young had brought texts and music back from a visit to Russia, and he put the Slavic words into English phonetics for the occasion.

Not everyone was excited about the service. The magazine Evangelical Christendom commented, “Some of the religious papers find in it an unbecoming complicity with mischievous superstition and error; since the filioque was omitted from the creed by the Episcopal choir, and the ‘sacrifice’ ‘received’ by the priest is claimed to include all the enormities of transubstantiation and the Mass.”[2]

News of the event quickly traveled around the world. It was reported in Orthodox publications in Russia and France. The French Orthodox journal Union Chretienne soon broke the news that Honcharenko had been involved with the exiled Russian radical Alexander Herzen, and had written several articles criticizing the Russian Church.[3]

This revelation led the Orthodox of New York to cut off contact with Honcharenko, who went on to have many more strange adventures over the next several decades.

[1] “Novel Religious Service,” New York Times (March 3, 1865), 8.

[2] “America,” Evangelical Christendom (April 1, 1865), 190.

[3] “The Anglican and Greek Churches,” Catholic World 2:7 (October 1865), 67-68.

The First Orthodox Liturgy in New York City is a post from OrthodoxHistory.org. All rights reserved. Your use of this article is subject to our Terms of Use.

The Russian frigate Alexander Nevsky, circa 1863. Detail of an illustration in the October 17, 1863 issue of Harper's Weekly.

In September of 1863, in the middle of the American Civil War, a fleet of Russian ships arrived in the New York harbor. Their mission was both diplomatic and strategic, but anyway, that’s not terribly relevant here.[i] More to the point, among the crews of the ships were at least two Orthodox priests serving as chaplains – the first known Orthodox clergy to set foot in the eastern United States.

On September 23, the New York Times reported that a certain Father Nestor, chaplain of the Russian frigate Olisiaba, baptized four Greek children in New York. “The service was of a most impressive character, and created great interest,” the Times said. “The service was read in the Russian dialect, and its forms are peculiar, but very appropriate to such a ceremony. The officers of the Russian frigate were present, and enjoyed at the residence of Mrs. Negroponti, in Nineteenth street, a most magnificent dejeune. The toasts of the Emperor of Russia and the new King of Greece were given in conjunction with our own magnates, and received with appropriate ovations.”[ii]

I don’t know the name of the second Russian priest to visit New York. He was the chaplain of the Russian frigate Alexander Nevsky. “The festival of St. Michael and of all Angels is one of those most reverenced in the Greek Catholic Church,” the Times said, “and the worthy ‘Papa’ saw fit to observe it in an Episcopalian cathedral, which he did with every semblance of intense curiosity, interest and devotion. He was received with distinction and conducted to a conspicuous and comfortable seat near the altar, on the right side of which sat the Rt. Reverend Bishop Southgate, in the ceremonial Chair of the Episcopate.”[iii]

When the Alexander Nevsky left New York, it made a stop in Athens, where it informed the Greek Church leaders that there were a number of Orthodox in America without a priest. This resulted in the arrival in New York, in 1865, of Fr. Agapius Honcharenko.

____________________________________________________________

[i] Cf. Marshall B. Davidson, “A Royal Welcome for the Russian Navy,” American Heritage Magazine 11:4 (June 1960). Also cf. Edward W. Ellsworth, “Sea Birds of Muscovy in Massachusetts,” New England Quarterly 33:1 (March 1960), 3-18.

[ii] “A Greek Christening,” New York Times (September 23, 1863), 8.

[iii] “A Novelty for Michaelmas,” New York Times (September 30, 1863), 5.

Two Russian Priests in New York City, 1863 is a post from OrthodoxHistory.org. All rights reserved. Your use of this article is subject to our Terms of Use.