Leaving aside Native Alaskans and Uniates, conversions to Orthodoxy in America were quite rare at the turn of the last century. Yes, American women occasionally converted when they married cradle Orthodox men, and there was the odd Episcopalian convert, but even taking those into consideration, conversions were very uncommon. And if Protestants joining the Orthodox Church were rare, a Jewish convert was rarer still. In fact, I’ve found only one solid example of a Jewish convert to Orthodoxy in America in the early years of our history.

St. Alexander Hotovitzky baptized a Jewish convert to Orthodoxy in 1897

We don’t know his name, or his story, but the event was sufficiently notable that the New York newspapers reported on it. The convert — baptized with the name “Vladimir” — was received on Sunday, February 14, 1897, at St. Nicholas Russian Church in New York City. The convert, described by the New York Times (2/16/1897) as “young,” renounced the “false doctrines of the Hebrews,” including the teachings of the Talmud. He swore that he was joining the Church only out of genuine conviction of faith and love for Christ, and not because of fear, coercion, the hope of personal gain, or any other reason. While the Hours were read, a wooden baptismal font was filled with water. The font was behind a low screen, which blocked the baptism from the view of the congregation. From the New York Sun (via the Atlanta Constitution, 2/25/1897):

The priest, the convert and the male sponsor went behind the screen. The woman sponsor staid [sic] outside. The screen was not high and the congregation could some times see garments that were raised in the convert’s complete disrobing. They could hear the solemn words of the service by those within. They could hear the splashing and gurgling of the water as the convert was immersed for the first, second and third time. They saw the symbolical white robe and the cross as they were raised above his head. Meanwhile they joined in singing the hymn of baptism.

The ceremony coincided with the Feast of the Entrance of Christ into the Temple, and the officiating priest was St. Alexander Hotovitzky. Presumably, St. Alexander played a major role in bringing this young Jewish man to Christ. But how, exactly, did a young New York Jew come to join the Russian Orthodox Church in 1897, just two years after St. Nicholas parish was founded? What effect did this conversion have on his life? Was he unique, or were there other Jews who converted around the same time? It’s likely that a record of this baptism still survives, perhaps in the OCA archives, and it’s possible that the Vestnik, the official diocesan publication, may have mentioned the event, so information is out there to be found.

In many ways, the conversion of a Jewish man to Orthodoxy in New York in 1897 is just as remarkable as the conversion of the black Jamaican Fr. Raphael Morgan a decade later. And, as with Morgan, this anecdote leaves us wondering about the rest of the story. Hopefully, one day, we will learn more.

Tags: 1897, Alexander Hotovitzky, converts, Judaism, New York, newspapers, primary sources, Russian, Saints

Photo of St. Raphael's consecration, from the Brooklyn Daily Eagle (3/14/1904)

St. Raphael was consecrated Bishop of Brooklyn on March 13, 1904. I wrote about this event in July, and my article was accompanied by a small photo of Raphael — the only known surviving photograph of his consecration. That is, until now. 

Last month, I stumbled upon an issue of the Brooklyn Daily Eagle from March 14, the day after the consecration. It included the above image. The small photo I posted in July appears to be just a cropped version of this larger original.

In its March 14 report on the event, the New York Sun wrote, 

… The candidate was led by Bishop Tikhon and Bishop Innocent to the holy gate. Here he was gowned in the vestments of his rank and crowned with the golden crown of the bishopric. These vestments and the crown were the personal gift of the Czar. 

At this point the photograph fiend, who apparently respects religion no more than any other material for a subject, startled the congregation and the clergy by exploding a flashlight cartridge. The building was soon filled with smoke, making the rest of the ceremony very indistinct for some time. 

I don’t think this Daily Eagle photo is the same as the image that resulted from the “photograph fiend’s” flash. That disruptive photo (for lack of a better designation) was taken during the ceremony. The Daily Eagle shot, on the other hand, doesn’t seem to include St. Tikhon, who (as the main consecrator) presumably would have been right next to Raphael when the disruptive photo was taken. In the Daily Eagle photo, we see that Raphael is standing with his back to the iconostasis, surrounded by a throng of people. I could be wrong, but it sure looks to me like the photo was taken after the consecration, when everyone was coming up to receive a blessing from the new bishop.

Whatever the case, in an era of mostly posed photographs, this is a rare action shot from a truly historic event.

UPDATE: In the comments, Fr. Andrew Damick pointed out that the mustachioed priest standing behind St. Raphael is none other than St. Alexander Hotovitzky, dean of the Russian cathedral.

Tags: 1904, Alexander Hotovitzky, Antiochian, newspapers, primary sources, Raphael Hawaweeny

Interior of St. Nicholas Russian Orthodox Cathedral in New York City, as it looked in the early 1900s.

If you were living in New York City exactly one hundred years ago, you could have read the following article in the Tribune, one of New York’s many newspapers:

GREEK CHRISTMAS

Prayers Offered for Czar at Cathedral of St. Nicholas.

Christmas was celebrated in New York yesterday by ten thousand Russians, Greeks and Syrians, in accordance with the Julian calendar, which is thirteen days later than the Gregorian calendar. The observation of the day was almost purely religious, and services were held in two Orthodox Greek churches and two Greek Catholic churches in Manhattan.

As there are no seats in the Greek orthodox churches, one thousand Russians stood for two hours in the Cathedral of St. Nicholas, in East 97th street, while the liturgy was chanted and a sermon delivered by the pastor, the Rev. A. Hotovitsky. The service closed with a prayer for the safety of Nicholas II, Czar of Russia.

For those who attended these services and those at the branch of the Cathedral at No. 347 East 14th street, where the pastor is the Rev. Peter J. Popoff, the day ended six weeks of fasting. The home celebrations, which began after the services, consisted of elaborate feasts. Among those who attended the branch church were twelve Russian immigrants, the members of two families, who left Ellis Island in the morning. Consequently it was their first Christmas Day in the new land. They will stay at the Russian Immigrants’ Home, which is under the charge of the Rev. Mr. Popoff, until employment is found for them.

Two hundred Syrians gathered in the St. Nicholas Greek Orthodox Church, in Pacific street, Brooklyn, at midnight, to begin the observation of the day. A low and a high mass were celebrated during the morning. In the Syrian quarter business was dropped for a day of devotion and festivity.

Rev. A. Hotovitsky is, of course, St. Alexander. He presided at the Russian cathedral because the archbishop, Platon, was visiting Russia at the time. I’m pretty sure St. Raphael was in Brooklyn at this point (as opposed to traveling), so he would have served at the Syrian cathedral. Oddly, especially given the title of the article (“Greek Christmas”), the Tribune makes no mention of the actual Greek churches in New York, which were also celebrating Christmas that day.

Tags: 1910, Alexander Hotovitzky, Antiochian, newspapers, Platon Rozhdestvensky, primary sources, Raphael Hawaweeny, Russian

In the January 1902 supplement to the Vestnik (of which he was editor), St. Alexander Hotovitzky wrote a reflection on New Year’s Day. It is reprinted in full below.

St. Alexander Hotovitzky

Again I stand on the threshold of a New Year. Again I stand on the crest of a mountain, where I may make a halt and review, before I walk again on the path I have brod. I shall halt, I shall rest, I shall hush my troubled heart, be it only for this short moment, I shall hide from the blizzard, which had followed me ever since I set out, and will meet me again the moment I leave my seclusion. Oh, Lord! help me calmly examine my soul and Thy creation.

I gaze at God’s creation, at everything which He had sent to me, which has been placed close to me, which, through His will, has come together in my life, and, with my hand on my heart, from the depth of my heart and conscience, I say: all this is very good! Yonder is my happy childhood — how brightly it shines, diffusing its aroma from the distant long ago, how it lights up my path before me, how it freshens my soul, during spells of exhaustion! Yonder is my ardent youth and with it all that brought to my soul the first raptures of feeling. Here are my lessons, my joys, my bitter losses, here are the people to like with whom is my  happiness, here are others, whom I have buried in the damp earth, almost unconscious with grief; here are all in whose company I grew up, with whom I worried, from whom I have received gifts of love and of wrath, from whom have I accepted honour and dishonour; here is Nature, which, at times, appeared to me more alive and more responsive, which had more power to energize my spirit, than living beings themselves; here are my pleasures, my connections, my illnesses. All, all this is very good. All was good, that God’s Providence sent into my life. Nothing was in vain. Everything was for good.

My past! How far it stretches back in the wondrous country, whence come to me a glad sound, or a beloved image, consolation, and hope, and bitter remorse. I gaze at it and I smile for joy, I gaze at it and I cover my face with my hands for shame. Yet I know: it is mine, it is myself, it is a part of my life, and no power can take it from me or erase what is written in it. And that which is written in it is the future, it is the fate of man. Many are the lives in it, whose mysterious meaning will be disclosed at some future time, at the time when the seed that was sown, will come to ripeness, when, in letters of fire, it will bring forward the word, traced on it by eternal wisdom, unrevealed as yet to mind and conscience, but not to be separated from life. Whilst man lived his days, whilst he worked and slept, whilst he laughed and cried, whilst he moved and rested — eternal Wisdom traced this word on his life and sealed it with a seal of its own, putting a magic spell on it, until the time comes for the seal to be broken, and for a dark corner of a man’s life to be lit up by the light of God’s understanding, which lies hidden in life. It is an agony to read some of these words, but once you have read them, your heart will know, that those are words of God’s love, of God’s solicitude for man. And with every new word, a mystery is revealed, a veil is drawn away and man is made able to understand the thoughts and longings of his own heart.

All is very good. Yet, even now, my restless heart is throbbing with unknown longing and straining to see into the distant future.

Oh Lord! let Thy blessing rest on us.

Tags: 1902, Alexander Hotovitzky, primary sources, Russian, Saints

St. Raphael Hawaweeny and Archdeacon (later Bishop) Emmanuel Abo-Hatab

It’s a common debate within American Orthodoxy: should our priests wear cassocks, or should they wear suits and collars like their Roman Catholic and Protestant counterparts?

One side rightly argues that cassocks are the traditional and virtually universal style of dress for Orthodox clergy. The other side just as correctly points out that even some American saints wore suits and collars. As with so many issues, both camps can cite historical precedent. This is from a New York Sun article shortly after St. Raphael’s consecration (5/22/1904):

The Bishop is only 42 years old. He is a handsome man, with piercing black eyes, a black beard and hair just tinged with gray, which is brushed back from his high forehead in long curling locks. He wears a costume which resembles the cassock of a Roman Catholic priest indoors, and a plain gold cross suspended around his neck by a golden chain. He has a democratic spirit, however, and has cut his long hair, which used to flow down over his shoulders to a more conventional length, and refuses to wear his pontificals in the street.

“I do not wish to attract attention by any peculiarities,” he says. “There is no reason why I should be so extreme.”

In the photo above, you can see St. Raphael and his archdeacon, the future Bishop Emmanuel Abo-Hatab, both wearing suits and holding their hats. Both men have closely-cropped beards and short hair.

That said, St. Raphael did not impose his own preferences on his clergy. For instance, check out the impressive beard on his priest, Archimandrite Meletios Karroum, printed in the Boston Globe (9/18/1904):

Archimandrite Meletios Karroum, 1904

Very generally, in the early 1900s, Russian clergy tended to be more “Westernized” in their appearance. Photos of St. John Kochurov from his time in America depict him with no facial hair at all. A lot of early Russian priests had only moustaches or goatees, and many wore suits. Take a look at this photo of St. Alexander Hotovitzky, from 1913:

St. Alexander Hotovitzky at the Conference on Faith and Order, 1913

Fr. Stephanos Macronis, San Francisco, 1911

Meanwhile, Greek clergy tended to be more traditional in their dress. As best I can tell, until the 1920s, Greek priests in America typically wore cassocks and sported full beards. In the ’20s, a general trend towards Americanization (pews, organs, etc) in Greek churches began, and it seems like collars and shaved faces became popular at about the same time.

More broadly, I would emphasize that diversity in clergy appearance has been pretty standard throughout American Orthodox history. Also, whatever their personal preferences, saints like Raphael did not impose their own views on their clergy. Flexibility, it seems, is generally to be preferred.

Tags: 1904, 1913, Alexander Hotovitzky, America, Antiochian, clergy appearance, Emmanuel Abo-Hatab, Greek, John Kochurov, Meletios Karroum, newspapers, OCA, primary sources, Raphael Hawaweeny, Russian, Stephanos Macronis

The ordination of Fr. Ingram Nathaniel Irvine, November 5, 1905. This sketch appeared in the Wilkes-Barre Times on November 9.

2009 has been an eventful year for American Orthodoxy — perhaps the most eventful in our history. But it’s got competition. The year 1905 may well have been even crazier. Here is a list of the major happenings of 1905, in no particular order:

• The headquarters of the Russian Mission were transferred from San Francisco to New York. Bishop Tikhon was elevated to Archbishop, and the Diocese of the Aleutian Islands and Alaska became the Archdiocese of the Aleutian Islands and North America.
• Archbishop Tikhon wrote his now-famous proposal for an American Church divided into ethnic jurisdictions, all under the authority of the Russian Archbishop.
• The first Orthodox seminary in America was founded, in Minneapolis.
• Bishop Raphael published the first issue of Al-Kalimat (The Word).
• Then-Bishop Tikhon received an honorary doctorate from Nashotah House, the famous Episcopalian seminary. Later that year, the degree would be rescinded.
• To ensure its independence from the Russians, Holy Trinity Greek church in New York City was legally incorporated — by an act of the New York State Legislature — as, “The Hellenic Eastern Orthodox Christian Church of New York.”
• Bishop Raphael consecrated the grounds of St. Tikhon’s Monastery, in South Canaan, PA.
• A fake bishop, Seraphim Ustvolsky, was operating in Canada.
• Fr. Alexander Hotovitzky, the dean of the Russian cathedral in New York, received a bomb threat, which turned out to be a hoax.
• The first Orthodox services were celebrated in Utah. Construction began on a Greek church in Salt Lake City a few months later, and by October, the church building was consecrated.
• Fr. Michael Andreades, an ethnic Greek who was educated in Russia, was ordained a priest by Abp Tikhon. He was one of a handful of Greek priests to serve in the Russian Mission.
• The first Orthodox parish was organized in Washington, DC (St. Sophia Greek church).
• The Russian statesman Sergei Witte came to the US to negotiate with the Japanese to end the Russo-Japanese War. Fr. Alexander Hotovitzky was present for the negotiations.
• Bishop Raphael was arrested and charged with conspiracy to murder. This crisis lasted for a couple of months, but in the end, Bishop Raphael was exonerated.
• Isabel Hapgood put the finishing touches on her English translation of the Service Book, which would be published the following year.
• Just in the month of October, Fr. Sebastian Dabovich 1) established the first Serbian church in Chicago, 2) was raised to the rank of archimandrite by St. Tikhon, and 3) laid the cornerstone for the first Orthodox church in Montana.
• Robert Morgan, a black Episcopal deacon, regularly attended the Greek church in Philadelphia.
• Ingram Nathaniel Irvine converted to Orthodoxy and was ordained a priest by Abp Tikhon. With his conversion, the “English Department” of the Russian Mission was created.
• Fr. Aftimios Ofiesh arrived in New York, beginning his colorful career in America.

And those are just the big events. An interesting book could be written, just on American Orthodoxy in 1905. Eventually, we’ll have articles on each of these events here at OrthodoxHistory.org. For now, though, it’s worth reflecting on a year that was, quite possibly, even more chaotic than our current one.

Tags: 1905, Aftimios Ofiesh, Alexander Hotovitzky, America, Michael Andreades, Nathaniel Irvine, Raphael Hawaweeny, Raphael Morgan, Sebastian Dabovich, Seraphim Ustvolsky, Tikhon Belavin

This past weekend, those of us on the New Calendar celebrated the feast day of St. John Kochurov, the Russian New Martyr and former priest of Holy Trinity Cathedral in Chicago. With that in mind, I thought I’d talk a bit about St. John’s arrival in Chicago.

John Kochurov was just 24 years old when he became a priest, in the summer of 1895. The ordination took place in Russia, but it was done by the visiting Bishop Nicholas Ziorov, the head of the Russian Mission in America, and Fr. John was to accompany Bishop Nicholas back to the United States. They arrived in November, just as Fr. Raphael Hawaweeny was getting settled in Brooklyn.

The young Fr. John was entering a bit of a sticky situation. From the Chicago Tribune (11/25/1895):

Nicholaei of St. Petersburg, Archbishop of All America, held solemn mass in the Greek [that is, Orthodox] Church, at No. 13 South Center avenue, yesterday morning for the installation of Father Kochureff as assistant priest of the parish. He was assisted by the local priest, Father Kazantsier, and assistant, and two pages from St. Petersburg. The vacancy of assistant priest was caused by a difference of opinion between Archbishop Nicholaei and R.A. Bouroff, late assistant pastor, who has come under the displeasure of his superiors by attendance at the University of Chicago.

Nearly 100 persons were crowded into the little room reserved for the congregation of the Greek Church in Chicago. It is the front room of a ground flat in a modest three-story building erected for a dwelling. The chancel occupies an adjoining front room. The service is more elaborate than that of the Roman Church, and differs radically in much of the ceremony, being conducted behind a high chancel screen, sometimes with the single entrance closed. All the appointments of the altar and chancel are different. The service is unique in many ways.

A pretty standard description of vestments, candles, etc. follows. Then, we read,

There is a division in the Greek congregation owing to the retirement of Assistant Priest Bouroff. It is said that a wing of the congregation is at outs with the authorities because of loyalty to the younger priest, who persists in carrying on his studies at President Harper’s institution. These members credit Archbishop Nicholaei with having caused the exile of more students to Siberia than any man in Russia. On this account it is easy to believe, they declare, that the Bishop of All America will never forgive the independence of ex-Assistant Pastor Bouroff.

About a dozen clergy from all over the country came to Chicago for Bishop Nicholas’ visit; these included Fr. Alexis Toth of Wilkes-Barre, Fr. Alexander Hotovitzky of New York, Fr. Anatolii Kamenskii of Sitka (the future bishop and confessor), and Fr. Theodore Pashkovsky of Jackson, CA (the future Metropolitan Theophilus).

Several things, right off the bat: Bishop Nicholas was not actually an archbishop, and his title was “Bishop of the Aleutian Islands and Alaska,” not “Bishop of All America.” Other newspapers give various names for the other Chicago priest; the most accurate rendition is probably “Fr. Pavel Kazanski.” Also, the Chicago Inter Ocean says that the parish is called “St. Ivan.” Originally it was “St. Nicholas,” and this was soon changed to “St. Vladimir” and later “Holy Trinity.” I’m not sure if, at some point, “St. Ivan” was used, or if this was a reporter’s mistake.

In the Tribune article quoted above, Fr. John Kochurov is named as the assistant priest, with Fr. Pavel Kazanski as the parish rector (having apparently replaced Fr. Ambrose Vretta, who was transferred to Seattle). However, I’ve found several reports from 1896 which put it the other way round, with Kochurov as the rector and Kazanski as his assistant. It’s possible that the earlier Tribune article got it wrong; certainly, it would be odd to have a formal “installation” for an assistant priest. Most probably, Kazanski held down the fort until Kochurov arrived, at which point the former became the latter’s assitant.

In any event, the most interesting part of this story is the Fr. Bouroff, who was apparently removed from his post for daring to attend the University of Chicago. I know some of our readers here have connections to that institution; perhaps there is something in the school’s archives which could shed more light on this episode?

Of course, for the Chicago parish, everything worked out fine in the end. Kochurov would prove to be a dedicated and exemplary pastor, and he would lead the community for more than a decade. It’s interesting; recently, we discussed the fact that Fr. Evtikhy Balanovitch, in New York, got into trouble and was replaced by a saint, Fr. Alexander Hotovitzky. Here, at exactly the same time, Fr. Bouroff got into trouble and was replaced by another saint, Fr. John Kochurov.

Tags: 1895, Alexander Hotovitzky, America, Basil Bouroff, Chicago, John Kochurov, newspapers, Nicholas Ziorov, primary sources, Russian, Saints

Since the closing of Fr. Nicholas Bjerring’s chapel in 1883, New York City had been without a Russian Orthodox place of worship. Greek churches were founded in the city in 1892 and ’94, and by 1895, there were Russian parishes in Minnesota, Illinois, Pennsylvania, and Connecticut. Finally, in April of 1895, the Russian Mission returned to New York with the founding of St. Nicholas Church.

St. Nicholas began in the former home of one of the parish trustees, at 207 East 18th Street. The main floor housed the chapel; the priest, Fr. Evtikhy Balanovitch, lived upstairs with his family; and a Sunday School and reading room occupied the basement. (Before long, the parish moved around the corner, to 233 2nd Ave.)

But despite these modest beginnings, from the start, the parish had some impressive characteristics. Its iconostasis had previously been owned by the Russian army, and was used in the field during battles in the Balkans. A 12-person choir was led by Eugenie Lineff, a former opera singer.

Photo of Barbara MacGahan, 1893

The church trustees included some famous people — the Russian ambassador and consul general, and, most significantly, Barbara MacGahan, a famous journalist. Despite her surname, Mrs. MacGahan was actually a native Russian, and it was her strong desire for a Russian church in New York that ultimately led to the creation of the parish. These founders had been part of a New York Slavonic organization called the Virgin Mary Brotherhood, and they were the ones who petitioned the Holy Synod to establish a church.

Another impetus that led to the founding of St. Nicholas was the presence, in Brooklyn, of a sizeable number of Uniates, who, presumably, would be attracted to a nearby Orthodox church. It’s not clear whether these Uniates did, in fact, join the new parish.

The first priest of St. Nicholas was the aforementioned Fr. Evtikhy Balanovitch. He was apparently from Austria, and only in recent years became associated with the Russian Church. (In fact, in one place he’s referred to as a “recent convert,” which makes me wonder if he wasn’t originally a Uniate.) The New York Times describes him in this way:

[He] is a man of striking appearance. Of immense frame, clear complexion, and with locks hanging far down his back, he had the appearance of a prophet of old.

Balanovitch was an educated man, with a Doctorate of Divinity from the Theological Academy in St. Petersburg. He must not have been terribly practical, though, as he quickly made enemies with the founder of the parish, Barbara MacGahan.

From the New York Times (1/11/1896), we learn that, during a meeting of the church trustees on November 17, 1895, Balanovitch called MacGahan (a journalist) some sort of name — a name which, according to the Times, “meant that Mrs. MacGahan’s pen is at the disposal of the highest bidder, and that consequently no value could be placed on her statements as a newspaper correspondent and magazine writer.” St. Raphael Hawaweeny, the newly-arrived Syrian priest, was present at the meeting, and didn’t know what the word meant. Confused, he asked somebody, and that person told MacGahan, and MacGahan promptly filed a lawsuit against Balanovitch.

MacGahan soon dropped the suit. On December 1, Balanovitch had agreed to resign as pastor and leave the country. MacGahan determined that Balanovitch himself wasn’t entirely to blame — “the whole trouble had been brought on him by outside parties,” MacGahan’s lawyer said, explaining that others within the new parish had incited the priest to make enemies with MacGahan. Mrs. MacGahan herself told the Times that, while Balanovitch “is a man of good intentions, he is easily led by others.”

These unfortunate events would have a happy ending, at least for the parish of St. Nicholas. Later in 1896, Balanovitch’s replacement — St. Alexander Hotovitzky — arrived in New York.

Tags: 1895, 1896, Alexander Hotovitzky, Barbara MacGahan, Evtikhy Balanovitch, New York, newspapers, parishes, primary sources, Raphael Hawaweeny, Russian

St. Alexander Hotovitzky

St. Alexander Hotovitzky was the rector of St. Nicholas Church (and then Cathedral) in New York City from his ordination in 1896 until his return to Russia in 1914. For almost all of that time, he was the highest-ranking priest in the Russian Mission. Of course, he was dean of the diocesan cathedral, but he traveled a great deal, ministering to Orthodox people all over the Northeast. He was also editor of the Vestnik (the official diocesan magazine).

Anyway, St. Alexander traveled to Russia in 1903, and while there, he paid a visit to Fr. John Sergiev — known even then as the wonderworker John of Kronstadt. After his return to America, St. Alexander spoke with a reporter from the Wilkes-Barre Times. The resulting article is one of the best things I have ever read in a newspaper, and, while it’s quite long, it is so good that I’m reprinting most of it in full. (The date, incidentally, is April 7, 1904.)

In the study of Rev. Alexander A. Hotovitzky, Archpriest of the church of St. Nicholas, the chief adornment is a large picture of Father John bearing his autograph. This was presented to Father Hotovitzky last Summer when, during a visit to Russia, he called upon Father John to thank him for the interest he had taken in his little flock. A portion of the funds necessary for the erection of the handsome new church edifice was collected in Russia, and Father John both by personal donations and by enlisting the interest of others in the cause became a substantial contributor.

The visit of Father Hotovitzky to Cronstadt [sic] occurred on July 19 (old style). It so happened that this was Father John’s name day. Faithful to a custom of many years, the Russian divine on that day celebrated a solemn mass in the cathedral and then entertained at dinner the many friends who had come to extend their good wishes. The Rev. Father Hotovitzky was one of the guests.

“Vice Admiral Marakoff was toast-master at the dinner,” said Father Hotovitzky yesterday. “It was only natural that he should be, for he and Father John are bound together by ties of warm personal friendship. There were present at that dinner many dignitaries of Church and State, but, nevertheless, it was a most democratic affair. Father John has some quaint notions, and even in a land of such marked class distinction as Russia, rich terms of equality. It was a good dinner, and good things to drink went with it, for Father John, though ordinarily he lives as frugally and abstemiously as a monk, believes that God put the good things of life on earth for the cheer of man, and he loves to see others enjoy themselves.

“Father John in some respects is the most remarkable man in Russia to-day, and certainly is the most talked of. He represents a type all by itself in the Russian Church, and no one has so vividly brought home to the people its power and potentialities with a complete leaving out of all the ostentation, pomp, and grandeur with which it formerly charmed and awed the people.

“Those who have been wont to consider Father John as a mystic or as a man of a monastic cast of mind have erred. He is the opposite. He took a wife, and he mingles freely in the common life of the people, and he enjoys a good joke. He has secularized religion and both by life and teaching has steadily striven to lift the common life to the level of religion. He is a strong advocate of the living help, and he turned his back on monastic orders just because he felt he was needed and could be a potent influence for good by remaining in the open life where those that needed him could constantly besiege the doors of his simple dwelling in Cronstadt when he is there and the crowds that gather at railroad stations during his many journeys through Russia which occupy the greater part of his time have shown that he was right.

“His influence reaches from the throne of the Czar to the meanest hovel in Russia. He takes from the abundance of the rich with both hands and scatters it as freely among those that need it. It is only through the remarkable gifts he receives that he has been able to maintain something like twenty-five asylums and institutions in different parts of Russia, of which he is the founder.

“One charm about Father John is his broadness. While orthodox in the essential meaning of that word, he makes no distinction between those that follow his and other beliefs. He bestows his blessing on all alike, for he recognizes as divine every channel through which a devout spirit and a realization of the highest life can flow into the human soul.

“In his study you will find a desk, a bed and some holy pictures. It is as simple as the cell of a monk. He spends little time there, however, for his time is mostly taken up with relieving suffering among the poor, comforting the dying, and on missionary journeys. Were a call to attend a deathbed at the other end of the empire to reach Father John in the middle of the night he would rise and take the first train.

“There are many in Russia who ascribe supernatural powers to Father John. He does not claim any, except the power of prayer. He is a firm believer in that, and the most remarkable thing is that his prayers are very brief. But one cannot look into his wondrous violet eyes without feeling that the look in them is not of this world. They seem to be looking, one minute far beyond the border line of life, and at other times they seem to penetrate into one’s very soul. Strangely, also, those who have observed him during the last twenty-five years of his life – he is now over seventy – declare that age seems to have wrought no change in his appearance.”

1903 drawing of St. John of Kronstadt, from the Chicago Tribune

Further along in the article, the author (not St. Alexander) tells this story, which, while not really relevant to American Orthodox history, is still so good that I have to print it here.

During the lifetime of the late Czar [Alexander III] he [Fr. John] was often summoned to the Imperial Palace. Once he was sent for on behalf of the Princess Elizabeth, consort of Duke Sergius and a sister of the present Czarina. The Princess was ill and his prayers were wanted. Father John is said to have asked the Czar whether the Princess had entered the Greek Church from conviction or merely as a matter of policy – she was a German and originally a Lutheran. Astounded at his holiness, the ruler of All the Russias sharply told the prelate to mind his own business. Father John drew himself to his full height, fixed a penetrating glance on his imperial master and replied:

“That is just what I am doing, your Majesty. God, whose humble servant I am, demands that this question should be answered.”

Whether it was answered or not is not known. But when the Czar was dying in Crimea an urgent call was sent to Father John, and he was rushed across Russia on an imperial special [train] to the bedside of the monarch.

It’s hard to imagine something like this in a newspaper today, but in St. John of Kronstadt’s lifetime, the American press was fascinated with him. Beginning in the early 1890s, St. John appeared quite regularly in US newspapers, complete with accounts of miracles (including even the raising of someone from the dead). But this Wilkes-Barre Times article stands out from all the rest. Here, you have one saint talking about another (a rare enough thing), and for a secular audience no less.

Tags: 1903, 1904, Alexander Hotovitzky, John of Kronstadt, newspapers, primary sources, Russian, Saints

The following article appeared in the English-language supplement to the November 1905 issue of the Russian Orthodox American Messenger, the official publication of the Russian Mission:

The Rev. Ingram N.W. Irvine, D.D., was, on St. Mary’s Day, Nov. 4th, received into the Holy Orthodox Church by our beloved Archbishop the Most Rev. Tikhon, D.D. and on the same day advanced  through the Minor Orders and elevated to the Diaconate. On the following day, Sunday, he was ordained Priest and as[s]igned to his duties at St. Nicholas Cathedral viz; that of Priest in charge of the English work.

The Rev. Dr. Irvine, for over a quarter of a century, was a Priest of the Anglican Church, or as it is known in the U.S. “The Protestant Episcopal Church”. He is a graduate of The General Theological Seminary, Chelsea Square, N.Y. City, and was ordained both Deacon and Priest of the Episcopal Church by the first Bishop of Long Island — the Rt. Rev. Abram Newkirk Littlejohn, D.D., LL.D.

The Rev. Doctor for several years was Rector of St. James Church, Smithtown, Long Island. While as such he became acquainted with the widow of  the “Prince-merchant” and millionaire A.T. Stewart. It was at his suggestion, that Mrs. Stewart gave a building, then being erected for undenominational purposes, as a Cathedral for the Diocese of Long Island and richly endowed both it and several schools.

Dr. Irvine has filled several important pastorates in the Protestant Episcopal Church and has held the positions of Rural Dean and Cathedral Dean.

The following Prelates and Clergy were in the Sanctuary and officiated on the occasion of his ordination to the Holy Orthodox Priesthood — His Grace, Most Reverend Archbishop Tikhon, D.D. of North America and Aleutian Islands, The Right Rev. Bishop Raphael of Brooklyn, N.Y., Very Rev. Fr. A. Hotovitzky, Dean of the Cathedral, Rev. Fr. E. Zotikoff, Rev. Fr. Joanniky, Rev. Fr. Solomonidis, M.D., Rev. A. Kalneff, Deacon.

A number of members of the Protestant Episcopal Church were at the Service. The venerable Hon. Wm. S. Price, who was for fourteen years Chancellor of the P.E. Diocese of Pennsylvania, came with his daughter, Mrs. Brown, from Philadelphia to show by his presence his respect for Dr. Irvine as well as his approval of the act of the Holy Orthodox Church. Another striking character in the Congregation was that of the great army surgeon who ministered to the Martyr-President of the U.S. — Abraham Lincoln, when he was shot in  Ford’s Theater, Washington D.C. at the close of the late Civil War, — we refer to Charles A. Leale, M.D., of 604 Madison Ave. N.Y. who with his daughter Miss Lillian was present. Herbert Noble Esq. one of the most celebrated members of the New York Bar, as well as the Rev. Thomas P. Hughes, D.D., LL.D., and both members of the P.E. Church, were also present. The Congregation was very large and filled every part of the Cathedral. The music under the leadership of Mr. N. Greevsky was well rendered.

Thus passed off a remarkable service which marked an epoch in Church History and which was attended by representatives of all parts of the Church of Christendom, and since it’s [sic] performance has brought out the spontaneous commendation of sober minded Christian scholars.

While this article doesn’t have a listed author, I am certain, based on the writing style, that it was written by Irvine himself. It was the Russian Mission’s introduction to its first “American” convert priest.

No doubt Irvine felt it necessary to defend and justify himself. As soon as news of his impending ordination became public, many Episcopal Church leaders raised an outcry against it, mostly on the grounds that the Russian Church did not, in their view, have the authority to ordain a defrocked Episcopal clergyman to the Orthodox priesthood. We’ll present the Episcopal perspective later; for now, it’s enough to understand that Irvine was probably feeling pretty defensive when he wrote this article.

One of the things that jumps out about this article is at the end, where Irvine refers to the “Church of Christendom.” He wasn’t an adherent of branch theory, exactly, but at the time of his conversion, his ecclesiology wasn’t far from it. In the years that followed, Irvine’s ecclesiology did evolve a bit, becoming more traditionally Orthodox in the process.

Also notable is the involvement of three canonized Orthodox saints — Tikhon, Raphael, and Alexander Hotovitzky. St. Tikhon was the main celebrant who ordained Irvine; St. Raphael assisted; and St. Alexander was Irvine’s sponsor into the priesthood.

Finally, and, in my view, most interestingly, Irvine acknowledges the beginning of “an epoch in Church history.” He certainly knew that Protestants had become Orthodox before him, and he was probably aware of the fact that even other Protestant clergymen had converted to Orthodoxy. But there was something different about Irvine’s ordination. It was such a public affair, involving such a visible figure, that it could not be ignored. But more than that, Irvine was a man with a vision, and he had the support of two great hierarchs, Tikhon and Raphael. His dream was to see the use of English spread in American Orthodoxy, and for Orthodoxy to “penetrate the United States,” to use St. Innocent’s words, and he would spend the rest of his life working towards that goal.

Tags: 1905, Alexander Hotovitzky, America, converts, Episcopalians, Innocent Veniaminov, language, Nathaniel Irvine, primary sources, Raphael Hawaweeny, Russian Metropolia, Tikhon Belavin