Nicholas Sergeievich Arseniev

Nicholas Sergeievich Arseniev (1888-1977)

Nicholas may be spelt Nicolas, Nikolas, Nikolaos, Nikolai, Nikolaj, Nicolay, Николай.

Arseniev may be spelt Arsenieff, Arsenʹev, Arsénev, Arseniew, von Arseniew, Арсеньев.

Early life of Nikolai Sergeievich Arseniev

On 16 May, 1888, Nikolai Sergeievich Arseniev was born in Stockholm, Sweden. He was born in the family of the diplomat Sergei Vasilyevich Arsenyev and his wife Ekaterina Vasilievna Shenshina (1858-1938). His young parents were at that time in a diplomatic posting (as an attaché) in the Imperial Russian Embassy to the Kingdom of Sweden. He was a grandson of Vasily Sergeievich Arseniev.

Nikolai Sergeievich and his siblings were raised as Orthodox Christians in an Orthodox Christian family, in the bosom of the Russian Orthodox Church.

During his childhood, the family moved frequently because of the diplomatic postings. They successively lived in Stockholm ; Jerusalem (Ottoman Empire) ; Oldenburg (Germany) ; Hamburg (Germany) ; Montenegro ; Oslo (Norway). However, in his later childhood, Nicholas Sergeievich was sent to school in Moscow.

In about 1905, he was in the 6th grade of 8 grades in the Moscow Imperial Lyceum of Tsarevich Nicholas. He received a gold medal in the course of his studies.

Higher education

Nikolai Sergeievich entered the Imperial Moscow University in Moscow, Russia, where he studied in the History and Philology Department. He graduated from this university in 1910.

Part of the Moscow University

An important role in the development of his views was played by philosophical circles and societies that he actively attended, such as the “Society for the Memory of Prince S N Trubetskoy”. By his own admission, Nikolai Sergeievich himself was under the strongest influence of Prince S N Trubetskoy’s books : “The Circle of Those Seeking Christian Enlightenment” (whose “soul” was V A Kozhevnikov) ; and the Religious and Philosophical Society in Memory of Vladimir S Solovyov.

Nikolai Sergeievich studied further at the University of Munich, the University of Freiburg, and the University of Berlin in Germany.

He continued his studies in Germany, and he received the Doctor of Philosophy degree (PhD) at Königsberg University (German Empire).

Königsberg University

Teaching

From 1912, Nikolai Sergeievich worked at the Department of Western European Literature at the Moscow University. By 1914, he was a "Privatdozent" (in the German-style system, a junior professor) of this department.

His religious and metaphysical orientation was reflected in some works, such as : “In Search of the Absolute God” (1910) ; “Lamentation for a Dying God” (1912), and others.

World War I (1914-1918)

During World War I, Nikolai Sergeievich served as a commissioner of the Red Cross (1914-1916).

In September, 1916, he resumed work at Moscow University. In 1917, he was a member of the editorial committee of the publishing house of university teachers. At the same time, he taught courses on the culture and literature of the Middle Ages and the Renaissance at the Higher Women's Courses, and at the "A L Shanyavsky” People's University.

Russian Revolution, 1917

In 1917, Nikolai Sergeievich did not oppose the February Revolution, and he co-operated with the Provisional Government. During the October armed uprising by the Bolsheviks in Moscow, Nikolai Sergeievich went to the Don Oblast in order to encourage the Don Cossacks to go to the rescue of the legitimate authorities. During the formation of the Volunteer Army in the Don region, Nikolai Sergeievich was part of the Political Department at the headquarters of General M V Alekseev, in which he was engaged in promoting the army and propaganda of its goals (the overthrow of the Bolshevik revloutionists).

Nikolai Sergeievich perceived that the October Revolution of 1917 (and the murder of Tsar Nicholas and his family) were causing a painful break in cultural continuity. In several brochures, he urged his compatriots towards spiritual and civic responsibility (that is, attempting to keep their Orthodox Christian Faith as a priority in life, and attempting to promote some sort of traditional order in society).

In February, 1918, at the time of the forced departure of the army from the of the Don Cossacks on a campaign called “Ice Campaign”, the military tried not to take civilians with them ; and on 24 February, Nikolai Arseniev had to leave Novocherkassk. He and his companions (P B Struve, Prince Grigoriy N Trubetskoy, and his son Konstantin) made their way through Tsaritsyn, and they came to Moscow by the beginning of March.

In addition, Nikolai Sergeievich accompanied Prince G N Trubetskoy on various diplomatic missions during the Russian Civil War.

Nikolai Arseniev served as Professor of the Department of Romano-Germanic Philology in the Kazan University (1918-1920). In addition, he taught courses in the Department of Philosophy. On his initiative, the Department of the Comparative History of Religions was formed.

Nikolai Sergeievich was described as being an excellent and exceptionally fascinating lecturer. Furthermore, he was said to have retained these qualities throughout his life, into his most senior years.

Kazan University

Exile, 1920

In 1919, Nikolai Sergeievich was arrested twice. At that time, he feared yet another arrest.

Therefore, in March, 1920, he crossed the border illegally into Poland.

After a short stay in Warsaw and Berlin, he settled in Königsberg.

Professor Arseniev served as a delegate of the Russian Foreign Congress in 1926.

In 1933, he gave money to the authorities of the Union of Soviet Socialist Republics (USSR) in order to secure the emigration of his mother and sisters.

Until 1944, Nikolai Sergeievich served as a professor of Russian Culture and the History of Russian Spiritual Life at Königsberg University in Königsberg.

In addition, he gave lectures at the Russian Research Institute and at the Religious and Philosophical Academy in Berlin. During World War II, he gave shelter to former prisoners of war (citizens of the USSR), who had found refuge in Königsberg.

Teaching in Warsaw, 1926-1938

During the years 1926-1938, Nikolai Sergeievich served as a professor at the Orthodox Theological Faculty of the University of Warsaw. He participated in Orthodox Christian parishes in Warsaw at that time.

Part of Warsaw University

Furthermore, he lectured at Oxford, Cambridge, and London universities in the United Kingdom. At that time, it was possible to attend Orthodox services in London.

He collaborated as an author in the journal "The Way" founded by N A Berdyaev, as well as in other periodicals.

Professor N S Arseniev became one of the founding members of the Saint Sophia Brotherhood (founded by Archpriest Sergei Bulgakov in Prague, in 1923). He was interested keenly in the life of the Russian Orthodox Church in the context of post-revolutionary displacement, and in the cultural life of the Russian emigration, and especially of young people. He attended the congresses of the Russian Student Christian Movement (RSCM).

Inter-Christian dialogue

On 27-29 October, 1931, Nikolai Sergeievich participated in the Orthodox-Old Catholic conference in Bonn, Germany where he represented the Polish Orthodox Church.

Nikolai Sergeievich participated in the so-called "ecumenical movement”. He was a member of the “Chamber of the World Union of Christian Churches” (an ancestor of the “World Council of Churches”).

As an Orthodox Christian scholar, he collaborated with the Roman Catholic centre "Eastern Christian Hearth" in Brussels, Belgium, and with the Russian-language publishing house "Life with God”, which operated under it. This house published the books "The Single Stream of Life" (1973) ; "About Dostoevsky" (1972) ; and “About the Abundant Life” (1986).

During the course of his life, he taught at Roman Catholic educational institutions : the “Russian Centre” named after Vladimir Solovyov at Fordham Catholic University, as well as at Paris, and Montréal Roman Catholic Universities.

Together with Irina Mikhailovna Posnova and Archpriest Valent Romensky, Nikolai Sergeievich participated in the preparation and broadcasting of radio programmes for radio listeners in the Soviet Union, "The World and the Light of Life", that aired on Monte Carlo radio frequencies. He was in correspondence with the Jesuit Stanislav Tyszkiewicz. Documents about this are available in the archival fonds at the centre "Christian Russia" in Seriat, Italy.

He was required to work for the authorities of the Third Reich in 1941-1942, in Königsberg. Professor Arseniev served as a translator from Russian into German. He had the rank of Sonderführer (a non-commissioned officer for translation).

Until 1944, Nikolai Sergeievich taught the history of Russian theology at the Theological Faculty of the University of Königsberg, and he served under the German Reich-Ministry of Science, Education and Public Education.

University of Königsberg

Nevertheless, at one time during this period, when the Nazi police were arresting many Church leaders, Nikolai Sergeievich went into hiding. He evaded arrest.

Move westwards

At the end of World War II, and with the pending arrival of the Soviet Red Army in both Königsberg and in Germany, Professor Nikolai Arseniev moved to Paris, France.

In 1945-1947, Professor Nikolai Arseniev lived in Paris, where he lectured at the Sorbonne, and at the Catholic University. In addition, he taught briefly at the Theological Institute of Saint Dionysius (in its early days).

Part of Sorbonne University, Paris

Move to the USA, 1947

In 1947, the possibility of emigrating to the USA arose. Professor Nicholas S Arseniev did not hesitate to seize this opportunity, and indeed, he moved to the USA. He did so with the help of the Tolstoy Foundation. He undertook this move particularly because of the great risk of his being extradited to the USSR.

Extradition or “re-patriation” was the policy of the Allied Powers at the end of the war. However, the great majority of those who returned to their homeland perished very soon thereafter.

Teaching at Saint Vladimir's Orthodox Theological Seminary, 1948

In 1948, Professor Nicholas Arseniev was invited to join the teaching staff at Saint Vladimir's Orthodox Theological Seminary in New York City. There, he served as Professor of New Testament and Apologetics. In association with his teaching duties there, he also taught at Columbia University.

At that time, Saint Vladimir's Seminary was subsisting in a group of apartments associated with Columbia University and Union Theological Seminary (at 537 West 121st Street, New York 27, NY (at Broadway), in the Morningside Neighbourhood).

Professor Nicholas Arseniev had begun teaching at Saint Vladimir's Orthodox Theological Seminary in New York City at the time when Archpriest Georges Florovsky was dean of the seminary (he had just recently arrived in New York). He had been given that responsibility in this same year, and he had begun to increase the faculty and to strengthen the scholarship at the seminary. Nicholas Serveievich remained as a prominent and respected teacher in the faculty for more than 2 decades.

Besides working together with Father Florovsky, Professor Arseniev worked together also with N O Lossky, G P Fedotov, and others, both in Paris and in New York.

Nicholas Arseniev continued in his service as a professor at the seminary at the time when Father Alexander Schmemann arrived in 1951 in order to begin to teach. Indeed, Father Alexander wrote that he had great respect for Professor Arseniev. Professor N S Arseniev was amongst the teaching staff when Professor Sergei Verhovskoy was Provost of the Seminary (1955-1962). Likewise, he was lecturing at the time when Father John Meyendorff arrived from Paris to teach.

Professor N S Arseniev with the Saint Vladimir's faculty

Additional teaching in Canada, and abroad

From 1950, Professor Arseniev was also Visiting Professor of Church History and Russian Culture at the University of Montréal in Montréal, Québec, Canada.

He lectured also at Fordham University in New York City.

In the context of his arrival in North America, Nicholas S Arseniev encountered (Prince) Serge Troubetzkoy, his wife Lubov, and their children. They had arrived in the 1930s, and they were able to give good advice. They were also friends.

Professor Arseniev lectured also at various universities and Christian organisations in European countries, such as Bonn, Vienna, Graz, and Munich.

Furthermore, he was received at an audience by Pope John XXIII (1959), and he attended the Second Vatican Council as a guest of honour. Later, he was introduced to Pope Paul VI.

Professor Arseniev was amongst the faculty in 1962 when the seminary bought property in Crestwood (on the edge of ) New York Yonkers) New York, and then moved into the new quarters. He continued in his professorial responsibilities as before, under the new dean, Archpriest Alexander Schmemann.

Autocephaly for The Orthodox Church in America, 1970

After 8 years, in 1970, Professor Arseniev witnessed the granting of autocephaly to the Russian Orthodox Greek Catholic Church of North America, which became The Orthodox Church in America. Of course, this included the Archdiocese of Canada.

Both when he was teaching at Saint Vladimir's, and when he was teaching in Montréal, Québec, Professor Nicholas Arseniev was informing and forming Canadian students who became active in Orthodox Christian parishes in Canada and elsewhere. Having benefitted from his wisdom and understanding, many served in the Archdiocese of Canada in various capacities.

All the while, Professor Arseniev was teaching and writing, and participating in meetings in various organisations.

Even when he retired because of age, Professor Arseniev continued to be active in academic life, in both lecturing and publishing activities. Saint Vladimir's Seminary published an extensive bibliography of his works. It includes about 30 books of prose, philosophical and political articles, and poems he had written. The most interesting collection of his poems is considered to be “Boundless Radiance”. In them are included his “watercolor poems, imbued with love for nature and faith in God : two distinctive features of his poetry”. His book-essay “Gifts and Meetings of Life’s Path” is very interesting, in which N S Arseniev relates his spiritual growth. He describes episodes from his life, rich in events and meetings.

In the course of his long teaching career, Professor Arseniev served as chairman of the Russian Academic Group in the USA (1971-1977), of which he was one of the founders.

For many years, Professor N S Arseniev lived in Sea Cliff, New York, Long Island. This village included many Russian-speakers. He attended Divine Services in the Saint Seraphim Church there, which had been founded in 1953. There, most people knew him, and respected him.

His last poem is translated thus :

 The call of the blue sea spilled out with shining boundlessness.
 Forward there, past the shore forgetting, 
 There, where the bay spreads out in breadth
 Where I have strived since my youth.
 Spread your shoulders and forward, forward,
 Swaying the azure waters with your full chest 
 Like rapture, and like a dream of a miracle :
 To swim to the Solar Gate !

During the last 6 months of his life, Professor Arseniev's health weakened, and he suffered greatly from the pain of arthritis.

Then, on 17 December, his nephew, I I Poluev, was advised by a physician to take him to the hospital for an examination. It was intended that he would be tested, and be able to regain strength. On 18 December, his nephew visited him twice, and he found him to be in good condition. At the second visit, Nicholas Arseniev said that he was feeling tired ; and when they said good-bye to each other, they each blessed the other with the sign of the Cross.

Repose, 1977

On Sunday, 18 December, 1977, Professor Nicholas Arseniev fell asleep in the Lord at Sea Cliff, Long Island, New York.

On Monday, 19 December, 1977, a panikhida (memorial service) was served at the Orthodox Temple of Saint Seraphim of Sarov, Sea Cliff, New York, by Archpriest Mitrophan Znosko-Borovsky, the rector. Present were Metropolitan Theodosius (Lazor) of The Orthodox Church in America (a former student of Professor Arseniev), Protopresbyter Alexander Schememann (Dean of Saint Vladimir's Seminary), Archpriest Daniel Hubiak (Chancellor of The Orthodox Church in America), Father Leonid Kishkovsky (Rector of Our Lady of Kazan Temple, Sea Cliff), and 4 other clergymen, former students of Professor Arseniev. At the conclusion of the service, Protopresbyter Alexander Schmemann spoke briefly about Professor Nicholas Arseniev. He described him as being one of the last representatives of the great Russian spiritual culture of the pre-revolutionary period.

On Tuesday, 20 December, 1977, at 7:00 p.m., a panikhida (memorial service) was served at the Orthodox Temple of Saint Seraphim of Sarov, Sea Cliff, New York.

On Wednesday, 21 December, 1977, at 9:30 a.m., the Memorial Divine Liturgy was served. Thereafter, the Funeral Services for the Burial of a Lay-person were served at the Orthodox Temple of Saint Seraphim of Sarov, Sea Cliff, New York.

Following the funeral obsequies, the body of Professor Nicholas Sergeievich Arseniev was interred in the family grave section of the Roslyn Cemetery, Greenvale, Nassau County, New York.

Grave marker

Reflections

Nicholas Arseniev perceived the idea of “sobornost'” (developed in Russian religious metaphysics by the Slavophiles, S N Trubetskoy, and others) as being a very important characteristic of Orthodox spiritual experience.

Perhaps it may be stated that the root of Orthodox Christian understanding of “sobornost'” may be found in the teaching of the Apostle Paul about the Body of Christ in 1 Corinthians 12 (and 13), which is itself rooted in the teaching of Jesus Christ about love : “And the glory which You gave Me I have given them, that they may be one just as We are one : I in them, and You in Me ; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me” (John 17:22-23). It is reflected also in the exhortation of the Apostle Peter : “Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous” (1 Peter 3:8) ; and in the words of the Apostle John : “Beloved, let us love one another, for love is of God ; and everyone who loves is born of God and knows God. He who does not love does not know God, for God is love” (1 John 4:7-8).

Professor Arseniev wrote many works on cultural, literary and philosophical and theological topics, memoirs, and several collections of poems. In his early works, he explored the pessimistic worldview as a common phenomenon in the cultures of different eras and peoples and set the task of overcoming "pessimism on the paths of mysticism". In Christian mysticism, he found examples of the unity of spiritual life in East and West.

This unity, according to Professor Arseniev, was manifested clearly in the images of the great saints, "shining for one people [...] and then, after a number of centuries, shining for many other Christians of different cultures, and different confessions".

Starting from the 1920s, the "problem" of the unity of Christians occupied a significant place in his writings. His works were of great importance for the Russian "diaspora", and for Orthodox Christians in general.

It was written in an “In Memoriam” by Father Schmemann that the most interesting collection of the poems of Nicholas Arseniev is considered to be “Muteless Coastal Radiance”. It was asserted that his poetry was saturated with his love for nature and with his faith in God. He was further described as being "a real spiritual aristocrat, and old-style Russian gentleman, a Muscovite to the marrow of his bones. From his parents, he had inherited a love of culture, and exquisite literary taste, and a benevolent attitude and friendliness towards people.

In his obituary about Professor Arseniev, Archpriest Mitrophan Znosko-Borovsky drew attention to the similarities between the life of Saint Nicholas of Myra and of Nicholas Arseniev. Like his Heavenly namesake, Professor Nicholas Arseniev lived an austere personal life of modesty, tenderness, kindness towards those in trouble, and towards those who sought useful knowledge, spiritual enlightenment, and the Truth in life.

He pointed out that it is Saint Nicholas, his patron, who is beloved of Orthodox Christians and also Roman Catholics ; and that it is Saint Nicholas who is perhaps the only saint recognised by Lutherans as well. The saint served a sort of bridge. He reveals the boundless love of Christ for all, without distinction of nationality and religion. Nicholas Arseniev was eager to awaken (or re-awaken) all to faith in Christ, and to a desire for the Light of Christ. He wished to instil in the hearts of the youth the knowledge of Saint Nicholas, and the same Christian spirit which motivated him, as well as pre-revolutionary Russia. For Professor Arseniev, the dogmas and truths of Christianity were not mere theoretical formulations, nor topics for philosophical discussion or ranting, but rather the norm of life. In Saint Nicholas and in Nicholas Arseniev, people (and particularly young people) were drawn to them as life is drawn to the sun.

Father Mitrophan recalled that during the 1930s, when Professor Arseniev was lecturing in Warsaw, many young students who were suffering under the strong pressures, pain, and destruction being imposed on Orthodox Christians, hurried to be near him and to hear him. They knew that through his heart, his words would rekindle the flame of their faith through the fire of his faith. Professor Arseniev was determined to let the light of Christ shine through him so that others might see and believe : “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Saint Matthew 5:16).

Professor Arseniev considered the history of human beings to be a path of continuous spiritual longing, longing for the eternal : "At all times, man has been looking for, and is looking for reality : that which truly is".

This expresses the pain of separation, abandonment, and inaccessibility, the tragedy of all-human orphanhood. For this, he saw spiritual boldness as the only possible way out. He perceived that it is through suffering during our earthly life that we can be united with God through Christ. Everyone and everything thirsts for Christ, who is the centre of history. In the course of history, he asserted that everything points towards Christ (in whom all the promises of God are fulfilled), and that all life emanates from Christ.

Kaliningrad (Königsberg), 2012

During 2011-2012, the Council for Culture under the Governor of the Kaliningrad Region discussed several times the layout of a memorial plaque, which was proposed to be placed on house #3 on Chapaev Street in Kaliningrad.

In December, 2012, the text of the inscription on the board was approved : “In this house from 1933 to 1944 lived the philosopher, culturologist, and poet Nikolai Sergeievich Arseniev (1888-1977)”.

However, the questions that were posed about the nature of his involvement with the Germans during the time of the Third Reich caused a long delay. Regardless of the esteem in which he was held by academics and by many others, the factor of politics and political sensitivities (or prejudices) plays its part as well.

Writings

Nicholas S Arseniev is the author of about 40 books, numerous pamphlets, and more than 200 articles on the subjects of theology, philosophy, history of religion, antiquity, the Middle Ages, the Renaissance, and the modern world.

Partial bibliography of books by Professor Arseniev :

• “In Search of the Absolute God” (Moscow, 1910).

• “Lamentation for a dying God” (Moscow, 1912).

• “Ancient World and early Christianity” (Berlin, 1922).

• “The Desire for real Life” (Berlin, 1922).

• “Mysticism and the Eastern Church” (Paris, 1926 ; New York, 1979).

• “On the Liturgy and the Sacrament of the Eucharist” (Paris, 1928).

• “Die russische Literatur der Neuzeit und Gegenwart” (1929).

• “Orthodoxy, Catholicism and Protestantism” (Paris, 1930).

• “From the Life of the Spirit” (Warsaw, 1935).

• “Das heilige Moscow” (1939).

• “Orthodoxy, Catholicism and Protestantism”, 2nd ed. (Paris, 1948).

• “Holy Moscow” (Paris : Éditions du Cerf, 1948).

• “From the Russian cultural and creative Tradition (Frankfurt am Main, 1959).

• “Transformation of the World and Life” (New York : Edition of the Russian Orthodox Theological Fund, 1959).

• “Russian Piety” (New York, 1964, 1975).

• “Revelation of Life Eternal” (New York, 1964).

• “About Life Abundant” (Brussels, 1966).

• “About Dostoevsky” (Brussels, 1972).

• “One Stream of Life : On the Problem of Christian Unity” (Brussels, 1973).

• “Gifts and Meetings of my Life Path” (Frankfurt am Main, 1974).

• “About Beauty in the World” (Madrid, 1974).

• “Alexander Chicherin, 1793-1813".

Partial selection of articles by Professor Arseniev from the magazine “The Path” in foreign languages :

• ‘Platonism of Love and Beauty in the Literature of the Renaissance’ in “Journal of the Ministry of National Education”, January and February (Moscow, 1913).

• ‘Modern Trends in Catholicism and Protestantism in Germany’ in “[The Way” (The Path ; La Voie, der Weg), no. 1 (Berlin, 1925), pp. 161-168.

• ‘About Excess Life’ in “The Path”, no. 3 (Berlin, 1926), pp. 148-149.

• ‘Pessimism and Mysticism in Ancient Greece’ in “The Way”, no. 4 (Berlin, 1926), pp. 88-102.

• ‘Pessimism and Mysticism in Ancient Greece’ in “The Way”, no. 5 (Berlin, 1926), pp. 67-86.

• ‘About the Spirit of our Time : Regarding the latest Articles by N A Berdyaev’ in “The Way”, no. 6 (Berlin, 1927), pp. 102-104.

• ‘On the current State of Christianity’ in “The Way”, no. 7 (Berlin, 1927), Dep. edition : (Warsaw, 1927), pp. 99-106.

• ‘Lausanne Conference’ in “The Way”, no. 10 (Berlin, 1928), pp. 102-111.

• ‘Religious Conventions in Newcastle and Cambridge’ in “The Way”, no. 20 (Berlin, 1930), pp. 88-92.

• ‘Religious Youth Movement in Germany’ in “The Way”, no. 23 (Berlin, 1930), pp. 110-119.

• ‘Bloch. Priester der Liebe : Die Welt der Chassidim’ in “The Way”, no. 29 (Berlin, 1930), pp. 93-94.

• ‘Movement towards the Unity of Christian Churches and the Problem of the modern World’ in “The Way”, no. 31 (Berlin, 1931), pp. 76-88.

• ‘On Communion with the Anglican Church’ in “The Way”, no. 33 (Berlin, 1932), pp. 44-51.

• ‘Contemporary Anglican Theology’ in “The Way”, no. 35 (Berlin, 1932), pp. 69-82.

• ‘Spiritual Traditions of the Russian Family’ in “Orthodoxy in Life” (1953), pp. 213-239.

• ‘About some main Themes of Russian religious Thought of the 19th century’ in “Russian religious and philosophical Thought of the 20th Century” (1975), pp. 8-36.

• ‘The Problem of Suffering and Redemption’ in “The Messenger of the Russian Student Christian Movement”, no. 33 (Paris, 1954), pp. 9-12.

• ‘About the Logos of God’ in “The Messenger of the Russian Student Christian Movement”, no. 41 (Paris, 1956), pp. 22-27.

Partial list of articles about Professor Arseniev by various authors :

• Baluev, I, ‘Professor N S Arseniev’ in “New Journal”, Book 131 (New Jersey, 1979), pp. 267-271.

• Filonova, L G, ‘N S Arseniev’ in “Russian Philosophers : 19th-20th Centuries Anthology” (Moscow, 1933), pp. 5-17.

• Jernakoff, N, ‘N S Arseniev and his Contribution to Russian Religious and Philosophical Thought’ in “Western Russian Academic Groups in the USA”, Book 26 (New York, 1994), pp. 129-143.

• Khalizev, V E, ‘N S Arseniev as a Culturologist and Literary Critic’ in “Society, Sciences Abroad”, Series 7 (1992), nos. 5/6.

• Pletnev, R V, ‘N S Arseniev’ in “Russian Religious and Philosophical Thought of the 20th Century : Sat. Art.” Under. ed. N Poltoratsky (Pittsburgh, 1975), pp. 176-185.

• Struve, N A, ed., ‘Brotherhood of Hagia Sophia’ in “Materials and Documents” (1929-1939) (Moscow, Paris, 2000).

• ‘Western Russian Academic Groups in the USA dedicated to the Memory of N S Arseniev’ : “Articles by S A Zenkovsky, G A Stammler, A P Obolensky, Archbishop John (Shakhovsky)”, vol. 12 (New York, 1979) – bibliography, T Byrd, pp. 7-61.

• Zernov, N M, “Russian Religious Revival of the 20th Century” (Paris, 1991), pp. 268, 276.

References

Saint Vladimir's Orthodox Theological Seminary Yearbook, 1962

Russian Wikipedia biography

Orthodox Encyclopaedia biography

Drevo Encyclopaedia biography

Russian Religious Workers Abroad biography

Peoples.ru biography

Hrono.ru biography

Additional information :

Columbia University Archival Collections : Nikolai Sergeevich Arsen'ev Papers, 1950-1965

Saint Vladimir’s Seminary Press, “Revelation of Life Eternal : An Introduction to the Christian Message” by Nikolaĭ Sergeevich Arsenʹev (1982)” ISBN : 0913836001, 9780913836002.

Tarasar, Constance J, ed., “Orthodox America 1794-1976 : Development of The Orthodox Church in America” (Syosset, NY : The Orthodox Church in America Department of History and Archives, 1975). ASIN : B000ZLZAUE.

Russian Orthodox Church web-site

Orthodoxwiki article about the Russian Orthodox Church

Orthodox Church in America web-site

Orthodoxwiki article about The Orthodox Church in America

OCA Archdiocese of Canada listing

Archdiocese of Canada web-site

Orthodoxwiki article about the Archdiocese of Canada

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