Archpriest Vladimir and Matushka Rose Alexandrov

Archpriest Vladimir Alexandrov (1870-1945)

and

Matushka Rose Alexandrov

Alexander may be spelt Aleksander.

Alexandrov may be spelt Aleksandrov, Alexandrof, Alexandroff, Aleksandroff.

Beginning

On 14 July, 1870, Vladimir V Alexandrov was born in Kherson, Russia (the Russian Empire). His father was a Russian Orthodox Deacon in the Diocese of Kherson. Kherson is not far from the Black Sea, in what is now Ukraine. Vladimir was then raised in the Orthodox Christian Faith in the bosom of the Russian Orthodox Church.

After he had completed his primary education, he studied theology.

Higher education

Vladimir Alexandrov graduated from the 3 classes (years) of the Elisabethgrad Spiritual School.

In 1895, he graduated from the Odessa Theological Seminary's courses for teachers, psalmists and deacons (a 4-year commitment).

In addition to this, in North America (from 1896 to 1899) he studied at the Wilson Modern Business College in Seattle, Washington.

During 1899-1900, he was a student at the University of Washington in Seattle.

During the course of his studies, he became competent in the use of the Greek language.

Early service

In 1891, Vladimir Alexandrov served as a teacher and a psalmist of the Kherson diocese.

Transfer to North America ; missionary labours, 1896

Because of the nature of his studies, in 1895, Vladimir Alexandrov received the blessing to travel to North America in order to do some missionary work in the Diocese of the Aleutians.

At first, he served as a psalmist in the Church of Saint Sava in Jackson, California.

Then, in 1896, he was given the blessing to travel to Seattle, Washington, where he began to serve as a cantor and a reader in the multi-ethnic parish of Saint Spiridon.

At that time, Father Ambrose Vretta was the parish priest in Saint Spiridon's Temple. This parish had not long previously been established by Archimandrite Sebastian (Dabović). As a reader, Vladimir also taught singing, prayers, and the Law of God (catechism). He also assisted Father Ambrose while he was establishing the parish of the Holy Trinity in Wilkeson, Washington.

In addition, Vladimir Alexandrov was assigned to work as a missionary in the State of Washington. This work was particularly focussed on attracting Uniats into the Orthodox Christian Church, and it remained a part of his service elsewhere.

He fulfilled this responsibility until he was later transferred away from the West Coast.

In 1897, he received a blessed Gramota (certificate) from the Most Holy Synod in Saint Petersburg, which expressed gratitude for his work.

1897 missionary journey to Western Canada

While he was in Seattle, Alexander met the Priest Dimitry Kamnev, and the 2 (who both could speak Greek) were chosen by Bishop Nicholas (Ziorov) to travel to the area of Western Canada then known as the Northwest Territories. He sent them in answer to the pleas sent in a letter by the recently-arrived immigrants who had settled in this region, and who desperately desired the services of a priest. They made their way by rail (the Canadian Pacific Railway) through Vancouver and Calgary to Strathcona, and then to the areas around the village of Edmonton near Fort Edmonton. From Strathcona, they travelled by a horse-drawn wagon another more than 70 km (45 mi) to the northeast, to the farm of Theodore and Katherine Nemirsky.

In that place, on Sunday, 18 July, 1897, they served the Divine Liturgy for the gathered faithful Orthodox Christians of that region. This is generally considered to have been the first Divine Liturgy served on Canadian soil. Very soon afterwards, they travelled also to the area southwest of Strathcona, at Rabbit Hills (32 km/20 mi southwest of Edmonton, and about 8 km/ 5 mi west of Nisku), where they served the Divine Liturgy in the home of Theodore and Anna Fuhr. In both places, there was soon begun the construction of a Temple.

Marriage, 1898

In 1898, Vladimir was married to his wife, Rose.

Diaconal ordination, 1898

Shortly after his marriage, Vladimir Alexandrov was ordained to the Holy Diaconate by Bishop Nicholas (Ziorov).

1898 missionary journey to Western Canada

In the spring of 1898, Father Dimitry Kamnev and Deacon Vladimir Alexandrov again made the journey to what is now Alberta. This time, however, they stopped first in New Westminster, British Columbia, in order to meet with a group of Greek Orthodox immigrants who had requested a meeting and services. In order to reach this settlement, they had to cross the Fraser River by ferry (there were at that time no bridges). They had paid $2.00 for this ferry crossing. However, before they reached the north shore, the ferry was capsised by the wake of a passing steamboat. When they surfaced, they quickly understood that the water came up only to their necks, so they were able to wade to the shore. After they completed their meetings with the Greek Orthodox of New Westminster, they boarded the train for Calgary and Strathcona.

From there, they rode on horseback to Rabbit Hills (about 30 km/19 mi southwest of Strathcona/Edmonton) where they served a Divine Liturgy on 14 May. The next day, they began the journey by wagon and horse to the Limestone Lake area, northeast of Edmonton (a journey of about 130 km (81 mi) from Rabbit Hills). On 24 May, Father Kamnev baptised 28 children in the Nemirsky farmyard, and he then served the Divine Liturgy. Following this, they met with community leaders to discuss plans to organise a parish and cemetery. A site was chosen and Father Kamnev assisted the parish group with an application to the Department of the Interior of the Canadian Government in order to ask for a grant of land.

On 4 June, 1898 a cornerstone was put in place for the building that would become the Church of the Life-Giving Trinity (Holy Trinity) at Wostok. The engraving on the cornerstone stated :

 In the Name of the Father, the Son and the Holy Spirit, this first Orthodox Church in Canada, the 
 Church of the Life-Giving Trinity, was founded in the summer of 1898, on the 4th of June during the 
 reign of Nicholas II, Tsar of all the Russians and Queen Alexandrina Victoria of Great Britain.

By 1900, Father Kamnev had returned to Russia.

Presbyteral ordination, 1900

On 19 March, 1900, Deacon Vladimir Alexandrov was ordained to the Holy Priesthood by Bishop Tikhon (Belavin).

Pastoral service

Father Vladimir was then assigned to be the priest of Saint Spiridon’s Church in Seattle, after Father Vretta had been also recalled to Russia (he reposed in the Lord soon afterwards).

Saint Spyridon's Church, Seattle

Bishop Tikhon (Belavin) was now the ecclesiastical head of the Orthodox Church in North America, which was at that time still headquartered in San Francisco, California.

1900 missionary journey to Western Canada

A third missionary trip was made in the spring of 1900. The following is taken from Father Alexandrov’s diary :

Journey to Canada : A Priest’s Diary V Alexandrov.

Following the instructions of your Grace, I set out from Seattle on the morning of 24 May (old
style), on a mission to the Northwest Territories of Canada. Because of the poor conditions of the
railways in this part of the country, I arrived in Edmonton, Alberta, some 1,000 miles north of
Seattle only on the evening of the 25th. From Edmonton, one has to travel north in search of new
children for the Church on horseback, since this is the northernmost train terminus in North
America.

In Edmonton, I found very many Orthodox Bukovinians, who welcomed me with joy, knowing me from
previous years. Many of them came from the northern settlements, 100 miles or more from Edmonton,
arranging transport and awaiting arrivals of their brothers – Bukovinian and Galician – coming to
settle here from the old country. They wandered into this far country by all kinds of misfortunes.

The following day, on 26 May, I paid some calls on the local authorities and on the government’s
state agent, Mr. R Routen, who asked me to convey to your Grace the importance of the earliest
possible recognition in the Canadian State Legislature of the Orthodox Church as a corporation.
‘If this is not done in the immediate future, then your Orthodox Church is threatened with the loss
of those very substantial lands which are allotted to and registered as a gift to the Orthodox
Church in Canada. The papers granting possession of the lands to the Church cannot be given by the
Estate Department until the said Church has become a corporation. For two years now, the Orthodox
Church has been at work in the territory assigned to me, but I have heard of no act of Parliament
recognizing the Orthodox Church in Canada as an institution. It is also of immediate importance to
have here, without delay, an Orthodox priest who would permanently reside in the Province of
Alberta’.

In view of this statement of Mr. R Routen, I set out to see the State Attorney, Mr. McDonald,
asking him to refer this matter at once to the Parliament in Ottawa. I informed him that your
Grace had already written there concerning this matter, but received no reply. Mr. McDonald
immediately wrote to the Parliament and should inform your Grace concerning the present state of
affairs.

A Church at Vostok

After this I left Edmonton and on the afternoon of the next day, May 27th, on Trinity Saturday, I
arrived at the ‘Vostok’ colony, where the main mission was at the hut of Theodore Nemirsky. The
ride for over sixty wild roadless miles is extremely tiring. As we drove to the church under
construction, however, half a mile before reaching the homestead I began to rejoice. The building
had progressed considerably in comparison with the previous year. The basic shape of the church is
already visible. The altar and the large round central cupola are installed, and since the
building is on a hill, it can be seen for ten miles. In my thoughts, I turned to the Lord to help
these poor people complete their church, which seems to be so good and beautiful.

Having been informed beforehand of my arrival, a large crowd of several hundred people had already
come together for the vigil of the feast, especially women and children from the most distant
farms. I immediately baptized 13 infants. Later, at eight o’clock, I served the Vigil and then
addressed the people. I heard confessions until midnight, but could not satisfy even half of those
who wanted to confess, since many more had arrived. From the sheer exhaustion of that day, I could
not sleep that night.

Over 2,000 participate

28 May. Trinity Sunday. At 5:30 am I began to hear confessions until 11:00 o’clock. After
blessing water and sprinkling the prepared place with holy water, I began the Divine Liturgy. I
celebrated in an open place next to the new church where, next to a large Cross, a new table had
been set up covered with rugs and linen. There were many people to sing and they sang the melodies
of the old country. After the Gospel, I spoke to the people about the origin of the feast (Acts 2).
There were more than 400 communicants. After the Liturgy there was a Vespers service. The
services, which had been attended by at least 2,000 people, came to an end at about four in the
afternoon. After a short rest, I baptized 25 children. From eight in the evening until
midnight, I heard more than 150 confessions.

29 May. Day of the Holy Spirit [a liturgical focus on the Holy Spirit]. Began confessions at five
in the morning, continued until ten. There were up to 500 communicants. After the service, I baptized
children and served weddings. I served vespers and matins, after which I talked to a delegation from
the North-Western Bukovinian settlement, with whom I agreed to serve as of the first of June.

30 May. In the morning I blessed water, then heard confessions and celebrated the Liturgy in the
house of Nemirsky (because of poor weather). There were approximately 100 communicants, I baptized
children, served funerals, and sealed the graves [a special prayer] of those who had died in the
course of the year (26 in the Vostok colony), served vespers and matins and heard confessions.

31 May. Heard confessions and celebrated the Liturgy. There were up to 80 communicants. I
performed one wedding, baptized children, buried and sealed three more graves. In the evening, the
group which was to take me to the Northern Bukovinian settlement, 20 miles from Vostok, arrived. I
took K Nemirsky with me as a cantor. The journey was terrible ! We arrived at the house of Ivan
Tishpan only at eleven at night, although it only begins to get dark at this time and gets light
again at two in the morning.

Over 3,000 participate

On the first day of June, at four in the morning, with beautiful weather, I began to serve matins.
Following this, I blessed water and sprinkled the land set aside for a cemetery and chapel. From
5:30 until 11:30, I heard confessions and then I began the Liturgy. There were about 3,000 people
and more than 200 communicants. After the Liturgy, I baptized 13 children. At five in the
evening, I was fetched to go to the ‘Ignick’ cemetery, twenty miles further east. Wasting no time
and saying farewell to the local Orthodox, we set out, arriving at our destination at ten o’clock
in the evening, to the hospitable and well-to-do Bukovinian, Stephan Shandro. On June 2, at 4
o’clock in the morning, I began matins, after which confessions started which lasted until 11
o’clock. Following then – blessing of the water and sprinkling with Holy Water the new cemetery
and the spot designated for the Church. Holy Liturgy – attended by about 600 people – 380 people
took communion, including children. The service ended at 3 p.m., after which funeral prayers were
said over a few dead, their caskets closed and buried. After a short meal, I baptized 19 infants.

The Bukovinian Community

On June 3rd in the morning I confessed and gave reserved holy sacrament to four sick people. At 6
a.m. I was surrounded by well-wishers bidding me happy journey. Many of them had stayed there from
the previous day, wanting to see me off. I left on horses sent for me by the Bukovinian Colony,
some 15-20 miles to the west near ‘Shkrada’, where I arrived at 3 p.m. The place for the
cemetery, near which a church is planned, was blessed here last year. Lumber is all prepared for
its building according to a plan sent from the North American Ecclesiastical Headquarters. A tent
was put up, since there was nothing around in any way suitable for a service. Having blessed the
water and sprinkled the spot with holy water, I began confessing the people. There were 200 and
more arriving. They were bringing stacks of food, planning to spend the night here, as some homes
were 10 miles and more away. At 7:30 in the evening I began the Vigil and then confessed again.
Right there we spent the night under open skies, the shepherd with the sheep. Yet, I could not
sleep because of the bloodthirsty mosquitoes, crying children and all kinds of noises.

Six hours of Confession

On June 4th at 4 o’clock in the morning, again I began to confess and confessed until 10 o’clock.
There were more than 600 people. We blessed the place prepared for the church. Some 400 people
received communion. I also baptized 12 children and buried 32 coffins of those who died during the
year. Then I held a vespers service and an akathist to St. Nicholas. We held an assembly devoted
to the question : how to raise money for the building of the church. After long discussions and
some guessing, which is quite popular among the people here, they accepted the decision which I
suggested : that each landowner, after he finishes his work, gives the church about $10. I also
advised them to prepare about 10 acres of land for the church itself so as to use the profits for
the building of the church. At 8 in the evening I bid farewell to the people of this village and
went to the colony of Victoria, some 12 miles to the west. I arrived at 10 o’clock in the evening,
in the house of a Galician, Simon Marianitch.

On June 5th at 4 a.m., we went to the place prepared for the cemetery and the chapel. There a tent
was ready with a three-barred cross, decorated with beautiful field flowers and a table. The place
prepared for worship was surrounded by beautiful trees and covered with grass and flowers. Some
200 people were waiting for me here. Having, after matins, blessed the new cemetery and the spot
prepared for the chapel, I began confessing. About 300 people, with children, received the Holy
Sacrament. I baptized 4 infants. Late at night, I returned to the Vostok colony.

A Thunderstorm

Here men from the colony of Beaver Creek were waiting for me. That colony is 20 miles to the
south. There was no rest during the night for we had a tremendous thunderstorm such as I did not
experience in all my life. Thunder and lightning lasted for more than two hours, provoking panics,
not only among the people, but also among the animals which, having surrounded the house, were
crying and shouting, each one in its own way. At dawn the housemaster informed me that wolves and
bears also came at night and during the thunderstorm killed several animals. We had compassion for
the man but couldn’t help. I am told that such thunderstorms are quite frequent in summer. Very
early in the morning I left the colony of Vostok and went to the colony of Beaver Creek, where I
arrived at 11 a.m. I was met with great joy by nearly all members of this Orthodox community. In
the afternoon I buried the servant of God, Jacob Lopushinsky. He was a true Orthodox man and a
great Russian patriot. He was among the first, who together with another patriot, John Sachman,
inspired his brother Uniats to leave the Unia and to be reunited with Orthodoxy. For my stay there
and for worship, I was given a big and clean house, that of Mr. Kinosh. Having blessed the water
and sprinkled with holy water that place, I served a Vigil and then confessed.

On June 7th I confessed again and after that celebrated the Divine Liturgy – more than 100 people
received the sacrament. I baptized four infants, I inspected the church building which was already
started. It is planned in a Russian style and it is quite large. Many, many times these people
will regret the death of Jacob Lopushinsky, for he was a good constructor, a good builder and he
had promised to build the church free of charge. Now the community must supply not only the
material but also pay the constructor.

Back at Edmonton

Around 5 o’clock in the evening, I left these good people for Edmonton to visit from there the
colony of Rabbit Hills, some 20 miles to the south. I arrived in Edmonton in the evening of the
next day. Here I visited Mr. R Routon, whom I was happy to find completely recovered and again in
his Department of the Dominion Land Office. I asked him to donate 40 acres of land for the
cemeteries which I had blessed and he promised to take this petition in consideration, and to
present it to the Department of Interior in Ottawa.

On June 10th in the morning, I confessed and then I travelled to the colony of Rabbit Hills, where
I arrived in the evening at the house of Mr. F Fuhr. Many people who knew of my coming were there
waiting for me. Having blessed the water and sprinkled with it the new house of Mr. Fuhr, I held a
Vigil and all sang, and quite well, after which I began confessing.

On June 11th in the morning, I confessed and then we held a Divine Liturgy – 12 men were reunited
to Orthodoxy, 80 received the sacraments. I baptized four children – then we had vespers and an
akathist and then talked about the state and church affairs. Meanwhile, the people sent by the local
Uniat community, asked me to bless their new chapel but I, having no instructions from Your
Eminence, very politely declined this and told them that first all of they must be reunited with
Orthodoxy as a community and must send to Your Eminence all documents pertaining to their land and
to their chapel, and that also there should be no debts on this property.

A Quarrel

On June 12th, I inspected the land prepared for the church, on which there was a quarrel between
the Orthodox and the Uniats. I analyzed the whole matter and understood that the Uniats want half
of that land and that half would make it impossible for the Orthodox to reach their land without
crossing someone else’s property. I informed the government of this and added the plans which
explain how, in my opinion, the land should be divided if this decision will be taken into
consideration and how the 40 acres should be divided between the Orthodox and the Uniats.

On June 13th, I left Rabbit Hills for home and arrived there, thanks to God, on June 16th in the
evening.

This is a remarkable record of the Orthodox Christian Faith as it was established in Western Canada by the pioneers, the first immigrants, and of the persistence and dedication of those early missionaries and parish priests who led the communities and served the important spiritual needs of the people. The Church was very important in the lives of these early settlers, and the numbers that Father Alexandrov records are astonishing. These events happened before the families had had time to increase in size to the 7, 10, or even more children which was typical of those days.

During and after the time of his visits to Alberta, Father Alexandrov travelled to many far-flung localities in order to minister to Orthodox Christians in the wild and lonely areas of the western USA (including the states of Washington, Montana, and Oregon). Everywhere, he was involved in the same sorts of pastoral duties as those he described during his travels to Alberta (at that time the Northwest Territories).

In 1902, Father Vladimir received a letter from Patriarch Joachim III (Demeetriadis) of Constantinople, which expressed gratitude for his pastoral and missionary service amongst the Greeks in North America.

Disasters

Sadly, however, a disaster struck the Alexandrov household in Seattle. In January, 1904, the Alexandrovs’ oldest child, 5-year-old Nicholas, fell ill, and his father thought that he was administering “penopeptine” in accordance with the physician’s instructions. However, he had picked up the bottle containing strychnine instead, and had given his son a teaspoon of what he thought was medicine. The medicine and the poison were in identical bottles. Three physicians were immediately summoned, but before they could do anything the child died in convulsions. Both the parents were prostrated over the terrible mistake. The Alexandrovs had only 2 children, and it was their little daughter who was left to them. Father Sebastian Dabovich of San Francisco was telegraphed, and he arrived in time to conduct the funeral services.

By “economia”, Father Alexandrov was allowed by Bishop Tikhon (Belavin) to continue serving as the priest there, but yet another disaster struck the family in Seattle, that being the destruction of their home by a fire. It is to be understood that these events had a lasting and painful effect on both Father Vladimir and his wife.

On 26 July, 1904, the Priest Vladimir Alexandrov was awarded the purple skufia.

Transfer Eastwards

After these incidents, Father Alexandrov requested a transfer to the eastern USA in order to try to leave behind the terrible sadness that Seattle held for him. He was first transferred on 31 May, 1905, to the Saint Alexander Nevsky Temple in Allegheny, Pennsylvania (very likely what is now Saint Nicholas Greek Orthodox Cathedral).

In 1906, Father Alexandrov was tranferred to Three Saints Church in Ansonia, Connecticut. While he was in Connecticut, Father Alexandrov helped the Orthodox community in Springfield, Vermont, to establish the Holy Trinity parish there.

On 6 May, 1908, the Priest Vladimir Alexandrov was awarded the purple kamilavka.

Transfer to Chicago, 1909

In January, 1909, Father Alexandrov was transferred to Holy Trinity Church (now cathedral) in Chicago, Illinois, where he succeeded Father John Kochurov. Holy Trinity Church was one of the most prestigious Russian Orthodox Temples in the USA at that time. However, at this time, finances were a concern and they needed someone who could help in this area. According to “A History of Holy Trinity Russian Orthodox Cathedral of Chicago”, Father Alexandrov instituted a series of fees for services, and this seemed to help the financial situation somewhat. During his tenure at Holy Trinity, Father Alexandrov wrote that amongst the things he accomplished was helping to support the parishes of Three Saints in Streator and Saint Nicolas in Joliet. He also helped to found the Protection of the Virgin Mary Church in Gary, Indiana (which has since moved to Merrillville, Indiana) ; and he also helped save the Archangel Michael parish in Chicago’s south side from becoming a Roman Catholic “Uniat” parish. Furthermore, it was during this time that the “new” grand iconostas in Holy Trinity Church was installed. Father Alexandrov claimed credit for his contact with Charles Crane, the noted philanthropist, in getting this done.

Holy Trinity Temple, Chicago

Nevertheless, a controversy developed in the parish. One of the changes that Father Alexandrov instituted was to change the deed for the Holy Trinity parish so that instead of the “church trustees” holding the deed for the property, the ruling bishop would hold the deed. Holy Trinity’s Parish Council approved this change early in 1911, although it was not a move that all agreed with. Despite the disagreement, this arrangement is the historically correct arrangement. It is precisely the same case in the Roman Catholic Church and in the Episcopalian (Anglican) Church in both the USA and Canada. The holding of property by trustees in North America was the result of other difficulties that bishops encountered regarding the incorporation of the Orthodox bishops and dioceses. In Canada, Saint Tikhon (Belavin) had been able in 1903 only to manage an incorporation act (and only in the western parts) which constituted a blend of the responsibility of the bishop and the management by the parishioners.

Division

A further dispute arose with regard to an “unauthorised” land purchase by one of the parish brotherhoods in 1912. There had been a collection at the Feast of Pascha, and the brotherhood of Saint Nicholas claimed to have thus given a donation of $600.00 to the parish. However, Father Vladimir announced that the donation was $500.00. This resulted in a conflict between Father Vladimir and many parishioners. It was exacerbated when Father Vladimir (who was the chairman of the brotherhood) would not give access to the accounting books for verification. During the resulting disturbance, Father Vladimir called the police, and some persons were arrested. The parish itself paid for the prosecution (which funds were reimbursed by the diocese). This was followed by a meeting chaired by the bishop, but this meeting was extremely heated, and to some extent violent. Some parish members had been expelled.

Those who were expelled organised their own “independent” parish in a defunct Lutheran school nearby. They also created their own brotherhood, and both were named for Saint George. The bishop would not recognise nor supply Saint George’s parish, and this division was not healed until the time of Bishop Leonty (Turkevich).

Transfer to San Francisco, 1912

In 1912, Father Vladimir was transferred from Holy Trinity Church in Chicago, and he moved to Holy Trinity Cathedral in San Francisco, where he became rector.

Holy Trinity Cathedral, San Francisco

During World War I, Father Vladimir facilitated the sending of medical care to Russia.

In 1915, he participated in the Fourteenth International "Lord’s Day Congress", held in Oakland, California. Afterwards, the conference papers were published in a book. Father Alexandrov’s paper is entitled, “The Church and the Sabbath: Position of the Greek Church.” Within this paper, he made the following prediction :

 [...] we are probably on the eve of possible Jewish political independence in historic Palestine, where, if God 
 helps them again to establish their political entity, they will have their own Kings, or Presidents, and of 
 course, their own up-to-date laws and privileges, and in all these, I for one, wish them God-speed.

Grief, 1917

Then, in early 1917, his wife, Rose, ran away with the assistant priest, the Priest Vasily Dvornikoff. They also absconded with $19,000 of the Alexandrovs’ money (an immense sum at that time), and they tried to escape to Buenos Aires, Argentina. Father Dvornikoff was indicted by a grand jury on the charge of grand larceny, and upon arrival in Argentina, he was arrested and the pair were both sent back to the USA. In the meantime, Father Alexandrov had made a desperate plea for his wife to return, which was published in the newspapers.

Return to Russia, 1917

Soon afterwards, however, Father Vladimir Alexandrov left the USA on 6 March, 1917, and returned to Russia to visit his homeland. Upon returning to the USA later that year, he opposed Archbishop Alexander (Nemolovsky), for which he was suspended from service.

The reader might well keep in mind the disasters that this family faced more than 10 years earlier. Sadly, when the new priest arrived at Holy Trinity Cathedral in San Francisco, he found that the parish was deeply in debt. This included unpaid taxes, which resulted in the State’s taking the deed of the land. This required the immediate assistance of Archbishop Alexander (Nemolovsky) in order to save the cathedral.

Apostasy ; activities as a “bishop” in the “Living Church”, 1917

Upon his return again to Russia, on 30 May, 1917, the Priest Vladimir Alexandrov was elevated to the dignity of archpriest.

Nevertheless, Father Alexandrov did not make a lasting contact with the Moscow Patriarchate, which came under great negative pressure after the Bolshevik Revolution of October, 1917.

In 1917, Father Alexandrov became one of the organisers of the "Federation of Clergy and Laity", which then became the Soviet-backed “Renovationist Church”, called the “Living Church”.

Also in 1917, he denounced the activities of Bishop Alexander (Nemolovskiy).

On 27 January, 1918, he was deposed from the priesthood because of his denunciation of Bishop Alexander, and because of his entry into the "Renovationist Church".

Remaining a renovationist priest, he was awarded a mitre.

In 1923, he was named to become a “bishop” of the "Renovationist Church".

On 8 August, 1924, by a decree of the All-Russian Renovationist Synod, he was appointed "bishop" of the Pacific and Alaska, with the responsibility to manage the renovationist districts of the western states of North America. The ordination did not take place at that time, and it was constantly postponed because of the opposition of John S Kedrovskiy, and the absence of a second "bishop" for that purpose.

Return to the USA

In the early 1930s, “Bishop” Alexandrov reappeared in Seattle. This time, on behalf of the Soviet “church”, he demanded the ownership of church properties in Alaska, and of Saint Spiridon’s Church in Seattle. The demands for the Alaskan parish Temples were fruitless. However, he filed suit in King County, Washington, for ownership (by the Soviet State) of Saint Spiridon’s Church. He won. Certainly, the Temple had originally been deeded to the ruling bishop. The parishioners of Saint Spyridon’s were so incensed that they came to the Temple and they removed everything that was moveable. Thus, “Bishop” Alexandrov received only an empty building in dire need of repair, together with the iconostas.

In 1932, the Holy Synod of Renovationist Churches in the USSR re-examined the matter of episcopal ordination, but there was no resolution.

Renunciation of the Orthodox Christian Faith, 1933

On 1 June, 1933, when the “Living Church” was beginning to disintegrate in North America after the establishment of the The Russian Exarchate of North and South America, Father Alexandrov renounced Orthodoxy and he became a Roman Catholic. There, he secured the Papal recognition of his rank, and he was henceforth recognised as an “Archbishop Elect”. He was the first amongst 14 other Russian Orthodox clerics in America to do so. In this new capacity, he was placed at the head of the “Roman Catholic Russian Mission of North America”.

Repose, 1940

In 1940, he was living at Saint Mary’s Seminary, Baltimore, Maryland, where he was working as a “teacher”.

He reposed in 1945 and he was interred in the Saint Charles College Cemetery, Catonsville, Baltimore.

Reflections

There were many missionary Orthodox priests who travelled from the Russian Empire to serve in the developing field in North America. The first ones went to Alaska. After that, others went to the United States of America and to Canada, and to other places in the Western Hemisphere and in Western Europe. They all faced various sorts of trials and difficulties. Many of them became saints (official and unofficial). However, they all worked hard to develop the mission, to increase the Orthodox Christian Faith, and to strengthen the love of the people for Jesus Christ. Some did not manage as well as others in negotiating the difficult environment of North American life or the disturbances and turmoil that followed in the wake of the Bolshevik Revolution against the Russian Empire.

Some of them became tangled in various difficulties, controversies and political movements. Bishops were not exempt. This is, of course, because of the activities of the enemy of our race. One such servant of the Lord is Vladimir Alexandrov. In some ways, his life fits the proverb (regarding the activities of the enemy of our race) : “no good deed goes unpunished”. It seems that in this case, Father Alexander lacked the necessary personal and spiritual support necessary to keep his sense of direction when the sharp tests came. This may well be a consequence of the shocking and painful events earlier in his life.