Metropolitan Makariy (Ilyinsky)

Metropolitan Makariy (Ilyinsky) (1866-1953)

Mikhail may be spelt Michael, Michel.

Makariy may be spelt Macariy, Macary, Macarios, Macarius, Makar, Makarios.

Ilyinsky may be spelt Ilyinskiy, Iliinsky.

Early life of Mikhail Ivanovich Ilyinsky

On 27 October, 1866, Mikhail Ivanovich Ilyinsky was born in the ancient village of Gorodnya, in the Tver Province of central Russia (within the Russian Empire). Situated on the right (southwest) bank of the Volga River, this old village is located 31 km (19 mi) southeast of Tver.

The village was first mentioned historically in 1312, as the place where Saint Prince Mikhail Yaroslavich of Tver signed a peace treaty with representatives of the defeated Novgorodians. The stone Temple of the Nativity of the Mother of God (in which Mikhail Ivanovich was baptised) was constructed first in about 1290, rebuilt in 1412, and again in 1740.

Nativity of the Theotokos Temple, Gorodnya

There is no information in any source concerning the family of Mikhail Ilyinsky, nor any information concerning his elementary education. However, this education likely occurred in Gorodnya and elsewhere in the Tver Province.

Higher education

In 1887, Mikhail Ivanovich graduated from the Tver Theological Seminary, which was within the Feodorovsky Monastery. A new seminary building had been constructed in 1881. (The seminary was closed in 1918.)

Tver Thelological Seminary, Tver, Russia

Marriage

There are no available indications in the available information about when and to whom Mikhail Ivanovich was married. There is, however, official documentation from the Church of Russia that he had, in fact, been married before he was ordained.

Ordinations

In or before 1891, Mikhail Ivanovich Ilyinsky was ordained to the Holy Diaconate.

In 1891, Mikhail Ilyinsky was ordained to the Holy Priesthood by Bishop Gabriel (Golosov) of Staritsky, Vicar-Bishop of the Tver Diocese.

Pastoral service

Further education

After his ordination to the Holy Priesthood, Priest Mikhail Ilyinsky received the blessing to enter the Saint Petersburg Theological Seminary and Academy.

In 1901, after 10 years of study, Priest Mikhail Ilyinsky graduated from the Saint Petersburg Theological Academy. This period of study indicates that he received the equivalent of a Doctor of Theology Degree at this time.

Saint Petersburg Theological Seminary and Academy

Bereavement

Although there are no available concrete details, a document from the Church of Russia dated 1910 indicated that Priest Mikhail Ilyinsky had been widowed by 1910.

Transfer to the USA, 1911

In 1911, Father Mikhail Ilyinsky was sent to the USA by the Most Holy Governing Synod of the Church of Russia, to serve in the North American Diocese.

His first assignment there was to serve as the inspector of the Russian Orthodox Saint Petersburg Missionary School in Minneapolis, Minnesota.

Minneapolis Seminary, with Saint Mary's Temple, Minneapolis

Saint Platon Orthodox Theological Seminary, Tenafly, New Jersey, 1912

In 1912, property including a “mansion” was purchased in Tenafly, New Jersey. The seminary was then moved to Tenafly, in order to be closer to the Church administration in New York, and also closer to the main sources of the student population. At the time of this move, Father Mikhail Ilyinsky was transferred to New Jersey as well.

Now the seminary was named “Saint Platon’s Orthodox Theological Seminary”, and it was housed in a “mansion” at Tenefly which was large enough that there was sufficient space for a dormitory, classrooms, offices, and a chapel dedicated in honour of the Confessor Saint Plato, of the Studion Monastery in Constantinople (commemorated by the Church on 4/17 April).

Saint Platon's Theological Seminary, Tenafly, New Jersey

Father Mikhail Ilyinsky served on the faculty from the beginning of this seminary.

In 1914-1915, he published in “The American Orthodox Messenger” his work “On the Mystery of the Eucharist”.

Rector of Saint Platon's Seminary, 1916

In 1916, Priest Mikhail Ilyinsky was elevated to the dignity of archpriest.

In August, 1916, the rector of the seminary, Archimandrite Philip (Stavitsky) was ordained to the Holy Episcopate and he was assigned to serve as the Bishop of Alaska. He had served as rector for only one year after arriving in the USA.

At that time, Archpriest Mikhail Ilyinsky was assigned to serve as Rector of Saint Platon's Theological Seminary in Tenafly, New Jersey.

During these years, Archpriest Mikhail also served as a member of the spiritual consistory of the North American Diocese of the Russian Orthodox Church.

Post-revolution difficulties and troubles

In 1921, a “group of American priests” addressed a letter to Patriarch Tikhon (Belavin), in which they complained that since the ruling Bishop of the North American Diocese, Archbishop Evdokim (Meschersky) (later Renovationist “Metropolitan” of Odessa) had left the USA to attend the All-Russian Council in 1917, that “the Canadian Bishop Alexander (Nemolovsky)” had “illegally taken the title of Archbishop and rule of the North American Diocese”. The letter was signed by the Archpriests Peter Kohanik, Michael Ilyinsky, the Priest John Kedrovsky (future Renovantionist), and Igumen Pavlin of the Protection Monastery. However, in 1919, the "Higher Church Authority" recognised […] Bishop Alexander as diocesan Bishop (of the North American Diocese). The "Higher Church Authority" granted Bishop Alexander competence over ecclesiastical divorce (that is, the recognition by a bishop that a marriage has ended ; which recognition sometimes includes a blessing for re-marriage). Recognising this canonical responsibility was tantamount to recognising him officially as ruling Bishop of the Diocese. The jurisdictional competence of the “Higher Church Authority” seems not to have been in doubt.

The term “Higher Church Authority” refers to the assembly of bishops in exile from Russia following the revolution. Many had fled along with their people from the persecution of the atheistic communists. Patriarch Tikhon (Belavin) had blessed the establishment of such a supervisory body amongst those in exile, since communication had become almost impossible between the patriarch and any part of the Church outside the borders of the Soviet Union (within which it was also very difficult). The establishment of this authority abroad was intended to be a pastoral provision for the sake of organising the life of the Church and for the nurturing the flock of the Faithful. At the time, it was hoped that this provision would be temporary, and no-one expected it to be required for the many decades that followed.

Archbishop Platon (Rozhdestvensky)

In 1922, Archbishop Platon (Rozhdestvensky) was accepted to lead the Church in North America once again. At the time of this election, he was given the title “Metropolitan of All America and Canada”.

However, although Patriarch Tikhon (Belavin) himself had suggested this change in ecclesiastical leadership in America and approved it once it had occurred, several factions disputed Metropolitan Platon’s position as ruling hierarch of the diocese.

As explained by Alexis P Liberovsky,

While in 1923 Patriarch Tikhon had confirmed Metropolitan Platon’s election by the Third Sobor in 1922, 
a Patriarchal decree appeared in the press in which Metropolitan Platon was supposedly relieved of his 
position for 'counterrevolution directed against the Soviet state'.  According to the decree itself, it 
was to have no validity until announced personally to Metropolitan Platon by the hierarch appointed 
to succeed him – an inconceivable scenario at that time.  The resulting situation was one of chaos and 
instability.

The chaos and instability were, of course, not of Metropolitan Platon's making. However it was he who did everything possible under the stormy circumstances to navigate the Church as safely as possible through the unpredictable and destructive waves.

With regard to Metropolitan Platon (Rozhdestvensky), it is useful to keep in mind the following details about him, despite the controversies during the last years of his life.

After the Russian Revolution and the exile of bishops, clergy, monks, nuns and Faithful of Russia, Archbishop Platon collaborated in all the important resolutions of the "Higher Church Authority", the Synod of Bishops, and the Council of Bishops of the ROCOR. While journeying to Constantinople, he had signed the document which declared the competence of the "Higher Church Authority" over the Russian-speaking refugees in all countries in which normal relations with the Patriarch of Moscow were not possible. In November, 1920, he accepted his appointment as chaplain for the Athens Embassy Church by the "Higher Church Authority" in November, 1920. In 1921, he was sent to North America in order to regulate the Church affairs there. He then received the Synod’s provisional appointment as ruling Bishop in North America. He took part in the Karlovtsy Council of 1921, and then in the sessions of the Synod of Bishops until 1926. He is rightly considered to have been a co-founder of the Russian Orthodox Church Outside Russia.

Fourth All-American Sobor, 1924

In 1924, the Fourth All-American Sobor of the Russian-American Archdiocese was held in Detroit, Michigan.

After the clear evidence was seen regarding the complexity and difficulty in communication with the Church in Russia, Metropolitan Platon felt compelled to declare the North American diocese to be temporarily autonomous, partly on the basis of the previous provisions offered by Patriarch Tikhon for local accommodations to this extraordinary situation, in view of the pre-existing problem of communication with the Russian Church. It was clear that any real communication with the Russian Orthodox Church was now, in fact, almost impossible.

Metropolitan Platon’s election at the previous sobor was resoundingly reconfirmed at this session.

The sobor also requested Metropolitan Platon to draft a governing statute (constitution) for the North American Church, based on the Statute adopted by the Moscow Council of 1917-1918. This sobor, on the basis of Patriarch Tikhon’s decree of 20 November, 1920 (no. 362) — which declared that all dioceses of the Russian Church cut off from the Moscow Patriarchate should govern themselves and carry on their church life under local supervision — declared that the archdiocese would be a self-governing metropolitanate, maintaining only a spiritual bond with the Church in Russia, until such time as normal relations could be resumed with the Russian Church.

Incorporation of the Russian Orthodox Greek Catholic Church of America, 1924

In February, 1924, Archbishop Platon was officially installed as the metropolitan, with the title "Metropolitan of All America and Canada". The Church was legally incorporated as the "Russian Orthodox Greek Catholic Church of America" (ROGCCA, or ROGCCNA), which was informally referred to as "The Metropolia".

Thus, the "Russian Mission" had come to an end, and the Diocese of the Aleutians and North America had been transformed into a Metropolitanate of All America and Canada ("the Metropolia").

With this, the temporary autonomy was proclaimed until the next All-Russian Council would be convened. This step, however, resulted in a strong difference of opinion with other bishops of the Russian Orthodox Church Outside Russia (ROCOR).

This difference was likely to have been rooted in the rather different historical origins of each. Although the ROCOR and the ROGCCNA both originate in the same “Mother Church”, the Russian Orthodox Church, they came into being as such for very different reasons.

The Church in North America originated (as previously indicated) in the “Russian Orthodox Mission”, which began its active service on the continent in 1794, had continued ever since in active missionary service towards both indigenous and other local peoples, as well as towards the multitudes of immigrating peoples during the following centuries.

The Russian Orthodox Church Outside Russia (ROCOR) came into being in the wake of the Bolshevik Revolution of 1917 as the “Higher Church Authority” outside Russia.

Originally having its main offices and greater population in Europe, the ROCOR included many bishops, clergy, monks and nuns who had fled from the communist terror. Soon, on the basis of the directive of Saint Patriarch Tikhon (Belavin), the bishops organised themselves into a Synod of Bishops at first known as the “Higher Church Authority”. This entity, as it was agreed by all, would supervise Church life amongst the Russian Orthodox in dispersion who now lived in Western Europe, China, Australia, and North and South America. This administration was concerned mostly about the refugees, and it retained for a very long time a fervent hope to be able to return to the Motherland.

This particular hope was not shared by those who were already long-established in North America, since this population had arrived on that continent before the revolution, and voluntarily as willing immigrants. Naturally, they had a firm intention to remain there.

Closure of Saint Platon's Seminary, 1924

In 1924, the Church suffered another major blow when it was considered necessary to close the seminary in Tenafly, New Jersey.

At the time, the Church was simply bereft of the financial resources necessary to maintain the seminary. The properties and library were sold. There would be no Orthodox seminary in North America for the next 14 years.

Rector, Christ the Saviour parish, New York City, 1924

At this time, Archpriest Mikhail Ilyinsky was assigned to parish service. He served as the first rector of the Parish of Christ the Saviour in New York City, which was founded in 1924.

The decisions of the 1924 Sobor about independence and incorporation were directly connected with the founding of Christ the Saviour Church in New York City. By both these events, the Orthodox Faithful responded to the violent advances of the Soviet-Renovationist “Living Church”, which was inspired and shielded by the Soviet government. Rather successfully, the “Living Church” claimed the properties of the Metropolia, and they gained, by a civil court trial, Saint Nicholas Cathedral in New York City, the Cathedral of the "Metropolia".

To replace this loss, Christ the Saviour Church was incorporated by a hundred Russian immigrants with the blessing of Metropolitan Platon. The congregation began growing rapidly, and in 1927 it purchased the building on Madison Ave and 121st Street in Manhattan.

In the 1930s and 1940s, Christ the Saviour Church became the biggest Russian Temple in the city with various community services and activities. During one period of time, it provided space for the classes of the newly-opened Saint Vladimir’s Theological Seminary.

Tensions between the ROCOR and the North American bishops, 1926

At a synod meeting in 1926 in Karlovtsy, Serbia, Metropolitan Platon (Rozhdestvensky) was asked by his fellow hierarchs on the synod to renounce the “temporary self-government” which his diocese had declared. When he refused, the ROCOR bishops condemned the Detroit Sobor of 1924 as “extremely dangerous and harmful for the interests of the Russian Church in America”. Metropolitan Platon separated from the ROCOR at this time, as did Metropolitan Evlogiy (Georgievsky).

There followed a painful series of actions and reactions.

Schism between the ROCOR and the ROGCCNA, 1926-1927

In 1927, Metropolitan Platon (Rozhdestvensky) convened a Sobor in North America, which labelled the ROCOR as “uncanonical”. One bishop of the “Metropolia” dissented, Bishop Apollinary (Koshevoy), who subsequently moved to the ROCOR itself, as distinct from the “Metropolia”. The ROCOR Synod then deposed Metropolitan Platon from being Primate of the “Metropolia” and assigned Bishop Apollinary (Koshevoy) in his place. As a consequence, 62 parishes followed Bishop Apollinary and accepted his authority during the following 6 years. There were many internal and external pressures and conflicts which undermined any good intentions.

About Father Michael at this time

During this period of time, there are no available indications as to the activities of Archpriest Michael I Ilyinsky. Because of the 1924 closure of Saint Platon's Semimnary in New Jersey, and because of the extreme poverty at that time of the “Metropolia”, it is likely that he continued to serve the Church as a parish priest for the ensuing decade.

It is entirely possible that he was tutoring candidates for ordination in an unofficial manner during this time of crisis, as did other priests.

Establishment of the Russian Exarchate, 1933

In March, 1933, Metropolitan Sergiy (Stragorodsky) instructed Archbishop Benjamin (Fedchenkov), who was leaving for the USA, to clarify the position of Metropolitan Platon. The talks included a request that was received by Metropolitan Platon (Rozhdestvensky) and his brother bishops from Metropolitan Sergiy (Stragorodsky) that they all pledge “loyalty” to the Soviet government. Although the representatives of the patriarchate suggested that this “loyalty” could be expressed simply by refraining from engaging in anti-Soviet political activism, the bishops and membership of the “Metropolia” would not and could not accept the request. Therefore, Archbishop Benjamin had to confirm the refusal of Metropolitan Platon and the other bishops to submit to the Moscow hierarchy's demands (which were obviously made under duress from the Soviet government authorities).

In response, Metropolitan Sergiy and the Holy Synod with him, in a resolution of 6 August, 1933, determined that the declaration of autonomy of the North American Diocese, initiated by Metropolitan Platon, was a gross violation of Church discipline/ Therefore, they abolished it because of a canonically untenable action that had brought division. They further decided to bring Metropolitan Platon and the bishops to trial. They prohibited the bishops from any liturgical serving until repentance, or until the ecclesiastical judicial decision about it. Further, the Moscow Patriarchate declared Metropolitan Platon to be in schism, and deposed him in absentia (it was impossible that he travel to be present) before an ecclesiastical court.

Russian Orthodox Exarchate of North America, 1933

As a consequence of the separation from the Church of Russia of the Russian Orthodox Church Outside Russia (around the world), and of the Russian Orthodox Greek Catholic Church of North America, the Orthodox Exarchate of North America was established by the Church of Russia in 1933. The bishop of this entity was thenceforth regarded by the Church of Russia as being the rightful canonical successor of all Russian jurisdictions in North America.

Fifth All-American Sobor, 1934

In April, 1934, Metropolitan Platon (Rozhdestvensky) fell asleep in the Lord. On 20-23 November, 1934, the Fifth All-American Sobor was convened in Cleveland, Ohio, for the purpose of electing a metropolitan to succeed Metropolitan Platon (Rozhdestvensky). His successor was Metropolitan Theophilus (Pashkovsky). His title was “Metropolitan of San Francisco, All America and Canada”.

During that Sobor, Archpriest Michael Ilyinsky suggested that a delegation be sent to Moscow, to try to discuss and explain the situation of the Church in North America, but there was no support at that time for such a move. There were too many conflicting opinions. In general, the world situation at that time, together with the active and violent persecution of the Orthodox Church in Russia, did not seem to give hope for a resolution of the situation.

Monastic tonsure, 1935

In 1935, Archpriest Michael Ilyinsky was tonsured to be a monk, and he was given the name Makariy (Makariy).

He was quickly elevated to the dignity of archimandrite.

Episcopal ordination, 1935

On 13 October, 1935, Archimandrite Makariy (Ilyinsky) was ordained to the Holy Episcopate in New York City.

Bishop Makariy (Ilyinsky)

Episcopal service

Bishop Makariy (Ilyinsky) was assigned to serve as Bishop of Boston, Massachusetts.

As Bishop of Boston, Vladyka Makariy served as Vicar-Bishop to Metropolitan Theophilus (Pashkovsky) of San Francisco and All America.

Healing of the ROCOR-ROGCCNA Schism, 1935

In 1935, the North American Metropolia reconciled with the Russian Church Abroad, at the Council in Serbia called by Patriarch Varnava (Rosić) of Belgrade and Serbia to reunite the Russian Church in the emigration. A “temporary statute of the Russian Orthodox Church Abroad” was drawn up and signed by all those present, including Metropolitan Evlogiy (Georgievsky) and Metropolitan Theophilus (Pashkovsky). The ‘temporary' aspect of the statute referred to the fact that it was to remain in effect until the Russian Church should become free. Metropolitan Theophilus declared, “The position of the Russian Orthodox Church Abroad has been strengthened by the unity and peace which have been obtained. Now we have one centre of administration in the Bishops Synod in Sremsky Karlovtsy, where the American Metropolitan District will be represented”. On 28-30 November, 1935, the Bishops of the Church Abroad (in North America) and of the Metropolia met at Saint Tikhon’s Monastery in Pennsylvania, and, after hearing Metropolitan Theophilus’ report on his visit to Serbia, they decided to put the agreement – i.e. the Statute – into effect.

Photo of bishops at the 1936 assembly in Serbia. Bishop Makariy is in the middle of the second row.

Pilgrimage to the Holy Land, 1936

In 1936, Vladyka Makariy (Ilyinsky) was able to make a pilgrimage to the Holy Land.

Sixth All-American Sobor, 1937

On 5-8 October, 1937, the Sixth All-American Sobor of the Russian Orthodox Greek Catholic Church of North America was convened in New York City for the purpose of addressing and accepting the reconciliation. It also addressed other important matters, including the direction for the establishment of Saint Vladimir's Seminary and of Saint Tikhon's Seminary (both of which opened in 1938).

In addition, the council continued the ongoing development of the Church’s administrative structure through the legislation of statute articles defining the role of the Metropolitan, the Council (Synod) of Bishops, the Diocesan Council and the dioceses

Bishop of Brooklyn, 1937

In 1937, Bishop Makariy (Ilyinsky) was transferred, and he was assigned to serve as Bishop of Brooklyn, New York, and as Vicar-Bishop to Metropolitan Theophilus (Pashkovsky).

Hierarchs of the North American Metropolia with Metropolitan Theopilus (Pashkovsky), late 1930s

(Bishop Makariy stands at the far left)

First Rector of Saint Vladimir's Orthodox Theological Seminary, 1937

At the October, 1937, Sobor of the ROGCCNA, Bishop Makariy (Ilyinsky) was assigned to serve as the first rector of Saint Vladimir's Orthodox Theological Seminary.

On 3 October, 1938, Metropolitan Theophilus (Pashkovsky), Primate of the Russian Orthodox Greek Catholic Church, conducted the opening service at Holy Trinity Church in Brooklyn, New York. On 4 October, 1938, classes began in the parish hall of the Church of Christ the Saviour, on East 121 Street in Manhattan.

The first decade of the new seminary's existence proved to be very difficult for the rector, faculty and administration. With no permanent quarters, no funds, and helped only by a small group of friends, the seminary struggled to keep itself alive and true to its purpose.

In 1939, a working agreement was established with Columbia College, and a temporary home for the school was found on the campus of the General Theological Seminary.

While he was working at the establishment of the seminary, Vladyka Makariy began to assemble the first faculty members who were available to teach. These were Russian-speaking men from Europe who were already living in the USA. These preliminary steps opened the door to the future importing of further significant teachers from Europe after World War II, and particularly from the Russian-speaking émigrés who were living in Paris, France, and who were teaching at the Saint Sergius Institute under the blessing of Metropolitan Evlogiy (Georgievsky).

Bishop Makariy served as Rector (Dean) of Saint Vladimir’s Seminary until 1944.

Further attempts at communication with the Patriarchate of Moscow, 1944

In late 1944, the North American Metropolia decided to send representatives to the enthronement of the new Patriarch of Moscow, Alexei I (Simansky), which took place on 4 February, 1945.

Despite the fact that the representatives arrived only after the enthronement of the patriarch and the Council that followed, the newly-enthroned Patriarch Alexei issued an “Ukaz” outlining conditions for the North American Metropolia to “unite with the Mother Russian Church”, which was delivered in 1945. The North American Metropolia refused the conditions (which were similar to those previously proposed). The ROCOR and the ROGCCNA together refused to become connected with the Soviet State.

Transfer to the Patriarchate of Moscow, 1946

By 1945, Metropolitan Grigoriy (Chukov) of Leningrad and Novgorod was already being sent abroad by the Church of Russia to establish communications with Orthodox Churches abroad. On one such occasion, he visited the USA. This visit seems to have opened a door of possibility for Bishop Makariy. He presented a letter to the metropolitan with the following statement : “After a long deliberation, I decided to come under the omophorion of the Moscow Patriarch. I earnestly ask Your Eminence to inform His Holiness about this with the most humble request to accept me into communion with the Russian Orthodox Church”.

Therefore, on 26 January, 1946, Bishop Makariy (Ilyinsky) of Brooklyn, and also Bishop Alexei (Panteleyev) of Alaska, were joined to the Moscow Patriarchate. For this, they both received the anathema of the North American Metropolia.

On 15 May, 1946, Bishop Makariy (Ilyinsky) was elevated by Patriarch Alexei I (Simansky) to the dignity of archbishop.

Archbishop Makariy (Ilyinsky) was given the title "Archbishop of New York".

Exarch of the Russian Orthodox Church for North America, 1947

In 1947, Metropolitan Benjamin (Fedchenkov) was transferred from New York to the Soviet Union as Metropolitan of Riga and Latvia.

On 31 October, 1947, Archbishop Makariy (Ilyinsky) was assigned to serve in New York as Acting Exarch of the Moscow Patriarchate in North and South America.

On 12 December, 1947, Archbishop Makariy (Ilyinsky) was assigned to serve in New York as Exarch of North and South America.

Under the administration of Vladyka Makariy, there were approximately 50 parishes in the USA and Canada.

On 29 March, 1948, Archbishop Makariy (Ilyinsky) was awarded the right to wear a Cross on his klobuk.

During 8-18 July, 1948, Archbishop Makariy (Ilyinsky) was present in Moscow for the celebrations surrounding the 500th Anniversary of the Autocephaly of the Russian Orthodox Church. He took part in meetings of Patriarchs, and other representatives of the Autocephalous Churches ; and he participated in discussions concerning various topics, including : the Vatican and the Orthodox Church ; the Anglican church hierarchy ; the ecumenical movement and the Orthodox Church ; the Church calendar.

On 31 October, 1950, in Edmonton, Alberta, Canada, at an assembly of the clergy and laity of the parishes in Canada, Vladyka Makariy exhorted the Faithful “to be guided in everything by the Church Rules and Canons”. He encouraged them to put the unity of the Holy Church and church discipline as the basis of everything. This means obedience to the hierarchy, as established by the holy apostles.

He further taught : “Secular groups and politicians are calling you to unite around earthly leaders. I, as a spiritual shepherd, call you in these troubled days to unite around the light of the Orthodox Church. Pray for those who have fallen away from the Church, and with peace and love in your midst set an example for them in order to make it easier for them, and not to hinder their return to the path of Christ. In our age of strife and schism, conciliar prayer is needed”.

On 31 July 1952, "in consideration of his many fruitful archpastoral activities, as well as his work as Exarch of the Moscow Patriarchate in America", Archbishop Makary was elevated to the dignity of metropolitan by Patriarch Alexei I (Simansky).

Metropolitan Makary (Ilyinsky) continued to head the Moscow Patriarchate’s Exarchate in America through mid-1953, despite being weakened by illness. He continued to work in the difficult field entrusted to him. He encouraged all towards reconciliation, peace and unity.

Repose, 1953

After a severe and long illness, Metropolitan Makariy (Ilyinsky) reposed in the Lord on 12 November, 1953 in New York.

On Tuesday, 17 November, 1953, at 10:30 a.m., in Saint Nicholas Cathedral, New York City, Archbishop Adam (Philipovsky), Locum-tenens of the exarchate diocese, served a panikhida, after which he served the Hierarchical Memorial Divine Liturgy for the newly-departed Metropolitan Makariy (Ilyinsky). He was assisted by archpriests, priests, and 3 protodeacons.

Present at the Divine Liturgy was the Greek Orthodox Exarch of Constantinople, Archbishop Michael (Konstantinides) of New York and North and South America. In addition, Bishop Lauriston L Scaife of the Protestant Episcopal Church of the USA was present.

Following the Divine Liturgy, the Funeral Service for the Burial of a Hierarch was offered at Saint Nicholas Cathedral in New York City. Archbishop Adam (Philipovsky) presided, and he was assisted by Protopresbyter Joseph Dzvonchik ; Archimandrite Dosifei (Ivanchenko) ; Archpriests Savva Kovalchuk, Artemiy Dudko, Ioann Lutsichin, Grigoriy Sheiko, Andrei Karnaukh, Iliya Barna ; Priests Prokopiy Radiuk, Dimitriy Kudrikov, Vasiliy Karpelenia, Alexander Shporiun, Vasiliy Krechek, Gabriel Matsievsky, Antoniy René, Feodor Kovalchuk, Ioann Lonushinsky, Dimitriy Poleshchuk, Daniel Abramov, Michael Barna, Grigoriy Pelesh, Aleksei Sibirtsev ; Protodeacons Innokentiy Semov, Spiridon Dolgolevich, Vasiliy Sidorskiy ; Subdeacons Peter Krokhta, Andrei Voronovich, Evgeniy, Aleksei and Nikolai Svidunovich.

At the conclusion and Last Kiss, Metropolitan Leonty (Turkevich), Primate of the North American Metropolia, came forward to venerate the newly-departed Metropolitan Makariy. He was accompanied by Protopresbyter Theophan Buketov ; Mitred Archpriests Peter Kohanik, Vasiliy Lysenkovskiy, Joseph Dankevich, Constantine Buketov, Joseph Pishtey ; Archpriest Alexander Schmemann (Inspector of Saint Vladimir's Seminary) ; rectors of New York parishes, and many other priests (such as Archpriest Nicholas Vasiliev of Hartford, Connecticut) from the neighbouring States of Connecticut, New Jersey, and Pennsylvania.

Eulogies were presented at various times throughout. At the conclusion of the service, a brief Litiya was served.

After the funeral obsequies, the body of Metropolitan Makariy (Ilyinsky) was interred in the Orthodox Section of Mount Olivet Cemetery in Queens, New York. It rested near the grave of Archbishop Apollonary (Koshevoy).

— Bishop of Boston (Metropolia) 1935-1937. Preceded by : See was created. Succeeded by : Bishop Dimitry (Magan).

— Bishop of Brooklyn (Metropolia) 1937-1946. Preceded by : Bishop Emmanuel (Abou-Hatab). Succeeded by : Bishop John (Shahovskoy).

— Vicar-Bishop of the Metropolitan of the Russian Orthodox Greek Catholic Church of North America 1935-1946.

— Archbishop of New York, Patriarchal Exarch of All America and Canada 1947-1952. Preceded by : Metropolitan Benjamin (Fedchenkov). Succeeded by : Metropolitan Germogen (Kozhin).

— Metropolitan of New York, Patriarchal Exarch of North and South America 1952-1953.

Reflections

It may be useful to consider that despite the strong differences of opinion as to the correct course of action, there did not seem to be evident enmity between the bishops personally (whether of the Moscow Patriarchate, the "Metropolia" or the ROCOR). It seems that matters of principle were one thing, personal animosity another. This was so certainly with Metropolitan Makariy (Ilyinsky).

In the "Journal of the Moscow Patriarchate", I Milovidov wrote that

 Our wreath on the grave of the late Vladyka Macarius will be the memory of his good deeds, the 
 memory of his fidelity and the warmth of his faith and the fulfillment of his testament tirelessly 
 and everywhere to call on the fallen and all who are against us to unite within the enclosure of 
 the Holy Church.

Patriarch Athenagoras (Spyrou) of Constantinople, who, when he was serving as Archbishop of New York, had known Metropolitan Makariy there, wrote a letter of condolence to Archbishop Adam (Philipovsky) and to the diocese :

 Most Reverend Lord Adam.  May the Grace and Peace of God be with you.
 
 Having been sorrowfully apprised of the passing away of the aged Metropolitan Lord Macarius, who had 
 rendered many valuable services to the Church, we proceed by these presents to express to your very 
 beloved Reverence, and to the Clergy as well as to the devout flock our deepest condolences.  
 
 We are still retaining the sweet memory of the gleaming personality of the deceased Hierarch, whose 
 great Christian virtues and deep sincere love for the Church we have often had the opportunity to 
 ascertain and we wholeheartedly wish that the Lord and Master of the quick and the dead classify 
 his blessed soul in the sojourn of the righteous, and rest the same in the bosom of Abraham.
 
 We wish to your friendly Reverence many, many years, healthy and blessed by the Lord, Whose Grace 
 and great mercy may be upon you.  
 
 The Patriarch of Constantinople ATHENAGORAS,
 Beloved Brother in Christ

During the time of the Communion of the Clergy at the Hierarchical Memorial Divine Liturgy, Priest Feodor Kovalchuk (who had been ordained by Vladyka Makariy) gave the following eulogy as he addressed the newly-departed metropolitan :

In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.

With great difficulty I speak to Your Eminence as we humbly stand before the Holy Altar and offer
our prayers for the blessed repose of your soul. The magnitude of your spirit is beyond our sinful
attempts to pray your last rites. You, whose hands have fashioned many of us present throughout
the sixty-seven years of Angelic service to God's Holy Church, have been our deeply beloved and
saintly father in God. You have been a servant of Christ – a Priest, builder of the mysteries of
God, much more than exacting with yourself. You have been an educator – a professor, an inspector,
a dean, a rector of our theological institutions. You have molded into servants of the Church many
who are to be found today in every corner of the North American continent. As an educator your
wisdom and affection have given and inspired spiritual life to at least two generations now
actively engaged in the service of the Lord. Two generations are here represented at the Holy
Altar, my priest-father whom you taught, and I, to whom you had imparted of your scholatly wisdom
and also have given the Holy Sacraments including Marriage and Holy Orders. You have been our
venerated bishop, a truly loving father of his family in Christ knowing no national backgrounds.
To you there was neither Jew nor Scythian, but all in Christ. You were above all an Orthodox
Catholic and prayed for the realisation of the triumph of His Holy truth in all hearts. Petty
nationalisms which crept into our shores had no place in your scope of things. Foremost were
always your ever-present, but brief, angelic precepts and instructions that the Heavenly Kingdom is
timeless and alone worthy of profound thought and perhaps discourse.

Beloved : His light did so shine brightly and brilliantly before men that we here feel truly
minute, truly humble, and forsaken. The lifeless form emanates a resurgent, unexplainable spirit
which I believe will continue to grow and illumine the hearts and minds of men. I deeply feel
within my heart that one day we shall ask his intercessions before the throne of Almighty God as
our Holy Church shall perhaps bestow her highest reward to him – sainthood. His greatness in the
service of God and man cannot be properly evaluated at the moment. We have experienced this, but
truly, we have experienced what mortal words and thoughts cannot transmit. His good work will
forever be seen and his peaceful, quiet, humble, meek, saintly ways, seemingly unnoticed, will
radiate without end rays of spiritual comfort. The present prayers of us sinners are but distant
echoes of his presence. We can but ask forgiveness of this great man. Let us pray.

Farewell, my Archpastor and my Vladyka (Lord).

Awards and honours

On 29 March, 1948, Archbishop Makariy (Ilyinsky) was awarded the right to wear a "diamond" Cross on the klobuk.

Vladyka Makariy (Ilyinsky)

Writings

“Journal of the Moscow Patriarchate” (JMP)

– 1948, no. 1, pp. 11, 12.

– 1948, no. 5, p. 6.

– 1952, no. 9, p. 3.

– 1953, no. 12, pp. 13-15.

– 1954, no. 1, p. 18.

– 1955, no. 3, p. 75.

– 1955, no. 4, p. 16.

– 1957, no. 6, p. 70.

– 1960, no. 2, p. 33.

"Journal of Sessions of the Holy Synod”

– 1947, no. 19, 31 October, 1947.

– 1952, no. 5, 31 July, 1952.

References

Russian Wikipedia biography

Drevo (Tree) Open Encyclopaedia biography

Russian Religious Leaders Abroad biography

ABC of Faith biography

“Notes on the Inner Life of the ROCOR Synod in Serbia between the Wars” (ROCOR Studies)

ROCOR Studies biography : “Bishop Makary (Ilyinsky, d. November 1953) of Brooklyn” by Michael Woerl

ROCOR Studies – Church Leaders : Bishop Macarius (Ilyinsky) [Article taken from “Russian-American Orthodox Herald”, no. 4-7, 9 for 1937, nos. 1-2.]

Orthodox Encyclopaedia biography

Orthodoxwiki biography

Additional information

“A History of the Russian Church Abroad, and the Events Leading to the American Metropolia's Autocephaly 1917-1971”, (Boston : Holy Transfiguration Monastery, Saint Nectarios Press, 1972) pp. 81-82. ISBN-10 : 0913026042 ; ISBN-13 : 978-0913026045.

Kostriukov, A A, “Russkaya Zarubezhnaya Tserkov, 1925-1938” (Moscow : Saint Tikhon’s University, 2011), p. 37.

Lemeshevsky), Metropolitan Manuel, “Russian Orthodox Hierarchs of the Period 1893-1965” (Erlangen : 1979-1988) (Part 4 : Jonathan (Rudnev) - Mstislav (Skrypnik)

Milovidov, I, ‘The Death of Metropolitan Macarius, Patriarchal Exarch in America’ in “Journal of the Moscow Patriarchate”, 1953, no. 12. pp. 13-14.

Seide, Father Georg, “History of the Russian Orthodox Church Outside Russia from its Beginning to the Present” (1983), manuscript copy, Part IV, p. 45.

(Simansky), Patriarch Alexei I, “Letters to the Council for the Affairs of the Russian Orthodox Church”, vol. 1, pp. 125, 420, 636-638, 659, 662, 665, 669, 670 (Moscow, 2009).

Surrency, Archimandrite Serafim, “The Quest for Orthodox Church Unity in America” (1973), pp. 5, 7, 44, 46, 54, 58-59, 121.

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.

Tsypin, Archpriest Vladislav, “History of the Russian Church (Synodal period)”, pp. 600, 601.

Orthodox Church in America web-site

Orthodoxwiki article about The Orthodox Church in America

OCA reference and history about Christ the Saviour Russian Orthodox Church, New York City

Russian Orthodox Church web-site

Orthodoxwiki article about the Church of Russia

Wikipedia article about the Russian Orthodox Church

Russian Orthodox Exarchate in North America

Patriarchal Parishes in the USA web-site

Russian Orthodox Patriarchal Parishes in the USA

Russian Orthodox Church Outside Russia web-site

Orthodoxwiki article about the Russian Orthodox Church Outside Russia