Ottawa ON †Saint Nicholas Russian Orthodox Church 1955-1987

Ottawa, Ontario, †Russian Orthodox Church of Saint Nicholas of Myra, 1955-1987

The sketch of the Temple was made by Dmitry Nikolayevich Apoukhtine, brother of Matushka Nadezhda N Svetlovsky.

Bukowinian may be spelt Bukowynian, Bukovinian, Bucovinian.

Nicholas may be spelt Nicolas, Nikolai, Nikolay.

Ignatieff may be spelt Ignatiev, Ignatyev.

Prehistory

The first Orthodox Christian parish to be organised in Ottawa, Ontario, Canada, was the Holy Trinity Bukowinian Church.

Its earliest beginning was in 1913, when a small group of recent immigrants from Bukovina (southwestern Ukraine) began to gather. However, because of World War I, it was not until the Feast of the Dormition of the Mother of God on 28 August, 1918 (Old Style), that the first Orthodox Temple in Ottawa was blessed and established.

During the 1920s and 1930s, Holy Trinity Church was a place of worship for all Orthodox Christians in the Ottawa area. In the following decades, most of the various Orthodox ethnic groups organised their own parishes in the nation’s capital. Russian-speakers, however, continued to pray at the Bukowinian Temple, which at that time belonged to the Eastern Canadian Diocese of the Russian Orthodox Church Outside Russia (ROCOR).

After World War II, there was a substantial immigration of Russian-speakers to Eastern Canada, and many new communities were established. Some of them, such as the parishes in the region of Kirkland Lake, Ontario, and of Val d’Or, and Rouyn Noranda, Québec, were places where work was to be found in mining, lumbering and the like. Holy Trinity Church in Québec, Québec, was an early urban result of this immigration. At first, the Russian-speaking newcomers attended Holy Trinity Bukowinian Church in Ottawa, along with other Russian-speakers who had previously arrived.

Beginning a Russian-speaking community, 1955

In 1955, a group of Russian-speaking persons, who knew Father Oleg Boldireff of Montréal, Québec (either earlier in Paris, France, or in Québec before they arrived in Ottawa), were gathered together by him in Ottawa. After World War II, there had also been a large immigration of exiles from Ukraine. In Holy Trinity parish, there were already many Ukrainian-speakers and Romanian-speakers (which reflected the origins of the founding families). There developed a movement in the Holy Trinity parish at that time that hoped to move the community to the Ukrainian Greek Orthodox Church of Canada (UGOCC). In fact, a group of 13 parishioners did move away in 1949, in order to establish the Assumption of the Blessed Virgin Ukrainian Orthodox Church in Ottawa.

Together with Father Oleg, the Russian-speakers came to the conclusion that it was time to work towards beginning a Russian-speaking parish in Ottawa. This group did not wish to participate in an ecclesial entity (the UGOCC) which was so strongly focussed on Ukraine alone. Rather, they wished to continue the original disposition of Holy Trinity Church in embracing everyone, even though this was to be primarily a Russian-speaking community. Thus, Father Oleg may be considered to be the founding priest of the new community. With the blessing of Bishop Nikon (de Grève) of Toronto, the new Russian Orthodox Church named for Saint Nicholas of Myra was founded.

The founders of the parish were mostly immigrants from the Baltic States (and especially Latvia), but many also came from other places in Western Europe. They were either refugees themselves from the Bolshevik Revolution in Russia, or the children of such refugees. Before arriving in Canada, some had spent time in Europe in Displaced Persons camps. Before arriving in Ottawa, some had stopped first in Québec City before moving to Ottawa for work.

The community consisted of an interesting blend of Russian-speaking nobility, aristocracy, intelligentsia, and ordinary people, who got along together well. Differences were generally similar to those experienced in many a family, remaining in a context of love and respect. Many were members of noble Russian families : princes, princesses, counts and countesses. George Ben-Tchavtchavadze (†2009) was one, with his wife was Irina Georgievna Klimova (†2011), and Irina's mother Sophia Terentevna Klimov (1900-1991). Another was Count Alexei Pavlovitch Ignatieff. The modesty of most of them cloaked their noble histories. Others were highly educated professionals. Some were trades-persons. All, however, kept the worship of the Lord as a priority in their lives. As in the case of other Orthodox Christian communities (and here with a particular emphasis), it may be said that the words of the Apostle Paul were lived out :

 We also glory in tribulations, knowing that tribulation produces perseverance ; and perseverance, character ; 
 and character, hope.  Now hope does not disappoint, because the love of God has been poured out in our hearts 
 by the Holy Spirit who was given to us.  
 (Romans 5:3-5)

This passage can be seen to be at work (as it were) in the English mission which grew from this community, in the reunion that followed, and in the cathedral parish (Annunciation to the Theotokos-Saint Nicholas in Ottawa) produced by them both.

The first home for the community, 1955

The first home of the community was a house on MacLaren Street in Centretown. As has been the case at the beginning of many other missions, the structure of the interior was adjusted so that it could serve as a place of worship of this new Russian Orthodox community. Here, the community was gathered, nurtured, and encouraged to grow. It did so very much in the context of Christian love.

Father Nikanor Komarnitsky became the first significant priestly leader of the Church of Saint Nicholas (together with his wife, Maria) for a time after 1956. It was the opinion of one of his successors as rector that his and her particular love and generosity of spirit affected this community far into the future. Their descendants (and those of many of the founding families) remained active either in this community or elsewhere.

Archpriest Nikanor Komarnitsky

Second site, purchase of a Temple

After several years, the community acquired a property in “The Glebe” district of Ottawa, just off Bank Street. It took some substantial work to renovate the building so that it would suit the needs of Orthodox worship.

The iconostas was designed by George Gelfreih (†1997), and it was constructed by him, Stepan Jewkowicz (†1996), Boriss Mazikins, and others. This was the case also concerning the Holy Table, the Proskomedia Table and certain other items of furniture in the Temple. The iconostas was clearly influenced by the design of iconostases in Temples in Russia. Properly hand-written icons were ordered. The main icons of the iconostas were painted with oil-paint by the Québec artist and iconographer Evgeniy Evegenievich Klimoff (†1990). However, the icon of Saint Nicholas was painted by another.

The icons of the Great Feasts on the upper row of the iconostas were painted in the traditional manner with egg-tempera by an iconographer in France. A large icon of Christ, painted on canvas, was placed in the High Place of the new Temple. This particular icon would later be demonstrated to carry a particular blessing.

A large “kivot” (“ark”, a large frame for holding icons) was built for the Icon of the Protection of the Theotokos, which stood between the choir and the congregation at the “kliros” on the right side. (The “kliros” is a raised platform on the right and/or left side of the Temple, near to the iconostas. On it stand the readers and singers during services.) The kliros and its “kivot” were designed to be harmonious with the iconostas, and this “kivot” was donated by the Makasevsky family.

The overall impression of the arrangement of the Temple was intended to assure those present in the Temple that the worshippers were welcomed and embraced.

Archpriest Michael Milonow

After the retirement of Father Nikanor Komarnitsky in the early 1960s, the Archpriest Michael Milonow was assigned to serve as the rector.

However, just before 1970, some controversies began to develop in North America concerning the impending reconciliation between the “Metropolia” and the Moscow Patriarchate. Ever since the Russian Revolution of 1917, there had been a desire on the part of the North American "Metropolia" to recover full Eucharistic Communion with the Church of Russia. However, not all were in agreement, and the Russian Orthodox Church Outside Russia (ROCOR) was not in favour of such a reconciliation at that time. In those days, the ROCOR in particular continued to be supportive of the former monarchy, and very suspicious of the authenticity of the Moscow Patriarchate under the Soviets of the USSR.

The “Metropolia” receives autocephaly, 1970, becomes the OCA

On 31 March, 1970, after long conversations and negotiations, the “Metropolia” (properly known as the Russian Orthodox Greek Catholic Church in North America) was reconciled with the Moscow Patriarchate. This reconciliation was immediately followed by the action of the Mother Church in giving the “Tomos of Autocephaly” to the ROGCCNA, and changed the name of the Daughter Church (the "Metropolia") to “The Orthodox Church in America” (the "OCA"), which was now the Sister Church.

It was because of the aforementioned objections on the part of some persons and groups that in that same year, the Archpriest Michael Milonow left the parish of Saint Nicholas and moved to the ROCOR’s Protection Temple in the city. He was soon transferred from there to London, Ontario, to serve in Christ the Saviour Russian Orthodox Church.

In this context, it was in 1970 that the newly-ordained Priest Dimitry Sever was sent to Ottawa, where he then developed the recently-established ROCOR parish of the Protection of the Mother of God. Some of the parishioners of the Saint Nicholas parish left to join this new community because of their disagreement with the acceptance of autocephaly (self-government) by the OCA.

Mitred Archpriest Michael Jelenevsky

During the next years, there were several priests who cared for the parish. One of them was the Mitred Archpriest Michael Jelenevsky (who had previously served for 2 decades at the “Tolstoy Foundation Farm” parish of Saint Sergius of Radonezh), together with Matushka Lydia.

Archpriest Michael Jelenevsky

Archimandrite Antonije (Abramović

Another interim priest was Archimandrite Anthony (Abramovich), a priest originally from Montenegro, who lived in Montréal. He was warmly received, and he remained fondly remembered long after his time of responsibility there had ended, and despite his future behaviour. People recall that he was particularly kind and patient during the hearing of confessions.

Archimandrite Anthony (Abramović)

Tatiana Ekholm

During most of the years of the life of this parish, Tatiana Alexandrovna Ekholm was the very competent director of the singing. Tatiana and her younger brother Alexander Alexandrovich Kaminsky had both learnt how to read liturgically and to lead choirs while they were in the Holy Trinity Monastery's school in Riga, Latvia. They emigrated from Latvia just before World War II, and they both spent time in Western Europe before they arrived in Canada. Alexander became the director of the choir of Saints Peter and Paul’s Cathedral in Montréal, and Tatiana became the director of the choir of the parish of Saint Nicholas in Ottawa. She continued to lead the choir until 1988.

Tatiana Ekolm (born Kaminskaya)

Mitred Archpriest Oleg Boldireff, 1974-1987

In 1974, Father Oleg Boldireff was returned from the Diocese of Chicago and the Midwest to the Archdiocese of Canada, and at his request, he was assigned by Archbishop Sylvester (Haruns) to be the rector of the Church of Saint Nicholas. This parish had been founded by him many years previously, and he was prepared to care for the community once again.

Mitred Archpriest Oleg Boldireff

In 1975, on the 40th anniversary of his ordination to the Holy Priesthood, he was awarded the right to wear the mitre by the OCA’s Holy Synod of Bishops.

A high point for him in these Ottawa years was the pilgrimage that he made with Matushka Natalia in Greece. There, they had the blessing to venerate the Holy Relics of the 2 saints in whose honour had been named the first and the last Temples which he had founded and in which he had served. The first of these saints was in Bari, Italy, where they prayed before the Holy Relics of Saint Nicholas of Myra, and where they served an akathist to him. The second of the 2 saints they visited was on the island of Corfu, where they prayed and served before the relics of Saint Spyridon of Trimythus. Father Oleg's visits and pilgrimages served to enhance the spiritual life of the parish, as he shared the blessings that he had received.

Many times during his years of service as the rector of the parish, Father Oleg was able to harness the cultural talents of the Russian community on behalf of charitable causes. For example, in 1985, this Ottawa parish organised a large concert for the benefit of persecuted believers in Soviet Russia. Featured was the choir of Christ the Saviour Sobor in Toronto, Ontario (under the direction of his eldest son, Sergei) and the Volga dancing ensemble of the same parish. The large sum raised was forwarded to its intended destination by way of Paris, France.

Perhaps the most joyous events for Father Oleg and Matushka Natalia during their many years of service were those related to the welcoming the visit to Canada of the miraculous Tikhvin Icon of the Theotokos. This holy icon was invariably accompanied by Bishop John (Garklavs) of Chicago, Illinois, who participated in the solemn services before her image. During this visit of the wonder-working icon, Father Oleg witnessed the appearance of a great number of visitors who took the opportunity to venerate this wonder-working icon of the Theotokos. There were stops in Montréal (twice), Vancouver, Detroit and Ottawa. When the Holy Icon was in Ottawa, Bishop John stayed for a few days in the home of Father Oleg and Matushka Natalia, and he enabled Father Oleg to arrange the visiting of sick parishioners with this holy icon, so that they could chant, together with all the rest : “Rejoice, our Lady, quick to hear, interceding for us before God”.

Several significant persons

This selection of personalities gives a glimpse about how the Grace of the Holy Spirit brings the work of hope in Christ to each distinct person. They are persons who grew in freedom in Christ. Perhaps, this selection also suggests why it is that even nearly 30 years later, there still circulate humourous and affectionate anecdotes about them.

Dia, Konstantin Mirochnitchenko

Dia Mirochnitchenko (†2004) arrived in Ottawa from Montréal in 1960, along with her husband Konstantin and family, and they joined the parish family of Saint Nicholas. Besides raising her family of 3 children, she taught Russian in schools ; and while she worked for the government, she achieved both a B.A. and an M.A. Her field of study was Philology in particular. She nearly completed a Ph.D. through distance study, but she was unable to complete it because of family demands and difficulties. Constantly, she cared for and about everyone around her, and she sometimes served as a home companion to persons who were ill (such as Baroness Dina von Hahn, and later, Dr. Elisabeth Pollonetsky).

Dia became a founder of the Holy Transfiguration Mission in 1978. Her activity continued through the amalgamation of the mission with the mother parish of Saint Nicholas in 1987. She then travelled in Europe for several years, where she gained some monastic experience. On her return, in 1992, she went to help Bishop Seraphim (Storheim) to manage the household of the Archdiocesan Centre of the Archdiocese of Canada near Spencerville. There, she was tonsured to be a nun with the name Dorofea (Dorothy) ; and from there, she continued to help her friends in Ottawa until her repose in 2004.

Dr. Elizabeth Pollontetsky

Dr. Elizabeth Pollonetsky (†2001) is a significant personality in the parish of Saint Nicholas. She arrived in Ottawa in 1963 from Montréal, and she and her mother became present and active in the parish. Later, other members also attended. Elizabeth Ivanovna was a strong person, an active person, a forthright person. Her active and vocal presence continued through the transformation into the diocesan cathedral. Her aunt, the nun Raphaela (Bulatova) was a visible and active person in the congregation until her repose in 1978.

Anna Alexandrovna Jurgens ; Olga Leonidovna, Helene Leonidovna Jurgens

Anna Alexandrovna Jurgens (†1986) and her daughters Olga Leonidovna Jurgens and Helene Leonidovna Culhane (born Jurgens) were notable personalities in the parish. This family had immigrated to Canada from Riga, Latvia, through Brussels, Belgium, and they had settled first in Québec City, Québec, in 1951. Anna Alexandrovna and her daughter Olga arrived from the Holy Trinity parish in Québec City in 1967, after Olga had found work in the city with UNESCO. Anna in particular was an active singer in the parish choir. She had previously had a career in opera in Europe. She was active also in other groups in the parish, such as the sisterhood. Olga's greater activity came later on. Helene had arrived in 1961, but her and her husband Jack’s work with the Department of External Affairs kept her and her family abroad much of the time until 1980. Helene was also a singer. However, when the Holy Transfiguration Mission was established, they divided their time. As with others, Helene in particular was concerned that her children understand their worship and their Orthodox Faith. Both sisters represented the 2 communities in diocesan assemblies and diocesan council meetings, as well as All-American Councils of The Orthodox Church in America (OCA).

Baroness Dina Anatolievna Antoinette Cornelie ((Fürstin) Princess von Lieven) von Hahn

The Baroness Dina Anatolievna Antoinette Cornelie ((Fürstin) Princess von Lieven) von Hahn (†1987) was a very active and respected parishioner, particularly in the sisterhood. She was the widow of Baron Cecil von Hahn (†1967), a member of the Ösel (an important island in the Gulf of Riga) branch of this family, which was associated with long service in the Russian Empire, and from which came the noble title. Cecil was a prominent personality amongst other nobles from Latvia, who, because of his early arrival, had opened the way for post-war immigration to Canada. He and his wife owned and operated Hahn's Nursery (now Peter Knippel's Nursery), and Dina routinely hitchhiked to their stall in the Byward Market. Baron von Hahn was killed in an automobile accident in 1967.

Dina's family name originated at the time of the 13th-century conversion of Riga and Latvia to Christianity. For a time, this family was one of Orthodox Christians ; however, by the 20th century, her family were Protestants. Dina was a teenager (14 years old) at the time of the Bolshevik Revolution, and her family lost everything except some limited living-space in their own home. Dina single-handedly went out and retrieved enough of the family's animals in order to keep the family alive. Later, as did many other refugees, the family fled on foot across Europe. Dina was influenced in her Protestant days by the Oxford Group and Dr. Frank Buchman, and she did not enter the Orthodox Christian Church as such (at which time she received the name "Daria") until after the death of her husband.

Dina is well-remembered because she was so active and influential in the sisterhood, and also because she made a point of bringing small chairs into the Temple for little children so that they could sit comfortably. Dina is also remembered for her strong encouragement to women in the parish to go and be observers at the 5th All-American Council in Montréal in 1977. This was the first time that women could attend as observers. Dina was remarkable to others because of her dignified deportment. She stood upright as she leant on her cane during services. Before approaching the Holy Chalice, she invariably would ask forgiveness of all by bowing to everyone. There was also in the parish the sister of Baron Cecil, Barbara Irene Sophie Baroness von Kleist-Keyserlingk.

Lydia Ivanovna Szarwarkowski

Lydia Ivanovna Szarwarkowski (†2013), who was always present in the Temple, was also very active amongst the sisterhood, as was her mother Maria (†1981). It was the sisterhood that supplied many of the needs of the parish (as with many other sisterhoods throughout the country). One of these was the large Cross which stood on the left side of the Temple, and which was the focus of panikhidas. Other active women in the sisterhood included Nina Mazikins (born Panovs) (1928-1987), Milica Gelfreih (†2005), Nadezhda Jewkowicz (1924-2020), and others.

Duke Konstantin von Leuchtenberg de Beauharnais, Princess Daria Alekseievna Obolensky

The Duke Konstantin von Leuchtenberg (de Beauharnais) and his wife Daria Alekseievna Princess Obolensky are well-remembered persons in the parish. In a not-unusual pattern, they reposed in Christ less than a year apart (1983 and 1982). Konstantin constantly served in the Altar as a subdeacon, and he also frequently read the Epistle in a very serious manner. He was a devout and humble man in his service while he read the Apostle (Epistle), and while he cleaned in the Holy Place. There are still many affectionate anecdotes in circulation about him.

Count Aleksei Pavlovich Ignatieff

Count Aleksei (Alec) Pavlovitch Ignatieff (son of Count Pavel N Ignatieff) (†1986) was a tall, active, very devout man. He greatly cared for the parish, and he strongly supported it. He served as the starosta (elder, president) for many years, and he was concerned that if the English language were to be used, the Slavonic and Russian languages should likewise be used and available. Mr. Ignatieff had a clear memory of the history of the parish, and he could at any time speak of this history at length.

Konstantin Bychkov

Konstantin Bychkov (1900-1988) was a long-time and reliable reader in the parish, and as the others, he was a faithful and reliable presence and voice in the community. After his repose in Christ, and after the funeral services, his body was interred by that of his wife in the Holy Protection Russian Orthodox section of the Pinecrest Cemetery, next to the Saint Nicholas section.

Myron N Soloducha

Myron N Soloducha (1920-1991) was a long-time sexton at Saint Nicholas' Church. Until health prohibited his activity, he was faithfully at the Temple, and he had the doors open before the arrival of the priest for every service.

After his repose in Christ on 29 May, 1991, and after the funeral services, his body was interred in the Holy Assumption Ukrainian Orthodox Cemetery on Merivale Road. His obituary was published in “The Ottawa Citizen” on 30 May, 1991 on p. 73.

Boriss Ilyich, Nina Mazikins

Boriss Ilyich Mazikins (1922-1998) (originally of Rēzekne, Latvia) was a long-term starosta (president) of the parish, and he was the last to hold this responsibility. During the time of his leadership the community was becoming smaller and more fragile, and the decision was eventually made by the parish council to try to work together with the Mission of the Transfiguration. Boriss worked together with Nikita and Mary Ann Lopoukhine of this mission as the 2 communities considered the possible ways in which they might work together. His wife, Nina (born Panovs), was a constant worker and contributor to the parish sisterhood. After his repose in Christ on 27 July, 1998, and after the funeral services in the Annunciation-Saint Nicholas Cathedral in Ottawa, his body was interred beside that of his wife Nina on 29 July, 1998, in the Saint Seraphim Russian Orthodox Cemetery in Rawdon, Québec. His obituary was published in “The Ottawa Citizen” on 29 July, 1998 on p. 22.

Stefan, Nadezhda Jewkowicz

Stefan (Stepan) and Nadezhda (Nadia) Jewkowicz were founding members of the parish of Saint Nicholas. Stefan was responsible for constructing much of the wood-worked items in the Temple. Nadia was very active in the sisterhood until her weakening health made her stop. She sewed vestments for the clergy, coverings for all the liturgical furnishings, and she helped with various fundraising projects for the parish for many years.

Two icons ; two banners

The parish of Saint Nicholas had 2 icons of particular interest to parishioners (these icons are now in the Annunciation to the Theotokos-Saint Nicholas Cathedral of Ottawa, which was the successor to this parish).

The first icon is a Wonder-working Icon of Saint Nicholas of Myra. This Holy Icon (with a “riza”, a metal covering) arrived by taxi at the Temple one day in 1979. The icon was accompanied by a note in English, which indicated that through this icon (by the Lord’s blessing and Grace) many persons who suffered addiction (particularly to alcohol) have been helped away from the addiction. The date of the donation letter is significant (29 March, 1979) : the "few days before" mentioned in the letter would be on or about the new-calendar date (25 March) of the Feast of the Annunciation to the Theotokos (the future name-day of the cathedral parish, to which this parish gave birth).

In 2021, this Wonder-working Icon is on the right-hand side of the Eccles Street Annunciation Cathedral, in the middle part of the Temple.

Wonder-working Icon of Saint Nicholas ; Donation letter

The second Holy Icon is a large icon of Christ painted on canvas. For many decades, this icon hung in the High-Place of the small Temple on Clarey Avenue. Two times (once when the walls were cleaned, and once when the move to the new Eccles Street site was happening), when this icon was removed from its place, the wall was seen to be darkened by smoke as the rest of the wall. However, precisely underneath the place where the Right Hand of Christ (in the act of blessing) was on the icon, there was a circular area which was completely clean). In 2021, this icon is on the right-hand side of the Eccles Street cathedral, on the wall, in the middle part of the Temple.

Icon of Christ

The parish of Saint Nicholas had 2 banners of particular interest to the parishioners (they are now in the cathedral).

These 2 banners are hand-embroidered banners in an ancient style (designed by Pavel Ivanovich Voyevodin, a starosta of Holy Trinity Church in Québec City). They are embroidered on silk, and they are the work of the mother of the former Irina Maikapar (born Lebedeva, †2017) of Montréal. The banners each have 2 icons, one on each side. Irina Maikapar, who inherited her mother's embroidery talent, was later tonsured to be a female monk in the Monastery of the Protection in Bussy-en-Othe in Bourgogne in France.

Two two-sided banners

Icon of Christ Not-made-by-hands

Icon of the Sign of the Theotokos

Icon of the Great-Martyr George

Icon of the Archangel Michael

The need for a change became understood, 1980s

By the time the 1980s had begun, the time of the decrease of the congregation had also begun. Many of the parishioners who had become elderly were no longer able to attend the services because of weakness, and many also came to the end of their lives and fell asleep in the Lord. This fact became particularly evident in the choir. This group, which had previously been very able to sing beautifully and accurately became so reduced that 1 or 2 persons had to be hired to sing so that there would predictably be 1 voice in each of the 4 parts. Tatiana Ekholm valiantly continued to lead the singing, which she did well as always, but the physical resources of all became very limited. The sisterhood became fewer, and those who remained had less strength. The older men became arthritic and sometimes deaf. Many charming anecdotes remained about this sad period in which devoted men and women did their best for the Lord despite their greater limitations.

In 1987, there were several significant and “turning-point” events which would change the course of the parish’s life.

In 1987, Mitred Archpriest Oleg Boldireff was granted retirement at the age of 76 by Metropolitan Theodosius (Lazor). After a short time, he and Matushka Natalia left Ottawa and retired to Rawdon, Québec.

Co-operation, reconciliation, amalgamation, 1987

In 1987, primarily through the insightful and prayerful work of the starosta, Boriss Ilyich Mazikins together with the parish council, the Mission of the Holy Transfiguration was invited to return to the Temple of Saint Nicholas, and to share the space between the 2 communities. The conversations that led to this invitation were conducted between Boriss Mazikins and Nikita and Mary Ann Lopoukhine. The priests of both communities were involved as well. It has been repeatedly said of Boriss Ilyich that he was always a true gentleman.

The original intention was to make things economically easier for both communities, and also to give the mission a much-needed increase in space. The co-operation began with having the Divine Liturgy served in English early of a Sunday morning by Father John Scratch of the Transfiguration Mission, followed by the serving of the Divine Liturgy in Slavonic a little later in the morning by Father Oleg Boldireff of Saint Nicholas’ Church.

In the summer of 1987, Bishop Seraphim (Storheim), the new Vicar-Bishop of the Archdiocese of Canada, was assigned to serve as the rector of the parish. This had been done at the request of Boriss Mazikins, the starosta of the parish. At this time, Bishop Seraphim was not yet receiving any remuneration from the diocese, so the stipend from the parish made his economic survival possible.

In addition, because Father John Scratch was available and active, when the bishop was absent during pastoral visitations in the diocese, Father John would look after all the pastoral needs. When the bishop was present, the pastoral work was shared. This arrangement contributed greatly to the economic welfare of the archdiocese, which at that time had not yet developed a properly functioning financial base.

This arrangement contributed greatly to the pastoral stability of both the communities. As a consequence of the goodwill and ready mutual forgiveness on the part of both communities, it soon became possible to serve only one Divine Liturgy of a Sunday, with 2 languages being used. In addition, the youth of the mission members (and the significant number of children who came with them) provided a great encouragement to the older members of the parish of Saint Nicholas.

By the end of 1987, the 2 parishes had merged to form the cathedral parish of the Archdiocese with the name blessed by the Holy Synod of Bishops of The Orthodox Church in America : Annunciation to the Theotokos-Saint Nicholas Cathedral. As it was reported in “The Orthodox Church in Canada Chronology 1890-1988” :

 On the Feast of the Annunciation, 25 March, 1988, the parishes of Saint Nicholas and Holy Transfiguration 
 became officially one, taking the name ‘The Cathedral Church of the Annunciation to the Theotokos/Saint Nicholas’. 
 As the new name suggests, the new parish is elevated to the status of diocesan cathedral by the decree of 
 the Holy Synod.

Other names associated with the parish of Saint Nicholas are :

 Mstislav, Vera Artemiev ; Constantine Byczkov (a long-time reader in the parish) ; 
 Boris Goreloff (†2008) and his mother Antonina (†1992) ; Athanasios (†2020) and Lillian Fotiou ; 
 George Jeletsky (†1988) ; Pavel (†1965), Galina Kamensky (†1995) ; 
 George (†1967), Sophie (†1991), Xenia (†1965), Konstantin (†1974) Klimoff ; 
 Boris (†1963), Alexandra )†1978), Genady (†1967) Kowcur ; Nicholas (†1982), Mary (†2008) Morrow ; 
 Vasiliy (†1991), Tatiana (†1991), Michel (†2017), Alexis (†2017) Philiptchenko ; 
 Nina Samsonow (†2012) ; Alexandra Troukatcheff (†1983), and her son André Troukatcheff (†2010) ; 
 Leontiy Vlasov (†1985) ; Vadim, Nina Vladykov ; Alexandre (†2001), Nathalie (†2007) Yakonovski ; 
 Ashley Ymker ; Harm (Harry) Ymker (†1996).

Particular parish information

This parish was part of the Ontario Deanery of the Archdiocese of Canada of The Orthodox Church in America. The bishop was Archbishop Sylvester (Haruns).

This parish followed the Old (Julian) Calendar.

The Altar Feast-day of this parish was the "summer feast" of Saint Nicholas, 9 May. [Other Feast-days of Saint Nicholas are 6 December (repose) and 29 July (birth).]

The address was :

Saint Nicholas Russian Orthodox Church

55, Clarey Avenue

Ottawa, Ontario

K1S 3S1

The last priest to serve this parish was Igumen John (Scratch).

References

Annunciation Cathedral

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.

“The Orthodox Church in Canada : A Chronology” (Ottawa, Ontario : Archdiocese of Canada (OCA), 1988).

Additional information :

Archdiocese of Canada web-site

Orthodoxwiki article about the Archdiocese of Canada

Orthodox Church in America web-site

Orthodoxwiki article about The Orthodox Church in America

Orthodoxwiki article about the Church of Russia

Metropolitan Leonty (Turkevich)

Metropolitan Ireney (Bekish)

Metropolitan Theodosius (Lazor)

Archbishop Sylvester (Haruns)

Mitred Archpriest Oleg Boldireff