Archbishop (Saint) Arseny (Chahovtsov)

Saint Arseny (Chahovtsov) (1866-1945)

Andrew may be spelt André, Andrei, Andrey, &c.

Arseny may be spelt Arseniy, Arsenie, Arsenios, Arsenius.

Chahovtsov may be spelt Chagovtsov, Chagovtsev, Chavtsov, Chagovets, Chagovetz, Chakhovtsev, Chavtsov, Chakovcov, Chekhovtsov, Chekhovets, Chekhovtsev, Tchahovets.

Dionisiy may be spelt Dionysios, Dionysius, Denis, Dennis.

Early life of Andrei Lvovich Chahovstov

Andrei Lvovich Chahovstov was born on 10 March, 1866, into the family of a village church psalmist/reader in the Ogultsy hamlet of the Valkovsky County in the Kharkiv Diocese, north-east from Kyiv, in the Russian Empire. This region is now in Ukraine.

His parents were Leo and Anna Chahovtsov, and they raised Andrei and his siblings in the Orthodox Christian Faith in the Russian Orthodox Church.

As a young boy, he tended his father’s sheep ; but his intelligence, and his love for school did not go unnoticed.

Higher education

When his father reposed in the Lord, and thus left him as the eldest of 5 children, he was sent to a school for clergy children for 11 years.

As he, himself, commented much later,

 Born in a poor family of a rural church reader, I grazed my father’s dumb sheep as a child and, 
 of course, I did not dare to dream of becoming a pastor of the rational and speaking sheep.  True, 
 I heard the advice of the parents among themselves that, in view of my quickness and love for school, 
 they decided to give me a favourable place in the trading part of the city, so that I would soon get 
 on my feet and help my family of many children. [...] Untimely death took away my father, leaving 5 
 juvenile orphans in the care of our mother.  As the eldest of them, thanks to the care of kind people, 
 I was sent to a religious school, ‘Bursa’, where they taught me at the ‘state expense’.  
 A “bursa” in Russia, Poland and Ukraine, refers to a subsidised dormitory associated with 
 a school or a monastery.]

From there, he was admitted to the Kharkov Theological College. When he graduated from that, he entered the Kharkov Theological Seminary.

He graduated from the seminary with distinction in 1887.

From the second year of his seminary studies, he was employed also as a tutor for 3 children in the gymnasium, children of the nobleman Pavel Silivansky. For this work, he received a salary of 3 rubles a month, and with this he helped his mother raise the youngest children.

Marriage, 1885

In 1885 he was married to Paraskeva (Pasha). Up to the present, her original family name is not yet known.

During the following year, a son was born to them. Their son was named Dionysiy Andreievich Chahovtsov (Chagovets).

Diaconal ordination, 1887

On 29 March, 1887, shortly before the end of his seminary studies, Andrei Lvovich Chahovtsov was ordained to the Holy Diaconate by Archbishop Amvrosiy (Klyucharyov).

Diaconal service

Deacon Andrei Chahovtsov was assigned to serve in the Temple of Saint Nicholas in the Dergachi hamlet (now called “Ogultsy”) of the Kharkov province.

Presbyteral ordination, 1890

On 7 May, 1890, Deacon Andrei Chahovtsov was ordained to the Holy Priesthood by Archbishop Amvrosiy (Klyucharyov).

Pastoral service

The Priest Andrei Chahovtsov was assigned to serve in the Temple of the Nativity of the Theotokos in the Dergachi hamlet of the Kharkov province.

It was in 1890 that he graduated from the theological academy with honours.

After 18 April, 1891, Father Andrei served as a teacher of the Law of God (catechism) at the parish school in the Dergachi hamlet of the Kharkov province.

On 15 December, 1893, the Priest Andrei Chahovtsov was awarded the nabedrennik.

The Kharkov newspaper “Southern Land” published a news item that on 11 May, 1895 : “Classes at the parish school ended : the Law of God teacher, A Chahovtsov conducted an excursion with the students to the Kuryazhsky monastery”.

On 10 January, 1897, the Priest Andrei Chahovtsov was awarded a purple skufia.

Bereavement, about 1897

In the late 1890s, Father Andrei’s beloved wife fell asleep in the Lord as a consequence of an unknown illness. Their son was at that time about 10 years of age.

Inconsolable grief influenced Father Andrei so much that he donned iron chains, built an oak coffin and slept in it. As he later said about himself, “I was either close to spiritual illumination or to complete insanity”.

Having recovered somewhat, Father Andrei Chahovtsov, in his grief, made a pilgrimage to various holy places. During the course of this pilgrimage, he had occasion to co-serve with Saint John of Kronstadt, and to communicate with some of the Valaam Monastery elders.

His son, the Hieromartyr (Priest-martyr) Dionysiy Andreievich Chagovets

The raising of his son Dionysiy was completed by family members. Later, after his education and marriage, Dionysiy was ordained to the Holy Priesthood in the Kharkiv Diocese.

In 1937, he suffered along with hundreds of others during the 2-year massacre of clergy. Later, in 1993, he became known officially as the New Priest-martyr Dionysiy Chagovets of the Synaxis of the New Martyrs and Confessors of the Sloboda Territory in the Kharkiv Oblast. The glorification took place during a visit to Kharkiv on 3-4 July, 1993, by the Primate of the Ukrainian Orthodox Church, Metropolitan Volodymyr (Sabodan), in the Cathedral of the Annunciation in Kharkiv. The Feast-day of Saint Dionysiy is 19 May/1June.

There is no indication that the news of the death of Father Dionysiy ever reached his father (because of almost impossible communication at that time).

Hieromartyr Dionysiy Chagovets

Monastic tonsure, 1900

In November, 1900, Father Andrei wrote a petition addressed to Archbishop Amvrosiy (Klyucharyov), in which he requested to be tonsured as a monk.

On 23 November, 1900, the Priest Andrei Chahovtsov was tonsured to be a monk. He was given the name Arseny in honour of Saint Arseny of Konev.

Monastic pastoral service

The Hieromonk Arseny (Chahovtsov) was assigned to the brotherhood of the Kuryazhsky Transfiguration Monastery in the Kharkov province.

On 5 December, 1900, the Vicar-Bishop of the Kharkov Diocese, Bishop Innokenty (Belyaev) of Sumy, asked the Diocesan Bishop to assign the Hieromonk Arseny,

 as an honest and hardworking person, as a monk by inclinations and calling, to be the treasurer (‘econom’) of the monastery 
 entrusted to me [...].   

This request was received and enacted on the same day by the blessing of Archbishop Amvrosiy. Thus, the Hieromonk Arseny (Chahovtsov) was assigned to serve as the treasurer (“econom”) of the Kuryazhsky Monastery.

At the same time that Father Arseny was beginning this responsibility, Bishop Tikhon (Belavin) had assessed the North American territory to which he had been assigned, and he had begun the process of reorganising the diocese. In this year and at his request, the name was changed by the Most Holy Synod in Saint Petersburg to the “Diocese of the Aleutian Islands and North America”. Then he continued his work towards providing the resources which this missionary diocese would require in the future. He understood by this time that 2 of these resources would be a monastery and a seminary. He had foreseen the need for the diocese to be able to govern itself and to provide for itself.

One of these steps was to invite the “Econom” of Kuryazhsky to move to North America.

In November, 1902, according to the request of Archbishop Tikhon, the Hieromonk Arseny (Chahovtsov) was assigned by the Most Holy Synod to the North American Orthodox Mission. On 8 December, at his farewell from the monastic community, Father Arseny said :

 Exactly 2 years ago, on this very day, by the will of Providence, I was introduced into 
 the enclosure of this holy monastery and its brethren, assuming the title of “namestnik” to 
 His Grace.  Now I am going to the country of the New World.  With the Cross and the Gospel 
 in my hands I will begin the work of my calling ; where the mind becomes inactive, where 
 the word is exhausted, there I will open my heart and be filled with love.  But I know this 
 path is not easy ; it will be decorated with flowers of sorrows and hardships.  Ready for 
 all this, I will part with you, and I ask you one thing, brethren : do not forget me in 
 your prayers ; cover my weaknesses with your brotherly love, and with your prayers 
 lighten the sorrows of my apostolic service.

Transfer of the Hieromonk Arseny to the USA, 1902

In 1902, at the request of Bishop Tikhon (Belavin), the “Econom” Hieromonk Arseny (Chahovtsov), was transferred to the North American missionary diocese, and he travelled by ship to the USA. Bishop Tikhon understood that Father Arseny was a natural preacher. He perceived that he had fluency in many Russian and Ukrainian dialects. Therefore, he was clearly well-suited to the North American missionary environment. Over many years, he was active in serving amongst those who were returning to Orthodoxy from the Unia (Eastern Catholic churches), and he served many communities in the eastern USA after his arrival. These included West Troy in New York, and Mayfield and Simpson in Pennsylvania. In this work, he collaborated with the Archpriest Alexis Toth in his labours in the conversion to the Orthodox Christian Faith of Uniats who had come from what is now Ukraine and from Carpatho-Rus', to the Orthodox Christian Faith.

Hieromonk Arseny (Chahovtsov)

In 1904, Father Arseny became the rector of the parish of Saint John the Baptist in Mayfield, Pennsylvania, which shortly before had passed from the Unia into the Orthodox Christian Church. Here, Father Arseny served for the next several years, during which time he was subjected to increasingly fierce attacks from the Uniats. He rallied this parish to such an extent that the people began to help other Orthodox. In the same year, he wrote in the official diocesan publication, the “American Orthodox Messenger” (sometimes called “American Orthodox Herald”, or the “Vestnik”) about his Ruthenian flock : “Our work takes place mainly amongst our blood brothers, Russians who, although not subject to us, are still looking at holy Russia as their mother”.

While he was serving these parishes, in consultation with and in obedience to Bishop Tikhon, Father Arseny began to collect funds. The collection was towards the establishment of a future men’s monastery in the USA. In addition to the collecting, Father Arseny wrote many articles on the subject in the journal, the “American Orthodox Messenger”. The establishment of this monastery was the mutual, God-given desire of both bishop and hieromonk. They both understood that there were many unmarried, non-monastic clergy serving at that time, and that they needed a sort of spiritual home. Important also were the monastic clergy who were serving in various parishes, and who needed a true spiritual home to which they could sometimes resort, and a fraternity that would pray for them in their solitude.

Because of the need, and in obedience, Father Arseny was active amongst the people. He did comprehend the need, not only for active pastoral attention to the parishes, but also for attention to the needs of monks and clergy. Father Arseny further understood the need for a place in which immigrating clergy could become accustomed to their new environment and their new culture. Some perceive that there were many similarities between the Hieromonk Arseny and Bishop Tikhon in their pastoral disposition.

Formation of a monastery and orphanage, 1905

On 15 May, 1905, at the 6th convention of the “Russian Orthodox Catholic Mutual Aid Society” (ROCMAS), with the blessing of Bishop Tikhon, the Hieromonk Arseny proposed the establishment of both an orphanage and monastery. The proposal was accepted, and Father Arseny was assigned to chair the commission which would investigate and prepare everything. They were instructed, however, to search the region around Scranton and Wilkes-Barre, because the Orthodox population thereabouts was now so large.

By June, a property had been found, and Archbishop Tikhon (who had been made an archbishop the month previous) was taken by horse-and-carriage to examine the property. Archbishop Tikhon blessed the proposal and the site, and on 26 June, the Wagner farm of 33 hectares (82 acres) was purchased for $2,580 in the rural countryside near Carbondale and Mayfield, Pennsylvania, at South Canaan. The purchase included all the buildings, livestock and implements.

In this regard, the following is a translation by Archimandrite Juvanaly (Repass) and Igumen Raphael (Vereshack) of the article in "Vestnik" (Russian American Orthodox Messenger), Vol. 9 ; No. 13 : 1-14 July, 1905, pp. 248-250 (selections). It was written by Igumen Arseny (Chahovtsov) in a very poetic manner.

Journey of His Eminence, the Most Holy Tikhon, Archbishop of the Aleutians and of North America to the Eastern United States

Journey to Mayfield, Pa. and visit to the Simpson-Oliphant Church

(Conclusion)

 The days of the 26th and 27th of May were devoted to the especially extraordinary labour of the
 Archbishop, involving journeys to distant farms on horseback.  – The rector of the parish of 
 Mayfield, Father Hieromonk Arsenius, reported to His Eminence that the Rusin farmers who had 
 set up a chapel, had offered to give a portion of their land and to contribute some of the material 
 costs so that a monastic community of men could be established along with a chapel.
 
 Added to this there is the following to consider : At the 6th Convention of the Orthodox Mutual 
 Aid Society in Cleveland, the question of establishing an orphanage for the orphaned children of 
 the members of the Society was raised, and at the suggestion of Father Arseny, the question was 
 raised whether the establishment of an orphanage could coincide with that of a monastic 
 community ?
 
 The Archbishop, who took these good intentions to heart, made a trip to familiarise himself with 
 the conditions for the fulfilment of both.  At 7 a.m. on Friday the horses were brought, and His 
 Eminence, accompanied by Father Arseny, set off in an open carriage.  The road lay through the 
 crowded and noisy town of Carbondale, where the gaze of curious passers-by and travellers often 
 stopped to dwell on the tall traveller, who was distinguished by his unusual vesture.  
 
 Vladyka was already accustomed to all such probing gazes and perplexed queries, and he moved 
 on placidly.  On the way he had to admire from afar the new Orthodox church in Simpson, which 
 the Archbishop saw for the first time, and where he intended to serve during the coming Sunday. 
 Vladyka joyfully crossed himself with the sign of the Cross, directed his gaze towards the 
 magnificent church, to the new ‘lily’ which had germinated in the wilderness, and gave thanks to 
 the Lord, Who has so favoured our mission, which is growing from strength to strength. 
 
 But now, the last houses of the inhabitants of the town and of the adjoining countryside had 
 flashed by, and the travellers found themselves in the bosom of wonderful nature among the 
 Pennsylvania mountains and forests.  There was no more human chatter to be heard, but rather 
 a chorus of feathered singers sang their wonderful praises to the Creator, and aroused in the 
 hearts of the travellers wonderful thoughts of heartfelt contrition ; no electric horse-drawn 
 carriages were racing before our eyes, crossing the road now and then, but rather streams of life-
 giving springs crossed the road, causing peaceful feelings with their flowing murmuring.  
 
 Here, off to the side of the road, lies an oak tree, a centuries-old witness of these virgin places, 
 and is being handed over to decay ; and over there is seen a giant stone, under which a 
 wandering wild beast used to hibernate many times in the deep winter cold, and now in summer 
 only a wild hen makes a stand on in the dewy mornings, looking around. 
 
 A little farther on, just above the road, stands out in beauty a real waterfall : from a steep rocky 
 mountain, there noisily falls pure crystal water, which even here people did not hesitate to use, 
 having attached a wooden chute to the place of the fall, which flows into a small stone pool, from 
 where people draw water and water their tired horses.
 
 Vladyka Archbishop expressed his admiration by getting up from the carriage, taking the water 
 with his right hand and drinking it, not because of thirst, but in order to pay heed to this 
 marvellous spring, and to bestow on it an Archpastoral blessing.  In the midst of such marvellous 
 nature the long journey seemed short.
 
 Soon, we reached the mountain, and on crossing it we saw the grey houses of our Rusin farmers, 
 and soon there was also seen the three-barred Cross on the chapel, which was the fruit of the 
 diligent love of the four-member flock of the Orthodox mission.
 
 Already from afar one could see the bustle of those who had gathered at the chapel and were 
 preparing to welcome the dear unexpected guest.  When the carriage pulled up at the chapel, they 
 literally took Vladyka by the hands and his hands were covered with kisses.  In the chapel the 
 Archbishop put on his epitrachil and mitre and began to serve a moleben to the Most Holy Theotokos, since it was dedicated to the Nativity of the Most Holy Mother of God ; meanwhile 
 Father Arseny sang on the kliros.
 
 The chapel was not flooded with light from the ten burning candles, there were no rich lamps and 
 chandeliers, nor banners and Crosses ; the chapel was not carpeted, as is done even in the 
 poorest churches at the meeting of Hierarchs, but still the souls of all were filled with the light of 
 inexpressible joy and a special solemnity was felt in the midst of the poorest surroundings.
 
 At the end of the moleben, the Archbishop said a brief but heartfelt word that brought tears of 
 tenderness (умиления).  Having examined the chapel and approved of its construction, His 
 Eminence Vladyka wished to go on foot and examine the surrounding countryside, in order to 
 determine just how suitable it was for a future monastery. 
  
 It turned out, though, that the desolation of the place, the not very rich nature (i.e. the poorness 
 of the land), and the small amount of ceded land made it possible to speak and to think only of a 
 hermitage (i.e. a skete community), and so the establishment of an orphanage was out of the 
 question, since, for example, it would cost 3 1/2 dollars to call a doctor to a sick person.
 
 Having taken a modest repast in a shabby Rusin hut, His Eminence made the return journey, 
 considering the pros and cons on the way, and he decided to take advantage of the invitation of 
 other Rusin farmers who lived nearer Mayfield.
 
 Early on Saturday, we again travelled to the neighbouring farms to view the new site for the 
 monastery and orphanage.  The place was more picturesque, and the means of transportation 
 were better ; and, above all, the farmers, out of their generosity, agreed to allot 50 acres (20.3 hectares) of land, 
 or, in case we agreed, to pay the cost of the land, giving us the right to buy one of the
 neighbouring farms for sale. 
 
 After a very careful inspection of the place to be allotted, and inquiring about everything in detail, 
 and after hearing the repeated promise of the donors, the Archbishop turned to the East, offered a 
 brief prayer for the sending down of God’s blessing on the work that was to be undertaken, and 
 authorised Father Arseny to execute a written document with the farmers.
 
 While exploring the surrounding places, we came across one of the important reasons for the 
 establishment of an Orthodox monastic community here.  There is a Protestant church amidst the 
 farms, and a building for a public school is located almost next to it.   Doubtless the children of 
 our farmers, receiving their literacy in an English school, and not hearing their native speech and 
 teaching of the Faith, would easily be lost to Russia and the Church, having fallen into the net of 
 Protestantism, which spares no expense, on account of future benefits, for the establishment of 
 churches among the fields and forests.  But in our future monastery, they will find the study of 
 faith and nationality, and they will bear fruit a hundredfold.
 
 – The return journey was spent in conversations about the arrangement of the future monastery, 
 about the difficulty of finding worthy people, and about the fact that God's Mercy does not 
 abandon our Orthodox mission, showing His Right Hand with such a generous gift and under 
 such favourable conditions.  More than once, we had to stop the horses to admire from the 
 heights of the Pennsylvania mountains the wondrous nature that adorns the valleys with
 beautiful lakes and meadows.
 
 On the day of its dedication, 31 July, 1905, a crowd of more than 1,000 believers formed a 
 pilgrimage-walk of the 16 km (10 mi) through the mountains from Mayfield to the site of the new 
 monastery and orphanage.  This walk began at 5:30 a.m., and it took more than 3 hours to 
 complete.  For this first pilgrimage, Bishop Raphael (Hawaweeny), who was representing 
 Archbishop Tikhon, travelled from New York City to the monastery site via Mayfield.  
 
 Father Arseny wrote in the “Vestnik” (the official journal of the Russian Orthodox Mission) that 
 at the beginning of the first service of Great Vespers, as he stood before the monastery’s 
 Holy Table, he had been awestruck about the future potential of this particular monastery 
 (albeit yet tiny), and he sensed what could well grow from this beginning.  On the following day, 
 Matins was begun at 8:00 a.m. (at the arrival of the first pilgrims from Mayfield), and 
 the orphanage was blessed immediately afterwards.  The Hierarchical Divine Liturgy 
 was served outdoors, on the site of the future monastery Temple.  Bishop Raphael (Hawaweeny) 
 presided, and he was assisted by the priests Alexander Hotovitsky, Elias Klopotovsky and 
 Alexander Bogoslavsky, and by the Hieromonk Arseny (Chahovtsov).

The next report was published in the "Vestnik", Vol. 9, No. 15 ; Aug 1-14, 1905 ; pp. 299- 302, as follows :

The Beginning of Joys

(From the Impressions of a Missionary)

 On the 18th of July, near Mayfield, the opening of the orphanage for children and the
 consecration of the St. Tikhon's monastery grounds, with the erection of a cross on the site of the 
 future main church, performed according to the hierarchical order (Архиерейским чином), took place 
 with the participation of the clergy.
 
 [Due to typographical circumstances, we postpone a detailed description of this celebration, as well as 
 of the conference of the clergy that took place on 20th of July, until the next issue, prefacing it for
 the present with a few pages of poetic description of the feelings/sentiments and impressions of 
 Father Arseny the builder's (lit : impressions of the father Builder Arseny) experiences on the 
 monastery grounds. Ed.] 
 

‘What God will give – the future will tell, but the present is so beautiful that you cannot help but rejoice’.

 With these words, one of the Father-Missionaries begins a letter to me regarding the news of the
 opening of a monastic community and orphanage under its aegis in America.  And really, how can
 you not be happy for the present ? A month or two ago, none of us could even think of what is 
 now being accomplished under the direct guidance of the Providence of God, opening the way to 
 the light and glory of our American mission. 

 While at that time the voice of the Archpastor, His Eminence Innocent, was heard from distant 
 northern Alaska about the insurmountable obstacles to the realisation of a holy monastery there, 
 with us in our States this question is resolved in such a way that ‘one cannot but rejoice in the 
 present’.
 
 True, in some points we also have to proclaim ‘there is no man’.  We have to, and perhaps more 
 than once we will need to worry about violating the rules of common life [i.e. cenobitic monastic life] ;
 but the wise plans of the blessed Archpastor, His Eminence Tikhon, which he places at the basis 
 of this holy work, make us think that a kind elder will soon be found who will gather together 
 around him pious disciples, and wonderful singing will be created in that holy place in honour of 
 the venerable ones : ‘a multitude of monks’.  [ref. to service to St Sergius of Radonezh : 25 Sept, 
 Vespers, Aposticha, Glory, Tone 8…] For now, we should be glad that the call was answered by an 
 elder (старец) who had been labouring ascetically (подвизавшийся) for more than thirty years in
 the Glinsk Hermitage, and who is now involved in missionary work in America, and who has 
 agreed to bear the labour of the first priest-monk in the monastery that is now open. 
 [he means the grounds are now ‘open’ as in consecrated]
 
 On me, though, has fallen the lot of responsibility to be the builder of the holy monastery. [Note 
 that he doesn’t refer to himself as the founder of the monastery but rather its ‘builder’.] I realise 
 that the way ahead is hard and sorrowful, and that many obstacles have been prepared by my 
 own people and others to mar this cheerful work ; but I accept this lot without hesitation, and 
 hope to bear the hardships to the end.  At present, I do not fear obstacles and impediments, but
 only that I should not deviate from the designs of the Providence of God, which governs this holy 
 work.  For the presence of the Providence of God, and the guidance of the Right Hand of the Most 
 High are palpable to me, and will be evident to every believer, if I tell you in a few lines how the 
 work began.  Wishing to come to the spiritual aid of my parishioners, who were farmers, who had 
 built a church-chapel for themselves, I proposed to them : ‘would they not agree to allot a few
 acres of land so that from the income from its cultivation, they could support a monk-elder and 
 thus start a hermitage ?’ (lit, a skete).  Having received their consent, I submitted it to the
 decision of His Eminence Tikhon, who spared no labour in going to the place to inspect
 everything.  His personal observations and familiarisation with the conditions induced His 
 Eminence Vladyka to make a second journey to other Rusin farmers, where the conditions were 
 much better, which is why the choice was made for this second place.  Preliminary plans were 
 already being drawn up, a rough estimate of the 50 acres of land to be allotted was made, and 
 things seemed to be on the move. 
 
 But God’s ways are inscrutable (But God’s ways are not our ways (Fr V B)).  Instead of donated 
 land, an entire farm had to be purchased and the work itself unexpectedly accelerated.  Having 
 received a new blessing from His Eminence for such a project, with God's help I took over the 
 farm in a short time ; and now I can say together with my co-worker, ‘what God will give us, the
 future will show, but the present is so beautiful that one cannot but rejoice’. 
 
 The wonders of nature of this chosen place – those wonders which I had already come to enjoy –
 has also led to great joy.  It was a beautiful day.  I wandered alone through the forest, listening to 
 the singing of numerous feathered birds.  There was wide open space for all the inhabitants of the 
 forests and meadows.  I walk along further.  A little grey rabbit jumped out from right under my 
 feet, made a few jumps, stopped, moved its long ears and, looking at me, as it were began to 
 consider : ‘I wonder if my new master will allow me to continue to roam freely here at the edge of 
 the forest, or will he order me to go farther into the thick of the forest ?’  Involuntarily I stopped ; 
 I looked at the brave jumper and, as if calming him down, said : ‘Roam around, little rabbit, roam 
 around grey one, nobody will hurt you further; quiet and loving inhabitants will come here, they 
 won’t touch you ; but only don’t get close to the young gardens’.  As soon as he ran away, two 
 wonderful squirrels rushed to replace him, jumped up into a pine tree, and hid behind its needly 
 branches.  I continued on.  Some sort of long-tailed bird, that was walking among the trees, 
 noticed me, sprang up, and flew away without being seen. 

 Passing through the whole property, and enjoying the beauties of nature and its inhabitants, I 
 came upon a spring of water, where trout and other small fish were swimming ; I selected this as 
 a place to establish a pond, and I continued on.  Under the slope of a hill, I found a life-giving 
 spring, which gave marvellous cool water from under a stone, where, no doubt, in time, the hard-
 working monks will build a small chapel and perform Cross-processions.  I went up the hill, and I
 found myself in an orchard with fruit trees, true quite old, but still promising to supply the future 
 brethren with abundant monastic food.  It is lunch hour.  What shall we serve for the trapeza 
 (meal) ? Remembering my native land and my frequent life there in the bosom of nature, I built a 
 fire, hung up a pot and cooked up some kasha with fish.  A curious American came over, looked 
 at my cooking, smiled, and turned back, saying aloud : ‘good cook man’.  I felt in my soul a 
 Grace-filled quietness and joy from having found an opportunity to escape the noise of America, 
 and at least for a short time, to rest my soul.  After lunch, I took a hoe in my hands, and I went to 
 work in the garden.  Imperceptibly, the evening came ; and after this, there reigned the dead 
 silence of the night.  I walked along the road, came to the clearing where the monastery was to be 
 built, and I was immersed in deep thoughts.
 
 My God ! How this wilderness will soon become a blossoming lily, planted, and blessed by the 
 Lord God Himself ; weary travellers, exhausted from the heat of the anguish of worldly futility, will
 come under the shade of its branches.  How merciful is the Creator and Maker to us ! Here will 
 flock elderly missionary monks, who will not have to think henceforth who will warm the infirmity 
 of their old age.  Where, and in which Russian monasteries, to ask mercy for themselves – here,
 all of them will find a place of peace.
 
 Not a few of the laity will desire to take on the calling of a monk, and lead a life which is 
 accompanied at first by poverty and all sorts of disadvantages.  I believe, however, that the Lord, 
 Who feeds the orphaned and the needy, Who gives food to the hungry, and Who looks upon the 
 birds of the heavens and clothes the grass, will all the more not leave these humble intercessors 
 (молитвенников) and ascetics without His care.  Immediately, I was mentally transported to the 
 beautiful pictures of the holy Gospel, where our Saviour is depicted teaching on the sea in a ship (Luke 8:22-25), 
 or in the wilderness (Matthew 4:1-11), or praying on a mountain (Matthew 5:1-12), or in the Garden of Gethsemane(Matthew 26:30-46).  Yes, the Lord, 
 the Knower of Hearts loved to converse with His Father in the bosom of nature ; for the soulless 
 nature understood Him more than the proud scribes and Pharisees – it protected Him from being 
 stoned, while the people who had been blessed by Him cried out : ‘Crucify ! Crucify Him !’ And we 
 monks, who are subject to constant persecution from the evil world, should, in imitation of Christ 
 of Nazareth, withdraw to desolate places, devoting ourselves there to prayer and ascetic feats 
 (lit. : podvigs).  It is a good thing to serve the Lord in the world, fulfilling the commandment to 
 love one’s neighbour ; it is a holy thing to bring light to unbelievers through missionary work, to 
 be constantly among people, and to hearken to their appeals for help.  It is a matter of the highest 
 love to lay down one’s life (lit.: soul) for one’s friends ; but all these ascetic feats (подвиги) require 
 a certain preliminary preparation, a return to the perfect man, and where can all this be obtained 
 sooner than in the prayer of the desert and conversation with the Lord face to face ? It is a good 
 and reasonable thing to fill one’s broken life with boundless service to one’s neighbour, by taking 
 the yoke of other people’s misfortunes upon oneself, and by pouring into one’s cup of suffering the 
 tears of those who weep.  But what is to be done, when the soul insistently asks to go into 
 seclusion, when it agrees to solemnly take an oath – to express its service to its neighbour in the
 unceasing lifting of hands to heaven for mercy on drowning sinners, for the alleviation of troubles 
 and sorrows, and for the sending down of daily bread upon all ? Can such service be called 
 anything else than monastic selfishness ? (lit. : egoism)  No!   
 
 Whoever in his life has had at least a moment of spiritual sobriety ; and whoever has had the good 
 fortune to rise one inch above all that is vain and corrupt, knows how in such a grace-filled and
 illuminated state, the spirit expands, the heart opens, and all those who are unfortunate, dirty, 
 and foolish seem to be brothers, creatures, and children of the same heavenly Father ; how one 
 wants to open one’s arms, to wash away their vices with bitter tears, and to wipe away their black
 stains with the hair of one’s head ! Who would deny that spiritual sobriety is given to those who 
 work on themselves, who watch their every step, who at midnight open their mouths to pray (на 
 моление ; i.e., for supplication) to the Lord, and who while living on earth think only of heavenly 
 things ? Such gifts belong mainly to those who do not drink wine and liquor, who clothe 
 themselves in goatskin, who dwell in the clefts of the mountains, and who willingly accept poverty 
 and squalor.  This then is the beginning of joy for all those seeking spiritual sobriety ; and now a 
 quiet refuge is being created, a holy monastery, which will gladly welcome all those who come to 
 undertake the ascetic exploit of prayerful solitude.  May its doors be opened soon, so that the 
 lamps of temperance may shine forth and gather around itself recluses for the glory of 
 monasticism in America ! So be it !
 
 Hieromonk Arseny

Founding of the Monastery of Saint Tikhon of Zadonsk

Thus, with the blessing of Archbishop Tikhon (Belavin), the Hieromonk Arseny had founded the Saint Tikhon’s Monastery and Orphanage (even though the name came later).

On the day after the Pilgrimage, on 1 August, 1905, Father Arseny wrote in his diary these words :

 1 August.  The mother’s blessing.  Today I have received a letter from my elderly parent, which contains 
 a few warm words related to the undertaking that was bestowed upon me, and imbues the very essence of my soul. 
 ‘Let the Lord God bless you for the worthy and holy undertaking (organising the holy cloister and the orphanage). 
 I rejoice and I am in tears from this joy, that the Lord has called you to this endeavour, although I grieve 
 at the separation from you.  I hope that once you complete this undertaking you will come to see me.  And I 
 will be asking the Lord to keep me alive until that time’.   

After reaching the train station that same day, Bishop Raphael and Father Alexander travelled to Scranton. After stopping briefly to admire the new structure and to pray at the Orthodox Church of Saints Peter and Paul in Scranton, Pennsylvania, where Father Elias Klopotovsky was the rector, they then departed for Old Forge, Pennsylvania, where clergy were gathering for a Church Sobor that would begin the next day, 2 August.

At this time, when the new orphanage (which was previously the farm-house) was blessed, the land for the future monastic buildings and chapel were also blessed. After the blessing of the orphanage, the first director was Mother Maria. She was replaced in the autumn by Anna Hlebsevich. The financial operation of the orphanage was delegated to Mr. Nicolai Yablonsky, who served as the builder and the economic administrator of the complex.

At the dedication of the chapel at the partially finished monastery building, Bishop Raphael (Hawaweeny) spoke about Father Arseny’s hard work for the realisation of the monastery. When Father Arseny was named to be the superior of the monastery, the crowd answered loudly, “Axios” (he is worthy). The anniversary of this dedication (moved to the end of May) later became the annual Memorial Day Pilgrimage to the monastery. At that time, this pilgrimage happened on the last day of May. Later, the pilgrimage was moved to the last week-end of May, when the civil authorities adjusted the commemoration in that manner.

On 2 August, 1905, at the clergy conference at Old Forge, a motion was passed that the new monastery be named for Saint Tikhon of Zadonsk. It was also decided that the main contractor of the project would be Theodore Vachna. Saint Tikhon of Zadonsk was a beloved 18th-century Russian bishop and spiritual writer, who was an inspirer of Feodor Dostoyevsky. Saint Tikhon was the patron saint of Archbishop Tikhon (Belavin). In his life, Saint Tikhon of Zadonsk combined service to the Church as a bishop, with the life of a humble ascetic and man of prayer who was also, as a monk, much involved in helping those in need. Thus, a saint was chosen as an exemplar for the new monastic community who had been, in many ways, “all things to all men” and who had served both God and man. With an orphan’s home being established on the monastery grounds, charity would indeed be a significant part of the monastery’s work.

On 13/26 August, 1905, the Feast-day of Saint Tikhon of Zadonsk, the first patronal feast of the monastery was celebrated. Bishop Tikhon celebrated the Divine Liturgy, and he received Andrew Repella to be a novice. Brother Andrew was soon followed in the monastery by the novice Constantine Chupik (later Igumen Kiprian).

Father Arseny, who still resided at Mayfield where he was the rector, later paid a visit to the monastery and in an article in the “American Orthodox Messenger”, he described with tender words the life of the habitation and the orphans' home at the time. His words also reveal his humble beginnings and his own childhood experience of exile that presaged his later monastic calling. This beginning also endowed him with a special sympathy for the orphan children.

Despite his assignment to be the superior of the monastery, the practical circumstances of the time required that Father Arseny continue to live in Mayfield and to serve the parish as well. This made for some early difficulties, but they were not insurmountable. The novices were housed in temporary quarters not far from the orphanage and new structures. However, at the beginning, there were not yet regular services available, apart from daily Matins and Vespers. Father Arseny did arrive at every possible opportunity (2 or 3 times weekly) in order to serve the Divine Liturgy for all those who lived and worked there, and to oversee the progress of the work.

In the autumn of 1905, much progress was made on construction of the monastery building.

On 5 December, 1905, Archbishop Tikhon arrived at the monastery. He blessed the corner-stone, Cross and cupola for the new Temple of Saint Tikhon of Zadonsk.

The whole week was devoted to the construction of the monastery, and since the workers were able to continue throughout the winter.

On Thursday, 21 December, Archbishop Tikhon (Belavin) and Father Alexander Hotovitzky came from New York City to lay the cornerstone. They were met in the middle of the night by Father Arseny and Father Tikhon Rostovsky. Father Tikhon had just arrived from his missionary labours in the Hartshorne, Indian Territory (now Oklahoma), and he had agreed to become the spiritual guide of the new community. Father Tikhon (a monk from the Glinsk Hermitage in Russia, now Ukraine) was assigned to serve as the acting superior during the absences of Father Arseny. Also greeting the archbishop on that cold December night were several novices and the orphans, holding candles. The archbishop celebrated the midnight office and matins with the brethren. At noon, after the arrival of several pilgrims from Mayfield and Father Alexander Bogoslavsky from Simpson, the cornerstone-laying ceremonies with the necessary prayers and blessing took place. The same afternoon, Archbishop Tikhon performed the funeral of a small child Eugenia, from Old Forge.

Archbishop Tikhon assigned the Hieromonk Tikhon (Rostovsky) to be the assistant to Father Arseny. With the arrival of Father Tikhon and several other novices, the regular weekly and Sunday cycle of services began which has continued ever since without interruption. Meanwhile, Father Arseny continued to serve also in the Mayfield parish. At this time, Father Arseny was the abbot, Father Tikhon was the manager, Father Ipaty was the “economos” (steward), and there were 4 novices : Constantine Chupik, Michael Havula, Andrew Prishtash, and Andrew Repella. Previously, lacking a priest, the unordained monks had only been able to say morning and evening prayers in the orphanage chapel. With Father Tikhon now in residence, a full cycle of monastic services commenced.

Vladyka Tikhon and Father Alexander were back in New York the same evening. Father Alexander Hotovitsky reported on the events in the “American Orthodox Messenger”.

By May, 1906, the main building had been constructed, and the monks had made several improvements, including beehives, a cross-shaped well, gardens, fruit trees, and a dam placed across a stream to create a small pond. Thus, the work was brought to completion by 30 May, 1906.

Sanctification of the monastery and orphanage, 1906

The sanctification and formal opening ceremonies were planned for 30 May, 1906, which made it the second pilgrimage to Saint Tikhon’s Monastery, but the first “Memorial Day Pilgrimage” (which has continued annually ever since). This national holiday was for decorating the graves of departed soldiers with flags. On 28 May, Vladykas Tikhon (Belavin), Raphael (Hawaweeny) and Innocent (Pustynsky) (from Alaska), and Father Alexander Hotovitzky were at the monastery. The visitors and Father Arseny toured the grounds in advance of the pilgrimage. That night the weather was cold and rainy, but on 29 May, wrote Father Arseny, “a wonderful, sunny morning showed all the magnificence of springtime [...]. The souls of all of us were uplifted and with joy we began preparing the arrangements [...]”. Bishop Innocent and Father Arseny travelled to Saint John the Baptist Church in Mayfield, where Father Arseny was the pastor. They came to bring to the monastery 2 holy icons, gifts for the new monastery that had been sent from Mount Athos. On their arrival at Saint John’s at 3:00 p.m., the Temple bells were ringing and the Temple was filled with people. While large numbers of people sang hymns and an orchestra played outside, a Cross-procession, with the icons and banners and the American flag at the head, moved to the train station.

Four reserved cars of a Delaware & Hudson Railway train brought several dozen clergy and pilgrims, including choir singers and children on their journey from Mayfield to the monastery. The 2 icons were placed on a couch in the middle of one of the cars. These icons are : an icon of the Theotokos, called “She Who is Quick to Hear”, and the other is of the Great Martyr and Healer Panteleimon.

As the train proceeded up the valley, the voices of the children and of all those present filled the coach while they sang the hymns and the akathist before the holy icons. At Carbondale, the train stopped to pick up Father Alexis Toth of Wilkes-Barre. Then it crossed the mountain and made a special stop in the forest. Father Arseny described the occasion thus : “In Carbondale [...] a few American reporters came in an orderly way into the coach and inquired as to what sort of festival was taking place and who were its participants. Shortly the fast American train took us quickly up a steep grade and through a thick woods [...]. At last the desired destination ! Right in the forest, in the place closest to the Monastery, a special stop was made”. The place was about 2 mi (3.2 km) (2.7 mi/4.4 km walking distance) northwest of Saint Tikhon's Monastery, near the intersection of Canaan and Fox Roads.

On 30 May, 1906, the procession of pilgrims from Mayfield was reported to have been approximately 1 km (½ mi) long. Father Arseny wrote, “In an orderly manner we got off the train and began to walk in strict order [...]. New and wonderful scenes of nature were seen before us. Again the singing of the Church hymns was heard over the forests and lands of the American farmers. Now and then, people came out of their houses and, with unconcealed curiosity, they met and saw off the procession. The road was good and there was no dust following the abundant rain which had fallen the day before [...]”.

As the local farmers and their families watched from their houses, the American flag passed by, followed by Church Crosses and banners, and clergy carrying the new icons. During the 80-minute walk to the monastery, writes Father Arseny, “Children who were raised up in America and not accustomed to make such a journey by foot became very tired, and the people began to ask the question, ‘How soon is the Holy Monastery ?’ As an answer to that question, soon all saw in the middle of the deep forest a blue cupola with a 3-barred Cross”.

At the monastery gate, the procession was greeted by Archbishop Tikhon, Bishop Raphael, Father Alexander Hotovitsky and the monks. This was truly a remarkable moment in history to contemplate : Archbishop Tikhon, Bishop Raphael, and Father Alexis Toth, processing together to the new monastery built by Father Arseny, and concelebrating there.

Father Alexander described the moment of arrival of the procession in this way : “Even though I had seen in Russia festive multitudes headed by hierarchs, with thousands of Church banners shining all about and thousands of vestments, the procession here was more impressive. This moment cannot be repeated ! This feeling cannot be expressed ! I could not expect anything more from this procession ! At this moment my whole being was filled to overflowing. Up till now everything else that took place here in this event is nothing in comparison to that moment when we were meeting that procession”. Even Father Arseny’s voice was stopping, because of choking with tears.

Upon their arrival at the monastery (about 7:30-8:00 p.m.), Bishops Tikhon and Raphael served a Moleben before the new icons. Father Alexander reported that Father Arseny’s eyes filled with tears as he saw the new icons placed on the stands prepared for them. Soon, the all-night vigil was served, which ended at midnight. Most of the pilgrims slept in the open air.

The next morning, the Wednesday before the Feast of Pentecost, was Memorial Day (the civic holiday was at that time always 30 May itself). Chartered trains left Wilkes-Barre at 6:00 a.m. and each threaded the Wyoming and Lackawanna Valleys, and stopped at every station to pick up pilgrims. The 2 valleys were home to large numbers of Orthodox Rusyns, many of whom worked in mines and associated industries. Father Alexander Hotovitzky wrote that “the numbers of pilgrims who had arrived exceeded all expectation. One special train had not been enough, and another special train had to be chartered to bring those who were willing to come to the Monastery from the nearby parishes. Twenty coaches were filled to capacity”. Each coach held 60 passengers ; thus the pilgrims who arrived on these 2 trains must have reached 1,200 in number. These pilgrims followed the route of those who had come the evening before. They were greeted at the gates by Bishop Innocent and Father Arseny. Other pilgrims walked over the mountain from Mayfield, most likely taking the same route as Father Arseny and Bishop Tikhon had travelled a year earlier when they had gone to inspect the site.

Soon the day’s services began. They lasted from 9:00 a.m. until 4:00 p.m. The newly-constructed monastery was sanctified by Archbishop Tikhon. Vladyka Tikhon was first vested, and the first 2 novices of the monastery (Constantine Chupik, and Andrew Repella) were tonsured to be monks rasophor monks.

Monastery building

Blessing the monastery

Blessing the orphanage

Elevation to Igumen, 1906

By the definition of the Most Holy Synod, the Hieromonk Arseny (Chahovtsov) had been elevated to the dignity of igumen, and awarded the right to carry the abbatial staff. Therefore, at the Hierarchical Divine Liturgy on that day, Archbishop Tikhon said the prayers of elevation, and he gave Father Arseny the staff of an igumen. This act clarified that he was now an "igumen (abbot) of a monastery", or a "true igumen".

Bishop Innocent (Pustynsky) led a Cross-procession to the old, temporary church, in the orphanage. In the new monastery building, the clergy washed the Holy Table as the first part of the sanctification of the new Temple. Bishop Innocent took up and carried on his head the discos holding the holy relics, which had been used in the temporary Altar in the orphanage. Father Tikhon took the temporary Holy Table and brought it in procession immediately behind Bishop Innocent, to be used by Bishop Raphael in celebrating the outdoor Divine Liturgy. Bishop Innocent carried the relics around the new Temple and he placed them on a special table before the doors. Archbishop Tikhon later took the discos with the holy relics up on his head, and he carried them into the Temple, and at the prescribed moment, he placed them in the new Holy Table. The Mayfield choir sang the service in the Temple, and Archbishop Tikhon served the Divine Liturgy there.

Meanwhile, after the sanctification, Sayedna Raphael (Hawaweeny) of Brooklyn stepped outside, and he then served the outdoor Divine Liturgy nearby with Father Alexis Toth. The singing was provided by the Wilkes-Barre choir and other singers who participated, numbering 300 in all. According to the newspaper account, the total number of assembled pilgrims was estimated at about 2,000. The outdoor Divine Liturgy was served in order to accommodate the great crowd. (The tradition of 2 Divine Liturgies, one in the Monastery Temple, and one served in more spacious surroundings to accommodate the many pilgrims, has continued till now.) Father Alexis preached following the reading of the Holy Gospel.

The “Wayne Independent” newspaper reported that Nicholas N de Lodygensky, the Russian Imperial Consul General in New York (retired, 1908) was present for this occasion, and that the services continued throughout the whole day. It further reported that the monastery building was architecturally beautiful, and that it had 30 rooms. The Temple was large enough to accommodate 250 persons. It noted that more than 20 Russians had left the mines to live on land near the monastery. The article drew attention to the fact that there were already more than 20 orphans being cared for at the orphanage, and that there were plans to erect a home for the aged besides. Finally, the reader was informed that the choir had numbered some 300 people from Brooklyn, New York, and from Mayfield and Wilkes-Barre, Pennsylvania.

Archbishop Tikhon gave an address at the end of the Divine Liturgy that was celebrated inside the monastery Temple, in which he spoke about the importance of the monastic life, of Orthodoxy in America, and in general exhorted the brothers of the new monastery. Archbishop Tikhon said in his homily that a monastery “from ancient times has been an indispensable companion of the Orthodox Church”.

The outdoor Hierarchical Divine Liturgy was served by Bishop Raphael (Hawaweeny) of Brooklyn, and Bishop Innocent (Pustynsky) of Alaska. They were assisted by the Archpriest Alexander Hotovitsky, Igumen Arseny (Chahovtsov) of Mayfield, the Priest Elias Zotikov of New York, and the Hieromonk Tikhon (Rostovsky) of Pittsburgh (where he had by then been sent). Following the liturgy outside, a greeting was delivered by Bishop Raphael, in which he also commented on the new monastery.

Afterwards, a meal was served in the dining-hall (refectory, trapeza) for the bishops, clergy and brethren, with a reading, according to the monastic rule. The pilgrims, far too numerous to be accommodated indoors, dined on the large quantities of food brought in that morning on wagons for this purpose. They departed quickly in order to catch the train, so as not to be late for work the next day. The icons were carried to the monastery spring, where the blessing of waters was celebrated. The clergy returned to their parishes that evening and the next day.

During the summer of 1906, Archbishop Tikhon remained at the monastery with the brethren. He lived with them, prayed with them, and worked with them. Only on Sundays would he travel to various parishes in order to serve there. About his disposition, it was written that his humility was obvious when, on one occasion, “one day during dinner a bowl of cleaned potatoes was placed before the bishop, while the other brothers received potatoes still in the skins. The bishop not wishing to eat anything different from the other brothers of the monastery, begged the cook not to make any exceptions for him, for he wished in all ways to be as the brothers”.

Establishment of regular monastic life

On 13/26 August, 1906, Archbishop Tikhon led the Hierarchical Divine Liturgy in the monastery for the Feast-day of Saint Tikhon of Zadonsk. There were again many visiting clergy who served together with him. On this day, the novice Andrew Repella was tonsured to be a monk, and he was given the name Anthony. On the following day, the monk Seraphim was tonsured also.

Archbishop Tikhon’s last visit to the monastery was in March, 1907, following the 7th annual meeting of the "Russian Orthodox Catholic Mutual Aid Society" in Mayfield. After he had been summoned to return to Russia, Archbishop Tikhon requested that the Most Holy Synod establish a fund, and that the interest derived from this fund be sent to the monastery as a subsidy.

At the beginning, living conditions at the new monastery were very difficult. Therefore, Igumen Arseny persuaded the Wagner family (the previous owners of the land) to remain there for a time, and help the brethren to learn how properly to operate the farm. One of the first tasks was the improvement of the soil, which was poor. This meant the spreading of very many wagon-loads of manure on the land, and ploughing it into the soil. Before long, the monastery was able to provide food for the brethren and food for the orphanage from this land. Because of the needed clearing of the land, there was plenty of wood for fuel at the time. Water for everyone had to be manually pumped from the wells until eventually electricity was introduced. There was much swampy land and many streams. Only later were the monks able to rework the land so that there was firm soil and the water collected in ponds after dams were constructed. More buildings were constructed and fields were fenced. One of the monks established a colony of bee-hives to produce honey for domestic use. A small bell-house was constructed and provided with a bell for the purpose of announcing the services. Other buildings were erected as well. The original cows were supplemented by the acquisition of others, and there came a good production of milk for domestic use. Whenever there would be a surplus of any of the farm produce, it would be sold at local markets.

The following description of the previously-mentioned tonsure is herewith copied from "American Church Messenger (Vestnik) Vol. X ; No. 18 ; 15-28 Sept. 1906 ; pgs. 355- 358:

 The visit of His Eminence, the Most Reverend Archbishop Tikhon, to St Tikhon’s Monastery
 
 At exactly 4 o’clock, the bells rang for Vespers, and the people, scattered throughout the 
 monastery grounds, began to gather hastily in the church. Everyone knew that the rite of tonsure 
 was to take place, and everyone wished to witness this moving ceremony.
 
 The church was filled with people. His Eminence the Archbishop entered the church and taking 
 his place at the altar, gave a blessing to the cathedral archpriest, Father A. Hotovitsky, to begin 
 Vespers. Everything proceeded according to the order of the service. The stichera on ‘Lord I have 
 cried’ were sung with the cantor; the entrance took place, and the Vespers service continued as if 
 nothing out of the ordinary were to happen.
 
 But then during the Augmented Litany, the monastery’s abbot, Hieromonk Tikhon, came into the 
 centre of the church, accompanied by his ‘spiritual son’, Brother Andrei. After bowing three times 
 before the solea, and likewise before the icon of the Athos Mother of God and the icon of St
 Tikhon, they entered the sanctuary.
 
 Here, having prayed before the Holy Altar and bowed three times, the elder and his spiritual son 
 approached Vladyko, prostrated themselves before him, and asked for his blessing. From Vladyko, 
 the elder approached the abbot and, having asked for his blessing through a fraternal kiss, led 
 the newly tonsured monk out onto the solea, from where, after bowing to all the people and the 
 brethren, he led him to a designated cell (повел в предназначенную келью).
 
 This touching scene alone had a profound effect on everyone, and each person was in great 
 anticipation of something significant.
 
 What, then, did he feel as he, with his final prostration (последним поклонением) to the people, 
 asked everyone for forgiveness and bade farewell to the world? This was known only to the Lord 
 God, and to those who themselves have experienced that truly awesome moment. Let him who 
 has turned aside from/disdained his body save his soul; let him who has spurned the whole 
 world not lose his soul!
 
 [At this point] One’s entire life from the days of one’s youth flashes before one’s eyes.
 
 Once more, the mind’s eye surveys all the splendour of this world; once more, the heart 
 involuntarily pours forth feelings of pity for those who are near and dear to one by nature... But a 
 sincere desire to be swiftly received into the angelic host prevails, and counts as rubbish 
 [Philippians 3:8) all that by a road of long temptation has been reduced to nothing.
 
 And what must our Most Blessed Archbishop (благостнейший Архипастырь) have felt, together 
 with his colleagues who had established the holy monastery, as they prepared to welcome the 
 monastery’s firstborn son? Truly, an unearthly joy filled their souls at that happy moment, and 
 from the depths of hearts that were moved there burst forth tearful supplications to the Lord: —
 may this firstborn be a worthy son of the young monastery!
 
 The aposticha stichiri were sung. All the monks of the monastery lit their candles and, led by the 
 abbot, having performed prostrations, made their way from the church to the cell where the ‘one 
 preparing’ was staying. After 'Now let Thy servant depart,' the troparion was sung, and finally the 
 words 'embrace of the Father' rang out. The brother was led out, clothed in a hair shirt, (lit: 
 прикрытого власяницею; covered in a hair shirt) and, shielding him from the gaze of the people 
 with their mantiyas, they made their way into the church to the solea, where Vladyko the 
 Archbishop stood, ready, like a loving Father, to receive the one who was coming like a repentant 
 prodigal son, and to clothe him in the garments of the angelic order, to adorn his head with the 
 helmet of salvation [ie the klobuk] and place the shield of faith [ie a cross] in his hands. 
 
 The questioning of him who was lying prostrate on the floor began, accompanied by solemn vows 
 and instructions regarding the narrow path he had chosen of his own free will. This was followed 
 by the tonsure and the new name ‘Brother Anthony’, (новое имя 'брата Антония'; [1] which
 echoed beneath the domes of the church. The new patron saint, Anthony of the Caves, was called 
 upon to aid the labouring monks.
 
 Thanks be to the Most Merciful God for the monastery’s new patron and new son! Tears of 
 gratitude flowed uncontrollably from the eyes of those gathered around the new brother, who 
 asked him: 'What is your name?'
 
 The people, who had never witnessed such a moving ceremony, stood in a state of entrancement. 
 Amidst deep sighs, sobs could be heard. Then, the deeply moved laypeople bade their final 
 farewell to their near one, who had abandoned this earthly life.
 
 Finally, with the Bishop’s heartfelt words to the newly tonsured monk and the blessing bestowed 
 by the Archbishop’s hands with a holy icon, the moving ceremony came to an end. Brother 
 Anthony stood before the icon of the Saviour, clad in the full regalia of the angelic schema, ready 
 for his five-day stay in the church and for contemplating God during his nightly prayers.
 
 On the following morning, during the Small Entrance of the Liturgy, amidst the same sort of 
 touching atmosphere, a new son was born to the monastery: the 80-year-old Elder (старец) 
 Seraphim, formerly the novice Theodore.
 
 This servant of God, having sailed the sea of life for nearly a century and experienced all the 
 corruptible joys of this transient world in many callings and positions, finally found a peaceful 
 haven in the new monastery and resolved to devote the last days of his life to the service of God as 
 a monk, and in weeping unceasingly over the many sins born from serving the whims of this 
 world, and which he confessed in his subsequent speech/address following his tonsure.
 'Your Eminence, Most Reverend Vladyko, and Most Gracious Archpastor and Father! The dreams 
 of my youth—no, not the dreams—but rather the vows of the years of my youth are [now] being 
 fulfilled at the edge of my grave.  For 60 years I have wandered the byways of this corrupt world, 
 wallowing in the abyss of sin. For 60 years I have sinned, transgressed and done wrong before 
 You, O Great God, breaking Your holy commandments, [2] and You have not wiped me off from 
 the face of the earth for my transgressions. O Great God!  Where, then, is Your holy Justice,
 which has borne with me thus far whilst I am still among the living? Where is the fury of Your 
 holy wrath? You have opened up the abysses of the earth, which have swallowed up the darkness 
 of those who have sinned before You, You have struck down with fire and brimstone entire cities 
 and towns and whole nations for their iniquities. Yet me—Your most insignificant creature, the 
 most despicable worm, the most vile sinner, who is going through my fourth generation [3]—You 
 have endured until now. And not only did He endure it, He took every possible measure to save 
 him/me. He moved heaven and earth to save a single lost sheep, leaving behind the ninety-nine.
 You sent one of Your great saints, whom I knew neither personally nor by image, who appeared to 
 me not in a dream but in reality, and the mere invocation of his name saved me from a deadly 
 illness.
 Yet it is clear that the blood of Your Son overcomes Your righteous wrath and transforms it [ее ie 
 Blood] into mercy and compassion.  And was it not you Vladyko, Your Eminence, whom the Lord 
 chose to open my eyes to the light of God, to reveal and show me who it was who appeared to me
 and who saved me from a deadly illness? When you called me to see you on the day of Holy
 Pascha, you deigned to bestow upon me the icon of the Righteous Seraphim, Wonderworker of
 Sarov, through which I, to my inexpressible joy, came to know who had appeared to me and who 
 had saved me. Who inspired you, Holy Vladyko, to do this? I was not on close terms with you, nor 
 did I ask you for this mercy.  And was it not you, Most Reverend Father Alexander, who brought 
 and presented me with a small icon of that very same Saint, which was blessed at his grave, 
 which I confess to be miraculous? For I did not ask you for this favour, did I?  Has not the infinite
 mercy of God chosen you, Your Eminence, not only to overlook all my sins, but also to grant me 
 the angelic image [ie monastic tonsure] with which you, Your Eminence, have now clothed me?
 What shall I render to the Lord for all that He has rendered unto me? [4] I am poor and needy [5] I
 have a soul and heart [6] Create in me a clean heart, O God, and renew a right spirit within me.[7] 
 I offer myself as a sacrifice to You. [8] What can I give You in return, Holy Archpastor and
 Vladyko, for all Your kindness—for You see that I am but a lowly and poor man. May my prayer 
 be day and night for Your well-being and long life.'
 
 Footnotes: [1] it isn’t clear why since this was a tonsuring to the small schema he was not then 
 called ‘Father Anthony’. See further on where again he is called ‘Brother Anthony’] [2] 7th Ode 
 Irmos Great Canon of St. Andrew. These words are also found in the Prayers (in Russian) to 
 Sweetest Jesus; First Prayer which begins with: 'I have sinned, I have done wrong, and I have 
 failed to justify myself before You, O Most Gracious Lord; I have transgressed against Your saving 
 commandments.' Молитва иисусу сладчайшему]  [3] a ‘generation’ is considered to be about 20- 
 30 years. So Fr. Seraphim is referring to his present age of 80 years old]  [4] Psalm 115:3; all LXX]
 [5] Psalm 69:5] [6] the phrase ‘Have a heart, have a soul, and you shall be a man at all times’ is a
 famous quote from D.I. Fonvizin’s comedy *The Minor*.]  [7] Psalm 50:10 [8] cf: Daily Prayer of St. 
 Philaret (Drozdov) Приношу́ себя́ в же́ртву Тебе́. Accept me as a sacrifice to Thee].

New North American archbishop, 1907

In 1907, Archbishop Tikhon was replaced by Bishop Platon (Rozhdestvensky). Similar to his predecessor, Bishop Platon frequently visited Saint Tikhon’s Monastery, and he often stayed there for some days at a time.

In April, 1907, Igumen Arseny received a 3-month vacation during which he visited Russia, where he intended to find inhabitants for the monastery and donors. He had requested 'to fulfil my filial duty - see my elderly mother ; to choose amongst the monks of the Russian inhabitants 2 or 3 worthy ones and bring them to live in our monastery ; in Russia I will turn to good and pious donors'. Igumen Arseny brought back a considerable amount of money from Russia to the monastery, and 50 particles of holy relics he received from the Moscow Synodal Office for the North American Diocese.

Because Igumen Arseny was now so busily occupied in setting up the monastery and housing, Archbishop Platon appointed a second priest at the Mayfield parish so that Father Arseny could live on a permanent basis in the monastery. Father Arseny went to Mayfield for Sunday and Feast-day services.

In 1908, an episcopal residence was constructed on the monastery territory. Thereafter, not only Bishop Platon, but also members of his family would spend their free time during the summers at the monastery, and attend the services.

Elevation to archimandrite ; transfer to Canada, 1908

In 1908, Igumen Arseny was elevated to the dignity of archimandrite.

At the same time, he was assigned by Archbishop Platon to serve as the dean and administrator of the Canadian parishes.

The situation in Canada had become difficult in various ways, and Archbishop Platon understood that it required a proven and energetic worker to bring stability and better order to the life there, particularly in the western provinces. At this time, Canada was experiencing a large immigration from Eastern Europe, and there was at that time no resident bishop in Canada. Igumen Arseny was sent to establish the centre of the Canadian mission in Holy Trinity Church in Winnipeg, Manitoba. There, his talents as a preacher began to show more fully. He showed himself to be a tireless gatherer and uniter of a scattered and diverse multitude of immigrants.

Archimandrite Arseny at work on construction in Sifton, 1908

Orphanage in Sifton under construction, 1908

Archimandrite Arseny went to serve in Edmonton, Alberta, on 5 June, 1909, for 4 days, just after the completion of the construction of the new Temple of Saint Barbara. Later in 1909, he moved the Canadian headquarters for the Church’s mission to Edmonton.

Trouble : false accusation, 1909

It is apparent that because of Archimandrite Arseny’s evangelical gifts, hundreds of former Uniats returned to Orthodoxy. Therefore, the leadership of the Uniats of North America began to see in Father Arseny a particularly dangerous enemy. Then it developed that the local American Uniat newspaper "Svoboda" fabricated a charge against him for allegedly being the father of an illegitimate child born to a certain Maria Krenitskaya. As a consequence of this, Archimandrite Arseny launched a defence in which the newspaper was accused of criminal libel. In 1909, there was a trial about this accusation that had been reported in the newspaper. At the trial, Maria K___ revealed that she had, in fact, become pregnant by Andrei P____, and that she had been promised $10,000.00 by the newspaper if she would make the accusation. For unknown reasons, the proceedings were not finalised. All but the judgement itself is available, and the content of the documentation supports Father Arseny’s claim that it was a false accusation against him.

Because this situation was so controversial, it is possible that there was some unofficial resolution. Regardless of the lack of an official judgement, the evidence is quite clear that the accusation was false.

Incessant travel ; reconciling many to the Orthodox Faith

Archimandrite Arseny fulfilled his responsibility of visiting, and of reconciling people to the Orthodox Christian Faith from the centres of Saint Barbara’s Church in Edmonton, Alberta, and Holy Trinity Church in Winnipeg, Manitoba. With his knowledge of many Russian and Ukrainian dialects, and his ability to preach and teach in them, the Canadian Faithful (who had immigrated mostly, but not only, from Western Ukraine) almost immediately loved him. With these rare missionary talents, he had the great blessing to receive back many Uniats into Orthodoxy. As well, he welcomed the many Galicians and Bukovinians who were arriving in large numbers to Canada.

Indeed, his lifelong work was to include helping people return to Orthodoxy from the Unia. He was constantly speaking and writing plainly and honestly about proper canonical order in Orthodox Christian living. Caring for and feeding the sheep entrusted to him, he published the periodical “The Canadian Field”, about Canadian missionary work, which Tsar (Saint) Nicholas II is known to have read. Then he also established the periodical “Canadian Orthodox Messenger”. His preaching produced the affectionate epithet for him, “the Canadian Chrysostom”. This epithet refers to the well-known and beautiful homiletic ability of Saint John Chrysostom, Archbishop of Constantinople, who was nicknamed “Chrysostom”, meaning in Greek “golden-mouthed” (in Russian, “zlato-oust”). In addition to everything else, Archimandrite Arseny did what he could to support the orphanage and Monastery of the Holy Ascension that had developed in Sifton, Manitoba.

So impressed was Tsar Nicholas II with what food he gleaned from “The Canadian Field” that in gratitude, he ordered that a Gold Pectoral Cross be sent directly to him. Archimandrite Arseny thus received this Gold Cross from the Cabinet of the Emperor Nicholas II in 1909.

Sifton Holy Ascension Monastery

The monastery chapel was to the right of the entrance. It extended the length of the building, and there was no floor above it.

There is written evidence that Archimandrite Arseny actively participated in a great event at Rabbit Hill (Nisku), Alberta, in 1910. This was the reconciliation and unification of the Holy Ascension Russo-Orthodox Church and Saint Mary’s Ukrainian Catholic Church. There was a large Cross-procession with icons and banners, during which both communities met on the road. When they met, both groups bowed deeply to each other, and they extended their arms towards each other. At this time, Archimandrite Arseny gave an inspirational and emotional address to them all. They then formed a single procession towards Saint Mary’s Church, where the Ukrainian Catholics were properly received into the Orthodox Church and they became a single Orthodox parish community through serving the Divine Liturgy. This event is but one example of such notable reconciliatory activities by Father Arseny throughout his life.

In 1910 also, Archimandrite Arseny saw to the completion of the construction of the “School Building” next to the Holy Trinity Church in Winnipeg, Manitoba. This building has served ever since as residential space, and as the parish hall and parish office.

In the book “The Church of the Ukrainians in Canada” (1927), Panteleimon Bozhik gives him this description :

 Most Galician Greek Catholic Ukrainians converted to Russian Orthodoxy when 
 Archimandrite Arseniy Chekhovtsev was missionary in Canada [...] He was of 
 impressive structure, strong, humourous and cheerful, spoke broken Ukrainian, 
 but his preaching was of the first quality.  Where he performed the service, 
 farmers came even thirty miles to listen to his sermon.  He was able to take 
 something on the subject of the sermon and soon bring the whole community to tears. 
 How he influenced people is shown that one day after a sermon in Winnipeg, two Galician 
 socialists left the church and said to themselves : ‘The trouble is not this Moskal ! 
 Through his preaching it is not difficult to become Orthodox’.  Arseny spoke a sermon 
 for the common people, but very well [...] Arseny arrived in Canada in 1905 and settled 
 in Winnipeg at the Church of Holy Trinity at the corner of Manitoba and McKenzie Streets, 
 which was founded in 1904 by Fr. Yaroslav Sichinsky ; and as a dean, he supervised from 
 here the Orthodox churches in Manitoba, Saskatchewan and Alberta. (There was not a single 
 Orthodox church in eastern Canada).  

[There were not yet any Orthodox communities in Eastern Canada in 1904, but they began to appear, first in Montréal], in 1906 and 1907.]

 While in Winnipeg, Arseny converted to Orthodoxy nine small Greek Catholic communities 
 in the Sifton district near Winnipeg, and when he moved to Edmonton, in Alberta, in 1907, 
 he did the same in Rabbit Hill, Buford, East Gate, and several ther colonies.  
 However, Arseny was not only a good missionary, but also to a certain extent a diplomat.  
 While dragging Greek Catholics into Orthodoxy, he praised Russia and manifested Russian 
 liturgical services to the benefit of Ukrainian Russophiles, which they had never seen 
 before.  He himself was quite patient with the Ukrainian view.  He was also a good 
 polemicist-apologist.  With the Baptist preachers who then were active in Rabbit Hill 
 and in Edmonton amongst the Ukrainians, he so aptly polemicised in public at meetings 
 that the Greek Catholic priest Matei Gur, in the Edmonton parish, although he did not 
 treat Arseny very favourably, sent him a congratulation. 

During the time of his service in Canada, Archimandrite Arseny’s health greatly deteriorated. It is not so reported, but it is understandable that the recent accusation against him had greatly contributed to his ill health. Nevertheless, it was stated by Archimandrite Arseny that he required a surgery which he would prefer to have in his homeland lest he die during the surgery in North America. He wrote to Archbishop Platon (Rozhdestvensky) :

 In the month of January of this year, I completed seven years of my service in the American Orthodox  
 Mission.  I have worked, by the Grace of God, as I could, trying to pass through the missionary’s 
 high calling and service without being lazy, to make a steady effort, not operating solely from
 rationality/intellect.  In the last two years of my service, heavy afflictions and labourious work
 in the Canadian wilderness had taken their toll on my health ; and material lack has repeatedly 
 brought me to complete despondency.  Recently, I have been made a complete invalid physically : 
 a terrible hernia, which causes me terrible pain during my constant travels.  Doctors are trying 
 to force me towards surgery, but I am afraid to submit to the knife lest I die in a foreign land.  
 The Mission is in abject misery and debt.  However, the All-Seeing God is my Witness, merciful 
 Vladyka, that it is not through luxury or any immoderation in my life that I came to such a need, 
 but solely through a desire to further the work of our Mission in Canada.  Feeling physically 
 incapable and spiritually weakened to continue serving in the Mission [...] I ask you to release me 
 from the position of the dean of the Canadian parishes and from serving in the Mission.  I propose 
 to leave for the Homeland in the spring, after the Bright Week Holidays.  If you are willing 
 to bless this, your Eminence, I will, as far as I am able, carry on my responsibilities until I receive 
 the release and the funds from the Most Holy Synod to make the journey, since I have no personal money for
 this whatsoever.  

The matter of Archimandrite Arseny’s departure to Russia was resolved quickly. On 5 March, 1910, by decree of the Most Holy Synod (No. 452), it was determined : “to appoint Archimandrite Arseny, who was released from service in the Aleutian Diocese and returned to Russia (to the Kharkov province), with the sum for the travel allowance in the amount of 1,432.5 rubles”. On 23 April, he received a “Severance Ticket” (No. 855) and a Service Record (No. 856) from the North American Spiritual Board.

Archimandrite Arseny clearly perceived himself, as it were, as a citizen of no earthly city or kingdom, but of the Heavenly Kingdom. In fact, as he admitted, in his zeal for the spread of the Gospel, and the feeding of the rational sheep, he had spent all his physical, spiritual and emotional resources for the sake of this work. As is sometimes said about someone in this situation, he had emptied himself for the sake of the care of Christ’s flock.

Return to Russia, 1910

In 1910, after only 2 years of service in Canada, Archimandrite Arseny returned with the blessing to Russia. It is not concretely known precisely why he returned to Russia, apart from what he wrote to Archbishop Platon, but poor health is a legitimate cause, combined with what appears to be nostalgia for his homeland.

In 1910, Archimandrite Arseny left Canada for Russia almost as suddenly as he had arrived from the USA 2 years earlier. The Canadian flock were “beside themselves” with perturbation. Following his departure, “many people came to be dispersed in many directions, with grief and with regret”. He had not been in the country long enough to solidify the foundations which he had been establishing. The “rational sheep” had not yet the sense of mutual love and trust to be able to cling together without a strong leader. At the same time, in Canadian society, there were many “poachers” who sought to gather the strays to themselves, and they did.

By 6 July, 1910, Archimandrite Arseny was registered as resident in the Holy Dormition Sviatogorsk Monastery’s Hermitage (“Desert”) of the Izyum Uyezd by the North Donets River in the Kharkov province. It is situated about 30 kilometres (19 mi) north of the city of Sloviansk (175 km/109 mi southeast of Kharkov). At present, this region is in the Donets Oblast.

Sviatogorsk/Sviatohirsk Lavra

In early 1911, he was assigned to serve as Assistant to the Diocesan Missionary the Protopresbyter Timofei Butkevich.

On 19 December, 1912, he was approved as the Diocesan Missionary Preacher of the Kharkov Diocese instead of Lev Kuntsevich. During the following years, he distinguished himself in missionary work amongst the Baptists, evangelists, and priests.

It is to be understood that even in the Russian Empire there were active Protestant and other sectarian groups which actively tried to prosyletise the Orthodox Faithful away from the Orthodox Church to these groups. His experience of the same activities in Canada prepared him to help the people of his native land. His report about the activities of sectarians in the diocese served to guide many clergymen in their further service and to correct the instruction of the parishioners (since some of the clergy may have been imperfectly prepared for the catechisation of their parishioners).

Although Archimandrite Arseny was still active in his homeland, he was not required to travel great distances, there was time to rest, and he had the support of an active monastic community.

Archimandrite Arseny (Chahovtsov) 1912

In November, 1913, Archimandrite Arseny was assigned to serve as the head of the first-class Grigory-Bizyukovo Monastery of the Kherson-Odessa Diocese.

On 12 August, 1914, Archimandrite Arseny was assigned to serve as the head of the Pastoral Missionary Seminary at the same monastery.

World War I, 1914

After World War I began in 1914, a hospital for wounded soldiers was organised in the monastery.

After the 1917 February Revolution, he was appointed by the highest command to serve as a preacher in the army.

Later, after the 1917 October Bolshevik Revolution, he was transferred to serve as a chaplain with the White Army to care for and comfort the soldiers. When he was transferred away to the front, the nuns who had been helping in the infirmary bought with their own personal funds linens and other personal needs of the soldiers, and they placed the items into 120 bags (including both necessities and presents), which Father Arseny personally distributed at the front. In his typical manner, he wrote : “As a chaplain, under the whistling of the bombs, the explosion of shrapnel, I comforted the soldiers, and wished to give my life for my brothers”.

After that war and the revolution, then began the Russian Civil War (1918-1923).

In 1918, Archimandrite Arseny held the position of Protopresbyter-Chaplain of the Army of All Ukraine, and he also served as Chairman of the Fundraising Commission for the needs of the White Army. He was proposed as a candidate for ordination as bishop.

During this time of turmoil, he was captured by the communists, and he was sentenced to be shot, along with several others on the following morning. According to accounts, he spent the night praying and preparing for certain death. However, clearly by a miracle, he lived (despite the waiting firing squad). In the morning, a detachment of German soldiers suddenly appeared and rescued the condemned men.

In 1920, he was evacuated from Crimea along with the retreating White Army.

Exile in Serbia, 1920

In 1920, Archimandrite Arseny came to be in exile the Kingdom of Yugoslavia (Serbia), after which he served as a parish priest at the Serbian parish of Milanovtsi (now in the Republic of Northern Macedonia) until 1923.

From 1923 to 1924, Archimandrite Arseny served as the deputy abbot of the Treskavets Monastery in the vicinity of Prilep.

From 1924 to 1926, he served as the Rector of the Monastery of the Holy Archangel Michael in the village of Varosh, and as a teacher of the Law of God in the gymnasium of Prilep. In a speech he noted : “Lost in the mountains and gorges of a sister country that sheltered us, I already thought that the book of my life was written up in print and was ready to be closed”.

Then some members of his previous Canadian flock somehow learnt that he was still alive. Knowing this, they quickly petitioned Metropolitan Platon (Rozhdestvensky) to return him to Canada as its bishop.

Episcopal ordination, 1926

Thus, the Holy Synod, with Metropolitan Platon (Rozhdestvensky), chose him to be the Bishop of Winnipeg (Manitoba), and they requested his ordination to the Holy Episcopate by the Russian Orthodox Church Outside Russia (ROCOR) bishops in Karlovtsy in Serbia.

On 23-24 May (5-6 June), 1926, in Belgrade, Yugoslavia, Archimandrite Arseny (Chahovtsov) was ordained to the Holy Episcopate by bishops of the ROCOR : Metropolitan Antony (Khrapovitsky) of Kiev and Galitch ; Bishop Germogen (Maximov) of Yekaterinoslav and Novomoskovsk ; Bishop Gabriel (Chepur) of Chelyabinsk and Troitsk.

Episcopal service : Bishop of Winnipeg

Bishop Arseny (Chahovtsov) was assigned to the North American Metropolia, and to Winnipeg, and to the Diocese of Canada.

Bishop Arseny’s response to this was typical of him : “I am coming. My heart is ready. O my God ! Ready !” (see Psalms 107:2 ; 56:8).

Thus it was that, with joy in his heart, Bishop Arseny travelled (by ship) first to New York City to meet with Metropolitan Platon (Rozhdestvensky), who gave him his official assignment to the Diocese of Winnipeg and Canada. After this, he went to visit his beloved Saint Tikhon’s Monastery in Pennsylvania.

After these visits, Vladyka Arseny continued on to his new cathedral in Winnipeg, Manitoba. He arrived before the beginning of autumn, 1926. The journey was all by railway from Pennsylvania.

Vladyka Arseny had, as noted previously, carried on vigourous missionary work in Canada prior to the Russian Revolution, and he had even administered the whole Church in Canada at one time. With great dedication, he strove to revitalise parish life despite the most horrendous difficulties – the establishment of the Ukrainian Greek Orthodox Church of Canada (UOGCC) in 1918 (at that time without canonical status), occasional violence against clergy and their families, and chronic financial woes.

Holy Trinity Cathedral

School building

He lived in one of the second-floor rooms of the “School Building”, the rooms of which were arranged as monastic cells. He was a diligent pastor and missionary and worker. With a visible sense of humour he described himself as flying from end to end of the diocese. Canada was, however, a different place from that which he left in 1910. The seeds of violence from the Bolshevik Revolution, ardent Ukrainian nationalism, and the “Living Church” made his task of serving the Faithful much more difficult. People had succumbed to anger, and to fighting with one another. Besides this, controversies began to develop after the establishment of the Ukrainian Greek Orthodox Church of Canada.

Although the number of Orthodox believers was greatly increasing as a result of emigration processes, they were now divided into different “jurisdictions” (a phenomenon not known until the Revolution). In addition to the canonical local churches, there were also schismatics : Renovationists and Ukrainian autocephalists, and also Bishop Adam (Philipovsky), whose position was not then settled. There were also the Uniats of Canada, and various Protestant sects that attempted to attract the Orthodox Faithful away from the Church. To all this was added the division with the ROCOR. On 31 January, 1927, Metropolitan Platon (Rozhdestvensky) and 4 out of 5 Vicar-Bishops of the North American Diocese, including Bishop Arseny of Winnipeg, addressed the American flock with a statement about the uncanonical nature of the ROCOR Synod of Bishops in Sremski-Karlovtsy. Bishop Apollinary (Koshevoy) of San Francisco, who had declared his support for the Synod of Bishops of the ROCOR on 1 February of the same year, was removed from his cathedral by Metropolitan Platon. On 31 March, the ROCOR Synod declared this removal as non-canonical and they entrusted Bishop Apollinary with the provisional administration of the newly-created North American Diocese of the ROCOR. The parishes in Canada, which recognised Bishop Apollinary, departed from under the omophor of Bishop Arseny. This division was overcome a decade later, but the tensions caused many difficulties.

Bishop Arseny was both a predecessor of and a contemporary with Archbishop Joasaph (Skorodumov). As did Archbishop Joasaph, so did Vladyka Arseny live through years in which, because of some differences in opinion, the Russian Orthodox Church Outside Russia and the “Metropolia” were sometimes in communion with each other and administratively united, and sometimes not in communion with each other and not united. In his speaking and in his writing, Bishop Arseny vigorously defended the Orthodox Way, and the proper order of Christian living, following the Gospel of Christ. This obedience of living in visible harmony and unity in Christ and in constant mutual forgiveness is what we call “canonicity”.

Vladyka Arseny’s deep concern for the proper way of life was expressed in a correspondence between him and a schismatic bishop, Archbishop Adam (Philipovsky), who had previously served as an archimandrite in Winnipeg, in the Canadian Mission, but who had taken a different direction when he moved back to the USA. Vladyka Arseny tried hard to convince the now schismatic to repent and to return to communion with the Church. This correspondence was printed in Russian-language publications, principally in 1928. The exhortation to repent and to “come home“ is clear in Vladyka Arseny’s “Reply to a ‘Reply’ [...]”, published in September, 1928. The correspondence was sometimes heated. In due time, however, Archbishop Adam did return to canonical order. Before his repose, he became a part of the Exarchate of the Moscow Patriarchate in the USA.

Vladyka Arseny continued to visit, to encourage building, to establish monasteries, and to develop the already existing Holy Ascension Monastery in Sifton, Manitoba. This monastery had begun as a community for women, which had operated an orphanage.

Bishop Arseny and parishioners at Holy Trinity Cathedral, Winnipeg, 1926

In 1926, after the fire at the Ascension Monastery in Sifton, and after the arrival of Vladyka Arseny, it became a monastery for men. The monastery immediately flourished. This was part of the larger pastoral plan of Vladyka Arseny. He hoped that this monastery could become another “outpost]” for yet greater missionary work. In particular, he was concerned about the many who were part of a fresh immigration to Western Canada after the Bolshevik Revolution and World War I. They were arriving from the territories of the former Russian Empire and from other Eastern European countries such as Romania, Greece, Bulgaria and Serbia.

In 1928, Bishop Arseny wrote a message to the parishes, calling for the strengthening of discipline. Amongst other things, Vlakyka commanded in his message :

 Under no circumstances should we introduce church politics, and we should eradicate 
 national chauvinism by all means.  Every flock should be dear to the pastor, whether 
 the parishioners come from Great, Small, Red, White, ; Carpathian Rus’ ; from Bukovina, 
 Romania, Serbia, Bulgaria, Greece, and so on.  First of all : Orthodoxy.  But this does 
 not mean at all that it is not necessary to preserve the national language.  At each 
 church it is necessary to organise a parish school and to teach children to read and 
 write in their mother tongue, and most importantly, conduct catechesis at least on Sundays.

Pastoral school, 1929

In late 1928, Bishop Arseny established a pastoral school at Sifton, Manitoba, with the help of 2 monks, one from Pochaev and one from Mount Athos. Vladyka Arseny initiated theological courses in order to prepare candidates for the Holy Priesthood. At the same time, he spoke about the need to create a seminary, and to rely on local Orthodox candidates. He indicated that it was now impossible to write and to ask to receive any priests or monks from Russia, and it was difficult to expect anyone from the USA, “since Canada is considered by them to be Siberia, from which they are trying to escape as soon as possible”.

Although the school was relatively short-lived, the school trained (besides others) 2 notable priests who served over a long period of time : Father Euthymiy Moseychuk (†1983) and Father John Diachina (†1976).

The monastery, therefore, served also as a pastoral school for training priests. This school was, in fact, the only such school in Canada. Vladyka Arseny understood the need to prepare clergy who were resident in Canada (although most had arrived earlier as immigrants) to serve parishes in Canada. Until then (and, in fact, for many decades after this), the majority of clergy who served in Canadian parishes were trained elsewhere. Many clergy who served in Canada during the first 50 years of the 20th century were sent from the USA to Canada, where they were required to serve for 2 years before being assigned to a “better” parish in the USA. Only some few remained in Canada.

Teaching the students was, therefore, one of the responsibilities of the monks. This arrangement is quite similar to that established by Vladyka Arseny also at Saint Tikhon’s Monastery in South Canaan, Pennsylvania, after his retirement in 1938. At least 10 such students were prepared and then later ordained to the Holy Priesthood. These graduates of the pastoral school remained mostly in Canada.

In the spring of 1929, Vladyka Arseny, having plenty of experience in teaching in spiritual disciplines, offered theological courses (22 lectures) for candidates for the holy priesthood at Holy Ascension Monastery at Sifton, Manitoba. The themes of the lectures were : Leadership for Rural Priests, Liturgics, Homiletics, and Priestly Writings. There were 5 students who lived at the monastery and completed his curriculum. However, Vladyka did not stop there. He wrote :

 Right now I am interested in hearing/collecting/gathering the thoughts of my priests on the establishment of a 
 school/bursa for the ‘birth’ of priests, candidates to the priesthood from Canadian youth. This question is 
 totally important and sharp. The diaks’ theological knowledge upon being tested, is found inadequate. Brothers 
 from Russia – there aren’t any, and it is expensive. We must think of those here, instead. We cannot look to 
 the general American theological schools as Canada is considered ‘Siberia’ from which people try to run away 
 as fast as possible.  We are left with our native Canadians, candidates whom we must locate and raise up, 
 one by one as theological cadres.  It is hard, both materially and for the morale, especially in the matter 
 of teachers.  But all this I dare, and prepare the way with an iron and desired purpose.  

It should be noted as well, that the sheer size of the Canadian diocese always forced Vladyka Arseny to have an immeasurable physical hardiness and spiritual strength. Constant travel is hard enough for the young, let alone for a 65-year old man. He further wrote :

 At Sifton I managed to stay in that spiritual bliss for only a single week.  How good it was there and 
 pleasant !  But my work does not allow me to stay there long.  Everywhere is agitation and trouble. If I am 
 delayed, then much will befall.  Above my grave write that the cause of his death was not the office but he 
 was ‘zealed to death’ with flying from place to place for the good and peace of the Church. 

Controversies of the time, and consequences

Because of the hot opinions and political differences of the time, Vladyka Arseny was twice injured in this region by certain persons who acted rashly. In 1929, Vladyka Arseny was attacked and severely physically beaten. In Edmonton, they broke into the Temple (Saint Barbara’s) ; they attacked the Priest Alexander Kizyun, tore off his vestments, dragged him from the Temple and beat him.

On 9 August, 1929, Vladyka Arseny travelled by railway to Vancouver, British Columbia, in order to concelebrate with Metropolitan Platon (Rozhdestvensky) in the sanctification of the new Holy Resurrection Church there.

Bishop Arseny took on an unusual obedience : he asked the blessing of Metropolitan Platon to raise money in the USA for the Canadian northwest parishes. Speaking about the reasons that prompted him to take this step, he wrote :

 For 220-300 miles, there is not a single church or even a chapel ; no cemeteries ; 
 children are left without baptism, the dead without a funeral service.  Non-Orthodox 
 missionaries, especially French, build churches where there are no believers at all, 
 and they entice our believers.  Holy Russia once sent its missionaries to foreign 
 nations.  Is it now that when they ask for their spiritual bread, relatives of Faith 
 and blood, we are destined to close our eyes and ears and say monotonously : ‘We are poor’ ? 
 I, as the bishop of the Church, seeing the dire straits, fear the Lord and His Great Judgement, 
 lest I take away my hand and give up on all this.  I am sorry to give the souls of the 
 Orthodox to be torn to pieces by the heterodox [...].  Never did I know that in all my 
 my 64 years I would have to accept such an obedience ; but I believe that it is better to burn 
 one’s soul in the fire of service than to have it smolder with a slow flame.  

In the winter of 1930, Vladyka Arseny received the blessing from Metropolitan Platon for this, and he raised money in the USA for the needs of the Canadian parishes. Starting from New York, he travelled from church to church, where he performed Divine Services, talked about the hardships of Orthodox Canada, and preached. These works were useful not only for the material strengthening of Canadian parishes, but also for the spiritual strengthening of Orthodox Americans who travelled in droves from church to church to listen to and to meet Vladyka.

It should be noted as well, that the sheer size of the Canadian diocese always forced Vladyka Arseny to have an immeasurable physical hardiness and spiritual strength. Constant travel is hard enough for the young, let alone for a 65-year old man. He writes :

 I threw myself into my endless flying around from place to place in wide Canada, not able to fulfil my schedule 
 and often lamenting that there were only 24 hours in a day.  I just sat down on the train and am travelling 
 from Saskatoon to Winnipeg, so that in two days I can go from there – to Moose Jaw.  The train goes through 
 snowbanks.  The train cars shake terribly and one cannot write [...] at Sifton – I managed to stay in that 
 spiritual bliss for only a single week.  How good it was there and pleasant ! But my work does not allow me 
 to stay there long.  Everywhere is agitation and trouble.  If I am delayed, then much will befall.  Above my 
 grave, write that the cause of his death was not the office,  but that he was ‘zealed to death’ with flying 
 from place to place for the good and peace of the Church.  If in the New Year they cut my wings for flying, 
 I don’t know what will happen to me [...] now I am in Montreal, beginning my flappings over all the visa trouble.  

The words of the Litany – “Again let us pray for the unity of the Holy Churches of God” – were, for Vladyka Arseny, not simply words but actual reality. He served in the singular unity of the Orthodox Church in America under Archbishop Tikhon and he carried this standard of a unified North-American Orthodoxy all of his life. On 24 October, 1931, he wrote to Bishop Leonty (Turkevich), the future Metropolitan :

 Everywhere in America and Canada they are organising some kind of new Orthodox churches with Zhuk (the name 
 of a schismatic) and we, the Orthodox, pray and observe that our sheep are turning to foreign folds.  
 Why do we not come to agreement with other Orthodox bishops, that is, with Greeks, Serbians, Bulgarians, 
 Syro-Arabs, and discuss at our Sobors about the ways and means to preserve true, historic Orthodoxy.  I am 
 afraid to die, to leave the Church in such chaos.  It is obvious we are a ‘bliustiteli’ [protected] Church.  
 We are the guardians of the Church.  

Bishop Arseny (Chahovtsov) at Holy Ascension Monastery Sifton, 1930

Canadian citizenship, continuing pastoral service

In May, 1932, Bishop Arseny (Chahovtsov) received Canadian citizenship. His formal notification, accompanied by the official documents, arrived at his residence in Winnipeg.

It was reported in the "Winnipeg Tribune" of Saturday, 24 May, 1932 (page 4) that he would be preaching the next day about the importance of citizenship and service.

On 18 June, 1932, Vladyka Arseny wrote to Bishop Leonty (Turkevich) :

 And now [...] a little concerning joyful things : In my Sifton Monastery, the apodosis of the feast 
 passed despite the work of my enemies.  I am accepting 3 orphans to raise.  

Vladyka’s loving heart was so wide that it longed to enclose the whole world. In his service of people, especially the down-trodden, he saw the purpose of his existence on earth.

In 1934, Bishop Arseny continued his never-ending parish visits throughout the country, despite the difficulties involved in travelling and the exhausting nature of the undertaking. The travel always took many hours by train, many hours by car, or many hours by horse-and-wagon. His travels were not lacking some walking as well. He thus earned his nickname “the flying bishop”, as he was called by one of his successors in Canada, Archbishop Sylvester (Haruns). His visits were most productive everywhere, but most particularly in the western provinces, because he was fluent in Ukrainian. He often preached 2 or 3 times on a Sunday. Not surprisingly, then, as was his epithet even as an archimandrite, he was also known as “the Canadian Chrysostom”.

Another bishop

In 1934, during the period when the North American Metropolia and the ROCOR were a single administration, the Holy Synod of Bishops assigned Bishop Joasaph (Skorodumov) to serve in Montréal, Québec, to help in pastoral care and administration of the Diocese Canada. He took up residence not far away from Saints Peter and Paul's Church in Montréal. However, by 1937, he had moved to Edmonton in Alberta.

Continuing pastoral service

On 20 June, 1935, it was reported in "The Edmonton Journal" (page 2) that Vladyka Arseny had arrived in Edmonton, where he would spend a month visiting most of the 42 parishes in Alberta. Such an announcement is an example of the personal pastoral care which he gave throughout the diocese.

In various places, parishioners in various places recalled decades later how he spent time in their parishes, including his personal interaction with them besides the services themselves. His relationship with the clergy, and the parishioners, was personal, and remembered with love.

In December, 1935, Vladyka Arseny again visited the USA in order to take part in the Great Council of Russian Orthodox Bishops in Saint Tikhon’s Monastery. The meeting was chaired by Metropolitan Theophilus (Pashkovsky). At this meeting, Vladyka Arseny especially tried to promote the pacification of church discord both on the American continent and in relations with the Russian Orthodox Church.

Tireless as a pastor, Vladyka Arseny soon faced the Cross of a confessor as well.

Shot and wounded, 1936

In 1936, whilst he was convening a clergy assembly at the home of a priest in Canora, Saskatchewan, “a band of hooligans, still calling themselves Christians, armed with stones and wooden stakes, broke the windows and doors and shot through them into the house where Vladyka Arseny and a gathering of clergy had assembled to celebrate the Divine Liturgy the next morning”. Vladyka Arseny was badly wounded in the leg. Some say that he got lead poisoning from the bullet, but he certainly was permanently injured. It was this trauma, and not any lack of desire to continue, that forced him to retire from active service in Canada.

 When it became known that Vladyka Arseny would be transferred away, the loving flock with commensurate honour 
 bade farewell to their meritorious Bishop.  The Edmonton parish of The Holy Great-Martyr Barbara prepared for 
 him, on behalf of Canada, a special Gramota of gratitude.  This Gramota fully speaks of Bishop Arseny's 
 dedicated service : ‘Today you pray with us for the last time.  You are entering into your rest.  At this 
 moment, the parish of the Church of The Great-Martyr Barbara, which thirty years ago you consecrated, and in 
 which you served as First Rector, wishes to express to you its deepest gratitude for your work in the 
 formation, development and strengthening of the Orthodox Church in Edmonton, Alberta and in all Canada’.  

Bishop Arseny, 1930s

Bishop Arseny and Holy Trinity Cathedral parishioners, Winnipeg, 1936

Transfer to Detroit ; transfer to Saint Tikhon’s Monastery, 1936

After the reunification of the “Russian American Metropolis” with the Russian Orthodox Church Outside Russia, which occurred in 1935, a significant redistribution of dioceses took place in North America.

In 1936, Vladyka Arseny was transferred briefly to the Detroit and Cleveland Diocese, after only 10 years of service as a bishop in Canada. He was listed as being connected with All Saints Russian Orthodox Cathedral at 2918, East Hendrie Avenue, Detroit, Michigan. At that time, Archpriest John J Chepeleff had been assigned to serve as the pastor of the cathedral parish.

In Canada, Vladyka Arsney left a legacy which remains in Canada until this day. Vladyka Arseny remained a Canadian citizen until he reposed in Christ.

Retirement from active episcopal service, 1937

Elevation to archbishop, 1937

At the Autumn, 1937, session of the Great Council of Bishops in New York, Vladyka Arseny was elevated to the dignity of archbishop by the Great Sobor of Bishops of the North American Metropolia in recognition of his tireless work in strengthening the Orthodox Faith on the American continent.

Upon his return to Winnipeg in December, he celebrated the Hierarchical Divine Liturgy in Holy Trinity Cathedra there for the Feast of Saint Nicholas (19 December, Old Calendar) for the first time as an archbishop. That year, the feast-day fell on a Sunday. As was reported by the 21 December issue of the “Winnipeg Free Press”, the Temple was overflowing with parishioners, and the service was conducted in English, Slavonic, and Greek. The “Winnipeg Free Press” further reported that Vladyka Arseny had informed the parishioners that he had been elected to become the rector of the newly-established Tikhon's Orthodox Theological College.

Retirement, 1937

When, at the end of 1937, Vladyka Arseny was elevated to the dignity of archbishop, he was soon therafter retired from active service, and he was sent to Saint Tikhon’s Monastery, where he was to take up the responsibility of the rectorship of the new school there.

Therefore, in retirement he was not to be able, in fact, to cease his active service. Indeed, besides the work of establishing the seminary, Vadyka Arseny was sent from time to time to parishes on behalf of the metropolitan.

Development of the seminary (pastoral school) ; development of the orphanage, 1937

In 1937, in Cleveland, Ohio, amongst the decisions of the 6th All-American Sobor of the Russian Orthodox Greek Catholic Church in North America, it was determined that it was necessary to open a seminary in North America. A commission that was appointed by this council submitted a report to Metropolitan Theophilus (Pashkovsky). The result was that in that same year, Bishop Arseny applied to the Holy Synod of the “Metropolia” for the blessing to establish a pastoral school at Saint Tikhon’s Monastery in South Canaan, Pennsylvania. After this decision, the responsibility of organising and developing this school was delegated to the ever-obedient Bishop Arseny. He was given also the responsibility of being the first rector of the new endeavour. Meanwhile, it was decided that there be a seminary established in New York City also. That seminary was Saint Vladimir’s Orthodox Theological Seminary.

The first members of the commission were the newly-elevated Archbishop Arseny (Chahovstov), the Archpriests Vladimir Prislopsky and Gregory Shutak, and the choir-director Dimitri Ressetar (later a priest), Vladimir F Buketoff, and Peter Ratica. Under the capable and astute guidance of Archbishop Arseny, the commission was able to open the new school with a budget of $425.00, scarcely enough to keep one person alive. There were 4 professors (Archbishop Arseny, Archpriest Basil Demidoff, Count Basil Musin-Pushkin, and choir-director Dimitri Ressetar), and 4 students.

The opening of the new pastoral school/seminary was accomplished in “record time”. Permission had been given only during the sessions of the 6th Sobor (5-8 October, 1937). The opening of this school was a feat of tireless labour and ingenuity on the part of Archbishop Arseny. The speed and apparent confidence with which he accomplished this extremely rapid preparation may be regarded as miraculous.

In 1938, with the blessing of the Synod of Bishops, with the approval of the 6th All-American Sobor, and with great effort on his part, Archbishop Arseny opened the first classes of Saint Tikhon’s Pastoral School.

When Metropolitan Theophilus (Pashkovsky) opened the school in 1938, he said the following :

 Let us give thanks to the Lord God that the Pastoral School at Saint Tikhon’s has received 
 a worthy beginning because of the great efforts of Archbishop Arseny.  From henceforth the 
 history of our Church will record that Saint Tikhon’s Pastoral School is a memorial to the 
 late Patriarch Tikhon of Holy Memory who gloriously laboured in America. 
 (30 December, 1938)

Vladyka Arseny was loved by the students, who, according to “The Tikhonaire” (the annual magazine of Saint Tikhon’s Seminary), each year on his birthday and name-day, would honour him with bouquets of flowers.

The first students were housed and instructed in a little white house which had been the summer house of the orphanage. The basement of this house also served as the bakery for the monastery. Despite all the difficulties and shortages of everything, the first year was completed successfully.

Later, this pastoral school became Saint Tikhon’s Orthodox Theological Seminary. For some time, Saint Tikhon’s Seminary was regarded as being the equivalent of a traditional Russian theological seminary, and Saint Vladimir’s Seminary was regarded as being the equivalent of a traditional Russian theological academy.

All these events of 1938 were part of a great “regrouping” movement which began to heal the turmoil and confusion that had afflicted the Church since the Bolshevik Revolution. On Memorial Day in May, 1938, 16,000 pilgrims arrived at the monastery. It was also the 950th anniversary of the Baptism of Rus’.

Metropolitan Theophilus (Pashkovsky), Archbishop Adam (Philipovsky), and Archbishop Arseny (Chahovtsov) served the Hierarchical Divine Liturgy, assisted by more than 200 priests. Homilies were preached by all 3 bishops, and by the Priest Joseph Pishtey. In this year also, during the week of 8-13 August, bishops, clergy and laymen numbering nearly 50 attended the first clergy retreat at the monastery. Archbishop Arseny served as the host for the event, and he gave one of the talks.

In September, 1938, the “Russian Orthodox Mutual Aid Society” decided to develop new facilities for the existing orphanage. Soon afterwards, a 5-hectare (12-acre) lot was purchased, on which to construct the new building. Meanwhile, in addition to these activities, Vladyka Arseny (as he had done nearly 40 years previously) continued actively visiting the nearby local parishes and travelling when there were special occasions that required his presence.

North American Bishops, late 1930s

Purchase of land for retired clergy residence, 1939

In 1939, the monastery’s territory was substantially expanded through the purchase of land intended to be the site of a residence for retired clergy. Archbishop Arseny was assigned to lead the project. He was assisted by Father John Krashkevich, Father Ignatius Lachno, Father Joseph Pishtey and Father Dimitry Ressetar. (It was eventually understood that by the time this project had been initiated, the actual need for such a residence had decreased.)

Seminary library

On 9 August, 1939, there was an official decision to establish a seminary library. This library was begun in memory of the departed clergy who have served faithfully. Thousands of books were immediately donated by many bishops, clergy and lay-persons. As a result, a specially designed stone building was constructed near the bell-house, in order to keep this library.

New orphanage building

It was not until 1941 that the ground was broken for the beginning of the project of constructing a new building for the orphanage. This occurred in May, 1941, at the annual Memorial Day Pilgrimage. In the autumn of that year, Archbishop Arseny, together with Bishop Alexei (Panteleyev) of Alaska blessed the corner-stone of the edifice. They were assisted by several priests who had travelled from more distant places for the occasion. On that day, there was a solemn procession of all the clergy from the monastery to the site ; and after a moleben (prayer-service), there followed the service of blessing a new home. Enclosed within the stone was an historical document concerning the occasion.

At this time, Father Nicholas and Matushka Catherine Bellavin became the new superintendents of the orphanage’s more than 30 children. They succeeded Count and Countess Basil Musin-Pushkin, who had been caretakers of the orphanage during the late 1930s, and who had worked hard to promote the construction of a new building. At this same pilgrimage, the first graduates of the pastoral school received their diplomas. All 3 graduates were later ordained to the Holy Priesthood.

Vladyka Arseny

Beginning of the use of the English language

At this early stage, it became clear to Vladyka Arseny that the English language was beginning to be required in the services. He could see that the descendants of the emigrants were forgetting the Russian language. Therefore, Archbishop Arseny blessed the introduction of the English language during Divine Services in the monastery's school. The transition was not without difficulties. Vladyka Arseny wrote :

 On Saturday, 13 December, 1941, Hierodeacon Father Vasily asked for my blessing to pronounce 
 the initial Litany of Peace in English at the All-night Vigil service, which had been previously 
 learned in the chanting by seminarians under the direction of His Grace Bishop Alexy (Panteleyev).  When, after 
 ‘Bless, bless the Lord, O my soul’, Father Vasily began to proclaim the Litany of Peace in English, 
 and the singers also answered in English, the alternate clergyman, Igumen Barsanuphiy, was indignant
 and he became loud, standing at the Holy Table in vestments, and disrupting the order of service, to 
 the great embarrassment of the worshippers.  He shouted : ‘What is this novelty ? I don’t understand 
 anything, I won’t serve !’.  I replied to Father Barsanuphiy that if he doesn’t want to serve, then 
 he may not serve.  I explained to him both the inappropriateness and the inadmissibility of his trick, 
 and I explained the possibility and even desirability of using English for our worship.  Father Barsanuphiy 
 unvested and defiantly left the Altar.  Then I put on an epitrachil and I gave the exclamation of the
 litany, after which I transferred the rest of the All-night Vigil to Father Procopiy.  Today, during the 
 Divine Liturgy I led, Father Superior Barsanuphiy did not appear in order to serve, and he was not in the 
 Temple.  Father Vasily delivered the Litany of Peace in English, and the choir answered in English.  
 ‘I believe’ was also read in English by the student P Rozdolsky, and the student M Savchak preached in 
 Russian – and there were no incidents. 

The blessing to continue

On 1 May, 1942, Archbishop Arseny convened a special meeting which included Bishop Leonty (Turkevich) of Chicago, Illinois, Alexei (Panteleyev) of Alaska, and the Archpriest Nicholas Bellavin (the dean of the pastoral school). There was a discussion about the present situation and the future of the pastoral school. All 3 bishops and Father Bellavin concurred that the pastoral school was functioning as it was intended to do, and that the results were satisfactory. Archbishop Arseny added that the school had already surpassed the expectations of the 1937 All-American Sobor. They all agreed that the school ought to remain where it was, soon to be housed in the former orphanage building, and that it be known as a seminary. After receiving the report, the Great Sobor of Bishops blessed the work of the pastoral school and its plans for the future, and the establishment of the school as a permanent seminary. The monastery and the seminary continued to grow.

Archbishop Arseny and Metropolitan Theophilus at Saint Tikhon's Monastery

After the events of 1942, Archbishop Arseny’s health began to be somewhat weaker.

150 years of Orthodox Christianity in North America, 1944

Nevertheless, in 1944, Vladyka Arseny took an active part in the preparation and management of the celebrations in honour of the 150th anniversary of the Russian Orthodox Church in North America. Not only did he thus participate, but he also continued as he had since his arrival in pastoral visiting, teaching, and other activities. Even as a simple monk, he served the community and the Church in book-keeping, gardening, and teaching the young seminarians how to preach.

Saint Tikhon's Seminary Chapel

In 1944, Bishop Alexei (Panteleyev) retired from his episcopal duties and he settled at the monastery. There, he took part in the teaching in the seminary. He was well-remembered for his deep love for church music, and for his concern for developing healthy monastic communities.

By this time also, the USA was involved in World War II. This reduced greatly the number of men who were present at the annual pilgrimage in May. Rationing of gasoline and goods also made it more difficult for people to attend, although very many made the effort to do so. By this time, Archimandrite Luka (Cirkun) was the igumen of the brotherhood, which at that time included many monks who had previously lived in Europe.

Repose, 1945

On Thursday, 4 October, 1945, Archbishop Arseny (Chahovtsov), at the age of 79, fell asleep in the Lord. He had been taken to the Moses Taylor Hospital in Scranton, Pennsylvania.

On Monday evening, 8 October, 1945, the Funeral Service for the Burial of a Hierarch was served in the Temple of Saint Tikhon’s Monastery by 4 hierarchs : Archbishop Alexei (Panteleyev) ; Archbishop Vitaly (Maximenko) ; Bishop Makaray (Ilyinsky) ; and Bishop Leonty (Turkevich), along with many priests and deacons.

On Tuesday, 9 October, 1945, at 10:00 a.m, in the Saint Tikhon of Zadonsk Temple, the Hierarchical Memorial Divine Liturgy was served by Archbishop Alexei (Panteleyev) ; Archbishop Vitaly (Maximenko) ; Bishop Makary (Ilyinsky), and Bishop Leonty (Turkevich). They were assisted by more than 50 priests (as many were present who did not serve), hieromonks, deacons, students, friends, and faithful (several hundred in all). The newspaper reported that there were 100 priests present, from various parts of the USA and Canada. Moreover, the choir consisted of 60 priests, besides the Saint Tikhon Theological Seminary Choir.

After the the completion of the funeral obsequies, the body of Archbishop Arseny was carried on the shoulders of the priests to the nearby cemetery of Saint Tikhon’s Monastery, where his coffin was interred, to the northeast of the Temple, under the south side of the foundation of the Saint Platon Chapel (named in memory of Metropolitan Platon (Rozhdestvensky). A newer chapel was constructed somewhat later. There, his remains were soon “to have company”.

Saint Tikhon’s Monastery Cemetery in spring/autumn, looking eastwards, towards Saint Platon’s Chapel

In 2 years, the body of his long-time co-worker, Bishop Anthony (Tereshchenko) of Montréal, Québec, was interred under the foundation of the same chapel, “just around the corner”, on the east side of the chapel.

Saint Platon Cemetery Chapel, looking eastwards ; Grave-marker (2 views) (the grave is outside the south wall)

— Bishop of Winnipeg 1926-1936. Preceded by : Bishop Apollinary (Koshevoy). Succeeded by : ___.

— Bishop of Detroit and Cleveland 1936-1937. Preceded by : Bishop Jeronim (Chernov). Succeeded by : ___.

— Archbishop of Detroit and Cleveland in retirement, 1939.

Sanctity

Archbishop Arseny is venerated as being holy by many of the parishioners of the Archdiocese of Canada, and far beyond it.

The holy Archbishop Arseny (Chahovtsov) of Winnipeg is remembered (amongst many other things) for his repeating frequently the first words of Psalm 107 : “My heart is ready, O God ; my heart is ready”. He seems to have repeated these words most particularly at pivotal moments when he understood that the Lord was calling him to a new work. That this could be called his “trade-mark” is just one of the indications of his familiarity in the heart with the Scriptures, and a sign that he lived in these Scriptures. The use of this excerpt in his response to knowing what the Lord asked of him, is a demonstration of the depth of the unity of Vladyka’s heart with our authentic Holy Tradition. These words became characteristic of Vladyka Arseny, because they also describe how Vladyka’s heart was (and is) truly in Christ.

During his life-time, some parishioners had experience of his clairvoyance, about which they sometimes spoke. One such is Katherine Moisiuk of Moose Jaw, Saskatchewan. It was not only her experience of his deep relationship with the Lord, but also her overall experience of his loving relationship with Christ and the fruits thereof that supported her throughout her life of devoted service to Christ in her parish of the Holy Trinity. She was not alone amongst the parishioners in this Temple whose love for the Lord was kindled through Vladyka Arseny.

The young people of Holy Trinity Cathedral in Winnipeg, Manitoba, who knew Vladyka Arseny in the 1930s were deeply affected by their contacts with him. Those who knew him and served with him at Holy Trinity Cathedral during his 10 years of service were incited by his love for Christ to live similarly. Some served as singers in the choir as he served, some which were regular “ispollachiki” (singers of the trio “Is polla eti, Despota”) ; some served as subdeacons ; some were book-bearers ; some held the pastoral staff during services ; some simply served with him in the Altar. Many decades later, they could still recall and express the joy they felt in serving together with Vladyka Arseny, and they were not shy about expressing their respect and love for him. Very many of those who knew him at that time in their youth “caught” their love for the Lord from their association with their beloved archpastor. This ardent love enabled not only a life of loving service in the Church, but also virtuous and productive lives in their families and occupations. These parishioners had been preceded by others who had known him during his first period of service in the parish as an archimandrite.

During his life-time, the Lord's blessing produced extraordinary fruits from his devoted and loving service to the Saviour in his pastoral activities.

After his life-time, there have been numerous reports about healings that have come through his intercessions, including Montréal, Winnipeg and other places (one from an Orthodox man in New Zealand), and about the overcoming of seemingly insurmountable obstacles in various projects through his intercessions. Canadians in particular, being in general very circumspect, do not easily speak of these things unless an occasion demands it. With regard to the report from New Zealand, a man there, James Reid, wrote to the bishop (whom he knew) in about 2008, and he reported that he had been having all sorts of trouble with a recent hip replacement. He said that he had been doing quite badly until he prayed to Vladyka Saint Arseny and asked him for help. Immediately, everything changed for the better with his hip replacement, and he had no further trouble.

Feast-day

Although Vladyka Arseny (Chahovtsov) is not officially declared and glorified to be a saint, many people do, nevertheless, recognise him to be a holy man, and they venerate him accordingly.

His Feast-day would be 4 October, the date of his repose.

Tropar Tone 8

Blessed are You, O Christ our God,

who showed Your holy shepherd Arseny to be a preacher of truth in Your North American lands.

Thrice, You brought him across the sea to shine there the light of learning and monastic holiness.

Through him, You raised up a host of priests and monks.

O Lover of Mankind, glory be to You.

Kontak Tone 8

O Holy Hierarch, Father Arseny, beacon of light in America and Canada,

like Saint Chrysostom of old, you endured the slanders of men, and you suffered for the Truth.

Through your unquenchable zeal, you nourished your flock, and you restored many to the Orthodox Faith.

Evermore be our shepherd, and entreat Christ our God that our souls may be saved.

Icon of Saint Arseny

Reflections

If one were to write a book about Canadian Orthodox Church history, Vladyka (Saint) Arseny (Chahovtsov) might well be placed in the 1920s, that is, at a distance from the chronological beginning of his service. This is because it is during that decade that he was given episcopal responsibility in Canada. Were he to be placed in accordance with the time of his arrival in North America and his subsequent arrival and work in Canada soon afterwards, he would be placed at the beginning of the telling of the history, along with Saint Tikhon of Moscow, who had brought him to North America. The placement at the beginning, then, might be taken as an expression of the statement that a good writer of mystery stories is required to make the history properly clear and comprehensible. Indeed, all Vladyka Arseny’s personal work, presence and activities in Canada (despite the interval when he had returned to Ukraine) spanned a total of nearly 40 years.

An old saying applies to Vladyka Arseny, as it does to all bishops : “A bishop is like a public fountain, and everyone has the right to drink from it”.

The co-labourer of Vladyka Arseny over many years, Archimandrite (later Bishop) Anthony (Tereshchenko), said of Vladyka :

 A whole book could be written, outlining in it all that Vladyka Arseny suffered in Canada after 
 his return, but it would be a catalogue of horrors.  His Eminence had to wage war against the ‘ill 
 weeds’ on several fronts.  

Vladyka Anthony was, in fact, a man of similar, forceful and persuasive love for the Lord and love for the Church. His way of life in his service was certainly active, and he was certainly loved, as was Vladyka Arseny.

Many details about the life of Vladyka Arseny were made available thanks to the unpublished M.A. thesis of the Archpriest John Perich. Therein, he wrote that Vladyka Arseny,

 who gave the appearance of a stern individual, was a very kind, congenial and friendly man, who wished only to 
 serve the church and to expand the monastery that he had founded so that it truly could become the ‘center’ 
 for the entire Orthodox Church in America. 
 
 The Archbishop was described as a man who ‘with the enthusiasm of a youth and filled with an inspired faith in 
 God’ organized a theological seminary without any financial support.  He was a personable man whose 
 relationship with the seminarians ‘was that of a loving father to his sons, always fulfilling their wishes’.  
 Often, if a student had difficulty meeting his tuition expenses, Archbishop Arseny would help them by 
 ‘offering money from his scanty salary, never wanting to be reimbursed’.  
 
 All those who came in contact with the bishop continually looked up to him as their father.  The seminarians 
 would especially honor their beloved ‘Vladyka’ each year on his birthday and the day of his patron saint, 
 presenting him with bouquets of flowers, something which deeply touched the bishop, often bringing tears to 
 his eyes.  As was once stated concerning the Archbishop’s love and concern for his seminarians, ‘he inculcated 
 in them the seed of church devotion, duties of pastorship and church discipline’.  
 
 He was a man who gave entirely of himself to the church and the monastery that he loved so much.  He was the 
 first to donate the necessary funds for the construction of a library building on the monastery grounds, in 
 which the first fifteen hundred volumes were originally housed.  
 
 As was stated by his close friend and associate Father Nicholas Bellavin, Vladyka Arseny ‘was full of 
 activity, enviable energy and perseverance, not knowing any obstacles to the proposed purpose.  This was a 
 great practical Russian mind, with a broad perception and firm character [...].  Having erected forty years 
 ago St. Tikhon’s Monastery ; and thereafter, having worked in the United States and Canada for the benefit 
 of the American Church, Vladyka Arseny returned again to the monastery in his declining days for retirement.  
 In place of retirement, he developed such activity, which is worthy only of astonishment and regard’.
 
 Vladyka Arseny was an ideal example of a true monastic, ‘living the life of almost an ascetic : rarely leaving 
 the monastery grounds, eating scanty meals as prepared at the refectory’.  
 
 Much was accomplished during the Arseny years.  Primarily, however, Archbishop Arseny brought stability to a 
 community which had suffered greatly since the disastrous Russian Revolution and its devastating aftermath.  
 Expansion, both in numbers and facilities considerably aided the steady growth of the monastery, which he had 
 founded back in 1905.  
 
 During his brief, but active last years at the monastery, the Archbishop worked tremendously for the 
 construction of a new orphanage building, eventually accomplishing this task with the financial assistance of the
 Russian Orthodox Catholic Mutual Aid Society (R O C M A S) of Wilkes-Barre in 1942. 
 
 Primarily, however, his most memorable achievement was the organization and establishment of the 
 St. Tikhon’s Theological Seminary, first as a pastoral school, then eventually as a permanent seminary within 
 the Orthodox Church in America.  With a zealous energy and persistence in the attainment of his goals, he was able 
 to accomplish what some said was the impossible.  
 
 Except for the inscription tablet over his grave, there are no monuments or memorial plaques at the monastery 
 or seminary in his name.  However, the spirit and determination which he exemplified has been preserved even 
 to this day.  As once written following the death of the Archbishop, ‘His achievements stand as a monumental 
 pillar in the history of our Russian Orthodox Church in America’.  

Resistance by some to recognising his sanctity

Despite all the evidence in Archbishop Arseny (Chahovtsov) of a life lived in loving service to and for our Lord Jesus Christ, and of the signs of blessing from the Lord upon his labours, once any consideration of glorification had been mentioned, a campaign of questioning was launched on the internet. The questioning, oddly, was focussed on the false accusation of paternity in 1909, and on the fact that there was no final judgement to be found with regard to the court proceedings. There were comments suggesting that if this were the case, then there must be some substance to the accusation, and thus it is averred that Vladyka Arseny was guilty of “serious moral crimes and unethical behaviour”. This flies in the face of the fact that in the recorded court documents, the accuser had admitted to having been paid to make the accusation, along with the name of the true father of the child. Further, it seems to be forgotten that there was never a legal charge laid against Vladyka through the courts. A newspaper published a libellous article of accusation. Vladyka Arseny tried to defend himself through a civil court proceeding. Were the matter to have been settled out of court, it is likely that those who had levelled the accusation had then made some sort of reparation. That there is such an obsession with the detail that he had been falsely accused only in a newspaper article (with no proof, as the civil court documents reveal) ignores all the other evidence of the good and blessed work of Vladyka Arseny. Despite any mistakes that he may have made (the illegitimate fathering of a child was not amongst them), the evidence of his life is one of repentance, and Christ-loving service. Nevertheless, the accusers were successful in producing a cloud over his memory, a cloud which some people notice more than the facts of his life.

Repentance as fundamental for every Christian, monk, cleric

Repentance is a fundamental criterion of a Christian life. Those whose lives were touched by encounters with him were strengthened and encouraged in their Christian living. There is no evidence in Orthodox Christian teaching that holiness requires a life lived with no mistakes, voluntary or involuntary (otherwise, not even the Apostle Paul could be considered holy). Rather, it concerns repentance. The overwhelming evidence of Archbishop Arseny's life is one of devoted service in the love of Christ. It is not simply we who determine who is especially holy. The Lord reveals to us who is holy. It is He who gives indications about a person to whom He has given the blessing to intercede for us and for the world. In fact, there are very many persons throughout the world who are locally recognised as being holy persons, but whose names have not been added to more official calendars. There are also persons who are recognised by the Faithful as being holy, but whose names have not in any official way been recognised.

Fundamentally, it may be said that everyone who is admitted by the Lord into the Kingdom of Heaven by definition becomes holy, by being fully in the Presence of the Lord, “before His Face”, as members of the Body of Christ, and in harmony with the Lord's direction : “Be holy, for I am holy” (3 Moses 11:44, 45 ; 19:2 ; 1 Peter 1:16). We in this life come given to know those particular persons whose intercession has been blessed by the Lord to be effective for our health and salvation.

Vladyka Arseny as a particularly holy man

Was Archbishop Arseny (Chahovtsov) a particularly holy man ? Many people (not only Canadians) believe so, and they have evidence of his intercession in their behalf to support their confidence. Was Archbishop Arseny (Chahovtsov) a devoted follower and servant of Christ in the Orthodox Church ?

His life gives ample evidence that this is so. Was Archbishop Arseny (Chahovtsov) a good example of how to live the Christian life in the Orthodox manner ? Indeed, this is so. He provided a living example of how some Orthodox Christians constructively cope in the wake of great grief. He also had to bear having been publicly and falsely accused by others. He thus demonstrated the centrality of forgiveness for an Orthodox Christian. Did Archbishop Arseny suffer for the sake of Christ ? This is manifestly so, since he was beaten and shot in Canada ; and he narrowly escaped being killed by communists in Ukraine because he was an Orthodox Christian.

Summary of the Lord’s activity and blessing through Vladyka Arseny

Much remains to be said about this remarkable man. It is obvious that his contribution to The Orthodox Church in America and Canada was memorable and foundational. He shared the same missionary vision as passionately as the great saints and fathers of Orthodoxy with whom he worked. He was capable of being all things to all people. He was a married priest, a widower, a father, a parish priest, a monk, an igumen, a dean and rector, a travelling preacher, a prisoner, a bishop, a founder of monasteries and pastoral schools and orphanages. He walked in the company of great men and women of the Faith in every part of his life, and in every country in which he lived. He was a learned man, an eloquent man, and a humble man.

Humility

Indeed, he was most of all humble. If he has remained in the background, if his extraordinary life and contribution to the Church have gone unsung, it is because his accomplishments were never for their own sake, but rather for the Church, in which he knew he was only a servant. His was not a zeal for self-advancement ; it was a genuine zeal for the Kingdom of God, for the Gospel.

A competent, Grace-filled homilist

It is significant that he is best remembered as a master homilist, as a Canadian Chrysostom. His was a life of service, of sacrifice, of love for the Church. In a word, his was a life lived in response : response to the call of priesthood, response to the call of the North American mission, response to the call of God wherever it would lead. And we hear his response, even on the eve of his return as Bishop to Canada : “I am coming. My heart is ready ! O my God, my heart is ready !” (see Psalms 107:2 ; 56:8).

Recollections of Mitred Archpriest Daniel Ressetar

On 13 August, 2014, the Priest Andrew Applegate interviewed the Archpriest Daniel Ressetar. Father Daniel, who had studied at Saint Tikhon's Seminary, and who had served as one of the cell-attendants of Vladyka Arseny, shared his recollections of this experience. In the summer of 1945, as World War II was ending, the young Daniel (whose father was the Archpriest Dimitri Ressetar) had just missed the draft [...] and he was able to attend Saint Tikhon’s Seminary :

 Every couple of weeks I would do a shift looking after St. Arseny at his house. He would wake up 
 in the middle of the night and would drag his foot around upstairs (he was wounded at a parish 
 meeting) and frighten me. He used to ask me to braid his hair before he went to bed. He used to 
 leave his house quite early to go to Vespers and Liturgies as he couldn’t move very quickly 
 because of his injury.  There were no cars at the seminary to pick him up so he would just struggle 
 and drag himself to church services.  He never served, but always attended, and we would always go 
 and get his blessing before serving.  He had had a parish at Mayfield [Pennsylvania], but by 1945 
 could no longer serve and so stayed at St. Tikhon’s.  Fr. Daniel remembers his funeral quite well :  
 Metropolitan Leonty went to give him a farewell kiss and didn’t like the way his hands were folded 
 in the casket so he raised them up higher. When Met. Leonty turned away, Archbishop Arseny slowly 
 lowered his hands as if he were still alive.  I remember thinking to myself that you can’t tell 
 Archbishop Arseny how to lay, he’ll do it by himself anyway.  Don’t correct him. [...] All day 
 during his funeral it was misty and very rainy and cloudy, but when we went outside, all of 
 a sudden the sun came out, shining on his casket.  As we went to the cemetery we had lots of sun. 
 It surprised me how nice it was ; how the weather turned good when we buried him.  
 
 I also dug his grave.  It took a long time.  Fr. John Rosko of blessed memory and I took care 
 of digging his grave.  It was dug above my head, at least 6 feet deep : they didn’t have machines 
 in those days, so I had the honour of digging his grave.  There were a lot of priests and parishioners 
 from Mayfield [that] came to the funeral. [...] He was very well respected ; we knew he was one of 
 the founders of the monastery ; when I was at St. Tikhon’s as we had a living founder with us and 
 that was really something.  He was very respected by the priests.  The people didn’t know that much 
 about him except at Mayfield.  They knew about him and revered him.  To top it off my dad was an 
 Orthodox priest and served for about 7 years at Mayfield.  

Father Daniel Ressetar commented on another occasion that the first time Vladyka Arseny had asked him to braid his hair, the young seminarian had had to telephone his sister in order to learn how properly to do this.

Recollections of Archpriest Igor Soroka

Father Andrew Applegate interviewed the Archpriest Igor Soroka in 2014. He was also a student who studied at Saint Tikhon's Seminary, and he shared his own recollections :

 Bishop Arseny was always very pleasant and he would talk about very simple things, 
 and was always very gracious and very appreciative when we would come to help him 
 put his very long hair up in a bun.  This was my first memory of him. When we would 
 be in the dining room and Bishop Arseny would enter into the dining room where we 
 were and he would give us a little blessing and we would stand up of course, and 
 he would just sit in the dining room with us and he would just be with all of us 
 smiling.  He wouldn’t say anything, but it was something that was so warm and pleasant 
 for us, his being there.  He had a kind of twinkle in his eyes : his eyes were very [...] 
 and you couldn’t help but notice them.  There was a very strong kind of sense about his 
 eyes that was very unusual and quite piercing.  Even though he had that twinkle, his 
 eyes always somehow stayed with me, the way he would look at you. He very seldom would 
 display any kind of anger ; he was always very pleasant, very kind and always would say 
 little things that we would enjoy, always in simple terms [...].  I still have a little 
 souvenir that I kept after he passed away, a little brush that he used in his travels. 

Recollections and comments of Dr. Kyril Holden

Father Andrew Applegate interviewed Dr. Kyril Holden in 2014. Kyril is a grandson of Theodore and Anna Fuhr and his wife, early pioneers in central Alberta, who had personal experience of both Saints Tikhon and Arseny. They had established the Holy Ascension Orthodox Church at Rabbit Hill (near Nisku), Alberta (south of Edmonton) ; and in 1910, Father Arseny had been at the centre of a reconciliation between an Orthodox and a Uniat neighbouring community in 1910. This reconciliation produced the new parish of Saint Mary nearby. He shared recollections about this that were passed to him by his grandmother Anna and his mother Anastasia :

 They had about 10 families from the Galician area that attended, the majority of the people would 
 go back and forth between the Uniats and the Orthodox Churches until Father Arseny came around, 
 that was a real catalyst.  Father Arseny did have the gift of conversion ; there’s no question 
 about that.  He travelled a lot into the areas where the Uniats were.  The other element in 
 understanding the history of the area that was critical was the big problem in all of these 
 areas not yet having clergy that could serve on a more regular basis.  

Kyril continued his remarks based upon comments by his ancestors, and upon his own research :

 Father Arseny was very flowery in his language.  When he wrote anything or gave his sermons, my mother 
 said that people were just awestruck by him.  I’ve read other reports from the so-called competitors, 
 the Uniats themselves.  There are some history books that were written by some of the old-timers 
 there, and they said the same thing : they considered him to be a formidable kind of enemy of the 
 great [Roman] Catholic Church, because he was so good at converting people and he had such a talent 
 for oratory.  He very much connected with people when he spoke and even the Uniats used to call him 
 the John Chrysostom of Canada.  He would talk to the Uniats about their tribulations on coming to 
 Canada, and how they no longer heard the nightingale singing in the forest.  He was really was able to 
 reach the Galician and Bukovina settlers as he evoked all sorts of memories ; and then they would convert 
 to the Orthodox Church.  He was very good and active in converting these Uniats back to Orthodoxy and 
 he became a force to be reckoned with and this was why he was shot. [...] 
 
 Arseny never spent too much time in the area but made a big impact especially on his first tour 
 of duty (1907-1910). [...] When he came in 1926 it was a very confusing time as there were so many 
 competing and acrimonious Orthodox groups, and lawsuits over churches, etc. The Ukrainian nationalistic 
 movement had grown up, the Living Church from the Russian communists, the Seraphimites, the false 
 Presbyterian Independent Greek Orthodox Church, Bishop Adam Philipowsky the Carpathian Russian who 
 claimed to be the legitimate Metropolitan who caused great difficulty at St. Barbara’s, launching 
 numerous court cases etc., so the situation in Canada had greatly deteriorated since his [Arseny’s] 
 first visit in 1909.   

Saint Tikhon's Monastery Entrance Gate (looking northwards from the seminary)

Monastery Temple of Saint Tikhon of Zadonsk

Saint Tikhon's Monastery Cemetery in winter, looking eastwards, towards Saint Platon's Chapel

Saint Platon's Chapel and the cemetery in summer (from the northwest)

Awards :

• Gold Pectoral Cross (ca. 1909, from the cabinet of His Majesty Emperor Nicholas II)

Honours :

• In September, 2003, the “Saint Arseny Orthodox Christian Theological Institute” was founded and named for Saint Arseny (Chahovtsov) in Winnipeg, Manitoba.

• At its October, 2004, meeting, the Holy Synod of the Orthodox Church in America created a commission to investigate the possibility of the glorification of Archbishop Arseny (and also of Metropolitan Leonty (Turkevich).

• In Canada, with the blessing of Archbishop Seraphim (Storheim) of Ottawa, services, life, and an akathist were compiled for him ; icons were painted, and a memory day was set : 21 September/4 October.

Further Reflection : part of the controversy with Bishop Adam

Following is a translation (by Nun Dorofea (Mirochnitchenko) of Johnstown, Ontario, Canada) of an open letter, the last of a series, published in “Russian Voice”.

A Reply to “A Reply” to Adam Philipovski, who calls himself a bishop

By Bishop Arseny (Chahovtsov/Tchahovets)

16/29 September, 1928

Translated by the Nun Dorofea (Mirochnitchenko) Johnstown, Ontario, A.D. 2003

— Written by Bishop Arseny during the time of schisms and polemical writing that followed the Russian Revolution of 1917, before Archbishop Adam’s reconciliation with the “Metropolia” in 1935, and before his entry to the Moscow Patriarchate in 1944. It was written as part of a series of “open letter” exchanges soon after Bishop Arseny’s return to North America, and after his episcopal ordination in Europe.

In the third “open letter” to you, I did call it the last one – not counting to spend valuable time on useless correspondence with you. But now, in your “note” (an answer to Bishop Arseny), I see that a hope of a constructive correspondence with you is not totally lost. Therefore, despite my promise, I’m writing to you the fourth open letter, to which I have given the title “A Reply to a Reply to Adam Philipposvski who calls himself a Bishop”. I’ll try to imitate your gentleman’s style and I shall sign my letter with my full name, being in agreement with J J Rousseau, the philosopher, that every decent human being signs that which he writes.

And something else – I would like very much this time, in order not to displease you, to avoid those forms of addressing you, forms in which I “passionately take pleasure in declining your name”, calling you sometimes Adam, sometimes Phillipovski, or something else”. But the problem is that I cannot guess what name exactly you prefer from all these epigraphs that you use in order to embellish your real situation. Sometimes you call yourself “Archbishop of North America and Canada”, sometimes “Carpatho-Russian Bishop”, somewhere else “Archbishop of the Ukrainian Orthodox Church”, somewhere else “Bishop of the Ruthenian Orthodox Church”, sometimes simply “Bishop Adam”. I have the feeling that in this case you would like to equal in titles Macarius of blessed memory, who called himself Arch-pope, Arch-prince, Arch-patriarch. I hope not to hurt you if I will use the title that you have received from the hands of the head of the Russian Orthodox Mission in America – Archimandrite Adam.

Truly, it is possible, that for your deeds you have already for quite a time lost even that title, but since the Church’s court has not yet announced its final decision about you, I shall, out of kindness, call you Archimandrite Adam, without “declining it so many ways”. This, Fr Archimandrite, is the introduction, and now let’s get to the business.

You called your note reflecting on the article in the New York “Russian Voice” of 18 August of this year – an answer to Bishop Arseny – “The want to establish the Polish Orthodox Church in America.” It’s interesting and funny, Father Archimandrite, that this article you attributed to me and called it an ominous flyer. For specially for you in Edmonton they have found the particular issue of “Russian Voice” so that you could assure yourself of what was written there. And the article was signed with a full name – Kedroff – so why do you address your reply to me, and not to Kedroff ? Why have you baptised Kedroff’s article into an anonymous flyer ? You will of course attribute to me the fact of dissemination of information based on this article of Kedroff that is compromising your work among Russian-Galician people, information that shows your real face behind the mask of “quasi” patriotism and “quasi” Orthodoxy, and puts you before the people that you were deceiving in all its ugly reality. If my guilt consists of this, I accept it and do not renounce the honour. To participate as actively as possible in the unveiling of your person and your work for the detriment of Russian-Galician people, and against the establishment of the True Orthodox Faith. But, Father Archimandrite this is not from my part calumny and attacks towards you, as you are trying to qualify it in your article, but it is my duty, to which you appeal so enthusiastically in your article (for I do not understand).

My sacred duty is to warn the Russian-Galician people that are both close and dear to me, to warn them about the menacing danger from all kinds of renegades. This I was doing, am doing, and will be doing in the future. But still, I have to tell you that in your “reply” you were barking up the wrong tree, for I neither wrote it, nor did I add a single word to the written article. Read that article carefully, and you will understand who calls you a Polak, and why. If you do not like Kedroff’s article, pay attention to the commentaries to the article of Professor Bogdanovich that appeared in the last issues of “Svet”, where it is clearly stated that politics such as yours prepare new Terletskys and Potseevs from the midst of Orthodox clergy. I am inclined to think that Professor Bogdanovich had you in mind, or someone very like you. Probably that is the reason why you did not even want to touch that issue of “Svet”.

Since when have you such an aversion to “Svet” ? This is very interesting and quite revealing. Thus my involvement in the business of clarifying your work of “Independent Polish Orthodox Church”. I was only trying to explain to the faithful your duplicity and show them the secret plans of your “ecclesiastical” activity. To my great joy, and the joy of the Orthodox Russian-Galician people, the results from those explanations came much sooner than one could expect.

First of all, you were obliged to admit the fact that you were trying to unite with the Polish Independent Orthodox Church, for you do not deny it, and could not deny it. Second, among people that trusted you, a great confusion exists now, and you even had to publish a special edition of your “Friend of the People” to quiet down the minds. And you do it, attacking form the first sentence the ill-fated “Unia”, not sincerely though, trying to push yourself away from it as far as you can, forgetting that you and your parents and all your family were born into it, raised in it, and willingly or unwillingly were supporting it. Third, one of your leaders and instigators of church discord in the people must have been quite scared by your deviation to the Polish Church, and is trying to calm people, saying “each important сгок in the life of the people and of the church under Bishop Adam’s omophor is not being changed (reformed) by the bishop alone, but by a sobor of all people and clergy ; and the acceptance of belonging to a jurisdiction does not depend on Bishop Adam himself, but on a sobor of people, clergy, and the bishop ; and that our sobors have not even discussed it yet, nor voted, nor ratified it”. From this it is clear that you were doing your work secretly from your clergy and people, and that you will have to give an account to them.

So you can see yourself, Father Archimandrite, where you are leading the Russian-Galician people. You see yourself that I do not spread “calumnies and vicious lies”, but it is the naked truth I tell to the people. Therefore, it is not easy for you to go against the thorns – meaning against my explanations. You are pushed against the wall, and remain without an answer. I did not expect such a prompt and positive result. Certainly God Himself has given His help. Glory be to Him.

“That you run after me, pursue me, as soon as I appear somewhere among our people, you fly there [...]” – this is your new accusation about me. Your statement, Father Archimandrite, by your own clever remark, is ridiculous, stupid, and childish : “ridiculous” because it is so obvious that I do not run after you, but you run after me ; “stupid” because you have no valid logic behind you ; and “childish” because your very “bishophood” is childish. As small children play at being a king, a tsar, a priest, so you play a bishop. Father Archimandrite, let’s speak about it in more detail, so that you might understand better who is running after whom, and your followers might have their eyes opened.

Let’s consider for a moment that you are truly a bishop without quotation marks. Let’s say that the mistake of Karlovtsy Synod in recognising you as a canonical by some miracle becomes a reality (the truth). So what do we see then ? We see that by the Karlovatsy Synod you are being retired with the formal interdiction to get involved in the business of the American Orthodox Church, you accept their order and pledge yourself to obey it. By your own admission (and that is news) the Karlovatsy Synod sends you to Poland. How did you fulfil the resolution of the Karlovatsy Synod, and how did you thank the Orthodox Archpastors who for your sake have sacrificed some canons of the Orthodox Church and their brotherly love to the righteous head of the American Orthodox Church, without whom the judgement over you could not have been pronounced. You, by your own private admission, soon felt the difference between the Polish zloty and the American dollar.

On this ground and for this reason you disdained the “honour” offered to you by the head of the Polish Orthodox Church to accept a post in his jurisdiction, from a man who was very attentive to you and your needs. You trampled with your feet the promise given to he archpastors of the Karlovatsy Synod without sparing their love for you that came close to permissiveness. Without authorization, by your own will, you appear on the horizon of the Orthodox mission, and you renew your noxious activity in His Orthodox Church that just has started to calm down during your absence. Instead of being faithful to your word of not getting involved in the affairs of the American Orthodox church, you are sending to Edmonton your noxious telegram, which produced the beating of an Orthodox priest in the Temple. Your personal visit to Canada, you marked by a raid on an Orthodox Temple in Chipman, and the crippling of an old man, a faithful son of the Orthodox Church, and a pronounced opponent of church separation, and an old man who was wearing [illegible word] on his shoulders for that same Temple that you have desecrated by your forceful intrusion into it. You have ignited a terrible hatred in the hearts of some farmers against the mission, and against me, its lawful head of the clergy, and its first enlightener by the light of Orthodoxy. The result of this hatred was that famous court process that cost the farmers tens of thousands of dollars, that of course they will neither forgive you, nor forget. They paid way too much for your temporary ruling of the church. You completely disregarded the church, trying at least for the time being to ground your bishophood, and you went to the civil court in order to get what you did not manage to get from the Church Court. Despite the fact that now you yourself write in your “note - article” that – “it is not up to the governments to decide about these matters, but we shall remember who has the right to raise their voice, and by the poser of the apostolic authority give us what is ours by right”. Don’t you realise in what situation you have put yourself with this statement ? First of all, it is clear that you disregard completely the court’s decision which recognised you as the Bishop of Mendor. You obviously admit that this decision is wrong, and it does not stabilise your situation, for it does not represent the “weighty - strong voice and might of the apostolic power”. Secondly, that you only “do not understand” that which is yours by right. And if you “do not understand” it means that you do not have it yet, and if you do not have it, then it means that you are not a bishop, and all that you are doing is but usurpation of a bishop’s power. So this is the conclusion to which your honest (for once) statement leads. Now it is quite clear that you yourself admit the “forgery” of your bishophood, and you are but force to continue to deceive to the end the people that trusted your bishophood, and thus postponing the sad outcome, under all possible pretexts.

I think that it is now clear to you – who is chasing whom. I did not go to search for you in Poland, and to make trouble for you there, but it is you that came here from Poland and create mischief in the Church of Christ, creating difficulties to those who serve it. I am not running after you in the States, but you make raids on Canada, bringing rebellion amidst our Orthodox people. Taking away their hard-earned dollars instead of building schools, establishing bursaries, erecting orphanages, libraries, etc. That is where you are leading the Russian-Galician people. And for the fact that you feel my presence everywhere, you go and trouble, that rejoices me greatly, that you feel that I “pursue” you wherever you appear. That shows me that my feeling of duty is not asleep, and that I do fulfil the commandment of my Master, Lord Jesus Christ “a good pastor gives his life for his sheep, and the hired man is not a pastor, he sees the wolf approaching, and leaves the sheep, and runs away, and the wolf plunders the sheep and scatters them” (John 10:11-12).

That you would not plunder my sheep, I have to keep an eye on you. Logical, isn’t it ? In this sense one could say that I do pursue you, wherever you come, and I promise to do it with all my energy. I will “check” as you say, not to slander, but to unmask from the ambo, and at every opportunity. I know, Father Archimandrite, that from the ambo one should preach words of love and peace, but I also know the words of denunciation for people like you (woe to you, pharisees and [...] that you resemble well ornate tombs that seem beautiful outside etc. [...]) ( Matt 23:27). I know, Father that “Lord’s [illegible word] does not need lies, hate, and untruth. Bit I also know that not everyone who says “Lord, Lord” will enter the Kingdom of Heaven. Remember this well and never try to suck up to people by sweet words. I would not advise you to fraternise with your fellow countrymen saints such as Job of Pochaev and others. This is a profanation of religious feelings, and your fellowship is very doubtful, for he is not from your nation. However, the heroes of Cossacks for Zaporozhiye, that is another matter. But even then it is quite doubtful that you are their countryman. And since when have you started to claim to be a countryman with Cossacks ? Would it not be from the time of the Ukrainianisation of the Church in Poland ? How interesting !

But let’s go on. I believe you, Father Archimandrite, that in this business, A. F. (i.e. you) is not alone, and that it makes your job a very hard one. To preside and to lead those who in their majority are a sore on the Russian body, and to you, as their leader, I present the palm of preeminence of this sore. But in no way will I put all Galicians in the same bag (as you would like it to be). I consider the Galicians to be a living part of the Russian body. I loved, do love, and will love the Galician people as my own brothers. I gave the best years of my life to work amongst them. And those Galicians that you have now turned against me, they are my own spiritual children in their birth in Orthodoxy. On your conscience lies a very heavy sin of having turned children against their father. I call “sores” on the Russian body, those who in their lack of understanding stepped over the permissible and went into separatism, chauvinism, etc., calling her brothers “muscovites”, “butchers”.

Who has started to organise all kinds of committees to separate from those whose feet you were licking not so long ago, who for [illegible word] are fighting against those who gave them these rights, who because an axe or saw that turned itself against the one who is holding it (Isaias 10:15). Well, all that sort of people are a sore on the Russian body. And you have called all of them under your leadership, and instigated them like Koreyou, Dakhavou, Avironou, saying, Enough, all you people, everyone is holy. Why do you put yourself above others ? You, Father Archimandrite, are a stamped rusophile, and now you have revolted against Russians. So that is where and to what leads Adam. By all means, you try to invent a title for yourself, and those that you lead, calling yourself Carpathorussians, Ruthini, Ruthinians, anything but Russians. Isn’t all this a sore on the Russian Body ? No, father, you are not going the way of the Gospels, and not in an evangelical way, and you will find “justice” only when you and those that you lead will be “trampled on” for a little while. Thus, to all righteous Galicians, true fighters for the Russian idea and faithful children of the Orthodox Church, glory and honour and brotherly embrace from all Rus’ to you, and to those whom you are leading, those who are stuck in the swamp of narrow separatism and criminal chauvinism, that you have prepared for yourself. A tumour that has grown on the Russian body, a total contempt from Rus’ that you are tearing to pieces and from the church, to whose judgement you do not listen.

“Let him be to you like a pagan and a publican” (Matthew 18:17). Have you noticed, father, that by your destructive activity in the church, you have already made for yourself a sad memorial, at least here in America, and more than one. Here is one Carpatho-Russian Independent Church – the first monument in America to the work of A Phillipovski, and to those who are with him. “Ukrainian Orthodox Independent Church” is the second monument in Canada, the fruit of your [illegible word] that has prevented Archbishop Alexander from taking under the wing of the Orthodox church our brother Ukrainians in Canada. Now you are building the third one, the most gloomy, with a treacherous signature “they want to create the Polish Orthodox Church in America”. Here are the monuments of your fruitful activity for the Russian-Galician people in America. So here is the direction and the way of Adam Phillipovski !

Let’s go further into the jungle of your article. “Here, in my correspondence with the Ecumenical Patriarch”. Where does one see that you are corresponding with the Ecumenical Patriarch ? In Kedrov’s article, we read “by order of Pilsudsky’s supporters, Dionysius has appealed to the Patriarch in Constantinople to grant him, Dionysius, the blessing. Where do you see in it your correspondence with the Patriarch ? Whom are you trying to deceive ? In correspondence with the Patriarch is Metropolitan Dionysius, and not Adam Phillipovski. Is it not clear ? Therefore, the person who wrote to me saying that the Patriarch refused to see you did not lie, but he did lie who says, “but I’ve been in correspondence with the Ecumenical Patriarch”. And farther on, “I’m also in correspondence with the Patriarchal representative in Moscow [...]. This is but a proof that I work for order, peace, and lawfulness in our church for our people”. That’s what you are saying a bit farther on, in your article. Oh, how I would wish, Father, that at least this time you would not by lying, but that you were truly corresponding with the Patriarchal representative in Moscow !

Then, truly, there would be peace and order in our church. Then the Patriarchal representative would send all your correspondence to the lawful head of the Orthodox Church in America, to Metropolitan Platon, and would order him to call you to order and discipline, and first of all to carry out the Church’s penance that was given to you. The Church’s canons and the Church’s ethics demand it, and I trust that the Patriarchal representative would not transgress them. But I’m afraid that you are lying again, as you usually do, and as you did at the trial with your correspondence with Patriarch Tikhon, and where you were boasting that you were his guest in Yaroslavl’. I believe you that you are in Yaroslavl’, but not in the one that is near Moscow, where Patriarch Tikhon was at that time, but in the one in Galicia, and where the Uniate Metropolitan Sheptitsky is ruling. That I believe, but that is just a remark. Let’s go back to your correspondence with te Patriarchal Representative in Moscow. It would be interesting to know what exactly you were asking him. Wouldn’t it be that you were asking him to give you the blessing to join with 90% of the Orthodox Galicians in the Polish Orthodox Church ? But know that the Autocephaly of the Polish Church has not yet received the sanction of the Patriarchal Russian Church, and so for me is not truly canonical. So you will not get the blessing for that. On top of that, your double play is clear to see. At the same time, you try to be under the jurisdiction of the Polish Autonomous Church, and you correspond with the Patriarchal Representative in Moscow, and you go to the Patriarch himself. In one word, you try everywhere, wherever you could deceive as you have managed to deceive the archpastors of Karlovtsy. But you will not be able to deceive the Patriarchal Representative, for just recently a document from the Patriarchal Exarchate in Kiev states that they agree tat Metropolitan Platon is the lawful head of the Orthodox Church in America. Let this be sad news for you.

You will not be able to deceive the Ecumenical Patriarch for he knows that the Russian Church is autocephalous, and has the right to have her missions, one of which is our American Orthodox Church, that nobody has the right to go to another jurisdiction, nor it the right to accept him. Therefore, the Ecumenical Patriarch has no canonical right to pass anyone over, and Metropolitan Dionysius has no right to accept 90% of Orthodox Galicians, who are under the Russian Patriarchal Church. And you can trade these 90% as you wish. Nobody will buy them, for they are not yours, but stolen. And you, yourself, you can search for a jurisdiction for yourself, but for you it would be better to remain as you are, for you are more suited to be “independent”. You are not suited for order and discipline, and in Church, everything has to be according to rubrics and decency.

But let’s continue our excursion into your article. Are you standing for peace ? In some American journals, this question has been raised. Who from you and yours has opened up this theme ? What to tell you, Father, that would answer these questions. First, I would tell you that the question does not represent anything “juicy”, nor “stupid”, nor “childish”. Therefore, I’ll answer them with all seriousness. Secondly, I state absolutely sincerely that I did stand, do stand, and will stand for peace. To prove that these are not empty words, here are some facts. Neither you, nor your [“zanser”] leaders did I drag into courts, and had no intention to do it, hoping that time will take its toll, will straighten the road, and will show the right path to follow, and whom to follow. I started an open discussion with you, hoping to force you into an open clarification of your positions, on which you are building your rights. On my side, I was appealing to the Church’s authority, and had not intention to use the authority of civil courts, knowing that this is not canonical. I was going to meet any honest initiative for a truce (Greek Archimandrite). In print, I was offering to select a special Commission to investigate the documents on which you base your rights. With the knowledge of Metropolitan Platon, I went on a trip to visit the very core of your followers, hoping to find some points that would make a truce possible.

I was knocking on the doors of your conference (Edmonton, 1927), wishing to stand with you eye to eye, in front of “people”, to take a stand together with you, and to have an explanation. So how have you and your leaders replied to it ? After all kinds of insinuations in the press, after having covered me with buckets of dirt and mud, you and your leaders have brought me to court on accusations that I’m a schismatic, that I have neglected the canons of the Orthodox Church, that I am not in relation with the Russian Patriarchal Church, that I have split into some independent Church, etc. In the court, as it is quite well known to you and your leaders, I was acquitted of the charge of schism, and about the independent Church, the court was indecisive about what was going on. I believe that I trust in God’s help that the court will correct all these mistakes that it made, thanks to your false statements. And I even fear that you, yourself, might be drawn into a similar New York story. After this, father, only a blind man can fail to see who wants peace, and who wants courts and trials. Who is mindful of his flock, and who was taking from his people even the last shirt for his judicial costs ? Reveal how much you got from the farmers for your lawyers, and inquire how much our people have collected for our defence. About the “correspondence” in the American newspapers “and who of us has started to talk about this”, I think, father, that it its better not to mention it, for it will bring shame on you. Let’s talk about those who consider it possible o have in the Church married bishops, who have priests married twice as their administrators, who are looking for their Church flock outside of the Church, and all those who consider that a newspaper is but a piece of paper that will endure no matter what one writes on it. And for us, truly Orthodox people, taking their rights from the canons of the Church, and not meetings, gatherings, and campaigns in newspapers, we can search for peace in prayers, where believers always used to find it in times of the storms of Arianism, Nestorianism, Iconoclasm, and other heresies and splits, as the one that you have started.

“Have I not gone to Metropolitan Platon twice, trying for peace”. These are your words, father, or someone else is speaking, pretending to be you. If yours, then why did you not state it at the trial ? Why, there at the trial, did you say that your letter of apology has not been sent, for it was stolen from you ? How not to answer you by the words of the Prophet Isaias: your righteousness is like a soiled arpent, you have become like a withered leaf, and your wrongdoings like a strong wind are blowing you away.

Further, “the Synod (in exile), on the insistence of Metropolitan Platon, has sent you here in order to protect us, to chase, and to torture me, and us all, and at that time, the Synodal Church sent me to Poland”. I am quoting you, father, quite on purpose, so you would not deny those words. So, I’m being sent here by the Synod, by the demand of Metropolitan Platon, not by my own decision. And by whom are you sent here ? And then, listen to this : the Synod in Exile appoints you to Poland, and me to Canada, so that I would torture and persecute you here. Is that logic ? Isn’t this logic a sad ending of these “courses” that you were taking all over Europe, according to your words at the trial ? I feel sorry for that “PhD” that you still haven’t got, sorry for that Europe that you were trampling with your feet, if your can’t see that being in Canada I was not able to persecute you, who were in Poland ! Think for a while ! Who has turned your head, has pulled you in ? And something else that is not clear : how could the Synod in Exile appoint you to Poland, where the Church is autocephalous, that the Synod does not even recognise ? Would it not be better, father, to refer to the official statement that you were being retired ?

With this, one can end the explanations of your “truth” about my transfer here, and about yours to Poland. And about “persecutions” and “slanders” after your raid on Canada, I have spoken about it already, and I think it is clearly shown who is torturing whom, and who is slandering whom.

About my “accusations” against Metropolitan Dionysius, and about your “friendship” with him, I can say only this : I had received from him a friendly letter, informing me that he has not contact with Adam Philippovski, that he has not sent him to America, that Adam Philippovski is in the jurisdiction of the Synod in Exile, and that is where one has to send one’s complaints about his unlawful acts.

Do you hear, father ? Where is there “attacks” on my part ? But as far as your friendship with him, and brotherly correspondence, I can only say that I do not envy His Grace, Metropolitan Dionysius. And here is why. Once you were a friend of Archbishop Alexander, and you nailed him to the Cross.

You were an admirer of Metropolitan Platon, and forcefully have evicted the old man out of his home. The Orthodox Bishop Theophil, you brought under “instigation”, and did not let him into the Orthodox Church in Edmonton. Me, an Orthodox bishop, you drag through the courts, and do not leave me in peace in my old age. The list of your “merits” shows one persistent trait of your character. That is “murdering” of bishops (murdering here is not physical). You can enter into the mission of our Orthodox Mission in America with the title of “bishop murderer”. That is why I do not envy His Grace, Metropolitan Dionysius. I’m quite sure that, as soon as you will feel yourself quite “at home”, you will immediately start some intrigues, and will declare an attack against the head of the Church, taking as the point of departure, nationality. You will again shed crocodile tears, and wail : It is my destiny as the first Galician Orthodox Bishop to lead the fight for our native rights”. Probably in Poland this voice will sound more resounding than in Canada, for there, not just 90%, but all 100% are Galicians. And also the title of “Blessed” sounds better than “His Grace, Archbishop of the Ukrainian Church”, as you call yourself now. The second point will be the Ukrainians of the Church in Poland. As previously in Canada, you have built your fight with Archbishop Alexander on these grounds, so in Poland, you will transfer it to Metropolitan Dionysius. This is the true reason why you wish to join the Polish Independents, so as to throw out the “Muscovite”, the “Russian”, and to usurp the title of “His Holiness” for yourself. Will you manage ? Father Adam, first of all, one has to become a rightful bishop, and then by merit become an archbishop (not by qualifications of the Russian Orthodox) ? and then become a metropolitan (not by “Makarios”) ?, and only then go after “His Holiness”. Not easy, but try anyway ! “Fortes fortuna juvat” [“Fortune favours the strong”].

Now I am coming to your appeal, “We will have our conference stand with me side by side in front of the people”. So, Father Adam, you are calling me to your meeting ! I thank you for your invitation. But let us first of all see what kind of a meeting it will be, and who will be there.

Is it that the meeting that you have called for the 10th of October, and have called it “Gathering of the Clergy and of Church people meeting ?” If it is, then let’s talk about it. First of all, I do know how Church people meetings are gathered, and by whom they are sanctioned. If you know it, then you have to realise that this, your “meeting”, is not legal. It is being called without the blessing of the Higher Church Hierarchy, and resembles a Church revolt. It is a meeting at which the power of the opposition to the Church will be demonstrated. This is an unauthorised assembly of anti-church elements. To such a meeting, I cannot come. But even if I would have dared to come, in order to clarify that which I have just said, and to look you in the eyes, you would order that the door be closed before me, anyway, as it was done already twice. And even if, this time, you would be more generous, and would order that I be let in, still I would have no chance to speak, only to listen. For, some participants, who would not leave me alone at the court trial, will be present at this gathering. And the same man, your right hand, will be the leader at this meeting, the one who is your “People’s Friend”, who called me a “boor of no culture, and almost a savage kirgiz”. Could one expect from that type of members of the “meeting” some peaceful and fruitful results ?

I think that at that meeting, you will have a hard time to stay till the end, for you also will have to give an account of your actions about the “Polish Independent”, and about the thousands for your lawyers. If, at this meeting, there will be some honest Russian farmers who truly wish for Church peace and order in parish life, their forces will be silenced by the shouts of the “leaders” for whom Church discords are their bread and butter, for that is their “business”. Thus, I decline the honour to attend the “meeting” for the above-stated reasons. But, I am ready to stand with you in front of people at any time.

Concluding Remarks

Having given you, Father Archimandrite, an answer to your “answer”, I want to say a few things as concluding remarks. You are forcefully trying to become a lawful Bishop. If someone wants to become a bishop, he does well (I Timothy 3:1), so says the Apostle, and there is nothing bad or unlawful in it. But the Bishop has to be pure (1 Timothy 3:2). What can you say to that ? I’m not going to touch your private life. That is yours. But I would like to lead you to the path of “purity” of communal work. Bishophood is not a trade, but the ultimate service to God. For this, one has to eat the scroll on which is written tears, and groans, and woes (Leviticus 2:10). For this one has to go through a school, a spiritual school. For this, one has, from the earliest age on, to absorb the spirit of the Church, in order to become with age the perfect man. Bishophood is linked in our canons with monasticism. A Bishop has to be a monk. He has to go through the school of monasticism, so that, having become a Bishop, he would be able to teach, and not to be taught. Tell, Father Archimandrite, in all honesty, do you have this purity ? I will tell you freely : no. You are a fortuitous, accidental member in the family of Church servants. Your school has not prepared you for this. Your mental eyes were not looking into this direction, but away from the Church. You thought that to sit behind the chief editor’s desk, and to stand before God’s altar is all the same. Your work there was quite successful ; why would it not be the same here ? You were very wrong. That discord of your soul that you felt in you, and right away the fight began. In my opinion, that’s where the tragedy of your bishophood lies. That is how I explain your attacks on the bishops of the Church. I feel that, in this battle, you retaliate both to them and to yourself. There is no peace in your heart, and this discord, you are sowing all around you. By this, I explain your shortcomings in your administrative work. You are simply sitting in a sledge that does not fit you. Forgive me, Father Archimandrite, for a rather grim truth, but it is the truth. Where, in what, even a very elemental school, did you learn the art of monasticism ? What starets has been preparing you for this experience of humility, obedience, the cutting off of one’s will ? Or, do you think that it all comes by itself ? Oh, no. This comes through hard prayer rules, sincere fastings, through a whole cycle of correcting oneself, and self-accusations.

Look into the lives of the Old Testament Prophets, and it will be quite clear to you what is needed, in order to say in the Poet’s words : “Since the Eternal Judge

Gave me the sight of a Prophet,

In people’s eyes do I read

Pages of hate and vice”.

Look to the life of the one who was called to prepare people to receive the Saviour. But we are also called to that. “What did you go to see in the desert [...]”, (Matthew 21:7-8) Listen to the good news about who is Alpha and Omega, First and Last (Apocalypse 1-10). And then Jesus was led by the Holy Spirit into the desert, to be tempted by Satan (Matthew 4:1-2). You see, Father, what is needed in order to be called, and to fulfil one’s calling. Your activities in the field of public “service”, the style and the colouring of your writings in all kinds of “notes”, show that you have never given your attention to the Lord’s words, told through the Prophet Isaias, “My thoughts are not your thoughts, and my ways are not your ways” (Isaias 55:8). Your ways, and your thoughts, Father, are concentrated on the narrow field of sick politics, narrow nationalism, separationism and chauvinism. You value everything from the point of view of “our nationality”.

You are ready to lick a “purulent boil” on the body, only because it is yours. And God be merciful if a doctor would point out to you that you risk a general blood infection. You would immediately [illegible].

No, Father Archimandrite, this is not God’s way, nor God’s way of thinking. “First, seek for the kingdom of God, and [...]” (Matthew 6:33) These are God’s thoughts, and God’s way. But how could you get on that way, for you have to be on it ad lead others in that direction. I see two ways, and pointing out to them, I’ll finish my epistle :

First Way : Take off your mantle of pride, go to St. Tikhon’s Monastery, find there the lawful head of the Orthodox Church in America, Metropolitan Platon, bow your head in front of him, and with tears of repentance, say sincerely : “Father, I have sinned [...]” (Luke 15:21) After this repentance, wait patiently till His Holiness from the face of the Church will say: “Bring the best robe and dress him [...]” (Luke 15:22). Then, I do believe that the dormant grace will return, and by its power, heal your ills and fulfil all that you lack. If it is too hard for you to rise to the height of this humility, I’m ready to help you. With my ailing old legs, I’m ready to accompany you, and to put my head on the ground together with yours, for we are not doing it in front of a man, but of God Himself. Then I will be the first to embrace you with a fatherly embrace, and I will give you the brotherly kiss. This is the first and most desirable outcome (maybe the most difficult !).

The second is this : If you have the conviction that you have not eaten the scroll of the Prophet, and that there was no voice of God to you: “O son of man, get on your feet, and I shall speak with you”. If, like Simon, you have become disenchanted, seeing that the Grace of God can not be received for money (Acts 8:12-20), and that generally one can not take by force that can be gotten only by the merits of the Spirit, if you feel cramped in Christ’s enclosure, do not torture yourself any more, and take off the yoke that you took by your own will. Leave the work in the vineyard of Christ to those who were called, and dig up from the ground your talent that you have buried with your own hands, and put it to use. Go back to your editorials, take out a pair of scissors, and being back where you belong, do your business. Then there will be peace in our Church. Then there will be no need to force 90% of Orthodox Galicians into the Polish Independent Church. Then there will be no need to call in a revolutionary manner people-Church meetings. Then it will be possible to start organising schools, bursaries, institutes, for there will be no expenditures for the lawyer. Then there will be no refugees : Galicians, CarpathoRusyns, Muscovites, and Russians, all will become one close family of Slavs, all will have one heart and one soul (Acts 4:32), for all will be Orthodox Christians without parties and fractions by “nationalities”. In all this, yours will be a great merit, for you will withdraw from the evil of destructive work, will decline usurpation, and will do good, having taken the position that is suitable to you. Choose your way out, while the mind of lawlessness has not sucked you in.

Praying about your conversion,

Bishop Arseny

P.S. After the writing of this “Answer”, in the Newspaper “Svet”, a note has appeared in the Rubrik “Sparks of Truth”. By the text of this note, Adam Phillipovski can see clearly that I am not alone to hold the views expressed in my “Answer”.

B. A.

Writings

Archbishop Arseny (Chahovtsov) was a prolific writer, although he is not known for having written books. Rather, he wrote frequently in the publications “Canadian Field”, the “Canadian Orthodox Messenger”, and the “American Orthodox Messenger”.

• ‘From the Diary of a Missionary’ in “American Orthodox Messenger”, no. 8 (New York, 1904).

• “On the Veneration of the Mother of God : Words on the Feast of the Dormition” (Kharkov, 1911).

• ‘The Speech of Archimandrite Arseny at his Appointment as Bishop of Winnipeg’ in “Church Gazette”, nos. 13-14 (1926), pp. 104-105) ; nos. 14-15 (28 July 1926) , pp. 12-14.

• “A Reply to ‘A Reply’ to Adam who calls himself a bishop” 16/29 September, 1928 (Translated by the Nun Dorofea (Mirochnitchenko), Johnstown, Ontario, 2003.

Writings about Archbishop Arseny by various authors :

• “Church Gazette”, no. 3 (1913), p. 14 ; no. 34 (1914), p. 410. [Church. Vedas., 1913, No. 3, 14; 1914, No. 34, 410].

• “Kazan Eparchy News”, no. 4 (1914), p. 120. [Izv. Kaz bp, 1914, No. 4, 120].

• Anatoly, Archimandrite, “American Essays” (Odessa, 1907), p. 31.

• “Ukrainian Orthodox Church Journal”, no. 13 (1927), p. 218.

• Notes and Additions, E M, no. 31.

• “The Russian Orthodox Journal”, vol. 19, no. 7 (November, 1945), p. 21.

• “The Tikhonaire” (South Canaan, PA : Publications Department of St Tikhon's Theological Seminary, 1985), pp. 36-40, 45, 57.

• “Historical and biographical Guide : Bishops of the Russian Orthodox Church Abroad”

• “A Commemorative List of the Departed Servants of Orthodoxy in North America” (“Diptychs”) (Syosset, NY : Department of History and Archives, 1992).

• Alexandrov, E A, Russians in North America : A Biographical Dictionary, Hamden; San Francisco; St. Petersburg, 2005, 33-34.

• Applegate, Andrew, Fr., ‘The Orthodox Church Process of Canonization / Glorification, and the Life of Blessed Archbishop Arseny’ in “The Canadian Journal of Orthodox Christianity”, vol. 10, no. 1 (Winter 2015), pp. 1-34.

• Maximov, Yuri, “Canadian Chrysostom”, portal Orthodoxy.Ru (23 March, 2010)

• Hainsworth, Priest John, “Archbishop Arseny: A vita in process” (March 2004)

• “Canadian Bishops : the official web-site of the Canadian Diocese of the Orthodox Church in America”

• Directory page for Archbishop Arseny in “Religious figures of Russia abroad”

• ‘Paradox of Sanctity (Archbishop Arseny (Chahovstov) of Winnipeg)’ in “Archdiocese of Canada Canadian Orthodox Messenger” (February, 2023)

Akathist to Saint Arseny of Winnipeg

(by the Archpriest Lawrence Farley)

Kontak 1 (Tone 8)

O Holy Father Arseny, beacon of light in America and Canada ! Like Chrysostom of old you endured the slanders of men and suffered for the truth ! Through your unquenchable zeal you nourished your flock and restored many to the Orthodox Faith ! Praising God who is wondrous in His saints, we cry aloud : Rejoice, O Holy Arseny, golden-tongued preacher of the grace of God !

Ikos 1

O Holy Arseny, by your life among us God shows that He never abandons His Church, but comforts us as a father comforts his children. Through your preaching, the power of God for salvation is revealed to everyone who believes, and through your prayers we are made strong. Marveling at the wonders God has worked through you, we believers lift up this song :

Rejoice, herald of God’s love, illumining the world !

Rejoice, light of Christ’s truth, scattering the darkness of error !

Rejoice, for the anointing of Christ is upon you !

Rejoice, for the Lord sent you to preach His Gospel to the poor !

Rejoice, you whose words set free the oppressed !

Rejoice, you whose prayers give release to the captives !

Rejoice, holy hierarch of the Church and strong bulwark for our souls !

Rejoice, gentle shepherd, feeding the young lambs of the Lord !

Rejoice, O Holy Arseny, golden-tongued preacher of the grace of God !

Kontak 2

Born into a poor family in Kharkov in Ukraine, O Holy Arseny, you tended your father’s flock, learning the ways of a good shepherd, so that you might one day care for the human flock of your heavenly Father. After being orphaned at a young age, you rejoiced in years of school life in Kharkov Theological Seminary, where God filled you with knowledge and called you to be His deacon and priest. Praising God for His providential care in your life, we also cry out : Alleluia !

Ikos 2

Widowed in the prime of life, O Holy Arseny, you were left with the care of your son Dionysius, and you strove with all your might to serve Christ’s holy bride as a village priest even though storms of grief thundered about you. Having sown with tears in your youth, you reaped the Lord’s harvest with joy in your maturity, and we who share that joy cry aloud :

Rejoice, you whose untiring labour inspires the souls of priests !

Rejoice, you whose perseverance in times of sorrow makes the people rejoice !

Rejoice, seasoned pilot for the tempest-tossed !

Rejoice, safe haven for those enduring the storms of life !

Rejoice, unfailing intercessor, turning our mourning into dancing !

Rejoice, heavenly priest, whose help girds us with gladness !

Rejoice, for on earth you served at the Lord’s altar with Saint John of Kronstadt !

Rejoice, for in Heaven you stand at the Lord’s throne with all His saints !

Rejoice, O Holy Arseny, golden-tongued preacher of the grace of God !

Kontak 3

Having endured great trials and made many journeys throughout Russia, you found your home in the harbour of monasticism, embracing the mantle of a monk. Seeking God in the stillness of your heart, you found Him who gives rest to all who labour and are heavy-laden, and you taught us to sing to Him : Alleluia !

Ikos 3

Having humbled yourself in monastic lowliness, you were exalted by God to be an abbot in Kuriansk monastery, for your zeal for holiness was known to all. We who also seek after God feast on the hidden manna of the wisdom you learned there, and rely on your holy prayers, crying aloud :

Rejoice, you that mourned over your sins and overflow with divine comfort !

Rejoice, you that hungered and thirsted after righteousness and are filled with God !

Rejoice, for you blossomed profusely in the desert of the world !

Rejoice, for you led your monastic brothers to see the glory of the Lord !

Rejoice, you that manifest openly the divine love to all !

Rejoice, you whose life is hidden with Christ in God !

Rejoice, bearer of the Cross, for you died to sin and are alive to God !

Rejoice, herald of the Resurrection, for you walk in the newness of eternal life !

Rejoice, O Holy Arseny, golden-tongued preacher of the grace of God !

Kontak 4

After a brief time in monastic solitude, you were transported by the right hand of God from the desert to the city, and brought by Him to the new world to sow the seed of the Gospel and reap a harvest of salvation. There you taught saving wisdom to many souls, teaching them to cry : Alleluia !

Ikos 4

As a missionary in America, you left as the seal of your apostolate many believers in Troy, Mayfield and Simpson, having admonished them with all wisdom that you might present them complete in Christ, striving according to His mighty power. We who continue to labour in your North American vineyard praise God for you in these songs :

Rejoice, initiate of God’s long-hidden mystery !

Rejoice, steward of the treasures of wisdom and knowledge !

Rejoice, for you offered up as a priestly sacrifice the souls you converted by the Gospel of God !

Rejoice, for you fully preached the Gospel of Christ from Russia as far as the new world !

Rejoice, for you brought back many into the fold of the Orthodox Church !

Rejoice, for you strengthened the young lambs in the true apostolic Faith !

Rejoice, for your proclamation of the Gospel has gone out through all the earth !

Rejoice, for the heavens are telling of God’s glorious work in you !

Rejoice, O Holy Arseny, golden-tongued preacher of the grace of God !

Kontak 5

Filled with compassion for the orphans, you became a father to the fatherless and strove to build an Orphans’ Home in northeastern Pennsylvania, that the little ones of Christ might find rest and joy in Him. Through you, the desolate find a home to dwell in and coming finally to the Father’s House in Heaven they raise the song : Alleluia !

Ikos 5

Filled with zeal for God and longing to make His praise resound in the New World, you also strove to build a Monastery in these American lands, working always with the blessing of your bishop, Metropolitan Saint Tikhon. You were tireless in your efforts to raise funds for this goal, that many might come there to find the Pearl of Great Price. Rich with the spiritual treasure you have stored up for us, we unceasingly sing out :

Rejoice, truly-worthy Igumen of the new monastery you founded through the grace of God !

Rejoice, never-failing leader, guiding our souls from earth to Heaven with skilful hands !

Rejoice, co-worker with the saints on earth, concelebrating with Saints Tikhon, Raphael and Alexis !

Rejoice, dweller with the saints above, praising Christ in the midst of His heavenly court !

Rejoice, for at the consecration of your monastery your voice was choked with tears of joy !

Rejoice, for now that you stand in Heaven your voice never ceases to declare God’s praise !

Rejoice, you that plant the seeds of sanctity so that they might bear fruit in the soil of foreign lands !

Rejoice, you that nourish your Mother the Church so that her children come to glorify the Lord !

Rejoice, O Holy Arseny, golden-tongued preacher of the grace of God !

Kontak 6

Leaving your new American home, you were sent to build Zion in the far north, that those in Canada might know the Lord, the joy of all the earth. Arriving in Winnipeg, you cared tenderly for your new Canadian flock, binding their hearts to you with cords of love and teaching them to sing to God : Alleluia !

Ikos 6

Like a strong man you ran your course with joy, bringing the saving Law of Christ to your northern flock, travelling through the depths of virgin forests, through limitless prairies, searching for those who had strayed from the Lord. Now that we have been gathered into the sheepfold of salvation, we offer you these praises :

Rejoice, fount of living water, pouring forth rivers of the Spirit from your innermost being !

Rejoice, banquet of living bread, feeding your children with the food of immortality !

Rejoice, you that preached to men in their own languages with Pentecostal power !

Rejoice, you that lifted high the universal Cross that all might look to Christ and be saved !

Rejoice, loving father, begetting many children in Christ Jesus through the Gospel !

Rejoice, loving mother, labouring in travail until Christ is formed in your children !

Rejoice, for you preached the Word in season and out of season, with unfailing patience !

Rejoice, for you endured suffering in your work as an evangelist, fulfilling your ministry !

Rejoice, O Holy Arseny, golden-tongued preacher of the grace of God !

Kontak 7

Your skilful work in sermons, preached in your Canadian field, brought you to the attention of kings, for the Tsar read your works and rewarded you with a golden cross to thank you for feeding his soul. Now that you stand before the King of kings you rejoice in your heavenly reward, and with all the saints chant the hymn : Alleluia !

Ikos 7

Your tireless ministry of teaching and unstinting service to the souls of men brought you fame far from your field of labours, for even in Russia they knew you as the Canadian Chrysostom. For you, an athlete who has finished the race and kept the Faith, there is laid up a crown of righteousness, and we who also love the Lord’s appearing cry out :

Rejoice, you that devoted yourself to the study of the Law of the Most High God !

Rejoice, you that sought out the wisdom of ancients to share with the children of men !

Rejoice, you that traveled through the lands of foreign nations as the ambassador of Christ the Lord !

Rejoice, you that served among great men and appeared before rulers offering eternal life to all !

Rejoice, for nations declare your wisdom, and our congregations proclaim your praise !

Rejoice, for your name is greater than a thousand, and your praise will not be blotted out !

Rejoice, scribe trained for the Kingdom of Heaven, bringing forth abundantly from your treasures !

Rejoice, apostle and unashamed workman, rightly handling the Word of truth !

Rejoice, O Holy Arseny, golden-tongued preacher of the grace of God !

Kontak 8

Your Canadian fame caused you to be recalled to Russia to direct a school for missionary priests, and you worked faithfully, multiplying the talent given you as a good and faithful servant. Now that you have entered into the joy of your Lord, you extol the Giver of heavenly rewards, saying : Alleluia !

Ikos 8

When war broke out in Russia and brought your home-land into the fire of testing, you served as a good shepherd to your fellow countrymen, serving in the trenches amid danger and death, under the whistling of bombs and explosion of shrapnel. When you were captured by the enemy and were about to be shot the next day, God’s providence rescued you, allowing you to flee to a monastery in Serbia. Seeing how you comforted your comrades and were willing to give your life for your brothers, we offer up these songs of love :

Rejoice, soldier of Christ, fighting the good fight of faith !

Rejoice, good shepherd, willing to lay down your life for your brethren !

Rejoice, you that give new heart to the despairing through your comforting words !

Rejoice, you that strengthen the fainting souls by your fervent prayer !

Rejoice, haven of safety in times of storm and disaster !

Rejoice, sanctuary of peace when chaos and evil overwhelm !

Rejoice, for when the earth was moved in times of war, God was your refuge and strength !

Rejoice, for the Lord was your ever-present help when the mountains slipped into the heart of the sea !

Rejoice, O Holy Arseny, golden-tongued preacher of the grace of God !

Kontak 9

When your orphaned Canadian flock learned that God had spared you, they insisted that their Metropolitan send you back to them as their bishop. Though you thought to remain in the peace of retirement, when you learned of God’s will, you declared your heart to be ready and immediately answered His call. Thus you were consecrated a bishop in Belgrade and returned to your flock as the Bishop of Winnipeg, so that your people cried out to God with joy, saying : Alleluia !

Ikos 9

During your absence, many tares had grown up in the Lord’s field, and you diligently laboured to preserve the Lord’s planting. You waged war against our spiritual enemy, traversing the vast country to the farthest west and calling all to unity and peace. When the enemy came in like a flood, you lifted up the standard of Christ’s truth against him, and we who have rallied to that standard sing aloud :

Rejoice, fearless proclamation of truth in the midst of a crooked generation !

Rejoice, unfading light shining in the darkness of this world !

Rejoice, vigilant shepherd, terrible to the wolves who menace Christ’s flock !

Rejoice, consolation of heart for those who love the light !

Rejoice, for you set your face as hard as flint against those who rebelled against God !

Rejoice, for you melted the hearts of those who sought the truth of the Lord !

Rejoice, you that ceaselessly strove to protect your little flock !

Rejoice, you that guarded them by your preaching and your constant prayer !

Rejoice, O Holy Arseny, golden-tongued preacher of the grace of God !

Kontak 10

Looking to the future and knowing that the Church is not of this world, you founded monasteries in Sifton and in Alberta, that their watchmen might stand on the walls and call the Church to its true and heavenly homeland. These angels in the flesh learned from you how to unite their praises with the angels in Heaven, and together they cry to God : Alleluia !

Ikos 10

While holding fast to the fullness of the Church’s Faith, you reached out in love to those beyond her walls, nurturing fraternal ties with other Christian confessions and with those separated by schism. Grateful to God for your open heart and steadfast spirit, we sing to you :

Rejoice, you that faithfully sang the Lord’s song in a foreign land !

Rejoice, you that shine the Lord’s light in the darkness of this age !

Rejoice, you that embraced as brothers all that confessed the saving Name Christ !

Rejoice, you that offered to all men the fullness of the Orthodox Faith !

Rejoice, for you clung to the teaching of the Fathers, preserving it undefiled for all generations !

Rejoice, for you imitated the zeal of the apostles, heralding the eternal Gospel in all the world !

Rejoice, gentle heart, who strove to bring all to unity in Christ !

Rejoice, firm foundation of faith, who confirmed the Orthodox in the Church’s truth !

Rejoice, O Holy Arseny, golden-tongued preacher of the grace of God !

Kontak 11

Furious at the mighty works you accomplished for God’s Kingdom, the enemy of our souls stirred up a band of evildoers to attack you when you gathered with your clergy, and you were shot in the leg. Poison from this wound forced you to retire from your missionary journeys, yet even then you did not cease from your evangelical labours, but founded a Pastoral School to train up priests to work in the Lord’s vineyard. Marveling at your unquenchable zeal, we cry out : Alleluia !

Ikos 11

As an Archbishop residing at the Pastoral School you founded in Pennsylvania, you were loved by all, both by the students in the school and by the faithful in the surrounding parishes, for you poured yourself out in service to them, sharing not only the Gospel but also your own soul. The students there brought you bouquets of flowers on your name’s day and on your birthday, and now that you reside in the courts of the Heavenly King, we your children bring you as fragrant garlands these praises :

Rejoice, beloved teacher, whose students drink in your words and find the quiet waters of life !

Rejoice, gentle shepherd, whose sheep follow you in love and are guided into the paths of righteousness !

Rejoice, for your love encouraged the parishes to be steadfast and to abound in the work of the Lord !

Rejoice, for your prayers give them victory through Jesus Christ, and your toil in Him was not in vain !

Rejoice, you that blessed the church altars as a hierarch in Pennsylvania !

Rejoice, you that bless us now from the altar of the Lord Christ in Heaven !

Rejoice, for God taught you from your youth and you continued to declare His wondrous deeds !

Rejoice, for God did not forsake you even in your old age, but you declared His power to all who were to come after !

Rejoice, O Holy Arseny, golden-tongued preacher of the grace of God !

Kontak 12

Weakened by the wound you sustained, you died and were buried with reverence in the monastery you founded. Throughout your entire life of preaching, you taught the faithful to give glory to God for all things, and now that you stand in triumph before the Lord whom you proclaimed, with preachers and saints throughout all the ages, you lift up the final hymn of victory : Alleluia !

Ikos 12

At your burial, all those whose lives you touched with your holy love came in sorrow to bid you farewell and commend your soul to the Lord. Archbishops, bishops, and more than fifty clergy gathered with the faithful around your sacred relics to sing as your funeral dirge the triumphant alleluia song, and we who honour your memory gather to offer these exultant songs :

Rejoice, you that were strengthened by the Lord and fully heralded the Gospel that all peoples might hear !

Rejoice, you that the Lord delivered from every evil deed and brought safely to His Heavenly Kingdom !

Rejoice, light kindled by Christ in Russia, burning brightly in North America !

Rejoice, warmth of the faithful throughout the earth, preserving us by your prayers in Heaven !

Rejoice, you whose words of fire taught our hearts to love the living Word !

Rejoice, you whose life of love called us to serve the Life of all !

Rejoice, for your heart was always ready to go where your Lord would send you !

Rejoice, for even now your heart is always ready to hear the prayers of His people !

Rejoice, O Holy Arseny, golden-tongued preacher of the grace of God !

Kontak 13

O Holy Arseny, untiring preacher of the eternal Word and steadfast bishop of His apostolic Church, receive these songs from your servants who offer them with hearts grateful for all the wonders God has worked through you. Grant that through your intercession we may join you before His throne and with you sing forever the eternal hymn : Alleluia !

(This kontak is read thrice)

And again Ikos 1 and Kontak 1 :

Ikos 1

O Holy Arseny, by your life among us God shows that He never abandons His Church, but comforts us as a father comforts his children. Through your preaching, the power of God for salvation is revealed to everyone who believes, and through your prayers we are made strong. Marveling at the wonders God has worked through you, we believers lift up this song :

Rejoice, herald of God’s love, illumining the world !

Rejoice, light of Christ’s truth, scattering the darkness of error !

Rejoice, for the anointing of Christ is upon you !

Rejoice, for the Lord sent you to preach His Gospel to the poor !

Rejoice, you whose words set free the oppressed !

Rejoice, you whose prayers give release to the captives !

Rejoice, holy hierarch of the Church and strong bulwark for our souls !

Rejoice, gentle shepherd, feeding the young lambs of the Lord !

Rejoice, O Holy Arseny, golden-tongued preacher of the grace of God !

Kontak 1

O Holy Father Arseny, beacon of light in America and Canada ! Like Chrysostom of old you endured the slanders of men and suffered for the truth ! Through your unquenchable zeal you nourished your flock and restored many to the Orthodox Faith ! Praising God who is wondrous in His saints, we cry aloud : Rejoice, Holy Arseny, golden-tongued preacher of the grace of God !

Prayer to Saint Arseny

O Holy Arseny, blessed bishop and preacher, pastor and teacher, bulwark for the distressed and intercessor for our souls ! As the Father sent the Son to be the Saviour of the world, so has Christ our God sent you to be His ambassador and herald of the truth, and in obedience to Him, you shone like the rising sun upon His Church, traveling in your course from the east even to the furthest west, proclaiming His saving Gospel and teaching us to love the Lord. Now that you have fulfilled all His will and stand before Him in glory, hear our humble prayers and pray for us to the Lord of all. Grant that through your intercessions He might have mercy on His Church in this land. May He manifest the Church’s unity in its fulness, reunite the separated to His saving fold, quiet the ragings of the heathen and shine the light of His Gospel into the hearts of all. Thus blessed and provided for, may we ever praise the Lord our Saviour, who together with His eternal Father and His all-holy, good and life-creating Spirit, lives and reigns, now, and ever, and unto the ages of ages. Amen.

References

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

Hainsworth, Priest K John, “Archbishop Arseny : a Vita” (Montreal, QC: Alexander Press, 2007). © by Alexander Press, 2007. ISBN : 1-896800-50-5.

Kishkovsky, Archpriest L, Stokoe, M, “Orthodox Christians in North America (1794-1994)” (New York : Orthodox Church in America, 1995), pp. 8-9. ISBN-10 : 0866420533. ISBN-13 : 978-0866420532.

OCA Archives article about the Othodox Christians in North America

Perich, John J, “The Center of Orthodoxy in America : The History of Saint Tikhon’s Monastery-Orphanage-Seminary” (South Canaan, PA : Saint Tikhon’s Seminary, 1979). [Unpublished M.A. thesis].

“The Russian Mission in North America”

Sharko, Emily and Fedor, Hope, “Echoes of Faith : St. Mary’s Russian Orthodox Church, Nisku, Alberta” (Nisku : St. Mary’s Russian Greek Orthodox Parish Historical Society, 1985). ISBN 0889254990.

Tarasar, Constance, 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.

Drevo Encyclopaedia biography

Orthodoxwiki biography

Wikipedia biography

Russian Wikipedia biography

Pravoslavie.ru biography

“Life of Archbishop Arseny” at archdiocese.ca

Biography : “Archbishop Arseny of Winnipeg : The Canadian Chrysostom”

Additional information :

Applegate, Father Andrew, ‘The Orthodox Church Process of Canonization/Glorification, and the Life of Blessed Archbishop Arseny’ in “The Canadian Journal of Orthodox Christianity”, vol. 10, no. 1 (Winter 2015), pp. 1-34.

Applegate, Priest Andrew, ‘Inquiries about Canonization/Glorification in the Orthodox Church : The Case of Blessed Archbishop Arseny’ in “The Canadian Journal of Orthodox Christianity”, vol. 12, no. 1 (Winter, 2017), pp. 1-54.

Bozhik, Priest Panteleimon, “The Church of the Ukrainians in Canada” (Winnipeg, 1927).

Francis, Priest Matthew, “Archbishop Arseny : The Context for Canonization – Part One”

Sametz, William, “My Father the Priest : the Life and Times of the Very Reverend Dr. Peter Sametz : founding missionary Priest of the Ukrainian Orthodox Church of Canada” (Toronto : Hypertex Plus, 2008). ISBN : 9780969670056.

The repose of Archbishop Arseny (Chahovtsov) was reported in the "Wilkes-Barre Record", Wednesday, 10 October, 1945, p. 22.

Saint Tikhon’s Monastery history : Report about the visit of Archbishop Tikhon (Belavin) to the Eastern States (Reference document 1)

Saint Tikhon’s Monastery history : Report of Father Arseny to (Archbishop) Tikhon, of 31 May, 1905 (Reference document 2)

Saint Tikhon’s Monastery history : “From Dream to Reality” (Reference document 3)

Saint Tikhon’s Monastery history : “Beginning of Joy” (Reference document 4)

Saint Tikhon’s Monastery history : “At St. Tikhon’s Monastery” (Reference document 5)

Saint Tikhon’s Monastery history : “From the Diary of a Missionary” (Reference document 6)

Saint Tikhon’s Monastery history : Article about the founding of the Monastery - continued

Saint Tikhon’s Monastery history : Address by Archbishop Tikhon at the Blessing of the Corner-stone of the Monastery building (Reference document 7)

Saint Tikhon’s Monastery history : Address by Archbishop Tikhon at the sanctification of Saint Tikhon’s Monastery and Church, 17/30 May, 1906 (Reference document 8)

Saint Tikhon’s Monastery history : Address by Bishop Raphael of 30 May, 1905 (Reference document 9)

Monastery of Saint Tikhon of Zadonsk, Waymart, Pennsylvania, USA

Orthodox Church in America listing for Saint Tikhon’s Monastery

Saint Tikhon’s Orthodox Theological Seminary

Orthodox Church in America listing for Saint Tikhon’s Orthodox Theological Seminary

Orthodoxwiki article about Saint Tikhon’s Orthodox Theological Seminary

Orthodox Church in America web-site

Orthodoxwiki article about The Orthodox Church in America

Holy Ascension Russo-Greek Orthodox Church, Nisku, Alberta

Nativity of the Theotokos Russo Orthodox Church, Nisku, Alberta

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Archdiocese of Canada listing for Holy Trinity Russian Orthodox Cathedral, Winnipeg, Manitoba

Archdiocese of Canada web-site

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Holy Ascension Russian Orthodox Monastery, Sifton, Manitoba

Holy Resurrection Russian Orthodox Church 1900-2010, Sifton, Manitoba

Saint Barbara’s Russian Orthodox Cathedral, Edmonton, Alberta

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Patriarchal Parishes of Canada web-site

Orthodoxwiki article about the Patriarchal Parishes of Canada

Orthodoxwiki article about the Church of Russia

Saint Tikhon (Belavin)

Saint Raphael (Hawaweeny)

Saint Alexander Hotovitsky

Saint Alexis Toth

Metropolitan Innocent (Pustynsky)

Metropolitan Platon (Rozhdestvensky)

Metropolitan Theophilus (Pashkovsky)

Metropolitan Leonty (Turkevich)

Hieromartyr Dionisiy Chagovets

Archbishop Adam (Philipovsky)

Bishop Alexei (Panteleyev)

Bishop Anthony (Tereshchenko)

Findagrave reference for Saint Arseny (Chahovtsov)

Saint Tikhon's Monastery Cemetery

“Russian Orthodox Catholic Mutual Aid Society”

Saint Tikhon’s Monastery : “Remembering Archbishop Arseny”

“St Arseny (Chahovtsov) : Canada’s First Saint !”

Orthodoxhistory.org : “OCA Canonization Commission issues statement”

Saint Tikhon’s Monastery, Monastic Heritage : Bishops, Priests, Monks, Laymen

Widower Bishops in American Orthodox History

The Saint Arseny Orthodox Christian Theological Institute

Website of the Saint Arseny Orthodox Christian Theological Institute, Winnipeg, Manitoba

“Canadian Journal of Orthodox Christianity” : Akathist to Saint Arseny

Roots of Community : Archbishop Arseny

Orthodoxhistory article about “Archimandrite Arseny’s Civil Suit against the Ruthenian Publishing and Exchange Company”

‘Saint Arseny Teacher of the Orthodox Faith’ in “The Canadian Journal of Orthodox Christianity”, vol. 8, no. 2 (Summer, 2013)

‘The Shorter Catechism of the Eastern Orthodox Church’ in “The Canadian Journal of Orthodox Christianity”, vol. 8, no. 2 (Summer, 2013)

‘Our Canadian Missionary Heritage : Archbishop Arseny’ in “Canadian Orthodox Messenger” (Autumn, 1991), p. 7.

‘Our Canadian Chrysostom, Archbishop Arseny (1866-1945)’ in “Canadian Orthodox Messenger” (Spring, 2001), pp. 10, 12.

‘Archbishop Arseny : “the Canadian Chrysostom”’ in “Canadian Orthodox Messenger” (Summer, 2002), pp. 11-14.

‘Orthodox theological institute, named after the Blessed Arseny, begins in Winnipeg’ in “Canadian Orthodox Messenger” (Autumn, 2003), p. 14.

‘First annual St Arseny commemoration held’ in “Canadian Orthodox Messenger” (Winter, 2004/2005), pp. 1-2.

‘St Arseny : Canada’s “Chrysostom”’ in “Canadian Orthodox Messenger” (Summer, 2005), pp. 6-13.