Archbishop Alexander (Nemolovsky)

Archbishop Alexander (Nemolovsky) of the Aleutians (1876-1960)

Alexander may be spelt Alexandr, Alexandre, Aleksandr, Aleksander.

Early life of Alexander Alekseievich Nemolovksy

On 30 August/12 September, 1876, Alexander Alekseievich Nemolovsky was born into the family of a rural Orthodox Christian priest in the Volyn Diocese (Volhynia in German). This was a part of the Volhynia Governorate, Southwestern Krai, of the Russian Empire (now Ukraine).

Alexander Alekseievich was raised in the bosom of the Russian Orthodox Church, and he was educated in the local parochial schools.

Higher Education

After having completed his primary and secondary education locally, including the theological school, Alexander Alekseievich entered the Volyn Theological Seminary at Kremenets. There, he successfully completed his studies in the first category (with high marks). Kremenets is not far from the Pochaev Dormition Lavra.

Alexander Alekseievich then entered the Saint Petersburg Theological Seminary, in Saint Petersburg, on the basis of holding a scholarship.

Saint Petersburg Theological Seminary and Academy

He later graduated from the Academy with the degree Candidate in Theology. The degree was granted with the right to seek a master's degree in theology without a new oral test.

Student Alexander in Saint Petersburg

Alexander Alekseievich had previously come to the attention of his superiors, who had recommended him to the Most Holy Synod in Saint Petersburg.

Ordinations, 1901

On 18 November/1 December, 1901 Alexander Alekseievich Nemolovsky was ordained in Saint Petersburg (as a celibate) to the Holy Diaconate.

On 25 November/8 December, 1901, Deacon Alexander Nemolovsky was ordained to the Holy Priesthood by the rector of the Saint Petersburg Theological Academy, Bishop Sergiy (Stragorodsky) of Yambourg (one of the dioceses of the Saint Petersburg Metropolia).

Pastoral service

It is known that in those days the Russian Diocese of the Aleutians and North America had reclaimed tens of thousands of Rusyns from the Unia. Moreover, since the end of the 19th century, the number of Orthodox Christian immigrants ( from Russia, Greece, Syria, Albania, Bulgaria, Serbia, Romania) had increased significantly. Other clergy, who later became prominent leaders in the North American Diocese, were recruited from the regions of Galicia and Poland for the purpose of working in this missionary field. They served in Alaska, the USA and Canada.

Priest Alexander Nemolovsky was assigned to serve as a missionary in the USA. According to some reports, he consulted with Father John of Konstadt).

Transfer to North America, 1902

Father Alexander arrived in New York City in early 1902.

After his arrival, he was assigned by Bishop Tikhon (Belavin) to serve in several parishes in Pennsylvania and in New Jersey.

His first assignment (which he was able to take up in early 1902) was to Holy Trinity parish, Catasauqua, Pennsylvania (near Allentown), in Lehigh County, Pennsylvania.

Holy Trinity Temple, Catasauqua

In 1905, Priest Alexander was transferred, and he was assigned to serve at Saint Nicholas Orthodox parish in Reading in Pennsylvania. He was the first rector of this community.

In 1906, Archbishop Tikhon (Belavin) sanctified the new Temple.

Father Alexander Nemolovsky was again transferred, and he served at Saint Peter and Paul Church in Jersey City, New Jersey.

He latterly worked actively with the Russian Immigrants House in New York City by aiding immigrants and by editing the daily Russian-language paper "Russian Immigrant". In his writings, he engaged in debates with Uniat Rusyns about the Orthodox Christian Faith.

He was the editor of "Svit" ("The Light") from 1905 to 1909. This paper served as the organ of the "Russian Orthodox Mutual Aid Society".

As was reported in the "Russian American Orthodox Messenger" about Father Alexander :

 'as a priest of the church, he directed affairs with such consummate skill'.

New archbishop for North America, 1907

In 1907, Archbishop Tikhon (Belavin) was recalled to Russia for re-assignment. In his stead, Archbishop Platon (Rozhdestvensky) was transferred, and he was assigned to serve as the archbishop of the North American Diocese.

Nomination and election to the episcopacy, 1909

In early 1909, Father Alexander Nemolovsky was elevated by the Most Holy Synod to the dignity of archpriest. This was accomplished in the USA by Archbishop Platon (Rozhdestvensky).

On 28 October/10 November, 1909, at the suggestion by Archbishop Platon (Rozhdestvensky), the Archpriest Alexander Alekseievich was chosen and elected by the Most Holy Governing Synod of the Russian Orthodox Church to become a Vicar-Bishop of the North American Archdiocese.

He was then summoned to Saint Petersburg in order to be prepared and to prepare for the pending ordination.

Monastic tonsure, 1909

On 6/19 November, 1909, in Saint Petersburg, Russia, the Archpriest Alexander Alekseievich Nemolovsky was tonsured to be a monk, and he was given the name Alexander (a different Saint Alexander from his baptismal saint).

On 8/21 November, 1909, Hieromonk Alexander (Nemolovsky) was elevated by the Most Holy Synod to the dignity of archimandrite.

Episcopal ordination, 1909

On 15/28 November, 1909, Archimandrite Alexander (Nemolovsky) was ordained to the Holy Episcopate in the Holy Trinity Sobor of the Saint Alexander-Nevsky Lavra in Saint Petersburg by Metropolitan Antony (Vadkovsky) of Saint Petersburg and Ladoga ; Archbishop Sergiy (Stragorodsky) of Vyborg and Finland ; Archbishop Antony (Khrapovitsky) of Volyn and Zhytomyr ; Archbishop Platon (Rozhdestvensky) of North America ; as well as Bishop Evlogiy (Georgievsky) of Kholm (Chełm) and Lublin ; and a host of other archpastors and pastors.

Bishop Alexander (Nemolovsky)

Holy Trinity Sobor, Saint Alexander Nevsky Lavra, Saint Petersburg

Archbishop Platon (Nemolovsky), Vicar-Bishops Raphael (Hawaweeny), Alexander (Nemolovsky)

Episcopal service

Bishop Alexander (Nemolovsky) was assigned by the Most Holy Synod to be the Bishop of Sitka, Alaska, and Vicar-Bishop of the North American Diocese, under the leadership of Archbishop Platon (Rozhdestvensky).

Bishop Alexander (Nemolovsky)

After his episcopal ordination and assignment, and after further preparation, Bishop Alexander returned to the USA. He then travelled extensively throughout his new diocese in Alaska as he visited the various parishes and communities. Afterwards, he reported about the developments within the diocese in the "Russian American Orthodox Messenger".

From 1913, Bishop Alexander was given the responsibility to oversee the affairs of the Church within Canada. At that time, communication was yet far from easy between Sitka in Alaska and any community in Canada, even with Vancouver, British Columbia.

World War I 1914-1918

When Archbishop Platon (Rozhdestvensky) was transferred away from the diocese, and before the arrival of Archbishop Evdokim (Meschersky), Bishop Alexander was assigned to serve as the Temporary Administrator of the North American diocese. He fulfilled this responsibility from July, 1914 to March, 1915.

During this time also, World War I began on 28 July, 1914. This war affected not only communications between New York and Saint Petersburg, but also the situation of all the Orthodox in North America. Many young men, first of the parishes in Canada, and then of the parishes in the USA, went away to serve in the armed forces abroad, and many of them never returned.

First Visit to Canada, 1915

Bishop Alexander visited Canada for the first time in October, 1915, with the blessing of the newly-assigned Archbishop Evdokim (Meschersky). As a result of his visit and his communication with the clerics, a message of greeting was published in the pages of the "Russian People" newspaper (published in Winnipeg, Manitoba, in 1914-1919). The message was drafted on 27 October, 1915. It was entitled : "To the God-protected, in Christ beloved fellow pastors of Canadian Orthodox Russia – brotherly greetings of peace and love". It continued :

With the blessing of our Most Reverend Vladyka Evdokim, I have come to the Canadian prairie
to you, dear brethren in Christ, not to teach you as the apostle ; for every day, by your dying
for Christ, by bearing on your body the wounds of Christ, you can teach others. And I promise
to be your own diligent disciple, for I can – I can, and I want to suffer with you. I know that
you are in the cold, and often in hunger, dreaming of the streets drenched in electricity and
other amenities of life in the States. But remember that you have once seen the exhausted people,
with extinct eyes, with premature grey-faced pale faces of labourers that daily pass through
those same streets. Is their life enviable ? You can't envy the lives of our missionaries in
the States. These clergy are bloodless martyrs, amongst the brilliance of culture, often suffering
physical hunger and cold, almost daily crucified by the enemies of Orthodoxy. Do not exchange
your chosen multi-regrettable and half-starved life in Canada for the full, apparently,
conveniences of life in the States ; because in your aspirations you will make a mistake, and the
honoured crowns of the apostolic way will be lost. [...] I, welcoming you with a low bow of
gratitude for your great apostolic deeds, surprised before your spiritual heroism, will encourage
you, and will try to imitate your great works.
With brotherly love for all, Alexander, Bishop.
27 October, 1915, Winnipeg ('Russian People', no. 43, vol. II).

In the 46th issue of the newspaper, Bishop Alexander, in his address "In Christ to the beloved shepherds and the shepherd of the God-protected Canadian Rus' Orthodox", notified the flock that the newly-elected Andrei Shandro, Member of Parliament from the Province of Alberta (and ambassador of the Canadian Russian people to it), had donated in his Shandro, Alberta parish 100 acres of beautiful land for the Dormition Women's Monastery and for the orphanage associated with it. Noting that in Edmonton, Alberta, there are 60 Russian orphans in the hands of the Protestants, the Bishop urged the Orthodox Rusyns in Canada to support this initiative with generous donations and prayers.

In 1915, the parish of Holy Ascension at Hubbard-Goodeve, Saskatchewan was founded.

Transfer to Canada, 1916

Assignment to Winnipeg : Vicar-Bishop for Canada, first bishop resident in Canada

The Most Holy Synod in Petrograd (the Russified name of Saint Petersburg, adjusted at the beginning of World War I) received a report from Archbishop Evdokim (Meschersky) about the desirability of the formation of another vicariate diocese, this one in Canada.

Vicar-Bishop of Canada, 1916

On 6/19 July, 1916, by a decision of the Most Holy Synod, Bishop Alexander (Nemolovsky) was released from his responsibilities in Alaska, and he was assigned to serve as the Bishop of Winnipeg, Manitoba, and Vicar-Bishop of Archbishop Evdokim (Meschersky).

This decree and act officially established the Diocese of Canada. The previous missionary territory became a missionary diocese.

On 19 August, 1916, in Saint Nicholas' Cathedral in New York City, Archimandrite Philip (Stavitsky) was ordained to the Holy Episcopate in order to succeed Bishop Alexander (Nemolovsky) as Bishop of Alaska. It is written that Archbishop Evdokim (Meschersky), Bishop Alexander (Nemolovsky), and Metropolitan German of Selevkinsky (Dmitrov) officiated at the ordination. (However, there is no clear information available about Metropolitan German. As a hieromonk and archimandrite, the newly-ordained Bishop Philip (Stavitsky) had been a successful anti-sectarian missionary in the Chernigov (1910) and Kiev dioceses (1911), and he had taught at Saint Platon's Orthodox Theological Seminary in Tenafly, New Jersey (1915). Moreover, he (born in Novograd-Volynsky) was an acquaintance of Vladyka Alexander.

Saint Platon's Seminary, Tenafly, New Jersey

Bishop Alexander's vicariate cathedral was established in Holy Trinity Church in Winnipeg. There, his efforts were impaired by the activity of Protestant activists (particularly Presbyterians).

 [At the end of 1915] Archbishop Alexander began a three-month visit to parishes in Ontario, Manitoba, 
 Saskatchewan and Alberta.  This trip resulted in the opening of new parishes, as well as a reduction in the 
 conflicts between pro- and anti-Russian groups from various parts of the country.  
 
 [In 1916] Canada was established as a separate bishopric ('Vikariatstvo') within the North American archdiocese 
 under the omophorion of the Russian mission.  Bishop Alexander (Nemolovsky), the Vicar-Bishop of Alaska, 
 responsible for overseeing Canadian affairs since 1913, was transferred to Holy Trinity Cathedral in Winnipeg, 
 thus becoming the first resident bishop of the Orthodox Church in this country.  He devoted his energies at 
 once to organizing the affairs of the bishopric and began to convoke councils of clergy and laity.  
 (from 'The Orthodox Church in Canada : A Chronology' pp. 5-6)

The weekly newspaper "Russian People" wrote an article under the title, "A Hearty Hello To You, our Canadian Vladyka !" On the first page, the message to the first archpastor continued :

'With the introduction to independent service, I welcome you from the heart. May the Lord help you
with glory and power to serve a lot in Russian Canada. This is the first Orthodox Bishop of Canada !'
With this telegram, our Most Reverend Archbishop Evdokim greeted the Right Reverend Bishop Alexander,
who went to Canada to serve God and Russia as the first bishop of the Russian Canadians. As we learn
from the newspaper 'Russian Land' our Vladyka is Lord already in Canada. So quietly and without voice
did he leave the States, that without reading from the newspaper, we would not know that we are no more
orphans ; that we have already within our borders our Papa and Leader. He is our native Father, and he
does not like to choose. He did not notify anyone about his departure. He wanted to come unnoticed, without
worthy meetings and greetings. But can we ask you, Russ of Canada, to accept with silence someone who
carries heartfelt strength and health for you ? Is it conceivable not to call with all our might in a
loud voice, so that all the gorges, all the backwaters of forgotten Canada hears that he is the one
to whom we will give our hearts, and for love, our filial gratitude. Will it be worthy of us if the
great labourer, our first bishop, who already knows the cold and frosts of Canada, will not be welcomed
because of the fact that he in his modesty thought to get away from the voices of greetings ? No.
A hundred times, No ! It is your most worthy obligation to speak, O Orthodox, to bow before your new
Leader, to hand your destiny into his experienced and firm hand ! Remember your fathers who laid down
their heads for the Faith, for their history and their language. Get together in one great brotherly
family. Be free in a free land where no one dominates you ! And fair ! Let's bow low [...].
('The Russian People', Winnipeg, 21 September, 1916, no. 36, vol. III, pp. 1, 8)

There had been a steady growth and stabilisation on the territory of this new diocese, particularly since the energetic work of Archimandrite Arseny (Chahovtsov) had begun in 1906. At that time, in Canada, there were 17 parishes, 4 permanent priests and several more occasionally visiting this country. As a result of the diligent service of his labours, and that of his successor Archimandrite Amphilokhy (Vakulsky), and that of other Russian missionaries, by 1916 there were more than 60 Temples in Canada, and about 20 priests.

In 1916, the Diocesan Council of the Diocese of Canada was established.

Bishop Job (Smakouz) commented in 2016 that it had been the expressed opinion of Archbishop Platon (Rozhdestvensky) in those days, that Canada seemed to be a better prospect than the USA for the development of the Orthodox Christian Church in North America. He had felt that in Canada, the fact that the greatest number of Orthodox Christian believers lived in rural areas was an advantage over the tendency of newcomers to settle primarily in the cities of the USA. He said :

 Nevertheless in Canada, Bishop Alexander was facing a huge 'field' for spiritual processing and sowing of the Gospel word 
 and the Orthodox Christian Faith.  Severe natural conditions, scattered territory of the Orthodox parishes and poor funding 
 for the Canadian Mission did not contribute to the prosperity of missionary activity on the Canadian territory. 
 Amongst the Russian clergy in North America, those in Canada received no more than $1,500.00 before the 
 formation of the vicariate.

In 1916, the following communities were founded : Holy Transfiguration Church at London, Ontario ; Saint Petro Mohyla Institute at Saskatoon, Saskatchewan ; Saint Michael the Archangel Church at Kotzman-Smoky Lake, Alberta.

Bishop Alexander and parishioners of Saint Barbara's, Edmonton, 1916

Assistant to Bishop Alexander : Archimandrite Adam

In late 1916, Archbishop Evdokim (Meschersky) assigned Archimandrite Adam (Philipovsky) to help Bishop Alexander of Canada as dean of the Orthodox parishes in Canada.

From the earliest days of the development of the Church in Canada, there had been various debates and disputes between Orthodox Christians and some Carpathian and Ukrainian Uniats in Canada. This debate (which came to involve Bishop Alexander and Archimandrite Adam) included details about the historical origin of the Eastern Catholics in the Orthodox Christian Church, and reasons why it would be logical in the freedom of North America to return fully to their Orthodox Faith. It also included discussions about whether to use the Ukrainian or other vernacular languages in worship, rather than Church Slavonic. Especially between 1895 and 1920, many communities did, indeed, return to the Orthodox Christian Faith, particularly in Western Canada.

It was during this decade (1910-1920) that the first Orthodox Christian parishes began to appear in Ontario, such as in Ottawa (Holy Trinity Bukowinian Orthodox parish), Toronto (Saint George Greek Orthodox parish, Saints Cyril and Methodius Macedono-Bulgarian Orthodox parish, Christ the Saviour Russian Orthodox parish), and other cities.

"The Canadian Field", which had been published since 1908, began to be published in Winnipeg on 14 September, 1916, twice per month, as the diocesan newspaper with the title : "Canadian Orthodox Russia".

Meanwhile, in the USA there had already begun a movement amongst those who considered themselves to be "Ukrainians" rather than "Little Russians" (named after the territorial description of that part of the Russian Empire) to press for a similar consideration within the North American Diocese as had several other national groups. This movement was related to activities which were at the same time developing in Galicia (Halychyna). In Canada, some members of the “Ukrainian Union of Teachers in Canada” established the newspaper “The Ukrainian Voice”. They called national conventions ("narodni zyizdy") at which they discussed the need to organise the “Ukrainian Greek Orthodox Church of Canada”. The group that was developing in Canada had approached Bishop Alexander, and he had spoken in a positive manner about the possibility of receiving the blessing to begin specifically Ukrainian-language work in Canada.

In 1917, the following communities were founded : Saint Nicholas at Desjarlais, Alberta ; Saints Peter and Paul at Kaleland, Alberta ; Saint Demetrios at Winnipeg, Manitoba.

In 1918, the following communities were founded : Holy Trinity Bukowinian Church at Ottawa, Ontario ; Saint John Ukrainian Orthodox Institute at Edmonton, Alberta ; Holy Trinity Greek Orthodox Church at Fort William/Port Arthur (now Thunder Bay, Ontario ; Saint Michael at Winnipeg, Manitoba.

Return to the USA, 1917

In 1917, Bishop Alexander (Nemolovsky) was again called to the USA, in order to serve as the Temporary Administrator of the North American and Aleutian diocese. This was necessary because Archbishop Evdokim (Meschersky) was required to depart for Russia in order to participate in the All-Russian Sobor. Bishop Alexander left Archimandrite Adam (Philipovsky) to administer the Canadian diocese from Winnipeg, and he assigned him to be the rector of Holy Trinity Cathedral there.

Bolshevik Revolution, 1917

Bishop Alexander moved to New York, USA, just as the consequences of the Bolshevik Revolution descended upon him and the Archdiocese of North America and the Aleutians. It was then announced that Archbishop Evdokim (Meschersky) was not returning to the USA. Because the American diocese especially needed stable leadership at this time (as did the whole Russian Orthodox Church), and because relations with Russia were practically broken, it was decided to convene a diocesan assembly. The Second All-American Sobor of 1919, which was convened in Cleveland, Ohio, chose Bishop Alexander (Nemolovsky) to be the diocesan bishop (Archbishop of North America and the Aleutians). Vladyka Alexander received the overwhelming majority of votes.

This decision was belatedly confirmed by Patriarch Tikhon and the Holy Synod of the Church of Russia on 27 August, 1920. The delay in recognition is a small indication of the difficulties that all experienced with communication in the wake of the communist takeover and the beginning of the repression of the Church.

On 7 September, 1920, Patriarch Tikhon elevated Bishop Alexander (Nemolovsky) to the dignity of archbishop.

This election and blessing made him the first primate ("First Hierarch") to be chosen locally in North America.

Archbishop Alexander (Nemolovsky)

Holy Trinity Cathedral, New York City

From the time of his election, Archbishop Alexander continued to lead the Canadian parishes as the ruling bishop.

However, mainly as a consequence of the revolution of 1917, the North American Diocese was already in a period of crisis.

Very soon afterwards, the ideas of the "renovationist movement" had penetrated the Russian arrivals in the USA. Sometimes it could be heard : “Down with the monarchical power of the bishops !” Under the influence of nationalist ideas that came from their homeland, Ukrainian parishes condemned the “Great dictatorship” of Russia and sought to secede. After the October Revolution of 1917, the Holy Synod of the Russian Orthodox Church was no longer able to send to the American diocese the amount of money that had been given to it before (up to 550,000 rubles in 1916). As a consequence, the diocese suffered a severe financial crisis.

At this time, the Patriarchate of Constantinople decided to extend its power over the "Greek diaspora". This decision removed the Greek parishes from the diocese, and they were taken over by the patriarchate.

Ukrainian schism in North America, 1919

Just at this time, in 1918, Archimandrite Adam (Philipovsky) accused Vladyka Alexander of "Ukrainian separatism" (because of his earlier favourable comments towards the group that had approached him in Canada). However, it is also the case that since that meeting, nationalistic opinions were becoming more heated, and comments were made in directions away from Vladyka Alexander's perception of matters. Moreover, Archimandrite Adam proved to be a supporter of the "Carpatho-Rusyn" group.

As Bishop Job (Smakouz) wrote about the situation :

The Carpathians and Rusyns, who made up most of the flock of the North American Diocese, were very
sensitive about the fate of their people in the homeland, which for many years was oppressed by the
Austro-Hungarian authorities, and therefore they reacted very painfully to any kind of manifestation of
'Mazepan separatism' (the expression of the Galician Archimandrite Adam). However, Archbishop Alexander,
a native of Volyn, an expressive man with a lively nature, speaking at various meetings, often expressed
himself about Ukrainian identity quite emotionally and unambiguously, which caused irritation amongst the
Carpathians. The Most Reverend Alexander said, 'I was born in Volyn. We call it "Little Russia", and
you call it "Ukraine". That's why you call me a Ukrainian bishop'. In the words of Bishop Anthony,
the Most Reverend Alexander thought to take 'a tone of rapprochement, not division'. However, this statement
was perceived negatively by the audience. On this occasion, Bishop Alexander was often corrected. It was
pointed out that his statements have political overtones.

The absence of 'separatism' in Archbishop Alexander is evidenced by some other facts. In their address to
the Sobor, representatives of these 'Ukrainian' parishes wrote : 'Six months ago we were Greek Catholics,
now we have returned to our ancestral Faith. We believe that the situation of our people is unstable and
we want to return to the Faith of our ancestors. Ten more communities think the same way. Please, we are
waiting for the decisions of the Sobor, and we are waiting for them with excitement, we hope to see you in
Canada soon [...]'. However, they agreed to go to the Church of America only on the condition that they
would be granted the name 'Ukrainian Orthodox Church'. In light of the conditions put forward by the
nationalists, the Most Reverend Alexander raised the question before the Sobor whether these were
parishes at all.

Ukrainian Orthodox Brotherhood, 1918-1919

In July, 1918, a confidential conference of disenchanted lay Greek Catholics from Manitoba, Saskatchewan and Alberta had created the "Ukrainian Orthodox Brotherhood". This development would likely have been caused by encounters similar to those described by Saint Alexis Toth in the book 'Orthodox America 1794-1976', pp. 50-51. When Father Alexis Toth, newly-arrived from the territory that is now Slovakia, presented himself to the Roman Catholic Bishop John Ireland of Minneapolis and Saint Paul, Minnesota, in order to present his credentials, the encounter was very tense. The Roman Catholic bishops in North America were resistant to the arrival of "Eastern Rite" clergy in their territories, and they were determined to integrate them into existing latinate parishes (such as the Polish parish which he grudgingly tolerated). He absolutely refused to accept Father Alexis into his diocese, and he refused to recognise that the Eastern Catholics were, in fact, Roman Catholics.

The goal of this July meeting was to organise "The Ukrainian Greek Orthodox Church of Canada". Although the Ukrainian settlers who took part in the organisation of this ecclesiastical body were not theologically educated, they were conscious of the canon law that no Church can exist without a bishop. Therefore, the brotherhood contacted Archbishop Alexander (Nemolovsky), the Bishop of the Russian Orthodox Mission in North America (and an ethnic Ukrainian). He was a logical choice for the new entity. Archbishop Alexander initially had accepted to become the Temporary Bishop of the Ukrainian Greek Orthodox Church of Canada (UGOCC) and to preside at its first Sobor. However, although he at first had agreed, he then declined.

Some have suggested that he declined this was because he did not agree with an independent Ukrainian identity. Others suggest other reasons. Others are simply mystified and speculate. According to the Ukrainian Orthodox Priest Petro Sametz, the cause was an aggressive campaign against this proposal by Archimandrite Adam (Philipovsky). Father Sametz described the archimandrite as being an aggressive "Galician Russophile". The environment of those days was very difficult, as were the personalities and the politics. In fact, at meetings in the USA, the archbishop had encountered very strong dissent about the approval of this new entity within the diocese, since other Orthodox national groups were not receiving such a distinction. There were other political opinions besides which made their contributions. This refusal, for whatever reasons, had many consequences.

The first sobor (Church assembly, synaxis) which formed the Ukrainian Greek Orthodox Church of Canada took place on 28 December, 1918, in the city of Saskatoon, Saskatchewan. This sobor was concerned about providing Orthodox Christian worship to the believers in the Ukrainian language instead of in Church Slavonic.

In 1919, The Ukrainian Brotherhood found a temporary bishop in the person of Metropolitan Germanos (Shehadi), who was a missionary metropolitan in the USA, and who belonged to the Antiochian Orthodox Church in Damascus, Syria. He continued to oversee the early development of the Ukrainian Greek Orthodox Church of Canada from the USA until 1924.

In 1919, the parish of Saint John the Baptist at Shell Valley, Manitoba, (400 km /250 mi northwest of Winnipeg, Manitoba), was founded.

In 1919, there was convened a general assembly ("sobor") of the North American Diocese in Cleveland, Ohio. It is frequently called the "Second All-American Sobor".

In 1920, the parish of Holy Trinity was established at Thorsby, Alberta.

Economic trials

In his responsibilities in New York City, Archbishop Alexander became overwhelmed by the loss of funding from Russia that added to the financial chaos he had inherited. This included a debt of over $100,000.00 that remained from the time of Archbishop Evdokim’s administration (such a sum was immense in those days). In order to meet the debt, the parishes were given an assessment in order to defray the indebtedness. This attempt failed. Because Vladyka Alexander had little training in financial matters, taking the advice of some, Archbishop Alexander then began to resort to mortgaging Church property (in the hope of future stabilisation). This only exacerbated the problems. Although this measure provided for a short time payments for the clergy, since the resources to pay off the debts were lacking, the situation quickly became untenable. These financial difficulties also provided ammunition for the dissident priests associated with Father John Kedrovsky, who were attempting to usurp control of the diocese in harmony with the "Bolshevik manifesto". Archbishop Alexander’s lack of understanding about economic and financial matters only intensified the situation.

Additionally, an element of factionalism had begun to grow in Canada, where the immigrants began to split into “Russian” and “Ukrainian” parties. Archbishop Alexander did not support his administrator, Archimandrite Adam, in pursuing the idea of a distinct Ukrainian administration within the “Metropolia”, as had been done for the Albanians and the Serbians. As a result, the difference of opinion resulted in a separate Ukrainian Orthodox Church (in both the USA and Canada).

In 1921, along with Archbishop Platon (Rozhdestvensky), Archbishop Alexander participated in the Russian Orthodox Church Outside Russia (ROCOR) Synod in Karlovtsy, Yugoslavia, where he was confirmed as the Primate of the Russian “Metropolia” in North America.

As financial and factional complications grew, Archbishop Alexander decided that it was best for the Church that he leave North America.

In 1922, the parish of Saint Andrew the First-Called at Edson, Alberta, and the parish of Saint John the Baptist at Vergreville, were founded.

In 1922, Archbishop Platon (Rozhdestvensky) returned to the USA. He had been granted the blessing to serve as the patriarchal representative "with full Church-administrative rights". Archbishop Alexander began to cede to him the administration of the diocese. Archbishop Alexander then sent a letter to Archbishop Platon, in which he asked that Archbishop Platon now take up the duties of the ruling hierarch.

In the previous year, Bishop Antoniy (Dashkevich) had been ordained by Metropolitan Antony (Khrapovitsky) to serve as the Bishop of Alaska. Then, on behalf of the "All-Russian Higher Orthodox Church Administration, he audited the North American Diocese. He then compiled a report in which the activities of Archbishop Alexander (Nemolovsky) and Metropolitan Platon (Rozhdestvensky) were presented in an extremely unfavourable manner. This led to a complication of relations between the All-Russian Highest Orthodox Church Administration in Sremski Karlovci (Kingdom of Yugoslavia) and the North American hierarchs. Metropolitan Evlogiy (Georgievsky) wrote later that Vladyka Antony had had "old scores" with the American Archbishop Alexander.

Departure to Europe : Mount Athos, 1922 ; Western Europe ; Belgium, 1929

After this, Vladyka Alexander departed from North America for Europe.

From 1922 to 1927, Vladyka Alexander lived in Constantinople (the Highest Church Administration Abroad was created there). He participated in the Pan-Orthodox Conference in 1923 (perhaps with the blessing of the Patriarch of Constantinople, perhaps with the blessing of the Highest Church Administration Abroad). He attended along with Archbishop Anastasy (Gribanovsky). It was at this conference that Patriarch Meletius IV (Metaxakis) of Constantinople carried out the reform of the Julian calendar. In 1924, the former North American archbishop was appointed to oversee the Russian parishes of the city. Then he was for some reason expelled by the Turkish authorities, along with other "White" Russians (he was kept for 2 days in prison when he was expelled).

He then moved to the Russian Skete of Saint Andrew on Mount Athos, Greece. While he was on Mount Athos, Archbishop Alexander met a young monk, Vasily (Krivoshein). In 1960, he became Vladyka Alexander's successor, in the Russian Orthodox Diocese of Brussels-Belgium in the Archdiocese of Russian Orthodox Churches in Western Europe.

In 1928, after spending some time on Mount Athos, Vladyka Alexander became subordinate to Metropolitan Evlogiy (Georgievsky) of Paris. At that time, under the blessing of Metropolitan Evlogiy, he took up the leadership of the Saint Nicholas parish in Brussels, Belgium. According to the testimony of Metropolitan Evlogiy, he "vigorously took the reins of power there and quickly won wide sympathies".

Iconostas of Saint Nicholas Church, Brussels, Belgium

Bishop in Brussels, Belgium, 1928-1936 ; Archbishop of Brussels, 1936-1960

At that time, Vladyka Alexander recognised the Patriarchal Deputy Locum Tenens, Metropolitan Sergiy (Stragorodsky), and he was assigned to serve as the rector of Saint Nicholas Cathedral in Brussels, Belgium.

Vladyka Alexander arrived in Belgium on 23 December, 1928/5 January, 1929, and he settled in the house where the Church of Saint Nicholas in Brussels is located. This is the oldest Orthodox Temple (founded in 1862) in the small kingdom.

On 17 February, 1931, together with Metropolitan Evlogiy and his Russian parishes in Western Europe, Vladyka Alexander was accepted into the jurisdiction of the Patriarchate of Constantinople.

On 11 December, 1936, Ecumenical Patriarch Benjamin (Psomas) decided to bless him to serve as the Archbishop of the Diocese of Brussels and Belgium.

Archbishop Alexander (Nemolovsky) was assigned to administer the Diocese of Brussels and Belgium of the Russian parishes of the Russian Orthodox Exarchate of Western Europe. At the request of Metropolitan Evlogiy, the Patriarch of Constantinople confirmed (with a charter from 11 December, 1936) the rights of Vladyka Alexander as “the one and only legal canonical Head of the Orthodox Russian Church in Belgium”. The order of the Belgian king of 5 June, 1937, on the basis of the aforementioned letter, confirmed the establishment of the "Archbishopric of the Russian Orthodox Church in Belgium", and it was given the status of "institution of public utility". The head of the archdiocese was awarded the title of “Russian Orthodox Archbishop of Brussels and Belgium”.

Article 4 of the Charter clarified that the Belgian Archbishopric “constitutes the inextricable part of the Exarchate established for the Orthodox Russian churches in Europe” and “subordinate to the spiritual authority of the Archbishop Metropolitan of the Russian Orthodox Churches in Europe, the Bishop of Russia, and through him the spiritual authority of the Person of the Ecumenical Patriarch of Constantinople”. Thus, the first Orthodox diocese was officially created in Belgium. This diocese included the parishes of the former deanery. The Church of Saint Nicholas in Brussels became the cathedral.

However, for the Russian Orthodox Church Outside Russia, such recognition of the diocese of Archbishop Alexander, which actually “marginalised” the community of the Russian Orthodox Church Outside of Russia in Belgium, was negatively perceived by the ROCOR.

Nevertheless, the personality of the zealous archpastor attracted many people. The Temple was visited not only by Russians, but also by Belgians and foreigners. On Great and Holy Friday, the ambassadors of the Orthodox countries carried the "Holy Shroud" ("Epitaphios"/"Plashchanitsa") in the procession at Matins. There were also frequent mutual visits by Archbishop Alexander and Metropolitan Evlogiy in Paris and Brussels.

In 1930, Vladyka Alexander created a sisterhood to help the sick and poor. As the 1930s progressed, an economic crisis began in Belgium. Numerous unemployed and needy populations appeared, especially amongst the disenfranchised Russian refugees. Living in great poverty, sometimes depriving himself of the necessities, Vladyka Alexander opened a dining room at the church for the poor. Later, he acquired bonuses (coupons) for lunch in cheap canteens, and he distributed them to the poor.

Political tensions increase

With the establishment of the Nazi government in Germany during the 1930s, tense relations amongst Russian emigrants escalated. Part of the Russian emigration was inspired by Mr. A Hitler's ideas, and they believed that he was waging a struggle not against Russia, but against communism. Others held opposing views. Archbishop Alexander repeatedly condemned the activities of the Nazis in his sermons and in appeals to the flock. On 31 July, 1938, he said in a sermon : “Terrible trials have been sent to us [...]. In Germany, the cruel barbarian Hitler destroys the Christian Faith, while planting paganism. We entreat God that He will save this country from this terrible man, because it is even worse there than in Soviet Russia”.

Archbishop Alexander (Nemolovsky)

World War II, 1939-1945

On 28 May, 1940, Belgium was occupied by the Nazi German armed forces at the beginning of World War II.

Archbishop Alexander expressed his opposition to Mr. A Hitler, the "Führer". On 4 November, 1940, Vladyka Alexander was arrested by the Gestapo after the Divine Liturgy. One eyewitness wrote :

 On the day of the celebration of the Kazan Mother of God, 4 November, 1940, 40 officers came 
 from the Gestapo to arrest Vladyka.  He still prayed by the Holy Table, after having completed 
 the Divine Liturgy, and I could hardly restrain the Sturmführer from invading the Altar by the 
 side entrance.  When Vladyka came out of the Altar, the Sturmführer roughly pointed a finger at 
 Vladyka, and he asked : 'Are you Alexander Nemolovsky ?' He straightened upright, and with the fitting 
 great dignity of an archbishop, he said : 'I am Alexander, the Russian Orthodox Archbishop of Brussels' 
 'Who ?' The perplexed man muttered something, but it set the tone.  
 
 Handcuffed and bearing an 'Enemy No. 2' sign on his chest, Vladyka asked fearlessly, 'Why number two ? 
 To the Germans who seized Belgium, I am number one enemy !'  He was taken to prison in the city of 
 Aachen.  From there, was taken to a Berlin prison.  In German prisons, Archbishop Alexander was 
 tortured physically, but mainly mentally.

Thanks to the intercession of Metropolitan Seraphim (Lade) of Berlin and Germany (Russian Orthodox Church Outside Russia), Vladyka Alexander was released, despite their intent to shoot him. Regardless, Metropolitan Seraphim enabled him to settle at the Russian Cemetery Church in Tegel (a suburb of Berlin), where he remained until the end of the war. Archbishop Alexander's suffering was akin to that of confessors of the Faith.

On 30 April, 1945, Archbishop Alexander was liberated by the arrival of the Red Army. At the end of the war, the Russian Orthodox parishes abroad began to restore relations with the Church in their homeland.

On 29 August, 1945 (after the restoration of the Patriarchate in the previous year), the prohibition by Patriarch Alexei I (Simansky) and the Moscow Patriarchate on Metropolitan Evlogiy (Georgievsky) and his Vicar-Bishops and their clergy was lifted. On 23 October, 1945, Metropolitan Evlogiy (Georgievsky), was admitted into the Moscow Patriarchate, and he and his Vicar-Bishops were accepted into canonical communion with the Moscow Patriarchate. In Berlin, Archbishop Alexander followed his example. The administration of these parishes was entrusted to Vladyka Alexander, the Vicar-Bishop of Metropolitan Evlogiy, who from March, 1946, received the added title of “Berlin and Germany”. Archbishop Alexander (Nemolovsky) continued as before to serve as the Archbishop of Belgium in the jurisdiction of the Moscow Patriarchate.

In July, 1946, Vladyka Alexander visited the Union of Soviet Socialist Republics (USSR) for about 2 weeks.

While leading the Diocese of Berlin, Archbishop Alexander, nevertheless, aspired to return to his Belgian flock, from which he had been seized against his own free will. He went before Patriarch Alexei (Simansky) and Metropolitan Evlogiy (Georgievsky) about the possibility of returning. His request was granted ; and in September, 1946, Archbishop Alexander returned to the place of his former service in Brussels.

Bishop Alexander, exhausted physically and exhausted spiritually, returned to Brussels However, his suffering was not alleviated. Although he had survived being tried, being in prison in Aachen and Berlin, and not even entering shelters during the time of the bombing, soon after his return, people began to accuse him of selling himself to the Bolsheviks. In the context of the beginning of the Cold War, anonymous letters and insults fell upon Vladyka Alexander. Archbishop Nikon (de Grève), who had been sent to Brussels by Metropolitan Evlogiy before the return of Archbishop Alexander (i.e., from March to October, 1946), supported these sentiments. Vladyka Alexander himself answered the accusations : “The enemies of Christ will never be my friends ; but I will not deny either the Mother Church or Russia !”

On 16-20 October, 1946, a general assembly was held in Paris to elect the successor to Metropolitan Evlogiy, who had reposed on 8 August, 1946. Because the candidacy of Bishop Alexander (who wanted to avoid a new break with the Moscow Patriarchate) seemed undesirable to some, the invitation was sent to him belatedly. In his absence, a meeting chaired by Archbishop Vladimir (Tikhonitsky) voted for the return to the jurisdiction of the Ecumenical Patriarchate. In Belgium, 5 of the 6 parishes of the diocese followed Paris, and only Saint Nicholas' Cathedral in Brussels, at which Vladyka Alexander himself lived and served, remained in the bosom of the Russian Church. In order to regulate the new situation, changes were introduced in the legal (civil) status of the Brussels-Belgian Archdiocese : by decree of the Regent of Belgium, Prince Charles, dated 27 October, 1947, the eparchy was “unconditionally subordinated to the spiritual authority of His Holiness Patriarch of Moscow and All Russia” (5 November, 1947, no. 309, p. 10).

On 16 November, 1948, the Holy Synod approved Archbishop Alexander as the ruling bishop of the Brussels-Belgian diocese in the jurisdiction of the Moscow Patriarchate. Accusations against Vladyka Alexander regarding association with communists continued on various levels. Archbishop Alexander responded :

 An atheist communist does not go to church, which he does not need.  The policy of our Church 
 is completely alien.  The church does not receive any orders or subsidies [...] ; it owes its 
 existence only to the mercy of believers : [...] it exerts a moral and pacifying effect on all 
 Orthodox Christians, preventing political interference, whatever it may be.

In moments of difficulties and trials, Vladyka told his parishioners :

 Do not be afraid or discouraged ; we have the head of this church : Saint Nicholas the Wonder-worker.  
 Pray, and he will not leave us without his protection.

In addition to Divine Services, Vladyka Alexander's joy was his favorite summer camp for children, where he celebrated the Divine Liturgy, and he rested amongst children and nature. Another consolation was his dream come true : caring for the ageing, single, and helpless Russians. Under his patronage, in September, 1949, and in 1956, the first and then the second nursing homes were opened in Brussels. Both functioned until the 1970s.

On 28 November, 1959, Archbishop Alexander (Nemolovsky) was elevated to the dignity of metropolitan.

However, by this time, the health of Metropolitan Alexander was seriously compromised. He fasted strictly, constantly prayed, and he daily served liturgically (with only one deacon). They decided to find an assistant. First, Archpriest Joseph Dzvonchik, an old friend from the USA, came. However, because of illness and family circumstances, he soon returned to America. Visiting Brussels during the 1958 World Exhibition, Hieromonk Cornelius (Fristedt), who served in London, and Bishop Anthony (Bloom) both made a favourable impression on Vladyka. At his request, Father Cornelius was assigned to Brussels. Nevertheless, the health of Metropolitan Alexander was so compromised that he had become unable to serve, and he was unable to attend any anniversary celebrations that were prepared for him.

Repose, 1960

Metropolitan Alexander (Nemolovsky) fell asleep in the Lord on 11 April, 1960, in Brussels, Belgium. This was on Monday of Holy Week.

On Great Thursday, 14 April, 1960, the Funeral Services for the Burial of a Hierarch were offered in Saint Nicholas' Cathedral in Brussels, Belgium.

The services were led by Metropolitan Nikolai (Eremin) of Korsun, the Patriarchal Exarch of Western Europe, who came from Paris.

After the funeral services, his body was interred at the Ixelles Cemetery of Brussels.

— Bishop of Sitka, Alaska 1909-1916. Preceded by : Bishop Innocent (Pustinsky). Succeeded by : Bishop Philip (Stavitsky).

— Vicar-Bishop of the Diocese of the Aleutians and North America 1909-1919.

— Temporary Administrator of the North American diocese 1914-1915.

— Vicar-Bishop of Winnipeg and the Diocese of Canada 1916-1919. See created. Succeeded by : Bishop Apollinary (Koshevoy).

— Temporary Administrator of the Diocese of the Aleutians 1917-1919.

— Bishop of Winnipeg and the Diocese of Canada 1919-1922.

— Archbishop of the Aleutians and North America 1919-1922. Preceded by : Archbishop Evdokim (Meschersky). Succeeded by : Metropolitan Platon (Rozhdestvensky).

— Archbishop of Brussels 1936-1946 (Constantinople) ; 1946-1960 (Moscow Patriarchate) ; Succeeded by : Archbishop Nikon (de Grève) ; Archbishop Vasily (Krivocheine).

Saint Nicholas icon, Brussels

Reflections

As was written in the book "Orthodox America 1794-1976", in a short biography by the Archpriest John Matusiak,

 Perhaps the least known of all American primates is Archbishop Alexander Nemolovsky.  
 Little has been said about him save that he was unable to manage the critical situation 
 of the American Diocese following the Russian Revolution.  Often he is blamed for initiating 
 many of the ills which have and continue to beset us.  Over 50 years have passed since 
 Archbishop Alexander departed from America and only now, through researching the facts 
 and evaluating them in an unbiased manner, can we begin to assess his reign as primate 
 of the North American Diocese.

The archbishop had administrative abilities, but he lacked any training in financial matters, which were more needed in North America in the wake of the Russian Revolution. It seems that whoever it was that advised him at the time also lacked a proper sense of how to manage this critical situation, and as a result, the bishop, who is the person responsible because of his position, takes the blame for the mistakes. However, there were certain persons who also "had an axe to grind", who used the situation to their advantage.

Metropolitan Evlogiy (Georgievsky) of Paris described Metropolitan Alexander as being

 [...] an archpastor.  He is faithful in ministry (serves daily), an ascetic, a faster, 
 a preacher of an agitational American type with political connotations in the content 
 of his sermons ; according to political views, he is a legitimate monarchist.  At services 
 he commemorates all the monarchs of Europe ; serves in national tricolour cuffs, with the 
 same tricolour ribbons on trikiryas ; on Tsarist days, according to his order, Russian 
 national flags flutter on the church house [...].

On the first page of the article in "Roots of Community" about Archbishop Arseny (Chahovtsov), there is printed a list of some parishes in Canada during 1920. Many of these communities came into being under the blessing of Vladyka Alexander.

Bishop Nikolai (Eremin) said about him :

 Amongst the many trials he had undergone, he revealed the image of a strong faith and a strong 
 spirit as archbishop.  He preserved unshakable fidelity to the Mother Church at a time when 
 many rejected her, [...] and by his own example, he kept this loyalty before many doubters 
 and hesitators.

Despite all the difficulties of his earthly service, Metropolitan Alexander was a “faithful servant” (Matthew 25:21) who “endured to the end” (Mark 13:13).

Writings

• ‘Words from the Bishop’ in “Addition to the ‘Church Gazette’”, 1909, no. 46 (1909), p. 2180.

• ‘From Canadian impressions’ in “American Orthodox Herald”, no. 4 (1916), pp. 57-59.

• ‘What my Eyes saw in Moscow and Kiev for 15 days’ in “Journal of the Moscow Patriarchate” (JMP), no. 10 (1946), pp. 17-25.

• ‘Christmas Message’ in “JMP”, no. 2 (1959), p. 14.

• ‘A Telegram of Thanks from Metropolitan Alexander of Brussels to His Holiness Patriarch Alexy (in connexion with the elevation to the rank of Metropolitan)’ in “JMP”, no. 1 (1960), p. 6.

Writings about Metropolitan Alexander (Nemolovsky) by various authors :

• Evlogy, Metropolitan, “My Life’s Journey : The Memoirs of Metropolitan Evlogy”, 2 vols. (Crestwood, NY : SVS Press, 2014). ISBN : 0881414387. (Intro. Thomas Hopko, trans. Alexander Lisenko.)

• Kazem-Beck, A, ‘Significant Anniversary : To the half-century Ministry of the Archbishop Alexander of Brussels and Belgium’ in “Journal of the Moscow Patriarchate” (JMP), no. 11 (1959), pp. 13-16.

• Kolchitsky, Protopresbyter Nikolai, ‘Orthodox Russian Parishes in Germany’ (inaccessible link) in “JMP”, no. 12 (December, 1945).

• Kovalevsky P E, ‘Archbishop Alexander (on the occasion of the 50th anniversary of the Episcopal Ministry)’ in “Russian Thought”, no. 1453 (November 28, 1959), p. 4.

• Kurenkov, A, ‘Alexander (Nemolovsky Alexander Alekseevich)’ in “Orthodox Encyclopedia”, vol. 1 (Moscow, 2000), p. 497. ISBN 5-89572-006-4.

• (Lemeshevsky), Metropolitan Manuel, “Russian Orthodox Hierarchs from the Period from 1893 to 1965 (inclusive) (Erlangen, NY 1979-1989), vol. 1, pp. 74-75.

• Model, Priest Sergius, ‘Forgotten Figure of the Russians Abroad. Metropolitan of Brussels and Belgium, Alexander (Nemolovsky, 1875-1960)’ in “Church and Time”, no. 56.

• ‘Centenary of the Russian Church in Brussels’ in “JMP”, no. 2 (1963), p. 47.

• ‘Obituary’ in “JMP”, no. 8 (1960), p. 10.

• ‘The Centennial of the Russian Temple in Brussels’ in “JMP”, no. 2 (1963), p. 47.

References

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

“The Russian Mission in North America”

Tarasar, Constance J, ed., "Orthodox America 1794-1976 : Development of The Orthodox Church in America" (Syosset, NY : The Orthodox Church in America Department of History and Archives, 1975), pp. 174-175. ASIN : B000ZLZAUE.

Biography by Bishop Job (Smakouz) of Archbishop Alexander at orthodox-canada.com

Orthodoxwiki Biography

Russian Wikipedia biography for Archbishop Alexander (Nemolovsky)

Drevo Encyclopaedia biography

Orthodox Encyclopedia biography

Russian Religious Persons Abroad biography

Unforgotten Names : Metropolitan Alexander (Nemolovsky) (in Russian)

Additional information :

Firsov, Sergey Lvovich, "Time as Judge : Orthodox Churches of Russia and Constantinople in the 20th Century" (Moscow : Department of External Church Relations, 12 December 2018).

(Georgievsky), Metropolitan Evlogiy, "The Path of My Life : Memoirs" (1994), p. 401.

Golubov, Archpriest Alexander, 'Alaskan Vicariate' in "Orthodox Encyclopedia", vol. 2, pp. 91-92, revised 24 July, 2008.

Sametz, William, "My Father the Priest : The life and times of the Very Reverend Dr. Peter Sametz" (Toronto : Hypertex Plus, 2008). ISBN : 9780969670056.

(Surrency), Archimandrite Seraphim, “The Quest for Orthodox Church Unity in America : A History of the Orthodox Church in North America in the Twentieth Century” (New York : Saints Boris and Gleb Press, 1973).

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

Tyspin, Archpriest Vladislav, “History of the Russian Church : 1917-1997”, vol. 9 (Moscow : Spaso-Preobrazhensky Valaam Monastery Publishing House, 1997), pp. 589, 594, 719. ISBN : 5-7302-0815-4.

Matusiak biographical comments

Religion Wikia Biography

Russian Wikipedia article about the All-Russian Church Council (Sobor) of 1917-1918

Patriarch Tikhon (Belavin)

Patriarch Sergiy (Stragorodsky)

Patriarch Alexei I (Simansky)

Metropolitan Evlogiy (Georgievsky)

Metropolitan Platon (Rozhdestvensky)

Archbishop Adam (Philipovsky)

Archbishop Evdokim (Meschersky)

Archbishop Arseny (Chahovtsov)

Bishop Amphilokhy (Vakulsky)