Metropolitan Theophilus (Pashkovsky)

Metropolitan Theophilus (Pashkovsky) (1874-1950)

Theodore is also spelt Feodor, Fedor, Theodoros, Theodorus, Teodore, Todor, Tudor.

Theophilus is also spelt Theophilos, or Theophil (without the Greco-Latin ending), or Feofil as in Russian.

Early life of Theodore Nikolaievich Pashkovsky

On 6 February, 1874 Theodore (Feodor) Nikolaievich Pashkovsky was born in the village of Belichi, near the city of Kyiv in the province of Kyiv, Ukraine (then in the Russian Empire).

He was born to the family of the Priest Nikolai and Natalia Pashkovsky, and he was raised within the Russian Orthodox Church in the parish of his father in Belichi.

Theodore completed his primary and secondary education, including the "gymnasium".

Higher education

After having completed the gymnasium, Theodore then attended the Kyiv Theological Seminary Preparatory School, where he was considered to be a disciplined and hard-working student. At that time, Kyiv was within the Russian Empire.

Illness, recovery, 1892

The curing of a bone disease that had developed in Theodore while he was still a young student was to guide him in his future life of service.

In 1892, Theodore injured his leg during a game. After examining him and treating him for 5 months in the clinic of Professor Sikorsky, the physicians had expressed their belief that the bone disease was not curable. He asked to be discharged from the clinic so that he could sit the exams at the Kyiv Seminary.

However, the already-famous Saint John of Kronstadt was visiting in Kyiv at that time. Just before his departure from the city, a meeting was arranged for Theodore with the saint at the railway station. Theodore and Professor Sikorsky explained the situation to Father John. The saint responded that since Theodore was a theological student, he had to know how to pray. Saint John therefore made Theodore kneel down. Father John laid his hands on Theodore's head ; he blessed him and he said, "Pray and learn". That night, Theodore prayed through the night at an icon of our Saviour. The next day, Theodore sat the exams, and he passed them. His leg gave him no more trouble, and it became immediately obvious that there had been a complete healing.

In gratitude, Theodore vowed to become a novice at the Kyiv Caves Lavra. This he fulfilled in 1894. However, events would change this choice.

Kyiv Caves Lavra

In 1894, Theodore graduated from the seminary. He was then assigned to teach at the monastery’s parochial school

Kyiv Theological Seminary

Transfer to North America, 1894

In 1894, Bishop Nicholas (Ziorov) of the Russian Orthodox Missionary Diocese of the Aleutian Islands and Alaska visited the Kyiv Caves Lavra in order to recruit workers for the missionary work there. Since Bishop Nicholas perceived in him the necessary qualities for such missionary work, he invited Theodore to go to serve in North America, and he received the blessing to go. Of course, he had to leave the Monastery of the Caves in Kyiv, where he had tried to fulfil his vow.

After Theodore arrived in the USA in late 1894, he travelled by railway to San Francisco. Upon his arrival, he was assigned to be the secretary of the mission administration. The central office of the Russian Mission was in that city at that time. Bishop Nicholas assigned him to administrative duties in the diocesan chancellory and to serve as reader, sacristan and Church-school teacher at Holy Trinity Cathedral in San Francisco.

Less than 2 years later, Theodore was assigned to serve as diocesan secretary.

Marriage, 1897

On 8 November, 1897, not long after his arrival, Theodore Pashkovsky married Ella Dabovich, whom he had recently met. She was a member of the Serbian Orthodox community there, and she was a niece of the holy Saint Sebastian (Dabovich) (the first American-born Orthodox priest).

At that time, Archimandrite Sebastian was serving at Holy Trinity Cathedral, and it was he who served at the crowning in marriage.

Diaconal Ordination, 1897

On 3 December, 1897, Theodore Pashkovsky was ordained to the Holy Diaconate by Bishop Nicholas (Ziorov).

Presbyteral ordination, 1897

On 5 December, 1897, the Deacon Theodore Pashkovsky was ordained to the Holy Priesthood by Bishop Nicholas (Ziorov).

Pastoral service

Priest Theodore Pashkovsky was assigned to serve amongst the cathedral clergy.

In 1898, Bishop Nicholas (Ziorov) was recalled to Russia, and Bishop Tikhon (Belavin) was assigned to serve in the North American Diocese.

At the blessing of Bishop Tikhon (who had confidence in the young priest), Father Theodore managed the day-to-day affairs of the North American Diocese in San Francisco, while the bishop made extensive archpastoral journeys throughout the continent. This continued until the diocesan see was relocated to New York City in 1905.

Birth of a son, 1900

On 20 June, 1900, Matushka Ella Pashkovsky gave birth to a son, Boris Theodorovich Pashkovsky. He was the first child born to the couple.

Transfer of the diocesan office to New York City, 1905

In 1905, Bishop Tikhon (Belavin) accomplished the transfer of the see city and diocesan office to New York City. It was Father Theodore's responsibility to organise the orderly transfer of the diocesan files, documents and archives.

Bishop Tikhon assigned Father Theodore to serve as dean of the San Francisco cathedral and as district dean of the Western States Deanery.

Earthquake of 1906

In 1906, a devastating earthquake struck San Francisco and the surrounding region. As was the case with many other structures, the cathedral was razed by the fire that subsequently raged through the city. At the approach of the fire (caused mainly by ruptured gas-lines) to the cathedral, Father Theodore himself salvaged many precious items from the Temple.

Father Theodore immediately organised and supervised the construction of a new Temple there. This work was completed by 1909.

By this time, Archbishop Tikhon (Belavin) had been recalled to Russia, and he had been replaced by Archbishop Platon (Rozhdestvensky).

In 1910, in consideration of his zealous and energetic labours, Priest Theodore Pashkovsky was elevated to the dignity of archpriest.

Archpriest Theodore Pashkovsky

Return to Russia, 1913

In 1912, Archpriest Theodore (Pashkovsky) petitioned Archbishop Platon for the blessing and release to return to Russia. The blessing was given. This very much disappointed the parishioners of the cathedral parish in San Francisco.

Nevertheless, in late 1912, Father Theodore, Matushka Ella and their 4 children departed from San Francisco for New York. They remained in New York City for a time, and Father Theodore served temporarily for a few months at Saint Michael’s Church in Newark, New Jersey. This pause was required because of the time required to arrange the practical details of his next assignment.

Diocese of Warsaw, Poland, 1913

In the spring of 1913, the Pashkovsky family arrived in Warsaw, Poland (Warsaw at that time was still within the Russian Empire). In Warsaw, Father Theodore once again served under the omophor of Vladyka Nicholas (Ziorov), who was by this time Archbishop of Warsaw.

Father Theodore was assigned to serve as second priest at Warsaw’s Holy Trinity Cathedral. He was also given responsibility for various administrative, educational and charitable services having to do with the diocese.

Saint Nicholas Cathedral

World War I, 1914-1918

World War I began in 1914, and the Imperial German army soon occupied much of what eventually became Poland. Under these circumstances, most of the Russian state functionaries and clergy of the diocese (including Bishop Nicholas and the Pashkovsky family) were evacuated eastwards into Russian-held territory in 1915. Many of Warsaw’s Orthodox Temples were soon turned into Roman Catholic churches, including Holy Trinity Cathedral where Father Theodore had served.

Father Theodore and his family found refuge in Vilno (which later became Vilnius, the capital of Lithuania). Vilno was situated about 392 km (244 mi) northeast of Warsaw.

Archbishop Tikhon (Belavin) was the diocesan hierarch in Vilno at that time. Father Theodore was assigned by him to serve as as rector of the Temple of the Sign of the Theotokos in Vilno.

Sign of the Theotokos Temple, Vilno

Although he continued in this responsibility for some time, he eventually relocated his family to Moscow because of the increasingly precarious and dangerous wartime situation that had developed also in Lithuania.

From Vilno, he soon undertook service as a military chaplain along the front lines in Byelorussia (now Belarus) and in Ukraine. For this, he was decorated.

In 1917, in addition to the war, there were added the complications of the February and October revolutions and the abdication of Tsar Nicholas II. The communist October Revolution by the Bolsheviks immediately brought attacks against the Russian Orthodox Church, and there soon began the Russian Civil War. This civil war was between the revolutionaries and those who refused the communist revolution (usually called the "White Movement").

Bereavement and widowhood, 1917

In 1917, during the war, Father Theodore's wife Matushka Ella and their eldest daughter contracted a disease (perhaps influenza) and they fell asleep in the Lord in Russia.

Their funerals and interments took place in Moscow.

It is useful to keep in mind that during this year, there were many major disruptions in Moscow which were associated with the revolution. Anything resembling the usual daily life was nearly impossible for a long time.

Effects of the 1917 Bolshevik revolution and the wars

Meanwhile, after serving under the white banner of anti-Bolshevik forces during the Russian Civil War, the 2 sons of Father Theodore were forced to flee from Russia.

While he was in Moscow during the Civil War, Father Theodore (with Patriarch Tikhon’s blessing) was active in distributing aid to the city’s needy and hungry population, often at great personal risk. He likewise aided the educational and famine relief efforts of the Young Men’s Christian Association (YMCA) and the American Relief Administration (ARA), particularly along the Volga River. He served as a translator, and a mediator between the frequently hostile Bolshevik authorities and spiritual leaders there. During this period, he served as pastor of Saint John’s Church in the village of Tikhomirovka near Tsaritsyn (later called Volgograd).

As the persecution by the Bolsheviks began, Father Theodore met often with Patriarch Saint Tikhon (Belavin). During these encounters, Father Theodore was advised and instructed by the holy patriarch about the future of the North American diocese. During these meetings, Patriarch Tikhon also expressed the desire that Father Theodore become a bishop.

In May, 1922, Father Theodore served as translator for a historic meeting in which E T Colton, an American YMCA representative in Russia, conveyed to Patriarch Tikhon a request for the appointment of Metropolitan Platon (Rozhdestvensky) as head of the Church in America. While the Patriarch expressed full support for this appointment, he deferred final decision to the Higher Church Administration Abroad (later to become the ROCOR), although just days later, a directive from the Patriarch, issued under great pressure from the Soviet government, dissolved the Church Administration Abroad.

Return to the USA, 1922

In 1922, Archpriest Theodore Pashkovsky received the blessing from Patriarch Tikhon (Belavin) to return to the USA.

This was near the end of the Russian Civil War which followed the communist revolution, and the Soviets were consolidating their power and resources.

Father Theodore and his youngest child (ten-year-old daughter Ljuba) arrived in July, 1922.

Father Theodore quickly adjusted again to the American ecclesiastical situation. With the departure of Archbishop Alexander (Nemolovsky), the burgeoning schismatic activity of the "Living Church" on the North American continent, led by John Kedrovsky, and other ecclesiastical divisions in the shadow of the upheaval in Eastern Europe, this was indeed a chaotic time for the Church in America. The turbulence persisted for many years.

Third All-American Sobor

Following confirmation of Metropolitan Platon’s primatial leadership at the Third All-American Sobor in September, 1922, at Pittsburgh, Pennsylvania, arrangements were made for the episcopal ordination of Father Theodore.

Monastic tonsure, 1922

On 25 November, 1922, at Saint Tikhon's Monastery in South Canaan, Pennsylvania, Archpriest Theodore Pashkovsky was tonsured to be a monk, and he was given the name Theophilus.

At this tonsure, the vow was fulfilled which he had made as a student, to enter monastic life.

Hieromonk Theophilus (Pashkovsky) was immediately elevated to the dignity of igumen and then of archimandrite.

On 3 December, 1922, the Holy Synod of Bishops elected Hieromonk Theophilus (Pashkovsky) to become a bishop, in accordance with the previously-expressed desire of Patriarch Tikhon (Belavin).

Episcopal ordination, 1922

On 10 December, 1922, at Saint Nicholas Cathedral in New York City, New York, Archimandrite Theophilus (Pashkovsky) was ordained to the Holy Episcopate by Metropolitan Platon (Rozhdestvensky) ; Bishop Aftimios (Ofiesh) of Brooklyn ; Archbishop Panteleimon (Afanasiadis) of Nablus (Jerusalem Orthodox Church). (Archbishop Panteleimon had recently arrived in the USA for an extended stay.)

Bishop Theophilus

Episcopal service

Bishop Theophilus (Pashkovsky) was assigned immediately to serve as the Bishop of Chicago, Illinois (a vicariate of the North American Metropolia).

As Bishop Theophilus began his archpastoral service, the Metropolia was still structured as a single diocese. Although he was, in fact, a Vicar-Bishop, he nevertheless undertook his hierarchal duties, as he energetically and tirelessly visited Midwestern parishes and provided them with archpastoral oversight. His pastoral labours laid the groundwork for the eventual establishment of a diocese in the Midwest.

He oversaw the renovation of Chicago’s Holy Trinity Cathedral, and he produced publications in both Russian and English.

Holy Trinity Cathedral, Chicago

During the time of his service in Chicago, from 4 August, 1925 to 30 July, 1926, he was assigned to serve for a period of time as the temporary administrator of the Diocese of Canada. During that time, he made several pastoral visits to Canada.

Bishop of San Francisco, 1931

In 1931, Bishop Theophilus (Pashkovsky) was transferred and assigned to be the Bishop of San Francisco.

Holy Trinity Cathedral, San Francisco

In San Francisco, he soon proceeded to renovate and expand the structure of Holy Trinity Cathedral (which he had built a quarter century earlier).

In 1934, Metropolitan Platon (Rozhdestvensky) fell asleep in the Lord.

Bishop Theophilus was immediately elected Locum Tenens of the Metropolitan’s see and soon elevated to the dignity of archbishop.

Metropolitan of San Francisco, All America and Canada, 1934

On 20-23 November, 1934, the Fifth All-American Sobor was convened in Cleveland, Ohio, for the purpose of electing a metropolitan to succeed Metropolitan Platon (Rozhdestvensky).

However, at that time, the North American Metropolia did not yet have an established procedure for electing her primate. In an effort to conclude prolonged discussion at the council on how the election should be conducted, Bishop Leonty (Turkevich) suggested that the Sobor simply acknowledge the senior hierarch (Archbishop Theophilus (Pashkovsky) as Primate. The council participants responded by singing “Axios” (“he is worthy”). Although Archbishop Theophilus was touched by this acknowledgment, he asked that the hierarchs express their will in a canonical vote. The hierarchs immediately assembled in the Altar of Saint Theodosius Cathedral, made their vote, and announced their choice of Archbishop Theophilus as Metropolitan. Thus, on 23 November, 1934, Metropolitan Theophilus (Pashkovsky) was elected canonically to become the metropolitan.

Service as Metropolitan of All-America and Canada

Because of the difficult conditions of the time, Metropolitan Theophilus (Pashkovsky) remained at Holy Trinity Cathedral in the diocese of San Francisco as the Metropolitan of All America and Canada.

Under the leadership of Metropolitan Theophilus (Pashkovsky), the North American Church continued to move towards a state of stability. Episcopal relationships improved as the threat of the Soviet “Living Church” subsided, although new challenges arose. Attention was given to improving church education programmes.

Re-grouping and re-organisation of the Diocese of New York and the central office of the "Metropolia"

Because of the loss (through the civil courts) of the Cathedral of Saint Nicholas in New York City to the Soviet “Living Church” in 1926, it was necessary to reorganise the central administration which technically remained in New York.

For the following 17 years, the parishioners of the cathedral, now re-organised as the Holy Virgin Protection Cathedral, were helped in their time of need by the Episcopalian Church, who found them a place in which to worship. This place was Saint Augustine Church at 105, Houston Street, a chapel of Trinity Episcopal Church Wall Street, and it served as their place of refuge until a permanent site could be found.

In this context, and because many parishes on the east coast were subordinated directly to him, Vladyka Theophilus often travelled across the country to fulfil his archpastoral obligations.

In those days, the evolution of the several episcopal sees in the Metropolia into full-fledged territorial dioceses was still in an early stage. In some ways, the Metropolia was still governed as a single diocese with only the metropolitan having the full hierarchal authority normally ascribed to bishops. While each bishop was assigned a particular territory, the structures usually found in dioceses were only just beginning to be established.

Despite the development of stability in the Church in North America during the 1930s, relationships with other elements of the Russian Orthodox Church, including the Patriarchate of Moscow remained volatile.

Thus, a residue of the chaos and episcopal problems of the 1920s remained throughout World War II, and for the rest of the life of Vladyka Theophilus.

Metropolitan Theophilus (left) at a meeting of bishops at Karlovtsy, 1935

Metropolitan Theophilus provided strong and stable leadership through the many twists and turns during the years when he was the metropolitan. Throughout his service, he pursued avenues which might bring about reconciliation and unity amongst the Orthodox Christians.

1935 consultation in Serbia convened by Patriarch Varnava

In 1935, Vladyka Theophilus participated in a consultation of senior metropolitans in Serbia that was convened in Sremski-Karlovci (Kingdom of Yugoslavia) by Patriarch Varnava (Rosić) of Serbia. Patriarch Varnava had invited representatives of Russian dioceses and exiles not administered by the Patriarchate of Moscow, chiefly the Russian Orthodox Church Outside Russia (ROCOR). At this meeting, they signed an agreement that reconciled their sometimes conflicting relationships.

This agreement forged harmony and peace between the Metropolia and the Russian Orthodox Church Outside Russia (ROCOR) and unified their parallel jurisdictions and hierarchies in North America from 1935 until 1946.

1930s Joint Meeting

Holy Trinity Choir, San Francisco, 1937

Sixth All-American Sobor, 1937

The agreements entered into by Metropolitan Theophilus (Pashkovsky) at this consultation were confirmed at the Sixth All-American Sobor (Council) of 1937. The Sobor stressed again that the autonomy of the Church in America (as established in 1924) was not impaired in any way by these agreements.

Opening of 2 seminaries, 1938

The political struggles and strong differences of opinion did not deter Metropolitan Theophilus from initiating efforts to improve the life of the American Church. Amongst his leadership initiatives was that of improving education at the local level, especially church schools.

A major programme was developed under Metropolitan Theophilus to re-establish an institution for the training of clergy. Under this programme (as approved by the Sixth All-American Sobor of 1937), a plan was formed for the establishment of 2 institutions : Saint Vladimir’s Seminary, which would provide an education based upon principles of a liberal arts college education as the foundation of the theological training of potential Orthodox priests and workers ; and Saint Tikhon’s Pastoral School, which would provide pastoral training for potential Orthodox priests. Also on the territory of Saint Tikhon's Monastery, the newly-rebuilt orphanage was opened. This new building continued the presence of the orphanage which had been established in the early days of the monastery by Igumen Arseny (Chahovtsov). The establishment of both the seminaries was achieved in 1938.

Metropolitan Theophilus with Bishop Arseny (Chahovtsov) at Saint Tikhon's Monastery

By establishing these seminaries, the Church began its exit from the educational desert that had begun with the closing of the Saint Platon’s Seminary at Tenefly, New Jersey, in 1923. This closure was one negative event amongst many which came with the strong pressure exerted on the Russian Orthodox Greek Catholic Church of North America (ROGCCNA), particularly by the Soviet Union through its puppet "Living Church". This puppet entity had attempted to appropriate for itself (and the Soviet government) the properties of the local Church. It also tried to entice clergy and people to abandon the Church planted by the Russian Mission in 1794. Yet another cause of closures was the complete financial penury of the North American Diocese of the Russian Orthodox Church that followed the Bolshevik Revolution of 1917, and the rupture of communications with the Mother Church and of any further financial support.

Finding a new cathedral site in New York City, 1943

In 1943, under the blessing of Metropolitan Theophilus, it became financially possible to purchase a building (the former Olivet Memorial German Reformed Church) at #59, East 2nd Street in New York City to serve as the Holy Protection Cathedral of the Diocese of New York. Thus, under his leadership, a metropolitan cathedral under the ownership of the Church, had been finally acquired by the Church.

Holy Virgin Protection Cathedral, New York City

150th anniversary of the Orthodox Christian mission in North America, 1944

In 1944, in the new cathedral, Metropolitan Theophilus presided over the 150th anniversary celebrations of Orthodoxy in North America.

As the Soviet regime relaxed its control somewhat over the Russian Orthodox patriarchate during World War II, a conversation about a possible rapprochement was initiated regarding the political implications of the demands by the patriarchate. The Moscow Patriarchate was obliged by the government of the USSR to require that its entities outside the Soviet borders not oppose the Soviet Union. It had remained the desire of the ROGCCNA to find, if possible, a way to reconciliation with the Moscow Patriarchate, their "mother Church". However, such a reconciliation could not be "at any and all costs". In other words, the reconciliation must be genuine (involving true solutions through conversations and mutual forgiveness), and not the mere compliance of a slave or a victim. It is unlikely that the Mother Church wished to abuse her daughter Church. However, she was being forced by the communist authorities in some ways to act contrary to her will (under threat of extinction).

Local Council of the Russian Orthodox Church, Moscow, 1945

After the repose of Patriarch Sergius (Stragorodsky) on 5 May, 1944, a Local Council of the Russian Orthodox Church was convened in Moscow, between 31 January and 4 February, 1945, mainly for the purpose of electing a patriarch, but also for making other decisions. Metropolitan Theophilus (Pashkovsky) sent Bishop Alexei (Panteleev) and Archpriest Joseph Dzvonchik to the council as delegates, but they did not arrive in time.

The 1945 All-Russia Council elected Patriarch Alexei I (Simansky) to lead the Church of Russia, and it adopted the new "Regulation on the Administration of the Russian Orthodox Church" which "streamlined" parish life. The brief "Regulation" replaced the detailed definitions of the All-Russian Sobor of 1917-1918, with regard to particular instances of Church authority. In accordance with the new conditions of Church life in the USSR, the "Regulations" strictly defined the hierarchical structure of Church administration by increasing the powers of the patriarch, diocesan bishops and parish rector. This was one of the conditions of the survival of the Church under Sovietism. However, the Soviet requirements presented conditions which were an obstacle to reconciliation between the Church of Russia and the Russian Orthodox Greek Catholic Church in North America ("Metropolia").

The attempt at rapprochement foundered. In the autumn of 1945, Metropolitan Theophilus accepted to have a conversation with the Patriarch’s representative, Archbishop Alexei (Sergeiev) of Yaroslav, who had been sent to the USA. Afterwards, the metropolitan declined to meet again. It was evident that Archbishop Alexei had been sent to preside over the pending 7th All-American Sobor, and to supervise an election which would replace Metropolitan Theophilus. This was an unacceptable situation.

Metropolitan Gregory (Chukov) of Leningrad and Novgorod was sent by the patriarch to persuade Metropolitan Theophilus and the ROGCCNA ("Metropolia") to comply with the regulations, but this was refused. Metropolitan Theophilus did not believe that he could act contrary to the refusal of the great majority of the Faithful in the USA, who opposed any sort of submission or perceived submission to the government of the USSR. In fact, in the following decade, there came an intense investigation led by Senator Joseph McCarthy, who sought to uncover and to expose any possible communist infiltration in the USA.

It was one thing to love and to care about the welfare of the Russian Orthodox Church, as she tried to survive under the Soviets. It was quite another matter to co-operate with the communist government in any way.

Seventh All-American Sobor, Cleveland, Ohio, 1946

On 26-29 November, 1946, the Seventh All-American Sobor was convened at Saint Theodosius Cathedral in Cleveland, Ohio.

Regardless of the events of the previous year's visit, the Metropolia continued its pursuit of ecclesial peace and unity under the leadership of Metropolitan Theophilus. A decision of the 7th All-American Sobor sought reconciliation with the Church of Russia by recognising the spiritual authority of the Patriarch of Moscow while maintaining a broad autonomy in the governance of the Metropolia. Metropolitan Theophilus conveyed the information to Patriarch Alexei I (Simansky) by telegramme.

This overture towards relations with the Patriarchate in Russia caused a relapse in the relations between the Metropolia and ROCOR, as those hierarchs, clergy and parishes who could not accept any relationship with the Patriarchate reconstituted a separate ROCOR jurisdiction in North America.

However, the Metropolia’s subsequent negotiations with the Moscow Patriarchate towards reconciliation were unsuccessful, as the Metropolia could not accept the Patriarchate’s insistence on its prerogative of confirming the Metropolitan’s election, including the right of naming another hierarch should the Patriarchal Holy Synod in Moscow deem unsuitable the candidate nominated by the All-American Council. Because of the failure of these negotiations, caused in part by the adamant avoidance by Metropolitan Theophilus of meeting with Patriarchal representatives sent to America to conduct talks, the Patriarchate reactivated a previously imposed, but briefly provisionally lifted, ecclesiastical suspension of the Metropolia’s hierarchs. Thus, in accordance with Metropolitan Theophilus’ own position and vision, the Metropolia’s autonomous governance continued unfettered.

Incorporation of the Russian Orthodox Greek Catholic Church of North America

Metropolitan Theophilus’s administration was extremely important for pacifying and establishing the autonomy of the administration of the Russian Orthodox Greek Catholic Church in North America. During his time, the Church was incorporated legally in several states at various times.

Beginning of a new immigration from Europe, 1946

After the end of World War II, there was a large influx of new Russian refugees into North America. Metropolitan Theophilus took under his omophor numerous fleeing and "displaced" clergy from Europe, and he extended his care and spiritual protection to communities in South America, as well as to the Japanese Orthodox Church and the Orthodox believers of South Korea.

Despite the fact that he suffered some periods of infirmity in his last years, Metropolitan Theophilus continued faithfully to fulfil his archpastoral duties, and he regularly made arduous cross-country journeys by railway as demanded by his responsibilities.

Final illness, 1950

In 1950, Metropolitan Theophilus, now suffering from cancer, became gravely ill, and he was aware that his remaining days were few.

As he perceived that the time of his repose was very near, he called Archbishop Leonty (Turkevich) to his bed-side in San Francisco, in order to give final instructions for the future of the Church in America.

Repose, 1950

On 27 June, 1950, early in the morning, Metropolitan Theophilus (Pashkovsky) reposed in Christ.

His final words were : "Responsibility, Church, responsibility !"

On 1 July, 1950, the Funeral Services for the Burial of a Hierarch were served at Holy Trinity Cathedral in San Francisco, California. They were offered by bishops and clergy of the Metropolia.

Holy Trinity Cathedral, San Francisco, California

After the funeral services, his body was entombed in Section 1 of the Serbian Cemetery nearby in Colma, California. His tomb is near the chapel.

Part of the Serbian Cemetery at Colma, California

— Bishop of Chicago 1922-1931. See created. Succeeded by : Bishop Paul (Gavrilov).

— Vicar-Bishop of the North American Metropolia 1922-1931.

— Bishop of San Francisco 1931-1934. Preceded by : Bishop Alexis (Panteleyev). Succeeded by : Archbishop John (Shahovskoy).

— Metropolitan of All-America and Canada 1934-1950 (remaining as Metropolitan in San Francisco). Preceded by : Metropolitan Platon (Rozhdestvensky). Succeeded by : Metropolitan Leonty (Turkevich).

Reflections

The son of Father Theodore and Matushka Ella Pashkovsky, Boris Theodorovich Pashkovsky, was remembered as Colonel Boris Pash. In his military service, he had been the leader of the Alsos Mission in Europe under the Manhattan Project during World War II.

His family name had been adjusted/Anglicised because of military service.

Alsos Mission in Germany dismantles a reactor

Boris Pashkovsky was remembered also as having been the Foreign Liaison Officer under General Douglas MacArthur during negotiations about the future of the Japanese Orthodox Church in 1945-47.

In 1950, after the repose of Metropolitan Theophilus, Archbishop Vitaly (Maximenko) wrote about Vladyka Theophilus :

With grief, I learned about the death of the long-serving First Hierarch of the Russian Orthodox Church
in America and Canada, the Most Reverend Metropolitan Theophilus. My grief is exacerbated by the still
famous sad circumstances of Church life in the Americas. [...]

I first met the deceased Metropolitan Theophilus in 1934, when I arrived in America, with a firm desire to
work hard to establish myself in the world of the Russian Orthodox Church, which was then torn by Church
turmoil. More closely, many had to converge with Metropolitan Theophilus in 1935, when we worked
together for the good of the Church of the world in Sremski-Karlovtsy. We kept in mind the beginning of
the Soviet Union, when the so-called ‘Provisional Regulation’ was developed and adopted. It was compiled
in the spirit of the Apostolic Rules and other canonical norms, and thus achieved complete unity of the
Russian Orthodox Church abroad. I was a witness of the fact that Metropolitan Theophilus really wanted
the establishment of Church life ; and (returning to America) of what followed without regard for the
opposition of those around.

From that time, our co-operation began with Metropolitan Theophilus, which lasted 12 years. I watched
him closely, tried to be his aide, to assess his modesty, his dedication and love for the Russian
Orthodox Church in America, his excellent knowledge of the clergy, parishes, Church workers and the
conditions of Church life in America and his efforts to streamline and raise the health and strength of
the Church. [...]

Metropolitan Theofil first served at the San Francisco Cathedral of the Holy Trinity until 1906 when it
was burnt by the fire after the great earthquake in 1906. It was rebuilt in 1912 [...] and when he
returned to the USA and finally came again to San Francisco in 1931. He loved the new cathedral also [...]
The years 1927 to 1935 were overshadowed by the Church by the disarray, which very much hampered the
correct course of Church life in the Americas and very much also Metropolitan Theophilus. Therefore, he
fully prepared to go to Europe and take a personal part in working out the Provisional Order, which
united the Russian Orthodox Church abroad and brought peace and tranquillity to the life of the Russian
Orthodox Church in America and Canada.

The years 1935 to 1946 were the years of peaceful and fruitful construction of Church life in the
Americas. In these years, the Council and the Archive Council were convened. New parishes were built
and old ones were enriched. Church life was organised and piety increased. The beautiful building of
the Cathedral in the city of New York was established. The Theological Seminary in the city of New York
and the Pastoral School at Saint Tikhon's Monastery were restored. The orphanage received its extensive
building. Regulations were developed for the central and parish managements. The celebrations of the
950th anniversary of the Baptism of Rus and the 150th anniversary of the Russian Orthodox Church in the Americas
were organised and held. [...] The organisation of youth, called the Federation of Russian Orthodox
Clubs flourished. Friendly co-operation with old and new Russian public organisations was established.
[...] Attention was paid to the question of the provision for clergy in old age and illness. Many other
labourers came to work for the Russian Orthodox Church in America, who had a predilection for glory,
especially with the arrival of the new émigrés.

In 1946 a great misfortune happened, which again plunged Church life in the Americas into confusion.
Resolutions were adopted at the Cleveland Sobor, which broke the unity of the Russian Orthodox Church in
America from the blessed unity. After working closely with Metropolitan Theophil in Church affairs for
12 years, I am well aware that I was not an active supporter of such a sad outcome of the Cleveland
Sobor. He was not the author of that resolution and the initiator of disunity ; but, fearing the
departure of many from the Metropolia, he decided to follow the majority, which at that time was
passionate about the matter.

It is well known to me that Metropolitan Theophil felt the unrest. Although after the Cleveland Sobor,
despite all my efforts, we were no longer in Communion with the Metropolitan ; we heard rumours that
Metropolitan Theofil regretted the distance from his friends. [...] There is no doubt that he himself did
not easily endure the consequences of this mistake, at least in his relationship with the Moscow
Patriarchate and with its representatives, who arrived in America and tried to lay their hand on the
Church life. We were convinced that the Metropolitan was having a hard time feeling this confusion, I
wrote a letter to him, and I soon received his own answer :
'Your Eminence, Gracious Archpastor !

Accept my deep consciousness of my personal unworthiness and forgive my grievances on you and mutually I
forgive you in my zeal and many things. When the time comes to have peace with all, great joy will come.
Metropolitan Theophilus'.

There is no doubt that the Church life in the Americas after the Cleveland Sobor of 1946 was moderated
by the personal authority of the late Metropolitan Theophil, the authority of his long years of work in
the Americas. Now he has gone the way of all on the earth. [...] May the Lord help all of us to build the
Church in this world. May the Lord forgive our voluntary and involuntary sins, and help us to arrange
Church life so that we all may be rewarded as wise and spiritual builders in the unfading Kingdom of the
Lord of Glory.

King Haakon VII of Norway was alive in this life at approximately the same time as Metropolitan Theophilus (Pashkovsky). The king was well-known for his saying "Everything for Norway". The final words of Metropolitan Theophilus express just the same sentiment, but rather, "Everything for the Church". Metropolitan Theophilus was a strong example of such commitment and pastoral paternal care, and others have exhibited similar characteristics. "Well done, good and faithful servant" (Matthew 25:23).

Writings

• “Sanctuary and Ritual : A Short History of the Christian Church and the Rite of the Eastern Orthodox Church” (San Francisco, 1930)

Writings by various authors about the metropolitan

• “Journal of the Moscow Patriarchate” (JMP), nos. 2 & 3 (1945).

• JMP, no. 4 (1947), p. 7.

• JMP, no. 1 (1948), pp. 9-24.

• JMP, no. 6 (1949), pp. 36-38.

• JMP, no. 7 (1950), pp. 68-78, 79-80.

• JMP, no. 3 (1955), p. 74.

• JMP, no. 6 (1957), 68-74.

• JMP, no. 2 (1960), p. 32.

• “Russian Orthodox Churches”, p. 155.

• “Irenikon”, no. 15 (1937), p. 175.

• Spassky, F, ‘Metropolitan Theophilus of All America and Canada’ in “Church Messenger”, no. 26 (1950), pp. 19-20.

• “IKZ”, no. 40 (1950), p. 12 ; no. 41 (1951), p. 23.

• “Russian Orthodox Church in North America” (Jordanville : Holy Trinity Monastery, 1955)

• “Orthodox Russia”, no. 12 (1956), p. 3.

• Seide, G, “Geschichte der ROK im Ausland” (Wiesbaden : Otto Harrassowitz, 1983), pp. 403 ff.

References

OCA biography

Orthodoxwiki biography

Wikipedia biography

Russian Wikipedia biography

Drevo Encyclopaedia biography

“The Russian Mission in North America”

Additional information :

Kostur, Nikolaj L, "The Relationship between The Russian Orthodox Church in North America and The Russian Orthodox Church Abroad from 1920-1950" (Crestwood, New York : Saint Vladimir's Theological Seminary, 2009) (Master of Theology thesis)

Pospielovsky, Dimitry, “The Russian Church Under the Soviet Regime 1917-1982”, 2 vols. (Crestwood, NY : St. Vladimir’s Seminary Press, 1984).

Prokurat, Michael ; Golitzin, Alexander & Petersen, Michael, eds., ‘The Living Church’ in “The A to Z of the Orthodox Church” (Lanham, MD : Scarecrow Press, 2010), pp. 204-205. ISBN : 978-0-8108-7602-6.

Regel'son, Lev, "Tragedy of the Russian Church : the Church under Soviet Power 1917-1953" (London : Darton, Longman & Todd Ltd., 1981). ISBN 10 : ‎0232515247 ; ISBN 13 : 978-0232515244. ASIN : 3330719192. (Translated from Russian to English : Afterword by John Meyendorff)

Stokoe, Mark, and Kishkovsky, Archpriest Leonid, “Orthodox Christians in North America (1794-1994)”

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.

Vuković, Sava, "History of the Serbian Orthodox Church in America and Canada, 1891-1941" (1998).

OCA article about the Fifth All-American Sobor by A P Liberovsky

OCA article about the Seventh All-American Sobor in Cleveland, Ohio, by A P Liberovsky

Drevo Encyclopaedia article about the 1945 Moscow Sobor

OCA History of Orthodoxy in America

The Russian Mission in North America

Orthodoxwiki article about "The Living Church"

Historical article about the Holy Virgin Protection Cathedral in New York City

Orthodoxwiki article about Saint Vladimir’s Orthodox Theological Seminary

Orthodoxwiki article about Saint Tikhon’s Orthodox Theological Seminary

Wikipedia article about the 1906 earthquake in San Francisco

USGS article about the 1906 earthquake in San Francisco