Protopresbyter Alexander and Matushka Juliana Schmemann

Protopresbyter Alexander Schmemann (1921-1983)

and

Matushka Juliana Schmemann (born Ossorguine) (1923-2017)

Alexander may be spelt Aleksander, Aleksandr, Alexandr.

Andrei may be spelt Andrey, André.

Dimitrievitch may be spelt Dimitrievich, Dmitrievich.

Juliana may be spelt Julianna.

Ossorguine may be spelt Osorgin.

Early life of Alexander Dimitrievitch Schmemann

The members of the Schmemann family were of German ancestry whose members had previously been in the service of the Russian Empire in Saint Petersburg.

Nikolai Eduardovich Schmemann had been a senator and a member of the State Council of the Russian Empire. His son, Dmitry Nikolaevich Schmemann, had been an officer of the Imperial Life-Guards, Semyonovsky Regiment, in Saint Petersburg.

The February and then October revolutions of 1917, which turned upside down the political and social situation in the country, forced him to emigrate from Russia along with his beloved wife, Anna Tikhonovna.

On 13 September, 1921, Alexander Dimitrievitch Schmemann and his twin brother Andrei Dimitrievitch Schmemann were born to Dmitry and Anna Schmemann in Tallinn (Reval), Estonia.

The stay in Estonia lasted until 1928. Then, by the Providence of God, the family moved to Belgrade, Yugoslavia. They remained there briefly, and they then moved to Paris, France, where they settled. Alexander and Andrei were 7 years of age. There, they attended church services at the Saint Alexander Nevsky Cathedral on the rue Daru, and Alexander served in the Altar under obedience to Metropolitan Evlogiy (Georgievsky). It was certainly at this time that he began seriously to love the solemnity, dignity and mystery of Orthodox worship.

In Paris, Alexander Dimitrievitch was educated in the Russian Military School, the “Lycée Carnot” and the “Gymnase Russe”. In addition to acquiring theoretical and practical knowledge, he acquired responsibility and self-discipline. After graduating from the cadet corps in 1938, he continued his education at the Carno Lyceum in 1939.

During his years in Paris, poverty and primitive living conditions were the characteristics of his life : throughout his student years, after marriage, and during his early teaching years.

Father Alexander and Matushka Juliana

Higher education of Alexander

Already by the age of 15, he had heard Father Sergius Bulgakov preach and lecture, and with the beginning of the World War II, he entered Saint Sergius Theological Institute of Paris. He stayed for the next 12 years, first as a student and later as a lecturer. The years of World War II and the German occupation of France were very difficult years, to say the least. Conditions during and after the war were abysmal in the seminary, and the students and staff were frequently cold and hungry. However, Alexander was providentially sheltered to some extent from the tragedies of war.

Saint Sergius Institute and Temple

Nevertheless, the teaching was of the highest order, and the teachers amongst the finest the Orthodox world had known for many years. There was Father Sergius Bulgakov, whom Alexander deeply loved and admired, although he never shared in his sophiological speculations. There was also Professor Anton V Kartashev, who inspired him with his first love of Church history. Professor Kartashev also supervised him in his master’s degree thesis on Byzantine theocracy, and also in his research into the Council of Florence and Saint Mark of Ephesus.

Amongst his other teachers was Archimandrite Cyprian (Kern) who, as well as introducing him to the idea of liturgical theology, was his spiritual father. It was in Father Cyprian’s parish church of Saints Constantine and Helen in Clamart that Alexander was to serve after his ordination to the Holy Priesthood. Father Nicholas Afanas’ev was another teacher to whom Alexander always felt a debt of gratitude for his application of a eucharistic approach to theology.

Alexander Dimitrievich received an experience of the Lord, an experience of absolute joy, while he was yet in a flat in Paris. He later understood that this experience influenced everything about his subsequent life :

 For example, that Holy Saturday in Paris, I was standing on my balcony before going to church.  I saw a car passing by, 
 and there was a quick, blinding reflection of sunlight from one of the windows.  All I have ever felt and learned about 
 Holy Saturday, and through that day, about the essence of Christianity ; all that I have tried to say or write, has always 
 been an inner need to transmit to myself and to others what burst forth, what was illumined and revealed to me in that moment. [...]

The point he tried to express was that the Lord used this very brief moment to convey to his heart, in an instant, an experience of Divine love which was to be expressed repeatedly throughout his life with references to joy.

Early life of Juliana Sergeevna Ossorguine

Juliana Sergeevna Ossorguine was born on 6 October, 1923, in Baden-Baden, Germany, where her family, the Ossorguines, found themselves after the Bolshevik Revolution in Russia. Her grandfather was the Archpriest Michael Osorgin (1861-1939) who ministered to Russian exiles at the home-church of Saints Constantine and Helen in Clamart, near Paris. She was a member of a traditional, Church-oriented Russian family in which there were many clergy.

Moreover, Juliana Sergeevna was a descendant of Saint Juliana of Lazarevo who lived in Murom, in the Vladimir province of the Russian Empire (about 187 km/116 mi northeast of Moscow), and who reposed in 1604.

Juliana Sergeevna's family had previously lived to the south of Moscow. From Baden-Baden, her family soon moved to Paris.

Higher education of Juliana

After having moved to Paris, Juliana attended and graduated from the “Collège Sainte-Marie-de-Neuilly” (founded by Madeleine Daniélou), in the western suburbs of Paris.

Afterwards, she earned a "Licence Ès Lettres" (B.A.) degree in classics at the University of Paris-Sorbonne.

Marriage, 1943

In 1943, Alexander Dimitrievitch Schmemann was married to Juliana Sergeevna Ossorguine, at that time a student in classics at the Sorbonne.

Arriving for the blessing of the marriage

As Juliana Schmemann said :

 Both of us had been brought up on the one hand in the enduring idealistic structures of Old Russia, 
 with the whole of life patterned on the rhythms of the Church, her feast days, on that Russian 
 heritage and tradition which implied obligations of loyalty and of service ; while, on the other 
 hand, we lived in the world of Voltaire, of Verlaine and Proust, of Parisian beauty and the phantom 
 past of Moscow and Saint Petersburg.  And in the midst of these varied influences came my meeting 
 on the church steps, at the age of seventeen, with a nineteen-year-old seminarist, the very day he 
 entered the St Sergius Theological Institute : ‘Pleased to meet you [...] and do bear in mind that I 
 have no intention of becoming a monk !’  The same evening he remarked to someone that he had just 
 met his future wife.

It became quite clear in those years, to all his friends and acquaintances, that Alexander had found his true vocation, and also that God had blessed him with a successful marriage and family life. The inspiration and joy that he knew in his life contributed much to the power with which, in all later years, he was able to communicate to others.

At the Institut Saint-Serge

The "Institut Saint-Serge" in Paris had gathered a somewhat heterogeneous but remarkable faculty, which included representatives of the old theological establishment of pre-Revolutionary Russia (Anton V Kartashev), intellectuals who came to the Orthodox Faith during the revolution (V V Zenkovsky) and former students from Belgrade (Father Cyprian Kern, Father Nicolas Afanassieff). The school was still dominated by the personality of Father Sergius Bulgakov, a former Russian seminarian, then a Marxist philosopher and finally (through the influence of Vladimir Soloviev and Paul Florensky) a priest and a theologian. During the war years at Saint-Serge, the students were few, but the enthusiasm and the hopes for an Orthodox revival remained strong.

Never attracted by the "sophiological" speculations of Bulgakov (for whom he nevertheless had the greatest personal respect), Alexander Schmemann was primarily seeking specialisation in the area of Church History. As a pupil of A V Kartashev, Alexander found that his brilliant lectures and skeptical mind matched his own tendency to critical analysis of reality around him. The result was a "candidate’s thesis" (equivalent to an M.Div., or sometimes to a Ph.D.) on Byzantine theocracy. Having completed the 5-year programme of studies at Saint-Serge in 1945, Alexander Schmemann became an instructor in Church History, first as a layman, then as a priest.

Ordinations, 1946

In 1946, he was ordained to the Holy Diaconate, and then to the Holy Priesthood by Archbishop Vladimir (Tikhonitsky), who was heading the Russian Exarchate of Western Europe under the jurisdiction of the Patriarchate of Constantinople.

On the day of ordination to the Holy Priesthood

Pastoral service

The Priest Alexander Schmemann was assigned to serve in as the assistant priest the Russian parish of Saints Constantine and Helen in Clamart, a suburb of Paris.

Besides his pastoral duties there, from 1946-1951, he taught Church History at the “Institut Saint-Serge” in Paris. He was already recognised as a leading exponent of Orthodox liturgical theology, which sees the liturgical tradition of the Church as a major sign and expression of the Christian Faith.

In his teachings and writings, he sought to demonstrate (amongst other things) the close links amongst Christian theology, Christian liturgy, and Christian living.

In 1951, the Priest Alexander Schmamann was assigned to serve as the rector of the Temple of the Nativity in Petit-Clamart (a newer portion of the town).

Transfer to the USA, 1951 ; teaching

After Father Georges Florovsky had gone to be the Dean of Saint Vladimir’s Orthodox Theological Seminary in 1949, Father Alexander was invited 2 years later to join the faculty of this seminary, which was at that time situated in cramped quarters in several apartments near Columbia University in New York City (Manhattan) (at 537 West 121st Street, New York 27, NY (at Broadway), in the Morningside Neighbourhood).

He began to teach there from 1951 onwards.

He was joined soon by Professor Serge S Verhovskoy (1952, +1986), and later Father John Meyendorff (1959, +1992), who moved from Paris to New York to teach at Saint Vladimir's.

Upon moving to New York City, Father Alexander and his family also began to visit the summer-home of Prince Serge Troubetzkoy and his family north of Montréal, at Lac Labelle, Québec, Canada. There, during the summer, he began serving in the newly-constructed chapel next to the Troubetzkoy home. He was, therefore, the first rector of the Chapel of Saint Sergius in Labelle (1951-1983). There, also, the Schmemann family established a permanent summer residence nearby the Troubetzkoy home. Besides his service in Labelle, Father Alexander was often asked to speak in various parishes and institutions and at retreats across Canada. Always, there was good fruit that developed from these personal encounters with him.

Almost from the time of his arrival in the USA, Father Alexander became involved with the ecclesiastical administration of the "Russian Greek Orthodox Church in North America" ("Metropolia", as it was popularly known). This involvement was natural, and completely in harmony both with the practical needs of the time, and with his theological understanding.

Upon their arrival, Matushka Juliana began a long teaching career at the Chapin School, the Spence School, and the Brearley School.

In 1959, at the Saint Sergius Orthodox Theological Institute in Paris, Father Alexander Schmemann defended his thesis "Introduction to Liturgical Theology", and he received the degree Doctor of Theology".

Fathers John Meyendorff and Alexander Schmemann serving at Saint Vladimir's Chapel in Great Lent

Dean of Saint Vladimir's Seminary, 1962

In 1962, the seminary relocated to a large property with a historical main building (Saint Eleanora's Home for Poor Mothers on Scarsdale Road in Crestwood, Tuckahoe, New York. When the seminary moved from Manhattan to Tuckahoe-Crestwood, Father Alexander and his family moved to a house on Hollywood Avenue, within walking-distance of the seminary. This building had originally been a hunting-lodge. It then became Saint Eleanora's Home for Poor Mothers, and then a retirement home for Roman Catholic priests.

In 1962, Father Alexander was assigned to be the Dean of Saint Vladimir’s Orthodox Theological Seminary, a responsibility which he would fulfil until the day of his repose in Christ.

Dean of Saint Vladimir's Seminary

Father Alexander took every aspect of his service seriously. He cared for the seminary as for his family. At the same time that he was writing and teaching, Father Alexander was very much concerned with the personal situation of each student, and with the condition of the buildings in which the students lived, prayed and studied. He would say words to the effect that people may consider it very prestigious that he is the Dean of Saint Vladimir’s, but in fact, every time he turned around, it seemed that he was confronted with trouble with the plumbing in the buildings.

Early days at Saint Vladimir's Seminary with faculty

Matushka Juliana with the children in the 1950s in New York

In addition to his responsibility as the Dean of Saint Vladimir’s, Father Alexander served as adjunct professor at Columbia University, at New York University, at Union Theological Seminary and at General Theological Seminary in New York City. Much of his focus in teaching at Saint Vladimir’s was on Liturgical Theology, as well as Church history. As part of his service to the Central Church Administration, Father Alexander was active as a representative of the Orthodox Church in the so-called œcumenical movement, in that he held positions in the Youth Department, and on the Commission on Faith and Order of the World Council of Churches.

Father Schmemann was given honourary doctoral degrees by Butler University, General Theological Seminary, Lafayette College, Iona College, and Holy Cross Greek Orthodox School of Theology.

Father Alexander was sent by the Holy Synod of Bishops to be an Orthodox observer for sessions of the Second Vatican Council of the Roman Catholic Church from 1962 to 1965.

Saint Vladimir's Seminary, 1960s

The First Chapel

Autocephaly, 1970

Father Schmemann was active in the establishment of The Orthodox Church in America and in its being granted autocephaly by the Russian Orthodox Church in 1970. He was also instrumental (together with Father John Meyendorff and others) in helping the Church develop an operating structure that reflected first the normal Orthodox Christian ecclesiology and canonical tradition, and then also the necessary elements required by civil law for corporate entities. He served as an advisor to the Holy Synod of Bishops and to the Metropolitan Council of the OCA. Likewise, his wife Juliana served for very many years as an elected member of the Metropolitan Council.

Father Schmemann was elevated to the dignity of protopresbyter, the highest honour that can be bestowed on a married Orthodox priest in The Orthodox Church in America. This title is conferred upon only a very few clergy in the OCA.

Archpriest Alexander Schmemann serving in the old seminary chapel

Father Schmemann always remained concerned about the fate of believers in the Soviet Union. Father Alexander’s sermons were broadcast weekly in Russian on Radio Liberty for 30 years. He gained a broad following of listeners across the Soviet Union. Amongst these was Aleksandr Solzhenitsyn, who became his friend after he emigrated to the West in 1974.

In 1975, Father Alexander Schmemann wrote an article regarding the approaching celebration of the bicentennial of the arrival in Alaska of the first missionary monks from Valaam Monastery. This article was entitled “To Love is to Remember”. The opening words of this article serve as a vehicle to help to describe him personally. He wrote :

 To love is to remember.  And to remember with love is truly to understand that which one loves and 
 remembers, to appropriate it as God’s gift.

Matushka Juliana Schmemann spent her whole married life with Father Alexander in supporting his work and service. She, herself, gave her own clear example of how a Christian lives a life of service. How she served had its own distinct character, but it was completely complementary to the service of her husband. As they walked hand-in-hand through life, as they prayed hand-in-hand (as it were) through life, they worked hand-in-hand as well. They nurtured their own family. They nurtured the administration of Saint Vladimir’s Seminary. They nurtured the sense of brotherhood and sisterhood amongst the members of the faculty and staff. They nurtured the sense of family and community amongst the students and their families. They built a living Christian family in the seminary. As with the wives of other faculty members, it was necessary that Juliana work outside the home for the sake of the family economy. Juliana was a competent teacher.

So much was this so that in 1977, Matushka Juliana became the 9th Headmistress of the Spence School (for girls) on East 91st Street in New York City. She served in this capacity only from 1977-1981. This service could have been for a rather longer time ; but by 1981, Matushka Juliana had contracted a very serious illness which caused her to withdraw from this work because of the treatments for the illness. She recovered, by God’s mercy, but it would not be long before she would be left widowed. She, however, never ceased regarding herself as married to her husband, and she continued to mark every anniversary of their marriage more than 70 years before. However, once she had recovered, Matushka Juliana joined the faculty of Brearley, where she remained until her retirement. Matushka Juliana was warmly remembered by many generations of women to whom she taught French and Russian, and to whom she was always “Madame Schmemann”. The French government awarded Matushka Juliana the "Palme d’Argent" ("Silver Palm") medal for service to French culture.

Father Alexander Schmemann was a gifted teacher. He had the Grace to inspire love for Jesus Christ and for the Church in his hearers, no matter how young or how old they might be. Everything that he did in his life of service in Christ’s Church was inspired by and founded in the love and joy that flowed from Christ to him and through him. As a young man in Paris, he would teach young people, and rooms would overflow with youth who were eager to hear him. The same reaction was expressed by others who heard him in North America and elsewhere. This was the case in catechetical classes for children near the Troubetzkoy home by Lac Labelle, Québec. This was the case in classes of seminary students. This was also the case in the Radio Liberty broadcasts to the hungry listeners in the Soviet Union. The love and joy of Jesus Christ showed. It showed in his care for the bishops he served on different occasions, and in his pastoral care for the many students who would telephone him to ask for help and advice after their graduation.

Alexander, Juliana Schmemann and Solzhenitsyn

Father Alexander Schmemann, Matushka Juliana, Alexander Solzhenitsyn

In 1973, Father Alexander expressed a serious (perhaps prophetic) concern in his diary about a phenomenon which could be described as an expression of "post-modernism". The concern was about "pluralism" :

 I thought about this pluralism which by its very essence consists of rejecting the concept of rejecting [...] the concept 
 of "Truth".  Pluralism is an "a priori" affirmation that there are different points of view about everything and the 
 "operative" principle of pluralism is affirming that one must not, need not, ever question them.  These points of view 
 exist – and that's it.  One must respect them, and, as far as possible, share them.

Family

Father Alexander had a particular insight into the ways in which Orthodox Christian influences can be seen in the writings of great Russian authors. He loved to show his students such evidence in writers such as F Dostoevsky and L Tolstoy, and how it was different in each. Our Orthodox Faith influences our whole life. Father Alexander’s personal formation and attitude towards life was rather similar to that of his wife, as may be seen in this following interview (in "St. Nina Quarterly", 1998) with Matushka Juliana, conducted by her daughter, Matushka Mary (Masha) Tkachuk :

Joy, Gratitude, Freedom

Masha Tkachuk : Although you have spent more than half your life in North America, your childhood
and youth were spent in Paris, where you grew up and were educated. How did your life as an
Orthodox Christian mix with your secular education ? Were the two completely separate, or did your
Orthodoxy influence the direction that your education took ?

Juliana Schmemann : My education was anything but secular. I was educated in a prominent
Catholic boarding school, headed by the mother of (later) Cardinal Jean Daniélou. The school had
been founded as a very liberal, yet thoroughly Catholic center for women. From an early age we
were made to realize the strength and potential influence of women in society, in the Church, in
the world of culture. This Catholic upbringing did nothing to undermine my Orthodox faith. On the
contrary, it enforced the universal character of the Orthodox faith in contrast to the strictly
ethnic and often parochial character of my home parish in the suburbs of Paris. It gave me, at an
early age, a detailed knowledge of Church history and liturgics and an intense desire to continue,
in my own Church, the great teachings of Eucharist-centredness, tolerance, questioning, and total
dedication.

M.T. : Your education led you to become an educator. For a number of years you were the head of a
very large girls’ private school in New York City. Did you feel free to make use of your beliefs
as an Orthodox Christian in your leadership of a large secular educational institution ?

J.S. : Feel free ? I was always free to be myself and never felt the need to compromise with my
girls. Had I lied, they would have known it ! Joy of life, respect for life, to live rather than
cope with life, life as a gift – these were the things that I talked about with my agnostic,
atheistic, falsely liberal students. I remember so many conversations with older girls trying
to pull them to a higher way of thinking, having very little in common with them as far as dogmas,
rites, traditions were concerned. But I felt completely at ease in taking them from love, poetry,
history, real joy, a respect for truth, to the evidence of eternal life, the evidence of a Lord,
the Lord, the open-ended striving for a simpler, better life, for what is real and true.

M.T. : Since the death of Father Alexander Schmemann, you have travelled extensively, addressing
the concerns of Orthodox Christian women in this troubled secular world. What concerns have you
encountered most often, and how did you attempt to address these concerns ?

J.S. : Most of the time women wanted to know what should be their role in the Church. That question
troubled me, since I think that playing a role is not a Christian way of looking at one’s life.
Did Mary think of her ‘role’, her ‘rights’, her ‘privileges’ ? Women are often quite confused about
the way the Church views them. In fact, in the Church’s tradition, beginning with the Virgin Mary,
women have a unique and most beautiful place. There are the Myrrh-bearers with their total
dedication, love, and faithfulness ; Martha and Mary who knew the one thing needed and chose it ; the
Samaritan woman who experienced the joy of faith at her encounter with Jesus. The Church is us –
now. The ethos of the world changes, evolves, so do ways of dressing, appearances, but the total
gift of self by women, as well as by men, is where it starts. Dedicating one’s talents and
faithful service to the Lord are the responsibility of all.

Whatever the needs of the Church are, or the demands of the job, or of the family, or of the
parish, that is where the woman (as well as the man !) serves, in whatever capacity that she is
called to serve. Since ordination [to the priesthood] is not an option, there are so many other
ways to use one’s talents, not by playing a role, but by being a role model, by giving oneself.
What should be nurtured is the unique gift of womanhood, of a woman who follows Mary’s living
example.

M.T. : What do you feel has been your contribution to Orthodox Christians today ?

J.S. : What I wish that my contribution may have been, is to have given women a feeling of
intense joy in being women, without rancour, comparisons, needless speculations, but with a sense
of gratitude in being themselves and in giving, endlessly giving [...].

M.T. : Gratitude ! How well I know that word !

J.S. : Indeed, gratitude is the only possible answer to God’s gift to us: the gift of His Son, of
life, of the world. ‘And God saw everything that He had made, and behold, it was very good’.
Whatever our life is like, our occupation, our beliefs, how can there be anything but an
enormous surge of gratitude ? Yes, I know : suffering, inadequacies, unfairness, et cetera ; but also
a firm belief that essentially the world is good, very good [...] and that the Lord is good, and
that it is good to be here [...].

M.T. : Hanging on your kitchen bulletin board is J. W. Krutch’s quotation, ‘Joy comes easier the
more often one is joyous’. Can you expand on that beautiful thought ?

J.S. : Joy is not light-hearted laughter – it is an effort, a daily exercise of seeing the beauty
of one’s life, through thick and thin ; of singing ‘Alleluia !’ on a happy day as well as on one’s
dying day. And then truly ‘joy comes easier the more often one is joyous !’ Joy then becomes a
habit, an attitude, a state of being.

M.T. : Joy and gratitude are certainly two words that I have heard from your lips throughout the
years. Another word is freedom. I’d like to hear your thoughts on freedom to conclude our
dialogue today.

J.S. : Freedom. The world advocates freedom for women, total freedom. Christ advocated freedom
of the spirit : ‘“For freedom Christ has set us free. Stand fast, therefore, and do not submit
again to a yoke of slavery”’ (Galatians 5:1). Among many other goals, I hope for women to
possess a free vision of their life, of the Church, of their allegiance to Christ – through total
freedom of choice, of love, of free acceptance, of humble obedience.

Freedom in choosing the kind of job that would not interfere with one’s beliefs. Freedom in
having a partner/husband, with whom one would share one’s convictions and faith, with whom one
would find respect, love, and communion. Freedom instilled in children, along with respect and
trust for authority. Freedom : much more difficult than blind obedience to rules. Free and
humble loving acceptance of Christ, His teaching, and His Church.

M.T. : I’m so glad that you shared your thoughts with us, those thoughts and beliefs that I grew up
with and that I try in my own life to carry in my heart and in my actions. Thank you !

During the last several years of Father Alexander's life, a major construction project was begun. It centred on the construction of the new Three Hierarchs Chapel, which was dedicated in 1983, and a new building for classrooms, the bookstore, and offices. The construction of the classroom and office building involved the demolition of the old chapel. For the duration of the construction, weekday services in the seminary were offered under improvised conditions in the solarium of the old main building. On weekends, the services were offered also under improvised conditions in the nearby Roman Catholic parish church.

It was during these years that Father Alexander discovered that he had cancer, for which he was treated, but without cure. However, he lived to see the completion of the chapel and its dedication. He was at peace, and full of the joy of Christ to the end. When he served for the last time, 2 weeks before his repose, it was the Divine Liturgy at American Thanksgiving. After the Holy Gospel, he took 3 small pieces of paper from his pocket, and he gave the following homily :

 Thank You, O Lord !
 
 Everyone capable of thanksgiving is capable of salvation and eternal joy.  
 
 Thank You, O Lord, for having accepted this Eucharist, which we offered to the Holy Trinity, Father, Son and Holy Spirit, 
 and which filled our hearts with the joy, peace and righteousness of the Holy Spirit.  
 
 Thank You, O Lord, for having revealed Yourself unto us and given us the foretaste of Your Kingdom.  
 
 Thank You, O Lord, for having united us to one another in serving You and Your Holy Church.
 
 Thank You, O Lord, for having helped us to overcome all difficulties, tensions, passions, temptations and restored peace, 
 mutual love and joy in sharing the communion of the Holy Spirit.  
 
 Thank You, O Lord, for the sufferings You bestowed upon us, for they are purifying us from selfishness and reminding us 
 of the “one thing needed;” Your eternal Kingdom.  
 
 Thank You, O Lord, for having given us this country where we are free to worship You.  
 
 Thank You, O Lord, for this school, where the name of God is proclaimed.  
 
 Thank You, O Lord, for our families: husbands, wives and, especially, children who teach us how to celebrate Your holy Name 
 in joy, movement and holy noise.  
 
 Thank You, O Lord, for everyone and everything.
 
 Great are You, O Lord, and marvelous are Your deeds, and no word is sufficient to celebrate Your miracles.  
 
 Lord, it is good to be here ! Amen !

Artistic impression of the Saint Vladimir Seminary campus

During the very last days of his suffering, even though Father Alexander was at peace, he was not without his painful struggles. Such are the effects of cancer. Students at that time report that the weather at the time of his death was incomparable. There were periods of heavy storms alternating with periods of sun and calm. Later, it was understood that these variation coincided with the times when Father Alexander was suffering greatly, and times when he was not. Two students also reported that just after the time of his repose, the lampadas before the icons in their rooms lit spontaneously, without the aid of matches.

Father Alexander in his office

Repose of Father Alexander, 1983

On 13 December, 1983, the Protopresbyter Alexander D Schmemann reposed in Christ at his home in Crestwood, New York.

The Funeral Services for the Burial of a Presbyter were offered at the new Three Hierarchs Chapel of Saint Vladimir`s Seminary. They were led by Metropolitan Theodosius (Lazor), and a very large number of priests and deacons served together with him.

After the conclusion of the services, his body was taken to be interred in the Cemetery of Saint Tikhon’s Monastery in South Canaan, Pennsylvania.

Matushka Schemmen Thank You Page 1 S.jpg

Thank-you letter to students

After the repose of her husband, Matushka Juliana Schmemann continued to live and to work as she had previously done. She eventually moved to Montréal, Québec, in order to live in a "logement" (apartment) in the next building to her daughter and son-in-law, the Archpriest John and Mary Tkachuk. In this city, she actively participated in the life of the Parish of the Sign of the Theotokos (which had been founded by her son-in-law and daughter). From there, she travelled extensively, as she gave many talks and lectures, led retreats, and participated in meetings. Always, her concern was the welfare of The Orthodox Church in America. Her personal relationship with the Monastery of the Holy Transfiguration in Ellwood City, Pennsylvania, continued to develop, and she would spend periods of time annually, living and praying with the nuns there. The monastery was also close to the residence of her daughter Anna, and her husband, the Protopresbyter Thomas Hopko.

Matushka Juliana in retirement

Matushka Juliana, the children and spouses in 2013

In October, 2014, because of increasing years and diminished physical strength, Matushka Juliana Schmemann moved (along with her daughter Mary and her husband) to Bronxville, New York. Nearby her daughter, she entered a residence for seniors, the Hebrew Home, Riverdale, New York. She continued to live in a similar fashion, as much as possible.

Repose of Matushka Juliana, 2017

On Sunday, 29 January, 2017, Matushka Juliana Schmemann fell asleep in the Lord in Riverdale, New York. Her repose was on the eve of her wedding anniversary (which she had continued to keep annually).

The Funeral Services for the Burial of a Lay-person were offered at Holy Trinity Church in Yonkers in the evening of 2 February, 2017.

The Memorial Divine Liturgy was served at Holy Trinity Church in Yonkers on 3 February, 2017.

Afterwards, her body was interred beside that of her husband at Saint Tikhon's Monastery Cemetery.

First grave-Cross (wood) and the permanent grave-Cross (2 views)

Reflections

Excerpts from an essay by Mary Honoré Shamassey
(wife of an Antiochian deacon and student)
(The essay was circulated to alumni in 2017, and based on having seen a brick from Saint Platon's
Seminary in Minneapolis.)

I took [my two young sons] to go visit Matushka Juliana (Schmemann) at her assisted-living facility
about a mile from St. Vladimir's. I was a little nervous, to say the least, as it isn't every day
one introduces oneself and boyish kin to a 91-year-old stranger who, together with her husband, is
the stuff of legend in the American Orthodox world. When I got to her room, I happily discovered
there her daughter Masha, who informed me that today was, in fact, Matushka's 92nd birthday !!

Matushka Juliana was sweet and fiery. She loved seeing the boys. After a few minutes of small talk,
who should walk in to wish birthday greetings but Matushka Marie Meyendorff ! It was kind of
surreal, sitting there with the now aged and white-haired matriarchs of not just the OCA (the
jurisdiction), but of THE Orthodox Church in America (not the jurisdiction). What an image, right
here in front of me! I was in awe to see it, myself a young mom with my babies, from the very
theological institution that each of their husbands had governed, nurtured, loved, and lived
decades before. And this commonality they shared was, of course, established on a much firmer
foundation : that of being refugees and strangers in a new land, where they came to nurture and
share their great love of Christ and His Church. The matriarchs mostly talked together while they
held hands and sat chatting in Russian.

It was crazy to think about afterward, and I came home feeling a bit stunned. Not that there was
anything presumptuous about these 'tiny giants' of the Orthodox Church, but more to just think
about each of them in my shoes 65ish years ago, and wondering where we (the current
students/families) will be in 65ish years [...]. I know there will be those among us, even our
current classmates, who will be called to 'take up the torch' so to speak. Just another day at
St. Vladimir’s !

I was honored to have met this very special 'original brick' of our Seminary and our Church. It put
into perspective for me the urgency and importance of implementing what we learn here at the
Seminary. One could say that to be a seminarian, and to become a worker in God’s field, is to
aspire to join the firm foundation of 'original bricks' that have been laid before, by God’s grace.

Fast-forward to a chilly wintry day in early December 2016. I went with my grandma, Khouria Marilyn
Gillquist — widow of Fr. Peter Gillquist — for a visit with Matushka Juliana. Gram was in town from
Bloomington, Indiana, for a brief visit with my little family. She was old friends with Fr.
Alexander Schmemann, of blessed memory, and Matushka Juliana.

We weren’t expecting much [...] we had been told that Matushka was slowing down and mostly slept. We
were expecting a short visit. "Ten minutes !" we kept reminding each other. But Matushka was very
happy to see us, and after that first ten minutes she remembered and understood exactly who we
were. Then proceeded a wonderful hour : she wanted to know everything about everyone, and we were
amazed as the minutes flew by and she talked and talked with perfect clarity.

She shared with us that she was in much pain. She was confined to a wheelchair and had really been
suffering physically. She said how hard it was to grow old, and that she had asked God many times
that she might be granted to die.

'I went up Jacob’s ladder !' she told us. 'Knock knock knock ! Can I come in ?' [...] and St. Peter
told me 'No, no, no ! [shaking her finger] It is not your turn !' So, here I am still !'

I began to feel dismayed and truly sorry when she solemnly declared, 'I am not human anymore'. Age
and deterioration had robbed her of most abilities, and pain and suffering riddled her body. But
then, as if to combat our pity, she straightened up as best as she could and with quiet gusto
exclaimed, 'I love Jesus . Always in my mind...Jesus...Jesus...Jesus !'

She said it with closed eyes, giving Gram and me a moment to share a glance and wipe away our
tears. I reached out to touch Matushka’s weary, weathered hand, and she instinctively held my
fingers in her grasp for the rest of the conversation.

I could see her truly 'waking' now. Our shared humanity and remembrances of old times were the
greatest medicine. Talk of Jesus and heaven and Fr. Alexander were a balm to her tired soul. She
and my grandmother shared joyful sorrow over the loss of their priest husbands, of how they
continually missed them and yet had not truly lost them. I sat there as the neophyte. I couldn’t
help but think of the 'original brick' outside the bookstore a year earlier, and how here was this
living 'original brick' before me once again, aged and frail, but ready for the journey to
eternity.

Suddenly she turned to me, and began to ask all about 'my Deacon'. I had explained earlier on that
my husband was a second-year seminarian at St. Vladimir’s, and newly ordained to the diaconate in
the Antiochian Orthodox Church.

'How is your Deacon ? How does he like St. Vladimir’s ?' she wanted to know.

I told her he liked it very well, and that he was working hard and learning so much ! Seminary can
be difficult, I expressed, but we truly love it and are so grateful to have three years of such
excellent training and care there. She declared how much her husband had loved St. Vladimir’s, how
it was his life and his legacy. I felt humbled and touched.

Already an hour was spent, and it was time to go. I knew this was goodbye [...] we would not see
Matushka Juliana again, but what a gift this precious hour had been !

I went to give her a hug, and kiss, and to say thank you. Suddenly, she grabbed me by the shoulder
and pulled me very close to her face—mere inches apart we were. She looked with clear blue eyes
right into my very soul and with firm urgency said, 'We brought Orthodoxy to America. It is up to
you to bring America to Orthodoxy ! This is your mission ! Tell your Deacon ! Tell them at St.
Vladimir’s ! This is the task of your generation ! The most important thing : you must bring
America to Orthodoxy'.

'I will. I promise I will tell them what you say'. I finally managed to say, through tears.

She proceeded to give me a blessing, the sign of the cross over me, a sweet kiss, and a strong
squeeze of my hands. It was truly amongst the humblest and most holy moments of my life.

Recollections of former student Antonina Kemileva-Dunn :

 I was blessed to be one of his students between September, 1980, - December, 1983.  [...]
 
 Father Alexander used to meet the new students, one by one by appointment, in his office.  At the end of our meetings, 
 Fr Alexander pointed to me a small children's toy on his desk.  It was a toy of a donkey that starts moving, kicking, 
 falling once you push the spring button under the donkey.  Father Alexander told me the story about this toy :
 When he was ordained a priest in Paris, an elderly lady came to visit him in his office and brought him this toys as a 
 gift.  She played with it, the donkey was moving, falling down, etc.  Then she said : 'You see Father, the donkey is 
 one of the most humble animals, it could be beaten, kicked but it gets up and continues.   A donkey brought Jesus  
 to Jerusalem, so be like this donkey and bring people to the Kingdom of God !'  Then Father Alexander turned to me, 
 and said : 'Now, Antonina, be like this donkey and bring people to the Kingdom of God !'.  I will remember his words 
 to the end of my life.  Years later I found such a toy in an antique shop and I have it at home for a reminder. 
 
 In November 1983, American Thanksgiving, I was one of the few students remaining on campus.  I was present at Fr. Alexander's 
 last sermon.  He stood and took a small piece of paper from his pocket, he read here and there, but said it spontaneously. 
 This was his last Divine Liturgy served and homily given.  Within two weeks he passed away.  His funeral was like a paschal 
 service.  Father was a passionate speaker and teacher.  We were enlightened and inspired, looking forward to carry the 
 knowledge we received from Father Alexander to others.  He served the liturgical services with love and dignity.  Some of us 
 recorded all his lectures, so we could hear them again. (In fact we recorded each professor !) That was the golden era at the 
 Seminary ! Glory to God !

In December, 2023, on the 40th anniversary of the repose of Father Alexander, Alexis Liberovsky (Orthodox Church in America Archivist) wrote the following reflection, which was published on the OCA web-site :

The 12 All-American Councils of Father Alexander Schmemann

December 13, 2023, marks the 40th anniversary of the repose of Protopresbyter Alexander Schmemann, best known as Dean and Professor at Saint Vladimir’s Orthodox Theological Seminary in New York, and as a prolific author and inspired speaker. Those facets of his activity are amply covered elsewhere. A less well studied sphere of Father Alexander’s work was his influence on the administration of the Church, particularly in his leadership role at the All-American Councils, which are according to the present Statute of the Orthodox Church in America (OCA) “the highest legislative and administrative authority within the Church” (Article III, Section 1). Father Alexander participated in 12 councils : 5 All-American Sobors before the OCA’s autocephaly in 1970, and 7 Councils after autocephaly was granted.

When Father Alexander arrived in America in 1951, there was not yet a mandated periodicity of the Councils. They were convoked whenever a crucial issue arose requiring action by the church-wide body. Thus, in 1950, less than a year before Father Alexander’s arrival, the 8th All-American Sobor was convened to elect a new Primate, voting for Metropolitan Leonty (Turkevich).

A comprehensive Statute to define the Church’s structure at all levels and to establish such norms as periodicity of regular Councils had been, in fact, needed for a long time. This was the major issue undertaken by the 9th Sobor convened in 1955. Father Alexander was a member of the Pre-Sobor Committee that was charged with drafting the Statute. He became one of the main architects of the Statute as it developed through its many iterations over the following two decades. One of the most contentious issues that needed regulation in the Statute concerned structure and leadership within the parish and the authority of the bishop. Responding to those who were contesting the Statute’s provisions on parishes, in preparation for the next Sobor in 1959, Father Alexander wrote an article about the importance of the Statute adopted at the 9th Sobor, placing its regulations firmly in an ecclesiological context rather than a strictly administrative one.

“[...] The canons of the Orthodox Church as well as the Statute of 1955 define very precisely the means by which the Bishop exercises his authority ; but to single out any one sphere of parish life and to claim that this sphere lies outside the competence and the jurisdiction of the Church’s authorities is to contradict the very idea of the Church as expressed in the words of Saint Ignatius the God Bearer : ‘in the Church nothing is done without the Bishop’”.

In accordance with the quadrennial periodicity of Sobors established by the 1955 Statute, the 10th Sobor convened in 1959, making a few amendments to the Statute and issuing resolutions on mostly routine matters. While Father Alexander was involved in the council’s proceedings, he was also an interpreter during the sessions, which took place bilingually in English and Russian. After the conclusion of this Sobor, Father Alexander reflected on its deliberations in a written response to arguments by the Church’s chief jurisconsult (attorney) and others who were arguing for a Church structure that was not hierarchal, but rather what they termed “sobornal” meaning conciliar, but which, in fact, conflated conciliarity with notions of democracy and made false distinctions between spiritual and secular concerns in church governance. Father Alexander clarifies that the Church is both hierarchal and conciliar :

“The authority to decide whether this or that decision of the Sobor is in agreement with Tradition remains with the Hierarchy and it is in this sense that the Sobor is hierarchal. The Sobor is thus the expression of the common concern for the Church of all her members and the expression also of her hierarchal structure, and this is what “sobornost” and “sobornal” mean in Orthodoxy”.

At the 11th Sobor in 1963, Father Alexander was elected as the Council’s clergy vice-chairman and, as such, skilfully guided its deliberations, which centred on amending the Statute to strengthen the rector’s position as presiding officer in parish decision-making processes and to expand the Metropolitan Council to include diocesan representatives. Father Alexander was also elected as an at-large member of the Metropolitan Council. While attendees have reported that the imminent approach of the Church’s autocephaly was palpable, any formal discussion of this eventuality was deemed premature.

The repose of Metropolitan Leonty in May 1965 resulted in the convocation of the extraordinary 12th Sobor expressly for the election of a new Primate. In preparation for the election Father Alexander wrote an article titled “The Sobor : Test of our Maturity” in which he indicated the significance and essence of the coming council :

“...our Sobor will be a test : a test of our maturity, a test of our unity, a test of our existence as a Church and not as a loose and sometimes anarchical combination of local selfish and private interests. [...] The Sobor will elect our new Metropolitan. This is not a mere ‘administrative business’. This is an act of the highest significance”.

At the 13th Sobor in 1967, the Church’s bishops indicated that they would not allow the delegates to vote on a proposal to change the Church’s name to “Orthodox Church in America”, but an informal straw vote was overwhelmingly in favour of the name change. Just before the Council, Father Alexander had advocated for this name change, stressing that the Church is, indeed, ready to be “American” and that this Americanisation will be fully realised with the uniting of all Orthodox in North America into a single Church body. Father Alexander was also a member of a three-person ad hoc Canonical Commission that drafted a new Statute article defining the administrative functioning of the parish and parish membership, which, after years of sometimes polarising debate at the three previous Councils, under Father Alexander’s leadership, was unanimously adopted. It was once again Father Alexander’s leadership that guided the assembly to consensus in a dignified fashion.

Events of historic proportions necessitated the convocation of another All-American Council in the fall of 1970. Negotiations, where Father Alexander was a leading participant and proponent, resulted in the granting of autocephaly to the OCA by the Russian Church in April 1970. In October, the 14th Sobor/1st All-American Council took place in order to ratify this action by approving the name change to “Orthodox Church in America”. As clergy vice-chairman, Father Alexander skilfully moderated the sometimes contentious discussion. The Council also issued a Message to All Orthodox Christians in America, inviting all to organic unity, a text that Father Alexander likely drafted.

Exactly a year later in October 1971, the 2nd All-American Council took place in order to adopt a new Statute. Father Alexander was again vice-chairman skilfully guiding deliberations that were peaceful in tenor in contrast to the often adversarial tensions of Statutes discussions in the past. The dynamic between clergy and laity existing in the 1950s had changed. The Council periodicity was now mandated to be biennial.

The next four All-American Councils in 1973, 1975, 1977 and 1980, at which Father Alexander continued to play a guiding role as clergy vice-chairman, dealt with routine matters, except for the election in 1977 of Metropolitan Theodosius, the first American-born Primate. The evolution in the proceedings of the Councils and Father Alexander’s view of their importance can be seen in his journal entries and other reflections at that time. He constantly marvelled at the spirit pervading the Councils of the 1970s, in contrast to the 1950s, when few attended the morning liturgies and even fewer communed.

In 1975, at the 4th All-American Council, when he felt his continuing role in church administration would be ineffectual, Father Alexander withdrew his name from consideration for re-election to the Metropolitan Council, as he notes in his published journals :

“I decided to withdraw from church administration because I am convinced about the dead end where all administrative bodies are locked, in a total lack of confidence and trust. I do not want to be either a patch or a rubber stamp on this tragic discrepancy between the administrative powers and the people”.

With this, his role as a member of the Metropolitan Council concluded, but Father Alexander continued to serve as vice-chairman at the All-American Councils through 1980.

At the 7th Council in August 1983, Father Alexander, already gravely ill, was able to attend only the opening session, at which he was named the honourary vice-chairman of the Council and delivered brief farewell remarks. Metropolitan Theodosius thanked Father Alexander for his tireless labours in leading many Councils in fruitful deliberations. At the banquet after Father Alexander had already left the Council, Metropolitan Theodosius said :

“[...] We all owe a personal debt of gratitude to Father Alexander Schmemann. The contribution made by Father Alexander to the organic transformation and eucharistic renewal in our Church cannot be measured. The only true measure of what he means to us is our love for him, a love which itself cannot be measured. I want him to know, and I am sure that he does know, that we are in deep communion with him [...] through love, through prayer, through the eucharist”.

On returning home from one of the Councils, Father Alexander wrote in his journal :

“I feel like I am coming down from a mountain, so strong was the feeling of a Presence at the Sobor. The Church – as much as we are given to see it and experience its presence in this world. Wonderful liturgies every morning, with hundreds of communicants. The transfiguration of the lay people (remembering the Sobors in the Fifties), a feeling of the fundamental strength of life. [...] I cannot describe the details, but the active presence of the Holy Spirit was evident. [...] The wisdom of the Church, of the protective, rather than prophetic function of bishops ; wisdom of acceptance by the Church. Really – a living experience of the Church”.

Indeed, Father Alexander experienced all of life as sacrament, including councils wrestling with practical matters and working through contentious issues.

For Father Alexander, the All-American Councils were clearly holy, miraculously transformative events. For those of us who attended those councils, we remember how Father Alexander transformed the tenor and the discussion by his very presence.

To mark the occasion of the 40th anniversary of Father Alexander’s repose, His Beatitude Metropolitan Tikhon will be travelling to Saint Tikhon’s Orthodox Theological Seminary where, on Wednesday, December 13, he will serve a Panikhida at Father Alexander’s grave.

Aerial view of Saint Vladimir's Seminary

Writings

Main Writings by Father Alexander Schmemann :

Father Alexander Schmemann published many books and articles. “For the Life of the World”, a popular volume on Christian faith as reflected in liturgy, has been translated into eleven languages. Originally prepared as study guide for the National Student Christian Federation in 1963, it even had an anonymous version published by the underground “samizdat” in the Soviet Union. “The Eucharist” was finished just before his repose. This, and several collections of his writings were published posthumously.

• “Celebration of Faith, vol. 1 : I Believe...” (1991).

• “Celebration of Faith, vol. 2 : The Church Year” (1994).

• “Celebration of Faith, vol. 3 : The Virgin Mary” (1995).

• “Church, World, Mission : Reflections on Orthodoxy in the West” (1979).

• “The Eucharist : Sacrament of the Kingdom” (1988).

• “For the Life of the World : Sacraments and Orthodoxy” (1970).

• “Great Lent : Journey to Pascha” (1969; revised ed. 1974).

• “The Historical Road of Eastern Orthodoxy” (1963).

• “Introduction to Liturgical Theology” (1961).

• “The Journals of Father Alexander Schmemann 1973-1983” (2000).

• “Liturgy and Life : Christian Development Through Liturgical Experience” (1974).

• “Liturgy and Tradition : Theological Reflections of Alexander Schmemann”, edited by Thomas Fisch (2003).

• “Of Water and the Spirit : A Liturgical Study of Baptism” (1974).

• “Ultimate Questions : An Anthology of Modern Russian Religious Thought” (1977).

Articles by Father Alexander Schmemann :

The following articles, along with many others, are published on the dedicated web-site.

• Fr. Schmemann Addresses Antiochian Archdiocesan Convention in Toronto. "The Orthodox Church", November 1983, p. 2.

• “Apostleship and America”, St. Vladimir’s Seminary, 12th Orthodox Education Day, 1979.

• “Between Utopia and Escape”, Lecture delivered in Delaware, 22 March, 1981.

• ‘On the Question of Liturgical Practices, A Letter to My Bishop’. Also published in “St. Vladimir’s Theological Quarterly”, vol. 17, no. 3, 1973, pp. 239-243.

• ‘The Problems of Orthodoxy in America’ (1964) :

— I. ‘The Canonical Problem’, in “St. Vladimir’s Seminary Quarterly”, vol. 8, no. 2, 1964, pp. 67-85.

— II. ‘The Liturgical Problem’, in “St. Vladimir’s Seminary Quarterly”, vol. 8, no. 4, 1964, pp. 164-185.

— III. ‘The Spiritual Problem’, in “St. Vladimir’s Seminary Quarterly”, vol. 9 , no. 4, 1965, pp. 171-193.

• ‘A permanent home for St. Vladimir’s: An Editorial’, in “St. Vladimir’s Seminary Quarterly”, vol. 5, no. 4, Winter, 1961, p. 2.

• ‘Three Metropolitans’ in “Jacob's Well” (Spring/Summer, 1999)

Recorded lectures :

Some of the lectures and talks which were recorded "live" are provided by Saint Vladimir's Orthodox Theological Seminary here.

Writings by various authors about Father Alexander Schmemann :

• Garrett, Paul, ‘Fr Alexander Schmemann: A Chronological Bibliography’, in “SVTQ” vol. 28, 1984, pp. 11-26.

• Meyendorff, John, ‘Postscript: A Life Worth Living’, in “Liturgy and Tradition: Theological Reflections of Alexander Schmemann” (Crestwood, NY : SVS Press, 2003), pp. 145-154.

• Mills, William C., “Church, World, and Kingdom: The Eucharistic Foundations of Alexander Schmemann's Pastoral Theology” (Chicago, IL : Liturgy Training Publications, 2012), ISBN-13: 978-1595250384.

• Morrill, Bruce T., “Anamnesis as Dangerous Memory: Political and Liturgical Theology in Dialogue” (Collegeville, MN : The Liturgical Press, 2000), ISBN 978-0814661833.

• Schmemann, Juliana, Dumoulin-Tregubov, Anna, “The Joy to Serve” (Montréal, QC : Alexander Press, 2009).

• Schmemann, Juliana, “My Journey With Father Alexander” (Orthodoxy In Dialogue With The Modern World, Volume 4) (Montréal, QC : Alexander Press, 2007).

References

Web-site about the Protopresbyter Alexander Schmemann

Russian Wikipedia biography

Alphabetical Encyclopaedia of the Orthodox Faith biography

Orthodoxwiki biography

Wikipedia biography

Additional information :

Prokurat, Michael ; Golitzin, Alexander & Petersen, Michael, eds., “The A to Z of the Orthodox Church” (Lanham, MD : Scarecrow Press, 2010), p. 291. ISBN : 978-0-8108-7602-6.

Schmemann, Alexander, “The Journals of Father Alexander Schmemann 1973-1983” (Crestwood, N.Y. : St. Vladimir's Seminary Press, 2000). ISBN-10 : 0881412007. ISBN-13 : 978-0881412000. (translated and published posthumously by Matushka Juliana Schmemann).

Schmemann, Matushka Juliana, "My Journey with Father Alexander" (Montréal, Québec : Alexander Press, 2006). ISBN : 1-896800-66-1.

“In Memoriam : Protopresbyter Alexander Schmemann”

1954 Sobornost obituary

Obituary by Matushka Juliana

Pravoslavie.ru obituary for Matushka Juliana

In Memoriam : Andrei Schmemann (2008)

'Juliana Schmemann, My Mother' in "Orthodoxy in Dialogue" by Serge Schmemann. 29 January, 2018

Photo album re Serge A Schmemann's 2018 article

Interview of Matushka Juliana

Matushka Juliana Schmeman introduces her book "The Joy to Serve".

Economos Antony Gabriel's Tribute to Matushka Juliana Schmemann (2017)