Winnipeg MB Holy Trinity Russian Orthodox Cathedral 1904

Winnipeg, Manitoba, Holy Trinity Russian Orthodox Cathedral, 1904

“A History of Holy Trinity Sobor, Winnipeg, Manitoba, 1904”

The “Russian Orthodox Holy Trinity Cathedral” is also known as the “Holy Trinity Sobor”.

Because of its age, and its situation in Western Canada, it might (as many other parishes) be known also as the “Russo-Greek Orthodox Holy Trinity Cathedral”.

A history of the cathedral parish

Prehistory, before 1904

Winnipeg, Manitoba, Canada, is situated a mere 100 km west of the geographical centre of (east to west) of the territory of Canada. Its co-ordinates are, 49°53 58″N, 97°08 21″W. Winnipeg can be said to be at the geographical heart of the country, and Holy Trinity Sobor has served in many ways as the heart of canonical Orthodox Christianity in Canada (particularly in the west) throughout all the years of its existence. Much of the following is taken from the 40th anniversary booklet of 1944, and from the preparatory writing of the long-time starosta of the parish, William Hatten (Hetmanenko) for a centennial booklet which was never produced.

The history of the Orthodox Christian community of the Holy Trinity in Winnipeg, Manitoba, of the Archdiocese of Canada and The Orthodox Church in America, may well be said to be an example of the life of Orthodox Christian believers who live in the world, but who are not of the world, just as our Saviour told us :

 'If you were of the world, the world would love its own.  Yet because you are not of the world, but I chose 
 you out of the world, therefore the world hates you' (John 15:19).  

He also said in His prayer,

 'I do not pray that You should take them out of the world, but that You should keep them from the evil one' 
 (John 17:15).  

Our Saviour’s words apply to the purpose of the parishioners of Holy Trinity Sobor from the very beginning,

 'Let your light so shine before men, that they may see your good works and glorify your Father in Heaven' 
 (Matthew 5:16).  

The community which worships at Holy Trinity Sobor has been a witness to the city of Winnipeg that Jesus Christ is the Truth, just as what was written in Slavonic above the iconostas and the holy Altar of the Temple,

 'I am the way, the truth, and the life' (John 14:6).  

Their witness has been tested through many turmoils and temptations, but the community of Orthodox believers has remained steadfastly faithful to our Lord Jesus Christ from the beginning until now. Readers of this history may see some resemblance to their own lives in Christ, and to the many difficulties that we each encounter as we live in Christ, belong to Christ, as we live in the fallen world but are not of the fallen world.

Earliest Days, 1890s

Everything has a context, and Holy Trinity Sobor is no exception. Besides that of the country and the province, the context of this parish includes the city, the district of the city, the neighbourhood itself in its different stages, the Orthodox Christians of different nationalities in the city, and the other sorts of Christians in the city. All these aspects of the context (and more) have been changing constantly from the beginning. One cannot understand the parish and its history properly without keeping in mind the many external influences which were and are at work.

The records of the civil and church organisations state that it was in 1890 that the first immigrants began to arrive in Canada from Bucovina, Galicia and Carpatho-Russia (Trans-Carpathia), then in the Austro-Hungarian Empire, and also from regions of the Russian Empire. These immigrants settled chiefly in the Provinces of Manitoba, Saskatchewan and Alberta, although some settled in Québec and Ontario. Many of these immigrants were Orthodox Christians, most of whom arrived from the region of Bucovina, in the Province of Moldavia (a Romanian territory in the Austro-Hungarian Empire).

Many others were “Greek Catholics” (“Uniats”), who came from the region of Galicia (Halychina) (a kingdom claimed by, and in the territory of the Austro-Hungarian Empire). The Uniats are and were descendants of people who had been formerly Orthodox Christians, but who had been united to the Roman Catholic Church by the Union of Brest in 1596. Many of the people who arrived in the vicinity of 1900 had responded to the enticements of the Government of Canada presented in Galicia and Bucovina, often as conveyed by Dr. Josef Oleskow in those regions.

Because Winnipeg was the centre through which the departments of immigration and colonisation directed the immigrating peoples to their allotted homestead lands in western Canada, the city of Winnipeg played an important role in the accommodation and distribution of these immigrants.

From Winnipeg, the newly-arrived people were sent to certain allotted districts throughout the west. Upon their arrival, they found the country to be wild and rough. Very often, the train would stop ; they would be shown where their land was ; they would be given a few basic tools, and left to fend for themselves in the forest or on the open prairie. Since they were given homestead lands near one another, they helped one another to settle ; they established churches in which to worship, and they built homes in which to live. However, many people either remained in Winnipeg, or returned to Winnipeg.

The new-arrivals suffered from homesickness, a longing for their homeland and relatives there, and they sought out one another for mutual support in an environment where the surroundings were strange, and the customs were foreign. To have the support of others who believed the same, who knew how to live the Orthodox way of life as they did, and who spoke the language they had grown up speaking, helped them to overcome the culture-shock that they felt. Many of the newcomers knew that the Orthodox Faith is the ideal of God’s Truth. In their poverty, they sought to express their love for the Holy Trinity, for their Lord, Jesus Christ. Establishing the essential life of worship as Orthodox Christians would prove not to be easy in this new environment. Orthodoxy was only now arriving in Canada with these immigrants, and there had been no preparatory missionary plan or foundation. Every step of developing the Orthodox way in Winnipeg would prove to be difficult.

It would be difficult in ways similar to the experience of settlers in the rest of Canada as well. The newly-arrived encountered an English-based society which was accepting many different peoples in order to protect the west-central part of the country from possible absorption by the USA. The English language and culture were pressed upon all the newcomers, but those from Orthodox lands seem to have encountered more difficulties than some others. There were illogical contradictions to be faced. Although Canada’s population was well over half Roman Catholic, the newcomers were given to understand by officials that one of the Protestant churches (Anglican or Presbyterian) was the “real” Canadian church. The negative attitude towards the use of their native languages also left a lasting impression on those who were forced in schools to abandon any use of their parents’ language in the hearing of others.

Ivan Lozenko 1899

In 1899, Ivan N Lozenko arrived from the Russian Empire. It was he who would, in his love for the Lord, come to be the main founding leader and focus in the development and the establishment of the Orthodox Christian Faith in Winnipeg. However, there were 2 main tensions which would delay the firm establishment.

The first was the presence and the activity of the Roman Catholic Church, and the second was the presence and the activity of the false “Metropolitan” Seraphim (Stefan Ustvolsky). There was yet a third element, and that was the Presbyterian missionary influence which originated in Winnipeg, and which made its own “Uniat” group.

It is important to keep in mind that the earliest canonical Orthodox clergy to serve Winnipeg and the rural Manitoba settlements came from Minneapolis, Minnesota in the USA. Saint Mary’s Church had been constructed there in 1887 by Greek-Catholic Carpatho-Rusyn immigrants. In 1891, the Temple and parishioners were reunited to the Orthodox Church along with their pastor, Father (now saint) Alexis Toft (Toth). In 1894, a Mission School had been established also, as more and more Uniats were being reunited to Orthodoxy in the USA through the efforts of Saint Alexis and others. That school anticipated the future seminaries which would be founded. In those days, the Orthodox Bishop in North America was Bishop Nicholas (Ziorov) of the Russian Orthodox Mission.

Roman Catholic elements

The Roman Catholic Belgian Redemptorist priest Achille Delaere and the Ukrainian Greek Catholic priest Nestor Dmytriw were the first resident clergy who had begun to organise Uniat communities in Manitoba and the western prairies in 1898 and 1899. They served under Archevêque Louis Philippe Adélard Langevin (a Canadian Oblate of Mary Immaculate), who was at that time the Roman Catholic Archbishop of Saint-Boniface, Manitoba. At that time, there was only the one Roman Catholic diocese, and Monseigneur Langevin was slow to accept the increase of the English language. It was not until 1916 that the present Roman Catholic Diocese of Winnipeg was formed on an anglophonic basis.

Temple of Saint Nicholas, 1900

The first Orthodox Christian Temple to be established in Winnipeg was the Church of Saint Nicholas. It was constructed in 1900, on the north-western corner of Stella Avenue and McGregor Street.

Saint Nicholas Temple

However, at that time there was no resident Orthodox priest in Winnipeg. It was in the same year that Orthodox Temples were founded and constructed in Gardenton, Manitoba, (Saint Demetrius) and in Sandy Lake, Manitoba, (Saint Nicholas) in southern Manitoba, and in Sifton (Holy Resurrection) to the north of it. In Sifton, it was in the same year that the Holy Ascension Monastery was founded (at first, a women’s monastery).

Nevertheless, very soon the parish of Saint Nicholas in Winnipeg was divided into 2 communities, Ukrainian Greek Catholic, and Orthodox. Such a thing could occur in part because of the work of Fathers Delaere and Dmytriw. Another factor was the pressure which Archbishop Langevin brought to bear on the community to be under obedience to him (a situation similar to the one which occurred at nearly the same time near Edmonton at Star, Alberta). Some Ukrainian Greek Catholics remained at Saint Nicholas Church, and then the present Saints Vladimir and Olga Cathedral was built on the northeastern corner of the same intersection (this church and community was “independent”).

In time, the Church of Saint Nicholas was dissolved and re-constituted as a parish under the Ukrainian Basilian Order. In 1902, the Orthodox separated themselves, and established a Temple at the corner of Pritchard Avenue and McGregor Street. The separation was directly the consequence of the work of Joseph Bernier, who had

 introduced a bill in the Manitoba Legislature in 1902 ‘conveying properties of the Greek Ruthenian [Ukrainians 
 were also known as Ruthenians] Church in Communion with Rome into the control of corporations under control of 
 the Church of Rome’.  Archbishop Langevin declared that ‘the Ruthenians must prove themselves Catholics by 
 turning property over to the church, and not like Protestants [...] to an individual or committee of laymen, 
 independent of the priest or bishop’.  

It is to be remembered also that in those days, most Roman Catholics considered the Orthodox to be heretics and schismatics who had to be returned to submission to (and communion with) Rome. This event marked the beginning of a new and confusing period for the Orthodox, one which did not affect the Orthodox of Winnipeg alone.

At Edna-Star, Alberta (northeast of Edmonton), there happened in the same year a violent disagreement between the Orthodox and the Uniats as to the ownership of the Temple of the Holy Transfiguration (that Temple had been constructed already in 1894). This was resolved in the favour of the Orthodox only by the Privy Council in London, England. There were similar disagreements about property and buildings to the south-west of Edmonton at Rabbit Hill.

In addition, the attempts of Bishop Tikhon to incorporate the Orthodox bishop and diocese in the Parliament of Canada were thwarted by Roman Catholic and Protestant blocs in that parliament. Ultimately, Bishop Tikhon was able to incorporate the bishop-and-diocese (and therefore the Church) only in the legislature of the Northwest Territories in 1903.

By God’s Grace, the difficult and confusing events that surrounded all these early years would serve to refine and temper the Orthodox believers and form them into a solid and lasting foundation of the Orthodox Faith in Winnipeg. As later parish leaders would write, the Temple that would be established at the corner of Manitoba Avenue and McKenzie Street would serve as a “north-star for a compass”, and it would serve also as a “beacon of the truth” about Him who is the Truth.

Metropolitan Seraphim (Ustvolsky) (1903-1908) “Tin Can Cathedral” (1903)

The first confusing period was also an adventure of sorts. As one consequence of this period, and the colourful personalities involved, there eventually appeared a popular play, “Tin Can Cathedral”, which premiered in 1993. It was written by Nick Mitchell.

The main personality was Stefan Ustvolsky. He had previously travelled from the Ukrainian territory to Mount Athos for personal reasons. It was there that he was tonsured to be a monk with the name Seraphim, and where he was later ordained to be a bishop by a certain retired Patriarch Anthimos VII (Tsatsos) of Constantinople. His ordination was purported to have taken place during a period of tension in Russia between the Holy Synod and the Tsar about control of the Russian Orthodox Church. This Bishop Seraphim then travelled to North America, where he briefly stayed with Ukrainian priests in Philadelphia, Pennsylvania. By the time he had come to Winnipeg, he had dissociated himself from the Russian Orthodox Church, and from every other canonical entity. The ever-hospitable Ukrainians on the prairies, however, accepted him as being a travelling holy man. It is not always easy to see that someone is a fake.

He styled himself quickly as “Metropolitan Seraphim”, and he began a very active period of development, which spread his influence across the prairies. Once he had settled in Winnipeg, “Metropolitan” Seraphim proceeded to ordain cantors, deacons and others selected by their communities, into the priesthood of what he called the “All-Russian Patriarchal Orthodox Church”, popularly known as the “Seraphimite Church”. Associated with him in Winnipeg was Makarii Marchenko. Makarii served as a diak (cantor), and he helped Metropolitan Seraphim with the church services (which he knew well). Soon after his arrival (on 13 December 1903), Metropolitan Seraphim blessed a small frame building on the east side of McGregor Street between Manitoba and Pritchard Avenues. It was likely dedicated to the Holy Spirit. He began to offer services there. (This building no longer stands.)

Then, in November, 1904, he started building his “tin can cathedral” at the corner of King Street and Stella Avenue, not far from Main Street. The epithet came about because the structure was made from scrap metal and wood. Metropolitan Seraphim then ordained 50 priests and many deacons. Many of these men were only semi-literate, but they served in places throughout the western settlements, where they taught an “independent Orthodoxy”, and they encouraged trustee-ownership of church property. Within 2 years, the Seraphimite church had claimed nearly 60,000 adherents. The Orthodox Church is all inter-connected and inter-dependent, just as is a body, and just as is the Body of Christ, as shown to us by the Holy Apostle Paul in 1 Corinthians 12. The trouble with the principle of trustee-ownership is that it does not reflect authentically the Orthodox way of life as the Church, the Body of Christ. Nevertheless, it has since then been found that trustee-ownership of Church property is less trouble in the Canadian context, even though it is contrary to the traditional way of life in Orthodox dioceses. It became the dominant, although not universal way of incorporating parishes so that parishioners could own the Temples they built. As a result, there has arisen from time to time a “congregationalist” mentality which can make a division between parishioners and their bishop.

In early 1904, Metropolitan Seraphim went to Saint Petersburg in order to secure recognition for his “entity”. When he returned in the late autumn, he brought no blessing. He was also being attacked by his previous supporters in Winnipeg with accusations of trouble with alcohol. He repudiated the critics. However, he was soon excommunicated by the Russian Holy Synod.

In 1904 also, those who had betrayed the metropolitan established the “Independent Greek (Presbyterian) Church” with the help of Presbyterian subsidies. This entity appeared in many places across Western Canada and caused considerable confusion.

In 1908, Metropolitan Seraphim (Ustvolsky) left Winnipeg permanently. Some say that he returned to Russia, where he met his demise. However, before his departure, there was a correspondence between him and Archimandrite Arseny (Chahovtsov), who was exhorting him to repent.

Other related personalities and events

Makarii Marchenko prolonged the Seraphimite entity by declaring himself not only to be the new bishop of the entity, but also to be Arch-Patriarch, Arch-Pope, Arch-Hetman, and Arch-Prince. (A hetman is generally a Cossack term for the highest political and military ruler after the prince or duke.) He then excommunicated both the Pope of Rome and the Russian Holy Synod. He continued to visit Ukrainians in rural areas until the 1930s.

One main personality in the Winnipeg Ukrainian community during that time was Kyril Genik. He had graduated from the Gymnasium in Lviv, and he then briefly studied law at the University of Cernâuţi (Chernivtsi). Cernâuţi was at that time a province of Romania. He was also a friend of Ivan Franko, the Ukrainian author. Kyril, significantly, was the first Ukrainian to be employed by the Canadian government, for whom he worked as an immigration agent that took new settlers out to their homesteads. Kyril’s cousin Ivan Bodrug, and his friend Ivan Negrich also came from the village of Bereziv in the county of Kolomyia, and they had been qualified as primary school teachers in the province of Galicia. The 3 men were known as the “Bereziv Triumvirate”. Another notable personality was Dr. William Patrick, who was at that time the head of Manitoba College (a Presbyterian college in Winnipeg). The Presbyterian Church had become interested in the many Ukrainian immigrants, and invited young men from amongst them (with incentives) to attend Manitoba College (today, the University of Winnipeg). There, special courses had been developed in order to prepare young Ukrainians to become school teachers (and later Independent Greek Church ministers). Fluent in the German language, Dr. King, the Principal of the College, interviewed the candidates Bodrug and Negrich in German.

Kyril Genik translated their scholarly documents in writing from Polish into English. They became the first Ukrainian students of a university in North America (Manitoba College at that time was part of the University of Manitoba). Kyril Genik, Ivan Bodrug, and Ivan Negrich moved quickly to try to secure their community. As students of theology at Manitoba College, as well as priests in the Seraphimite Church, they were able to obtain guarantees of Presbyterian funding for the Seraphimite Church, provided that it would, over the course of time, be shifted over to the Presbyterian system of church government. Thus, the first Orthodox-appearing Presbyterian church building was constructed, on property at Pritchard Avenue and McGregor Street. This very building remains standing in 2018. Other such structures were constructed across the prairies, in order to attract the Ukrainian people. Certain Orthodox would call these buildings “imposter churches” because of the confusion that they introduced to the Orthodox peoples. With these developments, the Liberal Party subsidised the first Ukrainian language newspaper in Canada, “Kanadiskyi Farmer” (“The Canadian Farmer”), and its first editor was Ivan Negrich. Ivan Bodrug persevered in his Presbyterian activities until 1950 ; however, Kyril Genik moved with his daughter to the USA. The Presbyterian influence and proselytising dissipated.

All such details are necessary to mention at the beginning of the parish history of Holy Trinity Sobor, because the influence of them all continued to affect all the Orthodox Christians in Winnipeg, especially during the next 2 decades, and in some respects until the present day.

The Founding of Holy Trinity Russian Orthodox Church, 1904

In early 1904, Bishop Tikhon (Belavin), who was then the head of the Russian Orthodox Mission in New York, passed through Winnipeg, where he stopped for a short time.

During his stay, he began to clarify some of the confusion surrounding “Metropolitan” Seraphim. He also began and supported the formal organisation of the local canonical Orthodox community there. As a consequence, Holy Trinity Church in Winnipeg was incorporated, and it was integrated into the Russian Mission Diocese, under the omophor of Bishop Tikhon. The incorporation registers the name of the parish in the name of the Ruling Bishop of the Diocese of the Aleutians (at that time, Bishop Tikhon), and his successors (this would be naturally the future bishops of Canada).

Incorporation

The civilian incorporation by an act of the provincial legislature was accomplished under the leadership of Ivan Lozenko, who was assisted by Feodor Stefanik (who, with Joseph Dyma and others had left the Church of Saint Nicholas), K Berezewsky, G Butenko, Feodor Samborsky and others (whose names are associated with the deed for the property — men and their wives together), and it was they who united the fledgling parish with the Russian Mission and with Bishop Tikhon.

These leaders then requested a priest to serve them. Therefore, with the blessing of Bishop Tikhon (and with the blessing of these leaders), Jaroslav Sichinsky went to Minneapolis later that spring. He had previously been a student in the Lviv Orthodox Seminary in Galicia (at that time in the Austro-Hungarian Empire). Soon afterwards, he returned to Winnipeg as an ordained priest, with all the necessary qualifications, and he was assigned to serve in Winnipeg and the surrounding area. Such a turn of events greatly heartened the Orthodox believers in the region, and the Winnipeg parishioners in particular.

Father Jaroslav was young and energetic (albeit inexperienced), and he undertook his duties of organising the parish in Winnipeg with zeal. In the beginning, Church services were offered in private homes on Flora Avenue near Main Street.

Women of the parish

For the first part of the history of this parish community, there is no available written record of the organised activity of the women within the parish. However, since there is no parish history that does not have their activity at the root of parish life from the beginning, it must be presumed that they were both present and active. It seems clear from historical evidence that every parish community (not only Slavic but also Greek and others) was supported and nurtured from the outset by the loving labour of the women of the parish family. That they did not organise themselves formally for a long time may reflect both the perhaps exceptional role they played in the life of this parish (for instance as being included in writing at the foundation), and also the very difficult circumstances through which the parish subsisted for many decades.

Construction of the Temple (Church), 1905

A private collection was instituted, and some assistance also came from the Consistory Office in New York. As a result, 3 lots were purchased at the corner of Manitoba Avenue and McKenzie Street, and the construction of the Temple was begun in the spring of 1905. The contractor was Mr. Jurkowski. The address of the Temple became 190, McKenzie Street.

The organisation of the parish and the construction of the Temple were both faced with many difficulties. In addition to the concerns about finance, there were various opponents, who endeavoured to hinder the progress of the establishment of the new Temple. Nevertheless, despite the obstacles, the exterior of the Temple of the Holy Trinity was completed by the autumn of 1905 (the interior took some time to complete).

Sanctification of the Temple, 1905

That same autumn, when Bishop Tikhon again visited, the new Temple was sanctified by him. It is this same Temple which remains standing in the same place in 2023. Its Cruciform architecture in a “Byzantine” style, its Ukrainian-style cupola and its three-bar Cross have served to enlighten the hearts and intellects of the Orthodox persons in Winnipeg. It has always stood as a beacon of the truth about Jesus Christ, the Truth Himself. The Temple of the Holy Trinity has shone with the rays of the Orthodox Christian Faith throughout all its years, and it has always reminded everyone about the steadfastness and purity of Orthodox Christianity, and it has pointed all towards the Head of the Church, Jesus Christ. It is useful to be aware that the Holy Ascension Monastery in Sifton, Manitoba, was sanctified also by Saint Tikhon in 1905. From the earliest days, there were clergy visiting Sifton from Winnipeg, and parishioners also occasionally made the journey (chiefly by rail).

During 1905, Archbishop Tikhon (Belavin) made a quick stop in Winnipeg in September, while he was on his way by railway to visit other parishes. During this brief stop, he was interviewed by the "Winnipeg Tribune". The reporter commented that

 The new church is a handsome and imposing structure and has but recently been finished. The opening is
 to be made an important occasion for the people of the Greek Orthodox church in that section of Winnipeg,
 and the opening ceremony will be elaborate and important.

The reporter then presented the substance of the interview which had been made with the assistance of an interpreter :

 I see a remarkable growth in western Canada each year that I visit it, and I have been coming here for 
 several years past, he said, 'Every year there is a great increase in the number of our churches in 
 Canada, of which we have over fifty. I am thankful to see the improved condition of our people in this 
 free country and we are indeed grateful to this government for the assistance it has given us in the 
 cause of education, freedom and religion.  
 A few years ago we had but one church in Canada and about forty in the United States.  We have now
 more churches here than across the line. The Russian emigrants who belonged to the Catholic church 
 in Russia are joining the Orthodox church and we have had many added to our number.  Over 500 
 families of Russian Catholics in Canada have joined the Orthodox church during the past summer.  The
 reason for this is that the priests sent out here for the Catholic creed are saddled upon the people 
 whether they want them or not, and, of course, when this is a free country in everything else the people
 want freedom in selecting their own ministers.  It is one of the creeds of the Orthodox church that the 
 people who support it should select their own pastor.  As, you see, this has its advantages, and 
 consequently the main reason for the large number of changing denominations.  Besides, the Orthodox church 
 was the doctrine of our people three hundred years ago, until the Roman Catholic teachings were forced
 upon them.  Is it not natural, therefore, that they should turn again to the Orthodox religion, where 
 religious freedom is offered them ?  
 We are very grateful, indeed, to the Canadian government for the many kindnesses we have received at its
 hands, and our people are happy and contented in their new homes.  Of course, there are a few fanatics 
 among some classes of emigrants, of which you have already found out, probably.  But it is not the Orthodox 
 Faith that has anything to do with this, and in time all trouble of that nature will pass away.  

Vladyka Tikhon returned to Winnipeg for the 17-18 September sanctification of the Temple.

After the Temple was constructed, there followed a series of changes in the clergy who served the parish. These changes and the flux reflect not only the local challenges to the Orthodox community, but also the fluid state of the Russian Mission itself. It was primarily because of the early instability that little progress was made towards completing the interior of the Temple.

1906 : Priest Jaroslav Sichinsky ; Priest Michael Fekula ; Priest Michael Skibinsky

In early 1906, Father Jaroslav Sichinsky was transferred to the USA, and he was succeeded by Father Michael Fekula. He remained at Holy Trinity for only 3 months. Father Michael Skibinsky was transferred from Shandro, Alberta. He succeeded Father Fekula, and he served Holy Trinity Church until July, 1908.

During this time, there was a financial crisis that was in part a consequence of the "Seraphimite" disturbances not far away from Holy Trinity Temple. As was reported in the "Winnipeg Tribune" of 7 November, 1906, the Temple was sold at auction on 6 November, 1906, and the title came ultimately into the hands of Bishop Tikhon (Belavin) :

 A rather unique sale was effected yesterday when the Russian Orthodox church at the corner of
 Manitoba avenue and Mackenzie street was sold under the hammer in Pulford's auction rooms for 
 the sum of $5,070. The purchaser was Theodore Stefanik.  Bishop Tikhon, of New York, will 
 eventually come into possession of the church and it will still be held by the same 
 denomination for religious services. There were mortgages to the amount of about $7,000
 on the property and the mortgagees foreclosed in order to get their money.

Archimandrite Arseny (Chahovtsov), 1908

In July, 1908, Igumen Arseny (Chahovtsov) was elevated to the dignity of archimandrite, and he was transferred to Holy Trinity Church in Winnipeg. He had just completed the establishment of the Monastery of Saint Tikhon of Zadonsk, together with an orphanage in the same place, in South Canaan, Pennsylvania. Archimandrite Arseny was considered by the parishioners to have been providentially sent to them, and he was spoken of as being a tireless protector. He was an ardent organiser, and a fine orator. These characteristics sped the progress of the parish. His inimitable preaching influenced the hearts of his listeners, and in a short time the church was being filled to capacity by an eager congregation, especially the immigrants from Bukovina.

Archimandrite Arseny lost no time after his arrival in Canada in furthering the monastic foundation in Sifton. In addition to the female monastic community there, which included Mother Platonida, he added an orphanage to the service the nuns rendered to the community in general. The presence of the monastery increased further the movement of clergy and parishioners who would travel to the monastery.

Dean, administrator of Canadian parishes

Soon after his arrival, Archimandrite Arseny was assigned by Archbishop Platon to the position of Dean and Administrator of the Canadian parishes. He fulfilled his responsibility from the centres of Winnipeg and Edmonton. This meant that he was frequently travelling, and that he was for longer periods in the Edmonton region. With his knowledge of many Russian and Ukrainian dialects, and his ability to preach and teach in them, the Canadian Faithful (who had immigrated mostly, but not only, from Western Ukraine) almost immediately loved him. With these rare missionary talents, he had the great blessing to receive back many Uniats into Orthodoxy. As well, he welcomed the many Galicians and Bukovinians who were arriving in large numbers to Canada. Indeed, his lifelong work was to include helping people return to Orthodoxy from the Unia.

Archimandrite Arseny was constantly speaking and writing plainly and honestly about proper canonical order in Orthodox Christian living. Caring for and feeding the sheep entrusted to him, he published the periodical "The Canadian Field", about Canadian missionary work, which Tsar Saint Nicholas II is known to have read. Then he also established the periodical "Canadian Orthodox Messenger". His preaching produced for him the affectionate epithet “The Canadian Chrysostom”.

From what is said in the parish’s oral tradition, it seems that with the dissolution of the Seraphimite cathedral, the bell was obtained by Holy Trinity Church. It is the same bell that (more than a century later) continues to be rung in the bell-house at the corner of the property.

Bell-house

1908 : Priest Vasily Kolesnikov

From 12 October to 1 December in 1908, Father Vasily Kolesnikov was appointed to be the pastor of the parish. He was succeeded by various other priests who served the Church of the Holy Trinity while they served other communities in the region as well.

1909 : Priest Sergei Axaisky

On 13 August, 1909, Father Sergei Axaisky (or Akhaisky) arrived to take up his assignment as the pastor of the parish. During the time of his service, the interior of the Temple was finally completed, and he worked in harmony with Archimandrite Arseny to begin and complete the construction of the Parish Rectory (or “School Building”) next to the Temple, facing Manitoba Avenue.

During these years (during at least a decade) a well-known early parishioner was playwright Ieronim Iakovlevich Lutsyk. He had emigrated to Canada from Zborov in Galicia, and his writings (especially plays) were very popular in Winnipeg. He was eventually ordained to the Holy Priesthood, after which he later emigrated to the USA, was tonsured to be a monk, and lived with the name Igumen Hierothei (Lutsyk).

Construction of the Parish rectory, hall, 1910

It was in 1910 that a sufficient sum of money was acquired to purchase the lot which adjoined the land on which the Temple had been built. On that lot, a 2-storey building was constructed. The address of this building became 643, Manitoba Avenue.

The main floor of the building was made into a larger hall, and the upper storey provided a series of monastic-style rooms along the central hallway. The kitchen that served for all was in the basement, where the present parish kitchen is situated. This building began to serve as residential space for the rector and other serving priests, and for students. Until that time, the priests had lived in private homes, and chiefly with Mr. Ivan Lozenko. The building had at first been intended to serve also as a theological seminary. It is not known why this particular project did not develop.

Parish hall : "School building"

During the time of the pastorate of Father Axaisky, services were offered regularly on Sundays and on Holy Days as well. At the same time, during his pastorate, there was a large influx of immigrants from Europe, and many of these persons became members of the parish. There were a few families from the town of Kamishen, in the Province of Saratov, Russia. It was they who improved the organisation of the Temple, its decoration and the liturgical singing, which gave the parishioners a deeper sense of appreciation of the beauty of the services than had been previously experienced.

It was just at that time that Archimandrite Arseny (Chahovtsov) returned (with the blessing) to Russia. It is not concretely known why Archimandrite Arseny had returned to Russia or what exactly were his activities whilst he was there, although we do have strong evidence that it was because of a problem with his health. In his request to the Holy Synod, he wrote :

 In January of this year, I completed seven years of service in the American Orthodox Mission.  I worked, by 
 the mercy of God, as I could, attempting not to be lazy, to carry out the high calling of a missionary, to 
 make a steady effort, not operating solely from nationality/intellect.  In the last two years of my service, 
 heavy afflictions and labourious work in the Canadian wilds have taken their toll on my health, and material 
 lack has repeatedly brought my spirit to full despondency.  In the last while I have been fully invalided with 
 a terrible hernia, which from the constant journeying creates horrible pain.  Doctors are trying to force me 
 towards a surgery, but I am afraid to lie beneath a knife, lest I die in this foreign land.  

It can, however, be deduced from these words that Archimandrite Arseny perceived himself precisely as a missionary, and therefore that he was in Canada on a temporary and replaceable basis. From other details of his life, it can be understood that he never lost his love for his homeland and family. However, he perceived himself, as it were, as a citizen of no earthly city or kingdom, but of the Heavenly Kingdom. Nevertheless, love for his family and his homeland are real factors.

It was in 1911 that Father Axaisky departed from the parish in order to return to the Russian Empire. He left the parish in very good order and in an economically prosperous condition.

Founding the parish choir, 1911

In that same year, Mr. Wachow founded the parish choir. He became its first conductor, and he continued to serve in this responsibility for some years.

The Temple, bell-house and school building afer 1910

It was also in 1911 that a parish community was organised north of Winnipeg. That was the Church of Saint Nicholas in Narol. The community of Saint Nicholas was served for many years thereafter by the clergy of Holy Trinity in Winnipeg.

The Great War, 1914-1918

Later in 1911, the next pastor arrived to serve Holy Trinity Church. That was Father Mitrofan Poplavsky, who served the parish until 1917. During that time, more people came to worship in the Temple, and especially to pray for their relatives during the Great War, which had begun in 1914. More than 2,000 men, identified as Russian Canadians, had volunteered. The term “Russian” at that time included every nationality contained within the borders of the Russian Empire.

Ironically, many of these very immigrants were detained and interned in several camps across Canada, simply because they had immigrated from the territory of the Austro-Hungarian Empire (including much of Galicia and Bucovina), and their passports demonstrated therefore that they were citizens of an empire at war with the British Empire (thus also with Canada). They were classified as a security risk and a potential threat to Canada.

There is no record that any parishioner of Holy Trinity Church suffered the internment camps that were established (1914-1920), and into which many persons formerly from Eastern Europe were moved and confined because of being considered a security threat. However, the fact was known, and everyone would be affected in some way. There is information about these camps available on the internet at this time.

In 1916, the Hieromonk Adam (Philipovsky) was assigned, and moved to Winnipeg. There, he served at Holy Trinity Church, and he was elevated to the dignity of archimandrite.

First Bishop for Canada, 1916

In the same year, 1916, Bishop Alexander (Nemolovsky) was transferred to Canada. He was assigned to be the Bishop of Winnipeg, Manitoba, and of the newly-created Diocese of Canada.

Bishop Aleksandr (Nemolovsky)

The Church of the Holy Trinity technically (but not officially) became a cathedral, since it was his see. The diocese was as yet simply a vicariate, but Bishop Alexander kept the title Bishop of Winnipeg until 1919. In Winnipeg, the bishop’s efforts were impaired by the activity of Protestant activists (particularly the Presbyterians previously mentioned). In addition, political troubles overseas (as at other times) began to influence the life of the parish.

From about that time, Mr. Metrofan Rak was given the responsibility to lead the choir. He devoted much energy and knowledge to this work, and he continued in that responsibility until 1927. In that year, he moved to Sifton to become a member of the monastic brotherhood of the Holy Ascension Monastery.

Separation of a Group of Parishioners, 1918

In 1917, Bishop Alexander (Nemolovsky) was called again to the USA, in order to become the Temporary Administrator of the Aleutian diocese when Archbishop Evdokim (Meschersky) left to participate in the All-Russian Sobor.

Archimandrite Adam (Philipovsky)

Therefore, Bishop Alexander left Archimandrite Adam (Philipovsky) on his own in Winnipeg. (It was during this time that, in 1918, the Greek Orthodox Community of Holy Trinity in what is now Thunder Bay, Ontario, was established.) For this reason, in that year, Archimandrite Adam (Philipovsky) was given the blessing to begin to serve as the Administrator of the Diocese of Canada, with his residence in Winnipeg. He was a frequent visitor to parishes, and his visits left a lasting positive memory.

However, these years also marked the beginning of the turmoil and confusion that accompanied the Bolshevik Revolution in Russia. In Russia, there had been unrest for many years, which included an increase in nationalism and a decrease in Orthodox Christian Faith. These political and philosophical attitudes arrived in Canada along with the immigration, and the attitudes began to foment differences and division amongst the parishioners, beginning as early as 1916.

When Archimandrite Adam arrived, he directed all his energy to save the parish from internal dissension. However, he would himself soon become entangled in the tumult of differing opinions about how the Orthodox Church in North America should be administered, and he also became a contributor to the increase of conflicting administrations when he was ordained to be a bishop amongst some dissenters in 1922.

Ukrainian Orthodox Greek Catholic Church of Canada, 1918

In 1918, there occurred the creation of the Ukrainian Greek Orthodox Church of Canada (UGOCC), in the city of Saskatoon, Saskatchewan. In their opinion, the now Archbishop Alexander (Nemolovsky) was a logical choice for the new entity. The leadership of the new entity approached Archbishop Alexander to be their bishop. Although he at first agreed, he then declined. Some have suggested that it was because he did not agree with an independent Ukrainian identity. Others suggest other reasons. Others are simply mystified and speculate. The environment of those days was very difficult, as were the personalities and the politics. A group of parishioners whose origins were in Bukovina (a Romanian-Ukrainian region of the Austro-Hungarian Empire) separated themselves in order to form Saint Michael's Orthodox Church in Point Douglas.

Priests Arseny Dutko ; Stachy Borichevsky

In 1918 also, there began a period during which many priests served the parish for short periods. However, two remain significant in the memory. They are Priest Arseny Dutko and Archpriest Stachy Borichevsky. The next years would prove to be very difficult and increasingly unstable years for Holy Trinity Church.

When it was announced that Archbishop Evdokim (Meschersky) was not returning to the USA, The Second All-American Sobor of 1919 in Cleveland, Ohio, chose Bishop Alexander (Nemolovsky) to be the diocesan bishop (Bishop of the Aleutians), which was belatedly confirmed by Patriarch Tikhon and the Holy Synod of the Church of Russia on 27 August, 1920. Bishop Alexander had moved to New York just as the consequences of the Bolshevik Revolution descended upon him and the North American Aleutian diocese. This turn of events made Bishop Alexnander to be the first primate to be chosen locally in North America.

Archimandrite Benjamin (Basalyga), 1920

In 1920, Igumen Benjamin (Basalyga) was elevated to the dignity of archimandrite, and appointed to be the administrator of the parishes in Canada.

Archimandrie Benjamin (Basalyga)

Archimandrite Benjamin (Basalyga) served in that capacity for 2 years, before returning to the USA. While in this region, however, he was confronted with the controversies that arose with the establishment of the Ukrainian Greek Orthodox Church of Canada, including a court case in southern Manitoba.

Saving of the Parish ; Archimandrite Antony (Tereshchenko) : 1922 and following years

In 1922, the Hieromonk Antony (Tereshchenko) was appointed to be the rector of Holy Trinity Church in Winnipeg, where he served as such until 1927.

Archimandrite Antony (Tereshchenko)

Despite his personal virtues, a group of parishioners decided to leave at this time, to become a part of the UGOCC, and to form the parish of Saint Mary the Protectress on Burrows Avenue in Winnipeg, a few blocks distant from Holy Trinity Church.

In 1924, the Russian Mission was officially incorporated as the “Russian Orthodox Greek Catholic Church of America”. In that same year, Metropolitan Platon (Rozhdestvensky) awarded Father Antony with the jewelled Cross, and elevated him to the dignity of igumen. In 1926, with the blessing of Metropolitan Platon, Bishop Arseny elevated him to the dignity of archimandrite.

Archimandrite Antony had received a very high musical education in Saint Petersburg in Russia. He came to Winnipeg after having served as a serious missionary and educational labourer in the parishes in and around Canora, Saskatchewan, and in Edmonton, Alberta.

During all his labours, both farther west and in Winnipeg, in addition to his administrative responsibilities in supervising pastoral activities in western Canada, he paid close attention to developing the best possible singing in services. Everywhere, he taught people to sing well, and he helped people to love worshipping the Lord in His Temple. As in Edmonton, he was very lovingly remembered in Winnipeg by those who sang under his leadership, and by those who were taught by him. He was a brilliant and gifted man. William, Jack and Zinaida Hetmanenko (Hatten) all could recall with warm affection the many times that they spent in the hall with him as he taught them and others how to sing properly and with devotion. Recalling this, they would often tell others that he had a small harmonium with which he would help them find their notes and learn their parts. Archimandrite Antony loved to worship the Lord, and he sowed the seed of the same love for Christ in their hearts. These 3, and many others also were able to persevere in Christ for the rest of their lives because of their experience of this man and his love for the Lord, and because of their own growing experience of this love for the Lord.

During the time of his pastorate, misunderstandings were cleared away, and conditions in the parish changed greatly for the better. The remaining parishioners, under his leadership, made every effort to co-operate, and all their efforts were bent on promoting the well-being of the Temple and the congregation.

The catastrophic effect of all the turmoil is demonstrated in the simple evidence of the nature and condition of the Metrical Books of Holy Trinity Church during that period. From the beginning, these books (which keep the register of the births, marriages and deaths in the congregation) were provided by the Missionary Societies in Saint Petersburg for the proper keeping of the records. They would usually be bound books (although after so many years, those of Holy Trinity have had replacement covers). By 1922, the priests had found themselves required to improvise the keeping of these records in simple note-books and scribblers. Often, the paper is of very poor quality. It clearly shows the poverty of the whole situation at the time.

Bishop Apollinary (Koshevoy), 1924

Bishop Apollinary (Koshevoy), who had arrived in the USA from Jerusalem, was assigned to be the Bishop of Winnipeg in 1924, and he served as such until 1925, when he was assigned to be the Bishop of San Francisco.

Bishop Apollinary (Koshevoy)

It was in 1924 also that the Monastery and Orphanage of the Holy Ascension in Sifton burned to the ground. This catastrophe caused the closure of the orphanage and the relocation of the children, and the dispersion of the nuns to other communities. It was a painful time.

Bishop Arseny, 1926

In 1926, Metropolitan Platon (Rozhdestvensky) assigned Bishop Arseny (Chahovtsov) to be the bishop for Canada, with his residence in Winnipeg. Since that time, Holy Trinity Church has been known as a cathedral.

The venerable hierarch (as he was called by parishioners for decades after his service there), by his fluent and soul-searching homilies and speeches, rejoiced the hearts of the people. The pulse of spiritual resurrection began to beat more strongly, and it was felt throughout the broad spaces of Canada. Bishop Arseny and Holy Trinity Cathedral were together largely responsible for the renewed enthusiasm. Because he was the bishop, Vladyka Arseny (as he, himself wrote) was frequently visiting in all parts of the country. He therefore had pastors who would assist him in maintaining and developing the daily life of the parish.

Bishop Arseny (Chahovtsov)

It was also in 1926, upon his arrival in Winnipeg, that Bishop Arseny saw to the rebuilding of a monastery in Sifton. This time, he founded a male monastic community in Sifton, to which he added a theological school. Once again the visionary bishop understood and did what was necessary for the nurturing and development of the flock entrusted to him by the Lord. Once again there was a regular flow of parishioners, students and clergy between the monastery and Holy Trinity Cathedral in Winnipeg (some clergy, monks and students would be occasionally housed in the rooms of the parish rectory).

Archbishop Arseny and parishioners, 1926

In 1927, Archimandrite Antony (Tereschenko) was transferred to Saint Barbara’s Church in Edmonton.

Priest Peter Vdovochenko

Archimandrite Antony was succeeded in Winnipeg by Father Peter Vdovochenko, who served in the Temple until 1928.

According to the minutes of a parish meeting at Holy Trinity Sobor in Winnipeg on 5 July, 1927, Bishop Arseny proposed the establishment of a theological school at the Sobor. He tried to renew the intended purpose of the parish rectory at the time of its construction. A beginning was made, but the school was short-lived. It would eventually be established at the Monastery of the Ascension in Sifton, Manitoba as a pastoral school. The financial aspect of the cathedral had not been enviable (mainly due to the many disturbances). The small number of members could not carry the expenses of the cathedral parish satisfactorily, but the work of building and developing the Orthodox Christian Faith in Winnipeg nevertheless continued and progressed.

Archimandrite Athanasy (Markovitch)

In December, 1928, Archimandrite Athanasy (Markovitch) was assigned to be the rector of the cathedral church. His energy and work, coupled with a high sense of duty, resulted in many improvements. The Temple was raised onto a higher foundation, repaired, and painted. All this was accomplished despite a financial depression which was felt by the parishioners. The 1944 anniversary booklet comments,

 This demonstrated the determined nature of the Russian — when everything apparently is falling to destruction 
 he is stimulated by his Faith to build.  

Feodor Moroz and the choir

It was in 1928 also that Mr. Feodor Moroz began to lead the singers and the singing in the Temple of the Holy Trinity. He continued to serve faithfully and memorably in that crucial responsibility until 1970 (42 years).

In 1930, in the context of the renovations, a non-hostile caveat was filed against the land-titles of the parish’s property by some of the parishioners. The filing was done in part as a precaution to protect the property from any possible hostile attempt by sale or other means to take away the property from the parishioners.

Establishment of Saint John Suchavsky Temple, 1931

In 1931, the parish of Saint Ivan Suchavsky was established on Main Street and Selkirk Avenue. The community of Saint Ivan was established from people who originally were part of the Holy Trinity Cathedral parish. Different from other Ukrainian parishes in Winnipeg at the time, the parish of Saint Ivan Suchavsky managed to be established as a canonical Orthodox community, albeit that it was not a part of the Russian Orthodox Greek Catholic Church of North America. The naming of the parish indicates that the founders were related to the province of Bucovina in Romania (the northern part of that province was taken by J Stalin and joined to Ukraine during World War II, in 1940).

In the autumn of 1932, Archimandrite Athanasy (Markovitch) was transferred to Denver, Colorado, USA.

Priest Pakhomy ; Priest A Lisitsin

He was succeeded by the Priest Pakhomy and later by the Priest A Lisitsin.

On 1 January, 1933, the Holy Trinity Benevolent Society (also called the Sick Benefit Society) was established. Composed of parish members, the para-ecclesiastical society was for many years led by Mr. Harry (Gabriel) Duchak as its chairman. Until that year, there had been several other benevolent societies functioning in and for the parish and her parishioners. The united entity had much more strength. At a later time, the society would be referred to as the Brotherhood Society.

Archimandrite Antony (Tereshchenko) returns, 1935

In September, 1935, Archimandrite Antony (Tereshchenko) was re-assigned to Holy Trinity Cathedral, and he served at the cathedral until June, 1941. During his second term at the cathedral, he took up vigorously the matter of paying off the mortgage that had burdened the church property. With God’s help, and the co-operation of the people, this was accomplished by the end of the year. The warmth and energy of his personality and the clarity of his speech resulted in his well-known and general popularity. One fruit of his personality and service was his appointment as Dean of Manitoba.

The retiring of the mortgages on the Temple and on the parish hall were very important and timely events. At that time, there were still several active entities which threatened the existence of Holy Trinity Cathedral as a canonical entity. One such threat was the Stalinistic Renovated Church (which tried, sometimes with success, to take for itself the properties of Russian-speaking parishes in North America). Therefore, Bishop Arseny, Archimandrite Antony and many parishioners took measures to protect the property from any possible hostile take-over. There had already been taken one measure in 1930 ; and in 1935, the following parishioners signed a full agreement which accomplished this purpose through a caveat :

 Nicholas Kawiuk ; Iwan Holwachuk  Basil Lisowecky (Lisoweski) ; 
 Theodore (Feodor) Moroz ; Maxime Getmanenko (Hetmanenko) ;
 Simeon Pasechko ; Simeon Arnaut ; Walter Drozdowsky ; 
 Andrew Boharchyk ; Iwan Lozenko ; Demetrius Yaremko ; 
 Iwan Polsczuk ; Walter Sagnes ; Theodore Kochen ; 
 Zacharius Gordesh.  

There were other visible fruits of the pastoral service of Archimandrite Antony. The choir’s singing became steadily more refined, and the singers more numerous. The children of the founding families began to take more responsibility in the life of the parish. Such involvement included their participation in a Young People’s Club. The dedication of the faithful people of the parish which had been evident from the beginning is demonstrated by the recollection from their childhood by children of the founding Hetmanenko family. They walked as a family from their home in Point Douglas, and they would bring with them contributions from their family’s goods when cash was scarce. Every Sunday in the winter, the family would pull a sled with them in which was their contribution of coal towards the heating of the Temple and of the Rectory (which had a reputation for being cold).

Holy Trinity Cathedral, about 1936, with Vladyka Arseny, Archimandrite Antony and others

Transfer of Bishop Arseny (Chahovtsov), 1937

In 1936, Vladyka Arseny was wounded in Saskatchewan (by a fanatic who shot him) during a pastoral visit.

He continued to serve faithfully after his recovery.

In 1937, during the Autumn session of the Great Council (Holy Synod) of Bishops it was decided that Bishop Arseny (Chahovtsov) be elevated to the dignity of archbishop.

In December, 1937, Archbishop Arseny (Chahovtsov) returned to Winnipeg from the regular meetings, and he was received with joy at the Feast of Saint Nicholas (19 December), as described in a newspaper article :

 Archbishop Arseny Celebrates His First Mass Since Elevation
 
 Archbishop Arseny, who recently was elevated to the rank of archbishop 
 in New York, celebrated Sunday morning his first episcopal high mass 
 in Winnipeg at the Russian Greek-Orthodox cathedral to an 
 overflowing congregation.  
 
 During the service Archimandrite A. Tereschenko, rector of the cathedral, 
 presented his grace, on behalf of clergy and laymen in Canada, 
 with a pectoral gold cross and chain.  Two sub-deacons assisted 
 the archimandrite in the traditional ceremony of presentation.  
 With clear intonation, Archimandrite Tereschenko sang the litany 
 of the Russian rite in three languages, English, Slavonic, and Greek.   
 
 As the church was celebrating the day of St. Nicholas, the archbishop 
 drew a vivid word picture of Saint Nicholas, pointing to his charitable 
 heart and good works.  The choir, directed by Fred Moroz, provided 
 special music for the service.  
 
 Archbishop Arseny has been elected rector of St. Tikhon Theological 
 college in New York, it was announced.  
 
 After the morning high mass, Archbishop Arseny and Archimandrite 
 Tereschenko were guests of V. E. Mironko, member of the consistory, 
 and Mrs. Mironko, at dinner in their home, 387 Polson avenue. 
 
 Sunday evening the archbishop had a conference with officers and 
 some members of the cathedral, discussing the parish school and 
other matters pertaining to the cathedral.  The archbishop informed 
 the local members of the healthy condition of all Russian Greek-Orthodox 
 churches in the United States, numbering 285 parishes.
 ('Winnipeg Free Press', 21 December, 1937, p. 19)

However, other changes took place soon thereafter, as indicated in the previous article.

Vladyka Arseny was transferred from Winnipeg and from Canada, and he was assigned briefly to be the Bishop of Detroit and Cleveland, although he retired soon thereafter.

However, the reporter had mis-heard the details of Vladyka Arseny's assignment (which he took up in 1938). In fact, Archbishop Arseny (Chahovtsov) had been assigned to serve as the first rector of the newly-established Saint Tikhon’s Theological Seminary. This seminary was established at South Canaan, Pennsylvania, on the site of Saint Tikhon's Monastery. Saint Tikhon's Seminary was established at the same time as Saint Vladimir's Orthodox Theological Seminary, which was in New York City. Vladyka Arseny served with love in this responsibility until his repose in 1945.

Bishop Joasaph (Skorodumov), 1938

During these years, and for some time to come, Bishop Joasaph (Skorodumov), the Bishop of Montréal and Edmonton, made pastoral visits to the cathedral, as to other parishes.

Archbishop Joasaph (Skorodumov)

World War II, 1939-1945

In 1939, Canada entered World War II, and there were multitudes of volunteers from across the country who were entering one or another of the armed forces.

Anglicising personal and family names

The youth of Holy Trinity Cathedral were no exception. However, the prejudice against non-British names was strong enough that many young persons decided to make a legal change to their surnames, and sometimes to their given names so as to be acceptable, and so as to have hope of advancement. Indeed, the movement towards name-change reflects a strong prejudice by the British (and French)-descended majority against the minorities from Europe, the Mediterranean region, and Asia. There were name-changes for the purpose of getting any work in ordinary businesses as well. For such a reason, the names of many parishioners were adjusted. For example, Hetmanenko became Hatten ; Tchaikovsky became Charles ; Davidovich became Davidson ; Gniazdoski became James. Christian names changed greatly. Feodor (Theodore) became Fred ; Vladimir became Walter ; Vasili (Basil) became William ; Parfeni (Parthenios) became Pete. Panagiotis became Peter ; Demetrios became Jimmy ; Parasceva became Pearl ; Zinaida became Jean ; Evdokia became Edith. There are many other examples.

In 1940, the following were made Honourary Life Members of the parish, in recognition of their long and dedicated service : Harry Duchak, Demetrius Yaremko, and Maxime Getmanenko (Hetmanenko).

Transfer of Archimandrite Antony (Tereschenko), 1941

In June, 1941, following the persistent requests from the Cathedral of Saints Peter and Paul in Montréal, Archimandrite Antony (Tereschenko) was transferred to Montréal to serve at Saints Peter and Paul Cathedral. He was also assigned to be the Dean of Québec, where his decanal responsibility would include supervising Ontario and the Maritimes as well. It was in 1947 that he was ordained to the Holy Episcopate as Bishop of Montréal and Eastern Canada (he had long resisted episcopal ordination because of health concerns). However, in September of the same year, Bishop Antony (Tereschenko) fell asleep in the Lord suddenly.

1941 : Priest Antoniy Huravsky

In the autumn of 1941, Father Antoniy Huravsky was assigned to be the rector of Holy Trinity Cathedral. With his arrival, an improvement of the parish buildings was undertaken and, despite the lack of working materials and labour, the work was completed in 1942.

Priest Antoniy Huravsky

In 1943, the Temple and other buildings were painted. They were all wood-faced buildings, and such buildings require regular re-painting and maintenance. The necessary work was accomplished by a maximum of effort on the part of a small group of parishioners, who overcame financial difficulties within a short time.

1944 : 40th anniversary

In 1944, there was the celebration of the 40th Anniversary of the formal founding of the parish. At that time, the anniversary booklet reports, more than 200 families were being served by the cathedral parish. Besides Russians, the booklet adds, other nationalities are served, “such as Greeks, Serbians, Syrians, Bulgarians, and Romanians”. That the parish tried to serve all the Orthodox in a region was and is a major characteristic of the parishes and missions of the Russian Mission, the “Metropolia”, and The Orthodox Church in America.

At the same time, and by contrast, there was a concern to maintain the Orthodox Faith and to avoid being assimilated into the non-Orthodox and secular culture of Canada. An understanding had not yet been reached that the presence of the Orthodox Faith in Winnipeg could influence the culture of Winnipeg towards Orthodoxy. In addition to this, the cathedral parish of the Holy Trinity remained isolated at that time. Surrounding this community (then, as now) have been many Ukrainian Orthodox parishes, whose numbers increased after World War II.

At that time, there was a strong difference between the sense of purpose of those parishes and that of Holy Trinity Cathedral with her multinational and multilingual membership. In the context of recounting the history of the choir, the booklet recalls the visits in the 1930s of the Don Cossack Choir and its leader Serge Jaroff, and of the Kedrov Quartette, and its leader Nikolai Kedrov.

Formal establishment of the Sisterhood of the Myrrh-bearing Women, 1944

In 1944, the executive of the Sisterhood of the Myrrh-brearing Women was constituted by Mrs. K Mardas, Mrs. Tatiana Duchak, and Mrs. M Siroy. Other hard-working participants at that time included Mmes. M Kawiuk, E Wasiliuk (Wasiluk), V Krapko, A Yaremko, J Lisoweski, T Tuchak, M Kochan, M Drozdowsky, E Hetmanenko, M Huravsky, and many others.

This establishment reflects the nature of the development of the parish, and it enabled the Sisterhood to function in a manner similar to that of most other sisterhoods in the diocese. This development seems to have improved the sisterhood's ability to serve the parish and to support its life in general.

Post-war Growth, after 1945

After the end of World War II, there was once again a big influx of immigrants from Europe (Russia, Ukraine and other countries). As before, some of the new-arrivals were clergy. Amongst the post-war arrivals were many persons from Byelorus (often spelt Belarus), the Baltic states, and former Polish territories. Many of the new-arrivals became members of Holy Trinity Cathedral and then took an active part in the life of the parish. Some were elected to the parish council, and some joined the sisterhood and the choir. The Church School was re-activated, and some of the new parishioners became teachers. At the same time, however, the demand for clergy to care for parish communities was increasing in many other places.

1947 : Archpriest Euphemy Moseychuk

In 1947, the Archpriest Euphemy (Efimy) Moseychuk was the rector of the cathedral. He had arrived from Poland more than a decade ealier. He had lived originally in the Volyn region (which is now in Ukraine), and he had been forced to move along with the borders.

When he came to Canada, Father Moseychuk officially served the cathedral parish for 2 years (although he was often present in the cathedral for many years thereafter), and he continued to live in Winnipeg until his repose. He gave pastoral care to a circuit of rural parishes in Manitoba, and he was eventually assigned to be the Dean of Manitoba and Saskatchewan. He appeared as a person of interest in a short National Film Board film about a religious goods store, which was produced near the end of his life.

Priest Michael Migai

In 1949, the Priest Michael Migai was assigned to the cathedral, and he served the parish for a year.

Priest Tychon Krychuk

In 1950, the Priest Tychon Krychuk was assigned to the cathedral, and he also served the parish for a year.

Oleg Rodomar-Vukotitch

In 1950, Oleg V Rodomar-Vukotitch, visited Holy Trinity Church during one of his many travels for meetings and giving lectures. In the photo, there are many of the post-war youth. Oleg Rodomar was a very prominent and eloquent lay-leader in the Diocese of Canada, and long-time choir-leader in both Montréal and Toronto.

Oleg V Rodomar-Vukotitch and Holy Trinity Church young people

Archimandrite Andronik (Elpedinsky)

In 1951, Archimandrite Andronik (Elpedinsky) was assigned to serve the parish, which he served for a year. He served also as the Administrator of Central Canada until he was eventually transferred to Saint Tikhon’s Monastery in Pennsylvania.

During these years (only partly related to the movement of migrant populations in post-war exile), there had developed strong differences of opinion about the direction of Church life in North America and other parts of the world. In North America, during the time of Bishop Antony (Tereschenko), the “Metropolia” (Russian Orthodox Greek Catholic Church of North America) and the “Synod” (Russian Orthodox Church Outside Russia) separated once again. The “Metropolia” wished to find ways of restoring canonical communion with the Patriarchate of Moscow, and the “Synod” did not in any way trust the patriarchate. In Winnipeg, the result was the separation in 1952 of a group of people to form the Russian Orthodox Church of the Holy Resurrection at 732 Alfred Avenue. The Holy Resurrection parish became a part of the Russian Orthodox Church Outside Russia.

Priest Alexander Marseniuk

In 1952, the Priest Alexander Marseniuk was assigned to serve Holy Trinity Cathedral. He remained with the cathedral parish until 1955.

Father Feodor Giliawsky, 1956

Despite the difficulties resulting from the division in 1952, the congregation of Holy Trinity Cathedral continued to increase in numbers, and the financial state of the parish greatly improved. Because of this, the parish council was eventually able to undertake a major remodelling of the Temple. That major project was undertaken during the pastorate of the Archpriest Feodor Giliawsky, who had arrived from Europe in 1954.

Father Feodor Giliawsky had served as a priest in Kharkiv, Ukraine ; but during World War II, he was separated from his wife and sons, and he was moved westwards into Poland. As the borders moved, so populations were forcibly moved at that time. From Poland, he passed through the usual refugee camps in Western Europe until he arrived in New York, after which he was officially assigned to serve in Holy Trinity Cathedral at the beginning of 1956. By that time, he was already speaking and writing in English. He had suffered the same experience as had many of his parishioners, and he understood their pain. He, himself, never forgot his family, and he longed for them.

As with other recent-arrivals, Father Feodor brought his many God-given talents to contribute to the life of the parish family. During his time, both the Temple and the rectory were re-faced with stucco, which replaced the original wooden lap-siding. For the interior of the Temple, new plaster and wooden panels and new windows were installed. Then it was painted and beautifully decorated with icons.

Father Theodore (Feodor)

Iconographic murals by Father Feodor

Father Feodor, who was an artist, painted the icons of the Four Evangelists (Saints Matthew, Mark, Luke and John) on the corners of the bottom of the cupola (see following).

He painted also the Nativity and Resurrection murals over the kliroses in front of and above the Altar (see following).

Nativity of Christ (left) Resurrection of Christ (right)

Evangelist Matthew (left) Evangelist Mark (right)

Evangelist Luke (left) Evangelist John (right)

The central, large cupola had a new, lower ceiling installed, in order to reduce the costs of heating. In the rectory, a new suite was made from some of the former single rooms, and it was furnished. The concrete basement floor was replaced, and covered with corlon (a vinyl, flexible, sturdy flooring material). A double-garage was also built. The sisterhood helped a great deal in covering the expense of all this work.

Father Giliawsky at the Pascha grave-blessings

Roman Weremiuk was starosta for much of the time that Father Giliawsky was the rector. His wife, Nadezhda, sang in the choir.

Russian School

From 1954-1974, there was a lively “Russian School”, which was held on Saturday mornings. There would be a recess period, and then Father Feodor would teach catechism to the students. Valentina Hatten taught Russian language and literature, and Jean Kucharczyk (born Hetmanenko) taught English students the basics of the Russian language.

During many of these years, there was an annual “Grand Bazaar”, which is vividly remembered by many older parishioners until the present time. It spanned a Thursday, Friday and Saturday, and it culminated in a dinner. For this event, parishioners would canvas businesses for donations, such as bags of potatoes or sugar or other items for the dinner ; they would also solicit a chair from Fred James’ furniture store, boots from Paul Woytiuk, the boot-maker, and other items from other shops. Valentyna (Violet) Davidson and Valentina (Valya) Hatten would donate aprons which they had sewn, and others did similar things. Mrs. Julia Lisoweski always looked after preparing the coffee in her own special way on the greater occasions such as this one. For the bazaar, the coffee would be sold with doughnuts from a local doughnut shop for 5¢ each.

Throughout all these years, there were present and active many children. On several special occasions every year, they delighted in performing : singing, reciting poems, playing the piano and other instruments. The main occasion was the “Yolka” (spruce) celebration during the season of the Nativity of Christ. The tree is not directly associated with the Nativity celebration, and the occasion is usually celebrated sometime after the feast-day. “Dyèd Moroz” (Grandfather Frost) was there, and he distributed gifts for all the youth.

Autocephaly, 1970

In March of 1970, after some years of negotiation, the Russian Orthodox Greek Catholic Church of North America (ROGCNA) was able to return to full communion with the Moscow Patriarchate. Thus, the Autocephaly of the Orthodox Church in America was proclaimed by the Patriarchate of Moscow, and the daughter Church became a sister Church. In some parts of North America, there were differences of opinion about the correctness of this development. Everywhere, there were some losses of parishioners who left to join the ROCOR.

In 1970, after 4 decades of leading the singers, Mr. Feodor Moroz resigned from this responsibility. He was succeeded by Mr. John Kushakow, who had been a long-time member of the choir. He led the singing until his repose in 1979.

Repose of Archpriest Feodor Giliawsky, 1974

Father Feodor Giliawsky reposed in the rectory residence of the cathedral on 30 July, 1974, at the age of 74, and he was interred in the Elmwood Cemetery. He had served the parish for about 20 years.

At the time of his repose, the Archdiocese of Canada had already entered a period of time in which the availability of clergy (particularly clergy suitable to foster a stable Orthodox Christian way of life) was limited. There were not very many bilingual clergy available, despite repeated requests from Archbishop Sylvester (Haruns) to the Holy Synod in New York for such help ; and there were not yet many convert-clergy available.

Priest Alexander Chernishov ; Priest John Sviridov

For 2 brief periods (between March 1973 and the summer of 1975), the Priest Alexander Chernishov from the USA was assigned to serve at Holy Trinity Cathedral, and after him the Priest John Sviridov from Windsor-Detroit.

The sobor, seen from the entrance to the parish hall

Metropolitan Vladimir (Nagosky), 1975

In 1975, Metropolitan Vladimir (Nagosky) was assigned to become the rector. His was the last of the longer pastorates for many years to come. He had previously served as the Metropolitan of Tokyo and Japan, and then as the Archbishop of San Francisco and the Diocese of the West. He had been given a leave of absence from his episcopal responsibility because of poor health (he suffered from cancer, and he endured years of treatment for it), and he was soon retired after that. He was then transferred to Winnipeg, where he was assigned by Archbishop Sylvester (Haruns) of Montréal to serve as Rector of Holy Trinity Cathedral. Although he mostly served liturgically as would a parish priest, with the blessing of Archbishop Sylvester, he would serve hierarchically from time to time. When he did serve hierarchically, he would customarily wear the very special and unique gold vestments that he had been given in Japan.

Metropolitan Vladimir (Nagosky) at Pascha

While he was in Winnipeg, Vladyka Vladimir (he is still remembered simply and affectionately as “Vladyka”) taught about the importance of using the English language liturgically ; and during his pastorate, he increased the number of services provided. As a consequence, there were some who decided to be united to the Orthodox Church. He stressed the importance of the proper preparation for and the receiving of Holy Communion on a regular and frequent basis.

In order to help to maintain a visible connection with the Holy Altar, Vladyka Vladimir had the Royal Doors remodelled so that their central portion was made of glass, which had some decorative wooden pieces attached to it. Thus, when the doors would be closed during services, the parishioners could see the Holy Table. Such a teaching programme was met with considerable resistance for some time, since these ideas seemed to many parishioners to be something new. Many seemed to be afraid that the ideas were promoted under Roman Catholic influence (which they were not). Rather, these teachings (rather than ideas) were at the heart of the earliest days of the Church, in the apostolic period. Despite the fears and discomfort felt by some persons, Vladyka Vladimir’s pastoral disposition and his teaching enabled new people to come to join the parish family. Amongst these were Ann and her husband Wyamond McIntyre and their daughter Linda. This family in particular became very active.

During these years, Constance S Vladimirovna Kucharczyk (a grand-daughter of one of the founding families : the Hetmanenkos) went to New York to study at Saint Vladimir’s Seminary. After her graduation, she ably served the Orthodox Church in North America, in Europe and in the Middle East for many years.

Despite differences of opinion and perspective on the part of some parishioners, Vladyka Vladimir established in Winnipeg very many close pastoral friendships both with parishioners and non-parishioners, many of them from widely different ethnic backgrounds. Because he was so well-respected by his neighbours, he baptised many of their children. He was a hard worker, and every winter he shovelled metres of snow from the sidewalks and paths round about the Temple. He was also a good socialiser. When the women of the Sisterhood of the Myrrh-bearing Women were working in the basement of the parish hall (as they frequently did), he would very often go down to them from his quarters on the second floor, and join them in doing their food-preparation and other tasks.

At that time, the sisterhood was large, and the members were young enough to be able to work with energy and vigour. They made perogies, cabbage rolls, perozhki (stuffed buns), and other foods for feast-day meals, and they also sold some foods regularly. Some of the women at that time included Mrs. Lisa Spitzian, Manya, Mrs. Chul, Mrs. Vasiluk, Mrs. Mauring, Ludmilla Afanasiev, Valentina Hatten, Mrs. Solenik, and others also.

Vladyka Vladimir undertook other cleaning and renovation works on the property. He cleaned out the bell-house which had become unusable because of having been used for storage, and he restored it to proper operation. He cleaned out the basement of the Temple, and it was there that he found the beautiful icon of the Holy Mother of God, face down in the dirt. He cleaned it up and he had it framed. Then, the father of a parishioner built the air-tight box that still contains it today. One Sunday morning afterwards, there was a call from England, saying that this very man had suffered a massive heart attack there, that he had been in a coma for 3 days, and that the doctors weren’t sure that he would ever wake up. Vladyka Vladimir served a moleben for the family that morning after the Divine Liturgy, in front of that icon of the Theotokos. Early on the Monday morning, the parishioner’s mother called to Winnipeg and she said that something amazing had happened. Her husband had just awakened, and there was no trace of heart damage to be found in him. The doctors couldn’t explain what had happened. Indeed, that man never had any heart damage until the day he died. That icon of the Mother of God was later understood to be a copy of the Icon of the Theotokos which was self-painted, and which had been brought to Holy Trinity Church from Kiev by Bishop Tikhon (Belavin) in 1904. The rose-bushes that Vladyka planted on the grounds continue to bloom in the parish yard. All the cedars, hostas and flowering border-plants were planted by Vladyka. He had encouraged people to donate a cedar in memory of departed loved ones, and they did.

Saint Vladimir's Seminary Summer Octet

In the summer of 1979, an octet from Saint Vladimir’s Orthodox Seminary in New York arrived in Winnipeg. The 8 men sang at a week-day Vespers service at Holy Trinity Cathedral. Afterwards, in the evening, the men gave a short folk-song concert in the parish hall. Many people attended both. The men were taken into the homes of the parishioners overnight, and they were properly and generously fed. The next day, the octet drove on to their next stop, Minneapolis, Minnesota, USA.

Saint Vladimir's Octet '79

(John Kuchta ; Gregory Safchuk ; Mark Stokoe ; John Pušara ; Paul Jannakos ; James Colaluca ; Vincent Peterson ; Seraphim Storheim)

Deacon Raphael Cole

Metropolitan Vladimir ordained Ralph (Raphael) Cole to be a subdeacon, so that he would be able to help more at Holy Trinity Cathedral. He ordained Father Anthony Edwards to be a priest, and Robert Stephen Kennaugh to be a deacon (on behalf of Metropolitan Philip (Saliba) of the Antiochian Orthodox Christian Archdiocese). He ordained Joseph MacLellan to the Holy Priesthood (on behalf of Archbishop Nathaniel (Popp) of the Romanian Episcopate of the OCA). In 1983, there was a Canadian Archdiocesan Assembly at Holy Trinity Cathedral, and the delegates were housed in a nearby hotel and billeted in some homes of parishioners. Metropolitan Theodosius (Lazor) of New York led that assembly.

Retirement, repose of Metropolitan Vladimir, 1984

As his health became weaker, Metropolitan Vladimir decided to retire completely in 1984. After his retirement, Vladyka Vladimir moved to live in Arizona, although he was gladly received back in Winnipeg several times during the following year as he completed dual citizenship procedures. He lived in Sun City, a new town in metropolitan Phoenix. He would serve at Saints Peter and Paul’s Church, and also at Saint Sava’s Serbian Orthodox Church in Phoenix. He enjoyed gardening there, and he offered warm hospitality to the many who went to visit him. He was frequently visited by parishioners from Winnipeg (especially in the winter).

When his health failed greatly, he went to stay in the home of his sister and her husband in Grand Rapids, Michigan. On 2 August, 1997, he reposed in the Lord at the home of his sister. After the serving of the Order for the Burial of a Hierarch, Metropolitan Vladimir's body was entombed in the mausoleum of the cemetery at Saint Tikhon’s Monastery in South Canaan, Pennsylvania.

Continued Development and Challenges

After the retirement of Metropolitan Vladimir, there began a long series of pastorates of shorter duration. This period was more challenging in some ways. By the 1980s, many of the original parishioners had reposed in the Lord, and because of work and moving, not many of their descendants remained active in the life of the parish. Those who had arrived after World War II were also ageing, and many of their children had also moved elsewhere for education and work. It had been during the pastorate of Metropolitan Vladimir that conversions to the Orthodox Faith began to increase, not only because of marriage, but also because of deliberate choices made by persons who had encountered Orthodox persons and who had read Orthodox literature now being published in the English language.

Priest Seraphim (Storheim)

In December, 1984, the Priest Seraphim Storheim was assigned to serve the parish. When he arrived, he found that (due to many difficulties outside the parish) Holy Trinity Cathedral had very limited contact with the rest of the diocese, and less with the OCA in general. In Canada, the main contributor to contact at the time was the regular publication by Archbishop Sylvester (Haruns) in Montréal of the “Cathedral Newsletter”. That newsletter contained news from various parishes in the diocese, and it was distributed to many parishes besides the Montréal cathedral, so that it did help to maintain a basic awareness of the relationship with the diocese.

Because attendance at church services had previously begun to decrease (despite the hard work of Metropolitan Vladimir), and because fewer of the younger people seemed to be attending, Father Seraphim increased the number of services, and the amount of English language used in the services. He introduced a regular Saturday Divine Liturgy in English, and Vespers was offered once again every Saturday evening, also in English. He also encouraged the parishioners to receive the Holy Mysteries much more frequently than they had previously.

Because the choir had been without a leader for some years, he asked Esther Juce to lead the singing, which she did until she went to study at Saint Vladimir’s Seminary. Father Seraphim tried to renew a church-school, and he conducted regular scripture-studies in private homes with groups of adults. He established a more properly-functioning parish office, and he re-organised the parish library, to which English-language volumes were added. After his 2nd year of service at Holy Trinity, the week-day services were consistently served in English (because of the parishioners who attended), and the Sunday and festal services were consistently and stably served, half in Slavonic and half in English. It was during these years that, because more people were fasting before receiving Holy Communion, “pot-luck” meals began to be served with coffee and tea after the Sunday Divine Liturgy. These meals were in addition to the larger and more formal meals prepared by the sisterhood on the more important occasions.

It was at about that time that Revenue Canada began to make more demands on parishes and societies registered as charities regarding record-keeping, reporting and the issuing of charitable receipts. One consequence was that pressure began to be exerted in every parish of the Archdiocese of Canada (including Holy Trinity) to unite the financial records of sisterhoods, brotherhoods and choirs with those of the parish council.

When Father Seraphim arrived in 1984, Mr. William Hatten had already been the starosta of the parish and the parish council for a long time, and he continued to serve sometimes in the same capacity afterwards. Nevertheless, he was part of the parish committee constantly. In addition, Mr. Hatten sang regularly in the choir, along with his wife, Valentina, their daughters Valerie and Elizabeth, his brother, Jack, and his sister, Jean. The whole family were always serving in the choir. Mr. Walter Charles had served at the candle-desk, as bell-ringer, and in grounds-maintenance for a long time, and he continued long afterwards to do the same. His wife, Laurie (a convert to the Orthodox Faith), worked hard for a great many years in support of parish life, mostly in the sisterhood. She offered her work selflessly and with love, despite the fact that she understood neither Russian nor Ukrainian. Several other women served likewise under similar circumstances.

During the years around 1986, the main list of members included :

 Mr. Victor Afanasieff ; Mr. & Mrs. Konstantin and Ludmilla Afanasiev ; Mrs. Anna Antonow ; Mr. John Bondar ; 
 Mrs. Nadia Bondar ; Dr. Marilyn Bondar ; Mr. Stephen Bondar ; Mrs. Patsy Bondarenko ; 
 Mr. & Mrs. John and Luba Buraconak ; Mrs. Alexandra Buraconak ; Mr. & Mrs. John and Alexandra Burdz ; 
 Mr. & Mrs. Victor and Nina Burdz ; Mr. & Mrs. Walter and Laurie (Florentine) Charles ; 
 Mrs. Irene Cook, and her sister Mrs. Claudia Dargis ; Mr. & Mrs. Ralph and Hilary Cole ; Mrs. Nadia Czul ; 
 Mr. & Mrs. Nicholas and Violet Davidson ; Mrs. Maureen Decaire ; Mr. & Mrs. Diomid ; 
 Mr. & Mrs. Michael and Victoria Evans ; Mrs. Valentina (Valya) Filipowicz ; Olga Gritsuk ; 
 Mr. & Mrs. William and Anna Halowin ; Mr. & Mrs. William and Valentina (Valya) Hatten ; Miss Valerie Hatten ; 
 Miss Elizabeth Hatten ; Mr. Jack Hatten ; Mr. & Mrs. Nicholas and Natalie Horochow ; 
 Mr. & Mrs. Kazimir and Tatiana (Tanya) Jachnowiec ; Mr. & Mrs. Victor and Tanya Jasen ; Miss Esther Juce ; 
 Mr. & Mrs. Valentin and Ludmilla Kampen ; Mr. Fred James ; Mr. & Mrs. Harry and Sophia Kostuchenko ; 
 Mr. & Mrs. Feodor and Vera Krasnov ; Mr. & Mrs. Walter and Zinaida (Jean) Kucharczyk ; 
 Miss Constance Kucharczyk ; Maria Kurec ; Miss Deirdre Lavender ; Mrs. Julia Lisoweski ; 
 Mr. & Mrs. Alexei and Zoya Mauring ; Mr. & Mrs. Walter and Tamara Minkevich ; 
 Mr. & Mrs. Nicholas and Sophia Michnowich ; Mr.  & Mrs. Alexander and Efrosina Moiseew ; Mrs. P Mudry ; 
 Mrs. Zoya Naumova ; Mr. Harry Nilovitch ; Mr. A Ossipow ; Mrs. Helen Pasevich ; Mr. William Potorocza ; 
 Mr. & Mrs. Alexander and Klementyna Rozkowiec ; Mrs. Clio Saridou (Mary Popov) ; Mr. Sergei Shykoluk ; 
 Mrs. Nadia Solenik ; Mr. Eugene Solenik ; Mr. & Mrs. Walter and Elizabeth Specjan ; Mrs. M Surova ; 
 Mr. & Mrs. Michael and Teeny Takuszewicz ; Mr. & Mrs. Nicholas and Seraphine Ternette ; Mrs. Eugenia Tschernow ; 
 Mrs. Helen Wachowich ; Mr. John Wachowich ; Mrs. Evdokia Wasiluk ; Mrs. Nadia Weremiuk ; Betty Williams ; 
 Mrs. Maria (Manya) Wodczyc ; Mr. & Mrs. William and Tamara Yurkiwsky.  

There were others, also, who would attend the services but who did not wish to be identified. For many years, the trauma of World War II and the post-war camps caused many people to keep to a minimum the public appearance of their names and any other personal information.

In 1984, Mrs. Evdokia Wasiluk and Mrs. Nadezhda Czul had already been the principal prosphora-bakers for the parish for a long time, and they continued their loving service for many years afterwards. They appeared in the parish kitchen once or twice every month, where they would spend the whole day prayerfully and lovingly preparing the prosphora for the Divine Liturgy. They likewise carried on their faithful service for many more years. Mrs. Wasiluk had served previously as an officer of the sisterhood for more than 30 years.

Mrs. Zoya Mauring had been, and continued to be the “Elder Sister” of the parish sisterhood. Every week (sometimes several times a week), the sisterhood members would gather in the parish-hall basement and prepare “perogies” and other foods for sale. They also assembled to prepare the dinners to be served on the greater feast-days. Before these greater feast-days, Zoya would gather the sisters together for a day. There would be a very, very thorough cleaning-bee which would leave the Temple in immaculate condition. Along with the other faithful women, she continued to serve in the same manner for many more years. Truly behaving as an “elder sister”, Zoya made every effort to help all the women with the same name to be together in the Temple for the Divine Liturgy on their mutual name-day. This happened many times every year. Mr. Hatten, writing about the Sisterhood of the Myrrh-bearing Women, tells us that

 the Ladies kept the Church and Parish Home clean and beautiful.  They saw to it that the Church Vestments and 
 Covers were always clean and in order.  They prepared and served the food at the various Church Dinners, 
 Banquets, Teas, etc. [...] For many years the ladies made and sold pyrohy, piroshki, and holubci, and at 
 Eastertime they made Paska.  Whenever the Church required financial aid, the Sisterhood was always ready to 
 help and we are very grateful to them for all that they have done.  

Then, in 1987, Father Seraphim Storheim was nominated and ordained in Edmonton to be the Vicar Bishop of Edmonton, and Auxiliary to Metropolitan Theodosius (Lazor), who was at that time the “locum tenens” of the Archdiocese of Canada. Bishop Seraphim was directed to move to Ottawa, which he did in July, 1987.

Near the end of June, 1987, there was a special Hiearchical Divine Liturgy with a parish dinner afterwards. Present on this occasion was Metropolitan Vladimir (Nagosky), who had returned for a visit ; Hieromonk Daniel (Baeyens), who was to succeed Bishop Seraphim in the parish ; Father Evan Lowig, who was still serving the rural parishes from Saint Nicholas, Narol ; Father Joseph MacLellan, who was serving in the Romanian Orthodox Episcopate ; Father Antony-David Edwards, who was serving the Saint Mary the Virgin Antiochian parish in Winnipeg.

Parish dinner, June, 1987

Before his departure, Bishop Seraphim asked Betty Williams, a recent convert to Orthodoxy, to lead the singing (at first when Esther Juce was absent, and then full-time when Esther left for studies). Eventually tonsured to become Nun Magdalen (Williams), she later moved into the small suite at the north end of the rectory-building. She led the singing until December, 2004.

Priest-Monk Daniel (Baeyens), 1987

In 1987, Priest-monk Daniel (Baeyens) was assigned to be the rector of Holy Trinity Cathedral. Father Daniel, born in Belgium, had been educated at the Institut St-Serge in Paris, and at Saint Vladimir’s Seminary in New York. By that time, since the Temple was no longer an active cathedral, its title was changed to “Sobor”, which implies that it is an important Temple, and a significant gathering-place.

Father Daniel continued the now-established practice of serving on Sundays and major feast-days using half Slavonic and half English languages, and he provided more English-language service texts for the use of the parish. He continued to serve the parish until 1990, when he was transferred to Ottawa. It was during his pastorate that the unused coat-room by the main hall on the main floor began to be converted into a parish office, and to be used as such.

In 1989, the Parish Council members were the following :

 John Bondar ; Walter Charles ; Irene Cook ; Nicholas Davidson(auditing committee) ; Jack Hatten (president) ; 
 William Hatten (auditing committee) ; Nicholas Horochow ; Fred James (vice-president)(auditing committee) ; 
 Fred Krasnov (treasurer) ; Vera Krasnov ; Alexei Mauring (financial secretary) ; Eugene Solenik (secretary) ; 
 Walter Specjan ; William (Bill) Yurkiwsky.  

On 23 June, 1991, Deacon Robert Stephen Kennaugh was ordained to the Holy Priesthood at Holy Trinity Sobor. He was assigned to serve Saint Nicholas’ Church in Narol, and other rural Temples.

It was on 29 June, 1991, that Bishop Seraphim dissolved the Sisterhood of the Myrrh-bearing Women, which had served the Lord by supporting the parish with great love and devotion since the beginning of the life of the parish in 1904. The dissolution was related to the concerns about the financial accounts that existed independently of the financial accounts of the parish council, and it was as a result of certain Revenue Canada policies. Even though this had happened, Zoya Mauring and the other sisters continued their labours of love ; and when Zoya had to retire because of age, Elly Kampen took up the responsibility sometimes for organising things.

In May, 1991, Priest Vladimir Wenda was assigned to serve at Holy Trinity Sobor. He was unable to meet the needs of the parish properly, and he soon moved to Minneapolis, Minnesota, USA.

On 16 August, 1991, Priest-monk Daniel (Baeyens) returned to serve at Holy Trinity Sobor briefly.

Priest John Bartholomew

In December, 1991, Priest John Bartholomew was assigned to serve at Holy Trinity Sobor.

In May, 1992, the subdeacon Raphael Cole was ordained to the Holy Diaconate, and he began to serve with the priests in Holy Trinity Sobor.

In June, 1993, Priest John Bartholomew was released from his assignment at Holy Trinity Sobor, and he and his wife Doreen returned to New York.

Priest Leonid Misnik

In July, 1993, Priest Leonid Misnik was ordained by Bishop Seraphim in Toronto, and assigned to serve at Holy Trinity Sobor. He and his wife Natalia worked hard in the parish, and for a time there was a close relationship with the family of Proto-deacon Raphael Cole. Father Leonid and his son Constantine were highly competent in computer technology, and Father Leonid was also a professional piano-tuner. Although there were some misunderstandings (as frequently may occur), the parishioners in general expressed their support for him. Nevertheless, there was a major misunderstanding between Father Leonid and many English-speaking parishioners. Ultimately, the Misniks were not able to cope with western Canada, its weather, and particularly the amount of English being used in the services. They perceived that they were living in “cultural isolation”, and they suddenly left for Toronto in May, 1994.

During all these years, the great lack of parish financial resources contributed to the difficulties that some of the priests experienced as they tried to serve the parish family. It was very difficult for them to “make ends meet”, just as it was difficult for the parishioners and the parish council to maintain the facilities and to provide the necessities, while they also endured repeated deficits.

Hierommonk Daniel (Baeyens)

In June, 1994, Hieromonk Daniel (Baeyens) was assigned again to be Rector of Holy Trinity Sobor. During these years, both previous to, and after this, there was an arrival of new-comers in Canada from Russia, Ukraine and other previously Soviet countries, and many were arriving in Winnipeg.

In May, 1995, because there were once again tensions about how much English was being used, Deacon Raphael Cole was released from his attachment at Holy Trinity Sobor, and he was attached to Saint Nicholas’ Church in Narol. Father Daniel was released from his responsibilities by Great Lent, 1996.

Hieromonk David (Edwards)

In March, 1996, Hieromonk David (Edwards) was assigned to be the Priest-in-Charge at Holy Trinity Sobor. In that capacity, he was able to provide continuity during a more unstable period. For the most part, he provided the English language in the services ; he visited amongst the parishioners ; and he carried the full pastoral responsibility at times when another priest was not available at the sobor. Father David fulfilled his responsibilities while he was working as a full-time teacher in the public school system ; and because of this, he delegated responsibilities to various parishioners. Such delegation of responsibility helped towards the development of a regular parish newsletter, and the development of the Sunday School.

On 1 December, 1996, Priest Nicholas Kondratyev was assigned to serve at Holy Trinity Sobor, which he did for a brief time.

Hieromonk Daniel (Baeyens)

In 1997, Hieromonk Daniel (Baeyens) was assigned again to serve at Holy Trinity Sobor.

On 1 March, 1998, Father Daniel (Baeyens) was released from his responsibility as Rector of Holy Trinity Sobor. Then, Priest Nicholas Kondratyev served the parish for a year until 26 April, 1999. That was a difficult year for the parish, and there were strains in personal relationships, both with Father Kondratyev, and amongst the parishioners.

1999-2005 : Mitred Archpriest Anatoliy Mel’nyk

Fresh Hope, More Challenges, 1999 and the following years

In May, 1999, Mitred Archpriest Anatoliy Mel’nyk arrived in Canada from Ukraine, in order to prepare to serve Holy Trinity Sobor. He was in the western region before 31 December, but he did not arrive at Holy Trinity Sobor until 1 January, 2000, when he was first welcomed by the parishioners. He came at first alone. His service at Holy Trinity had been confirmed in November, 1999, while negotiations began with Immigration Canada. However, because of the requirements of immigration, his Matushka Irina and his son and daughter Gleb and Iuliania were not able to arrive until 2 years later.

His superior education and his long experience enabled him to address his new responsibility with competence. Both he and Matushka Irina were skilled in singing, as were their children. They improved the singing of the choir, and they encouraged the singing of well-known Ukrainian folk-songs at parish gatherings. Gleb also served in the Altar.

As he visited, and organised the social life of the community, new life and energy was the result. Greatly increased social activity developed amongst the youth. Both the choir and the church-school were revived, and parishioners were again very involved in the cleaning and maintenance of the facilities.

During the years of his service, the Sisterhood of the Myrrh-bearing women was very, very active. Besides preparing meals for festive occasions, changing the covering colours in the Temple accordingly, and cleaning the Temple, they made perogies, pirozhki, golubtsi and other foods for sale. They also enjoyed picnics together from time to time. They functioned truly as sisters in Christ.

It was during his days that the parish acquired both a computer and its own web-site.

Archpriest Anatoliy Melnyk

At the very end of December, 2000, Hieromonk David (Edwards) was released from his responsibilities at Holy Trinity Sobor, and he was transferred to Edmonton, Alberta.

On 1 June, 2001, Deacon Raphael Cole was returned to be attached to Holy Trinity Sobor, and he began once again to serve and participate in the life of the parish.

Saint Arseny Theological Institute

On 4 August, 2001, more than 74 years after Bishop Arseny’s 1927 attempt to establish a theological school, the concern about the need for a theological school in Canada was raised during an informal discussion at a reception for Father Stacey Richter (who had been ordained that morning to the Holy Priesthood at Saint Nicholas’ Church in Narol).

Out of that discussion came a proposal to the Archdiocesan Council of Canada at its meeting in Winnipeg on 27 October, 2001, about the establishment of a theological institute at Holy Trinity Sobor. Soon, this brought about the establishment of the Bishop (Saint) Arseny Orthodox Christian Theological Institute. It met at first in the parish hall of Holy Trinity Sobor, and some classes were given in that hall. Later, the institute became associated with the University of Winnipeg. Father Anatoliy was very much involved in the foundation and the development of the institute. His personal contacts also helped to provide funding for the institute.

On 19 June, 2003, after Father Anatoliy and his family had been granted Landed Immigrant (Permanent Residence) Status, he was assigned officially to be the Rector of Holy Trinity Sobor.

New mural iconography

During the time of his pastorate also, Father Anatoliy organised the collection of funds and the beginning of the painting of the walls and ceiling of the Altar area in traditional fresco-style icons.

Much of the work was funded with love by Eugene (Georgiy) Solenik, a reader in the parish, and son of a long-time parishioner.

The work was done by the well-known local iconographer Vera Senchuk and her students. The mural iconography was almost completed, but complications arose which limited the availability of the iconographers, and which halted the work. The completion requires further necessary funds and the availability of an iconographer.

2004 ; 100 years

On the Feast of Pentecost, 2004, the Sobor of Holy Trinity celebrated the centennial anniversary of the establishment of the parish community, and the beginning of the construction of the present Temple. On the occasion of the feast-day, guests from many places were present. Archpriest Stavros Strikis from New York represented Metropolitan Herman (Swaiko) on that day. Matushka Irina Mel’nyk became the choir-leader in December, 2004. With her daughter Iuliania, she had helped the singing under the previous leader, the Nun Magdalen, and she also encouraged the participation of younger singers. She was able to do this full-time only for about six months. Nevertheless, during the time of her service, she expanded noticeably the repertoire of the singers, and she helped to renew their faithful determination.

Transfer of Archpriest Anatoliy Anatoliy Mel’nyk, 2005

On 31 July, 2005, Archpriest Anatoliy Mel’nyk was released from his responsibility as Rector of Holy Trinity Sobor, and he was transferred to the Cathedral of Saints Peter and Paul in Montréal, Québec. He left the parish in a healthy condition, and with a peaceful balance in the use of Slavonic and English languages.

Temporary priests

On 1 August, 2005, Priest Eugeniusz Zdrojewski was assigned to serve the Sobor temporarily. Despite the shortness of his stay, and the limit to his ability in English, he was immediately received with love by the parishioners, who regretted his early need to return to Toronto.

The choir

Mrs. Alla Reske was the first to follow Matushka Irina as the leader of the singing, which she did for some time. When circumstances became difficult, Mrs. Victoria Pecherska (Savchenko) shared the responsibility of leading the singing. However, it became too difficult for them both. Therefore, Mrs. Elly Kampen took up the responsibility of leading the singing. Amongst the singers over the years have been :

 Elena Beirysh, Nadia Belkin, John Bondar, Luba Buraconak, Hilary and Adrienne Cole, William Halowin, 
 Valentina Hatten, Elizabeth and Valerie Hatten (and their many relatives now reposed), Esther Juce, 
 Connie Kucharczyk, Iuliania Mel’nyk, Tamara and Walter Minkevich, Ben Moroz, Feodosia Moroz, 
 Viacheslav Natashin, Klementyna Rozkowiecz, Melvin Rusiecki, Clio Saridou, Igor Savchenko, Lisa Specjan, 
 Nadezhda Weremiuk and Manya Wodczyc.  

On 15 September, 2005, Priest Oleg Razumov was temporarily assigned to serve at Holy Trinity Sobor. He had arrived first in Newfoundland with one of his sons, Michael, and they later moved to Winnipeg, in order to serve in the Sobor. Michael served in the Altar, and he became well-loved amongst the army cadets. Immigration difficulties barred his wife and elder son from moving to Canada. During his time of service, there were changes made to the library and to the functioning of the office, and the parishioners expressed their satisfaction with his pastoral care. Nevertheless, certain tensions re-surfaced regarding the use of English in services. Father Oleg served until 2008, at which time he had to return to Russia because of immigration troubles.

On 4 November, 2007, Bishop Seraphim ordained the subdeacon Petr Boitchouk to the Holy Diaconate, to serve at Holy Trinity Sobor.

On 1 October, 2008, Igumen Sevastjon (Derkach), who had come from the Diocese of Lviv in Ukraine, was assigned to serve as Priest-in-Charge of Holy Trinity Sobor. During his time, there were many social events at which he cooked, and also entertained the parishioners. He also worked hard at cleaning everything. He was meticulous. He served through the winter, and he undertook many cleaning projects in both the Temple and in the rectory. He was a hard worker, and while he was in charge, he cooked meals in the rectory-hall for the parish community, both on Sundays and on greater feast-days. Nevertheless, on 5 April, 2009, Igumen Svastjon (Derkach) was released from Holy Trinity Sobor in order to return to his home in Ukraine. He had decided to return, and he resisted the many pleas of parishioners that he remain with them. One of the causes for his departure was difficulty regarding the prolonging of his Canadian visa.

2009 : Wonder-working Pochaiv Icon of the Theotokos

Later in 2009, there was a visitation to Canada of the Pochaiv Icon of the Theotokos, and this very Wonder-working Icon was brought to Winnipeg. The Archdiocese of Canada had received a particular blessing from the Dormition Monastery of Pochaiv for that visit. The icon rested in Holy Trinity Sobor for a day, and very many people came from the city to venerate the holy icon. People were very moved by the visit. As in other cities, some people were given healing in some way.

Spisok/copy of the Icon of the Theotokos permanently at Holy Trinity

After the return of this holy icon to Pochaiv, there was brought to Holy Trinity Sobor a special copy ("spisok") of the icon, one which was blessed upon the original Holy Icon in the monastery. This Icon is now on the north wall of the Sobor, near the Icon of the Theotoko which was brought by Saint Tikhon (Belavin).

In 2010, the priest Milan Radulovic served for a brief period of time on the basis of an informal agreement.

In March, 2010, the Igumen Peter (Kondratyev) (the former Archpriest Nicholas Kondratyev) arrived once again in order to serve at Holy Trinity Sobor. However, his brief pastorate this time was particularly difficult for the parishioners. Many could not bear to come to the Temple because they felt rejected by him. The result was such a disturbance that it was sufficient to require his departure.

2010 : Holy Relic of Saint Vladimir of Kyiv

Nevertheless, during 2010, the Relic of the Saint-Prince Vladimir (Volodymyr) of Kyiv was brought to Canada from the Monastery of the Caves (Pecherskaya Lavra) in Kyiv, Ukraine. The Holy Relic of the Holy Prince Vladimir rested for a day at Holy Trinity Sobor, and many people had the opportunity to venerate this holy relic. Very many commented that there was, indeed, a very great sense of peace in the Temple during this brief visit, and that this peace was surely an indication of one of the meanings of the name of the holy prince (that is, Great in Peace). The hearts of many were touched.

After Pentecost at the end of June, 2011, Hieromonk Peter (Kondratyev) left Holy Trinity Sobor precipitously, without having informed the Parish Council. He left with the car which the parish had bought. After this, Bishop Irénée (Rochon) arrived for 12 July, 2011, for the celebration of the Feast of the Holy Apostles Peter and Paul. He arrived with the Chancellor and the Secretary, and he held some meetings with the parishioners.

On 4 November, 2011, Deacon Petr Boitchouk was released from his attachment to Holy Trinity Sobor. He was transferred to Montréal.

In December, 2011, Hieromonk Peter (Kondratyev) was officially released from the Archdiocese of Canada, after he had departed for Europe.

In 2011 also, Melvin Rusiecki stepped down from his responsibilities as the Starosta (Warden), and he became the Emeritus Warden. He has continued until now to help the parish council in many ways, and to support the life of the parish as he always has done.

Exterior Cross

Priest Roman Pavlov 2011

For 19 August, 2011, the Priest Roman Pavlov arrived to serve the Sobor for the Feast of the Holy Transfiguration. Then, on 27 August, 2011, he was transferred from Toronto, and he was assigned to be the Rector of Holy Trinity Sobor on 1 February, 2012. His wife and children arrived with him from Toronto (where he had served as Second Priest at Christ the Saviour Sobor). Not long afterwards, his parents also arrived in order to support their efforts in the community. His pastorate had a very difficult beginning, because there remained much confusion and many controversies from previous years. Nevertheless, after his arrival, the parish community recovered steadily its stability.

Priest Roman Pavlov

It would be accurate to say that from the arrival of Father Roman, Holy Trinity Sobor’s recent and greatest “Time of Troubles” began to come to its end. A more correct way of administering the parish was established. Regular pastoral visiting increased, and more services were being offered. Better preparation of persons who are converting bore good fruit, and the pastoral care of those who are ill also bore good fruit. Gradually, the parish’s economy began to stabilise, and more people began to participate in the services on a regular basis. Some inherited uncertainty and instability amongst the singers was corrected. Repairs and renovations were undertaken in both the Temple and the rectory/hall. The rectory/hall received much-needed complete re-shingling. The web-site of the Sobor also has been improved and kept current. Relationships between the Sobor parish and other Orthodox parishes also improved, and most particularly with the Holy Resurrection parish nearby.

Since the arrival of Father Roman, the Sisterhood of the Holy Myrrh-bearing Women was revived and renewed, but in an unofficial way. Although there is not an official membership, there are many faithful women who contribute their time, talent and energy when it is needed. Amongst these are Elena Beirysh, Elena Demchanko, Tatiana Gotting, Elizabeth Hatten, Alla Reske, Tatiana Sadikova, Ludmilla Savelieva, Tatiana Traskovski, and others. It must be said that the sisterhood is not made up only of Orthodox Christian sisters, but also of brothers. Men also contribute their energy towards the good of the parish in association with the women.

With regard to the choir, soon after the arrival of Father Roman, Alla Reske found that she was again able to take up the main responsibility of leading the singing. She has embraced the responsibility with new energy. However, it remains necessary that Victoria Pecherska (Savchenko) and Elly Kampen both continue to supplement her efforts on a part-time basis.

Archpastoral visit, 2013

On Sunday, 19 May, 2013, Bishop Irénée (Rochon) visited Holy Trinity Sobor in Winnipeg. He served the Hierarchical Divine Liturgy, and he was assisted by the Rector, Priest Roman Pavlov, and the Archdiocesan Secretary, Protodeacon Nazari Polataiko.

Before the start of the Divine Liturgy, Vladyka Irénée tonsured Gerald Bartel to be a reader, and ordained him to the Holy Subdiaconate. Gerald continued on in his faithful service in the Holy Altar. He drove from Steinbach, Manitoba, to worship at Holy Trinity Sobor, as others have done also.

At the end of the service, Archdiocesan Award medals of Saint Tikhon, Patriarch of Moscow and Apostle to America were conferred upon the servants of God Melvin Rusiecki, Valentina Hatten, and Klementyna Rozkowiec. Vladyka gave thanks for their life-long example of love for our Saviour Jesus Christ, and for their unending support of missionary work for the sake of Christ.

In addition, Bishop Irénée brought with him for veneration the Wonder-working Holy Icon of Saint Nicholas (containing a Holy Relic of Saint Nicholas) from the Cathedral of the Annunciation in Ottawa, Ontario.

Holy Icon of Saint Nicholas

Award-receivers, 2013

Major exterior renovations, 2015

In 2015, because of a directive from the city, some of the trees that had been planted long ago on the property had to be removed or severely pruned. The large, white Cross which has stood for many decades to the south of the Temple was taken down. It was found to be rotting at its base, and it was in great need of other attention. It was cleaned, repaired, repainted and renewed. It was then returned to its traditional place, where it is hoped that it will continue to focus the prayers of the faithful on certain greater feast-days, and those of the passers-by who daily see this Holy Cross standing as a witness for Christ, the Truth.

Archpastoral visit, Pascha, 2016

On 1 May, 2016, Archbishop Irénée (Rochon) was present at Holy Trinity Cathedral. He served Hierarchically at the Nocturns, Matins, Hours, and Divine Liturgy on the Feast of Pascha. He was assisted by Priest Roman Pavlov, the rector. Archpriest Gregory Scratch (of Saint Nicholas Church, Narol) was present but not serving (he served in Narol a few hours later).

Paschal nocturns

Pascha nocturns and matins procession

Pascha Divine Liturgy

Centennial anniversary of the diocese (1916-2016)

On 29-30 October, 2016, there was a celebration of the centennial anniversary of the Archdiocese of Canada. This was a part of a year of such celebrations across Canada. The event being fêted was creation of the new Vicar-Diocese of Canada, and the assignment of the first bishop in and of Winnipeg (see the section previous “First bishop for Canada”).

On Saturday, 20 October, there were services in the cathedral in the evening.

On Sunday, 30 October, the celebration of the 100th anniversary of the Canadian Archdiocese of the Orthodox Church in America was led by Archbishop Irénée (Rochon), Archbishop of Ottawa and the Archdiocese of Canada. On this day, at the first cathedral of the archdiocese, Vladyka Irénée served the Hierarchical Divine Liturgy. He was assisted by the rector, Roman Pavlov, along with Mitred Archpriests Anatoliy Mel'nyk and Michael Fourik ; Archpriest Gregory Scratch ; Priest Anthony Estabrooks ; Priest Andrew Applegate ; Deacon Nicholas Svetlovsky ; Deacon Matthew Beynon.

The service ended with congratulations of active parish members who received certificates and flowers as well as long-time veterans : 2 parishioners were given the Archdiocesan Award Medals of Saint Tikhon of Moscow.

Centennial awards, 2016

Centennial clergy, award-receivers

2017 Archpastoral visit

On 4 June, 2017, during an archpastoral visit to Manitoba, Archbishop Irénée (Rochon) and Deacon Nicholas Svetlovsky served the Hierarchical Divine Liturgy and Vespers of Pentecost at Holy Trinity Sobor.

Fulfilled amalgamation

Under the blessing of Archbishop Irénée, during the previous winter (beginning at the end of 2016), this cathedral parish and the Mission of the Life Giving Spring of the Theotokos in Winnipeg initiated a process towards a possible amalgamation. The process retained the 2 liturgical languages (English and Slavonic) in separate services, while at the same time moving towards becoming a single parish (Holy Trinity). This process has manifested the vision of Saint Tikhon (Belavin) for the development of the Orthodox Christian Faith in North America. He understood the Orthodox Church as not some vestige of the old world, or some ancient rite strangely placed in a new world, but rather the "faith once delivered to the saints" (Jude 3). It has provided also the needed stability of place for the English-speaking parishioners, and at the same time a greater pastoral presence for the Slavic-speaking parishioners of the one community.

Vladyka Irénée's presence for this the first Feast-day of this newly-unified community was a witness of the unity of our Faith. This witness was evident to those present.

During the Divine Liturgy, Priest Roman Pavlov was presented the Gold Cross for his time serving the Archdiocese of Canada, and for his efforts in facilitating this blessed amalgamation.

Hierarchical Divine Liturgy 2017

Altar-Feast 2017 Hierarchical visitation

Both before and since the amalgamation of the 2 communities, there were substantial renovation works which were undertaken. New flooring was installed in the cathedral itself, and other necessary repairs were made. The exterior Cross was taken down, repaired, and re-installed on a better foundation. The "school building" (now more than a century old) was re-roofed, new windows were installed, and the main hall was completely renovated. Other renovations were made to the second floor living quarters in several stages. A substantial reworking of the landscaping was required when the city authorities required the removal of many of the trees from the property.

Archpastoral visit, 2018

On Sunday, 1 July, 2018, during an archpastoral visit to Manitoba, Archbishop Irénée (Rochon) served the Hierarchical Divine Liturgy at Holy Trinity Sobor, with the combined Russian- and English-speaking parishioners praying together with him. At the end of the Divine Liturgy, Vladyka Irénée blessed the new icon, "Assembly of the Kievo-Pechersky Saints", which contains more than 100 faces of the saints of the Kiev-Pechersk Lavra (the Kiev Monastery of the Caves), and 19 particles of of relics of the saints. The icon was created for the cathedral by the famous icon master Alexei Gomartely. Vladyka Irénée also presented special gramotas to some of the parishioners.

Saints of the Kiev Caves icon with relics

Distributing the Mysteries

Vladyka and some parishioners

Vladyka and some parishioners

Archpastoral visits, 2019

In August, 2019, Holy Trinity Cathedral in Winnipeg had the blessing of 2 archpastoral visits from their archpastor, Archbishop Irénée (Rochon).

Vladyka served Hierarchical Liturgies for the Feast of the Dormition of the Mother of God (New Calendar) on 15 August, 2019, and for the Forefeast of the Transfiguration of the Lord (Old Calendar) on 18 August, 2019.

At this time, Holy Trinity Cathedral offers regular services according to each calendar : English services on the new (revised Julian) calendar, and Slavonic/English services on the old (Julian) calendar. This is a pattern of pastoral provision which exists in several other communities within the archdiocese.

Serving with Vladyka Irénée for both Divine Liturgies were Priest Roman Pavlov (parish rector) and Priest Matthew Beynon (second priest of the cathedral).

Deacon Yuri Hladio (prior his ordination to the Holy Priesthood 2 days later at Saint Nicholas Church, Narol) served with them for the Dormition Feast. At that time, Vladyka Irénée awarded Father Matthew the right to wear the nabedrennik.

Concelebrating with them on Sunday were Archdiocesan Chancellor Archpriest Phillip Erikson, and Protodeacon Jesse Isaac (Saint Herman of Alaska Sobor, Edmonton).

2020 Coronavirus-19 closure of parishes

During the time of the 2020-2021 Coronavirus 19 pandemic, in accordance with the rules governing gatherings that were laid down by the provincial and city governments, the cathedral stopped any further services after 8 March, 2020. Including the rules regarding social distancing, the decreasing numbers permitted for any gathering, the considerations regarding the health of all concerned, and the directions of Archbishop Irénée (Rochon) that the civilian rules be obeyed, this parish was unable to have any more of the usual services in the Temple until the lifting of the restrictions. These measures are similar to those that were taken in the past, in various parts of the Orthodox world, during the time of a plague. The parish was able to resume liturgical services in the summertime, but with the conditions of social-distancing, mask-wearing and hand-sanitising, and the conditions surrounding the virus affected the parish, parishioners and all society for the remainder of the year. The parish was able to use the internet in order to provide a connexion with such services as were able to be offered in the Temple, with or without parishioners permitted (depending on the law) to be personally present.

Infra-parish communication

After a little time, a system of infra-parish communication was devised, using the "Viber" internet platform. This system enabled Father Roman Pavlov and the administration of the parish to maintain daily contact with all who registered in the group. Soon, there was provided information bilingually about the many Holy Icons of the Mother of God, the daily scriptural readings, words from spiritual fathers and mothers, and other supportive and strengthening resources. Much of this was provided by the volunteer efforts of a parishioner.

In addition to this, the parish provided internet video of all the services in the Cathedral Temple.

Archpastoral visit, 2023

On Sunday, 4 June, 2023, Archbishop Irénée (Rochon) visited Holy Trinity Cathedral in Winnipeg on the Altar Feast-day of the parish, the of Pentecost. Archbishop Irénée presided at the Hierarchical Divine Liturgy of the feast-day. Serving together with Vladyka Irénée were Roman Pavlov, Priest Matthew Beynon, Mitred Archpriest Serhii Kashyrets (newly-arrived from Ukraine), and Deacon Denis Letunovsky. Priest Anthony Estabrooks was present, but not serving.

As is customary, the Hierarchical Divine Liturgy was followed by Vespers of Pentecost with Kneeling-prayers, and a festal procession round the Temple.

Pentecost, 2023

New Icon of the Holy Trinity, Autumn, 2023

In the autumn of 2023, a newly-prepared icon of the All-Holy Trinity was received and installed in Holy Trinity Sobor.

Icon of the Holy Trinity

Holy Trinity Sobor Autumn, 2023 (from west)

Removal of trees, 2024

During the summer of 2024, it was discovered (to the sadness of the parishioners past and present) that several quite old Linden (Lipa) trees were suffering from an interior rot. As a consequence, they were taken down and removed. They were but the most recent of the very old trees (Linden, Maple, Chestnut, and others) on the property which had been removed over the last decade. Others had been forcefully removed because of city regulations. Following is a photo of the remains of the Linden trees of this year.

Remains of old friends

Bereavement, 2024

On Wednesday, 4 September, 2024, Priest Anthony S D Estabrooks fell asleep in the Lord in Winnipeg, Manitoba, at the Health Sciences Centre. He had suffered a major stroke at home on Monday, 2 September, 2024.

During the following days, Memorial Services ("Panikhidas") were served for him.

On Wednesday, 11 September, 2024, at 6:00 p.m., at Saint Demetrios Greek Orthodox Church (2255 Grant Avenue) the Funeral Service of the Burial of a Priest was offered. Mitred Archpriest Phillip Erikkson presided. He was assisted by Archpriests Rodion Luciuk ; Gregory Scratch ; Roman Pavlov ; Serhii Kashyrets ; Igumen Raphael (Vereshack) ; Priests Matthew Beynon ; Nicholas Tombakis ; Stephen Sharman; and Deacon Gregory Wiebe.

Mitred Archpriest Phillip Eriksson read a letter from Archbishop Irénée (Rochon), and then he added further words of eulogy.

The Funeral service was made available here.

On Thursday, 12 September, at 10:00 a.m., at Saint Demetrios Greek Orthodox Church the Memorial Divine Liturgy was offered. Mitred Archpriest Phillip Eriksson presided. He was assisted by Archpriests Rodion Luciuk ; Gregory Scratch ; Father Roman Pavlov ; Priests Matthew Beynon ; Nicholas Tombakis ; Victor Malanca ; and Deacon Gregory Wiebe. (Archpriests Taras Udod, and Charles Baxter, and Priest Michael Ungrin were present but not serving.) Protopresbyter Mirone Klysh was unable to be present because of his age. Father Phillip Eriksson gave a homily.

Following the Memorial Divine Liturgy, the concluding Memorial Litiya was served ; and after the Last Kiss was completed, the coffin was taken from the Temple.

The Memorial Divine Liturgy was made available here.

Following the Memorial Divine Liturgy, a Memorial Mercy Meal was served in the parish hall.

After the conclusion, a procession formed, and proceeded to the Cemetery of Saint Nicholas Orthodox Church at Narol, Manitoba (5635 Henderson Highway) for interment.

Deacons

During 2024, the English-speaking part of the parish received a newly-arrived deacon from Ukraine, Deacon Ioann Bioshko, whom Archbishop Irénée (Rochon) had assigned to serve in the parish. His official transfer into The Orthodox Church in America was still in progress, although his Canadian immigration was completed. Such a situation had become frequent in Canada during recent times.

On Saturday, 13 September, 2025, at Holy Resurrection Sobor in Saskatoon, Saskatchewan, Archbishop Irénée (Rochon) served the Hierarchical Divine Liturgy on the Altar-Feast-day of the Sobor (the Sanctification of the Cathedral of the Resurrection in Jerusalem). During this Divine Liturgy, Archbishop Irénée ordained Deacon Jonathan Goossen (of Calgary) to the Holy Priesthood, and Subdeacon C Edwin Hay (of Winnipeg) to the Holy Diaconate. Deacon Edwin Hay was assigned to serve as deacon at Holy Trinity Sobor, also in the English-speaking part of the parish.

Clergy serving with Vladyka Irénée (Rochon)

Deacon Edwin Hay, Priest Matthew Beynon, Deacon Ioann Bioshko

Renovation 2025

In the autumn of 2025, the parishioners of Holy Trinity Sobor undertook a long-needed renovation of the Temple by repainting the nave and choir-loft. This was a sort of culmination of many renovations and repairs undertaken during the previous decade. The process of repainting took a couple of weeks, and the effect of the renewal was refreshing.

Renovations 2025 part 1

Servants of Christ in the Parish

During the past century, there have been very many persons, faithful, Christ-loving and Christ-serving Orthodox Christians who have contributed greatly to the life and welfare of the parish family. Many of their names are found amongst those already listed here. What has been a blessing in the community of the Holy Trinity is that there has often been a substantial number of parishioners who attended services and contributed in many ways to the welfare of the parish family. It is never possible to keep a completely accurate record of all the names of a century-old community, and that is the case in this parish as well. During several of the periods when there were many and frequent changes in clergy, there were losses of some of the parish records. It was only some time after the establishment of a distinct parish office in the parish hall that better and more stable record-keeping became possible. It is, however, possible to turn our grateful attention to some of those who lovingly served Christ in the parish during many years.

Parish Council members

The main persons who have served as the starosta (also known as warden) of the parish during the past 40 years have been the following :

 Ludmilla Afanasiev, John Buraconak, Nicholas Davidson, Jack Hatten, William Hatten, Elly Kampen, 
 Linda McIntyre, Melvin Rusiecki, Eugene Solenik, Svetlana Tarasov, Roman Weremiuk.  

Treasurers of the parish have included :

 Ludimilla Afanasiev, Walter Charles, Feodor (Fred) Krasnov and Alexander Traskovski.

Mr. Krasnov served by far the longest in this responsibility, and with great diligence. There have been many others who served in various capacities on the parish council, and some have served willingly for very many years. It is their devoted service to our Saviour Jesus Christ through all this work that has sustained the whole parish family, and which has enabled the parish family to continue to be a bright and shining beacon of the light and love of our Lord Jesus Christ in Winnipeg.

Holy Icons in the Temple

Theotokos of Kazan Icon (left) ; Self-painted Theotokos Icon, of Kyiv (right)

Theotokos of Pochaev Icon (left) ; Nativity of Christ Icon (right)

Icon of the Fathers of the Kyiv Caves (left) ; Saint Agapit of the Kyiv Caves Icon (right)

Saint Constantine Icon (left) ; Saint Herman of Alaska Icon (right)

Saint Innocent of Moscow Icon (left) ; Saint John of San Francisco Icon (right)

Saint John of Suchava Icon (left) ; Saint Kuksha of Odessa Icon (right)

Saint Luke of Crimea Icon (left) ; Saint Matrona of Moscow Icon (right)

Saint Nektarius of Pentapolis Icon (left) ; Saint Nicholas of Myra Icon (right)

Saint Theodosiy of Chernigov Icon (left) ; Saint Theophan Rykhovsky Icon (right)

Saint Theophil of Kyiv Icon (left)  ; Saint Tikhon of Moscow Icon (right)

Saint Olga of Alaska

As always, the parishioners gratefully pray for all those who went before them in this holy community, for those who are worshipping and working together with them now, and for those who are yet to come. May the Lord who truly loves us pour out His blessing upon all who love and serve Him, and may the true light of Christ always shine effectively in Winnipeg, and throughout the whole country, unto Many Years.

"Self-painted Icon of the Theotokos"

Icons of the Theotokos, including the "Self-painted"

Particular parish information

This parish is part of the of Manitoba, Saskatchewan, and Nunavut of the Archdiocese of Canada, of The Orthodox Church in America. The dean is the Archpriest Gregory Scratch. The bishop is Archbishop Irénée (Rochon).

This parish follows the Old (Julian) Calendar.

The Altar Feast-day of this parish is the Feast of Pentecost (Descent of the Holy Spirit, the Most Holy Trinity).

In 2025, the pastor of the parish is Priest Roman Pavlov.

The second priest is Priest Matthew Beynon.

The first deacon is Deacon Ioann Bioshko.

The second deacon is Deacon C Edwin Hay.

Address :

Holy Trinity Sobor

190, McKenzie Street

Winnipeg, Manitoba

R2W 2C9

Telephone : 204-589-6223

Web-site : http://www.holytrinitysobor.ca

Mailing address and parish hall :

Holy Trinity Sobor

643, Manitoba Avenue

Winnipeg, Manitoba

R2W 2H1

Directions :

By car :

The Temple is found on the northeast corner of Manitoba Avenue and McKenzie Street in the "North End". It is 1 block west of McGregor Street, or 4 blocks north of Selkirk Avenue, or 3 blocks south of Burrows Avenue.

From central Winnipeg, drive north on Main Street or on Arlington Street. From Main Street, turn left at Selkirk Avenue, and drive west to McKenzie Street. Turn right, and drive 4 blocks north. From Arlington Street, turn right on Selkirk Avenue, and drive east to McKenzie Street. Turn left, and drive 4 blocks north.

There is parking on the neighbourhood streets.

By bus :

Consult Winnipeg Transit. There is bus service on McGregor Street (#17, #97) and on Selkirk Avenue (#16).

Priest Roman Pavlov

643, Manitoba Avenue

Winnipeg, Manitoba

R2W 2H1

Telephone : 204-589-6223

E-mails : rs2006y@yandex.ru ; fatherrom@gmail.com

Priest Matthew Beynon

Telephone : 204-330-3031

E-mail : priestmatthewbeynon@gmail.com

Deacon Ioann Bioshko

Deacon C Edwin Hay

Interior of the Sobor

References

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

A Chronological History of the Archdiocese of Canada, Part I

Olender, Vivian, “Reaction of the Canadian Methodist church towards Ukrainian immigrants: rural missions as agencies of assimiliation” (Edmonton, Alberta : Canadian Institute for Ukrainian Studies, 1976)

Olender, Vivian, “Reaction of the Canadian Presbyterian Church towards Ukrainian immigrants (1900-1925) : rural home missions as agencies of assimilation” (Edmonton, Alberta : Canadian Institute for Ukrainian Studies, 1984)

“The Russian Mission in North America”

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

Additional information  :

Bozhyk, Panteleimon, "Tserkov ukraintsiv v Kanadi" (Winnipeg, 1927).

Klysh, Protopresbyter Mirone, “Orthodox Christians in Manitoba”.

Kukushkin, Vadim, "From Peasants to Labourers: Ukrainian and Belarusan Immigration from the Russian Empire to Canada" (Montreal & Kingston : McGill-Queen's University Press, 2007).

Martynowych, Orest T, “Ukrainians in Canada : The Formative Years, 1891-1924” (Edmonton : Canadian Institute of Ukrainian Studies Press, University of Alberta, 1991).

......, "Holy Trinity Russian Orthodox Church".

Sametz, William, "My father the priest : the life and times of the Very Reverend Dr. Peter Sametz : founding missionary priest of the Ukrainian Orthodox Church of Canada" (Toronto : Hypertex Plus, 2008). ISBN : 9780969670056.

Russian Orthodox Holy Trinity Cathedral in Winnipeg web-site

Holy Trinity Sobor web-site (Russian)

Archdiocese of Canada parish listing

Archdiocese of Canada web-site

Orthodoxwiki article about the Archdiocese of Canada

Orthodox Church in America (OCA) parish listing

Orthodoxwiki article about the Orthodox Church in America

Saint Tikhon (Belavin)

Saint Arseny (Chahovtsov)

Metropolitan Platon (Rozhdestvensky)

Metropolitan Theophilus (Pashkovsky)

Metropolitan Leonty (Turkevich)

Metropolitan Ireney (Bekish)

Metropolitan Theodosius (Lazor)

Metropolitan Herman (Swaiko)

Metropolitan Jonah (Pauffhausen)

Metropolitan Tikhon (Mollard)

Archbishop Alexander (Nemolovsky)

Archbishop Benjamin (Basalyga)

Archbishop Joasaph (Skorodumov)

Bishop Antony (Tereshchenko)

Metropolitan Vladimir (Nagosky)

Archbishop Sylvester (Haruns)

Archbishop Seraphim (Storheim)

Archbishop Irénée (Rochon)

Church and Cemetery of Saint Nicholas in Narol, Manitoba

Mission Station of Christ the Saviour in Winkler, Manitoba

Bishop (Saint) Arseny Orthodox Christian Theological Institute

Priest Roman Pavlov

Priest Matthew Beynon

Wikipedia article about Winnipeg, Manitoba

Wikipedia article about the history of Winnipeg, Manitoba

The Seraphimite, Independent Greek, Presbyterian, and United Churches

Wikipedia article about the Ukrainian Canadian Internment, WWI

Wikipedia article about Ukrainian Canadians

Wikipedia article about the Ukrainian Labour Temple

Canadian Orthodox History web-site

Wikipedia article about the Bolshevik Revolution

History of the Canadian Pacific Railway

Canadian Journal of Orthodox Christianity

Visit of His Grace, Bishop Irénée to Holy Trinity Sobor, Winnipeg, Manitoba (19 May, 2013)

Pascha at Holy Trinity Cathedral, Winnipeg (1 May, 2016)

Archdiocesan Centennial Celebration in Winnipeg (30 October, 2016)

Report from His Eminence's weekend Visit to Manitoba (3-4 June, 2017)

Archbishop Irénée visits Holy Trinity Cathedral in Winnipeg (1 July, 2018)

Archbishop Irénée's Visit to Holy Trinity Cathedral in Winnipeg (18 August, 2019)

Archbishop Irénée's Visit to Winnipeg (16-17 August, 2019)

Vladyka Irénée visits Holy Trinity, Winnipeg for Pentecost (4 June, 2023)

Ordination of Subdeacon Edwin C Hay to the Holy Diaconate (13 September, 2025)

“Canadian Orthodox Messenger” 1989-2013

‘Legacy of Immigrant Pioneers and Holy Hierarchs : Holy Trinity Sobor, Winnipeg’ in “Canadian Orthodox Messenger” (Spring, 1993), pp. 5-6.

‘Holy Trinity Sobor, Winnipeg, MB’ in “Canadian Orthodox Messenger” (July, 1993), p. 7.

‘Anniversary of Holy Trinity Sobor, Winnipeg, Celebrated’ in “Canadian Orthodox Messenger” (Autumn, 1994), p. 9.

‘Trinity Sobor, Winnipeg celebrates 100th anniversary’ in “Canadian Orthodox Messenger” (Autumn, 2004). p. 9.