Essays on Orthodox Christianity and Church History
Christian Philosophy in the Patristic and Byzantine Tradition
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Most of us take for granted the fact that we have four diocese
which make up the Serbian Orthodox Church in the United States and Canada.
Yet that is not a fact which should be taken for granted. The establishment
of three dioceses in place of the single Serbian Orthodox Diocese of the
United States and Canada in 1963 was a gigantic step forward for the Church,
and a natural result of its process of growth and maturing.
When the old single diocese was first founded in the 1920’s,
that, too, was a sign of growth and maturity. Before that time, the Serbian
Orthodox parishes in North America had largely been on their own, a very
strange situation indeed for an Orthodox parish. There had been little
or no understanding of the traditional ecclesiastical structure of the
Orthodox Church by many of the founders of these parishes, compounded
by the fact that there was no Serbian Orthodox bishop present or available.
If a bishop was needed (say, for the consecration of a church), often
the Russian Orthodox bishop was called upon. Otherwise, there was little
contact with any hierarch. A parochialism set in which was often jealously
guarded by the local congregation. However, it gradually became apparent,
especially after the Russian Revolution threw the affairs of the Russian
Orthodox Mission in North America into confusion and crippled its effectiveness,
that there was a need for a local Serbian Orthodox bishop in America.
At that stage in its development, the Serbian Orthodox Church in America
could only contemplate one diocese, and that diocese served the Church
in the best way it could for a number of years, beginning with the appointment
of Bishop Mardarije of blessed memory.
One diocese was better than none. But with the rapid growth and
development of the Church after World War II, it became apparent that
one diocese and one bishop was not enough to serve the ever-expanding
needs of the Serbian Orthodox faithful in America and Canada. In the Orthodox
Church, bishops have traditionally been close to their flocks. A bishop
is ideally not simply an administrator of a large geographical territory,
but he is also a pastor, teacher, and spiritual leader, actively involved
in the life of the parishes under his omophorion. There was not way that
a single bishop could provide this kind of pastoral care to such a huge
and far-flung diocese. It was for this reason that Bishop Dionisije of
the Serbian Orthodox Diocese of America and Canada suggested to the Holy
Assembly of Bishops that he be given assistance with the consecration
of three new bishops from the ranks of his clergy: Archimandrite Dr. Firmilian
(Ocokoljic), Archimandrite Gregory (Udicki) of Youngwood, Pennsylvania,
and Fr. Stefan Lastavica of Windsor, Ontario.
25 years ago, in 1963, the Holy Assembly of Bishops elected these
three as bishops of three new dioceses created from the territory of the
old single diocese. That this action was coupled with the suspension and
ultimate deposition of Bishop Dionisije, which brought on a tragic split
among the Serbian Orthodox in America, should not cloud the basic importance
of this silver anniversary. The establishment of the three new dioceses
was a prerequisite for the further growth and development of the Serbian
Orthodox Church in the United States and Canada along the lines of traditional
Orthodox ecclesiastical life and the establishment of effective programs
which transcended the limits of the local parish.
Bishop Dr. Firmilian, who became the bishop of the new Midwestern
Diocese, had been Bishop Dionisije’s Episcopal Deputy. As the seat
of the diocese in Libertyville was closed to him, he worked from Chicago
at Holy Resurrection Cathedral. It fell to him to not only set up the
new diocese, but also to play a leading role in the unfortunate litigation
which followed the schism. Either task would have been demanding, but
taking on both was truly a tremendous undertaking. Nevertheless, the diocese
was organized despite the very difficult circumstances, and has continued
to grow and improve to the present day. The diocesan see once again was
established at St. Sava Monastery in Libertyville in 1979, where a beautiful
bishop’s residence was completed two years ago. The original St.
Sava Monastery Church was enlarged and renovated, and the monastery has
also become the site of the new branch of the Theological Faculty of Belgrade.
Since becoming ill several years ago, Bishop Firmilian has been assisted
in his duties by Bishop Irinej of Nis and, for the past two years, by
Bishop Dr. Sava of Sumadija, who is being assisted by vicar Bishop Mitrophan.
The Midwest Diocese is the only one of the three dioceses founded in 1963
still headed by its original bishop.
The Western Diocese received as its founding hierarch Bishop Gregory.
The parishes of the western diocese, widely separated by the great distances
of the American West, had a special need for a diocesan bishop close to
them, who would be able to address their needs and concerns and bind them
into a body. New parishes have been founded and many established parishes
have constructed new buildings. Bishop Gregory chose St. Steven’s
Cathedral in Alhambra, California, near Los Angeles, as his see. Since
his death in 1985, Bishop Irinej of Nis and then Bishop Dr. Sava of Sumadija
have served as administrators. The diocese is still widowed. Nevertheless,
signs of growth and development continue, such as the founding last year
of the Diocesan Federation of Circles of Serbian Sisters.
The Eastern American and Canadian Diocese was headed at the beginning
by Bishop Stefan. In the brief time allotted him as bishop before his
untimely death in 1966, Bishop Stefan was able to organize the diocese.
In 1967 Bishop Dr. Sava, then vicar bishop to the Patriarch, was elected
to fill the vacant Eastern Diocese. Under his firm leadership the diocese
grew and prospered. Property was purchased in Richfield, Ohio for a diocesan
center and monastery. A diocesan newspaper, the Path of Orthodoxy,
(subsequently the newspaper serving the entire North American Serbian
Orthodox Church) was established, and a wide variety of educational and
financial programs was put into place. Missionary work helped establish
new parishes, particularly in Canada and the South. In 1974 a mansion
in Sewickley, Pennsylvania was purchased to provide the room the bishop’s
residence and diocesan see required. Bishop Sava was called to leave the
diocese in 1977, when he was elected bishop of Sumadija in Yugoslavia.
Replacing him in 1978 was Bishop Christopher (Kovacevich), who had served
as parish priest in Johnstown and Pittsburgh before going to the South
Chicago parish, where he was active in the affairs of the Midwestern Diocese.
Progress has continued under his archpastorship.
In 1984 the Canadian part of the diocese was formed into a new
diocese. This new Canadian diocese has had to meet the same challenges
in laying down a sound spiritual and financial basis as did the other
dioceses before it, but its life and growth has been an encouragement
to all. With Bishop Georgije at its head, the Canadian Diocese continues
to experience an active building campaign on the parish level, and diocesan
programs are being put into place.
With the formation of these dioceses has also come the formation
of Diocesan Federations of Circles of Serbian Sisters. These Diocesan
Federations have played a vital role in the lives of the respective dioceses,
and the same advantages of closer proximity and flexibility which have
fostered the growth of the dioceses has also helped these auxiliaries
work more effectively together than they could as separate parish groups.
The story of the past 25 years has been one of continued growth
and development on all levels of the Serbian Orthodox Church in America
and Canada. This growth is apparent not only in matters of new churches
and other parish properties, and not only in the financial resources of
the dioceses and parishes, but also, and eve more importantly, in the
ongoing process of spiritual growth and maturity of the faithful of our
Church. Our educational programs have advanced immeasurably. Our transition
from being a church of immigrants to a church of natives, while not always
easy or without its problems, is taking its natural course.
In short, the history of the new dioceses has been one of a process
of maturing. As we look back over a quarter of a century of live
as three, and then four, dioceses, we are struck by the greater maturity
in spiritual and ecclesiastical matters we see. Parishes which once considered
themselves “independent” now understand their relationship to
their bishop and diocese. There is a greater awareness of the Christian
life and what it means to be a Serbian Orthodox Christian. Each diocese,
by being more local, is better able to find solutions to the particular
challenges it faces in its own area, and to muster the cooperation of
its parishes. Even while this is so, the dioceses are not isolated from
one another, but are able to work together on a national scale through
the Episcopal Council, the Central Council, the triannual Church Assembly
(Sabor). Much of the growth and improvement we see has been aided
immeasurably by the establishment of the several dioceses. Truly, the
past 25 years have been able to establish a firm foundation upon which
the future can be built.
From 1988 Calendar
of the Serbian Orthodox Church
in the United States
and Canada
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