ABSTRACT
Russian Orthodox Churches
in Alaska
Stephen M. Straight
The only remaining evidence that
Russians once occupied Alaska are the
78 Russian Orthodox churches are chapels located on the Aleutian Peninsula and
coastal Alaska . A popular tourist attraction , the architecture of these churches
are copies those of mainland Russia.
Russian orthodox churches are noted
for their onion dome styles, but several
variations do exist. Modification in church
design was often dictated by climatic
conditions. Gale-force winds encouraged construction of low structures.
Heavy snowfalls led to the design of
steep roofs and steeples.
St. Michaels Russian Orthodox Cathedral in Sitka burned down in 1966. Rebuilding it has caused a religious revival
and has made Alaskans more conscious
of their Russian heritage. Most of today's Orthodox in Alaska are Aleuts, Indians, and Eskimos. Also, the present
Orthodox churches in Alaska provide a
cultural imprint of Orthodoxy in preRevolutionary Russia.
KEY WORDS : Alaska , Russian Orthodox,
church , architecture, religion
INTRODUCTION
43 1 N. Kansas
DeLand, FL 32724
18
The English landed in Virginia in the
1580s and sixty years later had still not
reached the Appalachian mountains.
Conversely, expansion eastwards across
Siberia by the Russians was rapid. Over
the same period the Russians managed
to cross the entire Asian continent (Parker 1986).
There were several reasons for this
remarkably rapid progress. First, the geography of Siberia favored the explorers ; low plains stretched as far as the
Yenisey River and plateaus as far as the
Lena River. These physiographic features were gently dissected by broad
navigable rivers. Second, the area was
sparsely peopled by unwarlike tribes who
offered little opposition to the invaders;
there were no Iroquois or Algonquin in
Siberia . Yet the entire subcontinent,
though deficient in people, was abundant in furbearing animals. Hundreds of
thousands of furs, especially sable, were
exported to Muscovy (Parker 1986).
RUSSIAN DIFFUSION TO THE EAST
Mongol conquests which overtook
most of Russia can be seen as the end
of an epoch . From the dawn of civilization, city dwellers and the cultivators of
the soil had been menaced by assaults
from the fierce riders of the steppe. But
during the life of the Mongol Empire
came the development of firearms ; no
longer would battles be decided solely
by endurance , resourcefulness , and
speed . During the succeeding centuries,
Russia and China, the two nations which
had suffered most from nomadic ag gression, steadily moved to contain once
and for all the recalcitrant herdsmen of
the steppes. The Mongols were the last
nomadic people to hold the civilized
world for ransom.
Russians practiced extensive agriculture which was similar to the nomads
and thus absorbed more of the Mongol
ways than the Chinese who practiced intensive agriculture. The Russians integrated native peoples and did not displace or eradicate the populace as did
the Americans. Thus Russians became
Euro-Asians (Kasperson and Minghi
1969).
The discovery of Alaska was a logical
consequence of Peter the Great's orders
to survey, map, and establish the coastal
line of Russian territory in the Pacific and
to determine whether Asia and North
America were one continent. Under the
supervision of Commander Vitus Bering
a small pocket boat ship, the Saint Gabriel, was built for coastal surveying. The
Saint Gabriel found the strait between
the Asiatic and American continents in
1728. Bering actually duplicated the discovery of the Bering Strait by Semyon
Dehnev, a cossack, who sailed in 1648
but whose report lay unnoticed until the
18th century.
Alaska is almost a continuation of Siberia. It is what sticks out from the North
American continent toward Asia. The
Russians were attracted to Siberia because of furs . They extended the hunt
for fur-bearing mammals to Alaska .
However, in Alaska the principal furs
were the sea otter and seal. Fur traders
who used dogs and sleds in Siberia now
had to use ships to capture t he aquatic
animals. As Alaskan settlements we re
established, the need for food sources
brought Russians down into Cal ifornia,
where they built Fort Ross (Wallace 1974).
Alaska eventually became a drain on
the Imperial Government. Fearing a
probable seizure by Britain, Russia approached the United States several times.
Finally, in 1867, Alaska was transferred
to the United States (Wallace 1974).
The importance of the Russian Orthodox Church in Alaska is demonstrated
by the fact that even after the terri tory's
purchase by the United States, the Tsars
continued to support their churches in
North America . In fact, over time, Russia
contributed more than the 7.2 mill ion
dollars she had received for the sale of
Alaska to support the church in the New
World .
THE RUSSIAN ORTHODOX CHURCH
Today, the only cultural evidence of
the Russian presence in Alaska is the
Russian Orthodox religion . By 1906, the
Church was represented by several pa rishes and a cathedral at Sitka (Fig . 1).
Russian Orthodox churches still serve
one-third of Alaska , mainly near the coast
and the Aleutian peninsula (Wallace
1974).
All west European ch ristian churches
apparently are theologically based.
However, the Eastern Orthodox uses
sights and sounds to enhance spirituality. Most scientific advances came in the
West wh ile the Eastern church was more
isolated. Popes became secular rulers.
They earned their position by default as
secular government in the western Roman Empire fell . Eastern christianity was
different; it regarded the secular world
with horror and retreated into mystic
spirituality (Parker 1986, Caldwell 1987).
Slavs were converted to Christianity because of the missionary zeal of St. Cyril
and St. Methodios and as a way of discouraging raids on Byzantium (Rice 1963).
The real focus of attention in Eastern
churches is not toward persons, but upward and inward . The Orthodox turn inward, using rituals like those of India and
the Far East to gain a t ranqu ility w ith in
which the mystery may better be appre19
,,
AR C TI C O CEAN
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"",''""
Major
Orthodox Church
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•
Orthodox Cathedral
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ALASKA
B E RI NG SEA
-- - -- BiA'
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.r--_____, -'~"
ST . PAUL
T . GEORGE
Q
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AFOGNAK
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PA C IFI C OCEAN
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300 mIles
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Figure 1. Location of the major Russian orthodox churches in Alaska in 1906.
hended . This practice called " Hesychasm " is a preparation for the process
of looking through one aperture pro vided by the icon into the realm of the
spirit. Jews are often struck by the similarities between Eastern churches and
Orthodox Jewish synagogues of eastern
Europe (Kennedy 1982).
Eastern Orthodoxy is marked by a
sense of continuity of living tradition or
living antiquity. The East had no Middle
Ages, and their patristic period of the
early fathers, completed in the West
about 600 A.D ., lasted until the fifteenth
century . The Eastern Orthodox Church
remained unchanged, whereas the
Western Church which broke away from
the Eastern Church went through a series of reforms (Hinnells 1985).
THE RUSSIAN ORTHODOX CHURCH
DESIGN IN ALASKA
With the possible exception of Leningrad, Orthodox architecture was the
same over vast spaces or throughout the
Empire. Art was introduced into Russia
20
by the need to build churches (Rice 1963).
Russian christian artistic styles have remained remarkedly consistent across
space and time. Byzantine Greek haigography-unrepresentational of the flesh
but emphasizing the spirit of man-puts
its stamp on a whole world from Minsk
to Vladivostok whether in church architecture or painting (Parker 1986).
As Orthodox churches began to appear in the more sparsely populated regions of Russia, they took on a more
primitive appearance. Due to a lack of
materials and skilled laborers, the structures were often roughly made of logs.
In some instances, the axe was the only
tool used . It was this unique and charming style of church building which found
its way into Alaska .
Russian records show 200 churches
and chapels were built in Alaska_ Now
there are 78 (Fig. 2, Table 1). Fern Wal lace (1974) in The Flame of the Candle
suggests that the most common design
in Alaska's earliest churches was the circular or octagonal style (Fig. 3). This form
originated in the ancient Christian bap-
,,
,
ARCTIC OCEAN
"'"',,"-
'," '"
~ ,':::.
ALASKA
YUKO N
,
63
'0
25, ,77
c ,~
.. ,z
~,~
,0
B ering Sea
,~
,
76
Gulf of Ala ska
PA C IFIC O CEAN
300 miles
Figure 2. The present Russian orthodox churches in Alaska . (See Table 1 for details.)
Figure 3. St. Michael Redoubt in the Kuskokwin District (by Herr).
21
Table 1. Russian Orthodox Churches and Chapels In Alaska
National Landmark Status
33. Sand Point, St. Nicholas Chapel
1. Sitka, St. Michaels Cathedral
34. Seldovia, St. Nicholas Church
2. Sitka, Annunciation Chapel
35. South Naknek, Elevation of the Cross Church
3. St. George, St. George Church
36. Spruce Island, Sts. Sergius and Herman
4. St. Paul , St. Paul Church
5. Unalaska, Church of the Holy Ascension
of Vallam Chapel
·Deserted. Furnishings removed to King Cove
6. Kenai, Church of the Assumption of the Virgin
7. Kenai , Chapel of St. Nicholas
Old Churches/Chapels Not On National Reg ister
37. An iak, Protection of the Theotokos Chapel
National Register Status
38. Atka , St. Nicholas Chapel
8. Akhiok, Protection of the Theotokos Chapel
39. Egegik, Transfiguration of Our Lord Chapel
9. Akutan , St. Alexander Nevsky Chapel
40. Hoonah , St. Nicholas Church
10. Angoon , St. John the Baptist Church
41 . Old Harbor, Three Saints Church
11 . Belkovsky, Holy Resurrection Church·
42. Tyonek , St. Nicholas Church
12. Chuathbaluk, St. Sergius Chapel
13. Cordova, St. Michael the Archangel Church
New Churches/Chapels with Furni shings from Old
14. Eklutna, St. Nicholas Church
Churches/Chapels with Distinctive Interiors
15. Ekuk, St. Nicholas Chapel
43. Aleknag ik, Holy Resurrection Chapel
16. English Bay, Sts. Sergius and Herman
44. Ch ignik Lake, St. Nicholas Chapel
of Valaam Chapel
17. Igiugig , St. Nicholas Chapel
45. Kakhonak , Sts. Peter and Paul Church
46. Kasigluk, Holy Trinity Church
18. Juneau , St. Nicholas Church
47. King Cove, St. Herman Church
19. Karluk, Ascension of Our Lord Chapel
48. Kwethluk , St. Nicholas Church
20 . Kodiak , Holy Resurrection Church
49. Marshall, St. Michael Church
21 . Lime Village, Sts. Constantine and
50. Nunapitchuk, Presentation of the
Helen Chapel
Theotokos Chapel
22. Lower Kalskag, St. Seraphim Chapel
51. Port Lions, Nativity of the Theotokos Chapel
23 . Naknek, St. John the Baptist Chapel
52. Russian Mission , Elevation of the
24. Napaskiak, St. Jacob Church
25. Nikolai, St. Nicholas Chapel
Holy Cross Church
53. Tatitlek, St. Nicholas Church
26. Nikolski, St. Nicholas Church
27. Ninilchik, Transfiguration of Our Lord Chapel
New Churches/Chapels with Little Information on
28. Nondalton , St. Nicholas Chapel
Furnishings
29 . Ouzinkie, Nativity of Our Lord Church
54. Anchorage , St. Innocent Cathedral
30 . Pedro Bay, St. Nicholas Chapel
55. Atmautluak, St. Herman of Alaska Church
31 . Perryville, St. John the Theologian Church
56. Bethel, St. Sophia Church
32 . Pilot Point, St. Nicholas Church
57. Branch River, St. Innocent of Irkutsk Chapel
22
Table 1. Continued
58. Chenega, Nativity of the Theotokos Chapel
69. Newhalen , Transfiguration of Our Lord Church
59. Crooked Creek, SI. Nicholas Church
70. New Stuyahok, St, Sergius Chapel
60 . Dillingham, SI. Seraphim of Sarov Church
71 . Pilot Station , Transfiguration of
61 . Eek, SI. Michael the Archangel Church
Our Lord Church
62. Ekwok, SI. John Chapel
72. Pitka's Point, Sts. Peter and Paul Chapel
63. Fairbanks , SI. Herman Church
73. Port Graham , SI. Herman of Alaska Church
64. Kol iganek, St. Michael the Archangel Chapel
74. Port Heiden , SI. Agaphia Church
65. Kong iganak, SI. Gabriel Church
75. Portage Creek SI. Basil Church
66. Larsen Bay, SI. Herman Chapel
76. Sleetmute, Sts. Peter and Paul Chapel
67. Levelock, Protection of the Virgin Mary Church
77. Telida, SI. Basil Chapel
68. Mountain Village , SI. Peter the Aleut Church
78. Tuntu liak, SI. Agaph ia Chapel
tismal chapels, which housed deep pools
of water for baptisms. The symbolic
meaning of this style is that the Holy
Church is eternal, having existed before
the creation and having no visible be-
ginning and no end. Examples are St.
Michael Redoubt and the early church in
Sitka (Fig. 4) (Wallace 1974). It appears
that all early churches are built like these
(Fig. 5). The early Puritan and Dutch
Figure 4. Original Church of St. Michael built in Sitka formally Archanglsk (by Herr).
23
l
Figure 5. St. Nicholas Russian Orthodox Church was constructed in 1893 in Juneau
and represents the early hexagonal style (Alaska State Library 01-1058).
churches of New England and New York
have a strong resemblance to these
examples.
The oblong or cuneiform shape is
what is now more frequently seen
throughout Alaska (Wallace 1974). It resembles a ship, signifying that the church
is the vessel of salvation (Noah 's ark was
a typification of the Holy Church). The
Orthodox believers are the passengers
who, after rough and stormy journeys,
are saved by Christ through the Holy
Church . Kodiak's Church of the Holy
Resurrection (Fig. 6) and Kenai 's Church
24
of the Holy Dormition (Fig. 7) are good
examples.
St. Michaels Cathedral (Fig . 8) in Sitka
was built in the shape of the cross. This
type of architecture represents the fact
that Orthodox christians are saved by the
cross. The Chapel of Our Saviour in Ninilchik was also built in this form (Wallace 1974).
Whenever possible, the altar and icon
screen of Orthodox churches face east,
since the true faith came from that direction, and because the rising of the sun
typifies the coming of Christ. Every
Figure 6. Kodiak's Church of the Holy Resurrection (by Herr).
church has an iconostas-an ornate partition screen consisting of icons which
separates the main part of the church
from the altar. The iconostas or icon
screen typifies the faith of Orthodox
Christians since they must accept. on
faith, many things which cannot be seen
with the physical eye.
Unfortunately, trees do not grow in
some parts of Alaska. This made con-
struction a formidable problem and
chapels were built of whatever material
was available. As a result, some of them
seem to have a shabby appearance from
the outside, but the inside is always neat
and inspiring.
The cross, such as on St. Michaels
Cathedral, always placed on the highest
point of every church or chapel, is perhaps the most distinguishing symbol
25
Figure 7. Kenai 's original Church of the Holy Dormition (by Herr) .
which sets apart a Russ ian Orthodox
church from all the others (Fig. 8). The
small bar at the top of the cross represents the title of Jesus, " King of Glory."
The bottom bar on the cross represents
the footrest. The end of this bottom bar
points heavenward. It is the right end that
points up in memory of the thief on the
right who confessed Christ.
The most common feature of a Russian Orthodox church is the cupola which
is onion or turnip shaped . A church may
have as many as 13 cupolas, each teach ing something . In Alaska, three cupolas
appears to be the maximum number.
One cupola signifies Christ as head of
the Church. Two cupolas signify two natures of Christ. Three cupolas represent
the Holy Trinity.
26
Orthodoxy came to the Russians from
Constantinople through Bulgaria and the
Ukraine (Kiev). Therefore, they adopted
Byzantine styles and the rounded dome.
However, i n the north of Russia, the
dome became elongated to better shed
snow and thus came to look like the
flame of a candle (Wallace 1974). In deference to the common occurrence of gale
winds, not many churches in the Aleu tian Islands have cupolas. In Russia, small
churches have many cupolas, while large
ones, like the Chu rch of the Resurrection
and the wooden Church at Archangel
near the Kremlin, do not.
After the Mongol invasion , sloping
roofs came into existence on churches.
They were far better suited to the harsh
Russian climate than the vaulted Byzan-
Figure 8. St. Michaels Cathedral , Sitka. Note the Russian Orthodox cross on the steeple (Alaska State Library 01 -230).
tine style and produced the attractive,
inverted V-shaped pediments down to the
walls . This idea in time came to Alaska
(Rice 1963).
The style of architecture of Alaska 's
churches was greatly influenced by a
brilliant priest, Father Ivan Veniaminov,
who was later designated Bishop of the
Aleutians, Right Reverend Innokenty
Veniaminov. From the time in 1824 when
he replaced Unalaska 's sod hut chapel
with a real house (teaching construction
skills to the natives in the process) until
his recall to Russia in 1850, at which time
Bishop Innokenty was elevated to the
position of Archbishop of Yakutsk, this
man built a legacy that is evident to this
day in the religion and churches of Russian-American Alaska .
On January 2, 1966, what people considered the indestructible St. Michael the
Archangel Cathedral in Sitka was destroyed by fire. This shook the Russian
Orthodox Church in North America and
for the first time secular and sectarian
groups became aware of the presence
27
of the Orthodox in Alaska . An Orthodox
revival began with this unfortunate event
(Taraser 1976).
The Holy See of Alaska has been
shifted around from time to time and
even under United States rule the Diocese has often included northeast Siberia . In 1972 it was located in San Francisco. The Alaska Vicarate is now divided,
with one Bishop at Unalaska and the
other at Sitka (Smith 1980).
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Academic American Encyclopedia 1987. Grolier, Inc., Danbury, Connecticut, p. 211 .
Caldwell , Charles 1987 . Personal Communi cation . Nashotah House , Nashotah ,
Wisconsin .
Hinnels, John R. 1985. A Handbook of Living
Religions. Penguin Books, Bungay Suffolk,
England , p. 97 .
Kasperson , R. E. and Minghi, J. V. 1969. The
28
Structure of Political Geography. Aldine
Publish ing Co., Chicago, Ill inois, p. 129.
Kennedy, Roger 1982. American Churches.
Smithsonian Institution, Washington, D.C.,
pp. 264-265.
Kreta, Archpriest Joseph R. 1987. Personal
Communication SI. Herman's Theological
Seminary, Kodiak, Alaska .
Parker, Geoffrey 1986. The World: An Illustrated History. Harper & Row, New York,
New York. pp. 359, 364, 365, 172.
Rice, T. T. 1963. A Concise History of Russian
Art. Frederick A. Praeger, New York, New
York, p. 7.
Smith , Barbara S. 1980. Russian Orthodoxy in
Alaska. Alaska Historical Commission, pp.
121-128.
Tarasar, Constance 1978. Orthodox America
1794-1976 Development of the Church in
America. Department of History and Archives. The Orthodox Church in America,
Syossett, New York, pp. 291- 292 .
Wallace, F. A. 1974. The Flame and the Candie. Synaxis Press, Chillwack, British Columbia, pp. 1-4.