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Holy Trinity Church: Chicago’s Monument to Polish Faith and Freedom.

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Feature image: Exterior of Holy Trinity Polish Catholic Church, Shots of Holy Trinity Polish Mission can be seen throughout 20th Century-Fox’s 1948 film noir Call Northside 777 starring James Stewart, the first Hollywood feature film to be shot on location in Chicago. July 2013. Author’s photograph.

Holy Trinity Polish Catholic Church in Chicago is more than an architectural landmark. Through its art, stained glass, icons, and devotional imagery, it preserves the religious faith, national memory, and spirit of endurance that sustained Poles through foreign occupation, war, communism, and immigration to the United States.

Founding of a Polish Landmark

Holy Trinity Parish was founded in 1872 to relieve overcrowding at St. Stanislaus Kostka, Chicago’s first Polish parish. The Congregation of the Holy Cross was chosen to serve the new congregation under the leadership of Father Casimir Sztuczko, CSC. From its earliest years, Holy Trinity became closely associated with the Polish National Alliance, as many of the organization’s most active members belonged to the parish.

During the twentieth century, Holy Trinity stood at the heart of Chicago’s historic Polish community. However, construction of the Kennedy Expressway through the center of Polish Downtown displaced thousands of residents and marked the beginning of a long demographic decline for the parish. Despite these changes, Holy Trinity remained an important cultural and spiritual center for Polish Americans.

Attorney General Robert F. Kennedy attended Mass at Holy Trinity during the festivities surrounding Chicago’s annual Polish Constitution Day Parade in 1961. Administration of the parish passed to the Resurrectionists in 1975 and later to the Society of Christ Fathers in 1988, who continue to serve the congregation today. On September 14, 2006, Polish Prime Minister Jarosław Kaczyński visited Holy Trinity and attended a Mass celebrated during his Chicago visit.

Holy Trinity has also appeared on the silver screen. Exterior views of the church can be seen throughout Call Northside 777 (1948), starring James Stewart, the first Hollywood feature film shot on location in Chicago.

Building the Present Church

By the turn of the twentieth century, parish growth demanded a larger church. Initial designs were prepared by Herman Olszewski, better known by his artistic pseudonym Von Herbulis. Because of financial limitations, the plans were scaled back and refined by Chicago architect William Krieg. Construction began in 1905, and the magnificent new church was completed in October 1906.

The imposing façade combines several architectural traditions. Twin towers frame a monumental entrance portico supported by four Corinthian columns. The lower stages of the towers feature Corinthian pilasters and classical pediments, while the upper levels become increasingly Baroque in character, culminating in ornate cupolas. Above the portico rises a dramatic Baroque superstructure of brick and stone, while iron framing supports the segmental vaults and tower interiors. Gothic and Romanesque influences appear throughout the church’s windows and decorative details.

Architecture Inspired by Poland

The church’s eclectic design reflects the architectural history of Poland itself. Many medieval Polish churches evolved over centuries, rebuilt after wars, fires, and other disasters, often incorporating the artistic tastes of successive generations. Frequently, renovations were halted when funds ran out, resulting in interiors and exteriors executed in entirely different styles.

Holy Trinity deliberately follows this tradition. Its mixture of Classical, Gothic, Romanesque, and Baroque elements evokes the appearance of many historic churches in Poland and would have offered immigrant parishioners a powerful reminder of the homeland they had left behind.

A Monumental Interior

The church interior remains remarkably intact and retains much of its original appearance. Measuring approximately 125 by 200 feet, the sanctuary is both spacious and richly ornamented. Iron construction made it possible to create broad vaulted spaces without the forest of support columns found in many churches of comparable scale.

Murals depicting religious scenes cover the walls and ceilings, including compositions honoring the patron saints of Poland. Every stained-glass window was selected to reflect symbols familiar to Polish immigrants. Among the most prominent are depictions of the Black Madonna of Częstochowa and Our Lady of the Gate of Dawn. Other windows portray Polish saints, martyrs, national emblems such as the Polish eagle, and traditional folkloric motifs.

The church’s interior decoration was executed by K. Markiewicz in 1914, while the large vault murals were completed in 1926. Most of the stained-glass windows, selected in 1940 and ultimately installed in 1955, were created by noted Polish artist Irena Lorentowicz.

Sacred Memorials and National Memory

Holy Trinity also serves as a repository of Polish historical memory. In 1990, a statue of Our Lady Queen of Emigrants by Professor Wiktor Zin was installed and blessed by Cardinal Joseph Bernardin. Two years later, an urn containing soil from Kharkiv, Katyn, and Mednoye was placed in the church. Each site contains mass graves of Polish victims murdered by Soviet authorities during World War II.

Additional commemorative plaques were installed in the narthex during 1993 and 1994. One honors Father Casimir Sztuczko, CSC, whose leadership guided the construction of the present church. Another marks the fiftieth anniversary of the Battle of Monte Cassino, one of the most significant Polish military victories of World War II.

Renewal for a New Century

As Holy Trinity approached the centennial of its current church building, an ambitious restoration campaign was launched in 2005. The work included the installation of new copper cupolas atop the towers, new granite flooring in the sanctuary, extensive interior restoration, and conservation of decorative artwork.

New religious imagery was added to reflect figures especially revered by contemporary Polish Catholics. A large mural of St. Cecilia accompanied by an angelic choir was installed above the choir loft. New depictions of St. Faustina, Cardinal Stefan Wyszyński, Cardinal August Hlond, founder of the Society of Christ Fathers, and St. John Paul II further connected the parish’s historic mission with modern Polish spirituality.

The Millennium Doors, created by artist Jerzy Kenar, had already begun welcoming worshippers and visitors into the sanctuary in 2000.

The Catacombs

Among Holy Trinity’s most distinctive features are its remarkable “Catacombs,” located beneath the church. Father Casimir Sztuczko envisioned a place where relics of saints and the blessed could be venerated, drawing inspiration from the underground burial chambers and gathering places used by early Christians during periods of persecution in the Roman Empire.

The resulting devotional space consists of winding passageways lined with niches containing sacred relics. The route culminates in a chamber representing the Tomb of Christ, creating a deeply symbolic pilgrimage experience within the church itself.

The Catacombs became the first major area restored during the centennial renovation campaign after years of neglect, particularly during the period when parish closure was being considered. Since then, the collection has expanded to include relics of newly canonized saints, as well as stones gathered from important biblical sites in the Holy Land. Today, the Catacombs remain open to visitors on Sundays following Masses and throughout the season of Lent.

The interior of Holy trinity Polish Catholic Church (Trójcowo) in Chicago, built in the grand Polish Cathedral style. This architectural style was popular in the late 19th and early 20th centuries for large churches serving Polish immigrant communities in the American Midwest. July 2013. Author’s photograph.

Architectural Style

The building is a monumental blend of Renaissance Revival and Baroque Revival architecture, designed by architect Herman Olszewski and completed in 1906. The style mimics the ornate, historic cathedrals of Poland to evoke a sense of cultural heritage, using monumental scales, vaulted ceilings, and extensive gold leaf.

Key Interior Details

  • The Ribbons / Banners: The interior features sweeping, ceremonial colored fabric swags draped across the nave. These include red and white (the national colors of Poland), alongside yellow and white (the colors of the Vatican/Holy See).
  • The High Altar: Centered at the front is a towering, white-and-gold carved wooden altarpiece modeled after traditional European Gothic and Renaissance structures, complete with saint statues tucked into delicate architectural niches.
  • The Ceiling Vaults and Frescoes: The nave is covered by a barrel-vaulted ceiling adorned with elaborate, large-scale religious frescoes. The walls are completely filled with decorative murals, intricate stenciling, and gilded cornices rather than being left blank.
  • Monumental Columns: In the foreground stands a massive, thick supporting pillar with a striking, faux-marble green scagliola finish and decorative gold trim at the top.
  • Stained Glass Windows: The side walls are lined with tall, arched stained glass windows featuring intricate geometric borders and detailed figurative portraits of saints, flooding the sanctuary with colored natural light.
  • The Pews: Long, polished oak wooden church benches line both sides of a carpeted center aisle, featuring beautifully carved, swirling scroll patterns on each aisle end cap.

The spectacular high altar and vault frescoes inside Holy Trinity Polish Catholic Church (commonly known to the local community as Trójcowo), located in Chicago, Illinois. July 2013. Author’s photograph.

The High Altar Piece

The massive, hand-carved white and gold wooden altarpiece (retable) represents the namesake of the parish—the Holy Trinity:

  • The Center Panel: Features a large painting of God the Father and Jesus Christ sitting side-by-side. Between them rests an open book inscribed with “A Ω” (Alpha and Omega, representing the beginning and the end). Hovering directly above them is a glowing white dove representing the Holy Spirit, completing the Trinity.
  • The Surrounding Statues: The Gothic-style niches built into the towers of the altar hold painted statues of various Catholic saints, including Saint Peter (holding the keys) and Saint Paul flanking the immediate sides of the central painting.
  • The Crucifixion (Foreground): A traditional crucifix stands directly on the lower tabernacle tier, centering the altar around the sacrifice of Christ.

The large, semi-circular mural painted on the wall directly above the altar structure illustrates the Coronation of the Blessed Virgin Mary in Heaven, surrounded by notable figures from Polish religious history. July 2013. Author’s photograph.

Above the altar of Holy Trinity Polish Catholic Church in Chicago, a large semi-circular mural installed during a major restoration and renovation completed in 2007 depicts the Coronation of the Blessed Virgin Mary in Heaven, surrounded by prominent figures from Polish religious history. At left, clad in a red cassock, is Cardinal Stefan Wyszyński (1901-1981), Archbishop of Gniezno and Warsaw, Primate of Poland, and a steadfast spiritual leader who defended the Polish Church during both the Nazi occupation and the Communist era; he was beatified by Pope Francis in 2021. Beside him stands Saint Faustina Kowalska (1905-1938), portrayed in a dark hooded habit. The Polish nun and mystic’s visions of Christ inspired the worldwide Divine Mercy devotion, one of the most influential Catholic spiritual movements of the twentieth century, and she was canonized by Pope John Paul II in 2000. Also represented is Saint John Paul II, the first Polish pope, whose historic pontificate profoundly shaped both the Church and modern Poland; he was canonized by Pope Francis in 2014. At right, vested in red and black, is Cardinal August Hlond (1881-1948), the Polish Salesian prelate who served as Archbishop of Gniezno and Warsaw and Primate of Poland from 1926 until his death. Created cardinal by Pope Pius XI in 1927, he was arrested by the Gestapo in 1944, becoming the only cardinal imprisoned by the Nazis, and after his release in 1945 became an outspoken defender of Church autonomy and religious education against Soviet-backed Communist policies in postwar Poland.

The interior combines religious devotion with specifically Polish historical memory.

The elements within the sanctuary of Holy Trinity Polish Catholic Church hold deep cultural, architectural, and geographical significance. July 2013. Author’s photograph.

The Meaning of the Banners

The sweeping, decorative fabric banners (swags) draped across the upper nave are intentionally colored to celebrate the parish’s dual identity:

  • Red and White: These represent the national colors of Poland, paying homage to the heritage of the immigrant community that built the parish.
  • Yellow and White: These represent the official colors of the Vatican (The Holy See), symbolizing the parish’s absolute allegiance to the Roman Catholic Church and the Pope.

Style of the Stained Glass

These windows are executed in the Munich Style (or German Pictorial Style) of stained glass. Unlike medieval windows that used rough patches of colored glass separated by thick lead lines, this late 19th-century technique involved painting highly detailed, realistic religious scenes directly onto large sheets of glass with enamels before firing them in a kiln. The result mimics classic European oil paintings, featuring vibrant colors, lifelike human anatomy, and dramatic depth.

When and Where They Were Made & Installed

  • Where They Were Made: The windows were commissioned and custom-made in Munich, Germany, primarily by the renowned F.X. Zettler Studios (The Royal Bavarian Art Institute for Stained Glass), which specialized in producing windows for grand American immigrant churches.
  • When They Were Installed: They were fabricated and shipped to Chicago, where they were installed inside the church sanctuary between 1905 and 1906, perfectly aligning with the completion and dedication of the current church building.

The reason these windows look more abstract, ornamental, and geometric than the windows at St. Edmund Church in Oak Park comes down to a major difference in when they were actually made and the specific artistic style the parish chose.

While both sets are attributed to the legendary F.X. Zettler Studios of Munich, they represent completely different eras and design goals:

Different Eras: 1907 vs. 1955

  • St. Edmund (Oak Park): These windows were commissioned, crafted, and installed during the church’s initial construction between 1907 and 1910. They feature Zettler’s signature turn-of-the-century “Munich Style”—which behaves like highly realistic, multi-perspective oil paintings saturated with lifelike figures and complex New Testament scenes.
  • Holy Trinity (Chicago): While the church building itself was completed in 1906, the parish did not select or order these specific nave windows until 1940, and they were not installed until 1955. Because they were built decades later, Zettler’s post-WWII artisans utilized a more mid-century approach, heavily favoring bold, geometric, and decorative glass frameworks over dense, cinematic storytelling scenes.

Art Nouveau and Folkloric Design Intentions

The interior design of Holy Trinity intentionally veers away from standard, literal Roman-style narratives to celebrate Polish identity. The church’s design scheme relies heavily on Secessionist / Art Nouveau flairs—strongly inspired by the geometric and floral work of legendary Polish artist Stanisław Wyspiański.

Polish artist Irena Lorentowicz (1908-1985) taken in the late 1920s or early 1930s. This period aligns when she was an art student at the Warsaw School of Fine Arts, studying under celebrated figures like Tadeusz Pruszkowski. Her abstract windows at Holy Trinity weren’t actually fabricated and shipped to Chicago until 1955. Public Domain.

To match this unique interior energy, the lower sections of these windows focus heavily on stylized, abstract geometric borders, folk art color patterns, and prominent Polish eagles and traditional cultural motifs. Instead of massive, full-window portraits, the figurative depictions of Polish saints and martyrs are intentionally condensed into smaller, ornamental medallions nestled within a sea of abstract, light-filtering patterns.

Before the current abstract stained glass windows were installed in 1955, the window frames at Holy Trinity Polish Catholic Church held standard, temporary windows common to newly constructed churches of that era.

When the building was completed in 1906, the parish was entirely out of funds due to the immense cost of constructing such a massive, ornate structure. To get the building open for services, they installed temporary panes of clear or basic frosted cathedral glass, which lacked any of the intricate figures or colorful Polish motifs seen today.

The openings remained this way for nearly 50 years. While internal stenciling was added in 1914 and the monumental ceiling vault frescoes were painted in 1926, the empty clear windows were kept until the parish could finally afford a permanent artistic upgrade. They officially selected the final custom designs from Munich in 1940, but due to the disruptions of World War II and the post-war recovery in Germany, the abstract Irena Lorentowicz windows weren’t actually fabricated and shipped to Chicago until 1955.

A Shift to Polish Folk Art & “Young Poland” Imagery

When the parish finally had the funds to complete the windows, they consciously chose to step away from traditional Roman or German imagery. They hired prominent Polish artist Irena Lorentowicz, a theatrical designer and painter who was deeply influenced by the Młoda Polska (Young Poland) Art Nouveau movement.

Lorentowicz deliberately chose to make the windows more geometric and abstract. Rather than filling the panels with traditional, heavy biblical scenes, she seamlessly wove stylized Polish geometric folk patterns, folkloric textiles, and Polish eagles directly into the light-filtering glass grids. This choice honored the mid-century modern aesthetic while proudly celebrating the specific identity of the Chicago Polish community.

View of the sanctuary inside Holy Trinity Polish Catholic Church (Trójcowo) in Chicago during a service. July 2013. Author’s photograph.

  • The Congregation: Parishioners are seated in the rows of dark wooden pews in the foreground, facing the altar area. Several people can be seen standing or moving in the aisle near the front left.
  • The High Altar (Center): The illuminated main altar stands out in the back center of the sanctuary. It is a large, multi-tiered white and gold structure featuring a central painting of the Holy Trinity and flanked by statues of saints.
  • The Side Altars: Two smaller, matching side altars flank the main altarpiece. The left side altar features a statue of the Virgin Mary, while the right-side altar features another prominent religious figure, with a traditional crucifix nearby.

The Circular Rose Windows

Two vibrant, blue-dominated circular stained glass rose windows are visible on either side of the sanctuary walls above the altars. The two circular rosette (rose) stained glass windows positioned on either side of the high altar are an exception to the later 1950s additions—they are actually part of the original 1906 Munich-style installation.

Who Made Them and When

  • The Manufacturer: They were custom-crafted in Germany by F.X. Zettler Studios of Munich (The Royal Bavarian Art Institute for Stained Glass).
  • The Date: They were shipped to Chicago and installed between 1905 and 1906, perfectly aligning with the initial completion and dedication of the church building. Unlike the vertical nave windows that feature a more abstract mid-century look, these two transept rose windows follow the highly traditional, literal Munich Pictorial Style. Because they were imported before World War I, they display the signature rich, vibrant blues and multi-layered enamel painting techniques that made early 20th-century Bavarian glass studios world-famous.
  • The Left Rose Window: This window represents The Joyful Mysteries and features an intricate central portrait medallion of the Annunciation, surrounded by petal-like geometric panels blooming outward.
  • The Right Rose Window: This window honors the Blessed Virgin Mary as Queen of Heaven, showcasing a central portrait medallion of her coronation, matching the theological theme of the massive wall mural painted directly below it.

Ceiling Murals

While the massive, overarching barrel-vaulted ceiling murals were completed in 1926 by artist K. Markiewicz, the artwork on the church walls was painted across multiple decades:

  • 1914 Decorating: K. Markiewicz actually began executing the initial intricate ornamental stenciling, borders, and interior decorations along the walls earlier in 1914.
  • The 1926 Ceiling Wave: The dramatic, large-scale religious scenes canvas fresco painting on the high roof vaults were executed as a unified phase in 1926.
  • Modern Wall Additions (Post-WWII): Many of the specific historical portraits and wall paintings seen today—such as the large fresco directly above the high altar depicting Pope John Paul II and Cardinal Stefan Wyszyński—could not have been painted in 1926. Those modern figures were added much later in the 20th century to honor contemporary Polish religious heroes.

The Black Madonna of Częstochowa represents both faith and national survival. The church became a place where Polish-Americans maintained connections to struggles against Nazism and Communism.

In this corner inside Holy Trinity Polish Catholic Church showcases how the parish blends traditional religious artwork with distinct Polish national identity. The three prominent artworks, their frameworks, and the surrounding architecture are detailed below. July 2013. Author’s photograph.

The Three Artworks & Their Iconography

Our Lady of Częstochowa (Far Left Side Altar)

  • The Subject: This is a replica of the Black Madonna of Częstochowa, Poland’s most sacred religious relic. It depicts the Virgin Mary holding the child Jesus. A defining iconographical detail is the two scars on her right cheek, which historically represent slashes made by a Hussite raider’s sword in 1430. Both Mary and Jesus are adorned with elaborate, relief-sculpted gold crowns and gowns (sukienki).
  • The Style & Artist: Painted in the strict Byzantine Hodegetria style (meaning “She who shows the Way”), Mary points her hand toward Jesus as the source of salvation. This specific replica was commissioned anonymously by a parishioner and painted by a traditional Polish iconographer in the early 20th century.

The Carrying of the Cross (Center Altar Niches)

  • The Subject: This is the Fifth Station of the Cross, depicting Simon of Cyrene helping a weary, thorn-crowned Jesus carry his heavy wooden crucifix toward Calvary. A Roman soldier stands behind them aggressively directing their path.
  • The Style & Artist: This is a high-relief, polychrome Academic Realism sculpture made of painted plaster and wood. It was hand-carved by European artisans in the late 19th century and integrated directly into the structural architecture of the side altars.

Portrait of Pope John Paul II (Far Right Wall)

  • The Subject: A formal portrait of Pope John Paul II (labeled underneath as Bł. Jan Paweł II, meaning “Blessed John Paul II,” referencing the period after his beatification but prior to his canonization as a saint). He wears his papal white cassock and a bright crimson velvet mozzetta (cape) while looking warmly toward the congregation.
  • The Style & Artist: Executed in a traditional Contemporary Realism painting style, this canvas portrait was added to the sanctuary wall in the early 2010s to celebrate the historic Polish pope, who visited Chicago and this specific neighborhood during his lifetime.

Architectural Frames & Wall Details

  • The Side Altar Frame (Left & Center): Built in a heavy Renaissance Revival style, the shrines are constructed from polished white marble and matching painted plaster columns. The pillars feature classic Corinthian capitals dipped in gold leaf, supporting an ornate, multi-tiered pediment that mimics a miniature European cathedral facade.
  • The Wall Stenciling (Background): The walls are covered in spectacular, intricate Beaux-Arts / Baroque Revival stenciling painted by artist K. Markiewicz. The patterns feature looping gold leaf arabesques, floral cornucopias, and hidden cherubim medallions woven directly into the beige background.
  • The Stained Glass Window: Rising above the papal portrait is one of the custom 1955 Munich-style windows. It frames geometric patterns and abstract floral glass panels that echo the shapes of traditional Polish paper-cutting folk art (wycinanki).
  • The Staircase Railing (Foreground): The white marble staircase railing leading up toward the sanctuary features a line of open geometric circle-and-scroll cuts, which parishioners have beautifully decorated with hanging ornamental painted globes, adding a unique festive texture to the architecture.

The Icon of Our Lady of Częstochowa (The Black Madonna)

Devotion to the Black Madonna of Częstochowa has anchored Polish spirituality since the late 14th century, when Prince Władysław Opolczyk brought the sacred icon to the Jasna Góra Monastery in 1382.

While Catholic and Orthodox pious tradition holds that Saint Luke the Evangelist painted the image on a cedar tabletop crafted by Saint Joseph for the Holy Family, modern art historians classify the artwork as a Byzantine Hodegetria icon—a style depicting Mary pointing toward Christ as the Way—and estimate its original creation between the 6th and 9th centuries.

The icon’s physical composition changed forever on Easter Monday in 1430, when Hussite raiders plundered the monastery, slashed the Virgin Mary’s face with a sword, and shattered the wooden panel. King Władysław Jagiełło commissioned the realm’s finest artists to restore the holy image, but they faced a technical hurdle. The icon had originally been rendered using an ancient, wax-based encaustic technique, which rejected the artists’ medieval tempera paints.

Unable to seamlessly patch the damage, the restorers ultimately repainted the image onto the original holy panel. As lasting testament to the icon’s survival and a reminder of the desecration, the artists intentionally carved the deep slash marks back into the Virgin Mary’s cheek.

The Black Madonna became the ultimate emblem of defiance against 20th century tyranny

Our Lady of Częstochowa, a replica of the Black Madonna, occupies a place of honor within the church. Poland’s most revered religious icon depicts the Virgin Mary holding the Christ Child. A defining feature of the image is the pair of scars on Mary’s right cheek, traditionally associated with sword blows inflicted during a Hussite raid in 1430. Both Mary and Jesus are adorned with elaborate relief-sculpted gold crowns and jeweled gowns (sukienki) as Mary gestures toward Jesus as the source of salvation.

Few images have carried greater significance in Polish history than Our Lady of Częstochowa. Housed at the Jasna Góra Monastery, the Black Madonna became a powerful symbol of national survival, religious faith, and spiritual resistance through successive occupations and political regimes.

Both Nazis and Communists feared her power: the former saw her as a spark of Polish nationalism, the latter as a rallying point for faith and freedom. When Germany invaded in 1939, monks at Jasna Góra Monastery hid the original icon inside a heavy oak table while Nazi officers unknowingly worked on the exact tabletop above it. Despite Nazi bans and threats of public execution, pilgrims still came in the hundreds of thousands, and the monastery’s catacombs became a hub for the Polish Resistance.

After 1945, the Communist regime tried to suppress her veneration, seeing her title as “Queen of Poland” to be subversive. Yet devotion only deepened.

By the 1970s and 1980s, images of Our Lady of Częstochowa appeared widely alongside Pope John Paul II and the emerging Solidarity Movement, symbolizing the enduring connection between faith, human dignity, and the Polish struggle for freedom. Lech Wałęsa famously wore a small image of the Black Madonna on his lapel, helping transform the icon into one of the most recognizable symbols of resistance to Communist rule in Eastern Europe—the same Madonna that Fascists and Communists alike failed to destroy.

Portraits and memorials honor modern Polish heroes such as John Paul II and Jerzy Popiełuszko.

The painting’s subject is  Blessed Father Jerzy Popiełuszko, a Polish Roman Catholic priest and martyr. He is  depicted wearing red liturgical vestments — a chasuble embroidered with gold, symbolizing martyrdom and sacrifice. His hands are clasped in prayer before his chest, and his expression is solemn yet peaceful, reflecting spiritual strength. A halo encircles his head, marking his beatified status. The ornate red-and-gold frame reinforces reverence and sanctity, while the inscription “BL. Ks. JERZY POPIEŁUSZKO” identifies him as Blessed Father Jerzy Popiełuszko. July 2013. Author’s phograph.

Life and Advocacy

Popiełuszko became a symbol of faith and resistance during Poland’s communist era, known for preaching truth and human dignity until his assassination in 1984. Born in 1947 in northeastern Poland, he was ordained as a priest in 1972 by Cardinal Stefan Wyszyński. Father Popiełuszko became closely linked with “Solidarity” (Solidarność), the first independent, anti-communist trade union bloc in the Soviet zone. He served as the spiritual leader and chaplain for Warsaw factory workers and steelworkers. During the dark years of martial law in Poland, he celebrated monthly “Masses for the Homeland”. His moving sermons centered on truth, human dignity, freedom, and spiritual resistance. He famously urged his followers to “overcome evil with good”.

Martyrdom

Because his speeches drew tens of thousands of people and unified opposition to the state, he became a prime target of communist authorities. On October 19, 1984, at just 37 years old, Father Popiełuszko was ambushed, kidnapped, and brutally beaten to death by three agents of the communist Internal Affairs Security Service. His body was subsequently dumped in a reservoir along the Vistula River. His funeral turned into a massive, peaceful anti-communist demonstration attended by up to one million citizens.

Legacy and Beatification

Recognizing his ultimate sacrifice for his faith and people, Pope Benedict XVI beatified him as a martyr on June 6, 2010. The text at the bottom of the painting reads “Bł. Ks. Jerzy Popiełuszko”, where “Bł.” stands for Błogosławiony (Blessed) and “Ks.” stands for Ksiądz (Priest) in Polish. His vestment is adorned with the IHS christogram.

The Entrance to an Era: Chicago’s Metropolitan Tower (1924) and the Rise of Modern Michigan Avenue.    

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Feature Image: Main Entrance, Metropolitan Tower (1924), 310 South Michigan Avenue, Chicago, was designed by Graham, Anderson, Probst & White. December 2015. 4.89 mb DSC_0963 (1). Author’s photograph.

Metropolitan Tower’s main entrance is more than an architectural detail: it is a surviving gateway to one of Chicago’s most significant early skyscrapers, a building that embodied the ambitions, craftsmanship, and corporate prestige of the 1920s while reflecting the evolution of Michigan Avenue and modern Chicago.

Located at 310 South Michigan Avenue on the southwest corner of Jackson Boulevard, Metropolitan Tower originally served as corporate headquarters for S.W. Straus and Co., a banking and investment firm. The building was erected in 1924 by Graham, Anderson, Probst & White in their signature classical style. The architectural firm was one of the largest in the first half of the twentieth century and went on to build Chicago’s Civic Opera Building in 1929. Founded in 1912, the firm was the successor to D. H. Burnham & Co. by way of partner, Ernest R. Graham (1868-1936), and Burnham’s sons, Hubert and Daniel Jr. Five years later the Burnhams left to form their own firm (Burnham Brothers) and Graham partnered with others of the firm’s members: William Peirce Anderson (1870-1924), Edward Mathias Probst (1870-1942), and Howard Judson White (1870-1936). No expense was spared for the Straus Building’s interior, though of the original lobby’s opulence all that remains are the elaborate bronze elevator doors. The entrance’s coffered bronze doors by Italian sculptor Leo Lentelli (1879-1961) were destroyed. see – Saliga, Pauline A., editor, The Sky’s The Limit A Century of Chicago Skyscrapers, Rizzoli New York, 1990, p. 117.

The Metropolitan Tower was built in 1924 as the headquarters of S.W. Straus & Co. and designed by Graham, Anderson, Probst & White, successors to the Burnham architectural tradition.

Ernest R. Graham (1868-1936).

William Peirce Anderson (1870-1924).

Edward Mathias Probst (1870-1942).

Howard Judson White (1870-1936).

The elaborate entrance and lobby originally featured exceptional decorative work, including bronze doors created by sculptor Leo Lentelli, although many original elements have been lost.

Leo Lentelli (1879-1961). The Italian sculptor created the original main entrance doors for Metropolitan Tower that were later destroyed. Public Domain.

The 30-floor classical-style Straus Building was renamed over the years for other of its famous inhabitants including Continental National Insurance Co. and Britannica Center for Encyclopedia Britannica. Metropolitan Tower was the first building in Chicago that took advantage of the new 1923 zoning ordinance for skyscrapers that allowed buildings taller than 260 feet (30 or more floors) with the necessary setbacks. Metropolitan Tower’s required setbacks begin at the 21st floor on which sits a nine-story tower until there is a second setback and then the final two stories. Crowned by a stepped pyramid and possessed of a powerful beacon that opened in 1924, the building is Chicago’s first Michigan Avenue skyscraper.

Metropolitan Tower was the first skyscraper on Michigan Avenue and one of the earliest buildings to take advantage of Chicago’s new 1923 zoning regulations permitting greater height through setbacks. Its distinctive stepped crown, beacon, and symbolic ornamentation made it a recognizable feature of the Chicago skyline.

Built in 1924, Metropolitan Tower was Michigan Avenue’s first skyscraper. PHOTO: “Metropolitan Tower, Chicago in May 2016” by MusikAnimal is licensed under CC BY-SA 4.0.

Unused for years, the building’s 1,500-pound carillon bells were restored in 1979 for Pope John Paul II’s visit to Chicago. Just steps from Metropolitan Tower, the papal visit included an outdoor mass in Grant Park on October 5, 1979, which attracted over one million attendees, the largest gathering ever in Grant Park history up to that time. see – CBS Chicago Vault: Pope John Paul II enthralls Chicagoans on 1979 visit – CBS Chicago – retrieved March 18, 2026.

At one time, the thirtieth floor was the Straus Tower Observatory, which was open to the public for viewing the city in all four directions. see – Home | Metropolitan Tower – retrieved February 24, 2026. Home to the Continental National Insurance Company soon after it was built, this iconic skyscraper is located within Chicago’s Landmark Historic Michigan Boulevard District. The glass “beehive” supported by four bison figures at the top of the building held the blue light of a four-direction beacon. The ensemble, symbolizing industry, strength, and thrift, saw its beacon, signifying global reach, permanently shut down in 1934 following the financial failure of the S.W. Straus and Company during the Great Depression. The building was converted to residential condominiums in 2007. see – Metropolitan Tower | Powered by Baird & Warner– retrieved February 24, 2026; AIA Guide to Chicago, 2nd Edition, Alice Sinkevitch, Harcourt, Inc., Orlando, 2004, page 42.

The building was constructed in a classical style and represented the high quality and prestige associated with major Chicago commercial architecture of the 1920s. Over time, the building adapted to changing uses and occupants, including Encyclopedia Britannica and residential condominiums, demonstrating its continued relevance and preservation.

Randolph Tower (1929): A Chicago Skyscraper at the Crossroads of Classicism and Modernism.

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FEATURE Image: View from the west, Steuben Club Building/Randolph Tower, 188 W. Randolph Street, Chicago. The building’s telescoping tower anticipates the design direction of the firm’s celebrated 1 North LaSalle Street Building completed in 1930. August 2021. Author’s photograph. 12.72mb_9354 (1)

The Steuben Club Building, later known as Randolph Tower, embodies a pivotal moment in Chicago skyscraper design when architects Karl M. Vitzthum and John J. Burns were moving from traditional historic styles toward a more vertically expressive modern skyscraper aesthetic. The building stands as both a significant product of late-1920s Chicago architecture and a precursor to the firm’s even more monumental work, especially the 1 North LaSalle Building.

The 1929 limestone tower whose shape may be the last surviving skyscraper reflective of the 1923 zoning law with setbacks and a telescoping tower presages Vitzthum & Burns’ mighty 1 N. LaSalle Street Building in 1930. Randolph Tower was restored in 1993 by Stenbro, Ltd. and in 2013 opened as the residences of Randolph Tower City. In addition to its 15-story tower, the building is 27 stories tall and 465 feet high built on rock caissons. German-born Karl Martin Vitzthum (1880-1967) and John Joseph Burns (1886-1956) built some of Chicago’s best-known skyscrapers of the 1920s and 1930s. The firm also built, in 1953, St. Peter’s Church in the Loop at 110 W. Madison Street two doors down from the corner skyscraper of 1 N. LaSalle Street Building. Karl M. Vitzhum was architect on the Midland Hotel (then the Midland Club Building ). Built in 1927, it is 22 stories of roaring 1920’s Beaux-Arts architecture.

Karl Martin Vitzthum (1880-1967). One of the architects of the Steuben Club Building/Randolph Tower with partner John J. Burns. The skyscrapers they built starting in 1925 until the Great Depression became taller and more vertical as time progressed and are some of the most visible soaring stone structures of the period in downtown Chicago.

Randolph Tower demonstrates the firm’s progression away from Beaux-Arts classicism toward streamlined modernism and greater vertical emphasis. Its massing and setbacks may represent one of the last surviving Chicago skyscrapers reflecting the influence of the 1923 zoning law.

Karl Martin Vitzthum (Architect), Steuben Club Building, Chicago, Illinois, Perspective Randolph Street, 188 West (Building address), 1924-1928, Watercolor and tempera on paper 86 × 35.6 cm (33 7/8 × 14 in.) The Art Institute of Chicago. see – https://www.artic.edu/artworks/158560/steuben-club-building-chicago-illinois-perspective – retrieved September 21, 2024.

With each building the move from classicism to Modernism is clear as well as pure verticality. During the 1980s and 1990’s, I worked in one of Vitzthum & Burns’ mid1920s office buildings in Chicago – The Old Republic Building at 307 North Michigan Avenue built in 1925. My airy office on the 7th floor looked right onto Michigan Avenue where I could admire the Carbide and Carbon Building across the street built in 1929.

At 27 stories and 465 feet tall, it remains a prominent feature of Chicago’s Loop skyline. Vitzthum & Burns were major contributors to Chicago’s architectural identity during the city’s final great skyscraper boom before the Great Depression.

Steuben Club Building/Randolph Tower. August 2021. Author’s photograph. 82% 7.88 mb _9354

Vitzthum arrived in Chicago from Germany  in 1914 and worked with architectural firms such as Graham Anderson Probst and White, Burnham & Co., and White, Jarvis & Hunt. He often worked with Fredrick J. Teich (1874- n.a) prior to establishing his own firm with John J. Burns in 1919. Vitzthum was a young architect on Burnham’s staff when he worked on some engineering details for the old Comiskey Park (1910-1990). The partnership of Vitzthum and Burns started in 1919 and ended with Burns’ death in 1956. Though known for eclectic styled bank buildings throughout the Midwest, the pair had built the one-screen 1,000 seat The Hollywood Theatre at Fullerton Avenue and Greenview Avenue in 1926. The theatre closed in 1957 after being renamed the Holly Theatre and was demolished soon afterwards. It is a parking lot today for a local Walgreens across the street from Facets movie theatre.

The building’s restoration in 1993 and residential conversion in 2013 illustrate the adaptive reuse of historic skyscrapers for contemporary urban life.

SOURCES:

Frank A. Randall, History of Development of Building Construction in Chicago, Second Edition, Revised and Expanded by John D. Randall, University of Illinois Press, Urbana and Chicago, 1999, pp. 331 and 319.

Saliga, Pauline A., editor, The Sky’s The Limit A Century of Chicago Skyscrapers, Rizzoli New York, 1990, p. 133.

Alice Sinkevitch, AIA Guide to Chicago, 2nd Edition, Harcourt, Inc., Orlando, 2004, p. 84.

https://www.thechicagoloop.org/arch.vbur.00000.html – retrieved September 20, 2024.

https://rpwrhs.org/w/index.php?title=Holly_Theatre – retrieved September 20, 2024.

https://rpwrhs.org/w/index.php?title=Vitzthum,_Karl_Martin – retrieved September 20, 2024.

Dearborn Street Station (1885): Echoes of Chicago’s Rail Empire and Last Great Link to the Railroad Age.

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FEATURE Image: Completed in 1885 at a cost of $500,000 (equivalent to nearly $16 million in 2024), Dearborn Street Station in Chicago’s South Loop stood as a grand Romanesque composition of Italian brick and granite. Its architect, New Yorker Cyrus L. W. Eidlitz, would later design One Times Square (1904), the famed Manhattan tower that has served as the site of the annual New Year’s Eve ball drop since 1908. see – https://www.in2013dollars.com/us/inflation/1885?amount=500000 – retrieved February 27, 2024. November 2017. Author’s photograph. 6.44mb

Dearborn Street Station is one of Chicago’s most significant surviving railroad landmarks, embodying the city’s rise as a national transportation hub while showcasing the architectural achievement of Cyrus L.W. Eidlitz. Despite fire, alteration, and the end of passenger rail service, the station endures as a rare and tangible link to Chicago’s railroad age and urban development.

The Hoosier leaving Dearborn Street Station in Chicago (its clock tower visible at right) for Indianapolis. Public Domain (Pre-1978, no mark).

The Dearborn Street Station in Chicago with its original hipped roofs, including on the tower, c. 1908. Public Domain.

The Dearborn Street Station is Chicago’s oldest existing train station though it has not operated as one since 1971. It is a U-shaped Italian brick three-story Romanesque structure with a granite base that was originally 80 feet tall to the roof line.

The 32-year-old architect of Dearborn Street Station, Cyrus L. W. Eidlitz, came from an illustrious East Coast family of builders and architects.

Cyrus L. W. Eidlitz who built the Dearborn Street Station in Chicago in 1885 was from an influential American family of architects and builders—his father, Leopold Eidlitz (1823-1908), was a founder of the American Institute of Architects (AIA). Cyrus L. W. Eidlitz is best known for designing One Times Square, the former New York Times Building, on Times Square in 1904. He also founded HLW International, one of the oldest architecture firms in the United States. The reconstruction of Dearborn Station in Chicago in 1923 following its devastating fire was done by an unknown architect two years after Cyrus L. W. Eidlitz’s death.

Original facade completed in 1904 of One Times Square in 1919 by Cyrus L. W. Eidlitz who designed and built the Dearborn Station in Chicago in 1885. Public Domain.

Dearborn Street Station (1885) is Chicago’s oldest surviving railroad terminal building. Cyrus L.W. Eidlitz designed the station in a robust Romanesque style using Italian brick and a granite base.

Today’s flat roof is a modification by an unknown architect from its elaborate original hipped roof that was lost in a 1922 fire. The eye-catching Flemish tower, originally 166 feet tall, was also modified after the same conflagration. The station building marks the southern terminus of Dearborn Street which today extends about 4 miles to its northern terminus at the southern boundary of Lincoln Park. Author’s photograph.

Looking south to the Dearborn Street Station which sits at the southern terminus of the 4-mile downtown Dearborn Street corridor. PHOTO: “South Dearborn Street” by Reading Tom is licensed under CC BY 2.0.

The station’s frontage on Polk Street extends 212 feet. Originally the station extended 446 feet south along Plymouth Court with the train sheds 600 feet long with 8 tracks. The station’s train shed was demolished in 1976. In 1986 the station was converted to offices and shops (I had my Bank One branch in the Polk Street Station). Today it is the Dearborn Station Galleria in the South Loop Printing House Historic District.

Following demolition of the train sheds in 1976 the first phase of the Dearborn Park residential development south of the Dearborn Street Station building quickly sprang to life.

The 1885 clock tower of the Dearborn Street Station is visible at the left. Open land which for almost 100 years had been the Dearborn Street Station‘s busy train tracks into a shed equal to two football fields in length were cleared off to make room for Dearborn Park residential development. The photograph is dated from 1977 by William C. Brubaker. PHOTO: “Site for Dearborn Park residential development” by UIC Library Digital Collections is licensed under CC BY-NC-SA 2.0.

Its distinctive clock tower and monumental presence made it a defining feature of Chicago’s South Loop.

Dearborn Station Clock Tower. PHOTO: “Dearborn Station Clock Tower” by Atelier Teee is licensed under CC BY-NC-ND 2.0

The Dearborn Station had 8 tracks that accommodated 12 coaches and engines with 122 trains arriving and departing daily. The station served as a major transportation gateway, accommodating numerous railroads.

Chicago & Eastern Illinois (1877-1976):

C&EI The Danville – Chicago Flyer at Steger, Illinois on November 26, 1965. Public Domain.

Map of the Dixie Route to Florida and connecting lines, published by the C&EI, L&N, and NC&StL railroads, 1926. Public Domain.

Preferred Share of the Chicago and Eastern Illinois Railroad Company, issued 1889. Public Domain.

Chicago and Atlantic Railway, (later the Chicago and Erie Railroad, 1871-1941):

Chicago and Atlantic Railway 1889 ad featuring The New York and Chicago Vestibule Limited. Public Domain.

Atchison, Topeka & Santa Fe (1859-1996):

AT&SF passenger train, c. 1895. Public Domain.

Map of “The Santa Fé Route” and subsidiary lines, as published in an 1891 issue of the Grain Dealers and Shippers Gazetteer. Public Domain.

Louisville, New Albany & Chicago, or Monon (1897-1971):

Chicago, Indianapolis and Louisville Railway, route map, 1903, Unknown author – Poor’s Manual of the Railroads of the United States. Public Domain.

Grand Trunk Western Railroad Company (1859-1991):

A 1976 map of the proposed routes to be turned over by Conrail on the GTW, DT&I and P&LE. Public Domain.

Grand Trunk Western Railroad locomotive shop, Battle Creek, Michigan, 1908. GT Western RR was one of the lines into Dearborn Street Station in Chicago. Public Domain.

The Wabash Railroad (1837-1964):

1886 map of the Wabash, St. Louis and Pacific Railway. Public Domain.

System timetable back and front cover, 1887. Public Domain.

Wabash system map, early 20th century. Public Domain.

The Erie Railroad (1832-1960):

An 1855 map of the New York and Erie Railroad. Public Domain.

Chicago & Western Indiana (1880-present):

The Kansas City Chief at Dearborn Station on February 5, 1968. The glowing face of the station clock in the clocktower is visible upper-left. Photograph by A Roger Puta. Public Domain.

All lines operating into Dearborn Station, except for the Santa Fe (above), travelled over the C&WI.

Colossal damages in December 1922 fire.

On December 21, 1922, fire destroyed the roof of the Dearborn Street Station.  The blaze started on the third floor and raged throughout that top floor. Hundreds of passengers and employees were safely evacuated and there was one reported injury. The Chicago Tribune reported that when the fire reached the central tower it roared up the long shaft which became a blazing torch. The crowds watched in amazement as the tower clock stopped and the hands on its three faces crashed into the raging fire below.

The original ornate steeply pitched tiled roofs and dormers were lost in a fire in 1922 and not replaced.

At far left the 1885 clock tower of the Dearborn Street Station can be seen along Dearborn Street in downtown Chicago. June 2022. Author’s photograph.

SOURCES:

AIA Guide to Chicago, 2nd Edition, Alice Sinkevitch, Harcourt, Inc., Orlando, 2004, p. 154.

History of Development of Building Construction in Chicago, Second Edition, Frank A. Randall, Revised and Expanded by  John D. Randall, University of Illinois Press, Urbana and Chicago, 1999, pp. 104-105 and 221-223.

Chicago’s Famous Buildings, 5th Edition, Franze Schulze and Kevin Harrington, The University of Chicago Press, 2003, pp. 89-90.

http://www.connectingthewindycity.com/2017/12/december-21-1922-dearborn-station.html – retrieved February 27, 2024.

The Civic Opera Building (1929): Samuel Insull’s Art Deco Monument to Music and Commerce on the Chicago River.

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FEATURE image: CIVIC OPERA BUILDING, 20 N. Wacker Drive, Chicago. The world-famous Lyric Opera of Chicago mounts its productions in one of North America’s most beautiful opera houses, the Civic Opera House at 20 North Wacker Drive in downtown Chicago, Illinois. Author’s photograph.

The Civic Opera Building (1929) represents one of Chicago’s greatest achievements of the skyscraper era, combining world-class commercial office space with a grand opera house in a monumental Art Deco landmark that symbolized the city’s cultural and economic confidence at the end of the Roaring Twenties.

Samuel Insull was the founder of Commonwealth Edison Company in Chicago. The
Great Depression had a devastating effect on Insull’s utilities and transportation empire, due to what became an overly leveraged financial position of his main holding company (by one accounting Insull had less than a 1% cash stake). Insull’s fortunes as well as his shareholders’ were in ruins overnight and Insull quickly became a despised figure. Born in the U.K., Insull became a U.S. citizen in 1896 and now fled to France and then Greece. In October 1932 Insull was brought up on charges in the U.S. of financial malfeasance – bankruptcy, embezzlement, and using the mails to defraud investors. When he was returned to the U.S. to stand trial Insull was defended by Chicago criminal lawyer and former Illinois Supreme Court justice Floyd E. Thompson (1887-1960) and found not guilty on all counts. Insull ended his days living in Paris on a small pension from his business interests. On July 16, 1938, in the summer heat, 78-year-old Insull died of a heart attack after descending the stairs accompanied by his wife into the Place de la Concorde Métro station. Insull was buried in London eight days later. The once-populist multi-millionaire dubbed the “Prince of Electricity” who had been president of 11 power and transportation companies and sat on 65 boards was, at his death, worse than broke. According to his 1932 will, Insull held $1,000 in assets and $14,000,000 in debts. See – “Fortune Shrank to $1,000, Samuel Insull Will Shows”. Reading Eagle. 12 August 1938 – retrieved June 29, 2024 and https://www.chicago-l.org/figures/insull/ – retrieved June 29, 2024.

Graham, Anderson, Probst & White was one of the largest architectural firms in the first half of the twentieth century. Founded in 1912, the firm was the successor to D. H. Burnham & Co. by way of partner, Ernest R. Graham (1868-1936), and Burnham’s sons, Hubert and Daniel Jr. Five years later the Burnhams left to form their own firm (Burnham Brothers) and Graham partnered with others of the firm’s members: William Peirce Anderson (1870-1924), Edward Mathias Probst (1870-1942), and Howard Judson White (1870-1936). Pediment sculpture by Henry Hering (1874-1949).

Ernest R. Graham (1868-1936)
William Peirce Anderson (1870-1924)
Edward Mathias Probst (1870-1942)
Howard Judson White (1870-1936)

Conceived by opera impresario Samuel Insull and designed by Graham, Anderson, Probst & White, the Civic Opera Building fused architecture, business, and the performing arts into one of the most distinctive and influential skyscrapers on the Chicago River.

Plan of Chicago Authors:

The Burnham Plan, co-authored by Daniel H. Burnham (1846-1912) and Edward H. Bennett (1874-1954) and published in 1909 encouraged making the Chicago River a focal point of building development. By 1929 massive projects including the Merchandise Mart, Chicago Daily News Building (2 N. Riverside Plaza) and Civic Opera Building (above) stood along the intersection of the three branches of the Chicago River that was part of the plan.

Daniel Hudson Burnham, c. 1890. Burnham was a great collaborator and invited architect Edward Bennett to move to Chicago to collaborate on the comprehensive plan for San Francisco, and afterwards, the Plan of Chicago. While Burnham raised money and visibility for the Chicago Plan, Bennett created the actual layouts and drawings which are so well known today. Public Domain.

The architect Edward Herbert Bennett (1874–1954) is best known as the co-author (with Daniel H. Burnham) of the Plan of Chicago, published in 1909. Bennett moved to Chicago from New York City in 1903 when he was 29 years old. Public Domain.

The Civic Opera Building is an office building wrapped around its theatres including a 3,563-seat opera house. It is the second-largest opera auditorium in North America after the Metropolitan Opera House in New York City. in 1996 the interior was named The Ardis Krainik Theatre in honor of Ardis Joan Krainik (1929-1997), an American mezzo-soprano opera singer and the former General Director for 15 years, who was responsible for its renovation after 1993.

The Ardis Krainik Theatre in the Civic Opera Building has 3,563 seats and is the second-largest opera auditorium in North America. PHOTO: “Civic Opera House, Chicago” by notmargaret is licensed under CC BY-NC-ND 2.0.

Chicago opera companies have included the Chicago Grand Opera Company (1910-1914), Chicago Opera Association (1915-1921), Chicago Civic Opera (1922-1932), Chicago Grand Opera Company (1933-1935), Chicago City Opera (1935-1939), Chicago Opera Company (1940-1946), Lyric Theatre (1954-1955), Lyric Opera of Chicago (1956-). see – https://chicagology.com/opera/chicagooperahistory/ – retrieved September 20, 2024.

The opera house remains one of North America’s largest performance venues.

Masks of Comedy and Tragedy and motifs of music (lyre and trumpet) and poetry (palm leaf and laurel leaf) which appear in terra cotta on the exterior of the building are repeated in the auditorium. Jules Guérin (1966-1946) known for his watercolors of the Plan of Chicago and murals for other skyscrapers supervised the interior design. PHOTO: “Civic Opera House (Chicago)” by Jeffrey Beall is licensed under CC BY 4.0.

Jules Guérin (1866-1946) in 1898. The artist was born in St Louis, Missouri and with his family moved to Chicago in 1880. The American muralist and interior designer was educated at the School of the Art Institute of Chicago and gained prominence for his architectural work such as his paintings for the Plan for Chicago in 1906. Guérin was noted for the large murals he painted for famous public structures such as for the Lincoln Memorial In Washington, D.C. For the Civic Opera Building Guérin supervised interior design. Public Domain.

Chicago. Civic Opera House (1929). The east elevation facing North Wacker Drive presents a long and enormous covered colonnade. May 2014. Author’s photograph. 2.79 mb

The Civic Opera House main auditorium seats 3,563 and is the second largest opera house in the country after New York City’s Metropolitan Opera House that seats 3,850. August 2021. Author’s photograph. 7.94 mb_9304 (1).

The impressive building and its ornamentation was the result of British-born business magnate and Chicago financier Samuel Insull (1859-1938) who was inspired by the concept of the Auditorium Building with its theatres and offices in a skyscraper-sized building designed by Adler & Sullivan in 1889 at 430 S. Michigan Avenue. Insull, the president of the Chicago Civic Opera Association, wanted to erect the new opera house as the new permanent home of the Chicago Civic Opera. The building itself is shaped like a chair and nicknamed “Insull’s Throne.”

Famous for its massing, often compared to a gigantic armchair facing west.

Civic Opera Building under construction in Chicago in 1928. Civic Opera Building under construction in Chicago in 1928. Public Domain.

The Art Deco/Classical building’s ambition is multi-faceted – an opera house, a smaller theater, and enough office space to fill a skyscraper. The theatres are surmounted by a central tower 45 stories high flanked by two wings with the west elevation facing the Chicago River resembling a throne. August 2024. Author’s photograph. 77% 7.81mb_1566.

Floyd E. Thompson was an Illinois lawyer and newspaper publisher who became an Illinois Supreme Court justice (term, 1919-1928) who defended Samuel Insull on charges of financial malfeasance in the 1930’s in a case that returned a verdict of “not guilty” on all counts.

Civic Opera Building’s west elevation faces the Chicago River. August 2024. Author’s photograph. 5.11 mb _1562 (1).

Civic Opera Building under construction, 1927. Public Domain.

The 1929 building occupies a block bounded by W. Madison Street (above), N. Wacker Drive, W. Washington Street and N. Wacker Drive. August 2021. Author’s photograph.99% 7.89 mb_9300.

The Civic Opera building’s Classical window casement is evident facing west at the Chicago River. The building rises 555 feet on hardpan caissons, a soil layer above bedrock. August 2024. Author’s photograph. 87% 7.90mb_1560 (1).

SOURCES:

AIA Guide to Chicago, 2nd Edition, Alice Sinkevitch, Harcourt, Inc., Orlando, 2004, pages 14 and 90.

Chicago’s Famous Buildings, 5th Edition, Franze Schulze and Kevin Harrington, The University of Chicago Press, 2003, pp. 117-118.

History of Development of Building Construction in Chicago, Second Edition, Frank A. Randall, Revised and Expanded by John D. Randall, University of Illinois Press, Urbana and Chicago, 1999, p. 330-331.

Saliga, Pauline A., editor, The Sky’s The Limit A Century of Chicago Skyscrapers, Rizzoli New York, 1990, p. 152-153.

FURTHER READING: Forty Years of Opera in Chicago, Edward C. Moore, 1930.

Opera in Chicago, Ronald Davis, 1966.

From Adler to Dorsey: Ebenezer Missionary Baptist Church (1899) and the Rise of Chicago Gospel Music.

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FEATURE Image: Signage of Ebenezer Missionary Baptist Church, 4501 S. Vincennes Avenue, Chicago. The church is known as “the birthplace of Gospel music” since Thomas A. Dorsey (1899-1993) started his first modern gospel choir here in 1931. October 2016. Author’s photograph, 6.06 mb

Ebenezer Missionary Baptist Church embodies multiple layers of Chicago history: as the last known building designed by architect Dankmar Adler (1844-1900), as a landmark of Bronzeville’s cultural and religious life, and as the cradle of modern gospel music whose influence extended far beyond the South Side.

Text & photographs (October 2016) by John P. Walsh.

African-American gospel singer Mahalia Jackson performing her iconic live rendition of the traditional spiritual hymn, “He’s Got the Whole World in His Hands.” Widely recognized as the “Queen of Gospel Music,” Mahalia Jackson was one of the most influential vocalists of the 20th century. Known for her powerful contralto voice, she played a monumental role in bringing gospel music out of Black churches and onto secular, global stages. She was also a prominent civil rights figure and close friend of Dr. Martin Luther King Jr., famously singing right before his “I Have a Dream” speech in 1963. Her studio recording of “He’s Got the Whole World in His Hands” became a massive hit on the Billboard charts in 1958, prompting several televised appearances around that exact era.

Designed by Dankmar Adler (1844-1900) and completed in 1898-99, the building was originally constructed as a Reform Jewish synagogue and represents the architect’s final known work.

Built as one of Chicago’s early Reform Judaism synagogue in 1898, the Classical Revival style golden brick and stone building is the last one designed by Dankmar Adler. The building with its form distinctive to other Adler buildings as well as its fine acoustics, was purchased by Ebenezer Church in 1921.

The Classical Revival structure stands out for its golden brick construction and celebrated acoustics.

In the heart of the Bronzeville neighborhood on Chicago’s Southside, Ebenezer Missionary Baptist Church was formed in 1902. During the Great Migration, African-Americans made Ebenezer their church home in the early 1920’s.

Purchased by Ebenezer Missionary Baptist Church in 1921, it became a spiritual anchor for African Americans settling in Bronzeville during the Great Migration.

Ebenezer developed a reputation as a center for gospel music. Under the direction of Theodore R. Frye, Roberta Martin and, the “Father of Gospel Music,” Thomas A. Dorsey (1899-1993), the church’s groundbreaking gospel choir introduced a blend of Christian praise and blues at Ebenezer that established the careers of the “Mother of Gospel,” Sallie Martin (1895-1988), Mahalia Jackson (1911-1972) and Dinah Washington (1924-1963) who was inducted into the Rock ‘n Roll Hall of Fame in 1993.

I’ll Tell It Wherever I Go – Sallie Martin. Sallie Martin helped popularize the songs of Thomas A. Dorsey. Martin also worked with Cora Martin-Moore (1927-2005), Dinah Washington and Brother Joe May (1912-1972), the “Thunderbolt of the Midwest,” when Sallie Martin formed the Sallie Martin Singers. Sallie Martin was inducted into the Gospel Music Hall of Fame in 1991.

Ebenezer earned national significance as the”birthplace of gospel music” after Thomas A. Dorsey organized his pioneering gospel choir there in 1931. The church helped launch or develop the careers of gospel legends including Thomas A. Dorsey, Mahalia Jackson, Sallie Martin, Roberta Martin, and Dinah Washington.

Sanctuary. During the 30-year pastorate of Rev. Frank K. Sims, distinguished guests of the church included Rev. Dr. Martin Luther King, Jr. (1929-1968), Ralph Metcalfe (1910-1978), Adam Clayton Powell (1908-1972) and Mahalia Jackson.

“A voice like this comes only once in a millennium,” so said Dr. King about Mahalia Jackson. During the Chicago Freedom Movement in 1966, Mahalia Jackson, who lived in Chicago, joined her friend Rev. Martin Luther King Jr., when he was visited a church to preach a sermon about justice and equality. Like Dr. King, Mahalia Jackson was a devout Christian and Civil Rights activist. At the August 28, 1963 March on Washington, she sang “How I Got Over” and was on the Lincoln Memorial platform behind King while he was pronouncing his “I Have a Dream” speech.

Ebenezer also played a role in Chicago’s Civil Rights era, hosting events connected to Dr. Martin Luther King Jr. and the broader struggle for racial justice.

In 1966 a banquet honoring Dr. Frank Kentworth Sims on the 7th anniversary of his pastorate of Ebenezer Missionary Baptist Church featured Nobel Peace Prize recipient the Rev. Dr. Martin Luther King, Jr. as the guest speaker and Mahalia Jackson as guest vocalist.

Though there were literally as many church choirs as there were churches, Dinah Washington (1924-1963), then Ruth Jones, made a name for herself as a teenage gospel singer in Chicago. In 1940 Ruth gave a recital that included “Precious Lord Take My Hand,” one of Thomas A. Dorsey’s most popular songs. The music for this version of the Christian prayer, “The Lord’s Prayer,” was written by Albert Hay Malotte (1895-1964) in 1935. It was released in 2010 on the compilation album, The Fabulous Miss D! (The Keynote, Decca & Mercury Singles 1943–1953), which traces the first decade of Dinah Washington’s recording career on 78s and 45s, starting with her stint with Lionel Hampton (1908-2002) and continuing through the early years of her solo career.

Few buildings in Chicago connect architecture, religion, music, and civil rights as powerfully as Ebenezer Missionary Baptist Church. Designed as Dankmar Adler’s final architectural work and later transformed into the birthplace of modern gospel music, it remains one of Bronzeville’s most important cultural landmarks.

SOURCES:

Chicago Public Library. “Ebenezer Missionary Baptist Church Archives.” Accessed October 26, 2026. chipublib.org.

Sinkevitch, Alice. AIA Guide to Chicago. 2nd ed. Orlando: Harcourt, Inc., 2004.

The Historic Ebenezer M.B. Church. “About.” Accessed October 26, 2026. https://ebenezerbronzeville.org/about/.

Byzantine Heritage in Modern Chicago: Yaroslaw Korsunsky’s Sts. Volodymyr and Olha Church (1975).

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FEATURE image: Stained glass, paintings, banners, and chandelier blend together and provide a more complete picture of people and episodes of the faith. North wall and ceiling. Chicago. Sts. Volodymyr and Olha Church. October 2016. Author’s photograph. 5.88 mb

Sts. Volodymyr and Olha Church (1975) stands as a powerful expression of Ukrainian religious and cultural identity in Chicago, blending traditional Byzantine forms with modern architectural design. Architect Yaroslaw Korsunsky created a monumental house of worship whose soaring domes, geometric forms, and richly symbolic design connect an immigrant community to centuries of Eastern Christian tradition while asserting its presence within the modern American city.

Chicago. Sts. Volodymyr and Olha Church. July 2015. Author’s photograph.

At 739 N. Oakley Boulevard Sts. Volodymyr and Olha Church in Chicago displays with its gold domes. The tradition-minded parish, founded in early 1970s, serves a busy urban community.

Chicago. Sts. Volodymyr and Olha Church. July 2015. Author’s photograph. 2.52 mb

The building’s design balances monumentality, symbolism, and modern construction techniques.

Sts. Volodymyr and Olha Church, Chicago. The huge mosaic over the main entrance memorializes the conversion of the Ukrainians to Christianity in 988 by St. Volodymyr of Kyiv or Vladimir of Kiev (957-1015). The mosaic was executed by Hordynsky, Makarenko, and Baransky. The church is built in the modern Byzantine style. In addition to the colorful and bright mosaic, the upward angle and its perspective adds to the feeling of entering into a sacred space. Along with the archways and curve of the main golden dome, the eye focuses on the artwork’s bright figures. July 2015. Author’s photograph. 7.68 mb

Chicago. Sts. Volodymyr and Olha Church. July 2015. Author’s photograph. 5.42 mb

WHO IS ST. VOLODYMYR?

St. Volodymyr is the apostle to proto-Russian and Russian Christianity. He was the great prince of Ukraine in Kiev. It was ruled by the Varangians, a barbarous Viking  tribe from Scandinavia – and Volodymyr (or Vladimir) of Kiev was as barbarous as any of them.

In 988, when Volodymyr was about 31 years old, he was converted to Christianity. The missionaries came from the Byzantine world at Constantinople. The results were immediate: Ukraine was now in close contact with the Byzantine world to the south and its Christian church under the pope.

Volodymyr married the daughter of the Byzantine emperor, Basil II (957-1025). But it was Volodymyr’s personal embrace of the Christian faith that infused the Ukrainian people with their deep and abiding faith. Having received baptism, he set out to be a Christian and not corrupted by money and power that proved a serious temptation for many church and state leaders in the Dark Ages.

Volodymyr used his temporal powers to evangelize the people – his personal example his greatest asset to its success. Though he encouraged various activities and programs in the lives of the people – including the multi-faceted work of Greek missionaries – it was his sincere, transparent, and fundamental reform of his own life that by far had the greatest impact on the Ukrainian people. More than one thousand years after his rule, Volodymyr is still recalled as a generous, humble and devout soul.

As a Christian ruler Volodymyr had doubts about inflicting the death penalty. Though assured by his Byzantine church counselors that his Catholic faith allowed him to follow the law which allowed for it, Volodymyr corrected them and said that that sort of reasoning was not satisfactory to his faith.

Volodymyr, the great prince of Kiev, died a poor man – not only various from his origin but, again, that of many of the ecclesiastics now in the realm. Before his death, Volodymyr dispersed all his money and personal belongings to the poor and to his family and friends. St. Volodymyr’s feast day is July 15. He is patron of Ukrainian and Russian Catholics.

WHO IS ST. OLHA?

Saint Olha was the wife of the Kyivan Great Prince Igor. Igor signed a peace treaty with the Greeks in 944. The treaty of 944 was drawn up at Constantinople and allowed for Christianity in Ukraine. This toleration already indicates some sympathy for Christianity among the powerful in Kiev. Igor himself, however, in his official position did not embrace Christianity nor officially allow the presence of a structure of Church hierarchy. The treaty was drawn up  to quietly allow co-existence of Christians in a pagan Viking culture.

Yet when the Byzantine emissaries arrived in Kyiv, pagan opposition had emerged from the Varangians. The Christians were thrown into abeyance and Igor was murdered in 945. Into this volatile situation the burden of government fell upon Igor’s widow — the Kyiv Great-Princess Olha, and her three-year-old son Svyatoslav (945-972). Her first act was to avenge Igor’s murder.

Olha belonged to one of the obscure ancient-Rus’ princely dynasties, whose Slavic line had intermarried with assimilating Varangian newcomers. Olha’s Varangian names includes Helga and Olga.

Though still a pagan, Olha’s revenge on the Varangians on behalf of her late husband was a victory for the realm’s Christians. Further, having weakened the influence of petty local princes in Rus’, Olha centralized the whole of state rule. She became a great builder of the civil life and culture of Kyivan Rus. Her centralization became an important network of the ethnic and cultural unification of the nation which, when Olha became a Christian, aided in the building of a network of churches. Her essential activities proved key in developing what is the modern Ukrainian national identity. At the same time, important trade with Poles, Swedes, Germans, and so forth, led to significantly expanding foreign connections. One noteworthy development was that wooden buildings were replaced with stone edifices.

Rus’ had become a great power. Only two European realms could compare with it in the tenth century – the Byzantine empire in the east, and the kingdom of Saxony in the west. Both these empires were Christianized and pointed the way to future greatness for Rus’. In 954 Great-princess Olha sailed to Constantinople. Though a display of Rus’ military might on the Black Sea, it was a spiritual mission. Olha’s might and the Byzantines’ wealth and beauty were mutually impressive.

Constantinople was the city of the Mother of God as dedicated by Constantine the Great in 330. Olha made the decision to become a Christian. She was baptized by Patriarch Theophylactus (917-956) with her godfather being the emperor Constantine Porphyrogenitos (905-959). She took the Christian name Helen for Constantine’s mother. Following  the rite, the Patriarch said: “Blessed are you among the women of Rus’, for you have forsaken the darkness and have loved the Light. The Rus’ people shall bless you in all the future generations, from your grandson and great-grandson to your furthermost descendants.” Olha replied: “By your prayers, O Master, let me be preserved from the wiles of enemies”. It is precisely in this way, with a slightly bowed head, that Saint Olha is often depicted in religious artwork. During her state visit, and following her baptism, Great princess Olha of Rus’ was fêted throughout Constantinople

Saint Olha devoted herself to efforts of Christian evangelization among the pagans, and also church construction, including Saint Sophia Cathedral. Yet, many despised her new found Christianity and paganism became emboldened. They looked to the reign of Svyatoslav who angrily spurned his mother’s Christianity. Meanwhile Byzantine church and state leaders were not eager to promote Christianity in Rus’. In Olha’s lifetime, Kyiv favored paganism and had second thoughts about even accepting Christianity. By order of Svyatoslav, churches were destroyed and Christians murdered. Byzantine political interests found the church and state looking to undermine Olha’s influence and favored the Rus’ pagans.

Olha attempted to help Svyatoslav during a period of wartime, though Kyiv was a backwater to his imperial interests for the next 18 years. In the spring of 969 the Pechenegs besieged Kyiv and Olha headed the defense of the capital. Svyatoslav rode quickly to Kyiv, and routed the nomads. But the warrior prince wished to rule elsewhere than Kiev. Svyatoslav dreamed of uniting all Rus’, Bulgaria, Serbia, the near Black Sea region and Priazovia (Azov region), and extend his borders to Constantinople. Olha warned her son that his plans were bound to fail as the Byzantine Empire was united and strong.

On July 11, 969 Saint Olha died. In her final years, with the triumph of paganism, she had to secretly practice her faith. Before her death, she forbade the pagan celebration of the dead at her burial and was openly buried in accord with Orthodox ritual. A priest who accompanied her to Constantinople in 957 fulfilled her request.

Considered by Ukrainians the holy equal of Great Prince Volodymyr, St. Olha was invoked by St. Volodymyr on the day the people of Rus’ were baptized. Before his countrymen, St. Volodymr said of St. Olha: “The sons of Rus’ bless you, and also the generations of your descendants.”

Cardinal Major Archbishop Josyf Slipyj (1892-1984), “Confessor of the Faith” and Founder of Sts. Volodymyr and Olha Church. Cdl. Slipy was imprisoned by the Soviet authorities from 1945 to 1963 for refusing to convert to Russian Orthodoxy. He was finally set free through the intervention of Pope John XXIII and President John F. Kennedy.

Chicago. Sts. Volodymyr and Olha Church. July 2015. Author’s photograph. 7.46 mb

A beautiful outdoor garden with the residential streets of Ukrainian Village as its background is the setting for the larger-than-life-sized statue of Major Archbishop Josyf Slipyj (1892-1984). He was made a cardinal by Pope Paul VI in 1965 and is a “Confessor of the Faith.” The founder of the parish, Cdl. Slipyj blessed the new church building’s cornerstone. Supporting the Ukrainian state and refusing to convert to Russian Orthodoxy, he was imprisoned by the Soviet authorities from 1945 to 1963. Through the intervention of St. Pope John XXIII and U.S. President John F. Kennedy, Josyf Slipj was released by Nikita Khrushchev in early 1963 and participated in the Second Vatican Council. Josyf Slipyj died in Rome in 1984 and his cause for canonization as a saint of the Catholic Church has been introduced at the Vatican.

Sts. Volodymyr and Olha Church sit in Chicago’s Ukrainian Village.

Ukrainian Village. October 2016. Author’s photograph. 317 kb 30%

Ukrainian Village. October 2016. Author’s photograph. 316 kb 20%

Chicago. Sts. Volodymyr and Olha Church. October 2016. Author’s photograph. 6.86 mb

High above the sanctuary is a magnificent view of the main dome painted in bright colors with the figure of Christ Pantocrator. Christ gives his blessing as he holds an open book with the Greek letters: alpha and omega. It signifies one of Christ’s titles: “I am the beginning and the end” (Revelation, 21:6, 22:13).

Chicago. Sts. Volodymyr and Olha Church. October 2016. Author’s photograph. 5.88 mb

North Wall.

Chicago Sts. Volodymyr and Olha Church. October 2016. Author’s photograph. 7.84 mb

South Wall.

Chicago. Sts. Volodymyr and Olha Church. October 2016. Author’s photograph. 4.54 mb

Parishioners praying and going to Communion at Sunday Mass.

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With the artists’ skills, the bright colors and evocative forms of the artwork surround churchgoers as they move toward the altar at Communion during the Divine Liturgy.

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Chicago. Sts. Volodymyr and Olha Church. October 2016. Author’s photograph. 544kb 30%

The colorful and vibrant decorations that include paintings, carvings, vestments, books, stained glass, and more, are integral to the parish’s liturgy and life.

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Chicago. Sts. Volodymyr and Olha Church. October 2016. Author’s photograph. 4.35 mb

Icon of Sts. Volodymyr and Olha with a smaller icon of the Blessed Virgin.

Chicago. Sts. Volodymyr and Olha Church. October 2016. Author’s photograph. 4.47 mb

Every nook and cranny of the church is decorated with colorful images from religious and Catholic Ukrainian history. The natural light streaking down from the main dome’s windows adds a heavenly glow.

Chicago. Sts. Volodymyr and Olha Church. October 2016. Author’s photograph. 6.15 mb

Two female haloed saints in a modern art style are marked by their unique attire as one holds an unfurled scroll with words in Ukrainian. Christianity arrived into Ukraine by way of the Greco-Byzantine world over 1000 years ago.

Chicago. Sts. Volodymyr and Olha Church. October 2016. Author’s photograph. 4.90 mb

A painting of the dormition of Mary is emphasized by an icon of Mary and the child Jesus. Colors, forms, and subject matter are very high quality, soft and peaceful, making them pleasant to look at and pray with.

Chicago. Sts. Volodymyr and Olha Church. October 2016. Author’s photograph. 6.18 mb

The wood carvings and full-length portrait icons are gorgeous. The fresh flower arrangements further brighten the scene.

Chicago. Sts. Volodymyr and Olha Church. October 2016. Author’s photograph. 7.68 mb

Visitors are joined by worshippers lighting candles and praying before a large icon of Mary and the child Jesus.

Chicago. Sts. Volodymyr and Olha Church. October 2016. Author’s photograph. 10.68 mb

The main altar gate of carved wood with icons and gold curtain. The Last Supper in center above.

SOURCES:

Coulson, John, ed. The Saints: A Concise Biographical Dictionary. Guild Press, 1957, pp. 577; 760-761.

Howe, Jeffrey. Houses of Worship: An Identification Guide to the History and Styles of American Religious Architecture. Thunder Bay Press, 2003.

Pacyga, Dominic A., and Ellen Skerrett. Chicago: City of Neighborhoods. Loyola University Press, 1986, p. 193.

Sinkevitch, Alice. AIA Guide to Chicago. 2nd ed. Harcourt, Inc., 2004, p. 260.

St. Elias Brampton. “St. Olha (Olga, Ol’ha).” Saint Elias (blog). July 11, 2017. Accessed April 26, 2022. https://www.saintelias.com/blog/2017/7/11/st-olha-olga-olha. [1]

John P. Walsh, 2015-16. All rights reserved. All text and photos are the property of the author, except for materials explicitly credited as public domain or licensed content.

Russian Tradition, Chicago Design: Louis Sullivan’s Holy Trinity Cathedral (1903).

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FEATURE Image: Holy Trinity Orthodox Cathedral, 1121 N. Leavitt, Chicago. The walls of the church building are load-bearing brick covered with stucco. The bell tower and octagonal belfry, dome, and roof are made of wood with metal trim and latticework. July 2015. Author’s photograph. 2.80 mb

Holy Trinity Orthodox Cathedral demonstrates how Louis H. Sullivan (1856-1924), best known for his commercial architecture, adapted his design genius to a modest immigrant church, creating a distinctive synthesis of Russian provincial tradition, Eastern Orthodox worship, and Sullivan’s own ornamental imagination within Chicago’s Ukrainian Village.

Chicago. Holy Trinity Orthodox Cathedral. July 2015. Author’s photograph. 6.48 mb

Louis H. Sullivan designed the bell tower (above and below) with its ornamentation and eaves and soffits for Holy Trinity Orthodox Cathedral in Chicago’s Ukrainian Village.

Chicago. Holy Trinity Orthodox Cathedral. October 2016. Author’s photograph. 4.16 mb

how Louis Sullivan adapted traditional Russian architecture to create the bell tower of Holy Trinity Orthodox Cathedral The octagonal open lantern where the bells hang is a classic feature of 17th-century Russian wooden architecture, traditionally referred to as an “octagon on a cube” (vosmerik na chetverike). Rising above the open belfry is a steep, grey-shingled tent-shaped roof. This architectural style was historically popular in Russia for its ability to keep heavy snow from piling up on church towers. The Wave-Like Roofline and slender window slats are Sullivanesque. Crowning both the main tent roof of the bell tower and the smaller side turret are brilliant golden onion domes. In Orthodox theology, the onion dome symbolizes a burning candle flame reaching up toward heaven.

Built in 1903 on a limited budget, the church is a relatively small structure whose architectural impact far exceeds its size.

Chicago. Holy Trinity Orthodox Cathedral. July 2015. Author’s photograph. 6.24 mb

Louis H. Sullivan designed the portal canopy (above) and its ornamentation such as the fretwork. Sullivan also designed the window frames (example below).

Louis H. Sullivan designed key architectural elements of the cathedral, including the bell tower, portal canopy, window frames, and decorative ornament.

Chicago. Holy Trinity Orthodox Cathedral. July 2015. Author’s photograph. 5.53 mb

Louis Sullivan’s genius directly merges with traditional Russian Orthodox geometry in this window, which serves a vital role in illuminating the church’s interior. The top of the window frame features a uniquely Sullivanesque, multi-tiered, stepped triangular pediment that beautifully complements the sharp lines of the building’s exterior roof eaves. Along the sides, the outer wooden posts feature finely routed parallel grooves and subtle decorative blocks. This style of ornamentation is a hallmark of Sullivan’s organic philosophy—using natural light and shifting shadows to give rigid wood components a rich, rhythmic texture.

Furthermore, each major pane of leaded glass features a complex geometric pattern centered on an octagon. While the octagon served as Sullivan’s favorite transitional shape to bridge the gap between square and circle, it simultaneously held a profound meaning for the Orthodox parish. This eight-pointed geometry carries a deep spiritual resonance, symbolizing the “Eighth Day” of creation (the eternal Kingdom of God) and echoing the architectural octagons found in the cathedral’s main dome and bell tower.

Chicago. Holy Trinity Orthodox Cathedral. October 2016. Author’s photograph. 5.84 mb

Holy Trinity Cathedral was built on a limited budget. It is a small building at 47 x 98 feet situated on an east-west axis. The main body of the church is square with extensions and an octagonal dome above. The picturesque country-church entrance has a metal and wood canopy whose design and ornamentation were created by the architect, Louis H. Sullivan (1856-1924). Dedicated in 1903, the church was designated a cathedral in 1923.

Prominently featured in the foreground is a traditional Slavic-style wooden cutout Crucifixion scene, known as a Golgotha. Mounted inside an ornate white-and-gold carved wooden kiot (shrine framework) is a distinct icon of Saint Nicholas the Wonderworker.

The icons, the painted Golgotha cutout figures, and the surrounding sanctuary murals were painted by artist Genrik Borutsky and his workshop crew between 1902 and 1903.

Chicago. Holy Trinity Orthodox Cathedral. July 2015. Author’s photograph. 5.64 mb

Chicago. Holy Trinity Orthodox Cathedral. July 2015. Author’s photograph. 2.80 mb

This exterior view of Holy Trinity Orthodox Cathedral captures the masterful architectural synthesis achieved by Louis Sullivan in 1903. Commissioned by 28-year-old Saint John Kochurov of Chicago in 1899, Sullivan deliberately blended traditional, rustic Russian provincial church aesthetics with modern American Prairie School and organic design principles.

Rather than grand stone or brick used in churches, Sullivan utilized a rough-textured stucco facade paired with heavy, natural wood ornamentation. Peeking out from the roofline on the left is the wooden octagonal lantern of the bell tower. Its open-air arched windows, multi-tiered flared roof profiles, and crowning golden onion dome are textbook elements of classical Russian Orthodox wooden church design. The deep, dramatic wooden overhang of the roofline supported by exposed structural wood rafters is a hallmark element of both Prairie School architecture. Above the two multi-paned windows are distinct, sharp triangular wooden pediments that are distinctively Sullivanesque. The building’s bell tower is organically shaped around the dome.

The church building was completed for around $27,000 in 1903 (approximately $1 million in 2022) with Sullivan donating half his commission to the church project.

Who is St. John of Chicago (1871-1917)?

After 12 years of fruitful missionary work in the American Midwest—where he helped establish several additional parishes and co-organized early Orthodox mutual aid societies—Father John returned to his native Russia in 1907.

In 1916, he was assigned to serve at St. Catherine’s Cathedral in Tsarskoye Selo, a suburb of St. Petersburg. In October 1917, the violence of the Bolshevik Revolution erupted directly in his town. To ease panic, Father John organized an outdoor prayer procession through the streets, pleading for peace among the warring factions.

On October 31, 1917, Bolshevik forces stormed the town. Because he had prayed publicly for peace rather than endorsing the revolution, Father John was arrested by a Red Guard mob, dragged to the outskirts of town, and shot to death. This tragic event earned him the solemn historical distinction of becoming the proto-hieromartyr (the very first clergyman killed) of the Soviet era. He was officially canonized and glorified as a saint by the Russian Orthodox Church in December 1994, and his memory is deeply celebrated every October 31st by Orthodox Christians globally, particularly at the cathedral he built in Chicago.

Historic photograph of the interior of Holy Trinity Orthodox Cathedral in Chicago, originally taken in 1905 by a photographer for the Chicago Daily News. The image captures a service in the cathedral shortly after its completion, with Saint John Kochurov likely visible leading the parish. Public Domain.

Same view over 110 years later. Chicago. Holy Trinity Orthodox Cathedral. October 2016. Author’s photograph. 6.95 mb

The Eastern Orthodox central plan creates an interior where the congregation stands in a square space topped by an octagonal dome. For Easter services and the like, the cathedral is filled to capacity with parishioners and others spilling out the front door with its decorative canopy onto the public sidewalk.

Chicago. Holy Trinity Orthodox Cathedral. October 2016. Author’s photograph. 4.08 mb

Painted by Genrik Borutsky between 1902 and 1903 during the initial interior decoration of the Holy Trinity Orthodox Cathedral in Chicago this mural is an exact full-scale replica of the fresco “The Ecumenical Councils” designed by the legendary Russian master Viktor Vasnetsov between 1885 and 1896 for St. Vladimir’s Cathedral in Kyiv, Ukraine.

The mural depicts a grouping of the Great Church Fathers and Bishops of the Early Christian Church. In front of a Byzantine domed cathedral is, from left to right, Saint Athanasius the Great (c. 296–373), Patriarch of Alexandria; Saint Gregory of Nazianzus (c. 329–390), Theologian; Saint Basil the Great (c. 330–379), Archbishop of Caesarea; Saint John Chrysostom (c. 347–407), Archbishop of Constantinople; Saint Gregory of Nyssa (c. 335–395) or Saint Cyril of Alexandria; and Saint Nicholas of Myra (c. 270–343).

The congregation was composed largely of immigrants from regions near present-day Ukraine and the Carpathian Mountains.

Chicago. Holy Trinity Orthodox Cathedral. October 2016. Author’s photograph. 4.41 mb

The parishioners that built this church were rural people who had emigrated from southern Russia near the Ukraine as well as the area of the Carpathian Mountains.

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The photograph captures the sanctuary (altar area), the most sacred part of an Orthodox church, situated behind the iconostasis screen and accessible only to clergy.

• The Holy Table (Altar Table): In the foreground sits the square Holy Table, draped in bright red vestments and a gold liturgical stole (epitrachelion). Resting on top are liturgical items, including a heavy book of the Gospels and a hand cross.

• The Seven-Branch Candlestick: Positioned directly behind the Holy Table is an ornate, golden seven-branched candelabra modeled after a tree, flanked by hanging processional banners.

The murals along the curved apse wall represent the Great Hierarchs and Liturgists of the Church, rendered by Genrik Borutsky in 1902–1903 as exact copies of Viktor Vasnetsov’s masterpiece designs. Depicted, left to right, are Saint Gregory of Nazianzus; Saint Basil the Great; Saint John Chrysostom; and Saint Nicholas of Myra.

High above the central gold tabernacle structure is a separate, framed icon depicting the Holy Trinity (the Hospitality of Abraham).

Chicago. Holy Trinity Orthodox Cathedral. October 2016. Author’s photograph. 8.26 mb

The image depicts Saint Mary Magdalene, as indicated by the Church Slavonic inscription at the bottom: “СВ РАВНОАП МАРIЯ МАГДАЛИНА” (Saint Equal-to-the-Apostles Mary Magdalene). In the Orthodox tradition, her title “Equal-to-the-Apostles” highlights her vital role in proclaiming Christ’s resurrection to the disciples. She carries the alabaster jar she brought to the empty tomb to anoint Jesus’s body.

While the architectural structure of the Holy Trinity Orthodox Cathedral in Chicago was designed by legendary architect Louis Sullivan, the church’s traditional interior iconography and stenciled murals were executed based on the work of famous Russian artist Viktor Vasnetsov (V. N. Vasnetoff).

Vasnetsov was a leader of the 19th-century Russian revival movement, famed for blending historical Slavic folklore with classic Byzantine iconographic principles. The elaborate decorative borders, geometric framing, and gold accents wrapping around the pillar echo this late 19th-century style rather than Sullivan’s signature secular Art Nouveau ornamentation.

Chicago. Holy Trinity Orthodox Cathedral. October 2016. Author’s photograph. 6.27 mb

The stenciled artwork (above) is not by Louis H. Sullivan. Rather, the interior murals and iconographic schemes throughout the cathedral were executed by artist Genrik Borutsky and his team. Borutsky did not paint original compositions; instead, he meticulously painted full-scale copies of the monumental frescoes designed by legendary master Viktor Vasnetsov for St. Vladimir’s Cathedral in Kyiv, Ukraine. Vasnetsov’s influential “Russian Revival” style defined late 19th-century Orthodox art by blending strict Byzantine iconographic rules with softer, emotional realist elements.

The two saints painted on this adjoining corner pillar are St. John the Baptist and St. Nicholas the Wonderworker.

The church stands as one of Sullivan’s most unusual and personal works, distinct from the skyscrapers and commercial buildings that made him famous.

SOURCES:

Chicago Churches and Synagogues: An Architectural Pilgrimage, George Lane, S.J., and Algimantas Kezys, Loyola University Press, Chicago, 1981, p. 106-107.

Alice Sinkevitch, AIA Guide to Chicago, 2nd Edition, Harcourt, Inc., Orlando, 2004, p. 260.

Row Houses (1873) on the Gold Coast: Survivors from Chicago’s Rebirth after the Great Chicago Fire.

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FEATURE Image: Row Houses, c. 1873, 802-812 N. Dearborn Street, Chicago. June 2014. Author’s photograph.

The row houses at 802-812 N. Dearborn Street stand as rare survivors of post-Fire Chicago, illustrating how nineteenth-century urban residential architecture helped shape the city’s transformation from a rebuilding frontier metropolis into a sophisticated national center of commerce, culture, and residential life.

These early row houses were developed in Chicago’s Gold Coast/River North neighborhood in the early 1870s immediately following the Great Chicago Fire.

That tw-day conflagration began on October 8, 1871 at 137 DeKoven Street (around 1100 South) and blew its destruction north through Downtown and into the Gold Coast area. The fire petered out to the north of Fullerton Avenue (2400 North). The area of devastation was a swath of over ⁠four miles (see map below).

The fire’s aftermath sparked an intense period of rebuilding, especially in Downtown Chicago, less than one mile to the south of these row houses. This flurry of building activity, particularly of needed housing, may be partly why the architect is unknown for these three- and four-story Italianate buildings, all of which are well preserved.

The three-story row houses to the south have neo-Grec ornament which was in vogue by 1872. It included incised carved detail on window ledges and door frames.

Among the oldest surviving residential buildings in downtown Chicago, the 1873 Dearborn Street row houses offer a remarkable glimpse into the city’s resilience after the Great Chicago Fire and the architectural character of the emerging Near North Side.

The four-story row houses to the north (partially pictured) have more lavish Second Empire exterior decoration.

Like the Italianate style, the Neo-Grec–style row houses have a smooth brownstone front with a pronounced deep cornice, heavy entryway and window details. The contrast was in their ornamentation: Neo-Grec’s simple, precise lines and geometric Greek influence varied from Italianate ornamentation of curved and organic lines and forms.

Italianate curved window and door frames are replaced by Neo-Grec’s right-angles. Lintels are replaced by rectangular blocks. Entryway steps had baluster cast-iron railings that ended in squared-off linear and geometric incised ornament.

Constructed in 1873, shortly after the Great Chicago Fire, these rare surviving examples of nineteenth-century Chicago row-house architecture demonstrate the city’s rapid physical and economic recovery after the Great Fire.

Vintage map of Chicago Great Fire (detail).

CHICAGO POPULATION GROWTH 1860-1980

Chicago’s Explosive Growth Before the Great Fire
Chicago was growing exponentially by 1870. In 1860 the city had a little over 112,000 residents and ranked 9th on the list of largest U.S. cities. By the time of the Great Fire in 1871, Chicago had grown to nearly 300,000 and ranked 5th on the largest U.S. cities list.

Equally significant is that the city’s size also doubled in those same ten years from 17,492 square miles in 1860 to 35,172 square miles in 1870. Busy with rebuilding, the city did not expand again in square miles until the 1880’s, though its population continued to soar. When these Italianate row houses were built, Chicago was growing towards becoming the 4th largest U.S. city with a population of over 500,000.

Housing a Booming Metropolis
In the early 1870’s with rebuilding and augmenting population density the demand for housing was high. Chicago’s population would continue to grow with each decade until 1980.

The North Dearborn Street row houses were among the residential buildings constructed to meet that demand, reflecting both the city’s remarkable recovery after the Great Fire and its emergence as one of America’s great urban centers.

OCCUPANTS TODAY INCLUDE A CONTEMPORARY ART GALLERY AND THE ALLIANCE FRANÇAISE DE CHICAGO FOUNDED IN 1897

Today, at 806 N. Dearborn is Alan Koppel Gallery which has, for over two decades, introduced contemporary international artists to Chicago audiences.

At 810 N. Dearborn is the main entrance to the Alliance Française de Chicago. Founded in Paris in 1883. the Alliance Française de Chicago is part of an international network of over 1,100 Alliances around the world which promotes French language and francophone culture. Chicago’s Alliance Française was founded in 1897. Offering French language classes and a full range of cultural events, the Alliance Française de Chicago is the second oldest Alliance in the U.S. and the second largest in the U.S. after the French Institute Alliance Française in New York City. The Alliance Française de Chicago is headquartered in two renovated architecturally historic buildings, including the 1870’s row house on Dearborn Street and, connected by an interior garden, a building on Chicago Avenue.

SOURCES:

Alan Koppel Gallery. n.d. Gallery Homepage. Accessed October 30, 2021. https://www.alankoppel.com.

Alliance Française de Chicago. n.d. Organization Homepage. Accessed October 30, 2021. https://www.af-chicago.org/.

Biggest US Cities. 2021. “Chicago, Illinois Population History.” Accessed October 30, 2021. https://www.biggestuscities.com/city/chicago-illinois.

Pridmore, Jay, and George A. Larson. Chicago Architecture and Design. New York: Abrams, 2018, p. 42.

Randall, Frank A. History of the Development of Building Construction in Chicago. 2nd ed. Chicago and Urbana: University of Illinois Press, 1999, p. 5.

Sinkevitch, Alice, ed. AIA Guide to Chicago. 2nd ed. Orlando: Harcourt, Inc., 2004, p. 134.

Spellen, Suzanne. 2016. “Neo-Grec Architecture: For Highbrow Folks Who Knew the Italianate Style Was ‘So Over’.” Brownstoner, July 13, 2016. Accessed October 30, 2021. https://www.brownstoner.com/guides/%25guides%25/neo-grec/.

Vintage Map Shop. n.d. “1871 R.H. McDonald’s Map of Chicago with a Correct Outline of the Great Fire.” Product Catalog. Accessed October 30, 2021. https://thevintagemapshop.com/products/1871-mcdonalds-map-of-chicago-great-fire.

The Cobden (1892) in Lincoln Park: Richardsonian Romanesque and the Early Career of Charles S. Frost.

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FEATURE Image: The Cobden (1892). 418-424 W. Belden Avenue, Chicago, Illinois. June 2014. Author’s photograph.

Built in 1892 at the corner of Clark Street and Belden Avenue in Lincoln Park, The Cobden demonstrates how Richardsonian Romanesque architecture was adapted to a growing middle-class Chicago neighborhood, while revealing the early architectural maturity of Charles S. Frost, one of the city’s most significant architects of the late nineteenth and early twentieth centuries.

A Romanesque Landmark in Lincoln Park

The Cobden is a Richardsonian-Romanesque flats-above-storefront building that has anchored the northwest corner of busy Clark Street and residential Belden Avenue since 1892. It was designed by architect Charles Sumner Frost (1856 –1931) of the firm of Henry Ives Cobb (1859-1931) and Frost.

Charles S. Frost Comes to Chicago

Born in Maine and trained as an architect in Boston, Frost moved to Chicago in 1882. When The Cobden was built, Frost was 36 years old and at the beginning of a new stage in his early mid-career. Cobb and Frost designed and began construction of the Potter Palmer mansion (1882-1885) at 1350 N. Lake Shore Drive (demolished in 1951). The Cobden, two miles to the north in Lincoln Park by Lake Michigan, was built in a burgeoning residential area at 418-424 Belden Avenue.

The Cobden, in its bays and a prominent central gable that breaks above the roofline, presented an attractive architectural variety on Belden Avenue. Its architectural features include round-headed arches, rusticated masonry, recessed entrances, clustered columns, towers, and strong picturesque massing.

Richardsonian Romanesque on a Neighborhood Corner

The Cobden is greatly influenced by the Richardsonian-Romanesque style which was prevalent among young architects in the 1880’s and 1890’s before the onset of the Beaux-Arts revival. Adapted to a residential-commercial street in a middle class neighborhood outside Downtown Chicago, The Cobden shows the characteristics associated with the Richardsonian Romanesque style. These include clear, strong picturesque massing, round-headed arches, clusters of short squat columns, recessed entrances, richly varied rustication, blank stretches of walling contrasting with bands of windows, and cylindrical towers with conical caps embedded in the walling.

From Cobb & Frost to Frost & Granger

In 1897 Charles S. Frost married Mary Hughitt, the daughter of New York railroad tycoon Marvin Hughitt (1837-1928), the president of the Chicago and North Western Railroad. When the partnership of Cobb and Frost ended in 1898, Frost partnered with Mary’s sister’s husband, Alfred Hoyt Granger (1867-1939). Granger came to Chicago also from Boston (he was born in Ohio) and designed The Art Institute Building on Michigan Avenue in 1893. Frost and Granger were known for their designs of train stations and terminals such as the LaSalle Street Station in 1903. In the first decade of the 20th century, Frost and Granger designed over 100 buildings for the Chicago and North Western Railroad, including the massive Renaissance-Revival style Chicago and North Western Terminal which opened in 1912 (and demolished in 1984 to make way for the Ogilvie Transportation Center in Downtown Chicago).

An Independent Practice and Lasting Legacy

When the Frost and Granger partnership ended by 1912, Frost began to work independently and designed in 1916 the Navy Pier Auditorium. Following his father-in-law’s death in 1928, Frost retired from his architectural practice at the end of the same year. After designing hundreds of public, commercial, and residential buildings, mainly in Chicago, Charles S. Frost died in 1931 at 75 years old.

Charles S. Frost in 1920.

SOURCES:

Alice Sinkevitch, AIA Guide to Chicago, 2nd Edition, Harcourt, Inc., Orlando, 2004, p. 196.

The National Cyclopaedia of American Biography, Volume XVII, 1920, pp. 336–337.