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Golitzin criticizes such a simplified approach, contending that without a proper understanding of Jewish sacerdotal and liturgical traditions, we are unable to fully grasp the dogmatic core of patristic theology. Golitzin's first effort to apply his new methodology to the study of patristic texts was his doctoral dissertation on Dionysius the Areopagite , defended in Oxford University and later published in Analekta Vlatadon.

It was most convenient because few other authors drew on liturgical symbolism so saliently in their formulation of Christian dogma. And it was most inconvenient because the cultural heritage of the Corpus Dionysiacum had stronger connections to Platonic rather than to Jewish traditions. Golitzin's pioneering study thus placed Dionysius the Areopagite within a tradition which extends to the origins of Christianity and then even further to its Second Temple Jewish roots.

The study also exhibited his use of more proximate Christian sources, notably fourth-century Syrian ascetical literature, whose own roots go back to the earliest forms and sites of Christianity: the Jewish-Christian villages and communities of Aramaic speaking Palestine.

While in California, Fr. Alexander was active in missionary work. He preached, taught, heard confessions, and assisted in the liturgical and pastoral work.

Moreover, for several years he also served major services at the St. John Chrysostom monastery in Pleasant Prairie, Wisconsin. On October 4 , , the members of the Holy Synod of Bishops of the Orthodox Church in America canonically elected Father Alexander to the vacant see, also raising him to the rank of archimandrite. He was later appointed by the Holy Synod locum tenens of the Diocese of the Midwest , serving in this capacity from April 15, , to December 27, Articles: Several articles can be viewed at [2].

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