The other principal character was Bishop Seraphim, whose real name was Stefan Ustvolsky. Ustvolsky ended by being defrocked by the Russian Holy Synod in the Imperial capital of Saint Petersburg. But his story begins when, for personal reasons, he traveled to Mount Athos where he was consecrated a Bishop by the Holy Anphim, who claimed to be a bishop. The Holy Anphim ordained Ustvolsky to spite the Czar, as at this time there was a struggle taking place between the Holy Synod and the Czar for control of the Russian Orthodox Church (or at least this was the story he brought with him to the New World). Having been consecrated a bishop, Seraphim traveled to North America, briefly staying with Ukrainian priests in Philadelphia. By the time he arrived in Winnipeg, he had no allegiances to the Russian Orthodox Church or anyone else. The Ukrainians on the prairies accepted him as a traveling holy man, a tradition which goes back to the very beginnings of Christianity. Another person who participated in the events which culminated in the creation of the Tin Can Cathedral was Seraphim's assistant Makarii Marchenko. Marchenko acted as a deacon or cantor, helping Seraphim with the church services which he knew well. He arrived with Seraphim from the United States. Archbishop Langevin, who was located in St. Boniface, was the head of the Roman Catholic diocese in Western Canada, in direct contact with Pope Pius X in Rome. He believed that his priests were more than adequate for the needs of the Ukrainian population. Other players included Dr. William Patrick, head of Manitoba College, a Presbyterian college in Winnipeg; the Liberal Party of Manitoba; and Russian Orthodox missionaries with Bishop Tikhon as the Head of the Russian Orthodox Mission in North America. In 1902, a member of the Manitoba legislature, Joseph Bernier, introduced a bill "conveying properties of the Greek Ruthenian (Ukrainians were also known as Ruthenians) Church in Communion with Rome into the control of corporations under control of the Church of Rome." Archbishop Langevin declared "the Ruthenians must prove themselves Catholics by turning property over to the church, and not like Protestants …to an individual or committee of laymen, independent of the priest or bishop." The size of the Ukrainian population on the prairies had also attracted the interest of Russian Orthodox Missionaries. At this time the Russian Orthodox Church was spending $100,000 a year for missionary work in North America.