“LIFE TRANSFIGURED” A Journal of Orthodox Nuns Volume 46, #2

Summer 2014

Orthodox Monastery of the Transfiguration Ellwood City, Pennsylvania

LIFE TRANSFIGURED Vol. 46, #2

Summer 2014

World Transfiguration ......................................................... 2 The Missionary Spirit of our Monastery ............................. 4 2014 Pilgrimage Announcement ......................................... 8 Monastery Activities ........................................................... 9 Building Expansion Photos ............................................... 10 Vision and Mission ........................................................... 15 Missionary Monastics ....................................................... 17 Icon of St. Cosmas and St. Herman with Hymns .............. 20

Back cover photo and two photos of the raising of the cross on page 10 are courtesy of Dawn Wehman.

Life Transfigured is written and distributed by the nuns of the Orthodox Monastery of the Transfiguration. The journal is sent to interested subscribers free of charge. To receive the journal, please write via email or postal mail or call: The Orthodox Monastery of the Transfiguration 321 Monastery Lane, Ellwood City, PA 16117 724-758-4002 [email protected]

www.OrthodoxMonasteryEllwoodCity.org

World Transfiguration The “new heaven and new earth” which St. John speaks about in Revelation (21:1) will not be a new creation of the world, but rather a transfiguration of the existing universe by the action of the Holy Spirit. God didn’t create the world out of necessity, but as the result of the Divine love. If “God is love” (1 Jn. 4:8), then man must also be love. The relation between man, God, and this universe is one of love—not necessity. Through sin, man broke this relationship of love with God and pulled the universe with himself. The transfiguration of the world is the act of the return of both man and all creation back to God: this implies both nature and society. Transfiguration of nature Nature is so strongly united with man that they jointly suffer the result of man’s sin. “The whole creation is eagerly waiting for God to reveal His sons” (Rom. 8:19). God came upon earth and mingled Himself with the elements of this world in order to gather all to Himself again. He ascended with His body to heaven, but sent His Holy Spirit to fulfill the act of transfiguration of the world. The transfiguration of nature will not be a revolutionary act; it is the day-to-day work of the Holy Spirit, as we sing in Matins: “From the Holy Spirit, fountains of grace flow forth, watering all creation to generate fruits of new life” (first antiphon of the Hymn of Degrees, tone 4). Nature is so firmly tied to man that where man goes—nature goes. If man sins, nature suffers; if man returns to God, nature rejoices. We often say that certain elements of nature are beautiful or ugly. In fact, so-called beauty or uncomeliness is within us, for nature is always beautiful. As Scripture tells us, all which comes from the hands of God is good. Yet nature is often against us and aggressive, for it doesn’t behold the image of God in us. For example, dogs bite, lions slash with their claws, snakes are venomous, horses kick, etc. Through sin, man has destroyed the harmony of creation; a sinner is like a false note in a perfect symphony. Nature will not return to God alone, without man, because man pulls everything after himself, for his body is part of this material universe. So we cannot speak of a new heaven 2

and a new earth, i.e. a transfiguration of the universe, without giving consideration to man and society. Transfiguration of society Man is the image of Jesus Christ. St. Nicetas says in the Philokalia that there are two elements simultaneously in Christ: man, whom we see and who is made of a material body, and God, Who is unseen. Thus it is with man; there are two elements: the body, which is material, and the immortal soul, which is created according to the image and likeness of God. God became man to deify society and to transfigure history. It seems paradoxical, but the God of the Christians is both eternal and a part of history. God wants us to transfigure this world by using man as an instrument. He works everything through us. The monk as a symbol of deified man Many Orthodox monasteries bear the patron [name ed.] of the Transfiguration because this is truly a monastic feast. We believe that the monks are called by God to transfigure the world and make it turn back to God. Yet, man is not called to turn back to God as a solitary being. He is rather responsible for all others in that we are all part of the Body of Christ—the Church. Even if the sanctification of the monk takes place in the desert—far from any contact with the world, he still summons the transfiguration of the whole world, for he is a member of this mystical Body of Christ. The monk removes himself from the world, for he is convinced that the transfiguration of society and the world is not a social process, but that it begins with the individual as a person. Schools, hospitals, charitable acts, and social mission heal external wounds; they are good as an expression of our love which must always be active, but the worse wound is sin and is deep within us. It is not social—it is personal. When all men are sanctified and become temples of the Holy Spirit, then all social wounds will disappear on their own as a result. Each individual will reflect the icon of God, in place of sin. “You will be able to share the divine nature” (II Pet. 1:4). But that day will be the last day of history, when we will all be in God and God in us. (Reprinted from Vol. 13, No.2) 3

The Missionary Spirit of our Monastery Our Lord commanded His disciples, just before His ascension into heaven: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” (Mt. 28:19-20). This holy admonition is often quoted in missionary circles as the foundation of their work. Although one may not think of monasteries as missionary centers, or of monastic life as going into the world, in reality an enormous amount of missionary work is done in each monastery through its very life and presence and through its various ministries. In this article we want to examine the roots of our particular monastery’s missionary basis and the many ways and avenues through which we are involved in missionary work: inviting others to “come and see”—to discover Christ and His Holy Church. The vision of our founders It is well known that our monastery was founded by Mother Alexandra, the former Princess Ileana of Romania. She became a nun after raising a family and after being exiled from her homeland during the Communist takeover. A gifted and talented woman with enormous energy and determination, she found herself living in America—a nation she observed to be rich materially, but lacking spiritually. Known for organizing ways to feed starving people in Romania during World War II, she now felt called by God to feed the spiritually hungry in our country. Her solution was to found a monastery for women of all ethnic backgrounds and with all the liturgical services in English. She felt that through a monastery many would come to know Christ and find the peace “that passes all understanding” (Phil 4:7). In the third year of our monastery’s existence, she wrote: “During the past six months some 150 guests have come and gone through the doors of the monastery. Some have come as participants in retreat. Others have come as individual guests seeking a refuge from their humdrum existence in our society of today. We are very grateful for the interest which continues to be 4

taken in the monastery, and we pray that in God’s good time He will enable us to become a true center of Orthodox Monasticism, one which will be known as a true environment of peace—the one gift that we will be able to offer to all people who pass through our doors.” An “open door” policy existed here from the beginning. Through our welcoming of guests, people could find Christ. This welcoming spirit certainly continued under the spiritual leadership of our second abbess, Mother Benedicta, and our spiritual father, Father Roman. This wonderful sister/brother team who came to us from the ancient monasteries and deep monastic tradition of Romania immediately embraced their new country with the open arms and the open mind of true Orthodox missionaries. They wanted Americans to feel welcome in the monastery—to feel comfortable and “at home.” Everyone was greeted with love. Everyone was welcomed, spiritually embraced and nourished at our table and in our church. As Father Roman often said, “An Orthodox monastery is like an electromagnet—it draws people in.” It is not unusual for guests, non-Orthodox visitors as well as Orthodox pilgrims to remark, “It feels different here. As soon as I drive up the hill to the monastery, I feel better.” Through this open door and warm embrace, it is Christ whom they feel and Christ whom they meet. Prayer and liturgical services The main reason for any monastery to exist is prayer—prayer in praise of God and prayer on behalf of the whole world. Our Orthodox liturgical prayer is ancient and deep. Any liturgical hymn we sing contains the theology of the Church and the teaching of Christ. Pilgrims come and are immersed in a full liturgical cycle of services not possible in their parishes; other visitors may attend their first service and be introduced to Orthodoxy. They may have many questions concerning content and ritual, but the experience and the resulting questions open the door to countless opportunities for evangelism, instruction and discussion. The Nuns The inner spiritual life of each nun, rooted in Christ, becomes 5

her offering to the world around us. As each sister takes up her monastic vocation, she will be met with her own weaknesses, her faults, her struggles. As she stays in the monastery, praying, persevering, laboring to become a better person—the person God intended her to be—her life becomes a witness, a sermon without words. As St. Seraphim said, “Acquire the spirit of peace and thousands around you will be saved.” It is the offering of ourselves to be purified in the monastery and to become a quiet and holy oblation to God that is fundamental to the missionary work of the monastery as well. Publications From our very beginning we have published the journal, Life Transfigured. This little publication is mailed to thousands each year and covers a wide variety of topics and articles as well as explanations of monastic life and a record of our activities. We have also printed several books and pamphlets as well as audio and video recordings. Of late we have a much-appreciated website with opportunities for viewing each of our chapel services live, with many liturgical services and homilies recorded for future viewing, reaching people throughout the world. Some have even viewed services online in order to familiarize themselves with Orthodox liturgical worship before actually visiting our monastery or another Orthodox church for the first time. Tours that teach We receive a large number of guests each year as individuals or community groups that come to our monastery for a tour and visit. Each is greeted by a sister, who may explain our history, our monastic life, and our Orthodox faith and offer a tour of our church and monastery complex. Visitors to our door are always welcome to see our chapel. This beautiful space filled with icons, relics of saints, candles and other liturgical objects offers an infinite number of avenues for teaching about Christ. The arrangement of the icons, the three areas of an Orthodox church, the smell of incense from a service earlier in the day, can all open the door for mission work with whoever has just stopped by.

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Retreats, talks, and homilies Our founders were gifted and talented speakers, and we continue to receive frequent invitations to parishes to speak at retreats and gatherings. We have also hosted a number of retreats at the monastery. The topic, duration, and targeted age group of these retreats vary, but each gathering provides an opportunity to draw people to Christ and His Church. These retreats are sometimes given by invited speakers; many times the sisters themselves offer the talks. We have also been asked to sing the responses to liturgical services and, occasionally, to offer a homily. Many times priests and parishes invite us so that people will be exposed to the rich monastic tradition of our Church. Many people are excited to meet an Orthodox nun and to learn about life in a monastery. And many new visitors come for a stay to deepen their own relationship with Christ as a result of these retreats. Correspondence People who may not be able to come to our door can make contact through the phone or correspondence. The impetus for these visits and contacts is often a need for prayer or peace—a reaching out for help or comfort. Each time a sister corresponds via phone, email or written letters, we have contact with God’s children. We try to be open to God’s guidance so that we may offer His words, His peace, His comfort to others. Time outside the Monastery Life has us leaving the monastery for quite a number of practical reasons—shopping, doctor visits, travels to visit family, attendance at community events, etc. It is not unusual to be approached by people when we are traveling or out on errands. The questions vary, but each of them is an opening for a brief description of Orthodoxy, or monastic life, or an invitation to visit. Of course we always wear our monastic habit, so people want to know who we are and where we are from. Many recognize that we are nuns and approach us with a prayer request or ask for an encouraging word or a simple reassurance of God’s love.

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Who We are Becoming We have been blessed with a foundation for openness, for welcoming all in the Name of Christ, and for the number of ministries through which we offer missionary outreach. When our whole life becomes an offering to Christ—then the words we speak, the explanations we offer, the talks we give and the tours we lead all become missionary outreach—sharing the Gospel with everyone we meet. As we grow old in the monastery and as the years go by, some of our physical and intellectual labors may come to a quiet end, but we hope our lives of prayer, our life of sacrifice and witness, will speak the Name of Christ to all eternity.

Annual Pilgrimage and Patronal Feast Day August 5 & 6 Join us in welcoming:

His Eminence, Archbishop Nathaniel Romanian Orthodox Episcopate of America

His Eminence, Archbishop Melchisedek Archbishop of Pittsburgh and Western Pennsylvania

His Grace, Bishop Michael Bishop of New York and New Jersey

Tuesday, August 5: 6:00 p.m. Vigil Service, followed by supper

Wednesday, August 6: 9:30 a.m. . Procession and Hierarchical Holy Liturgy in Outdoor Pavilion Chapel Noon. ..... Lunch 2:30 p.m. . Holy Unction & Anointing of Pilgrims

Monastery Activities March 2014—June 2014 Many pilgrims came to the monastery this year during Great Lent. We hosted individuals as well as groups. Some desired structured retreats and others simply needed to spend time in a quiet haven. Groups came from the parishes of St. Nicholas, McKees Rocks, PA; St. Mark’s in Bethesda, M D ; H o l y Assumption, Canton, OH; St. John the Baptist in Hawk Run, PA; St. Michael’s in Irvona, PA; St. John the Baptist Byzantine Catholic Church in Pitt. OCF Students Hawk Run, PA; Holy Transfiguration in Steubenville, OH; St. George’s Byzantine Catholic Church in Aliquippa, PA; and the University of Pittsburgh OCF. Speaking engagements during Lent found some of the sisters traveling to speak, deliver homilies, sing at services and lead retreats in parishes. Two talks were given by a sister for a retreat weekend at St. Demetrios Church in Parkville, MD. One topic was “Choices of the Heart: Understanding and Choosing Spiritual Health in the Midst of the Busyness of Life.” The second talk was titled: “Hospitality of the Heart: Learning to Make Room in our Hearts for Others.” Also on the Sunday of Orthodoxy, sisters sang the responses during the Vespers service at St. Nicholas Church in Mogadore, OH. Following the service, Mother Christophora spoke on “Restoring the Human Icon.” (Continued on page 12)

Blessing the cross for the new chapel

The new view from the driveway

Procession on Holy Friday through the unfinished chapel

Lifting the cross to the cupola

The cross is set in place

Aerial view from the construction lift

Three cupolas and gold crosses as seen from the lift

(Continued from page 9)

St. Matthew’s Lenten Retreat Later in the month, Mother Christophora traveled to Maryland to speak at St. Matthew’s parish in Columbia for their Lenten retreat. In April, Mother Christophora and two sisters traveled to St. Vladimir’s Church, Holy Cross group enjoying conversation Lopez, PA, to sing the responses at a Sunday evening Deanery Lenten Vespers. Following the service she spoke on the subject of: “We are all builders”—how the Lord wants every member to work together to build up His church. Earlier that day she gave an address: “Spreading the seeds of faith— from Eastern Europe to Eastern PA.” Camp Nazareth Family Camp 12

Mother Christophora with the Ellwood City Ministerium A highlight of our transition from Great Lent to Holy Week was a visit from our Archbishop Nathaniel. He, along with four priests, served a beautiful Divine Liturgy on Lazarus Saturday. In the spring and early summer, visitors of all ages continued to take time from their busy lives to come to the monastery. Groups came from Geneva College, Beaver Falls, PA; Holy Cross Church, Linthicum Heights, MD; Grove City College, Grove City, PA; St. Demetrius Macedonian Orthodox Church in Ontario, Canada; our neighboring United Methodist Church; and the Ellwood City Ministerium. In May, Holy Trinity Academy in Warren, Ohio, invited a sister to teach bread baking to the children. Our sisters also spoke with children and parents at Camp Nazareth’s Family Camp. Sisters attended the installations of His Grace, Bishop Mark, as Bishop of Philadelphia and Eastern PA; the 50th Anniversary of priesthood of Fr. Paul Ziatyk; the patronal feast of St. John the Baptist Church in New Kensington, PA; and the patronal feast of Ss. Peter and Paul Church, Lyndora, PA. We participated in community events: singing at the National Day of Prayer in Ellwood City and walking in the American Cancer Society Relay for Life in both Ellwood City and Sullivan County.

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Altar Improvements

Altar table is moved to the solea and protected

New lighting seen through the plastic barrier

The altar improvements are in progress. Visible in this photo are a new skylight, an enlarged High Place and renovated proskomedia area.

All services are being held in a temporary chapel created in the narthex.

Vision and Mission Alice in Wonderland fell down a rabbit hole for her curiosity but Grand Duchess Elizabeth and Nun Barbara were thrown down a mine shaft for their Faith. You and I, safe in Freedom’s last stronghold, can now step into the richly icon-illustrated Wonderland of our timber-and-stone A-Frame Monastery, peer through the Looking Glass of icons, and slip between the pages of the silent storybook world of real Kings, Queens and Duchesses listed in the Book of Life. And what we can offer the world from this prayerful, silent encounter gives all of us an angelic role to fulfill, for the Angels are messengers and their duty is Mission. Silent as books and prayer may seem to be, the very stones cry out, the stones hurled at Stephen and the white stones on which our names are writ in Heaven. The Book written on the heart takes up its pulsating drumbeat of “Lord, have mercy! Lord, have mercy!” until the prayer and The Book become the very jumpstart impulse of heartbeat itself! Prayer is the singing silence of icons. And the chanting heart is all that is heard in response as it leads into the Presence where Holy Spirit reaches out in color and line on gesso and board. Silence strains to hear the still small voice, the Word, meek, lowly and gentle, spoken or read – the whole world waking and waiting to receive Light from His Light. And in His Light we see Light, the Vision of God. The Earth has ever been seeking a mission since the day of Creation when God made it for us to “rejoice and be glad in it.” Each new day we turn to Christ as the world turns to the sun in whose radiance we can choose to raise weeds or wheat. Prayer, as the Son rises in our lives, wakens spiritual love and growth, filling our seed to bursting with creative power of new plants carried by the Wind and the Dove to the four corners of the Earth. Love of God and neighbor in Trinity, unlike monotheism, does not turn inward upon itself but reaches out to embrace the Other. With this power, the Monastery sends out its message. How to do this? Not by slaves, slave masters, whips and torture which have only produced fallen worlds and culture! 15

Basically all missions start with clean water and bread. The Mission Monastery offers the Bread of Life, and the Truth that sets men free, not the bread used to bait slaves into steel -trap nets or herd and cattle-drive them into pens. The Monastic Mission is not invasion and force but rather angelic intervention opening prison doors for those beheaded if they leave the godless religion of the region. The Word makes men free and men will die for the freedom to know God and pray on! We have technology! Laptop, Internet, Face-book (the natural instinct to see face-to-face—even God!), telescopes and space travel! Pray it serve God in the communicative power of Angels who can bring the Vision of God from Heaven. At Pentecost, power descended and air waves were filled with Energy of Light illumining again the path first laid down by Resurrection shining through the tears of the Mother of God and Myrrh-bearers and St. Paul’s journey through Asia Minor which now continues around the globe to where East collides with West. The Monastic Vision of New Heaven on Earth is blessed to spread the Word by epistle, prayer, church-building, spiritual and physical martyrdom which pave synapses through God-given mind and matter. We have travelled St. Paul’s low road to Damascus and now technology’s high road, planet to planet, while Prayer draws Holy Spirit unto our sacred, inner space. When you visit the Monastery, may the silence of icons speak to you for you are blest with angelic mission to let the world know where you have been and what you have seen and heard here. Jesus still stands in His Fisherman’s boat before the crowd on Galilee and Noah awaits the Dove in the ark. Christ is risen from the grave, has cleared mineshaft and fields where children play, broken down the bars of Hell! Greet Him with His Prayer! Isaiah’s words have travelled light-years around the Universe to come to us and say “Arise, shine, for your light has come and the glory of the Lord is risen upon you!” (Is. 60:7-16). 16

Missionary Monastics The monastic life, situated as it is in a monastery, in a particular place, has not always been seen to be compatible with “going forth” to preach the Gospel. However the reality of monastic history shows this view to be inaccurate. Monastics have always known that the most effective way to proclaim the Gospel must begin with living a Christ-centered life. Regardless of whether monastics have preached the Gospel by living within the monastic enclosure or been sent out to preach the Gospel elsewhere, their “purpose is salvation not from, but of, the world” (cf. A. Schmemann, Church World Mission, SVS Press, 1979, pp. 20916). St. Anthony the Great St. Anthony, who lived in the 4th century, and is considered the father of monasticism, is a clear and excellent example of this. He started in the desert, secluding himself for many years. But he was eventually found; people of all classes came to him for teaching and healing. “Although we are told that Anthony has distanced himself from populated areas, he is far from incommunicado—he seems more accessible than ever. Anthony the holy man is becoming himself the destination [emphasis ours] for pilgrims and for those in need of a healer and wonderworker” (L. Veronis, Missionaries, Monks and Martyrs, Light & Life, 1994, p. 30). While St. Anthony remained primarily in one place, monks who learned from him went on to establish huge monasteries throughout the Egyptian desert, and their disciples moved throughout the known world to form more, giving impetus to the first major wave of spreading of the Gospel done by monastics. “During the pivotal period of the 4th century, it was the monks and desert fathers who firmly planted and cultivated Christianity, making inroads in countless pockets of paganism” (ibid. p. 29). Though monks were seemingly deserting civilization by fleeing society for the solitude of the desert, Abba Ammonas, a disciple of St. Anthony, explained their missionary activity saying: “Those sent by God do not wish to forsake quietude, knowing that they acquire divine power through it. Not to disobey the Creator, however, they come forth to edify men” (ibid. p. 30). 17

Irish Monastic Missionaries Another great wave of monks taking the lead in preaching the Gospel started in Ireland. Christianity had come to Ireland in the 5th century, and by the middle of the 6th, monasteries were flourishing centers of theology, scholarship and art. Meanwhile Europe, due to invasions by pagan tribes, was going through a dark age where Christian culture was all but lost. Groups of Irish missionary monks left Ireland to found monasteries throughout Europe. The rebirth of civilization in Europe grew on a foundation of Irish monastic scholarship and missionary activity (cf. www.pbs.org/wnet/ancientireland). Mission to the Slavic People Missionary efforts spread toward Rus’ when the brothers St. Cyril and St. Methodius, monks from Constantinople in the 9th century, were sent by the emperor to instruct the Khazars in Christianity, going on to Moravia to preach there also. The brothers created the Slavic alphabet, which enabled them to translate the Scriptures into the language of the people. Following their deaths, the monks they had trained continued to spread the Gospel into Serbia, Bulgaria, Moldavia and eventually Russia, even as far north as Siberia. Ss. Cyril and Methodius are known as the Apostles to the Slavs, and to this day are widely venerated throughout the Orthodox world. Monks in America The Orthodox Church was originally brought to the western hemisphere by monastics. Monks were sent on mission in 1793 by the Church in Russia to minister to Russian fur traders and also to evangelize the native Alaskan people. Through these monks, the missionary movement that has characterized Orthodoxy since the beginning also found its way to America. The most well known is the hermit of Spruce Island, St. Herman. He was active in his outreach to the native Alaskan community: attending to the sick and giving comfort to the dying during an epidemic, and building a home and school for the orphaned children, taking them under his care. The formal declaration of his sainthood describes him “as a sublime example of the Holy Life, for our spiritual benefit, inspiration, comfort, 18

and the confirmation of our faith” (OCA Address of the Great Council of Bishops, March 1969). A Saint Close to our Hearts A missionary saint who is very important to our community is St. Cosmas the Aitolian, who lived in the 18th century. Cosmas, a monk from Mt. Athos, had a strong desire to do missionary work and felt called by God to bring Christ’s message to the people. He was sent from Mt. Athos to re-evangelize hundreds of villages in northern Greece and Albania after centuries of Turkish occupation. His twenty-year missionary effort focused in part on creating schools so that children would be able to read Holy Scriptures and learn again their Orthodox culture. He was martyred in 1779. Because we are so often invited to speak at parishes and retreats, we have chosen St. Cosmas to be our patron for our public speaking. Every time we host a group of inquirers here, or go out to lead a retreat, we pray in front of St. Cosmas’ icon to ask his blessing and intercession. Our Monastery Of course, we are deeply indebted to the missionary activity of our foundress, Mother Alexandra. In the 1960s, Orthodox monastic life for women was not known among our parishes or culture. Mother found herself constantly in a teaching and evangelical role as she cleared the trail for the many monastics who would follow her lead. She was able to offer her gift of a monastery to her adopted homeland and to feed this wealthy nation with much-needed spiritual food. Our second abbess, Mother Benedicta along with her brother, Fr. Roman, also came on mission to this country. They brought with them the riches of their monastic tradition, firmly establishing here a strong spiritual life of prayer and hospitality. All three are inspiring examples of monastics who have given all to follow Christ, allowing His grace to transform their lives and the lives of many through them. The lives of monastics throughout the ages continue to guide us in opening our hearts to all who come in need of instruction or healing, just as in centuries gone by.

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TROPARION TO ST. COSMAS YOU ADORNED THE CHURCH WITH TEACHINGS OF DIVINE FAITH, HAVING BECOME A ZEALOUS EMULATOR OF THE APOSTLES. HAVING SOWN THE DIVINE TEACHINGS FAR AND WIDE, YOU FINISHED YOUR CONTEST BY MARTYRDOM. O GLORIOUS COSMAS, SUPPLICATE CHRIST GOD TO GRANT US GREAT MERCY.

Icon of St. Cosmas and St. Herman on our south chapel wall

KONTAKION TO ST. HERMAN THE ETERNAL LIGHT OF CHRIST OUR SAVIOR GUIDED YOU, O BLESSED FATHER HERMAN, ON YOUR EVANGELICAL JOURNEY TO AMERICA, PROCLAIMING THE GOSPEL OF PEACE. NOW YOU STAND BEFORE THE THRONE OF GLORY; INTERCEDE FOR YOUR LAND AND ITS PEOPLE, 20

PEACE FOR THE WORLD AND SALVATION OF OUR SOULS.

Rejoice, O mountains of Pennsylvania; leap for joy, O waters of the Great Lakes; rise up, O fertile plains of Canada; for the elect of Christ who dwelt in you are glorified, men and women who left their homes for a new land! With faith, hope and patience as their armor, they courageously fought the good fight.

Comforted by the beauty of the Orthodox Faith, they labored in mines and mills, they tilled the land, they braved the challenges of the great cities, enduring many hardships and sufferings. Never failing to worship God in spirit and truth and unyielding in devotion to His most pure Mother, they erected many temples to His glory. Come, O assembly of the Orthodox, and with love let us praise the holy women, men and children, those known to us and those known only to God, and let us cry out to them: “Rejoice, All Saints of North America and pray to God for us!” Stichera, Sunday of All Saints of North America, Tone 6: Having set all our hope